Treasures of Our Faith with Deacon Richard Vehige

On Thursday within the Octave of Easter our Church invites us to first read and reflect on a passage from the beginning of the first letter of Saint Peter (3:1-17) entitled "The imitation of Christ". Our treasure, which follows, is from the Jerusalem Catechesis.

The Jerusalem Catechesis, also known as the Catechetical Lectures of Saint Cyril of Jerusalem, are a series of 23 lectures given by the bishop of Jerusalem, the grandfather of catechisms, written about the year 350. These lectures were delivered to catechumens and newly baptized Christians, providing instruction on the Christian faith and sacraments. It was Saint Cyril who fostered the development of Jerusalem as the "holy city", a pilgrimage center for all Christendom.

The central teaching of the Catechetical Lectures is that the Christian life is a transformative journey into the mystery of salvation through right belief (orthodoxy) and full participation in the sacraments, especially Baptism, Confirmation, and the Eucharist.

Saint Cyril's catechesis are directed to those preparing for initiation, and he emphasizes that:

· Faith must be rightly formed—the Creed safeguards the truth about God, Christ, and salvation.

· The sacraments truly communicate grace—not merely symbols, they bring about what they signify, especially new life in Baptism and real communion with Christ in the Eucharist.

· Conversion is both moral and mystical—the believer must renounce sin and live a new life in Christ.

In essence, the teaching is that through sound doctrine and sacramental participation, the believer is initiated into the divine life and becomes fully united with Christ and His Church.

The first letter of Saint Peter begins with an address by Peter to Christian communities located in five provinces of Asia Minor, including areas evangelized by Paul. Christians there are encouraged to remain faithful to their standards of belief and conduct despite threats of persecution. Numerous allusions in the letter suggest that the churches addressed were largely of Gentile composition, though considerable use is made of the Old Testament.

The central teaching of the First Letter of Saint Peter is that Christians, as "sojourners and exiles" in the world, are called to live in steadfast hope, holiness, and faithful endurance amid suffering by keeping their eyes fixed on the saving work of Jesus Christ.

Saint Peter encourages believers who are experiencing trials and persecution to remain faithful, because suffering for Christ is not meaningless but shares in Christ's own paschal suffering and leads to glory. The letter emphasizes a new identity rooted in baptism: Christians are a chosen people, a royal priesthood, and a holy nation called to proclaim God's mercy through lives of moral integrity, mutual love, and humble submission to God's will.

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On Wednesday within the Octave of Easter our Church invites us to first read and reflect on a passage from the beginning of the first letter of Saint Peter (2:11-25) entitled "Christians are strangers in this world". Our treasure, which follows, is from an Easter homily by an ancient author.

The first letter of Saint Peter begins with an address by Peter to Christian communities located in five provinces of Asia Minor, including areas evangelized by Paul. Christians there are encouraged to remain faithful to their standards of belief and conduct despite threats of persecution. Numerous allusions in the letter suggest that the churches addressed were largely of Gentile composition, though considerable use is made of the Old Testament.

The central teaching of the First Letter of Saint Peter is that Christians, as "sojourners and exiles" in the world, are called to live in steadfast hope, holiness, and faithful endurance amid suffering by keeping their eyes fixed on the saving work of Jesus Christ.

Saint Peter encourages believers who are experiencing trials and persecution to remain faithful, because suffering for Christ is not meaningless but shares in Christ's own paschal suffering and leads to glory. The letter emphasizes a new identity rooted in baptism: Christians are a chosen people, a royal priesthood, and a holy nation called to proclaim God's mercy through lives of moral integrity, mutual love, and humble submission to God's will.

On Tuesday within the Octave of Easter our Church invites us to first read and reflect on a passage from the beginning of the first letter of Saint Peter (1:22---2:10) entitled "The life of God's children". Our treasure, which follows, is from a discourse by Saint Anastasius of Antioch.

The church of Antioch is held to be the first church of Christianity and is said to be established in the year 37. Antioch was then the capital of the east and where the faith so clearly took such deep roots as to give birth there to the named Christians.

Saint Anastasius was a 6th-century bishop and Patriarch of Antioch who played an important role in preserving correct teaching about Jesus Christ during a time of theological conflict. He was the patriarch of Antioch twice.

Living during the aftermath of the Council of Chalcedon and because of his firm stance against heretical views, he faced exile more than once. His main contribution to the teachings of the Catholic Church was his clear defense of the true identity of Jesus Christ during a time of confusion and division. He firmly taught that Jesus is one divine Person who possesses both a full divine nature and a full human nature, without confusion or separation.

Some have referred to Saint Anastasius as "a man of singular learning and piety". He is remembered as a courageous teacher and shepherd who helped safeguard the Church's understanding of who Christ truly is.

The first letter of Saint Peter begins with an address by Peter to Christian communities located in five provinces of Asia Minor, including areas evangelized by Paul. Christians there are encouraged to remain faithful to their standards of belief and conduct despite threats of persecution. Numerous allusions in the letter suggest that the churches addressed were largely of Gentile composition, though considerable use is made of the Old Testament.

The central teaching of the First Letter of Saint Peter is that Christians, as "sojourners and exiles" in the world, are called to live in steadfast hope, holiness, and faithful endurance amid suffering by keeping their eyes fixed on the saving work of Jesus Christ.

Saint Peter encourages believers who are experiencing trials and persecution to remain faithful, because suffering for Christ is not meaningless but shares in Christ's own paschal suffering and leads to glory. The letter emphasizes a new identity rooted in baptism: Christians are a chosen people, a royal priesthood, and a holy nation called to proclaim God's mercy through lives of moral integrity, mutual love, and humble submission to God's will.

On Monday within the Octave of Easter our Church invites us to first read and reflect on a passage from the beginning of the first letter of Saint Peter (1;1-21) entitled "Greetings and thanksgiving". Our treasure, which follows, is from an Easter homily by Saint Melito of Sardis.

Sardis was the capital of the Kingdom of Lydia (in modern-day Turkey), which continued as an important trade, administrative, and cultural center for over 2000 years. Saint Melito of Sardis was a late second-century bishop of Sardis near Smyrna in western Anatolia, and who held a foremost place among the early Christian bishops in Asia due to his personal influence and literary works, most of which have been lost. His rediscovered theological treaties on Easter, "The Lord's Passion ", verifies his reputation as a notable early Christian spokesperson.

Saint Melito is best known for his Easter homily On Pascha wherein he explains that Christ is the true Paschal Lamb whose death and resurrection accomplish the definitive victory over sin, death, and evil, bringing salvation to humanity.

He presents this with striking clarity and poetic force:

• Christ fulfills the Old Testament Passover—what was prefigured in the lamb of Book of Exodus is fully realized in Jesus.
• Through His suffering and death, Christ conquers death itself—He is both the sacrificed Lamb and the triumphant Lord.
• The Resurrection is a victory for all humanity—Christ breaks the bonds of death and raises mankind to new life.

In essence, Melito's message is that the Paschal Mystery is the turning point of all history: Christ, by dying and rising, destroys death and restores life to us.

The first letter of Saint Peter begins with an address by Peter to Christian communities located in five provinces of Asia Minor, including areas evangelized by Paul. Christians there are encouraged to remain faithful to their standards of belief and conduct despite threats of persecution. Numerous allusions in the letter suggest that the churches addressed were largely of Gentile composition, though considerable use is made of the Old Testament.

The central teaching of the First Letter of Saint Peter is that Christians, as "sojourners and exiles" in the world, are called to live in steadfast hope, holiness, and faithful endurance amid suffering by keeping their eyes fixed on the saving work of Jesus Christ.

Saint Peter encourages believers who are experiencing trials and persecution to remain faithful, because suffering for Christ is not meaningless but shares in Christ's own paschal suffering and leads to glory. The letter emphasizes a new identity rooted in baptism: Christians are a chosen people, a royal priesthood, and a holy nation called to proclaim God's mercy through lives of moral integrity, mutual love, and humble submission to God's will.

The Easter Vigil takes the place of the Office of Readings. On Easter Sunday those who do not participate in the Easter Vigil are invited to read and reflect on passages from four readings. First, from the Book of Exodus (14:15---15:1a) entitled "The Israelites march through the sea on dry ground". Secondly, from the book of the prophet Ezekiel (36:16-28) entitled "I shall pour clean water upon you, and I shall give you a new heart". Thirdly, and our treasure for today, is from the letter of Paul to the Romans (6:3-11) entitled "Christ is raised from the dead and will never die again". The fourth reading is from the holy Gospel according to Matthew (28:1-10) entitled "He has risen from the dead and goes before you to Galilee".

Saint Paul was born around 4 BC in the city of Tarsus. Tarsus was a major city in the province of Celicia, in Asia Minor. Tarsus was known as a place of culture and learning. This region had been made a part of the province of Syria (now in Turkey) which was under Roman rule by the time he was grown. St. Paul was a descendant of the tribe of Benjamin, one of the first 12 tribes of Israel from which the first king of Israel, King Saul, also came. Paul was a Jew, and his Jewish name was Saul. It wasn't uncommon in those days to have two names. St. Paul's father was a Roman citizen and probably of some means. (This allowed Saul to claim dual citizenship, both Tarsus and Rome, which was of great help to him in his later life).

Saint Paul's entire life can be explained in terms of one experience—his meeting with Jesus on the road to Damascus. In an instant, he saw that all the zeal of his dynamic personality was being wasted, like the strength of a boxer swinging wildly. Perhaps he had never seen Jesus, who was only a few years older. But he had acquired a zealot's hatred of all Jesus stood for, as he began to harass the Church: "…entering house after house and dragging out men and women, he handed them over for imprisonment". Now he himself was "entered," possessed, all his energy harnessed to one goal—being a slave of Christ in the ministry of reconciliation, an instrument to help others experience the one Savior.

Paul's life became a tireless proclaiming and living out of the message of the cross: Christians die baptismally to sin and are buried with Christ; they are dead to all that is sinful and unredeemed in the world. They are made into a new creation, already sharing Christ's victory and someday to rise from the dead like him. Through this risen Christ the Father pours out the Spirit on them, making them completely new.

So, Paul's great message to the world is: You are saved entirely by God, not by anything you can do. Saving faith is the gift of total, free, personal and loving commitment to Christ, a commitment that then bears fruit in more "works" than the Law could ever contemplate.

Saint Paul is considered by many to be the second most important person in the history of Christianity, second only to Saint Peter. And many hold him as important as Saint Peter.

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.

The central teaching of the Letter to the Romans by Saint Paul is that salvation comes as a free gift of God's grace through faith in Jesus Christ, not by human works of the Law, and that this saving grace is offered to all people—Jew and Gentile alike. Paul explains that all humanity is in need of redemption because of sin, but through Christ's death and resurrection we are justified, reconciled to God, and given new life in the Holy Spirit. The letter also shows how this new life in Christ transforms believers into a community marked by faith, hope, and love lived out in practical holiness.

On Holy Saturday our Church invites us to first read and reflect on a passage from the letter to the Hebrews (4:1-13) entitled "Let us strive to enter the Lord's rest". Our treasure, which follows, is an ancient homily on Holy Saturday.

The author of the ancient homily for Holy Saturday is unknown. While some scholars have speculated about its author, including Melito of Sardis, there is no definitive proof.

As early as the second century, this letter or treatise, which is of great rhetorical power and force in its admonition to faithful pilgrimage under Christ's leadership, bore the title "To the Hebrews." It was assumed to be directed to Jewish Christians. Usually, Hebrews was attached in Greek manuscripts to the collection of letters by Paul. Although no author is mentioned (for there is no address), a reference to Timothy suggested connections to the circle of Paul and his assistants. Yet the exact audience, the author, and even whether Hebrews is a letter have long been disputed.

The central message of the Epistle to the Hebrews is that Jesus Christ is the perfect and eternal High Priest who fulfills and surpasses the old covenant, offering Himself once for all for the salvation of humanity. The letter teaches that through Christ, believers have direct access to God, and it calls them to persevere in faith, especially in times of trial, trusting in His definitive sacrifice. By showing how Christ completes the meaning of the Law, priesthood, and sacrifices of the Old Testament, Hebrews urges Christians to remain steadfast, confident, and faithful to Him.

On Good Friday our Church invites us to first read and reflect on a passage from the letter to the Hebrews (9:11-28) entitled "Jesus Christ". Our treasure, which follows, is the Catecheses by Saint John Chrysostom, bishop.

Saint John Chrysostom was an important, fourth century, Early Church Father who served as Archbishop of Constantinople. He is known for his preaching and public speaking, and for his denunciation of abuse of authority of both ecclesiastical and political leaders. He was among the most prolific authors in the early Christian church. The word 'Chrysostom' means 'golden-mounted'. This name was given to him after he died because all his sermons were eloquent and lovely to hear. The content of his sermons, his exegesis of Scripture, were never without a point. Sometimes the point stung the high and mighty. Some sermons lasted up to two hours.

His zeal led him to decisive action. Bishops who bribed their way into office were deposed. Many of his sermons called for concrete steps to share wealth with the poor. The rich did not appreciate hearing from Saint John Chrysostom that private property existed because of Adam's fall from grace any more than married men liked to hear that they were bound to marital fidelity just as much as their wives were. When it came to justice and charity, John acknowledged no double standards.

Saint John Chrysostom's "Catecheses" were a series of talks and teachings aimed at preparing individuals, known as catechumens, for baptism. His catechesis emphasized the importance of aligning one's life with one's faith, stressing that knowledge of the truth should be reflected in a person's actions and choices. He believed that the value of a human being lies in both the exact knowledge of true doctrine and in the rectitude of their life.

As early as the second century, this letter or treatise, which is of great rhetorical power and force in its admonition to faithful pilgrimage under Christ's leadership, bore the title "To the Hebrews." It was assumed to be directed to Jewish Christians. Usually, Hebrews was attached in Greek manuscripts to the collection of letters by Paul. Although no author is mentioned (for there is no address), a reference to Timothy suggested connections to the circle of Paul and his assistants. Yet the exact audience, the author, and even whether Hebrews is a letter have long been disputed.

The central message of the Epistle to the Hebrews is that Jesus Christ is the perfect and eternal High Priest who fulfills and surpasses the old covenant, offering Himself once for all for the salvation of humanity. The letter teaches that through Christ, believers have direct access to God, and it calls them to persevere in faith, especially in times of trial, trusting in His definitive sacrifice. By showing how Christ completes the meaning of the Law, priesthood, and sacrifices of the Old Testament, Hebrews urges Christians to remain steadfast, confident, and faithful to Him.

On Thursday of Holy Week our Church invites us to first read and reflect on a passage from the letter to the Hebrews (4:14---5:10) entitled "Jesus Christ". Our treasure, which follows, is from an Easter homily by Saint Melito of Sardis, bishop.

Sardis was the capital of the Kingdom of Lydia (in modern-day Turkey), which continued as an important trade, administrative, and cultural center for over 2000 years. Saint Melito of Sardis was a late second-century bishop of Sardis near Smyrna in western Anatolia, and who held a foremost place among the early Christian bishops in Asia due to his personal influence and literary works, most of which have been lost. His rediscovered theological treaties on Easter, "The Lord's Passion ", verifies his reputation as a notable early Christian spokesperson.

Saint Melito is best known for his Easter homily On Pascha wherein he explains that Christ is the true Paschal Lamb whose death and resurrection accomplish the definitive victory over sin, death, and evil, bringing salvation to humanity.

He presents this with striking clarity and poetic force:

· Christ fulfills the Old Testament Passover—what was prefigured in the lamb of Book of Exodus is fully realized in Jesus.

· Through His suffering and death, Christ conquers death itself—He is both the sacrificed Lamb and the triumphant Lord.

· The Resurrection is a victory for all humanity—Christ breaks the bonds of death and raises mankind to new life.

In essence, Melito's message is that the Paschal Mystery is the turning point of all history: Christ, by dying and rising, destroys death and restores life to us.

As early as the second century, this letter or treatise, which is of great rhetorical power and force in its admonition to faithful pilgrimage under Christ's leadership, bore the title "To the Hebrews." It was assumed to be directed to Jewish Christians. Usually, Hebrews was attached in Greek manuscripts to the collection of letters by Paul. Although no author is mentioned (for there is no address), a reference to Timothy suggested connections to the circle of Paul and his assistants. Yet the exact audience, the author, and even whether Hebrews is a letter have long been disputed.

The central message of the Epistle to the Hebrews is that Jesus Christ is the perfect and eternal High Priest who fulfills and surpasses the old covenant, offering Himself once for all for the salvation of humanity. The letter teaches that through Christ, believers have direct access to God, and it calls them to persevere in faith, especially in times of trial, trusting in His definitive sacrifice. By showing how Christ completes the meaning of the Law, priesthood, and sacrifices of the Old Testament, Hebrews urges Christians to remain steadfast, confident, and faithful to Him.

On Wednesday of Holy Week our Church invites us to first read and reflect on a passage from the letter to the Hebrews (12:14-29) entitled "You have come to the mountain of the living God". Our treasure, which follows, is from a treatise on John by Saint Augustine, bishop.

Saint Augustine was born at Tagaste in Africa in 354. He was unsettled and restlessly searched for the truth until he was converted to the faith in Milan and baptized by Ambrose. Returning to his homeland, he embraced an ascetic life and subsequently was elected bishop of Hippo. For thirty-four years he guided his flock, instructing it with sermons and many writings.

Saint Augustine is perhaps the most significant Christian thinker after St. Paul. He adapted Classical teaching and created a powerful theological system of lasting influence. He also shaped the practice of biblical exegesis and helped lay the foundation for much of medieval and modern Christian thought.

Saint Augustine of Hippo made his primary contribution to the teachings of the Catholic Church by deeply explaining the relationship between God's grace and human salvation. In response to errors such as Pelagianism, he taught that humanity, wounded by sin, cannot save itself but is restored through the grace of God working within us. Augustine clarified the Church's understanding of original sin, divine grace, and the need for God's initiative in conversion, while also shaping Christian thought on the Trinity, the Church, and the inner life of the soul. His writings—especially the Confessions and The City of God—became foundational for Western Christian theology and continue to guide the Church's understanding of sin, grace, and redemption.

He fought bravely against the errors of his time and explained the Faith carefully and cogently through his writings. He is a preeminent Catholic Doctor of the Church. His most important teachings shape not only Western theology but the entire intellectual tradition of the Church. His thought deeply influenced later figures such as Saint Thomas Aquinas and remains foundational in Catholic doctrine. He died in 430.

The tractates on the Gospel of John by Augustine of Hippo is a collection of sermons in which Augustine carefully explains the meaning of the Gospel of John to ordinary Christians. In these reflections he guides believers through the words and signs of Jesus Christ, helping them understand both the literal meaning of the text and its deeper spiritual message.

These tractates, then give us a glimpse of the man that we do not often get from his other works. Augustine's preaching shows us not only his brilliant mind and rhetorical skills as he expounds upon the Scriptures but also the great love he had for Christ and for the faithful entrusted to his care.

The central teaching of these Tractates is that Jesus Christ is the eternal Word (the Logos) made flesh, and through Him we come to know God, receive grace, and are united in love as members of His Body.

Throughout these homilies, Augustine repeatedly emphasizes that:

• Christ reveals the Father—to see and hear Christ is to encounter God Himself.
• Grace, not human effort, brings salvation—faith is a gift that draws us into divine life.
• Charity (love) is the mark of true discipleship—those who abide in Christ must live in unity and love.
• The Church is united in Christ—believers form one Body, nourished by Him, especially through the Eucharist.

In essence, Augustine teaches that to believe in Christ is to enter into a living relationship of faith and love that transforms us and binds us together as one in Him.

As early as the second century, this letter or treatise, which is of great rhetorical power and force in its admonition to faithful pilgrimage under Christ's leadership, bore the title "To the Hebrews." It was assumed to be directed to Jewish Christians. Usually, Hebrews was attached in Greek manuscripts to the collection of letters by Paul. Although no author is mentioned (for there is no address), a reference to Timothy suggested connections to the circle of Paul and his assistants. Yet the exact audience, the author, and even whether Hebrews is a letter have long been disputed.

The central message of the Epistle to the Hebrews is that Jesus Christ is the perfect and eternal High Priest who fulfills and surpasses the old covenant, offering Himself once for all for the salvation of humanity. The letter teaches that through Christ, believers have direct access to God, and it calls them to persevere in faith, especially in times of trial, trusting in His definitive sacrifice. By showing how Christ completes the meaning of the Law, priesthood, and sacrifices of the Old Testament, Hebrews urges Christians to remain steadfast, confident, and faithful to Him.

On Tuesday of Holy Week our Church invites us to first read and reflect on a passage from the letter to the Hebrews (12; 1-13) entitled "Let us go forth to our struggle with Christ as our leader". Our treasure, which follows, is from a book On the Holy Spirit by Saint Basil, bishop.

Saint Basil the Great was a fourth century Church Father and a Doctor of the Church. Because of the majesty and keenness of his eloquence, he is honored as "the revealer of heavenly things" and "the Great". He was an early Roman Christian prelate who served as Bishop of Caesarea in Cappadocia from 370 until his death in 379..

He was an influential theologian who supported the Nicene Creed and opposed heresies of the early Christian church, especially Arianism. (Arianism taught that Jesus Christ was not divine). In addition to his work as a theologian, Saint Basil was known for his care of the poor and underprivileged. Basil established guidelines for monastic life which focus on community life, liturgical prayer, and manual labor.

The most significant teaching of Basil the Great is his clear vision that the Christian life is a life of transformation through the Holy Spirit, lived in communion with others through charity, humility, and disciplined prayer.

As one of the great leaders of the early Church and a defender of the divinity of the Holy Spirit during the First Council of Constantinople era, Basil emphasized that the Holy Spirit is truly God and the source of our sanctification. In his famous work, On the Holy Spirit, he explained that the Spirit makes us capable of sharing in God's life. Through the Spirit, believers are purified, enlightened, and gradually transformed into the likeness of Christ. For Basil, holiness is not merely moral improvement but participation in the divine life that the Spirit gives.

A second key aspect of his teaching is that faith must express itself in concrete love for others, especially the poor. Basil spoke strongly against indifference to the needy. He taught that the goods we possess are gifts entrusted to us by God for the benefit of all. In one of his most famous teachings he said, in essence, that the bread you keep belongs to the hungry and the cloak stored in your closet belongs to the one who lacks clothing. For Basil, charity was not optional generosity but a requirement of Christian justice.

The primary contribution of On the Holy Spirit by Saint Basil the Great is its clear and authoritative defense of the full divinity of the Holy Spirit within the mystery of the Holy Trinity.

In this work, Basil demonstrates—through Scripture and the Church's liturgical tradition—that the Holy Spirit is not a creature or lesser power, but truly God, equal in dignity and glory with the Father and the Son. He also explains and justifies the Church's practice of giving the same worship and doxology ("with the Father and the Son") to the Spirit, helping to solidify both the Church's theology and her prayer.

In essence, this work helped secure the Church's definitive understanding that the Holy Spirit is fully divine and worthy of the same honor and worship as the Father and the Son.

As early as the second century, this letter or treatise, which is of great rhetorical power and force in its admonition to faithful pilgrimage under Christ's leadership, bore the title "To the Hebrews." It was assumed to be directed to Jewish Christians. Usually, Hebrews was attached in Greek manuscripts to the collection of letters by Paul. Although no author is mentioned (for there is no address), a reference to Timothy suggested connections to the circle of Paul and his assistants. Yet the exact audience, the author, and even whether Hebrews is a letter have long been disputed.

The central message of the Epistle to the Hebrews is that Jesus Christ is the perfect and eternal High Priest who fulfills and surpasses the old covenant, offering Himself once for all for the salvation of humanity. The letter teaches that through Christ, believers have direct access to God, and it calls them to persevere in faith, especially in times of trial, trusting in His definitive sacrifice. By showing how Christ completes the meaning of the Law, priesthood, and sacrifices of the Old Testament, Hebrews urges Christians to remain steadfast, confident, and faithful to Him.