Even while still in this world they enter his palace, the dwelling-place of the angels and the spirits of the saints. For although they are not yet in possession of that perfect inheritance prepared for them in the age to come, they are as fully assured of it through the pledge they have received here on earth as though they were already crowned, already reigning.
Christians find nothing strange in the fact that they are destined to reign in the world to come, since they have known the mysteries of grace beforehand. When man transgressed the commandment, the devil shrouded the soul with a covering of darkness. But with the coming of grace the veil is entirely stripped away, so that with clear eyes the soul, now cleansed and restored to its true nature, which was created pure and blameless, ever clearly beholds the glory of the true light, the true Sun of Righteousness, brilliantly shining in its inmost being.
((attributed), Hom. XVII, 3-4: PG 34, 625-626.)
Macarius was abbot of a community of cenobites and a monk of great spiritual stature and authority. The best known of his works are Fifty Spiritual Homilies.
ST. AUGUSTINE: Love--the Distinguishing Sign
Love is the only sign that distinguishes the children of God from the children of the devil. To prove this, let them all sign themselves with the cross of Christ. Let them all respond: Amen. Let all sing: Alleluia. Let all build the walls of churches. There is still no way of discerning the children of God from the children of the devil except by love!
-- Sermon on 1 John 5, 7
Prayer. Come to my aid, O God, the one eternal, true reality! In you there is no strife, no disorder, no change, no need, no death, but supreme harmony, supreme clarity, supreme permanence, supreme life.
-- Soliloquies 1, 1
ST. THOMAS D'AQUINO: THE TRUTH OF REASON NOT OPPOSED TO THE TRUTH OF CHRISTIAN FAITH
[1] Now, although the truth of the Christian faith which we have discussed surpasses the capacity of the reason, nevertheless that truth that the human reason is naturally endowed to know cannot be opposed to the truth of the Christian faith. For that with which the human reason is naturally endowed is clearly most true; so much so, that it is impossible for us to think of such truths as false. Nor is it permissible to believe as false that which we hold by faith, since this is confirmed in a way that is so clearly divine. Since, therefore, only the false is opposed to the true, as is clearly evident from an examination of their definitions, it is impossible that the truth of faith should be opposed to those principles that the human reason knows naturally.
[2] Furthermore, that which is introduced into the soul of the student by the teacher is contained in the knowledge of the teacher—unless his teaching is fictitious, which it is improper to say of God. Now, the knowledge of the principles that are known to us naturally has been implanted in us by God; for God is the Author of our nature. These principles, therefore, are also contained by the divine Wisdom. Hence, whatever is opposed to them is opposed to the divine Wisdom, and, therefore, cannot come from God. That which we hold by faith as divinely revealed, therefore, cannot be contrary to our natural knowledge.
[3] ... If, therefore, contrary knowledges were implanted in us by God, our intellect would be hindered from knowing truth by this very fact. Now, such an effect cannot come from God.
[4] ... Now, it is impossible that contrary opinions should exist in the same knowing subject at the same time. No opinion or belief, therefore, is implanted in man by God which is contrary to man’s natural knowledge. ...
[7] From this we evidently gather the following conclusion: whatever arguments are brought forward against the doctrines of faith are conclusions incorrectly derived from the first and self-evident principles imbedded in nature. Such conclusions do not have the force of demonstration; they are arguments that are either probable or sophistical. And so, there exists the possibility to answer them.
(SCG, 7)
ST. FRANCIS DE SALES:
In the opinion of the great Saint Thomas Aquinas, it is not expedient to consult much and deliberate long about an inclination to enter a good and well-regulated religious order. It is sufficient to have a serious discussion with a few people who are truly prudent and capable in such matters. They will be able to help us come to a simple, sure answer to our question. But as soon as we have deliberated and decided, we must be firm and unchanging; we must never let ourselves be shaken by any hint whatsoever of a greater good.
(T.L.G. Book 8, Ch. 11; O. V, p. 95)
G. K. CHESTERTON:
DID Herbert Spencer ever convince you -- did he ever convince anybody -- did he ever for one mad moment convince himself -- that it must be to the interest of the individual to feel a public spirit? Do you believe that, if you rule your department badly, you stand any more chance, or one half of the chance, of being guillotined than an angler stands of being pulled into the river by a strong pike? Herbert Spencer refrained from theft for the same reason he refrained from wearing feathers in his hair, because he was an English gentleman with different tastes.
('The Napoleon of Notting Hill.')
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