Patristic Readings Hilary. 'Christ, ... is able, to transform our humble bodies into the likeness of his own glorious body'.' Troisfontaines, ‘theology’; that single aspect, His last breath before dying: "Father, into Thy hands I commend My spirit" (Lk 23" 46)”.

St. Kentigern

Ordinary Time: January 13th

Optional Memorial of St. Hilary of Poitiers, bishop and doctor; Memorial of St. Kentigern, bishop (Scotland)

Tuesday of the First Week in Ordinary Time Year 2 

A READING FROM THE WRITINGS OF ST HILARY OF POITIERS

St. Hilary

  

In Adam’s sleep and the creation of Eve we should see a revelation of the mystery hidden in Christ and the Church, since it contains an analogy pointing to faith in the resurrection of the body. For in the creation of woman dust is not taken from the ground as before; a body is not formed from earth; inanimate matter is not transformed by the breath of God into a living soul. Instead flesh grows upon bone, a complete body is given to the flesh, and the power of the spirit is added to the complete body. That this is the way the resurrection will take place God pro­claimed through the Prophet Ezekiel to teach us what his power would accomplish in time to come. Then everything will happen at once: the body will be there, the spirit will fly towards it, and none of his works will be lost to God.  

Now this, according to the Apostle, is the mystery hidden for long ages in God, namely, that the Gentiles are joint heirs with the Jews, part of the same body, having a share in his promise in Christ, who is able, as the same Apostle says, to transform our humble bodies into the likeness of his own glorious body. Therefore when the heavenly Adam rose again after the sleep of his passion, he recog­nised the Church as his bone, its flesh not now created from dust or given life by breath, but growing upon bone it became a body made from a body and was perfected by the coming of the Spirit.

For those who are in Christ will rise again like Christ, in whom the resurrection of all flesh has already taken place, since he himself was born in our flesh with the power of God by which the Father begot him before the world began. And since Jew and Greek, barbarian and Scythian, the slave and the free, men and women, are all one in Christ, since flesh is recognized as proceeding from flesh, and the Church is the body of Christ, and the mystery which is in Adam and Eve is a prophecy concerning Christ and the Church, all that has been prepared by Christ and the Church for the end of time was already accomplished in Adam and Eve at the beginning of time.

St Hilary of Poitiers, Tractatus Mysteriorum, (SC19bis:83-85); Word in Season VII.

Early morning sun, 11 January, Sky in the East

1. 2nd reading, Tuesday of the First Week in Ordinary Time Year 2

   mike-demers.blogspot.com/.../2nd-reading-tuesday-of-first-week-in.html‎
   

   
   

   4 days ago - 2nd reading, Tuesday of the First Week in Ordinary Time Year 2. A READING FROM THE WRITINGS OF ST HILARY OF POITIERS In Adam's  ...  
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   COMMENT:
   The theology of this Reading of St. Hilary, Jan. 13^th, stopped me and felt dense with wooden plank.
   It was a relief the next day with the Reading in the Office of the Dead. Fr. Roger Troisfontaines’ search-light concentrated the ‘theology’; that single aspect, His last breath before dying: "Father, into Thy hands I commend My spirit" (Lk 23" 46)”.
   Below, in the columns there is much thought to be stretched to the contrast’
   
   
   
   

   Ordinary Time: January 13th Optional Memorial of St Hilary of Poitiers, bishop and doctor

   Monthly Memorial – Office of the Dead 14/01.2014

   Tuesday of the First Week in Ordinary Time Year 2  A READING FROM THE WRITINGS OF ST HILARY OF POITIERS Christ,  is able,  to transform our humble bodies into the likeness of his own glorious body In Adam’s sleep and the creation of Eve we should see a revelation of the mystery hidden in Christ and the Church, since it contains an analogy pointing to faith in the resurrection of the body. For in the creation of woman dust is not taken from the ground as before; a body is not formed from earth; inanimate matter is not transformed by the breath of God into a living soul. Instead flesh grows upon bone, a complete body is given to the flesh, and the power of the spirit is added to the complete body. That this is the way the resurrection will take place God proclaimed through the Prophet Ezekiel to teach us what his power would accomplish in time to come Then everything will happen at once: the body will be there, the spirit will fly towards it, and none of his works will be lost to God. Now this, according to the Apostle, is the mystery hidden for long ages in God, namely, that the Gentiles are joint heirs with the Jews, part of the same body, having a share in his promise in Christ, who is able, as the same Apostle says, to transform our humble bodies into the likeness of his own glorious body. Therefore when the heavenly Adam rose again after the sleep of his passion, he recognised the Church as his bone, its flesh not now created from dust or given life by breath, but growing upon bone it became a body made from a body and was perfected by the coming of the Spirit. For those who are in Christ will rise again like Christ, in whom the resurrection of all flesh has already taken place, since he himself was born in our flesh with the power of God by which the Father begot him before the world began. And since Jew and Greek, barbarian and Scythian, the slave and the free, men and women, are all one in Christ, since flesh is recognized as proceeding from flesh, and the Church is the body of Christ, and the mystery which is in Adam and Eve is a prophecy concerning Christ and the Church, all that has been prepared by Christ and the Church for the end of time was already accomplished in Adam and Eve at the beginning of time. St Hilary of Poitiers, Tractatus Mysteriorum, (SC19bis:83-85); Word in Season VII.

   A  Reading about Jesus Christ the Firstborn from the Dead, from a Book by Fr. Roger Troisfontaines * THE death and Resurrection of Christ are the foundation of our hope in immortality, but the theological importance of the mystery of Easter far exceeds that single aspect. Is it not true that the whole of Revelation is resplendent with the light of Jesus, crucified and risen, whom St. Paul calls the summary of all his knowledge? Is He not the glorified Deceased in whom we find an intimation of what the Charity of God must be, and our response to it? "Lt is In Jesus Christ only," says Pascal, "that we may know what our life, our death, and our God is, and what we ourselves are." God had intended death to be the way of reaching our final state in full consciousness and freedom, and with the wealth of our experiences. Unfortunately, our sin has stamped upon this death the stigmata of suffering and horror. These marks are indelible: we see them even in the suffering of the God-Man. But His death changed their meaning; new man may remain united with God even unto the very instant of his departure from life. To use the ancient Christian phrase, it is now possible for him to "die in the Lord." Human life is essentially an apprenticeship to death. Since Jesus Christ is true man, He consummates His destiny only in His last act: His passing to the Hereafter. He has always been truly aware of this. From the very start of His public life He speaks of His "hour", of "this hour for which I came,” and which is none other than "the hour for him to pass out of this world to the Father.” Throughout His whole life on earth He is looking forward to that Easter when He will finally attain the fullness of His humanity. If sin had not been present in the world His death would have been a glorious transformation. In any event, only in His passing from this earth to heavenly life does Jesus fulfil His essential mission: He, the "Pontifex" or "Bridgebuilder ," bridges over the abyss between human and divine nature. Above all else, therefore, this all-important act of dying is the one in which we must resemble Him and be united with Him. He showed us a way of life to teach us the right way of dying: without sin, at peace with God. As a model for all men to follow, He wished to express this attitude very clearly, even with His last breath before dying: "Father, into Thy hands I commend My spirit" (Lk 23" 46). Being the perfect Yes "He became obedient unto death" (Phil. 2" 8) . * I Do Not Die, New York - Tournai - Paris - Rome 1963, 245-246, 253-255.