doctors-of-the-church

"I wish to awaken in others and in myself a greater fervour so that the Catholic deposit of faith, which the Apostle entrusted to us for good reason and which is preferable to all the treasures of this world, may be preserved intact and authentic, since Christian wisdom, general peace and the holiness of man depend on it."

"Others may use their work as an excuse, aiming for the highest positions, which render the greatest service to the Church. (. . .) They may also justify themselves by saying that they do not want to become children among children themselves. Christ, the Wisdom of God Himself, did not hold back and treated children with confidence."

"The opinions and hesitations of some do not stop us from now believing in the bodily Assumption of Mary more resolutely, from affirming it more plainly and from professing it more openly-together with the Church than was done in the first centuries of Christianity. For the Church acquires wisdom through the ages, and she receives and manifests ever increasingly the light of truth, under the guidance of the Holy Spirit Who rules and teaches her."

"You know, O Lord, how intensely you entrusted Germany to me that day. Since then, Germany has increasingly occupied my thoughts, and I have ardently desired to offer my life and my death for the eternal salvation of Germany."

"Since Christ Himself said in reference to the bread: "This is My Body," who will dare remain hesitant? And since with equal clarity He asserted: "This is My Blood," who will dare entertain any doubt and say that this is not His Blood?... You have been taught these truths. Imbued with the certainty of faith, you know that what seems to be bread is not bread but the Body of Christ, although it seems to be bread when tasted. You also know that what seems to be wine is not wine but the Blood of Christ although it does taste like wine."

"Noi per la fede di Cristo siamo pronti a subire tutto: le catene, il carcere, tutti gli incomodi della vita e la stessa morte."

"Hail, then, from us, O holy mystycal Trinity, who has gathered us all together in this church of Mary, the Mother of God. Hail, from us, Mary, Mother of God, majestic treasure of the whole world, the lamp unquenchable, the crown of virginity, the sceptre of orthodoxy, the indestructible temple, the dwelling of the Illimitable, Mother and Virgin, through whom He is called in the holy Gospels "Blessed who cometh in the name of the Lord." Hail, thou who didst contain Him, thou through whom the Holy Trinity is glorified and adored throughout the world; through whom heaven rejoices, through whom angels and archangels are glad; through whom devils are put to flights, through whom the temper-devil fell from heaven; thorugh whom the fallen creature is taken up into heaven; through whom all creation, held fast by the madness of idolatry, has come to the knowledge of the truth; through whom holy baptism has come to believers, and the oil of gladness; through whom churches are erected throughout the world; through whom the nations are brought to repentance. And what more shall I say? Through whom the only-begotten Son of God has shone forth, a light " to those who sat in darkness and in the shadow of death" (see Lk. 1:97); through whom the Prophets foretold, through whom the Apostles preached salvation to the nations; through whom the dead are raised, and kings reign."

"We affirm that the natures are different that are united in one true unity, but from both has come only one Christ and Son; not because, due to their unity, the difference in their natures has been eliminated, but rather, because divinity and humanity, reunited in an ineffable and indescribable union, have produced for us one Lord and Christ and Son. We will profess only one Christ and Lord, not in the sense that we worship the man together with the Logos, in order not to suggest the idea of separation by saying "together', but in the sense that we worship only one and the same, because he is not extraneous to the Logos, his body, with which he also sits at his Father's side, not as if "two sons" are sitting beside him but only one, united with his own flesh."

"That anyone could doubt the right of the holy Virgin to be called the Mother of God fills me with astonishment. Surely she must be the Mother of God if our Lord Jesus Christ is God, and she gave birth to him! Our Lord’s disciples may not have used those exact words, but they delivered to us the belief those words enshrine, and this has also been taught us by the holy fathers."

"Whosoever does not confess that Jesus Christ has come in the flesh, is antichrist."

"Let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor."

"I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death."

"The deacons be blameless before the face of His righteousness, as being the servants of God and Christ."

"With the apostles and all the righteous [in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies, and the Shepherd of the catholic church throughout the world."

"The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps."

"When the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, "lest," said he, "forsaking Him that was crucified, they begin to worship this one." This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow-disciples!"

"When those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove, and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the catholic church which is in Smyrna."

"When the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals, — a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile."

"As soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole catholic church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath."

"We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom."

"Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him."

"But now, coming to your shameless assertion that ministers of the altar should be allowed to marry, I consider it superfluous to unsheathe the sword of my own words against you, since we see the armed forces of the whole Church and the massed array of all the holy Fathers ready to resist you. And where so great a host of heavenly troops opposes you, one can only wonder that your novel and rash attempt at doctrine does not submit when confronted by such authority."

"Any cleric or monk who seduces young men or boys, or who is apprehended in kissing or in any shameful situation, shall be publicly flogged and shall lose his clerical tonsure. Thus shorn, he shall be disgraced by spitting in his face, bound in iron chains, wasted by six months of close confinement, and for three days each week put on barley bread given him toward evening. Following this period, he shall spend a further six months living in a small segregated courtyard in custody of a spiritual elder, kept busy with manual labor and prayer, subjected to vigils and prayers, forced to walk at all times in the company of two spiritual brothers, never again allowed to associate with young men."

"Let that ancient dragon, Cadalus, take note. Let this disturber of the Church, this destroyer of apostolic discipline, this enemy of man’s salvation understand. Let him beware, I say, this root of all sin, this herald of the devil, this apostle of Antichrist. And what else shall I call him? He is the arrow drawn from the quiver of Satan, the rod of the Assyrian, the son Belial, "the son of perdition, who rises in his pride against every god, so called, ever object of men’s worship" (2 Thess. 2:3-4), the whirlpool of lust, the shipwreck of chastity, the disgrace of Christianity, the ignominy of bishops, the progeny of vipers, the stench or the world, the filth of the ages, the shame of the universe. Still more epithets for Cadalus can be added, a list of darksome names: slippery snake, a twisting serpent, the dung of humanity, the latrine of crime, the dregs of vice, the abomination of heaven the expulsion from paradise, the fodder of hell, the stubble of eternal fire."

"But you, my lord and venerable pope, you who take the place of Christ, and the successor to the supreme shepherd in apostolic dignity, do not through sloth allow this pestilence to grow, do not by conniving and dissimulation loosen the reins on this raging impurity. This disease is spreading like a cancer, and its poisonous breed will reach out endlessly unless its evil growth is cut off by the scythe of the gospel."

"But if I have erred in anything, I gladly come before the teaching authority of Peter."

"Sanctum Satanum meum."

"God often works more by the life of the illiterate seeking the things that are God's, than by the ability of the learned seeking the things that are their own."

"Ergo domine...credimus te esse aliquid quo nihil maius cogitari possit."

"But since it is better to have perception or to have omnipotence, to be pitiful or to be without passions, than not to have these attributes; how hast Thou perception, if Thou art not a body? or omnipotence, if Thou canst not do everything? or how art Thou at one and the same time pitiful and without passions? For if only bodily things have perception, since the senses with which we perceive belong and attach to the body; how canst Thou have perception, since Thou art not a body but the Supreme Spirit, which is higher than a body can be? But if perception is only knowledge or a means towards knowledge; since he who perceives, has knowledge thereby, according to the special character of the senses, by sight of colours, by taste of savours and so forth: then whatsoever has knowledge in whatsoever manner may be said without impropriety in some sense to perceive. Therefore, O Lord, although Thou art not a body, yet of a truth Thou hast in this sense perception in the highest degree, since Thou knowest all things in the highest degree; but not in the sense wherein an animal that has knowledge by means of bodily feeling is said to have perception."

"Fides quaerens intellectum"

"God was conceived of a most pure Virgin … it was fitting that the virgin should be radiant with a purity so great that a greater purity cannot be conceived."

"As a master of technical chronology and as a historical writer he is among the greatest; as a theologian and exegete he had, if not the highest qualities—he is no Augustine or Jerome—at least the qualities most necessary for his plan. He had no known master. He was the first Englishman who understood the past and could view it as a whole... Bede stood for sobriety and order in thought, common sense in politics, and moderation in the religious life."

"Bede, like the Vulgate, normally uses the word "gens", not the word "natio", but in his preface's final paragraph he prefers to use the latter when he reaffirms that he had written the "historia nostrae nationis", the history of our own nation. Here, then, in his preface for King Ceolwulf we see the first verbal appearance of the English "nation"... If the nationalism of intellectuals, the Rousseaus, Herders and Fichtes, precedes the existence of nations, as the modernists argue, and it is their "imagining" which brings a nation into being, then Bede is undoubtedly the first, and probably the most influential, such case. It is just that he wrote his books in the eighth, and not the nineteenth century. In his Northumbrian monastery he did indeed imagine England; he did it through intensely biblical glasses, but no less through linguistic and ecclesiastical ones, and he did it so convincingly that no dissentient imagining of his country has ever since seemed quite credible."

"Now must we hymn the Master of heaven, The might of the Maker, the deeds of the Father, The thought of His heart. He, Lord everlasting, Established of old the source of all wonders: Creator all-holy, He hung the bright heaven, A roof high upreared, o’er the children of men; The King of mankind then created for mortals The world in its beauty, the earth spread beneath them, He, Lord everlasting, omnipotent God."

"Nū þ sculan herian • heofonrices þeard, metudes myhte • his modᵹeþanc, þurc þuldorfæder, • sþa he þundra ᵹehþilc, ece drihten • ord astealde; he ærest ᵹesceop • ylda bearnum heofon to hrofe, • haliᵹ scyppend, middanᵹearde • mancynnes þard; ece drihtin, • æfter tida firum on foldum, • frea ællmyhtiᵹ."

"Nu scilun herᵹa • hefenricæs uard metudæs mehti • and his modᵹithanc uerc uuldurfadu • sue he uundra ᵹihuæs eci dryctin • or astelidæ. he ærist scop • ældu barnum hefen to hrofæ • haliᵹ sceppend tha middinᵹard • moncynnæs uard eci dryctin • æfter tiadæ firum foldu • frea allmehtiᵹ"

"Nū scylun herᵹan • hefaenrīcaes Uard, metudæs maecti • end his mōdᵹidanc, uerc Uuldurfadur, • suē hē uundra ᵹihwaes, ēci dryctin • ōr āstelidæ hē ǣrist scōp • aelda barnum heben til hrōfe, • hāleᵹ scepen. Thā middunᵹeard • moncynnæs Uard, eci Dryctin, • æfter tīadæ firum foldu, • Frēa allmectiᵹ."

"Before the dread journey which needs must be taken No man is more mindful than meet is and right To ponder, ere hence he departs, what his spirit Shall, after the death-day, receive as its portion Of good or of evil, by mandate of doom."

"For þam nedfere • næni wyrþeþ þances snotera, • þonne him þearf sy to gehicgenne • ær his heonengange hwæt his gaste • godes oþþe yfeles æfter deaþe heonon • demed weorþe."

"Fore there neidfaerae • naenig uuiurthit thoncsnotturra • than him tharf sie to ymbhycggannae • aer his hiniongae huaet his gastae • godaes aeththa yflaes aefter deothdaege • doemid uueorthae."

"Dicunt quia die quadam cum, advenientibus nuper mercatoribus, multa venalia in forum fuissent conlata, multi ad emendum confluxissent, et ipsum Gregorium inter alios advenisse, ac vidisse inter alia pueros venales positos candidi corporis ac venusti vultus, capillorum quoque forma egregia. Quos cum adspiceret interrogavit, ut aiunt, de qua regione vel terra essent adlati. Dictumque est quia de Britannia insula, cuius incolae talis essent aspectus."

"Tanta eo tempore pax in Britannia fuisse perhibetur, ut, sicut usque hodie in proverbio dicitur, etiamsi mulier una cum recens nato parvulo vellet totam perambulare insulam a mari ad mare, nullo se laedente valeret."

"Rursus ergo interrogavit quod esset vocabulum gentis illius. Responsum est quod Angli vocarentur. At ille: "Bene", inquit, "nam et angelicam habent faciem et tales angelorum in caelis decet esse cohaeredes. Quod habet nomen ipsa provincia, de qua isti sunt adlati?" Responsum est quod Deiri vocarentur idem provinciales. At ille: "Bene", inquit, "Deiri; de ira eruti, et ad misericordiam Christi vocati. Rex provinciae illius quomodo apellatur?" Responsum est quod Aelli diceretur. At ille adludens ad nomen ait: "Alleluia, laudem Dei creatoris illis in partibus oportet cantari.""

"Talis ... mihi uidetur, rex, vita hominum praesens in terris, ad conparationem eius, quod nobis incertum est, temporis, quale cum te residente ad caenam cum ducibus ac ministris tuis tempore brumali, accenso quidem foco in medio, et calido effecto caenaculo, furentibus autem foris per omnia turbinibus hiemalium pluviarum vel nivium, adveniens unus passeium domum citissime pervolaverit; qui cum per unum ostium ingrediens, mox per aliud exierit. Ipso quidem tempore, quo intus est, hiemis tempestate non tangitur, sed tamen parvissimo spatio serenitatis ad momentum excurso, mox de hieme in hiemem regrediens, tuis oculis elabitur. Ita haec vita hominum ad modicum apparet; quid autem sequatur, quidue praecesserit, prorsus ignoramus. Unde si haec nova doctrina certius aliquid attulit, merito esse sequenda videtur."

"[H]e, more than anyone else, inspired the idea of the English as one people, called into existence by the special favour of God... It was Bede who gave "Englishness" a manifesto of unique grace and power... Bede's Ecclesiastical History had some of the role in defining English national identity and English national destiny that the narrative books of the Old Testament had for Israel itself, or Homer for the Greeks, or Virgil (rather than Livy) for the Romans."

"More and more, as the organic world was observed, the vast multitude of petty animals, winged creatures, and "creeping things" was felt to be a strain upon the sacred narrative. More and more it became difficult to reconcile the dignity of the Almighty with his work in bringing each of these creatures before Adam to be named; or to reconcile the human limitations of Adam with his work in naming "every living creature"; or to reconcile the dimensions of Noah's ark with the space required for preserving all of them, and the food of all sorts necessary for their sustenance. ...Origen had dealt with it by suggesting that the cubit was six times greater than had been supposed. Bede explained Noah's ability to complete so large a vessel by supposing that he worked upon it during a hundred years; and, as to the provision of food taken into it, he declared that there was no need of a supply for more than one day, since God could throw the animals into a deep sleep or otherwise miraculously make one day's supply sufficient; he also lessened the strain on faith still more by diminishing the number of animals taken into the ark—supporting his view upon Augustine's theory of the later development of insects out of carrion."

"Wyclif does not give Bede as his direct source for the idea that there had existed a state akin to the primitive Church in the English Church before the Conquest. However, it is clear that Bede's entire Historia Ecclesiastica put forth this point of view. Specifically, in his description of the life of St. Augustine and his followers after their arrival in Kent, Bede said that as they began their apostolate, they imitated "the life of the primitive Church"... It seems that Bede had a concept of a distinct English ecclesiastical tradition. Even the title Historia Ecclesiastica Gentis Anglorum suggests this. In his epistle to archbishop Egbert, Bede complained about the Church he saw at the end of his own life as having departed from its earlier purity. It seems evident that Wyclif was influenced by Bede in his own development of a similar point of view and the resultant remarkably similar criticisms of his own ecclesiastical contemporaries."

"The quality which makes his work great is not his scholarship, nor the faculty of narrative which he shared with many contemporaries, but his astonishing power of co-ordinating the fragments of information which came to him through tradition, the relation of friends, or documentary evidence. In an age when little was attempted beyond the registration of fact, he had reached the conception of history. It is in virtue of this conception that the Historia Ecclesiastica still lives after twelve hundred years."