Tuesday, June 28, 2011

Sententiae Patristicae: Fourteenth Sunday in Ordinary Time, Year A

The Fathers of the Church on the Readings of the Lectionary
First Reading Zechariah 9:9–10
Second Reading Romans 8:9, 11–13
Gospel Matthew 11:25–30


For the first reading, see also selections on Mt. 21:1-11 for Palm Sunday, Year A.
For the second reading, see Pentecost, Year C.

St. Justin Martyr--the ass and colt represent Israel and the Gentiles:
‎Now, that the Spirit of prophecy, as well as the patriarch Jacob, mentioned both an ass and its foal, which would be used by Him; and, further, that He, as I previously said, requested His disciples to bring both beasts; [this fact] was a prediction that you of the synagogue, along with the Gentiles, would believe in Him. For as the unharnessed colt was a symbol of the Gentiles even so the harnessed ass was a symbol of your nation. For you possess the law which was imposed [upon you] by the prophets. (Justin, Dial. 53, ANF, vol. 1, pg. 222)

St. Irenaeus--no one can know the Father, unless through the Word of God:
‎‎For no one can know the Father, unless through the Word of God, that is, unless by the Son revealing [Him]; neither can he have knowledge of the Son, unless through the good pleasure of the Father. But the Son performs the good pleasure of the Father; for the Father sends, and the Son is sent, and comes. And His Word knows that His Father is, as far as regards us, invisible and infinite; and since He cannot be declared [by any one else], He does Himself declare Him to us; and, on the other hand, it is the Father alone who knows His own Word. And both these truths has our Lord declared. Wherefore the Son reveals the knowledge of the Father through His own manifestation. For the manifestation of the Son is the knowledge of the Father; for all things are manifested through the Word. In order, therefore, that we might know that the Son who came is He who imparts to those believing on Him a knowledge of the Father, He said to His disciples: “No man knoweth the Son but the Father, nor the Father but the Son, and those to whomsoever the Son shall reveal Him;” thus setting Himself forth and the Father as He [really] is, that we may not receive any other Father, except Him who is revealed by the Son. (Ireneaus, Adv. Haer. 4.6.3, ANF, vol. 1, pg. 468)

Tertullian--true doctrine found in the churches founded by the apostles, to whom Christ revealed the Father:
‎‎From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for “no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him.” (Mt 11:27) Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach—that, of course, which He revealed to them. Now, what that was which they preached—in other words, what it was which Christ revealed to them—can, as I must here likewise prescribe, properly be proved in no other way than by those very churches which the apostles founded in person, by declaring the gospel to them directly themselves, both viva voce, as the phrase is, and subsequently by their epistles. If, then, these things are so, it is in the same degree manifest that all doctrine which agrees with the apostolic churches—those moulds and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the (said) churches received from the apostles, the apostles from Christ, Christ from God. (Tertullian, Praesc. Haer. 21, ANF, vol. 3, pg. 252)

Origen--knowledge of God is beyond the reach of human nature and can only be had by grace:
‎‎Celsus supposes that we may arrive at a knowledge of God either by combining or separating certain things after the methods which mathematicians call synthesis and analysis, or again by analogy, which is employed by them also, and that in this way we may as it were gain admission to the chief good. But when the Word of God says, “No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him,” (Mt 11:27) He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration. Indeed, it is reasonable to suppose that the knowledge of God is beyond the reach of human nature, and hence the many errors into which men have fallen in their views of God. It is, then, through the goodness and love of God to mankind, and by a marvellous exercise of divine grace to those whom He saw in His foreknowledge, and knew that they would walk worthy of Him who had made Himself known to them, and that they would never swerve from a faithful attachment to His service, although they were condemned to death or held up to ridicule by those who, in ignorance of what true religion is, give that name to what deserves to be called anything rather than religion. (Origen, Cont. Cels. 7.44, ANF. vol. 4, pg. 628-620)

St. Augustine--God reveals himself to the humble:
‎‎Under the name of the wise and prudent, He hath Himself explained that the proud are understood, when He said, “Thou hast revealed them unto babes.” Therefore from those who are not babes Thou hast hidden them. What is from those who are not babes? From those who are not humble. And who are they but the proud? O way of the Lord! Either there was none, or it lay hid, that it might be revealed to us. Why did the Lord exult? “Because it was revealed unto babes.” We must be little babes; for if we would wish to be great, “wise and prudent” as it were, it is not revealed unto us. Who are these great ones? The wise and prudent. “Professing themselves to be wise, they became fools.” (Ro 1:22) Here then thou hast a remedy suggested from its opposite. For if by “professing thyself wise, thou art become a fool; profess thyself a fool, and thou wilt be wise.” (Augustine, Serm. 67.5.8, NPNF1, vol. 6, pg. 131)

St. Augustine--love makes all burdens light:
‎‎For love makes all, the hardest and most distressing things, altogether easy, and almost nothing. How much more surely then and easily will charity do with a view to true blessedness, that which mere desire does as it can, with a view to what is but misery? How easily is any temporal adversity endured, if it be that eternal punishment may be avoided, and eternal rest procured! Not without good reason did that vessel of election say with exceeding joy “The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Ro 8:18) See then how it is that that” yoke is easy, and that burden light.” And if it be strait to the few who choose it, yet is it easy to all who love it. The Psalmist saith, “Because of the words of Thy lips I have kept hard ways.” (Ps 17:3) But the things which are hard to those who labour, lose their roughness to those same men when they love. (Augustine, Serm. 70.3, NPNF1, vol. 6, pg. 317-318)

Saturday, June 25, 2011

Sententiae Patristicae: Body and Blood of Christ, Year A

The Fathers of the Church on the Readings of the Lectionary
First Reading Deuteronomy 8:2–3, 14b–16a
Second Reading 1 Corinthians 10:16–17
Gospel John 6:51–58

St. Jerome--Moses' own experience proof that man lives by every word that proceeds from the mouth of the Lord:
‎‎For forty days and forty nights Moses lived by the intimate converse which he had with God, thus proving in his own case the complete truth of the saying, “man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord.” (Dt 8:3) (Jerome, Ep. 130.10, NPNF2, vol. 6, pg. 266)

St. Ambrose on the spiritual satiety that knowledge brings about:
‎‎In all things [St. Paul] was accustomed both to be full and to be hungry. Blessed is he that knows how to be full in Christ. Not corporal, but spiritual, is that satiety which knowledge brings about. And rightly is there need of knowledge: “For man lives not by bread alone, but by every word of God.” (Dt 8:3) For he who knew how to be full also knew how to be hungry, so as to be always seeking something new, hungering after God, thirsting for the Lord. He knew how to hunger, for he knew that the hungry shall eat. (Mt 5:6) He knew, also, how to abound, and was able to abound, for he had nothing and yet possessed all things. (2 Co 6:10) (Ambrose, De offic. 2.18, NPNF2, vol. 10, pg. 58)

St. Augustine--if you wish to live in the Spirit of Christ, be in the body of Christ:
‎‎Wouldst thou then also live by the Spirit of Christ. Be in the body of Christ. For surely my body does not live by thy spirit. My body lives by my spirit, and thy body by thy spirit. The body of Christ cannnot live but by the Spirit of Christ. It is for this that the Apostle Paul, expounding this bread, says: “One bread,” saith he, “we being many are one body.” (1 Co 10:17) O mystery of piety! O sign of unity! O bond of charity! He that would live has where to live, has whence to live. Let him draw near, let him believe; let him be embodied, that he may be made to live. Let him not shrink from the compact of members; let him not be a rotten member that deserves to be cut off; let him not be a deformed member whereof to be ashamed; let him be a fair, fit, and sound member; let him cleave to the body, live for God by God: now let him labor on earth, that hereafter he may reign in heaven. (Augustine, Tract. in ev. Joan. 26.13, NPNF1, vol. 7, pg. 172)

St. John Chrysostom on the cup of blessing:
‎“The cup of blessing which we bless, is it not a communion of the Blood of Christ?”. Very persuasively spake he, and awfully. For what he says is this: “This which is in the cup is that which flowed from His side, and of that do we partake.” But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. (Chrysostom, Hom. 1 Cor. 24.3, NPNF1, vol. 12, pg. 139)

St. John Chrysostom on the bread we break:
‎“The bread which we break, is it not a communion of the Body of Christ?” Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.
‎But why adds he also, “which we break?” For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, “A bone of Him,” saith one, “shall not be broken.” But that which He suffered not on the cross, this He suffers in the oblation for thy sake, and submits to be broken, that he may fill all men. (Chyrostom, Hom. 1 Cor. 24.4, NPNF1, vol. 12, pg. 139-140)

St. Augustine--Christ does not dwell in those who eat and drink judgment to themselves but in those who recieve in the proper manner:
‎‎That expression also of His, “He that eateth My Flesh and drinketh My Blood dwelleth in Me, and I in him,” (Jn 6:56) how must we understand? Can we include in these words those even of whom the Apostle says, “that they eat and drink judgment to themselves;” (1 Co 11:29) when they eat this flesh and drink this blood? What! did Judas the impious seller and betrayer of his Master (Lk 22:21) (though, as Luke the Evangelist declares more plainly, he ate and drank with the rest of His disciples this first Sacrament of His body and blood, consecrated by the Lord’s hands), did he “dwell in Christ and Christ in him”? Do so many, in fine, who either in hypocrisy eat that flesh and drink that blood, or who after they have eaten and drunk become apostate, do they “dwell in Christ or Christ in them”? Yet assuredly there is a certain manner of eating that Flesh and drinking that Blood, in which whosoever eateth and drinketh,” he dwelleth in Christand Christ in him.” As then he doth not “dwell in Christ and Christ in him,” who “eateth the Flesh and drinketh the Blood of Christ” in any manner whatsoever, but only in some certain manner, to which He doubtless had regard when He spake these words. (Augustine, Serm. 71.11.17, NPNF1, vol. 6, pg. 323)

St. Augustine--the Bread of Life refreshes and fails not:
‎‎We have heard the True Master, the Divine Redeemer, the human Saviour, commending to us our Ransom, His Blood. For He spake to us of His Body and Blood; He called His Body Meat, His Blood Drink. The faithful recognise the Sacrament of the faithful. But the hearers what else do they but hear? When therefore commending such Meat and such Drink He said, “Except ye shall eat My Flesh and drink My Blood, ye shall have no life in you;” (Jn 6:53) (and this that He said concerning life, who else said it but the Life Itself? But that man shall have death, not life, who shall think that the Life is false), His disciples were offended, not all of them indeed, but very many, saying within themselves, “This is an hard saying, who can hear it?” (Jn 6:60) But when the Lord knew this in Himself, and heard the murmurings of their thought, He answered them, thinking though uttering nothing, that they might understand that they were heard, and might cease to entertain such thoughts. What then did He answer? “Doth this offend you?”“What then if ye shall see the Son of Man ascend up where He was before?” (Jn 6:61, 62) What meaneth this? “Doth this offend you?” “Do ye imaginethat I am about to make divisions of this My Body which ye see; and to cut up My Members, and give them to you? ‘What then if ye shall see the Son of Man ascend up where He was before?’ ” Assuredly, He who could ascend Whole could not be consumed. So then He both gave us of His Body and Blood a healthful refreshment, and briefly solved so great a question as to His Own Entireness. Let them then who eat, eat on, and them that drink, drink; let them hunger and thirst; eat Life, drink Life. That eating, is to be refreshed; but thou art in such wise refreshed, as that that whereby thou art refreshed, faileth not. That drinking, what is it but to live? Eat Life, drink Life; thou shalt have life, and the Life is Entire. But then this shall be, that is, the Body and the Blood of Christ shall be each man’s Life; if what is taken in the Sacrament visibly is in the truth itself eaten spiritually, drunk spiritually. (Augustine, Serm. 131.1, NPNF1, vol. 6, pg. 501)

St. John Chrysostom--by the sacred mysteries, we are blended into the flesh of Christ:
‎‎Those men then at that time reaped no fruit from what was said, but we have enjoyed the benefit in the very realities. Wherefore it is necessary to understand the marvel of the Mysteries, what it is, why it was given, and what is the profit of the action. We become one Body, and “members of His flesh and of His bones.” (Eph. 5:30) Let the initiated follow what I say. In order then that we may become this not by love only, but in very deed, let us be blended into that flesh. This is effected by the food which He hath freely given us, desiring to show the love which He hath for us. On this account He hath mixed up Himself with us; He hath kneaded up His body with ours, that we might be a certain One Thing, like a body joined to a head. For this belongs to them who love strongly; this, for instance, Job implied, speaking of his servants, by whom he was beloved so exceedingly, that they desired to cleave unto his flesh. For they said, to show the strong love which they felt, “Who would give us to be satisfied with his flesh?” (Job 31:31), Wherefore this also Christ hath done, to lead us to a closer friendship, and to show His love for us; He hath given to those who desire Him not only to see Him, but even to touch, and eat Him, and fix their teeth in His flesh, and to embrace Him, and satisfy all their love. Let us then return from that table like lions breathing fire, having become terrible to the devil; thinking on our Head, and on the love which He hath shown for us. (Chrysostom, Hom. Jn 46.3, NPNF1, vol. 4, pg. 166)

St. Basil the Great encourages daily communion:
‎‎It is good and beneficial to communicate every day, and to partake of the holy body and blood of Christ. For He distinctly says, “He that eateth my flesh and drinketh my blood hath eternal life.” (Jn 6:54) And who doubts that to share frequently in life, is the same thing as to have manifold life. I, indeed, communicate four times a week, on the Lord’s day, on Wednesday, on Friday, and on the Sabbath, and on the other days if there is a commemoration of any Saint. (Basil, Ep. 93, NPNF2, vol. 8, pg. 179)

St. Hilary--he that partakes of the body and blood of the Lord dwells with him in God:
‎‎Let us read what is written, let us understand what we read, and then fulfil the demands of a perfect faith. For as to what we say concerning the reality of Christ’s nature within us, unless we have been taught by Him, our words are foolish and impious. For He says Himself, My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood abideth in Me, and I in him. (Jn 6:55, 56) As to the verity of the flesh and blood there is no room left for doubt. For now both from the declaration of the Lord Himself and our own faith, it is verily flesh and verily blood. And these when eaten and drunk, bring it to pass that both we are in Christ and Christ in us. Is not this true? Yet they who affirm that Christ Jesus is not truly God are welcome to find it false. He therefore Himself is in us through the flesh and we in Him, whilst together with Him our own selves are in God. (Hilary, De Trin. 8.14, NPNF2, vol. 9, pg. 141)

Monday, June 13, 2011

Sententiae Patristicae: Trinity Sunday, Year A

The Fathers of the Church on the Readings of the Lectionary
First Reading Exodus 34:4b–6, 8–9
Second Reading 2 Corinthians 13:11–13
Gospel John 3:16–18


St. John Chrysostom--love is the mother of countless good things:
‎“And the God of love and peace shall be with you.” For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. ‘For if ye do these things,’ he says, ‘for instance, if ye be “of one mind” and “live in peace,” God also will be with you, for He is “the God of love and of peace,” and in these things He delighteth, He rejoiceth. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.’ (Chrysostom, Hom. 2 Cor. 30.1, NPNF1, vol. 12, pg. 418)

St. John Chrysostom on the "holy kiss":
‎‎We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth. And through these gates and doors Christ both had entered into us, and doth enter, whensoever we communicate. Ye who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord’s Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely. Hear what things God hath proclaimed by thy mouth, and keep it undefiled. (Chrysostom, Hom. 2 Cor. 30.2, NPNF1, vol. 12, pg. 418)

St. Augustine on Christ the physician:
‎“For God sent not His Son into the world to judge the world, but that the world through Him may be saved.” So far, then, as it lies in the physician, He is come to heal the sick. He that will not observe the orders of the physician destroys himself. He is come a Saviour to the world: why is he called the Saviour of the world, but that He is come to save the world, not to judge the world? Thou wilt not be saved by Him; thou shall be judged of thyself And why do I say, “shall be judged”? See what He says: “He that believeth on Him is not judged, but he that believeth not.” What dost thou expect He is going to say, but “is judged”? “Already,” saith He, “has been judged.” The judgment has not yet appeared, but already it has taken place. For the Lord knoweth them that are His: He knows who are persevering for the crown, and who for the flame; knows the wheat on His threshing-floor, and knows the chaff; knows the good corn, and knows the tares. He that believeth not is already judged. Why judged? “Because he has not believed in the name of the only-begotten Son of God.” (Augustine, Tract. in ev. Joan. 12.12, NPNF1, vol. 7, pg. 85)

St. John Chrysostom on the strength of God's love:
‎Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, “so loved,” and that other, “God the world,” He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He “loved.” Again, the words which He added after these are alike significant, when He saith, that “He gave His Only-begotten Son,” not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants. (Chrysostom, Hom. Jn. 27.2, NPNF1, vol. 14, pg. 95)

St. John Chrysostom--on the purpose of Christ's two comings:
‎‎For there are two Advents of Christ, that which has been, and that which is to be; and the two are not for the same purpose; the first came to pass not that He might search into our actions, but that He might remit; the object of the second will be not to remit, but to enquire. Therefore of the first He saith, “I came not to condemn the world, but to save the world” (Jn 3:17); but of the second, “When the Son shall have come in the glory of His Father, He shall set the sheep on His right hand, and the goats on His left.” (Mt 25:31 and Mt 25:46) (Chrysostom, Hom. Jn. 28.1, NPNF1, vol. 14, pg. 96-97)

St. John Chrysostom--judgments comes not from Christ but out of the very nature of unbelief:
‎‎Yet if He “came not to judge the world,” how is “he that believeth not judged already,” if the time of “judgment” has not yet arrived? He either means this, that the very fact of disbelieving without repentance is a punishment, (for to be without the light, contains in itself a very severe punishment,) or he announces beforehand what shall be. For as the murderer, though he be not as yet condemned by the decision of the judge, is still condemned by the nature of the thing, so is it with the unbeliever. Since Adam also died on the day that he ate of the tree; for so ran the decree, “In the day that ye eat of the tree, ye shall die” (Gen. 2:17 LXX.); yet he lived. How then “died” he? By the decree; by the very nature of the thing; for he who has rendered himself liable to punishment, is under its penalty, and if for a while not actually so, yet he is by the sentence. (Chrysostom, Hom. Jn 28.1, NPNF1, vol. 14, pg. 97)

Wednesday, June 8, 2011

Logos Blog

The second part of my post on lectionaries is up on the Logos blog.

Monday, June 6, 2011

Sententiae Patristicae: Year A, Pentecost

The Fathers of the Church on the Readings of the Lectionary
First Reading Acts 2:1–11
Second Reading 1 Corinthians 12:3b–7, 12–13
Gospel John 20:19–23

See Pentecost, Year C.

Sententiae Patristicae: Ascension, Year A

The Fathers of the Church on the Readings of the Lectionary
First Reading Acts 1:1–11
Second Reading Ephesians 1:17–23
Gospel Matthew 28:16–20

For readings 1 and 2 see Ascension, Year C.

St. Augustine--the singular "name" of Father, Son & Spirit implies the unity of God:
‎‎We became attentive when we heard, “Go, baptize the nations.” In whose name? “In the name of the Father, and of the Son, and of the Holy Ghost.” This is one God; for it says not in the “names” of the Father, and of the Son, and of the Holy Ghost, but “in the name of the Father, and of the Son, and of the Holy Ghost.” Where thou hearest one name, there is one God; just as it was said of Abraham’s seed, and the Apostle Paul expounds it, “In thy seed shall all nations be blessed; he said not, In seeds, as in many, but as in one, and in thy seed which is Christ.” (Gen 22:18; Gal 3:16) Wherefore, just as the apostle wished to show thee that, because in that place it is not said “in seeds,” Christ is one; so here too, when it is said, “in the name,” not in the names, even as these, “in seed,” not in seeds, is it proved that the Father, and the Son. and the Holy Ghost are one God. (Augustine, Tract. in ev. Joan. 6.9, NPNF1, vol. 7, pg. 42)

St. John Chrysostom--the Lord will be with us always, if we do not place ourselves at a distance:
‎This the Lord also promised, saying to His disciples, “Lo, I am with you alway, even unto the end of the world.” (Matt. xxviii. 20.) But this takes place when we are willing. For He will not be altogether with us, if we place ourselves at a distance. “I will be with you,” He says, “always.” Let us not therefore drive away grace. (Chrysostom, Hom. 2 Thess. 5, NPNF1, vol. 13, pg. 395)

St. Gregory of Nyssa on the unity of the Three Persons of the Trinity in the baptismal formula:
‎‎What says the Lord’s command? “Baptizing them in the Name of the Father and of the Son and of the Holy Ghost.” (Mt 28:19) How in the Name of the Father? Because He is the primal cause of all things. How in the Name of the Son? Because He is the Maker of the Creation. How in the Name of the Holy Ghost? Because He is the power perfecting all. We bow ourselves therefore before the Father, that we may be sanctified: before the Son also we bow, that the same end may be fulfilled: we bow also before the Holy Ghost, that we may be made what He is in fact and in Name. There is not a distinction in the sanctification, in the sense that the Father sanctifies more, the Son less, the Holy Spirit in a less degree than the other Two. Why then dost thou divide the Three Persons into fragments of different natures, and make Three Gods, unlike one to another, whilst from all thou dost receive one and the same grace? (Greg. Nyss. In bapt. Christi, NPNF2, vol. 5, pg. 520-521)

St. Hilary on the perfection of Our Lord's command:
‎‎Believers have always found their satisfaction in that Divine utterance, which our ears heard recited from the Gospel at the moment when that Power, which is its attestation, was bestowed upon us:—Go now and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I command you; and, lo, I am with you alway, even unto the end of the world. (Mt 28:19,20) What element in the mystery of man’s salvation is not included in those words? What is forgotten, what left in darkness? All is full, as from the Divine fulness; perfect, as from the Divine perfection. The passage contains the exact words to be used, the essential acts, the sequence of processes, an insight into the Divine nature. He bade them baptize in the Name of the Father, and of the Son, and of the Holy Ghost, that is with confession of the Creator and of the Only-begotten, and of the Gift. For God the Father is One, from Whom are all things; and our Lord Jesus Christ the Only-begotten, through Whom are all things, is One; and the Spirit, God’s Gift to us, Who pervades all things, is also One. Thus all are ranged according to powers possessed and benefits conferred;—the One Power from Whom all, the One Offspring through Whom all, the One Gift Who gives us perfect hope. Nothing can be found lacking in that supreme Union which embraces, in Father, Son and Holy Spirit, infinity in the Eternal, His Likeness in His express Image, our enjoyment of Him in the Gift. (Hilary, De Trin. 2.1, NPNF2, vol. 9, pg. 51)

Thursday, June 2, 2011

More Logos News

I have a blog post up at work this week about lectionaries.

Logos has also put up a collection of writings by Pope Benedict XVI.