On Tuesday of the Third Week of Lent our Church invites us to first read and reflect on a passage from the book of Exodus (32: 1-20) entitled "The golden calf". Our treasure, which follows, is from a sermon by Saint Peter Chrysologus, bishop.
Saint Peter Chrysologus, also known as the "Doctor of Homilies," was a 5th-century Italian bishop and Doctor of the Church, celebrated for his eloquent and concise sermons. He was recognized for his ability to explain complex theological concepts in a clear and relatable way, particularly regarding the Incarnation, the Apostles' Creed, and contemporary heresies.
Saint Peter was nicknamed "Chrysologus" (golden-worded) due to his exceptional preaching skills, and his 176 surviving homilies are highly regarded. He actively opposed the heresies of his time, including Monophysitism, and emphasized the importance of obedience to the Pope.
The most significant contribution of the teaching of Saint Peter Chrysologus to Christians is his clear and beautiful explanation of the mystery of the Incarnation—God becoming truly human in Jesus Christ—and what that means for how we live.
Saint Peter Chrysologus constantly reminded Christians that the coming of Christ reveals the immense love and humility of God. In his sermons he emphasized that God did not save humanity from a distance; instead, He entered fully into our human condition. By becoming man, Christ restored human dignity and opened the path for us to share in divine life. For Peter Chrysologus, the Incarnation means that our humanity is not something to despise but something redeemed and made holy in Christ.
He died in Imola around 450 AD and was buried there. He was declared a Doctor of the Church in 1729 by Pope Benedict XIII, a recognition of his profound and influential writings. His feast day is celebrated on July 30th.
The Book of Exodus, the second book of the Pentateuch, takes its name from a Greek word meaning "departure," highlighting the defining event of Israel's history: the Lord's deliverance of His people from slavery in Egypt. Its Hebrew title, Shemoth — "Names" — comes from its opening line, reminding us that God's saving work unfolds within real history, among real persons whom He knows and calls.
Exodus continues the sacred story where Genesis ends. The descendants of Jacob, once welcomed in Egypt, find themselves oppressed and enslaved. Into this suffering, God reveals Himself not as distant, but as the One who hears the cry of His people. Through Moses, He performs mighty works, freeing Israel and leading them through the Red Sea — an event the Church has long recognized as a powerful foreshadowing of Baptism and redemption.
Yet liberation is only the beginning. At Mount Sinai, God establishes His covenant with Israel. The Law (torah) given through Moses is not merely a set of rules but the framework of a relationship. God saves first; then He teaches His people how to live in the freedom He has given. The moral, civil, and ritual laws form Israel into a holy nation, called to reflect God's own holiness before the world.
A striking portion of Exodus is devoted to the tabernacle, the portable sanctuary where God chooses to dwell among His people. This reveals the deeper purpose of salvation: communion. God does not simply rescue Israel from something — He rescues them for something — life in His presence. Even when Israel falls into rebellion, we witness repentance, covenant renewal, and divine mercy. The book culminates with the construction of the tabernacle and the descent of the cloud, the visible sign of God's glorious presence.
In Exodus, we see the foundations of Israel's identity: a people redeemed, covenanted, instructed, and indwelt by God. For Catholics, the book speaks not only of ancient history but of the enduring pattern of salvation: God delivers, God binds Himself to His people, God teaches, and God remains with them.
