(Compiled by
some of the youth of St. Marina’s Coptic Orthodox Church,
For by thy words you shall be justified, and by
thy words you shall be condemned." Matt. xii. 37.
Do you see how far the tribunal is from invidiousness?
How favorable the account required? For not upon what another has said of thee,
but from what you have yourself spoken, will the Judge give His sentence; which
is of all things the very fairest: since surely with thee it rests, either to
speak, or not to speak.
2. Wherefore not those that are slandered, but
the slanderers, have need to be anxious and to tremble. For the former are not
constrained to answer for themselves touching the evil things which are said of
them, but the latter will, for the evil they have spoken; and over these
impends the whole danger. So that the persons censured should be without
anxiety, not being to give account of the evil that others have said; but the
censurers have cause to be in anxiety, and to tremble, as being themselves to
be dragged before the judgment-seat in that behalf. For this is
indeed a diabolical snare, and a sin having in it no pleasure, but harm only. Yea, and such a one is laying up an evil treasure in his
soul. And if he that has an evil humor in him doth himself first reap the
fruits of the malady, much more he that is treasuring up in himself what is
more bitter than any bile, I mean, wickedness, will suffer the utmost evils,
gathering unto himself a grievous disease. And it is evident from the things
that He vomits out. For if they pain others so much, far more the soul that
gives them birth.
Thus
the plotter destroys himself first; just as he that
treads on fire burns up himself, and he
that smites adamant spites himself, and he that kicks against the pricks draws
blood from himself. For somewhat of this kind is he that knows how to suffer
wrong, and to bear it manfully; he is adamant, and the pricks, and fire; but he
that has used himself to do wrong is feebler than any clay.
Not therefore to suffer wrong is evil, but to do
it, and not to know how to bear being wronged. For instance, how great wrongs
did David endure! How great wrongs8
did Saul commit! Which then was the stronger and happier? which
the more wretched and miserable? was it not he that
did wrong? And mark it. Saul had promised, if David should slay the Philistine,
to take him for his son-in law, and to give him his daughter with great favor.
He slew the Philistine; the other broke his engagements, and so far from
bestowing her, did even go about to slay him. Which then became the more
glorious? Was not the one choking with despair and the evil demon, while the
other shone brighter than the sun with his trophies, and his loyalty to God?
Again, before the choir of the women, was not me one suffocated with envy,
while the other enduring all in silence, won all men, and bound them unto himself? And when he had even gotten him into his hands, and
spared him, which again was happy? And which wretched?
Which was the weaker? Which the more powerful? Was it not this man, who did not
avenge himself even justly? And very naturally. For
the one had armed soldiers, but the other, righteousness, that is more mighty
than ten thousand armies, for his ally and helper. And for this reason, though
unjustly conspired against, he endured not to slay him even justly. For he knew
by what had taken place before, that not to do evil, but to suffer evil, this
is what makes men more powerful. So it is with bodies also, so also with trees.
And what did Jacob? Was he not injured by Laban, and suffered evil? Which then was the stronger? he that had gotten the other into his hands, and durst not
touch him, but was afraid and trembling; or he whom we see without arms and
soldiers proving more terrible to him than innumerable kings?
But that I may give you another demonstration of
what I have said, greater than this, let us again in the instance of David
himself try the reasoning on the opposite side. For this man who being injured
was so strong, afterwards upon committing an injury became on the contrary the
weaker party. At least, when he had wronged Uriah,
his position was changed again, and the weakness passed to the wrong-doer and
the might to the injured; for he being dead laid waste the other's house. And
the one being a king, and alive, could do nothing, but the other, being but a
soldier, and slain, turned upside down all that pertained to his adversary.
Would ye that in another way also I should make
what I say plainer? Let us look into their case, who avenge
themselves even justly. For as to the wrong doers, that they are the most
worthless of all men, warring against their own soul; this is surely plain to
every one.
But who avenged himself justly, yet kindled
innumerable ills, and pierced himself through with
many calamities and sorrows? The captain of David's host.
For he both stirred up a grievous war, and suffered
unnumbered evils; not one whereof would have happened, had he but known how to
command himself.
Let us flee therefore from this sin, and neither in words nor deeds do our neighbors wrong.
For He said not, If you slander, and summon a court of
justice, but simply, If you speak evil, though within yourself, even so shall
you suffer the utmost punishment. Though it be true
which you have said, though you have spoken upon conviction, even so shall vengeance
come upon thee. For not according to what the other has done, but according to
what you have spoken, will God pass sentence; "for by thy words you shall
be condemned," says He. Are you not told that the Pharisee also spoke the
truth, and affirmed what was manifest to all men, without discovering what was
hidden? Nevertheless, he paid the utmost penalty.
But if we ought not to
accuse men of things which are acknowledged, much less of those which are
disputed; nay, for the offender has a judge.
Do not now, I warn thee, seize upon the privilege of the Only Begotten. For Him
is the throne of judgment reserved.
3. Would you however be a judge? You have a
court of judgment which has great profit, and bears no blame. Make
consideration, as judge, to sit down upon thy conscience, and bring before it
all thy transgressions, search out the sins of thy soul, and exact with
strictness the account thereof, and say, "wherefore didst you dare to do
this and that?" And if she shun these, and be searching into other men's
matters, say to her, "Not about these am I judging thee, not for these are
you come here to plead. For what, if such a one be a wicked
man? You, why didst you commit this and that offense? Answer for
yourself, not to accuse; look to your own matters, do not those of
others." And be continually urging her to this anxious trial. Then, if she
has nothing to say, but shrink back, wear her out with the scourge, like some
restless and unchaste handmaid. And this tribunal do you cause to sit every day,
and picture the river of fire, the venomous worm, the rest of the torments.
And permit her not to be with the devil any
more, nor bear with her shameless sayings, "he comes to me, he plots
against me, he tempts me;" but tell her, "If you weft not willing,
all that would be to no purpose." And if she says again, "I am
entangled with a body, I am clothed with flesh, I dwell in the world, I abide on earth;" tell her, "All these are
excuses and pretexts. For such a one too was encompassed with flesh, and such
another dwelling in the world, and abiding on earth, is approved; and you
yourself too, when you doest well, doest it encompassed with flesh." And
if she be pained at hearing this, take not off your hand; for she will not die,
if you smite her, but you wilt save her from death. And if she say again,
"Such a one provoked me," tell her, "But it is in thy power not
to be provoked; often at least you have restrained your anger." And if she
says, "The beauty of such a woman moved me;" tell her, "Yet you
should have been able to have mastered yourself." Bring forward those that
have got the better, bring forward the first woman, who said, "The serpent
beguiled me, and yet was not acquitted of the blame.
And when you are searching out these things, let
no man be present, let no man disturb thee; but as the judges sit under
curtains to judge, so do you too, instead of curtains, seek a time and place of
quiet. And when after thy supper you are risen up, and are about to lie down,
then hold this thy judgment; this is the time
convenient for thee, and the place, thy bed, and thy chamber. This the prophet
likewise commanded, saying, "For the things which ye say in your hearts,
be ye moved to compunction upon your beds." And for small offenses require
great satisfaction, that unto the great you may never even approach. If you do
this every day, you wilt with confidence stand at that fearful judgment-seat.
In this way Paul became clean; therefore also he
said, "For if we judged ourselves, we should not be judged." Thus did
Job cleanse his sons. For he that offered sacrifices
for secret sins, much more did he require an account of such as were manifest.
4. But we do not so, but altogether the
contrary. For as soon as we are laid down to rest, we rather think over all our
worldly maters; and some introduce unclean thoughts, some usuries, and
contracts, and temporal cares.
And if we have a daughter, a virgin, we watch
her strictly; but that which is more precious to us than a daughter, our soul,
her we suffer to play the harlot and defile herself, introducing to her
innumerable wicked thoughts. And whether it be the love of covetousness, or
that of luxury, or that of fair persons, or that of wrath, or be it what you
will else that is minded to come in, we throw open the doors, and attract and
invite it, and help it to defile our soul at its leisure. And what can be more
barbarous than this, to overlook our soul that is more precious than all,
abused by so many adulterers, and so long companying with them, even until they
are sated? which will never be. So it is, therefore,
that when sleep overtakes us, then only do they depart from her; or rather not
even then, for our dreams and imaginations furnish her with the same images.
Whence also, when day is come, the soul stored with such images often falls
away to the actual performance of those fancies.
And you, while into the apple of your eye you
suffer not so much as a grain of dust to enter, dost you pass unnoticed thy
soul, gathering to itself a heap of so great evils? When shall we then be able
to clear out this filth, which we are daily laying up within us? When to cut up
the thorns? When to sow the seed? Do you know not that henceforth the time of
harvest is at hand? But we have not yet so much as ploughed our fields. If then
the husbandman should come and find fault, what shall we say? And what answer
shall we make? That no man gave us the seed? Nay, this is sown daily. That no
man, then, has cut up the thorns? Nay, every day we are sharpening the sickle.
But do the necessary engagements of life distract thee? And why have you not
crucified yourself to the world? For if he that repays that only, which is
given him, is wicked, because he did not double it; he that has wasted even
this, what will be said to him? If that person was bound, and cast out where is
gnashing of teeth, what shall we have to suffer, who, when numberless motives
are drawing us toward virtue, shrink back and are unwilling?
For what is there, that has not enough in it to
persuade thee? Do you see not the vileness of the world, the uncertainty of
life, the toil, the sweat, for things present? What? is
it the case that virtue must be toiled for, but may vice be had without toil?
If then both in the one and in the other there is toil, why didst you not
choose this, which has so great profit?
Or rather, there are some parts of virtue, which
are free even from toil. For what kind of toil is it, not to calumniate, not to
lie, not to swear, to lay aside our anger against our neighbor? Nay, on the
contrary, to do these things is toilsome, and brings much anxiety.
What plea then shall we have, what excuse, not
doing right even in these matters? For hereby it is plain, that out of
remissness and sloth the more toilsome duties also altogether escape us.
All these things let us consider; let us flee
vice, let us choose virtue, that we may attain both unto the good things that
are present, and unto those that are to come, by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
&
It’s Importance
ANDREW NAWAR
Bible Verses on Purity:
“By purity, by knowledge, by
longsuffering, by kindness, by the Holy Spirit, by sincere love, by the word of
truth, by the power of God, by the armor of righteousness on the right hand and
on the left, by honor and dishonor; by evil report and good report, as
deceivers, and yet true, as unknown, behold we live; as chastened, and yet not
killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as
having nothing, and yet possessing all things”.
1 Timothy 4: 12
“Let no one despise your
youth, but be an example to be the believers in word, in conduct, in love, in
spirit, in faith, in purity”.
“Do not rebuke an older man,
but exhort him as a father, younger men as brothers, older women as
mothers, younger women as sisters, with all purity”.
“Teach me your ways, O LORD,
that I may live according to your truth! Grant me purity of heart, that I may
honor you.”
“So let us celebrate the
festival, not by eating the old bread of wickedness and evil, but by eating the
new bread of purity and truth.”
“Because we have these
promises, dear friends, let us cleanse ourselves from everything that can
defile our body or spirit. And let us work toward complete purity because we
fear God.”
“that
you obey his commands with all purity. Then no one can find fault with you from
now until our Lord Jesus Christ returns.”
“Conferences” Conference 1
Page 39 Paragraphs 5, & 6
“In the same fashion the
objective of our life is the
“Seeing our amazement at all this, the old man resumed: “As we
have said, the aim of our profession is the
“Everything
should be done and sought after by us for the sake of this. For this we must
seek for solitude, for this we know that we ought to submit to fastings, vigils, toils, bodily [nakedness, reading, and
all other virtues that through them we may be enabled to prepare our heart and
to keep it unharmed by all evil passions, and resting on these steps to mount
to the perfection of charity, and with regard to these observances, if by
accident we have been employed in some good and useful occupation and have been
unable to carry out our customary discipline, we should not be overcome by
vexation or anger, or passion, with the object of overcoming which, we were
going to do that which we have omitted. For the gain from fasting will not
balance the loss from anger, nor is the profit from reading so
great as the harm which results from despising a brother. Those things which
are of secondary importance, such as fastings,
vigils, withdrawal from the world, meditation on Scripture, we ought to
practice with a view to our main object, i.e., purity of heart, which is
charity, and we ought not on their account to drive away this main virtue, for
as long as it is still found in us intact and unharmed.”
The Desert
Fathers
Book IV Page 77 Paragraphs
1, & 4
“They told of the abbot Macarius that if he were making holiday with the brethren,
and wine was brought, and he drank for the brethren’s sake, he set this bond
upon himself that for one cup of wine, he would drink no water for a whole day.
And the brethren, eager to give him pleasure, would bring him wine. And the old
man would take it joyously, to torment himself thereafter. But his disciple,
knowing the reason, said to the brethren, “For God’s sake do not give it him,
for he brings under his body with torments thereafter in his cell.” And the
brethren when they know it gave him wine no more.”
“The abbot Hyperichius said,” The monk that cannot master his tongue
in time of anger will not be master of the passions of his body at some other
time.”
Page 78 Paragraphs 3,
& 4
“At one time a brother
went to visit his sister that lay ill in the convent. Now she was of great
devotion. And being unwilling ever to see man, or to bring her brother into
temptation by his coming for her sake into the midst of women, she sent him
word, saying, “Go, my brother, and pray for me: for by Christ’s grace I shall
see thee in the kingdom of heaven.”
“A monk met the handmaids
of God upon a certain road, and at the sight of them he turned out of the way.
And the Abbess said to him, “If you had been a perfect monk you wouldst not
have looked so close as to perceive that we were women.”
Page 79 Paragraph 3
“A certain brother was
going on a journey, and he had his mother with him, and she was old. They came
to a certain river, and the old woman could not cross it. And her son took off
his cloak and wrapped it about his hands, lest he should in any wise touch the
body of his mother, and so carrying her, he set her on the other side of the
stream. Then said his mother to him, “Why did you cover your
hands so, my son?” He answered, “Because the body of a woman is fire.
And even from my touching thee, came the memory of other women into my soul.”
Kevin Eskander
6. From them Gorgonia derived both her
existence and her reputation; they sowed in her the seeds of piety, they were
the source of her fair life, and of her happy departure with better hopes. Fair
privileges these, and such as are not easily attained by many of those who
plume themselves highly upon their noble birth, and are proud of their
ancestry. But, if I must treat of her case in a more philosophic and lofty
strain, Gorgonia's native land was Jerusalem above,
the object, not of sight but of contemplation, wherein is our commonwealth, and
whereto we are pressing on: whose
citizen Christ is, and whose fellow-citizens are the assembly and church of the first born who are written in
heaven, and feast around its great Founder in contemplation of His glory, and
take part in the endless festival; her nobility consisted in the preservation
of the Image, and the perfect likeness to the Archetype, which is produced by
reason and virtue and pure desire, ever more and more conforming, in things
pertaining to God, to those truly initiated into the heavenly mysteries; and in
knowing whence, and of what character, and for what end we came into being. 7.
This is what I know upon these points: and therefore it is that I both am aware
and assert that her soul was more noble than those of the East, according to a
better than the ordinary rule of noble or ignoble birth, whose distinctions
depend not on blood but on character; nor does it classify those whom it praises
or blames according to their families, but as individuals. But speaking as I do
of her excellences among those who know her, let each
one join in contributing some particular and aid me in my speech: for it is
impossible for one man to take in every point, however gifted with observation
and intelligence
Cyprian
Treatise
II. On the Dress of Virgins
Colossians 3: 11. "Where there cannot be Greek and Jew, circumcision
and uncircumcision, Barbarian, Scythian, bondman,
freeman: but Christ is all, and in all."
Lo! here is a third encomium of this
"man." With him, there is no difference admitted either of nation, or
of rank, or of ancestry, seeing he has nothing of externals, nor needs them;
for all external things are such as these, "circumcision, and uncircumcision, bondman, freeman, Greek," that is, proselyte, "and Jew," from
his ancestors. If you have only this "man," you wilt obtain the same
things with the others that have him.
"But Christ," he says, "is all, and in all": Christ
will be all things to you, both rank, and descent, "and" Himself
"in you all." Or he says another thing, to wit, that ye all are
become one Christ, being His body.
INTRODUCTORY NOTE TO THE WRITINGS OF ATHENAGORAS
[Translated by the Rev. B. P. Pratten.]
It is charming to find the primal fountains of Christian thought uniting
here, to flow on for ever in the widening and deepening channel of Catholic
orthodoxy, as it gathers into itself all human culture, and enriches the world
with products of regenerated mind, harvested from its overflow into the fields
of philosophy and poetry and art and science.
Danny Eskander
Ver. 8, 9. "For I see that that epistle made you sorry,
though but for a season. Now I rejoice not that ye were made sorry, but that ye
were made sorry unto repentance."
Having said, "I do not regret," he tells
the reason also; alleging the good that resulted from his letter; and
skillfully excusing himself by saying, "though but for a season." For
truly that which was painful was brief, but that which was profitable was perpetual.
And what indeed followed naturally was to say, `even though it grieved you for
a season, yet it made you glad and benefited you forever.' But he doth not say
this: but before mentioning the gain he passes again to his praises of them,
and the proof of his own concern for them, saying, "Now I rejoice, not
that ye were made sorry," (`for what gain came to me from you being made
sorry?) "but that ye were made sorry unto repentance," that the
sorrow brought some gain.' For a father also when he sees his son under the
knife rejoices not that he is being pained, but that he is being cured; so also
doth this man, But observe how he transfers all that was well achieved in the
matter unto themselves; and lays whatever was painful to the account of the Epistle,
saying, "It made you sorry for a season;" whilst the benefit that
resulted from it he speaks of as their own good achieving. For he said not, '
The Epistle corrected you,' although this was the case; but, "ye sorrowed
unto repentance."
"For ye were made sorry after a godly sort,
that ye might suffer loss by us in nothing."
Do you see wisdom unspeakable? `For had we not done
this,' he says, `we had done you damage.' And he affirms that indeed which was
well achieved to be theirs, but the damage his own, if indeed he had been
silent. For if they are likely to be corrected by a sharp rebuke, then, if we
did not sharply rebuke, we should have done you damage; and the injury would
not be with you alone, but also with us. For just as he that gives not to the merchant
what is necessary for his voyage, he it is that causes the damage; so also we,
if we did not offer you that occasion of repentance, should have wrought you
damage. Do you see that the not rebuking those that sin is a damage both to the
master and to the disciple?
[2.] Ver. 10. "For godly sorrow works repentance unto salvation, a
repentance which brings no regret."
`Therefore.' he says, `though I did regret before I
saw the fruit and the gain, how great they were I do not regret now 'For such a
thing is godly sorrow. And then he philosophizes about it, showing that sorrow
is not in all cases a grievous thing, but when it is worldly. And what is
worldly? If you be in sorrow for money, for reputation, for him that is
departed, all these are worldly. Wherefore also they work death. For he that is
in sorrow for reputation's sake feels envy and is driven oftentimes to perish:
such sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow
then he means that which is to the harm of those that sorrow. For only in
respect to sins is sorrow a profitable thing; as is evident in this way. He
that sorrows for loss of wealth repairs not that damage; he that sorrows for
one deceased raises not the dead to life again; he that sorrows for a sickness,
not only is not made well but even aggravates the disease: he that sorrows for
sins, he alone attains some advantage from his sorrow, for he makes his sins
wane and disappear. For since the medicine has been prepared for this thing, in
this case only is it potent and displays its profitableness; and in the other
cases is even injurious. `And yet Cain,' says one, `sorrowed because he was not
accepted with God.' It was not for this, but because he saw his brother
glorious in honor; for had he grieved for this, it behooved him to emulate and
rejoice with him; but, as it was, grieving, he showed that his was a worldly
sorrow. But not so did David, nor Peter, nor any of the righteous. Wherefore
they were accepted, when grieving either over their own sins or those of others.
And yet what is more oppressive than sorrow? Still when it is after a godly
sort, it is better than the joy in the world. For this indeed ends in nothing;
but that "works repentance unto salvation, a salvation that brings no
regret." For what is admirable in it is this that one who had thus
sorrowed would never repent, whilst this is an especial characteristic of
worldly sorrow. For what is mote regretted than a true born son? And what is a
heavier grief than a death of this sort? But yet those fathers who in the
height of their grief culture nobody and who wildly beat themselves, after a
time repent because they have grieved immoderately; as having thereby nothing
benefited themselves, but even added to their affliction. But not such as this
is godly sorrow; but it possesses two advantages, that of not being condemned
in that a man grieves for, and that this sorrow ends in salvation; of both
which that is deprived. For they both sorrow unto harm
and after they have sorrowed vehemently condemn themselves, bringing forth this
greatest token of having done it unto harm. But godly sorrow is the reverse [of
this]: wherefore also he said, "works repentance
unto salvation, a repentance that brings no regret." For no one will
condemn himself if he have sorrowed for sin, if he
have mourned and afflicted himself. Which also when the blessed Paul has said
he needs not to adduce from other sources the proof of what he said, nor to
bring forward those in the old histories who, sorrowed, but he adduces the
Corinthians themselves; and furnishes his proof from what they had done; that
along with praises he might both instruct them and the rather win them to,
himself.
Ver. 11. "For behold," he says, "this
self-same thing, that ye were made sorry after a godly sort, what earnest care
it wrought in you." `For not only,' he says, `did your sorrow not cast you
into that condemning of yourselves, as having acted idly in so doing; but it
made you even more careful.' Then he speaks of the certain tokens of that
carefulness;
"Yea," what
"clearing of yourselves," towards me. "Yea, what indignation" against him that
had sinned. "Yea, what fear." (ver. 11.) For so great
carefulness and very speedy reformation was the part of men who feared
exceedingly. And that he might not seem to be exalting himself, see how quickly
he softened it by saying,
"Yea, what longing,"
that towards me. "Yea, what zeal,"
that on God's behalf. "Yea, what avenging:" for ye also
avenged the laws of God that had been outraged.
"In every thing ye approved yourselves to be
pure in the matter." Not only by not having perpetrated, for this was
evident before, but also by not consenting unto it. For since he said in the
former Epistle, "and ye are puffed up;" (1 Corinthians chapter 5,
verse 2) he also says here, `ye have cleared yourselves of this suspicion also;
not only by not praising, but also by rebuking and being indignant.'
Mark
ElMasry
St.
John Chrysostom’s commentary on the book of St.Matthew
"Now
it has been said, Whosoever shall put away his wife,
let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of
fornication, causes her to commit adultery; and whosoever marries her that is
put away, commits adultery."
He
goes not on to what lies before Him, until He have
well cleared out the former topics. For, lo, He shows us yet another kind of
adultery. And what is this? There was an ancient law made, that he who hated
his wife, for whatever kind of cause, should not be forbidden to cast her out,
and to bring home another instead of her. The law however did not command him
simply to do this, but after giving the woman a writing of divorcement,
that it might not be in her power to return to him again; that so at
least the figure of the marriage might remain.
St.John Chrysostom’s commentary on
first Corinthians
Again,
it is a twofold crime, perhaps even threefold or fourfold. One,
not to know how to bear being wronged. Another,
actually to do wrong. A third, to commit the
settlement of these matters even unto the unjust. And
yet a fourth, that it should be so done to a brother. For men's offences
are not judged by the same rule, when they are committed against any chance
person, and towards one's own member. For it must be a greater degree of
recklessness to venture upon that. In the other case, the nature of the thing
is alone trampled on; but in this, the quality of the person also.
Having
thus, you see, abashed them from arguments on general principles, and before
that, from the rewards proposed; he shuts up the exhortation with a threat,
making his speech more peremptory, and saying thus, "Know ye not that the
unrighteous shall not inherit the kingdom of God? Be not deceived: neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of
themselves with men, nor covetous, nor thieves, nor drunkards, nor revilers,
nor extortioners, shall inherit the kingdom of
God." What do you say? When discoursing about covetous persons, have you
brought in upon us so vast a crowd of lawless men? "Yes," says he,
"but in doing this, I am not confusing my discourse, but going on in
regular order." For as when discoursing about the unclean he made mention
of all together; so again, on mentioning the covetous he brings forward all,
thus making his rebukes familiar to those who have such things on their
conscience. For the continual mention of the punishment laid up for others
makes the reproof easy to be received, when it comes into conflict with our own
sins. And so in the present instance he utters his threat, not at all as being
conscious of their doing such things, nor as calling them to account, a thing
which has special force to hold the hearer and keep him from starting off;
namely, the discourse having no respect unto him, but being spoken indefinitely
and so wounding his conscience secretly.
St.John Chrysostom’s commentary on second Corinthians
"Of the lasciviousness and uncleanness, which they
committed." Now in these words he alludes indeed to
fornication; but if one carefully examine the subject,
every kind of sin can be called by this name. For although the fornicator and
adulterer is preeminently styled unclean, yet still the other sins also produce
uncleanness in the soul. And therefore it is that Christ also calls the Jews
unclean, not charging them with fornication only, but with wickedness of other
kinds as well. Wherefore also He says that they made the outside clean, and
that "not the things which enter in defile the man, but those which come
out from him;" (Matthew chapter 15, verse 11) and it is said in another
place, "Every one that is proud in heart is unclean before the Lord."
(Proverbs chapter 16, verse 5.)
For
nothing is purer than virtue, nothing uncleaner than
vice; for the one is brighter than the sun, the other more stinking than mire.
And to this they will themselves bear witness, who are wallowing in that mire
and living in that darkness; at any rate, when one prepares them a little to
see clearly. For as long as they are by themselves, and inebriate with the
passion, just as if living in darkness they lie in unseemly wise to their much
infamy, conscious even then where they are, although not fully; but after they
have seen any of those who live in virtue reproving them or even showing
himself, then they understand their own wretchedness more clearly; and as if a
sunbeam had darted upon them, they cover up their own unseemliness and blush
before those who know of their doings, yea, though the one be a slave and the
other free, though the one be a king and the other a subject.
From
the written volume by St.John Chrysostom on St.Mattew
For
not for all sins are there the same punishments, but many and diverse,
according to the times, according to the persons, according to their rank,
according to their understanding, to other things besides. And that what I say
may be more clear, let one sin be set forth,
fornication; and mark how many punishments I find not from myself but from the
divine Scriptures. Did anyone commit fornication before the law, he is
differently punished; and this Paul shows, “For as many as have sinned without
law, shall also perish without law.” Did anyone commit fornication after the
law? He shall suffer more grievous things. For as many as have sinned in the
law shall be judged by the law. Did anyone commit fornication being a priest,
he receives from his dignity a very great addition to his punishment. So for
this cause, whereas the other women were slain for fornication, the daughters
of the priests were burnt; the lawgiver showing the more amply, how great
punishment awaits the priest if he commits sin.
The
sayings of the Desert Fathers
There was a certain brother that was earnest and anxious after good living. And being sorely harassed by the demon of lust, he came to him his imaginings. Think it no strange thing, my son nor despair of yourself. For I myself at my age, and in this way of life, am sorely harried by just such thoughts as these. Wherefore be not found wanting in this kind of testing, where the remedy is not so much in a man’s anxious thought as in God’s compassion. Today at least grant me what I ask for of the, and go back to thy cell.
Again
the abbot Apollo on the way back to the cell in despair, and standing without
the entreated God with tears saying, “Lord, who dost send temptation when it is
needed, turn the battle wherein that brother has suffered against this old man
that by experience he may learn in his old age what length of time has never
taught him: to have compassion on those who are harassed by temptations of this
sort.”
Peter
Yacoub
How
a lasting friendship can only exist among those who are perfect.
Joseph: For this reason we
said that the full and perfect grace of friendship can only last among those
who are perfect and of equal goodness, whose like mindedness and common purpose
allows them either never, or at any rate hardly ever, to disagree, or to differ
in those matters which concern their progress in the spiritual life. But if
they begin to get hot with eager disputes, it is clear that they have never
been at one in accordance with the rule that we gave above. But because no one
can start from perfection except one who has begun from the very foundation,
and your inquiring is not with regard to its greatness, but as to how you can
attain to it, I think it well to explain to you, in a few words, the rule for it
and the sort of path along which your steps should be directed, that you may be
able more easily to secure the blessing of patience and peace.
On
the best tests of truth
For I remember, that when my
youthful age suggested to me to cling to a partner, thoughts of this sort often
mingled with our moral training and the Holy Scriptures, so that we fancied that
nothing could be truer or more reasonable: but when we came together and began
to produce our ideas, in the general discussion which was held, some things
were first noted by the others as false and dangerous, and then presently were
condemned and pronounced by common consent to be injurious; though before they
had seemed to shine as if with a light infused by the devil, so that they would
easily have caused discord, had not the charge of the Elders, observed like
some divine oracle, restrained us from all strife, that charge; namely, whereby
it was ordered by them almost with the force of a law, that neither of us
should trust to his own judgments more than his brother's, if he wanted never
to be deceived by the craft of the devil.
How
it is impossible for one who trusts to his own judgment to escape being
deceived by the devil's illusions
For often it has been proved
that what the Apostle says really takes place. "For Satan himself
transforms himself into an angel of light," so that he
deceitfully sheds abroad a confusing and foul obscuration of the thoughts
instead of the true light of knowledge. And unless these thoughts are received
in a humble and gentle heart, and kept for the consideration of some more
experienced brother or approved Elder, and when thoroughly sifted by their
judgment, either rejected or admitted by us, we shall be sure to venerate in
our thoughts an angel of darkness instead of an angel of light, and be smitten
with a grievous destruction: an injury which it is impossible for any one to
avoid who trusts in his own judgment, unless he becomes a lover and follower of
true humility and with all contrition of heart fulfils what the Apostle chiefly
prays for: "If then there be any consolation in Christ, if any comfort of
love, if any bowels of compassion, fulfill ye my joy, that you be of one mind,
having the same love, being of one accord, doing nothing by contention, neither
by vainglory; but in humility each esteeming others better than
themselves;" and this: "in honor preferring one another," that
each may think more of the knowledge and holiness of his partner, and hold that
the better part of true discretion is to be found in the judgment of another
rather than in his own.
Mike
Guirgius
Three
Reasons for the Incarnation According to St. Athanasius
1.
In order to renew our nature
-What
was God to do in the face of this dehumanizing of mankind, this universal
hiding of the knowledge of Himself by the wiles of
evil spirits? Was He to keep silence before so great a wrong
and let men go on being thus deceived and kept in ignorance of Himself?
If so, what was the use of having made them in His own
Image originally? It would surely have been better for them always to have been
brutes, rather than to revert to that condition when the has
shared the nature of the Word. Again, things being as they were, what was the
use of their ever having had the knowledge of God? Surely it would have been
better for God never to have bestowed it, than that men should subsequently be
found unworthy to receive it. Similarly, what possible profit could it be to God
Himself, Who made men, if when made they did not worship Him, but regarded
others as their makers? This would be tantamount to His having made them for
others and not for Himself. Even an earthly king, though he is only man, does
not allow lands he has colonized to pass into other hands or to desert to other
rulers, but he sends letters and friends and even visits them himself to recall
them to their allegiance, rather than allow his work to be undone. How much
more, then, will God be patient and painstaking with his creatures, that they
be not led astray from Him to the service of those that are not, and that all
the more because such error means for them sheer ruin, and because it is not
right that those who has once shared His Image should be destroyed.
What, then, was God to do? What else could He possibly do,
being God, but to renew His Image in mankind, so that through it men might once
more come to know Him? And how could this be done save by the coming of the
very Image Himself, our Savior Jesus Christ? Men could not have done it, for
they are only made after the Image; nor could the angels have done it, for they
are not the images of God. The Word of God came in His own Person, because it
was he alone, the Image of the Father, Who could recreate man after the Image.
You know what happens when a portrait that has been
painted on a panel becomes obliterated through external
stains. The artist does not throw away the panel, but the subject of the
portrait has to come and sit for it again, and then the likeness is re-drawn on
the same material. Even so it was with the All-holy Son of God. He, the Image
of he Father, came and dwelt in our midst, in order that he might renew mankind
made after Himself, and seek out His lost sheep, even
as He says in the Gospel: “I came to seek and to save that which is lost.” This
also explains His saying to the Jews: “Except a man be born anew…” He was not
referring to a man’s natural birth from his mother, as they thought, but to the
re-birth and re-creation of the soul in the Image of God.
2.
In
order to reveal the Father with His words and deeds
-Once more, then, it was the
Word of God, Who sees all that is in man and moves all the things in creation,
Who alone could meet the needs of this situation. It was His part and His
alone, Whose ordering of the universe reveals the
Father, to renew the same teaching. But how was he to do it? By the same means
as before, perhaps you will say, that is, through the works of creation. But
this was proven insufficient. Men had neglected to consider the heavens before,
and now they were looking in the opposite direction. Wherefore, in all
naturalness and fitness, desiring to do good to men, as Man He dwells, taking
to Himself a body like the rest; and through His actions done in that body, as
it were on their own level, He teaches those who would not learn by other means
to know Himself, the Word of God, and through Him the Father.
-All these things the Savior
thought fit to do, so that, recognizing His bodily acts as works of God, men who
were blind to His presence in the creation might regain knowledge of the
Father. For, as I said before, who that saw His authority over evil spirits and
their response to it could doubt that He was, indeed, the Son, the Wisdom, and
the Power of God?
-Thus, then, God the Word
revealed Himself to men through His works. We must next consider the end of His
earthly life and the nature of His bodily death. This is, indeed, the very
center of our faith, and everywhere you hear men speak of it; by it, too, no less
than by his other acts, Christ is revealed as God and the Son of
God.
3.
In
order to redeem us on the cross
- “Well then,” some people may say, “if the
essential thing was that He should surrender His body to death in place of all,
why did He not do so as Man privately, without going to the length of private
crucifixion? Surely it would have been more suitable for Him to have laid aside
His body with honor than to endure so shameful a death.” But look at this
argument closely, and see how merely human it is, whereas what the Savior did
was truly divine and worthy of His Godhead for several reasons. The first is
this. The death of men under ordinary circumstances is the result of their
natural weakness. They are essentially impermanent, so after a time they fall
ill and when worn out they die. But the Lord is not like that. He is not weak, He is the Power of God and Word of God and Very Life
Itself. If He had died quietly in His bed like other men it would have looked
as if He did so in accordance with His nature, and as though He was indeed no
more than other men. But because He was Himself Word and Life and Power His
body was made strong, and because death had to be accomplished, He took the
occasion of perfecting His sacrifice not from Himself, but from others. How
could He fall sick, Who had healed others? Or how
could that body weaken and fail by means of which others are made strong? Here,
again, you may say, “Why did He not prevent death, as He did sickness?” Because
it was precisely in order to be able to die that He had taken a body, and to
prevent death would have been to impede the resurrection. And as to the
unsuitability of sickness for His body, as arguing weakness, you may say, “Did
He then not hunger?” Yes, He hungered, because it was a property of His body,
but He did not die of hunger, because He Whose body
hungered was the Lord. Similarly, though He died to ransom all, He did not see
corruption. His body rose in perfect soundness, for it was the body of none
other than the Life Himself.
- But if any honest Christian wants to know why He suffered death
on the cross and not in some other way, we answer thus: in no other way was it
expedient for us, indeed the Lord offered for our sakes the one death that was
supremely good. He had come to bear the curse that lay on us; and how could He
“become a curse” otherwise than by accepting the accursed death? And that death
is the cross, for it is written “Cursed is every one that hangs on a tree.”
Again, the death of the Lord is the ransom of all, and
by it “the middle wall of partition” is broken down and the call of the
Gentiles comes about. How could He have called us if He had not been crucified,
for it is only on the cross that a man dies with arms outstretched? Here,
again, we see the fitness of His death and of those outstretched arms: it was
that He might draw His ancient people with the one and the Gentiles with the
other, and join both together in Himself. Even so, He foretold the manner of
His redeeming death, “I, if I be lifted up, will draw all men unto Myself.” Again, the air is the sphere of the devil, the
enemy of our race who, having fallen from heaven, endeavors with the other evil
spirits who shared in his disobedience both to keep souls from the truth and to
hinder the progress of those who are trying to follow it. The apostle refers to
this when he says, “According to the prince of power of the air, of the spirit
the now works in the sons of the disobedience.” But the Lord came to overthrow
the devil and to purify the air and to make “a way” for us up to heaven, as the
apostle says, “through the veil, that is to say, His Flesh.” This had to be
done through death, and by what other kind of death could it be done, save by
the death in the air, that is, on the cross? Here, again, you see how right and
natural it as that the Lord should suffer thus; for being thus “lifted up,” He
cleansed the air from all the evil influences of the enemy. “I beheld Satan as
lightning falling,” He says; and thus He re-opened the road to heaven, saying
again, “Lift up you gated, O ye princes, and be ye lift up, ye everlasting
doors.” For it was not the Word Himself Who needed an opening of the gates, He
being the Lord of all, nor was any of His works closed to their Maker. No, it
was we who needed it, we whom He Himself up bore in His own body- that body
which He first offered to death on behalf of all, and then made through it a
path to heaven.
-Then, again, suppose without
any illness He had just concealed His body somewhere, and then suddenly
reappeared and said that He has risen from the dead.
He would have been regarded merely as a teller of tales, and because there was
no witness of His death, nobody would believe His resurrection. Death had to
precede resurrection, for there could be no resurrection without it. A secret
and unwitnessed death would have left the
resurrection without any proof or evidence to support it.
The works of St. Augustin, volume 8:
‘ “When His anger shall be shortly
kindled, blessed are all they who put their trust in Him;” that is, when the
vengeance shall come which is prepared for the ungodly and for sinners, not
only will it not light on those “who put their trust in” the Lord, but it will
even avail for the foundation and exaltation of a kingdom for them. For he said
not, “When His anger shall be shortly kindled,” safe “are all they who put
their trust in Him,” as though they should have this only thereby, to be exempt
from punishment; but he said, “blessed;“ in which there is the sum sand
accumulation of all good things. Now the
meaning of “shortly” I suppose to be this, that it will be something sudden,
whilst sinners will deem it far off and long to come.’