Athanasian Creed

1. Whosoever will be saved, before all things it is necessary that he hold the Catholic faith;

2. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.

3. And the Catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;

4. Neither confounding the persons nor dividing the substance.

5. For there is one person of the Father, another of the Son, and another of the Holy Spirit.

6. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal.

7. Such as the Father is, such is the Son, and such is the Holy Spirit.

8. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.

9. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

10. The Father eternal, the Son eternal, and the Holy Spirit eternal.

11. And yet they are not three eternals but one eternal.

12. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible.

13. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty.

14. And yet they are not three almighties, but one almighty.

15. So the Father is God, the Son is God, and the Holy Spirit is God;

16. And yet they are not three Gods, but one God.

17. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;

18. And yet they are not three Lords but one Lord.

19. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord;

20. So are we forbidden by the Catholic religion to say; There are three Gods or three Lords.

21. The Father is made of none, neither created nor begotten.

22. The Son is of the Father alone; not made nor created, but begotten.

23. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.

24. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.

25. And in this Trinity none is afore or after another; none is greater or less than another.

26. But the whole three persons are coeternal, and coequal.

27. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

28. He therefore that will be saved must thus think of the Trinity.

29. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.

30. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.

31. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world.

32. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.

33. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.

34. Who, although He is God and man, yet He is not two, but one Christ.

35. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God.

36. One altogether, not by confusion of substance, but by unity of person.

37. For as the reasonable soul and flesh is one man, so God and man is one Christ;

38. Who suffered for our salvation, descended into hell, rose again the third day from the dead;

39. He ascended into heaven, He sits on the right hand of the Father, God, Almighty;

40. From thence He shall come to judge the quick and the dead.

41. At whose coming all men shall rise again with their bodies;

42. and shall give account of their own works.

43. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire.

44. This is the Catholic faith, which except a man believe faithfully he cannot be saved.

Saint Fulgentius of Ruspe, Bishop and Early Church Father

Saint Fulgentius of Ruspe (also known as Fabius Claudius Gordianus Fulgentius), a Latin Father of the Church, was born around 465 A.D. at Telepte, Carthage. He was born to a Roman senatorial family, and was well educated.

His father Claudius, died while Fulgentius was still quite young. His mother, Mariana taught him to speak Greek and Latin. He became so good at Greek, that he spoke it like a native, and committed all of Homer to memory. He was also well trained in Latin literature.

As he grew older, he managed his house wisely in subjection to his mother, and Fulgentius quickly gained wide respect for his conduct of the family affairs. This reputation helped him to acquire a post as a civil servant in the government of Rome, as a procurator of Byzacena.

He quickly grew tired of the provincial life. This, together with his studies of religion, particularly a sermon of Saint Augustine of Hippo on Psalm 36, led to his being attracted to a religious life, and he soon entered a monastery, became a monk, then was ordained, and became abbot.

At the time, the Arian persecutions had ceased, but the election of Catholic bishops was forbidden. In 508 it became necessary to defy the law, and bishops were consecrated, Fulgentius being chosen for Ruspe (modern Kudiat Rosfa, Tunisia). He was exiled with 60 other bishops to Sardinia. There they built a monastery, and continued to write, pray, and study.

Fulgentius was invited back to Carthage by the Arian king Thrasimund to hold a debate with his Arian replacement around 515, and so successfully refuted his Arian opponents that he was exiled again in 518.

King Hilderic succeeded Thrasimund in 523, and permitted the exiles to return. Peace finally being restored to the African church, Fulgentius returned to his diocese. Saint Fulgentius preferred to return to his monastery and resume his studies, but he was such a popular preacher, he was kept busy in the pulpit until his death.

Some letters and eight sermons survive by Fulgentius. Fulgentius's work shows knowledge of Greek and a strong agreement with Saint Augustine of Hippo. He wrote frequently against Arianism and Pelagianism.

Saint Fulgentius of Ruspe died of natural causes around 533 at Ruspe. Some of his relics are located at Bourges, France.

Below are a few quotations from Saint Fulgentius of Ruspe.

Hold most firmly and never doubt that the same Holy Spirit, who is the one Spirit of the Father and the Son, proceeds from the Father and the Son. For the Son says, 'When the Spirit of Truth comes, who has proceeded from the Father,' where he taught that the Spirit is his, because he is the Truth. From Letter to Peter on the Faith

The spiritual building up of the body of Christ is achieved through love. As Saint Peter says: Like living stones you are built into a spiritual house, to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. And there can be no more effective way to pray for this spiritual growth than for the Church, itself Christ’s body, to make the offering of his body and blood in the sacramental form of bread and wine. For the cup we drink is a participation in the blood of Christ, and the bread we break is a participation in the body of Christ. Because there is one loaf, we who are many are one body, since we all share the same bread. And so we pray that, by the same grace which made the Church Christ’s body, all its members may remain firm in the unity of that body through the enduring bond of love. From The Sacrament of Unity and Love

Our king, despite his exalted majesty, came in humility for our sake; yet he did not come empty-handed. He brought his soldiers a great gift that not only enriched them but also made them unconquerable in battle, for it was the gift of love, which was to bring men to share in his divinity. He gave of his bounty, yet without any loss to himself. In a marvellous way he changed into wealth the poverty of his faithful followers while remaining in full possession of his own inexhaustible riches. From a sermon on The Feast of Saint Stephen

Let everyone, therefore, who does not wish to be condemned to the endless punishment of the second death now hasten to share in the first resurrection. For if any during this life are changed out of fear of God and pass from an evil life to a good one, they pass from death to life and later they shall be transformed from a shameful state to a glorious one. From a treatise on forgiveness.

We do not, however, only say “your Son” when we conclude our prayer. We also say, “who lives and reigns with you in the unity of the Holy Spirit”. In this way we commemorate the natural unity of the Father, Son and Holy Spirit. It is clear, then, that the Christ who exercises a priestly role on our behalf is the same Christ who enjoys a natural unity and equality with the Father and the Holy Spirit. From a letter.

God makes the Church itself a sacrifice pleasing in his sight by preserving within it the love which his Holy Spirit has poured out. Thus the grace of that spiritual love is always available to us, enabling us continually to offer ourselves to God as a living sacrifice, holy and pleasing to him for ever. From The Sacrament of Unity and Love

My brothers, Christ made love the stairway that would enable all Christians to climb to heaven. Hold fast to it, therefore, in all sincerity, give one another practical proof of it, and by your progress in it, make your ascent together. From a sermon on The Feast of Saint Stephen

Pope Saint Gregory the Great

Early Church Father and Doctor of the Church

Pope Saint Gregory the Great (also known as Gregory I; Gregory Dialogos; Father of the Fathers) was born in 540 A.D., at Rome, Italy. Saint Gregory is a Latin Father of the Church, and Doctor of the Church. He is also one of the four Traditional Doctors of the Latin Church (along with Saint Ambrose of Milan, Saint Augustine of Hippo, and Saint Jerome). 

Gregory was the son of a wealthy Roman senator and Saint Silvia of Rome. He also was the nephew of Saint Emiliana of Rome and Saint Tarsilla, and the great-grandson of Pope Saint Felix III. Gregory was educated by the finest teachers in Rome. He was prefect of the city of Rome for one year, then he sold his possessions, turned his home into a Benedictine monastery, and used his money to build six monasteries in Sicily and one in Rome, and he entered the Benedictine Order, where he was a monk. He was appointed cardinal-deacon, and then sent to the Byzantine court to secure aid against the Lombards. The result of his six year sojourn was a conviction that Rome must not rely on the East for help. 

After his return he saw English children being sold in the Roman Forum, and he wanted to become a missionary to England. The people of Rome would not allow him to leave. His desire was realized when he sent Saint Augustine of Canterbury, with a band of missionaries to England in 590.

Gregory was elected 64^th Pope by unanimous acclamation on September 3, 590, and was the first monk to be chosen as pope. With his election to the papacy, he published a work on episcopal duties, which was used for centuries. He enforced the celibacy of the clergy, and supervised church funds. Although he strengthened the prerogatives of the papacy by demanding supreme authority over all churches, judging bishops, and hearing the complaints of prelates, he was always tactful in dealing with secular authority. 

He established the system of appeals to Rome, and is recognized as an administrator and lawyer. Gregory collected the melodies and plain chant so associated with him that they are now known as Gregorian Chant. He also sent missionaries to France, Spain, and Africa. Gregory wrote some very influential works on the Mass and Office.

Pope Saint Gregory the Great died of natural causes on March 12, 604 at Rome, Italy.  

Below are a collection of quotations by Pope Saint Gregory the Great from homilies, writings, and prayers by him:

When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice. – Pope Saint Gregory the Great

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If we knew at what time we were to depart from this world, we would be able to select a season for pleasure and another for repentance. But God, who has promised pardon to every repentant sinner, has not promised us tomorrow. Therefore we must always dread the final day, which we can never foresee. This very day is a day of truce, a day for conversion. And yet we refuse to cry over the evil we have done! Not only do we not weep for the sins we have committed, we even add to them. -– Pope Saint Gregory the Great

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If we are, in fact, now occupied in good deeds, we should not attribute the strength with which we are doing them to ourselves. We must not count on ourselves, because even if we know what kind of person we are today, we do not know what we will be tomorrow. Nobody must rejoice in the security of their own good deeds. As long as we are still experiencing the uncertainties of this life, we do not know what end may follow...we must not trust in our own virtues. – Pope Saint Gregory the Great

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As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. – Pope Saint Gregory the Great

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When Mary Magdalen came to the tomb and did not find the Lord’s body, she thought it had been taken away and so informed the disciples. After they came and saw the tomb, they too believed what Mary had told them. The text then says: “The disciples went back home,” and it adds: “but Mary wept and remained standing outside the tomb.” We should reflect on Mary’s attitude and the great love she felt for Christ; for though the disciples had left the tomb, she remained. She was still seeking the one she had not found, and while she sought she wept; burning with the fire of love, she longed for him who she thought had been taken away. And so it happened that the woman who stayed behind to seek Christ was the only one to see him. For perseverance is essential to any good deed, as the voice of truth tell us: “Whoever perseveres to the end will be saved.” -- Pope Saint Gregory the Great from a homily

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It is only right, with all the powers of our heart and mind, to praise You Father and Your Only-Begotten Son, Our Lord Jesus Christ. Dear Father, by Your wondrous condescension of Loving-Kindness toward us, Your servants, You gave up Your Son. Dear Jesus You paid the debt of Adam for us to the Eternal Father by Your Blood poured forth in Loving-Kindness. You cleared away the darkness of sin by Your magnificent and radiant Resurrection. You broke the bonds of death and rose from the grave as a Conqueror. You reconciled Heaven and earth. Our life had no hope of Eternal Happiness before You redeemed us. Your Resurrection has washed away our sins, restored our innocence and brought us joy. How inestimable is the tenderness of Your Love!

We pray You, Lord, to preserve Your servants in the peaceful enjoyment of this Easter happiness. We ask this through Jesus Christ Our Lord, Who lives and reigns with God The Father, in the unity of the Holy Spirit, forever and ever. Amen. -- Pope Saint Gregory the Great from an Easter Prayer by him

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Our fatherland is paradise, heaven. We have departed from it by pride, disobedience, abuse of the senses, therefore it is needed that we return to it by obedience, contempt of the world, and by taming the desires of the flesh; thus we return to our own country by another road. By forbidden pleasures we have forfeited the joys of paradise, by penance we must regain them. -- Pope Saint Gregory the Great

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Don't be anxious about what you have, but about what you are! -- Pope Saint Gregory the Great

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You should be aware that the word “angel” denotes a function rather than a nature. Those holy spirits of heaven have indeed always been spirits. They can only be called angels when they deliver some message. Moreover, those who deliver messages of lesser importance are called angels; and those who proclaim messages of supreme importance are called archangels.

And so it was that not merely an angel but the archangel Gabriel was sent to the Virgin Mary. It was only fitting that the highest angel should come to announce the greatest of all messages.

Some angels are given proper names to denote the service they are empowered to perform. In that holy city, where perfect knowledge flows from the vision of almighty God, those who have no names may easily be known. But personal names are assigned to some, not because they could not be known without them, but rather to denote their ministry when they came among us. Thus, Michael means “Who is like God”; Gabriel is “The Strength of God”; and Raphael is “God’s Remedy.”

Whenever some act of wondrous power must be performed, Michael is sent, so that his action and his name may make it clear that no one can do what God does by his superior power. So also our ancient foe desired in his pride to be like God, saying: I will ascend into heaven; I will exalt my throne above the stars of heaven; I will be like the Most High. He will be allowed to remain in power until the end of the world when he will be destroyed in the final punishment. Then, he will fight with the archangel Michael, as we are told by John: A battle was fought with Michael the archangel.

So too Gabriel, who is called God’s strength, was sent to Mary. He came to announce the One who appeared as a humble man to quell the cosmic powers. Thus God’s strength announced the coming of the Lord of the heavenly powers, mighty in battle.

Raphael means, as I have said, God’s remedy, for when he touched Tobit’s eyes in order to cure him, he banished the darkness of his blindness. Thus, since he is to heal, he is rightly called God’s remedy. -- Pope Saint Gregory the Great from a homily

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Perhaps it is not after all so difficult for a man to part with his possessions, but it is certainly most difficult for him to part with himself. To renounce what one has is a minor thing; but to renounce what one is, that is asking a lot. -- Pope Saint Gregory the Great

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Thomas, one of the twelve, called the Twin, was not with them when Jesus came. He was the only disciple absent; on his return he heard what had happened but refused to believe it. The Lord came a second time; he offered his side for the disbelieving disciple to touch, held out his hands, and showing the scars of his wounds, healed the wound of his disbelief.

Dearly beloved, what do you see in these events? Do you really believe that it was by chance that this chosen disciple was absent, then came and heard, heard and doubted, doubted and touched, touched and believed? It was not by chance but in God’s providence. In a marvellous way God’s mercy arranged that the disbelieving disciple, in touching the wounds of his master’s body, should heal our wounds of disbelief. The disbelief of Thomas has done more for our faith than the faith of the other disciples. As he touches Christ and is won over to belief, every doubt is cast aside and our faith is strengthened. So the disciple who doubted, then felt Christ’s wounds, becomes a witness to the reality of the resurrection. -- Pope Saint Gregory the Great From a HomilyOn Saint Thomas the Apostle

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The proof of love is in the works. Where love exists, it works great things. But when it ceases to act, it ceases to exist. -- Pope Saint Gregory the Great

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He who would climb to a lofty height must go by steps, not leaps. -- Pope Saint Gregory the Great

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There are in truth three states of the converted: the beginning, the middle, and the perfection. In the beginning they experience the charms of sweetness; in the middle the contests of temptation; and in the end the fullness of perfection. -- Pope Saint Gregory the Great

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Blessed are those who have not seen and have believed. There is here a particular reference to ourselves; we hold in our hearts one we have not seen in the flesh. We are included in these words, but only if we follow up our faith with good works. The true believer practices what he believes. But of those who pay only lip service to faith, Paul has this to say: They profess to know God, but they deny him in their works. Therefore James says: Faith without works is dead. -- Pope Saint Gregory the Great

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The Holy Bible is like a mirror before our mind's eye. In it we see our inner face. From the Scriptures we can learn our spiritual deformities and beauties. And there too we discover the progress we are making and how far we are from perfection. -- Pope Saint Gregory the Great

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The Emperor of heaven, the Lord of men and of angels, has sent you His epistles for your life’s advantage—and yet you neglect to read them eagerly. Study them, I beg you, and meditate daily on the words of your Creator. Learn the heart of God in the words of God, that you may sigh more eagerly for things eternal, that your soul may be kindled with greater longings for heavenly joy. -- Pope Saint Gregory the Great

Saint Augustine of Hippo, Early Church Father, Bishop, and Doctor of the Church

Saint Augustine of Hippo (also known as  Aurelius Augustinus; Doctor of Grace) was born around 354 A.D., at Tagaste, Numidia, North Africa (Souk-Ahras, Algeria) as Aurelius Augustinus. He was the son of Patricius, a pagan, and of Saint Monica, and he received a Christian education. 

He lost his faith in his youth and led a wild life. He lived with a Carthaginian woman from the age of 15 through 30, and he fathered a son whom he named Adeotadus, which means the gift of God. Augustine had gone to Carthage to study law, but, he became a slave to immorality and eventually embraced the heresy of Manichaeism.

He went to Italy around 383, and taught rhetoric at Milan. He was a Manichaean for several years after having investigated and experimented with several philosophies. Manichaeism taught of a great struggle between good and evil, and featured a lax moral code. A summation of his thinking at the time comes from his book, “Confessions”: "God, give me chastity and continence - but not just now." This heresy boasted to have an answer to every question and to explain the deepest mysteries of the Christian religion. It was this boast that blinded Saint Augustine for nine years, setting him thinking that Manichaeism "would free us from all error, and bring us to God by pure reason alone." Association with the leaders of this heresy opened his eyes and he saw that, despite the boast of their lips, "their hearts were void of truth." His mother, Saint Monica prayed constantly for his conversion to the truth. His conversion is a classic instance of the efficacy of a mother's prayer. Saint Augustine was baptized by Saint Ambrose of Milan around 387.

On the death of his mother he returned to Tagaste in 388, sold his property, gave the proceeds to the poor, and founded a monastery. Saint Augustine was ordained a priest around 391, and was consecrated assistant Bishop of Hippo around 396. He introduced religious poverty and community life into his residence, which became a nursery of African monasteries and bishops. 

For 34 years he wrote and preached against the heresies of Manichaeism, Donatism, Pelagianism and others. He oversaw his church and his see during the fall of the Roman Empire to the Vandals. Augustine became renowned as  a philosopher,  theologian, and especially as the Doctor of Grace. His writings cover the whole field of theology, with his “Confessions” and the “City of God” being the best known. Saint Augustine is a Latin Father of the Church, and Doctor of the Church.

Saint Augustine's later thinking is best said by his writing, “Our hearts were made for You, O Lord, and they are restless until they rest in you.”

Saint Augustine died at Hippo around 430. His relics are at Pavia and Hippo. His memorial is August 28.

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Below is a prayer by Saint Augustine :

Prayer on Finding God after a Long Search

Too late have I loved you, O Beauty so ancient, O Beauty so new. Too late have I loved you! You were within me but I was outside myself, and there I sought you! In my weakness I ran after the beauty of the things you have made. You were with me, and I was not with you. The things you have made kept me from you - the things which would have no being unless they existed in you! You have called, you have cried, and you have pierced my deafness. You have radiated forth, you have shined out brightly, and you have dispelled my blindness. You have sent forth your fragrance, and I have breathed it in, and I long for you. I have tasted you, and I hunger and thirst for you. You have touched me, and I ardently desire your peace. Amen

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Below are several quotations from Saint Augustine of Hippo:

God has no need of your money, but the poor have. You give it to the poor, and God receives it. - Saint Augustine

The honors of this world, what are they but puff, and emptiness and peril of falling? - Saint Augustine

Daily advance, then, in this love, both by praying and by well doing, that through the help of Him who enjoined it on you, and whose gift it is, it may be nourished and increased, until, being perfected, it render you perfect. - Saint Augustine

What do you possess if you possess not God? - Saint Augustine

Unhappy is the soul enslaved by the love of anything that is mortal. - Saint Augustine

The love of worldly possessions is a sort of bird line, which entangles the soul, and prevents it flying to God. - Saint Augustine

This very moment I may, if I desire, become the friend of God. - Saint Augustine

God bestows more consideration on the purity of the intention with which our actions are performed than on the actions themselves. - Saint Augustine

I will suggest a means whereby you can praise God all day long, if you wish. Whatever you do, do it well, and you have praised God. - Saint Augustine

This is the business of our life. By labor and prayer to advance in the grace of God, till we come to that height of perfection in which, with clean hearts, we may behold God. - Saint Augustine

God in his omnipotence could not give more, in His wisdom He knew not how to give more, in His riches He had not more to give, than the Eucharist. - Saint Augustine

God does not command impossibilities, but by commanding admonishes you do what you can and to pray for what you cannot, and aids you that you may be able. - Saint Augustine

Our life and our death are with our neighbor. - Saint Augustine

Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ. - from The City of God by Saint Augustine

A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers. - from Against Faustus the Manichean, by Saint Augustine

There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for the dead who are remembered. For it is wrong to pray for a martyr, to whose prayers we ought ourselves be commended. - from Sermons by Saint Augustine

At the Lord’s table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps. - from Homilies on John by Saint Augustine

Since we cannot, as yet, understand that He was begotten by the Father before the day-star, let us celebrate His birth of the Virgin in the nocturnal hours. Since we do not comprehend how His name existed before the light of the sun, let us recognize His tabernacle placed in the sun. Since we do not, as yet, gaze upon the Son inseparably united with His Father, let us remember Him as the ‘bridegroom coming out of his bride chamber.’ Since we are not yet ready for the banquet of our Father, let us grow familiar with the manger of our Lord Jesus Christ. - Saint Augustine

He prays for us as our priest, prays in us as our Head, and is prayed to by us as our God. Therefore let us acknowledge our voice in him and his in us. - Saint Augustine

Question the beauty of the earth, the sea, the air distending and diffusing itself, the sky, question all these realities. All respond: ‘See, we are beautiful.’ These beauties are subject to change. Who made them if not the Beautiful One who is not subject to change? - Saint Augustine

One and the same Word of God extends throughout the Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since He who was in the beginning God with God has no need for separate syllables; for he is not subject to time. - Saint Augustine

Jesus Christ will be Lord of all, or he will not be Lord at all. - Saint Augustine

If physical things please you, then praise God for them, but turn back your love to Him who created them, lest in the things that please you, you displease Him. If souls please you, love them in God; for in themselves they are changeable, but in Him they are firmly established. Without Him they pass away and perish. In Him, then, let them be loved, and carry along with you to Him as many souls as you can, and say to them, “Let us love Him, let us love Him; He made the world and is not far from it. He did not make all things and then leave them, but they are of Him and in Him. See, there He is wherever truth is loved. He is within the very heart, yet the heart has strayed from Him. Return to your heart, O you transgressors, and hold fast to Him who made you. Stand with Him and you will stand fast. Rest in Him and you shall be at rest.” - Saint Augustine, from The Confessions

Let us understand that God is a physician, and that suffering is a medicine for salvation, not a punishment for damnation. - Saint Augustine

O Sacrament of Love! O sign of Unity! O bond of Charity! He who would have Life finds here indeed a Life to live in and a Life to live by. - Saint Augustine

If you see that you have not yet suffered tribulations, consider it certain that you have not begun to be a true servant of God; for Saint Paul says plainly that all who chose to live piously in Christ, shall suffer persecutions - Saint Augustine

I speak to you who have just been reborn in baptism, my little children in Christ, you who are the new offspring of the Church, gift of the Father, proof of Mother Church’s fruitfulness. All of you who stand fast in the Lord are a holy seed, a new colony of bees, the very flower of our ministry and fruit of our toil, my joy and my crown. It is the words of the Apostle that I address to you: Put on the Lord Jesus Christ, and make no provision for the flesh and its desires, so that you may be clothed with the life of him whom you have put on in this sacrament. You have all been clothed with Christ by your baptism in him. There is neither Jew nor Greek; there is neither slave nor freeman; there is neither male nor female; you are all one in Christ Jesus. Such is the power of this sacrament: it is a sacrament of new life which begins here and now with the forgiveness of all past sins, and will be brought to completion in the resurrection of the dead. You have been buried with Christ by baptism into death in order that, as Christ has risen from the dead, you also may walk in newness of life. You are walking now by faith, still on pilgrimage in a mortal body away from the Lord; but he to whom your steps are directed is himself the sure and certain way for you: Jesus Christ, who for our sake became man. For all who fear him he has stored up abundant happiness, which he will reveal to those who hope in him, bringing it to completion when we have attained the reality which even now we possess in hope. This is the octave day of your new birth. Today is fulfilled in you the sign of faith that was prefigured in the Old Testament by the circumcision of the flesh on the eighth day after birth. When the Lord rose from the dead, he put off the mortality of the flesh; his risen body was still the same body, but it was no longer subject to death. By his resurrection he consecrated Sunday, or the Lord’s day. Though the third after his passion, this day is the eighth after the Sabbath, and thus also the first day of the week. And so your own hope of resurrection, though not yet realized, is sure and certain, because you have received the sacrament or sign of this reality, and have been given the pledge of the Spirit. If, then, you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your hearts on heavenly things, not the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, your life, appears, then you too will appear with him in glory. - from a sermon by Saint Augustine

Saint Athanasius the Great, Bishop, Doctor of the Church, Early Church Father

Saint Athanasius the Great (also known as Athanasius of Egypt; Athanasius of Alexandria; Champion of Christ's Divinity; Champion of Orthodoxy; Father of Orthodoxy; Holy Hierarch; Pillar of the Church) is a Greek Church Father, as well as a Doctor of the Church. 

He was born around 295 A.D. in Alexandria, Egypt. He studied the classics and theology in Alexandria and was deacon and secretary to bishop Alexander of Alexandria and as such attended the Council of Nicea in 325 where he fought for the defeat of Arianism and acceptance of the divinity of Jesus. 

Upon Alexander's death in 328, Athanasius succeeded him as bishop. He formulated the doctrine of homo-ousianism which says that Christ is the same substance as the Father; Arianism taught that Christ was different from and a creation of the Father, a creature and not part of God. 

Athanasius spent seventeen of the forty-six years of his episcopate in exile when the dispute over Arianism spilled over from theology to politics, and he fought for the acceptance of the Nicene Creed.

Refusing to readmit Arius to ecclesiastical communion, he was accused on false charges by Eusebius of Nicomedia, and brought to trial at Tyre, in 335, but, as he could not hope for a fair trial, he withdrew from Tyre, appealing to the Emperor Constantine who banished him to Trier. He returned to his see in 337 with the permission of Constantine II, but again met with opposition by the Eusebian faction, and fled to Rome, where his innocence was proclaimed by Pope Julius. 

After the death of Gregory, Bishop of Alexandria, in 345, Athanasius again returned to his see. He was condemned at a council in Milan around 355, in which his enemies predominated, and he was exiled to Egypt, where he lived among the monks for seven years. After another short occupancy of his see he was banished, in 364, by Emperor Valens. 

He was recalled by his flock after four months, and spent the remainder of his life proclaiming the Divinity of Christ, thus well deserving the title Father of Orthodoxy. His writings include History of the Arians and On the Incarnation.

Saint Athanasius died in Alexandria, Egypt in 373 A.D. of natural causes.

Saint Jerome included Athanasius in his book "Lives of Illustrious Men", and is as follows:

Athanasius the bishop

Athanasius bishop of Alexandria, hard pressed by the wiles of the Arians, fled to Constans emperor of Gaul. Returning thence with letters and, after the death of the emperor, again taking refuge in flight, he kept in hiding until the accession of Jovian, when he returned to the church and died in the reign of Valens. Various works by him are in circulation; two book Against the nations one Against Valens and Ursacius, On virginity, very many On the persecutions of the Arians, also On the titles of the Psalms and Life of Anthony the monk, also Festal epistles and other works too numerous to mention.

Below are some quotations from various works by Saint Athanasius the Great:

For the Son of God became man so that we might become God.

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Brethren, how fine a thing it is to move from festival to festival, from prayer to prayer, from holy day to holy day. The time is now at hand when we enter on a new beginning: the proclamation of the blessed Passover, in which the Lord was sacrificed. We feed as on the food of life, we constantly refresh our souls with his precious blood, as from a fountain. Yet we are always thirsting, burning to be satisfied. But he himself is present for those who thirst and in his goodness invites them to the feast day. Our Savior repeats his words: If anyone thirsts, let him come to me and drink.

He quenched the thirst not only of those who came to him then. Whenever anyone seeks him he is freely admitted to the presence of the Savior. The grace of the feast is not restricted to one occasion. Its rays of glory never set. It is always at hand to enlighten the mind of those who desire it. Its power is always there for those whose minds have been enlightened and who meditate day and night on the holy Scriptures, like the one who is called blessed in the holy psalm: Blessed is the man who has not followed the counsel of the wicked, or stood where sinners stand, or sat in the seat of the scornful, but whose delight is in the law of the Lord, and who meditates on his law day and night.

Moreover, my friends, the God who first established this feast for us allows us to celebrate it each year. He who gave up his Son to death for our salvation, from the same motive gives us this feast, which is commemorated every year. This feast guides us through the trials that meet us in this world. God now gives us the joy of salvation that shines out from this feast, as he brings us together to form one assembly, uniting us all in spirit in every place, allowing us to pray together and to offer common thanksgiving, as is our duty on the feast. Such is the wonder of his love: he gathers to this feast those who are far apart, and brings together in unity of faith those who may be physically separated from each other.

from an Easter letter

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The Word who became all things for us is close to us, our Lord Jesus Christ who promises to remain with us always. He cries out, saying: See, I am with you all the days of this age. He is himself the shepherd, the high priest, the way and the door, and has become all things at once for us. In the same way, he has come among us as our feast and holy day as well. The blessed Apostle says of him who was awaited: Christ has been sacrificed as our Passover. It was Christ who shed his light on the psalmist as he prayed: You are my joy, deliver me from those surrounding me. True joy, genuine festival, means the casting out of wickedness. To achieve this one must live a life of perfect goodness and, in the serenity of the fear of God, practice contemplation in one's heart.

This was the way of the saints, who in their lifetime and at every stage of life rejoiced as at a feast. Blessed David, for example, not once but seven times rose at night to win God's favor through prayer. The great Moses was full of joy as he sang God' s praises in hymns of victory for the defeat of Pharaoh and the oppressors of the Hebrew people. Others had hearts filled always with gladness as they performed their sacred duty of worship, like the great Samuel and the blessed Elijah. Because of their holy lives they gained freedom, and now keep festival in heaven. They rejoice after their pilgrimage in shadows, and now distinguish the reality from the promise.

When we celebrate the feast in our own day, what path are we to take? As we draw near to this feast, who is to be Our guide? Beloved, it must be none other than the one whom you will address with me as our Lord Jesus Christ. He says: I am the way. As blessed John tells us: it is Christ who takes away the sin of the world. It is he who purifies our souls, as the prophet Jeremiah says: Stand upon the ways; look and see which is the good path, and you will find in it the way of amendment for your souls.

In former times the blood of goats and the ashes of a calf were sprinkled on those who were unclean, but they were able to purify only the body. Now through the grace of God's Word everyone is made abundantly clean. If we follow Christ closely we shall be allowed, even on this earth, to stand as it were on the threshold of the heavenly Jerusalem, and enjoy the contemplation of that everlasting feast, like the blessed apostles, who in following the Savior as their leader, showed, and still show, the way to obtain the same gift from God. They said: See, we have left all things and followed you. We too follow the Lord, and we keep his feast by deeds rather than by words.

from an Easter letter

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You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.

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The Word of God, incorporeal, incorruptible, and immaterial, entered our world.

Out of his loving-kindness for us he came to us, and we see this in the way he revealed himself openly to us. Taking pity on mankind's weakness, and moved by our corruption, he could not stand aside and see death have the mastery over us. He did not want creation to perish and his Father's work in fashioning man to be in vain. He therefore took to himself a body, no different from our own, for he did not wish simply to be in a body or only to be seen.

By dying for others, he immediately banished death for all mankind. The corruption of death no longer holds any power over mankind, thanks to the Word, who has come to dwell among us through his one body.

from a talk

Copyright © 2012 Steve Smith. All Rights Reserved.

Saint Gregory of Nazianzus

Bishop, Greek Father of the Church, and Doctor of the Church

Saint Gregory of Nazianzus (also known as Gregory of Nazianzen; the Christian Demosthenes; the Theologian) a Greek Father of the Church and Doctor of the Church was born in 330 A.D. at Arianzus, Cappadocia, Asia Minor. He is one of the Three Cappadocian Fathers. 

He was the son of Saint Gregory of Nazianzen the Elder and Saint Nonna, as well as brother of Saint Caesarius of Nazianzus, and Saint Gorgonius. His father, had been a Hypsistarian heretic, but was converted to Catholicity and became Bishop of Nazianzus. 

Gregory spent an itinerant youth in search of learning, and he was educated at Caesarea, where he formed a lasting friendship with Saint Basil the Great, and also at Alexandria and Athens. With Basil he lived for a time as a hermit in a secluded part of Pontus at Basil's desert monastery. Returning to Nazianzus, he was ordained by his father around 361. He was a reluctant priest, feeling himself unworthy, and fearing that the responsibility would test his faith. Even so, he assisted his bishop father to prevent an Arian schism in the diocese. He opposed Arianism, and brought its heretical followers back to the fold.

In 373 Saint Basil, then Bishop of Caesarea and Metropolitan of Cappadocia, consecrated Gregory Bishop of Sasima, but Gregory, finding himself incompatible with that see, abandoned it, thereby becoming estranged from Basil. He became Bishop of Caesarea around 370, which put him in conflict with the Arian emperor Valens. The disputes led his friend Basil the Great, then archbishop, to reassign him to a small, out of the way posting at the edge of the archbishopric. 

He was made Archbishop of Constantinople in 381, after the conversion of Emperor Theodosius the Great. He hated the city, despised the violence and slander involved in these disputes, and feared being drawn into politics and corruption, but he worked to bring the Arians back to the faith; for his trouble he was slandered, insulted, beaten up, and a rival "bishop" tried to take over his diocese. That city being almost entirely taken over by Arianism, Gregory met with constant opposition, and resigned his see after a few months. He returned to Nazianzus and devoted himself to suppressing heresy. 

In 383 upon the appointment of his cousin as bishop, he retired to Arianzus to spend his time in literary labors. Renowned in the past as an orator and theologian, he is also famous as a literary genius, his poems, epistles, and orations being among the finest of his age. 

Saint Gregory died on January 25, 390 at Arianzus. His relics are in Saint Peter's Basilica in Rome.


The following was written by Saint Jerome, in his book, Lives of Illustrious Men :

Gregory another bishop

Gregory, bishop of Nazianzen, a most eloquent man, and my instructor in the Scriptures, composed works, amounting in all to thirty thousand lines, among which are On the death of his brother Caesarius, On charity, In praise of the Maccabees, In praise of Cyprian. In praise of Athanasius, In praise of Maximus the philosopher after he had returned from exile. This latter however, some superscribe with the pseudonym of Herona, since there is another work by Gregory, upbraiding this same Maximus, as if one might not praise and upbraid the same person at one thee or another as the occasion may demand. Other works of his are a book in hexameter, containing, A discussion between virginity and marriage, two books Against Eunomius, one book On the Holy Spirit, and one Against the Emperor Julian. He was a follower of Polemon in his style of speaking. Having ordained his successor in the bishopric, during his own life time, he retired to the country where he lived the life of a monk and died, three years or more ago, in the reign of Theodosius.


And finally, below are some quotations from Saint Gregory of Nazianzen:

Let us not esteem worldly prosperity or adversity as things real or of any moment, but let us live elsewhere, and raise all our attention to Heaven; esteeming sin as the only true evil, and nothing truly good, but virtue which unites us to God.  -- Saint Gregory Nazianzen

Let us be buried with Christ by Baptism to rise with Him; let us go down with Him to be raised with Him; and let us rise with Him to be glorified with Him.  --Saint Gregory  Nazianzen

Different men have different names, which they owe to their parents or to themselves, that is, to their own  pursuits and achievements. But our great pursuit, the great name we wanted, was to be Christians, to be called Christians. --Saint Gregory Nazianzen

Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. --Saint Gregory Nazianzen