Today, July 25, as our Church celebrates the Feast of James, Apostle, we are encouraged to first read and reflect on a passage from the first 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 homily on Matthew by Saint John Chrysostom, bishop.

Saint James, son of Zebedee and brother of Saint John the apostle, was born at Bethsaida. Saint James the Apostle, also known as James the Greater, is primarily known for being one of the Twelve Apostles of Jesus Christ.

Saint James was one of the closest companions of Jesus, witnessing pivotal moments like the Transfiguration and the raising of Jairus' daughter. He was beheaded by King Herod Agrippa I around 44 AD, making him the first apostle to be martyred. 

Saint James is strongly associated with the Camino de Santiago, a network of pilgrimage routes leading to his supposed tomb in Santiago de Compostela, Spain. The scallop shell, a symbol found on the shores of Galicia, is a symbol of pilgrims on this route. 

Like all the Apostles, the Church gratefully celebrates Saint James’ unique role in the Redemption. Not only did the Apostles continue the Lord’s mission in their own day, but by communicating their apostolic office to others they ensured its perpetuation down the ages until the Lord returns. 

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.

The homilies on the Gospel of Matthew by Saint John Chrysostom are a wonder to behold. Saint John took a more 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.

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 Thursday of the Sixteenth Week in Ordinary Time our Church invites us to reflect on a scripture passage from the beginning of the second letter of the apostle Paul to the Corinthians (4:5-18) entitled ”The weakness of Paul and his strength”. Our treasure, which follows, is from the Explanations of the Psalms by Saint Ambrose, bishop.

Saint Ambrose was born of a Roman family at Trier about the year 340. He studied at Rome and served in the imperial government at Sirmium. In 374, while, living in Milan, he was elected bishop of the city by popular acclaim and ordained on December 7. He devotedly carried out his duties and especially distinguished himself by his service to the poor, and as an effective pastor and teacher of the faithful. He strenuously guarded the laws of the church and defended orthodox teaching by writings and actions against the Arians. He died on Holy Saturday, April 4, 397. Saint Ambrose is a Doctor of the Church.

Saint Ambrose explained the Psalms as a source of spiritual exercise, a celebration of faith, and a way to heal the human soul. He believed that the Psalms were a divine gift that could help people develop virtues, learn about God, and find peace. For Ambrose a psalm is a blessing for the people... our universal tongue; the voice of the Church, a sweet outpouring of faith; a devotion divinely ordained; the cry of heart's delight; a leaping and jumping for joy...it soothes the angry spirit, banishes care, lessens sorrow. It guards us by night, guides us by day.

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.

Today, July 23, as our Church celebrates the Memorial of Saint Bridget, Religious, we are first invited to reflect on a passage from the  first letter of Peter (3:1-6, 8-17), entitled “Praise Christ in your hearts”. Our treasure, which follows, is from the prayers attributed to Saint Bridget.

The most celebrated saint of Sweden, Saint Bridget was the daughter of the knight Birger Persson of the family of Finsta, governor and law speaker, and his wife Ingeborg Bengtsdotter, a member of the so-called law speaker branch of the Folkunga family. Through her mother, Bridget was related to the Swedish kings of her era.

From age 7 on, Saint Bridget had visions of Christ crucified. Her visions formed the basis for her activity—always with the emphasis on charity rather than spiritual favors.

She lived her married life in the court of the Swedish king Magnus II. Mother of eight children—the second eldest was Saint Catherine of Sweden—Bridget lived the strict life of a penitent after her husband’s death.

Saint Bridget constantly strove to exert her good influence over Magnus; while never fully reforming, he did give her land and buildings to found a monastery for men and women. This group eventually expanded into an Order known as the Bridgettines.

In 1350, a year of jubilee, Saint Bridget braved a plague-stricken Europe to make a pilgrimage to Rome. Although she never returned to Sweden, her years in Rome were far from happy, being hounded by debts and by opposition to her work against Church abuses.

A final pilgrimage to the Holy Land, marred by shipwreck and the death of her son, Charles, eventually led to her death in 1373. In 1999, Saint Bridget, Saint Catherine of Siena and Saint Teresa Benedicta of the Cross, were named co-patronesses of Europe.

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.

Today, July 22 , as our Church celebrates the Memorial of Mary Magdalene, we are first invited to reflect on a passage from the letter of the apostle Paul to the Colossians (3:1-17), entitled “Your life is hidden with Christ in God”. Our treasure, which follows, is from a homily on the Gospels by Saint Gregory the Great, pope.

Our Church celebrates St. Mary Magdalene because of her example of virtue and loyalty to Christ. She was a devoted disciple and close friend of Jesus during the time of His ministry, and one of the few who remained with Him during His agony on the Cross. Finally, she was one of the three women who went to anoint His body in the tomb on Easter morning, becoming the first person to announce the Resurrection to others, when she went and told the Apostles that He had risen. Of all the “official” witnesses who might have been chosen for the first awareness of the Resurrection, she was the one to whom that privilege was given. She is known as the “Apostle to the Apostles.”

Except for the mother of Jesus, few women are more honored in the Bible than Mary Magdalene. Yet she could well be the patron of the slandered, since there has been a persistent legend in the Church that she is the unnamed sinful woman who anointed the feet of Jesus in Luke 7:36-50.

Most Scripture scholars today point out that there is no scriptural basis for confusing the two women. Mary Magdalene, that is, “of Magdala,” was the one from whom Christ cast out “seven demons” (Luke 8:2)—an indication at the worst, of extreme demonic possession or possibly, severe illness.

Doctor of the Church; born at Rome about 540; died 12 March 604. Saint Gregory is certainly one of the most notable figures in Ecclesiastical History. He has exercised in many respects a momentous influence on the doctrine, the organization, and the discipline of the Catholic Church. To him we must look for an explanation of the religious situation of the Middle Ages; indeed, if no account were taken of his work, the evolution of the form of medieval Christianity would be almost inexplicable. And further, in so far as the modern Catholic system is a legitimate development of medieval Catholicism, of this too Gregory may not unreasonably be termed the Father. Almost all the leading principles of the later Catholicism are found at any rate in germ, in Gregory the Great.

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

Today, July 21, as our Church celebrates the Memorial of Lawrence of Brindisi, Priest and Doctor, our Church first invites us to reflect on a Scripture passage from the book of Sirach (39:1-10), entitled “The wisdom of the man who is learned in the Scriptures”. Our treasure, which follows, is from a sermon by Saint Lawrence of Brindisi, priest.

Saint Lawrence was born on July 22, 1559, and died exactly 60 years later on his birthday in 1619. His parents William and Elizabeth Russo gave him the name of Julius Caesar, Caesare in Italian. After the early death of his parents, he was educated by his uncle at the College of St. Mark in Venice.

When he was just 16, he entered the Capuchin Franciscan Order in Venice and received the name of Lawrence. He completed his studies of philosophy and theology at the University of Padua and was ordained a priest at 23.

At first glance, perhaps the most remarkable quality of Saint Lawrence of Brindisi is his outstanding gift of languages. In addition to a thorough knowledge of his native Italian, he had complete reading and speaking ability in Latin, Hebrew, Greek, German, Bohemian, Spanish, and French. With his facility for languages Lawrence was able to study the Bible in its original texts. At the request of Pope Clement VIII, he spent much time preaching to the Jews in Italy. So excellent was his knowledge of Hebrew, the rabbis felt sure he was a Jew who had become a Christian.

Saint Lawrence’s sensitivity to the needs of people—a character trait perhaps unexpected in such a talented scholar—began to surface. He was elected major superior of the Capuchin Franciscan province of Tuscany at the age of 31. He had the combination of brilliance, human compassion, and administrative skill needed to carry out his duties. In rapid succession he was promoted by his fellow Capuchins and was elected minister general of the Capuchins in 1602. In this position he was responsible for great growth and geographical expansion of the Order.

Saint Lawrence was appointed papal emissary and peacemaker, a job which took him to a number of foreign countries. An effort to achieve peace in his native kingdom of Naples took him on a journey to Lisbon to visit the king of Spain. Serious illness in Lisbon took his life in 1619.

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.

On the Sixteenth Sunday in Ordinary Time our Church invites us to reflect on a scripture passage from the beginning of the second letter of the apostle Paul to the Corinthians (1:1-14) entitled ”Thanksgiving in the midst of tribulations”. Our treasure, which follows, is from the beginning of a letter to the Magnesians by Saint Ignatius of Antioch, bishop and martyr.

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. At Antioch, this day was observed in his memory as early as the fourth century.

The Epistle of Ignatius to the Magnesians (sometimes simply shortened to Magnesians) is one of 7 authentic epistles by St. Ignatius of Antioch. The other authentic epistles of Ignatius consist of 6 other epistles to churches and 1 to his friend, St. Polycarp. This epistle, like the others, was written soon before Ignatius’ eventual martyrdom in Rome.

Damas, the bishop of Magnesia, met with Ignatius in nearby Smyrna. Ignatius, in turn, wrote this thankful letter and entrusted it to Damas, his priests, and the Magnesian church.

The letter instructs Christians to celebrate the Lord’s Day each Sunday as opposed to the Jewish Sabbath on Saturdays. It also generally condemns the notion that Christians must live according to the Jewish law.

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 Saturday of the Fifteenth Week in Ordinary Time our Church invites us to reflect on a scripture passage from the second book of Kings (2:1-15) entitled  “The assumption of Elijah”. Our treasure, which follows, is from the beginning of the treatise On the Mysteries by Saint Ambrose, bishop.

Saint Ambrose was born of a Roman family at Trier about the year 340. He studied at Rome and served in the imperial government at Sirmium. In 374, while, living in Milan, he was elected bishop of the city by popular acclaim and ordained on December 7. He devotedly carried out his duties and especially distinguished himself by his service to the poor, and as an effective pastor and teacher of the faithful. He strenuously guarded the laws of the church and defended orthodox teaching by writings and actions against the Arians. He died on Holy Saturday, April 4, 397. Saint Ambrose is a Doctor of the Church.

A volume with two of Ambrose’s most influential writings: On the Mysteries, which are addresses given by Ambrose, Bishop of Milan, to the newly-baptized in Easter week on the nature of the ceremonies and the doctrinal significance of baptism based upon the Old and New Testaments; and Treatise on the Sacraments, which are six sermons, also given during Easter week.

Saint Ambrose explains in the commencement of this treatise that his object was to set forth, for the benefit of those about to be baptized, the rites and meaning of that Sacrament, as well as of Confirmation, Holy Eucharist, the Lord’s prayer, and prayer. For all these matters were treated with the greatest reserve in the Early Church, for fear of profanation by the heathen, and it was the custom, as in the case of the well-known Catechetical Lectures of Saint Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent.

Treatises of this kind possess therefore a special interest, as in them we find clearly stated the full teaching of the Church at the time when those addresses which have come down to our times were drawn up.

The two Books of Kings are regarded by many as the last part of a work commonly known as the Deuteronomistic History. The latter tells the story of Israel from its settlement in the land (Joshua and Judges) through the transition from judgeship to monarchy under Samuel, Saul, and David (1 and 2 Samuel) to the reign of Solomon, the disintegration of the united kingdom into the kingdoms of Israel and Judah and the eventual downfall of both kingdoms (1 and 2 Kings). The Deuteronomistic History along with the Pentateuch forms a single historical narrative stretching from creation to exile.

The Books of Kings can be approached in several ways. They contain history and are an important source of information about the Israelite kingdoms. They are also narrative that calls for careful reading; historical accuracy is sometimes sacrificed to the demands of compelling characterization and dramatic tension. Most importantly, both historical presentation and narrative creativity are shaped by a particular religious worldview.

On Friday of the Fifteenth Week in Ordinary Time our Church invites us to reflect on a scripture passage from the second book of Chronicles (20:1-9, 13-24) entitled  “The wondrous story relating the help God offered to Jehoshaphat”. Our treasure, which follows, is from the beginning of the treatise On the Mysteries by Saint Ambrose, bishop.

Saint Ambrose was born of a Roman family at Trier about the year 340. He studied at Rome and served in the imperial government at Sirmium. In 374, while, living in Milan, he was elected bishop of the city by popular acclaim and ordained on December 7. He devotedly carried out his duties and especially distinguished himself by his service to the poor, and as an effective pastor and teacher of the faithful. He strenuously guarded the laws of the church and defended orthodox teaching by writings and actions against the Arians. He died on Holy Saturday, April 4, 397. Saint Ambrose is a Doctor of the Church.

A volume with two of Ambrose’s most influential writings: On the Mysteries, which are addresses given by Ambrose, Bishop of Milan, to the newly-baptized in Easter week on the nature of the ceremonies and the doctrinal significance of baptism based upon the Old and New Testaments; and Treatise on the Sacraments, which are six sermons, also given during Easter week.

Saint Ambrose explains in the commencement of this treatise that his object was to set forth, for the benefit of those about to be baptized, the rites and meaning of that Sacrament, as well as of Confirmation, Holy Eucharist, the Lord’s prayer, and prayer. For all these matters were treated with the greatest reserve in the Early Church, for fear of profanation by the heathen, and it was the custom, as in the case of the well-known Catechetical Lectures of Saint Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent.

Treatises of this kind possess therefore a special interest, as in them we find clearly stated the full teaching of the Church at the time when those addresses which have come down to our times were drawn up.

The Books of Chronicles record in some detail the lengthy span (some five hundred fifty years) from the death of King Saul to the return from the exile. Unlike today’s history writing, wherein factual accuracy and impartiality of judgment are the norm, biblical history, with rare exceptions, was less concerned with reporting in precise detail all the facts of a situation than with drawing out the meaning of those facts. Biblical history was thus primarily interpretative, and its purpose was to disclose the action of the living God in human affairs. For this reason, we speak of it as “sacred history.”

These characteristics are apparent when we examine the primary objective of the Chronicler (the conventional designation for the anonymous author) in compiling his work. Given the situation which confronted the Jewish people at this time (the end of the fifth century B.C.), the Chronicler realized that Israel’s political greatness was a thing of the past. Yet, for the Chronicler, Israel’s past held the key to the people’s future. In particular, the Chronicler aimed to establish and defend the legitimate claims of the Davidic monarchy in Israel’s history, and to underscore the status of Jerusalem and its divinely established Temple worship as the center of religious life for the Jewish people. If Judaism was to survive and prosper, it would have to heed the lessons of the past and devoutly serve its God in the place where he had chosen to dwell, the Temple in Jerusalem. From the Chronicler’s point of view, the reigns of David and Solomon were the ideal to which all subsequent rule in Judah must aspire. The Chronicler was much more interested in David’s religious and cultic influence than in his political power, however. He saw David’s (and Solomon’s) primary importance as deriving rather from their roles in the establishment of Jerusalem and its Temple as the center of the true worship of the Lord. Furthermore, he presents David as the one who prescribed the Temple’s elaborate ritual and who appointed the Levites to supervise the liturgical services there.

On Thursday of the Fifteenth Week in Ordinary Time our Church invites us to reflect on a scripture passage from the first book of Kings (22:1-9, 15-23, 29, 34-38) entitled  “God’s plan for the evil king Ahab is revealed”. Our treasure, which follows, is from the beginning of the treatise On the Mysteries by Saint Ambrose, bishop.

Saint Ambrose was born of a Roman family at Trier about the year 340. He studied at Rome and served in the imperial government at Sirmium. In 374, while, living in Milan, he was elected bishop of the city by popular acclaim and ordained on December 7. He devotedly carried out his duties and especially distinguished himself by his service to the poor, and as an effective pastor and teacher of the faithful. He strenuously guarded the laws of the church and defended orthodox teaching by writings and actions against the Arians. He died on Holy Saturday, April 4, 397. Saint Ambrose is a Doctor of the Church.

A volume with two of Ambrose’s most influential writings: On the Mysteries, which are addresses given by Ambrose, Bishop of Milan, to the newly-baptized in Easter week on the nature of the ceremonies and the doctrinal significance of baptism based upon the Old and New Testaments; and Treatise on the Sacraments, which are six sermons, also given during Easter week.

Saint Ambrose explains in the commencement of this treatise that his object was to set forth, for the benefit of those about to be baptized, the rites and meaning of that Sacrament, as well as of Confirmation, Holy Eucharist, the Lord’s prayer, and prayer. For all these matters were treated with the greatest reserve in the Early Church, for fear of profanation by the heathen, and it was the custom, as in the case of the well-known Catechetical Lectures of Saint Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent.

Treatises of this kind possess therefore a special interest, as in them we find clearly stated the full teaching of the Church at the time when those addresses which have come down to our times were drawn up.

The two Books of Kings are regarded by many as the last part of a work commonly known as the Deuteronomistic History. The latter tells the story of Israel from its settlement in the land (Joshua and Judges) through the transition from judgeship to monarchy under Samuel, Saul, and David (1 and 2 Samuel) to the reign of Solomon, the disintegration of the united kingdom into the kingdoms of Israel and Judah and the eventual downfall of both kingdoms (1 and 2 Kings). The Deuteronomistic History along with the Pentateuch forms a single historical narrative stretching from creation to exile.

The Books of Kings can be approached in several ways. They contain history and are an important source of information about the Israelite kingdoms. They are also narrative that calls for careful reading; historical accuracy is sometimes sacrificed to the demands of compelling characterization and dramatic tension. Most importantly, both historical presentation and narrative creativity are shaped by a particular religious worldview.

Today, July 16, as our Church celebrates the Memorial of Our Lady of Mount Carmel we are first invited to reflect on a passage from the letter of the apostle Paul to the Galatians (3:22 – – 4:7), entitled “Through faith we are the sons and heirs of God”. Our treasure, which follows, is from a sermon by Saint Leo the Great, pope.

Hermits lived on Mount Carmel near the Fountain of Elijah in northern Israel in the 12th century. They had a chapel dedicated to Our Lady. By the 13th century they became known as “Brothers of Our Lady of Mount Carmel.” They soon celebrated a special Mass and Office in honor of Mary. In 1726, it became a celebration of the universal Church under the title of Our Lady of Mount Carmel. For centuries the Carmelites have seen themselves as specially related to Mary. Their great saints and theologians have promoted devotion to her and often championed the mystery of her Immaculate Conception.

Saint Teresa of Avila called Carmel “the Order of the Virgin.” Saint John of the Cross credited Mary with saving him from drowning as a child, leading him to Carmel, and helping him escape from prison. Saint Thérèse of the Child Jesus believed that Mary cured her from illness. On her First Communion day, Thérèse dedicated her life to Mary. During the last days of her life she frequently spoke of Mary.

There is a tradition—which may not be historical—that Mary appeared to Saint Simon Stock, a leader of the Carmelites, and gave him a scapular, telling him to promote devotion to it. The scapular is a modified version of Mary’s own garment. It symbolizes her special protection and calls the wearers to consecrate themselves to her in a special way. The scapular reminds us of the gospel call to prayer and penance—a call that Mary models in a splendid way.

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.