Early Church Fathers, Love & Romance

Yesterday’s post was rather long, so I’ll keep this one nice and short.

After the Office Christmas Party this weekend one of my coworkers, Kevin, and his girlfriend got engaged.  This put me in mind of two of my favourite quotations from the Early Church Fathers on the subject of love and marriage.

As I think I’ve said before, one of the things which constantly surprises me is that, although these men lived so long ago, they have so much wisdom from which today’s world could benefit.

The first quotation comes from a priest of the late 4th Century called John.  His preaching was so renowned, he acquired the name “golden mouth” or in Greek “chrysostomos”.  He is most commonly referred to as St. John Chrysostom.  He is one of the few to be declared a “Doctor of the Church”, a greatly deserved title.

“An intelligent, discreet, and pious young woman is worth more than all the money in the world. Tell her that you love her more than your own life, because this present life is nothing, and that your only hope is that the two of you pass through this life in such a way that, in the world to come, you will be united in perfect love” – St. John Chrysostom

Beautiful, isn’t it?  Superb advice – you’d never guess he was a celibate priest… 😉

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Quick Apology: “No such thing thing as mortal sin”

I haven’t done one of these in a while…

In case you haven’t seen my Quick Apology articles before, these are extremely short posts in which describe how I might respond in thirty seconds or less to objections I often encounter. These might be objections to my pro-life view, or the fact that I believe in God, that I’m a Christian or specifically to my being Catholic.

FeaturedMortalSin

Objection

Today’s objection came from a friend:

“Catholics believe in mortal sin, but the Bible never talks about it. It never makes a distinction – sin is sin”

How might one respond to this objection?

Response

I’ve spoken before about the objection that something is “not in the Bible”, but the above statement is one which can actually very easily be answered from Scripture alone.

When this particular issue comes up, I ask whether or not that person has read chapter five of John’s first epistle:

If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that.

– 1 John 5:16 (Revised Standard Version: Catholic Edition)

So there we go, John seems pretty clear that there is such a thing as mortal sin.

Lost in translation?

However, is this just a translation issue? After all, in the above Scripture quotation, I’ve quoted from a Catholic translation.

Well, the standard Protestant translation is the King James Version, so let’s see how that translation renders the passage:

If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

– 1 John 5:16 (King James Version)

As we can see, the KJV renders “mortal sin” as “sin which is…unto death”. Even with this translation the same central meaning remains:

1. There are two kinds of sin

2. One kind of sin leads to “death”

3. Another kind of sin does not lead to “death”

However one chooses to interpret this passage, it’s very clear that Scripture is making a distinction between different kinds of sin and saying that one is more serious than the other.

Not only John

As a quick follow up, I typically point out that John is not the only person in Scripture to distinguish between different kinds of sin. Although it’s a little different, Jesus Himself speaks to this subject:

Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven – Matthew 12:31

Again, regardless of how one chooses to interpret this passage, it’s clear that not all sins are the same.

All sin is serious!

After pointing out these two passages, I would typically conclude the brief exchange by saying that, despite these distinctions, in a certain sense it is correct to say that “sin is sin”. It is true that all sin is an offense against God.

The Catholic distinction between different kinds of sin doesn’t mean that venial sin is “okay”. No, all sin is serious. We shouldn’t just try and avoid mortal sin, but all sin and strive for the holiness for which we were made!

The Martyrdom of St. Polycarp

Amy Donahue (http://www.thisisamy.com)

I’ve previously written about one of my favourite Early Church Fathers, St. Polycarp and I’ve just finished preparing the account of his martyrdom that we’re going to be reading in the JP2 Group, starting next week.

Whenever we read documents from the Early Church I always work hard to try and produce the most readable translation for us to study. I do this by comparing many of the different translations and I do this in an attempt to eliminate all possible barriers to people reading, engaging with and actually enjoying these early Christian writers.

If you would like to view this document, links are provided below. The document is available in both Microsoft Word (.docx) and Adobe Reader formats (.pdf).

I’ve also recorded this document in an MP3 fjle because I personally learn best when I use audio. So…if you’re looking for something to listen to while you’re sunbathing at Pacific Beach over Memorial Day Weekend, look no further!

Martyrdom of Polycarp (DOCX | PDF | MP3)

If you would like to join us in our study, we will begin on 2nd June at St. John the Evangelist.

Deus Caritas Est

A few weeks ago I recorded the Second Vatican Counsel document which concerns the Eastern Rite Churches, Orientalium Ecclesiarum. This weekend I completed recording Pope Benedict’s first encyclical God Is Love (“Deus Caritas Est”) onto MP3.

gods-love

Introduction (Download)

Part I (Download)

Part II (Download)

What should I say?

The other day a friend of mine sent me a text message saying her coworker was mourning. It was the anniversary of her husband’s death in Afghanistan. Her coworker was asking the question: “Why would God let this happen?”. My friend asked “What should I say?”. Here’s the text message I wrote in reply:

I would say something like “I could talk about some of the different reasons why bad things happen to good people (fallen world, free will, sinful man, God’s plan etc.), but the truth is I don’t know… None of us fully comprehends why terrible things like this happen.

What I do know is that God is the expert at drawing good out of bad, bringing healing out of pain. When Jesus hung on the cross it looked to the world like defeat, but out of the cross came victory over death so Jesus endured it for love of the world.

Your husband, no doubt,  joined the military because he thought that it was the right thing to do, to protect the country and people he loved. Jesus did the same.

I can’t explain specifically WHY your husband died, but I CAN say that, if Jesus’ death shows us anything, it’s that suffering is not meaningless and that great acts of love and sacrifice can change the world”

When we encounter someone who is suffering, there is always the temptation to talk about big theological concepts of God’s will, His sovereignty and the fallen nature of humanity. However, in my experience, when people are suffering, this kind of talk is neither helpful nor comforting. We can only point them to the Cross. Apart from the Cross, suffering has no meaning or purpose.

Even then, words are often ineffective. Actions speak much louder. When someone is suffering and I don’t know what to say, there’s a temptation to just avoid that person since I can’t “do” anything. We must fight that temptation! Sometimes all I really need to do is just show up. Be there for my friend. Listen to her. Cry with her. Pray with her. If that person is English, make a cup of tea 🙂

The presence of a friend during a time of suffering speaks much more loudly of the love of God than any words ever could. Love them like Jesus.


Mark Hall, Casting Crowns

The Epistle of Joy – Episode #18 (Video)

Nearing the end of Chapter 4 of Philippians:

Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving except you only; for even in Thessalonica you sent me help once and again. Not that I seek the gift; but I seek the fruit which increases to your credit. I have received full payment, and more; I am filled, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory for ever and ever. Amen. – Philippians 4:4-20

Here is my commentary:

For an audio-only version of this video, please click here.

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The Counterfeit Heralds

In yesterday’s post, I spoke about the New Exodus, giving a little bit of background as to the expectations of the Jewish people and a brief summary of how this was fulfilled in John the Baptist and Jesus. In today’s post I would just like to identify briefly some other people who tried to assume these roles…

Prepare

1. The Dead Sea Scroll Community

The people behind “The Dead Sea Scrolls”, thought by most to be a community of Essenes, saw themselves as fulfilling prophesy. For example, consider the following extract from the rule of their community:

…[having] become a community…they are to be segregated from within the dwelling of the men of sin to walk in the desert in order to open there His path. As it is written: “In the desert, prepare the way of YHWH, straighten in the steppe a roadway for our God”

Here we see the Dead Sea Scroll community associate themselves with the same prophesy of Isaiah which is used in Matthew’s Gospel to identify John the Baptist.

2. Theudas

Yesterday we saw the significance of the Jordan in the New Exodus. In his writings, the Jewish historian Josephus tells about a man in the First Century who clearly understood this:

…a certain impostor named Theudas persuaded the majority of the masses to take up their possessions and follow him to the Jordan River. He stated that he was a prophet and that at his command the river would be parted and would provide them an easy passage. With this talk he deceived many.

Fadus [the procurator of Judaea], however, did not permit them to reap the fruit of their folly, but sent against them a squadron of cavalry. These fell upon them unexpectedly, slew many of them and took many prisoners. Theudas himself was captured, whereupon they cut off his head and brought it to Jerusalem.

– Josephus, Antiquities 20:97-99

Theudas wasn’t the only false herald to suffer an unfortunate fate…

3. The Egyptian

In the previous post we briefly recounted the conquest of the Holy Land by the Children of Israel. Josephus tells us of another First Century character, simply known as “The Egyptian”, who was expecting victory over the Romans from Israel in a similar manner:

At this time there came to Jerusalem from Egypt a man who declared that he was a prophet and advised the masses of the common people to go out with him to the mountain called the Mount of Olives, which lies opposite the city at a distance of five furlongs. For he asserted that he wished to demonstrate from there that at his command Jerusalem’s walls would fall down, through which he promised to provide them an entrance into the city.

When Felix heard of this he ordered his soldiers to take up their arms. Setting out from Jerusalem with a large force of cavalry and infantry, he fell upon the Egyptian and his followers, slaying four hundred of them and taking two hundred prisoners. The Egyptian himself escaped from the battle and disappeared.

– Josephus, Antiquities 20:169-72

Hopefully this background lends some more context to the drama we find in the Gospels, particularly when we are introduced to St. John the Baptist, why the people were so interested in the Baptist and also why he also attracted the attention of the authorities.

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