St. John Chrysostom:
Do you wish to honor the Body of the Savior? Do not despise it when it is naked. Do not honor it in church with silk vestments while outside it is naked and numb with cold. He who said, “This is my body,” and made it so by his word, is the same that said, “You saw me hungry and you gave me no food. As you did it not to the least of these, you did it not to me.” Honor him then by sharing your property with the poor. For what God needs is not golden chalices but golden souls.
–St. John Chrysostom / “On the Gospel of St. Matthew”, 50, iii (PG 58, 508)
If you are a Christian, no earthly city is yours. Of our City ‘the Builder and Maker is God.’ Though we may gain possession of the whole world, we are withal but strangers and sojourners in it all. We are enrolled in heaven: our citizenship is there! Let us not, after the manner of little children, despise things that are great, and admire those which are little! Not our city’s greatness, but virtue of soul is our ornament and defense. If you suppose dignity to belong to a city, think how many persons must partake in this dignity, who are whoremongers, effeminate, depraved and full of ten thousand evil things, and at last despise such honor! But that City above is not of this kind; for it is impossible that he can be a partaker of it, who has not exhibited every virtue.
— St John Chrysostom, Homily 17 on the Commissioners
For what advantage is it, that the world enjoys profound peace, if thou art at war with thyself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little: whence it is said, ‘That we may lead a quiet and peaceable life.’ But if any one is disturbed when there is quiet, he is a miserable creature. Seest thou that He speaks of this peace which I call the third (inner, ed.) kind? Therefore when he has said, ‘that we may lead a quiet and peaceable life,’ he does not stop there, but adds ‘in all godliness and honesty.’ But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? or when spirits of uncleanness, what peace is there?
— St John Chrysostom, Homily 7 on 1 Tim 2:2-4
Just as maniacs, who never enjoy tranquility, so also he who is resentful and retains an enemy will never have the enjoyment of any peace; incessantly raging and daily increasing the tempest of his thoughts calling to mind his words and acts, and detesting the very name of him who has aggrieved him. Do you but mention his enemy, he becomes furious at once, and sustains much inward anguish; and should he chance to get only a bare sight of him, he fears and trembles, as if encountering the worst evils, Indeed, if he perceives any of his relations, if but his garment, or his dwelling, or street, he is tormented by the sight of them. For as in the case of those who are beloved, their faces, their garments, their sandals, their houses, or streets, excite us, the instant we behold them; so also should we observe a servant, or friend, or house, or street, or any thing else belonging to those We hate and hold our enemies, we are stung by all these things; and the strokes we endure from the sight of each one of them are frequent and continual. What is the need then of sustaining such a siege, such torment and such punishment? For if hell did not threaten the resentful, yet for the very torment resulting from the thing itself we ought to forgive the offences of those who have aggrieved us. But when deathless punishments remain behind, what can be more senseless than the man, who both here and there brings punishment upon himself, while he thinks to be revenged upon his enemy!
— St John Chrysostom, Homily 20
In the past the emperors were faithless persecutors; presently their piety reaches up to heaven. When passing the threshold of the church they lay off their crowns and sign their foreheads with the Cross of Christ. Outside are the weapons, inside the Mysteries; outside the shields, while in here the sacred acts are performed.
— St John Chrysostom, Homily on the Pentecost, CPG 4343
As it is not to be imagined that the fornicator and the blasphemer can partake of the sacred Table, so it is impossible that he who has an enemy, and bears malice, can enjoy the holy Communion. I forewarn, and testify, and proclaim this with a voice that all may hear! ‘Let no one who hath an enemy draw near the sacred Table, or receive the Lord’s Body! Let no one who draws near have an enemy! Do you have an enemy? Draw not near! Do you wish to draw near? Be reconciled, and then draw near, and touch the Holy Thing!’
— St John Chrysostom, Homily 20
We are commanded to have only one enemy, the devil. With him never be reconciled! But with a brother, never be at enmity in thy heart.
— St John Chrysostom, Homily 20
Praying against one’s personal enemies is a transgression of law.
— St John Chrysostom, Homily against Publishing the Errors of the Brethren
Prayer for our enemies is the very highest summit of self-control.
— St John Chrysostom, Homily 18 on the Gospel of St Matthew
Many, throwing themselves prostrate, and striking the ground with their forehead, and pouring forth hot tears, and groaning bitterly from the heart and stretching out their hands, and displaying much earnestness, employ this warmth and forwardness against their own salvation. For it is not on behalf of their own sins that they beseech God; nor are they asking forgiveness of the offences committed by them; but they are exerting this earnestness against their enemies, doing just the same thing as if one, after whetting his sword, were not to use the weapon against his enemies, but to thrust it through his own throat. So these also use their prayers not for the remission of their own sins, but about revenge on their enemies; which is to thrust the sword against themselves.
— St John Chrysostom, Homily against Publishing the Errors of the Brethren
How great punishment must they deserve, who, far from themselves forgiving, do even entreat God for vengeance on their enemies, and as it were diametrically transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He, removing from all sides whatever mars it, brings us together, and cements us to each other.
— St John Chrysostom, Homily 19 on St Matthew: On the Lord’s Prayer
There are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, ‘For my love they are my adversaries, but I give myself unto prayer’ (Ps. 109:4); and again, ‘I was at peace with them that hate peace’; and, ‘I am for peace; but when I speak, they are for war.’ (Ps. 120:6, 7, LXX) But from the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep.
— St John Chrysostom, Homily 7 on 1 Tim 2:2-4
If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it.
— St John Chrysostom, Homily 7 on 1 Tim 2:2-4
To conquer enemies does not render kings so illustrious, as to conquer wrath and anger. For, in the former case, the success is due to arms and soldiers; but here the trophy is simply your own, and you have no one to divide the glory of your moral wisdom. You have overcome barbarian war, overcome also Imperial wrath!
— St John Chrysostom, Homily 6 (on the attempts to quiet the wrath of the Emperor)
St. Basil the Great:
Nothing is so characteristically Christian as being a peacemaker.
— St Basil the Great, Letter 114
I cannot persuade myself that without love to others, and without, as far as rests with me, peaceableness towards all, I can be called a worthy servant of Jesus Christ.
— St Basil the Great, Letter 203,2
I have learnt to know one who proves that even in a soldier’s life it is possible to preserve the perfection of love to God, and that we must mark a Christian not by the style of his dress, but by the disposition of his soul.
— St Basil the Great, Letter 106 (to a soldier)
St. Gregory of Nyssa:
“Blessed are the peacemakers, for they shall be called sons of God.” Who are these? Those who imitate the Divine love of others, who show forth in their own life the characteristic of the Divine energy. The Lord and Giver of good things completely annihilates anything that is without affinity and foreign to goodness. This work He ordains also for you, namely to cast out hatred and abolish war, to exterminate envy and banish strife, to take away hypocrisy and extinguish from within resentment of injuries smoldering in the heart. Instead, you ought to introduce whatever is contrary to the things that have been removed. For as light follows the departure of darkness, thus also these evil things are replaced by the fruits of the Spirit: by charity, joy, peace, benignity, magnanimity, all the good things enumerated by the Apostle (Gal 5:22). How then should the dispenser of the Divine gifts not be blessed, since he imitates the gifts of God and models his own good deeds on the Divine generosity?
But perhaps the beatitude does not only regard the good of others. I think that man is called a peacemaker par excellence who pacifies perfectly the discord between flesh and spirit in himself and the war that is inherent in nature, so that the law of the body no longer wars against the law of the mind but is subjected to the higher rule and becomes a servant of the Divine ordinance.
— St. Gregory of Nyssa / The Lord’s Prayer and the Beatitudes, Ancient Christian Writers series, Newman Press
When our hearts are reluctant we often have to compel ourselves to pray for our enemies, to pour out prayer for those who are against us. Would that our hearts were filled with love! How frequently we offer a prayer for our enemies, but do it because we are commanded to, not out of love for them. We ask the gift of life for them even while we are afraid that our prayer may be heard. The judge of our soul considers our hearts rather than our words. Those who do not pray for their enemies out of love are not asking anything for their benefit.
Jesus, our advocate, has composed a prayer for our case. And our advocate is also our judge. He has inserted a condition in the prayer that reads: Forgive us our trespasses as we forgive those who trespass against us. Sometimes we say these words without carrying them out. Thus our words bind us more tightly.
— St. Gregory the Great, “Be Friends of God”
What are we to do then, my friends? We must bestow our love on our brothers and sisters. We must not allow any malice at all to remain in our hearts. May almighty God have regard for our love of our neighbor, so that He may pardon our iniquities! Remember what He taught us: Forgive, and you will be forgiven. People are in debt to us, and us to them. Let us forgive them their debts, so that what we owe may be forgiven.
— St Gregory the Great, Homily
How do we count the fruits of earthly blessings? If we … add to our account those who have fared well in combat through inflicting defeats in battle and other recorded deeds, these examples do not suit our objective. A Christian is ashamed at anything contrary to the faith and rejoices at praise coming from persons who love Christ much like those in the shadow of a notable person exult in his victories. Let us be silent about this world’s glories despite their numerous accounts.
— St Gregory of Nyssa, The first Homily concerning the forty Martyrs (Part One)
Someone who has defiled himself with murder — be it involuntarily — is considered impure through his impure deeds and the canon considers such a person unworthy of the grace of priesthood.
— St Gregory of Nyssa, Canonical Epistle to St Letoius of Melitene.
Demons are distressed at the sight, and they readily acknowledge this fact. By reason of their greatness, such men are soldiers of Christ armed with the Holy Spirit, champions of faith and towers of the divine city. They resist every infliction of torture, fear, threats and foolish, shameful ridicule; they appear to offer their bodies to such outrages, but these are merely shadows. Such persons who are in the flesh defeat the flesh and have contempt for death; they disdain all fear of tyrants and appear more noble. How lovely are those trained in such bodily victories! How wonderful is their training when applied to combat against the devil! They are not armed with swords, shields, helmets or leg protection; rather, they are armed with the full armor of God which the divine Apostle [Paul], the leader of the Church, illustrates: a shield, breastplate, helmet and sword (Eph 6.11 ff). These weapons are used against the enemy’s forces, but divine grace supports them against the devil’s troop which has the power to inflict death. This troop takes its stand in the tribunal, the place of decisive contest, where blood is shed; here [the devil’s band] makes its threats and fights against those who patiently resist it.
— St Gregory of Nyssa, Second Homily concerning the Forty Martyrs
All things belong to God. All are our brothers and sisters. Among us it is best that all inherit equal portions.
— St. Gregory of Nyssa
St. Maximus the Confessor:
“But I say to you,” the Lord says, “love your enemies, do good to those who hate you, pray for those who persecute you.” Why did he command these things? So that he might free you from hatred, sadness, anger and grudges, and might grant you the greatest possession of all, perfect love, which is impossible to possess except by the one who loves all equally in imitation of God.
— St. Maximus the Confessor
St. Ambrose of Milan:
The peace which removes the enticements of the passion and calms the perturbations of the spirit is loftier than that which puts down the invasion of barbarians. For it is a greater thing to resist the enemy inside you than the one far off.
— St. Ambrose of Milan, On Jacob 2,6,29
Why are you disturbed? I will never willingly desert you, though if force is used, I cannot meet it. I shall be able to grieve, to weep, to groan; against weapons, soldiers, Goths, my tears are my weapons, for these are a priest’s defense.
I see that you are unusually disturbed, and that you are closely watching me. I wonder what the reason is? Is it that you saw or heard that I had received an imperial order at the hands of the tribunes, to the effect that I was to go hence, whither I would, and that all who wished might follow me? Were you afraid that I should desert the Church and forsake you in fear for my own safety? But you could note the message I sent, that the wish to desert the Church had never entered my mind; for I feared the Lord of the universe more than an earthly emperor; and if force were to drag me from the Church, my body indeed could be driven out, but not my mind. I was ready, if he were to do what royal power is wont to do, to undergo the fate a priest has to bear….
I ought not, I cannot resist in any other way; but to fly and forsake the Church is not my way; lest any one should suppose I did so from fear of some heavier punishment. You yourselves know that I am wont to show respect to our emperors, but not to yield to them, to offer myself freely to punishment, and not to fear what is prepared for me.
— St Ambrose of Milan, Sermon Against Auxentius, On the Giving up of the Basilicas [In the year 385 the Arian bishop Auxentius used an Imperial decree ordering that the basilicas of Milan be handed over to the Arians. St Ambrose led the people in protest over this decree. Challenging his opponents to a discussion in the church, he said their weapons did not frighten him.]
Some ask whether, in case of a shipwreck, a wise man ought to take away a plank from an ignorant sailor. Although it seems better for the common good that a wise man rather than a fool should escape from shipwreck, yet I do not think that a Christian, a just and a wise man, ought to save his own life by the death of another; just as when he meets with an armed robber he cannot return his blows, lest in defending his life he should stain his love toward his neighbor. The verdict on this is plain and clear in the books of the Gospel. ‘Put up thy sword, for every one that taketh the sword shall perish with the sword’ (Mt 26,52). What robber is more hateful than the persecutor who came to kill Christ? But Christ would not be defended from the wounds of the persecutor, for He willed to heal all by His wounds.
— St Ambrose of Milan, Duties of the Clergy 3,4,27
St. John Climacus:
Remembrance of wrongs is the consummation of anger, the keeper of sin, hatred of righteousness, ruin of virtues, poison of the soul, worm of the mind, shame of prayer… You will know that you have completely freed yourself of this rot, not when you pray for he person who has offended you, not when you exchange presents with him, not when you invite him to your table, but only when, on hearing that he has fallen into bodily or spiritual misfortune, you suffer and weep for him as for yourself.
— St. John Climacus, The Ladder of Divine Ascent
St. Athanasius the Great:
Where the Savior is named, there every demon is driven out. Again, who has ever so rid men of their natural passions that fornicators become chaste and murderers no longer wield the sword and those who formerly were craven cowards boldly play the man? In a word, what persuaded the barbarians and heathen folk in every place to drop their madness and give heed to peace, save the faith of Christ and the sign of the cross? What other things have given men such certain faith in immortality as have the cross of Christ and the resurrection of His body?
— St Athanasius the Great, On the Incarnation, Chapter 8, 50
Christ is not only preached through His own disciples, but also wrought so persuasively on men’s understanding that, laying aside their savage habits and forsaking the worship of their ancestral gods, they learnt to know Him and through Him to worship the Father. While they were yet idolaters, the Greeks and Barbarians were always at war with each other, and were even cruel to their own kith and kin. Nobody could travel by land or sea at all unless he was armed with swords, because of their irreconcilable quarrels with each other. Indeed, the whole course of their life was carried on with the weapons. But since they came over to the school of Christ, as men moved with real compunction they have laid aside their murderous cruelty and are war-minded no more. On the contrary, all is peace among them and nothing remains save desire for friendship.
Who, then, is He Who has done these things and has united in peace those who hated each other, save the beloved Son of the Father, the common Savior of all, Jesus Christ, Who by His own love underwent all things for our salvation? Even from the beginning, moreover, this peace that He was to administer was foretold, for Scripture says, ‘They shall beat their swords into ploughshares and their spears into sickles, and nation shall not take sword against nation, neither shall they learn any more to wage war.’ Nor is this by any means incredible.
The barbarians of the present day are naturally savage in their habits, and as long as they sacrifice to their idols they rage furiously against each other and cannot bear to be a single hour without weapons. But when they hear the teaching of Christ, forthwith they turn from fighting to farming, and instead of arming themselves with swords extend their hands in prayer. In a word, instead of fighting each other, they take up arms against the devil and the demons, and overcome them by their self-command and integrity of soul.
— St Athanasius the Great, On the Incarnation, Chapters 8, 51 and 52
The Savior has taught men what they could never learn among the idols. It is also no small exposure of the weakness and nothingness of demons and idols, for it was because they knew their own weakness that the demons were always setting men to fight each other, fearing lest, if they ceased from mutual strife, they would turn to attack the demons themselves. For in truth the disciples of Christ, instead of fighting each other, stand arrayed against demons by their habits and virtuous actions, and chase them away and mock at their captain the devil. Even in youth they are chaste, they endure in times of testing and persevere in toils. When they are insulted, they are patient, when robbed they make light of it, and, marvelous to relate, they make light even of death itself, and become martyrs of Christ.
— St Athanasius the Great, On the Incarnation, Chapter 8, 52
St. Cyprian of Carthage:
As long as this body remains common with the rest, its corporal condition must also be common, and it is not granted the members of the human race to be separated from one another, unless there is withdrawal from this life. Meanwhile, we, good and evil, are contained within our house. Whatever comes within the house we endure with equal fate, until, when our temporal earthly period has been fulfilled, we are distributed among the homes of eternal death or immortality. So then we are not comparable and equal with you, because, while we are still in this world and in this flesh, we incur equally with you the annoyances of the world and of the flesh. For since all that punishes is in the sense of pain, it is manifest that he is not a participant in your punishment whom you see does not suffer pain with you.
— St. Cyprian of Carthage, To Demetrian, Chapter 19 [In this treatise, written during the plague that ravaged Carthage in 252 AD, St Cyprian responds to the accusation that the Christians are responsible for the epidemic]
Abel, peaceable and just, while he was sacrificing to God innocently, taught others also, when they offer a gift at the altar, to come with fear of God, with simple heart, with the law of justice, with the peace of concord. Worthily did he, since he was such in God’s sacrifice, himself later become a sacrifice to God, so that being the first to manifest martyrdom he initiated the Lord’s passion by his blood, who had both the justice and peace of the Lord. Finally, such are crowned by the Lord; such on the day of judgment will be vindicated with the Lord. But the discordant and the dissident and he who has not peace with his brethren, according as the blessed Apostle and the Holy Scripture testify, not even if he be slain for His name, shall be able to escape the crime of fraternal dissension, because, as it is written: Whoever hates his brother is a murderer, and a murderer does not arrive at the kingdom of heaven nor does he live with God. He cannot be with Christ, who preferred to be an imitator of Judas rather than of Christ. What a sin that is which cannot be washed away by the baptism of blood; what a crime that is which cannot be expiated by martyrdom!
— St Cyprian of Carthage, On the Lord’s Prayer, Chapter 24
You have many things to ponder. Ponder paradise, where Cain, who destroyed his brother through jealousy, does not return. Ponder the kingdom of heaven to which the Lord admits only those of one heart and mind. Ponder the fact that only those can be called the sons of God who are peace-makers, who, united by divine birth and law, correspond to the likeness of God the Father and Christ. Ponder that we are under God’s eyes, that we are running the course of our conversation, and life with God Himself looking on and judging, that then finally we can arrive at the point of succeeding in seeing Him, if we delight Him as He now observes us by our actions, if we show ourselves worthy of His grace and indulgence, if we, who are to please Him forever in heaven, please Him first in this world.
— St Cyprian of Carthage, Jealousy and Envy, Chapter 18
Hence [from the days of Cain and Abel] finally begin the first hatreds of the new brotherhood; hence the abominable parricides, when the unjust Cain is jealous of the just Abel, when the evil persecutes the good out of jealousy and envy… He was unjustly oppressed who had been the first to show justice; he endured hatred who did not know how to hate; he was slain impiously who while dying did not fight back. What other than the stimulus of jealousy provoked Saul the king also to hate David, to desire to kill that innocent, merciful man, patient with a gentle mildness, by often repeated persecutions? Because, when Goliath had been killed and so great an enemy had been slain by divine assistance and condescension, the admiring people burst forth into approbation unto praise of David, Saul through envy conceived the furies of hatred and persecution.
— St Cyprian of Carthage, Jealousy and Envy, Chapter 5
No one of us fights back when he is apprehended, nor do our people avenge themselves against your unjust violence though numerous and plentiful. Our certainty of the vengeance which is to come makes us patient. The harmless give way to the harmful; the innocent acquiesce in the punishments and tortures certain and confident that whatever we suffer will not remain unavenged, and that the greater is the injury of the persecution, the more just and serious will be the vengeance for the persecution. Long ago divine Scripture laid down and said: ‘Vengeance is mine, I shall repay, says the Lord,’ and let the Holy Spirit again warn us saying: ‘Say not: I will avenge myself on my enemy, but wait in the Lord so that He may aid you.’ Thus it is clear and manifest that not through us but for us do all these things happen which come down from the anger of God.
— St Cyprian of Carthage, To Demetrian, Chapter 17
From the sacrament of the cross you receive both food and drink; let the wood, which availed at Mara in a figure for sweetening the taste, avail you in truth for soothing the softened breast, and you will not labor for the remedy for increasing the health. Cure yourself at the source from which you had been wounded. Love those whom you hated before; esteem those whom you envied with unjust disparagements. Imitate the good, if you can follow them; if you cannot follow them, surely rejoice with them and congratulate your betters Your debts will be forgiven you, when you yourself shall forgive. Your sacrifices will be accepted, when you shall come to God as a peacemaker.
— St Cyprian of Carthage, Jealousy and Envy, Chapter 17
For a little consider that you are being transported to the loftiest peak of a high mountain, that from this you are viewing the appearance of things that lie below you and with your eyes directed in different directions you yourself free from earthly contacts gaze upon the turmoils of the world. Presently you also will have pity on the world, and taking account of yourself and with more gratitude to God you will rejoice with greater joy that you have escaped from it. Observe the roads blocked by robbers, the seas beset by pirates, wars spread everywhere with the bloody horrors of camps.
— St Cyprian of Carthage, To Donatus, Chapter 6
The world is going mad in mutual bloodshed. And murder, which is considered a crime when people commit it singly, is transformed into a virtue when they do it en masse. The offenders acquire impunity by increasing their ravaging.
— St Cyprian of Carthage
The world is soaked with mutual blood. When individuals commit homicide, it is a crime; it is called a virtue when it is done in the name of the state. Impunity is acquired for crimes not by reason of innocence but by the magnitude of the cruelty.
— St Cyprian of Carthage, To Donatus, chapter 6
Man is killed for the pleasure of man, and to be able to kill is a skill, is an employment, is an art. Crime is not only committed but is taught. What can be called more inhuman, what more repulsive? It is a training that one may be able to kill, and that he kills is a glory. What is this, I ask you, of what nature is it, where those offer themselves to wild beasts, whom no one has condemned, in the prime of life, of a rather beautiful appearance, in costly garments? While still alive they adorn themselves for a voluntary death, wretched they even glory in their wicked deeds. They fight with beasts not because they are convicts but because they are mad. Fathers look upon their own sons; a brother is in the arena and his sister near by, and, although the more elaborate preparation of the exhibition increases the price of the spectacle, oh shame! the mother also pays this price that she may be present at her own sorrows. And at such impious and terrible spectacles they do not realize that with their eyes they are parricides.
— St Cyprian of Carthage, To Donatus, chapter 7 [The letter concerns gladiator games.]
The enemy is always prepared to attack. And since his missiles which steal upon us secretly are more frequent and his casting of them more concealed and clandestine, and to the extent that this is not perceived, this attack is the more effectual and more frequent to our injury, let us also be alert to understand and repel these. Among these is the devil of jealousy and envy. If anyone should look deeply into this, he will discover that nothing should be avoided more by a Christian, nothing provided for more cautiously than that one be not caught by envy and malice, that one, being entangled in the blind snares of a deceitful enemy, when brother by envy turns to hatred of brother, not himself unwittingly perish by his own sword. That we may be able to gather this more fully and perceive it more clearly, let us recur to its source and origin. Let us see from what jealousy begins, both when and how. For more easily will so pernicious an evil be avoided, if both the origin and magnitude of the same is known.
— St Cyprian of Carthage, Jealousy and Envy, Chapter 3
For what more fitly or more fully befits our care and solicitude than to prepare the people divinely committed to us and the army established in the heavenly camp with constant exhortations against the weapons and darts of the devil? For he cannot be a soldier fit for war who has not first been trained in the field, nor will he who seeks to obtain the contestant’s crown be crowned in the stadium, unless he first gives thought to the practice and skill of his powers. He is an old adversary and an ancient enemy with whom we wage battle. Almost six thousand years are now being fulfilled since the devil first attacked man. All kinds of tempting and arts and plots for his overthrow has he learned by the very practice of a long time. If he finds a soldier of Christ unprepared, if untrained, if he does not find him vigilant with a solicitous and whole heart, he besets him in ignorance: he deceives the incautious, he entraps the inexperienced. But if anyone guards the precepts of the Lord, and bravely adhering to Christ stands against the devil, he must be conquered, since Christ whom we confess is invincible.
— St Cyprian of Carthage, Exhortation to Martyrhood, to Fortunatus, Chapter 2
Both the Emperor’s commands and yours [person in authority] must be obeyed if they are not contrary to the God of heaven. If they are, they must not only not be obeyed; they must be resisted.
— St. Euphemia, d. July 11, 303
I have heard that there were two old men who dwelt together for many years, and who never quarreled, and that one said to the other, “let us also pick a quarrel with each other, even as other men do.” Then his companion answered and said unto him, “I know not how a quarrel cometh,” and the other old man answered and said unto him, “Behold, I will set a brick in the midst, and will say, ‘This is mine,’ and do thou say, ‘It is not thine, but mine’; and from this quarrelling will ensue.” And they placed a brick in the midst, and one of then said, “This is mine,” and his companion answered and said after him, “This is not so, for it is mine”; and straightaway the other replied and said unto him, “If this be so, and the brick be thine, take it and go.” Thus they were not able to make a quarrel.
— Sayings of the Desert Fathers
St. Justin Martyr:
[The demons] struggle to have you as their slaves and servants, and . . . they get hold of all who do not struggle to their utmost for their own salvation — as we do who, after being persuaded by the Word, renounced them and now follow the only unbegotten God through his Son. Those who once rejoiced in fornication now delight in self-control alone; those who made use of magic arts have dedicated themselves to the good and unbegotten God; we who once took most pleasure in the means of increasing our wealth and property now bring what we have into a common fund and share with everyone in need; we who hated and killed one another and would not associate with men of different tribes because of [their different] customs, now after the manifestation of Christ live together and pray for our enemies and try to persuade those who unjustly hate us, so that they, living according to the fair commands of Christ, may share with us the good hope of receiving the same things . . . The teachings of Christ were short and concise, for he was no philosopher, but his word was the power of God.
— St Justin Martyr: First Apology 14 (Rome ca 150)
When the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: ‘For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.’ And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. For that saying, ‘The tongue has sworn but the mind is unsworn,’ might be imitated by us in this matter. But if the soldiers enrolled by you, and who have taken the military oath, prefer their allegiance to their own life, and parents, and country, and all kindred, though you can offer them nothing incorruptible, it were verily ridiculous if we, who earnestly long for incorruption, should not endure all things, in order to obtain what we desire from Him who is able to grant it.
— St Justin Martyr, First Apology, Chapter 39
We who were filled with war, and mutual slaughter, and every wickedness, have each throughout the whole earth changed our weapons of war — our swords into ploughshares, and our spears into implements of tillage — and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified; and sitting each under his vine, i.e., each man possessing his own married wife. For you are aware that the prophetic word says, ‘And his wife shall be like a fruitful vine.’ Now it is evident that no one can terrify or subdue us who have believed in Jesus over all the world.
— St Justin Martyr, Dialogue, Chapter 110
St Ignatius of Antioch:
Let governors be obedient to Caesar; soldiers to those that command them; deacons to the presbyters, as to high-priests; the presbyters, and deacons, and the rest of the clergy, together with all the people, and the soldiers, and the governors, and Caesar [himself] to the bishop; the bishop to Christ, even as Christ to the Father. And thus unity is preserved throughout.
— St. Ignatius of Antioch, Epistle to the Philadelphians, Chapter 4
St. Martin of Tours:
I am a soldier of Christ. To fight is not permissible for me.
— St. Martin of Tours [while still an army officer, explaining his unwillingness to take part in battle]
My army is the army of God, and I cannot fight for this world…. You can cut off my head, but I will not be a soldier of this world, for I am a soldier of Christ.
— St. Maximillian, Martyr, executed for refusing military service(d. 295)
St. Theodore Studite:
You detach yourself from the cross to which you have crucified yourself alongside the Savior if you go and hit your brother.
— St. Theodore Studite, Small Catechism
St. Isaac the Syrian:
Let yourself be persecuted, but do not persecute others.
Be crucified, but do not crucify others.
Be slandered, but do not slander others.
Rejoice with those who rejoice, and weep with those who weep: such is the sign of purity.
Suffer with the sick.
Be afflicted with sinners.
Exult with those who repent.
Be the friend of all, but in your spirit remain alone.
Be a partaker of the sufferings of all, but keep your body distant from all.
Rebuke no one, revile no one, not even those who live very wickedly.
Spread your cloak over those who fall into sin, each and every one, and shield them.
And if you cannot take the fault on yourself and accept punishment in their place, do not destroy their character.
What is a merciful heart? It is a heart on fire for the whole of creation, for humanity, for the birds, for the animals, for demons, and for all that exists. By the recollection of them the eyes of a merciful person pour forth tears in abundance. By the strong and vehement mercy that grips such a person’s heart, and by such great compassion, the heart is humbled and one cannot bear to hear or to see any injury or slight sorrow in any in creation. For this reason, such a person offers up tearful prayer continually even for irrational beasts, for the enemies of the truth, and for those who harm her or him, that they be protected and receive mercy. And in like manner such a person prays for the family of reptiles because of the great compassion that burns without measure in a heart that is in the likeness of God.
It is not virtue either to be the enemy of the bad or the defender of the good, because virtue cannot be subject to uncertain chances.
What are the interests of our country, but the inconveniences of another state or nation? — that is, to extend the boundaries which are violently taken from others, to increase the power of the state, to improve the revenues, — all which things are not virtues, but the overthrowing of virtues: for, in the first place, the union of human society is taken away, innocence is taken away, the abstaining from the property of another is taken away; lastly, justice itself is taken away, which is unable to bear the tearing asunder of the human race, and wherever arms have glittered, must be banished and exterminated from thence.
How can a man be just who injures, hates, despoils and puts to death? Yet they who strive to be serviceable to their country do all these things: for they are ignorant of what this being serviceable is, who think nothing useful, nothing advantageous, but that which can be held by the hand; and this alone cannot be held, because it may be snatched away.
— Lactantius, the Divine Institutes, Book 6, Chapter 6 [Lactantius was the tutor of the son of St Constantine the Great. He lived approximately from 260 to 339 AD.]
This saying of Cicero is true: ‘But they who say that regard is to be had to citizens, but that it is not to be had to foreigners, these destroy the common society of the human race.’
— Lactantius, the Divine Institutes, Book 6, Chapter 6
God, in prohibiting killing, discountances not only brigandage, which is contrary to human law, but also that which men regard as legal. Thus participation in war will not be legitimate to a just man; his “military service” is justice itself.
— Lactantius, Divinae Institutiones, VI, xx
Dionysius the Areopagite:
Let us praise with reverent hymns of peace the Divine Peace, which is the Source of all mutual attraction. For this Quality it is that unites all things together and begets and produces the harmonies and agreements of all things. And hence it is that all things long for it, and that it draws their manifold separate parts into the unity of the whole and unites the battling elements of the world into concordant fellowship….
Let us, then, describe that Peace — inasmuch as it transcends all things — as ‘Unspeakable,’ ‘Unknowable’; and, so far as it is possible for man, let us examine those cases where it is amenable to our intuitions and language through being manifested in created things. The first thing to say is this: God is the Fount of Very Peace and of all Peace, both in general and in particular, and that He joins all things together in an unity without confusion.
— Dionysius the Areopagite, On the Divine Names, Chapter 11, 1-2
There is no need to tell how the loving-kindness of Christ comes bathed in Peace. Therefore we must learn to cease from strife, whether against ourselves or against one another, or against the angels, and instead to labor together even with the angels for the accomplishment of God’s Will, in accordance with the Providential Purpose of Jesus Who works all things in all and makes Peace, unutterable and foreordained from Eternity, and reconciles us to Himself, and, in Himself, to the Father. Concerning these supernatural gifts enough has been said with confirmation drawn from the holy testimony of the Scriptures.
— Dionysius the Areopagite, On the Divine Names, Chapter 11,5
Clement of Alexandria:
This is the proclamation of righteousness: to those that obey, glad tidings; to those that disobey, judgment. The loud trumpet, when sounded, collects the soldiers, and proclaims war. And shall not Christ, breathing a strain of peace to the ends of the earth, gather together His own soldiers, the soldiers of peace? Well, by His blood, and by the word, He has gathered the bloodless host of peace, and assigned to them the kingdom of heaven. The trumpet of Christ is His Gospel. He hath blown it, and we have heard. ‘Let us array ourselves in the armor of peace, putting on the breastplate of righteousness, and taking the shield of faith, and binding our brows with the helmet, of salvation; and the sword of the Spirit, which is the word of God,’ let us sharpen. So the apostle in the spirit of peace commands. These are our invulnerable weapons: armed with these, let us face the evil one; ‘the fiery darts of the evil one’ let us quench with the sword-points dipped in water, baptized by the Word, returning grateful thanks for the benefits we have received, and honoring God through the Divine Word.
— Clement of Alexandria, Exhortations to the Heathens, 11
If a loud trumpet summons soldiers to war, shall not Christ with a strain of peace issued to the ends of the earth gather up his soldiers of peace? By his own blood and by his word he has assembled an army which sheds no blood in order to give them the Kingdom of Heaven. The trumpet of Christ is his Gospel. He has sounded it and we have heard it. Let us then put on the armor of peace.
— Clement of Alexandria, Protrepticus XI, 116
In peace, not in war, we are trained.
— Clement of Alexandria, Paedogogus 1,12
If you enroll as one of God’s people, heaven is your country and God your lawgiver. And what are His laws? You shall not kill, You shall love your neighbor as yourself. To him that strikes you on the one cheek, turn to him the other also.
— Clement of Alexandria, Protrepticus, 10
Athenagoras of Athens:
What, then, are these teachings in which we are reared? ‘I say to you, love your enemies, bless those who curse you, pray for those who persecute you, that you may be sons of your Father in heaven, who makes his sun to shine on the evil and on the good, and sends his rain on the just and on the unjust . . . Who [of the pagan philosophers] have so purified their own hearts as to love their enemies instead of hating them; instead of upbraiding those who first insult them (which is certainly more usual), to bless them; and to pray for those who plot against them? . . . With us, on the contrary, you will find unlettered people, tradesmen and old women, who, though unable to express in words the advantages of our teaching, demonstrate by acts the value of their principles. For they do not rehearse speeches, but evidence good deeds. When struck, they do not strike back; when robbed, they do not sue; to those who ask, they give, and they love their neighbors as themselves … We cannot endure to see a man being put to death even justly…. We see little difference between watching a man being put to death and killing him. So we have given up [gladiatorial] spectacles…. What reason would we have to commit murder when we say that women who induce abortions are murderers, and will have to give account of it to God?…. But we are altogether consistent in our conduct…
— Athenagoras of Athens: Legatio 11, 34-35 (Athens, 175)
Evagrius the Solitary:
Whoever loves true prayer and yet becomes angry or resentful is his own enemy. He is like a man who wants so see clearly and yet inflicts damage on his own eyes.
— Evagrius the Solitary, Treatise on Prayer, 64
We, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil, that it is better to suffer wrong than to inflict it, that we should rather shed our own blood than stain our hands and our conscience with that of another. An ungrateful world is now for a long period enjoying a benefit from Christ, inasmuch as by His means the rage of savage ferocity has been softened, and has begun to withhold hostile hands from the blood of a fellow-creature.
— Arnobius, Against the Gentiles, Book 1, Chapter 6
Christ, in disarming Peter, unbelted every soldier.
— Tertullian, de Idololatria 19
We [the Christians] started yesterday and already we have filled the world and everything that belongs to you — the cities, apartment houses, fortresses, towns, market places, the camps themselves, your tribes, town councils, the imperial palace, the Senate, the Forum. The only thing we have left to you are the temples. We can count your armies; there is a greater number of Christians in one province! What kind of war would we, who willingly submit to the sword, not be ready or eager for despite our inferior numbers if it were not for the fact that according to our doctrine it is more permissible to be killed than to kill.
— Tertullian, Apology, 37:4
The question is now whether a member of the faithful can become a soldier and whether a soldier can be admitted to the Faith even if he is a member of the rank and file who are not required to offer sacrifice or decide capital cases. There can be no compatibility between an oath made to God and one made to man, between the standard of Christ and that of the devil, between the camp of light and the camp of darkness. The soul cannot be beholden to two masters, God and Caesar. Moses, to be sure, carried a rod; Aaron wore a military belt and had a breast plate. If one wants to play around with the topic, Jesus (Joshua), son of Nun led an army and the Jewish nation went to war. But how will a Christian do so? Indeed how will he serve in the army even during peacetime without the sword that Jesus Christ has taken away? Even if soldiers came to John and got advice on how they ought to act, even if the centurion became a believer, the Lord, by taking away Peter’s sword, disarmed every soldier thereafter. We are not allowed to wear any uniform that symbolizes a sinful act.
— Tertullian, On Idolatry, 19:1-3
Before treating the matter of a military crown I think we must first ask whether military service is appropriate for Christians at all. What is the point in talking about incidental matters when the assumptions which they rest on are wrong from the start? Do we think that one can rightfully superimpose a human oath on one made to God? And that a man can answer to a second lord once he has acknowledged Christ? And that he can abjure father, mother and all his neighbors when the Law prescribes that they be honored and loved next to God and that the Gospel holds them in the same high esteem, valuing only Christ above them? Is it right to make a profession to the sword when the Lord has proclaimed that the man who use it will perish by it?
Will a son of peace who should not even go to court take part in battle? Will a man who does not avenge wrongs done to himself have any part in chains, prisons, tortures and punishments? Will he perform guard duty for anyone other than Christ, or will he do so on the Lord’s day when he is not doing it for Christ Himself? Will he stand guard at the temples which he has forsworn? Will he go to a banquet at places where the apostle disapproves of it? At night will he protect those (demons) that he has exorcised during the day, leaning and resting on the spear that pierces the side of Christ? Will he carry the standards that rival Christ’s? Will he ask the commander for a password when he has already received one from God?
— Tertullian, On the Crown, 11:1-5
“Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and torture and the punishment [of execution], who is not the avenger even of his own wrongs?”
— Tertullian, De Corona [Concerning the Crown], 11
We pray without ceasing for all emperors, for their prolonged life, for protection of the imperial palace, for brave armies, a loyal Senate, an upright citizenry, a peaceful world and for everything that the emperor desires as a man and as a Caesar
— Tertullian, Apology, 30:4
It is well known that Jesus was born in the reign of Augustus, who, one might say, brought the mass of mankind under a single sovereignty. The existence of many kingdoms would have hindered the spread of Jesus’ teachings over the whole world because everywhere men would have been forced to serve in the army and go to war on behalf of their country How could this peaceful teaching, which prohibits a man from avenging himself even against his enemies, have gained sway if the whole world situation at the time of Jesus had not been made more peaceful.
— Origen, Against Celsus, 2:30
Celsus urges us ‘to help the king with all our might, and to labor with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him.’ To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, ‘putting on the whole armor of God’ (Eph. vi. 11). And this we do in obedience to the injunction of the apostle, ‘I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; ‘(1 Tim. ii. 1, 2.) and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: ‘Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!’ And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army — an army of piety — by offering our prayers to God.
— Origen, Against Celsus, Book 8, Chapter 73 [Celsus, a pagan, had written a critique of Christians]
Celsus would have us to lead armies in defense of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For ‘in secret,’ and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, ‘Thou hast been faithful in the smallest city, come into a great one’ (Luke xix. 17).
— Origen, Against Celsus, Book 8, Chapter 74.
St. Vladimir of Kiev:
Above all things: forget not the poor, but support them to the extent of your means. Give to the orphan, protect the widow, and permit the mighty to destroy no man. Take not the life of the just or the unjust, nor permit him to be killed. Destroy no Christian soul, even though he be guilty of murder.
— St. Vladimir of Kiev, Equal-to-the-Apostles, in his Testament to his children, The Primary Chronicle, written by St. Nestor of the Kiev Caves, 1096 AD
Saint Seraphim of Sarov:
God is fire that warms and kindles the heart and inward parts. And so, if we feel in our hearts coldness, which is from the devil — for the devil is cold — then let us call upon the Lord and He will come and warm our hearts with perfect love not only for Him but for our neighbor as well.
— Saint Seraphim of Sarov
You cannot be too gentle, too kind. Shun even to appear harsh in your treatment of each other. Joy, radiant joy, streams from the face of him who gives and kindles joy in the heart of him who receives. All condemnation is from the devil. Never condemn each other. We condemn others only because we shun knowing ourselves. When we gaze at our own failings, we see such a swamp that nothing in another can equal it. That is why we turn away, and make much of the faults of others. Instead of condemning others, strive to reach inner peace. Keep silent, refrain from judgment. This will raise you above the deadly arrows of slander, insult and outrage and will shield your glowing hearts against all evil.
— St Seraphim of Sarov
St. Tikhon of Zadonsk:
Forgiveness is better than revenge.
— St. Tikhon of Zadonsk
St. Silouan the Athonite:
The soul cannot know peace unless she prays for her enemies. The soul that has learned of God’s grace to pray, feels love and compassion for every created thing, and in particular for mankind, for whom the Lord suffered on the Cross, and His soul was heavy for every one of us.
— St. Silouan the Athonite (1866-1938
I beseech you, put this to the test. When a man affronts you or brings dishonor on your head, or takes what is yours, or persecutes the Church, pray to the Lord, saying: “O Lord, we are all Thy creatures. Have pity on Thy servants and turn their hearts to repentance,” and you will be aware of grace in your soul. To begin with, constrain your heart to love enemies, and the Lord, seeing your good will, will help you in all things, and experience itself will show you the way. But the man who thinks with malice of his enemies has not God’s love within him, and does not know God.
— St. Silouan the Athonite (1866-1938
Patriarch Pavle of Serbia:
If we live as people of God, there will be room for all nations in the Balkans and in the world. If we liken ourselves to Cain who killed his brother Abel, then the entire earth will be too small even for two people. The Lord Jesus Christ teaches us to be always children of God and love one another. We should remember the words of St. Paul: “If it be possible, as much as lies in you, live peaceably with all men.”
— Patriarch Pavle of the Serbian Orthodox Church
St. Maria Skobtsova of Paris:
The bodies of fellow human beings must be treated with greater care than our own. Christian love teaches us to give our brethren not only spiritual gifts, but material gifts as well. Even our last shirt, our last piece of bread must be given to them. Personal almsgiving and the most wide-ranging social work are equally justifiable and necessary. The way to God lies through love of other people and there is no other way. At the Last Judgment I shall not be asked if I was successful in my ascetic exercises or how many prostrations I made in the course of my prayers. I shall be asked, did I feed the hungry, clothe the naked, visit the sick and the prisoners: that is all I shall be asked.
— St. Maria Skobtsova of Paris
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A letter from an anonymous Christian disciple to Diognetus, 2nd century AD:
The Epistle of Mathetes to Diognetus (Greek: Πρὸς Διόγνητον Ἐπιστολή) is probably the earliest example of Christian apologetics, writings defending Christianity from its accusers. The Greek writer and recipient are not otherwise known, but the language and other textual evidence dates the work to the late 2nd century; some assume an even earlier date and count it among the Apostolic Fathers. “Mathetes” is not a proper name; it simply means “a disciple.” The writer may be a Johannine Christian, although the name “Jesus” and the expression the “Christ” are not present in the text. The author prefers, rather, to refer to the “son” as “the Word.”
— extract from the Wikipedia entry:
“Christians are indistinguishable from other men either by nationality, language or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life. Their teaching is not based upon reveries inspired by the curiosity of men. Unlike some other people, they champion no purely human doctrine. With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in, whether it is Greek or foreign.
And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labor under all the disabilities of aliens. Any country can be their homeland, but for them their homeland, wherever it may be, is a foreign country. Like others, they marry and have children, but they do not expose them. They share their meals, but not their wives.
They live in the flesh, but they are not governed by the desires of the flesh. They pass their days upon earth, but they are citizens of heaven. Obedient to the laws, they yet live on a level that transcends the law. Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonor, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they, rejoice, as though receiving the gift of life. They are attacked by the Jews as aliens, they are persecuted by the Greeks, yet no one can explain the reason for this hatred.
To speak in general terms, we may say that the Christian is to the world what the soul is to the body. As the soul is present in every part of the body, while remaining distinct from it, so Christians are found in all the cities of the world, but cannot be identified with the world. As the visible body contains the invisible soul, so Christians are seen living in the world, but their religious life remains unseen. The body hates the soul and wars against it, not because of any injury the soul has done it, but because of the restriction the soul places on its pleasures. Similarly, the world hates the Christians, not because they have done it any wrong, but because they are opposed to its enjoyments.
Christians love those who hate them just as the soul loves the body and all its members despite the body’s hatred. It is by the soul, enclosed within the body, that the body is held together, and similarly, it is by the Christians, detained in the world as in a prison, that the world is held together. The soul, though immortal, has a mortal dwelling place; and Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself.”
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updated 16 July 2012 / JF