by Benjamin Domenech on April 6, 2009
Here is what Isaiah deeply deplored by saying, “We all have fallen like leaves, and our sins have carried us off like wind.” But the righteous are able, through innocence they have received, to ward off the charges of the present accusation; but they are not strong enough in their own strength to drive out the bonds of death that result … The Redeemer of the human race, who became the mediator of God and humanity through the flesh, alone showed himself righteous among people, yet he received the punishment of blame without blame. He convicted humanity lest it fall further, and stood before God lest He smite; He offered examples of innocence, and took our punishment for evil.
Gregory the Great
Morals on the Book of Job
by Benjamin Domenech on March 16, 2009
This is an argument raised by unjust people against the Christian faith. They blaspheme us even more by suggesting that because we believe that God’s truthfulness abounds in the falsehood of men and that his justice is confirmed by our unrighteousness, we also believe that we should do evil so that good may come of it and that we should tell lies so that God’s truthfulness will shine out even more clearly because of it. But in claiming that this is what we think they are blaspheming us, as if these things were somehow the logical conclusion of our beliefs. But in fact, the logic of our beliefs does not accept this line of reasoning, because we understand that God is a just and true judge.
Origen
Commentary on Romans
by Benjamin Domenech on March 6, 2009
For a man swollen with pride in comparison to another might say “My faith distinguishes me,” or “my justice,” or whatever. It is to prevent such ideas that the good teacher asks, “But what do you have that you have not received?” Did you not receive it from him who chose to distinguish you from another? It was he who chose to give you what another did not receive. “But if you have received, why do you glory as if you had not received it?” Now I ask, is the apostle concerned here with anything else than that “He who glories should glory in the Lord?” But nothing is so contrary to this sentiment than for anyone to glory in his own merits as if he and not the grace of God were responsible for them. I reger to that grace that distinguishes the good from the wicked, not one which is common to the good and the wicked. On this premise, the grace by which we are living and rational creatures, and thus distinguished from beasts, would be enmeshed in nature. The grace by which the beautiful are distinguished from the ugly, or the intelligent from the stupid, is a grace that perceives nature. But that person whose pride the apostle was trying to restrain was not puffing himself up in comparison to the beasts, nor in comparison to the gifts of nature that might exist even in the worst of men. Rather, he was puffed up because he attributed some good thing which pertained to the morally good life to himself and not to God.
Augustine of Hippo
On the Saints
- In the post-Richard Dawkins phase, Nicholas Beale writes at The Trinity Forum, a more open conversation between science and religion can take place.
- Matthew Lee Anderson writes at Mere Orthodoxy on Faith and Justice.
- One of the best poets of her generation, A.E. Stallings — whose work has been featured in past editions of The City — has a fascinating manifesto on rhyme in Poetry magazine.
- Is courage a masculine attribute? Harvey Mansfield and Ayaan Hirsi Ali debate at In Character.
- At The University Bookman, Mark Kalthoff reviews an interesting book on Isaac Newton.
by Benjamin Domenech on March 4, 2009
The chastening of a just God hath produced man’s weakness; for there is a kind of strength that is a fault. It was by a kind of strength that man offended so as to require to be corrected by weakness; for it was by pride in himself that he offended in Paradise so as to require to be chastened by humility; therefore have many attained to sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven. They would not be strong; in other words, they were afraid to presume of their own merits: they did not “go about to establish their own righteousness”; rather would they “submit themselves to the righteousness of God.”
Behold! You are mortal, and you bear about you a body of flesh that is corrupting away: “And you shall fall like one of the princes. You shall die like human beings” and shall fall like the devil. What good does the remedial discipline of mortality do you ? The devil is proud, as not having a mortal body, as being an angel. But as for you, who have received a mortal body, and to whom even this does no good, so as to humble you by so great weakness, you shall “fall like one of the princes.“ This then is the first grace of God’s gift, to bring us to the confession of our infirmity, that whatever good we can do, whatever ability we have, we may be that in I Cor. Him; that “He that glorieth, may glory in the Lord.” “When I am weak,” saith he, “then am I strong.”
St. Augustine of Hippo
Explanations of the Psalms
The City team is hard at work creating the next issue, which will go to press shortly. Expect a preview next week!
by Benjamin Domenech on February 23, 2009
While there is much in the world to love, it is best loved in relation to the One who made it. The world is beautiful, but much fairer is the One who fashioned it. The world is glorious, but more delightful is the One by whom the world was established. Therefore, let us labor as much as we can, beloved, that love of the world as such may not overwhelm us, and that we may not love the creature more than the creator. God has given us earthly possession in order that we may love him with our whole heart and soul. But sometimes we provoke God’s displeasure against us when we love his gifts more than God himself. The same thing happens in human relationships. Suppose someone gives a special gift to his protégé. But the protégé then begins to despise the giver, and loves the gift more than the one who gave. Suppose he comes to think of the giver no longer as friend but enemy. Just so it is with our relationship with God. We love more those who love us for ourselves rather than our gifts. So God is known to love those who love him more than the earthly gifts he gives.
Caesarius of Arles
Sermons
by Benjamin Domenech on February 18, 2009
It is better to begin from one’s feeble state and end up strong, to progress from small things to larger, than to set your heart from the very first on the perfect way of life, then only to abandon it later – or to keep it solely out of habit, because of what others think – in which case all this labor will be in vain. It is the same with people who travel: if they tire themselves out on the very first day by rushing along, they will end up wasting many days as a result of sickness. But if they start out walking at a gentle pace until they are accustomed to walking, in the end they will not get tired, even though they walk great distances.
Evagrius
Admonition on Prayer
