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

He [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.

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

Continued 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].

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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

Continued 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).

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

The 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.

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Seraphim of Sarov: By the Kingdom of God the Lord meant the grace of the Holy Spirit Tuesday, Jul 19 2016

And Father Seraphim, smiling pleasantly, said…:

The sweetest earthly fragrance cannot be compared with the fragrance which we now feel, for we are now enveloped in the fragrance of the Holy Spirit of God.

What on earth can be like it? Mark, your Godliness, you have told me that around us it is warm as in a bath-house; but look, neither on you nor on me does the snow melt, nor does it underfoot; therefore, this warmth is not in the air but in us.

It is that very warmth about which the Holy Spirit in the words of prayer makes us cry to the Lord: ‘Warm me with the warmth of Thy Holy Spirit!’

By it the hermits of both sexes were kept warm and did not fear the winter frost, being clad, as in fur coats, in the grace-given clothing woven by the Holy Spirit.

And so it must be in actual fact, for the grace of God must dwell within us, in our heart, because the Lord said: The Kingdom of God is within you (Lk. 17:21).

By the Kingdom of God the Lord meant the grace of the Holy Spirit. This Kingdom of God is now within us, and the grace of the Holy Spirit shines upon us and warms us from without as well.

It fills the surrounding air with many fragrant odours, sweetens our senses with heavenly delight and floods our hearts with unutterable joy.

Our present state is that of which the Apostle says; The Kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit (Rom. 14:17).

Our faith consists not in the plausible words of earthly wisdom, but in the demonstration of the Spirit and power (cp. I Cor.2:4). That is just the state that we are in now.

Of this state the Lord said: There are some of those standing here who shall not taste of death till they see the Kingdom of God come in power (Mk. 9:1).

See, my son, what unspeakable joy the Lord God has now granted us! This is what it means to be in the fullness of the Holy Spirit, about which St. Macarius of Egypt writes: ‘I myself was in the fullness of the Holy Spirit.’

With this fullness of His Holy Spirit the Lord has now filled us poor creatures to overflowing. So there is no need now, your Godliness, to ask how people come to be in the grace of the Holy Spirit. Will you remember this manifestation of God’s ineffable mercy which has visited us?

Seraphim of Sarov (Orthodox Church; 1759-1833): On the Acquisition of the Holy Spirit.

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Gregory of Sinai: Prayer in beginners is the unceasing noetic activity of the Holy Spirit Friday, Jul 1 2016

The energy of the Holy Spirit, which we have already mystically received in baptism, is realized in two ways.

First – to generalize – this gift is revealed, as St Mark tells us, through arduous and protracted practice of the commandments: to the degree to which we effectively practice the commandments its radiance is increasingly manifested in us.

Secondly, it is manifested to those under spiritual guidance through the continuous invocation of the Lord Jesus, repeated with conscious awareness, that is, through mindfulness of God.

In the first way, it is revealed more slowly, in the second more rapidly, if one diligently and persistently learns how to dig the ground and locate the gold.

Thus if we want to realize and know the truth and not to be led astray, let us seek to possess only the heart-engrafted energy in a way that is totally without shape or form, not trying to contemplate in our imagination what we take to be the figure or similitude of things holy or to see any colors or lights. For in the nature of things the spirit of delusion deceives the intellect through such spurious fantasies, especially at the early stages, in those who are still inexperienced.

On the contrary, let our aim be to make the energy of prayer alone active in our hearts, for it brings warmth and joy to the intellect, and sets the heart alight with an ineffable love for God and man. It is on account of this that humility and contrition flow richly from prayer.

For prayer in beginners is the unceasing noetic** activity of the Holy Spirit. To start with it rises like a fire of joy from the heart; in the end it is like light made fragrant by divine energy.

There are several signs that the energy of the Holy Spirit is beginning to be active in those who genuinely aspire for this to happen and are not just putting God to the test – for, according to the Wisdom of Solomon, it is found by those who do not put it to the test, and manifests itself to those who do not distrust it (cf. Wisd. 1:2).

In some it appears as awe arising in the heart, in others as a tremulous sense of jubilation, in others as joy, in others as joy mingled with awe, or as tremulousness mingled with joy, and sometimes it manifests itself as tears and awe. For the soul is joyous at God’s visitation and mercy, but at the same time is in awe and trepidation at His presence because it is guilty of so many sins.

Gregory of Sinai (1260s–1346): On the Signs of Grace and Delusion 3-4, Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. 4 (Faber & Faber, London & Boston: 1979ff), pp. 259-260.

** noetic = relating to the nous. The translators of the Philokalia say the following about the word nous: as used in this passage from Gregory 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).

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Gregory Palamas: Christ now sent forth the Spirit Who comes from the Father Sunday, Jun 19 2016

A short while ago, with the strong eyes of faith, we beheld Christ ascending, no less clearly than those accounted worthy to be eye-witnesses.

Nor are we less favoured than they. “Blessed are they that have not seen, and yet have believed”, says the Lord (John 20:29), referring to those who have found assurance through hearing, and see by faith.

Recently we saw Christ lifted up from the ground bodily (Acts 1:9). Now, through the Holy Spirit sent by Him to His disciples, we see how far Christ ascended and to what dignity He carried up the nature He assumed from us.

Clearly He went up as high as the place from which the Spirit sent by Him descended. He who spoke through the prophet Joel showed us whence the Spirit comes, saying, “I will pour out my spirit upon all flesh” (Joel 2:28), and to Him David addressed the words, “Thou wilt send forth Thy Spirit, and they shall be created; and Thou shalt renew the face of the earth” (Ps. 103:32).

It follows that at His ascension Christ went up to the Father on high, as far as His Fatherly bosom, from which comes the Spirit. Having been shown, even in His human form, to share the Father’s glory, Christ now sent forth the Spirit Who comes from the Father and is sent by Him from heaven.

But when we hear that the Spirit was sent by the Father and the Son, this does not mean that the Spirit has no part in their greatness, for He is not just sent, but also Himself sends and consents to be sent.

This is clearly shown by Christ’s words spoken through the prophet, “Mine hand hath laid the foundation of the earth and stretched out the heavens, and now the Lord God, and His Spirit, hath sent Me” (cf. Isa. 48:13-16). Again, speaking through the same prophet He says, “The Spirit of the Lord is upon me; because the Lord hath anointed me to preach good tidings unto the meek” (Isa. 61:1).

The Holy Spirit is not just sent, but Himself sends the Son, Who is sent by the Father. He is therefore shown to be the same as the Father and the Son in nature, power, operation and honour.

By the good pleasure of the Father and the cooperation of the Holy Spirit, the only-begotten Son of God, on account of the boundless ocean of divine love for mankind, bowed the heavens and came down (Ps. 17:9). He appeared on earth after our fashion, lived among us, and did and taught great, wonderful and sublime things truly worthy of God, which led those who obeyed Him towards deification and salvation.

Gregory Palamas (1296-1359): Homily 24, on Pentecost, 1-2. From Saint Gregory Palamas: The Homilies (Mount Thabor Publishing, 2009), full version online here.

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Cyril of Jerusalem: The water that I shall give them will become in them a fountain of living water, welling up into eternal life Saturday, Jun 18 2016

The water that I shall give them will become in them a fountain of living water, welling up into eternal life.

This is a new kind of water, a living, leaping water, welling up for those who are worthy.

But why did Christ call the grace of the Spirit water? Because all things are dependent on water; plants and animals have their origin in water.

Water comes down from heaven as rain, and although it is always the same in itself, it produces many different effects, one in the palm tree, another in the vine, and so on throughout the whole of creation.

It does not come down, now as one thing, now as another, but while remaining essentially the same, it adapts itself to the needs of every creature that receives it.

In the same way the Holy Spirit, whose nature is always the same, simple and indivisible, apportions grace to each person as he wills.

Like a dry tree which puts forth shoots when watered, the soul bears the fruit of holiness when repentance has made it worthy of receiving the Holy Spirit.

Although the Spirit never changes, the effects of his action, by the will of God and in the name of Christ, are both many and marvellous.

The Spirit makes some teachers of divine truth, inspires others to prophesy, gives others the power of casting out devils, enables others to interpret holy Scripture.

The Spirit strengthens the self-control of some, shows others how to help the poor, teaches others to fast and lead a life of asceticism, makes others oblivious to the needs of the body, trains others for martyrdom.

His action is different in different people, but the Spirit himself is always the same. In each man, Scripture says, the Spirit reveals his presence in a particular way for the common good.

The coming of the Spirit is gentle, his presence fragrant, his weight very light. Rays of light and knowledge stream before him as he approaches.

The Spirit comes with the tenderness of a true friend and protector to save, to heal, to teach, to counsel, to strengthen, to console.

The Spirit comes to enlighten the mind first of the one who receives him, and then through that person the minds of others as well.

As light strikes the eyes of those who come out of darkness into the sunshine and enables them to see clearly things they could not discern before, so does light flood the souls of those counted worthy of receiving the Holy Spirit and enables them to see things beyond the range of human vision of which they had previously been ignorant.

Cyril of Jerusalem (c. 313-386): Catechesis 16, 11-12, 16; from the Monastic Office of Vigils, Easter Friday, Year 2.

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Ælfric of Eynsham: Now today that same nature went incorruptible into the kingdom of heaven Wednesday, Jun 8 2016

Jesus taught the holy lore to his disciples before his passion, and after his resurrection he was continuing among them these forty days, from the holy Eastertide until this present day, and in many ways reproved and tried his disciples, and repeated that which he had before taught, for the perfection of doctrine and right faith.

He ate and drank after his resurrection, not because he then had need of earthly food, but because he would manifest his true body. He ate through power, not for need. As fire consumes drops of water, so did the divine power of Christ consume the received meat.

Verily after the universal resurrection our bodies will require no strengthening of earthly meats, for Jesus will supply all our needs with heavenly things, and we shall be enriched with glory, and mighty to execute whatsoever is pleasing to us, and we shall be full swift to go through all the immensities of the kingdom of God.

He promised to his disciples then and frequently that he would send to them the Holy Ghost, and thus said, “When he comes he will stimulate and direct you to all the things which I have said unto you.”

Then came the Holy Ghost in semblance of fire to the holy company on the eleventh day after Christ’s ascension, and inflamed them all with innoxious fire, and they were filled with heavenly lore, and knew all worldly tongues, and fearlessly preached faith and baptism to the powerful and cruel.

[…] All creatures serve their Creator. When Christ was born, heaven sent forth a new star, which announced the birth of God. Again, when he ascended to heaven, the heavenly cloud bowed down towards him, and received him: not that the cloud bare him, for he holds the throne of heaven, but he passed with the cloud from the sight of men.

There were seen two angels in white garments. In like manner at his birth angels were seen; but the holy gospel has not explained how they were adorned; for God came to us very humble.

At his ascension were seen angels adorned with white garments. Joy is betokened by white garments, for Christ departed hence with great joy and with great majesty. At his birth it seemed as though the Godhead were humbled, and at his ascension humanity was exalted and magnified. With his ascension is annulled the writ of our condemnation, and the sentence of our destruction is abrogated.

When Adam had sinned, the Almighty Ruler said to him, “Thou art earth, and thou shalt to earth return. Thou art dust, and thou shalt return to dust.” Now today that same nature went incorruptible into the kingdom of heaven.

Ælfric of Eynsham (c. 955 – c. 1010): Homily 21 (for the Ascension), trans. Benjamin Thorpe; icon of All Saints of Britain and Ireland.

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Diadochus of Photiké: Through peace of soul we must make ourselves a dwelling-place for the Holy Spirit Sunday, May 29 2016

Only the Holy Spirit can purify the intellect, for unless a greater power comes and overthrows the despoiler, what he has taken captive will never be set free (cf Luke 11:21-22).

In every way, therefore, and especially through peace of soul, we must make ourselves a dwelling-place for the Holy Spirit.

Then we shall have the lamp of spiritual knowledge burning always within us;

and when it is shining constantly in the inner shrine of the soul, not only will the intellect (Greek: ὁ νοῦς)** [see footnote] perceive all the dark and bitter attacks of the demons, but these attacks will be greatly weakened when exposed for what they are by that glorious and holy light.

That is why the Apostle says: ‘Do not quench the Spirit’ (1 Thess. 5:19), meaning: ‘Do not grieve the goodness of the Holy Spirit by wicked actions or wicked thoughts, lest you be deprived of this protecting light.’

The Spirit, since He is eternal and life-creating, cannot be quenched; but if He is grieved – that is if He withdraws – He leaves the intellect without the light of spiritual knowledge, dark and full of gloom.

The loving and Holy Spirit of God teaches us, as we have said, that the perceptive faculty natural to our soul is single; indeed, even the five bodily senses differ from each other only because of the body’s varying needs.

But this single faculty of perception is split because of the dislocation which, as a result of Adam’s disobedience, takes place in the intellect through the modes in which the soul now operates.

Thus one side of the soul is carried away by the passionate part in man, and we are then captivated by the good things of this life, but the other side of the soul frequently delights in the activity of the intellect and, as a result, when we practice self-restraint, the intellect longs to pursue heavenly beauty.

If, therefore, we learn persistently to be detached from the good things of this world, we shall be able to unite the earthly appetite of the soul to its spiritual and intellectual aspiration, through the communion of the Holy Spirit who brings this about within us.

For unless His divinity actively illumines the inner shrine of our heart, we shall not be able to taste God’s goodness with the perceptive faculty undivided, that is, with unified aspiration.

Diadochus of Photiké (c.400-before 486): On Spiritual Perfection chs 28-29, Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. I (Faber & Faber, London & Boston: 1979).

**The translators of the Philokalia say the following about the word “intellect” as used in this passage from Diadochus 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).

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