Today, June 13, as our Church celebrates the Memorial of Anthony of Padua, Priest and Doctor, our Church first invites us to reflect on a Scripture passage from the book of Joshua (10:1-14; 11:15-17), entitled “The people of God take possession of their own land”. Our treasure, which follows, is from a sermon by Saint Anthony of Padua, priest.

Saint Anthony was born and raised by a wealthy family in Libson, Portugal in 1195. He died in Padua, Italy in 1231 at the age of 35. He was respected by his contemporaries for his powerful preaching, expert knowledge of scripture, and undying love and devotion to the poor and the sick, he was one of the most quickly canonized saints in church history, being canonized less than a year after his death.

St. Anthony of Padua is one of the Catholic Church’s most popular saints. Saint Anthony of Padua, patron saint of lost and stolen articles, was a powerful Franciscan preacher and teacher.

St. Anthony of Padua’s life is what every Christian’s life is meant to be; a steady courage to face the ups and downs of life, the call to love and forgive, to be concerned for the needs of others, to deal with crisis great and small, and to have our feet solidly on the ground of total trusting love and dependence on God. St Anthony is beloved throughout the world and is responsive to all people and all needs.  His intercessory powers before our God are awesome.

In 1946 Pope Pius XII officially declared Saint Anthony a Doctor of the Universal Church. It is in Saint Anthony’s love of the word of God and his prayerful efforts to understand and apply it to the situations of everyday life that the Church especially wants us to imitate St. Anthony.

The Book of Joshua presents a narrative of the way Israel took possession of the land of Canaan, making it the land of Israel. This process is swift and inexorable, and is followed by an orderly division and disposition of the land among the twelve tribes, with a concluding ceremony of covenant renewal.

The theological message of the book is unmistakable. God has been faithful to the promise of the land. If Israel relies totally on the Lord for victory; if Israel is united as a people; if the law of herem is kept and no one grows rich from victory in war—then and only then will Israel possess the land.

The Israelites are led by Joshua, the successor of Moses, and the book is at pains to show not only how Joshua carries on the work of Moses but how the “conquest” of Canaan is continuous with the exodus from Egypt. This is seen in the repeated insistence that, as the Lord was with Moses, so he is with Joshua; and, especially, in the crossing of the Jordan River, which is patterned after the crossing of the Red Sea.

On Wednesday of the Tenth week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Joshua (3:1-17; 4:14-19; 5:10-12), entitled “The people cross the Jordan and celebrate the Passover”. Our treasure, which follows, is from a homily by Origen, priest.

Origen of Alexandria was a second century priest also known as Origen Adamitius. He was an early Christian scholar, aesthetic, and theologian. He was also a prolific writer who wrote roughly 2000 treaties in multiple branches of theology and spirituality. He is one of the most influential and controversial figures in early Christian theology, apologetics, and aestheticism (a branch of philosophy concerned with the nature of beauty and the nature of art). He has been described as "the greatest genius the early Church ever produced".

The Book of Joshua presents a narrative of the way Israel took possession of the land of Canaan, making it the land of Israel. This process is swift and inexorable, and is followed by an orderly division and disposition of the land among the twelve tribes, with a concluding ceremony of covenant renewal.

The theological message of the book is unmistakable. God has been faithful to the promise of the land. If Israel relies totally on the Lord for victory; if Israel is united as a people; if the law of herem is kept and no one grows rich from victory in war—then and only then will Israel possess the land.

The Israelites are led by Joshua, the successor of Moses, and the book is at pains to show not only how Joshua carries on the work of Moses but how the “conquest” of Canaan is continuous with the exodus from Egypt. This is seen in the repeated insistence that, as the Lord was with Moses, so he is with Joshua; and, especially, in the crossing of the Jordan River, which is patterned after the crossing of the Red Sea.

Today, June 11, as our Church celebrates the Memorial of Barnabas, Apostle, our Church invites us to reflect on a Scripture passage from the first letter of the apostle Paul to the Corinthians (4:1-16). Our treasure, which follows, is from a treatise on the Gospel of Saint Matthew by Saint Chromatius, bishop.

Catholics celebrate the memory of St. Barnabas on June 11. The apostle and missionary was among Christ's earliest followers and was responsible for welcoming St. Paul into the Church. Though not one of the 12 apostles chosen by the Lord, Jesus, he is traditionally regarded as one of the 72 disciples of Christ and most respected man in the first century Church after the Apostles themselves.

Saint Chromatius was a native of Aquileia, Italy, and participated in the Synod of Aquileia that condemned Arianism. Seven years later he became the bishop of the see. A friend of St. Jerome, Chromatius also encouraged Rufinus to translate Eusebius' Ecclesiastical History. He was known and revered as a scholar and was described by St. Jerome as "a most learned and most holy man." Saint Chromatius was also a friend of Saint John Chrysostom.

In his first letter to the Corinthians Paul warns against divisions within the Church and emphasizes the importance of unity among Church members. He warns members against sexual immorality, teaches that the body is a temple for the Holy Spirit, and encourages self-discipline.

On Tuesday of the Tenth week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Joshua (2:1-24), entitled “Trough faith Rahab, the prostitute, welcomed spies with kindness”. Our treasure, which follows, is from a letter to the Romans by Saint Ignatius of Antioch, bishop and martyr.

Saint Ignatius was a successor of Saint Peter as the bishop of Antioch. Condemned to death by being thrown to wild animals, he was brought to Rome for execution and was martyred there under the emperor Trajan in 107. On the journey to Rome he wrote seven letters to different churches. In these he discussed Christ, the structure of the Church, and the Christian life in a manner at once wise and learned. At Antioch, this day was observed in his memory as early as the fourth century.

The Book of Joshua presents a narrative of the way Israel took possession of the land of Canaan, making it the land of Israel. This process is swift and inexorable, and is followed by an orderly division and disposition of the land among the twelve tribes, with a concluding ceremony of covenant renewal.

The theological message of the book is unmistakable. God has been faithful to the promise of the land. If Israel relies totally on the Lord for victory; if Israel is united as a people; if the law of herem is kept and no one grows rich from victory in war—then and only then will Israel possess the land.

The Israelites are led by Joshua, the successor of Moses, and the book is at pains to show not only how Joshua carries on the work of Moses but how the “conquest” of Canaan is continuous with the exodus from Egypt. This is seen in the repeated insistence that, as the Lord was with Moses, so he is with Joshua; and, especially, in the crossing of the Jordan River, which is patterned after the crossing of the Red Sea.

Today, September 12, as our Church celebrates the Memorial of Mary, the Mother of the Church we are invited to reflect on a passage from the beginning of the book of Joshua (1:1*18), entitled “Joshua, called by God, encourages the tribes to unity”. Our treasure, which follows, is from an allocution by Pope Paul VI at the Second Vatican Council.

The title “Mother of the Church” … reflects the deep conviction of the Christian faithful, who see in Mary not only the mother of the person of Christ, but also of the faithful. She who is recognized as mother of salvation, life and grace, mother of the saved and mother of the living, is rightly proclaimed Mother of the Church.

The Father chose Mary from among all women to be the mother, according to human nature, of His Divine Son. As she is the Mother of Christ in the natural order, she is also the Mother of His Mystical Body, the Church, of which He is the Head in the order of grace.

The theological roots of this title go back to the early Church. The fathers of the church, holy and studious bishops of the first centuries, often spoke of Mary as the new Eve. Just as the woman, Eve was “the mother of all the living”, the woman Mary was mother of all those living in Christ. In Revelation, St. John says that this woman’s offspring are “those who keep the commandments of God and bear testimony to Jesus.”

Known for his diplomatic leadership during a time of major transition for the Church, Pope Paul VI reigned from 1963 to 1978. Throughout his time in office, Pope Paul VI worked to enact the decisions made during Vatican II, ensuring the Church continued to be effective in a changing world. Born on September 26, 1897, in Concescio, Italy, Giovanni Battista Montini was raised in a middle-class family of five. Although Giovanni’s father was a lawyer and journalist, Giovanni suffered from ill health growing up, and was educated at home for much of his youth. After completing his initial studies at a school in Brescia, he was ordained at the age of 23, and sent by the bishop to Rome for further studies in literature, philosophy, and canon law.

Upon completion of his graduate studies, he became part of the Vatican Secretariat of State. Giovanni worked there for 30 years, using his position to support Jews and refugees during World War II, as well as serving as chaplain to the Federation of Italian Catholic University students. He worked as papal undersecretary of state and became acting secretary for ordinary (nondiplomatic) affairs in 1944, and 10 years later was appointed archbishop of Milan. During his time as archbishop, Giovanni made it a personal mission to visit factories and reach out to laborers who had grown indifferent in their faith, calling himself “archbishop of the workers”. Four years later, Pope John XXII made him a cardinal, and he served in that role until he was elected pope on June 21, 1963, when he took the name Paul VI. After just over 15 years in office, Pope Paul VI passed away at Castel Gandolfo on August 6, 1978. He was beatified on October 19, 2014, and canonized on October 14, 2018. He left behind a legacy of ecumenicism and caring for workers and the poor.

The Book of Joshua presents a narrative of the way Israel took possession of the land of Canaan, making it the land of Israel. This process is swift and inexorable, and is followed by an orderly division and disposition of the land among the twelve tribes, with a concluding ceremony of covenant renewal.

The theological message of the book is unmistakable. God has been faithful to the promise of the land. If Israel relies totally on the Lord for victory; if Israel is united as a people; if the law of herem is kept and no one grows rich from victory in war—then and only then will Israel possess the land.

The Israelites are led by Joshua, the successor of Moses, and the book is at pains to show not only how Joshua carries on the work of Moses but how the “conquest” of Canaan is continuous with the exodus from Egypt. This is seen in the repeated insistence that, as the Lord was with Moses, so he is with Joshua; and, especially, in the crossing of the Jordan River, which is patterned after the crossing of the Red Sea.

Today, as our Church celebrates the Solemnity of Pentecost we are invited to reflect on a passage from the letter of the apostle Paul to the Romans (8:5-27) entitled “All who are led by the Spirit of God are God’s children”. Our treasure, which follows, is from a treatise Against Heresies by Saint Irenaeus, bishop.

Saint Irenaeus was a late second century Greek bishop noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for the development of Christian theology.

On Jan. 21, 2022, Pope Francis named a Saint Irenaeus as a Doctor of the Church. Although he has just now been named a doctor of the Church, St. Irenaeus has always been known as a brilliant and orthodox teacher of the faith. The documents of the Second Vatican Council cite 14 references to his work, and the Catechism of the Catholic Church cites him 29 times.

Pope Francis assigned St. Irenaeus the title “doctor of unity” for his efforts to unite the Church, which was competing against the heresy of Gnosticism. Gnosticism taught that the world was created and ruled by a lesser divinity, the demiurge, and that Christ was an emissary of the remote supreme divine being, esoteric knowledge (gnosis) of whom enabled the redemption of the human spirit.

St. Irenaeus might also be the first doctor of the Church to die as a martyr. St. Irenaeus is known mainly for his clear and systematic teaching of the Christian faith because he considered the role of a bishop primarily as a teacher. He was particularly interested in apostolic succession, and he produced one of the earliest lists of the first bishops, going back to the time of the Apostles.

He is most known, though, for his treatises Against All Heresies, written about the year 180. Most of these heresies, as already mentioned, were from Gnosticism. He clearly understood the need to articulate the orthodox faith taught by the Apostles and against those who promoted other ideas that threatened the Apostles’ teachings. All this was more than 100 years prior to the Council of Nicaea, which began to codify Christian dogma.

Saint Irenaeus was the last known living connection with the apostles. He is the earliest surviving witness to regard all four of the canonical gospels as essential.

Against Heresies is a work of Christian theology written in Greek about the year 180 by Irenaeus, bishop of Lyon in France. In it, Irenaeus identifies and describes several schools of Gnosticism, and other schools of Christian thought, whose beliefs he rejects as heresy. He contrasts them with orthodox Christianity.

Of all the letters of Paul, that to the Christians at Rome has long held pride of place. It is the longest and most systematic unfolding of the apostle’s thought, expounding the gospel of God’s righteousness that saves all who believe; it reflects a universal outlook, with special implications for Israel’s relation to the church. Yet, like all Paul’s letters, Romans too arose out of a specific situation, when the apostle wrote from Greece, likely Corinth, between A.D. 56 and 58.

Paul at that time was about to leave for Jerusalem with a collection of funds for the impoverished Jewish Christian believers there, taken up from his predominantly Gentile congregations. He planned then to travel on to Rome and to enlist support there for a mission to Spain. Such a journey had long been on his mind. Now, with much missionary preaching successfully accomplished in the East, he sought new opportunities in the West, to complete the divine plan of evangelization in the Roman world. Yet he recognized that the visit to Jerusalem would be hazardous, and we know from Acts that Paul was arrested there and came to Rome only in chains, as a prisoner.

On Saturday the Seventh week of Easter our Church invites us to first read and reflect on a passage from the third letter of the apostle John entitled “Let us live in the truth”. Our treasure, which follows, is from a sermon by a sixth century African author.

Although the specific author is unknown, it is likely that this sermon is from Fulgentius of Ruspe (c. 467-532) a prominent figure known for his theological writings. He was a bishop in North Africa and a key figure in transmitting and defending Augustinian theology, particularly during a period of Vandal rule and persecution. 

The purpose of the first letter of the apostle John is to combat certain false ideas, especially about Jesus, and to deepen the spiritual and social awareness of the Christian community. Some former members of the community refused to acknowledge Jesus as the Christ and denied that he was a true man. The specific heresy described in this letter cannot be identified exactly, but it is a form of Docetism or Gnosticism; the former doctrine denied the humanity of Christ to insure that his divinity was untainted, and the latter viewed the appearance of Christ as a mere stepping-stone to higher knowledge of God. These theological errors are rejected by an appeal to the reality and continuity of the apostolic witness to Jesus. The author affirms that authentic Christian love, ethics, and faith take place only within the historical revelation and sacrifice of Jesus Christ. The fullness of Christian life as fellowship with the Father must be based on true belief and result in charitable living; knowledge of God and love for one another are inseparable, and error in one area inevitably affects the other. Although the author recognizes that Christian doctrine presents intangible mysteries of faith about Christ, he insists that the concrete Christian life brings to light the deeper realities of the gospel.

On Friday the Seventh week of Easter our Church invites us to first read and reflect on a passage from the second letter of the apostle John entitled “Whoever is faithful to the teachings of Christ possesses both the Father and the Son”. Our treasure, which follows, is from the treatise On the Trinity by Saint Hilary, bishop.

Saint Hilary was a fourth century bishop of Poitiers, France and a Doctor of the Church. His name comes from the Latin word for happy or cheerful. Saint Hilary is best known as the leading opponent of Arianism during his time. Arianism was named after Arian, a priest who taught that Jesus Christ was not divine. Arianism was becoming popular among Christians in this era and Saint Hilary’s theological position was supported by Constantine the Great.

During the years between the Council of Nicaea (325) and the Council of Constantinople (381), imperial opposition to Nicene theology sent several of its supporters into exile. One of these supporters was Hilary, the Bishop of Poitiers. Begun during its author's exile (356-360), Hilary's “On the Trinity” provides a comprehensive discussion of the relationship between God the Father and God the Son: they are consubstantial, co-eternal, and fully equal. This work was a trailblazer in its day because, apart from Tertullian's relatively brief remarks on the Trinity, it is the earliest study of Trinitarian doctrine in the Latin language.

The purpose of the first letter of the apostle John is to combat certain false ideas, especially about Jesus, and to deepen the spiritual and social awareness of the Christian community. Some former members of the community refused to acknowledge Jesus as the Christ and denied that he was a true man. The specific heresy described in this letter cannot be identified exactly, but it is a form of Docetism or Gnosticism; the former doctrine denied the humanity of Christ to insure that his divinity was untainted, and the latter viewed the appearance of Christ as a mere stepping-stone to higher knowledge of God. These theological errors are rejected by an appeal to the reality and continuity of the apostolic witness to Jesus. The author affirms that authentic Christian love, ethics, and faith take place only within the historical revelation and sacrifice of Jesus Christ. The fullness of Christian life as fellowship with the Father must be based on true belief and result in charitable living; knowledge of God and love for one another are inseparable, and error in one area inevitably affects the other. Although the author recognizes that Christian doctrine presents intangible mysteries of faith about Christ, he insists that the concrete Christian life brings to light the deeper realities of the gospel.

Today, June 5, as our Church celebrates the Memorial of Saint Boniface, bishop and martyr, we are invited to reflect on a passage from the book of Revelation (7:9-17) entitled “A vision of a great multitude of the elect”. Our treasure, which follows, is from a letter by Saint Boniface, bishop and martyr.

Saint Boniface, known as the apostle of the Germans, was an English Benedictine monk who gave up being elected abbot to devote his life to the conversion of the Germanic tribes. Two characteristics stand out: his Christian orthodoxy and his fidelity to the pope of Rome.

How absolutely necessary this orthodoxy and fidelity were is borne out by the conditions Boniface found on his first missionary journey in 719 at the request of Pope Gregory II. Paganism was a way of life. What Christianity he did find had either lapsed into paganism or was mixed with error. The clergy were mainly responsible for these latter conditions since they were in many instances uneducated, lax and questionably obedient to their bishops. In particular instances their very ordinations were questionable.

These are the conditions that Boniface was to report in 722 on his first return visit to Rome. The Holy Father instructed him to reform the German Church. The pope sent letters of recommendation to religious and civil leaders. Boniface later admitted that his work would have been unsuccessful, from a human viewpoint, without a letter of safe-conduct from Charles Martel, the powerful Frankish ruler, grandfather of Charlemagne. Boniface was finally made a regional bishop and authorized to organize the whole German Church. He was eminently successful.

In the Frankish kingdom, he met great problems because of lay interference in bishops’ elections, the worldliness of the clergy and lack of papal control. During a final mission to the Frisians, Boniface and 53 companions were massacred on June 5, 754, in Frisia (northwest Germany) while he was preparing converts for confirmation.

In order to restore the Germanic Church to its fidelity to Rome and to convert the pagans, Boniface had been guided by two principles. The first was to restore the obedience of the clergy to their bishops in union with the pope of Rome. The second was the establishment of many houses of prayer which took the form of Benedictine monasteries. A great number of Anglo-Saxon monks and nuns followed him to the continent, where he introduced the Benedictine nuns to the active apostolate of education.

The Apocalypse, or Revelation to John, the last book of the Bible, is one of the most difficult to understand because it abounds in unfamiliar and extravagant symbolism, which at best appears unusual to the modern reader. Symbolic language, however, is one of the chief characteristics of apocalyptic literature, of which this book is an outstanding example. Such literature enjoyed wide popularity in both Jewish and Christian circles from ca. 200 B.C. to A.D. 200.

This book contains an account of visions in symbolic and allegorical language borrowed extensively from the Old Testament, especially Ezekiel, Zechariah, and Daniel. Whether or not these visions were real experiences of the author or simply literary conventions employed by him is an open question.

On Wednesday the Seventh week of Easter our Church invites us to first read and reflect on a passage from the first letter of the apostle John (5:1-12) entitled “Our faith is our victory over the world”. Our treasure, which follows, is from the dogmatic constitution of the Church of the Second Vatican Council.

Lumen gentium, the Dogmatic Constitution on the Church, is one of the principal documents of the Second Vatican Council. This dogmatic constitution was promulgated by Pope Paul VI on 21 November 1964, following approval by the assembled bishops by a vote of 2,151 to 5. As is customary with significant Roman Catholic Church documents, it is known by its incipit, "Lumen gentium", Latin for 'Light of the Nations'. The document's purpose is to clarify the church's nature and mission, and to help humanity achieve unity in Christ. The document also describes the church as a communion of charity and highlights its complex reality of human and divine elements. 

The eight chapters of the document can be paired thematically: chapters one and two treat the church's nature and historical existence, chapters three and four treat different roles in the church, chapters five and six treat holiness and religious life, while chapters seven and eight discuss the saints and Mary.

The purpose of the first letter of the apostle John is to combat certain false ideas, especially about Jesus, and to deepen the spiritual and social awareness of the Christian community. Some former members of the community refused to acknowledge Jesus as the Christ and denied that he was a true man. The specific heresy described in this letter cannot be identified exactly, but it is a form of Docetism or Gnosticism; the former doctrine denied the humanity of Christ to insure that his divinity was untainted, and the latter viewed the appearance of Christ as a mere stepping-stone to higher knowledge of God. These theological errors are rejected by an appeal to the reality and continuity of the apostolic witness to Jesus. The author affirms that authentic Christian love, ethics, and faith take place only within the historical revelation and sacrifice of Jesus Christ. The fullness of Christian life as fellowship with the Father must be based on true belief and result in charitable living; knowledge of God and love for one another are inseparable, and error in one area inevitably affects the other. Although the author recognizes that Christian doctrine presents intangible mysteries of faith about Christ, he insists that the concrete Christian life brings to light the deeper realities of the gospel.