On Saturday of the Eleventh week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Judges (16:4-6, 16-31), entitled “The treachery of Delilah and the death of Samson”. Our treasure, which follows, is from a treatise on the Lord’s Prayer by Saint Cyprian, bishop and martyr.

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.

Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance.

Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. Saint Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom

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 until the installation of Saul as Israel’s first king by the prophet Samuel, who was also the last judge.

The main part of the book consists of a series of stories about thirteen leaders whose careers are described in greater or lesser detail. The exploits of six of these—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—are related at length, and all are shown to have delivered Israel from oppression or danger.

The final section of the book consists of two episodes, one about the migration of the tribe of Dan and the other about an intertribal war directed against the tribe of Benjamin. These stories illustrate the religious and political disorder that prevailed at the time when, as yet, “there was no king in Israel”.

On Friday of the Eleventh week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Judges (13:1-25), entitled “The birth of Samson is foretold”. Our treasure, which follows, is from a treatise on the Lord’s Prayer by Saint Cyprian, bishop and martyr.

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.

Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance.

Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. Saint Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom

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 until the installation of Saul as Israel’s first king by the prophet Samuel, who was also the last judge.

The main part of the book consists of a series of stories about thirteen leaders whose careers are described in greater or lesser detail. The exploits of six of these—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—are related at length, and all are shown to have delivered Israel from oppression or danger.

The final section of the book consists of two episodes, one about the migration of the tribe of Dan and the other about an intertribal war directed against the tribe of Benjamin. These stories illustrate the religious and political disorder that prevailed at the time when, as yet, “there was no king in Israel”.

On Thursday of the Eleventh week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Judges (8:22-23, 30-32; 9:1-15, 19-20), entitled “The people of God attempt to find a king”. Our treasure, which follows, is from a treatise on the Lord’s Prayer by Saint Cyprian, bishop and martyr.

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.

Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance.

Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. Saint Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom

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 until the installation of Saul as Israel’s first king by the prophet Samuel, who was also the last judge.

The main part of the book consists of a series of stories about thirteen leaders whose careers are described in greater or lesser detail. The exploits of six of these—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—are related at length, and all are shown to have delivered Israel from oppression or danger.

The final section of the book consists of two episodes, one about the migration of the tribe of Dan and the other about an intertribal war directed against the tribe of Benjamin. These stories illustrate the religious and political disorder that prevailed at the time when, as yet, “there was no king in Israel”.

On Wednesday of the Eleventh week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Judges (6:33-40; 7:1-8, 16-22a), entitled “Gideon conquers with a smaller army”. Our treasure, which follows, is from a treatise on the Lord’s Prayer by Saint Cyprian, bishop and martyr.

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.

Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance.

Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. Saint Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom

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 until the installation of Saul as Israel’s first king by the prophet Samuel, who was also the last judge.

The main part of the book consists of a series of stories about thirteen leaders whose careers are described in greater or lesser detail. The exploits of six of these—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—are related at length, and all are shown to have delivered Israel from oppression or danger.

The final section of the book consists of two episodes, one about the migration of the tribe of Dan and the other about an intertribal war directed against the tribe of Benjamin. These stories illustrate the religious and political disorder that prevailed at the time when, as yet, “there was no king in Israel”.

On Tuesday of the Eleventh week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Judges (6:1-6, 11-24a), entitled “The call of Gideon”. Our treasure, which follows, is from a treatise on the Lord’s Prayer by Saint Cyprian, bishop and martyr.

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.                                                                                                     Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance.                                                        Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. Saint Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom.             Saint Cyprian's "On the Lord's Prayer" is a Christian treatise that explores the meaning of the Lord's Prayer, also known as the Pater Noster. Cyprian offers a detailed examination of each petition, providing reflections and theological insights to help understand the prayer's significance in Christian life and prayer. Cyprian analyzes each phrase and clause of the Lord's Prayer, explaining its meaning and implications.                                                                                

Cyprian's work was influential in shaping Christian liturgy and devotional practices, with many later Christian leaders, including Augustine, drawing inspiration from his commentary. Cyprian places the Lord's Prayer within the context of Jesus' teachings on Christian life and faith. 

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 until the installation of Saul as Israel’s first king by the prophet Samuel, who was also the last judge.

The main part of the book consists of a series of stories about thirteen leaders whose careers are described in greater or lesser detail. The exploits of six of these—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—are related at length, and all are shown to have delivered Israel from oppression or danger.

The final section of the book consists of two episodes, one about the migration of the tribe of Dan and the other about an intertribal war directed against the tribe of Benjamin. These stories illustrate the religious and political disorder that prevailed at the time when, as yet, “there was no king in Israel”.

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

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.

Cyprian complained that the peace the Church had enjoyed had weakened the spirit of many Christians and had opened the door to converts who did not have the true spirit of faith. When the Decian persecution began, many Christians easily abandoned the Church. It was their reinstatement that caused the great controversies of the third century, and helped the Church progress in its understanding of the Sacrament of Penance.

Cyprian was a mixture of kindness and courage, vigor and steadiness. He was cheerful and serious, so that people did not know whether to love or respect him more. He waxed warm during the baptismal controversy; his feelings must have concerned him, for it was at this time that he wrote his treatise on patience. Saint Augustine remarks that Cyprian atoned for his anger by his glorious martyrdom.

Saint Cyprian's "On the Lord's Prayer" is a Christian treatise that explores the meaning of the Lord's Prayer, also known as the Pater Noster. Cyprian offers a detailed examination of each petition, providing reflections and theological insights to help understand the prayer's significance in Christian life and prayer. Cyprian analyzes each phrase and clause of the Lord's Prayer, explaining its meaning and implications. The treatise delves into the theological principles that underpin Christian prayer, guiding readers through the spiritual aspects of the Lord's Prayer. 

Cyprian's work was influential in shaping Christian liturgy and devotional practices, with many later Christian leaders, including Augustine, drawing inspiration from his commentary. Cyprian places the Lord's Prayer within the context of Jesus' teachings on Christian life and faith. 

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.

Today, on the Solemnity of Trinity Sunday, our Church invites us to read and reflect on the first letter of the apostle Pasul to the Corinthians (2:1-16) entitled “The great Mystery of God’s will”. Our treasure, which follows is from the first letter to Serapion by Saint Athanasius, bishop.

Saint Sarapion was a fourth century Egyptian monk, theologian, and bishop of Thmuis, Lower Egtpt, in the Nile River delta. Saint Sarapion was a champion with Saint Anthanasius of Alexandria of orthodox doctrine theologigal controversy over Arianism, which rejects the traditional notion of the Trinity.

Saint Athanasius was born at Alexandria in 295. He accompanied Alexander to the Council of Nicaea and succeeded him as Bishop of Alexandria. He fought courageously against the Arian heresy. The Arian heresy taught that Jesus was not divine. For this he suffered many hardships and was exiled several times. His writings are outstanding in their explanation and defense of the true teachings of the faith. Saint Athanasius is a Doctor of the Church. He died in 373.

The third article of the Nicene Creed simply states, “We believe in the Holy Spirit.” Such a brief statement would lead one to believe that fourth century pneumatology was under-developed. However, Athanasius presents a well-developed theology of the Holy Spirit. His reputation as the champion of Nicene Trinitarianism is secured with his On the Incarnation of the Word and Letters to Bishop Serapion. Athanasius’ Trinitarian theology does not appear in a vacuum, but was developed to answer challenges to the apostolic tradition as stated in the Rule of Faith. The wide acceptance of Athanasius’ work by his contemporaries suggests that he articulated and clarified a received Trinitarian theology.

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 Saturday of the Tenth week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Joshua (24:1-7, 13-28), entitled “The renewal of the covenant in the Promised Land”. Our treasure, which follows, is from The Explanation 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 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.

Today, June 13, as our Church celebrates the Memorial of Anthony of Padua, Priest and Doctor, our Church first invites us to reflect on a Scripture passage from the book of Joshua (10:1-14; 11:15-17), entitled “The people of God take possession of their own land”. Our treasure, which follows, is from a sermon by Saint Anthony of Padua, priest.

Saint Anthony was born and raised by a wealthy family in Libson, Portugal in 1195. He died in Padua, Italy in 1231 at the age of 35. He was respected by his contemporaries for his powerful preaching, expert knowledge of scripture, and undying love and devotion to the poor and the sick, he was one of the most quickly canonized saints in church history, being canonized less than a year after his death.

St. Anthony of Padua is one of the Catholic Church’s most popular saints. Saint Anthony of Padua, patron saint of lost and stolen articles, was a powerful Franciscan preacher and teacher.

St. Anthony of Padua’s life is what every Christian’s life is meant to be; a steady courage to face the ups and downs of life, the call to love and forgive, to be concerned for the needs of others, to deal with crisis great and small, and to have our feet solidly on the ground of total trusting love and dependence on God. St Anthony is beloved throughout the world and is responsive to all people and all needs.  His intercessory powers before our God are awesome.

In 1946 Pope Pius XII officially declared Saint Anthony a Doctor of the Universal Church. It is in Saint Anthony’s love of the word of God and his prayerful efforts to understand and apply it to the situations of everyday life that the Church especially wants us to imitate St. Anthony.

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.

On Wednesday of the Tenth week in Ordinary Time our Church invites us to reflect on a Scripture passage from the book of Joshua (3:1-17; 4:14-19; 5:10-12), entitled “The people cross the Jordan and celebrate the Passover”. Our treasure, which follows, is from a homily by Origen, priest.

Origen of Alexandria was a second century priest also known as Origen Adamitius. 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".

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.