Treasures of Our Faith with Deacon Richard Vehige

On Tuesday of the Sixteenth Week in Ordinary Time our church invites us to reflect on a passage from the second letter of the apostle Paul to the Corinthians (2: 12----3: 16) entitled  “Paul, a minister of the new covenant”. Our treasure, which follows. is from the beginning of a letter to the Magnesians by Saint Ignatius of Antioch, bishop and martyr.

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.

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 is an epistle addressed to the church in Magnesia on the Meander. Magnesians is one of  seven epistles attributed to Ignatius that are generally accepted as authentic.

The Magnesian and Trillian churches had sent their bishops, Polybius of Trellis and Damas, in company with two presbyters from Magnesia, to meet Ignatius who was being held at the nearby port of Smyrna on his way to execution in Rome, and Ignatius writes his letter to thank the Magnesian church.

The epistle calls for unity and submission in the church. Ignatius also cautions against "false doctrines." In particular, he attacks those  Jewish Christians who continued to observe the Law of the Torah. He also advocates the idea that Christians should observe the Lord’s Day every Sunday, rather than the Jewish Sabbath on Saturdays.

On Wednesday of the Fifteenth Week in Ordinary Time, our church invites us to continue to reflect on passages from the first book of Kings (21: 1-21, 27-29) entitled “Elijah, defender of justice for the poor”. Our treasure, which follows, is from the treatise On the Mysteries by Saint Ambrose, bishop.

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.

Saint Ambrose was a fourth century, theologian and statesman who served as Bishop of Milan, Italy. He expressed himself prominently as a public figure, firstly promoting Roman Christianity against Arianism and paganism. Saint Ambrose is a Doctor of the Church. He is celebrated for his scholarship, service to the unfortunate, oratory skills, leadership of the people, and defense 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.

On Tuesday of the Fifteenth Week in Ordinary Time, our church invites us to continue to reflect on passages from the first book of Kings (19: 1-9a, 11-21) entitled “The Lord reveals himself to Elijah”. Our treasure, which follows, is from the treatise On the Mysteries by Saint Ambrose, bishop.

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.

Saint Ambrose was a fourth century, theologian and statesman who served as Bishop of Milan, Italy. He expressed himself prominently as a public figure, firstly promoting Roman Christianity against Arianism and paganism. Saint Ambrose is a Doctor of the Church. He is celebrated for his scholarship, service to the unfortunate, oratory skills, leadership of the people, and defense 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.

On Friday of the Thirteenth Week in Ordinary time, our church invites us to reflect on a passage from the second book of Samuel (7: 1-25) entitled “The messianic prophecy of Nathan”. Our treasure is from a book on the Predestination of Saints by Saint Augustine, bishop.

The books of Samuel describe the rise and development of kingship in Israel. Samuel is a pivotal figure. He bridges the gap between the period of the Judges and the monarchy, and guides Israel’s transition to kingship.

Each section of these books focuses on a major figure in the development of the monarchy: Samuel, the reluctant king maker (1 Sm 1–12); Saul, the king whom the Lord rejects (1 Sm 13–31); David, the king after the Lord’s own heart (2 Sm 1–24). A common theme unites these narratives: Israel’s God acts justly, prospering those who remain faithful and destroying those who reject his ways (1 Sm 2:9). Along with the rest of the Deuteronomistic History, the Books of Samuel become an object lesson for biblical Israel as it tries to re-establish its religious identity after the destruction of Jerusalem and the loss of its homeland (587/586 B.C.).

Saint Augustine was a late fourth century, theologian and philosopher, and Bishop of Hippo, Roman North Africa. 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.

"Predestination of the Saints" is a theological work written by Saint Augustine, a prominent Christian theologian and philosopher of the 4th and 5th centuries. The book explores the concept of predestination, which is the idea that God has already determined the fate of every individual before they are born. Augustine argues that predestination is a fundamental aspect of Christian doctrine and that it is necessary for understanding God's sovereignty and the nature of salvation. He also discusses the role of free will in relation to predestination and emphasizes the importance of living a virtuous life. Overall, ""Predestination of the Saints"" is a complex and thought-provoking work that delves into some of the most fundamental questions of Christian theology.

What St Augustine is saying is that if a person comes to faith at some point in his or her life, then God sees the point that the person will do so. If God sees the point at which a person will put his or her faith in God, God is not interfering with the free will, he is just observing the will of the person. others are predestined to reject it.

On Monday of the Thirteenth Week in Ordinary time, our church invites us to reflect on a passage from the books of Samuel (1 Sm. 31: 1-4; 2 Sm. 1:1-16) entitled “The death of Saul“. Our treasure is from a sermon by Saint Augustine, bishop.

The books of Samuel describe the rise and development of kingship in Israel. Samuel is a pivotal figure. He bridges the gap between the period of the Judges and the monarchy, and guides Israel’s transition to kingship.

Each section of these books focuses on a major figure in the development of the monarchy: Samuel, the reluctant king maker (1 Sm 1–12); Saul, the king whom the Lord rejects (1 Sm 13–31); David, the king after the Lord’s own heart (2 Sm 1–24). A common theme unites these narratives: Israel’s God acts justly, prospering those who remain faithful and destroying those who reject his ways (1 Sm 2:9). Along with the rest of the Deuteronomistic History, the Books of Samuel become an object lesson for biblical Israel as it tries to re-establish its religious identity after the destruction of Jerusalem and the loss of its homeland (587/586 B.C.).

Saint Augustine was a late fourth century, theologian and philosopher, and Bishop of Hippo, Roman North Africa. 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.

On Thursday of the Twelfth Week in Ordinary Time, our church invites us to continue to reflect on passages from the first book of Samuel. Today’s passage (21: 2-10, 22: 1-5) is entitled “The flight of David”. Our treasure, which follows, is from a treatise on Christian Perfection by Saint Gregory of Nyssa, bishop.

The books of Samuel describe the rise and development of kingship in Israel. Samuel is a pivotal figure. He bridges the gap between the period of the Judges and the monarchy, and guides Israel’s transition to kingship.

Each section of these books focuses on a major figure in the development of the monarchy: Samuel, the reluctant king maker (1 Sm 1–12); Saul, the king whom the Lord rejects (1 Sm 13–31); David, the king after the Lord’s own heart (2 Sm 1–24). A common theme unites these narratives: Israel’s God acts justly, prospering those who remain faithful and destroying those who reject his ways (1 Sm 2:9). Along with the rest of the Deuteronomistic History, the Books of Samuel become an object lesson for biblical Israel as it tries to re-establish its religious identity after the destruction of Jerusalem and the loss of its homeland (587/586 B.C.).

Saint Gregory of Nyssa was a fourth century archbishop of Constantinople and theologian. He is numbered among the Doctors of the Church . He was a contemporary and close friend of Saint Basil the Great. He is widely considered the most accomplished rhetorical stylist of the patristic age. He was classically trained orator and philosopher.

On Monday of the Eleventh Week in Ordinary Time our Church invites us to reflect on a Scripture passage from the beginning of the book of Judges (4: 1-24) entitled “Deborah and Barak”. Our treasure for today, which follows, is from a treatise on the Lord’s Prayer by Saint Cyprian, bishop and martyr.

The Hebrew word translated “Judges” in the English title of the book refers not to specialized judicial officers or magistrates but to leaders in general. According to the biblical narrative these judges led Israel from the end of the conquest of Canaan until the beginning of the monarchy. The period of the Judges, therefore, extended from the death of Joshua (Jos 24:29–31; cf. Jgs 1:1) until the installation of Saul as Israel’s first king by the prophet Samuel, who was also the last judge (see 1 Sm 7:15–17).

In the Treatise on the Lord's Prayer, Saint Cyprian, Bishop and Martyr of Carthage explains the meaning of the Lord's Prayer, phrase by phrase, giving a revealing, beautiful and profound vision of the traditional prayer.

Saint Cyprian is important in the development of Christian thought and practice in the third century, especially in northern Africa. Highly educated and a famous orator, he became a Christian as an adult. He distributed his goods to the poor, and amazed his fellow citizens by making a vow of chastity before his baptism. Within two years he had been ordained a priest and was chosen, against his will, as Bishop of Carthage.

On Saturday of the Tenth week in Ordinary Time our Church invites us to reflect on a Scripture passage from the beginning of the book of Joshua (24: 1-7, 13-28), entitled “The renewal of the covenant in the promised land”. Our treasure for today, which follows, is from the Explanations of the Psalms by Saint Ambrose, bishop.

The Book of Joshua presents a narrative of the way Israel took possession of the land of Canaan, making it the land of Israel. This process is swift and inexorable, and is followed by an orderly division and disposition of the land among the twelve tribes, with a concluding ceremony of covenant renewal.

The theological message of the book is unmistakable. God has been faithful to the promise of the land. If Israel relies totally on the Lord for victory; if Israel is united as a people; if the law of herem is kept and no one grows rich from victory in war—then and only then will Israel possess the land.

The Israelites are led by Joshua, the successor of Moses, and the book is at pains to show not only how Joshua carries on the work of Moses but how the “conquest” of Canaan is continuous with the exodus from Egypt. This is seen in the repeated insistence that, as the Lord was with Moses, so he is with Joshua; and, especially, in the crossing of the Jordan River, which is patterned after the crossing of the Red Sea.

The Psalms are a collection of 150 ancient Hebrew poems, songs, and prayers that make up the third and final section of the biblical canon, known as the Writings. They were written by many different authors over time, including King David, Solomon, Moses, and other worship leaders. The psalms are often set to music, but not always, and express the emotions of the individual poet to or about God. 

Saint Ambrose was a fourth century, theologian and statesman who served as Bishop of Milan, Italy. He expressed himself prominently as a public figure, firstly promoting Roman Christianity against Arianism and paganism.

 Saint Ambrose is a Doctor of the Church. He is celebrated for his scholarship, service to the unfortunate, oratory skills, leadership of the people, and defense of the Church.

On Friday of the Tenth week in Ordinary Time our Church invites us to reflect on a Scripture passage from the beginning of the book of Joshua (10: 1-14; 11: 15-17), entitled “The people of God take possession of their own land”. Our treasure for today, which follows, is from the Explanations of the Psalms by Saint Ambrose, bishop.

The Book of Joshua presents a narrative of the way Israel took possession of the land of Canaan, making it the land of Israel. This process is swift and inexorable, and is followed by an orderly division and disposition of the land among the twelve tribes, with a concluding ceremony of covenant renewal.

The theological message of the book is unmistakable. God has been faithful to the promise of the land. If Israel relies totally on the Lord for victory; if Israel is united as a people; if the law of herem is kept and no one grows rich from victory in war—then and only then will Israel possess the land.

The Israelites are led by Joshua, the successor of Moses, and the book is at pains to show not only how Joshua carries on the work of Moses but how the “conquest” of Canaan is continuous with the exodus from Egypt. This is seen in the repeated insistence that, as the Lord was with Moses, so he is with Joshua; and, especially, in the crossing of the Jordan River, which is patterned after the crossing of the Red Sea.

The Psalms are a collection of 150 ancient Hebrew poems, songs, and prayers that make up the third and final section of the biblical canon, known as the Writings. They were written by many different authors over time, including King David, Solomon, Moses, and other worship leaders. The psalms are often set to music, but not always, and express the emotions of the individual poet to or about God. 

Saint Ambrose was a fourth century, theologian and statesman who served as Bishop of Milan, Italy. He expressed himself prominently as a public figure, firstly promoting Roman Christianity against Arianism and paganism.

Saint Ambrose is a Doctor of the Church. He is celebrated for his scholarship, service to the unfortunate, oratory skills, leadership of the people, and defense of the Church.

The Book of Joshua presents a narrative of the way Israel took possession of the land of Canaan, making it the land of Israel. This process is swift and inexorable, and is followed by an orderly division and disposition of the land among the twelve tribes, with a concluding ceremony of covenant renewal.

Today, as our Church celebrates the dedication of our parish Church, Saint Clement of Rome, in Des Peres, Missouri, we are invited to reflect on a passage from the letter of Peter Paul entitled “We are built of Living Stone” (2:1-17). Our treasure, which follows, is from a homily on Joshua, son of Nun, by Origen, priest.

The annual observance of the dedication of a church celebrates the mystery of the living Church, that is, the people of God in pilgrimage to the new Jerusalem. It is desirable that the faithful of the entire congregation come together to celebrate the Eucharist.

Origen of Alexandria was a second century priest also known as Origen Adamantius. He was an early Christian scholar, aesthetic, and theologian. He was also a prolific writer who wrote roughly 2000 treaties in multiple branches of theology and spirituality. He is one of the most influential and controversial figures in early Christian theology, apologetics, and aestheticism (a branch of philosophy concerned with the nature of beauty and the nature of art). He has been described as "the greatest genius the early Church ever produced".