Today, August 14, as our Church celebrates the Memorial of Saint Maximillian Kolbe, priest and martyr, we are invited to read and reflect on a passage from the second letter of the apostle Paul of the Corinthians (4:7 – – 5:8) entitled “The power of Christ is made manifest in our suffering”. Our treasure, which follows, is from a sermon by Saint Augustine, bishop.

Saint Maximilian Kolbe was a Polish Conventual Franciscan Friar. He entered the minor seminary of the Conventual Franciscans in Lvív–then Poland, now Ukraine– near his birthplace, and at 16 became a novice. Though Maximilian later achieved doctorates in philosophy and theology, he was deeply interested in science, even drawing plans for rocket ships. Ordained at 24, Maximilian saw religious indifference as the deadliest poison of the day. His mission was to combat it. He had already founded the Militia of the Immaculata, whose aim was to fight evil with the witness of the good life, prayer, work, and suffering. He dreamed of and then founded Knight of the Immaculata, a religious magazine under Mary’s protection to preach the Good News to all nations. For the work of publication he established a “City of the Immaculata”—Niepokalanow—which housed 700 of his Franciscan brothers. He later founded another one in Nagasaki, Japan. Both the Militia and the magazine ultimately reached the one-million mark in members and subscribers. His love of God was daily filtered through devotion to Mary. During the German occupation of Poland, he remained at Niepokalanów a monastery which published a number of anti-Nazi German publications. In 1941, he was arrested and sent to Auschwitz, where in terrible circumstances he continued to work as a priest and offer solace to fellow inmates. When the Nazi guards selected 10 people to be starved to death in punishment, Kolbe volunteered to die in place of a stranger. He was later canonized as a martyr.

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 at 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. He fought bravely against the errors of his time and explained the faith carefully and cogently through his writings.

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.

Augustine is recognized as a saint in the Catholic Church, the Eastern Orthodox Church, the Lutheran churches, and the Anglican Communion. Saint Augustine is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. He is also a preeminent Catholic Doctor of the Church and the patron of the Augustinians. He died in 430.

The Second Letter to the Corinthians is the most personal of all of Paul’s extant writings, and it reveals much about his character. In it he deals with one or more crises that have arisen in the Corinthian church. The confrontation with these problems caused him to reflect deeply on his relationship with the community and to speak about it frankly. One moment he is venting his feelings of frustration and uncertainty, the next he is pouring out his relief and affection. The importance of the issues at stake between them calls forth from him an enormous effort of personal persuasion, as well as doctrinal considerations that are of great value for us. 

On Wednesday of the Nineteenth Week in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the book of the prophet Micah (4:1-7) entitled ”The nations go up to the mountain of the Lord”. Our treasure, which follows, is from a discourse on the psalms 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 at 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. He fought bravely against the errors of his time and explained the faith carefully and cogently through his writings.

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.

Augustine is recognized as a saint in the Catholic Church, the Eastern Orthodox Church, the Lutheran churches, and the Anglican Communion. Saint Augustine is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. He is also a preeminent Catholic Doctor of the Church and the patron of the Augustinians. He died in 430.

The book of the prophet Micah consists of a collection of speeches, proclamations of punishment and of salvation. The book has two major sections, each with two parts. The organization of the material is thematic, moving from judgment to salvation in both major sections.  The first section consist almost entirely of prophecies of punishment, and prophecies of salvation. The second section also moves from prophecies of punishment to confidence in God’s salvation.

Micah was a contemporary of the prophet Isaiah. The book’s superscription places his prophetic activity during the reigns of three kings of Judah: Jotham, Ahaz, and Hezekiah. It identifies him as a resident of Moresheth, a village in the Judean foothills. The solitary reference to Micah outside the book places him in the reign of Hezekiah and reports that he went from his small town to proclaim the word of the Lord in the capital, and asserts that his announcements of judgment against Jerusalem moved the king and the people to repentance. Unlike Isaiah, who was a native of the holy city, Micah was an outsider from the countryside and must have been a controversial figure. He would have been unpopular with the leaders whom he condemned and the wealthy whom he criticized. He was quick to separate himself from priests and other prophets, whom he considered to be corrupt.

On Tuesday of the Nineteenth Week in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the book of the prophet Micah (3:1-12) entitled ”Jerusalem will be destroyed because of its leaders sins”. Our treasure, which follows, is from a treatise On the Incarnation of the Lord by Theodoret of Cyr, bishop.

Theodoret of Cyr was fifth century influential theologian of the School of Antioch, biblical commentator, and Christian bishop of Cyrus. He played a pivotal role in several 5th-century Byzantine Church controversies that led to various ecumenical acts and schisms. He wrote extensively on the Incarnation of the Lord, exploring the dual nature of Jesus Christ as both fully divine and fully human. His work, particularly his dialogue Eranistes (also known as Beggar) and his letters, delves into the complexities of Christ's two natures, emphasizing the union of divinity and humanity in one person without confusion or separation. He highlights the significance of Christ's incarnation for human salvation and addresses the challenges posed by various heresies, particularly Monophysitism, which denied the full humanity of Christ. 

The book of the prophet Micah consists of a collection of speeches, proclamations of punishment and of salvation. The book has two major sections, each with two parts. The organization of the material is thematic, moving from judgment to salvation in both major sections.  The first section consist almost entirely of prophecies of punishment, and prophecies of salvation. The second section also moves from prophecies of punishment to confidence in God’s salvation.

Micah was a contemporary of the prophet Isaiah. The book’s superscription places his prophetic activity during the reigns of three kings of Judah: Jotham, Ahaz, and Hezekiah. It identifies him as a resident of Moresheth, a village in the Judean foothills. The solitary reference to Micah outside the book places him in the reign of Hezekiah and reports that he went from his small town to proclaim the word of the Lord in the capital, and asserts that his announcements of judgment against Jerusalem moved the king and the people to repentance. Unlike Isaiah, who was a native of the holy city, Micah was an outsider from the countryside and must have been a controversial figure. He would have been unpopular with the leaders whom he condemned and the wealthy whom he criticized. He was quick to separate himself from priests and other prophets, whom he considered to be corrupt.

On Monday of the Nineteenth Week in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the book of the prophet Hosea (14:2-10) entitled ”The call to repentance and the promise of healing”. Our treasure, which follows, is from a treatise On the Incarnation of the Lord by Theodoret of Cyr, bishop.

Theodoret of Cyr was fifth century influential theologian of the School of Antioch, biblical commentator, and Christian bishop of Cyrus. He played a pivotal role in several 5th-century Byzantine Church controversies that led to various ecumenical acts and schisms. He wrote extensively on the Incarnation of the Lord, exploring the dual nature of Jesus Christ as both fully divine and fully human. His work, particularly his dialogue Eranistes (also known as Beggar) and his letters, delves into the complexities of Christ's two natures, emphasizing the union of divinity and humanity in one person without confusion or separation. He highlights the significance of Christ's incarnation for human salvation and addresses the challenges posed by various heresies, particularly Monophysitism, which denied the full humanity of Christ. 

Hosea, a prophet from the Northern Kingdom, preached in his homeland, which he addresses as Israel, Jacob or, frequently, Ephraim. Hosea began his mission in a period of prosperity, the last years of Jeroboam II (783–743 B.C.). This was followed by a period of internal instability, with intrigues at the royal court leading to the assassination of several kings. Hosea witnessed the revival of Assyria, the Syro-Ephraimite war, and the numerous treaties the Israelite kings made with Egypt and Assyria to survive. Hosea’s long ministry (ca. 750–725) seems to have ended before the capture of Samaria in 722/721.

The only information the text provides us about the life of Hosea concerns his marriage. Even if we cannot reconstruct what happened exactly, the text as it now stands speaks of three moments in the relationship: first love, separation, reunion. This marriage is a symbol of the covenant between the Lord and Israel. Hosea speaks about the first love, the short period of Israel’s loyalty in the desert, which was then followed by a long history of unfaithfulness lasting until his day. Hosea accuses Israel of three crimes in particular. Instead of putting their trust in the Lord alone, the people break the covenant: (1) by counting on their own military strength, (2) by making treaties with foreign powers (Assyria and Egypt), and (3) by running after the Baals, the gods of fertility. Israel thus forgets that the Lord is its strength, its covenant partner, and giver of fertility. This unfaithful behavior will lead to Israel’s destruction by Assyria, but God’s love will have the last word. The back and forth movement from doom to salvation is typical of the Book of Hosea.

On the Nineteenth Sunday in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the book of the prophet Hosea (11:1-11) entitled ”God is always merciful”. Our treasure, which follows, is a dialogue On Divine Providence by Saint Catherine of Sienna, virgin.

Saint Catherine was born at Siena in 1347. While still a young girl, she sought the way of perfection and entered the Third Order of Saint Dominic. On fire with love of God and neighbor, she established peace and concord between cities, vigorously fought for the rights and freedoms of the Roman Pontiff, and promoted the renewal of religious life.

The Dialogue of Divine Providence was dictated while Saint Catherine was in ecstasy probably between October 1377 and November 1378, though probably re-edited by her later. It is a dialogue between a soul and God, burning with the solidary love that made Catherine such a consequential mystic activist.

Hosea, a prophet from the Northern Kingdom, preached in his homeland, which he addresses as Israel, Jacob or, frequently, Ephraim. Hosea began his mission in a period of prosperity, the last years of Jeroboam II (783–743 B.C.). This was followed by a period of internal instability, with intrigues at the royal court leading to the assassination of several kings. Hosea witnessed the revival of Assyria, the Syro-Ephraimite war, and the numerous treaties the Israelite kings made with Egypt and Assyria to survive. Hosea’s long ministry (ca. 750–725) seems to have ended before the capture of Samaria in 722/721.

The only information the text provides us about the life of Hosea concerns his marriage. Even if we cannot reconstruct what happened exactly, the text as it now stands speaks of three moments in the relationship: first love, separation, reunion. This marriage is a symbol of the covenant between the Lord and Israel. Hosea speaks about the first love, the short period of Israel’s loyalty in the desert, which was then followed by a long history of unfaithfulness lasting until his day. Hosea accuses Israel of three crimes in particular. Instead of putting their trust in the Lord alone, the people break the covenant: (1) by counting on their own military strength, (2) by making treaties with foreign powers (Assyria and Egypt), and (3) by running after the Baals, the gods of fertility. Israel thus forgets that the Lord is its strength, its covenant partner, and giver of fertility. This unfaithful behavior will lead to Israel’s destruction by Assyria, but God’s love will have the last word. The back and forth movement from doom to salvation is typical of the Book of Hosea.

On Saturday of the Eighteenth Week in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the beginning of the book of the prophet Hosea (6:1---7:2) entitled ”The emptiness of an insincere conversion”. Our treasure, which follows, is from a treatise 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.

Hosea, a prophet from the Northern Kingdom, preached in his homeland, which he addresses as Israel, Jacob or, frequently, Ephraim. Hosea began his mission in a period of prosperity, the last years of Jeroboam II (783–743 B.C.). This was followed by a period of internal instability, with intrigues at the royal court leading to the assassination of several kings. Hosea witnessed the revival of Assyria, the Syro-Ephraimite war, and the numerous treaties the Israelite kings made with Egypt and Assyria to survive. Hosea’s long ministry (ca. 750–725) seems to have ended before the capture of Samaria in 722/721.

The only information the text provides us about the life of Hosea concerns his marriage. Even if we cannot reconstruct what happened exactly, the text as it now stands speaks of three moments in the relationship: first love, separation, reunion. This marriage is a symbol of the covenant between the Lord and Israel. Hosea speaks about the first love, the short period of Israel’s loyalty in the desert, which was then followed by a long history of unfaithfulness lasting until his day. Hosea accuses Israel of three crimes in particular. Instead of putting their trust in the Lord alone, the people break the covenant: (1) by counting on their own military strength, (2) by making treaties with foreign powers (Assyria and Egypt), and (3) by running after the Baals, the gods of fertility. Israel thus forgets that the Lord is its strength, its covenant partner, and giver of fertility. This unfaithful behavior will lead to Israel’s destruction by Assyria, but God’s love will have the last word. The back and forth movement from doom to salvation is typical of the Book of Hosea.

Today, August 8, as our church celebrates the Memorial of Dominic, Priest, our Church invites us to first read and reflect on a passage from the first letter of Peter (5:1-11) entitled “The duties of pastors and the laity”. Our treasure, which follows,  is from various writings on the history of the Order of Preachers.

Saint Dominic, also known as Dominic de Guzmán, was a Spanish Catholic priest and the founder of the Order of Preachers, commonly known as the Dominicans. He was born around 1170 in Caleruega, Spain. He studied theology at Palencia and was made canon of the church of Osma.  He dedicated his life to preaching and combating heresy, particularly the Albigensian heresy. 

He is also known for his role in spreading the devotion to the rosary. 

St. Dominic established the Order of Preachers, also known as the Dominicans, to combat heresy and promote the Catholic faith through preaching and teaching. He traveled extensively, engaging in public debates and private dialogues with heretics to persuade them to return to the Catholic Church.

He is credited with popularizing the rosary as a tool for prayer and meditation, particularly in his efforts to counter heresy. 

Church sources say he performed miracles, and Catholic sources report some accounts mention a miracle involving a trial by fire where his manuscript was unscathed.

Some accounts describe Saint Dominic as a contemplative, a man of prayer, and a skilled preacher who emphasized authenticity and intellectual rigor in his ministry.

He died at Bologna on August 6, 1221 and was canonized in 1234. 

The Order of Preachers consists of Dominican friars who are part of a wider family of priests and brothers, contemplative nuns, active sisters and lay people within the Catholic Church who work together to carry out the Dominican mission of evangelizing, teaching, and preaching Christ the Way, the Truth, and the Life.

The first letter of Saint Peter begins with an address by 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 contents following the address both inspire and admonish these “chosen sojourners” who, in seeking to live as God’s people, feel an alienation from their previous religious roots and the society around them. Appeal is made to Christ’s resurrection and the future hope it provides and to the experience of baptism as new birth. The suffering and death of Christ serve as both source of salvation and example. What Christians are in Christ, as a people who have received mercy and are to proclaim and live according to God’s call, is repeatedly spelled out for all sorts of situations in society, work (even as slaves, the home, and general conduct. But overall hangs the possibility of suffering as a Christian. Persecution is later described as already occurring, so that some have supposed the letter was addressed both to places where such a “trial by fire” was already present and to places where it might break out.

On Thursday of the Eighteenth Week in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the beginning of the book of the prophet Hosea (1:1-9; 3:1-5) entitled ”The prophet, a sign of God’s love for his people”. Our treasure, which follows, is from a treatise by Baldwin, bishop Canterbury.

Baldwin of Forde was Archbishop of Canterbury between 1185 and 1190. The son of a clergyman, he studied canon law and theology at Bologna and was tutor to Pope Eugene III's nephew before returning to England to serve successive bishops of Exeter. After becoming a Cistercian monk he was named abbot of his monastery at Forde and subsequently elected to the episcopate at Worcester. Before becoming a bishop, he wrote theological works and sermons, some of which have survived.

Hosea, a prophet from the Northern Kingdom, preached in his homeland, which he addresses as Israel, Jacob or, frequently, Ephraim. Hosea began his mission in a period of prosperity, the last years of Jeroboam II (783–743 B.C.). This was followed by a period of internal instability, with intrigues at the royal court leading to the assassination of several kings. Hosea witnessed the revival of Assyria, the Syro-Ephraimite war, and the numerous treaties the Israelite kings made with Egypt and Assyria to survive. Hosea’s long ministry (ca. 750–725) seems to have ended before the capture of Samaria in 722/721.

The only information the text provides us about the life of Hosea concerns his marriage. Even if we cannot reconstruct what happened exactly, the text as it now stands speaks of three moments in the relationship: first love, separation, reunion. This marriage is a symbol of the covenant between the Lord and Israel. Hosea speaks about the first love, the short period of Israel’s loyalty in the desert, which was then followed by a long history of unfaithfulness lasting until his day. Hosea accuses Israel of three crimes in particular. Instead of putting their trust in the Lord alone, the people break the covenant: (1) by counting on their own military strength, (2) by making treaties with foreign powers (Assyria and Egypt), and (3) by running after the Baals, the gods of fertility. Israel thus forgets that the Lord is its strength, its covenant partner, and giver of fertility. This unfaithful behavior will lead to Israel’s destruction by Assyria, but God’s love will have the last word. The back and forth movement from doom to salvation is typical of the Book of Hosea.

Today, August 6, as our Church celebrates the Feast of the Transfiguration, we are invited to first read and reflect on a passage from the second letter of the apostle Paul to the Corinthians (3:7 – 4:6), entitled “Christ is the splendor of the new covenant“. Our treasure, which follows, is from a sermon on the transfiguration of the Lord by Anastasius of Sinai, bishop.

The Feast of the Transfiguration recalls the occasion upon which Jesus Christ took three of his disciples, Peter, James, and John, up on a mountain, where Moses and Elijah appeared and Jesus was transfigured, his face and clothes becoming dazzlingly bright. The Transfiguration is recorded in all three of the Synoptic Gospels (Mark 9:2–13; Matthew 17:1–13; Luke 9:28–36) and is understood to have been the revelation of the eternal glory of the second person of the Trinity, which was normally veiled during Christ’s life on earth. The event can also be interpreted as an anticipatory Resurrection appearance, and the presence of the two prophets is often taken to signify Christ’s fulfillment of the Mosaic Law and the prophecies of the Hebrew Bible (the Christian Old Testament). The Feast of the Transfiguration is celebrated in the Eastern Orthodox and Roman Catholic churches on August 6, and the Transfiguration is ranked alongside Jesus’ baptism and the Crucifixion, Resurrection, and Ascension as a key milestone of his life and ministry.

Anastasius Sinaita, also called Anastasius of Sinai, was an early eighth century Greek writer, priest and abbot of Saint Catherine's Monastery on Mount Sinai. His writings concern questions and answers about issues of Christian dogma, ritual, and lifestyle (catechism); sermons; and exegesis.

The Second Letter to the Corinthians is the most personal of all of Paul’s extant writings, and it reveals much about his character. In it he deals with one or more crises that have arisen in the Corinthian church. The confrontation with these problems caused him to reflect deeply on his relationship with the community and to speak about it frankly. One moment he is venting his feelings of frustration and uncertainty, the next he is pouring out his relief and affection. The importance of the issues at stake between them calls forth from him an enormous effort of personal persuasion, as well as doctrinal considerations that are of great value for us. Paul’s ability to produce profound theological foundations for what may at first sight appear to be rather commonplace circumstances is perhaps nowhere better exemplified than in Second Corinthians

Today, August 5, as our Church celebrates the Dedication of Saint Mary Major, we are invited to first read and reflect on a passage from the letter of the apostle Paul to the Galatians (3:22---4:7) entitled “Through faith we are the sons and heirs of God. Our treasure, which follows, is from a homily delivered at the council of Ephesus by Saint Cyril of Alexandria, bishop.

The Council of Ephesus, held in 431 AD, was the third Ecumenical Council of the Christian Church. It was primarily convened to address the Nestorian controversy and specifically focused on the teachings of Nestorius, the Patriarch of Constantinople. Nestorius argued that Mary was the mother of Christ's human nature, not of his divine nature, and proposed "Christotokos" ("Christ-bearer") as a more appropriate term. This sparked a debate about the unity of Christ's divine and human natures and led to the condemnation of Nestorianism as heresy. The council ultimately declared that the Virgin Mary should be called Theotokus, meaning "God-bearer" or "Mother of God". 

After the Council of Ephesus (431) in which the mother of Jesus was acclaimed as Mother of God, Pope Sixtus III  erected at Rome on the Esquiline hill, a basilica dedicated to the honor of the holy Mother of God. It was afterward called Saint Mary Major and it is the oldest church in the West dedicated to the honor of the Blessed Virgin Mary.

Saint Cyril was born in 370 and lived a monastic life. He was ordained a priest and succeeded his uncle as bishop of Alexandria where he served from 412 to 444. He was enthroned when the city was at the height of its influence and power within the Roman Empire. He had a preeminent role at the Council of Ephesus; he fought bravely against the doctrines of Nestorius, and wrote many learned works explaining and defending the Catholic faith.

Saint Cyril is counted among the Church Fathers and also as a Doctor of the Church. His reputation within the Christian world has resulted in his titles, “Pillar of Faith” and “Seal of all the Fathers”. Cyril died in 444.

The Galatians to whom the letter is addressed were Paul’s converts, most likely among the descendants of Celts who had invaded western and central Asia Minor in the third century B.C. and had settled in the territory around Ancyra (modern Ankara, Turkey). Paul had passed through this area on his second missionary journey and again on his third. It is less likely that the recipients of this letter were Paul’s churches in the southern regions of Pisidia, Lycaonia, and Pamphylia where he had preached earlier in the Hellenized cities of Perge, Iconium, Pisidian Antioch, Lystra, and Derbe; this area was part of the Roman province of Galatia, and some scholars think that South Galatia was the destination of this letter.