Patristic Wisdom: Looking to the Twentieth Sunday after Pentecost

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.” And He took them up in His arms, laid His hands on them, and blessed them. (Mark 10:13–16)

But, in turn, if, in the case of the greatest sinners and those sinning much against God, when afterward they believe, the remission of their sins is granted and no one is prevented from baptism and grace, how much more should an infant not be prohibited, who, recently born, has not sinned at all, except that, born carnally according to Adam, he has contracted the contagion of the first death from the first nativity. He approaches more easily from this very fact to receive the remission of sins because those which are remitted are not his own sins, but the sins of another.

And, therefore, dearly beloved Brother, this was our decision in the council that no one ought to be cut off by us from baptism and from the grace of God, who is merciful and kind and loving to all. Since this must be observed and maintained towards all, we think it ought to be even more observed regarding infants themselves and the newly born who deserve more, for this very reason, from our help and from the divine mercy because immediately at the very beginning of their birth, wailing and weeping, they can do nothing but plead.

Cyprian of Carthage, Letters 64.5

Patristic Wisdom: Looking to the Seventh Sunday of Easter

I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me. Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world. O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me. And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them. (John 17:20–26)

Now the Lord was praying and pleading not for Himself, what indeed would He want for, innocent as He was, but for our sins, just as He Himself made plain when He said to Peter: “Look, Satan was asking that he should sift you like wheat. I, however, have asked on your behalf that your faith should not fail you.” And afterward He pleaded with the Father for all people when He said: “I do not pray for these alone but for those who shall believe in me through their word, that they should all be one; just as you, Father are in me and I in you, so should they be in Us.” So great are the kindness and the fidelity alike of God, with regard to our salvation, that He was not content simply to redeem us through His own blood but beyond this that He should plead for us so fully. You may see what was the desire of him who pleaded, that just as the Father and the Son are one, so we likewise should remain in the selfsame unity. And thus it may also be understood how great a sin it is to tear apart unity and peace, because the Lord prayed for this very thing, desiring that His people should have life, knowing that discord does not enter the Kingdom of God.

Cyprian, On the Lord’s Prayer 30

Our Lord Jesus Christ, then, prays not for the twelve Apostles alone, but rather for all who were destined in every age to yield to and obey the words that exhort those who hear to receive that sanctification that is through faith, and to that purification which is accomplished in them through partaking of the Spirit. And He thought it not right to leave us in doubt about the objects of His prayer, that we might learn hereby what manner of men we ought to show ourselves, and what path of righteousness we ought to tread, to accomplish those things which are well-pleasing to Him. What, then, is the manner of His prayer? That, He says, they may be one; even as You, Father, are in Me, and I in You, that they also may be one in Us. He asks, then, for a bond of love, and concord, and peace, to bring into spiritual unity those who believe; so that their unity, through perfect sympathy and inseparable harmony of soul, might resemble the features of the natural and essential unity that exists between the Father and the Son.

Cyril of Alexandria, Commentary on the Gospel of John 11.11

Patristic Wisdom: Looking to the Second Sunday of Easter

Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, “Peace be with you.” When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. So Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (John 20:19–31)

After dignifying the holy Apostles with the glorious distinction of the apostleship, and appointing them ministers and priests of the Divine Altar, as I have just said, He at once sanctifies them by entrusting His Spirit unto them, through the outward sign of His Breath, that we might be firmly convinced that the Holy Spirit is not alien to the Son, but Consubstantial with Him, and through Him proceeding from the Father; He shows that the gift of the Spirit necessarily attends those who are ordained by Him to be Apostles of God. And why? Because they could have done nothing pleasing unto God, and could not have triumphed over the snares of sin, if they had not been clothed with power from on high, and been transformed into something other than they were before.

Cyril of Alexandria, Commentary on the Gospel of John 12.1

After His resurrection He bestows equal power upon all the Apostles, and says: “As the Father has sent me, I also send you. Receive the Holy Spirit: if you forgive the sins of anyone, they will be forgiven him; if you retain the sins of anyone, they will be retained,” yet that He might display unity, He established by His authority the origin of the same unity as beginning from one. Surely the rest of the Apostles also were that which Peter was, endowed with an equal partnership of office and of power, but the beginning proceeds from unity, that the Church of Christ may be shown to be one. This one Church, also, the Holy Spirit in the Song of Songs designates in the person of the Lord and says: “One is my dove, my perfect one is but one, she is the only one of her mother, the chosen one of her that bore her.” Does he who does not hold this unity think that he holds the faith? Does he who strives against the Church and resists her think that he is in the Church, when too the blessed Apostle Paul teaches this same thing and sets forth the sacrament of unity saying: “One body and one Spirit, one hope of your calling, one Lord, one faith, one baptism, one God”?

Cyprian, The Unity of the Church 4

Patristic Wisdom: Looking to the Twentieth Sunday after Pentecost

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.” And He took them up in His arms, laid His hands on them, and blessed them. (Mk 10:13-16)

But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is granted—and nobody is hindered from baptism and from grace—how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins—that to him are remitted, not his own sins, but the sins of another.

And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to be observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat.

Cyprian, Letter to Fidus 58.5–6

Choosing the Obvious

What shall I give back to the Lord
For all He rendered to me?
I will take up the cup of salvation,
And call upon the name of the Lord. (Ps 116:12–13)

I read the above passage yesterday and was struck by the obvious. The Lord has provided all things abundantly in Christ. What else can I do but take up the cup of salvation He offers? what else but call upon Him? It is to His glory that I have been so richly blessed. It is only right that my response is fully unto Him, even as Cyprian once wrote:

For this it is which especially pleases God; it is this wherein our works with greater deserts are successful in earning God’s good-will; this it is which alone the obedience of our faith and devotion can render to the Lord for His great and saving benefits, as the Holy Spirit declares and witnesses in the Psalms: “What shall I render,” says he, “to the Lord for all His benefits towards me? I will take the cup of salvation, and I will call upon the name of the Lord. Precious in the sight of the Lord is the death of His saints.” Who would not gladly and readily receive the cup of salvation? Who would not with joy and gladness desire that in which he himself also may render somewhat unto His Lord? Who would not bravely and unfalteringly receive a death precious in the sight of the Lord, to please His eyes, who, looking down from above upon us who are placed in the conflict for His name, approves the willing, assists the struggling, crowns the conquering with the recompense of patience, goodness, and affection, rewarding in us whatever He Himself has bestowed, and honoring what He has accomplished?

Epistle to Nemesianus and Other Martyrs in the Mines 76.4

Don't Confuse Zeal with Piety

Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed thus: “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.  I fast twice a week; I give tithes of all that I get.”  But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, “God, be merciful to me, a sinner!”  I tell you, this man went down to his house justified, rather than the other.  For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.  (Lk 18:10-14)

But let our speech and petition when we pray be under discipline, observing quietness and modesty.  Let us consider that we are standing in God’s sight.  We must please the divine eyes both with the habit of body and with the measure of voice.  For as it is characteristic of a shameless man to be noisy with his cries, so, on the other hand, it is fitting to the modest man to pray with moderated petitions.… And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline—not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart.… And let not the worshiper, beloved brethren, be ignorant in what manner the publican prayed with the Pharisee in the temple—not with eyes lifted up boldly to heaven, nor with hands proudly raised; but beating his breast, and testifying to the sins shut up within, he implored the help of the divine mercy.  And while the Pharisee was pleased with himself, this man who thus asked, the rather deserved to be sanctified, since he placed the hope of salvation not in the confidence of his innocence, because there is none who is innocent; but confessing his sinfulness he humbly prayed, and He who pardons the humble heard the petitioner.

Cyprian, On the Lord’s Prayer 4-6

Endure with Patience—God Continues to Draw Sinners to Himself

May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.  (Col 1:11-12)

And after all these things, He still receives His murderers, if they will be converted and come to Him; and with a saving patience, He who is gracious to preserve, closes His Church to none.  Those adversaries, those blasphemers, those who were always enemies to His name, if they repent of their sin, if they acknowledge the crime committed, He receives, not only to the pardon of their sin, but to the reward of the heavenly kingdom.  What can be said more patient, what more merciful?  Even he is made alive by Christ’s blood who has shed Christ’s blood.  Such and so great is the patience of Christ.  And had it not been such and so great, the Church would never have possessed Paul as an apostle.*

But if we also, beloved brethren, are in Christ; if we put Him on, if He is the way of our salvation, who follow Christ in the footsteps of salvation, let us walk by the example of Christ, as the Apostle John instructs us, saying, “The one who says he abides in Christ, ought himself to walk in the same manner as He walked.”†  Peter also, upon whom by the Lord’s condescension the Church was founded,‡ lays it down in his epistle, and says, “Christ also suffered for you, leaving you can example for you to follow in His steps, who committed no sin, nor was any deceit found in His mouth; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.”§

Cyprian, On the Advantage of Patience 8-9

*  1 Timothy 1:3
†  1 John 2:6
‡  I.e., Peter's confession
§  1 Peter 2:21-23

All for One, and One for All?

We were reminded in the sermon this past Sunday morning that one thing Christians are called to do is encourage one another to continue in unity.  On one hand this sounds easy: all we need do is believe God's Word.  In reality Satan opposes this at every turn by setting his schemes (Eph 6:11) and raising up fierce wolves (Acts 20:29) who will destroy the flock.

But not only must we guard against things which are open and manifest but also against those which deceive with the subtlety of clever fraud.  Now what is more clever, or what more subtle than that the enemy [Satan], detected and cast down by the coming of Christ, after light had come to the Gentiles, and the saving splendor had shone forth for the preservation of man,… devise a new fraud, under the very title of Christian name to deceive the incautious?  He invented heresies and schisms with which to overthrow the faith, to corrupt the truth, to divide unity.  Those whom he cannot hold in the blindness of the old way, he circumvents and deceives by the error of a new way.  He snatches men from the Church itself, and, while they seem to themselves to have already approached the light and to have escaped the night of the world, he again pours forth other shadows upon the unsuspecting, so that, although they do not stand with the Gospel of Christ and with the observation of Him and with the law, they call themselves Christians, and, although they walk in darkness, they think that they have light, while the adversary cajoles and deceives, who, as the Apostle says, transforms himself into an angel of light, and adorns his ministers as those of justice who offer night for day, death for salvation, despair under the offer of hope, perfidy* under the pretext of faith, antichrist under the name of Christ, so that while they tell plausible lies, they frustrate the truth by their subtlety. This happens, most beloved brethren, because there is no return to the source of truth, and the Head is not sought, and the doctrine of the heavenly Master is not kept.

Cyprian, On the Unity of the Church, 3.

* Latin perfidia, here translated 'perfidy,' is in Cyprian always the opposite of fides, 'faith'; hence, lack of faith.

Keep It Simple—Still

I found another church father who continues in the same vein as a post from earlier this week: when sharing Christ and the gospel, be simple and sincere.

Let us leave the harangues of the rostrum, the facile eloquence which glories in the multitude of words.  When we have to speak of our God and Savior, we will use an unadorned sincerity of speech.  Faith is not strengthened by displays of oratory, but by the truth itself.  We should aim not to make long dissertations which may charm a popular audience by the flowers of rhetoric, but to find weighty words which, presenting the truth in its naked simplicity, are such as become the gospel of Christ.

Cyprian, To Donatus, 2 as translated by E. de Pressensé