Ancient Voices

Theodoret of Cyrus: Requirement for Exegesis of Scripture

noreply@blogger.com (Turretinfan) — Tue, 06 Oct 2009 19:00:00 +0000

Exegesis of holy Scripture ... requires a mind with wings that can behold the divine and will dare to enter the innermost sanctuary of the Spirit.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Preface to Commentary on Song of Songs, as provided by the translator in Theodoret's Questions on the Octateuch, Preface, p. 5, FN5 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Author Interprets Scripture

noreply@blogger.com (Turretinfan) — Mon, 05 Oct 2009 19:00:00 +0000

Hence, although I am not in good health, I have undertaken this project, trusting not in myself, of course, but in the one who dictated this manner of composition for the Scriptures, as it belongs to him to bring to the fore the meaning concealed in the text. He it was, after all, who in the sacred Gospels presented his teaching in parables and then provided the interpretation of what he had said in riddles. My appeal, therefore, shall be to gain illumination of the mind from him, so I may endeavor to penetrate the innermost sanctuary of the most Holy Spirit.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Preface, pp. 3-5 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Removing Contradictions is Clarification of the Unclear

noreply@blogger.com (Turretinfan) — Sun, 04 Oct 2009 19:00:00 +0000

Previous scholars have promised to resolve apparent problems in holy Scripture by explicating the sense of some, indicating the background of others, and, in a word, clarifying whatever remains unclear to ordinary people.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Preface, p. 3 (2007), Robert C. Hill translator.

John Chrysostom: Place the Honycomb of Scripture on the Dinner Table

noreply@blogger.com (Turretinfan) — Sat, 03 Oct 2009 19:00:00 +0000

For your part, for the time being hold on to what was said, remember it, and teach it to those who have not heard it. Let everyone meditate on it in church, in the marketplace and at home; nothing is sweeter than attention to the divine sayings. Listen, at any rate, to what the inspired author says of this, "Your sayings are like honey in my throat, better than honey and the honeycomb in my mouth." So place this honeycomb on your table at evening so as to fill it completely with spiritual sweetness. Have you not noticed how affluent people bring in harpists and flute players after the meal? They turn their house into an auditorium; for your part turn your house into heaven, doing so not by altering the walls or changing the foundations, but by inviting the Lord of heaven to your table. God is not ashamed to be at such meals: in that setting there is spiritual teaching, there also sobriety, gravity and simplicity, there husband and wife and children, harmony and friendship, people linked by the bonds of virtue, there in the midst is Christ.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 8 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 142-43 (2004), Robert C. Hill translator.

John Chrysostom: Listen to Scripture - Not Us

noreply@blogger.com (Turretinfan) — Fri, 02 Oct 2009 19:00:00 +0000

So much for them; now listen to what is said by us - or, rather, not by us but by the divine Scripture; it is not our teaching we cite but that of the Holy Spirit.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 126-27 (2004), Robert C. Hill translator.

John Chrysostom: Just as Thief Saw Christ with Faith, Christ Saw his Faith

noreply@blogger.com (Turretinfan) — Thu, 01 Oct 2009 19:00:00 +0000

What did you see that was worthy of a kingdom? A man crucified, flogged, mocked accused, spat upon, scourged - is this, tell me, worthy of a kingdom? Do you notice that he saw with the eyes of faith, and did not examine appearances? Hence God did not examine mere words, either; instead, just as the fellow had regard for divinity, so God had regard for the brigand's heart, saying, "This day you will be with me in paradise."

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 125 (2004), Robert C. Hill translator.

John Chrysostom: Thief Justified by Faith Alone without Works

noreply@blogger.com (Turretinfan) — Wed, 30 Sep 2009 19:00:00 +0000

Let us see, however, whether the brigand gave evidence of effort and upright deeds and a good yield. Far from his being able to claim even this, he made his way into paradise before the apostles with a mere word, on the basis of faith alone, the intention being for you to learn that it was not so much a case of his sound values prevailing as the Lord's lovingkindness being completely responsible.

What, in fact, did the brigand say? What did he do? Did he fast? Did he weep? Did he tear his garments? Did he display repentance in good time? Not at all: on the cross itself after his utterance he won salvation. Note the rapidity: from cross to heaven, from condemnation to salvation. What were those wonderful words, then? What great power did they have that they brought him such marvelous good things? "Remember me in your kingdom." What sort of word is that? He asked to receive good things, he showed no concern for them in action; but the one who knew his heart paid attention not to the words but to the attitude of mind.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 123-24 (2004), Robert C. Hill translator.

John Chrysostom: Thief Gives Everyone Hope

noreply@blogger.com (Turretinfan) — Tue, 29 Sep 2009 19:00:00 +0000

Now, I said this lest you think you have been badly affected by the first human beings. The devil expelled Adam, Christ welcomed the brigand: consider the difference. The former expelled the human being, though he had no sin except one blemish of disobedience; Christ welcomed a brigand into paradise though he was carrying countless burdens of sins. Surely this fact, that he welcomed a brigand into paradise, is not the only marvel, and nothing further? There is also something greater to mention: it is not that He welcomed a brigand, but did so before all the world, including the apostles, to prevent anyone despairing of a welcome or giving up hope of their salvation, once they see the one saddled with countless vices inhabiting the royal courts.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 122-23 (2004), Robert C. Hill translator.

John Chrysostom: Christ's Gift Greater than Adam's Sin

noreply@blogger.com (Turretinfan) — Mon, 28 Sep 2009 19:00:00 +0000

The statement is obscure; there is therefore need to supply clarification. "The judgment:" the penalty, the punishment, death. "Following one fall:" sin, since while a single sin brought on such dreadful evil, grace undid not only that sin but also other sins. Hence it says, "The free gift following many falls brings justification." For this reason John the Baptist also cried aloud, "Behold the lamb of God," not the one who takes away [Hill has, "way" but this must be a typo] the sin of Adam, but "who takes away the sin of the world." Do you see how it was a case, not of the gift being like the fall, but of this tree bringing on greater good things than the evils which were brought on at the beginning?

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 122 (2004), Robert C. Hill translator.

John Chrysostom: Tree Provided Proof and Exercise in Good/Obedience and Evil/Disobedience

noreply@blogger.com (Turretinfan) — Sun, 27 Sep 2009 19:00:00 +0000

Do you see how he called the place after the event occurring in the place? Likewise the tree of the knowledge of good and evil is also the name given, not that it had a knowledge of good and evil, but because the proof of the knowledge of good and evil was given in connection with it, as well as exercise in disobedience and obedience.

...

Do you see how it is proven from so many examples that it is customary with Scriptures to call the actual places after the events occurring in the places? It is has the same custom in regard to times as well.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 119-20 (2004), Robert C. Hill translator.

John Chrysostom: Tree of Knowledge of Good and Evil describes Event not Nature

noreply@blogger.com (Turretinfan) — Sat, 26 Sep 2009 19:00:00 +0000

In just the same way Adam knew that obedience is good and disobedience wrong, but he later learned it more clearly when he was expelled from the garden for tasting fruit from the tree, and forfeited that blessed state. Since he fell foul of punishment for tasting fruit from the tree despite God's veto, then, the punishment taught him more clearly how wrong it is to disobey God and how good to obey - hence the tree's being called knowledge of good and evil. Why is it that, if the very nature of the tree did not contain the knowledge of good and evil, and instead the human being learned it more clearly from punishment for disobedience in regard to the tree, the tree is called knowledge of good and evil? Because this is a custom with Scripture, when an event happens in places or at times, to call the places and times after the events.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 118 (2004), Robert C. Hill translator.

John Chrysostom: Knowledge Enhanced through Experience - Especially Punishment

noreply@blogger.com (Turretinfan) — Fri, 25 Sep 2009 19:00:00 +0000

What is my drift? We all know what is wrong even before doing it, but we learn it more clearly after doing it - and much more clearly when we are punished. Thus Cain also knew that murdering one's brother is wrong even beforehand, but later learned it more clearly through being punished.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 117 (2004), Robert C. Hill translator.

John Chrysostom: Tree of Knowledge of Good and Evil Provided More Clear Knowledge

noreply@blogger.com (Turretinfan) — Thu, 24 Sep 2009 19:00:00 +0000

Let us hold on to that fact, then, that obedience is good and disobedience evil, and we shall thus understand the former case as well. The tree is referred to as the knowledge of good and evil, in fact, for the reason that the commandment exercising them in obedience and disobedience was given in regard to the tree: while Adam knew before this that obedience was good and disobedience evil, he learnt it more clearly later from actual experience.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 116 (2004), Robert C. Hill translator.

John Chrysostom: Make the Most of What is Given to You

noreply@blogger.com (Turretinfan) — Wed, 23 Sep 2009 19:00:00 +0000

Did you hear, then, the awful punishment laid up for those not busying themselves with the master's possessions? Let us therefore both protect them and busy ourselves with them, and give evidence of much trading with them. Let no one claim, I am an ordinary person, I am a learner, I have no role in teaching, unlettered as I am and worth nothing. I mean, even if you are an ordinary person, even if unlettered, even if you have been entrusted with one talent, make the most of what has been committed to you, and you will receive the same reward as the one who teaches you.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 112-13 (2004), Robert C. Hill translator.

John Chrysostom: Create a Double Feast and Turn Home to Church by Reading Scripture with One's Meal

noreply@blogger.com (Turretinfan) — Tue, 22 Sep 2009 19:00:00 +0000

Yesterday I urged your good selves to remember what was said and in the evening serve a double meal, adding to the food a feast from the words. Well, then, did you do it - serve a double meal? I know you did, partaking not only of the former but also the latter. In fact, in your concern for the lesser one, you would not have been likely to neglect the better one, the latter being better than the former: while the hands of cooks assembled the former, tongues of inspired authors prepared the latter. One boasts the produce of the earth, the other a crop from the Spirit; food from the former table has a rapid course to corruption, but from the latter to incorruption; the former contributes to the present life, the latter guides us to the future one. Your serving the one with the other, then, I am aware of, not from asking your attendant, not your servant, but the messenger clearer than they. Which one was that? The applause for my words, the commendation for my teaching: when I said yesterday, Let each of you turn your home into a church, you burst into loud applause, indicating satisfaction with what is said. Now, the person who with satisfaction listens to what is said is also ready for demonstration in action. Hence today as well I have girded myself more enthusiastically for teaching.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 107-08 (2004), Robert C. Hill translator.

John Chrysostom: Read the Bible to Your Family

noreply@blogger.com (Turretinfan) — Mon, 21 Sep 2009 19:00:00 +0000

Let us take all this to heart, then, dearly beloved, and on returning home let us serve a double meal, one of food and the other of sacred reading; while the husband reads what has been said, let the wife learn and the children listen, and let not even servants be deprived of the chance to listen. Turn your house into a church; you are, in fact, even responsible for the salvation both of the children and of the servants. Just as we are accountable for you, so too each of you is accountable for your servant, your wife, your child.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 6 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 105 (2004), Robert C. Hill translator.

John Chrysostom: Christ Present in the Assembly

noreply@blogger.com (Turretinfan) — Sun, 20 Sep 2009 19:00:00 +0000

It is not ourselves alone who participate in this assembly, but prophets and apostles as well - and the greatest thing of all, in our midst there stands Jesus, the Lord of all, in person. It was He, remember, who said, "Where two or three are gathered together in my name, there am I in the midst of them." But if where are two or three are gathered together, He is in their midst, much more where so many man, so many women, so many fathers, and apostles and prophets are present.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 6 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 99-100 (2004), Robert C. Hill translator.

John Chrysostom: Fasting is Great - It Brings Christian Brethren Together

noreply@blogger.com (Turretinfan) — Sat, 19 Sep 2009 19:00:00 +0000

On the other hand, I like fasting because it is the mother of self-control and source of all sounds values. On the other, I like it also for your sake and for your good selves for bringing together this sacred assembly of you people, and for making possible the prospect I relish of seeing you again and allowing me to be sure of enjoying this lovely festival and celebration. In fact, one would not be wrong in calling an assembly of your good selves a festival, a celebration and countless good things. After all, if someone goes into the marketplace and on meeting a friend often loses all depression, whereas in our case we meet not in the marketplace but in church, and do not encounter simply a single friend but are in the company of so many wonderful brethren and fathers, how shall we not be relieved of all depression, how not reap complete satisfaction.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 6 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 97-98 (2004), Robert C. Hill translator.

John Chrysostom: God Gives Us More than Adam Cost Us

noreply@blogger.com (Turretinfan) — Fri, 18 Sep 2009 19:00:00 +0000

Do you want me to give you also a third rationale? The first was this, that not only our first parents but also those coming after them have sinned; the second, that the virtuous, even while living in the present life, experience a lighter slavery - or, rather, they are completely exempt from it, as we showed in the case of women, the governed and wild animals. Third after them is this, Christ's coming and promising us greater goods now than the ones of which those in the beginning robbed us by sinning. I mean, tell me, why do you grieve? Because Adam by sinning has driven you from paradise? Live a good life, He says, and practice virtue: not paradise but heaven itself I open to you, and I allow you to suffer no dire consequence of the disobedience of the first-formed. Do you grieve because he lost you government of the wild animals? See, I am subjecting even the demons to you if you pay attention. Scripture says, remember, "Tread on snakes and scorpions and on all the power of the foe" - not "Govern" but "Tread on," hinting at a developed form of government. Hence Paul also said not, "God will put Satan under your feet," but "God will crush Satan under your feet." It is no longer a case of what was said previously, "He shall watch for your head, and you shall watch for your heel;" rather, total the victory, unstained the trophy, complete the enemy's annihilation, his crushing and ruin. Eve subjected you to her husband, whereas I make you equal in status not only to her husband but also the angels, if you want it. He stripped you of the present life, whereas I grant you also the future life, ageless and unending, replete with countless good things. Let no one think themselves undone by our first parents. If we are prepared to reach on all all he is ready to provide, we shall find what is given much more than we lost.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 5 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 88-90 (2004), Robert C. Hill translator.

John Chrysostom: Case When Women can Teach

noreply@blogger.com (Turretinfan) — Thu, 17 Sep 2009 19:00:00 +0000

First, let us launch our case by citing the case of women for you to see how blessed Paul, who put shackles on them, was also the one in turn to undo them. "If a woman has an unbeliever for her husband, and he consents to live with her, she is not to dismiss him." Why? "For all you know, you might save your husband." How, you ask, can a wife save him? By teaching, instructing, encouraging to a consideration of piety. Yesterday, to be sure, blessed Paul, you said, "I allow no woman to teach;" so how is it you go on to make her the teacher of her husband? Far from contradicting myself, I am actually quite consistent. At any rate, listen to why he disqualified her, and why in turn he promotes her to the position of teaching, so that you may discover Paul's wisdom. Let a man teach, he says. Why? Because he was not deceived; the text says, "Because Adam was not deceived." Let a woman learn, he says. Why? Because she was deceived; the text says, "The woman was deceived and became a transgressor." In the present case, on the other hand, the opposite is true: since the husband is a non-believer and the wife a believer, let the wife do the teaching, he says. Why? Because she has not been deceived, being a believer. So let the husband do the learning: he was deceived, being a non-believer. The role of teaching has been reversed, he is saying; now let the exercise of lordship be reversed. Do you see in each case he shows lordship following upon deceit and sin, not upon nature? From the beginning, then, deceit came to the woman, and subjection followed upon deceit; later deceit was transferred to the man, and subjection was also transferred.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 5 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 82-83 (2004), Robert C. Hill translator.

John Chrysostom: Don't Give Original Sin Lordship through your Imitation

noreply@blogger.com (Turretinfan) — Wed, 16 Sep 2009 19:00:00 +0000

Eve sinned by tasting of the tree, and was condemned for it; accordingly, in your turn do not commit a sin that is different but perhaps graver than hers. It is worth saying this both in the case of slaves and in the case of the governed, that while the first parents introduced sin, their successors clung to the power of lordship by the sins they committed.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 5 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 81 (2004), Robert C. Hill translator.

John Chrysostom: God Arranges All for Our Welfare

noreply@blogger.com (Turretinfan) — Tue, 15 Sep 2009 19:00:00 +0000

For all this let us give thanks to the loving God who cares for our life, who looks after parents and is concerned for children, and who arranges everything for our welfare.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 77-78 (2004), Robert C. Hill translator.

John Chrysostom: Scripture a Fire

noreply@blogger.com (Turretinfan) — Mon, 14 Sep 2009 19:00:00 +0000

Wake up there, and dispel indifference. Why do I say this? Because while we are discoursing to you on the Scriptures, you instead are averting your eyes from us and fixing them on the lamps and the man lighting the lamps. What extreme indifference is this, to ignore us and attend to him! Here am I, lighting the fire that comes from the Scriptures, and the light of its teaching is burning on our tongue. This light is brighter and better than that light: we are not kindling a wick saturated in oil, like him: souls bedewed with piety we set alight with the desire for listening. ... Let no one, therefore, dearly beloved, think the rebuke in any way harsh: it is not out of dislike but solicitude that we correct you. Scripture says, remember, "Wounds from friends are more worthy of trust than the spontaneous kisses of enemies." So wake up, I beg you, ignore this fire and pay attention to the fire of the divine Scriptures.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 72-74 (2004), Robert C. Hill translator.

John Chrysostom: Servitude Necessitated by Sin

noreply@blogger.com (Turretinfan) — Sun, 13 Sep 2009 19:00:00 +0000

So what does Paul mean, "Authority comes only from God"? He established it for our benefit: while sin created the need for it, God used it to our advantage. Just as the need for medicine comes from ailments, and the administering of the medicine depends on the physicians' skill, so too the need for servitude came from sin, and its proper control depends on God's wisdom.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 72 (2004), Robert C. Hill translator.

John Chrysostom: Government Differentiates Us from Reptiles

noreply@blogger.com (Turretinfan) — Sat, 12 Sep 2009 19:00:00 +0000

If you would prefer, however, let us see the same point being made also in the Old Testament, that it was on account of sin that there was need for this form of government as well. Provoked by wrongdoers, one of the prophets puts it somehow like this, "Will you keep silent when the impious devour the righteous, and will you treat people like the fish of the sea and reptiles, without a leader?" This, then, is the purpose of a leader, to stop our being like reptiles, this the purpose of a ruler, to prevent our devouring one another like fish: just as medicines are the result of ailments, so punishments are the result of sins.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 70-71 (2004), Robert C. Hill translator.