Friday, October 29, 2010

Quotes From Thomas A Kempis: 1427 A.D.

Quotes from Thomas A Kempis
The Imitation of Christ: Book One
“He who follows Me, walks not in darkness,” says the Lord (John 8:12). By these words of Christ we are advised to imitate His life and habits, if we wish to be truly enlightened and free from all blindness of heart. Let our chief effort, therefore, be to study the life of Jesus Christ…The teaching of Christ is more excellent than all the advice of the saints, and he who has His spirit will find in it a hidden manna. Now, there are many who hear the Gospel often but care little for it because they have not the spirit of Christ. Yet whoever wishes to understand fully the words of Christ must try to pattern his whole life on that of Christ…Indeed it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. I would rather feel contrition than know how to define it. For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God? Vanity of vanities and all is vanity, except to love God and serve Him alone…For they who follow their own evil passions stain their consciences and lose the grace of God.  (Chapter 1)
Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise…The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy…If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance…If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel.  (Chapter 2)
What good is much discussion of involved and obscure matters when our ignorance of them will not be held against us on Judgment Day? Neglect of things which are profitable and necessary and undue concern with those which are irrelevant and harmful, are great folly…Who is forced to struggle more than he who tries to master himself? This ought to be our purpose, then: to conquer self, to become stronger each day, to advance in virtue…Humble knowledge of self is a surer path to God than the ardent pursuit of learning. Not that learning is to be considered evil, or knowledge, which is good in itself and so ordained by God; but a clean conscience and virtuous life ought always to be preferred. Many often err and accomplish little or nothing because they try to become learned rather than to live well…On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.  (Chapter 3)
Truth, not eloquence, is to be sought in reading the Holy Scriptures; and every part must be read in the spirit in which it was written. For in the Scriptures we ought to seek profit rather than polished diction.  (Chapter 5)
We ought to have charity for all men but familiarity with all is not expedient. Sometimes it happens that a person enjoys a good reputation among those who do not know him, but at the same time is held in slight regard by those who do. Frequently we think we are pleasing others by our presence and we begin rather to displease them by the faults they find in us.  (Chapter 8)
Go where you may, you will find no rest except in humble obedience to the rule of authority. Dreams of happiness expected from change and different places have deceived many.  Everyone, it is true, wishes to do as he pleases and is attracted to those who agree with him.  (Chapter 9)
SHUN the gossip of men as much as possible, for discussion of worldly affairs, even though sincere, is a great distraction inasmuch as we are quickly ensnared and captivated by vanity.
Many a time I wish that I had held my peace and had not associated with men. Why, indeed, do we converse and gossip among ourselves when we so seldom part without a troubled conscience? We do so because we seek comfort from one another’s conversation and wish to ease the mind wearied by diverse thoughts. Hence, we talk and think quite fondly of things we like very much or of things we dislike intensely. But, sad to say, we often talk vainly and to no purpose; for this external pleasure effectively bars inward and divine consolation. Therefore we must watch and pray lest time pass idly.  (Chapter 10)
We should enjoy much peace if we did not concern ourselves with what others say and do, for these are no concern of ours…Why were some of the saints so perfect and so given to contemplation? Because they tried to mortify entirely in themselves all earthly desires, and thus they were able to attach themselves to God with all their heart and freely to concentrate their innermost thoughts...If we were to only uproot one vice each year, we should soon become perfect…If you do not overcome small, trifling things, how will you overcome the more difficult? Resist temptations in the beginning, and unlearn the evil habit lest perhaps, little by little, it lead to a more evil one.  (Chapter 11)
The beginning of all temptation lies in a wavering mind and little trust in God, for as a rudderless ship is driven hither and yon by waves, so a careless and irresolute man is tempted in many ways. Fire tempers iron and temptation steels the just. Often we do not know what we can stand, but temptation shows us what we are…Someone has said very aptly: “Resist the beginnings; remedies come too late, when by long delay the evil has gained strength.” First, a mere thought comes to mind, then strong imagination, followed by pleasure, evil delight, and consent. Thus, because he is not resisted in the beginning, Satan gains full entry. And the longer a man delays in 18 resisting, so much the weaker does he become each day, while the strength of the enemy grows against him…Some suffer great temptations in the beginning of their conversion, others toward the end, while some are troubled almost constantly throughout their life. Others, again, are tempted but lightly according to the wisdom and justice of Divine Providence Who weighs the status and merit of each and prepares all for the salvation of His elect.  (Chapter 13)
Turn your attention upon yourself and beware of judging the deeds of other men, for in judging others a man labors vainly, often makes mistakes, and easily sins; whereas, in judging and taking stock of himself he does something that is always profitable…If God were the sole object of our desire, we should not be disturbed so easily by opposition to our opinions. But often something lurks within or happens from without to draw us along with it…An old habit is hard to break, and no one is willing to be led farther than he can see.  (Chapter 14)
Without charity external work is of no value, but anything done in charity, be it ever so small and trivial, is entirely fruitful inasmuch as God weighs the love with which a man acts rather than the deed itself…He does much who loves much. He does much who does a thing well. He does well who serves the common good rather than his own interests…Now, that which seems to be charity is oftentimes really sensuality, for man’s own inclination, his own will, his hope of reward, and his self-interest, are motives seldom absent. On the contrary, he who has true and perfect charity seeks self in nothing, but searches all things for the glory of God. If man had but a spark of true charity he would surely sense that all the things of earth are full of vanity!  (Chapter 15)
If, after being admonished once or twice, a person does not amend, do not argue with him but commit the whole matter to God that His will and honor may be furthered in all His servants, for God knows well how to turn evil to good. Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure…If you cannot make yourself what you would wish to be, how can you bend others to your will?  (Chapter 16)
If you wish peace and concord with others, you must learn to break your will in many things…If you would persevere in seeking perfection, you must consider yourself a pilgrim, an exile on earth. If you would become a religious, you must be content to seem a fool for the sake of Christ. Habit and tonsure change a man but little; it is the change of life, the complete mortification of passions that endow a true religious.  (Chapter 17)
Consider the lively examples set us by the saints, who possessed the light of true perfection and religion, and you will see how little, how nearly nothing, we do. What, alas, is our life, compared with theirs? The saints and friends of Christ served the Lord in hunger and thirst, in cold and nakedness, in work and fatigue, in vigils and fasts, in prayers and holy meditations, in persecutions and many afflictions. How many and severe were the trials they suffered—the Apostles, martyrs, confessors, virgins, and all the rest who willed to follow in the footsteps of Christ! They hated their lives on earth that they might have life in eternity…They used all their time profitably; every hour seemed too short for serving God, and in the great sweetness of contemplation, they forgot even their bodily needs…They renounced all riches, dignities, honors, friends, and associates. They desired nothing of the world. They scarcely allowed themselves the necessities of life, and the service of the body, even when necessary, was irksome to them. They were poor in earthly things but rich in grace and virtue. Outwardly destitute, inwardly they were full of grace and divine consolation. Strangers to the world, they were close and intimate friends of God. To themselves they seemed as nothing, and they were despised by the world, but in the eyes of God they were precious and beloved. They lived in true humility and simple obedience; they walked in charity and patience, making progress daily on the pathway of spiritual life and obtaining great favor with God…They were given as an example for all religious, and their power to stimulate us to perfection ought to be greater than that of the lukewarm to tempt us to laxity…Today, he who is not a transgressor and who can bear patiently the duties which he has taken upon himself is considered great. How lukewarm and negligent we are! We lose our original fervor very quickly and we even become weary of life from laziness! Do not you, who have seen so many examples of the devout, fall asleep in the pursuit of virtue!  (Chapter 18)
The life of a good religious ought to abound in every virtue so that he is interiorly what to others he appears to be. With good reason there ought to be much more within than appears on the outside, for He who sees within is God, Whom we ought to reverence most highly wherever we are and in Whose sight we ought to walk pure as the angels…As our intention is, so will be our progress; and he who desires perfection must be very diligent. If the strong-willed man fails frequently, what of the man who makes up his mind seldom or half-heartedly? Many are the ways of failing in our resolutions; even a slight omission of religious practice entails a loss of some kind.  (Chapter 19)
Seek a suitable time for leisure and meditate often on the favors of God. Leave curiosities alone. Read such matters as bring sorrow to the heart rather than occupation to the mind. If you withdraw yourself from unnecessary talking and idle running about, from listening to gossip and rumors, you will find enough time that is suitable for holy meditation…Very many great saints avoided the company of men wherever possible and chose to serve God in retirement. “As often as I have been among men,” said one writer, “I have returned less a man.” We often find this to be true when we take part in long conversations. It is easier to be silent altogether than not to speak too much. To stay at home is easier than to be sufficiently on guard while away. Anyone, then, who aims to live the inner and spiritual life must go apart, with Jesus, from the crowd…No man appears in safety before the public eye unless he first relishes obscurity. No man is safe in speaking unless he loves to be silent…Never promise yourself security in this life, even though you seem to be a good religious, or a devout hermit…Why wish to see what you are not permitted to have? “The world passes away and the concupiscence thereof.” Sensual craving sometimes entices you to wander around, but when the moment is past, what do you bring back with you save a disturbed conscience and heavy heart…What can you find elsewhere that you cannot find here in your cell? Behold heaven and earth and all the elements, for of these all things are made. What can you see anywhere under the sun that will remain long? Perhaps you think you will completely satisfy yourself, but you cannot do so, for if you should see all existing things, what would they be but an empty vision?  (Chapter 20)
If you wish to make progress in virtue, live in the fear of the Lord, do not look for too much freedom, discipline your senses, and shun inane 34 silliness. Sorrow opens the door to many a blessing which dissoluteness usually destroys.  It is a wonder that any man who considers and meditates on his exiled state and the many dangers to his soul, can ever be perfectly happy in this life. Lighthearted and heedless of our defects, we do not feel the real sorrows of our souls, but often indulge in empty laughter when we have good reason to weep. No liberty is true and no joy is genuine unless it is founded in the fear of the Lord and a good conscience…Fight like a man. Habit is overcome by habit…It is often better and safer for us to have few consolations in this life, especially comforts of the body. Yet if we do not have divine consolation or 35 experience it rarely, it is our own fault because we seek no sorrow of heart and do not forsake vain outward satisfaction…Consider yourself unworthy of divine solace and deserving rather of much tribulation. When a man is perfectly contrite, the whole world is bitter and wearisome to him. A good man always finds enough over which to mourn and weep; whether he thinks of himself or of his neighbor he knows that no one lives here without suffering, and the closer he examines himself the more he grieves…I do not doubt that you would correct yourself more earnestly if you would think more of an early death than of a long life. And if you pondered in your heart the future pains of hell or of purgatory, I believe you would willingly endure labor and trouble and would fear no hardship. But since these thoughts never pierce the heart and since we are enamored of flattering pleasure, we remain very cold and indifferent. Our wretched body complains so easily because our soul is altogether too lifeless. Pray humbly to the Lord, therefore, that He may give you the spirit of contrition and say with the Prophet: “Feed me, Lord, with the bread of 36 mourning and give me to drink of tears in full measure.”  (Chapter 21)
Living on earth is truly a misery. The more a man desires spiritual life, the more bitter the present becomes to him, because he understands better and sees more clearly the defects, the corruption of human nature. To eat and drink, to watch and sleep, to rest, to labor, and to be bound by other human necessities is certainly a great misery and affliction to the devout man, who would gladly be released from them and be free from all sin. Truly, the inner man is greatly burdened in this world by the necessities of the body, and for this reason the Prophet prayed that he might be as free from them as possible, when he said: “From my necessities, O Lord, deliver me.” But woe to those who know not their own misery, and greater woe to those who love this miserable and corruptible life. Some, indeed, can scarcely procure its necessities either by work or by begging; yet they love it so much that, if they could live here always, they would care nothing for the kingdom of God. How foolish and faithless of heart are those who are so engrossed in earthly things as to relish nothing but what is carnal! Miserable men indeed, for in the end they will see to their sorrow how cheap and worthless was the thing they loved…When you are troubled and afflicted, that is the time to gain merit. You must pass through water and fire before coming to rest. Unless you do violence to yourself you will not overcome vice…We have cause, therefore, because of our frailty and feebleness, to humble ourselves and never think anything great of ourselves. Through neglect we may quickly lose that which by God’s grace we have acquired only through long, hard labor. What, eventually, will become of us who so quickly grow lukewarm? Woe to us if we presume to rest in peace and security when actually there is no true holiness in our lives. It would be beneficial for us, like good novices, to be instructed once more in the principles of a good life, to see if there be hope of amendment and greater spiritual progress in the future.  (Chapter 22)
Very soon your life here will end; consider, then, what may be in store for you elsewhere. Today we live; tomorrow we die and are quickly forgotten. Oh, the dullness and hardness of a heart which looks only to the present instead of preparing for that which is to come…What good is it to live a long life when we amend that life so little? Indeed, a long life does not always benefit us, but on the contrary, frequently adds to our guilt. Would that in this world we had lived well throughout one single day. Many count up the years they have spent in religion but find their lives made little holier. If it is so terrifying to die, it is nevertheless possible that to live longer is more dangerous. Blessed is he who keeps the moment of death ever before his eyes and prepares for it every day…Many die suddenly and unexpectedly, for in the unexpected hour the Son of God will come. When that last moment arrives you will begin to have a quite different opinion of the life that is now entirely past and you will regret very much that you were so careless and remiss. How happy and prudent is he who tries now in life to be what he wants to be found in death. Perfect contempt of the world, a lively desire to advance in virtue, a love for discipline, the works of penance, readiness to obey, self-denial, and the endurance of every hardship for the love of Christ, these will give a man great expectations of a happy death…How sad that you do not spend the time in which you might purchase everlasting life in a better way. The time will come when you will want just one day, just one hour in which to make amends, and do you know whether you will obtain it…Think of nothing but your salvation. Care only for the things of God. Make friends for yourself now by honoring the saints of God, by imitating their actions, so that when you depart this life they may receive you into everlasting dwellings. Keep yourself as a stranger here on earth, a pilgrim whom its affairs do not concern at all. Keep your heart free and raise it up to God, for you have not here a lasting home. To Him direct your daily prayers, your sighs and tears, that your soul may merit after death to pass in happiness to the Lord.  (Chapter 23)
In all things consider the end; how you shall stand before the strict Judge from Whom nothing is hidden and Who will pronounce judgment in all justice, accepting neither bribes nor excuses. And you, miserable and wretched sinner, who fear even the countenance of an angry man, what answer will you make to the God Who knows all your sins? Why do you not provide for yourself against the Day of Judgment when no man can be excused or defended by another because each will have enough to do to answer for himself.
The patient man goes through a great and salutary purgatory when he grieves more over the malice of one who harms him than for his own injury; when he prays readily for his enemies and forgives offenses from his heart; when he does not hesitate to ask pardon of others; when he is more easily moved to pity than to anger; when he does frequent violence to himself and tries to bring the body into complete subjection to the spirit. It is better to atone for sin now and to cut away vices than to keep them for purgation in the hereafter. 44 In truth, we deceive ourselves by our ill-advised love of the flesh. What will that fire feed upon but our sins? The more we spare ourselves now and the more we satisfy the flesh, the harder will the reckoning be and the more we keep for the burning.
For a man will be more grievously punished in the things in which he has sinned. There the lazy will be driven with burning prongs, and gluttons tormented with unspeakable hunger and thirst; the wanton and lust-loving will be bathed in burning pitch and foul brimstone; the envious will howl in their grief like mad dogs. Every vice will have its own proper punishment. The proud will be faced with every confusion and the avaricious pinched with the most abject want. One hour of suffering there will be more bitter than a hundred years of the most severe penance here. In this life men sometimes rest from work and enjoy the comfort of friends, but the damned have no rest or consolation…He who learned to be a fool in this world and to be scorned for Christ will then appear to have been wise. In that day every trial borne in patience will be pleasing and the voice of iniquity will be stilled; the devout will be glad; the irreligious will mourn; and the mortified body will rejoice far more than if it had been pampered with every pleasure. Then the cheap garment will shine with splendor and the rich one become faded and worn; the poor cottage will be more praised than the gilded palace. In that day persevering patience will count more than all the power in this world; simple obedience will be exalted above all worldly cleverness; a good and clean conscience will gladden the heart of man far more than the philosophy of the learned; and contempt for riches will be of more weight than every treasure on earth. Then you will find more consolation in having prayed devoutly than in having fared daintily; you will be happy that you preferred silence to prolonged gossip. Then holy works will be of greater value than many fair words; strictness of life and hard penances will be more pleasing than all earthly delights. Learn, then, to suffer little things now that you may not have to suffer greater ones in eternity. Prove here what you can bear hereafter. If you can suffer only a little now, how will you be able to endure eternal torment? If a little suffering makes you impatient now, what will hell fire do? In truth, you cannot have two joys: you cannot taste the pleasures of this world and afterward reign with Christ. If your life to this moment had been full of honors and pleasures, what good would it do if at this instant you should die? All is vanity, therefore, except to love God and to serve Him alone. He who loves God with all his heart does not fear death or punishment or judgment or hell, because perfect love assures access to God.  (Chapter 24)
BE WATCHFUL and diligent in God’s service and often think of why you left the world and came here. Was it not that you might live for God and become a spiritual man…Continue to have reasonable hope of gaining salvation, but do not act as though you were certain of it lest you grow indolent and proud.
One day when a certain man who wavered often and anxiously between hope and fear was struck with sadness, he knelt in humble prayer before the altar of a church. While meditating on these things, he said: “Oh if I but knew whether I should persevere to the end!” Instantly he heard within the divine answer: “If you knew this, what would you do? Do now what you would do then and you will be quite secure.” Immediately consoled and comforted, he resigned himself to the divine will and the anxious uncertainty ceased. His curiosity no longer sought to know what the future held for him, and he tried instead to find the perfect, the acceptable will of God in the beginning and end of every good work.
Two things particularly further improvement—to withdraw oneself forcibly from those vices to which nature is viciously inclined, and to work fervently for those graces which are most needed.
Always remember your end and do not forget that lost time never returns. Without care and diligence you will never acquire virtue. When you begin to grow lukewarm, you are falling into the beginning of evil; but if you give yourself to fervor, you will find peace and will experience less hardship because of God’s grace and the love of virtue…He who does not overcome small faults, shall fall little by little into greater ones.  (Chapter 25)

Thursday, October 28, 2010

Quotes from the Martyrdom of Polycarp

Polycarp, A.D. 69-155:  Both a disciple and personal companion of the apostle John.  As a youth he learned at the apostles' feet and was evidently ordained by him as the bishop of Smyrna.  If the term "The angel of the church" in Revelation was referring to the bishops appointed to those churches then the "angel of the church at Smyrna" would have been none other than Polycarp himself.  (See Revelation 1:20-2:8)  It's also important to note that our Lord had no words of criticism for the church at Smyrna, but said, "I know your works:  tribulation and poverty, but you are rich."  Polycarp lived to be about 87 years old and was martyred around the year 155.  His martyrdom served to be an example to the entire church.
Quotes from the encyclical Epistle of the Church at Smyrna concerning the Martyrdom of Polycarp:
The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium.  (Chapter1)
All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess greater piety than others, to ascribe the authority over all things to God. And truly, who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?—who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things “which ear hath not heard, nor eye seen, neither have entered into the heart of man,” but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ].  (Chapter 2)
His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation with their usual weapons, as if going out against a robber.  And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God be done.”  So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. “Was so much effort made to capture such a venerable man?”  Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours.  (Chapter 7)
And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, “What harm is there in saying, Lord Cæsar, and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?” But he at first gave them no answer; and when they continued to urge him, he said, “I shall not do as you advise me.” So they, having no hope of persuading him, began to speak bitter words unto him, and cast him with violence out of the chariot, insomuch that, in getting down from the carriage, he dislocated his leg [by the fall]. But without being disturbed, and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.  (Chapter 8)
Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, “Be strong, and show thyself a man, O Polycarp!” No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, “Have respect to thy old age,” and other similar things, according to their custom, [such as], “Swear by the fortune of Cæsar; repent, and say, Away with the Atheists.” But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, “Away with the Atheists.” Then, the proconsul urging him, and saying, “Swear, and I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”  (Chapter 9)
And when the proconsul yet again pressed him, and said, “Swear by the fortune of Cæsar,” he answered, “Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Cæsar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines of Christianity are, appoint me a day, and thou shalt hear them.” The proconsul replied, “Persuade the people.” But Polycarp said, “To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God.  But as for these, I do not deem them worthy of receiving any account from me.”  (Chapter 10)
The proconsul then said to him, “I have wild beasts at hand; to these will I cast thee, except thou repent.” But he answered, “Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil;  and it is well for me to be changed from what is evil to what is righteous.” But again the proconsul said to him, “I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent.” But Polycarp said, “Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.”  (Chapter 11)
While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, “Polycarp has confessed that he is a Christian.”  (Chapter 12)
“O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs.  (Chapter 14, Polycarp’s prayer)

Wednesday, October 27, 2010

Quotes from the epistle to Diognetus

I am uncertain as to who specifically Diognetus is, and to when this letter was written.  Some believe it was written in the first century while others think the late second.  Quotes are from the book "The Apostolic Fathers," whereas, most of the quotes I post are from the online "Christian Classics Ethereal Library".

What God do they believe in and how do they worship Him, so that they disregard the whole world and despise death, neither recognizing those who are considered to be gods by the Greeks nor observing the superstition of the Jews; what is the nature of the heartfelt love they have for one another; and why did this new race of men or way of life come into the world we live in now and not before?  (Apostolic Fathers, 1:1)
Might not the ordinary utensils now formed out of the same material be made similar to such images as these, if the same craftsmen were available?  Again, could not these things which are now worshiped by you be made by men into utensils like the rest?  Are they not all deaf and blind, without souls, without feelings, without movement?  Do they not all rot, do they not all decay?  These are the things you call gods; you serve them, you worship them, and in the end you become like them.  This is why you hate the Christians:  because they do not consider these objects to be gods.  (Apostolic Fathers, 2:3-6) 
Well, I could say many other things about the fact that Christians are not enslaved to such gods, but if these arguments should seem insufficient to anyone, then I think it is useless to say more.  (Apostolic Fathers, 2:10) 
In any case, those who imagine that they are offering sacrifices to Him by means of blood and fat and whole burnt offerings and are honoring Him from these tokens of respect do not seem to me to be the least bit different from those who show respect to deaf images.  (Apostolic Fathers, 3:5) 
But with regard to their qualms about meats, and superstitions concerning the Sabbath, and pride in circumcision, and hypocrisy about fasting and new moons, I doubt that you need to learn from me that they are ridiculous and not worth discussing.  (Apostolic Fathers 4:1)
But as for the mystery of the Christian’s own religion, do not expect to be able to learn this from man.  (Apostolic Fathers 4:6)
For Christians are not distinguished from the rest of humanity by country, language, or custom.  For nowhere do they live in cities of their own, nor do they speak some unusual dialect, nor do they practice an eccentric life-style.  This teaching of theirs has not been discovered by the thought and reflection of ingenious men, nor do they promote any human doctrine as some do.  (Apostolic Fathers 5:1-3)
But while they live in both Greek and Barbarian cities, as each one’s lot was cast, and follow the local customs in dress and food and other aspects of life, at the same time they demonstrate the remarkable and admittedly unusual character of their own citizenship.  They live in their own countries, but only as aliens; they participate in everything as citizens, and endure everything as foreigners.  Every foreign country is their fatherland, and every fatherland is foreign.  They marry like everyone else, and have children, but they do not expose their offspring.  They share their food but not their wives.  They are “in the flesh,” but do not live “according to the flesh.”  They live on earth but their citizenship is in heaven.  They obey the established laws; indeed in their private lives they transcend the laws.  They love everyone, and by everyone they are persecuted.  They are unknown, yet they are condemned; they are put to death, yet they are brought to life.  They are poor, yet they make many rich; they are in need of everything, yet they abound in everything.  They are dishonored, yet they are glorified in their dishonor; they are slandered, yet they are vindicated.  They are cursed, yet they bless; they are insulted, yet they offer respect.  When they do good, they are punished as evildoers; when they are punished, they rejoice as though brought to life.  By the Jews they are assaulted as foreigners, and by the Greeks they are persecuted, yet those who hate them are unable to give a reason for their hostility.  (Apostolic Fathers 5:4-17)
In a word, what the soul is to the body, Christians are to the world.  The soul is dispersed through all the members of the body, and Christians throughout the cities of the world.  The soul dwells in the body, but is not of the body; likewise Christians dwell in the world, but are not of the world.  The soul, which is invisible, is confined in the body, which is visible; in the same way, Christians are recognized as being in the world, and yet their religion remains invisible.  The flesh hates the soul and wages war against it, even though it has suffered no wrong, because it is hindered from indulging in its pleasures; so also the world hates the Christians, even though it has suffered no wrong, because they set themselves against its pleasures.  The soul loves the flesh that hates it, and its members, and Christians love those who hate them.  The soul is enclosed in the body, but it holds the body together; and though Christians are detained in the world as if in a prison, they in fact hold the world together.  The soul, which is immortal, lives in a mortal dwelling; similarly Christians live as strangers amidst perishable things, while waiting for the imperishable heaven.  The soul, when poorly treated with respect to food and drink, becomes all the better; and so Christians when punished daily increase more and more.  Such is the important position to which God had appointed them, and it is not right for them to decline it.  (Apostolic Fathers 6:1-10)
When he sent him, he did so as one who saved by persuasion, not compulsion, for compulsion is no attribute of God.  When he sent him, he did so as one calling, not pursuing; when he sent him, he did so as one loving, not judging.  For he will send him as Judge, and who will endure His coming?  (Apostolic Fathers 7:4-6)
For what man had any knowledge at all of what God was, before He came.  (Apostolic Fathers 8:1)
If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it, to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness’ sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.  (Chapter 10)
To those who are becoming disciples of the truth I try to minister in a worthy manner the teachings which have been handed down.  Indeed, does anyone who has been rightly taught and has come to love the Word not seek to learn exactly the things openly made known by the Word to disciples?  To them the Word appeared and revealed these things, speaking quite plainly as he did so; though not understood by unbelievers, he explained them to disciples who, being regarded as faithful by him, learned the mysteries of the Father.  (Apostolic Fathers 11:1-2)
This is the Eternal One, who today is accounted a Son, through whom the church is enriched and grace is unfolded and multiplied among the saints, grace which gives understanding, reveals mysteries, announces seasons, rejoices over the faithful, is given to those who seek—those, that is, by whom the pledges of faith are not broken nor the boundaries set by the fathers transgressed.  Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases.  (Chapter 11)

Quotes from Polycarp

Polycarp, A.D. 69-155:  Both a disciple and personal companion of the apostle John.  As a youth he learned at the apostles' feet and was evidently ordained by him as the bishop of Smyrna.  If the term "The angel of the church" in Revelation was referring to the bishops appointed to those churches then the "angel of the church at Smyrna" would have been none other than Polycarp himself.  (See Revelation 1:20-2:8)  It's also important to note that our Lord had no words of criticism for the church at Smyrna, but said, "I know your works:  tribulation and poverty, but you are rich."  Polycarp lived to be about 87 years old and was martyred around the year 155.  His martyrdom served to be an example to the entire church. 
I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord.  (Chapter 1)
But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing,” or blow for blow, or cursing for cursing.  (Chapter 2)
And when absent from you, he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, “is the mother of us all.” if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.  (Chapter 3)
Knowing, then, that “God is not mocked,” we ought to walk worthy of His commandment and glory.  (Chapter 5)
If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, “we shall also reign together with Him,” provided only we believe.  (Chapter 5)
Let us be zealous in the pursuit of that which is good, keeping ourselves from causes of offence, from false brethren, and from those who in hypocrisy bear the name of the Lord, and draw away vain men into error.  (Chapter 6)
Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning.  (Chapter 7)
Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,” who did no sin, neither was guile found in His mouth,” but endured all things for us, that we might live in Him.  Let us then be imitators of His patience; and if we suffer for His name’s sake, let us glorify Him.  For He has set us this example in Himself, and we have believed that such is the case.  (Chapter 8)
I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run in vain, but in faith and righteousness, and that they are [now] in their due place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and for our sakes was raised again by God from the dead.  (Chapter 9)
I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and “do not count such as enemies,” but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.  (Chapter 11)

Quotes from Clement of Rome

Clement of Rome, 1st Century:  Bishop of the Church of Rome; evidently a personal companion of the apostles Peter and Paul (Philippians 4:3), wrote an epistle to the Corinthians toward the end of the first century.

Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.” Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as everyone abandons the fear of God, and is become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world.  (Chapter 3)
Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come.  (Chapter 28)
Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. “For God,” saith [the Scripture], “resisteth the proud, but giveth grace to the humble.” Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, “He that speaketh much, shall also hear much in answer.  (Chapter 30)
For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith?  (Chapter 31)
And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men.  (Chapter 32)
By Him our foolish and darkened understanding blossoms up anew towards His marvellous light.  (Chapter 36)
And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”  But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.  (Chapter 36)
Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great.  (Chapter 37)
Ye see, brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed.  (Chapter 41)
Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us?  (Chapter 46)
Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love beareth all things, is long-suffering in all things.  (Chapter 49)
For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously handed down to us should suffer.  (Chapter 51)
Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said unto him, “Moses, Moses, get thee down quickly from hence; for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images.” And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.” But Moses said, “Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.” O marvelous love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish along with them.  (Chapter 53)
We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits.  (Chapter 55)
Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.  (Chapter 56)
May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh—who chose our Lord Jesus Christ and us through Him to be a peculiar people—grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His Name.  (Chapter 58)

Friday, October 22, 2010

Account of the apostle John by Clement of Alexandria

Clement of Alexandria  A.D. 150-215

From his work entitled “Who is the rich man that shall be saved?” (Chapter 42)  A narration of an account of the apostle John which was handed down orally.  As Paul said, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”  How nice it would be to travel back in time and listen to what the apostles taught and to see how they lived!  The good news is that you can to some degree by reading the early Christian writings:

And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale, which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant’s death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit.

Having come to one of the cities not far off from Ephesus (the name of which some give “Smyrna”), and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, “This (youth) I commit to you in all earnestness, in the presence of the Church, and with Christ as witness.” And on his accepting and promising all, he gave the same injunction and testimony. And he set out for Ephesus.

And the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and guardianship, under the idea that the seal of the Lord he had set on him was a complete protection to him. But on his obtaining premature freedom, some youths of his age, idle, dissolute, and adepts in evil courses, corrupt him.

First they entice him by many costly entertainments; then afterwards by night issuing forth for highway robbery, they take him along with them. Then they dared to execute together something greater. And he by degrees got accustomed; and from greatness of nature, when he had gone aside from the right path, and like a hard-mouthed and powerful horse, had taken the bit between his teeth, rushed with all the more force down into the depths.

And having entirely despaired of salvation in God, he no longer meditated what was insignificant, but having perpetrated some great exploit, now that he was once lost, he made up his mind to a like fate with the rest. Taking them and forming a band of robbers, he was the prompt captain of the bandits, the fiercest, the bloodiest, the cruelest.

Time passed, and some necessity having emerged, they send again for John. He, when he had settled the other matters on account of which he came, said, “Come now, O bishop, restore to us the deposit which I and the Saviour committed to thee in the face of the Church over which you preside, as witness.” The other was at first confounded, thinking that it was a false charge about money which he did not get; and he could neither believe the allegation regarding what he had not, nor disbelieve John. But when he said “I demand the young man, and the soul of the brother,” the old man, groaning deeply, and bursting into tears, said, “He is dead.”

“How and what kind of death?” “He is dead,” he said, “to God. For he turned wicked and abandoned, and at last a robber; and now he has taken possession of the mountain in front of the church, along with a band like him.”

Rending, therefore, his clothes, and striking his head with great lamentation, the apostle said, “It was a fine guard of a brother’s soul I left! But let a horse be brought me, and let some one be my guide on the way.” He rode away, just as he was, straight from the church. On coming to the place, he is arrested by the robbers’ outpost; neither fleeing nor entreating, but crying, “It was for this I came. Lead me to your captain;” who meanwhile was waiting, all armed as he was.

But when he recognized John as he advanced, he turned, ashamed, to flight. The other followed with all his might, forgetting his age, crying, “Why, my son, dost thou flee from me, thy father, unarmed, old? Son, pity me. Fear not; thou hast still hope of life. I will give account to Christ for thee. If need be, I will willingly endure thy death, as the Lord did death for us. For thee I will surrender my life. Stand, believe; Christ hath sent me.”

And he, when he heard, first stood, looking down; then threw down his arms, then trembled and wept bitterly. And on the old man approaching, he embraced him, speaking for himself with lamentations as he could, and baptized a second time with tears, concealing only his right hand. The other pledging, and assuring him on oath that he would find forgiveness for himself from the Saviour, beseeching and falling on his knees, and kissing his right hand itself, as now purified by repentance, led him back to the church.

Then by supplicating with copious prayers, and striving along with him in continual fastings, and subduing his mind by various utterances of words, did not depart, as they say, till he restored him to the Church, presenting in him a great example of true repentance and a great token of regeneration, a trophy of the resurrection for which we hope; when at the end of the world, the angels, radiant with joy, hymning and opening the heavens, shall receive into the celestial abodes those who truly repent; and before all, the Saviour Himself goes to meet them, welcoming them; holding forth the shadowless, ceaseless light; conducting them, to the Father’s bosom, to eternal life, to the kingdom of heaven.

Let one believe these things, and the disciples of God, and God, who is surety, the Prophecies, the Gospels, the Apostolic words; living in accordance with them, and lending his ears, and practicing the deeds, he shall at his decease see the end and demonstration of the truths taught. For he who in this world welcomes the angel of penitence will not repent at the time that he leaves the body, nor be ashamed when he sees the Saviour approaching in His glory and with His army. He fears not the fire.

But if one chooses to continue and to sin perpetually in pleasures, and values indulgence here above eternal life, and turns away from the Saviour, who gives forgiveness; let him no more blame either God, or riches, or his having fallen, but his own soul, which voluntarily perishes. But to him who directs his eye to salvation and desires it, and asks with boldness and vehemence for its bestowal, the good Father who is in heaven will give the true purification and the changeless life. To whom, by His Son Jesus Christ, the Lord of the living and dead, and by the Holy Spirit, be glory, honour, power, eternal majesty, both now and ever, from generation to generation, and from eternity to eternity. Amen.