Thursday of the 30th week in ordinary time

A discourse "Against the Arians" by St Athanasius

Wisdom's likeness and image is created in God's works

An impress of Wisdom has been created in us and in all his works. Therefore, the true Wisdom which shaped the world claims for himself all that bears his image, and rightly says: The Lord created me in his works. These words are really spoken by the wisdom that is in us, but the Lord himself here adopts them as his own.

  Wisdom himself is not created, because he is the Creator, but by reason of the created image of himself found in his works, he speaks thus as though he were speaking of himself. Our Lord said: He who receives you receives me, and he could say this because the impress of himself is in us. In the same way, although Wisdom is not to be numbered among created things, yet because his form and likeness are in his works, he speaks as if he were a creature, and he says: The Lord created me in his works, when his purpose first unfolded.

  The likeness of Wisdom has been stamped upon creatures in order that the world may recognize in it the Word who was its maker and through the Word come to know the Father. This is Paul’s teaching: What can be known about God is clear to them, for God has shown it to them. Ever since the creation of the world his invisible nature has been there for the mind to perceive in things that have been made. Accordingly the Word is not a creature, for the passage that begins: The Lord created me is to be understood as referring to that wisdom which is truly in us and is said to be so.

  But if this fails to persuade our opponents, let them tell us whether there is any wisdom in created things. If there is none, why does the apostle Paul allege as the cause of men’s sins: By God’s wisdom, the world failed to come to a knowledge of God through wisdom? And if there is no created wisdom, how is it that the expression a multitude of wise men is found in Scripture? And again, Scripture testifies that the wise man is wary and turns away from evil, and by wisdom is a house built.

  Further, Ecclesiastes says: A wise man’s wisdom will light up his face. He also rebukes presumptuous persons with the warning: Do not say, “How is it that former days were better than these?” For it is not in wisdom that you ask this.

  So there is a wisdom in created things, as the son of Sirach too bears witness: The Lord has poured it out upon all his works, to be with men as his gift, and with wisdom he has abundantly equipped those who love him. This quality of being “poured out” belongs not to the essence of that self-existent Wisdom who is the Only-Begotten, but to that wisdom which reflects the only-begotten one in the world. Why then is it beyond belief if the creative and archetypal Wisdom, whose likeness is the wisdom and understanding poured out in the world, should say, as though speaking directly of himself: The Lord created me in his works? For the wisdom in the world is not creative, but is itself created in God’s works, and in the light of this wisdom the heavens declare the glory of God, and the firmament proclaims the work of his hands.

Wednesday of the 30th week in ordinary time

A letter to the Corinthians by Pope St Clement I

Let us follow the way of truth

JESUS is the way, the truth and the life

Let us put on unity of mind, thinking humble thoughts, exercising self-control, keeping ourselves far from all backbiting and slander, being righteous in deed, and not in word only. Scripture says: He who says much hears much in his own turn. Or does the easy talker think that he is righteous?

  It is our duty then to be eager to do good, for everything is from God. He warns us: See, the Lord is coming, and the reward he brings is before him, for paying each according to his work. He urges us, who believe in him with all our heart, not to be idle or careless in any good work. Our boasting and our confidence must rest on him. Let us be subject to his will. Let us look carefully at the whole host of his angels; they stand ready and serve his will. Scripture says: Ten thousand times ten thousand stood before him, and a thousand thousand served him, and cried out: Holy, holy, holy is the Lord of hosts; the whole creation is full of his glory.

  We, too, dutifully gathered together in unity of mind, should cry out to him continuously as with one voice, so as to share in his great and glorious promises. It is written: Eye has not seen, ear has not heard, man’s heart has not conceived, what great things have been prepared for those who wait for him.

  Beloved, how blessed, how wonderful, are God’s gifts! Life with immortality, glory with righteousness, truth with confidence, self-control with holiness: all these are the gifts that fall within our understanding. What then are those gifts that are in store for those who wait for him? Only the most holy Creator and Father of the ages knows their greatness and their splendour.

  We should then strive with the greatest zeal to be found among the number of those who await him, so that we may share in the promised gifts. How will this be, beloved? If our mind is fixed on God through faith, if we are diligent in seeking what is pleasing and acceptable to him, if we fulfil what is according to his blameless will and follow the way of truth, casting away from ourselves all that is unholy.

Tuesday of the 30th week in ordinary time

A letter to the Corinthians by Pope St Clement I

God is faithful in his promises

Consider, beloved, how the Lord keeps reminding us of the resurrection that is to come, of which he has made the Lord Jesus Christ the first fruits by raising him from the dead. Let us look, beloved, at the resurrection that occurs at its appointed time. Day and night show us a resurrection; the night lies in sleep, day rises again; the day departs, night takes its place. Let us think about the harvest; how does the sowing take place, and in what manner? The sower goes out and casts each seed onto the ground. Dry and bare, they fall into the earth and decay. Then the greatness of the Lord’s providence raises them up again from decay, and out of one many are produced and yield fruit.

  In this hope, then, let our hearts be bound fast to him who is faithful in his promises and just in his judgements. He forbade us to tell lies; still less will he himself tell a lie. Nothing is impossible for God except to tell a lie. Then let our faith in him be awakened; let us reflect that everything is close to him.

  By the word of his power he established all things, and by his word he can reduce them to ruin. Who shall say to him: What have you done? Who shall stand up against the power of his might? He will accomplish everything when he wills and as he wills, and nothing that he has decreed shall pass away. All things stand in his presence, and nothing lies hidden from his counsel, if the heavens tell forth the glory of God, the firmament reveals the work of his hands, day speaks to day, and night shares knowledge with night; there are no words, no speeches, and their voices are not heard.

  Since all things lie open to his eyes and ears, let us hold him in awe and rid ourselves of impure desires to do works of evil, so that we may be protected by his mercy from the judgement that is to come. Which of us can escape his mighty hand? What world will give asylum to one who deserts him? Where will I go, where will I hide from your face? If I go up to heaven, you are there; if I go to the limits of the earth, your right hand is there; if I lie down in the deep, your spirit is there. Where, then, can one go, where can one escape to, from the presence of him whose hands embrace the universe?

  Let us then approach him in holiness of soul, raising up to him hands pure and undefiled, out of love for our good and merciful Father who made us a chosen portion for himself.

Saints Simon and Jude, Apostles

A commentary on the gospel of John by St Cyril of Alexandria

As the father sent me, so I am sending you

Our Lord Jesus Christ has appointed certain men to be guides and teachers of the world and stewards of his divine mysteries. Now he bids them to shine out like lamps and to cast out their light not only over the land of the Jews but over every country under the sun and over people scattered in all directions and settled in distant lands. That man has spoken truly who said: No one takes honor upon himself, except the one who is called by God, for it was our Lord Jesus Christ who called his own disciples before all others to a most glorious apostolate. These holy men became the pillar and mainstay of the truth, and Jesus said that he was sending them just as the Father had sent him.

  By these words he is making clear the dignity of the apostolate and the incomparable glory of the power given to them, but he is also, it would seem, giving them a hint about the methods they are to adopt in their apostolic mission. For if Christ thought it necessary to send out his intimate disciples in this fashion, just as the Father had sent him, then surely it was necessary that they whose mission was to be patterned on that of Jesus should see exactly why the Father had sent the Son. And so Christ interpreted the character of his mission to us in a variety of ways. Once he said: I have come to call not the righteous but sinners to repentance. And then at another time he said: I have come down from heaven, not to do my own will, but the will of him who sent me. For God sent his Son into the world, not to condemn the world, but that the world might be saved through him.

  Accordingly, in affirming that they are sent by him just as he was sent by the Father, Christ sums up in a few words the approach they themselves should take to their ministry. From what he said they would gather that it was their vocation to call sinners to repentance, to heal those who were sick whether in body or spirit, to seek in all their dealings never to do their own will but the will of him who sent them, and as far as possible to save the world by their teaching.

  Surely it is in all these respects that we find his holy disciples striving to excel. To ascertain this is no great labour, a single reading of the Acts of the Apostles or of Saint Paul’s writings is enough.

Sunday of the 30th week in ordinary time

A letter to the Corinthians by Pope St Clement I

In his goodness to all, God gives order and harmony to the world

Let us fix our gaze on the Father and Creator of the whole world, and let us hold on to his peace and blessings, his splendid and surpassing gifts. Let us contemplate him in our thoughts and with our mind’s eye reflect upon the peaceful and restrained unfolding of his plan; let us consider the care with which he provides for the whole of his creation.

  By his direction the heavens are in motion, and they are subject to him in peace. Day and night fulfil the course he has established without interfering with each other. The sun, the moon and the choirs of stars revolve in harmony at his command in their appointed paths without deviation. By his will the earth blossoms in the proper seasons and produces abundant food for men and animals and all the living things on it without reluctance and without any violation of what he has arranged.

  Yet unexplored regions of the abysses and inexpressible realms of the deep are subject to his laws. The mass of the boundless sea, joined together by his ordinance in a single expanse, does not overflow its prescribed limits but flows as he commanded it. For he said: Thus far shall you come, and your waves will be halted here. The ocean, impassable for men, and the worlds beyond it are governed by the same edicts of the Lord.

  The seasons, spring, summer, autumn and winter, follow one another in harmony. The quarters from which the winds blow function in due season without the least deviation. And the ever-flowing springs, created for our health as well as our enjoyment, unfailingly offer their breasts to sustain human life. The tiniest of living creatures meet together in harmony and peace. The great Creator and Lord of the universe commanded all these things to be established in peace and harmony, in his goodness to all, and in overflowing measure to us who seek refuge in his mercies through our Lord Jesus Christ; to him be glory and majesty for ever and ever. Amen.

Saturday of the 29th week in ordinary time

 

A sermon by St Peter Chrysologus

The word, the wisdom of God, was made flesh

The holy Apostle has told us that the human race takes its origin from two men, Adam and Christ; two men equal in body but unequal in merit, wholly alike in their physical structure but totally unlike in the very origin of their being. The first man, Adam, he says, became a living soul, the last Adam a life-giving spirit.

  The first Adam was made by the last Adam, from whom he also received his soul, to give him life. The last Adam was formed by his own action; he did not have to wait for life to be given him by someone else, but was the only one who could give life to all. The first Adam was formed from valueless clay, the second Adam came forth from the precious womb of the Virgin. In the case of the first Adam, earth was changed into flesh; in the case of the second Adam, flesh was raised up to be God.

  What more need be said? The second Adam stamped his image on the first Adam when he created him. That is why he took on himself the role, and the name, of the first Adam, in order that he might not lose what he had made in his own image. The first Adam, the last Adam; the first had a beginning, the last knows no end. The last Adam is indeed the first; as he himself says: I am the first and the last.

  I am the first, that is, I have no beginning. I am the last, that is, I have no end. But what was spiritual, says the Apostle, did not come first; what was living came first, then what is spiritual. The earth comes before its fruit, but the earth is not so valuable as its fruit. The earth exacts pain and toil; its fruit bestows subsistence and life. The prophet rightly boasted of this fruit: Our earth has yielded its fruit. What is this fruit? The fruit referred to in another place: I will place upon your throne one who is the fruit of your body. The first man, says the Apostle, was made from the earth and belongs to the earth; the second man is from heaven, and belongs to heaven.

  The man made from the earth is the pattern of those who belong to the earth; the man from heaven is the pattern of those who belong to heaven. How is it that these last, though they do not belong to heaven by birth, will yet belong to heaven, men who do not remain what they were by birth but persevere in being what they have become by rebirth? The reason is, brethren, that the heavenly Spirit, by the mysterious infusion of his light, gives fertility to the womb of the virginal font. The Spirit brings forth as men belonging to heaven those whose earthly ancestry brought them forth as men belonging to the earth, and in a condition of wretchedness; he gives them the likeness of their Creator. Now that we are reborn, refashioned in the image of our Creator, we must fulfil what the Apostle commands: So, as we have worn the likeness of the man of earth, let us also wear the likeness of the man of heaven.

  Now that we are reborn, as I have said, in the likeness of our Lord, and have indeed been adopted by God as his children, let us put on the complete image of our Creator so as to be wholly like him, not in the glory that he alone possesses, but in innocence, simplicity, gentleness, patience, humility, mercy, harmony, those qualities in which he chose to become, and to be, one with us.

Friday of the 29th week in ordinary time

A letter to Proba by St Augustine

The spirit pleads for us

The person who asks for and seeks this one thing from the Lord makes his petition confidently and serenely. He has no fear that, when he receives it, it may harm him, for if this is absent, anything else he duly receives brings no benefit at all. This is the one, true and only life of happiness, that, immortal and incorruptible in body and spirit, we should contemplate the Lord’s graciousness for ever. It is for the sake of this one thing that everything else is sought and without impropriety requested. The person who has this will have all that he wants; in heaven, he will be unable to want, because he will be unable to possess anything that is unfitting.

  In heaven is the fountain of life, that we should now thirst for in prayer as long as we live in hope and do not yet see the object of our hope, under the protection of his wings in whose presence is all our desire, so that we may drink our fill from the plenty of his house and be given drink from the running stream of his delights, for with him is the fountain of life, and in his light we shall see light, when our desire will be satisfied with good things, and there will be nothing to ask for with sighs but only what we possess with joy.

  Yet, since this is that peace that surpasses all understanding, even when we ask for it in prayer we do not know how to pray for what is right. Certainly we do not know something if we cannot think of it as it really is; whatever comes to mind we reject, repudiate, find fault with; we know that this is not what we are seeking, even if we do not yet know what kind of thing it really is.

  There is then within us a kind of instructed ignorance, instructed, that is, by the Spirit of God who helps our weakness. When the Apostle said: If we hope for something we do not see, we look forward to it with patience, he added, In the same way the Spirit helps our weakness; we do not know what it is right to pray for, but the Spirit himself pleads with sighs too deep for words. He who searches hearts knows what the Spirit means, for he pleads for the saints according to God’s will.

  We must not understand by this that the Holy Spirit of God pleads for the saints as if he were someone different from what God is: in the Trinity the Spirit is the unchangeable God and one God with the Father and the Son. Scripture says: He pleads for the saints because he moves the saints to plead, just as it says: The Lord your God tests you, to know if you love him, in this sense, that he does it to enable you to know. So the Spirit moves the saints to plead with sighs too deep for words by inspiring in them a desire for the great and as yet unknown reality that we look forward to with patience. How can words express what we desire when it remains unknown? If we were entirely ignorant of it we would not desire it; again, we would not desire it or seek it with sighs, if we were able to see it.

Saint John of Capistrano, Priest

A treatise by St John of Capistrano

The lives of good clerics bring light and serenity

Those who are called to the table of the Lord must glow with the brightness that comes from the good example of a praiseworthy and blameless life. They must completely remove from their lives the filth and uncleanness of vice. Their upright lives must make them like the salt of the earth for themselves and for the rest of mankind. The brightness of their wisdom must make them like the light of the world that brings light to others. They must learn from their eminent teacher, Jesus Christ, what he declared not only to his apostles and disciples, but also to all the priests and clerics who were to succeed them, when he said: You are the salt of the earth. But what if salt goes flat? How can you restore its flavour? Then it is good for nothing but to be thrown out and trampled underfoot.

  Truly the unclean, immoral cleric is trampled underfoot like worthless manure. He is saturated with the filth of vice and entangled in the chains of sin. In this condition he must be considered worthless both to himself and to others. As Gregory says: “When a man’s life is frowned upon, it follows that his preaching will be despised.”

  Presbyters who are born leaders deserve to be doubly honoured, especially those who labor in preaching and teaching. It is indeed a double task that worthy priests perform, that is to say, it is both exterior and interior, both temporal and spiritual, and, finally, both a passing task and an eternal one.

  Even though they dwell on earth and are bound by the same necessities of nature along with all mortal creatures, at the same time they are engaged in earnest communication with the angels in heaven, so that they may be pleasing to their king and learn how to serve him. Therefore, just as the sun rises over the world in God’s heaven, so clerics must let their light shine before men so that they may see their good deeds and give praise to their heavenly Father.

  You are the light of the world. Now a light does not illumine itself, but instead it diffuses its rays and shines all around upon everything that comes into its view. So it must be with the glowing lives of upright and holy clerics. By the brightness of their holiness they must bring light and serenity to all who gaze upon them. They have been placed here to care for others. Their own lives should be an example to others, showing how they must live in the house of the Lord.

Tuesday of the 28th week in ordinary time

A letter to Proba by St Augustine

On the Lord's Prayer

We need to use words so that we may remind ourselves to consider carefully what we are asking, not so that we may think we can instruct the Lord or prevail on him.

  Thus, when we say: Hallowed be your name, we are reminding ourselves to desire that his name, which in fact is always holy, should also be considered holy among men. I mean that it should not be held in contempt. But this is a help for men, not for God.

  And as for our saying: Your kingdom come, it will surely come whether we will it or not. But we are stirring up our desires for the kingdom so that it can come to us and we can deserve to reign there.

  When we say: Your will be done on earth as it is in heaven, we are asking him to make us obedient so that his will may be done in us as it is done in heaven by his angels.

  When we say: Give us this day our daily bread, in saying this day we mean “in this world.” Here we ask for a sufficiency by specifying the most important part of it; that is, we use the word “bread” to stand for everything. Or else we are asking for the sacrament of the faithful, which is necessary in this world, not to gain temporal happiness but to gain the happiness that is everlasting.

  When we say: Forgive us our trespasses as we forgive those who trespass against us, we are reminding ourselves of what we must ask and what we must do in order to be worthy in turn to receive.

  When we say: Lead us not into temptation, we are reminding ourselves to ask that his help may not depart from us; otherwise we could be seduced and consent to some temptation, or despair and yield to it.

  When we say: Deliver us from evil, we are reminding ourselves to reflect on the fact that we do not yet enjoy the state of blessedness in which we shall suffer no evil. This is the final petition contained in the Lord’s Prayer, and it has a wide application. In this petition the Christian can utter his cries of sorrow, in it he can shed his tears, and through it he can begin, continue and conclude his prayer, whatever the distress in which he finds himself. Yes, it was very appropriate that all these truths should be entrusted to us to remember in these very words.

  Whatever be the other words we may prefer to say (words which the one praying chooses so that his disposition may become clearer to himself or which he simply adopts so that his disposition may be intensified), we say nothing that is not contained in the Lord’s Prayer, provided of course we are praying in a correct and proper way. But if anyone says something which is incompatible with this prayer of the Gospel, he is praying in the flesh, even if he is not praying sinfully. And yet I do not know how this could be termed anything but sinful, since those who are born again through the Spirit ought to pray only in the Spirit.

Monday of the 29th week in ordinary time

A letter to Proba by St Augustine

Let us turn our mind to the task of prayer at appointed hours

Let us always desire the happy life from the Lord God and always pray for it. But for this very reason we turn our mind to the task of prayer at appointed hours, since that desire grows lukewarm, so to speak, from our involvement in other concerns and occupations. We remind ourselves through the words of prayer to focus our attention on the object of our desire; otherwise, the desire that began to grow lukewarm may grow chill altogether and may be totally extinguished unless it is repeatedly stirred into flame.

  Therefore, when the Apostle says: Let your petitions become known before God, this should not be taken in the sense that they are in fact becoming known to God who certainly knew them even before they were made, but that they are becoming known to us before God through submission and not before men through boasting.

  Since this is the case, it is not wrong or useless to pray even for a long time when there is the opportunity. I mean when it does not keep us from performing the other good and necessary actions we are obliged to do. But even in these actions, as I have said, we must always pray with that desire. To pray for a longer time is not the same as to pray by multiplying words, as some people suppose. Lengthy talk is one thing, a prayerful disposition which lasts a long time is another. For it is even written in reference to the Lord himself that he spent the night in prayer and that he prayed at great length. Was he not giving us an example by this? In time, he prays when it is appropriate, and in eternity, he hears our prayers with the Father.

  The monks in Egypt are said to offer frequent prayers, but these are very short and hurled like swift javelins. Otherwise their watchful attention, a very necessary quality for anyone at prayer, could be dulled and could disappear through protracted delays. They also clearly demonstrate through this practice that a person must not quickly divert such attention if it lasts, just as one must not allow it to be blunted if it cannot last.

  Excessive talking should be kept out of prayer but that does not mean that one should not spend much time in prayer so long as a fervent attitude continues to accompany his prayer. To talk at length in prayer is to perform a necessary action with an excess of words. To spend much time in prayer is to knock with a persistent and holy fervour at the door of the one whom we beseech. This task is generally accomplished more through sighs than words, more through weeping than speech. He places our tears in his sight, and our sighs are not hidden from him, for he has established all things through his Word and does not seek human words.

Sunday of the 29th week in ordinary time

A letter to Proba by St Augustine

Let us exercise our desire in prayer

Why in our fear of not praying as we should, do we turn to so many things, to find what we should pray for? Why do we not say instead, in the words of the psalm: I have asked one thing from the Lord, this is what I will seek: to dwell in the Lord’s house all the days of my life, to see the graciousness of the Lord, and to visit his temple? There, the days do not come and go in succession, and the beginning of one day does not mean the end of another; all days are one, simultaneously and without end, and the life lived out in these days has itself no end.

  So that we might obtain this life of happiness, he who is true life itself taught us to pray, not in many words as though speaking longer could gain us a hearing. After all, we pray to one who, as the Lord himself tells us, knows what we need before we ask for it.

  Why he should ask us to pray, when he knows what we need before we ask him, may perplex us if we do not realise that our Lord and God does not want to know what we want (for he cannot fail to know it), but wants us rather to exercise our desire through our prayers, so that we may be able to receive what he is preparing to give us. His gift is very great indeed, but our capacity is too small and limited to receive it. That is why we are told: Enlarge your desires, do not bear the yoke with unbelievers.

  The deeper our faith, the stronger our hope, the greater our desire, the larger will be our capacity to receive that gift, which is very great indeed. No eye has seen it; it has no color. No ear has heard it; it has no sound. It has not entered man’s heart; man’s heart must enter into it.

  In this faith, hope and love we pray always with unwearied desire. However, at set times and seasons we also pray to God in words, so that by these signs we may instruct ourselves and mark the progress we have made in our desire, and spur ourselves on to deepen it. The more fervent the desire, the more worthy will be its fruit. When the Apostle tells us: Pray without ceasing, he means this: Desire unceasingly that life of happiness which is nothing if not eternal, and ask it of him who alone is able to give it.

Saints John of Brébeuf and Isaac Jogues, priests, and their Companions, Martyrs

 It seems the rainy season is almost ended but the malaria patients keep coming. Soooooooooooooooo....I am still begging you for help. Ebrima, my invaluable helper, and I had to turn so many folks away this past week for the lack of medicines. We both feel terrible when that happens. There were several sick children among those turned  back. I told the parents the problem and directed them to the "lopitano" (clinic) but as they left Nazareth they turned toward the road going back to their village. I stopped them and told them it was so dangerous  not to get help but the mother looked at me and said "no money" This is the first time in ten years that we were unable to carry on and the reason I am askinf for help. My big brother used to send help at this time of year but since he passed away two months ago his help is gone. God love you...please pray for us and for our sick poor.
love and prayers,

Bro. dismas Mary




The spiritual diaries of St John de Brébeuf

May I die only for you, Jesus, who willingly died for me

The North American Martyrs.

For two days now I have experienced a great desire to be a martyr and to endure all the torments the martyrs suffered.

St. John of Brebeuf

  Jesus, my Lord and Savior, what can I give you in return for all the favors you have first conferred on me? I will take from your hand the cup of your sufferings and call on your name. I vow before your eternal Father and the Holy Spirit, before your most holy Mother and her most chaste spouse, before the angels, apostles and martyrs, before my blessed fathers Saint Ignatius and Saint Francis Xavier-in truth I vow to you, Jesus my Savior, that as far as I have the strength I will never fail to accept the grace of martyrdom, if some day you in your infinite mercy should offer it to me, your most unworthy servant.

St. Isaac Jogues

  I bind myself in this way so that for the rest of my life I will have neither permission nor freedom to refuse opportunities of dying and shedding my blood for you, unless at a particular juncture I should consider it more suitable for your glory to act otherwise at that time. Further, I bind myself to this so that, on receiving the blow of death, I shall accept it from your hands with the fullest delight and joy of spirit. For this reason, my beloved Jesus, and because of the surging joy which moves me, here and now I offer my blood and body and life. May I die only for you, if you will grant me this grace, since you willingly died for me. Let me so live that you may grant me the gift of such a happy death. In this way, my God and Savior, I will take from your hand the cup of your sufferings and call on your name: Jesus, Jesus, Jesus!

  My God, it grieves me greatly that you are not known, that in this savage wilderness all have not been converted to you, that sin has not been driven from it. My God, even if all the brutal tortures which prisoners in this region must endure should fall on me, I offer myself most willingly to them and I alone shall suffer them all.