Treasures of Our Faith with Deacon Richard Vehige

On Wednesday of the Thirty-third Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Zechariah (10: 3—11: 3) entitled "Israel's deliverance and restoration". Our treasure, which follows, is from a sermon 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. He is also a preeminent Catholic Doctor of the Church. His writings influenced the development of western philosophy and western Christianity, and he is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. He died in 430.

The Book of Zechariah, because of its great variation in style, content, and language, is widely believed to be a composite work. Made up of First and Second Zechariah, the book has been attributed to at least two different prophets. The prophecies of First Zechariah can be dated to the late sixth century B.C., contemporary with those of Haggai; the oracles of Second Zechariah are somewhat later.

The most striking feature of First Zechariah is a series of visions in which the prophet describes the centrality of Jerusalem, its Temple, and its leaders, who function both in the politics of the region and of the Persian empire and in God's universal rule. Zechariah was instrumental in organizing and inspiring the Jews to finish rebuilding the Temple which began in 520 B.C.

Today, November 18, as our Church celebrates the Memorial of Rose Philippine Duchesne, religious, we are invited to read and reflect on a passage from the letter of the apostle Paul, to the Corinthians (12:31---13:13) entitled "The primacy of charity". Our treasure, which follows, is from a homily on the Letter to the Romans by Saint John Chrysostom, bishop.

Born in Grenoble, France, of a family that was among the new rich, Saint Rose Philippine Duchesne learned political skills from her father and a love of the poor from her mother. The dominant feature of her temperament was a strong and dauntless will, which became the material—and the battlefield—of her holiness. She entered the Visitation of Mary convent at 19, and remained despite family opposition. As the French Revolution broke, the convent was closed, and she began taking care of the poor and sick, opened a school for homeless children, and risked her life helping priests in the underground. When the situation cooled, Rose personally rented the former convent, now a shambles, and tried to revive its religious life. The spirit was gone, however, and soon there were only four nuns left. They joined the infant Society of the Sacred Heart, whose young superior, Mother Madeleine Sophie Barat, would be her lifelong friend.

In a short time Saint Rose was a superior and supervisor of the novitiate and a school. But since hearing tales of missionary work in Louisiana as a little girl, her ambition was to go to America and work among the Indians. At 49, she thought this would be her work. With four nuns, she spent 11 weeks at sea in route to New Orleans, and seven weeks more on the Mississippi to St. Louis. She then met one of the many disappointments of her life. The bishop had no place for them to live and work among Native Americans. Instead, he sent her to what she sadly called "the remotest village in the U.S.," St. Charles, Missouri. With characteristic drive and courage, she founded the first free school for girls west of the Mississippi.

Though Rose was as hardy as any of the pioneer women in the wagons rolling west, cold and hunger drove them out—to Florissant, Missouri, where she founded the first Catholic Indian school, adding others in the territory. Finally at age 72, retired and in poor health, Rose got her lifelong wish. A mission was founded at Sugar Creek, Kansas, among the Potawatomi and she was taken along. Though she could not learn their language, they soon named her "Woman-Who-Prays-Always." While others taught, she prayed. Legend has it that Native American children sneaked behind her as she knelt and sprinkled bits of paper on her habit, and came back hours later to find them undisturbed. Rose Duchesne died in 1852, at the age of 83, and was canonized in 1988. Her liturgical feast is celebrated on November 18.

St. John Chrysostom was born at Antioch about the year 349. After an extensive education he embraced a life of acetism. He was ordained a priest and distinguished himself by his preaching which achieved great spiritual results among hearers. He was elected Bishop of Constantinoble in 397 and proved himself a capable pastor, committed to reforming the life of the clergy and the faithful. Twice he was forced into exile by the hatred of the imperial court and the envy of his enemies. After he had completed his difficult labors, he died at Comana in Pontus on September 14, 407. His preaching and writing explained Catholic doctrine and presented the ideal Christian life. For this reason, he is called Chrysostom, or Golden Mouth.

Today, November 18, as our Church celebrates the Memorial of Elizabeth of Hungary, we are first invited to read and reflect on a passage from the letter of the apostle Paul to the Corinthians (12:31---13:13), entitled "The primacy of charity". Our treasure, which follows, is from a letter by Conrad of Marburg, spiritual director of Saint Elizabeth.

Saint Elizabeth of Hungary, also known as Elisabeth of Thuringia, was born on July 7, 1207. She was a princess of the Kingdom of Hungary and the landgravine of Thuringia. Elizabeth was married at the age of 14, and widowed at 20. After her husband's death, she regained her dowry, using the money to build a hospital where she herself served the sick. She died on November 17, 1231, in Marburg, Germany.

In her short life, Saint Elizabeth of Hungary manifested such great love for the poor and suffering that she has become the patroness of Catholic charities and of the Secular Franciscan Order. The daughter of the King of Hungary, Elizabeth chose a life of penance and asceticism when a life of leisure and luxury could easily have been hers. This choice endeared her in the hearts of the common people throughout Europe.

At the age of 14, Elizabeth of Hungary was married to Louis of Thuringia, whom she deeply loved. She bore three children. Under the spiritual direction of a Franciscan friar, she led a life of prayer, sacrifice, and service to the poor and sick. Seeking to become one with the poor, she wore simple clothing. Daily she would take bread to hundreds of the poorest in the land who came to her gate.

After six years of marriage, her husband died in the Crusades, and Elizabeth was grief-stricken. Her husband's family looked upon her as squandering the royal purse, and mistreated her, finally throwing her out of the palace. The return of her husband's allies from the Crusades resulted in her being reinstated, since her son was legal heir to the throne.

In 1228, Elizabeth joined the Secular Franciscan Order, spending the remaining few years of her life caring for the poor in a hospital which she founded in honor of Saint Francis of Assisi. Elizabeth's health declined, and she died before her 24th birthday in 1231. Her great popularity resulted in her canonization four years later.

Konrad von Marburg was an early thirteenth century medieval German Catholic priest, inquisitor and nobleman. He is perhaps best known as the spiritual director of Elizabeth of Hungary. Konrad's life is not well known, he may be of aristocratic descent which corroborates with contemporary church sources describing him as well-educated and highly knowledgeable.

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

On the Thirty-third Sunday in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Joel (2: 21—3: 5) entitled "Concerning the last days". 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 thought to Christian 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 Psalms are a collection of 150 ancient Hebrew poems, songs, and prayers that make up the third and final section of the biblical canon, known as the Writings. They were written by many different authors over time, including King David, Solomon, Moses, and other worship leaders. The psalms are often set to music, but not always, and express the emotions of the individual poet to or about God.

Throughout its many pages, Psalms encourages its readers to praise God for who He is and what He has done. The Psalms illuminate the greatness of our God, affirm His faithfulness to us in times of trouble, and remind us of the absolute centrality of His Word.

Today, November 15, as our Church celebrates the Memorial of Albert the Great, Bishop and Doctor, we are invited to first read and reflect on a passage from the book of Sirach (39: 4-10), entitled "The wisdom of a man who is learned in the Scriptures". Our treasure, which follows, is from a commentary on the gospel of Luke by Saint Gregory the Great, bishop.

Saint Albert the Great was a 13th-century German Dominican who decisively influenced the Church's stance toward Aristotelian philosophy brought to Europe by the spread of Islam. Students of philosophy know him as the master of Thomas Aquinas. Albert's attempt to understand Aristotle's writings established the climate in which Thomas Aquinas developed his synthesis of Greek wisdom and Christian theology. But Albert deserves recognition on his own merits as a curious, honest, and diligent scholar.

He was the eldest son of a powerful and wealthy German lord of military rank. He was educated in the liberal arts. Despite fierce family opposition, he entered the Dominican novitiate. His boundless interests prompted him to write a compendium of all knowledge: natural science, logic, rhetoric, mathematics, astronomy, ethics, economics, politics, and metaphysics. His explanation of learning took 20 years to complete. "Our intention," he said, "is to make all the aforesaid parts of knowledge intelligible to the Latins."

He achieved his goal while serving as an educator at Paris and Cologne, as Dominican provincial, and even as bishop of Regensburg for a short time. He defended the mendicant orders and preached the Crusade in Germany and Bohemia.

Albert, a Doctor of the Church, is the patron of scientists and philosophers. He died at Cologne in 1280.

The Wisdom of Ben Sira derives its title from the author, "Yeshua [Jesus], son of Eleazar, son of Sira". The title "Sirach" comes from the Greek form of the author's name. The author, a sage who lived in Jerusalem, was thoroughly imbued with love for the wisdom tradition, and also for the law, priesthood, Temple, and divine worship. As a wise and experienced observer of life he addressed himself to his contemporaries with the motive of helping them to maintain religious faith and integrity through study of the books sacred to the Jewish tradition.

The book contains numerous well-crafted maxims, grouped by affinity, and dealing with a variety of subjects such as the individual, the family, and the community in their relations with one another and with God. It treats of friendship, education, poverty and wealth, laws, religious worship, and many other matters that reflect the religious and social customs of the time.

On Friday of the Thirty-Second Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Daniel (10:1-21) entitled "The vision of a man and the apparition of the angel". Our treasure, which follows, is from a homily written in the second century.

The book of the prophet Daniel takes its name not from the author, who is actually unknown, but from its hero, who was allegedly among the first Jews deported to Babylon, where he lived at least until 538 B.C. Strictly speaking, the book does not belong to the prophetic writings but rather to a distinctive type of literature known as "apocalyptic," of which it is an early specimen. Apocalyptic writing first appears about 200 B.C. and flourished among Jews and Christians down to the Middle Ages, especially in times of persecution. Apocalyptic literature has its roots in the older teaching of the prophets, who often pointed ahead to the day of the Lord, the consummation of history. For both prophet and apocalyptist there was one Lord of history, who would ultimately vindicate the chosen people. Apocalyptic also has roots in the wisdom tradition. Daniel has the gift of discernment from God. Greek wisdom (represented by the Babylonian "magicians and enchanters") is ridiculed, whereas God reveals hidden things to faithful servants.

This work was composed during the bitter persecution carried on by Antiochus IV Epiphanes and was written to strengthen and comfort the Jewish people in their ordeal. The persecution was occasioned by Antiochus's efforts to unify his kingdom, in face of the rising power of Rome, by continuing the Hellenization begun by Alexander the Great; Antiochus tried to force Jews to adopt Greek ways, including religious practices. Severe penalties, including death, were exacted against those who refused.

On Thursday of the Thirty-Second Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Daniel (9: 1-4a, 18-27) entitled "Daniel's prayer and vision". Our treasure, which follows, is from a homily written in the second century.

The book of the prophet Daniel takes its name not from the author, who is actually unknown, but from its hero, who was allegedly among the first Jews deported to Babylon, where he lived at least until 538 B.C. Strictly speaking, the book does not belong to the prophetic writings but rather to a distinctive type of literature known as "apocalyptic," of which it is an early specimen. Apocalyptic writing first appears about 200 B.C. and flourished among Jews and Christians down to the Middle Ages, especially in times of persecution. Apocalyptic literature has its roots in the older teaching of the prophets, who often pointed ahead to the day of the Lord, the consummation of history. For both prophet and apocalyptist there was one Lord of history, who would ultimately vindicate the chosen people. Apocalyptic also has roots in the wisdom tradition. Daniel has the gift of discernment from God. Greek wisdom (represented by the Babylonian "magicians and enchanters") is ridiculed, whereas God reveals hidden things to faithful servants.

This work was composed during the bitter persecution carried on by Antiochus IV Epiphanes and was written to strengthen and comfort the Jewish people in their ordeal. The persecution was occasioned by Antiochus's efforts to unify his kingdom, in face of the rising power of Rome, by continuing the Hellenization begun by Alexander the Great; Antiochus tried to force Jews to adopt Greek ways, including religious practices. Severe penalties, including death, were exacted against those who refused.

Today, November 12, as our church celebrates the Memorial of Josaphat, Bishop and Martyr, we are encouraged to first read and reflect on a passage from the second letter of the apostle Paul to the Corinthians (4:7—5:8), entitled "The power of Christ is made manifest in our sufferings". Our treasure, which follows, is from the Encyclical Letter Ecclesiam by Pope Pius XI.

Saint Josaphat Kuntsevych was born in 1580, in Volodymyr, Ukraine. He was a Basilian hieromonk and archeparch of the Ruthenian Uniate Church who served as Archbishop of Polotsk from 1618 to 1623. He died on November 12, 1623 at the age 43 years and is buried at Saint Peter's Basilica, Vatican City. He was Canonized on June 29, 1867 in Rome by Pope Pius IX.

In 1595, the Orthodox bishop of Brest-Litovsk in present-day Belarus and five other bishops representing millions of Ruthenians, sought reunion with Rome. John Kunsevich—who took the name Josaphat in religious life—was to dedicate his life, and die for the same cause. Born in what is now Ukraine, he went to work in Wilno and was influenced by clergy adhering to the 1596 Union of Brest. He became a Basilian monk, then a priest, and soon was well known as a preacher and an ascetic.

At a relatively young age, upon becoming both bishop of Vitebsk and archbishop of Polotsk, Saint Josaphat faced a difficult situation. Most monks, fearing interference in liturgy and customs, did not want union with Rome. By synods, catechetical instruction, reform of the clergy, and personal example, however, Josaphat was successful in winning the greater part of the Orthodox in that area to the union.

But the next year a dissident hierarchy was set up, and his opposite number spread the accusation that Saint Josaphat had "gone Latin" and that all his people would have to do the same. He was not enthusiastically supported by the Latin bishops of Poland.

Despite warnings, he went to Vitebsk, still a hotbed of trouble. Attempts were made to foment trouble and drive him from the diocese: A priest was sent to shout insults to him from his own courtyard. When Josaphat had him removed and shut up in his house, the opposition rang the town hall bell, and a mob assembled. The priest was released, but members of the mob broke into the bishop's home. Saint Josaphat was struck with a halberd, then shot, and his body thrown into the river. It was later recovered and is now buried in St. Peter's Basilica in Rome. He was the first saint of the Eastern Church to be canonized by Rome.

Saint Josaphat's death brought a movement toward Catholicism and unity, but the controversy continued, and the dissidents, too, had their martyr. After the partition of Poland, the Russians forced most Ruthenians to join the Russian Orthodox Church. In 1964, newspaper photos of Pope Paul VI embracing Athenagoras I, the Orthodox patriarch of Constantinople, marked a significant step toward the healing of a division in Christendom that has spanned more than nine centuries.

Pope Pius was born Ambrogio Damiano Achille Ratti, on May 31, 1857 and was head of the Catholic Church from 6 February 1922 until his death in February 1939. He was also the first sovereign of the Vatican City upon its creation on 11 February 1929.

Pius XI issued numerous encyclicals, including Quadragesimo anno on the 40th anniversary of Pope Leo XIII's groundbreaking social encyclical Rerum novarum, highlighting the capitalistic greed of international finance, the dangers of atheistic socialism/communism, and social justice issues, and Quas primas, establishing the feast of Christ the King in response to anti-clericalism. The encyclical Studiorum ducem, promulgated 29 June 1923, was written on the occasion of the 6th centenary of the canonization of Thomas Aquinas, whose thought is acclaimed as central to Catholic philosophy and theology. The encyclical also singles out the Pontifical University of Saint Thomas Aquinas, Angelicum as the preeminent institution for the teaching of Aquinas: "ante omnia Pontificium Collegium Angelicum, ubi Thomam tamquam domi suae habitare dixeris" (before all others the Pontifical Angelicum College, where Thomas can be said to dwell). The encyclical Casti connubii promulgated on 31 December 1930 prohibited Catholics from using contraception.

Pius XI died on 10 February 1939 in the Apostolic Palace and was buried in the Papal Grotto of Saint Peter's Basilica. In the course of excavating space for his tomb, two levels of burial grounds were uncovered that revealed bones now venerated as the bones of St. Peter.

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. The emotional tone of the letter, its lack of order, and our ignorance of some of its background do not make it easy to follow, but it amply repays the effort required of the reader.

Today, November 11, as our Church celebrates the Memorial of Martin of Tours, bishop, we are invited to read and reflect on a passage from the letter of the apostle Paul to Titus (1:7-11; 2:1-8), entitled "The teaching of the Apostle on the qualities and duties of bishops". Our treasure, which follows, is from a letter by Sulpicius Severus.

Saint Martin of Tours was born of pagan parents in what is now Hungary, and raised in Italy. This son of a veteran was forced at the age of 15 to serve in the army. Saint Martin became a Christian catechumen and was baptized when he was 18. It was said that he lived more like a monk than a soldier. At 23, Martin of Tours refused a war bonus and told his commander: "I have served you as a soldier; now let me serve Christ. Give the bounty to those who are going to fight. But I am a soldier of Christ and it is not lawful for me to fight." After great difficulties, he was discharged and went to be a disciple of Hilary of Poitiers.

Saint Matin was ordained an exorcist and worked with great zeal against the Arians. Martin became a monk, living first at Milan and later on a small island. When Hilary was restored to his see following his exile, Martin returned to France and established what may have been the first French monastery near Poitiers. He lived there for 10 years, forming his disciples and preaching throughout the countryside.

The people of Tours demanded that he become their bishop. Martin was drawn to that city by a ruse—the need of a sick person—and was brought to the church, where he reluctantly allowed himself to be consecrated bishop. Some of the consecrating bishops thought his rumpled appearance and unkempt hair indicated that he was not dignified enough for the office.

Along with Saint Ambrose, Saint Martin rejected Bishop Ithacius's principle of putting heretics to death—as well as the intrusion of the emperor into such matters. He prevailed upon the emperor to spare the life of the heretic Priscillian. For his efforts, Martin was accused of the same heresy, and Priscillian was executed after all. Martin then pleaded for a cessation of the persecution of Priscillian's followers in Spain. He still felt he could cooperate with Ithacius in other areas, but afterwards his conscience troubled him about this decision.

As death approached, Martin's followers begged him not to leave them. He prayed, "Lord, if your people still need me, I do not refuse the work. Your will be done."

Sulpicious Severus was an ecclesiastical writer, born of noble parents in Aquitaine c. 360; died about 420-25. The scanty information which we possess concerning his life is derived mainly from the writings of his friend Paulinus of Nola and Gennadius. He enjoyed xcellent educational advantages, studied jurisprudence, and was renowned as an eloquent lawyer. His marriage with the daughter of a wealthy consular family seemed to seal his earthly happiness. His wife, however, was snatched away by a premature death and shortly after 390 Severus renounced his brilliant career and followed his friend Paulinus into monastic retirement. Through this sudden change of life he incurred his determination by his mother-in-law. He became a personal friend and enthusiastic disciple of St. Martin and lived near Eauze, at Toulouse and Luz in Southern France. His ordination to the priesthood is vouched for by Gennadius, but no details of his priestly activity have reached us. According to the same Gennadius he was caught in the toils of Pelagianism towards the close of his life and, upon discovering his error, subjected himself to lifelong silence in expiation of his imprudence in speech.

The third of the Pastoral Epistles in the New Testament is addressed to a different co-worker of Paul than are First and Second Timothy. The situation is different, too, for Titus is addressed as the person in charge of developing the church on the large Mediterranean island of Crete, a place Paul had never, according to the New Testament, visited. The tone is closer to that of First Timothy as three topics of church life and structure are discussed: presbyter-bishops, groups with which one must work in the church, and admonitions for conduct based on the grace and love of God that appeared in Jesus Christ. The warmer personal tone of Second Timothy is replaced by emphasis on church office and on living in the society of the day, in which deceivers and heretics abound.

The Pauline assistant who is addressed, Titus, was a Gentile Christian, but we are nowhere informed of his place of birth or residence. He went from Antioch with Paul and Barnabas to Jerusalem. According to 2 Corinthians, he was with Paul on his third missionary journey; his name, however, does not appear in Acts. Besides being the bearer of Paul's severe letter to the Corinthians, he had the responsibility of taking up the collection in Corinth for the Christian community of Jerusalem. In the present letter, he is mentioned as the administrator of the Christian community in Crete, charged with the task of organizing it through the appointment of presbyters and bishops; here the two terms refer to the same personages).

The letter instructs Titus about the character of the assistants he is to choose in view of the pastoral difficulties peculiar to Crete. It suggests the special individual and social virtues that the various age groups and classes in the Christian community should be encouraged to acquire. The motivation for transformation of their lives comes from Christology, especially the redemptive sacrifice of Christ and his future coming, as applied through baptism and justification. The community is to serve as a leaven for Christianizing the social world about it. Good works are to be the evidence of their faith in God; those who engage in religious controversy are, after suitable warning, to be ignored.

Today, November 10, as our Church celebrates the Memorial of Leo the Great, Pope and Doctor, we are invited to first read and reflect on a passage from the book of Sirach (39: 1-10), entitled "The wisdom of a man who is learned in the Scriptures". Our treasure, which follows, is from sermon by Saint Leo the Great, pope.

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 expounding Catholic doctrine with clarity and conciseness, particularly 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.

The Wisdom of Ben Sira derives its title from the author, "Yeshua [Jesus], son of Eleazar, son of Sira". The title "Sirach" comes from the Greek form of the author's name. The author, a sage who lived in Jerusalem, was thoroughly imbued with love for the wisdom tradition, and also for the law, priesthood, Temple, and divine worship. As a wise and experienced observer of life he addressed himself to his contemporaries with the motive of helping them to maintain religious faith and integrity through study of the books sacred to the Jewish tradition.

The book contains numerous well-crafted maxims, grouped by affinity, and dealing with a variety of subjects such as the individual, the family, and the community in their relations with one another and with God. It treats of friendship, education, poverty and wealth, laws, religious worship, and many other matters that reflect the religious and social customs of the time.