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.

Today, July 15, as our church celebrates the Memorial of Bonaventure, Bishop and Doctor, our Church invites us to read and reflect on a 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 the Journey of the Mind to God by Saint Bonaventure.

Saint Bonaventure was born about the year 1218 at Bagnorea in Tuscany. He studied philosophy and theology at Paris and, having earned the title Master, he taught his fellow members of the Order of Friars Minor with great success. He was elected Minister General of the Order, a position he filled with prudence and wisdom. After being made Cardinal-Bishop of Albano, he died at the Council of Lyons in 1274. His writing did much to illuminate the study of both theology and philosophy.

The Journey of the Mind to God, is a 1259 book by Saint Bonaventure that outlines a model for how people can unite with God through prayer. The book is a classic of Catholic spiritual reading and follows Augustine's path to God, from the external world to the interior world of the mind, and beyond. Bonaventure argues that people are images of God through their reason and intellectual ability, not their appearance. The book is divided into six chapters that demonstrate how to make the journey, which has three stages: outside us, within us, and above us. 

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 14, as our Church celebrates the Memorial of Kateri Tekakwitha, Virgin, we are invited to read and reflect on a passage from the first letter of the apostle Paul to the Corinthians (7: 25-40), entitled “Christian chastity”. Our treasure, which follows, is from a sermon On the Dress of Virgins by Saint Cyprian, bishop and martyr.

St. Kateri Tekakwitha is the first Native American to be recognized as a saint by the Catholic Church. She was born in 1656, in the Mohawk village of Ossernenon. Her mother was an Algonquin, who was captured by the Mohawks and who took a Mohawk chief for her husband.

She contracted smallpox as a four-year-old child which scarred her skin. The scars were a source of humiliation in her youth. She was commonly seen wearing a blanket to hide her face. Worse, her entire family died during the outbreak. Kateri Tekakwitha was subsequently raised by her uncle, who was the chief of a Mohawk clan.

Kateri was known as a skilled worker, who was diligent and patient. However, she refused to marry. When her adoptive parents proposed a suitor to her, she refused to entertain the proposal. They punished her by giving her more work to do, but she did not give in. Instead, she remained quiet and diligent. Eventually they were forced to relent and accept that she had no interest in marriage.

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.

The Dress of Virgins, written in 249 by Saint Cyprian, is addressed to women (“flowers in the Church’s garden”) who have dedicated their lives to God’s service. In this treatise on virginity Cyprian warns these women against seeking finery and the pitfalls of worldliness.

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.

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 the Fifteenth Sunday in Ordinary Time our Church invites us to reflect on a scripture passage from the first book of Kings (16:29---17:16) entitled ”The beginning of the prophet Elijah’s mission in the reign of Ahab, king of Israel”. 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 Saturday of the Fourteenth week in Ordinary Time our Church invites us to reflect on a scripture passage from the  book of Sirah (47: 12-25) entitled ”The history of the fathers from Solomon to Jeroboam”. Our treasure, which follows, is from a discourse on the psalms by Saint Augustine, bishop.

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.

Throughout its many pages, Psalms encourages its readers to praise God for who He is and what He has done. The Psalms illuminate the greatness of our God, affirm His faithfulness to us in times of trouble, and remind us of the absolute centrality of His Word. The focus of Augustine's Explanations of the Psalms is on Christ. In fact, at one point he says, "Christ is the comprehensive mystery underlying all of Scripture."

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 11, as our Church celebrates the Memorial of Benedict, abbot, our Church first invites us to read and reflect on a passage from the first letter of the apostle Paul to the Philippians (3:7---4:1, 4-9) entitled “Rejoice in the Lord always”. Our treasure, which follows, is from the Rule of Benedict, abbot.

Saint Benedict was born in Nursia in Umbria about the year 480. Educated at Rome, he began the eremite life at Subiaco, where he gathered disciples, and then departed for Monte Casino. There he established the famous monastery and composed the Benedict Rule. Because this rule was subsequently adopted throughout Europe, he received the title of patriarch of Western monasticism. He died on March 21, 547, but since the end of the eighth century, his memory has been observed on this day.

The monastic movement that began in Egypt and Syria in the third century and soon spread to the Western Mediterranean used and produced all sorts of texts: lives of saints, monastic travelogues, descriptions of monastic institutions, and homilies or talks on spiritual topics. In the fourth century a new type of text emerged: monastic rules. They laid down the basic organization of a monastic community, provided guidelines for the abbot and other office holders, and explained spiritual principles for the monks.

The most successful of these rules is the “Rule of Monasteries.” It was written by Benedict of Nursia after 529 and is commonly referred to as the Rule of St Benedict. It reflects Benedict’s own long experience as a monk and abbot, and his study of the older monastic tradition which he uses extensively, especially an older text called the Rule of the Master by an anonymous author.

The Rule of St Benedict consists of a Prologue and seventy-three chapters, ranging from a few lines to several pages. They provide teaching about the basic monastic virtues of humility, silence, and obedience as well as directives for daily living. The Rule prescribes times for common prayer, meditative reading, and manual work; it legislates for the details of common living such as clothing, sleeping arrangements, food and drink, care of the sick, reception of guests, recruitment of new members, journeys away from the monastery, etc. While the Rule does not shun minute instructions, it allows the abbot to determine the particulars of common living according to his wise discretion.

Saint Paul, according to Acts, established at Philippi the first Christian community in Europe. Paul’s letter to the Christians at Philippi was written while he was in a prison somewhere, indeed in danger of death. Although under guard for preaching Christ, Paul rejoices at the continuing progress of the gospel and expresses gratitude for the Philippians’ renewed concern and help in an expression of thanks most clearly found at Phillipi. Much of the letter is devoted to instruction about unity and humility within the Christian community at Philippi and exhortations to growth, joy, and peace in their life together. The letter seems to be drawing to a close at the end of what we number as Philippi II, as Paul reports the plans of his helper Timothy and of Epaphroditus to come to Philippi, and even Paul’s own expectation that he will go free and come to Philippi. Yet quite abruptly, Paul erupts into warnings against false teachers who threaten to impose on the Philippians the burdens of the Mosaic law, including circumcision. The section that follows, is a vigorous attack on these Judaizers or Jewish Christian teachers, giving us insights into Paul’s own life story and into the doctrine of justification, the Christian life, and ultimate hope.

On Thursday of the Fourteenth week in Ordinary Time our Church invites us to reflect on a scripture passage from the first book of Chronicles (22:5-19) entitled ”David prepares the building of the temple”. Our treasure, which follows, is from an exposition of psalm 118 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's exposition of Psalm 118 focuses on the spiritual life and the virtues of humility and wisdom. He interprets the psalm as a guide for moral and spiritual growth, highlighting the importance of constant prayer, a tranquil soul, and a receptive heart to Christ's presence. 

Ambrose emphasizes that believers should always be in a state of prayer, not just at specific times. He connects this to the idea of keeping one's soul open to Christ, like a door, allowing him to enter and dwell within. Ambrose sees the soul as God's temple, with its own doors and gates. He urges believers to open these to Christ, allowing him to enter and fill them with his grace and light. Ambrose uses the image of the sun to represent Christ, the source of light and truth. He contrasts the setting of the physical sun with Christ's perpetual light, which shines on those who desire it. 

The psalm, according to Ambrose, is a guide to humility and spiritual maturity. He sees it as a path to progress from a childish, unlearned mind to advanced wisdom and prudence. Ambrose sees the psalm as having both moral and mystical dimensions. He emphasizes the importance of both moral living and understanding the deeper, symbolic meanings of the text. 

Ambrose highlights the idea that Christ dwells within the believer, especially when the soul is open and receptive. This is achieved through faith, which is the door through which Christ enters. Ambrose refers to the Church as having "two eyes," representing the mystical and the moral aspects of faith. He connects the psalm to the Church's teachings and its role in guiding believers. 

Ambrose views the Psalms, and particularly Psalm 118, as a place where believers can exercise and develop their spiritual muscles, growing in virtue and understanding.

In essence, Ambrose's interpretation of Psalm 118 is a comprehensive guide to Christian living, emphasizing the importance of an open heart, a life of prayer, and the pursuit of both moral and mystical understanding.

 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.