Patristic Wisdom: Looking to the Sixth Sunday after Pentecost

The Lord is good to those who wait for Him,
To the soul who will seek Him, the Good One.
He will wait for and quietly expect
The salvation of the Lord.
It is good for a man when he takes up
A yoke in his youth.
He will sit alone and be silent,
Because he bears it on himself.
He will give his cheek to the one who strikes him,
And he will be filled with insults.
Yet the Lord shall not reject him forever.
For He who humbles will have compassion
According to the abundance of His mercy.
For He does not afflict willingly,
Though He humbles the children of men. (Lam 3:25–33)

Up then, I beseech you, let us fight for the Lord’s sheep. Their Lord is near. He will certainly appear and scatter the wolves and glorify the shepherds. “The Lord is good to those who wait for him, to the soul that seeks him.” Let us not murmur at the storm that has arisen, for the Lord of all knows what is good for us. Wherefore also when the apostle asked for release from his trials he would not grant his supplication but said, “My grace is sufficient for you, for my strength is made perfect in weakness.” Let us then bravely bear the evils that befall us; it is in war that heroes are discerned, in conflicts that athletes are crowned, in the surge of the sea that the art of the helmsman is shown, in the fire that the gold is tried. And let us not, I beseech you, heed only ourselves; let us rather have forethought for the rest, and that much more for the sick than for the whole, for it is an apostolic precept that exclaims, “Comfort the feeble-minded, support the weak.” Let us then stretch out our hands to them that lie low, let us tend their wounds and set them at their post to fight the devil. Nothing will so vex him as to see them fighting and striking again. Our Lord is full of lovingkindness. He receives the repentance of sinners. Let us hear his words: “As I live, says the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” So He prefaced His words with an oath, and He who forbids oaths to others swore Himself to convince us how He desires our repentance and salvation. Of this teaching the divine books, both the old and the new, are full, and the precepts of the holy Fathers teach the same.

But not as though you were ignorant have I written to you; rather have I reminded you of what you know, like those who standing safe on the shore help those who are tossed by the storm and show them a rock, or give warning of a hidden shallow or catch and haul in a rope that has been thrown. “And the God of peace shall bring Satan under your feet shortly” and shall gladden our ears with news that you have passed from storm to calm, at his word to the waves, “peace be still.” And you also should offer prayers for us, for you who have undergone peril for his sake can speak with greater boldness.

Theodoret of Cyrus, Letter 78

Patristic Wisdom: Looking to the Fifth Sunday after Pentecost

On the same day, when evening had come, He said to them, “Let us cross over to the other side.” Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, “Teacher, do You not care that we are perishing?” Then He arose and rebuked the wind, and said to the sea, “Peace, be still!” And the wind ceased and there was a great calm. But He said to them, “Why are you so fearful? How is it that you have no faith?” And they feared exceedingly, and said to one another, “Who can this be, that even the wind and the sea obey Him!” (Mark 4:35–41)

“For the fool says in his heart, There is no God. They are corrupt, and become abominable in their doings.” Of such as are fools in their thoughts, the actions are wicked, as He says, “can you, being evil, speak good things;” for they were evil, because they thought wickedness. Or how can those do just acts, whose minds are set upon fraud? Or how shall he love, who is prepared beforehand to hate? How shall he be merciful, who is bent upon the love of money? How shall he be chaste, who looks upon a woman to lust after her? “For from the heart proceed evil thoughts, fornications, adulteries, murders.” By them the fool is wrecked, as by the waves of the sea, being led away and enticed by his fleshly pleasures; for this stands written, “All flesh of fools is greatly tempest-tossed.” While he associates with folly, he is tossed by a tempest, and perishes, as Solomon says in the Proverbs, “The fool and he who lacks understanding shall perish together, and shall leave their wealth to strangers.” Now they suffer such things, because there is not among them one sound of mind to guide them. For where there is sagacity, there the Word, who is the Pilot of souls, is with the vessel; “for he that has understanding shall possess guidance;” but they who are without guidance fall like the leaves. Who has so completely fallen away as Hymenaeus and Philetus, who held evil opinions respecting the resurrection, and concerning faith in it suffered shipwreck? And Judas being a traitor, fell away from the Pilot, and perished with the Jews. But the disciples since they were wise, and therefore remained with the Lord, although the sea was agitated, and the ship covered with the waves, for there was a storm, and the wind was contrary, yet fell not away. For they awoke the Word, Who was sailing with them, and immediately the sea became smooth at the command of its Lord, and they were saved. They became preachers and teachers at the same time; relating the miracles of our Savior, and teaching us also to imitate their example. These things were written on our account and for our profit, so that through these signs we may acknowledge the Lord Who wrought them.

Let us, therefore, in the faith of the disciples, hold frequent converse with our Master. For the world is like the sea to us, my brethren, of which it is written, “This is the great and wide sea, there go the ships; the Leviathan, which You have created to play therein.” We float on this sea, as with the wind, through our own free-will, for every one directs his course according to his will, and either, under the guidance of the Word, he enters into rest, or, laid hold on by pleasure, he suffers shipwreck, and is in peril by storm. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials. The unbelieving therefore “when affliction or persecution arise is offended,” as the Lord said. For not being confirmed in the faith, and having his regard towards temporal things, he cannot resist the difficulties which arise from afflictions. But like that house, built on the sand by the foolish man, so he, being without understanding, falls before the assault of temptations, as it were by the winds. But the saints, having their senses exercised in self-possession, and being strong in faith, and understanding the word, do not faint under trials; but although, from time to time, circumstances of greater trial are set against them, yet they continue faithful, and awaking the Lord Who is with them, they are delivered. So, passing through water and fire, they find relief and duly keep the feast, offering up prayers with thanksgiving to God Who has redeemed them.

Athanasius, Letter 19.6–7

Christianity at the Crossroads by Michael Kruger – Book Review

Kruger, Michael J. Christianity at the Crossroads: How the Second Century Shaped the Future of the Church. IVP Academic, 2018. 256 pp.

There are many periods of history to which people look as pivotal in defining future generations. This book recognizes in summary form the theological, cultural, and political forces working within and without Christianity in the second century. The sociological make-up described in the first chapter sets the stage for the time period. Tensions introduced in the New Testament (NT) canon continued, and even increased, in the following decades. Apostolic decrees and instructions were effective in quelling concerns and disagreements within the Church as disparate groups learned to worship and fellowship as one. In addition, the collapse of social strata within the community allowed the slave and woman to worship as equals before God in this community of grace, as opposed to the cultural social structures of either Judaic or Greco-Roman society. These, alongside outside tensions brought on by the animosity of Judaism, suspicion of the Romans, and derision by pagans, would call for a more concerted defense of the faith, rather than mere proclamation—the subject of chapter two.

Chapters three through five are given over to matters of Church doctrine beginning with worship. Kruger begins with the apostolic practice, then walks through the applications that developed in leadership, structure, and practice. Two aspects of worship are brought out that may surprise modern readers: liturgy and exclusivity. As such, everything about the time and space reflected the utmost reverence.  The former was a carryover from Jewish synagogue practice, but it served well as a pattern for moving forward: gatherings were not informal or haphazard. The latter is particularly striking in light of the modern mindset to gear worship meetings to be as inclusive as possible. Early believers held fast to the understanding that this was a gathering time for a holy people in the presence of a holy God: there was to be nothing common or profane. Additionally, during this century, alternate teachings arose that threatened the core of the faith. Chapter four delves into the movements and leaders that ran contrary to Scripture. Kruger spends some time addressing the thesis of 20th-century theologian Walter Bauer that multiple Christianities arose vying for prominence. While it is true that several several groups (Ebionites, Marcionites, and Gnostics to name a few) arose espousing varying religious philosophies, the first apologists arose to reaffirm and maintain orthodoxy via what would become commonly known as the regula fidei (rule of faith), a summation of doctrine similar in use to the Apostle’s Creed.

Chapters six and seven round out the work by looking at the evidence of a Christian written culture and the textual transmission of the NT canon. Many scholars have attempted to claim that the early Christians were mostly illiterate culture with an oral transmission process that is inherently suspect and open to exaggeration or embellishment of the apostolic teaching. Kruger debunks this first from the NT documents themselves, but then noting the amount of second-century documents (apologetic and sermonic) that were written and copied for distribution. This is important for canonical considerations, since there is referenced a largely consistent body of work amongst the orthodox groups that was considered authoritative. Comparison could readily be made against apocryphal and pseudepigraphal writings, and thus help further solidify what would later be considered the New Testament canon at the Council of Nicaea.

For the modern reader, this book does a good job of presenting the issues for second-century Christians and the leadership responses given to move the Church forward biblically. There is much to be gained. First, this helps to fill in what most Christians are missing between the NT and the Council of Nicaea; and second, the topics are still relevant, as the Church continues to deal and respond to the same issues, though packaged differently. While I would have liked more depth and breadth to each subject, this book is a broad summary of relevant information written at a popular level. Kruger does well to present the material in a readable, accessible  format.

Ineffable

We will say many things and not reach the end,
But the sum of our words is seen in this: “He is the all.”
How shall we ever be able to adequately praise Him?
For He is greater than all His works.
Fearful is the Lord and exceedingly great,
And wondrous is His power.
Glorify the Lord and exalt Him as much as you are able,
For He will surpass even that.
And when you exalt Him, put forth all your strength;
Do not grow weary, for you cannot exalt Him enough.
Who has seen Him and will describe Him?
And who can magnify Him as He truly is?
There are yet many hidden things greater than these,
For we have seen but few of His works.
For the Lord made all things
And gives wisdom to the godly. (Sirach 43:27–33)

Those who do not know what to ask for in prayer, if they are moved to express something sacred regarding the Spirit, limit the flow of their words to maintain measure, as though they had already given Him enough honor. One should mourn their weakness; we, however, do not have words to express thanks for all the gifts of which we experience the effects. The Spirit in fact surpasses all knowledge and thwarts the possibility of any speech that fails to conform to at least a minimum of His dignity, according to the words of the book called Wisdom: “Exalt Him as you can, because He is higher still. In exalting Him, you will increase your strength. Do not grow weary; otherwise you will not reach Him.”

Basil of Caesarea, On the Holy Spirit 28.70

Indeed, with what understanding can a person apprehend God when he does not even apprehend that very intellect of his own by which he wants to know God? And if he does already understand this, let him diligently consider then that there is nothing better in his nature than his intellect. Let him see, then, if he discovers in it any features of form, brilliance of colors, spatial broadness, distance of parts, extension of mass, spatial dislocation, or anything else of this kind. Certainly we find nothing of this sort in that which is best in us, that is, in our intellect, with which we attain wisdom to the extent we are able. So then, what we do not find in what is best in us, we must not look for in Him who is much better than what is best in us. We conceive, therefore—if we can and to the extent we can—of good without quality, greatness without quantity, creator without necessity, in the first place without location, containing all things but without exteriority, entirely present everywhere without place, eternal without time, author of changeable things while remaining absolutely unchanged and foreign to all passivity. Whoever conceives of God in this way, though he still cannot discover perfectly what He is, at least avoids, with pious diligence and to the extent possible, attributing to Him what He is not.

Augustine, On the Trinity 5.1.2

Patristic Wisdom: Looking to the Fourth Sunday after Pentecost

And He said, “The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come.”

 Then He said, “To what shall we liken the kingdom of God? Or with what parable shall we picture it? It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade.” (Mark 4:26–32)

Observe how creation itself has advanced little by little toward fruitfulness. First comes the grain, and from the grain arises the shoot, and from the shoot emerges the shrub. From there the boughs and leaves gather strength, and the whole that we call a tree expands. Then follows the swelling of the germen, and from the germen bursts the flower, and from the flower the fruit opens. The fruit itself, primitive for a while, and unshapely, keeping the straight course of its development, is matured, little by little, to the full mellowness of its flavor. In just this way has righteousness grown in history. The proximate righteousness found in creation is grounded in the holy God whose righteousness first emerged in a rudimentary stage as an undeveloped natural apprehension in the presence of the holy One. Then it advanced through the Law and Prophets to childhood. At long last through the Gospel, God's righteousness has been personally manifested with the vital energies of youth. Now through the Paraclete, righteousness is being manifested in its mature stage.

Tertullian, On the Veiling of the Virgins 1

Patristic Wisdom: Looking to the Third Sunday after Pentecost

Out of the depths
I have cried to You, O Lord;
O Lord, hear my voice;
Let Your ears be attentive
To the voice of my supplication.
If You, O Lord, should mark transgression,
O Lord, who would stand?
For there is forgiveness with You.
Because of Your law, O Lord, I waited for You;
My soul waited for Your word.
My soul hopes in the Lord,
From the morning watch until night;
From the morning watch until night,
Let Israel hope in the Lord.
For with the Lord there is mercy,
And with Him is abundant redemption;
And He shall redeem Israel
From all his transgressions. (Psalm 130)

The choir of the righteous beseeches the Lord not to measure punishments against sins. In this way those of the company of blessed Hananiah attributed the transgressions of the people to their own person: If You were to impose the yoke of judgment as justice requires, who would be in a position to sustain the sentence laid down by it? Everyone, in fact, would have to face ruin. You have loving-kindness joined with righteousness, and You are in the habit of employing the former rather than the latter.

He means: Aware of this Your goodness (You employed mercy like some law), I do not renounce firm hope as I await the promise of good things. He called the good promise here word; however, He promised loving-kindness to the repentant. My soul hoped in the Lord, from morning watch until night, that is, all day; morning watch is, in fact, the last hour of the night: the last watchers keep watch until that time. The righteous are not satisfied only to have the wealth of hope in God; instead, they urge all others to a like possession, and declare the advantage stemming from it. Full of pity and loving-kindness is the Lord, who furnishes salvation to the repentant.

He it is who will redeem Israel from all its iniquities. The verse directs its prophecy to the Lord: He is the Lamb of God in person, who takes away the sin of the world. This was also the way the divine Gabriel spoke to the holy Virgin: “You will have a Son, and you will give him the name Jesus, because He is the one who will save His people from their sins.”

Theodoret of Cyrus, Commentary on the Psalms 130

Patristic Wisdom: Looking to the Second Sunday after Pentecost

Now it happened that He went through the grainfields on the Sabbath; and as they went His disciples began to pluck the heads of grain. And the Pharisees said to Him, “Look, why do they do what is not lawful on the Sabbath?” But He said to them, “Have you never read what David did when he was in need and hungry, he and those with him: how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?” And He said to them, “The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath.”

And He entered the synagogue again, and a man was there who had a withered hand. So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him. And He said to the man who had the withered hand, “Step forward.” Then He said to them, “Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?” But they kept silent. And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored as whole as the other. Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him. (Mark 2:23–3:6)

In the synagogue of the Jews was a man who had a withered hand. If he was withered in his hand, the ones who stood by were withered in their minds. And they were not looking at the crippled man nor were they expecting the miraculous deed of the One who was about to work. But before doing the work, the Savior plowed up their minds with words. For knowing the evil of the mind and its bitter depth, He first softened them up in advance with words so as to tame the wildness of their understanding, asking: “Is it permitted to do good on the Sabbath or to do evil; to save a life or to destroy one?” For if He had said to them, “Is it permitted to work?” immediately they would have said, “You are speaking contrary to the Law.” Then He told them what was intended by the Law, for He spoke as the One who established the laws concerning the Sabbath, adding, “except this: that which will be done for the sake of a life.” Again if a person falls into a hole on a sabbath, Jews are permitted to pull the person out. This not only applies to a person, but also an ox or a donkey. In this way the Law agrees that things relating to preservation may be done, hence Jews prepare meals on the Sabbath. Then He asked them about a point on which they could hardly disagree: “Is it permitted to do good?” But they did not even so much as say, “Yes,” because by then they were not in a good temper.

Athanasius, Homilies 28