St. Peter Chrysogolus: The Incarnation and human dignity

July 30th: Memorial of Saint Peter Chrysologus (406-450 A.D.), Bishop of Ravenna, Italy and Doctor of the Church

The Incarnation and Human Dignity 

"A VIRGIN conceived, bore a son, and yet remained a virgin. This is no common occurrence, but a sign; no reason here, but God’s power, for he is the cause, and not nature. It is a special event, not shared by others; it is divine, not human. Christ’s birth was not necessity, but an expression of omnipotence, a sacrament of piety for the redemption of men. He who made man without generation from pure clay made man again and was born from a pure body. The hand that assumed clay to make our flesh deigned to assume a body for our salvation. That the Creator is in his creature and God is in the flesh brings dignity to man without dishonor to him who made him.

"Why then, man, are you so worthless in your own eyes and yet so precious to God? Why render yourself such dishonor when you are honored by him? Why do you ask how you were created and do not seek to know why you were made? Was not this entire visible universe made for your dwelling? It was for you that the light dispelled the overshadowing gloom; for your sake was the night regulated and the day measured, and for you were the heavens embellished with the varying brilliance of the sun, the moon and the stars. The earth was adorned with flowers, groves and fruit; and the constant marvellous variety of lovely living things was created in the air, the fields, and the seas for you, lest sad solitude destroy the joy of God’s new creation. And the Creator still works to devise things that can add to your glory. He has made you in his image that you might in your person make the invisible Creator present on earth; he has made you his legate, so that the vast empire of the world might have the Lord’s representative. Then in his mercy God assumed what he made in you; he wanted now to be truly manifest in man, just as he had wished to be revealed in man as in an image. Now he would be in reality what he had submitted to be in symbol.

"And so Christ is born that by his birth he might restore our nature. He became a child, was fed, and grew that he might inaugurate the one perfect age to remain for ever as he had created it. He supports man that man might no longer fall. And the creature he had formed of earth he now makes heavenly; and what he had endowed with a human soul he now vivifies to become a heavenly spirit. In this way he fully raised man to God, and left in him neither sin, nor death, nor travail, nor pain, nor anything earthly, with the grace of our Lord Christ Jesus, who lives and reigns with the Father in the unity of the Holy Spirit, now and for ever, for all the ages of eternity. Amen."

~St. Peter Chrysogolus: excerpt from Sermon No. 148.

Madonna of the Magnificat (Madonna del Magnificat), by Sandro Botticelli.

Tempera on panel, 1480-81; Galleria degli Uffizi, Florence.

Athenagoras: The Vast Difference in Morals Between the Christians and Their Accusers

"But though such is our character (Oh! Why should I speak of things unfit to be uttered?), the things said of us are an example of the proverb, “The harlot reproves the chaste.” For those who have set up a market for fornication and established infamous resorts for the young for every kind of vile pleasure—who do not abstain even from males, males with males committing shocking abominations, outraging all the noblest and comeliest bodies in all sorts of ways, so dishonouring the fair workmanship of God (for beauty on earth is not self-made, but sent hither by the hand and will of God)—these men, I say, revile us for the very things which they are conscious of themselves, and ascribe to their own gods, boasting of them as noble deeds, and worthy of the gods. These adulterers and pederasts defame the eunuchs and the once-married (while they themselves live like fishes; for these gulp down whatever falls in their way, and the stronger chases the weaker: and, in fact, this is to feed upon human flesh, to do violence in contravention of the very laws which you and your ancestors, with due care for all that is fair and right, have enacted), so that not even the governors of the provinces sent by you suffice for the hearing of the complaints against those, to whom it even is not lawful, when they are struck, not to offer themselves for more blows, nor when defamed not to bless: for it is not enough to be just (and justice is to return like for like), but it is incumbent on us to be good and patient of evil."

~Athenagoras (2nd cent. Athenian philosopher & Christian): A Plea for the Christians, Chap. 34.

St. John Chrysostom: The Sons of Zebedee

John and James, The Sons of Zebedee

2. ...the sons of Zebedee at the same time came to Him, and spoke to Him of precedence. “We desire,” it is said, “that one should sit on Your right hand, and one on Your left.”  How then does this evangelist say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ.

For in proof that this is true, as I say, and the request was rather theirs, and that being ashamed they put forward their mother, mark how Christ directs His words to them.

But rather let us learn, first, what do they ask, and with what disposition, and whence they were moved to this? Whence then were they moved to this? They saw themselves honored above the rest, and expected from that they should obtain this request also.  But what can it be they ask? Hear another evangelist plainly declaring this. For, “Because He was near,” it is said, “to Jerusalem, and because they thought the kingdom of God should immediately appear,” (Lk 19:11) they asked these things. For they supposed that this was at the doors, and visible, and that having obtained what they asked, they would undergo none of the painful things. For neither for its own sake only did they seek it, but as though they would also escape the hardships.

Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, “Are ye able,” says He, “to drink of the cup that I drink of?” (Mt 20:22) 

But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if you would learn their virtue, notice them after these things, and you will see them superior to every passion. For with this object He reveals their deficiencies, that after these things you might know what manner of men they became by grace.

That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. “We would,” it is said, “that whatsoever we shall desire of You, You should do it for us.” (Mk 10:35) 

And Christ says to them, “What would ye?” (Mk 10:36) not being ignorant, but that He may compel them to answer, and lay open the wound, and so apply the medicine. But they out of shame and confusion of face, because under the influence of a human passion they had come to do this, took Him privately apart from the disciples, and asked Him. For they went before, it is said, so that it might not be observable to them, and so said what they wished. For it was their desire, as I suppose, because they heard, “You shall sit on twelve thrones,” to have the first place of these seats. And that they had an advantage over the others, they knew, but they were afraid of Peter, and say, “Command, that one sit on Your right hand, one on Your left;” and they urge Him, saying, “Command.”

What then says He? Showing, that they asked nothing spiritual, neither, if they had known again what they were asking, would they have ventured to ask for so much, He says, “You know not what ye ask,” how great, how marvellous, how surpassing even the powers above. After that He adds, “Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?”  Do you see, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For you, He says, talk to me of honor and crowns, but I to you of conflicts and labors. For this is not the season for rewards, neither shall that glory of mine appear now, but the present time is one of slaughter, and wars, and dangers.

And see how by the form of His question, He both urges and attracts them. For He said not, “Are ye able to be slain?” “Are ye able to pour forth your blood?” but how? “Are ye able to drink of the cup?” Then to attract them to it, He says, “Which I shall drink of,” that by their fellowship with Him in it they might be made more ready.

And a baptism again calls He it; showing that great was the cleansing the world was to have from the things that were being done.

“They say unto Him, We are able.” (Mt 20:22) Out of their forwardness they straightway undertook it, not knowing even this which they were saying, but looking to hear what they had asked.

What then says He? “You shall drink indeed of my cup, and be baptized with the baptism that I am baptized with.”  Great blessings did He foretell to them. His meaning is, you shall be counted worthy of martyrdom, and shall suffer these things which I suffer; you shall close your life by a violent death, and in these things you shall be partakers with me; “But to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father.”

3. Having first elevated their souls, and made them of a higher character, and having rendered them such as sorrow could not subdue, then He reproves their request.

But what can be this present saying? For indeed there are two points that are subjects of inquiry to many: one, if it be prepared for any to sit on His right hand; and then, if the Lord of all has not power to bestow it on them for whom it is prepared.

What then is the saying? If we solve the former point, then the second also will be clear to the inquirers. What then is this? No one shall sit on His right hand nor on His left. For that throne is inaccessible to all, I  do not say to men only, and saints, and apostles, but even to angels, and archangels, and to all the powers that are on high.

At least Paul puts it as a peculiar privilege of the Only-Begotten, saying, “To which of the angels said He at any time, Sit on my right hand? (Heb 1:13) And of the angels He says, who makes His angels spirits; but unto the Son, 'Your throne, O God.'” (Heb 1:7-8) 

How then says He, “To sit on my right hand and on my left is not mine to give,” as though there are some that should sit there? Not as though there are; far from it; but He makes answer to the thoughts of them who ask the favor, condescending to their understanding. For neither did they know that lofty throne, and His sitting at the right hand of the Father; how should they, when even the things that were much lower than these, and were daily instilled into them, they understood not? But they sought one thing only, to enjoy the first honors, and to stand before the rest, and that no one should stand before them with Him; even as I have already said before, that, since they heard of twelve thrones, in ignorance what the saying could mean, they asked for the first place.

What therefore Christ says is this: “You shall die indeed for me, and shall be slain for the sake of the gospel, and shall be partakers with me, as far as regards the passion: but this is not sufficient to secure you the enjoyment of the first seat, and to cause that you should occupy the first place. For if any one else should come, together with the martyrdom, possessed of all the other parts of virtue far more fully than you, not because I love you now, and prefer you to the rest, therefore shall I set aside him that is distinguished by his good works, and give the first honors to you.”

But thus indeed He did not say it, so as not to pain them, but darkly He intimates the self-same thing, saying, “You shall drink indeed of my cup, and you shall be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left, this is not mine to give, but it shall be given to those for whom it is prepared.”

But for whom is it prepared? For them who could become distinguished by their works. Therefore He said not, It is not mine to give, but my Father's, lest any should say that He was too weak, or wanting in vigor for their recompense; but how? It is not mine, but of those for whom it is prepared.

And in order that what I say may be more plain, let us work it on an illustration, and let us suppose there was some master of the games, then that many excellent combatants went down to the contest, and that some two of the combatants that were most nearly connected with the master of the games were to come to him and say, “Cause us to be crowned and proclaimed,” confiding in their good-will and friendship with him; and that he were to say to them, “This is not mine to give, but it shall be given to them for whom it is prepared, by their labors, and their toils;” should we indeed condemn him as powerless? By no means, but we should approve him for his justice, and for having no respect of persons. Like then as we should not say that he did not give the crown from want of vigor, but as not wishing to corrupt the law of the games, nor to disturb the order of justice; in like manner now should I say Christ said this, from every motive to compel them, after the grace of God, to set their hopes of salvation and approval on the proof of their own good works.

Therefore He says, “For whom it is prepared.” For what, says He, if others should appear better than you? What, if they should do greater things? For shall you, because you have become my disciples, therefore enjoy the first honors, if you yourselves should not appear worthy of the choice?

For that He Himself has power over the whole, is manifest from His having the entire judgment. For to Peter too He speaks thus, “I will give you the keys of the Heavens.”  And Paul also makes this clear where he says, “Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me in that day; and not to me only, but unto all them also which have loved His appearing.” (2 Tim 4:8) But the appearing was of Christ. But that no one will stand before Paul, is surely clear to every one.

And if He has expressed these things somewhat obscurely, marvel not. For to lead them on by hidden instruction, not to be rudely pressing Him without object or cause for the first honors (for from a human passion they felt this), and not wishing to give them pain, by the obscurity He effects both these objects.

“Then were the ten moved with indignation with respect to the two.” Then. When? When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master.

And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, “Who then is greatest?” But since here the request was the disciples', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these.

4. Do you see how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and you will see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles.

And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, (Jn 6:68-69) and his entering into the tomb, (Jn 20:6) and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he says, “That disciple was known unto the high priest.” (Jn 18:15) 

But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent.  

But then, “they were moved with indignation.” What then says Christ? “He called them unto Him, and said, The princes of the Gentiles exercise dominion over them.”  For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other.

And not as before, so now also does He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, “The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;” showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, “Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are among the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first.”

“And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore,” He says,

“Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.” (Mt 20:28) “For not even at this did I stop,” says He, “but even my life did I give a ransom; and for whom? For enemies. But thou if you are abused, it is for yourself, but I for you.”

Be not then afraid, as though your honor were plucked down. For however much you humble yourself, you cannot descend so much as your Lord. And yet His descent has become the ascent of all, and has made His own glory shine forth. For before He was made man, He was known among angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.

Fear not then, as though your honor were put down, if you should abase yourself, for in this way is your glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.

Do you see how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain-glorious, He did thus. For wherefore, He says, do you give alms before men? That you may enjoy glory? You must then not do so, and you shall surely enjoy it. Wherefore do you lay up treasures? That you may be rich? You must then not lay up treasures, and you shall be rich. Even so here too, wherefore do you set your heart on the first places? That you may be before others? Choose then the last place, and then you will enjoy the first. So that if it be your will to become great, seek not to become great, and then you will be great. For the other is to be little.

~St. John Chrysostom: Homilies in Matthew, excerpt from Homily 65, 2-4.

St. Augustine: Honoring Christian martyrs

Concerning the Nature of the Honor Which the Christians Pay to Their Martyrs.

But, nevertheless, we do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God. Certainly we honor their reliquaries, as the memorials of holy men of God who strove for the truth even to the death of their bodies, that the true religion might be made known, and false and fictitious religions exposed. For if there were some before them who thought that these religions were really false and fictitious, they were afraid to give expression to their convictions. But who ever heard a priest of the faithful, standing at an altar built for the honor and worship of God over the holy body of some martyr, say in the prayers, I offer to you a sacrifice, O Peter, or O Paul, or O Cyprian? For it is to God that sacrifices are offered at their tombs—the God who made them both men and martyrs, and associated them with holy angels in celestial honor; and the reason why we pay such honors to their memory is, that by so doing we may both give thanks to the true God for their victories, and, by recalling them afresh to remembrance, may stir ourselves up to imitate them by seeking to obtain like crowns and palms, calling to our help that same God on whom they called. Therefore, whatever honors the religious may pay in the places of the martyrs, they are but honors rendered to their memory, not sacred rites or sacrifices offered to dead men as to gods. And even such as bring there food—which, indeed, is not done by the better Christians, and in most places of the world is not done at all—do so in order that it may be sanctified to them through the merits of the martyrs, in the name of the Lord of the martyrs, first presenting the food and offering prayer, and thereafter taking it away to be eaten, or to be in part bestowed upon the needy. But he who knows the one sacrifice of Christians, which is the sacrifice offered in those places, also knows that these are not sacrifices offered to the martyrs. It is, then, neither with divine honors nor with human crimes, by which they worship their gods, that we honor our martyrs; neither do we offer sacrifices to them, or convert the crimes of the gods into their sacred rites. For let those who will and can read the letter of Alexander to his mother Olympias, in which he tells the things which were revealed to him by the priest Leon, and let those who have read it recall to memory what it contains, that they may see what great abominations have been handed down to memory, not by poets, but by the mystic writings of the Egyptians, concerning the goddess Isis, the wife of Osiris, and the parents of both, all of whom, according to these writings, were royal personages. Isis, when sacrificing to her parents, is said to have discovered a crop of barley, of which she brought some ears to the king her husband, and his councillor Mercurius, and hence they identify her with Ceres. Those who read the letter may there see what was the character of those people to whom when dead sacred rites were instituted as to gods, and what those deeds of theirs were which furnished the occasion for these rites. Let them not once dare to compare in any respect those people, though they hold them to be gods, to our holy martyrs, though we do not hold them to be gods. For we do not ordain priests and offer sacrifices to our martyrs, as they do to their dead men, for that would be incongruous, undue, and unlawful, such being due only to God; and thus we do not delight them with their own crimes, or with such shameful plays as those in which the crimes of the gods are celebrated, which are either real crimes committed by them at a time when they were men, or else, if they never were men, fictitious crimes invented for the pleasure of noxious demons. The god of Socrates, if he had a god, cannot have belonged to this class of demons. But perhaps they who wished to excel in this art of making gods, imposed a god of this sort on a man who was a stranger to, and innocent of any connection with that art. What need we say more? No one who is even moderately wise imagines that demons are to be worshipped on account of the blessed life which is to be after death. But perhaps they will say that all the gods are good, but that of the demons some are bad and some good, and that it is the good who are to be worshipped, in order that through them we may attain to the eternally blessed life. To the examination of this opinion we will devote the following book.

~St. Augustine: The City of God, Bk. 8, Ch. 27.

The Didache

The Lord's Teaching Through the Twelve Apostles to the Nations. 


Chapter 1. The Two Ways; The First Commandment

There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God  who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings  the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. (Mt 5:26) But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.

Chapter 2. The Second Commandment: Gross Sin Forbidden

And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, (Ex 20:13-14) you shall not commit pederasty, you shall not commit fornication, you shall not steal, (Ex 20:15) you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, (Ex 20:17) you shall not forswear yourself, (Mt 5:34) you shall not bear false witness, (Ex 20:16) you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life. 

Chapter 3. Other Sins Forbidden

My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. (Mt 5:5) Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, (Lk 18:14) nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass. 

Chapter 4. Various Precepts

My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. (Eph 6:4) You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; (Eph 6:9; Col 4:1) for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your  masters as to a type of God, in modesty and fear. (Eph 6:5; Col 3:22) You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom. (Dt 12:32) In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life. 

Chapter 5. The Way of Death

And the way of death  is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving  to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these. 

Chapter 6. Against False Teachers, and Food Offered to Idols

See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods. 

Chapter 7. Concerning Baptism

And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, (Mt 28:19) in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before. 

Chapter 8. Concerning Fasting and Prayer (the Lord's Prayer)

But let not your fasts be with the hypocrites; (Mt 6:16) for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory for ever. Thrice in the day thus pray. 

Chapter 9. The Thanksgiving (Eucharist)

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory for ever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. (Mt 7:6) 

Chapter 10. Prayer After Communion

But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory for ever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory for ever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. 

Chapter 11. Concerning Teachers, Apostles, and Prophets

Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal  in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him.

Chapter 12. Reception of Christians

But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; (2 Thes 3:10) but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such.

Chapter 13. Support of Prophets

But every true prophet that wills to abide among you  is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. (Mt 10:10; cf. Lk 10:7) Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.

Chapter 14. Christian Assembly on the Lord's Day

But every Lord's day  gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.  But let no one that is at variance  with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations. 

Chapter 15. Bishops and Deacons; Christian Reproof

Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, (1 Tm 3:4) and truthful and proven; for they also render to you the service  of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel; (Mt 18:15-17) but to every one that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord. 

Chapter 16. Watchfulness; The Coming of the Lord

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord comes. (Mt 24:42) But often shall you come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; (Mt 24:11-12) for when lawlessness increases, they shall hate and persecute and betray one another, (Mt 24:10) and then shall appear the world-deceiver  as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an outspreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven. 

+ + +

Source. Translated by M.B. Riddle. From Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1886.

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Pope Pius XII On St. Cyril of Alexandria: Orientalis Ecclesia

ORIENTALIS ECCLESIAE

Encyclical of His Holiness Pope Pius XII On St. Cyril, Patriarch of Alexandria on April 9, 1944

To Our Venerable Brethren the Patriarchs, Primates, Archbishops, Bishops and other Ordinaries at Peace and in Communion with the Apostolic See

Venerable Brethren, Health and Our Apostolic Benediction.

St. Cyril, Patriarch of Alexandria, glory of the Eastern Church and celebrated champion of the Virgin Mother of God, has always been held by the Church in the highest esteem, and We welcome the opportunity of recalling his merits in this brief Letter, now that fifteen centuries have passed since he happily exchanged this earthly exile for his heavenly home.

2. Our Predecessor St. Celestine I hailed him as 'good defender of the Catholic faith,'[1] as 'excellent priest,'[2] as 'apostolic man.'[3] The ecumenical Council of Chalcedon not only used his doctrine for the detecting and refuting of the latest errors, but went so far as to compare it with the learning of St. Leo the Great;[4] and in fact the latter praised and commended the writings of this great Doctor because of their perfect agreement with the faith of the holy Fathers.[5] The fifth ecumenical Council, held at Constantinople, treated St. Cyril's authority with similar reverence[6] and many years later, during the controversy about the two wills in Christ, his teaching was rightly and triumphantly vindicated, both in the first Lateran Council[7] and in the sixth ecumenical Council, against the false charge of being tainted with the error of Monothelitism. He was, as Our saintly Predecessor Agatho proclaimed, 'a defender of the truth'[8] and 'a consistent teacher of the orthodox faith.'[9]

3. We therefore think it proper in this Letter to give some account of his spotless life, faith, and virtue; and this for the benefit of all, but especially of those who belong to the Eastern Church and therefore have good reason to be proud of this luminary of Christian wisdom, this valiant hero of the apostolate.

4. Born of distinguished family, he was raised to the See of Alexandria — so tradition tells us — in the year 412. His first conflict was with the Novatians and others who attacked the integrity and purity of the faith, and against these he preached, wrote, and issued decrees, ever alert, ever fearless. Later, when the blasphemous heresy of Nestorius began to spread gradually through the East the watchful Pastor was quick to perceive the growth of these new errors and zealous in protecting his flock against them. Throughout this stormy period, and especially at the Council of Ephesus, he showed himself the invincible champion and learned teacher of the divine maternity of the Virgin Mary, of the hypostatic union in Christ, and of the Primacy of the Roman Pontiff. But the leading part which St. Cyril played in these important events has already been admirably described and explained by Our immediate Predecessor of happy memory Pius XI, in the Encyclical Lux Veritatis[10] with which in the year 1931 he celebrated the fifteenth centenary of that ecumenical Council, and therefore it would be superfluous to enter into the details of it here.

5. For Cyril, however, it was not enough to fight vigorously against heresies as they arose, not enough to guard the integrity of Catholic doctrine with energy and solicitude and throw the fullest possible light upon it; he was also untiring in his labors to recall his erring brethren to the straight path of the truth. For when the Bishops of the Province of Antioch were still refusing to recognize the authority of the holy Council of Ephesus, it was due to his efforts that they were at length, after long vicissitudes, brought to complete agreement. And it was only after he had succeeded with God's help in accomplishing this happy reunion and in guarding and securing it against misconceptions that, being now ripe for the reward of everlasting glory, he was taken up to heaven in the year 444, mourned by all men of good will.

6. The faithful of the Eastern rite not only count St. Cyril among the 'ecumenical Fathers,' but also honor him with the deepest veneration in their liturgical prayers. Thus the Greeks chant in the Menaia of the 9th June:

Enlightened in mind by the flames of the Holy Spirit, thou hast uttered oracles even as the sun sends forth its rays. To the ends of the earth and to all the faithful thy teaching has gone forth, O most blessed Saint, illuminating all sorts and conditions of men, and dispelling darkness of heresy by the power and strength of that Light who was born of the Virgin.

7. And the sons of the Eastern Church have every right to rejoice and take pride in this holy Father as one who is peculiarly and especially their own. For he is above all pre-eminent in those three qualities which have so greatly distinguished the other Fathers of the East: an outstanding sanctity of life, marked by a specially ardent devotion to the august Mother of God; exceptional learning, such that the Sacred Congregation of Rites, by a decree of the 28th July, 1882, declared him a Doctor of the Universal Church; and finally an energetic zeal in fearlessly repelling the attacks of heretics, in asserting the Catholic faith, and in defending and spreading the Gospel to the full extent of his power.

8. But our great joy in the deep veneration which all the Christian peoples of the East have for St. Cyril is mingled with an equal regret that not all of them have come together into that desired unity of which he was the ardent lover and promoter. And especially do We deplore that this should be so at the present time, when it is above all necessary that all Christ's faithful ones should labor together in heart and endeavor for union in the one Church of Jesus Christ, so that they may present a common, serried, united, and unyielding front to the daily growing attacks of the enemies of religion.

9. For this to be brought about it is absolutely necessary that all should take St. Cyril as their model in striving for a true harmony of souls, a harmony established by that triple bond which Christ Jesus, the Founder of the Church, willed to be the supernatural and unbreakable link provided by Him for binding and holding together: the bond of one faith, of one charity towards God and all men, and of one obedience and rightful submission to the hierarchy established by the Divine Redeemer Himself. As you know full well, Venerable Brethren, these three bonds are so necessary that, if any one of them be lacking, true unity and harmony in the Church of Christ is unthinkable.

10. Throughout the troubled times of his life on earth the Patriarch of Alexandria taught all men, both by word and by conspicuous example, how this true harmony is to be achieved and steadfastly maintained — and We would have him do this also today.

11. And first, as regards the unity of the Christian faith, St. Cyril's untiring energy and unyielding tenacity in guarding it are well known.

We (he writes), to whom the truth and the doctrines of truth are most dear, refuse to follow these (heretics); we, taking the faith of the holy Fathers as our guide, will guard against all errors the divine revelation committed to our trust.[11]

12. In this cause he was prepared to fight even to death and at the cost of the greatest sufferings:

For the faith that is in Christ (he says) it is my greatest wish to toil, to live, and to die.[12] Only let the faith be kept safe and untarnished . . . and no insults, no injuries, no reproaches can move me.[13]

13. And he expressed his valiant and noble desire for the palm of martyrdom in these generous words:

I have made up my mind that for the faith of Christ I will undergo any labor, suffer any torments, even those tortures which are counted most grievous, until I am granted the joy of dying for this cause.[14] . . . For if we are deterred by the fear of suffering some misfortune from preaching God's truth for His glory, with what countenance can we preach to the people in praise of the sufferings and triumphs of the holy martyrs?[15]

14. Animated discussions about the new Nestorian heresy were going on in the monasteries of Egypt, and the watchful Bishop writes to warn the monks of the fallacies and dangers of this doctrine, not, however, in order to foment dissensions and controversies, but (he says, so that if any should chance to attack you, you may be able to oppose their vanities with the truth, and so not only yourselves be saved from the disaster of error but also be able fraternally to convince others with suitable arguments, and thus help them to preserve forever in their hearts the pearl of that faith was delivered through the holy Apostles to the Churches.[16]

15. Moreover, he plainly saw — as may be gathered easily from a reading of his letters on the subject of the Antiochene Bishops — that this Christian faith, which we must at all costs preserve and protect, has been delivered to us through the Sacred Scriptures and through the teaching of the Holy Fathers,[17] and is clearly and authentically set forth by the living and infallible teaching authority of the Church. Thus, when the Bishops of the Province of Antioch claimed that for the restoration and maintenance of peace it was enough if they kept the faith of the Council of Nicaea, St. Cyril, while himself firmly adhering to the Nicene Creed, also required of his brethren in the Episcopate, as a condition of reunion, that they should reject and condemn the Nestorian heresy. For he quite well understood that it is not enough to accept willingly the ancient pronouncements of the teaching office of the Church, but that it is also necessary to believe humbly and loyally all that is subsequently enjoined upon our faith by the Church in virtue of her supreme authority.

16. Even on the plea of promoting unity it is not allowed to dissemble one single dogma; for, as the Patriarch of Alexandria warns us, 'although the desire of peace is a noble and excellent thing, yet we must not for its sake neglect the virtue of loyalty in Christ.'[18] Consequently, the much desired return of erring sons to true and genuine unity in Christ will not be furthered by exclusive concentration on those doctrines which all, or most, communities glorying in the Christian name accept in common. The only successful method will be that which bases harmony and agreement among Christ's faithful ones upon all the truths, and the whole of the truths, which God has revealed.

17. Let Cyril of Alexandria be a model to all in the energy and fortitude with which he defended the faith and kept it inviolate. No sooner did he discover the error of Nestorius than he wrote letters and other works in refutation of it, appealed to the Roman Pontiff and, acting in his name at the Council of Ephesus, crushed and condemned the growing heresy with admirable learning and unflinching courage. The result was that, when Cyril's 'dogmatic' letter had been publicly read, all the Fathers of the Council acclaimed it by solemn verdict as being in complete accordance with the true faith.

18. His apostolic energy led to his being unjustly deposed from his episcopal see, insulted by his brethren, condemned by an illegitimate council, and subjected to prison and many hardships; but he bore all with unruffled and invincible courage. And not only did he oppose the Bishops who had gone astray from the path of truth and unity; he did not hesitate, in the conscientious discharge of his holy duty, openly to resist even the Emperor himself. In addition to all this, as everybody knows, he wrote countless works in support and defense of the Christian faith, works which bear striking testimony to his extraordinary learning, his intrepid courage, and his pastoral zeal.

19. But faith must be accompanied by charity, charity which unites us all with one another and with Christ; charity which, under the inspiration and motion of the Divine Spirit, welds the members of the Mystical Body of the Redeemer together by an unbreakable bond.

20. This charity, however, must not refuse to embrace also those who have gone astray from the path of truth; and of this we may see an example in St. Cyril's remarkable conduct. Vigorously though he fought against the heresy of Nestorius, yet such was the ardent charity which animated him that, as he openly declared, he yielded to none in his love for Nestorius himself.[19] And in this he was right. Those who wander from the straight path are to be considered as ailing brethren, and treated with gentle and loving care. The Patriarch of Alexandria's prudent advice on this point is worth quoting:

This is a matter calling for the greatest moderation.[20] . . . In many cases a violent clash only drives people to insolence; and it is better to treat your opponents with kindness than to make them suffer by applying the rigor of the law. If they were physically ill you would handle their bodies gently; so in like manner prudence is the best medicine to use in the treatment of ailing souls. Gradually they too will be brought to a proper state of mind.[21] And elsewhere he adds:

21. We followed the example of skillful doctors, who do not immediately apply the drastic remedies of fire and steel as soon as disease or hurt have appeared in the human body; first they soothe the wound with milder liniments, only when the proper time has come do they use cautery and the knife.[22] Filled with this spirit of compassion and loving-kindness towards erring souls, he professes that he is 'the friend of peace and altogether averse to controversy and quarrels; a man, in short, who desires to love everybody and to be loved by everybody in return.'[23]

23. The Holy Doctor's ready inclination for peace was shown especially when he mitigated his earlier severity and devoted his energies to bringing about reunion with the Bishops of the Province of Antioch. Referring to their ambassador he writes:

He was probably expecting great difficulty in persuading us that it was needful to unite the Churches in peace and harmony, to deprive the heterodox of the excuse for mockery, and to repel the forces of diabolical malice. He found us, on the contrary, so much disposed to this course that he met with no difficulty whatever. For we are mindful of our Savior's words: 'My peace I give to you, my peace I leave unto you.'[24]

24. Among the obstacles to this reunion were the twelve 'Chapters' which St. Cyril had drawn up at the Synod of Alexandria, and which were rejected by the Antiochene Bishops as unorthodox because they spoke of a 'physical union' in Christ. With the utmost readiness the Patriarch, while not withdrawing or repudiating these writings — for the doctrine they contained was orthodox — nevertheless wrote several letters to explain his meaning and remove any possibility of misunderstanding, and so clear the way to peace and harmony. These explanations he gave to the Bishops, treating them 'as brethren, and not as adversaries.'[25] 'For the sake of the peace of the Churches,' he says elsewhere, 'and to prevent them from being divided by difference of opinion, it is worthwhile to waive one's dignity.'[26] In this way St. Cyril's charity bore in abundance the desired fruits of peace; and when at last it was granted him to see the dawn of that reconciliation, when the Bishops of the Province of Antioch had condemned the Nestorian heresy and he was able to embrace them as brothers, he exclaimed with holy joy:

'Let the heavens rejoice and let the earth be glad.' For the middle wall of partition has been broken down; that which had caused us grief is now at peace; every matter of contention has now been removed; Christ, the Savior of us all, has granted peace to His Churches.[27]

25. As it was in those times long past, Venerable Brethren, so will it be also today. More effective than anything else for promoting that reunion of all our separated sons with the one Church of Christ for which all good men are striving, will be a sincere and practical goodwill, with the help and inspiration of God. The fruit of such goodwill is mutual understanding, an understanding which Our Predecessors have sought so earnestly to foster and increase by various means, in particular by founding in Rome the Pontifical Institute of Higher Oriental Studies.

26. This goodwill implies also a proper respect for those traditions which are the special heritage of the peoples of the East, whether these be concerned with the sacred liturgy and the hierarchical Orders or with other observances of the Christian life, so long as they are in keeping with the true faith and with the moral law. Each and every nation of Oriental rite must have its rightful freedom in all that is bound up with its own history and its own genius and character, saving always the truth and integrity of the doctrine of Jesus Christ.

27. We would have this to be known and appreciated by all, both by those who were born within the bosom of the Catholic Church, and by those who are wafted towards her, as it were, on the wings of yearning and desire. The latter especially should have full assurance that they will never be forced to abandon their legitimate rites or to exchange their own venerable and traditional customs for Latin rites and customs. All these are to be held in equal esteem and equal honor, for they adorn the common Mother Church with a royal garment of many colors. Indeed this variety of rites and customs, preserving inviolate what is most ancient and most valuable in each, presents no obstacle to a true and genuine unity. It is especially in these times of ours, when the strife and discord of war have estranged men's hearts from one another nearly all the world over, that all must be impelled by the stimulus of Christian charity to promote union in Christ and through Christ by every means in their power.

28. But the work of faith and charity would remain incomplete and powerless to establish unity firmly in Christ Jesus, unless it rested upon that unshaken rock upon which the Church is divinely founded, that is, upon the supreme authority of Peter and his Successors.

29. And this fact is proved clearly by the Patriarch of Alexandria's conduct in this important matter. Both in his work of repressing the Nestorian heresy and in that of reconciling the Bishops of the Province of Antioch, he remained constantly in close union with this Apostolic See.

30. As soon as the watchful Prelate perceived that the errors of Nestorius were spreading and growing, with increasing danger to the orthodox faith, he wrote to Our Predecessor St. Celestine I in the following terms:

Since God requires us to be vigilant in these matters, and since the ancient custom of the Church persuades us that questions of this kind should be communicated to Your Holiness, I write, driven by necessity.[28]

31. In reply the Roman Pontiff writes that 'he had embraced Cyril as though present in his letter,' since it was clear that 'they were of one mind concerning the Lord.'[29] So orthodox was the faith of this Doctor that the Sovereign Pontiff delegated to him the authority of the Apostolic See, in virtue of which he was to give effect to the decrees which had already been issued against Nestorius in the Synod of Rome. And it is evident, Venerable Brethren, that at the Council of Ephesus the Patriarch of Alexandria acted as the legal representative of the Roman Pontiff; for, although the latter also sent his own Legates, the chief instruction he gave them was that they should support the action and the authority of St. Cyril. It was therefore in the name of the Sovereign Pontiff that he presided at this holy Council, and he was the first to sign its proceedings. Indeed, so manifest was the agreement between the Apostolic See and that of Alexandria that, after the public reading of St. Celestine's letter in the second session of the Council, the Fathers exclaimed:

This judgment is just. To Celestine, a new Paul; to Cyril, a new Paul; to Celestine, guardian of the faith; to Celestine, who is of one mind with the Synod, the whole of this Synod gives thanks. One Celestine, one Cyril, one faith of the Synod, one faith of the whole world.[30]

32. No wonder, then, that Cyril could write shortly afterwards:

To my orthodox faith the Roman Church has borne witness, and so too has a holy Synod gathered together, so to speak, from the whole of the earth that is under heaven.[31]

33. The same constant union of St. Cyril with the Apostolic See is clearly apparent in all that he did to effect and consolidate reunion with the Bishops of the Province of Antioch. Although Our Predecessor St. Celestine approved and ratified all that the Patriarch of Alexandria had done at the Council of Ephesus, he made an exception for the sentence of excommunication which the President of the Council, together with the other Fathers, had passed upon the Antiochenes. The Sovereign Pontiff wrote:

With regard to those who appear to have been of one mind and one impiety with Nestorius, . . . We have read the sentence you have passed upon them. Nevertheless, We also decree what seems to Us opportune. In these cases many circumstances have to be considered which the Apostolic See has always borne in mind . . . Should the Bishop of Antioch offer hope of being corrected, We would have Your Fraternity come to some Agreement with him by letter.... We must trust that by the divine mercy all may return to the way of truth.[32]

And it was in obedience to this instruction of the Roman See that St. Cyril began to take measures for bringing about reunion with the Bishops of the Province of Antioch.

34. Meanwhile, after St. Celestine's holy death, a report having been spread that his Successor St. Xystus III had objected to the deposition of Nestorius from his episcopal see, the Patriarch of Alexandria refuted these rumors: '(Xystus) has written in terms agreeing with the holy Synod,' he said; 'he has ratified all its proceedings and is of one mind with Us.'[33]

35. All this shows plainly enough that St. Cyril was in perfect accord with this Apostolic See and that Our Predecessors regarded his measures as their own, and gave them their complete approval. Thus St. Celestine, after other numerous proofs of his confidence in St. Cyril and his gratitude towards him, writes as follows:

We rejoice in the vigilance shown by Your Holiness, wherein you surpass even the example set by your predecessors, themselves always defenders of the orthodox faith.... You have laid bare all the wiles of crafty teachers.... This is indeed a great triumph that you have won for our faith, in asserting our truth so valiantly and thus overcoming opposition to it by the testimony of Holy Writ.[34]

36. And when St. Xystus III, his successor in the Papacy, had received news from the Patriarch of Alexandria that peace and reconciliation had been established, he wrote to him joyfully as follows:

Behold-while We were suffering great anxiety — for We would have none to perish — Your Holiness' letter brought Us news that the Body of the Church has been made whole again. Now that the structure of its members has been fitted together again, We see none outside or gone astray, for their one faith testifies that all are at their places within.... The whole brotherhood has now come to agreement with the blessed Apostle Peter; behold here an auditorium befitting the hearers, befitting the things heard therein.... Our brethren are come back to us, to us whose common aim had been to attack the disease that we might bring health to souls.... Rejoice, beloved Brother, rejoice in triumph over the return of our brethren to us. The Church had been seeking those whom she has now received back again. If we would not have any even of the little ones to perish, how much more must we rejoice now that their rulers are safe.[35]

37. It was with the consolation which he derived from these words of Our Predecessor that the Prelate of Alexandria, this invincible champion of the orthodox faith, this most earnest promoter of Christian unity, passed to his rest in the peace of Christ.

38. And We, Venerable Brethren, as We celebrate the fifteenth centenary of this heavenly birthday, have no more earnest desire than to see all who can be called Christians take St. Cyril as their model, and work ever more and more zealously for the happy return of our separated brethren in the East to Us and to the one Church of Jesus Christ. Let there be in all one faith inviolate; in all one charity, uniting all together in the mystical Body of Jesus Christ; in all one earnest and practical loyalty to the See of Blessed Peter.

39. The furtherance of this worthy and meritorious work must be the special endeavor of those who live in the East and who, by mutual esteem, by friendly intercourse, and by the example of their spotless life, can more easily induce our separated brethren, and especially their clergy, to become reunited with the Church. But all the faithful, besides, can contribute by their prayers and supplications that God may establish throughout the world the one Kingdom of the divine Redeemer and His one fold for all.

40. Indeed, to all alike We recommend in a particular way that most effective aid, which in any work for the saving of souls must take the first place both in order of time and efficacy: fervent, humble, and confident prayer to God. And We would have them invoke the most powerful patronage of the Virgin Mother of God, that, through the gracious intercession of this most loving Mother of us all, the Divine Spirit may enlighten the minds of Eastern peoples with His heavenly light, and that all of us may be one in the one Church which Jesus Christ founded, and which that same Spirit, the Paraclete, nourishes with an unceasing rain of graces and stirs to sanctity.

41. To seminarists and to pupils of other colleges We specially commend the observance of the 'Day for the East'; on that day let prayers more than usually fervent be made to the Divine Shepherd of the whole Church, and let the hearts of the young be stimulated to a burning zeal for the achievement of this holy unity. Finally, let all, alike those who are in Sacred Orders and those who, as members of Catholic Action and other associations, are co-operating with the hierarchy of the Church, perseveringly direct their prayers, their writings, their discourses, to promoting this desired union of all Easterns with the common Father.

42. And God grant that this Our fatherly and urgent appeal may be given a friendly hearing by those separated Bishops and their flocks who, though divided from Us, yet admire and venerate the Patriarch of Alexandria as a hero of their own land. Let this great Doctor's teaching and example move them to restore peace by means of that triple bond which he himself so strongly urged as indispensable, and by which the divine Founder of the Church willed all His sons to be united together. Let them remember that We, by the Providence of God, to-day occupy that same Apostolic See to which the Patriarch of Alexandria felt bound in conscience to appeal, when he wanted to provide a sure defense of the orthodox faith against the errors of Nestorius, and to set a divine seal, so to speak, upon the reconciliation achieved with his separated brethren. And let them be assured that the same charity which inspired Our Predecessors inspires Us too; and that the chief object of Our constant desires and prayers is that the age-old obstacles between us may be happily removed, and the day dawn at last when there shall be one flock in one fold, all obedient with one mind to Jesus Christ and to His Vicar on earth.

43. We address a particular appeal to those of Our separated sons in the East who, though they hold St. Cyril in great veneration, yet refuse to acknowledge the authority of the Council of Chalcedon, because it solemnly defined that there are two natures in Jesus Christ. Let these bear in mind that the decrees which were later issued by the Council of Chalcedon as new errors arose are in no way contrary to the teaching of the Patriarch of Alexandria. As he himself clearly says,

Not everything that heretics say is to be denied and rejected out of hand, for they profess much of what we also assert.... So it is also with Nestorius. He is not wrong in saying that there are two natures in Christ, so far as he means that the flesh is distinct from the Word of God; for the nature of the Word is indeed distinct from the nature of flesh. But he does not profess the union of the natures as we do.[36]

44. Moreover, there is reason to hope that the modern followers of Nestorius also, if they examine St. Cyril's writings with unprejudiced mind and study them carefully, may see the path of truth Iying open before them and, through the inspiration and help of God, feel themselves called back to the bosom of the Catholic Church.

45. It only remains for Us now, Venerable Brethren, on the occasion of this fifteenth centenary of St. Cyril, to implore the most powerful patronage of this Holy Doctor for the whole Church, and especially for all those in the East who glory in the Christian name, imploring for our separated brethren and children that blessing which he himself once so joyfully described:

Behold the sundered members of the Body of the Church are reunited once again, and no further discord remains to divide the ministers of the Gospel of Christ.[37]

46. Sustained by this happy hope, We grant most lovingly in the Lord to each and every one of you, Venerable Brethren, and to the flocks committed to your care, as a pledge of heavenly blessings and in token of Our fatherly goodwill, Our Apostolic Benediction.

Given at St. Peter's, Rome, on the 9th day of April, Easter Sunday, in the year 1944, the sixth of Our Pontificate.

PIUS XII

REFERENCES:

1. Ep. 12,4: Migne, 50, col. 467.
2. Ep. 13, 2: ib., 471.
3. Ep. 25, 7: ib., 552.
4. Cf. Mansi, Vl, 953, 956-7; VII, 9.
5. Cf. Ep. ad Im., Theodosium: Migne P.L.., 54, col. 891.
6. Cf. Mansi, IX, 231 so,.
7. Cf. Mansi, X, 1076 sq.
8. Cf. mansi, XI, 270 so,.
9. Cf. ib., 262 sq.
10. A.A.S., XXIII (1931), pp. 493 sq.
11. Cf. In Joannem, lib. x: Migne, P.G., 74, col. 419.
12. Ep. 10; Migne, P.G., 77, col. 78.
13. Ep.9:ib.,62.
14. Ep. 10: ib., 70.
15. Ep. 9: ib., 63.
16. Ep. 1: ib., 14.
17. Ep. 55: ib., 202-203.
18. Ep. 61: ib., 325.
19. Cf. Ep. 9: ib., 62.
20. Cf. Ep. 57: ib., 322.
21. Ep. 58: ib., 322.
22. Ep. 18: ib., 123-126.
23. Cf.Ep.9:ib.,62.
24. Ep. 39: ib., 175.
25. Ep. 39: ib., 175.
26. Ep. 33: ib., 161.
27. Ep. 39: ib., 174.
28. Ep. 11: ib., 79.
29. Cf. Ep. ad Cyrillum: ib., 90.
30. Mansi, IV, 1287.
31. Apol. ad Theodos.: Migne, P.G., 76, col, 482.
32. Ep. 22: P.L., 50, col. 542-543.
33. Ep. 40: Migne, P.G., 77, col. 202.
34. Ep. 4, 1-2: Migne, P.L., 50. col. 561.
35. Ep. 5, 1, 3, 5: ib., 602-604.
36. Ep. 44: P.G., 77, col. 226.
37. Ep. 49: ib., 254.

+ + +
Source: Vatican

St. Bede the Venerable: Praecursor altus luminis

June 24th: Solemnity of the Birth of St. John the Baptist

THE GREAT FORERUNNER OF THE MORN

The great forerunner of the morn,
The herald of the Word, is born:
And faithful hearts shall never fail
With thanks and praise his light to hail.

With heavenly message Gabriel came,
That John should be that herald’s name,
And with prophetic utterance told
His actions great and manifold.

John, still unborn, yet gave aright
His witness to the coming light;
And Christ, the sun of all the earth,
Fulfilled that witness at His birth.

Of woman born shall never be
A greater prophet than was he,
Whose mighty deeds exalt his fame
To greater than a prophet’s name.

But why should mortal accents raise
The hymn of John the Baptist’s praise?
Of whom, or e’er his course was run,
Thus spake the Father to the Son?

"Behold, My herald, who shall go
Before Thy face Thy way to show,
And shine, as with the day-star’s gleam,
Before Thine own eternal beam."

All praise to God the Father be,
All praise, eternal Son, to Thee,
Whom with the Spirit we adore
Forever and forevermore.

~St. Bede the Venerable: Praecursor altus luminis. (Tr. J. Neale)

The Naming of St. John the Baptist, by Fra Angelico. 

Tempera and gold on panel, 1434-35; Museo di San Marco, Florence.