Homily 7

Acts 2:37-47

Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"

Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

"For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."

And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."

Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.

And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.

Then fear came upon every soul, and many wonders and signs were done through the apostles.

Now all who believed were together, and had all things is common,

and sold their possessions and goods, and divided them among all, as anyone had need.

So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,

praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.


Me

I'm astounded by the rapidity of this mass conversion. It came about by several circumstances-- the mighty wind, the miracles of the apostles' speaking in every person's native tongue, and Peter's sermon. This is a great example of synerghia-- the work of the Spirit, combined with the human efforts of convincing speech. And in the middle is something accomplished by both: the apostles' words, miraculously made comprehensible and accessible to people of all languages and cultures.

Peter says that the remission of sins comes from two things-- repentance and baptism in the name of Jesus Christ. Is this the first time baptism is mentioned as something Christian? It seems to come out of the blue here.

There's also a promise that repentance and baptism result in receiving the Holy Spirit-- and that this promise extends to children.

The very first thing these new believers do is establish a new and very tightly-knit community. Their commune-- what else can we call it?-- was, starting at three thousand souls, already a megachurch.

But before anything else-- before preaching, before doing outreach or community service or anything-- they bonded together and formed a new community. This is a very, very early example of converts to Christianity moving out of their villages and into a new, Christian one.

Chrysostom

Chrysostom begins by emphasizing how the gentleness of Peter's words had turned the angry crowds around:

Speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher... If, therefore, you wish to place your enemy in the wrong, beware of accusing him; nay, plead for him, he will be sure to find himself guilty. (44)

Chrysostom notes that Peter "does not yet say, Believe, but 'Be baptized every one of you.' For this they received in baptism." (45) The notes to this text insist that it cannot mean that faith is a fruit of baptism, but I'm not so convinced-- that is indeed what Chrysostom seems to be saying here.

He goes on to note that the new community of the believers is a fellowship "not only in prayers, nor in doctrine alone, but also in social relations." (45)

Of the fact that the Christians continued to worship in the Temple, Chrysostom makes much. While much of the conversion is abrupt, much is also gradual. The Jewish temple cannot ultimately be a fitting place for Christians to worship because there are soon to be many Gentile believers. But for now, the new Christian community is entirely Jewish and not only does its worship remain undisturbed, it actually intensifies.

Chryosostom then speaks of the wisdom of the "artless" man:

For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt. Simplicity is a true high road to philosophy. None so beautiful in soul as the simple. (47)

He then poses the question of what will happen to a simple man who falls among wicked people, and gives many examples from the Old Testament of God preserving the holy and simple from machinations of wicked men.

The rest of the homily compares contemporary society, with its love for the riches of this life, unfavorably with the simplicity of the early Church.

Homily 6

Acts 2:22-36

"Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know--

"Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death;

"whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.

"For David says concening Him:

'I foresaw the Lord always before my face,
'For He is at my right hand, that I may not be shaken.

'Therefore my heart rejoiced, and my tongue was glad;
'Moreover my flesh also will rest in hope.

'For You will not leave my soul in Hades,
'Nor will You allow Your Holy One to see corruption.

'You have made known to me the ways of life;
You will make me full of joy in Your presence.'

"Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day.

"Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.

"For David did not ascend into the heavens, but he says himself:

'The Lord said to my Lord,
"Sit at My right hand,

"Till I make Your enemies Your footstool." '

"Therefore let all the house of Israel know assuredly that God has made Jesus, whom you crucified, both Lord and Christ."

Me

Peter speaks directly to the Jews, saying that they have put Christ to death- point-blank saying "you have done this."

He looks back to the Psalms, showing that David could not have been speaking about himself because the Psalms speak of an incorruptible one, whereas the tomb of David is well-known. Therefore, says Peter, these Psalms are a prophecy about Christ.

Chrysostom

Chrysostom begins by pointing out the softness of Peter's speech-- he does not immediately proclaim the divinity of Christ Jesus, nor does he "say, 'Do as I bid you,' but, Hear; as being not at all exacting." (37) And Peter also claims the Jews as witnesses, saying that God wrought signs by Christ "in the midst of you." (38) Then he brings David in as another witness-- "an authority which sets aside all human reasoning." (39) "Now if he be David's Lord," says Chrysostom, "much more shall [the Jews] not disdain Him." (41)

Chrysostom moves on to a sermon about wrath and virtue:

God promises a Kingdom, and is despised: the Devil helps us to hell, and he is honored! (42)

The long-suffering and meek, he says, can quench the heat of a passionate man in a moment, faster even than "iron, made red-hot and dipped into water, so quickly parts with its heat." (43)

Nothing worse than anger, my beloved, nothing worse than unseasonable wrath... Many a time has a mere word been blurted out in anger, which needs for its curing a whole lifetime, and a deed has been done which was the ruin of the man for life. (43)

The History of the Blessed Man Pambo

Melha tells Palladius a story of her meeting with Pambo, of a time when she brought a great deal of silver as a gift for the monasteries. Pambo distributed the wealth without treating Melha with any special regard, and she inquired as to whether he knew how much silver she had just given-- three hundred pounds. Pambo replied,

"He unto whom thou hast offered thy money hath no need [to know] the weight. For He who weighed the mountains in a balance knoweth how much is the weight of thy silver. If thou hadst given the money unto me thou wouldst have done well to have informed me concerning the weight thereof; but since thou hast given it to God, Who did not despise the two mites of the widow, [what need hast thou to tell Him?] Hold thy peace." (103)

Shortly after Palladius arrives in Nitria Pambo dies, leaving him a woven palm mat that he had just finished making. Palladius treasures this mat as a sacred relic. The final story he tells is of "the blessed man Pior" coming to Pambo's cell with some bread,

and Pambo made a complaint, saying unto him, "Why hast thou done this?" Then Abba Pior made answer, saying, "Let [this thing] be not grievous unto thee"; but Pambo was silent and sent him away. And after some time Rabba Pambo went to the cell of Abba Pior, and he took with him bread which had been dipped in water; and being asked, "Why hast thou done this?" the blessed man Pambo said unto him, "Let it not be grievous unto thee that I have also dipped the bread in water." (104)

Homily Five

Acts 2:14-21

But Peter, standing up with the eleven, raised his voice and said to them, "Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words.

"For these are not drunk, as you suppose, since it is only the third hour of the day.

"But this is what was spoken by the prophet Joel:

"And it shall come to pass in the last days, says God,
That I will pour out my Spirit on all flesh:
Your sons and your daughters shall prophesy,
Your young men shall see visions,
Your old men shall dream dreams.

"And on My menservants and on My maidservants
I will pour out My Spirit in those days;
And they shall prophesy.

"I will show wonders in heaven above
And signs in the earth beneath:
Blood and fire and vapor of smoke.

"The sun shall be turned into darkness,
And the moon into blood,
Before the coming of the reat and awesome day of the Lord.

"And it shall come to pass
That whoever calls on the name of the Lord
Shall be saved."

Me

Peter responsd to the accusations of drunkenness by explaining how this fulfilled a prophecy.

Chrysostom

Chrysostom notes how gently Peter replies to his detractors, saying "We are not drunk as you suppose" rather than "as you accuse."

He also notes that Peter does not first speak directly of Christ, but rather of the prophecy which can "fight its own battle."

The remainder of the sermon is speaking to Marcionism and to those who believe there is no hell-- it's popular to dislike those who lay down the law, but in the end this law is more necessary than parties are.

And Chrysostom reminds us that all are without excuse, that as far as India and Spain is Christ known.

The History of the Blessed Man Hor

Palladius speaks of a Nitrian monk who died shortly before his arrival named Hor, who never told a lie or spoke an oath, and never spoke at all beyond what was absolutely necessary.

The History of Abba Ammon

Arsisius tells Palladius of the monk Ammon, who was orphaned at age twenty-two and compelled to marry. He and his wife lived for eighteen years as brother and sister, and then parted ways to both become monastics. Ammon at this time departed to Nitria, where there were yet no monasteries, and became a founder of monasticism in that region.

Palladius reports a story from St. Athanasius' history of Abba Anthony, of a time when Abba Ammon needed to cross a river called "the Wolf" and was carried over by an angel.

Concerning the Monks who lived in Nitria

Palladius departs from Alexandria and crosses the lake Mareotis to dwell for a year at Mount Nitria. He meets many monks there, and hears of the desert hermits. Near the church were several bakers who provided for the community, and anyone who came and wished to work was invited to join for a year or two. Three whips hung from a palm tree: the first to punish "monks who transgress in folly," the second for thieves, and the third for strangers who "transgress in any manner whatsoever" (99). Every evening the entire community gathered to sing the Psalms. In Nitria Palladius meets the monk Arsenius, who tells him of the saints of that place.

The History of Abba Macarius the Alexandrian and a Certain Virgin

Palladius tells of an Alexandrian virgin who was quite rich but gave nothing to the poor or to the Church, saying that she needed all her money to provide for her niece's wedding. A priest named Macarius, who had been a jewelsmith in his youth, decided to show the virgin the folly of her ways. He approached her saying that he was in possession of some valuable emeralds and gems which the owner would sell for only five hundred dinars. The sale of just one emerald, he assured her, would bring her more than five hundred dinars which she could use on her niece's wedding. She gave Abba Macarius the money and asked him to buy the gems on her behalf.

Abba Macarius took the money and spent it on the poor. The virgin waited a long time to ask him about the money, because he was a well-respected man nearly one hundred years of age. But she finally inquired and he invited her to come to his house and see the gems and emeralds he had purchased for her. He showed her women in his care who were diseased and deformed and said, "these are the gems," then showed her the men and said, "these are the emeralds. If these please thee [good and well]; but if not take thy money" (98). She was ashamed and became grateful to the priest Macarius. Meanwhile, the niece she had been saving up her money for ended up dying.

The History of the Maiden Alexandra

Didymus tells of an Alexandrian maiden named Alexandra who "shut herself up in a tomb until the end of her life" (95). And "the blessed woman Melha" tells of once asking through a window why Alexandra had shut herself up. When she was young, Alexandra had devoted her live to God as a nun, and was grieved when a young man fell in love with her. So she chose to shut herself up rather "than to cause a man who was made in the form of the image of God to stumble." (96)

The History of Didymus

In Alexandria Palladius met an old blind man named Didymus who, though he had little formal education, was thoroughly versed in Scripture and in "the belief of the truth." Didymus asked Palladius to pray in his cell and when Palladius refused, the old man told him of a time when Abba Anthony had come to pray in his cell. "Thou also, if thou wishest to walk in his footsteps and [to imitate him] in [his] life and deeds... remove thyself from contention." (95)

The History of the Virgin Potamiaena

Abba Isidore tells Palladius a story that he had heard from St. Anthony of a young virgin named Potamiaena who was the servant of a wealthy Alexandrian who wanted to sleep with her. Because she refused, he handed her over to the prefect Basilides revealing that she was a Christian. She survived many tortures and, when threatened with death, continued to refuse submitting to her master's desires and instead confessed Christ. She was dipped in boiling pitch which immediately grew cold and so she died a martyr's death along with many other Alexandrian Christians in the reign of Septimius Severus.

Homily Four

Acts 2:1-13

When the Day of Pentecost had fully come, they were all with one accord in one place.

And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting.

Then there appeared to them divided tongues, as of fire, and one sat upon each of them.

And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven.

And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language.

There they were all amazed and marveled, saying to one another, "Look, are not all these who speak Galileans?

"And how is it that we hear, each in our own language in which we were born?

"Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia,

"Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes

"Cretans and Arabs-- we hear them speaking in our own tongues the wonderful works of God."

So they were all amazed and perplexed, saying to one another, "Whatever could this mean?"

Others mocking said, "They are full of new wine."

Me

I'm interested by the phrase "all with one accord" and would like to look this up in Greek. (ομοθυμαδον : homo-thema-ADV, or homothemously, or "with one theme")

It's interesting to note that when the apostles began speaking "in tongues," they were all using real human languages. The didn't know these languages, but yet they were using them. I'm wondering now about the tradition among some groups of "speaking in tongues" which usually implies something other than a human language. Are there Scriptural roots to this practice?

And it's worth noting what the apostles said in all these languages-- they proclaimed the wonderful works of God.

Chrysostom

Chrysostom begins his homily by asking why the coming of the Holy Spirit came about with "sensible tokens." For two reasons, he says-- first that, if even with miraculous sounds there were still some who thought the apostles were drunk, then without any signs none would have believed. And secondly, that the loud sound like a rushing wind was so startling that it brought people all together out into the streets, where they could see the apostles.

Chrysostom notes that the tongues like fire were "cloven"-- that is, all distributed from one source, and that they came upon all apostles-- not just the Twelve, but the entire 120. "Observe now," says Chrysostom, "how there is no longer any occasion for that person to grieve, who was not elected as was Matthias." (25)

The circumstances of Pentecost bear note: "Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near." (26)

And Chrysostom notes that not only were people from diverse countries amazed at the apostles' speaking in their own tongue, but they were also amazed by the content of that speech: "we do hear them speak in our own tongues the wonderful works of God." (26)

The apostles, upon receiving the Holy Spirit, responded better than their predecessors in hearing God's call:

they said not, they were "weak in voice, and of a slow tongue." For Moses had taught them better. They said not, they were too young. Jeremiah had made them wise. (27)

The rest of the sermon is about Peter's particular role in this event.

[The eleven] expressed themselves through one common voice, and he was the mouth of all... He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection... For wherever the Holy Spirit is present, He makes men of gold out of men of clay. (28-29)

The conclusion of the homily compares Peter to the Greek philosophers; comparing Plato and Pythagoras unfavorably-- despite all their learning and airs-- to the "uncouth rustic" of Bethsaida:

Where now is Greece, with her big pretentions? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. (29)

Why then, it is asked, did not Christ exercise His influence upon Plato, and upon Pythagoras? Because the mind of Peter was much more philosophical than their minds. They were in truth children shifted about on all sides by vain glory; but this man was a philosopher, one apt to receive grace. (29-30)

For where an action is done for glory, all is worthless. For though a man possess all, yet if he have not the mastery over this, he forfeits all claim to true philosophy, he is in bondage to the more tyrannical and shameful passion. Contempt of glory; this it is that is sufficient to teach all that is good, and to banish from the soul every pernicious passion. (31)

The History of Dorotheos of Thebes

Abba Isidore sends Palladius to live for three years with an anchorite named Dorotheos. Palladius leaves early because of an illness, but then returs to Dorotheos. Although an old man, the anchorite spends his days building cells for monks who do not yet have their own cells-- this involves collecting and carrying stones in the desert heat. Palladius asks him about this:

"Father, why workest thou thus in thine old age? for thou wilt kill thy body in all this heat." And he said unto me, "I kill it lest it should kill me." (91-92)

Palladius observed Dorotheos eat extremely little, and never saw him sleep at all. When questioned about this, the monk replied,

"If thou art able to persuade the angels to sleep, then thou wilt be able to persuade me." (92)

The account concludes with a story of the brotherhood observing a venemous snake slip into the well, and thus fear to drink from the well. Dorotheos makes the sign of the cross over the water and drinks it without fear:

"Where the seal (or sign) of the Cross is, the wickedness of Satan hath no power to do harm." (93)

The History of Abba Isidore

Palladius' first history is of the monk Isidore, whom he met in Alexandria. Abba Isidore managed an Alexandrian hospital and, now aged seventy, had spent his early spiritual formation in the desert. Palladius marvels at the monk's temperance:

On several occasions he burst into tears at the table; and when I asked him, "What is the cause of these tears?" he said unto me, "I am ashamed of myself because, being a rational being, I eat the food of an irrational creature; I desire to live in Paradise, where I should enjoy the food which is imperishable. For [although] we have received that power which is from Christ, yet am I drawn to partake of the food which perisheth. I would partake of the food which is spiritual, and I would that I were in the Paradise of delights in the dominion which God hath given unto me; and behold I am eating the food of the beasts." (90)

Palladius further notes Abba Isidore's great generosity and that, although he was acquainted with many Roman nobility, he continued to live in poverty and generosity. In fact, when he finally died he left no estate at all, having given everything away. To his heirs [his sisters, and seventy nuns with them] he said,

"He who created you will provide for your living and also whatsoever things of which ye have need, even as He hath [provided] for me." (91)

Counsels to Lausus

The third section of the Epistle to Lausus gives the correspondent some pastoral guidance. Palladius lists sixteen recommendations for life that "thou shalt sin in no particular" (80). Among are the following:

IV. Have no confidence in the belief that that which is placed outside thy soul is in thy possession.

XV. Know thou that not even much time will bring oblivion upon one act which thou wouldst hide.

Palladius commends Lausus for his desire to hear about the lives of the great saints, and advises him that knowledge of their victories will spur him on in his own path towards righteousness:

For he who remembereth death continually... will neither be negligent of nor commit sin in respect of great matters, even according to what is said, "In all thy words remember thine end, and thou wilt never commit sin." (83)

Palladius further counsels Lausus on the value of moderation in living a holy life:

It is better to drink wine in moderation than to drink water immoderately, and it appeareth to be that those who drink wine in moderation are holy men, and that those who pridefully use water in an immoderate fashion are depraved and pleasure-loving. Do not therefore ascribe blame or praise to the eating [or not eating] of food, or to the drinking [or not drinking] of wine, but ascribe praise, or woe, unto those who make use properly or improperly of meat and drink. (85)

Palladius concludes by warning Lausus to make light of nobody, not even of heretics or those who seem ridiculous,

for thou shald become lax in thy mind in respect of them, and whilst laughing at them thou wilt become unduly exalted, and that thou shouldst be driven to arrogance would be a loss for thee. (87)

Homily 3

Acts 1:12-26

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey.

And when they had entered, they went up into the upper room where they were staying: Peter, James, John and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James.

These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with his brothers.

And in those days Peter stood up in the midst of the disciples (altogether the number of names was about a hundred and twenty), and said,

"Men and brethren, this Scripture had to be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who became a guide to those who arrested Jesus;

for he was numbered with us and obtained a part in this ministry."

(Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out.

And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)

For it is written in the Book of Psalms:

'Let his dwelling place be desolate,
And let no one live in it';

and,

'Let another take his office.'

Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us,

beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection."

And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias.

And they prayed and said, "You, O Lord, who know the hearts of all, show which of these two You have chosen

to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place."

And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles.

Me

What strikes me in this is the described purpose of the episcopacy: to "become a witness with us of His resurrection."

It's interesting reading about episcopal election now, so shortly after having witnessed the OCA elect its new primate.

Chrysostom

This sermon is all about qualifications for the episcopacy. It's unusual for a Chrysostom sermon; most of his homilies have at least two parts-- the first part a verse-by-verse commentary and the second part a long meditation on some theme brought up by the passage. This homily, however, is a straight-up sermon on the episcopacy.

He starts off by describing Peter's use of authority among the apostles and disciples:

But observe how Peter does everything with common consent; nothing imperiously...

... "Men and brethren," says Peter... see the dignity of the Church, the angelic condition! No distinction there, "neither male nor female." I would that the Churches were such now! (18)

Chrysostom speaks of how Peter emulates the newly-departed Christ in comforting and guiding the Church. And then Peter brings up the matter of appointing a replacement for Judas:

He defers the decision to the whole body, thereby both making the elected objects of reverence and himself keeping clear of all invidiousness with regard to the rest. For such occasions always give rise to great evils. (19)

Chrysostom notes favorably the moderation of all the apostles present,

because prelacy then was not an affair of dignity, but of provident care for the governed. This neither made the elected to become elated, for it was to dangerous that they were called, nor those not elected to make a grievance of it, as if they were disgraced. (20)

Chrysostom notes how important it is that the new apostle be an eyewitness of the Resurrection-- this seems to be the primary task that the apostle is called to:

that they should be men having a right to be believed, because they had seen. (21)

He then mentions the apostles' prayer:

They said not, Choose, but, "show the chosen one;" knowing that all things are foreordained of God. (21)

Chrysostom exhorts "those who aim at preferment" to imitate the apostles in their attitude towards the episcopacy:

If thou believest that the election is with God, then be not displeased. (22)

He then asks why the episcopacy has become such a subject of competition and pride:

it is because we come to the Episcopate not as unto a work of governing and superintending the brethren, but as to a post of dignity and repose. Did you but know that a Bishop is bound to belong to all, to bear the burden of all; that others, if they are angry, are pardoned, but he never; that others, if they sin, have excuses made for them, he has none; you would not be eager for the dignity, would not run after it. So it is, the Bishop is exposed to the tongues of all, to the criticism of all, whether they be wise or fools. He is harassed with cares every day, nay, every night... we speak of those who watch for your souls, who consider the safety and welfare of those under them before their own. (22)

The remainder of the homily similarly discusses the enormous responsibility of being a bishop.

The Plan of the Book [of Paradise, by Palladius]

Palladius admits his incompetence to write of the lives of the Holy Fathers, but out of obedience and humility agrees to do what he can. He says that he will write both of the Holy Fathers and Mothers who achieved great things for Christ, and also of those who fell.

Homily 2

Acts 1:6-11

Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore the kingdom to Israel?"

And He said to them, "It is not for you to know times or seasons which the Father has put in His own authority.

"But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to me in Jerusalem, and in all Judea and Samaria, and to the end of the earth."

Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight.

And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel,

who also said, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven."

Me

Christ's disciples are intent on the restoration of the Kingdom. Christ changes the conversation by reminding them to wait for the Holy Spirit. He also moves the discussion from them waiting for God to act. Christ tells his disciples to be witnesses on His behalf to the end of the earth.

And Christ frustrates their plans-- "it is not for you to know times or seasons." Instead, wait for the Holy Spirit.

And with this final exhortation to wait, Christ is removed from their sight. And immediately angels comfort the disciples-- He will come again in like manner.

Chrysostom

Immediately after Christ assures his disciples that they will receive the Holy Spirit, they ask not about this but instead: "will you now restore the kingdom?"

This, says Chrysostom, is because they wished to breathe freely again-- after the great horror of Christ's death, they wanted the relief of the Kingdom. Chrysostom emphasizes that it is greater to learn that Christ will reign than to learn the time when. Christ again tells them to wait for the Holy Spirit, and then ascends before they can ask any more questions. Chrysostom again remarks on the irrelevance of the question "When?"-- "To raise up the dead is much greater than to learn the day." (12)

Christ tells them, as Chrysostom paraphrases, "In the very place... where ye are afraid, that is, in Jerusalem, there preach ye first."

The remainder of the sermon is a meditation on Christ's bodily ascension. Chrysostom emphasizes the necessity of the Incarnation, that creation is not evil. If anything, if creation, were pure evil, he says, it would self-destruct. A city of thieves who steal from even one another will fall apart quickly. It is the good that preserves us.

The Epistle of Palladius

This is a letter of the monk Palladius, bishop of Lausus, to a prefect.

For polished words and sentences, or words strung together in admirable order, are not doctrine, for these things are for the most part found with evil-doers and sinners; but this is doctrine, which is the correction of the natural habits and disposition, and the leading of a life of spiritual excellence according to rule, by which I mean the possession of the faculty which shall make a man superior to affliction and to emotion, and to timidity, and to wrath; and which shall make him to possess freedom of speech before every man... And may God grant thee the gift of pursuing at all times the knowledge of Christ.

The Paradise of the Holy Fathers: Abba Anthony

I'm reading the end of the life of St. Anthony, and here are some memorable bits.

In a discourse with philosophers about Christianity, he emphasized the miracles that they had witnessed:

Why marvel ye at this thing? It is not we who have done this, but Christ... Therefore do you also believe even as do we... and see that we possess none of the handicraft of devils, but only the faith which is made perfect by means of the love of Christ, our Lord Jesus. If ye possess this also, ye have no need of the quest of much discussion, for the deed itself will convince you that it is not by words, but by manifest works, that our doctrine increaseth and giveth the faith of our Lord Jesus Christ. (65)

As his fame spread, Abba Anthony began receiving letters from kings and princes asking for spiritual advice. The other monks were very impressed with this, but he replied:

Ye marvel, perhaps, that the kings and the princes should write epistles unto us, but what [need] is there for wonder, seeing that it is only one man writing letters to another? but what ye should wonder at is how God wrote the Law for the children of men, and how He hath spoken unto us through His only Son. (66)

Here's a description of Abba Anthony's letter-writing style:

In the first place he magnified [those to whom they were addressed], and returned thanks because they were worshippers of Christ, and he gave them advice and united thereto the counsels which were suitable, and which would benefit them both in this world and in that which is to come. And he told them that the wearisome labours which were visible should not be accounted overmuch by them, and exhorted them to remember the judgment which is to come, and that it is Christ Who is the true and everlasting King. And he advised them to let lovingkindness be found in them, and to be careful for that which is right, and to have considerate regard for the poor.

When Abba Anthony prepared for his death, he emphasized that he wanted to be buried-- at the time, the Egyptians were still mummifying their dead and keeping the corpse in a place of honor; this practice was being continued even by pious Christians. St. Anthony harshly condemned the custom, reminding people that the apostles and even Christ were not mummified but buried, and insisted on being buried in a site unknown to all but those who dug his grave.

The conclusion of this Life reminds us why Abba Anthony is so well-known:

For he did not become known unto all the world by means of [his] discourse, or by the wisdom of words, or by means of crafty plans and schemes, but by radiant righteousness towards God... For although these men of God live in secret places and do not desire to be seen and known, yet our Lord [maketh them] to shine like lamps upon all men. Thus also let those who hear [me], and who are mighty men before God, and who love His commandments, be persuaded to keep [their] steps, not that they may be praised but that they may be justified. (75)