Best 5 quotes in «church fathers quotes» category

An error in the doctrine of God will have inevitable consequences in the sphere of action, of moral behaviour, of the polity of the Church, and of basic culture and social organization. A change in the doctrine of the Trinity in either of these directions cannot help but have political consequences. Farrell, commenting on Nazianzen's connection between Trinity and Holy Monarchy

I'd be willing to bet that the notion of the end of time is more common today in the secular world than in the Christian. The Christian world makes it the object of meditation, but acts as if it may be projected into a dimension not measured by calendars. The secular world pretends to ignore the end of time, but is fundamentally obsessed by it. This is not a paradox, but a repetition of what transpired in the first thousand years of history. ... I will remind readers that the idea of the end of time comes out of one of the most ambiguous passages of John's text, chapter 20... This approach, which isn't only Augustine's but also the Church Fathers' as a whole, casts History as a journey forward—a notion alien to the pagan world. Even Hegel and Marx are indebted to this fundamental idea, which Pierre Teilhard de Chardin pursued. Christianity invented History, and it is in fact a modern incarnation of the Antichrist that denounces History as a disease. It's possible that secular historicism has understood history as infinitely perfectible—so that tomorrow we improve upon today, always and without reservation... But the entire secular world is not of the ideological view that through history we understand how to look at the regression and folly of history itself. There is, nonetheless, an originally Christian view of history whenever the signpost of Hope on this road is followed. The simple knowledge of how to judge history and its horrors is fundamentally Christian, whether the speaker is Emmanuel Mounier on tragic optimism or Gramsci on pessimism of reason and optimism of will.

A monk was told that his father had died. He said to the messenger, "Do not blaspheme. My Father cannot die.

But the work which most richly embroidered the gospel narratives and was destined to exert a tremendous influence on later Mariology was the Protoevangelium of James. Written for Mary's glorification, this described her divinely ordered birth when her parents, Joachim and Anna, were advanced in years, her miraculous infancy and childhood, and her dedication to the Temple, where her parents had prayed that God would give her 'a name renowned for ever among all generations'. It made the point that when she was engaged to Joseph he was already an elderly widower with sons of his own; and it accumulated evidence both that she had conceived Jesus without sexual intercourse and that her physical nature had remained intact when she bore Him. These ideas were far from being immediately accepted in the Church at large. Iranaeus, it is true, held that Mary's childbearing was exempt from physical travail, as did Clement of Alexandria (appealing to the Protoevangelium of James). Tertullian, however, repudiated the suggestion, finding the opening of her womb prophesied in Exodus 13, 2, and Origen followed him and argued that she had needed the purification prescribed by the Law. On the other hand, while Tertullian assumed that she had had normal conjugal relations with Joseph after Jesus's birth, the 'brethren of the Lord' being his true brothers, Origen maintained that she had remained a virgin for the rest of her life('virginity post partum') and that Jesus's so-called brothers were sons of Joseph but not by her...In contrast to the later belief in her moral and spiritual perfection, none of these theologians had the least scruple about attributing faults to her. Irenaeus and Tertullian recalled occasions on which, as they read the gospel stories, she had earned her Son's rebuke, and Origen insisted that, like all human beings, she needed redemption from her sins; ...

The world has been created for this purpose, that we may be born; we are born for this end, that we may acknowledge the Maker of the world and of ourselves—God; we acknowledge Him for this end, that we may worship Him; we worship Him for this end, that we may receive immortality as the reward of our labours, since the worship of God consists of the greatest labours; for this end we are rewarded with immortality, that being made like to the angels, we may serve the Supreme Father and Lord for ever, and may be to all eternity a kingdom to God. This is the sum of all things, this the secret of God, this the mystery of the world, from which they are estranged, who, following present gratification, have devoted themselves to the pursuit of earthly and frail goods, and by means of deadly enjoyments have sunk as it were in mire and mud their souls, which were born for heavenly pursuits. Lactantius, Divine Institutes, Chap. VI