Patristic Wisdom: Looking to the Tenth Sunday after Pentecost

For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height—to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God. (Eph 3:14–19)

Ho! You sinner, be of good cheer! You see where it is that there is joy at your return. What meaning for us have those themes of the Lord’s parables? Is not the fact that a woman has lost a drachma, and seeks it and finds it, and invites her female friends to share her joy, an example of a restored sinner? There strays, withal, one little ewe of the shepherd’s; but the flock was not more dear than the one: that one is earnestly sought; the one is longed for instead of all; and at length she is found, and is carried back on the shoulders of the shepherd himself; for much had she toiled in straying. That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home, and willingly receives him repentant after his indigence, slays his best fattened calf, and graces his joy with a banquet. Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; no one so rich in paternal love. He, then, will receive you, His own son, back, even if you have squandered what you had received from Him, even if you return naked—just because you have returned; and will joy more over your return than over the sobriety of the other; but only if you heartily repent—if you compare your own hunger with the plenty of your Father’s “hired servants”—if you leave behind you the swine, that unclean herd—if you again seek your Father, offended though He be, saying, “I have sinned, nor am worthy any longer to be called Yours.”

Tertullian, On Repentance 8

Patristic Wisdom: Looking to the Ninth Sunday after Pentecost

“Woe to the shepherds who scatter and destroy the sheep of My pasture!” Therefore thus says the Lord against those who tend My people: “You have scattered My sheep and driven them out. You did not care for them. Behold, I shall punish you according to your evil practices. I will receive the remnant of My people from every land where I have driven them. I will establish them in their pasture, and they shall increase and be multiplied. I will set up shepherds over them who will feed them. They shall fear no more, nor be terrified,” says the Lord. “Behold, days are coming,”says the Lord, “when I will raise up for David the Righteous Orient, and a King shall reign. He will understand and bring about judgment and righteousness on the earth. In His days Judah will be saved, and Israel shall dwell in confidence. This is His name by which the Lord will call him: ‘The Lord Our Righteousness.’” (Jer 23:1–6 LXX)

These things were fulfilled according to the type in the case of Zerubbabel and Jeshua, the son of Jozadak. However, this prophecy was not altogether fulfilled, for many would rise up against them—not only their neighbors but also later on the Macedonians and finally the Romans. But the prophecy proclaims the everlasting nature of grace. Therefore, it is clear that these things were not fulfilled during their lifetimes but during the lifetimes of the apostles, for they alone had the gift of the Holy Spirit.... The Jews shamelessly endeavor to apply this to Zerubbabel. But they need to understand that he was no king—just a popular leader—and he was not called Jozadak. Neither is the meaning of the name appropriate to him, the word meaning “the Lord our righteousness” or, in the Syriac rendering, “Lord, make us righteous”—neither of which applies to Zerubbabel. Since, however, he was a type of Christ the Lord and brought back the captives from Babylon to Judah, just as the Lord transferred those enslaved by the devil to truth, anyone applying this to him in the manner of a type would do nothing beyond reason. It is necessary that we understand, however, that it is the Lord Jesus Christ, a descendant of David according to the flesh, who is proclaimed by the prophets as “the righteous dawn,” “the righteous king” and “the Lord of righteousness.”

Theodoret of Cyrus, On Jeremiah 5.23.5–6

Patristic Wisdom: Looking to the Eighth Sunday after Pentecost

Jean-Baptiste Marie Pierre, The Beheading of St. John the Baptist

For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; for he had married her. Because John had said to Herod, “It is not lawful for you to have your brother’s wife.” … Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee. And when Herodias’ daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, “Ask me whatever you want, and I will give it to you.” He also swore to her, “Whatever you ask me, I will give you, up to half my kingdom.”

So she went out and said to her mother, “What shall I ask?” And she said, “The head of John the Baptist!” Immediately she came in with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her. Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard of it, they came and took away his corpse and laid it in a tomb. (Mark 6:17-29)

Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder—for fear was disturbing Herod’s conscience to such an extent that he believed John had been raised from the dead and was performing miracles! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: “It is not lawful for you to have the wife of Philip your brother.” And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place ... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time.

In what way, then, was this just man harmed by this demise, this violent death, these chains, this imprisonment? Who are those he did not set back on their feet—provided they had a penitent disposition—because of what he spoke, because of what he suffered, because of what he still proclaims in our own day—the same message he preached while he was living. Therefore, do not say: “Why was John allowed to die?” For what occurred was not a death, but a crown, not an end, but the beginning of a greater life. Learn to think and live like a Christian. You will not only remain unharmed by these events, but will reap the greatest benefits.

John Chrysostom, On the Providence of God 22.8-10

Patristic Wisdom: Looking to the Seventh Sunday after Pentecost

And He said to me, “Son of man, stand on your feet, and I will speak to you.” Then the Spirit entered me when He spoke to me, and set me on my feet; and I heard Him who spoke to me. And He said to me: “Son of man, I am sending you to the children of Israel, to a rebellious nation that has rebelled against Me; they and their fathers have transgressed against Me to this very day. For they are impudent and stubborn children. I am sending you to them, and you shall say to them, ‘Thus says the Lord God.’ As for them, whether they hear or whether they refuse—for they are a rebellious house—yet they will know that a prophet has been among them.” (Ezekiel 2:1-5)

What then would have become of this man if he had seen the Lord’s glory as it is, who seeing the likeness of that glory but unable to bear it fell on his face? In this matter we must think with deep sorrow and ponder with tears to what wretchedness and weakness we have fallen who cannot bear that very good that we were created to behold. But here is something else for us to consider within ourselves from the prophet’s act. For as soon as he saw the likeness of the glory of God, the prophet fell on his face. Since we cannot see this likeness through the spirit of prophecy, we must continually acknowledge it and most carefully contemplate in holy Scripture, in divine counsels, and in spiritual precepts. We, who when we perceive something of God, fall on our faces because we blush for the evil acts we remember committing.… We see ruined cities, razed forts, ravaged fields, and nevertheless we still follow our ancestors in transgressions; we are not changed from this their pride that we saw. And they indeed at a time of pleasure. But we—which is more serious—sin at a time of being lashed. But almighty God, judging transgression, first snatched away our ancestors and then called them to judgment. He still awaits our penitence; he sustains us that we may return to him.

Gregory the Great, Homilies on Ezekiel

Keep It at Its Appointed Time

Some time ago, I was reading a blog post about traditions, and that got me considering their importance in the rhythm of life. We need traditions for communal welfare. Whether instilled in us or formed by us, traditions set aside definite occasions for reflection, joy, or solace—and sometimes all three at once. For instance, people have family traditions which allow the parents and children to enjoy one other and further strengthen their bond to one another.

In the same way, God’s people are called to keep traditions. Consider the following:

On the Sabbath days, carry no burdens with you from your houses, nor do any work. Instead, sanctify the Sabbath days, as I commanded your fathers.… “Thus it shall come to pass that if you hear Me,” says the Lord, “so as not to carry burdens through the gates of this city on the Sabbath days, but to sanctify the Sabbath days and do no work therein, then there shall enter through the gates of this city kings and rulers, sitting on the throne of David and riding in their chariots and on their horses, they and their rulers, men of Judah and the inhabitants of Jerusalem. This city itself shall be inhabited forever.” (Jer 17:18, 20–21)

This restatement of a prior command to hold the Sabbath reiterates a divine promise that the Lord would bless His people if they faithfully keep these weekly, appointed times. This is not so much because the people are seeking the blessing, though it plays a part, but because adherence witnesses to a desire to live by faith in God and His Word. While the Sabbath is specifically mentioned in Jeremiah, other feasts and festivals (Lev 23:1–44) were a regular part of the yearly calendar. I would dare say that God mentioned this one, because if the Sabbath can be kept, the others would come as a natural consequence.

Christians understand that the sacrifices, feasts, and festivals are fulfilled in Christ, so how are we to apply the same philosophy of faithful, righteous tradition to the Church? Attendance at Sunday worship is probably the most identifiable. Beginning with the apostolic age, we see a regular gathering at least once per week, usually on Sunday, but are there other traditions that equally as important? In the U.S., Thanksgiving, Christmas, and Easter are easily identified as important dates to set apart, which leads to another question: are these enough? I contend that we lack proper grounding when we neglect the church calendar.

Lectionaries and the lectio continuo (continual reading) have been a vital part of believing communal life since the synagogal system came into being and probably before. We can see an example from Jesus’ life wherein He was handed the Isaiah scroll for the regular reading (Luke 4:16–30). This practice is good and salutary that believers might know the whole counsel of God. There are three established lectionaries (one-year, three-year, and four-year) that have a basis in the life of our Lord Jesus, differing in which Gospel is followed for the year. This pattern keeps both pastor and parishioner on a consistent schedule. That said, I acknowledge that there are many pastors who preach through whole books of Scripture. May God bless their effort. However, the lectionary schedules are derived to annually follow Christ through a regular sequence of events and teachings, which leads to the church calendar.

As mentioned previously, Israel followed a regular cycle of feasts and festival, which were times of remembrance of God’s mercy, grace, and faithful work among them. The early believers borrowed from this regular remembrance to set aside seasons in which they might remember Christ in similar fashion, keyed on events in His life and work. Besides Christmas and Easter as specific days already mentioned, there were periods of time—Advent, Epiphany, Lent, Pentecost—and specific days—Ascension, Annunciation, Visit of Magi, etc. Besides these, depending on the denomination, there will be other special days to remember other biblical and martyred individuals—a practice from early post-apostolic times.

Why am I asking for a remembrance of the church year and lectionary? Because people are forgetful. If you do not believe me, read the Old Testament. When they were not actively being taught and reminding themselves of what the Lord desired, they quickly neglected, then abandoned, Him. Sure, there were small groups who remained faithful, but as a nation, they walked away and welcomed abominable practices picked up from the cultures around them. I am not advocating a political manifesto in hopes of setting America on a path to God, rather I desire for a return to a rhythm of Christian life once so prevalent, yet later jettisoned in favor of individual congregational needs, thus loosing ties to both the historical Church and fellow believers in our communities.