Memorial Bench

17 SEPTEMBER SAINT HILDEGARD OF BINGEN, VIRGIN AND DOCTOR OF THE CHURCH

641B

“St. Hildegard von Bingen”
artist and date not cited.

Biographical information about St. Hildegard [1]

Readings and Commentary: [2]

Set me as a seal on your heart,
as a seal on your arm;
For stern as death is love,
relentless as the nether world is devotion;
its flames are a blazing fire.
Deep waters cannot quench love,
nor floods sweep it away.
Were one to offer all he owns to purchase love,
he would be roundly mocked.
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Commentary on Sgs 8:6-7

This short phrase from a love song in Song of Songs begins with the notion of undying fidelity in love. ("Set me as a seal on your heart – Seal: this could be worn bound to the arm, as here, or suspended at the neck, or as a ring (Jeremiah 22:24). It was used for identification and signatures. Stern . . . relentless: in human experience, death and the nether world are inevitable, unrelenting; in the end they always triumph. Love, which is just as certain of its victory, matches its strength against the natural enemies of life; waters cannot extinguish it nor floods carry it away. It is more priceless than all riches.”) [3] In this context the image of chaste love of God reflects the virgin’s virtue.

CCC: Sgs 8:6-7 1611; Sgs 8:6 1040, 1295
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Responsorial Psalm: Psalm 45:11-12, 14-15, 16-17

R. (11) Listen to me, daughter; see and bend your ear.

or:

R. The bridegroom is here; let us go out to meet Christ the Lord.

Hear, O daughter, and see; turn your ear,
forget your people and your father’s house.
So shall the king desire your beauty;
for he is your lord, and you must worship him.

R. Listen to me, daughter; see and bend your ear.

or:

R. The bridegroom is here; let us go out to meet Christ the Lord.

All glorious is the king’s daughter as she enters;
her raiment is threaded with spun gold.
In embroidered apparel she is borne in to the king;
behind her the virgins of her train are brought to you.

R. Listen to me, daughter; see and bend your ear.
or:
R. The bridegroom is here; let us go out to meet Christ the Lord.

They are borne in with gladness and joy;
they enter the palace of the king.
The place of your fathers your sons shall have;
you shall make them princes through all the land.

R. Listen to me, daughter; see and bend your ear.
or:
R. The bridegroom is here; let us go out to meet Christ the Lord.

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Commentary on Ps 45:11-12, 14-15, 16-17

Psalm 45 is a royal psalm originally sung in honor of the king’s marriage to a queen (of foreign extraction). It is likely that it influenced St. Paul’s instructions on virgins and marriage. It emphasizes the beauty of the sacramental relationship (see 1 Corinthians 7:25-35).

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Gospel: Matthew 25:1-13

Jesus told his disciples this parable:
"The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
'Behold, the bridegroom! Come out to meet him!'
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
'Give us some of your oil,
for our lamps are going out.'
But the wise ones replied,
'No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.'
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
'Lord, Lord, open the door for us!'
But he said in reply,
'Amen, I say to you, I do not know you.'
Therefore, stay awake,
for you know neither the day nor the hour."
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Commentary on Mt 25:1-13

St. Matthew’s Gospel gives us the parable of the Ten Virgins, continuing the Gospel theme of preparedness and vigilance (although strictly speaking this parable is about foresight). In this story the idea of vigilance is expanded to include being prepared. The Jewish wedding customs of the time would have dictated a procession [at night] from the house of the bride to the house of the groom. The whole act is symbolic of the coming of the messianic era also portrayed as a wedding in Matthew 9:15, Matthew 22:1-14 and John 3:29. The wise virgins brought oil for their lamps while the foolish ones did not. The oil is interpreted by some scholars as referring to good works.

The overarching symbolism is the lamp of faith (light of the indwelling Holy Spirit) being kept burning with oil (good works). Hence, without good works (oil), the lamp will not continue to burn (James 2:17) and the virgins, so deprived of light, are excluded from the heavenly kingdom.

CCC: Mt 25:1-13 672, null796; Mt 25:1 672; Mt 25:6 1618; Mt 25:13 672
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Reflection:

Hildegard von Bingen (1098- 1179): St. John Paul II called her a “light for her people and her time.” During a tumultuous time of heresies and schisms in the Church, when few women wrote, Hildegard produced major works of theology and visionary writings. When few women were respected, she was consulted by and advised bishops, popes, and kings.

As the tenth child of a wealthy landowner, Hildegard was “tithed” to the church as was the local custom during that time in what is modern Germany. She was known to have visionary abilities from a very young age and when she was just 8, she became an oblate at the Benedictine Abbey of Disibodenberg, where in 1115 she made her religious profession.

Her literary accomplishments which, proclaimed by Pope Benedict XVI in 2012, earned her the title “Doctor of the Church” have been long recognized as lamps of wisdom which come only from those truly inspired by the Holy Spirit. Her spirit of holiness has long been established as she cared for and instructed her sisters in cloister at her abbey in Bingen. The details of her story should inspire all of the Christian faithful.

Let us examine the Sacred Scripture assigned for her feast day as they highlight St. Hildegard’s holiness. In the Song of Songs, a love song to God, the singer pledges eternal, indelible love, “as a seal on your heart.” In this same spirit, St. Hildegard devoted her life to God’s glory through song and words. During a time when the Church was being caught in chaos, she brought stability through her love. The song of King David echos this compelling call: “he is your lord, and you must worship him.”

Lastly, St. Matthew’s Gospel relates the parable of the ten virgins in which he exhorts the faithful to be vigilant and prepared. St. Hildegard’s life was nothing if it was not a constant preparation to meet the Lord when he comes. Her message cast widely about invites all to follow her example of fidelity and hope.

Today we ask for the intercession of St. Hildegard; we invite her vision to come to us and show us clearly the Lord’s call and loving presence in our lives. May we heed that call and embrace the Lord of love as faithfully as she did.

Pax

[1] The Picture is “St. Hildegard von Bingen” artist and date not cited.

[2] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

[3] NAB footnote for Song of Songs 8:4-7.

MAY 10 SAINT JOHN DE AVILA PRIEST AND DOCTOR OF THE CHURCH

561B [1]

From the Common of Pastors or Common for Doctors of the Church or:

Additional information about St. John De Avila [2]

“St. John De Avila”
artist and date unknown.

Readings and Commentary: [3]

Reading 1: Acts 13:46-49

Paul and Barnabas spoke out boldly and said,
"It was necessary that the word of God be spoken to you first,
but since you reject it
and condemn yourselves as unworthy of eternal life,
we now turn to the Gentiles.
For so the Lord has commanded us,
I have made you a light to the Gentiles,
that you may be an instrument of salvation
to the ends of the earth. "

The Gentiles were delighted when they heard this
and glorified the word of the Lord.
All who were destined for eternal life came to believe,
and the word of the Lord continued to spread
through the whole region.

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Commentary on Acts 13:46-49

This excerpt from St. Paul’s first missionary journey finds Paul and Barnabas in Antioch. They have attempted to present the Gospel to the Jews but are rejected. We note that Luke acknowledges that this word came first to the Hebrews, but since they have rejected it, the Gentiles inherit the salvation they were offered. The Gospel now is presented to the Gentiles who receive it with enthusiasm.

CCC: Acts 13:48 2640

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Responsorial Psalm: Psalm 23:1-3a, 3b-4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.

The LORD is my shepherd;
I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.

Even though I walk in the dark valley I fear no evil;
for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.

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Commentary on Ps 23:1-3a, 3b-4, 5, 6

Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [4] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”

The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[5]

CCC: Ps 23:5 1293

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Gospel: Matthew 5:13-19

Jesus said to his disciples:
"You are the salt of the earth.
But if salt loses its taste, with what can it be seasoned?
It is no longer good for anything
but to be thrown out and trampled underfoot.
You are the light of the world.
A city set on a mountain cannot be hidden.
Nor do they light a lamp and then put it under a bushel basket;
it is set on a lampstand,
where it gives light to all in the house.
Just so, your light must shine before others,
that they may see your good deeds
and glorify your heavenly Father.
"Do not think that I have come to abolish the law or the prophets.
I have come not to abolish but to fulfill.
Amen, I say to you, until heaven and earth pass away,
not the smallest letter or the smallest part of a letter
will pass from the law,
until all things have taken place.
Therefore, whoever breaks one of the least of these commandments
and teaches others to do so
will be called least in the Kingdom of heaven.
But whoever obeys and teaches these commandments
will be called greatest in the Kingdom of heaven."

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Commentary on Mt 5:13-19

In this selection from the Gospel of Matthew, Jesus uses allegory to push the Word of God into the world. He tells his disciples they are an integral part of the faith of the people in God. As seasoning is to food, so is the Word of God to the faith. They must remain steadfast so they do not lose the zeal for God that is the taste of that seasoning. It is the taste which sets it apart.

He uses a second allegory, light, to provide still more direction. The light of faith will be seen by all because it is reflected in the actions of those who believe. The light of faith serves to guide others to God, where they may otherwise become lost in darkness and wander into paths of desolation. The light that pours from the disciples will be seen as a gift, not from them, but from the Father, and the Father will be glorified because of the light.

Those who believed that Jesus came to destroy the Jewish faith and laws are refuted in the next part of the passage. The Lord tells them that he did not come to destroy the Law of Moses, even though he disagreed with the way some of those laws were being implemented. Rather he came to fulfill it; essentially he gave the law a reinterpretation through his own revelation.

CCC: Mt 5:13-16 782, 2821; Mt 5:14 1243; Mt 5:16 326; Mt 5:17-19 577, 592, 1967; Mt 5:17 2053

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Reflection:

John of Avila (6 January 1499 - 10 May 1569): “The declaration that a saint is a Doctor of the Universal Church implies the recognition of a charism of wisdom bestowed by the Holy Spirit for the good of the Church and evidenced by the beneficial influence of his or her teaching among the People of God.” [6]

There are a gifted few who throughout history have contributed not only to individuals in need of spiritual guidance but to many other areas of human endeavor. These individuals have been called “renaissance people.” When a person with this title contributes, not for his own glory, but for the greater glory of God, he is called a saint, and in this case, also a Doctor of the Church. Such was “Master” St. John of Avila. His early pursuit of a vocation to the priesthood and subsequent education showed that God had given him the gift of faith and intellect. His innate intelligence allowed him not only to grasp and articulate theological ideas but also to apply his ability to more pragmatic pursuits, having been awarded several patents.

Like so many other saints of the Church, the “Master” did not minister in a vacuum. He had affiliations with numerous other contemporary saints including Saint Ignatius Loyola and Saint Thomas of Villanova, Archbishop of Valencia. Although he declined St. Ignatius’ invitation to join his newly formed Jesuit order, St. John did send some of his best students including Saint John of God, Saint Peter of Alcántara, and Saint Francis Borgia. We wonder how many of these saints owed their spirituality to St. John. He has long been respected within the Church leadership and has been credited with major contributions to the Council of Trent.

On his feast day we ask especially for his prayers that we too might find the strength in our faith to pass on God’s love through our words and actions.

Pax

[1] Placed on the Roman Calendar on 25 January 2021.

[2] The picture is “St. John De Avila” artist and date unknown.

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

[4] NAB footnote on Psalm 23.

[5] Ibid.

[6] Benedictus PP. XVI, Proclaiming Saint John of Avila, diocesan priest, a Doctor of the Universal Church, 2012, 7..

FEBRUARY 27 SAINT GREGORY OF NAREK ABBOT AND DOCTOR OF THE CHURCH

536B

Additional information about Saint Gregory Of Narek [1]

St. Gregory of Narek
artist and date are unknown

From The Common of Doctors of the Church or

Readings and Commentary:[2]

Reading 1: Wisdom 7:7-10, 15-16

I prayed, and prudence was given me;
I pleaded, and the spirit of Wisdom came to me.
I preferred her to scepter and throne,
And deemed riches nothing in comparison with her,
nor did I liken any priceless gem to her,
Because all gold, in view of her, is a little sand,
and before her, silver is to be accounted mire.
Beyond health and comeliness I loved her,
And I chose to have her rather than the light,
because the splendor of her never yields to sleep.
Now God grant I speak suitably
and value these endowments at their worth:
For he is the guide of Wisdom
and the director of the wise.

For both we and our words are in his hand,

as well as all prudence and knowledge of crafts.

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Commentary on Wis 7:7-10, 15-16

This selection from the Book of Wisdom is part of Solomon’s speech. Here he recalls that he “prayed” for Wisdom (see also 1 Kings 3:6-9 and 2 Chronicles 1:8-10) and it was given, a great prize valued above his riches. Solomon goes on to pray that he can speak of Wisdom so that he might share what he has learned with others.

CCC: Wis 7:16-17 2501

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Responsorial Psalm: Psalm 37:3-4, 5-6, 30-31

R. (30a) The mouth of the just murmurs wisdom.

Trust in the LORD and do good,

that you may dwell in the land and be fed in security.

Take delight in the LORD,

and he will grant you your heart's requests.

R. The mouth of the just murmurs wisdom.

Commit to the LORD your way;

trust in him, and he will act.

He will make justice dawn for you like the light;

bright as the noonday shall lie your vindication.

R. The mouth of the just murmurs wisdom.

The mouth of the just tells of wisdom

and his tongue utters what is right.

The law of his God is in his heart,

and his steps do not falter.

R. The mouth of the just murmurs wisdom.

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Commentary on Ps 37:3-4, 5-6, 30-31

Psalm 37 is a lament containing the plea to be faithful to God and remain steadfast in the time of adversity. The psalmist sings that the faith of the people will bring them salvation and that the Lord is faithful and intercedes for them against the wicked. The common message is that salvation comes from the Lord.

This selection of Psalm 37 (the main thrust of which is evil is passing but God and his Law are eternal) exhorts the listener to trust in God and the “light” of truth will show the way of righteousness. The psalm appropriately extols the true teaching of God.

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Gospel: Matthew 7:21-29

Jesus said to his disciples:

"Not everyone who says to me, 'Lord, Lord,'

will enter the Kingdom of heaven,

but only the one who does the will of my Father in heaven.

Many will say to me on that day,

`Lord, Lord, did we not prophesy in your name?

Did we not drive out demons in your name?

Did we not do mighty deeds in your name?'

Then I will declare to them solemnly,

`I never knew you. Depart from me, you evildoers.'

"Everyone who listens to these words of mine and acts on them

will be like a wise man who built his house on rock.

The rain fell, the floods came,

and the winds blew and buffeted the house.

But it did not collapse; it had been set solidly on rock.

And everyone who listens to these words of mine

but does not act on them

will be like a fool who built his house on sand.

The rain fell, the floods came,

and the winds blew and buffeted the house.

And it collapsed and was completely ruined."

When Jesus finished these words,

the crowds were astonished at his teaching,

for he taught them as one having authority,

and not as their scribes.

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Commentary on Mt 7:21-29

This is the final section of the first of five great discourses of Jesus in the Gospel of Matthew. In it, he broadens his attack on false prophets to include those who perform acts in his name, but lead lives of sin. He uses the analogy of the house built upon sand and the house built upon rock to indicate that those who have a deep faith and act out of that faith have a strong foundation and can stand against adversity, while those who give the faith lip service for others to see, but do not have that deep faith, will fall. He will not even recognize them when they come before him in final judgment.

The Lord also makes a distinction between saying and doing. The metaphor of the “house built on rock” refers to those who hear the word of the Lord from an authentic source and act upon it. The house built on sand is a metaphor for those who either are not taught authentically (by false prophets) or who do not act upon what they have been given.

CCC: Mt 7:21-27 1970; Mt 7:21 443, 1821, 2611, 2826; Mt 7:28-29 581

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Reflection:

Gregory of Narek) (c. 950 – 1003/1011) was an Armenian mystical and lyrical poet, monk, and theologian. He was brought up and educated in a religious environment. His father was a bishop and his education was at the monastery of Narek located in the eastern part of modern-day Turkey (close to the Armenian border). St. Gregory has long been venerated as a saint in the Armenian Church but, during his life, he was not in communion with the Roman Catholic Church. He is the only Doctor of the Church who was not in communion with her in his lifetime.

It was his mystic poetry that attracted another modern saint to him. St. John Paul II described him as "one of Our Lady's principal poets" and "the great doctor of the Armenian Church."

We are given St. Gregory’s situation to highlight St. Matthew’s Gospel in which Jesus tells us “Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock.” Though in his life he was not in union with the Holy See, his faith and his works were aligned with the deep faith so necessary in our saints. His life’s work brought many to follow out Lord, especially his best known work, his Book of Lamentations.

Here is a short quote from that work echoing Psalm 51:

And now, compassionate God,

I pray for your mercy,
as you instructed in your own words,
“Make offerings in the name of God’s salvation
and you shall be made holy,
for I want contrition not sacrifice.”
Be exalted anew in remembrance of this offering in
incense,
for everything is in you, and everything is from you.
To you glory from all.

We are reminded that even those who do not necessarily worship with us may share the essence of our faith. In the case of St. Gregory, born into a time when the Crusades were about to take place, in a region (Turkey) that was soon to become a battleground for Christianity, his works would be come important in holding and gaining the Christian faithful. We thank God for the gift of artists such as Gregory and the gift of wisdom he left for us.

We ask for his intercession on this, his feast day. May his prayers help us to express the beauty of our faith.

Pax

[1] Placed on the Roman Calendar on 25 January 2021