Today, August 4, as our Church celebrates the Memorial of John Vianney, Priest, we are invited to read and reflect on a passage from the first letter of the apostle Peter (5:1-11) entitled “The duties of pastors and laity”. Our treasure which follows, is from the catechetical instructions by Saint John Mary Vianney, priest.

Saint John Vianney, also known as the Curé of Ars, was a French Catholic priest who lived from 1786 to 1859. He is the patron saint of parish priests and is renowned for his profound holiness, his dedication to the sacrament of confession, and his ability to guide and counsel others.

Saint John Vianney was ordained a priest in 1815, after overcoming significant challenges, including difficulty with Latin. He served as the parish priest of Ars, France, for 41 years, transforming the small, faithless town into a vibrant community. 

He was known for spending up to 16 hours a day in the confessional, offering spiritual guidance and reconciliation. He was credited with healing powers, reading consciences, and converting sinners, and people traveled from afar to seek his counsel.

Saint John Vianney was canonized in 1925 and named the patron saint of parish priests. His life serves as an inspiration for priests and all Christians, demonstrating the power of faith, dedication, and service to others.

He had a deep devotion to the Virgin Mary and St. Philomena, attributing many of his miracles to their intercession. 

Saint John Vianney, the Cure of Ars, was renowned for his catechetical instructions, which focused on the importance of prayer, love, and the sacraments, especially the Eucharist and Reconciliation. He emphasized the necessity of a strong prayer life and a pure heart to experience true happiness and union with God. He also highlighted the value of suffering, encouraging his listeners to embrace the cross as a path to purification and closeness to Christ. 

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

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

On the Eighteenth Sunday in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the beginning of the book of the prophet Amos (1:1-2; 3) entitled ”The Lord’s judgement on the nations”. Our treasure, which follows, is from the beginning of  a letter attributed to Barnabas.

Born in Cyprus, Barnabas is numbered among the first of the faithful at Jerusalem. He preached the Gospel at Antioch and, as a companion of Saint Paul, accompanied him on his first journey. He was also present at the Council of Jerusalem. Upon returning to his own country, he continued to spread the Gospel and eventually died there.

Amos was a sheep breeder of Tekoa in Judah, who delivered his oracles in the Northern Kingdom during the prosperous reign of Jeroboam II (786–746 B.C.). He prophesied in Israel at the great cult center of Bethel, from which he was finally expelled by the priest in charge of this royal sanctuary. The poetry of Amos, who denounces the hollow prosperity of the Northern Kingdom, is filled with imagery and language taken from his own pastoral background. The book is an anthology of his oracles and was compiled either by the prophet or by some of his disciples.

The prophecy begins with a sweeping indictment of Damascus, Philistia, Tyre, and Edom; but the forthright herdsman saves his climactic denunciation for Israel, whose injustice and idolatry are sins against the light granted to her. Israel could indeed expect the day of the Lord, but it would be a day of darkness and not light. When Amos prophesied the overthrow of the sanctuary, the fall of the royal house, and the captivity of the people, it was more than Israelite officialdom could bear. The priest of Bethel drove Amos from the shrine—but not before hearing a terrible sentence pronounced upon himself.

Amos is a prophet of divine judgment, and the sovereignty of the Lord in nature and history dominates his thought. But he was no innovator; his conservatism was in keeping with the whole prophetic tradition calling the people back to the high moral and religious demands of the Lord’s revelation.

Amos’s message stands as one of the most powerful voices ever to challenge hypocrisy and injustice. He boldly indicts kings, priests, and leaders. He stresses the importance and the divine origin of the prophetic word; one must either heed that word in its entirety or suffer its disappearance. Religion without justice is an affront to the God of Israel and, far from appeasing God, can only provoke divine wrath. The Lord is not some petty national god but the sovereign creator of the cosmos. Amos alludes to historical forces at work through which God would exercise judgment on Israel. Several times he mentions deportation as the fate that awaits the people and their corrupt leaders, a standard tactic of Assyrian foreign policy during this period. Through the prophetic word and various natural disasters the Lord has tried to bring Israel to repentance, but to no avail. Israel’s rebelliousness has exhausted the divine patience and the destruction of Israel as a nation and as God’s people is inevitable. As it is presented in this book, Amos’s message is one of almost unrelieved gloom. A later appendix, however, ends the book on a hopeful note, looking beyond the judgment that had already taken place in fulfillment of Amos’s word.

On Saturday of the Seventeenth Week of Ordinary Time our Church invites us to first read and reflect on a scripture passage from the second letter of the apostle Paul to the Corinthians (12: 14*13: 13) entitled ”Paul’s forthcoming visit to the  Corinthians”. Our treasure, which follows, is from Saint Ignatius of Antioch’s letter to Polycarp.

Saint Ignatius was a successor of Saint Peter as the bishop of Antioch. Condemned to death by being thrown to wild animals, he was brought to Rome for execution and was martyred there under the emperor Trajan in 107. On the journey to Rome he wrote seven letters to different churches. In these he discussed Christ, the structure of the Church, and the Christian life in a manner at once wise and learned.

The Epistle of Ignatius to Polycarp was written soon before the martyrdom of Ignatius, but it is uncertain when precisely this martyrdom occurred. The epistle contains various exhortations about morally correct behavior, and warnings against false doctrines. Ignatius also rejoices at the fact that his home church of Antioch is now "at peace".

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. 

Today, July 31, as we celebrate the Memorial of Ignatius of Loyola, Priest, our Church invites us to first read and reflect on a scripture passage from the second letter of the apostle Paul to the Corinthians (11:7-29) entitled ”Against false apostles”. Our treasure, which follows, is from the life of Saint Ignatius by Luis Gonzales.

Saint Ignatius was born in Azpeitia, Spain in 1491. The founder of the Jesuits was on his way to military fame and fortune when a cannon ball shattered his leg. Because there were no books of romance on hand during his convalescence, Ignatius whiled away the time reading a life of Christ and lives of the saints. His conscience was deeply touched, and a long, painful turning to Christ began. Having seen the Mother of God in a vision, he made a pilgrimage to her shrine at Montserrat near Barcelona. He remained for almost a year at nearby Manresa, sometimes with the Dominicans, sometimes in a pauper’s hospice, often in a cave in the hills praying. After a period of great peace of mind, he went through a harrowing trial of scruples. There was no comfort in anything—prayer, fasting, sacraments, penance. At length, his peace of mind returned.

It was during this year of conversion that Ignatius began to write down material that later became his greatest work, the Spiritual Exercises.

He finally achieved his purpose of going to the Holy Land, but could not remain, as he planned, because of the hostility of the Turks. Ignatius spent the next 11 years in various European universities, studying with great difficulty, beginning almost as a child. Like many others, his orthodoxy was questioned; Ignatius was twice jailed for brief periods.

In 1534, at the age of 43, he and six others—one of whom was Saint Francis Xavier—vowed to live in poverty and chastity and to go to the Holy Land. If this became impossible, they vowed to offer themselves to the apostolic service of the pope. The latter became the only choice. Four years later Ignatius made the association permanent. The new Society of Jesus was approved by Pope Paul III, and Ignatius was elected to serve as the first general.

When companions were sent on various missions by the pope, Ignatius remained in Rome, consolidating the new venture, but still finding time to found homes for orphans, catechumens, and penitents. He founded the Roman College, intended to be the model of all other colleges of the Society.

Ignatius was a true mystic. He centered his spiritual life on the essential foundations of Christianity—the Trinity, Christ, the Eucharist. His spirituality is expressed in the Jesuit motto, Ad majorem Dei gloriam—“for the greater glory of God.” In his concept, obedience was to be the prominent virtue, to assure the effectiveness and mobility of his men. All activity was to be guided by a true love of the Church and unconditional obedience to the Holy Father, for which reason all professed members took a fourth vow to go wherever the pope should send them for the salvation of souls. He died July 31,1556.

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. 

Today, July 30, as our Church celebrates the Memorial of Peter Chrysologus, Bishop and Doctor, we are invited to 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 sermon by Saint Peter Chrysologus, bishop.

Saint Peter Chrysologus, also known as the "Doctor of Homilies," was a 5th-century Italian bishop and Doctor of the Church, celebrated for his eloquent and concise sermons. He was recognized for his ability to explain complex theological concepts in a clear and relatable way, particularly regarding the Incarnation, the Apostles' Creed, and contemporary heresies. 

 Saint Peter Chrysologus was born in Imola, Italy, around 400 A.D. He was baptized and ordained a deacon by Bishop Cornelius of Imola. He was appointed Bishop of Ravenna around 433 AD by Pope Sixtus III. 

Saint Peter was nicknamed "Chrysologus" (golden-worded) due to his exceptional preaching skills, and his 176 surviving homilies are highly regarded. He actively opposed the heresies of his time, including Monophysitism, and emphasized the importance of obedience to the Pope. 

His sermons focused on practical aspects of Christian living, encouraging practices like daily Mass, fasting, almsgiving, and devotion to Mary and John the Baptist. His writings continue to be referenced in official Church documents, the Office of Readings, and for spiritual reading. 

Saint Peter Chrysologus died in Imola around 450 AD and was buried there. He was declared a Doctor of the Church in 1729 by Pope Benedict XIII, a recognition of his profound and influential writings. His feast day is celebrated on July 30th. 

 The Wisdom of Ben Sira derives its title from the author, “Yeshua [Jesus], son of Eleazar, son of Sira”. The author, a sage who lived in Jerusalem, was thoroughly imbued with love for the wisdom tradition, and 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 friendship, education, poverty and wealth, laws, religious worship, and many other matters that reflect the religious and social customs of the time. Written in Hebrew in the early years of the second century B.C., the book was finished by ca. 175. The text was translated into Greek by the author’s grandson after 117 B.C.

Though not included in the Jewish Bible after the first century A.D., nor, therefore, accepted by Protestants, the Wisdom of Ben Sira has been recognized by the Catholic Church as inspired and canonical. The Foreword, though not the proper part of the book, is always included with it because of its antiquity and importance.

Today, July 29, as our Church celebrates the Memorial of Martha, Mary, and Lazarus, our Church first invites us to read and reflect on a passage from the Apostle Paul’s second letter to the Corinthians (9:1-15) entitled “The collection’s spiritual fruits”. Our treasure, which follows, is from a sermon by Saint Augustine, bishop.

Martha, Mary, and their brother Lazarus were evidently close friends of Jesus. He came to their home simply as a welcomed guest, rather than as one celebrating the conversion of a sinner like Zacchaeus or one unceremoniously received by a suspicious Pharisee. The sisters felt free to call on Jesus at their brother’s death, even though a return to Judea at that time seemed to spell almost certain death.

Martha’s great glory is her simple and strong statement of faith in Jesus after her brother’s death. “Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?’ She said to him, ‘Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world’” (John 11:25-27).

No doubt Martha was an active sort of person. On one occasion, she prepares the meal for Jesus and possibly his fellow guests and forthrightly states the obvious: All hands should pitch in to help with the dinner. The Lord recognizes that Martha is “worried about many things,” also noting that Mary, who has spent the preparation time at Jesus’ feet listening to his words “has chosen the better part.” John 12:1-8 describes Mary’s anointing of Jesus’ feet at Bethany, an act which he praised highly.

Immediately after we are told that the chief priests plotted to kill Lazarus “because many of the Jews were turning away and believing in Jesus because of him.” Lazarus was the one of whom the Jews said, “See how much he loved him.” In their sight Jesus raised his friend Lazarus from the dead.

Legends abound about the life of Lazarus after the death and resurrection of Jesus. He is supposed to have left a written account of what he saw in the next world before he was called back to life. Some say he followed Peter into Syria. Another story is that despite being put into a leaking boat by the Jews at Jaffa, he, his sisters, and others landed safely in Cyprus. There he died peacefully after serving as bishop for 30 years.

A Bishop in Hippo (near modern-day Annaba, Algeria), Augustine was an influential leader in the African Church. As Christians were growing in their knowledge of God and Christ, Augustine helped to shape Christian theological teachings, particularly those about the role of Divine Grace and the nature of the Holy Trinity. In the process, he combatted many theological errors.

The son of Monica, a holy Christian, and Patricius, a pagan, Augustine was born in 354 in Tagaste (now known as Souk Ahras, Algeria). He was educated in the best secular schools of his day. As a young man, he led a distinctly non-Christian and immoral life. He lived with a young woman without the benefit of marriage. Together they had a son, Adeodatus.

Augustine became a teacher. He first taught Grammar in Tagaste. He then taught Rhetoric in Carthage, and later in Rome and Milan. The young Augustine was continually searching with a restless heart for meaning in life. Each time that he would be attracted to a particular philosophy or group, he would become disillusioned the more familiar he became with its thought.

Finally, he found Jesus Christ, and at last was satisfied. Shortly after his baptism as a Christian in 387, Augustine returned to Tagaste. There he gathered several of his friends together to share a common life of mutual support on their spiritual journey.

At the insistence of the Christians of Hippo, Augustine was ordained a Priest in 391, and Bishop of Hippo in 395. Unwilling to give up his community life, he called the clergy of Hippo to form a community with him.

As Bishop, Augustine ministered to the spiritual and material needs of his people. He wrote extensively. We have today a vast collection of his writing--113 books, 207 letters and more than 500 sermons. His most famous works are The Confessions, City of God and The Trinity. He contributed magnificently to the development of sound theology and was influential in combatting theological errors.

Although he is rightly famous for his roles in settling the theological controversies of his time, Augustine’s priorities were the pastoral care of the people of his Church and spiritual growth. He developed a deep spirituality in which love is central. He was particularly concerned with the needs of the poor, and saw to it that the Church welcomed and helped them.

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 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.

On Monday of the Seventeenth Week in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the second letter of the apostle Paul to the Corinthians (8:1-24) entitled ”Paul requests a collection for the relief of Jerusalem”. Our treasure, which follows, is from a sermon by Saint Caesarius of Arles, bishop.

Archbishop and church man, the first in western Europe to receive the pallium from a pope. Saint Caesarius was born in Chalons, Burgundy, France, in 470, of a French-Roman family. He spent a brief time as a monk in Lerins but was forced to depart from the community when he became ill. His uncle, the bishop of Arles, ordained Caesarius and sent him to reform a local monastery. He succeeded his uncle, Fonus, as bishop of ArIes in 503. Saint Caesarius instituted many reforms, brought the Divine Office into the local parishes, and founded a convent, placing his sister St. Caesaria there as abbess, In 505, Saint Caesarius was banished by the Gothic King Alaric II because of a lie. He was restored soon after. When Theodoric the Great, King of the Ostrogoths, besieged Arles, Caesarius was arrested, but he met with Theodoric and was pardoned. He then went to Rome where Pope St. Symmachus gave him the pallium and made him the apostolic delegate to France. When the Franks captured Arles in 536, Saint Caesarius retired to St. John's Convent. He was revered for his more than forty years of service and for presiding over Church synods and councils, including the Council of Orange in 529. He died on August 27.

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

On the Seventeenth Sunday in Ordinary Time our Church invites us to first read and reflect on a scripture passage from the second letter of the apostle Paul to the Corinthians (7:2-16) entitled ”Paul is encouraged by the repentance of the Corinthians”. Our treasure, which follows, is from a homily on the second letter to the Corinthians 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.

Saint John Chrysostom's homilies on the Second Letter to the Corinthians offer insightful commentary on Paul's letter to the Corinthians, focusing on themes of love, grace, and reconciliation. He emphasizes the importance of humility, forgiveness, and mutual support within the Christian community, drawing from the text to encourage believers to live lives that reflect God's love. 

Saint John Chrysostom highlights Paul's emphasis on love as the driving force behind Christian action, urging believers to be reconciled to God and to one another. He explores the concept of God's love being manifested through Christ's sacrifice and the subsequent reconciliation of humanity to God. He emphasizes the need for humility and reliance on God's grace rather than human strength. He uses examples from the text to show how God's power is made perfect in weakness and how believers should not trust in their own merits but in God's mercy. 

The homilies address the Corinthians' repentance and the subsequent joy of Paul and Titus. Saint John Chrysostom connects their sorrow to repentance and emphasizes the importance of forgiving wrongs and moving forward with love and grace. He  interprets Paul's words to mean that believers should no longer live for themselves but for Christ, who died and rose again for them. This involves a transformation of the believer into a "new creature" in Christ. He connects the theological concepts to practical living, encouraging believers to practice humility, forgiveness, and generosity through acts of charity and prayer. He also emphasizes the importance of persevering in faith even during trials and tribulations. 

Saint John Chrysostom was known for his eloquent and persuasive preaching style. His homilies on 2 Corinthians demonstrate his ability to convey complex theological ideas in a clear and accessible manner. His homilies often address the individual believer directly, offering guidance and encouragement for their spiritual journey. He consistently connects theological concepts to the practical realities of Christian life, urging his listeners to live out their faith in their daily lives. 

In essence, Saint John Chrysostom's homilies on 2 Corinthians provide a rich and insightful exploration of Paul's letter, offering guidance on how to live a life of love, humility, and reconciliation with God and others. 

 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. 

Today, July 26, as our Church celebrates the Memorial of Joachim and Anne, Parents of Mary, our Church invites us to first read and reflect on a passage from the letter of the apostle Paul to the Ephesians (5:21-32) entitled “ The sanctity of Christian marriage”. Our treasure, which follows, is from a sermon by Saint John Damascene, bishop

Mary's parents were named Anne and Joachim. They are recognized as the parents of the Virgin Mary and the grandparents of Jesus. While not mentioned in the canonical Gospels, they are prominent figures in Catholic tradition and apocryphal writings. According to these traditions, they were a devout couple who, despite initial childlessness, were blessed with the birth of Mary, whom they dedicated to God. 

The tradition tells that Saints Anne and Joachim were a wealthy and pious couple who initially struggled with infertility. They prayed fervently for a child, with Joachim even spending time in the wilderness. An angel appeared to both Saints Anne and Joachim, promising them a daughter who would be blessed by God. 

Saint Anne gave birth to Mary, who they named in accordance with God's will. When Mary was three years old, they presented her at the Temple in Jerusalem, dedicating her to God's service. 

Saints Joachim and Anne are honored as the patron saints of grandparents, and they are also invoked for those seeking help with infertility.

Saint John Damascene, also known as John of Damascus, was a Syrian monk, priest, and theologian who lived from approximately 676 to 749 AD. He is recognized as a Doctor of the Church, a title given to individuals of exceptional sanctity and learning, particularly for their contributions to theology. He is also considered one of the last of the Eastern Church Fathers. 

Ephesians is the great Pauline letter about the church. It deals, however, not so much with a congregation in the city of Ephesus in Asia Minor as with the worldwide church, the head of which is Christ, the purpose of which is to be the instrument for making God’s plan of salvation known throughout the universe. Yet this ecclesiology is anchored in God’s saving love, shown in Jesus Christ, and the whole of redemption is rooted in the plan and accomplishment of the triune God. The language is often that of doxology and prayer, indeed of liturgy and hymns.

The majestic chapters of Ephesians emphasize the unity in the church of Christ that has come about for both Jews and Gentiles within God’s household, and indeed the “seven unities” of church, Spirit, hope; one Lord, faith, and baptism; and the one God. Yet the concern is not with the church for its own sake but rather as the means for mission in the world. The gifts Christ gives its members are to lead to growth and renewal. Ethical admonition is not lacking either; all aspects of human life and relationships are illumined by the light of Christ.