Treasures of Our Faith with Deacon Richard Vehige

On Saturday in the week after Epiphany to the Baptism of the Lord, our Church invites us to first read and reflect on a passage from the book of the prophet Isaiah (66:10-14, 18-23) entitled "Salvation for all people". Our treasure, which follows, is from a sermon by Faustus of Riez, bishop.

Saint Faustus was born in Britian between 400 and 410. In his youth he was devoted to the study of elocution and Christian philosophy. He is thought by some to have been a lawyer but owing to the influence of his mother, famed for her sanctity, he abandoned secular pursuits as a young man and entered the monastery of Lerins. Here he was soon ordained to the priesthood and after about eight years, because of his extraordinary piety was chosen in 432 to be head of the monastery, in succession to Maximus who had become Bishop of Riez. His career as abbot lasted about twenty or twenty-five years during which he attained a high reputation for his wonderful gifts as an extempore preacher and for his stern asceticism. After the death of Maximus, Saint Faustus then became Bishop of Riez. He died in 490.

Isaiah, one of the greatest of the prophets, appeared at a critical moment in Israel's history. The Northern Kingdom collapsed, under the hammerlike blows of Assyria, in 722/721 B.C., and in 701 Jerusalem itself saw the army of Sennacherib drawn up before its walls. In the year that Uzziah, king of Judah, died, Isaiah received his call to the prophetic office in the Temple of Jerusalem. Close attention should be given to chapter six, where this divine summons to be the ambassador of the Most High is circumstantially described.

The vision of the Lord enthroned in glory stamps an indelible character on Isaiah's ministry and provides a key to the understanding of his message. The majesty, holiness and glory of the Lord took possession of his spirit and, at the same time, he gained a new awareness of human pettiness and sinfulness. The enormous abyss between God's sovereign holiness and human sinfulness overwhelmed the prophet. Only the purifying coal of the seraphim could cleanse his lips and prepare him for acceptance of the call: "Here I am, send me!"

The ministry of Isaiah extended from the death of Uzziah in 742 B.C. to Sennacherib's siege of Jerusalem in 701 B.C., and it may have continued even longer, until after the death of Hezekiah in 687 B.C. Later legend (the Martyrdom and Ascension of Isaiah) claims that Hezekiah's son, Manasseh, executed Isaiah by having him sawed in two. During this long ministry, the prophet returned again and again to the same themes, and there are indications that he may have sometimes re-edited his older prophecies to fit new occasions.

On Friday in the week after Epiphany to the Baptism of the Lord, our Church invites us to first read and reflect on a passage from the book of the prophet Isaiah (63:13-25) entitled "A new heaven and a new earth". Our treasure, which follows, is from a sermon by Saint Maximus of Turin, bishop.

Saint Maximus was a fifth century bishop of Turin, a city in northwest Italy famous for the shroud of Turin being kept in the cathedral there. Saint Maximus was a theological writer "who made a great contribution to the spread and consolidation of Christianity in northern Italy". Saint Maximus may best be described as a zealous and effective pastor of souls.

In the face of rising spiritual and political threats, Saint Maximus charged his congregation to remain steadfast in trusting the Lord and he succeeded in obtaining their support. Saint Maximus is the author of numerous discourses delivered to the people by the saint, consisting of 118 homilies, 116 sermons, and 6 treatises. Several hundred of these writings are still in existence. He died in 465.

Isaiah, one of the greatest of the prophets, appeared at a critical moment in Israel's history. The Northern Kingdom collapsed, under the hammerlike blows of Assyria, in 722/721 B.C., and in 701 Jerusalem itself saw the army of Sennacherib drawn up before its walls. In the year that Uzziah, king of Judah, died, Isaiah received his call to the prophetic office in the Temple of Jerusalem. Close attention should be given to chapter six, where this divine summons to be the ambassador of the Most High is circumstantially described.

The vision of the Lord enthroned in glory stamps an indelible character on Isaiah's ministry and provides a key to the understanding of his message. The majesty, holiness and glory of the Lord took possession of his spirit and, at the same time, he gained a new awareness of human pettiness and sinfulness. The enormous abyss between God's sovereign holiness and human sinfulness overwhelmed the prophet. Only the purifying coal of the seraphim could cleanse his lips and prepare him for acceptance of the call: "Here I am, send me!"

The ministry of Isaiah extended from the death of Uzziah in 742 B.C. to Sennacherib's siege of Jerusalem in 701 B.C., and it may have continued even longer, until after the death of Hezekiah in 687 B.C. Later legend (the Martyrdom and Ascension of Isaiah) claims that Hezekiah's son, Manasseh, executed Isaiah by having him sawed in two. During this long ministry, the prophet returned again and again to the same themes, and there are indications that he may have sometimes re-edited his older prophecies to fit new occasions.

On Thursday in the week after Epiphany to the Baptism of the Lord, our Church invites us to first read and reflect on a passage from the book of the prophet Isaiah (63:19b---64:11) entitled "God's people plead for his coming". Our treasure, which follows, is from a commentary on John by Saint Cyril of Alexander, bishop.

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.

Saint Cyril's great Commentary on John predates the Nestorian controversy, however, and focuses its theological fire power against Arianism. The commentary, which is addressed to catechists, displays Cyril's breath-taking mastery of the full content of the Bible and his painstaking attention to detail as he seeks to offer practical teaching on the cosmic story of God's salvation.

Isaiah, one of the greatest of the prophets, appeared at a critical moment in Israel's history. The Northern Kingdom collapsed, under the hammerlike blows of Assyria, in 722/721 B.C., and in 701 Jerusalem itself saw the army of Sennacherib drawn up before its walls. In the year that Uzziah, king of Judah, died, Isaiah received his call to the prophetic office in the Temple of Jerusalem. Close attention should be given to chapter six, where this divine summons to be the ambassador of the Most High is circumstantially described.

The vision of the Lord enthroned in glory stamps an indelible character on Isaiah's ministry and provides a key to the understanding of his message. The majesty, holiness and glory of the Lord took possession of his spirit and, at the same time, he gained a new awareness of human pettiness and sinfulness. The enormous abyss between God's sovereign holiness and human sinfulness overwhelmed the prophet. Only the purifying coal of the seraphim could cleanse his lips and prepare him for acceptance of the call: "Here I am, send me!"

The ministry of Isaiah extended from the death of Uzziah in 742 B.C. to Sennacherib's siege of Jerusalem in 701 B.C., and it may have continued even longer, until after the death of Hezekiah in 687 B.C. Later legend (the Martyrdom and Ascension of Isaiah) claims that Hezekiah's son, Manasseh, executed Isaiah by having him sawed in two. During this long ministry, the prophet returned again and again to the same themes, and there are indications that he may have sometimes re-edited his older prophecies to fit new occasions.

On Wednesday in the week after Epiphany to the Baptism of the Lord, our Church invites us to first read and reflect on a passage from the book of the prophet Isaiah (63: 7-19) entitled "The mercy of the Lord is remembered by prophet forsaken". Our treasure, which follows, is from a sermon by Saint Peter Proclus of Constantinople, bishop.

Saint Proclus, was a fifth century Archbishop of Constantinople. From his early years he devoted all his time to prayer and the study of Holy Scripture. The Lord granted him the great good fortune to be a disciple of Saint John Chrysostom, who at first ordained him as a deacon, and then to the holy priesthood. He witnessed the appearance of the Apostle Paul to Saint John Chrysostom. Saint Proclus received from his teacher a profound understanding of Holy Scripture, and learned to elucidate his thoughts in a polished form.

Renowned for his homiletic abilities, Saint Proclus played a central role in the Nestorian controversy. His contributions to the theology of the developing cult of the Virgin Mary place him among the early and foremost Marian theologians. After the exile and death of Saint John Chrysostom, the holy Patriarch of Constantinople Sisinius consecrated Saint Proclus as bishop of the city of Kyzikos, but under the influence of Nestorian heretics he was expelled by his flock there. He died in 434.

Isaiah, one of the greatest of the prophets, appeared at a critical moment in Israel's history. The Northern Kingdom collapsed, under the hammerlike blows of Assyria, in 722/721 B.C., and in 701 Jerusalem itself saw the army of Sennacherib drawn up before its walls. In the year that Uzziah, king of Judah, died, Isaiah received his call to the prophetic office in the Temple of Jerusalem. Close attention should be given to chapter six, where this divine summons to be the ambassador of the Most High is circumstantially described.

The vision of the Lord enthroned in glory stamps an indelible character on Isaiah's ministry and provides a key to the understanding of his message. The majesty, holiness and glory of the Lord took possession of his spirit and, at the same time, he gained a new awareness of human pettiness and sinfulness. The enormous abyss between God's sovereign holiness and human sinfulness overwhelmed the prophet. Only the purifying coal of the seraphim could cleanse his lips and prepare him for acceptance of the call: "Here I am, send me!"

The ministry of Isaiah extended from the death of Uzziah in 742 B.C. to Sennacherib's siege of Jerusalem in 701 B.C., and it may have continued even longer, until after the death of Hezekiah in 687 B.C. Later legend (the Martyrdom and Ascension of Isaiah) claims that Hezekiah's son, Manasseh, executed Isaiah by having him sawed in two. During this long ministry, the prophet returned again and again to the same themes, and there are indications that he may have sometimes re-edited his older prophecies to fit new occasions.

On Tuesday in the week after Epiphany to the Baptism of the Lord, our Church invites us to first read and reflect on a passage from the book of the prophet Isaiah (62: 1-12) entitled "The approach of redemption". Our treasure, which follows, is from a sermon on the Epiphany attributed Hippolytus, priest.

Saint Hippolytus is one of the most important second–third centuries Christian theologians, whose provenance, identity and corpus remain elusive to scholars and historians. Saint Hippolytus is accorded special recognition in Church history: Not only is he the first antipope but he is also the only antipope ever canonized! In its first several centuries, the Church dealt with crises both external and internal. Externally, the Church suffered for nearly 250 years under the violent persecutions of Roman emperors, begun under mad Nero in A.D. 64 and finally stopped under Constantine in 313. Internally, the Church wrestled with heresies, schism, and matters of discipline. One of the main issues of disagreement in those early centuries concerned the treatment of the faithful who committed serious sins or who apostatized during the persecutions.

Saint Hippolytus did not suffer from indecision, and he looked to the Roman pontiff to make a quick and authoritative decision concerning the heresy known as Modalism. Hippolytus wanted Pope Zephyrinus and later his successor, Callistus 1. to rebuke and condemn the Modalists, and grew upset when they failed to do so. Hippolytus was so angered by the election of Callistus that he decided to embark on a path that would impact the Church throughout its history. He claimed that Callistus was unworthy and gathered a group of followers who elected him pope. In so doing Hippolytus opened the door to the concept of the antipope, which would rear its ugly head throughout Church history but most devastatingly during the Great Western Schism of the fourteenth century.

Hippolytus's schism lasted for nineteen years and through three pontificates. As a rigorist who did not believe that serious sinners should be re-admitted to communion in the Church, he refused to accept the more-merciful approach of Callistus and his successors.

In 235, Thrax was proclaimed emperor by the legions in Germany. Shortly afterwards, he turned his attention to the Church and a persecution erupted that targeted the clergy. The reigning pope, St. Pontian, and the "anti-pope" Hippolytus, were arrested and sent to the mines on the island of Sardinia. Amidst the suffering and hardship of the mines, Hippolytus renounced his schism and papal claim and was reconciled to the Church by Pontian. Both men later succumbed to the harsh conditions, and their remains were transported for burial in Rome, where they were recognized as martyrs and saints of the Church. Hippolytus is considered a martyr of Rome and was given the rank of a priest, not of a bishop, an indication that He was reconciled to the Church before his martyrdom. His unique case provides an example of repentance and reconciliation for those who have separated themselves from the Church.

Isaiah, one of the greatest of the prophets, appeared at a critical moment in Israel's history. The Northern Kingdom collapsed, under the hammerlike blows of Assyria, in 722/721 B.C., and in 701 Jerusalem itself saw the army of Sennacherib drawn up before its walls. In the year that Uzziah, king of Judah, died, Isaiah received his call to the prophetic office in the Temple of Jerusalem. Close attention should be given to chapter six, where this divine summons to be the ambassador of the Most High is circumstantially described.

The vision of the Lord enthroned in glory stamps an indelible character on Isaiah's ministry and provides a key to the understanding of his message. The majesty, holiness and glory of the Lord took possession of his spirit and, at the same time, he gained a new awareness of human pettiness and sinfulness. The enormous abyss between God's sovereign holiness and human sinfulness overwhelmed the prophet. Only the purifying coal of the seraphim could cleanse his lips and prepare him for acceptance of the call: "Here I am, send me!"

The ministry of Isaiah extended from the death of Uzziah in 742 B.C. to Sennacherib's siege of Jerusalem in 701 B.C., and it may have continued even longer, until after the death of Hezekiah in 687 B.C. Later legend (the Martyrdom and Ascension of Isaiah) claims that Hezekiah's son, Manasseh, executed Isaiah by having him sawed in two. During this long ministry, the prophet returned again and again to the same themes, and there are indications that he may have sometimes re-edited his older prophecies to fit new occasions.

Today, January 5, as our Church celebrates the Memorial of John Newman, Bishop and Doctor, we are invited to read and reflect on a passage from the book of Isaiah (61: 1-11), entitled "The spirit of the Lord is upon his servant". Our treasure, which follows, is from a letter to Cardinal Barnabo by Saint John Newman, bishop.

Saint John Henry Newman was born on February 21, 1801, in London. He was an English intellectual, university preacher, and scholar at Oxford University. After years of deep study and prayer, he converted from Anglicanism to Catholicism in 1845.

After studying in Prague, he came to New York at 25 and was ordained a priest. He did missionary work in New York until he was 29, when he joined the Redemptorists and became its first member to profess vows in the United States. He continued missionary work in Maryland, Virginia and Ohio, where he became popular with the Germans.

At 41, as bishop of Philadelphia, Saint John Newmann organized the parochial school system into a diocesan one, increasing the number of pupils almost twentyfold within a short time. Gifted with outstanding organizing ability, he drew into the city many teaching communities of sisters and the Christian Brothers. During his brief assignment as vice provincial for the Redemptorists, he placed them in the forefront of the parochial movement.

He had a lifelong concern for the spiritual and intellectual formation of young adults, especially university students. He believed that faith and reason belong together, that universities should form the whole person, not just the intellect, and that young adults need guidance to integrate belief with modern life. Catholic chaplaincies near college campuses were later named Newman Centers to signal that their mission was not just sacramental access, but the integration of faith, intellect, and life—precisely Newman's vision.

Saint John Neumann was named a Cardinal in May 1879 by Pope Leo XIII. He died in 1890 at the age of 89. Well-known for his holiness and learning, spiritual writing and preaching, on October 13, 1963, Saint John Neumann became the first American bishop to be beatified. Canonized in 1977, he is buried in the National Shrine of St. John Neumann, Philadelphia, PA.

On All Saints Day, November 1, 2025, Saint Cardinal John Henry Newman was proclaimed a Doctor of the Church by Pope Leo XIV. He was also named co-patron of Catholic education, joining Saint Thomas Aquinas. He is the 38th saint to be named a Doctor of the Church.

The primary purpose of St. John Neumann's letter to Cardinal Barnabo was to seek guidance, support, and authority from Rome regarding the pastoral and administrative challenges of the rapidly growing Catholic Church in the United States, particularly in the Diocese of Philadelphia.

The book of Isaiah is filled with sobering accounts of Israel's sin and rebellion and warnings of their coming judgement. But along with warnings, Isaiah also offers a message of hope—a suffering servant, a coming Messiah, who would come to establish God's Kingdom on Earth and create a new Jerusalem.

Today, Sunday, as our Church celebrates the Solemnity of the Epiphany of the Lord, we are invited to first read and reflect on a passage from the book of the prophet Isaiah (60: 1-22) entitled "The revelation of God's glory over Jerusalem". Our treasure, which follows, is from a sermon by Saint Leo the Great, pope.

The Epiphany of the Lord is a Christian feast day that celebrates the manifestation of Christ to the world. It's celebrated on January 6th or the first Sunday after January 1st. The word "epiphany" comes from the Greek word epiphainen, which means "to manifest," "appear," or "make known".

The Epiphany of the Lord celebrates:

• The visit of the Magi: The Magi, also known as the Three Kings or the Wise Men, traveled from the East to visit the baby Jesus. They brought gifts of gold, frankincense, and myrrh to honor Jesus.
• Jesus' baptism: Jesus was baptized in the Jordan River.
• The wedding feast at Cana: The wedding feast took place in Galilee.

The Epiphany of the Lord invites people to consider how Christ is manifest in their own hearts. It's a reminder that God's kingdom is different from earthly kingdoms, where the humble are lifted up and true power is found in love and service.

Saint Leo became pope in the year 440. Saint Leo was a Roman aristocrat, and was the first pope to have been called "the Great". Saint Leo is known as one of the best administrative popes of the ancient Church .His work branched into many areas of the church, indicative of his notion of the pope's total responsibility for the flock of Christ. In the 96 sermons which have come down to us, we find Leo stressing the virtues of almsgiving, fasting, and prayer, and also expounding Catholic doctrine with clarity and conciseness, in particular, the dogma of the Incarnation. Leo is perhaps best known for having met Attila the Hun in 452 and having persuaded him to turn back from his invasion of Italy.

Isaiah, one of the greatest of the prophets, appeared at a critical moment in Israel's history. The Northern Kingdom collapsed, under the hammerlike blows of Assyria, in 722/721 B.C., and in 701 Jerusalem itself saw the army of Sennacherib drawn up before its walls. In the year that Uzziah, king of Judah, died, Isaiah received his call to the prophetic office in the Temple of Jerusalem. Close attention should be given to chapter six, where this divine summons to be the ambassador of the Most High is circumstantially described.

The vision of the Lord enthroned in glory stamps an indelible character on Isaiah's ministry and provides a key to the understanding of his message. The majesty, holiness and glory of the Lord took possession of his spirit and, at the same time, he gained a new awareness of human pettiness and sinfulness. The enormous abyss between God's sovereign holiness and human sinfulness overwhelmed the prophet. Only the purifying coal of the seraphim could cleanse his lips and prepare him for acceptance of the call: "Here I am, send me!"

The ministry of Isaiah extended from the death of Uzziah in 742 B.C. to Sennacherib's siege of Jerusalem in 701 B.C., and it may have continued even longer, until after the death of Hezekiah in 687 B.C. Later legend (the Martyrdom and Ascension of Isaiah) claims that Hezekiah's son, Manasseh, executed Isaiah by having him sawed in two. During this long ministry, the prophet returned again and again to the same themes, and there are indications that he may have sometimes re-edited his older prophecies to fit new occasions.

Today, January 3, as our Church celebrates The Most holy Name of Jesus we are invited to reflect on a passage from the letter of the apostle Paul to the Colossians (3: 5-16), entitled "The new life of man". Our treasure, which follows, is from the sermons of St. Bernardine of Sienna, priest.

Reverence for the Holy Name of our Lord, Jesus Christ, arose in the apostolic times. St. Paul in his Letter to the Philippians wrote, "So that at Jesus' name every knee must bend in the heavens, on the earth and under the earth, and every tongue proclaim to the glory of God the Father: Jesus Christ is Lord". Just as a name gives identity to a person and also reflects a person's life, the name of Jesus reminds the hearer of who Jesus is and what He has done for us. Keep in mind that the name Jesus means "Yahweh saves" or "Yahweh is salvation."

In invoking our Lord's name with reverential faith, one is turning to Him and imploring His divine assistance. An old spiritual manual cited four special rewards of invoking the Holy Name: First, the name of Jesus brings help in bodily needs. Jesus Himself promised at the Ascension, "…In my name they will cast out demons, they will speak in new tongues, they will pick up serpents, and if they drink any deadly thing, it will not hurt them, they will lay their hands on the sick and they will recover". After Pentecost, St. Peter and St. John went to the Temple to preach and encountered a cripple begging; St. Peter commanded, "I have neither silver nor gold, but what I have I give you! In the name of Jesus Christ, the Nazorean, walk!" and the crippled began to walk. Invoking Jesus' name, St. Peter also cured Aeneas.

Second, the name of Jesus gives help in spiritual trials. Jesus forgave sins, and through the invocation of His Holy Name, sins continue to be forgiven. At Pentecost, St. Peter echoed the prophecy of Joel, "Then shall everyone be saved who calls on the name of the Lord", a teaching echoed by St. Paul in his Letter to the Romans. As St. Stephen, the first martyr, was being stoned, he called upon the name of the Lord and prayed, "Lord Jesus, receive my spirit". St. Thomas More, the patron saint of our diocese, as he awaited execution wrote to his daughter Margaret, "I will not mistrust Him, Meg, though I shall feel myself weakening and on the verge of being overcome with fear. I shall remember how Saint Peter at a blast of wind began to sink because of his lack of faith, and I shall do as he did: call upon Christ and pray to Him for help. And then I trust He shall place His holy hand on me and in the stormy seas hold me up from drowning."

Third, the name of Jesus protects the person against Satan and his temptations. Jesus on His own authority exorcized demons (e.g. the expulsion of the demons of Gadara. Through the invocation of His Holy Name, Satan is still conquered.

Finally, we receive every grace and blessing through the Holy Name of Jesus. Jesus said, "I give you my assurance, whatever you ask the Father, He will give you in my name. Until now you have not asked for anything in my name. Ask and you shall receive, that your joy may be full". In summary, St. Paul said, "Whatever you do, in whether in speech or in action, do it in the name of the Lord Jesus".

Sant Bernardine was a fourteenth century Italian Catholic priest and Franciscan missionary preacher in Italy, While most of the saints suffer great personal opposition, even persecution. Saint Bernardine of Siena, by contrast, seems more like a human dynamo who simply took on the needs of the world.

He was the greatest preacher of his time, journeying across Italy, calming strife-torn cities, attacking the paganism he found rampant, attracting crowds of 30,000, following Saint Francis of Assisi's admonition to preach about "vice and virtue, punishment and glory."

Compared with Saint Paul by the pope, Saint Bernardine of Siena had a keen intuition of the needs of the time, along with solid holiness and boundless energy and joy. He accomplished all this despite having a very weak and hoarse voice, miraculously improved later because of his devotion to Mary.

When he was 20, the plague was at its height in his hometown of Siena. Sometimes as many as 20 people died in one day at the hospital. Bernardine offered to run the hospital and, with the help of other young men, nursed patients there for four months. He escaped the plague, but was so exhausted that a fever confined him for several months. He spent another year caring for a beloved aunt whose parents had died when he was a child, and at her death began to fast and pray to know God's will for him.

At 22, he entered the Franciscan Order and was ordained two years later. For almost a dozen years he lived in solitude and prayer, but his gifts ultimately caused him to be sent to preach. He always traveled on foot, sometimes speaking for hours in one place, then doing the same in another town.

Especially known for his devotion to the Holy Name of Jesus, Saint Bernardine of Siena devised a symbol—IHS, the first three letters of the name of Jesus in Greek—in Gothic letters on a blazing sun. This was to displace the superstitious symbols of the day, as well as the insignia of factions: for example, Guelphs and Ghibellines. The devotion spread, and the symbol began to appear in churches, homes and public buildings.

Opposition arose from those who thought it a dangerous innovation. Three attempts were made to have the pope take action against him, but Bernardine's holiness, orthodoxy, and intelligence were evidence of his faithfulness.

General of the Friars of the Strict Observance, a branch of the Franciscan Order, Saint Bernardine of Siena strongly emphasized scholarship and further study of theology and canon law. When he started there were 300 friars in the community; when he died there were 4,000. He returned to preaching the last two years of his life, dying while traveling on May 20, 1444.

St. Bernardine of Sienna was canonized on May 24, 1450, by Pope Nickolas V.

Saint Paul's letter is addressed to a congregation at Colossae in the Lycus Valley in Asia Minor, east of Ephesus. At the time of writing, Paul had not visited there, the letter says. The community had apparently been established by Epaphras of Colossae. Problems, however, had arisen, brought on by teachers who emphasized Christ's relation to the universe (cosmos). Their teachings stressed angels; "principalities and powers", which related to astral powers and cultic practices and rules about food and drink and ascetical disciplines. These teachings, Paul insists, detract from the person and work of Christ for salvation as set forth magnificently in a hymnic passage and reiterated throughout the letter. Such teachings are but "shadows"; Christ is "reality".

Today, January 2, as our Church celebrates the Memorial of Bazil the Great and Gregory Nazianzen, Bishops and Doctors, we are invited to first read and reflect on a passage from the book of Wisdom (7: 7-16, 22-30), entitled "The joy of the just united to God". Our treasure is from a sermon by Saint Gregory Nazianzen, bishop.

Basil was born of a Christian family at Caesarea in Cappadocia in 330. Conspicuous from his learning and virtue, for a time he led the life of a hermit but in 370 was made bishop of Caesarea. He fought against the Arians and wrote many admirable works, especially his monastic rule which many Eastern monks still follow. Saint Basil died on January 1, 379.

Gregory Nazianzen was born in 330. Traveling as a youth in pursuit of learning, he first joined his friend Basil as a hermit and was later ordained the priest and bishop. In the year 381 he was elected bishop of Constantinople; however, because of factions dividing the Church, he returned to Nazianzen where he died on January 25, 389 or 390. He was called "theologus" because of his outstanding teaching and eloquence.

The Book of Wisdom was written about fifty years before the coming of Christ. Its author, whose name is not known to us, was probably a member of the Jewish community at Alexandria, in Egypt. He wrote in Greek, in a style patterned on that of Hebrew verse. At times he speaks in the person of Solomon, placing his teachings on the lips of the wise king of Hebrew tradition in order to emphasize their value. His profound knowledge of the earlier Old Testament writings is reflected in almost every line of the book, and marks him, like Ben Sira, as an outstanding representative of religious devotion and learning among the sages of postexilic Judaism.

The primary purpose of the author was the edification of his co-religionists in a time when they had experienced suffering and oppression, in part at least at the hands of apostate fellow Jews. To convey his message he made use of the most popular religious themes of his time, namely the splendor and worth of divine wisdom, the glorious events of the exodus, God's mercy, the folly of idolatry, and the manner in which God's justice operates in rewarding or punishing the individual. The first ten chapters in particular provide background for the teaching of Jesus and for some New Testament theology about Jesus. Many passages from this section of the book are used by the church in the liturgy.

Today, January 1, during the Octave of Christmas, when our Church celebrates the Solemnity of Mary, the Holy Mother of God, we are invited to first read and reflect on a passage from the first letter of the apostle Paul to the Hebrews (2: 9-17) entitled "Christ is like his brothers in every way". Our treasure, which follows, is from a letter by Saint Athanasius, bishop.

Mary's divine motherhood broadens the Christmas spotlight. Mary has an important role to play in the Incarnation of the Second Person of the Blessed Trinity. She consents to God's invitation conveyed by the angel. Elizabeth proclaims: "Most blessed are you among women and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me?" Mary's role as mother of God places her in a unique position in God's redemptive plan.

Without naming Mary, Paul asserts that "God sent his Son, born of a woman, born under the law". Paul's further statement that "God sent the spirit of his Son into our hearts, crying out 'Abba, Father!'" helps us realize that Mary is mother to all the brothers and sisters of Jesus.

Some theologians also insist that Mary's motherhood of Jesus is an important element in God's creative plan. God's "first" thought in creating was Jesus. Jesus, the incarnate Word, is the one who could give God perfect love and worship on behalf of all creation. As Jesus was "first" in God's mind, Mary was "second" insofar as she was chosen from all eternity to be his mother.

The precise title "Mother of God" goes back at least to the third or fourth century. In the Greek form Theotokos (God-bearer), it became the touchstone of the Church's teaching about the Incarnation. The Council of Ephesus in 431 insisted that the holy Fathers were right in calling the holy virgin Theotokos. At the end of this particular session, crowds of people marched through the street shouting: "Praised be the Theotokos!" The tradition reaches to our own day. In its chapter on Mary's role in the Church, Vatican II's Dogmatic Constitution on the Church calls Mary "Mother of God" 12 times.

Saint Athanasius was born at Alexandria in 295. He accompanied Alexander to the Council of Nicaea and succeeded him as Bishop of Alexandria. He fought courageously against the Arian heresy. The Arian heresy taught that Jesus was not divine. For this he suffered many hardships and was exiled several times. His writings are outstanding in their explanation and defense of the true teachings of the faith. Saint Athanasius is a Doctor of the Church. He died in 373.

As early as the second century, this 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 author saw the addressees in danger of apostasy from their Christian faith. This danger was due not to any persecution from outsiders but to a weariness with the demands of Christian life and a growing indifference to their calling. The author's main theme, the priesthood and sacrifice of Jesus, is not developed for its own sake but as a means of restoring their lost fervor and strengthening them in their faith. Another important theme of the letter is that of the pilgrimage of the people of God to the heavenly Jerusalem. This theme is intimately connected with that of Jesus' ministry in the heavenly sanctuary.