Br Kentigern Thomas Heenan, 28 September 2015 Patristic Reading of St. Fulgentius

   90th Birthday Wishes to Brother Kentigern   

Sent: Monday, 28 September 2015, 1:20
Subject: Happy 90th Birthday Brother Kentigern

Church Fathers

COMMENT:

Before Mass; the thought of ‘The Holy Sacrifice Mass’ of priests for souls, Redemption.

Mt 7:21. Not everyone who says to me, Lord, will enter the kingdom of heaven, but only those who do the will of my Father in heaven.
Saint Fulgentius reminds us in the words. 
"What can I offer the Lord that is worthy?...
Therefore those who want to offer God a worthy gift should begin by offering themselves". 

Patristic Lectionary.   

COMMENT: Check the Lectionary: 

Sent: Monday 28, September 2015, 

Subject: St Fulgentius echoing Augustine   iPad random after Night Office

And opens the horizons of 'enlargingtheheart' with Sermons of Fulgentius of Ruspe.   

 https://enlargingtheheart.wordpress.com/category/patristic/fulgentius-of-ruspe/   

Second Reading special in Lectionary...
 the variations of the translation, can be moving in prayer....throughout highlighted "children of God".

     MONDAY

First Reading

Micah 6:1-16

Responsorq       Sir 35:1-2; Ps 4:6

To keep the law is worth many offerings; to heed the command­ments is a peace-offering. t To return a kindness is a grain-offering,

to give alms a thank-offering.

V. Make justice your sacrifice and trust in the Lord. To return ...

Second Reading

From a sermon by Saint Fulgentius of Ruspe

Let us reflect together upon the passage from Saint Micah which we have listened to together, and as we reflect on it in words, my friends, may we fulfil it in deeds. For we have listened to the words of a holy man, a righteous man, a devout man, a man concerned for his own salvation, a man who knew he had been created by God and considered himself subject to, a man who awaited the divine Judgment in great fear and trembling, knowing that then, before the tribunal of the just Judge, he would have to give an account not only of his words and deeds but even of his thoughts. And so, pondering on the future judgment of God - which each one of us should also fear and whatever we are doing remember with hearts full of dread - pondering on this, that holy and just man asked what he should do, or rather with what gifts he should implore the divine Judge.

But he knew that almighty God, who created the universe, who made everything from nothing, who made nothing be­cause he felt the pinch of poverty but all from a wealth of goodness, asks not only for our gifts but for our deeds. Or rather he knew that the gifts most pleasing to God and acceptable to him were a holy life and good works. So when he asked what gift one should offer God, he said: What can I offer the Lord that is worthy? But what can be worthy to offer God but the most excellent creature he has made? And assuredly, of all the creatures God has made upon earth none better can be found than the one he created in his own image; and that earthly creature is a human being.

  

Therefore those who want to offer God a worthy gift should begin by offering themselves. For since God made us in his own image he is delighted to be offered that image, and commands us to present it to him pure and innocent. Hence our Saviour’s answer to some who were trying to trap him: Give to Caesar the things that are Caesar's, and to God the things that are God's. In other words, just as you give Caesar his image on a coin, so give God his image in yourself. And when you give your Creator his own image it must be righteous, not evil; humble, not proud; not debased by greed, deformed by rapacity, reduced by vicious anger, worn away be earthly affections, soiled by envy, defiled by debauchery; but kept undiminished by prudent care, pure by true faith, and shining by good habits and deeds. The holy prophet tells us how to give God his own image in ourselves when he says: I will show you what is good and what the Lord requires of you. It is to act justly and righteously, to love mercy, and to walk mindfully with your God.   

  

Sent from my iPad..

Second Reading  From a sermon by Fulgentius of Ruspe.   

When our Lord gave the commandment of love for one's enemies, .......

BIOGRAPHICAL SKETCH

Fulgentius of Ruspe, Saint (468-533) Fulgentius left the Roman civil service for the monastic life at the age of twenty-one. In 508 he became bishop of Ruspe in North Africa. A faithful disciple of Saint Augustine, he was the best theologian of his time, and possessed a fluent knowledge of

Greek. Many of his writings were directed against the Arians, from whom he suffered constant persecution.

Midweek Blog - Shepherd of Hermas

Church History/ Historical Theology

AUGUST 12, 2015 BY MISTERDAN01 

  https://dansalyers.wordpress.com/2015/08/12/midweek-blog-anger-choking-the-holy-spirit-in-the-shepherd-of-hermas/  

Midweek Blog: Anger Choking the Holy Spirit in the Shepherd of Hermas

anger-inside-out

Well, faithful readers, we have reached the end of our series on the Apostolic Fathers. Today’s installment will be the last before we switch gears. I want to begin a new series on Augustine next week, which I am excited about. Be on the lookout for those blogs in the future. Today’s post returns us to the Shepherd of Hermas, a second-century text which we have looked at previously. I wanted to highlight a small passage on anger from Hermas.

The picture above is of the character “anger” from the recent movie, “Inside Out.” Obviously it’s a bit of a humorous take on a very real and very powerful emotion. The picture of anger in Hermas is unfortunately much darker. The passage we are examining today comes from the “Commandments” section of Hermas, which, as the text relates, were given by the Shepherd to Hermas in order that they might be written down for later generations. The passage is from chapter 33:

“3 But if an angry temper approaches, immediately the holy spirit, which is very sensitive, is distressed because it does not have a clean place, and it seeks to leave the place. For it is choked by the evil spirit and does not have the room to serve the Lord the way it wants to, because it is polluted by the angry temper. For the Lord lives in patience, but the devil lives in an angry temper. 4 So if both spirits live together, it is unfortunate and evil for that person in whom they live.” (Hermas 33.3-4)

I find a few things intriguing about this passage. The first being that the holy spirit is “sensitive.” Now, it’s possible that Hermas is just talking about a “holy spirit” and not the third person of the Trinity. For example, above in verse 2, the text says, “If you are patient, the holy spirit that lives in you will be pure, uncontaminated by some other, evil spirit; living in a spacious room.” Side-stepping a possible question about the Holy Spirit being contaminated, I would argue that since the text is likely from the second century, it is unlikely that the author had a strong Trinitarian understanding of God. Therefore, the big theological question that one might want to ask, can’t be asked of such a text. Suffice it to say, Hermas understood there to be a holy spirit dwelling in believers that was indeed “sensitive” to other, evil spirits.

Additionally, the spirit can be “choked” by the evil spirit which comes from anger. I don’t know if this scares you as much as it does me, but the very idea that 1) our anger arises from an evil spirit and 2) that said evil spirit limits or obstructs a spirit from God shows just how powerful anger is. For those who have been angry before (likely most of you, I think) you know how anger can take over in a flash, compromising our ability to see things clearly and intelligently. That fits in with Hermas’ depiction of anger here.

Another element from the above passage is that the “Lord lives in patience” and the “devil lives in an angry temper.” Again, the attribution of anger to a demonic source is unsettling to say the least. However, it might be equally unnerving to note that in verse 6, Hermas notes that “if an angry temper is mixed with patience, the patience is polluted, and its intercession is no longer useful to God.” If we connect the dots here, it would seem that the author cautions against anger because the the devil can use it to pollute the patience in which the Lord lives (v. 3). Is the devil that powerful? Is anger? What about when Jesus is angry and “cleanses the temple?” Is that the devil’s work? Just some fun questions to leave hanging. (I honestly don’t know what Hermas would say with regard to Jesus using anger in cleansing the temple, but it would be a fun exercise).

To begin to wrap up our discussion today, I wanted to address the conclusions drawn above, namely that anger is the key to the devil unraveling God’s plan within our lives. Now, as with the rest of the Apostolic Fathers, Hermas should not be weighed the same as biblical books, despite the fact that some of the books in the collection were included in early codices, including Hermas). Hermas obviously is cautioning against allowing one’s anger to flourish within his or her own life. The purpose in doing so could be reflective of a culture which generally saw emotional outbursts and other displays of emotion as a weakness, particularly among men. See Peter Brown’s The Body and Society in my “Recommended Books” page.

However, I think the point that Hermas makes regarding anger is appropriate: that it is a dangerous emotion that has side effects which we mostly do not want in our lives. We should take heed that anger, especially going unchecked, can begin to breed other habits or general sourness of disposition. Hermas in the next chapter describes the chain of emotions that are linked to anger: “An angry temper is first of all foolish, fickle, and senseless. Then from foolishness comes bitterness, and from bitterness wrath, and from wrath anger, and from anger vengefulness. Then vengefulness, being composed of all these evil elements, becomes a great and incurable sin.” (Hermas34.4)

To close, I think that many emotions can be linked to anger; certainly bitterness and vengeful thoughts. However, if we make an effort to curtail anger, can we stay on the side of patience, as Hermas would seem to suggest? Also, is anger at situations, people, places, injustices all on equal ground? Can there be good anger? If so what does it look like? These are some grandiose questions which I have considered for many years, particularly the latter two. I think I have come to the conclusion that “good anger” is truly hard to define, but does exist. Helpful right? What do you all think? I’d love to hear from you on this.

The Spirit from above is gentle, peaceable and humble. The Pastor by Hermas

The Shepherd of Hermas or the Good Shepherd
3rd century Catacombs of Rome

The Holy Spirit of Hermas.

COMMENT: At the Night Office, Second Reading, the Pastor of Hermas directed his thoughts to the Holy Spirit (8 occurrences).

TWENTY-SIXTH WEEK IN ORDINARY TIME

SUNDAY

First Reading

Micah 3:1-12

Responsorv     Lam 4:12-13; Mi 3:12

No one believed any adversary, any foe, would ever enter the gates

of Jerusalem. + This happened through the sins of her prophets and the crimes of her priests.

V. Because of you Zion will become plowland, Jerusalem a heap of rubble, and the temple mount a wooded hill. + This happened ...

Second Reading     From The Pastor by Hermas

One who questions a false prophet upon any matter is a foolish idolater, ignorant of the truth. For no spirit given by God needs to be questioned. Possessing divine authority, it always speaks spontaneously, for it comes from above, from the power of the Holy Spirit. But the spirit that has to be questioned and speaks according to human desires is earthly, fickle, and without authority; if it is not questioned it says nothing.

Then how, Lord, I ask, are we to distinguish the true from the false prophet? Listen, he says, to what I am going to tell you about both prophets, and that will teach you how to test the true and the false. Test whether prophets have the Holy Spirit by their lives. In the first place, one who has the Spirit from above is gentle, peaceable and humble. He refrains from all evil and the vain desires of this world. He makes himself inferior to all others and gives no reply when he is questioned, nor does he speak independently. The Holy Spirit does not speak at the will of any human being, but only when God wishes him to do so.

Some who think they possess the Spirit exalt themselves, claiming the highest rank, and then immediately become bold, impudent, and loquacious. They live amid great luxury and many other delusions, accepting payment for their prophecies. Unless they are paid they refuse to prophesy. Can the divine Spirit really accept payment to prophesy? The prophet of God cannot possibly do this, but such people are possessed by an earthly Spirit. So test those who claim to be inspired by the Spirit by their deeds and their lives. Trust the Spirit that comes from God and has authority, but distrust the Spirit that is earthly and vain, since it has no authority, but comes from the devil.

Let me give you an illustration. Take a stone and throw it at the sky; see if you can hit it. Or again take a syringe and squirt a jet of water at the sky, and see if you can make a hole in it. How, Lord, I ask, can these things be done? They are both impossible. Just as these things are impossible, he says, so also are earthly spirits weak and powerless. Now take the power that comes from above. Hailstones are the smallest of pellets, but when they fall on your head how painful they are! Or again, take the drops of water that drip from the roof to the ground and wear a hole in the stone. You see that the smallest things falling to the earth from above have great power. So too is there power in the divine Spirit that comes from above. Put your trust in this Spirit, then, but have nothing to do with the other.

Responsorq      1 In 4:1; Mt 7:20

Do not trust every spirit, but test the spirits to see whether they come from God; for t there are many false prophets about in the world.

V. You will know them by their fruits. t There are many ...

The

The Shepherd of Hermas

Shepherd of Hermas

    http://www.earlychristianwritings.com/shepherd.html  

Pictures

Some Contemporary Texts

·                  Secret Book of James (100-150 A.D.)

·                  Preaching of Peter (100-150 A.D.)

·                  Gospel of the Ebionites (100-160 A.D.)

·                  Gospel of the Nazoreans (100-160 A.D.)

·                  Shepherd of Hermas (100-160 A.D.)

·                  2 Peter (100-160 A.D.)

·                  Odes of Solomon (100-200 A.D.)

·                  Gospel of Eve (100-200 A.D.)

·                  Thunder, Perfect Mind (100-230 A.D.)

  More images for Holy Spirit of Hermas

Alan of Lille, MARY the City of God

Mary in Saturday 26 September 2015
Night Office - Patristic Reading, 

   

Cistercian Fathers  Book 23

   (M) MARY; General Cistercian XII century

MARY the City of God:  on Alan of Lille

"Of you are told glorious things, O City of God”.

In order that the image of His Trinity might be found in all things, the King of Kings who rules the wind and sea and whose city is the true pole of the earth, has built for himself a three-fold city. The world is the first part, the Church is the second, and Mary, the Virgin of virgins is the third.

In a very fitting manner is the world termed a city. Any city-state is the organised assembly of various elements, among which some are in authority, others fulfil their tasks, and others are obedient. And so in the world, as in a great city, there is God who controls, angels who carry out his word, and man who is obedient. It is fitting, likewise, that the Church should be called a city for it has its hierarchy of authority. The wall of this city is the foundation of Christian faith, the mortar as the blood of the martyrs, the ramparts are the example of the saints, the fullness of charity forms its squares, while true humility is the fortification around it.

With very good reason is Mary the Virgin of all virgins spoken of as a city, for in her, reason gave commands which were put into practice by the senses and to which the flesh was obedient. In her as a city, steadfastness was the wall, self-control was the mortar, courage the rampart, and prudence the surrounding fortification. Faith formed the eastern gate through which the Sun of Justice shone on her; the southern gate was true love, open to the Holy Spirit who increased her love. Virginity was the northern gate, kecp.i.ng under control all desires; and the western gate was humility, rejecting all worldly pleasures. The river of God's grace flows so abundantly in Mary's heart and strengthens this city that it has no fear of hostile invasion. Truly can be applied to her the text, 'The waters of a river give joy to God's city.'

Within this city there is an enclosed and sealed garden, a garden well-watered, planted with trees and radiant with flowers: this is the heart of the Blessed Virgin. Here as in a garden of paradise, true virtue produces the fruit of good works; God-filled desires increase the ardour of a loving heart, and good deeds are the perfume of mutual encouragement.

Here, in this three-fold city, and in the heart of Mary, the King of Kings has made his dwelling place among the sons of men.

PL.210; col.200B - 201B

From Wikipedia, the free encyclopaedia

Alanus_de_Insulis_(Alain_de_Lille).
Woodcut._Wellcome

Alanus ab Insulis (Alain de Lille).

Alain de Lille (or Alanus ab Insulis) (c. 1128 – 1202/1203) was a French theologian and poet. He was born in Lille, some time before 1128. His exact date of death remains unclear as well, with most research pointing toward it being between April 14, 1202, and April 5, 1203.[1]

Translations[edit]

 Alan of Lille, A Concise Explanation of the Song of Songs in Praise of the Virgin Mary, trans Denys Turner, in Denys Turner, Eros and Allegory: Medieval Exegesis of the Song of Songs, (Kalamazoo, MI: Cistercian Publications, 1995), 291–308

Thomas Merton, Fr. Louis ocso

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When Pope Francis mentions Thomas Merton

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2015-09-24 Vatican Radio

(Vatican Radio) During his speech to the joint session of the United States Congress in Washingotn DC, on Thursday 24th of September Pope Francis highlighted the figure of Thomas Merton saying:

 " He remains a source of spiritual inspiration and a guide for many people.  In his autobiography he wrote: “I came into the world.  Free by nature, in the image of God, I was nevertheless the prisoner of my own violence and my own selfishness, in the image of the world into which I was born.  That world was the picture of Hell, full of men like myself, loving God, and yet hating him; born to love him, living instead in fear of hopeless self-contradictory hungers”.  Merton was above all a man of prayer, a thinker who challenged the certitudes of his time and opened new horizons for souls and for the Church.  He was also a man of dialogue, a promoter of peace between peoples and religions."

Thomas Merton was one of the most popular writers of spirituality of our time. He was an AmericanTrappist monk who died in Bangkok in 1968 and was born in 1915 in France. 

Listen to a programme focusing on the  writings of Thomas Merton presented by Jill Bevilacqua and produced by Sean- Patrick Lovett:

  

(from Vatican Radio)

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