Volume 16 No. 1 OF THE CHURCH OF MAN WITH GOD May, 2007 AD

32 Pages·2007·0.39 MB·English

The Society of Clerks Secular of Saint Basil
(The Basilians - The Basilian Fathers )
Volume 16 No. 1 OF THE CHURCH OF MAN WITH GOD May, 2007 A.D.
~ THE HOUSE DIVIDED AGAINST ITSELF ~ IMITATION OF CHRIST
By Thomas a Kempis
From Metropolitan Archbishop?Paul, S.S.B.
To the flock entrusted into my care: BOOK THREE
The Seventh Chapter
THE FIRST ATTEMPT
Grace Must Be Hidden Under the Man-
Beelzebub, Satan, the Devil, learned a valuable lesson from Jesus tle of Humility
Christ God when Our Saviour said, “Every kingdom divided against
The Voice of Christ
fall.” (Luke 11:17). Though he could never bring his own house to order because one
of its foundations is in rebellion against authority, forming chaos, and anarchy, the It is better and safer for you to conceal
Devil was able to use this truth, that a house divided against itself will fall. He used this the grace of devotion, not to be elated by
truth against the Church, the actual and real living body of Christ, attacking that part it, not to speak or think much of it, and
of the Body of Christ still bound to life in the material world through exciting the
(Continued KEMPIS on page 4)
material and spiritual weaknesses of fallen human nature.
At first the Devil had used fear of torture and fear of death as inducements for
Congratulations and Blessings
Christians to forsake God. Though many Christians forsook the Faith because of these
threats, or while in the process of enduring them, an amazingly large percentage of to Rt. Rev. Archimandrite Lev
those who apostatized because of torture, repented, and returned to the true Faith. An
even greater number of people, much greater than the combined number of those who
who apostatized then repented and those who apostatized without repenting, endured
torture and death, winning the gold crown of martyrdom. At first the Devil was THE CONFESSIONS OF
pleased, for if Christians did not recant, they were killed, and thereby eliminated. But SAINT AUGUSTINE
the Devil then saw he was sending people to Heaven in ever increasing numbers, so he
began to change his tactics.
CHAPTER IV
9. Theft is punished by thy law, O
DISSENTION IS INTRODUCED
Lord, and by the law written in men's
hearts, which not even ingrained
The Devil has always been an astute observer of human nature. He perceived human
wickedness can erase. For what thief
nature to have many qualities in common with the nature of the angels. One of these
will tolerate another thief stealing from
qualities is the desire to be in charge - perhaps not a desire to be in charge of
him? Even a rich thief will not tolerate
everything, but at least in charge of something. This quality is related to another
a poor thief who is driven to theft by
quality, the desire to be honored, or respected, or acknowledged, in at least some
want. Yet I had a desire to commit
fashion or manner. He had used a variant of these qualities to lead Eve into sin, and
robbery, and did so, compelled to it by
then another variant to induce Adam into the same sin.
neither hunger nor poverty, but through
a contempt for well-doing and a strong
So Satan began spreading dissention amongst the early Christians by inducing different
impulse to iniquity. For I pilfered
factions amongst Christians. Amongst the earliest were those who required Gentile
something which I already had in
converts to Christianity first become Jews, and those who could discern no necessity for
sufficient measure, and of much better
this intermediate step. Those who advocated conversion to Judaism as a necessary step
quality. I did not desire to enjoy what I
for advancement to the status of Christian also insisted upon circumcision and the
stole, but only the theft and the sin
itself.
Apostles and Elders of the Church to meet in the very first Ecumenical Council, the
There was a pear tree close to our
Council of Jerusalem. At that Council it was decided that Gentiles who became
(Continued AUGUSTINE on page 7)
(Continued HOUSE DIVIDED on page 15)
CONTENTS ARE LISTED ON THE LAST PAGE
Page 2 FOR THE GODLESS AND SINNERS ON THE ROAD TO HELL May, 2007 A.D. REUNION Vol. 16 No. 1
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Page 4 FOR THE GODLESS AND SINNERS ON THE ROAD TO HELL May, 2007 A.D. REUNION Vol. 16 No. 1
(Continued KEMPIS from page 1) knowledge humbly and meekly pursued against me, and my sins bear witness to
instead to humble yourself and fear lest is better than great treasures of learning the truth which I cannot contradict. If I
it is being given to one unworthy of it. sought in vain complacency. It is better abase myself, however, if I humble my-
Do not cling too closely to this affec- for you to have little than to have much self to nothingness, if I shrink from all
tion, for it may quickly be changed to its which may become the source of pride. self-esteem and account myself as the
opposite. When you are in grace, think dust which I am, Your grace will favor
how miserable and needy you are with- He who gives himself up entirely to me, Your light will enshroud my heart,
out it. Your progress in spiritual life enjoyment acts very unwisely, for he and all self-esteem, no matter how little,
does not consist in having the grace of forgets his former helplessness and that will sink in the depths of my nothing-
consolation, but in enduring its with- chastened fear of the Lord which dreads ness to perish forever.
drawal with humility, resignation, and to lose a proffered grace. Nor is he very
patience, so that you neither become brave or wise who becomes too despon- It is there You show me to myself --
listless in prayer nor neglect your other dent in times of adversity and difficulty what I am, what I have been, and what
duties in the least; but on the contrary and thinks less confidently of Me than I am coming to; for I am nothing and I
do what you can do as well as you know he should. He who wishes to be too se- did not know it. Left to myself, I am
how, and do not neglect yourself com- cure in time of peace will often become nothing but total weakness. But if You
pletely because of your dryness or anxi- too dejected and fearful in time of trial. look upon me for an instant, I am at
ety of mind. once made strong and filled with new
If you were wise enough to remain al- joy. Great wonder it is that I, who of my
There are many, indeed, who immedi- ways humble and small in your own own weight always sink to the depths,
ately become impatient and lazy when eyes, and to restrain and rule your spirit am so suddenly lifted up, and so gra-
things do not go well with them. The well, you would not fall so quickly into ciously embraced by You.
way of man, however, does not always danger and offense.
lie in his own power. It is God's prerog- It is Your love that does this, gra-
ative to give grace and to console when When a spirit of fervor is enkindled ciously upholding me, supporting me in
He wishes, as much as He wishes, and within you, you may well meditate on so many necessities, guarding me from
whom He wishes, as it shall please Him how you will feel when the fervor so many grave dangers, and snatching
and no more. leaves. Then, when this happens, re- me, as I may truly say, from evils with-
member that the light which I have out number. Indeed, by loving myself
Some careless persons, misusing the withdrawn for a time as a warning to badly I lost myself; by seeking only You
grace of devotion, have destroyed them- you and for My own glory may again and by truly loving You I have found
selves because they wished to do more return. Such trials are often more bene- both myself and You, and by that love I
than they were able. They failed to take ficial than if you had things always as have reduced myself more profoundly to
account of their own weakness, and fol- you wish. For a man's merits are not nothing. For You, O sweetest Lord, deal
lowed the desire of their heart rather measured by many visions or consola- with me above all my merits and above
than the judgment of their reason. tions, or by knowledge of the Scriptures, all that I dare to hope or ask.
Then, because they presumed to greater or by his being in a higher position than
things than pleased God they quickly others, but by the truth of his humility, May You be blessed, my God, for al-
lost His grace. They who had built their by his capacity for divine charity, by his though I am unworthy of any benefits,
homes in heaven became helpless, vile constancy in seeking purely and entirely yet Your nobility and infinite goodness
outcasts, humbled and impoverished, the honor of God, by his disregard and never cease to do good even for those
that they might learn not to fly with positive contempt of self, and more, by who are ungrateful and far from You.
their own wings but to trust in Mine. preferring to be despised and humili- Convert us to You, that we may be
ated rather than honored by others. thankful, humble, and devout, for You
They who are still new and inexperi- are our salvation, our courage, and our
enced in the way of the Lord may easily BOOK THREE strength.
be deceived and overthrown unless they
guide themselves by the advice of dis- The Eighth Chapter
creet persons. But if they wish to follow BOOK THREE
their own notions rather than to trust in Self-Abasement in the Sight of God
others who are more experienced, they The Ninth Chapter
will be in danger of a sorry end, at least The Disciple
if they are unwilling to be drawn from All Things should be Referred to God
their vanity. Seldom do they who are I will speak to my Lord, I who am but as their Last End
wise in their own conceits bear humbly dust and ashes. If I consider myself any-
the guidance of others. Yet a little thing more than this, behold You stand (Continued KEMPIS on page 5)
REUNION Vol. 16 No. 1, May, 2007 A.D. FOR UNITY OF HIS KINGDOM ON EARTH, HIS CHURCH Page 5
You Yourself have condescended to serve
(Continued KEMPIS from page 4)
To Despise the World and Serve God man and have promised to give him
The Voice of Christ
is Sweet Yourself.
My child, I must be your supreme and
The Disciple What return shall I make for all these
last end, if you truly desire to be blessed.
thousands of benefits? Would that I could
With this intention your affections,
Now again I will speak, Lord, and serve You all the days of my life! Would
which are too often perversely inclined to
will not be silent. I will speak to the that for but one day I could serve You
self and to creatures, will be purified. For
hearing of my God, my Lord, and my worthily! Truly You are worthy of all ser-
if you seek yourself in anything, you im-
King Who is in heaven. How great, O vice, all honor, and everlasting praise.
mediately fail interiorly and become dry
Lord, is the multitude of Your mercies Truly You are my Lord, and I am Your
of heart.
which You have stored up for those poor servant, bound to serve You with all
who love You. But what are You to my powers, praising You without ever
Refer all things principally to Me,
those who love You? What are You to becoming weary. I wish to do this -- this
therefore, for it is I Who have given them
those who serve You with their whole is my desire. Do You supply whatever is
all. Consider each thing as flowing from
heart? wanting in me.
the highest good, and therefore to Me, as
to their highest source, must all things be
Truly beyond the power of words is It is a great honor, a great glory to serve
brought back.
the sweetness of contemplation You You and to despise all things for Your
give to those who love You. To me You sake. They who give themselves gladly to
From Me the small and the great, the
have shown the sweetness of Your Your most holy service will possess great
poor and the rich draw the water of life as
charity, especially in having made me grace. They who cast aside all carnal de-
from a living fountain, and they who
when I did not exist, in having brought lights for Your love will find the most
serve Me willingly and freely shall re-
me back to serve You when I had gone sweet consolation of the Holy Ghost.
ceive grace upon grace. He who wishes to
far astray from You, in having com- They who enter upon the narrow way for
glory in things apart from Me, however,
manded me to love You. Your name and cast aside all worldly
or to delight in some good as his own,
care will attain great freedom of mind.
shall not be grounded in true joy or glad-
O Fountain of unceasing love, what
dened in his heart, but shall be burdened
shall I say of You? How can I forget O sweet and joyful service of God,
and distressed in many ways. Hence you
You, Who have been pleased to re- which makes man truly free and holy! O
ought not to attribute any good to your-
member me even after I had wasted sacred state of religious bondage which
self or ascribe virtue to any man, but give
away and perished? You have shown makes man equal to the angels, pleasing
all to God without Whom man has noth-
mercy to Your servant beyond all hope, to God, terrible to the demons, and wor-
ing.
and have exhibited grace and friend- thy of the commendation of all the faith-
ship beyond his deserving. ful! O service to be embraced and always
I have given all things. I will that all be
desired, in which the highest good is of-
returned to Me again, and I exact most
What return shall I make to You for fered and joy is won which shall remain
strictly a return of thanks. This is the
this grace? For it is not given every forever!
truth by which vainglory is put to flight.
man to forsake all things, to renounce
the world, and undertake the religious
Where heavenly grace and true charity
life. Is it anything great that I should BOOK THREE
enter in, there neither envy nor narrow-
serve You Whom every creature is
ness of heart nor self-love will have
bound to serve? It should not seem The Eleventh Chapter
place. Divine love conquers all and en-
much to me; instead it should appear
larges the powers of the soul.
great and wonderful that You conde- The Longings of our Hearts Must Be Ex-
scend to receive into Your service one amined And Moderated
If you are truly wise, you will rejoice
who is so poor and unworthy. Behold,
only in Me, because no one is good ex-
all things are Yours, even those which The Voice of Christ
cept God alone, Who is to be praised
I have and by which I serve You. Be-
above all things and above all to be
hold, heaven and earth which You cre- My child, it is necessary for you to
blessed.
ated for the service of man, stand ready, learn many things which you have not yet
and each day they do whatever You learned well.
command. But even this is little, for
BOOK THREE
You have appointed angels also to min- The Disciple
The Tenth Chapter ister to man -- yea more than all this -- (Continued KEMPIS on page 6)
Page 6 FOR THE GODLESS AND SINNERS ON THE ROAD TO HELL May, 2007 A.D. REUNION Vol. 16 No. 1
your lusts, but turn away from your own
(Continued KEMPIS from page 5)
will. "Seek thy pleasure in the Lord and
Patience, O Lord God, is very neces-
What are they, Lord? sary for me, I see, because there are He will give thee thy heart's de-
sires."[33] If you wish to be truly de-
many adversities in this life. No matter
The Voice of Christ what plans I make for my own peace, my lighted and more abundantly comforted
by Me, behold, in contempt of all
life cannot be free from struggle and sor-
That you conform your desires entirely row. worldly things and in the cutting off of
according to My good pleasure, and be all base pleasures shall your blessing be,
not a lover of self but an earnest doer of The Voice of Christ and great consolation shall be given
My will. Desires very often inflame you you. Further, the more you withdraw
and drive you madly on, but consider My child, you are right, yet My wish is yourself from any solace of creatures,
whether you act for My honor, or for not that you seek that peace which is free the sweeter and stronger comfort will
your own advantage. If I am the cause, from temptations or meets with no oppo- you find in Me.
you will be well content with whatever I sition, but rather that you consider your-
ordain. If, on the other hand, any self- self as having found peace when you At first you will not gain these bless-
seeking lurk in you, it troubles you and have been tormented with many tribula- ings without sadness and toil and con-
weighs you down. Take care, then, that tions and tried with many adversities. flict. Habit already formed will resist
you do not rely too much on precon- you, but it shall be overcome by a better
ceived desire that has no reference to If you say that you cannot suffer much, habit. The flesh will murmur against
Me, lest you repent later on and be dis- how will you endure the fire of purga- you, but it will be bridled by fervor of
pleased with what at first pleased you tory? Of two evils, the lesser is always to spirit. The old serpent will sting and
and which you desired as being for the be chosen. Therefore, in order that you trouble you, but prayer will put him to
best. Not every desire which seems good may escape the everlasting punishments flight and by steadfast, useful toil the
should be followed immediately, nor, on to come, try to bear present evils pa- way will be closed to him.
the other hand, should every contrary af- tiently for the sake of God.
fection be at once rejected. -----
[33] Ps. 36:4.
Do you think that men of the world
It is sometimes well to use a little re- have no suffering, or perhaps but little?
straint even in good desires and inclina- Ask even those who enjoy the most de-
tions, lest through too much eagerness lights and you will learn otherwise. BOOK THREE
you bring upon yourself distraction of "But," you will say, "they enjoy many
mind; lest through your lack of disci- pleasures and follow their own wishes; The Thirteenth Chapter
pline you create scandal for others; or therefore they do not feel their troubles
lest you be suddenly upset and fall be- very much." Granted that they do have The Obedience of One Humbly Subject
cause of resistance from others. Some- whatever they wish, how long do you to the Example of Jesus Christ
times, however, you must use violence think it will last? Behold, they who pros-
and resist your sensual appetite bravely. per in the world shall perish as smoke, The Voice of Christ
You must pay no attention to what the and there shall be no memory of their
flesh does or does not desire, taking past joys. Even in this life they do not My child, he who attempts to escape
pains that it be subjected, even by force, find rest in these pleasures without bit- obeying withdraws himself from grace.
to the spirit. And it should be chastised terness, weariness, and fear. For they of- Likewise he who seeks private benefits
and forced to remain in subjection until ten receive the penalty of sorrow from for himself loses those which are com-
it is prepared for anything and is taught the very thing whence they believe their mon to all. He who does not submit
to be satisfied with little, to take pleasure happiness comes. And it is just. Since himself freely and willingly to his supe-
in simple things, and not to murmur they seek and follow after pleasures rior, shows that his flesh is not yet per-
against inconveniences. without reason, they should not enjoy fectly obedient but that it often rebels
and murmurs against him.
them without shame and bitterness.
BOOK THREE How brief, how false, how unreason- Learn quickly, then, to submit your-
self to your superior if you wish to con-
able and shameful all these pleasures
The Twelfth Chapter are! Yet in their drunken blindness men quer your own flesh. For the exterior
enemy is more quickly overcome if the
do not understand this, but like brute
Acquiring Patience in the Fight Against beasts incur death of soul for the miserly inner man is not laid waste. There is no
Concupiscence enjoyment of a corruptible life. more troublesome, no worse enemy of
the soul than you yourself, if you are not
The Disciple Therefore, My child, do not pursue (Continued KEMPIS on page 7)
REUNION Vol. 16 No. 1, May, 2007 A.D. FOR UNITY OF HIS KINGDOM ON EARTH, HIS CHURCH Page 7
(Continued KEMPIS from page 6) (Continued AUGUSTINE from page 1) law. For these inferior values have their
in harmony with the spirit. It is abso- own vineyard, heavily laden with fruit, delights, but not at all equal to my God,
lutely necessary that you conceive a true which was not tempting either for its who hath made them all. For in him do
contempt for yourself if you wish to be color or for its flavor. Late one night -- the righteous delight and he is the
victorious over flesh and blood. having prolonged our games in the sweetness of the upright in heart.
streets until then, as our bad habit was 11. When, therefore, we inquire
Because you still love yourself too in- -- a group of young scoundrels, and I why a crime was committed, we do not
ordinately, you are afraid to resign among them, went to shake and rob this accept the explanation unless it appears
yourself wholly to the will of others. Is tree. We carried off a huge load of that there was the desire to obtain some
it such a great matter if you, who are but pears, not to eat ourselves, but to dump of those values which we designate
dust and nothingness, subject yourself out to the hogs, after barely tasting inferior, or else a fear of losing them.
to man for the sake of God, when I, the some of them ourselves. Doing this For truly they are beautiful and comely,
All-Powerful, the Most High, Who cre- pleased us all the more because it was though in comparison with the superior
ated all things out of nothing, humbly forbidden. Such was my heart, O God, and celestial goods they are abject and
subjected Myself to man for your sake? such was my heart -- which thou didst contemptible. A man has murdered
I became the most humble and the low- pity even in that bottomless pit. Behold, another man -- what was his motive?
est of all men that you might overcome now let my heart confess to thee what it Either he desired his wife or his
your pride with My humility. was seeking there, when I was being property or else he would steal to
gratuitously wanton, having no support himself; or else he was afraid of
Learn to obey, you who are but dust! inducement to evil but the evil itself. It losing something to him; or else, having
Learn to humble yourself, you who are was foul, and I loved it. I loved my own been injured, he was burning to be
but earth and clay, and bow down under undoing. I loved my error -- not that for revenged. Would a man commit
the foot of every man! Learn to break which I erred but the error itself. A murder without a motive, taking delight
your own will, to submit to all subjec- depraved soul, falling away from simply in the act of murder? Who
tion! Be zealous against yourself! Allow security in thee to destruction in itself, would believe such a thing? Even for
no pride to dwell in you, but prove your- seeking nothing from the shameful deed that savage and brutal man [Catiline],
self so humble and lowly that all may but shame itself. of whom it was said that he was
walk over you and trample upon you as gratuitously wicked and cruel, there is
dust in the streets! still a motive assigned to his deeds.
CHAPTER V "Lest through idleness," he says, "hand
What have you, vain man, to com- or heart should grow inactive."[52]
plain of? What answer can you make, 10. Now there is a comeliness in all And to what purpose? Why, even this:
vile sinner, to those who accuse you, beautiful bodies, and in gold and silver that, having once got possession of the
you who have so often offended God and all things. The sense of touch has city through his practice of his wicked
and so many times deserved hell? But its own power to please and the other ways, he might gain honors, empire,
My eye has spared you because your senses find their proper objects in and wealth, and thus be exempt from
soul was precious in My sight, so that physical sensation. Worldly honor also the fear of the laws and from financial
you might know My love and always be has its own glory, and so do the powers difficulties in supplying the needs of his
thankful for My benefits, so that you to command and to overcome: and from family -- and from the consciousness of
might give yourself continually to true these there springs up the desire for his own wickedness. So it seems that
subjection and humility, and might pa- revenge. Yet, in seeking these even Catiline himself loved not his own
tiently endure contempt. pleasures, we must not depart from villainies, but something else, and it
thee, O Lord, nor deviate from thy law. was this that gave him the motive for
+ The life which we live here has its own his crimes.
peculiar attractiveness because it has a
certain measure of comeliness of its
own and a harmony with all these CHAPTER VI
inferior values. The bond of human
friendship has a sweetness of its own, 12. What was it in you, O theft of
binding many souls together as one. mine, that I, poor wretch, doted on --
Yet because of these values, sin is you deed of darkness -- in that sixteenth
committed, because we have an year of my age? Beautiful you were not,
inordinate preference for these goods of for you were a theft. But are you
a lower order and neglect the better and anything at all, so that I could analyze
the higher good -- neglecting thee, O the case with you? Those pears that we
our Lord God, and thy truth and thy (Continued AUGUSTINE on page 8)
Page 8 FOR THE GODLESS AND SINNERS ON THE ROAD TO HELL May, 2007 A.D. REUNION Vol. 16 No. 1
(Continued AUGUSTINE from page 7) pretends to long for rest, but what sure
stole were fair to the sight because they rest is there save in the Lord? Luxury CHAPTER VII
were thy creation, O Beauty beyond would fain be called plenty and
compare, O Creator of all, O thou good abundance; but thou art the fullness and 15. "What shall I render unto the
God -- God the highest good and my unfailing abundance of unfading joy. Lord"[55] for the fact that while my
true good.[53] Those pears were truly Prodigality presents a show of memory recalls these things my soul no
pleasant to the sight, but it was not for liberality; but thou art the most lavish longer fears them? I will love thee, O
them that my miserable soul lusted, for giver of all good things. Covetousness Lord, and thank thee, and confess to thy
I had an abundance of better pears. I desires to possess much; but thou art name, because thou hast put away from
stole those simply that I might steal, for, already the possessor of all things. me such wicked and evil deeds. To thy
having stolen them, I threw them away. Envy contends that its aim is for grace I attribute it and to thy mercy, that
My sole gratification in them was my excellence; but what is so excellent as thou hast melted away my sin as if it
own sin, which I was pleased to enjoy; thou? Anger seeks revenge; but who were ice. To thy grace also I attribute
for, if any one of these pears entered my avenges more justly than thou? Fear whatsoever of evil I did _not_ commit --
mouth, the only good flavor it had was recoils at the unfamiliar and the sudden for what might I not have done, loving
my sin in eating it. And now, O Lord changes which threaten things beloved, sin as I did, just for the sake of sinning?
my God, I ask what it was in that theft and is wary for its own security; but Yea, all the sins that I confess now to
of mine that caused me such delight; for what can happen that is unfamiliar or have been forgiven me, both those
behold it had no beauty of its own -- sudden to thee? Or who can deprive which I committed willfully and those
certainly not the sort of beauty that thee of what thou lovest? Where, really, which, by thy providence, I did not
exists in justice and wisdom, nor such is there unshaken security save with commit. What man is there who, when
as is in the mind, memory senses, and thee? Grief languishes for things lost in reflecting upon his own infirmity, dares
the animal life of man; nor yet the kind which desire had taken delight, because to ascribe his chastity and innocence to
that is the glory and beauty of the stars it wills to have nothing taken from it, his own powers, so that he should love
in their courses; nor the beauty of the just as nothing can be taken from thee. thee less -- as if he were in less need of
earth, or the sea -- teeming with 14. Thus the soul commits thy mercy in which thou forgivest the
spawning life, replacing in birth that fornication when she is turned from transgressions of those that return to
which dies and decays. Indeed, it did thee,[54] and seeks apart from thee thee? As for that man who, when called
not have that false and shadowy beauty what she cannot find pure and untainted by thee, obeyed thy voice and shunned
which attends the deceptions of vice. until she returns to thee. All things thus those things which he here reads of me
13. For thus we see pride wearing imitate thee -- but pervertedly -- when as I recall and confess them of myself,
the mask of high-spiritedness, although they separate themselves far from thee let him not despise me -- for I, who was
only thou, O God, art high above all. and raise themselves up against thee. sick, have been healed by the same
Ambition seeks honor and glory, But, even in this act of perverse Physician by whose aid it was that he
whereas only thou shouldst be honored imitation, they acknowledge thee to be did not fall sick, or rather was less sick
above all, and glorified forever. The the Creator of all nature, and recognize than I. And for this let him love thee
powerful man seeks to be feared, that there is no place whither they can just as much -- indeed, all the more --
because of his cruelty; but who ought altogether separate themselves from since he sees me restored from such a
really to be feared but God only? What thee. What was it, then, that I loved in great weakness of sin by the selfsame
can be forced away or withdrawn out of that theft? And wherein was I imitating Saviour by whom he sees himself
his power -- when or where or whither my Lord, even in a corrupted and preserved from such a weakness.
or by whom? The enticements of the perverted way? Did I wish, if only by
wanton claim the name of love; and yet gesture, to rebel against thy law, even
nothing is more enticing than thy love, though I had no power to do so actually CHAPTER VIII
nor is anything loved more healthfully -- so that, even as a captive, I might
than thy truth, bright and beautiful produce a sort of counterfeit liberty, by 16. What profit did I, a wretched
above all. Curiosity prompts a desire doing with impunity deeds that were one, receive from those things which,
for knowledge, whereas it is only thou forbidden, in a deluded sense of when I remember them now, cause me
who knowest all things supremely. omnipotence? Behold this servant of shame -- above all, from that theft,
Indeed, ignorance and foolishness thine, fleeing from his Lord and which I loved only for the theft's sake?
themselves go masked under the names following a shadow! O rottenness! O And, as the theft itself was nothing, I
of simplicity and innocence; yet there is monstrousness of life and abyss of was all the more wretched in that I
no being that has true simplicity like death! Could I find pleasure only in loved it so. Yet by myself alone I would
thine, and none is innocent as thou art. what was unlawful, and only because it not have done it -- I still recall how I felt
Thus it is that by a sinner's own deeds was unlawful? about this then -- I could not have done
he is himself harmed. Human sloth (Continued AUGUSTINE on page 9)
REUNION Vol. 16 No. 1, May, 2007 A.D. FOR UNITY OF HIS KINGDOM ON EARTH, HIS CHURCH Page 9
(Continued AUGUSTINE from page 8) friendship all unfriendly! You strange that dearth caused me no hunger. And
it alone. I loved it then because of the seducer of the soul, who hungers for I remained without any appetite for
companionship of my accomplices with mischief from impulses of mirth and incorruptible food -- not because I was
whom I did it. I did not, therefore, love wantonness, who craves another's loss already filled with it, but because the
the theft alone -- yet, indeed, it was only without any desire for one's own profit emptier I became the more I loathed it.
the theft that I loved, for the or revenge -- so that, when they say, Because of this my soul was unhealthy;
companionship was nothing. What is "Let's go, let's do it," we are ashamed and, full of sores, it exuded itself forth,
this paradox? Who is it that can not to be shameless. itching to be scratched by scraping on
explain it to me but God, who illumines the things of the senses.[58] Yet, had
my heart and searches out the dark these things no soul, they would
corners thereof? What is it that has CHAPTER X certainly not inspire our love.
prompted my mind to inquire about it, To love and to be loved was sweet to
to discuss and to reflect upon all this? 18. Who can unravel such a twisted me, and all the more when I gained the
For had I at that time loved the pears and tangled knottiness? It is unclean. I enjoyment of the body of the person I
that I stole and wished to enjoy them, I hate to reflect upon it. I hate to look on loved. Thus I polluted the spring of
might have done so alone, if I could it. But I do long for thee, O friendship with the filth of
have been satisfied with the mere act of Righteousness and Innocence, so concupiscence and I dimmed its luster
theft by which my pleasure was served. beautiful and comely to all virtuous eyes with the slime of lust. Yet, foul and
Nor did I need to have that itching of -- I long for thee with an insatiable unclean as I was, I still craved, in
my own passions inflamed by the satiety. With thee is perfect rest, and excessive vanity, to be thought elegant
encouragement of my accomplices. But life unchanging. He who enters into and urbane. And I did fall precipitately
since the pleasure I got was not from the thee enters into the joy of his Lord,[57] into the love I was longing for. My
pears, it was in the crime itself, and shall have no fear and shall achieve God, my mercy, with how much
enhanced by the companionship of my excellence in the Excellent. I fell away bitterness didst thou, out of thy infinite
fellow sinners. from thee, O my God, and in my youth goodness, flavor that sweetness for me!
I wandered too far from thee, my true For I was not only beloved but also I
support. And I became to myself a secretly reached the climax of
CHAPTER IX wasteland. enjoyment; and yet I was joyfully bound
with troublesome tics, so that I could be
17. By what passion, then, was I scourged with the burning iron rods of
animated? It was undoubtedly depraved BOOK THREE jealousy, suspicion, fear, anger, and
and a great misfortune for me to feel it. strife.
But still, what was it? "Who can The story of his student days in
understand his errors?"[56] Carthage, his discovery of Cicero's
We laughed because our hearts were Hortensius, the enkindling of his CHAPTER II
tickled at the thought of deceiving the philosophical interest, his infatuation
owners, who had no idea of what we with the Manichean heresy, and his 2. Stage plays also captivated me,
were doing and would have strenuously mother's dream which foretold his with their sights full of the images of
objected. Yet, again, why did I find eventual return to the true faith and to my own miseries: fuel for my own fire.
such delight in doing this which I would God. Now, why does a man like to be made
not have done alone? Is it that no one sad by viewing doleful and tragic
readily laughs alone? No one does so scenes, which he himself could not by
readily; but still sometimes, when men CHAPTER I any means endure? Yet, as a spectator,
are by themselves and no one else is he wishes to experience from them a
about, a fit of laughter will overcome 1. I came to Carthage, where a sense of grief, and in this very sense of
them when something very droll caldron of unholy loves was seething grief his pleasure consists. What is this
presents itself to their sense or mind. and bubbling all around me. I was not but wretched madness? For a man is
Yet alone I would not have done it -- in love as yet, but I was in love with more affected by these actions the more
alone I could not have done it at all. love; and, from a hidden hunger, I hated he is spuriously involved in these
Behold, my God, the lively review of myself for not feeling more intensely a affections. Now, if he should suffer
my soul's career is laid bare before thee. sense of hunger. I was looking for them in his own person, it is the custom
I would not have committed that theft something to love, for I was in love with to call this "misery." But when he
alone. My pleasure in it was not what I loving, and I hated security and a suffers with another, then it is called
stole but, rather, the act of stealing. Nor smooth way, free from snares. Within "compassion." But what kind of
would I have enjoyed doing it alone -- me I had a dearth of that inner food compassion is it that arises from
indeed I would not have done it! O which is thyself, my God -- although (Continued AUGUSTINE on page 30)
Page 10 FOR THE GODLESS AND SINNERS ON THE ROAD TO HELL May, 2007 A.D. REUNION Vol. 16 No. 1
CHILDREN’S PAGE
The Orthodox - Basilian tism: "I baptize thee," etc., says: "If you priest with regard to the administra-
Catechism are not already baptized, or if you are tion of the Sacraments?
capable of being baptized, I baptize A. The difference between the powers of
thee," etc., thus stating the sole condi- a bishop and of a priest with regard to
Q. 608. Can we receive the Sacra-
tion on which he intends to administer the administration of the Sacraments is
ments more than once?
the Sacrament. that a bishop can give all the Sacra-
A. We can receive the Sacraments more
Q. 615. Which of the Sacraments are ments, while a priest cannot give Holy
than once, except Baptism, Chrismation
most frequently given conditionally? Orders and some priests can not give
(Confirmation), and Holy Orders.
A. The Sacraments most frequently Chrismation (Confirmation).
given conditionally are Baptism,
Q. 609. Why can we not receive Bap-
Penance and Extreme Unction; because Q. 619. Can a person receive all the
tism, Chrismation (Confirmation),
in some cases it is difficult to ascertain Sacraments?
and Holy Orders more than once?
whether these Sacraments have been A. A person cannot, as a rule, receive
A. We cannot receive Baptism, Chris-
given before or whether they have been all the Sacraments; for a woman cannot
mation (Confirmation), and Holy Or-
validly given, or whether the person receive Holy Orders.
ders more than once, because they im-
about to receive them has the right dis-
print a character in the soul.
positions for them. LESSON FOURTEENTH:
On Baptism
Q. 610. What is the character which
Q. 616. Name some of the more com-
these Sacraments imprint in the soul?
mon circumstances in which a priest Q. 620. When was baptism instituted?
A. The character which these Sacra-
is obliged to administer the Sacra- A. Baptism was instituted, very proba-
ments imprint in the soul is a spiritual
ments conditionally. bly, about the time Our Lord was bap-
mark which remains forever.
A. Some of the more common circum- tized by St. John, and its reception was
stances in which a priest is obliged to commanded when after His resurrection
Q. 611. Does this character remain in
administer the Sacraments condition- Our Lord said to His Apostles: "All
the soul even after death?
ally are: power is given to Me in heaven and in
A. This character remains in the soul
1. When he receives converts into the earth. Going, therefore, teach all na-
even after death; for the honor and glory
Church and is not certain of their previ- tions, baptizing them in the name of the
of those who are saved; for the shame
ous baptism, he must baptize them con- Father, and of the Son, and of the Holy
and punishment of those who are lost.
ditionally. Ghost."
2. When he is called -- as in cases of
Q. 612. Can the Sacraments be given
accident or sudden illness -- and doubts Q. 621. What is Baptism?
conditionally?
whether the person be alive or dead, or A. Baptism is a Sacrament which
A. The Sacraments can be given condi-
whether he should be given the Sacra- cleanses us from original sin, makes us
tionally as often as we doubt whether
ments, he must give absolution and ad- Christians, children of God, and heirs
they were properly given before, or
minister Extreme Unction condition- of heaven.
whether they can be validly given now.
ally.
Q. 622. What were persons called in
Q. 613. What do we mean by giving a
Q. 617. What is the use and effect of the first ages of the Church who were
Sacrament conditionally?
giving the Sacraments conditionally? being instructed and prepared for
A. By giving a Sacrament conditionally
A. The use of giving the Sacraments baptism?
we mean that the person administering
conditionally is that there may be no ir- A. Persons who were being instructed
the Sacrament intends to give it only in
reverence to the Sacraments in giving and prepared for baptism, in the first
case it has not been given already or in
them to persons incapable or unworthy ages of the Church, were called cate-
case the person has the right disposi-
of receiving them; and yet that no one chumens, just as they are today, and
tions for receiving it, though the dispo-
who is capable or worthy may be de- they are frequently mentioned in
sitions cannot be discovered.
prived of them. The effect is to supply Church history.
the Sacrament where it is needed or can
Q. 614. Give an example of how a
be given, and to withhold it where it is Q. 623. What persons are called
Sacrament is given conditionally.
not needed or cannot be given. heirs?
A. In giving Baptism, for instance, con-
A. All persons who inherit or come law-
ditionally -- or what we call conditional
Q. 618. What is the difference be- fully into the possession of property or
Baptism -- the priest, instead of saying
absolutely, as he does in ordinary Bap- tween the powers of a bishop and of a (Continued CATECHISM on page 11)