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Thoughts from the
Early Church
Thirtieth Sunday
of Ordinary Time
October 28, 2018

Commentary by Clement of Alexandria
“Master, grant that I may see.” (Mk: 10:51)

  “The commandment of the Lord shines clearly, enlightening the eyes.” Receive Christ, receive power to see, receive your light, “that you may plainly recognize both God and man.”

  “More delightful than gold and precious stones, more desirable than honey and the honeycomb,” is the Word that has enlightened us.

How could he not be desirable, he who illumined minds buried in darkness, and endowed with clear vision “the light-bringing eyes” of the soul?

  “Despite the other stars, without the sun the whole world would be plunged in darkness.” So likewise we ourselves, had we not known the Word and been enlightened by him, should have been no better off than plump poultry fattened in the dark, simply reared for death.

Unfailing light has penetrated everywhere, and sunset has turned into dawn.

Let us open ourselves to the light, then, and so to God. Let us open ourselves to the light, and become disciples of the Lord. For he promised his Father: “I will make known your name to my brothers and sisters, and praise you where they are assembled.”

Sing his praises, then, Lord, and make known to me your Father, who is God. Your words will save me, your song instruct me. Hitherto I have gone astray in my search for God; but now that you light my path, Lord, and I find God through you, and receive the Father from you, I become co-heir with you, since you were not ashamed to own me as your brother.

Let us, then, shake off forgetfulness of truth, shake off the mist of ignorance and darkness that dims our eyes, and contemplate the true God, after first raising this song of praise to him: “All hail, O Light!”

For upon us, buried in darkness, imprisoned in the shadow of death, a heavenly light has shone, a light of a clarity surpassing the sun’s, and of a sweetness exceeding any this earthly life can offer. That light is eternal life, and those who receive it live.

Night, on the other hand, is afraid of the light, and melting away in terror gives place to the day of the Lord. Unfailing light has penetrated everywhere, and sunset has turned into dawn.

This is the meaning of the new creation; for the Sun of Righteousness, pursuing his course through the universe, visits all alike, in imitation of his Father, “who makes his sun rise upon all,” and bedews everyone with his truth.

He it is who has changed sunset into dawn and death into life by his crucifixion; he it is who has snatched the human race from perdition and exalted it to the skies.

Transplanting what was corruptible to make it incorruptible, transforming earth into heaven, he, God’s gardener, points the way to prosperity, prompts his people to good works, “reminds them how to live” according to the truth, and bestows on us the truly great and divine heritage of the Father, which cannot be taken away from us.

He deifies us by his heavenly teaching, instilling his laws into our minds, and writing them on our hearts. What are the laws he prescribes? That all, be they of high estate or low, shall know God. “And I will be merciful to them,” God says, “and I will remember their sin no more.”

Let us accept the laws of life, let us obey God’s promptings. Let us learn to know him, so that he may be merciful to us. Although he stands in no need of it, let us pay God our debt of gratitude in willing obedience as a rent, so to speak, which we owe him for our lodging here below.

Exhortation to the Greeks 11: SC 2, 181-83

Clement of Alexandria (c. 150-215) was born at Athens of pagan parents. Nothing is known of his early life nor of the reasons for his conversion. He was the pupil and the assistant of Pantaenus, the director of the catechetical school of Alexandria, whom he succeeded about the year 200. In 202 Clement left Alexandria because of the persecution of Septimus Severus, and resided in Cappadocia with his pupil, Alexander, later bishop of Jerusalem. Clement may be considered the founder of speculative theology. He strove to protect and deepen faith by the use of Greek philosophy. Central in his teaching is his doctrine of the Logos, who as divine reason is the teacher of the world and its lawgiver. Clement’s chief work is the trilogy, Exhortation to the GreeksThe Teacher, and Miscellanies.

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Edith Barnecut, OSB, a consultant for the International Committee for English in the Liturgy, was responsible for the final version of many of the readings in the Liturgy of the Hours.

Journey with the Fathers
Commentaries on the Sunday Gospels
- Year B, pp. 128-129.
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