Tuesday, January 23, 2024

On the Conversion of St. Paul: Homily of St. Bede the Venerable, Priest

 


On the Conversion of St. Paul: Homily of St. Bede the Venerable, Priest

 

He is a perfect man who, going, sells all that he has and gives to the poor, and coming, follows Christ, for he shall have a never- ending treasure in heaven. And hence at Peter's well-chosen question Jesus says to men of this kind, "Amen I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel."

 

He taught those who labor for His name's sake in this life to hope for a reward in the next; that is, in the regeneration, when they who were born as men into this frail life shall have been regenerated into life eternal by rising again. And truly it is a just reward that they, who here disregard the glory of human greatness for the sake of Christ, who could not be drawn away from following His footsteps by any motive, should there sit With Him as glorified judges.

 

But let no one think that only the twelve apostles (for Matthias was chosen in the place of the apostate Judas) will be judges; just as not only are the twelve tribes of Israel to be judged. Otherwise, the tribe of Levi, which is the thirteenth, would escape judgment. And Paul, who is the thirteenth Apostle, would be deprived of his privilege of judging, although he himself says, "Know ye not that we shall judge angels? how much more the things of this world?"

 

For you should know that all who, after the example of the apostles, have left all things and followed Christ, are going to sit in judgment with Him, just as every race of mortal men- is to be judged. For since universality is often denoted in Scripture by the number twelve, the great number of all those who are to judge is shown by the twelve seats of the Apostles, just as by the twelve tribes of Israel the universality 'Of all those to bo judged is designated.

Robert Louis Wilken

 


When St. Augustine abandoned the teaching of rhetoric in Milan to enroll for baptism, he asked St. Ambrose, the bishop of Milan, what to read in the Scriptures “to make me readier and fitter to receive so great a grace”? Ambrose told him to read the prophet Isaiah. Augustine took his advice, but as soon as he took the book in hand he was perplexed by what he read. “I did not understand the first passage of the book,” he writes, and he thought “the whole would be equally obscure.” So Augustine laid it aside, as he explains, “to be resumed when I had more practice in the Lord’s style of language.”

 

In dominico eloquio—it is an arresting phrase.

 

 

Augustine called Isaiah’s language “the Lord’s style of language,” and he recognized that if he were to enter the Church he would have to learn this new tongue, hear it spoken, grow accustomed to its sounds, read the books that use it, learn its idioms, and finally speak it himself. He had to embark on a journey to acquaint himself with the mores of a new country. Becoming a Christian meant entering a strange and often alien world.

 

There is a consuetudo loquendi ecclesiastica, Augustine said—the Church’s customary way of speaking. As an example, he gave the word “martyr,” the term used by Christians for what the Romans call vir, or “hero.” Recall the opening words of the Aeneid, the great Roman epic. Arma virumque cano—“Arms and the man I sing”: of the making of war and of a hero. The term vir had a venerable history in Latin, and from one perspective it seemed fitting for the martyrs. But Augustine thought Christians should avoid it and use a distinctively Christian word for their valor. The word “martyr” bore overtones that were absent from “hero,” and “hero” carried connotations that would be offensive to a Christian martyr.

 

Robert Louis Wilken

Commemoratio S. Emerentianæ Virgini et Martyris





Commemoratio S. Emerentianæ Virgini et Martyris

Ant. Símile est regnum cælórum * hómini negotiatóri quærénti bonas margarítas: invénta una pretiósa, dedit ómnia sua, et comparávit eam.

V. Diffúsa est grátia in lábiis tuis.
R. Proptérea benedíxit te Deus in ætérnum.

Orémus.
Indulgéntiam nobis, quǽsumus, Dómine, beáta Emerentiána Virgo et Martyr implóret: quæ tibi grata semper éxstitit, et mérito castitátis, et tuæ professióne virtútis.
Per Dóminum.

Commemoration: S. Emerentiana Virginis et Martyris
Ant. The kingdom of heaven is like unto a merchantman * seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it.

V. Grace is poured into thy lips.
R. Therefore God hath blessed thee forever.

Let us pray.
O Lord, we pray thee that thy blessed handmaiden and witness Emerentiana in whom Thou hast ever been well pleased, because of her worthy maidenhood and her mighty showing-forth of thy power, may entreat thy pardon on our behalf.
Through our Lord Jesus Christ.


Commemoration (1954 Calendar): January 23

Today is the feastday of St. Raymond of Peñafort which includes a Commemoration of St. Emerentiana. Just a few days ago we celebrated the feast of the Virgin-Martyr St. Agnes, who has been held in high regard since ancient times, and whose name is mentioned in the Canon of the Mass. St. Emerentiana is the foster-sister of St. Agnes, who was stoned to death by a pagan mob while she was praying at the young martyr's tomb.

The following is taken from the Roman Martyrology: "At Rome, the holy virgin and martyr, St. Emerentiana. Being yet a catechumen, she was stoned to death by the heathens while praying at the tomb of St. Agnes, her foster sister."

Three days have scarcely passed since the martyrdom of St Agnes, when the Liturgy, so jealous of every tradition, invites us to visit the Martyr's tomb. There we shall find a young Virgin named Emerentiana; she was the friend and foster-sister of our dear little heroine, and has come to pray and weep at the spot where lies her loved one, so soon and so cruelly taken from her. Emerentiana has not yet been regenerated in the waters of Baptism; she is going through the exercises of a Catechumen; but her heart already belongs, by faith and desire, to Jesus. 
Whilst the young girl is pouring forth her grief over the tomb of her much loved Agnes, she is surprised by the approach of some pagans; they ridicule her tears, and bid her pay no more of this sort of honor to one who was their victim. Upon this, the child, longing as she was to be with Christ, and to be clasped in the embraces of her sweet Agnes, was fired with holy courage—as well she might near such a Martyr's tomb—and turning to the barbarians, she confesses Christ Jesus, and curses the idols, and upbraids them for their vile cruelty to the innocent Saint who lay there. 

The Venerable Bede: The Greater Litanies

 


The Venerable Bede: The Greater Litanies

 

Our Lord and Savior, desiring that we arrive at the joys of the heavenly kingdom, taught us to ask these joys of him, and promised that he would give them to us, if we asked for them. 'Ask, ' he said, 'and it will be given to you, seek and you will find, knock and it will be opened to you.’ We must ponder these words of our Lord, dearly beloved brothers, earnestly and with our whole heart, because he bears witness that the kingdom of heaven is not to be given to, found by, and opened to those who are idle and unoccupied, but to those who ask for it, seek after it and knock [at its gates]. The gate of the Kingdom must be asked for by praying; it must be sought by living properly; it must be knocked at by persevering. It is not sufficient to ask in words only, if we do not also seek diligently how we ought to be living, so that we may be worthy to obtain that which we plead, as he bears witness, when he says: 'Not everyone who says to me, 'Lord, Lord, will enter the kingdom of but he who does the will of my Father who is in is in heaven, will  enter the kingdom of heaven'. And it is of no avail to have begun good [deeds] if such a one does not strive to bring the matters which one has begun well to a firm conclusion. Rather, ‘It were better not to recognize the way of righteousness, than after acknowledging it to turn back.’

 

Hence, my brothers, we must ask painstakingly and pray without respite.  ‘Let us fall down before God, let us weep before the Lord who made us.’ And that we may become worthy to be hearkened to, let us eagerly see how he wishes us to live, and what he who made us has us has ordered us to do. Let us seek the Lord and be strengthened; let us seek his face continually. And that we may deserve to find him and see him, ‘let us cleanse ourselves of every defilement of flesh and spirit,’ for only those with a chaste body are capable of being raised up to heaven on the day of the [final] judgement and  only those with a pure heart are capable glory of the divine Majesty.

 

Let us pierce the ears of our benevolent Maker with our unwearyingly desire for eternal happiness, and let us not falter in what we have begun before he opens [the gates] and we become worthy to be snatched from the prison of this death and to enter the gate of the heavenly fatherland.

Monday, January 22, 2024

St. Peter Chrysologus: Sermon 69: A Third on the Lord’s Prayer

 


St. Peter Chrysologus: Sermon 69: A Third on the Lord’s Prayer

 

DO YOU THINK THAT a mortal heart grasps the extent of the Lord's charity towards us? Do you think that a mind burdened by the weight of an earthly body can understand or realize God's affection towards us? For whatever sparkles, shines, and gleams with the splendor of heaven, whatever on earth bursts forth with flowers, whatever pleasant taste there is in fruit, and whatever joy there is in living beings, have all been made out of love for us, and have been designed to serve us. But although they are great, nevertheless, they are small insofar as indicating heavenly love towards us. To us the principalities of heaven, the heavenly powers, the celestial dominions, to us the choirs of angels give service with tireless vigilance. But even these are small and inferior as signs of the intimate bond God has with us, and as paltry in value as the creature is inferior to his Creator.

 

2. God, whose face cannot be seen, who is imperceptible to our sight, who cannot be grasped by our senses, who is inaccessible to our mind, and not even completely known when his voice is heard, how often, in how many ways, with how many varieties, and with what diversity has he adapted himself to human vision! How he has offered and submitted himself to communion and familiarity with human beings, when he made Noah a partner in his design! He forewarned him that very shortly the world was to be purified by a flood, and he carried out his plan for the whole world under his supervision over the little seed-vessel that was the ark.'

 

When he came as a guest to Abraham, he very graciously accepted the invitation, he did not refuse what was offered, he ate what was served like one who was hungry' and weary, and in this divine exchange he received and accepted human kindness like one who was in need. Shortly thereafter the dead members of the old man revive, the sterile womb of the childless old woman is now awakened, and the nature that had been buried in a living corpse rises to life to reveal its Author, and although her time had already passed, she who had believed the one Creator produces very many descendants.

 

To Moses he comes as a ball of fire in the bush, then he discusses with his servant what must be done, he is busy in Egypt with various acts of power, and he is revealed at the will of his servant. He imposes scourges or he removes them, and in the sea the avenging waves show by their obedience how great he is and how much he has given to the human being, when with its swell all dried up the wave yields to the holy ones, and it provides a wall out of water that solidified, it offers a defense for those to be freed, and with all its might it crashed down in triumph over the fiercest of enemies.

 

In his wondrously intimate bond with the Israelites God keeps company with them in their camp; at one moment he strikes a number of pagans with a thunderbolt, at another he pours down hail, at yet another he levels them with the noisy din of trumpets, so that without a battle and without a wound, God goes ahead of the battle lines and leads them to victory. He was present to their needs, he granted individuals their prayers, he responded quickly to what was asked, he revealed what was hidden, he foretold the future, he brought to light what was sought, he conferred the kingdom, he bestowed wealth, he provided rain in due season, he supplied fertile lands, and with prosperity and honor he endowed his children who kept holy the bond of marriage.

 

But he considered this to be still too little, if he were to show his affection towards us by bestowing blessings on us, but not also by enduring adversities. After all this he entered his own world in poverty, he lay in a cradle: thus, as a human being by his crying he implores, he seeks, he pleads for the loving kindness that he himself has shown to you. The Parent of a119 has made use of you as a parent, and the One who is higher than every height lived under your authority; 10 the One whom terrifying things fear was frightened, the Refuge of all fled, the Ruler of the heavens is a guest in the homes of sinners, the Judge of the guilty is fed on their bread.

 

And why should I say more? The Ruler of all ages is seized, the Founder of the earth is arrested, the Bestower of pardon to humanity is judged, the Examiner of hearts is struck, the Giver and Restorer of life is punished, the Resurrection of all is buried, so that the slow mind of human beings and their very dull intellect would learn of God's fondness towards them by his death at least. For that intellect had not perceived or recognized God's charity towards humanity from his prophecies and innumerable gifts. God, therefore, who made us exist, who granted us life, also taught us how to pray, because he wanted to furnish everything, since he willed that he be invoked by means of his own prayer.

Prayer for Acquiring Humility: St. Therese



Prayer for Acquiring Humility

O Jesus!  When You were a Pilgrim on earth, You said: “Learn of Me for I am gentle and humble of heart and you will find rest for your souls.”  O Mighty Monarch of Heaven, yes, my souls finds rest in seeing You, clothed in the form and nature of a slave, humbling Yourself to wash the feet of Your apostles.  I recall Your words that teach me how to practice humility: “I have given you an example so that you may do what I have done.  The disciple is not greater than the Master… If you understand this, happy are you if you put them into practice.”  Lord, I do understand these words that came from Your gentle and humble heart and I want to practice them with the help of Your grace. …I beg You, my Divine Jesus, to send me a humiliation whenever I try to set myself above others. I know, O my God, that You humble the proud soul but to the one who humbles one’s self You give an eternity of glory.  So I want to put myself in the last rank and to share Your humiliations so as “to have a share with You” in the kingdom of Heaven. But, You know my weakness, Lord.  Every morning I make a resolution to practice humility and in the evening I recognize that I have committed again many faults of pride.  At this I am tempted to become discouraged but I know that discouragement is also pride.  Therefore, O my God, I want to base my hope in You alone.  Since You can do everything, deign to bring to birth in my soul the virtue I desire.  To obtain this grace of Your infinite mercy I will very often repeat: “O Jesus, gentle and humble of heart, make my heart like Yours!”

ST. THOMAS AQUINAS: THE EXAMPLE OF CHRIST CRUCIFIED

 


ST. THOMAS AQUINAS: THE EXAMPLE OF CHRIST CRUCIFIED

 

Christ assumed human nature in order to restore fallen humanity. He had therefore to suffer and to do, according to human nature, the things which could serve as a remedy against the sin of the fall.

 

Man’s sin consists in this that he so cleaves to bodily goods that he neglects what is good spiritually. It was therefore necessary for the Son of God to show this in the humanity he had taken, through all he did and suffered, so that men should repute temporal things, whether good or evil, as nothing, for otherwise, hindered by an exaggerated affection for them, they would be less devoted to spiritual things.

 

Christ therefore chose poor people for his parents, people nevertheless perfect in virtue, so that none of us should glory in the mere rank or wealth of our parents.

 

He led the life of a poor man, to teach us to set no store by wealth. He lived the life of an ordinary man, without any rank, to wean men from an undue desire for honors.

 

Toil, thirst, hunger, the aches of the body, all these he endured, to encourage men, whom pleasures and delights attract, not to be deterred from virtue by the austerity a good life entails.

 

He went so far as to endure even death, lest the fear of death might at any time tempt man to abandon the truth. And lest any of us might dread to die even a shameful death for the truth, he chose to die by the most accursed death of all, by crucifixion.

 

That the Son of God, made man, should suffer death was also fitting for this reason, that by his example he stimulates our courage, and so makes true what St. Peter said, Christ suffered for us, leaving you an example that you should follow his steps (i Pet. ii. 21). (Contra Armen. Sarac. 7) Christ truly suffered for us, leaving us an example in anxieties, contempts, scourgings, the cross, death itself, that we might follow in his steps. If we endure for Christ our own anxieties and suffer ings, we shall also reign together with Christ find the happiness that is everlasting. St. Bernard says, " How few are they, O Lord, who yearn to go after Thee, and yet there is no one that desireth not to come to Thee, for all men know that in Thy right hand are delights that will never fail. All desire to enjoy Thee, but not all to imitate Thee. They would willingly reign with Thee, but spare themselves from suffering with Thee. They have no desire to look for Thee, whom yet they desire to find." (De humanitate Christi, cap. 47.)