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| IMF Wants to Use “digital footprint of customers’ … online activities” to Assess Creditworthiness |
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Posted by: Stone - 02-10-2021, 10:05 AM - Forum: Global News
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IMF Wants to Use “digital footprint of customers’ … online activities” to Assess Creditworthiness
The Organic Prepper | February 8, 2021
For years, researchers have warned of a system in which the government controls every aspect of its citizens’ lives. Every citizen would have to rely entirely on the government to survive in this system. This system has been openly discussed for many years by the “ruling class.” Aka: those who have been allotted social credit (or not) and power based upon their views and opinions.
The system has already begun in China and is now spreading globally
In a recent post, “What is Really New In Fintech,” on the IMF blog (International Monetary Fund), authors Arnoud Boot, Peter Hoffmann, Luc Laeven, and Lev Ratnovski suggest “rapid technological change” in the financial industry. Many social media and other online platforms are now creating and accepting payments. This revolutionary change in the banking world could change the face of finance forever.
As a result of this rapid change, the authors bring up the following questions:
- What are the transformative aspects of recent financial innovation that can uproot finance as we know it?
- Which new policy challenges will the transformation of finance bring?
To answer these questions, the authors wrote:
Quote:Recent IMF and ECB staff research distinguishes two areas of financial innovation. One is information: new tools to collect and analyse data on customers, for example for determining creditworthiness. Another is communication: new approaches to customer relationships and the distribution of financial products. We argue that each dimension contains some transformative components.
The authors mention the importance and functionality of “determining creditworthiness.” The method they want to use to do so can be found in the section labeled “New Types Of Information,” where they write (emphasis ours):
Quote:The most transformative information innovation is the increase in use of new types of data coming from the digital footprint of customers’ various online activities—mainly for creditworthiness analysis.
Credit scoring using so-called hard information (income, employment time, assets, and debts) is nothing new. Typically, the more data is available, the more accurate is the assessment. But this method has two problems. First, hard information tends to be “procyclical”: it boosts credit expansion in good times but exacerbates contraction during downturns.
The second and most complex problem is that certain kinds of people, like new entrepreneurs, innovators, and many informal workers, might not have enough hard data available. Even a well-paid expatriate moving to the United States can be caught in the conundrum of not getting a credit card for lack of credit record, and not having a credit record for lack of credit cards.
Fintech resolves the dilemma by tapping various nonfinancial data: the type of browser and hardware used to access the internet, the history of online searches, and purchases. Recent research documents that, once powered by artificial intelligence and machine learning, these alternative data sources are often superior than traditional credit assessment methods, and can advance financial inclusion, by, for example, enabling more credit to informal workers and households, and firms in rural areas.
The type of browser used could potentially indicate a different ranking for browsers that heavily track users, like Chrome, vs. browsers that emphasize privacy, like Brave.
So what does this all mean for our financial future?
It means the IMF authors suggest the global banking network begin using a history of online searches and purchases to determine “creditworthiness.” In other words, do you read CNN and purchase sports memorabilia? You’re approved! Do you read The Organic Prepper and buy “conspiracy” or “prepping” material? We’re sorry, you can not be approved at this time based on your credit score.
In Brandon Turbeville’s 2019 article Social Media, Universal Basic Income, and Cashless Society: How China’s Social Credit System Is Coming To America he wrote:
Quote:“Unbeknownst to most people, there appears to be a real attempt to create a system in which all citizens are rationed their “wages” digitally each month in place of a paycheck or ability to gain or lose money. This system would see any form of dissent resulting in the cut off of those credits and the ability to work, eat, or even exist in society. It would not only be the end of dissent but of any semblance of real individuality.”
Turbeville outlines a plan to create a Universal Basic Income (UBI). The scheme, tied to a social credit system, will essentially cut off the financial lifeline to anyone who does not entirely tow the establishment line. I encourage you to take a look at the article and see for yourself how this scheme is coming together. For more information, here’s an article that compares UBI to modern feudalism.
With Biden’s new administration that is openly more “global” in its outlook, the IMF has already stated that it will seek to reset its relationship with the United States and that Biden’s “commitment to multilateral institutions and his pledge to re-enter the Paris climate agreement should help the IMF advance its own targets.”
And you thought it was challenging to gain approval before…
The pairing of online history with credit scores is bad enough. Doing so has prevented many otherwise creditworthy citizens from accessing what they need to start businesses, buy homes, rent apartments, or buy cars. Some states have suggested laws that use your search history and social media when being assessed for your worthiness to purchase a firearm, and the Bank of America has made it incredibly clear just this past week that your purchases and financial records are by no means private.
However, pairing both of those with the Universal Basic Income is even worse. We are fast approaching a time where even the slightest difference of opinion from the norm (i.e., the ruling class) can result in a complete freeze out of the “offender” from the entire society.
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| St. Gregory of Nyssa: The Life of St. Macrina |
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Posted by: Stone - 02-10-2021, 09:05 AM - Forum: Fathers of the Church
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Life of St. Macrina
by St. Gregory of Nyssa
![[Image: ?u=https%3A%2F%2Ftse1.mm.bing.net%2Fth%3...%3DApi&f=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Ftse1.mm.bing.net%2Fth%3Fid%3DOIP.fn1g0PWq85E_ZCc7_8gKpAAAAA%26pid%3DApi&f=1)
[TO THE MONK OLYMPIUS]
INTRODUCTION
THE form of this volume, if one may judge from its heading, is apparently epistolary, but its bulk exceeds that of a letter, extending as it does to the length of a book. My apology must be that the subject on which you bade me write is greater than can be compressed within the limits of a letter.
I am sure you do not forget our meeting, when, on my way to Jerusalem in pursuance of a vow, in order to sec the relics of the Lord's sojourning in the flesh on the actual spots,1 I ran across you in the city of Antioch; and you must remember all the different talks we enjoyed, for it was not likely that our meeting would be a silent one, when your wit provided so many subjects for conversation. As often happens at such times, the 1 talk flowed on until we came to discuss the life of some famous person. In this case it was a woman who provided us with our subject; if indeed she should be styled woman, for I do not know whether it is fitting to designate her by her sex, who so surpassed her sex. Our account of her was not based on the narrative of others, but our talk was an accurate description of what we had learned by personal experience, nor did it need to be authenticated by strangers. Nor even was the virgin referred to unknown to our family circle, to make it necessary to learn the wonders of her life through others, but she came from the same parents as ourselves, being, so to speak, an offering of first-fruits, since she was the earliest born of my mother's womb. As then you have decided that the story of her noble career is worth telling, to prevent such a life being unknown to our time, and the record of a woman who raised herself by "philosophy" 2 to the greatest height of human virtue passing into the shades of useless oblivion, I thought it well to obey you, and in a few words, as best I can, to tell her story in unstudied and simple style.
MACRINA'S PARENTS
The virgin's name was Macrina; she was so called by her parents after a famous Macrina some time before in the family, our father's mother, who had confessed Christ like a good athlete in the time of the persecutions. This indeed was her name to the outside world, the one used by her friends. But another name had been given her privately, as the result of a vision before she was born into the world. For indeed her mother was so virtuous that she was guided |20 on all occasions by the divine will. In particular she loved the pure and unstained mode of life so much that she was unwilling to be married. But since she had lost both her parents, and was in the very flower of her youthful beauty, and the fame of her good looks was attracting many suitors, and there was a danger that, if she were not mated to some one willingly, she might suffer some unwished-for violent fate, seeing that some men, inflamed by her beauty, were ready to abduct her----on this account she chose for her husband a man who was known and approved for the gravity of his conduct, and so gained a protector of her life.
THE BIRTH OF MACRINA
At her first confinement she became the mother of Macrina. When the due time came for her pangs to be ended by delivery, she fell asleep and seemed to be carrying in her hands that which was still in her womb. And some one in form and raiment more splendid than a human being appeared and addressed the child she was carrying by the name of Thecla, that Thecla, I mean, who is so famous among the virgins.3 After doing this and testifying to it three times, he departed from her sight and gave her easy delivery, so that at that moment she awoke from sleep and saw her dream realised. Now this name was used only in secret. But it [962C] seems to me that the apparition spoke not so much to guide the mother to a right choice of name, as to forecast the life of the young child, and to indicate by the name that she would follow her namesake's mode of life.
MACRINA'S CHILDHOOD
Well, the child was reared. Although she had her own nurse, yet as a rule her mother did the nursing with her own hands. After passing the stage of infancy, she showed herself apt in acquiring childish accomplishments, and her natural powers were shown in every study to which her parents' judgment directed her. The education of the child was her mother's task; she did not, however, employ the usual worldly method of education, which makes a practice of using poetry as a means of training the early years of the child. For she considered it disgraceful and quite unsuitable, that a tender and plastic nature should be taught either those tragic passions of womanhood which afforded poets their suggestions and plots, or the indecencies of comedy, to be, so to speak, denied with unseemly tales of "the harem." 4 But such parts of inspired Scripture as you would think were incomprehensible to young children were the subject of the girl's studies; in particular the Wisdom of Solomon, and those parts of it especially which have an ethical bearing. Nor was she ignorant of any part of the Psalter, but at stated times she recited every part of it. When she rose from bed, or engaged in household duties, or rested, or partook of food, or retired from table, when she went to bed or rose in the night for prayer, the Psalter was her constant companion, like a good fellow-traveller that never deserted her.
HER BETROTHAL
Filling her time with these and the like occupations, and attaining besides a considerable proficiency in wool-work, the growing girl reached her twelfth year, the age when the bloom of adolescence begins to appear. In which connection it is noteworthy that the girl's beauty could not be concealed in spite of efforts to hide it. Nor in all the countryside, so it seems, was there anything so marvellous as her beauty in comparison with that of others. So fair was she that even painters' hands could not do justice to her comeliness; the art that contrives all things and essays the greatest tasks, so as even to model in imitation the figures of the heavenly bodies, could not accurately reproduce the loveliness of her form. In consequence a great swarm of suitors seeking her in marriage crowded round her parents. But her father a shrewd man with a reputation for forming right decisions----picked out from the rest a young man related to the family, who was just leaving school, of good birth and remarkable steadiness, and decided to betroth his daughter to him, as soon as she was old enough. Meantime he aroused great hopes, and he offered to his future father-in-law his fame in public speaking, as it were one of the bridegroom's gifts; for he displayed the power of his eloquence in forensic contests on behalf of the wronged.
DEATH OF THE YOUNG MAN
But Envy cut off these bright hopes by snatching away the poor lad from life. Now Macrina was not ignorant of her "father's schemes. But when the plan formed for her was shattered by the young man's death, she said her father's intention was equivalent to a marriage, and resolved to remain single henceforward, just as if the intention had become accomplished fact. And indeed her determination was more steadfast than could have been expected from her age. For when her parents brought proposals of marriage to her, as often happened owing to the number of suitors that came attracted by the fame of her beauty, she would say that it was absurd and unlawful not to be faithful to the marriage that had been arranged for her by her father, but to be compelled to consider another; since in the nature of things there was but one marriage, as there is one birth and one death. She persisted that the man who had been linked to her by her parents' arrangement was not dead, but that she considered him who lived to God, thanks to the hope of the resurrection, to be absent only, not dead; it was wrong not to keep faith with the bridegroom who was away.
MACRINA RESOLVES NEVER TO LEAVE HER MOTHER
With such words repelling those who tried to talk her over, she settled on one safeguard of her good resolution, in a resolve not to be separated from her mother even for a moment |26 of time. So that her mother would often say that she had carried the rest of her children in her womb for a definite time, but that Macrina she bore always, since in a sense she ever carried her about. But the daughter's companionship was not a burden to her mother, nor profitless. For the attentions received from her daughter were worth those of many maidservants, and the benefits were mutual. For the mother looked after the girl's soul, and the girl looked after her mother's body, and in all respects fulfilled the required services, even going so far as to prepare meals for her mother with her own hands. Not that she made this her chief business. But after she had anointed her hands by the performance of religious duties---- for she deemed that zeal for this was consistent with the principles of her life----in the time that was left she prepared food for her mother by her own toil. And not only this, but she helped her mother to bear her burden of responsibilities. For she had four sons and five daughters, and paid taxes to three different governors, since her property was scattered in as many districts. In consequence her mother was distracted with various anxieties, for her father had by this time departed this life. In all these matters she shared her mother's toils, dividing her cares with her, and lightening her heavy load of sorrows. At one and the same time, thanks to her mother's guardianship, she was keeping her own life blameless, so that her mother's eye both directed and witnessed all she did; and also by her own life she instructed her mother greatly, leading her to the same mark, that of philosophy I mean, and gradually drawing her on to the immaterial and more perfect life.
BASIL RETURNS FROM THE UNIVERSITY
When the mother had arranged excellent marriages for the other sisters, such as was best in each case, Macrina's brother, the great Basil, returned after his long period of education, already a practised rhetorician. He was puffed up beyond measure with the pride of oratory and looked down on the local dignitaries, excelling in his own estimation all the men of leading and position. Nevertheless Macrina took him in hand, and with such speed did she draw him also toward the mark of philosophy that he forsook the glories of this world and despised fame gained by speaking, and deserted it for this busy life where one toils with one's hands. His renunciation of property was complete, lest anything should impede the life of virtue. But, indeed, his life and the subsequent acts, by which he became renowned throughout the world and put into the shade all those who have won renown for their virtue, would need a long description and much time. But I must divert my tale to its appointed task.
Now that all the distractions of the material life had been removed, Macrina persuaded her mother to give up her ordinary life and all showy style of living and the services of domestics to which she had been accustomed before, and bring her point of view down to that of the masses, and to share the life of the maids, treating all her slave girls and menials as if they were sisters and belonged to the same rank as herself.
But at this point I should like to insert a short parenthesis in my narrative and not to pass over unrelated such a matter as the following, in which the lofty character of the maiden is displayed.
THE STORY OF NAUCRATIUS
The second of the four brothers, Naucratius by name, who came next after the great Basil, excelled the rest in natural endowments and physical beauty, in strength, speed and ability to turn his hand to anything. When he had reached his twenty-first year, and had given such demonstration of his studies by speaking in public, that the whole audience in the theatre was thrilled, he was led by a divine providence to despise all that was already in his grasp, and drawn by an irresistible impulse went off to a life of solitude and poverty. He took nothing with him but himself, save that one of the servants named Chrysapius followed him, because of the affection he had towards his master and the intention he had formed to lead the same life. So he lived by himself, having found a solitary spot on the banks of the Iris----a river flowing through the midst of Pontus. It rises actually in Armenia, passes through our parts, and discharges its stream into the Black Sea. By it the young man found a place with a luxuriant growth of trees and a hill nestling under the mass of the overhanging mountain. There he lived far removed from the noises of the city and the distractions that surround the lives both of the soldier and the pleader in the law courts. Having thus freed himself from the din of cares that impedes man's higher life, with his own hands he looked after some old people who were living in poverty and feebleness, considering it appropriate to his mode of life to make such a work his care. So the generous youth would go on fishing expeditions, and since he was expert in every form of sport, he provided food to his grateful clients by this means. And at the same time by such exercises he was taming his own manhood. Besides this, he also gladly obeyed his mother's wishes whenever she issued a command. And so in these two ways he guided his life, subduing his youthful nature by toils and caring assiduously for his mother, and thus keeping the divine commands he was travelling home to God.
In this manner he completed the fifth year of his life as a philosopher, by which he made his mother happy, both by the way in which he adorned his own life by continence, and by the devotion of all his powers to do the will of her that bore him.
THE TRAGIC DEATH OF NAUCRATIUS
Then there fell on the mother a grievous and tragic affliction, contrived, I think, by the Adversary, which brought trouble and mourning upon all the family. For he was snatched suddenly away from life. No previous sickness had prepared them for the blow, nor did any of the usual and well-known mischances bring death upon the young man. Having started out on one of the expeditions, by which he provided necessaries for the old men under his care, he was brought back home dead, together with Chrysapius who shared his life. His mother was far away, three days distant from the scene of the tragedy. Some one came to her telling the bad news. Perfect though she was in every department of virtue, yet nature dominated her as it does others. For she collapsed, and in a moment lost both breath and speech, since her reason failed her under the disaster, and she was thrown to the ground by the assault of the evil tidings, like some noble athlete hit by an unexpected blow.
MACRINA THE ONE SUPPORT OF HER MOTHER
And now the virtue of the great Macrina was displayed. Facing the disaster in a rational spirit, she both preserved herself from collapse, and becoming the prop of her mother's weakness, raised her up from the abyss of grief, and by her own steadfastness and imperturbability taught her mother's soul to be brave. In consequence, her mother was not overwhelmed by the affliction, nor did she behave in any ignoble and womanish way, so as to cry out at the calamity, or tear her dress, or lament over the trouble, or strike up funeral chants with mournful melodies. On the contrary she resisted the impulses of nature, and quieted herself both by such reflections as occurred to her spontaneously, and those that were applied by her daughter to cure the ill. For then was the nobility of Macrina's soul most of all conspicuous; since natural affection was making her suffer as well. For it was a brother, and a favourite brother, who had been snatched away by such a manner of death. Nevertheless, conquering nature, she so sustained her mother by her arguments that she, too, rose superior to her sorrow. Besides which, the moral elevation always maintained by Macrina's life gave her mother the opportunity of rejoicing over the blessings she enjoyed rather than grieving over those that were missing.
MOTHER AND DAUGHTER MAKE FURTHER PROGRESS IN THE ASCETIC LIFE
When the cares of bringing up a family and the anxieties of their education and settling in life had come to an end, and the property----a frequent cause of worldliness---- had been for the most part divided among the children, then, as I said above, the life of the virgin became her mother's guide and led her on to this philosophic and spiritual manner of life. And weaning her from all accustomed luxuries, Macrina drew her on to adopt her own standard of humility. She induced her to live on a footing of equality with the staff of maids, so as to share with them in the same food, the same kind of bed, and in all the necessaries of life, without any regard to differences of rank. Such was the manner of their life, so great the height of their philosophy, and so holy their conduct day and night, as to make verbal description inadequate. For just as souls freed from the body by death are saved from the cares of this life, so was their life far removed from all earthly follies and ordered with a view of imitating the angelic life. For no anger or jealousy, no hatred or pride, was observed in their midst, nor anything else of this nature, since they had cast away all vain desires for honour and glory, all vanity, arrogance and the like. Continence was their luxury, and obscurity their glory. Poverty, and the casting away of all material superfluities like dust from their bodies, was their wealth. In fact, of all the things after which men eagerly pursue in this life, there were none with which they could not easily dispense.5 Nothing was left but the care of divine things and the unceasing round of prayer and endless hymnody, co-extensive with time itself, practised by night and day. So that to them this meant work, and work so called was rest. What human words could make you realise such a life as this, a life on the borderline between human and spiritual nature? For that nature should be free from human weaknesses is more than can be expected from mankind. But these women fell short of the angelic and immaterial nature only in so far as they appeared in bodily form, and were contained within a human frame, and were dependent upon the organs of sense. Perhaps some might even dare to say that the difference was not to their disadvantage. Since living in the body and yet after the likeness of the immaterial beings, they were not bowed down by the weight of the body, but their life was exalted to the skies and they walked on high in company with the powers of heaven.
The period covered by this mode of life was no short one, and with the lapse of time their successes increased, as their philosophy continually grew purer with the discovery of new blessings.
PETER, THE YOUNGEST BROTHER
Macrina was helped most of all in achieving this great aim of her life by her own brother Peter. With him the mother's pangs ceased, for he was the latest born of the family. At one and the same time he received the names of son and orphan, for as he entered this life his father passed away from it. But the eldest of the family, the subject of our story, took him soon after birth from the nurse's breast and reared him herself and educated him on a lofty system of training, practising him from infancy in holy studies, so as not to give his soul leisure to turn to vain things. Thus having become all things to the lad---- father, teacher, tutor, mother, giver of all good advice----she produced such results that before the age of boyhood had passed, when he was yet a stripling in the first bloom of tender youth, he aspired to the high mark of philosophy. And, thanks to his natural endowments, he was clever in every art that involves hand-work, so that without any guidance he achieved a completely accurate knowledge of everything that ordinary people learn by time and trouble. Scorning to occupy his time with worldly studies, and having in nature a sufficient instructor in all good knowledge, and always looking to his sister as the model of all good, he advanced to such a height of virtue that in his subsequent life he seemed in no whit inferior to the great Basil. But at this time he was all in all to his sister and mother, co-operating with them in the pursuit of the angelic life. Once when a severe famine had occurred and crowds from all quarters were frequenting the retreat where they lived, drawn by the fame of their benevolence, Peter's kindness supplied such an abundance of food that the desert seemed a city by reason of the number of visitors.
DEATH OF THE MOTHER
It was about this time that the mother died, honoured by all, and went to God, yielding up her life in the arms of her two children. It is worth while to give the words of blessing which she used over her children, mentioning each of the absent ones in loving remembrance, so that no single one was deprived of the blessing, and commending especially to God in her prayers those who were present with her.
For as these two sat by her on each side of the bed, she touched them with her hands, and uttered these prayers to God with her dying words----
"To Thee, O Lord, I give the fruit of my womb as both first-fruits and tenths. For this my eldest is the first-fruits and this my last-born is the tenth. Each is sanctified to Thee by the Law, and they are votive offerings to Thee. Therefore let Thy sanctification descend on this my first and this my tenth."
As she spoke she indicated by gestures her daughter and son. Then, having ceased to bless, she ceased to live, having first bidden her children lay her body in their father's grave. But they, having fulfilled the command, clave to philosophy with still loftier resolve, even striving against their own life and eclipsing their previous record by their subsequent successes.
BASIL DIES AFTER A NOBLE CAREER
Meanwhile Basil, the famous saint, had been elected bishop 1 of the great church of Caesarea. He advanced Peter to the sacred order of the priesthood, consecrating him in person with mystic ceremonial. And in this way a further advance in the direction of dignity and sanctity was made in their life, now that philosophy was enriched by the priesthood.
Eight years after this, the world-renowned Basil departed from men to live with God, to the common grief of his native land and the whole world. Now when Macrina heard the news of the calamity in her distant retreat, she was distressed indeed in soul at so great a loss----for how could she not be distressed at a calamity, which was felt even by the enemies of the truth?----but just as they say that the testing of gold takes place in several furnaces, so that if any impurity escapes the first furnace, it may be separated in the second, and again in the last one all admixture of dross may be purged away----consequently it is the most accurate testing of pure gold if having gone through every furnace it shows no refuse. So it happened also in her case. When her noble character had been tested by these different accessions of trouble, in every respect the metal of her soul was proved to be unadulterated and undefiled. The first test was the loss of the one brother, the second the parting from her mother, the third was when the common glory of the family, great Basil, was removed from human life. So she remained, like an invincible athlete in no wise broken by the assault of troubles.
GREGORY RESOLVES TO VISIT HIS SISTER.
It was the ninth month or a little longer after this disaster, and a synod of bishops was gathered at Antioch, in which we also took part. And when we broke up, each to go home before the year was over, then I, Gregory, felt a desire to visit Macrina. For a long time had elapsed during which visits were prevented by the distraction of the troubles which I underwent, being constantly driven out from my own country by the leaders of heresy. And when I came to reckon the intervening time during which the troubles had prevented us meeting face to face, no less than eight years, or very nearly that period, seemed to have elapsed.
Now when I had accomplished most of the journey and was one day's journey distant, a vision appeared to me in a dream and filled me with anxious anticipations of the future. I seemed to be carrying martyrs' relics in my hands; a light came from them, such as comes from a clear mirror when it is put facing the sun, so that my eyes were blinded by the brilliance of the rays. The same vision recurred three times that night. I could not clearly understand the riddle of the dream, but I saw trouble for my soul, and I watched carefully so as to judge the vision by events.
When I approached the retreat in which Macrina led her angelic and heavenly life, first of all I asked one of the servants about my brother, whether he were at home. He told us that he had gone out four days ago now, and I understood, which indeed was the case, that he had gone to meet us by another way. Then I asked after the great lady. He said she was very ill, and I was the more eager to hurry on and complete the remainder |43 of the journey, for a certain anxiety and premonitory fear of what was coining stole in and disquieted me.
GREGORY COMES TO THE MONASTERY AND FINDS MACRINA ON HER DEATH BED
But when I came to the actual place, rumour had already announced my arrival to the brotherhood. Then the whole company of the men came streaming out to meet us from their apartments. For it was their custom to honour friends by meeting them. But the band of virgins on the women's side modestly waited in the church for us to arrive. But when the prayers and the blessing were over, and the women, after reverently inclining their head for the blessing, retired to their own apartments, none of them were left with us. I guessed the explanation, that the abbess was not with them. A man led me to the house in which was my great sister, and opened the door. Then I entered that holy dwelling. I found her already terribly afflicted with weakness. She was lying not on a bed or couch, but on the floor; a sack had been spread on a board, and another board propped up her head, so contrived as to act as a pillow, supporting the sinews of the neck in slanting fashion, and holding up the neck comfortably. Now when she saw me near the door she raised herself on her elbow but could not come to meet me, her strength being already drained by fever. But by putting her hands on the floor and leaning over from the pallet as far as she could, she showed the respect due to my rank. I ran to her and embraced her prostrate form, and raising her, again restored her to her usual position. Then she lifted her hand to God and said----
"This favour also Thou hast granted me, O God, and hast not deprived me of my desire, because Thou hast stirred up Thy servant to visit Thy handmaid."
Lest she should vex my soul she stilled her groans and made great efforts to hide, if possible, the difficulty of her breathing. And in every way she tried to be cheerful, both taking the lead herself in friendly talk, and giving us an opportunity by asking questions. When in the course of conversation mention was made of the great Basil, my soul was saddened and my face fell dejectedly. But so far was she from sharing in my affliction that, treating the mention of the saint as an occasion for yet loftier philosophy, she discussed various subjects, inquiring into human affairs and revealing in her conversation the divine purpose concealed in disasters. Besides this, she discussed the future life,6 as if inspired by the Holy Spirit, so that it almost seemed as if my soul were lifted by the help of her words away from mortal nature and placed within the heavenly sanctuary. And just as we learn in the story of Job that the saint was tormented in every part of his body with discharges owing to the corruption of his wounds, yet did not allow the pain to affect his reasoning power, but in spite of the pains in the body did not relax his activities nor interrupt the lofty sentiments of his discourse----similarly did I see in the case of this great woman. Fever was drying up her strength and driving her on to death, yet she refreshed her body as it were with dew, and thus kept her mind unimpeded in the contemplation of heavenly things, in no way injured by her terrible weakness. And if my narrative were not extending to an unconscionable length I would tell everything in order, how she was uplifted as she discoursed to us on the nature of the soul and explained the reason of life in the flesh, and why man was made, and how he was mortal, and the origin of death and the nature of the journey from death to life again. In all of which she told her tale clearly and consecutively as if inspired by the power of the Holy Spirit, and the even flow of her language was like a fountain whose water streams down uninterruptedly.
SHE SENDS GREGORY AWAY TO REST HIMSELF
When our conversation was finished, she said----
"It is time, brother, for you to rest your body awhile, since it is wearied with the great toil of your journey."
And though I found it a great and genuine rest to see her and hear her noble words, yet since she wanted it so much, that I might in every particular seem to obey my mistress, I found a pretty arbour prepared for me in one of the neighbouring gardens, and rested under the shade of the trailing vines. But it was impossible to have any feelings of enjoyment when my soul within me was constrained by gloomy anticipations, for the secret of the vision of my dream seemed to be now revealed to me by what I had seen. For the image I had seen was indeed true---- the relics of a holy martyr which had been dead in sin, but now were resplendent with the indwelling power of the Spirit. I explained this to one of those who had heard me tell the dream before.
We were, as one might guess, in a dejected state, expecting sad tidings, when Macrina, somehow or other divining our condition of mind, sent to us a messenger with more cheerful news, and bade us be of good cheer and have better hope for her, for she was feeling a change for the better. Now this was not said to deceive, but the message was actually true, though we did not know it at the time. For in very truth, just as a runner who has passed his adversary and already drawn near to the end of the stadium, as he approaches the judge's seat and sees the crown of victory, rejoices inwardly as if he had already attained his object and announces his victory to his sympathisers among the spectators----in such a frame of mind did she, too, tell us to cherish better hopes for her, for she was already looking to the prize of her heavenly calling, and all but uttering the apostle's words: "Henceforward is laid up for me the crown of righteousness, which the righteous Judge shall give me," for "I have fought the good fight, I have finished the course, I have kept the faith."
Accordingly, feeling happy at the good news, we began to enjoy the sights that lay before us. For they were very varied and the arrangements gave much pleasure, since the great lady was careful even of these trifles.
GREGORY RETURNS TO MACRINA, WHO RECALLS THE EVENTS OF HER CHILDHOOD
But when we saw her again, for she did not allow us to spend time by ourselves in idleness, she began to recall her past life, beginning with childhood, and describing it all in order as in a history. She recounted as much as she could remember of the life of our parents, and the events that took place both before and after my birth. But her aim throughout was gratitude towards God, for she described our parents' life not so much from the point of view of the reputation they enjoyed in the eyes of contemporaries on account of their riches, as an example of the divine blessing. My father's parents had their goods confiscated for confessing Christ. Our maternal grandfather was slain by the imperial wrath, and all his possessions were transferred to other masters. Nevertheless their life abounded so in faith that no one was named above them in those times. And moreover, after their substance had been divided into nine parts according to the number of the children, the share of each was so increased by God's blessing, that the income of each of the children exceeded the prosperity of the parents. But when it came to Macrina herself she kept nothing of the things assigned to her in the equal division between brothers and sisters, but all her share was given into the priest's hands according to the divine command. Moreover her life became such by God's help that her hands never ceased to work according to the commandment. Never did she even look for help to any human being, nor did human charity give her the opportunity of a comfortable existence. Never were petitioners turned away, yet never did she appeal for help, but God secretly blessed the little seeds of her good works till they grew into a mighty fruit.
As I told my own trouble and all that I had been through, first my exile at the hands of the Emperor Valens on account of the faith, and then the confusion in the Church that summoned me to conflicts and trials, my great sister said----
"Will you not cease to be insensible to the divine blessings? Will you not remedy the ingratitude of your soul? Will you not compare your position with that of your parents'? And yet, as regards worldly things, we make our boast of being well born and thinking we come of a noble family. Our father was greatly esteemed as a young man for his learning; in fact his fame was established throughout the law courts of the province. Subsequently, though he excelled all others in rhetoric, his reputation did not extend beyond Pontus. But he was satisfied with fame in his own hand.
"But you," she said, "are renowned in cities and peoples and nations. Churches summon you as an ally and director, and do you not see the grace of God in it all? Do you fail to recognise the cause of such great blessings, that it is your parents' prayers that are lifting you up on high, you that have little or no equipment within yourself for such success?"
Thus she spoke, and I longed for the length of the day to be further extended, that she might never cease delighting our cars with sweetness. But the voice of the choir was summoning us to the evening service, and sending me to church, the great one retired once more to God in prayer. And thus she spent the night.
THE EVENTS OF THE NEXT DAY: MACRINA'S LAST HOURS
But when day came it was clear to me from what I saw that the coming day was the utmost limit of her life in the flesh, since the fever had consumed all her innate strength. But she, considering the weakness of our minds, was contriving how to divert us from our sorrowful anticipations, and once more with those beautiful words of hers poured out what was left of her suffering soul with short and difficult breathing. Many, indeed, and varied, were the emotions of my heart at what I saw. For nature herself was afflicting me and making me sad; as was only to be expected, since I could no longer hope ever to hear such a voice again. Nor as yet was I reconciled to the thought of losing the common glory of our family, but my mind, as it were inspired by the spectacle, supposed that she would actually rise superior to the common lot. For that she did not even in her last breath find anything strange in the hope of the Resurrection, nor even shrink at the departure from this life, but with lofty mind continued to discuss up to her last breath the convictions she had formed from the beginning about this life----all this seemed to me more than human. Rather did it seem as if some angel had taken human form with a sort of incarnation, to whom it was nothing strange that the mind should remain undisturbed, since he had no kinship or likeness with this life of flesh, and so the flesh did not draw the mind to think on its afflictions. Therefore 7 I think she revealed to the bystanders that divine and pure love of the invisible bridegroom, which she kept hidden and nourished in the secret places of the soul, and she published abroad the secret disposition of her heart----her hurrying towards Him Whom she desired, that she might speedily be with Him, loosed from the chains of the body. For in very truth her course was directed towards virtue, and nothing else could divert her attention.
MACRINA'S DYING PRAYER
Most of the day had now passed, and the sun was declining towards the West. Her eagerness did not diminish, but as she approached her end, as if she discerned the beauty of the Bridegroom more clearly, she hastened towards the Beloved with the greater eagerness. Such thoughts as these did she utter, no longer to us who were present, but to Him in person on Whom she gazed fixedly. Her couch had been turned towards the East; and, ceasing to converse with us, she spoke henceforward to God in prayer, making supplication with her hands and whispering with a low voice, so that we could just hear what was said. Such was the prayer; we need not doubt that it reached God and that she, too, was hearing His voice.
"Thou, O Lord, hast freed us from the fear of death. Thou hast made the end of this life the beginning to us of true life. Thou for a season restest our bodies in sleep and awakest them again at the last trump. Thou givest our earth, which Thou hast fashioned with Thy hands, to the earth to keep in safety. One day Thou wilt take again what Thou hast given, transfiguring with immortality and grace our mortal and unsightly remains. Thou hast saved us from the curse and from sin, having become both for our sakes. Thou hast broken the heads of the dragon who had seized us with his jaws, in the yawning gulf of disobedience. Thou hast shown us the way of resurrection, having broken the gates of .hell, and brought to nought him who had the power of death----the devil. Thou hast given a sign to those that fear Thee in the symbol of the Holy Cross, to destroy the adversary and save our life. O God eternal, to Whom I have been attached from my mother's womb, Whom my soul has loved with all its strength, to Whom I have dedicated both my flesh and my soul from my youth up until now----do Thou give me an angel of light to conduct me to the place of refreshment, where is the water of rest, in the bosom of the holy Fathers. Thou that didst break the flaming sword and didst restore to Paradise the man that was crucified with Thee and implored Thy mercies, remember me, too, in Thy kingdom; because I, too, was crucified with Thee, having nailed my flesh to the cross for fear of Thee, and of Thy judgments have I been afraid. Let not the terrible chasm separate me from Thy elect. Nor let the Slanderer stand against me in the way; nor let my sin be found before Thy eyes, if in anything I have sinned in word or deed or thought, led astray by the weakness of our nature. O Thou Who hast power on earth to forgive sins, forgive me, that I may be refreshed and may be found before Thee when I put off my body, without defilement on my soul. But may my soul be received into Thy hands spotless and undefiled, as an offering before Thee."
As she said these words she sealed her eyes and mouth and heart with the cross. And gradually her tongue dried up with the fever, she could articulate her words no longer, and her voice died away, and only by the trembling of her lips and the motion of her hands did we recognise that she was praying.
Meanwhile evening had come and a lamp was brought in. All at once she opened the orb of her eyes and looked towards the light, clearly wanting to repeat the thanksgiving sung at the Lighting of the Lamps. But her voice failed and she fulfilled her intention in the heart and by moving her hands, while her lips stirred in sympathy with her inward desire. But when she had finished the thanksgiving, and her hand brought to her face to make the Sign had signified the end of the prayer, she drew a great deep breath and closed her life and her prayer together.
GREGORY PERFORMS THE LAST OFFICES
And now that she was breathless and still, remembering the command that she had given at our first meeting, telling me she wished her hands laid on her eyes, and the accustomed offices done for the body by me, I brought her hands, all numb with the disease, on to her holy face, only that I might not seem to neglect her bidding. For her eyes needed none to compose them, being covered gracefully by the lids, just as happens in natural sleep; the lips were suitably closed and the hands laid reverently on the breast, and the whole body had automatically fallen into the right position, and in no way needed the help of the layers-out.
THE SISTERS' LAMENT FOR THEIR ABBESS
Now my mind was becoming unnerved in two ways, from the sight that met my gaze, and the sad wailing of the virgins that sounded in my ears. So far they had remained quiet and suppressed their grief, restraining their impulse to mourn for fear of her, as if they dreaded her rebuke even when her voice was silent, lest in any way a sound should break forth from them contrary to her command and their mistress be grieved in consequence. But when they could no longer subdue their anguish in silence, and grief like some inward fire was smouldering in their hearts, all at once a bitter and irrepressible cry broke out; so that my reason no longer remained calm, but a flood of emotion, like a watercourse in spate, swept it away, and so, neglecting my duties, I gave myself up to lamentation. Indeed, the cause for the maidens' weeping seemed to me just and reasonable. For they were not bewailing the loss of human companionship and guidance, nor any other such thing as men grieve over when disaster comes. But it seemed as if they had been torn away from their hope in God and the salvation of their souls, and so they cried and bewailed in this manner----
"The light of our eyes has gone out,
The light that guided our souls has been taken away. |60
The safety of our life is destroyed,
The seal of immortality is removed,
The bond of restraint has been taken away,
The support of the weak has been broken,
The healing of the sick removed.
In thy presence the night became to us as day,
Illumined with pure life,
But now even our day will be turned to gloom."
Saddest of all in their grief were those who called on her as mother and nurse. These were they whom she picked up, exposed by the roadside in the time of famine. She had nursed and reared them, and led them to the pure and stainless life.
But when, as it were from the sleep, I recovered my thoughts, I looked towards that holy face and it seemed as if it rebuked me for the confusion of the noisy mourners. So I called to the sisters with a loud voice----
"Look at her, and remember her commands, by which she trained you to be orderly and decent in everything. One occasion for tears did this divine soul ordain for us, recommending us to weep at the time of prayer. Which now we may do, by turning the lamentations into psalmody in the same strain."
VESTIANA COMES TO HELP GREGORY
I had to shout in order to be heard above the noise of the mourners. Then I besought them to go away for awhile to the neighbouring house, but asked that some of those whose services she used to welcome when she was alive should stay behind.
Among these was a lady of gentle birth, who had been famous in youth for wealth, good family, physical beauty and every other distinction. She had married a man of high rank and lived with him a short time. Then, with her body still young, she was released from marriage, and chose the great Macrina as protector and guardian of her widowhood, and spent her time mostly with the virgins, learning from them the life of virtue.
The lady's name was Vestiana, and her father was one of those who composed the council of senators. To her I said that there could be no objection now, at any rate, to putting finer clothing on the body and adorning that pure and stainless form with fair linen clothes. But she said one ought to learn what the saint had thought proper in these matters. For it was not right that anything at all should be done by us contrary to what she would have wished. But just what was dear and pleasing to God, would be her desire also.
Now there was a lady called Lampadia, leader of the band of sisters, a deaconess in rank. She declared that she knew Macrina's wishes in the matter of burial exactly. When I asked her about them (for she happened to be present at our deliberations), she said with tears----
"The saint resolved that a pure life should be her adornment, that this should deck her body in life and her grave in death. But so far as clothes to adorn the body go, she procured none when she was alive, nor did she store them for the present purpose. So that not even if we want it will there be anything more than what we have here, since no preparation is made for this need."
"Is it not possible," said I, "to find in the store-cupboard anything to make a fitting funeral?"
"Store-cupboard indeed!" said she; "you have in front of you all her treasure. There is the cloak, there is the head-covering, there the well-worn shoes on the feet. This is all her wealth, these are her riches. There is nothing stored away in secret places beyond what you see, or put away safely in boxes or bedroom. She knew of one store-house alone for her wealth, the treasure in heaven. There she had stored her all, nothing was left on earth."
"Suppose," said I, "I were to bring some of the things I have got ready for the funeral, should I be doing anything of which she would not have approved?"
"I do not think," said she, "that this would be against her wish. For had she been living, she would have accepted such honour from you on two grounds----your priesthood which she always prized so dear, and your relationship, for she would not have repudiated what came to her from her brother. This was why she gave commands that your hands were to prepare her body for burial.
THEY FIND ON THE BODY MARKS OF MACRINA'S SANCTITY
When we had decided on this, and it was necessary for that sacred body to be robed in linen, we divided the work and applied ourselves to our different tasks. I ordered one of my men to bring the robe. But Vestiana above-mentioned was decking that holy head with her own hands, when she put her hand on the neck.
"See," she said, looking at me, "what sort of an ornament has hung on the saint's neck!"
As she spoke, she loosened the fastener behind, then stretched out her hand and showed us the representation of a cross of iron and a ring of the same material, both of which were fastened by a slender thread and rested continually on the heart.
" Let us share the treasure," I said. " You have the phylactery of the cross, I will be content with inheriting the ring" ----for the cross had been traced on the seal of this too. Looking at it, the lady said to me again---- "You have made no mistake in choosing this treasure; for the ring is hollow in the hoop, and in it has been hidden a particle of the Cross of Life,8 and so the mark on the seal above shows what is hidden below."
But when it was time that the pure body should be wrapped in its robes, the command of the great departed one made it necessary for me to undertake the ministry; but the sister who shared with me that great inheritance was present and joined in the work.
"Do not let the great wonders accomplished by the saint pass by unnoticed,"she remarked, laying bare part of the breast.
"What do you mean? "I said.
"Do you see,"she said, "this small faint mark below the neck? "It was like a scar made by a small needle. As she spoke she brought the lamp near to the place she was showing me.
"What is there surprising," I said, "if the body has been branded with some faint mark in this place?"
"This," she replied, "has been left on the body as a token of God's powerful help. For there grew once in this place a cruel disease, and there was a danger either that the tumour should require an operation, or that the complaint should become quite incurable, if it should spread to the neighbourhood of the heart. Her mother implored her often and begged her to receive the attention of a doctor, since the medical art, she said, was sent from God for the saving of men. But she judged it worse than the pain, to uncover any part of the body to a stranger's eyes. So when evening came, after waiting on her mother as usual with her own hands, she went inside the sanctuary and besought the God of healing all night long. A stream of tears fell from her eyes on to the ground, and she used the mud made by the tears as a remedy for her ailment. Then when her mother felt despondent and again urged her to allow the doctor to come, she said it would suffice for the cure of her disease if her mother would make the holy seal on the place with her own hand. But when the mother put her hand within her bosom, to make the sign of the cross on the part, the sign worked and the tumour disappeared.
"But this," said she, "is the tiny trace of it; it appeared then in place of the frightful sore and remained until the end, that it might be, as I imagine, a memorial of the divine visitation, an occasion and reminder of perpetual thanksgiving to God."
When our work came to an end and the body had been decked with the best we had on the spot, the deaconess spoke again, maintaining that it was not fitting that she should be seen by the eyes of the virgins robed like a bride. "But I have,"she said, "laid by one of your mother's dark-coloured robes which I think would do well laid over her, that this holy beauty be not decked out with the unnecessary splendour of clothing."
Her counsel prevailed, and the robe was laid upon the body. But she was resplendent even in the dark robe, divine power having added, as I think, this final grace to the body, so that, as in the vision of my dream, rays actually seemed to shine forth from her beauty.
THE ALL-NIGHT VIGIL: A CROWD OF VISITORS ARRIVES
But while we were thus employed and the virgins' voices singing psalms mingled with the lamentations were filling the place, somehow the news had quickly spread throughout the whole neighbourhood, and all the people that lived near were streaming towards the place, so that the entrance hall could no longer hold the concourse.
When the all-night vigil for her, accompanied by hymn-singing, as in the case of martyrs' festivals, was finished, and the dawn came, the multitude of men and women that had flocked in from all the neighbouring country were interrupting the psalms with wailings. But I, sick at heart though I was owing to the calamity, was yet contriving, so far as was possible with what we had, that no suitable accompaniment of such a funeral should be omitted.
GREGORY MAKES THE FUNERAL ARRANGEMENTS
I divided the visitors according to sex, and put the crowds of women with the band of virgins, while the men folk I put in the ranks of the monks. I arranged that the psalms should be sung by both sexes in rhythmical and harmonious fashion, as in chorus singing, so that all the voices should blend suitably. But since the day was progressing, and the entire space of the retreat was getting crowded with the multitude of arrivals, the bishop of that district (Araxius by name, who had come with the entire complement of his priests) ordered the funeral procession to start slowly; for there was a long way to go, and the crowd seemed likely to impede brisk movement. At the same time as he gave this order he summoned to him all present who shared with him in the priesthood, that the body might be borne by them.
When this had been settled and his directions were being carried out, I got under the bed and called Araxius to the other side; two other distinguished priests took the hinder part of the bed. Then I went forward, slowly as was to be expected, our progress being but gradual. For the people thronged round the bed and all were insatiable to see that holy sight, so that it was not easy for us to complete our journey. On either side we were flanked by a considerable number of deacons and servants, escorting the bier in order, all holding wax tapers.
The whole thing resembled a mystic procession, and from beginning to end the voices blended in singing psalms, that, for example, that comes in the Hymn of the Three Children.
Seven or eight stades intervened between the Retreat and the abode of the Holy Martyrs, in which also the bodies of our parents were laid. With difficulty did we accomplish the journey in the best part of a day, for the crowds that came with us and those that were constantly joining us did not allow our progress to be what we wished.
ARRIVAL AT THE CHURCH: THE BURIAL SERVICE
But when we got inside the church we laid down the bed and turned first to prayer. But our prayer was the signal for the people's lamentations to start again. For when the voice of psalmody was still, and the virgins gazed on that holy face, and the grave of our parents was already being opened, in which it had been decided that Macrina should be laid, a woman cried out impulsively that after this hour we should see that divine face no more. Then the rest of the virgins cried out the same, and a disorderly confusion disturbed the orderly and solemn chanting of psalms, all being upset at the wailing of the virgins. With difficulty did we succeed in procuring silence by our gesture, and the precentor taking the lead and intoning the accustomed prayers of the Church, the people composed themselves at last to prayer.
THE FAMILY GRAVE IS OPENED
When the prayer had come to its due close, fear entered my mind of transgressing the divine command, which forbids us to uncover the shame of father or mother. "And how," said I, "shall I escape such condemnation if I gaze at the common shame of human nature made manifest in the bodies of my parents? Since they are all decayed and dissolved, as must be expected, and turned into foul and repulsive shapelessness."
As I thought of these things and the anger of Noah against his son was striking fear into me, the story of Noah advised me what was to be done. Before the lid of the grave was lifted sufficiently to reveal the bodies to our gaze, they were covered by a pure linen cloth stretched across from each end. And now that the bodies were hidden under the cloth, we---- myself, that is, and the afore-mentioned bishop of the district----took up that holy body from the bed and laid it down by the side of the mother, thus fulfilling the common prayer of both. For both were with one voice asking God for this boon all their lives long, that their bodies should be mingled with one another after death, and that their comradeship in life should not even in death be broken.
THE FUNERAL OVER, GREGORY RETURNS HOME
But when we had completed all the accustomed funeral rites, and it became necessary to return home, I first threw myself on the grave and embraced the dust, and then I started on my way back, downcast and tearful, pondering over the greatness of my loss.
On my way I met a distinguished soldier who had a military command in a little city of Pontus named Sebastopolis, and dwelt there with his subordinates. He met me in friendly fashion when I reached the town, and was greatly disturbed to hear of the calamity, for he was linked to us by ties both of relationship and friendship. He told me a story of a marvellous episode in her life, which I shall incorporate into my history and then close my tale. When we had ceased our tears and had entered into conversation, he said to me----
"Learn what manner of goodness has been taken away from human life."
With this prelude he began his narrative.
THE SOLDIER'S STORY
"My wife and I once had an earnest desire to pay a visit to the school of virtue. For so I think the place ought to be called, in which that blessed soul had her abode. Now there lived with us also our little daughter, who had been left with an affliction of the eye after an infectious illness. And her appearance was hideous and pitiable, the membrane round the eye being enlarged and whitish from the complaint. But when we came inside that divine abode, my wife and I separated in our visit to those seekers after philosophy according to our sex. I went to the men's department, presided over by Peter, your brother; while my wife went to the women's side and conversed with the saint. And when a suitable interval had elapsed, we considered it time to depart from the Retreat, and already our preparations were being made for this, but kind protests were raised from both sides equally. Your brother was urging me to stay and partake of the philosophers' table; and the blessed lady would not let my wife go, but holding our little girl in her bosom, said she would not give her up before she had prepared a meal for them and had entertained them with the riches of philosophy. And kissing the child, as was natural, and putting her lips to her eyes, she saw the complaint of the pupil and said----
"'If you grant me this favour and share our meal, I will give you in return a reward not unworthy of such an honour.'
"'What is that? ' said the child's mother.
"'I have a drug,' said the great lady, 'which is powerful to cure eye complaints.'
"And then news was brought me from the women's apartments, telling me of this promise, and we gladly remained, thinking little of the pressing necessity of starting on our journey.
"But when the feast came to an end and we had said the prayer, great Peter waiting on us with his own hands and cheering us, and when holy Macrina had dismissed my wife with all courtesy, then at last we went home together with glad and cheerful hearts, telling one another as we journeyed what had befallen us. I described to her what had happened in the men's room, both what I had heard and seen. She told every detail as in a history, and thought nothing ought to be left out, even the smallest points. She told everything in order, keeping the sequence of the narrative. When she came to the point at which the promise was made to cure the child's eyes, she broke off her tale.
"'Oh, what have we done?' she cried.
'How could we have neglected the promise, that salve-cure that the lady said she would give?'
"I was vexed at the carelessness, and bade some one run back quickly to fetch it. Just as this was being done, the child, who was in her nurse's arms, looked at her mother, and the mother looked at the child eyes.
"'Stop,' she said, 'being vexed at the carelessness,'----she cried aloud with joy and fright. 'For, see! Nothing of what was promised us is lacking! She has indeed given her the true drug which cures disease; it is the healing that comes from prayer. She has both given it and it has already proved efficacious, and nothing is left of the affliction of the eye. It is all purged away by that divine drug.'
"And as she said this, she took up the child and laid her in my arms. And I understood the marvels of the Gospel that hitherto had been incredible to me and said----
"'What is there surprising in the blind recovering their sight by the hand of God, when now His handmaiden, accomplishing those cures by faith in Him, has worked a thing not much inferior to those miracles?'"
Such was his story; it was interrupted by sobs, and tears choked his utterance, So much for the soldier and his tale.
CONCLUSION
I do not think it advisable to add to my narrative all the similar things that we heard from those who lived with her and knew her life accurately. For most men judge what is credible in the way of a tale by the measure of their own experience. But what exceeds the capacity of the hearer, men receive with insult and suspicion of falsehood, as remote from truth. Consequently I omit that extraordinary agricultural operation in the famine time, how that the corn for the relief of need, though constantly distributed, suffered no perceptible diminution, remaining always in bulk the same as before it was distributed to the needs of the suppliants. And after this there are happenings still more surprising, of which I might tell. Healings of diseases, and castings out of demons, and true predictions of the future. All are believed to be true, even though apparently incredible, by those who have investigated them accurately.
But by the carnally minded they are judged outside the possible. Those, I mean, who do not know that according to the proportion of faith so is given the distribution of spiritual gifts, little to those of little faith, much to those who have plenty of "sea-room" 9 in their religion.
And so, lest the unbeliever should be injured by being led to disbelieve the gifts of God, I have abstained from a consecutive narrative of these sublime wonders, thinking it sufficient to conclude my life of Macrina with what has been already said.
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| St. Gregory of Nyssa: The Life of St. Macrina |
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Posted by: Stone - 02-10-2021, 09:05 AM - Forum: The Saints
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Life of St. Macrina
by St. Gregory of Nyssa
[TO THE MONK OLYMPIUS]
INTRODUCTION
THE form of this volume, if one may judge from its heading, is apparently epistolary, but its bulk exceeds that of a letter, extending as it does to the length of a book. My apology must be that the subject on which you bade me write is greater than can be compressed within the limits of a letter.
I am sure you do not forget our meeting, when, on my way to Jerusalem in pursuance of a vow, in order to sec the relics of the Lord's sojourning in the flesh on the actual spots,1 I ran across you in the city of Antioch; and you must remember all the different talks we enjoyed, for it was not likely that our meeting would be a silent one, when your wit provided so many subjects for conversation. As often happens at such times, the 1 talk flowed on until we came to discuss the life of some famous person. In this case it was a woman who provided us with our subject; if indeed she should be styled woman, for I do not know whether it is fitting to designate her by her sex, who so surpassed her sex. Our account of her was not based on the narrative of others, but our talk was an accurate description of what we had learned by personal experience, nor did it need to be authenticated by strangers. Nor even was the virgin referred to unknown to our family circle, to make it necessary to learn the wonders of her life through others, but she came from the same parents as ourselves, being, so to speak, an offering of first-fruits, since she was the earliest born of my mother's womb. As then you have decided that the story of her noble career is worth telling, to prevent such a life being unknown to our time, and the record of a woman who raised herself by "philosophy" 2 to the greatest height of human virtue passing into the shades of useless oblivion, I thought it well to obey you, and in a few words, as best I can, to tell her story in unstudied and simple style.
MACRINA'S PARENTS
The virgin's name was Macrina; she was so called by her parents after a famous Macrina some time before in the family, our father's mother, who had confessed Christ like a good athlete in the time of the persecutions. This indeed was her name to the outside world, the one used by her friends. But another name had been given her privately, as the result of a vision before she was born into the world. For indeed her mother was so virtuous that she was guided |20 on all occasions by the divine will. In particular she loved the pure and unstained mode of life so much that she was unwilling to be married. But since she had lost both her parents, and was in the very flower of her youthful beauty, and the fame of her good looks was attracting many suitors, and there was a danger that, if she were not mated to some one willingly, she might suffer some unwished-for violent fate, seeing that some men, inflamed by her beauty, were ready to abduct her----on this account she chose for her husband a man who was known and approved for the gravity of his conduct, and so gained a protector of her life.
THE BIRTH OF MACRINA
At her first confinement she became the mother of Macrina. When the due time came for her pangs to be ended by delivery, she fell asleep and seemed to be carrying in her hands that which was still in her womb. And some one in form and raiment more splendid than a human being appeared and addressed the child she was carrying by the name of Thecla, that Thecla, I mean, who is so famous among the virgins.3 After doing this and testifying to it three times, he departed from her sight and gave her easy delivery, so that at that moment she awoke from sleep and saw her dream realised. Now this name was used only in secret. But it [962C] seems to me that the apparition spoke not so much to guide the mother to a right choice of name, as to forecast the life of the young child, and to indicate by the name that she would follow her namesake's mode of life.
MACRINA'S CHILDHOOD
Well, the child was reared. Although she had her own nurse, yet as a rule her mother did the nursing with her own hands. After passing the stage of infancy, she showed herself apt in acquiring childish accomplishments, and her natural powers were shown in every study to which her parents' judgment directed her. The education of the child was her mother's task; she did not, however, employ the usual worldly method of education, which makes a practice of using poetry as a means of training the early years of the child. For she considered it disgraceful and quite unsuitable, that a tender and plastic nature should be taught either those tragic passions of womanhood which afforded poets their suggestions and plots, or the indecencies of comedy, to be, so to speak, denied with unseemly tales of "the harem." 4 But such parts of inspired Scripture as you would think were incomprehensible to young children were the subject of the girl's studies; in particular the Wisdom of Solomon, and those parts of it especially which have an ethical bearing. Nor was she ignorant of any part of the Psalter, but at stated times she recited every part of it. When she rose from bed, or engaged in household duties, or rested, or partook of food, or retired from table, when she went to bed or rose in the night for prayer, the Psalter was her constant companion, like a good fellow-traveller that never deserted her.
HER BETROTHAL
Filling her time with these and the like occupations, and attaining besides a considerable proficiency in wool-work, the growing girl reached her twelfth year, the age when the bloom of adolescence begins to appear. In which connection it is noteworthy that the girl's beauty could not be concealed in spite of efforts to hide it. Nor in all the countryside, so it seems, was there anything so marvellous as her beauty in comparison with that of others. So fair was she that even painters' hands could not do justice to her comeliness; the art that contrives all things and essays the greatest tasks, so as even to model in imitation the figures of the heavenly bodies, could not accurately reproduce the loveliness of her form. In consequence a great swarm of suitors seeking her in marriage crowded round her parents. But her father a shrewd man with a reputation for forming right decisions----picked out from the rest a young man related to the family, who was just leaving school, of good birth and remarkable steadiness, and decided to betroth his daughter to him, as soon as she was old enough. Meantime he aroused great hopes, and he offered to his future father-in-law his fame in public speaking, as it were one of the bridegroom's gifts; for he displayed the power of his eloquence in forensic contests on behalf of the wronged.
DEATH OF THE YOUNG MAN
But Envy cut off these bright hopes by snatching away the poor lad from life. Now Macrina was not ignorant of her "father's schemes. But when the plan formed for her was shattered by the young man's death, she said her father's intention was equivalent to a marriage, and resolved to remain single henceforward, just as if the intention had become accomplished fact. And indeed her determination was more steadfast than could have been expected from her age. For when her parents brought proposals of marriage to her, as often happened owing to the number of suitors that came attracted by the fame of her beauty, she would say that it was absurd and unlawful not to be faithful to the marriage that had been arranged for her by her father, but to be compelled to consider another; since in the nature of things there was but one marriage, as there is one birth and one death. She persisted that the man who had been linked to her by her parents' arrangement was not dead, but that she considered him who lived to God, thanks to the hope of the resurrection, to be absent only, not dead; it was wrong not to keep faith with the bridegroom who was away.
MACRINA RESOLVES NEVER TO LEAVE HER MOTHER
With such words repelling those who tried to talk her over, she settled on one safeguard of her good resolution, in a resolve not to be separated from her mother even for a moment |26 of time. So that her mother would often say that she had carried the rest of her children in her womb for a definite time, but that Macrina she bore always, since in a sense she ever carried her about. But the daughter's companionship was not a burden to her mother, nor profitless. For the attentions received from her daughter were worth those of many maidservants, and the benefits were mutual. For the mother looked after the girl's soul, and the girl looked after her mother's body, and in all respects fulfilled the required services, even going so far as to prepare meals for her mother with her own hands. Not that she made this her chief business. But after she had anointed her hands by the performance of religious duties---- for she deemed that zeal for this was consistent with the principles of her life----in the time that was left she prepared food for her mother by her own toil. And not only this, but she helped her mother to bear her burden of responsibilities. For she had four sons and five daughters, and paid taxes to three different governors, since her property was scattered in as many districts. In consequence her mother was distracted with various anxieties, for her father had by this time departed this life. In all these matters she shared her mother's toils, dividing her cares with her, and lightening her heavy load of sorrows. At one and the same time, thanks to her mother's guardianship, she was keeping her own life blameless, so that her mother's eye both directed and witnessed all she did; and also by her own life she instructed her mother greatly, leading her to the same mark, that of philosophy I mean, and gradually drawing her on to the immaterial and more perfect life.
BASIL RETURNS FROM THE UNIVERSITY
When the mother had arranged excellent marriages for the other sisters, such as was best in each case, Macrina's brother, the great Basil, returned after his long period of education, already a practised rhetorician. He was puffed up beyond measure with the pride of oratory and looked down on the local dignitaries, excelling in his own estimation all the men of leading and position. Nevertheless Macrina took him in hand, and with such speed did she draw him also toward the mark of philosophy that he forsook the glories of this world and despised fame gained by speaking, and deserted it for this busy life where one toils with one's hands. His renunciation of property was complete, lest anything should impede the life of virtue. But, indeed, his life and the subsequent acts, by which he became renowned throughout the world and put into the shade all those who have won renown for their virtue, would need a long description and much time. But I must divert my tale to its appointed task.
Now that all the distractions of the material life had been removed, Macrina persuaded her mother to give up her ordinary life and all showy style of living and the services of domestics to which she had been accustomed before, and bring her point of view down to that of the masses, and to share the life of the maids, treating all her slave girls and menials as if they were sisters and belonged to the same rank as herself.
But at this point I should like to insert a short parenthesis in my narrative and not to pass over unrelated such a matter as the following, in which the lofty character of the maiden is displayed.
THE STORY OF NAUCRATIUS
The second of the four brothers, Naucratius by name, who came next after the great Basil, excelled the rest in natural endowments and physical beauty, in strength, speed and ability to turn his hand to anything. When he had reached his twenty-first year, and had given such demonstration of his studies by speaking in public, that the whole audience in the theatre was thrilled, he was led by a divine providence to despise all that was already in his grasp, and drawn by an irresistible impulse went off to a life of solitude and poverty. He took nothing with him but himself, save that one of the servants named Chrysapius followed him, because of the affection he had towards his master and the intention he had formed to lead the same life. So he lived by himself, having found a solitary spot on the banks of the Iris----a river flowing through the midst of Pontus. It rises actually in Armenia, passes through our parts, and discharges its stream into the Black Sea. By it the young man found a place with a luxuriant growth of trees and a hill nestling under the mass of the overhanging mountain. There he lived far removed from the noises of the city and the distractions that surround the lives both of the soldier and the pleader in the law courts. Having thus freed himself from the din of cares that impedes man's higher life, with his own hands he looked after some old people who were living in poverty and feebleness, considering it appropriate to his mode of life to make such a work his care. So the generous youth would go on fishing expeditions, and since he was expert in every form of sport, he provided food to his grateful clients by this means. And at the same time by such exercises he was taming his own manhood. Besides this, he also gladly obeyed his mother's wishes whenever she issued a command. And so in these two ways he guided his life, subduing his youthful nature by toils and caring assiduously for his mother, and thus keeping the divine commands he was travelling home to God.
In this manner he completed the fifth year of his life as a philosopher, by which he made his mother happy, both by the way in which he adorned his own life by continence, and by the devotion of all his powers to do the will of her that bore him.
THE TRAGIC DEATH OF NAUCRATIUS
Then there fell on the mother a grievous and tragic affliction, contrived, I think, by the Adversary, which brought trouble and mourning upon all the family. For he was snatched suddenly away from life. No previous sickness had prepared them for the blow, nor did any of the usual and well-known mischances bring death upon the young man. Having started out on one of the expeditions, by which he provided necessaries for the old men under his care, he was brought back home dead, together with Chrysapius who shared his life. His mother was far away, three days distant from the scene of the tragedy. Some one came to her telling the bad news. Perfect though she was in every department of virtue, yet nature dominated her as it does others. For she collapsed, and in a moment lost both breath and speech, since her reason failed her under the disaster, and she was thrown to the ground by the assault of the evil tidings, like some noble athlete hit by an unexpected blow.
MACRINA THE ONE SUPPORT OF HER MOTHER
And now the virtue of the great Macrina was displayed. Facing the disaster in a rational spirit, she both preserved herself from collapse, and becoming the prop of her mother's weakness, raised her up from the abyss of grief, and by her own steadfastness and imperturbability taught her mother's soul to be brave. In consequence, her mother was not overwhelmed by the affliction, nor did she behave in any ignoble and womanish way, so as to cry out at the calamity, or tear her dress, or lament over the trouble, or strike up funeral chants with mournful melodies. On the contrary she resisted the impulses of nature, and quieted herself both by such reflections as occurred to her spontaneously, and those that were applied by her daughter to cure the ill. For then was the nobility of Macrina's soul most of all conspicuous; since natural affection was making her suffer as well. For it was a brother, and a favourite brother, who had been snatched away by such a manner of death. Nevertheless, conquering nature, she so sustained her mother by her arguments that she, too, rose superior to her sorrow. Besides which, the moral elevation always maintained by Macrina's life gave her mother the opportunity of rejoicing over the blessings she enjoyed rather than grieving over those that were missing.
MOTHER AND DAUGHTER MAKE FURTHER PROGRESS IN THE ASCETIC LIFE
When the cares of bringing up a family and the anxieties of their education and settling in life had come to an end, and the property----a frequent cause of worldliness---- had been for the most part divided among the children, then, as I said above, the life of the virgin became her mother's guide and led her on to this philosophic and spiritual manner of life. And weaning her from all accustomed luxuries, Macrina drew her on to adopt her own standard of humility. She induced her to live on a footing of equality with the staff of maids, so as to share with them in the same food, the same kind of bed, and in all the necessaries of life, without any regard to differences of rank. Such was the manner of their life, so great the height of their philosophy, and so holy their conduct day and night, as to make verbal description inadequate. For just as souls freed from the body by death are saved from the cares of this life, so was their life far removed from all earthly follies and ordered with a view of imitating the angelic life. For no anger or jealousy, no hatred or pride, was observed in their midst, nor anything else of this nature, since they had cast away all vain desires for honour and glory, all vanity, arrogance and the like. Continence was their luxury, and obscurity their glory. Poverty, and the casting away of all material superfluities like dust from their bodies, was their wealth. In fact, of all the things after which men eagerly pursue in this life, there were none with which they could not easily dispense.5 Nothing was left but the care of divine things and the unceasing round of prayer and endless hymnody, co-extensive with time itself, practised by night and day. So that to them this meant work, and work so called was rest. What human words could make you realise such a life as this, a life on the borderline between human and spiritual nature? For that nature should be free from human weaknesses is more than can be expected from mankind. But these women fell short of the angelic and immaterial nature only in so far as they appeared in bodily form, and were contained within a human frame, and were dependent upon the organs of sense. Perhaps some might even dare to say that the difference was not to their disadvantage. Since living in the body and yet after the likeness of the immaterial beings, they were not bowed down by the weight of the body, but their life was exalted to the skies and they walked on high in company with the powers of heaven.
The period covered by this mode of life was no short one, and with the lapse of time their successes increased, as their philosophy continually grew purer with the discovery of new blessings.
PETER, THE YOUNGEST BROTHER
Macrina was helped most of all in achieving this great aim of her life by her own brother Peter. With him the mother's pangs ceased, for he was the latest born of the family. At one and the same time he received the names of son and orphan, for as he entered this life his father passed away from it. But the eldest of the family, the subject of our story, took him soon after birth from the nurse's breast and reared him herself and educated him on a lofty system of training, practising him from infancy in holy studies, so as not to give his soul leisure to turn to vain things. Thus having become all things to the lad---- father, teacher, tutor, mother, giver of all good advice----she produced such results that before the age of boyhood had passed, when he was yet a stripling in the first bloom of tender youth, he aspired to the high mark of philosophy. And, thanks to his natural endowments, he was clever in every art that involves hand-work, so that without any guidance he achieved a completely accurate knowledge of everything that ordinary people learn by time and trouble. Scorning to occupy his time with worldly studies, and having in nature a sufficient instructor in all good knowledge, and always looking to his sister as the model of all good, he advanced to such a height of virtue that in his subsequent life he seemed in no whit inferior to the great Basil. But at this time he was all in all to his sister and mother, co-operating with them in the pursuit of the angelic life. Once when a severe famine had occurred and crowds from all quarters were frequenting the retreat where they lived, drawn by the fame of their benevolence, Peter's kindness supplied such an abundance of food that the desert seemed a city by reason of the number of visitors.
DEATH OF THE MOTHER
It was about this time that the mother died, honoured by all, and went to God, yielding up her life in the arms of her two children. It is worth while to give the words of blessing which she used over her children, mentioning each of the absent ones in loving remembrance, so that no single one was deprived of the blessing, and commending especially to God in her prayers those who were present with her.
For as these two sat by her on each side of the bed, she touched them with her hands, and uttered these prayers to God with her dying words----
"To Thee, O Lord, I give the fruit of my womb as both first-fruits and tenths. For this my eldest is the first-fruits and this my last-born is the tenth. Each is sanctified to Thee by the Law, and they are votive offerings to Thee. Therefore let Thy sanctification descend on this my first and this my tenth."
As she spoke she indicated by gestures her daughter and son. Then, having ceased to bless, she ceased to live, having first bidden her children lay her body in their father's grave. But they, having fulfilled the command, clave to philosophy with still loftier resolve, even striving against their own life and eclipsing their previous record by their subsequent successes.
BASIL DIES AFTER A NOBLE CAREER
Meanwhile Basil, the famous saint, had been elected bishop 1 of the great church of Caesarea. He advanced Peter to the sacred order of the priesthood, consecrating him in person with mystic ceremonial. And in this way a further advance in the direction of dignity and sanctity was made in their life, now that philosophy was enriched by the priesthood.
Eight years after this, the world-renowned Basil departed from men to live with God, to the common grief of his native land and the whole world. Now when Macrina heard the news of the calamity in her distant retreat, she was distressed indeed in soul at so great a loss----for how could she not be distressed at a calamity, which was felt even by the enemies of the truth?----but just as they say that the testing of gold takes place in several furnaces, so that if any impurity escapes the first furnace, it may be separated in the second, and again in the last one all admixture of dross may be purged away----consequently it is the most accurate testing of pure gold if having gone through every furnace it shows no refuse. So it happened also in her case. When her noble character had been tested by these different accessions of trouble, in every respect the metal of her soul was proved to be unadulterated and undefiled. The first test was the loss of the one brother, the second the parting from her mother, the third was when the common glory of the family, great Basil, was removed from human life. So she remained, like an invincible athlete in no wise broken by the assault of troubles.
GREGORY RESOLVES TO VISIT HIS SISTER.
It was the ninth month or a little longer after this disaster, and a synod of bishops was gathered at Antioch, in which we also took part. And when we broke up, each to go home before the year was over, then I, Gregory, felt a desire to visit Macrina. For a long time had elapsed during which visits were prevented by the distraction of the troubles which I underwent, being constantly driven out from my own country by the leaders of heresy. And when I came to reckon the intervening time during which the troubles had prevented us meeting face to face, no less than eight years, or very nearly that period, seemed to have elapsed.
Now when I had accomplished most of the journey and was one day's journey distant, a vision appeared to me in a dream and filled me with anxious anticipations of the future. I seemed to be carrying martyrs' relics in my hands; a light came from them, such as comes from a clear mirror when it is put facing the sun, so that my eyes were blinded by the brilliance of the rays. The same vision recurred three times that night. I could not clearly understand the riddle of the dream, but I saw trouble for my soul, and I watched carefully so as to judge the vision by events.
When I approached the retreat in which Macrina led her angelic and heavenly life, first of all I asked one of the servants about my brother, whether he were at home. He told us that he had gone out four days ago now, and I understood, which indeed was the case, that he had gone to meet us by another way. Then I asked after the great lady. He said she was very ill, and I was the more eager to hurry on and complete the remainder |43 of the journey, for a certain anxiety and premonitory fear of what was coining stole in and disquieted me.
GREGORY COMES TO THE MONASTERY AND FINDS MACRINA ON HER DEATH BED
But when I came to the actual place, rumour had already announced my arrival to the brotherhood. Then the whole company of the men came streaming out to meet us from their apartments. For it was their custom to honour friends by meeting them. But the band of virgins on the women's side modestly waited in the church for us to arrive. But when the prayers and the blessing were over, and the women, after reverently inclining their head for the blessing, retired to their own apartments, none of them were left with us. I guessed the explanation, that the abbess was not with them. A man led me to the house in which was my great sister, and opened the door. Then I entered that holy dwelling. I found her already terribly afflicted with weakness. She was lying not on a bed or couch, but on the floor; a sack had been spread on a board, and another board propped up her head, so contrived as to act as a pillow, supporting the sinews of the neck in slanting fashion, and holding up the neck comfortably. Now when she saw me near the door she raised herself on her elbow but could not come to meet me, her strength being already drained by fever. But by putting her hands on the floor and leaning over from the pallet as far as she could, she showed the respect due to my rank. I ran to her and embraced her prostrate form, and raising her, again restored her to her usual position. Then she lifted her hand to God and said----
"This favour also Thou hast granted me, O God, and hast not deprived me of my desire, because Thou hast stirred up Thy servant to visit Thy handmaid."
Lest she should vex my soul she stilled her groans and made great efforts to hide, if possible, the difficulty of her breathing. And in every way she tried to be cheerful, both taking the lead herself in friendly talk, and giving us an opportunity by asking questions. When in the course of conversation mention was made of the great Basil, my soul was saddened and my face fell dejectedly. But so far was she from sharing in my affliction that, treating the mention of the saint as an occasion for yet loftier philosophy, she discussed various subjects, inquiring into human affairs and revealing in her conversation the divine purpose concealed in disasters. Besides this, she discussed the future life,6 as if inspired by the Holy Spirit, so that it almost seemed as if my soul were lifted by the help of her words away from mortal nature and placed within the heavenly sanctuary. And just as we learn in the story of Job that the saint was tormented in every part of his body with discharges owing to the corruption of his wounds, yet did not allow the pain to affect his reasoning power, but in spite of the pains in the body did not relax his activities nor interrupt the lofty sentiments of his discourse----similarly did I see in the case of this great woman. Fever was drying up her strength and driving her on to death, yet she refreshed her body as it were with dew, and thus kept her mind unimpeded in the contemplation of heavenly things, in no way injured by her terrible weakness. And if my narrative were not extending to an unconscionable length I would tell everything in order, how she was uplifted as she discoursed to us on the nature of the soul and explained the reason of life in the flesh, and why man was made, and how he was mortal, and the origin of death and the nature of the journey from death to life again. In all of which she told her tale clearly and consecutively as if inspired by the power of the Holy Spirit, and the even flow of her language was like a fountain whose water streams down uninterruptedly.
SHE SENDS GREGORY AWAY TO REST HIMSELF
When our conversation was finished, she said----
"It is time, brother, for you to rest your body awhile, since it is wearied with the great toil of your journey."
And though I found it a great and genuine rest to see her and hear her noble words, yet since she wanted it so much, that I might in every particular seem to obey my mistress, I found a pretty arbour prepared for me in one of the neighbouring gardens, and rested under the shade of the trailing vines. But it was impossible to have any feelings of enjoyment when my soul within me was constrained by gloomy anticipations, for the secret of the vision of my dream seemed to be now revealed to me by what I had seen. For the image I had seen was indeed true---- the relics of a holy martyr which had been dead in sin, but now were resplendent with the indwelling power of the Spirit. I explained this to one of those who had heard me tell the dream before.
We were, as one might guess, in a dejected state, expecting sad tidings, when Macrina, somehow or other divining our condition of mind, sent to us a messenger with more cheerful news, and bade us be of good cheer and have better hope for her, for she was feeling a change for the better. Now this was not said to deceive, but the message was actually true, though we did not know it at the time. For in very truth, just as a runner who has passed his adversary and already drawn near to the end of the stadium, as he approaches the judge's seat and sees the crown of victory, rejoices inwardly as if he had already attained his object and announces his victory to his sympathisers among the spectators----in such a frame of mind did she, too, tell us to cherish better hopes for her, for she was already looking to the prize of her heavenly calling, and all but uttering the apostle's words: "Henceforward is laid up for me the crown of righteousness, which the righteous Judge shall give me," for "I have fought the good fight, I have finished the course, I have kept the faith."
Accordingly, feeling happy at the good news, we began to enjoy the sights that lay before us. For they were very varied and the arrangements gave much pleasure, since the great lady was careful even of these trifles.
GREGORY RETURNS TO MACRINA, WHO RECALLS THE EVENTS OF HER CHILDHOOD
But when we saw her again, for she did not allow us to spend time by ourselves in idleness, she began to recall her past life, beginning with childhood, and describing it all in order as in a history. She recounted as much as she could remember of the life of our parents, and the events that took place both before and after my birth. But her aim throughout was gratitude towards God, for she described our parents' life not so much from the point of view of the reputation they enjoyed in the eyes of contemporaries on account of their riches, as an example of the divine blessing. My father's parents had their goods confiscated for confessing Christ. Our maternal grandfather was slain by the imperial wrath, and all his possessions were transferred to other masters. Nevertheless their life abounded so in faith that no one was named above them in those times. And moreover, after their substance had been divided into nine parts according to the number of the children, the share of each was so increased by God's blessing, that the income of each of the children exceeded the prosperity of the parents. But when it came to Macrina herself she kept nothing of the things assigned to her in the equal division between brothers and sisters, but all her share was given into the priest's hands according to the divine command. Moreover her life became such by God's help that her hands never ceased to work according to the commandment. Never did she even look for help to any human being, nor did human charity give her the opportunity of a comfortable existence. Never were petitioners turned away, yet never did she appeal for help, but God secretly blessed the little seeds of her good works till they grew into a mighty fruit.
As I told my own trouble and all that I had been through, first my exile at the hands of the Emperor Valens on account of the faith, and then the confusion in the Church that summoned me to conflicts and trials, my great sister said----
"Will you not cease to be insensible to the divine blessings? Will you not remedy the ingratitude of your soul? Will you not compare your position with that of your parents'? And yet, as regards worldly things, we make our boast of being well born and thinking we come of a noble family. Our father was greatly esteemed as a young man for his learning; in fact his fame was established throughout the law courts of the province. Subsequently, though he excelled all others in rhetoric, his reputation did not extend beyond Pontus. But he was satisfied with fame in his own hand.
"But you," she said, "are renowned in cities and peoples and nations. Churches summon you as an ally and director, and do you not see the grace of God in it all? Do you fail to recognise the cause of such great blessings, that it is your parents' prayers that are lifting you up on high, you that have little or no equipment within yourself for such success?"
Thus she spoke, and I longed for the length of the day to be further extended, that she might never cease delighting our cars with sweetness. But the voice of the choir was summoning us to the evening service, and sending me to church, the great one retired once more to God in prayer. And thus she spent the night.
THE EVENTS OF THE NEXT DAY: MACRINA'S LAST HOURS
But when day came it was clear to me from what I saw that the coming day was the utmost limit of her life in the flesh, since the fever had consumed all her innate strength. But she, considering the weakness of our minds, was contriving how to divert us from our sorrowful anticipations, and once more with those beautiful words of hers poured out what was left of her suffering soul with short and difficult breathing. Many, indeed, and varied, were the emotions of my heart at what I saw. For nature herself was afflicting me and making me sad; as was only to be expected, since I could no longer hope ever to hear such a voice again. Nor as yet was I reconciled to the thought of losing the common glory of our family, but my mind, as it were inspired by the spectacle, supposed that she would actually rise superior to the common lot. For that she did not even in her last breath find anything strange in the hope of the Resurrection, nor even shrink at the departure from this life, but with lofty mind continued to discuss up to her last breath the convictions she had formed from the beginning about this life----all this seemed to me more than human. Rather did it seem as if some angel had taken human form with a sort of incarnation, to whom it was nothing strange that the mind should remain undisturbed, since he had no kinship or likeness with this life of flesh, and so the flesh did not draw the mind to think on its afflictions. Therefore 7 I think she revealed to the bystanders that divine and pure love of the invisible bridegroom, which she kept hidden and nourished in the secret places of the soul, and she published abroad the secret disposition of her heart----her hurrying towards Him Whom she desired, that she might speedily be with Him, loosed from the chains of the body. For in very truth her course was directed towards virtue, and nothing else could divert her attention.
MACRINA'S DYING PRAYER
Most of the day had now passed, and the sun was declining towards the West. Her eagerness did not diminish, but as she approached her end, as if she discerned the beauty of the Bridegroom more clearly, she hastened towards the Beloved with the greater eagerness. Such thoughts as these did she utter, no longer to us who were present, but to Him in person on Whom she gazed fixedly. Her couch had been turned towards the East; and, ceasing to converse with us, she spoke henceforward to God in prayer, making supplication with her hands and whispering with a low voice, so that we could just hear what was said. Such was the prayer; we need not doubt that it reached God and that she, too, was hearing His voice.
"Thou, O Lord, hast freed us from the fear of death. Thou hast made the end of this life the beginning to us of true life. Thou for a season restest our bodies in sleep and awakest them again at the last trump. Thou givest our earth, which Thou hast fashioned with Thy hands, to the earth to keep in safety. One day Thou wilt take again what Thou hast given, transfiguring with immortality and grace our mortal and unsightly remains. Thou hast saved us from the curse and from sin, having become both for our sakes. Thou hast broken the heads of the dragon who had seized us with his jaws, in the yawning gulf of disobedience. Thou hast shown us the way of resurrection, having broken the gates of .hell, and brought to nought him who had the power of death----the devil. Thou hast given a sign to those that fear Thee in the symbol of the Holy Cross, to destroy the adversary and save our life. O God eternal, to Whom I have been attached from my mother's womb, Whom my soul has loved with all its strength, to Whom I have dedicated both my flesh and my soul from my youth up until now----do Thou give me an angel of light to conduct me to the place of refreshment, where is the water of rest, in the bosom of the holy Fathers. Thou that didst break the flaming sword and didst restore to Paradise the man that was crucified with Thee and implored Thy mercies, remember me, too, in Thy kingdom; because I, too, was crucified with Thee, having nailed my flesh to the cross for fear of Thee, and of Thy judgments have I been afraid. Let not the terrible chasm separate me from Thy elect. Nor let the Slanderer stand against me in the way; nor let my sin be found before Thy eyes, if in anything I have sinned in word or deed or thought, led astray by the weakness of our nature. O Thou Who hast power on earth to forgive sins, forgive me, that I may be refreshed and may be found before Thee when I put off my body, without defilement on my soul. But may my soul be received into Thy hands spotless and undefiled, as an offering before Thee."
As she said these words she sealed her eyes and mouth and heart with the cross. And gradually her tongue dried up with the fever, she could articulate her words no longer, and her voice died away, and only by the trembling of her lips and the motion of her hands did we recognise that she was praying.
Meanwhile evening had come and a lamp was brought in. All at once she opened the orb of her eyes and looked towards the light, clearly wanting to repeat the thanksgiving sung at the Lighting of the Lamps. But her voice failed and she fulfilled her intention in the heart and by moving her hands, while her lips stirred in sympathy with her inward desire. But when she had finished the thanksgiving, and her hand brought to her face to make the Sign had signified the end of the prayer, she drew a great deep breath and closed her life and her prayer together.
GREGORY PERFORMS THE LAST OFFICES
And now that she was breathless and still, remembering the command that she had given at our first meeting, telling me she wished her hands laid on her eyes, and the accustomed offices done for the body by me, I brought her hands, all numb with the disease, on to her holy face, only that I might not seem to neglect her bidding. For her eyes needed none to compose them, being covered gracefully by the lids, just as happens in natural sleep; the lips were suitably closed and the hands laid reverently on the breast, and the whole body had automatically fallen into the right position, and in no way needed the help of the layers-out.
THE SISTERS' LAMENT FOR THEIR ABBESS
Now my mind was becoming unnerved in two ways, from the sight that met my gaze, and the sad wailing of the virgins that sounded in my ears. So far they had remained quiet and suppressed their grief, restraining their impulse to mourn for fear of her, as if they dreaded her rebuke even when her voice was silent, lest in any way a sound should break forth from them contrary to her command and their mistress be grieved in consequence. But when they could no longer subdue their anguish in silence, and grief like some inward fire was smouldering in their hearts, all at once a bitter and irrepressible cry broke out; so that my reason no longer remained calm, but a flood of emotion, like a watercourse in spate, swept it away, and so, neglecting my duties, I gave myself up to lamentation. Indeed, the cause for the maidens' weeping seemed to me just and reasonable. For they were not bewailing the loss of human companionship and guidance, nor any other such thing as men grieve over when disaster comes. But it seemed as if they had been torn away from their hope in God and the salvation of their souls, and so they cried and bewailed in this manner----
"The light of our eyes has gone out,
The light that guided our souls has been taken away. |60
The safety of our life is destroyed,
The seal of immortality is removed,
The bond of restraint has been taken away,
The support of the weak has been broken,
The healing of the sick removed.
In thy presence the night became to us as day,
Illumined with pure life,
But now even our day will be turned to gloom."
Saddest of all in their grief were those who called on her as mother and nurse. These were they whom she picked up, exposed by the roadside in the time of famine. She had nursed and reared them, and led them to the pure and stainless life.
But when, as it were from the sleep, I recovered my thoughts, I looked towards that holy face and it seemed as if it rebuked me for the confusion of the noisy mourners. So I called to the sisters with a loud voice----
"Look at her, and remember her commands, by which she trained you to be orderly and decent in everything. One occasion for tears did this divine soul ordain for us, recommending us to weep at the time of prayer. Which now we may do, by turning the lamentations into psalmody in the same strain."
VESTIANA COMES TO HELP GREGORY
I had to shout in order to be heard above the noise of the mourners. Then I besought them to go away for awhile to the neighbouring house, but asked that some of those whose services she used to welcome when she was alive should stay behind.
Among these was a lady of gentle birth, who had been famous in youth for wealth, good family, physical beauty and every other distinction. She had married a man of high rank and lived with him a short time. Then, with her body still young, she was released from marriage, and chose the great Macrina as protector and guardian of her widowhood, and spent her time mostly with the virgins, learning from them the life of virtue.
The lady's name was Vestiana, and her father was one of those who composed the council of senators. To her I said that there could be no objection now, at any rate, to putting finer clothing on the body and adorning that pure and stainless form with fair linen clothes. But she said one ought to learn what the saint had thought proper in these matters. For it was not right that anything at all should be done by us contrary to what she would have wished. But just what was dear and pleasing to God, would be her desire also.
Now there was a lady called Lampadia, leader of the band of sisters, a deaconess in rank. She declared that she knew Macrina's wishes in the matter of burial exactly. When I asked her about them (for she happened to be present at our deliberations), she said with tears----
"The saint resolved that a pure life should be her adornment, that this should deck her body in life and her grave in death. But so far as clothes to adorn the body go, she procured none when she was alive, nor did she store them for the present purpose. So that not even if we want it will there be anything more than what we have here, since no preparation is made for this need."
"Is it not possible," said I, "to find in the store-cupboard anything to make a fitting funeral?"
"Store-cupboard indeed!" said she; "you have in front of you all her treasure. There is the cloak, there is the head-covering, there the well-worn shoes on the feet. This is all her wealth, these are her riches. There is nothing stored away in secret places beyond what you see, or put away safely in boxes or bedroom. She knew of one store-house alone for her wealth, the treasure in heaven. There she had stored her all, nothing was left on earth."
"Suppose," said I, "I were to bring some of the things I have got ready for the funeral, should I be doing anything of which she would not have approved?"
"I do not think," said she, "that this would be against her wish. For had she been living, she would have accepted such honour from you on two grounds----your priesthood which she always prized so dear, and your relationship, for she would not have repudiated what came to her from her brother. This was why she gave commands that your hands were to prepare her body for burial.
THEY FIND ON THE BODY MARKS OF MACRINA'S SANCTITY
When we had decided on this, and it was necessary for that sacred body to be robed in linen, we divided the work and applied ourselves to our different tasks. I ordered one of my men to bring the robe. But Vestiana above-mentioned was decking that holy head with her own hands, when she put her hand on the neck.
"See," she said, looking at me, "what sort of an ornament has hung on the saint's neck!"
As she spoke, she loosened the fastener behind, then stretched out her hand and showed us the representation of a cross of iron and a ring of the same material, both of which were fastened by a slender thread and rested continually on the heart.
" Let us share the treasure," I said. " You have the phylactery of the cross, I will be content with inheriting the ring" ----for the cross had been traced on the seal of this too. Looking at it, the lady said to me again---- "You have made no mistake in choosing this treasure; for the ring is hollow in the hoop, and in it has been hidden a particle of the Cross of Life,8 and so the mark on the seal above shows what is hidden below."
But when it was time that the pure body should be wrapped in its robes, the command of the great departed one made it necessary for me to undertake the ministry; but the sister who shared with me that great inheritance was present and joined in the work.
"Do not let the great wonders accomplished by the saint pass by unnoticed,"she remarked, laying bare part of the breast.
"What do you mean? "I said.
"Do you see,"she said, "this small faint mark below the neck? "It was like a scar made by a small needle. As she spoke she brought the lamp near to the place she was showing me.
"What is there surprising," I said, "if the body has been branded with some faint mark in this place?"
"This," she replied, "has been left on the body as a token of God's powerful help. For there grew once in this place a cruel disease, and there was a danger either that the tumour should require an operation, or that the complaint should become quite incurable, if it should spread to the neighbourhood of the heart. Her mother implored her often and begged her to receive the attention of a doctor, since the medical art, she said, was sent from God for the saving of men. But she judged it worse than the pain, to uncover any part of the body to a stranger's eyes. So when evening came, after waiting on her mother as usual with her own hands, she went inside the sanctuary and besought the God of healing all night long. A stream of tears fell from her eyes on to the ground, and she used the mud made by the tears as a remedy for her ailment. Then when her mother felt despondent and again urged her to allow the doctor to come, she said it would suffice for the cure of her disease if her mother would make the holy seal on the place with her own hand. But when the mother put her hand within her bosom, to make the sign of the cross on the part, the sign worked and the tumour disappeared.
"But this," said she, "is the tiny trace of it; it appeared then in place of the frightful sore and remained until the end, that it might be, as I imagine, a memorial of the divine visitation, an occasion and reminder of perpetual thanksgiving to God."
When our work came to an end and the body had been decked with the best we had on the spot, the deaconess spoke again, maintaining that it was not fitting that she should be seen by the eyes of the virgins robed like a bride. "But I have,"she said, "laid by one of your mother's dark-coloured robes which I think would do well laid over her, that this holy beauty be not decked out with the unnecessary splendour of clothing."
Her counsel prevailed, and the robe was laid upon the body. But she was resplendent even in the dark robe, divine power having added, as I think, this final grace to the body, so that, as in the vision of my dream, rays actually seemed to shine forth from her beauty.
THE ALL-NIGHT VIGIL: A CROWD OF VISITORS ARRIVES
But while we were thus employed and the virgins' voices singing psalms mingled with the lamentations were filling the place, somehow the news had quickly spread throughout the whole neighbourhood, and all the people that lived near were streaming towards the place, so that the entrance hall could no longer hold the concourse.
When the all-night vigil for her, accompanied by hymn-singing, as in the case of martyrs' festivals, was finished, and the dawn came, the multitude of men and women that had flocked in from all the neighbouring country were interrupting the psalms with wailings. But I, sick at heart though I was owing to the calamity, was yet contriving, so far as was possible with what we had, that no suitable accompaniment of such a funeral should be omitted.
GREGORY MAKES THE FUNERAL ARRANGEMENTS
I divided the visitors according to sex, and put the crowds of women with the band of virgins, while the men folk I put in the ranks of the monks. I arranged that the psalms should be sung by both sexes in rhythmical and harmonious fashion, as in chorus singing, so that all the voices should blend suitably. But since the day was progressing, and the entire space of the retreat was getting crowded with the multitude of arrivals, the bishop of that district (Araxius by name, who had come with the entire complement of his priests) ordered the funeral procession to start slowly; for there was a long way to go, and the crowd seemed likely to impede brisk movement. At the same time as he gave this order he summoned to him all present who shared with him in the priesthood, that the body might be borne by them.
When this had been settled and his directions were being carried out, I got under the bed and called Araxius to the other side; two other distinguished priests took the hinder part of the bed. Then I went forward, slowly as was to be expected, our progress being but gradual. For the people thronged round the bed and all were insatiable to see that holy sight, so that it was not easy for us to complete our journey. On either side we were flanked by a considerable number of deacons and servants, escorting the bier in order, all holding wax tapers.
The whole thing resembled a mystic procession, and from beginning to end the voices blended in singing psalms, that, for example, that comes in the Hymn of the Three Children.
Seven or eight stades intervened between the Retreat and the abode of the Holy Martyrs, in which also the bodies of our parents were laid. With difficulty did we accomplish the journey in the best part of a day, for the crowds that came with us and those that were constantly joining us did not allow our progress to be what we wished.
ARRIVAL AT THE CHURCH: THE BURIAL SERVICE
But when we got inside the church we laid down the bed and turned first to prayer. But our prayer was the signal for the people's lamentations to start again. For when the voice of psalmody was still, and the virgins gazed on that holy face, and the grave of our parents was already being opened, in which it had been decided that Macrina should be laid, a woman cried out impulsively that after this hour we should see that divine face no more. Then the rest of the virgins cried out the same, and a disorderly confusion disturbed the orderly and solemn chanting of psalms, all being upset at the wailing of the virgins. With difficulty did we succeed in procuring silence by our gesture, and the precentor taking the lead and intoning the accustomed prayers of the Church, the people composed themselves at last to prayer.
THE FAMILY GRAVE IS OPENED
When the prayer had come to its due close, fear entered my mind of transgressing the divine command, which forbids us to uncover the shame of father or mother. "And how," said I, "shall I escape such condemnation if I gaze at the common shame of human nature made manifest in the bodies of my parents? Since they are all decayed and dissolved, as must be expected, and turned into foul and repulsive shapelessness."
As I thought of these things and the anger of Noah against his son was striking fear into me, the story of Noah advised me what was to be done. Before the lid of the grave was lifted sufficiently to reveal the bodies to our gaze, they were covered by a pure linen cloth stretched across from each end. And now that the bodies were hidden under the cloth, we---- myself, that is, and the afore-mentioned bishop of the district----took up that holy body from the bed and laid it down by the side of the mother, thus fulfilling the common prayer of both. For both were with one voice asking God for this boon all their lives long, that their bodies should be mingled with one another after death, and that their comradeship in life should not even in death be broken.
THE FUNERAL OVER, GREGORY RETURNS HOME
But when we had completed all the accustomed funeral rites, and it became necessary to return home, I first threw myself on the grave and embraced the dust, and then I started on my way back, downcast and tearful, pondering over the greatness of my loss.
On my way I met a distinguished soldier who had a military command in a little city of Pontus named Sebastopolis, and dwelt there with his subordinates. He met me in friendly fashion when I reached the town, and was greatly disturbed to hear of the calamity, for he was linked to us by ties both of relationship and friendship. He told me a story of a marvellous episode in her life, which I shall incorporate into my history and then close my tale. When we had ceased our tears and had entered into conversation, he said to me----
"Learn what manner of goodness has been taken away from human life."
With this prelude he began his narrative.
THE SOLDIER'S STORY
"My wife and I once had an earnest desire to pay a visit to the school of virtue. For so I think the place ought to be called, in which that blessed soul had her abode. Now there lived with us also our little daughter, who had been left with an affliction of the eye after an infectious illness. And her appearance was hideous and pitiable, the membrane round the eye being enlarged and whitish from the complaint. But when we came inside that divine abode, my wife and I separated in our visit to those seekers after philosophy according to our sex. I went to the men's department, presided over by Peter, your brother; while my wife went to the women's side and conversed with the saint. And when a suitable interval had elapsed, we considered it time to depart from the Retreat, and already our preparations were being made for this, but kind protests were raised from both sides equally. Your brother was urging me to stay and partake of the philosophers' table; and the blessed lady would not let my wife go, but holding our little girl in her bosom, said she would not give her up before she had prepared a meal for them and had entertained them with the riches of philosophy. And kissing the child, as was natural, and putting her lips to her eyes, she saw the complaint of the pupil and said----
"'If you grant me this favour and share our meal, I will give you in return a reward not unworthy of such an honour.'
"'What is that? ' said the child's mother.
"'I have a drug,' said the great lady, 'which is powerful to cure eye complaints.'
"And then news was brought me from the women's apartments, telling me of this promise, and we gladly remained, thinking little of the pressing necessity of starting on our journey.
"But when the feast came to an end and we had said the prayer, great Peter waiting on us with his own hands and cheering us, and when holy Macrina had dismissed my wife with all courtesy, then at last we went home together with glad and cheerful hearts, telling one another as we journeyed what had befallen us. I described to her what had happened in the men's room, both what I had heard and seen. She told every detail as in a history, and thought nothing ought to be left out, even the smallest points. She told everything in order, keeping the sequence of the narrative. When she came to the point at which the promise was made to cure the child's eyes, she broke off her tale.
"'Oh, what have we done?' she cried.
'How could we have neglected the promise, that salve-cure that the lady said she would give?'
"I was vexed at the carelessness, and bade some one run back quickly to fetch it. Just as this was being done, the child, who was in her nurse's arms, looked at her mother, and the mother looked at the child eyes.
"'Stop,' she said, 'being vexed at the carelessness,'----she cried aloud with joy and fright. 'For, see! Nothing of what was promised us is lacking! She has indeed given her the true drug which cures disease; it is the healing that comes from prayer. She has both given it and it has already proved efficacious, and nothing is left of the affliction of the eye. It is all purged away by that divine drug.'
"And as she said this, she took up the child and laid her in my arms. And I understood the marvels of the Gospel that hitherto had been incredible to me and said----
"'What is there surprising in the blind recovering their sight by the hand of God, when now His handmaiden, accomplishing those cures by faith in Him, has worked a thing not much inferior to those miracles?'"
Such was his story; it was interrupted by sobs, and tears choked his utterance, So much for the soldier and his tale.
CONCLUSION
I do not think it advisable to add to my narrative all the similar things that we heard from those who lived with her and knew her life accurately. For most men judge what is credible in the way of a tale by the measure of their own experience. But what exceeds the capacity of the hearer, men receive with insult and suspicion of falsehood, as remote from truth. Consequently I omit that extraordinary agricultural operation in the famine time, how that the corn for the relief of need, though constantly distributed, suffered no perceptible diminution, remaining always in bulk the same as before it was distributed to the needs of the suppliants. And after this there are happenings still more surprising, of which I might tell. Healings of diseases, and castings out of demons, and true predictions of the future. All are believed to be true, even though apparently incredible, by those who have investigated them accurately.
But by the carnally minded they are judged outside the possible. Those, I mean, who do not know that according to the proportion of faith so is given the distribution of spiritual gifts, little to those of little faith, much to those who have plenty of "sea-room" 9 in their religion.
And so, lest the unbeliever should be injured by being led to disbelieve the gifts of God, I have abstained from a consecutive narrative of these sublime wonders, thinking it sufficient to conclude my life of Macrina with what has been already said.
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| Rule of St. Pachomius |
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Posted by: Stone - 02-10-2021, 08:53 AM - Forum: Church Doctrine & Teaching
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From the Catholic Encyclopedia:
St. Pachomius
Died about 346. The main facts of his life will be found in MONASTICISM (Section II: Eastern Monasticism before Chalcedon). Having spent some time with Palemon, he went to a deserted village named Tabennisi, not necessarily with the intention of remaining there permanently. A hermit would often withdraw for a time to some more remote spot in the desert, and afterwards return to his old abode. But Pachomius never returned; a vision bade him stay and erect a monastery; "very many eager to embrace the monastic life will come hither to thee".
Although from the first Pachomius seems to have realized his mission to substitute the cenobitical for the eremitical life, some time elapsed before he could realize his idea. First his elder brother joined him, then others, but all were bent upon pursuing the eremitical life with some modifications proposed by Pachomius (e.g., meals in common). Soon, however, disciples came who were able to enter into his plans. In his treatment of these earliest recruits Pachomius displayed great wisdom. He realized that men, acquainted only with the eremitical life, might speedily become disgusted, if the distracting cares of the cenobitical life were thrust too abruptly upon them. He therefore allowed them to devote their whole time to spiritual exercises, undertaking himself all the burdensome work which community life entails. The monastery at Tabennisi, though several times enlarged, soon became too small and a second was founded at Pabau (Faou). A monastery at Chenoboskion (Schenisit) next joined the order, and, before Pachomius died, there were nine monasteries of his order for men, and two for women.
[...] Pachomius wished his monks to emulate the austerities of the hermits; he drew up a rule which made things easier for the less proficient, but did not check the most extreme asceticism in the more proficient. Common meals were provided, but those who wished to absent themselves from them were encouraged to do so, and bread, salt, and water were placed in their cells. It seems that Pachomius found the solitude of the eremitical life a bar to vocations, and held the cenobitical life to be in itself the higher (Ladeuze, op. cit., 168). The main features of Pachomius's rule are described in the article already referred to, but a few words may be said about the rule supposed to have been dictated by an angel (Palladius, "Hist. Lausiaca", ed. Butler, pp. 88 sqq.), of which use is often made in describing a Pachomian monastery.
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| German bishops’ new Synodal Path working doc demands female ‘ordination,’ ‘new council’ |
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Posted by: Stone - 02-10-2021, 08:38 AM - Forum: Vatican II and the Fruits of Modernism
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German bishops’ new Synodal Path working doc demands female ‘ordination,’ ‘new council’
‘For theology, too, there is no one central perspective, no one truth of the religious, moral and political world, and no one form of thought that can lay claim to ultimate authority.’
Bishop Franz-Josef Overbeck of Essen
February 9, 2021 (LifeSiteNews) — German bishops and laity on the so-called Synodal Path are pushing for an expanded role for women in the Church, including preaching during Mass and even female ordination, according to a working document recently published in an unofficial but accurate English translation. The document also demands elections for leadership positions, as well as “a new council,” in an effort to promote a synodal structure of the Church.
In addition, the document appears to embrace what can be called relativism: “A handling of complexity that is attentive and sensitive to ambiguity can be regarded as a basic signature of intellectual contemporaneity — and also encompasses today’s theology. For theology, too, there is no one central perspective, no one truth of the religious, moral and political world, and no one form of thought that can lay claim to ultimate authority.”
“In the Church, too, legitimate views and ways of life can compete with each other even in core convictions,” the text continued. “Yes, they can even at the same time make the theologically justified claim to truth, correctness, comprehensibility and honesty, and nevertheless be contradictory to each other in their statements or in their language.”
The wide-ranging document was adopted on December 3 by Forum 1 of the Synodal Path, which is concerned with power and the separation of powers within the Church. One of the two leaders of the forum is Bishop Franz-Josef Overbeck of Essen. While some members of the forum, among them Overbeck, can be characterized as willing to change Church teaching, others — like Bishop Florian Wörner, an auxiliary in Augsburg, and Marianne Schlosser, a theologian teaching in Vienna, Austria — are more conservative. Most members, however, are not well known.
Other forums include Forum 2 on priestly lifestyle, and Forum 3 on the role of women. Forum 4 focuses on the Church’s moral teachings, specifically regarding sexuality.
The document has not yet been voted on by all participants in the Synodal Path, which includes a number of bishops and laity opposed to the proposals made in the text.
“The question of the admission of women to ordained ministry, which will also be discussed in the Synodal Path’s Forum 3, is also a question of power and separation of powers because of the exclusivity of access,” the document stated.
“Pope John Paul II, in his Apostolic Letter Ordinatio Sacerdotalis, stated that the Church has no right to ordain women to the priesthood,” Forum 1 admitted in the text. “However, due to new insights into the witness of the Bible, into the developments of Tradition, and into the anthropology of gender, the coherence of his argumentation and the validity of his statement are often questioned.”
“It is necessary to reconnect again the witness of Scripture and Tradition with the signs of the times and the sense of faith of the people of God,” the text continued. Earlier, it had built up “the signs of the times” and “the sense of faith of the people of God” as important interpretative keys to argue for changes to the Church’s teaching.
Accordingly, “Forum 1 proposes that the church in Germany, during the Synodal Path, should also give a reasoned vote on the question of the admission of women to ordination, which includes an invitation to the universal Church and the Apostolic See to study anew the questions raised, and to find solutions.”
Given that the demand for female ordination directly contradicts what Pope John Paul II said less than 30 years ago, the document also asked for other — less outrageous — changes: “The Apostolic See is requested to respect the formative rights of diocesan bishops that serve to organize local pastoral ministry and promote evangelization. Examples include the preaching of qualified faithful, commissioned for this ministry, in the celebration of the Eucharist and the organization of parish and community leadership.”
Regarding leadership positions in the Church, the document stated, “For the Catholic Church, it is important that decision-making processes are tied back to the interests and ideas of the faithful, which are rooted in their sense of faith.”
“An essential form of participation is the right to vote,” the document pointed out. “Whoever is entrusted with a leadership office in the Catholic Church must be elected for this purpose by the people of the Church, if necessary through elected representative bodies. As long as universal Church law does not provide for elections, suitable forms must be found under diocesan law for the people of God to participate effectively in the selection of persons to assume a leadership office in the Church.”
The most prominent leadership office in the Church is that of bishop, followed by that of parish priest. In other words, Catholics in Germany could vote for a new bishop in their dioceses, should the Synodal Path’s proposal be accepted.
Other ways to increase participation in the Church’s life include the building up of synodal structures. While this applies even to the local parish level, on the level of the universal Church, the document demanded “a synodal forum … an assembly of the universal Church, a new council, in which believers within and outside of ordained ministry deliberate and decide together on questions of theology and pastoral care as well as on the constitution and structure of the Church.”
It appears the bishops and members of the laity pushing for these reforms during the Synodal Path are willing to change the Church to fit categories established by modern democratic states.
“A look at the democratic societies of the present day in politics, in economy and administration, in education, as well as in associations and societies, reveals vested rights and organized processes of participation, characterized by elections and separation of powers, by accountability, control, and limitation of terms of office, by participation and transparency,” the document stated. “If the Catholic Church wants to remain faithful to her mission, inculturation into societies characterized by democratic processes is necessary.”
According to a report by The Pillar, a senior official at the Congregation for Bishops said the document is under review by the Vatican. It remains to be seen if the Vatican will intervene regarding a mere working document which has not yet been approved by the participants in the Synodal Path.
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| March 28th - St. John Capistran |
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Posted by: Elizabeth - 02-09-2021, 10:51 PM - Forum: March
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Saint John Capistran
Confessor
(1385-1456)
Saint John was born at Capistrano, near Naples in Italy, in 1385. Having studied both secular and canon law, he became so skilled in it that his reputation spread over all of Italy. He was imprisoned during a war and abandoned by his protector for some time, during which his young wife died. He resolved while still in prison to serve in the future no other interests but those of God. His property was sold at his command, his ransom paid, and from his prison he entered a monastery near Peruse where the Rule of Saint Francis was observed in its purity.
The superiors, fearing this vocation to be a passing fancy, tested him severely, even sending him away twice; but he remained day and night at the door, suffering joyfully all trials. His heroic perseverance disarmed their fears and severity, and he was admitted to religious profession.
For seven years he practiced great austerities, cared for the sick in the hospitals, and preached on all sides the word of God. In this, say his biographers, he succeeded so admirably that few preachers in the course of all the centuries can be compared with him. He became a disciple of Saint Bernardine of Siena, assisting him in public conferences and discussions. Like many great servants of God he was calumniated, as though he had taught errors; he went to Rome to justify his teachings in the presence of the Pope and a group of cardinals, which he did admirably well, and they recognized the obvious innocence of the accused Saint.
Afterwards he preached all over Italy, and everywhere brought about the reform of lives. Five Popes in succession gave commissions to this remarkable Franciscan to represent them in important affairs, and he traveled to France, Austria, Poland and Germany. Everywhere his negotiations were crowned with success. But none of the Popes succeeded in raising him to the episcopal dignity; their efforts met an absolute resistance in his humility.
His extraordinary qualities proved to be of great assistance to the Holy See in another circumstance. When Mohammed II was threatening Vienna and Rome, Saint John Capistran, at the bidding of Pope Callixtus III, enrolled for a crusade 70,000 Christians. In a vision he was assured of victory in the Name of Jesus and by the Cross he bore. Marching at the head of the crusaders, he entered Belgrade at the head of the army. This General of the Friars Minor won a remarkable victory in that year of 1455, when 40,000 of the enemies of the Christians perished, but virtually none among the latter. He himself died the following year at the age of 71. He is regarded as a martyr, for enemies of the faith twice succeeded in giving him poison, which was ineffectual; he died only from the immense fatigue he had suffered in the defense of the city of Belgrade. An infinity of miracles followed his death. He was canonized in 1690.
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| The Divine Praises in Reparation for Blasphemies |
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Posted by: Hildegard of Bingen - 02-09-2021, 11:36 AM - Forum: Prayers and Devotionals
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THE DIVINE PRAISES IN REPARATION FOR BLASPHEMIES
Blessed be God!
Blessed be His holy name!
Blessed be Jesus Christ, true God and true man!
Blessed be the name of Jesus!
Blessed be His Most Sacred Heart!
Blessed be His Most Precious Blood!
Blessed be Jesus in the Most Holy Sacrament of the altar!
Blessed be the Holy Ghost, the Paraclete!
Blessed be the great Mother of God, Mary most holy!
Blessed be her Holy and Immaculate Conception!
Blessed be her glorious Assumption!
Blessed be the name of Mary, Virgin and Mother!
Blessed be St. Joseph, her most chaste spouse!
Blessed be God in His angels and in His saints!
Source: Taken from the English Raccolta approved by the Sacred Congregation of Indulgences.
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| St. Victorinus: On the Creation of the World |
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Posted by: Stone - 02-09-2021, 10:08 AM - Forum: Fathers of the Church
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On the Creation of the World
To me, as I meditate and consider in my mind concerning the creation of this world in which we are kept enclosed, even such is the rapidity of that creation; as is contained in the book of Moses, which he wrote about its creation, and which is called Genesis. God produced that entire mass for the adornment of His majesty in six days; on the seventh to which He consecrated it . . . with a blessing. For this reason, therefore, because in the septenary number of days both heavenly and earthly things are ordered, in place of the beginning I will consider of this seventh day after the principle of all matters pertaining to the number of seven; and as far as I shall be able, I will endeavour to portray the day of the divine power to that consummation.
In the beginning God made the light, and divided it in the exact measure of twelve hours by day and by night, for this reason, doubtless, that day might bring over the night as an occasion of rest for men's labours; that, again, day might overcome, and thus that labour might be refreshed with this alternate change of rest, and that repose again might be tempered by the exercise of day. On the fourth day He made two lights in the heaven, the greater and the lesser, that the one might rule over the day, the other over the night, Genesis 1:16-17 — the lights of the sun and moon and He placed the rest of the stars in heaven, that they might shine upon the earth, and by their positions distinguish the seasons, and years, and months, and days, and hours.
Now is manifested the reason of the truth why the fourth day is called the Tetras, why we fast even to the ninth hour, or even to the evening, or why there should be a passing over even to the next day. Therefore this world of ours is composed of four elements — fire, water, heaven, earth. These four elements, therefore, form the quaternion of times or seasons. The sun, also, and the moon constitute throughout the space of the year four seasons — of spring, summer, autumn, winter; and these seasons make a quaternion. And to proceed further still from that principle, lo, there are four living creatures before God's throne, four Gospels, four rivers flowing in paradise; Genesis 2:10 four generations of people from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God; and four living creatures, viz., a man, a calf, a lion, an eagle; and four rivers, the Pison, the Gihon, the Tigris, and the Euphrates. The man Christ Jesus, the originator of these things whereof we have above spoken, was taken prisoner by wicked hands, by a quaternion of soldiers . Therefore on account of His captivity by a quaternion, on account of the majesty of His works — that the seasons also, wholesome to humanity, joyful for the harvests, tranquil for the tempests, may roll on — therefore we make the fourth day a station or a supernumerary fast.
On the fifth day the land and water brought forth their progenies. On the sixth day the things that were wanting were created; and thus God raised up man from the soil, as lord of all the things which He created upon the earth and the water. Yet He created angels and archangels before He created man, placing spiritual beings before earthly ones. For light was made before sky and the earth. This sixth day is called parasceve, that is to say, the preparation of the kingdom. For He perfected Adam, whom He made after His image and likeness. But for this reason He completed His works before He created angels and fashioned man, lest perchance they should falsely assert that they had been His helpers. On this day also, on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day He rested from all His works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord's day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophets that His soul hates; Isaiah 1:13-14 which Sabbath He in His body abolished, although, nevertheless, He had formerly Himself commanded Moses that circumcision should not pass over the eighth day, which day very frequently happens on the Sabbath, as we read written in the Gospel. John 7:22 Moses, foreseeing the hardness of that people, on the Sabbath raised up his hands, therefore, and thus figuratively fastened himself to a cross. Exodus 22:9, 12 And in the battle they were sought for by the foreigners on the Sabbath day, that they might be taken captive, and, as if by the very strictness of the law, might be fashioned to the avoidance of its teaching. 1 Maccabbees 2:31-41
And thus in the sixth Psalm for the eighth day, David asks the Lord that He would not rebuke him in His anger, nor judge him in His fury; for this is indeed the eighth day of that future judgment, which will pass beyond the order of the sevenfold arrangement. Jesus also, the son of Nave, the successor of Moses, himself broke the Sabbath day; for on the Sabbath day he commanded the children of Israel Joshua 6:4 to go round the walls of the city of Jericho with trumpets, and declare war against the aliens. Matthias also, prince of Judah, broke the Sabbath; for he slew the prefect of Antiochus the king of Syria on the Sabbath, and subdued the foreigners by pursuing them. And in Matthew we read, that it is written Isaiah also and the rest of his colleagues broke the Sabbath Matthew 12:5 — that that true and just Sabbath should be observed in the seventh millenary of years. Wherefore to those seven days the Lord attributed to each a thousand years; for thus went the warning: In Your eyes, O Lord, a thousand years are as one day. Therefore in the eyes of the Lord each thousand of years is ordained, for I find that the Lord's eyes are seven. Zechariah 4:10 Wherefore, as I have narrated, that true Sabbath will be in the seventh millenary of years, when Christ with His elect shall reign. Moreover, the seven heavens agree with those days; for thus we are warned: By the word of the Lord were the heavens made, and all the powers of them by the spirit of His mouth. There are seven spirits. Their names are the spirits which abode on the Christ of God, as was intimated in Isaiah the prophet: And there rests upon Him the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of wisdom and of piety, and the spirit of God's fear has filled Him. Isaiah 11:2-3 Therefore the highest heaven is the heaven of wisdom; the second, of understanding; the third, of counsel; the fourth, of might; the fifth, of knowledge; the sixth, of piety; the seventh, of God's fear. From this, therefore, the thunders bellow, the lightnings are kindled, the fires are heaped together; fiery darts appear, stars gleam, the anxiety caused by the dreadful comet is aroused. Sometimes it happens that the sun and moon approach one another, and cause those more than frightful appearances, radiating with light in the field of their aspect. But the author of the whole creation is Jesus. His name is the Word; for thus His Father says: My heart has emitted a good word. John the evangelist thus says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made. Therefore, first, was made the creation; secondly, man, the lord of the human race, as says the apostle. 1 Corinthians 15:45-47 Therefore this Word, when it made light, is called Wisdom; when it made the sky, Understanding; when it made land and sea, Counsel; when it made sun and moon and other bright things, Power; when it calls forth land and sea, Knowledge; when it formed man, Piety; when it blesses and sanctifies man, it has the name of God's fear.
Behold the seven horns of the Lamb, Revelation 5:6 the seven eyes of God Zechariah 4:10 — the seven eyes are the seven spirits of the Lamb; Revelation 4:5 seven torches burning before the throne of God Revelation 4:5 seven golden candlesticks, Revelation 1:13 seven young sheep, Leviticus 23:18 the seven women in Isaiah, Isaiah 4:1 the seven churches in Paul, seven deacons, Acts 6:3 seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, Genesis 4:15 seven years for a debt to be acquitted, Deuteronomy 15:1 the lamp with seven orifices, Zechariah 4:2 seven pillars of wisdom in the house of Solomon. Proverbs 11:1
Now, therefore, you may see that it is being told you of the unerring glory of God in providence; yet, as far as my small capacity shall be able, I will endeavour to set it forth. That He might re-create that Adam by means of the week, and bring aid to His entire creation, was accomplished by the nativity of His Son Jesus Christ our Lord. Who, then, that is taught in the law of God, who that is filled with the Holy Spirit, does not see in his heart, that on the same day on which the dragon seduced Eve, the angel Gabriel brought the glad tidings to the Virgin Mary; that on the same day the Holy Spirit overflowed the Virgin Mary, on which He made light; that on that day He was incarnate in flesh, in which He made the land and water; that on the same day He was put to the breast, on which He made the stars; that on the same day He was circumcised, on which the land and water brought forth their offspring; that on the same day He was incarnated, on which He formed man out of the ground; that on the same day Christ was born, on which He formed man; that on that day He suffered, on which Adam fell; that on the same day He rose again from the dead, on which He created light? He, moreover, consummates His humanity in the number seven: of His nativity, His infancy, His boyhood, His youth, His young-manhood, His mature age, His death. I have also set forth His humanity to the Jews in these manners: since He is hungry, is thirsty; since He gave food and drink; since He walks, and retired; since He slept upon a pillow; Mark 4:38 since, moreover, He walks upon the stormy seas with His feet, He commands the winds, He cures the sick and restores the lame, He raises the blind by His speech, — see that He declares Himself to them to be the Lord.
The day, as I have above related, is divided into two parts by the number twelve — by the twelve hours of day and night; and by these hours too, months, and years, and seasons, and ages are computed. Therefore, doubtless, there are appointed also twelve angels of the day and twelve angels of the night, in accordance, to wit, with the number of hours. For these are the twenty-four witnesses of the days and nights which sit before the throne of God, having golden crowns on their heads, whom the Apocalypse of John the apostle and evangelist calls elders, for the reason that they are older both than the other angels and than men.
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| Biden Quietly Revokes Trump’s Ban On Chinese Communist Propaganda In Schools |
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Posted by: Stone - 02-09-2021, 09:56 AM - Forum: Socialism & Communism
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Biden Quietly Revokes Trump’s Ban On Chinese Communist Propaganda In Schools
National File | FEBRUARY 8, 2021
President Biden quietly revoked a Trump-era policy that compelled primary, secondary, and postsecondary institutions to disclose their relationships with Chinese Communist Party-funded Confucius Institutes.
The policy – “Establishing Requirement for Student and Exchange Visitor Program Certified Schools to Disclose Agreements with Confucius Institutes and Classrooms” – was proposed on December 31st, 2020.
“The rule would require colleges and K-12 schools that are certified to have foreign exchange programs to disclose any contracts, partnerships, or financial transactions from Confucius Institutes or Classrooms (the Confucius Institute offshoot for primary and secondary schools),” Axios noted.
And the Trump administration’s proposals were well-warranted: the well-funded, controversial operations disguise themselves as language and culture initiative despite being replete with “undisclosed ties to Chinese institutions, and conflicted loyalties,” Chinese state propaganda, and intellectual property theft, according to the Federal Bureau of Investigation (FBI) and U.S. Department of Justice (DOJ).
Records from the Office of Information and Regulatory Affairs, however, reveal that Biden nixed the policy on January 26 – less than a week into his White House tenure.
“A spokesperson for U.S. Immigration and Customs Enforcement confirmed that the policy was rescinded,” Campus Reform noted.
[Emphasis mine.]
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| Senate Democrats again reject protections for babies who survive abortion |
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Posted by: Stone - 02-09-2021, 09:21 AM - Forum: Abortion
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Senate Democrats again reject protections for babies who survive abortion
Republicans proposed the amendment during the budget reconciliation process for the $1.9 trillion COVID-19 relief bill that passed the Senate by a party-line vote on Friday.
February 8, 2021 (LifeSiteNews) — Following a long-standing pattern of opposition to anti-infanticide bills, Senate Democrats voted on Thursday to block an amendment that would mandate legal protection and equal care for babies who survive abortions.
Republicans proposed the amendment during the budget reconciliation process for the $1.9 trillion COVID-19 relief bill that passed the Senate by a party-line vote on Friday.
Based on the Born Alive Abortion Survivors Protection Act, the amendment sought “to prohibit a health care practitioner from failing to exercise the proper degree of care in the case of a child who survives an abortion or attempted abortion.”
The Born Alive Act, introduced by Senate Republicans several times since 2016, also has been repeatedly shot down by Democrats. All but three Democrats voted against the bill when it came to a vote in the Senate last February. House Democrats have refused to allow a vote on the bill in the lower chamber dozens of times.
On Thursday, dissident Catholic Sen. Dick Durbin (D-IL), the Senate Democratic Whip, filed a motion to block a vote on the Born Alive amendment. Durbin’s motion was backed by 48 Democratic senators, preventing the legislation from passing the 60-vote Senate threshold.
All Republicans voted to support the amendment, as did two Democrats, Bob Casey (D-PA) and Joe Manchin (D-WV). Newly-elected senators Sens. Raphael Warnock (D-GA) and Mark Kelly (D-AZ), both of whom are up for re-election in swing states in 2022, voted against it.
“The American people now know where every single U.S. senator stands on protecting babies born alive after failed abortions,” the Susan B. Anthony List reacted. “The legislation should have received 100 votes, but sadly, 48 Democratic senators voted against life-saving care for babies born alive,” the group added.
The U.S. Centers for Disease Control (CDC) confirmed that hundreds of babies likely die following botched abortions. The CDC recorded between 376 and 588 infant deaths between 2003 and 2014 and concluded that at least 143 babies were “definitely” born alive after an abortion, most of them living for over an hour. The agency admits that number may be an underestimate.
“We know it is an underestimate because these are just reported numbers from hospitals, not abortion facilities. Kermit Gosnell is only one abortionist who was responsible for “hundreds of snippings” of born-alive babies, yet he did not report even one. His numbers alone exceed the “definitive” numbers of the CDC,” congressional testimony notes.
A recent report by the Charlotte Lozier Institute, which is affiliated with the Susan B. Anthony List found that fewer than half of states have adequate protections for babies who survive abortions. Polling shows that the vast majority of Americans, including a near-majority of Democrats, believe that those babies should not be left to die.
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| St. Athanasius and the Current Crisis of Faith |
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Posted by: Stone - 02-09-2021, 09:12 AM - Forum: In Defense of Tradition
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What happened over 1600 years ago is repeating itself today, but with two or three differences: Alexandria is the whole Universal Church, the stability of which is being shaken, and what was undertaken at that time by means of physical force and cruelty is now being transferred to a different level. Exile is replaced by banishment into the silence of being ignored; killing, by assassination of character.
- Mgr. Rudolf Graber, Bishop of Regensburg, Athanasius and the Church of Our Times, p. 23.
The object of this appendix is not to explain the nature of the Arian heresy but to prove that a bishop who is faithful to tradition could be repudiated, calumniated, persecuted, and even excommunicated by almost the entire episcopate, the Pope included. Obviously, this would be an abnormal situation. A Catholic can normally presume that the majority of bishops in union with the Pope will teach sound doctrine; he would be imprudent not to conform his belief and behavior to their teaching. But this is not always the case as the present situation of the Church demonstrates. There is hardly a diocese in the English-speaking world where the bishop insures that Catholic children are taught sound doctrine, where Catholic moral and doctrinal teaching are not contradicted with impunity from the pulpit, where liturgical abuses which sometimes amount to sacrilege remain unrebuked. Writing of the time of St. Athanasius, St. Jerome made his celebrated remark: "Ingemit totus orbis et arianum se esse miratus est" - "The whole world groaned and was amazed to find itself Arian."
The Catholic world in the West today finds itself in a state of accelerating disintegration but for the most part does not groan and certainly does not seem amazed. Indeed, most of the bishops repeat ad nauseum that things have never been better, that we are living in the most flourishing period of the Church's history. A bishop like the late Mgr. R. J. Dwyer, of Portland, Oregon, who had the courage to speak out and describe the situation in the Church as it really is was looked upon as an eccentric, as a crank, as a trouble-maker. The International Commission for English in the Liturgy (ICEL) received fulsome praise from the bishops of the U. S. A. for the liturgical translations now inflicted upon English-speaking Catholics. Archbishop Dwyer spoke of:
Quote:...the inept, puerile, semi-literate English translation which has been foisted upon us by the ICEL - the International Commission for English in the Liturgy - a body of men possessed of all the worst characteristics of a self-perpetuating bureaucracy, which has done an immeasurable disservice to the entire English-speaking world. The work has been marked by an almost complete lack of literary sense, a crass insensitivity to the poetry of language, and even worse by a most unscholarly freedom in the rendering of the texts, amounting at times, to actual misrepresentation.1
These are strong words. Archbishop Dwyer stood almost alone in denouncing ICEL - but did this make him wrong? It is the truth that matters. Are his criticisms correct or not? If they are then it would not have mattered if every other English-speaking bishop had denounced him. As Appendix II will show, Robert Grosseteste, a thirteenth-century Bishop of Lincoln, was as solitary as Archbishop Dwyer when he made his protest at the iniquitous practice of Pope Innocent IV appointing relations to benefices which they would not so much as visit, simply to provide them with a source of income. The other bishops tolerated the practice, just as most bishops today tolerate unorthodox catechetics and ICEL - but this did not make Bishop Grosseteste wrong.
The Arian Heresy
In his celebrated Essay on the Development of Christian Doctrine, Cardinal Newman wrote:
Quote:Arianism had admitted that Our Lord was both the God of the Evangelical Covenant, and the actual Creator of the Universe; but even this was not enough, because it did not confess Him to be the One, Everlasting, Infinite, Supreme Being, but as one who was made by the Supreme. It was not enough in accordance with that heresy to proclaim Him as having an ineffable origin before all worlds; not enough to place Him high above all creatures as the type of all the works of God's Hands; not enough to make Him the King of all Saints, the Intercessor for man with God, the Object of worship, the Image of the Father; not enough because it was not all, and between all and anything short of all, there was an infinite interval. The highest of creatures is levelled with the lowest in comparison of the One Creator Himself.2
The Council of Nicea (325) defined that the Son is consubstantial (homoousion) with the Father. This meant that, while distinct as a person, the Son shared the same divine and eternal nature with the Father. If the Father was eternal by nature, then the Son must also be eternal. If the Father was eternal and the Son was not then clearly the Son was not equal with the Father. The term homoousion thus became the touchstone of orthodoxy. In her standard history of heresies, M. L. Cozens writes:
Quote:No other word could be found to express the essential union between the Father and the Son, for every other word the Arians accepted, but in an equivocal sense. They would deny that the Son was a creature as other creatures - or in the number of creatures - or made in time, for they considered him a special creation made before time. They would call Him "Only-begotten," meaning "Only directly created" Son of God.3 They would call Him "Lord Creator," "First-born of all creation"; they even accepted "God of God" meaning thereby "made God by God." This word (homoousion) alone they could not say without renouncing their heresy.4
The Council of Nicea had been convoked by the Emperor Constantine, who insisted upon acceptance of its definitions. Arius was excommunicated. But a good number of bishops signed the Creed only as an act of submission to the Emperor, including Eusebius of Caesarea, and Eusebius of Nicomedia. They were, according to Cozens: Quote:Men of worldly character, they disliked dogmatic precision and wished for some comprehensive formula which men of all opinions could sign while understanding it in widely diverging senses. To these men the precise and exact faith of an Athanasius and the obstinate heresy of Arius and his plain-spoken followers were equally distasteful.
"Respectable, tolerant, broadminded" would be their ideal of religion. They therefore brought forward, instead of the too definite, ineradicable homoousion - of one substance - the vaguer term homoiousion, i. e., of like substance. They sent letters far and wide couched in seemingly orthodox and fervent language, proclaiming their belief in Our Lord's divinity, ascribing to Him every divine prerogative, anathematizing all who said He was created in time:5 in short, saying all the most orthodox could ask, except that they substituted their own homoiousion for the homoousion of Nicea.6
It is possible to interpret the term "of like substance" in an orthodox sense, i. e. exactly like, identical. But it can also be interpreted as meaning like in some respects but not in others, i. e., as not identical. A candle is like a star in that it generates heat and light, but it most certainly is not a star. But a comparison between a candle and a star could be taken as an example of almost perfect precision of language when set beside a comparison between a being that is created (even before time began) and a being that is uncreated.
A mood soon grew up among many of the bishops and the faithful that too much fuss was being made about the distinction between homoousion and homoiousion. They considered that more harm than good was done by tearing apart the unity of the Church over a single letter, over an iota (the Greek letter "i"). They condemned those who did this, to quote Cozens again, as:
Quote:...over-rigid precisians, more anxious about terminology than about fraternal charity.
Meanwhile these latter, foremost among them Athanasius, at first deacon and disciple of Alexander, Bishop of Alexandria, and afterwards his successor, refused to modify in any way their attitude. Steadfastly they refused to accept any statement not containing the homoousion or to communicate with those who rejected it.7 Athanasius and his supporters were right. That one letter, that iota, spelled the difference between Christianity as the faith founded and guided by God incarnate, and a faith founded by just another creature. Indeed, if Christ is not God, it would be blasphemous to call ourselves Christians.
St. Athanasius: Defender of the Nicene Faith
The Catholic Encyclopedia is far from exaggerating when it describes the life of St. Athanasius as a "bewildering maze of events." It would not be practical here to outline even the principal incidents of his truly amazing career, the various councils which declared for and against him, his excommunications, his expulsions from and restorations to his see, his relations with a formidable list of emperors, with his brother-bishops, with the Roman Pontiffs. It can also be added that in some cases the dates affixed to events in his life are only approximate. Those given here may not correspond with those found in other studies.
Athanasius was born around the year 296 and died in 373. He became Bishop of Alexandria within five months of the Council of Nicea, at the age of about thirty.
Hardly had the Council Fathers dispersed when intrigues to restore the fortunes of Arius began. Eusebius, Bishop of Nicomedia, was able to gain favor with the Emperor chiefly through the influence which he exerted upon Constantia, sister of Constantine. He eventually prevailed upon the Emperor to recall Arius from exile. Constantine was induced to write to Athanasius ordering him to admit Arius to communion in his own see of Alexandria. He wrote:
Quote: On being informed of my pleasure, give free admission to all who are desirous of entering into communion with the Church. For if I learn of your standing in the way of any who were seeking it, or interdicting them, I will send at once those who shall depose you instead, by my authority, and banish you from your see.8
After various intrigues, Athanasius was eventually banished to Gaul, and Arius returned to Alexandria but fled in the face of the wrath of the populace. He eventually arrived in Constantinople where he was struck dead in so dramatic a manner that no one doubted that, as Athanasius remarked, "there was displayed somewhat more than human judgment."9 The Emperor Constantine died in 337 and the Empire was shared among his three sons. The fortunes of Athanasius are more bewildering than ever during this period. The See of Peter was occupied by Pope St. Julius I from 337 to 352. Pope Julius consistently and courageously upheld the cause of Athanasius and the faith of Nicea. In 350 the entire Empire was united under Constantius following the murder of his brother Constans (another brother having vanished from the scene soon after the death of Constantine). Constantius was an Arian.
The Fall of Pope Liberius
On 17 May 352, Liberius was consecrated as Pope. He immediately found himself involved in the Arian dispute. He appealed to Constantius to do justice to Athanasius. The imperial reply was to summon the bishops of Gaul to a council at Arles in 353-354, where, under threat of exile, they agreed to a condemnation of Athanasius. Even Liberius' legate yielded. When the Pope continued to press for a council more widely representative, it was assembled by Constantius at Milan in 355. It was threatened by a violent mob and the Emperor's personal intimidation: "My will," he exclaimed, "is canon law." He prevailed with all save three of the bishops. Athanasius was once more condemned and Arians admitted to communion. Once more papal legates surrendered and Liberius himself was ordered to sign. When he refused to do so, or even to accept the Emperor's offerings, he was seized and carried off to the imperial presence; when he stood firm for Athanasius' rehabilitation, he was exiled to Thrace (355) where he remained for two years. Meanwhile, a Roman deacon, Felix, was intruded into his see.
The people refused to recognize the imperial anti-pope. Athanasius himself was driven into hiding and his flock abandoned to the persecution of an Arianizing intruder. When he visited Rome in 357, Constantius was besieged by clamorous demands for Liberius' restoration. Subservient bishops around the court at Sirmium subscribed in turn to doctrinal formulas more or less ambiguous or unorthodox. In 358, a formula drawn up by Basil of Ancyra, declaring that the Son was of like substance with the Father, homoiousion, was officially imposed.10
The opposition to the anti-pope Felix made it imperative for Constantius to restore Liberius to his see. But it was equally imperative that the Pope should condemn Athanasius. The Emperor used a combination of threats and flattery to attain his objective. Then followed the tragic fall of Liberius.
It is described in the sternest of terms in Butler's Lives of the Saints:
Quote:About this time Liberius began to sink under the hardships of his exile, and his resolution was shaken by the continual solicitations of Demophilus, the Arian Bishop of Beroea, and of Fortunatian, the temporizing Bishop of Aquileia. He was so far softened, by listening to flatteries and suggestions to which he ought to have stopped his ears with horror, that he yielded to the snare laid for him, to the great scandal of the Church. He subscribed to the condemnation of St. Athanasius and a confession or creed which had been framed by the Arians at Sirmium, though their heresy was not expressed in it; and he wrote to the Arian bishops of the East that he had received the true Catholic faith which many bishops had approved at Sirmium. The fall of so great a prelate and so illustrious a confessor is a terrifying example of human weakness, which no one can call to mind without trembling for himself. St. Peter fell by a presumptuous confidence in his own strength and resolution, that we may learn that everyone stands only by humility.11
According to A Catholic Dictionary of Theology (1971), "This unjust excommunication [of St. Athanasius] was a moral and not a doctrinal fault."12 Signing one of the "creeds" of Sirmium was far more serious (there is some dispute as to which one Liberius signed, probably the first). The New Catholic Encyclopedia (1967), describes it as "a document reprehensible from the point of view of the faith."13 Some Catholic apologists have attempted to prove that Liberius neither confirmed the excommunication of Athanasius nor subscribed to one of the formulae of Sirmium. But Cardinal Newman has no doubt that the fall of Liberius is an historical fact.14 This is also the case with the two modern works of [...] just cited and the celebrated Catholic Dictionary, edited by Addis and Arnold. The last named points out that there is "a fourfold cord of evidence not easily broken," i. e., the testimonies of St. Athanasius, St. Hilary, Sozomen, and St. Jerome. It also notes that "all the accounts are at once independent of and consistent with each other."15
The New Catholic Encyclopedia concludes that:
Quote: Everything points to the fact that he [Liberius] accepted the first formula of Sirmium of 351...it failed gravely in deliberately avoiding the use of the most characteristic expression of the Nicene faith and in particular the homoousion. Thus while it cannot be said that Liberius taught false doctrine, it seems necessary to admit that, through weakness and fear, he did not do justice to the full truth.16
It is quite nonsensical for Protestant polemicists to cite the case of Liberius as an argument against papal infallibility. The excommunication of Athanasius (or of anyone else) is not an act involving infallibility, and the formula he signed contained nothing directly heretical. Nor was it an ex cathedra pronouncement intended to bind the whole Church, and, if it had been, the fact that Liberius acted under duress would have rendered it null and void.
However, despite the pressure to which he was submitted, Liberius' fall reveals a weakness of character when compared with those such as Athanasius, who did remain firm. Cardinal Newman comments:
Quote:His fall, which followed, scandalous as it is in itself, may yet be taken to illustrate the silent firmness of those others of his fellow-sufferers, of whom we hear less, because they bore themselves more consistently.17
This is a judgment with which the New Catholic Encyclopedia concurs:Quote: Liberius did not have the strength of character of his predecessor Julius I, or of his successor Damasus I. The troubles that erupted upon the latter's election indicate that the Roman Church had been weakened from within as well as from without during the pontificate of Liberius. His name was not inscribed in the Roman Martyrology.18
Tradition Upheld by the Laity
The fall of Pope Liberius needs to be considered within the context of a failure by the vast majority of the episcopate to be faithful to its commission; only then can the full extent of the heroism of St. Athanasius be appreciated (together with a few other heroic bishops such as St. Hilary, who supported him faithfully). Cardinal Newman cites numerous Patristic testimonies to the abysmal state of the Church at that time. In Appendix V to the third edition of his Arians of the Fourth Century, we read:Quote: A. D. 360. St. Gregory Nazianzen says, about this date: "Surely the pastors have done foolishly; for, excepting a very few, who either on account of their insignificance were passed over, or who by reason of their virtue resisted, and who were to be left as a seed and root for the springing up again and revival of Israel by the influence of the Spirit, all temporized, only differing from each other in this, that some succumbed earlier, and others later; some were foremost champions and leaders in the impiety, and others joined the second rank of the battle, being overcome by fear, or by interest, or by flattery, or, what was the most excusable, by their own ignorance." (Orat. xxi. 24).
St. Basil of Cappadocia says, about the year 372Quote:: "Religious people keep silence, but every blaspheming tongue is let loose. Sacred things are profaned; those of the laity who are sound in faith avoid the places of worship as schools of impiety, and raise their hands in solitude, with groans and tears to the Lord in heaven." Ep. 92.
Four years after he writes: Quote:"Matters have come to this pass: the people have left their houses of prayer, and assemble in deserts, - a pitiable sight; women and children, old men, and men otherwise infirm, wretchedly faring in the open air, amid most profuse rains and snow-storms and winds and frosts of winter; and again in summer under a scorching sun. To this they submit, because they will have no part in the wicked Arian leaven." Ep. 242.
Again:
Quote:"Only one offense is now vigorously punished, - an accurate observance of our father's traditions. For this cause the pious are driven from their countries, and transported into deserts." Ep. 243.
In this same appendix, the Cardinal also included an extract from an article he had written for the Rambler magazine in July 1859.19 The article dealt with the manner in which, during the Arian crisis, divine tradition had been upheld by the faithful more than by the episcopate. Three phrases in this article had been misinterpreted when first published, and Newman now took the opportunity of clarifying them in the appendix. The gist of these clarifications will be provided in footnotes. Here is Newman's assessment of the manner in which the laity, the Taught Church (Ecclesia docta), upheld the traditional faith rather than what is known today as the Magisterium or the Teaching Church (Ecclesia docens) - that is, the bishops united to the Roman Pontiff:
Quote:It is not a little remarkable, that, though historically speaking, the fourth century is the age of doctors, illustrated, as it is, by the Saints Athanasius, Hilary, the two Gregories, Basil, Chrysostom, Ambrose, Jerome, and Augustine (and all those saints [were] bishops also, except one), nevertheless in that very day the Divine tradition committed to the infallible Church was proclaimed and maintained far more by the faithful than by the episcopate.
Here, of course, I must explain: - in saying this then, undoubtedly I am not denying that the great body of the Bishops were in their internal belief orthodox; nor that there were numbers of clergy who stood by the laity and acted as their centres and guides that the laity actually received the faith in the first instance from the Bishops and clergy: nor that some portions of the laity were ignorant and other portions were at length corrupted by the Arian teachers, who got possession of the sees, and ordained an heretical clergy: - but I mean still, that in that time of immense confusion the divine dogma of Our Lord's divinity was proclaimed, enforced, maintained, and (humanly speaking) preserved, far more by the Ecclesia docta than by the Ecclesia docens ; that the body of the Episcopate20 was unfaithful to its commission, while the body of the laity was faithful to its baptism; that at one time the Pope, at other times a patriarchal, metropolitan, or other great sees, at other times general councils21 said what they should not have said, or did what obscured and compromised revealed truth; while, on the other hand, it was the Christian people, who, under Providence, were the ecclesiastical strength of Athanasius, Eusebius of Vercellae, and other great solitary confessors, who would have failed without them....On the one hand, then, I say, that there was a temporary suspense of the functions of the Ecclesia docens.22 The body of bishops failed in their confession of the faith.
The True Voice of Tradition
What, then, are the lessons we can learn from the fall of Liberius, the triumph of Arianism, the witness of Athanasius, and the fortitude of the body of the faithful? Newman provides us with the answers, recognizing that what has happened once can happen again. In his July 1859 Rambler article, he wrote: I see, then, in the Arian history, a palmary example of a state of the Church, during which, in order to know the tradition of the Apostles, we must have recourse to the faithful; for I fairly own, that if I go to writers, since I must adjust the letter of Justin, Clement, and Hippolytus with the Nicene Doctors, I get confused: and what revives me and reinstates me, as far as history goes, is the faith of the people. For I argue that, unless they had been catechized, as St. Hilary says, in the orthodox faith from the time of their baptism, they never could have had that horror, which they show, of the heterodox Arian doctrine. Their voice, then, is the voice of tradition....
It is also historically and doctrinally true, as Newman stressed in Appendix V in The Arians of the Fourth Century,
Quote:"that a Pope, as a private doctor, and much more Bishops, when not teaching formally, may err, as we find they did err in the fourth century. Pope Liberius might sign a Eusebian formula at Sirmium, and the mass of Bishops at Ariminum or elsewhere, and yet they might in spite of this error, be infallible in their ex cathedra decisions."
Finally, what the history of this period proves is that, during a time of general apostasy, Christians who remain faithful to their traditional faith may have to worship outside the official churches, the churches of priests in communion with their lawfully appointed diocesan bishop, in order not to compromise that traditional faith; and that such Christians may have to look for truly Catholic teaching, leadership, and inspiration not to the bishops of their country as a body, not to the bishops of the world, not even to the Roman Pontiff, but to one heroic confessor whom the other bishops and the Roman Pontiff might have repudiated or even excommunicated. And how would they recognize that this solitary confessor was right and the Roman Pontiff and the body of the episcopate (not teaching infallibly) were wrong? The answer is that they would recognize in the teaching of this confessor what the faithful of the fourth century recognized in the teaching of Athanasius: the one true faith into which they had been baptized, in which they had been catechized, and which their confirmation gave them the obligation of upholding. In no sense whatsoever can such fidelity to tradition be compared with the Protestant practice of private judgment. The fourth-century Catholic traditionalists upheld Athanasius in his defense of the faith that had been handed down; the Protestant uses his private judgment to justify a breach with the traditional faith.
The truth of doctrinal teaching must be judged by its conformity to Tradition and not by the number or authority of those propagating it. Falsehood cannot become truth, no matter how many accept it. Writing in 371, St. Basil lamented the fact that:
Quote: The heresy long ago disseminated by that enemy of truth, Arius, grew to a shameless height and like a bitter root it is bearing its pernicious fruit and already gaining the upper hand since the standard-bearers of the true doctrine have been driven form the churches by defamation and insult and the authority they were vested with has been handed over to such as captivate the hearts of the simple in mind.23
But there will never be a time when the faithful who wholeheartedly wish to remain true to the Faith of their Fathers need have any doubt as to what the faith is. In the year 340 St. Athanasius wrote a letter to his brother bishops throughout the world, exhorting them to rise up and defend the faith against those he did not hesitate to stigmatize as "the evil-doers." What he wrote to them will apply until the end of time when God the Son comes again in glory to judge the living and the dead:
Quote: The Church has not just recently been given order and statutes. They were faithfully and soundly bestowed on it by the Fathers. Nor has the faith only just been established, but it has come to us from the Lord through His disciples. May what has been preserved in the Churches from the beginning to the present day not be abandoned in our time; may what has been entrusted into our keeping not be embezzled by us. Brethren, as custodians of God?s mysteries, let yourselves be roused into action on seeing all this despoiled by others.24
Footnotes
This appendix is available in an expanded version as a separate pamphlet published by The Remnant. It is available from The Angelus Press. Some of the works referred to in the notes have been abbreviated as follows:
AFC J. H. Newman, Arians of the Fourth Century (London, 1876).
CD W. Addis and T. Arnold, A Catholic Dictionary (London, 1925).
CDT J. H. Crehan, ed., A Catholic Dictionary of Theology (London, 1971).
CE The Catholic Encyclopedia (New York, 1913).
HH M. L. Cozens, A Handbook of Heresies (London, 1960), available from The Angelus Press.
NCE New Catholic Encyclopedia (New York, 1967).
PG Migne, Patrologia Graeca.
1. National Catholic Register, 2 March 1975.
2. The Development of Christian Doctrine (London, 1878), p. 143.
3. Arius taught that Christ was the only being directly created by God and that having been created, He then created the rest of the universe on behalf of the Father. The rest of creation is, therefore, created directly by the Son and only indirectly by the Father.
4. HH, p. 34.
5. Arius taught that Christ was created before time began.
6. HH, pp. 35-36
7. HH, p.36.
8. AFC, p. 267.
9. AFC, p. 270.
10. E. John, ed., The Popes (London, 1964), p. 70.
11. A. Butler, The Lives of the Saints (London, 1934), II, p. 10.
12. CDT, III, 110, col. 2.
13. NCE, VIII, 715, col. 1.
14. AFC, p. 464.
15. CD, p. 522, col. 2.
16. NCE, VIII, 715, col. 2.
17. AFC, pp. 319-320.
18. NCE, VIII, 716, col. 2
19. The Rambler, Vol. I, new series, Part II, July 1859, pp. 198-230. This article had been written to refute criticisms of an unsigned article he had contributed to the May 1859 issue of The Rambler, of which he was editor.
20. Where Newman uses the term "body" he means "the great preponderance," the majority.
21. Newman is not referring to any of the recognized Ecumenical ("from the whole world") Councils of the Church, of which there were none in the period he is describing. He is referring to gatherings of bishops large enough to come under the classification of the Latin word generalia.
22. Newman explains that by "a temporary suspense of the functions of the Ecclesia docens" he means "that there was no authoritative utterance of the Church?s infallible voice in matters of fact between the Nicene Council, A. D. 325, and the Council of Constantinople, A. D. 381."
23. "Des heiligen Kirchenlehrers Basilius des Grossen ausgewählte Schriften," in Bibliothek der Kirchenväter (Kosel-Pustet, Munich, 1924), I, 121.
24. PG XXVII, col. 219.
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| St. Ambrose: The Order of Melchisedech |
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Posted by: Stone - 02-09-2021, 08:44 AM - Forum: Fathers of the Church
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The Angelus - June 1981
The Order of Melchisedech
A Sermon by St. Ambrose
![[Image: ?u=https%3A%2F%2Fupload.wikimedia.org%2F...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fupload.wikimedia.org%2Fwikipedia%2Fcommons%2Fb%2Fbb%2FCappella_Montefeltro_-_Sacrificio_di_Melchisedech_-_Parrasio_Micheli.jpg&f=1&nofb=1)
THE CHRISTIAN Sacraments are older than the Jewish. You have come to the altar of God, you have seen the sacraments placed there, and you wonder to see there a created thing; nevertheless it is a solemn and an unusual created thing. Someone has said perhaps: God showed great favor to the Jews. He rained manna on them from heaven (Exod. xvi. 15). What more has He given His own faithful; what more has He given to those to whom He promised more?
Take in what I now say. The mysteries of the Christians were before those of the Jews; and more sacred are the sacraments of the Christians than those of the Jews. How can this be? Pay heed to this. Where did the Jews begin? From Judah, the great-grandson of Abraham; or, if you wish to understand it that way, from the Law; that is, when the Jews merited to receive the Law. So they are called Jews from the great-grandson of Abraham, or from the time of the saintly Moses. And if God then rained manna from heaven on the Jews, murmuring against Him, the figure of these holy sacraments preceded this: in Abraham's time, when he collected three hundred and eighteen well-appointed men, and pursued his enemies, and brought his grandchild back from captivity. Then, returning a victor, there met him Melchisedech the priest, and he offered bread and wine (Gen. xiv. 18).
Who had the bread and wine? Abraham did not have it. But who had it? Melchisedech. He then is the author of the sacraments (Heb. vii. 1 seq.). Who is Melchisedech? He who is made known to us as the King of Justice, the King of Peace. Who is the King of Justice? Can any man be King of Justice? Who then is King of Justice if not the Justice of God, Who is also the Peace of God, the Wisdom of God? Who could say: Peace I leave with you, my peace I give unto you? (Jn. xiv. 27.)
Let you then grasp, that these sacraments which you receive are prior in time to those of the Law of Moses; whatever the Jews may have to say. And that the Christian people had begun before the Jewish people had begun: we through predestination, they in name.
Melchisedech therefore offered a sacrifice of bread and wine. Who is Melchisedech? He was, says the Apostle, without father, without mother, without genealogy, having neither beginning of days nor end of life, but likened unto the Son of God, continueth a priest forever; and this we read in the Epistle to the Hebrews (vii). Without father, he says, and without mother. In this whom does he resemble? The Son of God. For the Son of God, in His heavenly generation, was born without a mother: He was born of the Father alone. And again when He was born of the Virgin, He was born without father: for He was not begotten of the seed of man, but born of the Holy Ghost (Mt. i. 20) and of the Virgin Mary, and brought forth from her virginal womb, in all things as the Son of God.
Melchisedech was also a priest, as Christ is a priest; to Whom it was said: Thou art a priest for ever according to the order of Melchisedech (Ps. cix. 4). Who therefore is the author of the sacraments if not the Lord Jesus? These sacraments have come down from heaven; from whence all counsel comes. It was a truly great and divine miracle that God should rain manna from heaven on His people; and that the people should eat though they did not work.
But perhaps you will say: My bread is ordinary bread. On the contrary, this bread is bread only before the words of the sacred rite. When the consecration has been added, from being bread it becomes the Body of Christ. Let us therefore prove this. How can that which is bread be the Body of Christ? By consecration. Consecration by what words; by whose words? Those of the Lord Jesus. For all the other words which are said previous to this are said by the priest: the praises that are offered to God, the prayer that is offered for the congregation, for rulers, and for others. But when the moment comes to consecrate the venerable sacrament, the priest will no longer use his own words, but will use the words of Christ. It is therefore the Word of Christ that consecrates this sacrament.
Who is the Word of Christ? Who but He by Whom all things were made. The Lord commanded, and the heavens were made. The Lord commanded, and the earth was made. The Lord commanded and the seas were made. The Lord commanded, and every creature was brought forth (Gen. i). You see then how wondrous in work is the Word of Christ.
If then there is such power in the Word of the Lord Jesus, so that the things that were not by It began to be, how much the more can It change what is into another thing? The heavens did not exist, nor the sea, nor the land, yet hearken to David speaking: He spoke, and they were made. He commanded, and they were created (Ps. cxlviii. 5). And accordingly I answer you; that the bread was not the Body of Christ before the consecration. But I say to you that after the consecration it is now Christ's Body. He spoke, and It was made. He commanded, and It was created. You were yourself; but you were your old self. After you were consecrated you began to be a new creature. Do you wish to know what sort of new creature? Everyone, says the Scripture, in Christ is a new creature (I Cor. v. 17).
Understand therefore how the words of Christ have changed every creature; and now change, when He wills, the order of nature. You wish to know in what manner? Listen then; and let us take an example from His own birth. It is the rule of nature that a man is born only from the conjugal relation of man and woman. But because the Lord willed it, because He chose this sacred means (sacramentum), Christ, that is, the one Mediator of God and men, the Man Jesus Christ (I. Tim. ii. 5), was born of the Holy Ghost, and the Virgin Mary. You see then how, contrary to the order and custom of nature, a Man was born of a Virgin?
Consider another example. The Jewish people were hemmed in by the Egyptians, and behind them was the sea. By divine command Moses struck the waters with a rod, and the waves divided; not certainly in accord with nature's laws, but in accord with the grace of the heavenly command (Exod. xiv). And consider another example. The people were thirsty, and they came upon a well. But it was a bitter well. So the saintly Moses cast a certain tree into the well, and the fountain that was bitter was made sweet; that is, it changed the quality of its nature, and was turned into sweetness (Exod xv. 23). Consider a fourth example. An iron axe had fallen into the water, and since it was iron it sank. And Elisaeus cast in a piece of wood, and the iron swam upon the surface of the water; and this purely is contrary to the nature of iron (IV Kgs. vi. 6), which is a far heavier element than water.
From these examples therefore you may understand how great is the power of the heavenly word. If it can work a wonder in an earthly well, if the heavenly word can work wonders in other things, will it not work similarly in the heavenly Sacraments? And so you have learned that the Body of Christ is made from bread; and that wine and water are mingled in the chalice, but that this becomes Blood by the consecration of the heavenly words. But perhaps you will say: 'I see no appearance of blood.' But it possesses a likeness to it. For as you have taken on the likeness of his death, so do you also drink the likeness of His Precious Blood: that there may be no horror of spilt blood, and yet that the price of our Redemption may be efficacious. You have therefore learned that what you receive is the Body of Christ.
THE WORDS of the Lord make and consecrate His own Body and Blood. And would you know by what heavenly words It is consecrated? Here then are the words. The Priest says: Grant us, he says, that this oblation may be attributed to us, confirmed, an offering of our reason, acceptable to Thee, as the figure of the Body and Blood of our Lord Jesus Christ, Who, on the day before He suffered took bread in His holy hands, looked up to heaven to Thee, Holy Father Almighty, Eternal God, and giving thanks, He blessed, broke it, and gave what was broken to His Apostles and to His Disciples, saying: Take ye, and eat ye all of this; for this is my body, which shall be broken for many (Lk. xxii. 19 V.I.)
In like manner also, on the day before He suffered, after He had supped, He took the chalice, looked up to heaven to Thee, Holy Father Almighty Eternal God, and giving thanks He blessed it and gave to His Apostles and Disciples, saying: Take ye and drink ye all of this; for this is my blood (Mt. xxvi. 27).
Consider all this. There are the words of the Evangelist up to Take ye, whether of the Body or the Blood. From there on they are the words of Christ: Take ye, and drink ye all of this; for this is my blood. Consider each word.
Who, he says, on the day before He suffered took bread in His holy hands. Before it is consecrated it is bread. When the words of consecration have been added, it is the Body of Christ. Then listen to Him saying Take ye, and eat ye all of this; for this is my body. Again, before the words of consecration, it is a chalice filled with wine and water. Where the words of Christ have wrought, there the Blood of Christ, Which has redeemed His people, is made. You see then in how many ways the words of Christ are able to change all things. Lastly, the Lord Jesus Himself testifies to us that we receive His Body and Blood. Are we to doubt His honesty and His testimony?
Now return with me to the main subject of my sermon. It was a great and venerable sign that manna rained from heaven upon the Hebrews (Exod. xvi. 13). But reflect. Which is the greater wonder: the manna from heaven, or the Body of Christ? The Body of Christ, the Creator of heaven. Then again he who ate manna is dead; but he that will eat of This Body his sins will be forgiven him, and he shall not die for ever.
So not without meaning do you say: Amen; in that moment confessing in spirit that you receive the Body of Christ. What the tongue confesses, let the heart hold fast.
That you may know that this is a divine mystery, its Figure preceded it. Learn then how great is this sacrament. Consider what He says: As often as you shall do this, do it in commemoration of Me, until I come again (cf. I Cor. xi. 26). And the Priest says: Mindful therefore of His most glorious passion, and of His Resurrection from the dead, and of His Ascension into heaven, we offer Thee this immaculate Host, this reasoning victim, this unbloody sacrifice, this holy Bread, and the Chalice of eternal life; and we beg and pray that by the hands of the Angels thou wilt receive this Offering upon Thy heavenly altar, as Thou didst deign to receive the gifts of Thy servant, Abel the Just, and the sacrifice of Abraham our father, and that which the High Priest Melchisedech offered to Thee.
So then, as often as you shall receive, what does the Apostle say to you? As often as you shall receive, you shall announce the death of the Lord. If we announce His death, we announce the forgiveness of sins. If as often as His Blood is shed, it is shed unto the remission of sins, I ought to receive It always; that my sins may always be forgiven. I who am always sinning ought always to have what heals me.
May the Lord our God preserve you in the grace He has given you, and may He deign to enlighten yet more the eyes He has opened, through His only Son, the Lord God our King and Savior, through Whom and with Whom be there to Him, together with the Holy Ghost, praise, honor, glory, magnificence, from all ages, and now, and for ever and ever, world without end.
Amen.
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| Viral Hydroxychloroquine Doctor Demands Joe Biden Apologize After Media Acknowledges HCQ Works |
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Posted by: Stone - 02-09-2021, 08:40 AM - Forum: Pandemic 2020 [Secular]
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VIDEO: Viral Hydroxychloroquine Doctor Demands Joe Biden Apologize After Media Finally Acknowledges HCQ Works
"Even Joe Biden called me crazy," she said. "I demand an apology from every single one of you."
![[Image: COVID-19-Cure-Hydroxychloroquine-750x394.jpg]](https://nationalfile.com/wp-content/uploads/2020/07/COVID-19-Cure-Hydroxychloroquine-750x394.jpg)
National File | February 8, 2021
Dr. Stella Immanuel, who was lambasted by the media and establishment medical community after she swore to the effectiveness of hydroxychloroquine
at treating COVID-19 in a viral video last year, is now demanding an apology, as much of the medical community and establishment media now agree with her.
“I demand an apology,” wrote Immanuel. “When we said Hydroxychloroquine works we were ridiculed. Now studies are coming out saying it works.”
Immanuel added, “What about hundreds of thousands that have died and are still dying.”
“I demand an apology,” she said in the video. “From the media, I’m talking about CNN, CNBC, the New York Times, all those people that called me crazy, from Hollywood.”
“From all those people that sat there and made videos calling me crazy when I said hydroxychloroquine works and we should not allow people to die,” Immanuel continued. “I’m talking about FDA, CDC, NIH, I’m talking about all of you. My colleagues, the ones that called me names, the ones that threatened to report me to the board and all that stuff, because I said hydroxychloroquine works.”
“Now you have all these studies that are saying it works. What about the 500,000 plus people who have died? Who is going to be responsible for them?” said Immanuel. “Somebody needs to get their behind sued so bad that they will not find a way out from where they’re locked up.”
“Even Joe Biden called me crazy,” she said. “I demand an apology from every single one of you.”
Immanuel reached international notoriety last year when she declared “This virus has a cure” in a press conference with the Front Line Doctors Washington, D.C., where they touted the effectiveness of hydroxychloroquine in their experiences as doctors. National File reported:
Quote:“In the past few months, after taking in over 350 patients, we have not lost one,” while treating patients with hydroxychloroquine, said Immanuel. “Not a diabetic, not somebody with high blood pressure, not somebody with asthma, not an old person. We’ve not lost one patient.”
She continued, “On top of that, I’ve put myself, my staff, and many doctors that I know, on hydroxychloroquine for prevention, because by the very mechanism of action, it works early and as a prophylactic. We see patients, 10 to 15 COVID patients every day. We give them breathing treatments, we only wear a surgical mask. None of us have gotten sick. It works.”
“I came here to Washington, D.C. to say: America, nobody needs to die.”
Immanuel received a second round of praise when she offered to prescribe President Trump – who described her as “very impressive” when asked by the press – hydroxychloroquine after he was diagnosed with COVID-19 last year.
[Emphasis mine.]
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| March 27th - St. John Damascene |
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Posted by: Elizabeth - 02-08-2021, 10:19 PM - Forum: March
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Saint John Damascene
Doctor of the Church
(676-780)
Saint John was born in the late 7th century, and is the most remarkable of the Greek writers of the 8th century. His father was a civil authority who was Christian amid the Saracens of Damascus, whose caliph made him his minister. This enlightened man found in the public square one day, amid a group of sad Christian captives, a priest of Italian origin who had been condemned to slavery; he ransomed him and assigned him to his young son to be his tutor. Young John made extraordinary progress in grammar, dialectic, mathematics, music, poetry, astronomy, but above all in theology, the discipline imparting knowledge of God. John became famous for his encyclopedic knowledge and theological method, later a source of inspiration to Saint Thomas Aquinas.
When his father died, the caliph made of him his principal counselor, his Grand Vizier. Thus it was through Saint John Damascene that the advanced sciences made their apparition among the Arab Moslems, who had burnt the library of Alexandria in Egypt; it was not the Moslems who instructed the Christians, as was believed for some time in Europe. Saint John vigorously opposed the ferocious Iconoclast persecution instigated by the Emperor of Constantinople, Leo the Isaurian. He distinguished himself, with Saint Germain, Patriarch of Constantinople, in the defense of the veneration of sacred images.
The Emperor, irritated, himself conjured up a plot against him. A letter was forged, signed with Saint John's name, and addressed to himself, the Emperor of Constantinople, offering to deliver up the city of Damascus to him. That letter was then transmitted by the Emperor to the Caliph of Damascus, advising him as a good neighbor should do, that he had a traitor for minister. Although Saint John vigorously defended himself against the charge, he was condemned by the Caliph to have his right hand cut off. The severed hand, by order of the Caliph, was attached to a post in a public square. But Saint John obtained the hand afterwards, and invoked the Blessed Virgin in a prayer which has been preserved; he prayed to be able to continue to write the praises of Her Son and Herself. The next morning when he awoke, he found his hand joined again to the arm, leaving no trace of pain, but only a fine red line like a bracelet, marking the site of the miracle.
The Saint was reinstated afterwards to the favor of the local prince, but he believed that heaven had made it clear he was destined to serve the Church by his writings. He therefore distributed his property and retired soon thereafter to the monastery of Saint Sabas near Jerusalem, where he spent most of his remaining years in apologetic writings and prayer. Occasionally he left to console the Christians of Syria and Palestine and strengthen them, even going to Constantinople in the hope of obtaining martyrdom there. However, he was able to return to his monastery. There he died in peace at the age of 104, and was buried near the door of the monastery church, in the year 780.
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