Treasures of Our Faith with Deacon Richard Vehige

Today, September 27, as our Church celebrates the Memorial of Saint Vincent de Paul, we are invited to first read and reflect on a passage from the first letter of the apostle Paul to the Corinthians (12: 31—13: 13) entitled "The primacy of charity". Our treasure, which follows, is from a writing by Saint Vincent de Paul, priest.

St. Vincent de Paul was born in Gascony in 1581. After completing his studies, he was ordained the priest, and went to Paris where he served in a parish. He founded the Congregation of the Mission to supervise the formation of priests and to give support to the poor. With the help of Saint Louis de Marillac, he also found it the congregation of the Daughters of Charity. Although Saint Vincent de Paul is primarily recognized for his charity and compassion for the poor, he is also known for his reform of the clergy and for his early role in opposing Jansenism. He died at Paris in 1660.

Saint Vincent de Paul is the patron saint of charitable societies. In 1833 the Society of Saint Vincent de Paul was founded as an international voluntary organization in the Catholic Church for the sanctification of its members by personal service of the poor. Started by Frédéric Ozanam and Emmanuel Bailly and named after Vincent de Paul, the organization is part of the global Vincentian Family of Catholic organizations. Innumerable Catholic parishes have established "conferences", most of which affiliate with a diocesan council. Among its varied efforts to offer material help to the poor or needy, the Society also has thrift stores which sell donated goods at a low price and raise money for the poor. There are a great variety of outreach programs sponsored by the local conferences and councils, addressing local needs for social services.

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.

Today, September 23, as our Church celebrates the Memorial of Saint Pius of Pietrelcina (Padre Pio), we are invited to first read and reflect on a passage from the first letter of Peter the apostle (5: 1-11) entitled "The duties of pastors and laity". Our treasure, which follows, is from the letters of Saint Pius of Pietrelcina, priest.

Saint Pius of Pietrelcina (born Francesco Forgione; 25 May 1887 – 23 September 1968), widely known as Padre Pio (Italian for 'Father Pius'), was an Italian Capuchin friar, priest, stigmatist, and mystic. He is venerated as a saint in the Catholic Church, celebrated on September 23rd.

Saint Padre Pio joined the Capuchins at fifteen and spent most of his religious life in the convent of San Giovanni Rotondo. He was marked by stigmata in 1918, leading to several investigations by the Holy See. Despite temporary sanctions imposed by the Vatican, his reputation kept increasing during his life, attracting many followers to San Giovanni Rotondo. He was the founder of the Casa Sollievo della Sofferenza, a hospital built near the convent of San Giovanni Rotondo.

After his death, his devotion continued to spread among believers all over the world. He was beatified on 2 May 1999 and canonized on 16 June 2002 by Pope John Paul II. His relics are exposed in the sanctuary of Saint Pio of Pietrelcina, next to the convent of San Giovanni Rotondo, now a major pilgrimage site.

The letters of Padre Pio, written between 1902 and 1966, are divided into four sections; School Essays, Letters to Spiritual Directors, Letters to Spiritual Children, and Letters to His Family. These writings reveal not only Padre Pio's profound spiritual insight but also his deeply human side, shaped by anxieties, love and hope. They show that his holiness was not an unattainable ideal but the fruit of a life rooted in simplicity and steadfast trust in God.

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 in spite of 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 Twenty-Fourth Week in Ordinary Time our Church invites us to first read and reflect on a passage from the beginning of book of the prophet Ezekiel (12: 1-16) entitled "The exile is symbolically foreshadowed". Our treasure, which follows, is from a sermon On Pastors 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 died in 430.

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.

Augustine of Hippo's sermon "On Pastors" deals with the duty of shepherds & clergy to help the sick and weak through opening up the hidden meaning of Scripture through preaching and teaching.

In response to the rebellion of Jehoiakim of Judah in 601 B.C., Nebuchadnezzar, the Babylonian ruler, besieged Jerusalem. When Jehoiakim's successor, Jehoiachin, surrendered in 597, Nebuchadnezzar appointed Zedekiah king and deported to Babylon Jehoiachin and the royal family, along with members of the upper class, including Ezekiel the priest. Five years later, as Zedekiah planned his own revolt against Babylon, Ezekiel became the first prophet to be commissioned outside Judah or Israel. Before Jerusalem is destroyed in 587 B.C., Ezekiel is concerned to convince his audience that they are responsible for the punishment of exile and to justify the Lord's decision to destroy their city and Temple. Later, Ezekiel argues that the Judahites who embrace his preaching are the people whom the Lord has chosen as a new Israel, enlivened by a new heart, imbued with new breath, and restored to a re-created land, Temple, and covenant relationship. Ezekiel is clear on one point: the Lord punishes and restores for one reason—for the sake of his name, in order to demonstrate once and for all that he is Lord.

Today, September 17, as our Church celebrates the Memorial of Robert Bellarmine, bishop, we are invited to read and reflect on a passage from the book of Ezekiel (10:18-22, 11:14-25), entitled "The glory of the Lord abandons the condemned city". Our treasure, which follows, is from On the ascent of the Mind to God, by Saint Robert Bellarmine, bishop.

Saint Robert Bellarmine was born in 1542. When he was ordained in 1570, the study of Church history and the fathers of the Church was in a sad state of neglect. A promising scholar from his youth in Tuscany, he devoted his energy to these two subjects, as well as to Scripture, in order to systematize Church doctrine against the attacks of the Protestant Reformers. He was the first Jesuit to become a professor at Louvain.

His most famous work is his three-volume Disputations on the Controversies of the Christian Faith. Particularly noteworthy are the sections on the temporal power of the pope and the role of the laity. Bellarmine incurred the anger of monarchists in England and France by showing the divine-right-of-kings theory untenable. He developed the theory of the indirect power of the pope in temporal affairs; although he was defending the pope against the Scottish philosopher Barclay, he also incurred the ire of Pope Sixtus V.

Bellarmine was made a cardinal by Pope Clement VIII on the grounds that "he had not his equal for learning." While he occupied apartments in the Vatican, Bellarmine relaxed none of his former austerities. He limited his household expenses to what was barely essential, eating only the food available to the poor. He was known to have ransomed a soldier who had deserted from the army and he used the hangings of his rooms to clothe poor people, remarking, "The walls won't catch cold."

Among many activities, Bellarmine became theologian to Pope Clement VIII, preparing two catechisms which have had great influence in the Church.

The last major controversy of Bellarmine's life came in 1616 when he had to admonish his friend Galileo, whom he admired. He delivered the admonition on behalf of the Holy Office, which had decided that the heliocentric theory of Copernicus was contrary to Scripture. The admonition amounted to a caution against putting forward—other than as a hypothesis—theories not yet fully proven. This shows that saints are not infallible.

Robert Bellarmine died in Rome in 1621, He was canonized a saint in 1930 and was made a Doctor of the Church by Pope Pius XI on September 17, 1931.

The Ascent of the Mind to God, stands apart from Bellarmine's Apologetic works. The Ascent proposes 15 steps of a ladder, beginning with man, the microcosm of all creation, being a development of Homo creates est which are found in the first principle of St. Ignatius' Spiritual Exercises. Moving the microcosm, he turns his attention to the macrocosm, nature, the elements, the heavens, and then the heavens above, the angels and the very nature of God. St. Robert stops at each step to search out the vestige of God within creation, and to challenge the soul to consider its final end at each turn.

In response to the rebellion of Jehoiakim of Judah in 601 B.C., Nebuchadnezzar, the Babylonian ruler, besieged Jerusalem. When Jehoiakim's successor, Jehoiachin, surrendered in 597, Nebuchadnezzar appointed Zedekiah king and deported to Babylon Jehoiachin and the royal family, along with members of the upper class, including Ezekiel the priest. Five years later, as Zedekiah planned his own revolt against Babylon, Ezekiel became the first prophet to be commissioned outside Judah or Israel. Before Jerusalem is destroyed in 587 B.C., Ezekiel is concerned to convince his audience that they are responsible for the punishment of exile and to justify the Lord's decision to destroy their city and Temple. Later, Ezekiel argues that the Judahites who embrace his preaching are the people whom the Lord has chosen as a new Israel, enlivened by a new heart, imbued with new breath, and restored to a re-created land, Temple, and covenant relationship. Ezekiel is clear on one point: the Lord punishes and restores for one reason—for the sake of his name, in order to demonstrate once and for all that he is Lord.

Today, September13, as our Church celebrates the Memorial of John Chrysostom, 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 a homily by Saint John Chrysostom, bishop.

St. John Chrysostom was born at Antioch about the year 349. After an extensive education he embraced a life of asceticism. He was ordained a priest and distinguished himself by his preaching which achieved great spiritual results among hearers. He was elected Bishop of Constantinople 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.

One of Chrysostom's most enduring legacies lies in the homilies that fortunately have come down to us---in the hundreds. A constant theme in these sermons is Christ's concern for the poor. John was often more bold than tactful, especially when it came to the excesses of wealth. He is often called an ascetic. Yet it must be pointed out that he was not opposed to wealth per se, but against the misuse of it, especially conspicuous consumption and the cruel chasm between the rich and poor that characterized the great cities of the empire. While his candor on the subject delighted the masses, it caused him no end of trouble with the ruling classes and clergy. He once railed against the foolish fad among wealthy women of using silver chamber pots (portable toilets).

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 Wednesday of the Twenty-Third Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Habakkuk (2:5-20) entitled "Curses against the oppressors". Our treasure, which follows, is from a sermon by Bernard, abbot.

Bernard of Clairvaux, venerated as Saint Bernard, was an early eleventh century abbot, mystic, co-founder of the Knights Templar, and a major leader in the reformation of the Benedictine Order through the nascent Cistercian Order. He was sent to found Clairvaux Abbey in southeast France in an area known as Bar-sur-Aube. In the year 1128, Bernard attended the Council of Troyes, at which he traced the outlines of the Rule of the Knights Templar, which soon became an ideal of Christian nobility. Both monastic rule and military manual, the Rule is a unique document and an important historical source.

Habakkuk who was active around 612 BCE, was a prophet whose oracles and prayer are recorded in the Book of Habakkuk, the eighth of the collected twelve minor prophets in the Hebrew Bible. He is revered by Jews, Christians, and Muslims.

Habakkuk provides us one of the most remarkable sections in all of Scripture, as it contains an extended dialogue between Habakkuk and God. The prophet initiated this conversation based on his distress about God's "inaction" in the world. He wanted to see God do something more, particularly in the area of justice for evildoers. The book of Habakkuk pictures a frustrated prophet, much like Jonah, though Habakkuk channeled his frustration into prayers and eventually praise to God, rather than trying to run from the Lord as Jonah did.

The book of Habakkuk offers us a picture of a prideful people being humbled, while the righteous live by faith in God. It reminds us that while God may seem silent and uninvolved in our world, He always has a plan to deal with evil and always works out justice . . .

On Tuesday of the Twenty-Third Week in Ordinary Time our Church invites us to first read and reflect on a passage from the beginning of book of the prophet Habakkuk (1:1—2:4a) entitled "A prayer in time of desolation". Our treasure, which follows, is from a sermon by Bernard, abbot.

Bernard of Clairvaux, venerated as Saint Bernard, was an early eleventh century abbot, mystic, co-founder of the Knights Templar, and a major leader in the reformation of the Benedictine Order through the nascent Cistercian Order. He was sent to found Clairvaux Abbey in southeast France in an area known as Bar-sur-Aube. In the year 1128, Bernard attended the Council of Troyes, at which he traced the outlines of the Rule of the Knights Templar, which soon became an ideal of Christian nobility. Both monastic rule and military manual, the Rule is a unique document and an important historical source.

Habakkuk who was active around 612 BCE, was a prophet whose oracles and prayer are recorded in the Book of Habakkuk, the eighth of the collected twelve minor prophets in the Hebrew Bible. He is revered by Jews, Christians, and Muslims.

Habakkuk provides us one of the most remarkable sections in all of Scripture, as it contains an extended dialogue between Habakkuk and God (Habakkuk 1–2). The prophet initiated this conversation based on his distress about God's "inaction" in the world. He wanted to see God do something more, particularly in the area of justice for evildoers. The book of Habakkuk pictures a frustrated prophet, much like Jonah, though Habakkuk channeled his frustration into prayers and eventually praise to God, rather than trying to run from the Lord as Jonah did.

The book of Habakkuk offers us a picture of a prideful people being humbled, while the righteous live by faith in God. It reminds us that while God may seem silent and uninvolved in our world, He always has a plan to deal with evil and always works out justice . . .

On Saturday of the Twenty-Second Week in Ordinary Time our Church invites us to read and reflect on a passage from the book of the prophet Jerimiah (31: 15-22, 27-34) entitled "A foretelling of salvation and the new covenant". Our treasure, which follows, is from a sermon on the beatitudes 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 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.

Saint Leo's Sermon on the Beatitudes When our Lord Jesus, beloved, was preaching the gospel of the Kingdom, and was healing various sicknesses through the whole of Galilee, the fame of His mighty works had spread into all Syria: large crowds too from all parts of Judea were flocking to the heavenly Physician. Matthew 4:23-24 "For as human ignorance is slow in believing what it does not see, and in hoping for what it does not know, those who were to be instructed in the divine lore , needed to be aroused by bodily benefits and visible miracles: so that they might have no doubt as to the wholesomeness of His teaching when they actually experienced His benignant power. And therefore that the Lord might use outward healings as an introduction to inward remedies, and after healing bodies might work cures in the soul, He separated Himself from the surrounding crowd, ascended into the retirement of a neighboring mountain, and called His apostles to Him there, that from the height of that mystic seat He might instruct them in the loftier doctrines, signifying from the very nature of the place and act that He it was who had once honored Moses by speaking to him: then indeed with a more terrifying justice, but now with a holier mercifulness, that what had been promised might be fulfilled when the Prophet Jeremiah says: behold the days come when I will complete a new covenant for the house of Israel and for the house of Judah. After those days, says the Lord, I will put My laws in their minds , and in their heart will I write them". He therefore who had spoken to Moses, spoke also to the apostles, and the swift hand of the Word wrote and deposited the secrets of the new covenant in the disciples' hearts: there were no thick clouds surrounding Him as of old, nor were the people frightened off from approaching the mountain by frightful sounds and lightning , but quietly and freely His discourse reached the ears of those who stood by: that the harshness of the law might give way before the gentleness of grace, and the spirit of adoption might dispel the terrors of bondage.

The Book of Jeremiah combines history, biography, and prophecy. It portrays a nation in crisis and introduces the reader to an extraordinary person whom the Lord called to prophesy under the trying circumstances of the final days of the kingdom of Judah. Jeremiah was born, perhaps about 650 B.C., of a priestly family from the village of Anathoth, two and a half miles northeast of Jerusalem. He was called to his task in the thirteenth year of King Josiah. Josiah's reform, begun with enthusiasm and hope, ended with his death on the battlefield of Megiddo (609 B.C.) as he attempted to stop the northward march of the Egyptian Pharaoh Neco, who was going to provide assistance to the Assyrians who were in retreat before the Babylonians. Nineveh, the capital of Assyria, fell in 612 B.C., preparing the way for the new colossus, Babylon, which was soon to put an end to the independence of Judah.

On Thursday of the Twenty-Second Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Jerimiah (29: 1-14) entitled "Jerimiah's letter to Israel's exiles". Our treasure, which follows, is from the beginning of a sermon on the beatitudes 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 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.

Saint Leo's Sermon on the Beatitudes When our Lord Jesus, beloved, was preaching the gospel of the Kingdom, and was healing various sicknesses through the whole of Galilee, the fame of His mighty works had spread into all Syria: large crowds too from all parts of Judea were flocking to the heavenly Physician. Matthew 4:23-24 "For as human ignorance is slow in believing what it does not see, and in hoping for what it does not know, those who were to be instructed in the divine lore , needed to be aroused by bodily benefits and visible miracles: so that they might have no doubt as to the wholesomeness of His teaching when they actually experienced His benignant power. And therefore that the Lord might use outward healings as an introduction to inward remedies, and after healing bodies might work cures in the soul, He separated Himself from the surrounding crowd, ascended into the retirement of a neighboring mountain, and called His apostles to Him there, that from the height of that mystic seat He might instruct them in the loftier doctrines, signifying from the very nature of the place and act that He it was who had once honored Moses by speaking to him: then indeed with a more terrifying justice, but now with a holier mercifulness, that what had been promised might be fulfilled when the Prophet Jeremiah says: behold the days come when I will complete a new covenant for the house of Israel and for the house of Judah. After those days, says the Lord, I will put My laws in their minds , and in their heart will I write them". He therefore who had spoken to Moses, spoke also to the apostles, and the swift hand of the Word wrote and deposited the secrets of the new covenant in the disciples' hearts: there were no thick clouds surrounding Him as of old, nor were the people frightened off from approaching the mountain by frightful sounds and lightning , but quietly and freely His discourse reached the ears of those who stood by: that the harshness of the law might give way before the gentleness of grace, and the spirit of adoption might dispel the terrors of bondage.

The Book of Jeremiah combines history, biography, and prophecy. It portrays a nation in crisis and introduces the reader to an extraordinary person whom the Lord called to prophesy under the trying circumstances of the final days of the kingdom of Judah. Jeremiah was born, perhaps about 650 B.C., of a priestly family from the village of Anathoth, two and a half miles northeast of Jerusalem. He was called to his task in the thirteenth year of King Josiah. Josiah's reform, begun with enthusiasm and hope, ended with his death on the battlefield of Megiddo (609 B.C.) as he attempted to stop the northward march of the Egyptian Pharaoh Neco, who was going to provide assistance to the Assyrians who were in retreat before the Babylonians. Nineveh, the capital of Assyria, fell in 612 B.C., preparing the way for the new colossus, Babylon, which was soon to put an end to the independence of Judah.

On Saturday of the Twenty-First Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Jerimiah (7: 1-20) entitled "A prophecy about the empty trust that is placed in the temple". Our treasure, which follows, is from a homily on Matthew by Saint John Chrysostom, bishop.

Saint John Chrysostom was an important, fourth century, Early Church Father who served as Archbishop of Constantinople. He is known for his preaching and public speaking, and for his denunciation of abuse of authority of both ecclesiastical and political leaders. He was among the most prolific authors in the early Christian church. The word 'Chrysostom' means 'golden-mounted'. This name was given to him after he died because all his sermons were eloquent and lovely to hear.

St. John took a literal interpretation of Scripture and much of his work focused on practical aspects of Christianity, particularly what is now called social justice. He advocated for the poor, and challenged abuses of authority. St. John Chrysostom's homilies on the Gospel of Matthew, widely regarded as an eloquent speaker, are a wonder to behold. These spiritually enlightening texts have aided Christians for over a thousand years, and remain instructive and fruitful even today!

The Book of Jeremiah combines history, biography, and prophecy. It portrays a nation in crisis and introduces the reader to an extraordinary person whom the Lord called to prophesy under the trying circumstances of the final days of the kingdom of Judah. Jeremiah was born, perhaps about 650 B.C., of a priestly family from the village of Anathoth, two and a half miles northeast of Jerusalem. He was called to his task in the thirteenth year of King Josiah. Josiah's reform, begun with enthusiasm and hope, ended with his death on the battlefield of Megiddo (609 B.C.) as he attempted to stop the northward march of the Egyptian Pharaoh Neco, who was going to provide assistance to the Assyrians who were in retreat before the Babylonians. Nineveh, the capital of Assyria, fell in 612 B.C., preparing the way for the new colossus, Babylon, which was soon to put an end to the independence of Judah.