Treasures of Our Faith with Deacon Richard Vehige

On Monday 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 (2:26-47) entitled "The vision of the statue and the stone. The eternal kingdom of God". 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 the Thirty-Second Sunday in Ordinary Time our Church invites us to first read and reflect on a passage from the beginning of the book of the prophet Daniel (1:1-21) entitled "The young Israelites keep their faith at the court of the king of Babylon". 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 Tuesday of the Thirty-First Week in Ordinary Time our Church invites us to first read and reflect on a passage from the beginning of the book of Maccabees (2:1, 15-28, 42-50, 65-70) entitled "Mattathias' rebellion and death". Our treasure, which follows, is from the pastoral constitution on the Church in the modern of the Second Vatican Council.

Gaudium et spes ("Joys and Hopes"), the Pastoral Constitution on the Church in the Modern World, is one of the four constitutions resulting from the Second Vatican Council in 1965. It was the last and longest published document from the council and is the first constitution published by a Catholic ecumenical council to address the entire world.

Gaudium et spes clarified and reoriented the role of the church's mission to people outside of the Catholic faith. It was the first time that the church took explicit responsibility for its role in the larger world. The constitution's creation was necessitated by fear of the irrelevance in the modern era due to its ignorance on problems that plague the modern world. The document represents an inner examination of the church by the council and features a response to problems affecting the modern world.

Within Gaudium et spes are the themes of gift of self and the promotion of peace. While initial reception of the document was focused on the shift in theological considerations, reception of Gaudium et spes today marks the document as a turning point in the Church's focus on the world.

The name Maccabee, probably meaning "hammer," is actually applied in the Books of Maccabees to only one man, Judas, third son of the priest Mattathias and first leader of the revolt against the Seleucid kings who persecuted the Jews. Traditionally the name has come to be extended to the brothers of Judas, his supporters, and even to other Jewish heroes of the period, such as the seven brothers.

The two Books of Maccabees contain independent accounts of events (in part identical) that accompanied the attempted suppression of Judaism in Palestine in the second century B.C. The vigorous reaction to this attempt established for a time the religious and political independence of the Jews.

First Maccabees was written about 100 B.C., in Hebrew, but the original has not come down to us. Instead, we have an early, pre-Christian, Greek translation full of Hebrew idioms. The author, probably a Palestinian Jew, is unknown. He was familiar with the traditions and sacred books of his people and had access to much reliable information on their recent history (from 175 to 134 B.C.). He may well have played some part in it himself in his youth. His purpose in writing is to record the deliverance of Israel that God worked through the family of Mattathias—especially through his three sons, Judas, Jonathan, and Simon, and his grandson, John Hyrcanus. The writer compares their virtues and their exploits with those of Israel's ancient heroes, the Judges, Samuel, and David.

On the Thirty-First Sunday in Ordinary Time our Church invites us to first read and reflect on a passage from the beginning of the book of Maccabees (1:1-24) entitled "The victory and arrogance of the Greeks". Our treasure, which follows, is from the pastoral constitution on the Church in the modern of the Second Vatican Council.

Gaudium et spes ("Joys and Hopes"), the Pastoral Constitution on the Church in the Modern World, is one of the four constitutions resulting from the Second Vatican Council in 1965. It was the last and longest published document from the council and is the first constitution published by a Catholic ecumenical council to address the entire world.

Gaudium et spes clarified and reoriented the role of the church's mission to people outside of the Catholic faith. It was the first time that the church took explicit responsibility for its role in the larger world. The constitution's creation was necessitated by fear of the irrelevance in the modern era due to its ignorance on problems that plague the modern world. The document represents an inner examination of the church by the council and features a response to problems affecting the modern world.

Within Gaudium et spes are the themes of gift of self and the promotion of peace. While initial reception of the document was focused on the shift in theological considerations, reception of Gaudium et spes today marks the document as a turning point in the Church's focus on the world.

The name Maccabee, probably meaning "hammer," is actually applied in the Books of Maccabees to only one man, Judas, third son of the priest Mattathias and first leader of the revolt against the Seleucid kings who persecuted the Jews. Traditionally the name has come to be extended to the brothers of Judas, his supporters, and even to other Jewish heroes of the period, such as the seven brothers.

The two Books of Maccabees contain independent accounts of events (in part identical) that accompanied the attempted suppression of Judaism in Palestine in the second century B.C. The vigorous reaction to this attempt established for a time the religious and political independence of the Jews.

First Maccabees was written about 100 B.C., in Hebrew, but the original has not come down to us. Instead, we have an early, pre-Christian, Greek translation full of Hebrew idioms. The author, probably a Palestinian Jew, is unknown. He was familiar with the traditions and sacred books of his people and had access to much reliable information on their recent history (from 175 to 134 B.C.). He may well have played some part in it himself in his youth. His purpose in writing is to record the deliverance of Israel that God worked through the family of Mattathias—especially through his three sons, Judas, Jonathan, and Simon, and his grandson, John Hyrcanus. The writer compares their virtues and their exploits with those of Israel's ancient heroes, the Judges, Samuel, and David.

On Monday 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 (2:26-47) entitled "The vision of the statue and the stone. The eternal kingdom of God". 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, October 28, as our Church celebrates the Feast of Simon and Jude, Apostles, we are invited to reflect on a passage from the letter of the apostle Paul to the Corinthians (4:1-16), entitled “Let us imitate the Apostle just as he imitates Christ”. Our treasure, which follows, is from a commentary on the gospel of John by Saint Cyril of Alexandria, bishop.

The name of Saint Simon usually appears eleventh in the list of apostles. Nothing is known of him, except that he was born at Cana and his surnamed “The Zealot“. Simon was called the Zealot, before his coming to Christ, because he was one of that particular sect or party among the Jews called Zealots, from a singular zeal they possessed for the honor of God and the purity of religion. A party called Zealots were famous in the war of the Jews against the Romans.

Saint Jude, also called Thaddeus, was the apostle who asked the Lord at the Last Supper why he had manifested himself only to the disciples and not to the whole world (John 14:22). Saint Jude is also named Thaddeus to distinguish him from Judas Iscariot, the disciple who betrayed Jesus. In the Gospels of Mark and Matthew, Jude is called “Thaddaeus”. The name “Thaddaeus” comes from the Aramaic word Taddal, which means “the broad chested (generous or courageous) man”. 

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.

Cyril's great Commentary on John, 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.

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 Friday of the Twenty-Ninth Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the prophet Baruch (1:14---2:5; 3:1-8) entitled "The prayer and confession of sin of a penitent people". Our treasure, which follows, is from a letter to Proba 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 letter to Proba is probably Augustine's best-known letter. It was written in the year 412, by which time he had been a bishop for about seventeen years. Anicia Faltonia Proba was the widow of the wealthiest man in the Roman Empire. Proba asked Augustine how she ought to pray, and in his response he advised her on the kind of person she ought to be, and what she ought to pray for.

Proba's request elicited Augustine's most mature and sympathetic statements about his ideal for Christian life. Unlike others providing advice, Augustine could find room for a spectrum of human failings. In his own life and in that of others, he sought and encouraged blessedness, in spite of human failings. This letter to Proba is a short instruction on Christian private prayer. The letter has two parts. Augustine first explains the interior condition desirable for praying. He then explains the purpose of private prayer is to help the attainment of a blessed life. He suggests that the use of words be kept brief and fervent, and be supported by a life of good works. The words are needed only to help us keep in mind what a person is requesting, and are not necessary to remind or persuade God regarding the request being made. Augustine proclaims that the Lord's Prayer contains all the praise and petition that prayer requires. A person is free to express the same sentiments in other words if desired, but not to ask for anything that is either contrary to or beyond the scope of the Lord's Prayer.

The opening verses ascribe the Book of the prophet Baruch to the well-known assistant to Jeremiah. It is a collection of four very different compositions, ending with a work entitled "The Letter of Jeremiah," which circulated separately in major manuscripts of the Greek tradition. The original language may have been Hebrew, but only the Greek and other versions have been preserved. The fictional setting is Babylon, where Baruch reads his scroll to King Jeconiah (Jehoiachin) and the exiles; they react by sending gifts and the scroll to Jerusalem, presumably by the hand of Baruch. No certain date can be given for the book, but it may have been edited in final form during the last two centuries B.C. The work attempts to explain the trauma of the exile in terms of a Deuteronomic cycle: sin (of Israel), punishment, repentance, and return.

On Thursday of the Twenty-Ninth Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the Esther (5:1-5; 7:1-10) entitled "The king and Haman dine with Ester. Haman is hung". Our treasure, which follows, is from a letter to Proba 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 letter to Proba is probably Augustine's best-known letter. It was written in the year 412, by which time he had been a bishop for about seventeen years. Anicia Faltonia Proba was the widow of the wealthiest man in the Roman Empire. Proba asked Augustine how she ought to pray, and in his response he advised her on the kind of person she ought to be, and what she ought to pray for.

Proba's request elicited Augustine's most mature and sympathetic statements about his ideal for Christian life. Unlike others providing advice, Augustine could find room for a spectrum of human failings. In his own life and in that of others, he sought and encouraged blessedness, in spite of human failings. This letter to Proba is a short instruction on Christian private prayer. The letter has two parts. Augustine first explains the interior condition desirable for praying. He then explains the purpose of private prayer is to help the attainment of a blessed life. He suggests that the use of words be kept brief and fervent, and be supported by a life of good works. The words are needed only to help us keep in mind what a person is requesting, and are not necessary to remind or persuade God regarding the request being made. Augustine proclaims that the Lord's Prayer contains all the praise and petition that prayer requires. A person is free to express the same sentiments in other words if desired, but not to ask for anything that is either contrary to or beyond the scope of the Lord's Prayer.

The Book of Esther tells a story of the deliverance of the Jewish people. We are shown a Persian emperor, Ahasuerus, who makes momentous decisions for trivial reasons, and his wicked minister, Haman, who takes advantage of the king's compliance to pursue a personal vendetta against the Jews by having a royal decree issued ordering their destruction. The threat is averted by two Jews, Esther and Mordecai. Their influence and intervention allow the Jews to turn the tables on their enemies and rout their attackers. The book confronts the modern reader with important themes, the evils of genocide and racism.

On Monday of the Twenty-Ninth Week in Ordinary Time our Church invites us to first read and reflect on a passage from the book of the Esther (3:1-15) entitled "The Jewish people surrounded by dangers". Our treasure, which follows, is from a letter to Proba 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 letter to Proba is probably Augustine's best-known letter. It was written in the year 412, by which time he had been a bishop for about seventeen years. Anicia Faltonia Proba was the widow of the wealthiest man in the Roman Empire. Proba asked Augustine how she ought to pray, and in his response he advised her on the kind of person she ought to be, and what she ought to pray for.

Proba's request elicited Augustine's most mature and sympathetic statements about his ideal for Christian life. Unlike others providing advice, Augustine could find room for a spectrum of human failings. In his own life and in that of others, he sought and encouraged blessedness, in spite of human failings. This letter to Proba is a short instruction on Christian private prayer. The letter has two parts. Augustine first explains the interior condition desirable for praying. He then explains the purpose of private prayer is to help the attainment of a blessed life. He suggests that the use of words be kept brief and fervent, and be supported by a life of good works. The words are needed only to help us keep in mind what a person is requesting, and are not necessary to remind or persuade God regarding the request being made. Augustine proclaims that the Lord's Prayer contains all the praise and petition that prayer requires. A person is free to express the same sentiments in other words if desired, but not to ask for anything that is either contrary to or beyond the scope of the Lord's Prayer.

The Book of Esther tells a story of the deliverance of the Jewish people. We are shown a Persian emperor, Ahasuerus, who makes momentous decisions for trivial reasons, and his wicked minister, Haman, who takes advantage of the king's compliance to pursue a personal vendetta against the Jews by having a royal decree issued ordering their destruction. The threat is averted by two Jews, Esther and Mordecai. Their influence and intervention allow the Jews to turn the tables on their enemies and rout their attackers. The book confronts the modern reader with important themes, the evils of genocide and racism.

On Thursday of the Twenty-Sixth Week in Ordinary Time our Church invites us to first reflect on a passage from the letter of the apostle Paul to the Philippians (3: 1-16) entitled "The example of Paul". Our treasure, which follows, is from a letter to the Philippians by Saint Polycarp, bishop and martyr.

Saint Polycarp, the bishop of Smyrna, and a disciple of the apostles, accompanied saint Ignatius of Antioch to Rome to confer with pope Anicetus concerning the celebration of Easter. About the year 155 he suffered martyrdom him by burning at the stake in the amphitheater at Smyrna.

The Epistle of Polycarp to the Philippians is an epistle attributed to Polycarp, an early bishop of Smyrna, and addressed to the early Christian church in Philippi. It is widely believed to be a composite of material written at two different times, in the first half of the second century. Polycarp encourages the Philippians to seek Jesus as their truest example in humble endurance. In recognizing the accomplishment Christ made on the cross and resurrection, he reminds the church to imitate Jesus's sacrificial love and patience.

Philippians is written to a group of believers with whom Paul founded a church, during his second missionary journey in approximately AD 49. Philippi was a Roman colony, with believers consisting primarily of Gentiles. This letter, written about 12 years after the founding of the Philippian church, is largely a thank you letter to the Philippians. The main message of the Book of Philippians is for the Christian community in Philippi to be steadfast in faith and to express joy. Philippians is recognized as Paul's joyous epistle and is also known as the "friendship letter" because of its tone. However, because Paul wrote this letter during a time of house arrest in Rome, it includes the major theme of rejoicing during suffering.