Patristic Wisdom: Looking to the Second Sunday in Lent

You who fear the Lord, praise Him.
All you seed of Jacob, glorify Him;
Fear Him, all you seed of Israel.
For He has not despised nor scorned the beggar’s supplication,
Nor has He turned away His face from me;
And when I cried out to Him, He heard me.
My praise is from You in the great church;
I will pay my vows before those who fear Him.
The poor shall eat and be well-filled,
And those who seek Him will praise the Lord;
Their hearts will live unto ages of ages.
All the ends of the world shall remember and turn to the Lord;
And all families of the Gentiles shall worship before You,
For the kingdom is the Lord’s;
And He is the Master of the Gentiles.
All the prosperous of the earth ate and worshiped;
All going down into the earth shall bow down before Him,
And my soul lives with Him.
And my seed shall serve Him;
The coming generation shall be told of the Lord,
And they will declare His righteousness
To a people who will be born, because the Lord made them. (Ps 22:23–31)

When He said that thanks are to be rendered by one and all because the Godhead deigns to hearken to the poor, the Lord Christ intruded Himself with the words: Neither has he turned his face away from me. In this way, then, He made the cause of all men His own; in this way, He eliminated the sins of the world through the holiness of His body so that by His drawing human weakness to Himself the devil might lose the prize he held. But why did He cry, and why did He say He was heard? Precisely so that our death might be bounded by His destruction so that the sin of the old man might be redeemed at the price of His most holy passion.

With You means ‘concerning You’; in the great church, that is, the Catholic Church spread through the whole world, for it is rightly called great in glory and distinction. My vows He wishes us to interpret as the sacraments of His body and blood, offered in the presence of those subject to Him in holy fear. Finally, observe what follows. … Realize that by poor He meant those who scorned the enticements of this world with the richest contempt; not the wealthy, stuffed with this world’s happiness, but the poor, those hungry for God’s kingdom. So He added: And shall be filled; only those possessed by such hunger could be filled.

The poor praise the Lord, the rich exalt themselves. The rich accumulate treasures on earth, the poor grow rich with heavenly abundance. Their resources differ, but their mentalities are totally at odds. In short, the rich derive their wealth from the world, the poor from God. How very different are the vows which they have fulfilled! The poor possess what they can never lose; the rich hold what not only the dead but even the living often lose. Next comes: Their heart lives forever and ever. Their heart lives, in other words, their hope immovable is renewed; for we say that what continues in the grace of the Godhead truly lives.

Cassiodorus, Explanation of the Psalms 21.25, 27

When He had called the people to Himself, with His disciples also, He said to them, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Mk 8:34–37)

While there is much in the world to love, it is best loved in relation to the One who made it. The world is beautiful, but much fairer is the One who fashioned it. The world is glorious, but more delightful is the One by whom the world was established. Therefore, let us labor as much as we can, beloved, that love of the world as such may not overwhelm us, and that we may not love the creature more than the creator. God has given us earthly possessions in order that we may love him with our whole heart and soul.

Caesarius of Arles, Sermons 159.6

Patristic Wisdom: Looking to the First Sunday of Lent

Then the Angel of the Lord called to Abraham a second time out of heaven, and said, “By Myself I have sworn, says the Lord, because you did this thing, and for My sake did not spare your beloved son, I will certainly bless you, and assuredly multiply your seed as the stars of heaven and as the sand on the seashore; and your seed shall inherit the cities of their enemies. In your seed all the nations of the earth shall be blessed, because you obeyed My voice.” (Gen 22:15–18)

Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.” (Mark 1:14–15)

But if you wish to learn more clearly in the words of Scripture that Christ is the seed of Abraham and the son of Abraham, hear how it is written in the Gospel: “The book,” it says, “of the generation of Jesus Christ, the son of David, the son of Abraham.” In this, therefore, is fulfilled also that word regarding which Scripture says: “Your seed shall take possession of the cities of their enemies for an inheritance.” How has Christ taken possession of “the cities of his enemies for an inheritance?” Doubtless in this way, that “the sound” of the apostles “has gone forth into all the earth,” and “their words into the whole world.” … The seed of Abraham, therefore, that is, the seed of the Word, which is the preaching of the Gospel and faith in Christ, has occupied “the cities of their enemies.” …

But what does it profit me, if the seed of Abraham, “which is Christ” should possess “the cities of his enemies for an inheritance,” and should not possess my city? If in my city, that is in my soul, which is “the city of the great king,” neither His laws nor His ordinances should be observed? What does it profit me, that He has subjected the whole world and possesses the cities of His enemies if He should not also conquer His enemies in me, if He should not destroy “the law which is in my members fighting against the law of my mind and which leads me captive in the law of sin?”

So, therefore, let each one of us do what is necessary that Christ may also conquer the enemies in his soul and in his body, and, subjecting and triumphing over them, may possess the city even of his soul. For in this way we are made to belong to His portion, the better portion, which is “as the stars of heaven in glory,” that also we might be able to receive the blessing of Abraham through Christ our Lord, “to whom belongs glory and sovereignty forever and ever. Amen.”

Origen, Homilies on Genesis 9.3

Patristic Wisdom: Looking to the Transfiguration

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. And Elijah appeared to them with Moses, and they were talking with Jesus. Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—because he did not know what to say, for they were greatly afraid. And a cloud came and overshadowed them; and a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves. (Mark 9:2–8)

The Lord of all
    is the treasure store of all things:
upon each according to his capacity
    He bestows a glimpse
of the beauty of His hiddenness,
    of the splendor of His majesty.
He is the radiance who, in his love,
    makes everyone shine
—the small, with flashes of light from Him,
    the perfect, with rays more intense,
but only His Child is sufficient
    for the might of His glory.

Accordingly as each here on earth
    purifies his eye for Him,
so does he become more able to behold
    His incomparable glory;
accordingly as each here on earth
    opens his ear to Him,
so does he become more able to grasp
    His wisdom;
accordingly as each here on earth
    prepares a receptacle for Him,
so is he enabled to carry
    a small portion of His riches.

The Lord who is beyond measure
    measures out nourishment to all,
adapting to our eyes the sight of Himself,
    to our hearing His voice,
His blessing to our appetite,
    His wisdom to our tongue.
At His gift
    blessings swarm,
for this is always new in its savor,
    wonderfully fragrant,
adaptable in its strength,
    resplendent in its colors.

Ephrem the Syrian, Hymns on Paradise 9.25–27

Patristic Wisdom: Looking to the Fifth Sunday after Epiphany

Praise the Lord, for a psalm is a good thing;
Let praise be sweet to our God.
The Lord is building Jerusalem,
And He shall gather together the dispersion of Israel;
He heals the brokenhearted
And He binds up all their wounds. (Ps 147:1–3)

Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John. But Simon’s wife’s mother lay sick with a fever, and they told Him about her at once. So He came and took her by the hand and lifted her up, and immediately the fever left her. And she served them. At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed. And the whole city was gathered together at the door. Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him. (Mark 1:29–34)

“He heals the broken of heart and binds up their wounds.” A marvelous kind of healing is spoken of so that we wear ourselves away constantly if we wish to be restored to health. But that wound of contrition pertains to what makes us whole and leads to full recovery. And—what is beyond every good—it leads us to that physician who offers eternal health. Next comes, “He binds up their wounds.” The metaphor is taken from a doctor's skills, which bind up broken and crushed bones with cloth bandages, whenever they want to make them solid so that the limbs come back together into their proper place and coalesce into their former solidity. The heavenly physician binds penitents’ hearts that have been crushed by dire affliction with a certain bundle of his piety imposed on the penitent and he further solidifies it and leads it to a very firm hope of healing, just as was said in the fiftieth psalm, “God does not despise a contrite and humbled heart.” For also that publican who beat his heart with constant beating showed that he had brought about that contrition in himself, which he did not cease to pour into his guilty heart.

Cassiodorus, Expositions on the Psalms 146.3

But in that He gives most profusely His gifts of healing and doctrine on the sabbath day, He teaches, that He is not under the Law, but above the Law, and does not choose the Jewish sabbath, but the true sabbath, and our rest is pleasing to the Lord, if, in order to attend to the health of our souls, we abstain from slavish work, that is, from all unlawful things. It goes on, and immediately the fever left her, etc. The health which is conferred at the command of the Lord, returns at once entire, accompanied with such strength, that she is able to minister to those, of whose help she had before stood in need. Again, if we suppose that the man delivered from the devil means, in the moral way of interpretation, the soul purged from unclean thoughts, fitly does the woman cured of a fever by the command of God mean the flesh, restrained from the heat of its concupiscence by the precepts of continence.

Bede, Mark 1.6, 8

Patristic Wisdom: Looking to the Fourth Sunday after Epiphany

“The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, according to all you desired of the Lord your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, nor let me see this great fire anymore, lest I die.’ “And the Lord said to me: ‘What they have spoken is good. I will raise up for them a Prophet like you from among their brethren and will put My words in His mouth, and He shall speak to them all that I command Him.’” (Deut 18:15–18)

Then they went into Capernaum, and immediately on the Sabbath He entered the synagogue and taught. And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes. … Then they were all amazed, so that they questioned among themselves, saying, “What is this? What new doctrine is this? For with authority He commands even the unclean spirits, and they obey Him.” And immediately His fame spread throughout all the region around Galilee. (Mark 1:21–22; 27–28)

It is written in Deuteronomy, “The Lord your God will raise up a prophet like me for you from your brothers. You shall hear Him; and it shall be that every soul which will not hear that prophet shall be destroyed from his people.” Therefore some prophet was specially expected who would be similar to Moses in some respect, to mediate between God and humanity, and who would receive the covenant from God and give the new covenant to those who became disciples. And the people of Israel knew so far as each of the prophets was concerned that no one of them was the One announced by Moses.

Origen: Commentary on the Gospel of John 6.90

Even the demons cried out, on beholding the Son: “I know who you are, the Holy One of God.” Later the devil looking at Him and tempting Him would say: “If you are the Son of God.” All of these thus recognized the Son and the Father, yet without believing. So it was fitting that the truth should receive testimony from all, and should become a means of judgment for the salvation not only of those who believe but also for the condemnation of those who do not believe. The result is that all should be fairly judged and that the faith in the Father and Son should be a matter of decision for all, so that one means of salvation should be established for all, receiving testimony from all, both from those belonging to it who were its friends and by those having no connection with it who were its enemies. For that evidence is most trustworthy and true which elicits even from its adversaries striking testimonies on its behalf.

Irenaeus, Against Heresies 4.6.6–7

Patristic Wisdom: Looking to the Third Sunday after Epiphany

Now the word of the Lord came to Jonah a second time, saying, “Arise and go to Nineveh, the great city, and preach there according to the message I previously spoke to you.” So Jonah arose and went to Nineveh, just as the Lord spoke. Nineveh was an exceedingly great city to God, a journey of about three days. And Jonah began to enter into the city, going a day’s journey, where he proclaimed and said, “Yet three days and Nineveh shall be overthrown.” And the men of Nineveh believed God. They proclaimed a fast and put on sackcloth, from the greatest of them to the least. … And God saw their works, that they turned from their evil ways. And God had a change of heart about the evil which He said He would do to them, and He did not do it. (Jonah 3:1–5, 10)

We should not despair of those who are still unwilling to correct their vices and do not even blush to defend them. In a similar way hope was not abandoned for that city of which it is written, “Three days more, and Nineveh shall be destroyed”; yet in those three days it was able to be converted, pray, bewail and merit mercy from the threatened punishment. Therefore let all who are such listen to God while it is possible to hear him in his silence; that is, not punishing at present. For he will come and will not be silent, and he will then reprove when there is no chance of amendment.

Caesarius of Arles, Sermon 133.3

If you want, let us also hear this story: “Now the word of the Lord,” it says, “came to Jonah, saying, ‘Rise and go to Nineveh, the great city.’” He wanted to put Jonah to shame by sending him to the great city of Nineveh because he foresaw the prophet's escape. However, let us also listen to the preaching: “Yet three days and Nineveh shall be overthrown.” Why do you, God, foretell the sufferings that you will inflict upon Nineveh? “So that I will not do what I announced.” This is why God threatened with hell—so he would not lead anyone away to hell. He says, “Fear that which is spoken to you, and do not be saddened about what has been done.” [Ec 7:21] Why does he establish the appointed time to be only a period of three days? So that you may learn even the virtue of the barbarians—I call the Ninevites barbarians, who were able to annul in three days such anger caused by sin. I want you to marvel at the philanthropy of God, who was satisfied with three days of repentance for so many transgressions. I do not want you to sink into despair, even though you have innumerable sins.

John Chrysostom, Homilies on Repentance and Almsgiving 5.4

The Mob Needs Jesus

Yesterday, Pr. Hans Fiene posted the following on Facebook. It is an excellent summation of what we are seeing in the United States.

"Be careful because one day the cancel culture mob will turn on you."

I get where people are going with this line, but here's the problem: A substantial percentage of people do not ever, under any circumstances, think for themselves. They do not reason through issues. They do not form opinions based on principles or logic. Rather, they uncritically accept every doctrine handed to them by those whose approval they desire.

Ask someone who once opposed gay marriage but now favors it why he changed his mind? Most likely, he won't be able to give you a real answer. He won't be able to point to a philosophical shift or a piece of information that altered his view.

He'll just tell you, "love is love," "I believe in equality," "this is who they are." He won't even give you ideas, just slogans and soundbites. Same thing with transgender issues, race issues, etc... So these folks don't think for themselves. They have no interest in doing so. They will always update and install the latest version of the woke software their leaders hand them. And deep down, they recognize this about themselves. So telling them "one day, you'll stray from orthodoxy and the mob will come for you" is foolishness to them because there is no reason for them to stray. Ever.

So you won't change the hearts of people who have no desire to defy the mob that, one day, the mob will come for them. But you might change their hearts by telling them about something better than the mob.

You see, people aren't committed to the mob because of its ideas. They're committed to the mob because it gives them a tribe to belong to. A tribe that will protect them from loneliness, from a meaningless existence, and most of all, from guilt. The mob will protect you from that nagging voice in your head that tells you how worthless and vile your sins have made you, how unacceptable to God you are. The mob will prop up the illusion that you are a righteous person who doesn't need forgiveness.

And even if people know, deep down, that what the mob offers them isn't real, they won't let go of it until they are certain that they'll gain something better in return. People won't acknowledge their guilt if they think God is going to respond by rubbing their face in it.

So keep proclaiming Jesus, friends. Keep talking about His salvation, His bloody, sin-destroying love. Every time someone repeats the new pronouns or the new line about how punctuation is a tool of white supremacy, keep going back to the crucified Son of God.

Keep planting the seed. It may not grow at all, or it may not grow any time soon. But if you want people to disavow the cancel culture mob, your best shot is to show them that there is Someone far greater than the mob.

Someone who won't make them pretend that they're not torn apart by guilt over their sins. Someone who actually gives them absolution after confession. Someone who gives them righteousness instead of making them earn it day after day after day.

Jesus, Jesus, Jesus. The answer is always Jesus. Sometimes He's a slow and exhausting answer. But He's the only one that works.

Patristic Wisdom: Looking to the Second Sunday after Epiphany

The following day Jesus wanted to go to Galilee, and He found Philip and said to him, “Follow Me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.” And Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathanael coming toward Him, and said of him, “Behold, an Israelite indeed, in whom is no deceit!” Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!” Jesus answered and said to him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” And He said to him, “Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.” (John 1:43–51)

Exceeding swift was the disciple in bearing fruit, that hereby he might show himself akin in disposition to them that had preceded. For he finds Nathanael, not simply meeting him coming along, but making a diligent search for him. For he knew that he was most painstaking and fond of learning. Then he says that he had found the Christ Who was heralded through all the Divine Scripture, addressing himself not as to one ignorant, but as to one exceedingly well instructed in the learning both of all-wise Moses and of the prophets. For an untrue supposition was prevailing among the Jews regarding our Savior Jesus Christ, that He should be of the city or village of Nazareth, albeit the Divine Scripture says that He is a Bethlehemite, as far as pertains to this. And you, Bethlehem, it says, in the land of Judah, house of Ephrata, are little to be among the thousands of Judah, for out of you shall He come forth unto Me That is to be ruler in Israel, Whose goings forth have been from of old, from everlasting. For He was brought up in Nazareth, as the Evangelist himself too somewhere testified, saying, And He came to Nazareth, where He had been brought up [Lk 4:16]; but He was not from there, but where we said before, yea rather, as the voice of the prophet affirmed. Philip, therefore, following the supposition of the Jews says, Jesus of Nazareth.

Nathanael readily agrees that something great and most fair is that which is expected to appear out of Nazareth.* It is, I suppose, perfectly clear, that not only did he take Nazareth as a pledge of that which he sought, but bringing together knowledge from the law and Prophets, as one fond of learning he gained swift understanding.

Sight will suffice for faith, says [Philip], and having only conversed with Him you will confess more readily, and will unhesitatingly say that He is indeed the Expected One. But we must believe that there was a Divine and Ineffable grace, flowing forth with the words of the Savior, and alluring the souls of the hearers. For so it is written, that all wondered at the gracious words which proceeded out of His Mouth [Lk 4:22]. For as His word is mighty in power, so too is it efficacious to persuade.

Not having yet used proof by means of signs, Christ endeavored in another way to persuade both His own disciples, and the wiser of those that came to Him, that He was by Nature Son and God, but for the salvation of all was come in human form. What then was the mode that led to faith? God-befitting knowledge. For the knowledge of all things befits God Alone. Therefore, he receives Nathanael, not hurrying him by flatteries to this state, but by those things whereof he was conscious, giving him a pledge, that he knows the hearts, as God.…

He knows that God Alone is Searcher of hearts, and gives to none other of men to understand the mind, considering as is likely that verse in the Psalms, God tries the hearts and reins [Ps 7:9]. For as accruing to none else, the Psalmist has attributed this too as peculiar to the Divine Nature only. When then he knew that the Lord saw his thoughts revolving in his mind in yet voiceless whispers, straightway he calls Him Master, readily entering already into discipleship under Him, and confesses Him Son of God and King of Israel, in Whom are inexistent the Properties of Divinity, and as one well instructed he affirms Him to be wholly and by Nature God.

Cyril of Alexandria, Commentary on the Gospel according to St. John 2.1

* As if Cyril read, not as a question but affirmatively, “Out of Nazareth can something good come.”

Patristic Wisdom: Looking to Jesus' Baptism

It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove. Then a voice came from heaven, “You are My beloved Son, in whom I am well pleased.” (Mark 1:9–11)

And stretching forth slowly his right hand, which seemed both to tremble and to rejoice, John baptized the Lord. Then his detractors who were present, with those in the vicinity and those from a distance, connived together, and spoke among themselves asking: “Was John then superior to Jesus? Was it without cause that we thought John greater, and does not his very baptism attest this? Is not he who baptizes presented as the greater, and he who is baptized as the less important?” But just as they, in their ignorance of the mystery of the divine economy, babbled about with each other, the Holy One who alone is Lord spoke. He who by nature is the Father of the only begotten (who alone was begotten in unblemished fashion) instantly rectified their blunted imaginations. He opened the gates of the heavens and sent down the Holy Spirit in the form of a dove, lighting upon the head of Jesus, pointing him out right there as the new Noah, even the maker of Noah, and the good pilot of the nature which is in shipwreck. And He Himself calls with a clear voice out of heaven, and says: “This is My beloved Son,”—Jesus, not John: the One baptized, and not the one baptizing; the One who was begotten of Me before all time, and not the one who was begotten of Zechariah; the One who was born of Mary after the flesh, and not the one who was brought forth by Elizabeth beyond all expectation; the One who was the fruit of the virginity which He yet preserved intact, not the one who was the shoot from a sterility removed; the One who had His encounter with you, and not the one brought up in the wilderness. This is My beloved Son, in whom I am well pleased: My Son, of the same substance with Myself, and not of a different; of the same essence with Me according to what is unseen, and of the same essence with you according to what is seen, yet without sin.

Gregory Thaumaturgus, The Fourth Homily, On the Holy Theophony, or Of Christ's Baptism

Be Angry, and Do Not Sin

“Be angry, and do not sin”: do not let the sun go down on your wrath, nor give place to the devil. (Eph 4:26–27)

Those familiar with Ephesians 4:25–32 have likely been instructed, as have I, that St. Paul’s intent here is to warn us of taking anger too far—fester into bitterness or erupt into a rage—with possible consequences from improper thoughts or actions. While I certainly would not discount this idea seeing that the paragraph is a general warning against unrighteousness. That said, I would like to offer a different twist based on my reading of Psalm 4 from which the quoted portion is taken from verse 4.

Be angry, and do not sin.
Meditate within your heart on your bed, and be still.

The first line has nothing new: St. Paul lifted that portion of the verse directly. The question comes from the second line: what did David intend with meditating and being still? Let’s compare line with the same in the Septuagint (LXX):

Be angry, and do not sin;
Have remorse on your beds
For what you say in your hearts.

Notice how it is expanded to give clarity. The psalmist is not intending that we be angry stopping short of sin, rather he is saying we are to be angry with or because of our sin (i.e., concupiscence in all manifestations), therefore be on guard and refrain from sin. This is nothing new. Consider St. Paul’s appeal to the church in Rome as he recounts the war within himself (Rom 7). Returning to the psalm, David appeals to men to consider their worthless condition apart from God and remember their current standing in Him, leading us to offer the sacrifice of righteousness and hope, which has first been received from our loving Lord. No other offering would be acceptable. David’s point, then, is to note that he can sleep at night knowing that he is clean before the Lord, and it is his desire that we would know the same and relish it.

How does David’s treatment more reflect on the apostle’s instruction to Ephesus? Rather than dwelling on what degree or what appropriate use of anger should be applied in an occasion, Paul appealed to Christians to have the same feelings toward their concupiscence and deal with it, advocating self-control from our position as new men in Christ (Eph 4:24) that we might also rest peacefully in the Savior.

I will both sleep and rest in peace,

For You alone, O Lord, cause me to dwell in hope. (Ps 4:8)