Gregory the Great: “Follow peace with all men and holiness, without which no man shall see the Lord” Thursday, Oct 6 2016 

St-Gregory-the-DialogistThose that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord.

For it is written, But the fruit of the Spirit is love, joy, peace (Gal. 5:22).  He then that has no care to keep peace refuses to bear the fruit of the Spirit.

Hence Paul says, Whereas there is among you envying and strife, are ye not carnal (1 Cor. 3:3)?  Hence again he says also, Follow peace with all men and holiness, without which no man shall see the Lord (Heb. 12:14).

Hence again he admonishes, saying, Endeavouring to keep the unity of the Spirit in the bond of peace:  there is one body and one Spirit, even as ye are called in one hope of your calling (Eph. 4:3-4).  The one hope of our calling, therefore, is never reached, if we run not to it with a mind at one with our neighbours.

But it is often the case that some, by being proud of some gifts that they especially partake of, lose the greater gift of concord; as it may be if one who subdues the flesh more than others by bridling of his appetite should scorn to be in concord with those whom he surpasses in abstinence.

But whoso separates abstinence from concord, let him consider the admonition of the Psalmist, Praise him with timbrel and chorus (Ps. 150:4).  For in the timbrel a dry and beaten skin resounds, but in the chorus voices are associated in concord.  Whosoever then afflicts his body, but forsakes concord, praises God indeed with timbrel, but praises Him not with chorus.

Often, however, when superior knowledge lifts up some, it disjoins them from the society of other men; and it is as though the more wise they are, the less wise are they as to the virtue of concord.

[…] To such it is rightly said through James, But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.  This wisdom descendeth not from above, but is earthly, sensual, devilish.  But the wisdom that is from above is first pure, then peaceable (James 3:14, 15, 17).  Pure, that is to say, because its ideas are chaste; and also peaceable, because it in no wise through elation disjoins itself from the society of neighbours.

Gregory the Great (c.540-604): Pastoral Rule, 3, 22.

Ambrose of Milan: “Whither shall I go from Thy Spirit, or whither shall I flee from Thy face?” Wednesday, Oct 5 2016 

ambrose_of_milanHe [the Holy Spirit] does not have a limited and circumscribed power because He is always in all things and everywhere, which assuredly is the property of Divinity and Lordship, for: “The earth is the Lord’s and the fulness thereof” (Ps. 83:1).

And so, when the Lord appointed His servants the apostles, that we might recognize that the creature was one thing and the grace of the Spirit another, He appointed them to different places, because all could not be everywhere at once.

But He gave the Holy Spirit to all, to shed upon the apostles – though separated – the gift of indivisible grace.

The persons, then, were different, but the accomplishment of the working was in all one, because the Holy Spirit is one of Whom it is said: “Ye shall receive power, even the Holy Spirit coming upon you, and ye shall be witnesses to Me in Jerusalem and in all Judea and Samaria, and unto the ends of the earth” (Acts 1:8).

The Holy Spirit, then, is uncircumscribed and infinite, Who infused Himself into the minds of the disciples throughout the separate divisions of distant regions, and the remote bounds of the whole world, Whom nothing is able to escape or to deceive.

And therefore holy David says: “Whither shall I go from Thy Spirit, or whither shall I flee from Thy face” (Ps. 138:7). Of what angel does the Scripture say this? Of what dominion? Of what power? Of what angel do we find the power diffused over many? For angels were sent to few, but the Holy Spirit was poured upon whole peoples.

Who, then, can doubt that that is divine which is shed upon many at once and is not seen; but that that is corporeal which is seen and held by individuals? But in like manner as the Spirit in sanctifying the apostles is not a partaker of human nature; so, too, in  sanctifying angels, dominions, and powers, He has no partnership with creatures.

[…] Since angels come down to men to assist them, it must be understood that the nature of angels is higher as it receives more of the grace of the Spirit, and that the favour awarded to us and to them comes from the same author.

But how great is that grace which makes even the lower nature of the lot of men equal to the gifts received by angels, as the Lord Himself promised, saying: “Ye shall be as the angels in heaven.” Nor is it difficult, for He Who made those angels in the Spirit will by the same grace make men also equal to the angels.

Ambrose of Milan (c. 337-397): On the Holy Spirit, book 1, chapters 81-84.

Cyprian of Carthage: Waiting and patience are needful, that we may fulfil that which we have begun to be Friday, Sep 16 2016 

Saint-Cyprian-of-CarthagePatience is the wholesome precept of our Lord and Master:

“He that endureth,” saith He, “unto the end, the same shall be saved” (Matt. 10:22);

and again, “If ye continue,” saith He, “in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free” (John 8:31-32).

We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and liberty, we may attain to the truth and liberty itself; for that very fact that we are Christians is the substance of faith and hope.

But that hope and faith may attain to their result, there is need of patience. For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says,

“We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it” (Rom. 8:24-25).

Therefore, waiting and patience are needful, that we may fulfil that which we have begun to be, and may receive that which we believe and hope for, according to God’s own showing.

Moreover, in another place, the same apostle instructs the righteous and the doers of good works, and them who lay up for themselves treasures in heaven with the increase of the divine usury, that they also should be patient; and teaches them, saying,

“Therefore, while we have time, let us labour in that which is good unto all men, but especially to them who are of the household of faith. But let us not faint in well-doing, for in its season we shall reap” (Gal. 6:10-9).

He admonishes that no man should impatiently faint in his labour, that none should be either called off or overcome by temptations and desist in the midst of the praise and in the way of glory…; as it is written,  “Hold that which thou hast, that another take not thy crown” (Rev. 3:11).

Which word exhorts us to persevere with patience and courage, so that he who strives towards the crown with the praise now near at hand, may be crowned by the continuance of patience.

But patience, beloved brethren, not only keeps watch over what is good, but it also repels what is evil.  In harmony with the Holy Spirit, and associated with what is heavenly and divine, it struggles with the defence of its strength against the deeds of the flesh and the body, wherewith the soul is assaulted and taken.

Cyprian of Carthage (d.258): On the Advantage of Patience, 13-14.

Ambrose of Milan: Jonah and Christ Monday, Sep 12 2016 

ambrose_of_milanJust as Jonah was plunged into a deep sleep within the ship, without a thought of being woken up, so did our Lord Jesus Christ, who in the mystery of his death provided the antitype of that Old Testament figure, sleep soundly during his lifetime, as the gospel tells us, in a boat.

And just as Jonah passed three days and nights in the belly of a whale, so did the Son of Man spend three days in the heart of the earth after his death. But after he had raised himself from the dead and roused his body from its sleep for the salvation of all, he visited his disciples.

Christ, then, is the true Jonah, who gave his life for our redemp­tion. For this reason he was taken up on deck and cast overboard into the sea in order to be swallowed up by the whale.

Job had this to say about the whale: He holds in captivity a huge sea monster. And what kind of beast is this meant to be? You will know when you read that our Lord Jesus Christ took captivity captive. Once our adversary and bitter enemy had been subdued, we, who had been under his dominion, began to enjoy our liberty, thanks to Christ.

The prayer itself of holy Jonah throws some light upon the mystery of the Lord’s passion, for he said, I have cried out to the Lord in my affliction, and my voice has reached him from the depths of Sheol – not, you will notice, from the depths of the whale’s belly. For it was into Hades that the Lord went down, not in any whale, so that he might loose those who were detained there from their everlasting bonds.

Now, who was it that offered to the Lord God his sacrifice with praise and thanksgiving if not our great High Priest himself, who made his vows and paid them on behalf of all of us? For he alone could make his sacrifice effective.

Just as Jonah, by being cast into the sea, was able to allay its fury, so did our Lord Jesus Christ, by coming into the world, win it for himself, and through his blood he established it everywhere – in heaven and on earth.

By his coming he redeemed all men and women, and by his deeds he brought them all to love and worship God; he raised the dead and healed the sick, implanting in people’s souls a reverence for God. He it was who offered to the Father a sacrifice of atonement on our behalf, presenting God with an oblation capable of justifying us. He it was who slept and woke again.

Ambrose of Milan (c. 337-397): On Psalm 43, 83-85 (PL 14:1183-1184, 1129-1139);  from the Monastic Office of Vigils, Monday of the Nineteenth Week in Ordinary Time, Year 2.

Irenaeus of Lyons: Calling men anew to communion with God, that by communion with Him we may partake of incorruption Tuesday, Aug 23 2016 

st-irenaeus-of-lyonContinued from here….

If He was not born, neither did He die. And, if He died not, neither did He rise from the dead.

And, if He rose not from the dead, neither did He vanquish death and bring its reign to nought.

And if death be not vanquished, how can we ascend to life, who from the beginning have fallen under death?

So then those who take away redemption from man, and believe not in God that He will raise them from the dead, these also despise the birth of our Lord.

This He underwent on our behalf, that the Word of God should be made flesh in order that He might manifest the resurrection of the flesh, and might have pre-eminence over all things in the heavens, as the first-born and eldest offspring of the thought of the Father, the Word, fulfilling all things, and Himself guiding and ruling upon earth.

For He was the Virgin’s first-born, a just and holy man, godfearing, good, well-pleasing to God, perfect in all ways, and delivering from hell all who follow after Him. For He Himself was the first-begotten of the dead, the Prince and Author of life unto God.

Thus then the Word of God in all things hath the pre-eminence; for that He is true man and Wonderful Counsellor and Mighty God, calling men anew to communion with God, that by communion with Him we may partake of incorruption.

He was proclaimed by the law through Moses, and by the prophets of the Most High and Almighty God, as Son of the Father of all – He from whom all things are, He who spake with Moses.

He came into Judaea, generated from God by the Holy Spirit, and born of the Virgin Mary, even of her who was of the seed of David and of Abraham, Jesus the Anointed of God, showing Himself to be the One who was proclaimed beforehand by the prophets.

And His forerunner was John the Baptist who prepared and made ready the people beforehand for the reception of the Word of life; declaring that He was the Christ, on whom the Spirit of God rested, mingling with His flesh.

His disciples…, after receiving the power of the Holy Spirit, were sent forth by Him into all the world, and wrought the calling of the Gentiles, showing to mankind the way of life, to turn them from idols and fornication and covetousness, cleansing their souls and bodies by the baptism of water and of the Holy Spirit.

This Holy Spirit they had received of the Lord, and they distributed and imparted It to them that believed; and thus they ordered and established the Churches.

Irenaeus of Lyons (2nd century AD – c. 202): Demonstration of the Apostolic Preaching, 39-41 [slightly adapted].

John Damascene: Let all nature keep the feast of the Assumption of the Theotokos Monday, Aug 15 2016 

John-of-Damascus_01Behold the Virgin, the daughter of Adam and Mother of God; through Adam she gives her body to the earth, her soul to her Son above in the heavenly courts.

Let the holy city be sanctified, and rejoice in eternal praise. Let angels precede the divine tabernacle on its passage, and prepare the tomb.

Let the radiance of the spirit adorn it. Let sweet ointment be made ready and poured over the pure and undefiled body. Let a clear stream of grace flow from grace in its source.

Let the earth be sanctified by contact with that body. Let the air rejoice at the Assumption. Let gentle breezes waft grace. Let all nature keep the feast of the Mother of God’s Assumption.

[…] Let us draw round that most sacred bed and sing the sweet words, “Hail, full of grace, the Lord is with thee.

“Hail, predestined Mother of God. Hail, thou chosen one in the design of God from all eternity, most sacred hope of earth, resting-place of divine fire, holiest delight of the Spirit, fountain of living water, paradise of the tree of life, divine vine-branch, bringing forth soul-sustaining nectar and ambrosia.

“Full river of spiritual graces, fertile land of the  divine pastures, rose of purity, with the sweet fragrance of grace, lily of the royal robe, pure Mother of the Lamb of God who takes away the sins of the world, token of our redemption, handmaid and Mother, surpassing angelic powers.”

Come, let us stand round that pure tomb and draw grace to our hearts. Let us raise the ever-virginal body with spiritual arms, and go with her into the grave to die with her.

Let us renounce our passions, and live with her in purity, listening to the divine canticles of angels in the heavenly courts.

Let us go in adoring, and learn the wondrous mystery by which she is assumed to heaven, to be with her Son, higher than all the angelic choirs.

[…] This, O Mother of God, is my third sermon on thy departure…. Accept, then, my good-will, which is greater than my capacity, and give us salvation.

Heal our passions, cure our diseases, help us out of our difficulties, make our lives peaceful, send us the illumination of the Spirit.

Inflame us with the desire of thy Son. Render us pleasing to Him, so that we may enjoy happiness with Him, seeing thee resplendent with thy Son’s glory, rejoicing for ever, keeping feast in the Church with those who worthily celebrate Him who worked our salvation through thee, Christ the Son of God, and our God.

To Him be glory and majesty, with the uncreated Father and the all-holy and life-giving Spirit, now and for ever, through the endless ages of eternity. Amen.

John Damascene (c.675-749): Homily 3 on the Dormition of the Theotokos @ Medieval Sourcebook.

Cyril of Alexandria: Christ is the vine, and we are dependent on Him as branches, drinking in by the Spirit spiritual power to bear fruit Sunday, Jul 24 2016 

cyril_alexandriaContinued from here….

If we are convinced that the Son is really and truly in His own Father, and He has Him that begat Him in His own nature, and all things are brought to perfection by Both in the Spirit as by One Divinity, neither will the Father be without His share in nourishing us, nor can the Son be thought not to partake in His husbandry.

For where Their identity of nature is seen in unmistakeable language, there too there is no division of activity, though any one may think that they have manifold diversities of operations.

And, as there is one Substance, that is the true and real Godhead conceived of in three Persons, that is in the Father, and the Son, and the Holy Ghost, is it not extremely clear and incontrovertible that when we speak of an activity of one, it is a function of the One and entire Divinity, in the way of inherent power?

Moreover, our Lord Jesus Christ, accepting His Father as His Fellow-worker in all He did, once…said: Many good works have I showed you from My Father: for which of those works do ye stone Me? And again, about working on the Sabbath-day: My Father worketh even until now, and I work. 

And no one would think He said that the Father acts separately in His dealings with the world, and so also the Son. For since the Father does all things by the Son, and could not otherwise act, as He is His wisdom and power, for this reason He, on the other hand, called the Father the doer of His own works, when He said: I do nothing of Myself; but the Father abiding in Me doeth His works. 

I think, therefore, we ought to take this view and no other, that Christ takes the place of the vine, and we are dependent on Him as branches, enriched as it were by His grace, and drinking in by the Spirit spiritual power to bear fruit.

[…] Christ, being as it were the root, is the Vine, and we are the branches. And if He called the Father the Husbandman, do not think that He spoke of Him as being different in substance.

For He does not mean this, as we have said; but wishes to point out that the Divine Nature is the root and origin in us of the power of producing the fruits of the Spirit of life, besides the blessings we have spoken of, tending us like a husbandman, and extending over those who are called by faith to partake in it the providence of love.

Cyril of Alexandria (c. 376-444): Commentary on John, Book 10 (on John 15:1ff).

Macarius the Egyptian: The covenant is within, and the battle within Wednesday, Jul 20 2016 

Macarius3The glory of Moses which he had upon his countenance was a figure of the true glory.

For as in that case the Jews were not able to look steadfastly upon the face of Moses (2 Cor. 3:7), so now Christians receive that glory of light in their souls, and the darkness, not bearing the radiance of the light, is blinded and banished.

They were made known to be the people of God by circumcision; here, God’s peculiar people receive the sign of circumcision inwardly in their heart.

The heavenly knife cuts away the unwanted portion of the mind, which is the impure uncircumcision of sin.

With them was a baptism sanctifying the flesh; with us, a baptism of Holy Ghost and fire, for this is what John preached: He shall baptize you with Holy Ghost and fire (Matt. 3:11).

There they had an outer tabernacle and an inner, and into the first the priests went continually, accomplishing the services; but into the second went the high priest alone once every year, with blood, the Holy Ghost this signifying, that the way into the holiest was not yet made manifest (Hebrews 9:6ff).

Here, on the other hand, those who have the privilege enter into the tabernacle not made with hands, whither the forerunner is for us entered, even Christ (Heb. 6:20).

It is written in the law that the priest should take two doves, and kill the one, and sprinkle the living one with its blood, and loose it and let it fly free.

That which was done was a figure and shadow of the truth; for Christ was slain, and His blood sprinkling us has made us to grow wings, for He has given us the wings of the Holy Ghost, that we may fly without hindrance into the air of the Godhead.

To them was given a law written upon tables of stone; but to us, spiritual laws, engraven upon fleshy tables of the heart (2 Cor. 3:3) for it says, I will put My laws in their hearts, and upon their minds will I write them (Heb. 10:16).

All those things were temporary and to be done away; but now all are accomplished in truth on the inner man.

The covenant is within, and the battle within. In short, whatsoever things happened unto them were done in a figure, and were written for our admonition (1 Cor. 10:11).

Macarius the Egyptian (c. 300-391) [attributed]: Spiritual Homily 47, 1-3, trans. by A.J. Mason DD.

Peter of Damascus: “I remembered God, and I rejoiced” Wednesday, Jul 13 2016 

peter_of_damascus“Rejoice in the Lord”, said St Paul (Phil. 3:1). And he was right to say, “in the Lord”.

For if our joy is not in the Lord, not only do we not rejoice, but in all probability we never shall.

Job, as he described the life of men, found it full of every kind of affliction (cf. Job 7:1-21), and so also did St Basil the Great.

St Gregory of Nyssa said that birds and other animals rejoice because of their lack of awareness, while man, being endowed with intelligence, is never happy because of his grief; for, he says, we shall not been found worthy even to have knowledge of the blessings we have lost.

For this reason nature teaches us rather to grieve, since life is full of pain and effort, like a state of exile dominated by sin.

But if a person is constantly mindful of God, he will rejoice: as the psalmist says, “I remembered God, and I rejoiced” (Ps. 77:3. LXX).

For when the intellect is gladdened by the remembrance of God, then it forgets the afflictions of this world, places its hope in Him, and is no longer troubled or anxious.

Freedom from anxiety makes it rejoice and give thanks; and the grateful offering of thanks augments the gifts of grace it has received. And as the blessings increase, so does the thankfulness, and so does the pure prayer offered with tears of joy.

Slowly the man emerges from the tears of distress and from the passions, and enters fully into the state of spiritual joy.

Through the things that bring him pleasure, he is made humble and grateful; through trials and temptations his hope in the world to come is consolidated; in both he rejoices, and naturally and spontaneously he loves God and all men as his benefactors.

He finds nothing in the whole of creation that can harm him. Illumined by the knowledge of God he rejoices in the Lord on account of all the things that He has created, marveling at the care He shows for His creatures.

The person who has attained spiritual knowledge not only marvels at visible things, but also is astounded by his perception of many essential things invisible to those who lack experience of this knowledge. Thus he looks with wonder not only on the light of day, but also at the night.

[…] In the words of the psalmist, “As you lie in bed, repent of what you say in your heart” (Ps. 4:4. LXX), that is, repent in the stillness of the night, remembering the lapses that occurred in the confusion of the day and disciplining yourself in hymns and spiritual songs (cf Col. 3:16).

Peter of Damascus (?12th Century): Twenty -Four Discourses: XXII – Joy; Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. 3 (Faber & Faber, London & Boston: 1979ff), pp. 260-261.

**The translators of the Philokalia say the following about the word “intellect” as used in this passage from Peter and by other Greek authors: INTELLECT (nous): the highest faculty in man, through which – provided it is purified – he knows God or the inner essences or principles of created things by means of direct apprehension or spiritual perception. Unlike the dianoia or reason, from which it must be carefully distinguished, the intellect does not function by formulating abstract concepts and then arguing on this basis to a conclusion reached through deductive reasoning, but it understands divine truth by means of immediate experience, intuition or ‘simple cognition’ (the term used by St Isaac the Syrian). The intellect dwells in the ‘depths of the soul’; it constitutes the innermost aspect of the heart (St Diadochos). The intellect is the organ of contemplation, the ‘eye of the heart’ (Macarian Homilies).

Irenaeus of Lyons: The Word of God was made flesh by the dispensation of the Virgin, to abolish death and make man live Saturday, Jul 9 2016 

st-irenaeus-of-lyonHe fulfilled the promise made to Abraham, which God had promised him, to make his seed as the stars of heaven.

For this Christ did, who was born of the Virgin who was of Abraham’s seed, and constituted those who have faith in Him lights in the world, and by the same faith with Abraham justified the Gentiles.

[…] And He fulfilled the promise to David; for to him God had promised that of the fruit of his body He would raise up an eternal King, whose kingdom should have no end.

[…] Thus then He gloriously achieved our redemption, and fulfilled the promise of the fathers, and abolished the old disobedience.

The Son of God became Son of David and Son of Abraham; perfecting and summing up this in Himself, that He might make us to possess life.

The Word of God was made flesh by the dispensation of the Virgin, to abolish death and make man live. For we were imprisoned by sin, being born in sinfulness and living under death.

But God the Father was very merciful: He sent His creative Word, who in coming to deliver us came to the very place and spot in which we had lost life, and brake the bonds of our fetters.

And His light appeared and made the darkness of the prison disappear, and hallowed our birth and destroyed death, loosing those same fetters in which we were enchained.

And He manifested |the resurrection Himself becoming the first-begotten of the dead (Rev. 1:5), and in Himself raising up man that was fallen, lifting him up far above the heaven to the right hand of the glory of the Father: even as God promised by the prophet, saying: And I will raise up the tabernacle of David that is fallen (Amos 9:2); that is, the flesh that was from David.

And this our Lord Jesus Christ truly fulfilled, when He gloriously achieved our redemption, that He might truly raise us up, setting us free unto the Father.

And if any man will not receive His birth from a virgin, how shall he receive His resurrection from the dead? For it is nothing wonderful and astonishing and extraordinary, if one who was not born rose from the dead: nay indeed we cannot speak of a resurrection of him who came unto being without birth.

For one who is unborn and immortal, and has not undergone birth, will also not undergo death. For he who took not the beginning of man, how could he receive his end?

Irenaeus of Lyons (2nd century AD – c. 202): Demonstration of the Apostolic Preaching, 35-38.

« Previous PageNext Page »