1 Peter 5

Exhibit therefore even now to me, apostolic sir, prophetic evidences, that I may recognise your divine virtue, and vindicate to yourself the power of remitting such sins! If, however, you have had the functions of discipline alone allotted you, and (the duty) of presiding not imperially, but ministerially; who or how great are you, that you should grant indulgence, who, by exhibiting neither the prophetic nor the apostolic character, lack that virtue whose property it is to indulge?

On Modesty

I request that you will diligently take care of the widows, and of the sick, and of all the poor. Moreover, you may supply the expenses for strangers, if any should be indigent, from my own portion, which I have left with Rogatianus, our fellow-presbyter; which portion, lest it should be all appropriated, I have supplemented by sending to the same by Naricus the acolyte another share, so that the sufferers may be more largely and promptly dealt with.

Epistle XXXV

It is by exhortation and constructive criticism that the flock of the Lord is to be set straight.

Introductory Commentary on 1 Peter

Since Peter proposes to discuss the modesty of the spirit, which he even touches upon while speaking about "doing good", (1 Peter 4:19) and now calling himself a co-elder, that is, both an elder together with them. Through this, Peter designates either his own age or the honor of bishops. For it is known that bishops are also called elders, as the book of Acts indicates. (Acts 20:17;28) Then, wishing to demonstrate his own eminence, and that he calls himself a co-elder for the sake of modesty, he adds his dignity: "witness of the sufferings of Christ:" wanting to signify through this: If I, who am an interpreter of such visions to you, do not contempt to call myself a co-elder, neither should you, who are righteous, be exalted against those who are inferior to you. Therefore, Christ, teaching this precept of modesty, thus pronounces: "If therefore I, your Lord and Master, have washed your feet." (Jn. 13:14) Furthermore, "a partaker of the glory that will be revealed," to demonstrate the excellence of a modest spirit: just as Paul says, "When Christ is revealed, then we will also be revealed." (Col. 3:1)

Commentary on 1 Peter

Who is also a partaker of the glory that is to be revealed in the future. Clearly, this happened when on the holy mountain he beheld the heavenly glory of His face with James and John, or when he saw the power of His resurrection and ascension with the other disciples who were present.

Commentary on the Catholic Epistles

How will you be a partaker of Christ’s glory if you refuse to be a partaker of his shameful death? It is in vain that you have left the world behind if you are unwilling to take up your cross, as he commanded you to.

Discourses 27.11

The Apostle was about to speak of humility, which he had already mentioned, saying: "doing good" (1 Pet. 4:19). He calls himself a "pastor" (elder) either on account of his age or on account of the dignity of a bishop; for the book of Acts (Acts 20:17) also calls bishops elders. Then, wishing to show that he has preeminence over them and that he calls himself a "fellow elder" out of humility, he sets forth his own dignity, namely that he is a "witness of the sufferings of Christ." He speaks as if to say: if I, who have explained to you such visions, do not find it beneath me to call myself a fellow elder, then it is also unjust for you to exalt yourselves over those subject to you. Likewise concerning humility the Lord also says: "If I, the Lord and Teacher, have washed your feet" (John 13:14). The Apostle adds that he is "a partaker of the glory that is to be revealed," in order to present the preeminence of humility, just as Paul also says: "When Christ, your life, appears, then you also will appear with Him" (Col. 3:4).

Commentary on 1 Peter

Ye presbyters, "feed the flock which is among you," till God shall show who is to hold the rule over you. For "I am now ready to be offered," that I "may win Christ." Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ.

Epistle of Pseudo-Ignatius to the Antiochians

Christ said: “He who would be first among you, let him serve, for he who humbles himself will be exalted above all.” What do you mean? If I humble myself, will I then be exalted? Yes, says Jesus. For such is my power that I can turn something into its exact opposite. I am skilled and capable, do not doubt it. The nature of things obeys my will, not the other way round.

Catena

In the Greek the meaning is still plainer, for the word used is episkopeuontes, that is to say, “overseeing,” and this is the origin of the word bishop.

Letters 146

We are your guardians, and you are the flock of God. Reflect and see that our perils are greater than yours, and pray for us. This befits both us and you, that we may be able to give a good account of you to the prince of pastors and our universal head.

Letters 231

Here Peter is telling the leaders of the church exactly what the Lord told him: “Feed my sheep.”

Introductory Commentary on 1 Peter

Moreover, he does not feed the flock coercively, who, by presenting himself as an example of good conduct to his subordinates, has disciples who mutually encourage each other to imitate their teacher: Nor does he seek for shameful gain, who walks not arrogantly nor raises himself against those under him, but converses humbly, maintaining a constant frugality that requires no expense for costly garments or a lavish table, which receives pride with applause and seeks expense from shameful gain.

Commentary on 1 Peter

Feed the flock of God that is among you. Just as the Lord commanded Blessed Peter to have care for His entire flock, that is, the Church, so Peter rightly commands the subsequent pastors of the Church to protect with diligent governance the flock of God that is among them.

Commentary on the Catholic Epistles

Providing not forcefully but willingly, etc. One who feeds the flock of God and provides out of necessity for material things, having nothing to live on, therefore preaches the Gospel so that he may live from the Gospel. But willingly and according to God is one who, looking not for any earthly reward, but only for the heavenly reward, preaches the word of God. The Apostle Paul distinguishes between the two: "For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship." Stewardship is said to be entrusted to someone who is commanded to take care of an external matter for a time. For instance, one who is commanded to distribute his master's wheat to his fellow servants in due time is similar to one who does not willingly, but reluctantly, evangelizes.

Commentary on the Catholic Epistles

Neither for shameful profit, but willingly. He provides for the flock of God for shameful profit, who preaches for gain and earthly benefits, while all works of religion ought to be done willingly. According to the example of the construction of the tabernacle, which prefigured the present construction of the Church, where all the multitude of the children of Israel offered the first-fruits to the Lord with prompt and devoted minds for the construction of the tabernacle, giving all things freely, and the craftsmen offered themselves willingly to do the work.

Commentary on the Catholic Epistles

2–3

He who in himself offers his flock an example of good conduct pastures them "not by compulsion," and thereby urges them to vie with one another in emulating their teacher. He who does not step forward with pride and does not exalt himself over those subject to him, but lives without luxury, pastures them "not for shameful gain" — or he who does not seek after costly garments and luxurious foods, which produce pride and serve as an occasion for shameful gain. By "heritage" he means the sacred assembly. The addition "being examples to the flock" means the same as "tend them not by compulsion."

Commentary on 1 Peter

Even though you may have authority over the church in what you say or in the office which you occupy, you should never have a superior attitude toward others.

Introductory Commentary on 1 Peter

Moreover, he does not feed the flock coercively, who, by presenting himself as an example of good conduct to his subordinates, has disciples who mutually encourage each other to imitate their teacher: Nor does he seek for shameful gain, who walks not arrogantly nor raises himself against those under him, but converses humbly, maintaining a constant frugality that requires no expense for costly garments or a lavish table, which receives pride with applause and seeks expense from shameful gain. Peter calls the clergy a sacred assembly, just as we do even now. Furthermore, by adding, "but being examples to the flock," Peter instructs that they should not feed the flock as if coercively.

Commentary on 1 Peter

Practice what you preach, so that you may offer your people not only advice but a model as well, that they may imitate your example.

Questions and Answers of the Greek Fathers 43.1

Nor as being lords over those assigned to your care, etc. So that the humility, which you desire your subjects to have towards you and among themselves, you may first show by your own actions and keep in your own mind intact, according to the word of the Lord: "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. But it shall not be so among you. Whoever wants to become great among you must be your servant; and whoever wants to be first among you must be the servant of all" (Matthew XXIII). Paul carefully observing this precept says: "For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake."

Commentary on the Catholic Epistles

But let us, beloved, return in our discourse to that point whence we digressed, exclaiming, Blessed is He that cometh in the name of the Lord: that good and kind Shepherd, voluntarily to lay down His life for His sheep. That just as hunters take by a sheep the wolves that devour sheep, even so the Chief Shepherd,

Oration on the Psalms

While thinking of himself as a martyr to be, Cyprian did not allow himself to forget that he was still a bishop and was more anxious about the account he was to give to the chief shepherd concerning the sheep committed to him than he was about the answer he would give to the unbelieving proconsul, concerning his own faith.

Sermons 309.4

Furthermore, when it is said, "And when the chief Shepherd appears," it is a conjunction. And it is informally placed for "So that": that is, "So that when the Chief Shepherd appears, you will receive the unfading crown of glory." Just as in Psalm 89, when it is said, "And look upon your servants and upon your works." For there "And" is placed in the place of "Because of which."

Commentary on 1 Peter

Can death have any power over the souls which have been sealed by the grace of the Holy Spirit and the blood of Christ? Dare the spiritual wolf look straight at the seal of Christ the good shepherd, which he places on his own sheep? By no means, faithful brothers of godly mind!

Discourses 2.5

In the words "and when the Chief Shepherd appears," the conjunction "and" is put in place of "so that," that is, so that when the Chief Shepherd appears, you may receive the crown of incorruption.

Commentary on 1 Peter

Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all.

Letter to the Corinthians (Clement)

For if I in this brief space of time, have enjoyed such fellowship with your bishop-I mean not of a mere human, but of a spiritual nature-how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.

Epistle of Ignatius to the Ephesians

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.

Epistle to the Philippians 10

There are some who say outright that marriage is fornication and teach that it was introduced by the devil. They proudly say that they are imitating the Lord who neither married nor had any possession in this world, boasting that they understand the gospel better than anyone else. The Scripture says to them: "God resists the proud but gives grace to the humble." Further, they do not know the reason why the Lord did not marry. In the first place he had his own bride, the Church; and in the next place he was no ordinary man that he should also be in need of some helpmeet after the flesh. Nor was it necessary for him to beget children since he abides eternally and was born the only Son of God.

The Stromata Book 3

Of those who were anxious to disturb everything should be restrained; and when, besides, I had read your letter which you lately wrote hither to my clergy by Crementius the sub-deacon, to the effect that assistance should be given to those who might, after their lapse, be seized with sickness, and might penitently desire communion; I judged it well to stand by your judgment, lest our proceedings, which ought to be united and to agree in all things, should in any respect be different. To the number of five, that I wrote to the clergy and to the people, and to the martyrs also and confessors, which letters have already been sent to many of our colleagues, and have satisfied them; and they replied that they also agree with me in the same opinion according to the Catholic faith; which very thing do you also communicate to as many of our colleagues as you can, that among all these, may be observed one mode of action and one agreement, according to the Lord's precepts.

I was greatly gratified by observing the constancy of the brethren, and their love of the truth, and their docility and intelligence, as we proceeded, in an orderly method, and in a spirit of moderation, to deal with questions, and difficulties, and concessions. For we took care not to press, in every way and with jealous urgency, opinions which had once been adopted, even although they might appear to be correct. Neither did we evade objections alleged by others; but we endeavoured as far as possible to keep by the subject in hand, and to establish the positions pertinent to it. Nor, again, were we ashamed to change our opinions, if reason convinced us, and to acknowledge the fact; but rather with a good conscience, and in all sincerity, and with open hearts before God, we accepted all that could be established by the demonstrations and teachings of the Holy Scriptures.

Containing Various Sections of the Works

We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest. Nay, the devil foretells many things, and the demons, about Him; and yet for all that, there is not a spark of piety in them: for they are oppressed with ignorance, by reason of their voluntary wickedness. It is manifest, therefore, that the ungodly, although they prophesy, do not by their prophesying cover their own impiety; nor will those who cast out demons be sanctified by the demons being made subject to them: for they only mock one another, as they do who play childish tricks for mirth, and destroy those who give heed to them. For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men, as Ananiah and Samoeah in Jerusalem, and Zedekiah and Achiah the false prophets in Babylon. And indeed Balaam the prophet, when he had corrupted Israel by Baalpeor, suffered punishment; and Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner; and the kings of Israel and of Judah, when they became impious, suffered all sorts of punishments. It is therefore evident how bishops and presbyters, also falsely so called, will not escape the judgment of God. For it will be said to them even now: "O ye priests that despise my name, I will deliver you up to the slaughter, as I did Zedekiah and Achiah, whom the king of Babylon fried in a frying-pan," as says Jeremiah the prophet. We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resisteth the proud, but giveth grace to the humble."

Constitutions of the Holy Apostles Book 8

Flee from haughtiness, "for the Lord resisteth the proud." Abhor falsehood, for says [the Scripture], "Thou shalt destroy all them that speak lies." Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering, that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For "by alms and fidelity sins are purged away."

Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch

I fear that you may presume to rely on your own spirit to mortify the doings of the flesh and so perish for pride and find yourselves opposed for being proud, not granted grace for being humble.

Sermons 156.10

By “young men” Peter means everyone who occupies a subordinate role in the church. But note that those who are superiors must also act humbly, for humility is what should be common to both.

Introductory Commentary on 1 Peter

5–6

Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God. "Εγκομδώσασθε" indeed means, "surround yourselves, embrace."

Commentary on 1 Peter

Likewise, young men, be subject to the elders. After teaching the elders how to lead, it was necessary to also instruct the younger ones to obey their paternal provision. However, it was not necessary to speak much to them, but only to give the precept of subjection. For surely he had commanded the elders to be examples to those under them, and it sufficed for the younger ones to look to the good examples of their elders and devoutly imitate them. But lest the superiors hearing these things should think that only the subjects are to observe the laws of humility and not also themselves, he immediately added by admonishing generally:

Commentary on the Catholic Epistles

All of you, clothe yourselves with humility towards one another. For he says all, meaning both the elders and the young men, who are commanded to manifest the virtue of humility towards one another, both by ruling and by humbly obeying. This is something we read that Peter himself did, when, upon entering Caesarea, Cornelius humbly fell at his feet, and he humbly raised him up, saying: Stand up, I too am just a man like you (Acts X). And indeed Cornelius had not yet been reborn in Christ, nor had he yet been incorporated into the members of the Church. Therefore, all are either taught to have humility towards one another by example, or this is also insinuated by word because he knew that the vice of pride, which cast the angels down from heaven, ought to be guarded against by all. He prudently warns and refreshes all with the accompanying judgment of Solomon, saying:

Commentary on the Catholic Epistles

For God resists the proud, etc. And he immediately explains what that same grace is which God bestows upon the humble, when he subsequently adds by admonishing:

Commentary on the Catholic Epistles

"Put on" means: gird yourselves, clothe yourselves, or lay upon yourselves, surround yourselves from all sides.

Commentary on 1 Peter

Peter says that this will happen in due time, because he is teaching them that they will have to wait until the next life for this exaltation.

Catena

Since no one is without sin, no one should be without penance, for by this very fact a man becomes guilty if he presumes that he is innocent. A man may be guilty of lesser sin, but no one is without guilt.

Sermons 144.4

It is added, "In time." For it refers to the exaltation in the future age, which is the only true exaltation, as unchangeable and everlasting, since the present exaltation is neither secure nor firm, but rather contributes to a perpetual humiliation, so that it may be humbled more quickly than it was exalted. Furthermore, the Lord Himself is suitable to reconcile humiliation with exaltation. For He says: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (Matt. 18:4) And: "Whoever wishes to be first among you shall be the last of all." (Matt. 20:27) And speaking at that time, he indicated, as we said, that in the future, the exaltation promised would arise from humiliation. For there will be a time of unchangeable things in the future and in the incorruptible age. For the incorruptible has nothing mortal or perishable.

Commentary on 1 Peter

Therefore, humble yourselves under the mighty hand of God, etc. Thus, He grants this grace to the humble, so that the more they are humbled for His sake at the time of the struggle, the more gloriously they may be exalted by Him at the time of recompense. But humility can be understood in many ways in this context, that is, both the humility where someone, beginning the path of virtues, is healthily worn down to wash away the sins they have committed, and the humility that is shown voluntarily, out of devotion of mind, to God or to neighbors in peace regarding surrounding matters, and also the humility where, under the attacks of persecution storms, the undefeated soul is armed with the virtue of patience. To every kind of humility devout to God, that reward succeeds, so that those who humble themselves during their pilgrimage will be exalted during His visitation.

Commentary on the Catholic Epistles

The Apostle speaks of "its own time," just as David says: "which yields its fruit in its season" (Ps. 1:3); by the word "in... time" he hints at exaltation in the age to come, which exaltation, and it alone, is unchangeable and firm. For exaltation here is neither safe nor secure, but is rather brought low than raised up. And that humility exalts, the Lord Himself says: "everyone who exalts himself will be humbled, and he who humbles himself will be exalted" (Luke 14:11). And: "whoever among you wishes to be first, let him be last of all" (Mark 9:35). By the words "in its own time" the Apostle indicated that the exaltation that comes from humility is promised in the age to come. For the time of unchangeable blessings is in the age to come.

Commentary on 1 Peter

The whole secret of the practical success of Christendom lies in the Christian humility, however imperfectly fulfilled. For with the removal of all question of merit or payment, the soul is suddenly released for incredible voyages. If we ask a sane man how much he merits, his mind shrinks instinctively and instantaneously. It is doubtful whether he merits six feet of earth. But if you ask him what he can conquer—he can conquer the stars. Thus comes the thing called Romance, a purely Christian product. A man cannot deserve adventures; he cannot earn dragons and hippogriffs. The mediaeval Europe which asserted humility gained Romance; the civilization which gained Romance has gained the habitable globe.

Heretics, Ch. 5: Mr. H. G. Wells and the Giants (1905)

For the truth is much stranger even than it appears in the formal doctrine of the sin of pride. It is not only true that humility is a much wiser and more vigorous thing than pride. It is also true that vanity is a much wiser and more vigorous thing than pride. Vanity is social—it is almost a kind of comradeship; pride is solitary and uncivilized. Vanity is active; it desires the applause of infinite multitudes; pride is passive, desiring only the applause of one person, which it already has. Vanity is humorous, and can enjoy the joke even of itself; pride is dull, and cannot even smile. ... Stevenson had found that the secret of life lies in laughter and humility. Self is the gorgon. Vanity sees it in the mirror of other men and lives. Pride studies it for itself and is turned to stone.

Heretics, Ch. 9: The Moods of Mr. George Moore (1905)

As a matter of fact, the strongest nations are those, like Prussia or Japan, which began from very mean beginnings, but have not been too proud to sit at the feet of the foreigner and learn everything from him. Almost every obvious and direct victory has been the victory of the plagiarist. This is, indeed, only a very paltry by-product of humility, but it is a product of humility, and, therefore, it is successful. Prussia had no Christian humility in its internal arrangements; hence its internal arrangements were miserable. But it had enough Christian humility slavishly to copy France (even down to Frederick the Great’s poetry), and that which it had the humility to copy it had ultimately the honour to conquer. The case of the Japanese is even more obvious; their only Christian and their only beautiful quality is that they have humbled themselves to be exalted.

Heretics, Ch. 12: Paganism and Mr. Lowes Dickinson (1905)

For, like elderly men who have no hope of renewing their strength, and expect nothing but their last sleep, so you, weakened by worldly occupations, have given yourselves up to sloth, and have not cast your cares upon the Lord. Your spirit therefore was broken, and ye grew old in your sorrows.

Hermas, Vision 3

A brother asked a hermit, ‘Would you like me to keep two shillings for myself, in case I fall ill?’ The hermit, seeing that in his heart he wanted to keep them, said, ‘Yes.’ The brother went into his cell, but he was worried, asking himself, ‘Did he tell me the truth or not?’ He got up and went back to the hermit, bowed down and asked him, ‘For the Lord’s sake tell me the truth, for I am worrying about those two shillings.’ The hermit said to him, ‘I told you to keep them because I saw you intended to do so anyway. But it is not good to have more than the body needs. If you keep two shillings, you will put your hope in them. If by chance they are lost, then God will no longer be interested in your needs. Let us cast all our care upon the Lord, for He cares for us.’

The Desert Fathers, Sayings of the Early Christian Monks

Then, removing the fear that would arise from humiliation (for perhaps he saw some fearing that by humbling themselves in this present life, they would suffer some evil), he said: "Do not be afraid, casting all your anxiety on the Lord, when you have entrusted yourself to him who will take careful and diligent care of you." "because he cares for you," or concern is placed upon him regarding all these things.

Commentary on 1 Peter

Peter tells us that we have a guide and leader and that if we act according to his instructions, we shall keep ourselves pure and spotless.

Catena

Then, in order to remove the fear that comes with humility, he says: do not be afraid, but cast all your care upon the Lord, for He cares, that is, He is concerned about all this.

Commentary on 1 Peter

Furthermore, we desire you to know this, that in our times, as our sins embarrassed us, and that ancient enemy who always goeth about like a roaring lion, seeking whom he may devour,

Therefore, beloved brethren, we must be on our guard, and strive with all our powers to repel, with solicitous and full watch-fulness, the enemy, raging and aiming his darts against every part of our body in which we can be stricken and wounded, in accordance with what the Apostle Peter, in his epistle, forewarns and teaches, saying, "Be sober, and watch; because your adversary the devil, as a roaring lion, goeth about seeking any one to devour."

Treatise X On Jealousy and Envy

That the devil wanders over all the earth under heaven and ranges about like a mad dog, seeking whom he may devour, we learn from the story of Job.

On Renunciation of the World 2

For indeed if virtue be absent, it is no advantage to be an angel by nature; and the Devil is a proof of this, who was an angel once: but if virtue be present, it is no loss to be a man by nature; and John is a proof of this, who was a man, and Elias who went up into heaven, and all those who are about to depart thither. For these indeed, though with bodies, were not prevented from dwelling in heaven: while those others, though without bodies, could not remain in heaven. Let no one then grieve or be vexed with his nature as if it were a hindrance to him, but with his will. He the Devil from being incorporeal became a lion: for lo! it saith, "Our adversary, as a roaring lion, walketh about, seeking whom he may devour:" we from being corporeal, become angels.

Homily on Acts 32

Who goes roaring around, raging madly As he seeks to entrap and devour us, When, O infinite God, we praise thee only!

Hymns 4.79-81

Who could avoid encountering the teeth of this lion, if the lion from the tribe of Judah had not conquered?

Sermons 263

Cassian told a story of a hermit who was living in the desert. He asked God to grant that he should never fall asleep when the conversation was edifying but that if anyone spoke with back-biting or hate, he should nod off at once so that he would not hear poisonous words. He said that the devil strives hard to make men speak idle words, and fights against letting anyone hear any spiritual teaching. He gave the following example of this: Once when I was talking to some brothers for the good of their souls they became so drowsy that they could not even keep their eyelids open. I wanted to show them that this was the devil’s work, so I started gossiping: and at once they sat up and began to enjoy what I was saying. But I said sadly, ‘We were talking of heaven just now, and your eyes were closing in slumber: but the moment the talk became frivolous, you all began to listen eagerly. I beg you then, dear brothers, since you know that this is the work of the devil, be watchful and beware of falling asleep when you are hearing about spiritual things.’

The Desert Fathers, Sayings of the Early Christian Monks

Evagrius said, ‘If your attention falters, pray. As it is written, pray in fear and trembling (cf. Phil. 2:12), earnestly and watchfully. We ought to pray like that, especially because our unseen and wicked enemies are trying to hinder us forcefully.’

The Desert Fathers, Sayings of the Early Christian Monks

"Be sober-minded; be watchful." On those who are spiritually asleep (this, however, is to aspire to vain things) and from this, the watchfulness of souls is weighed down, the evil and most savage beast of despair is accustomed to leap upon them. Therefore, Christ's disciple, strengthening us (Matt. 13:24), exhorts us to always be vigilant and to watch over him who sows tares, lest in any way, while we are asleep, or living carelessly and sluggishly, he secretly sows wicked thoughts and drives us away from true life. For the Devil does not cease, Peter says, prowls around like a roaring lion, seeking someone to devour; to whom you also resist with firm strength of mind. Concerning such sharp snares and the precise deceit of him against us, the holy Justin Martyr also brings forth the case, stating that the Devil did not clearly know the power of his punishment before the coming of the Lord, when the divine prophets had announced it mysteriously: just as Isaiah (14:4), under the persona of the Assyrian, tragically narrates the entire representation of the Devil. But when the Lord had come and had openly said that the eternal fire is reserved and prepared for the Devil and his angels (Matt. 25:41), upon hearing this, he does not cease to lie in wait for the faithful, wanting to have many companions in his defection, lest he be ashamed to cling to this alone, applauding himself with this cold and envious consolation.

Commentary on 1 Peter

Be sober and vigilant, etc. In the exposition of this sentence, let us place not our own words, but those of the blessed Cyprian. "He (says he) circles around us individually, and like an enemy besieging enclosed walls, he inspects and tests to see if there is any part of the members that is less stable and less dependable, through which entry to the interior may be gained. He offers alluring forms and easy pleasures to the eyes so that through sight he may destroy chastity. He tries to tempt the ears through melodious music so that the hearing of a sweeter sound may dissolve and weaken Christian vigor. He provokes the tongue with revilement, incites the hand with injuries inducing it to the petulance of killing; to make one a fraudster, he opposes unjust gains; to capture the soul with money, he introduces pernicious advantages. He promises earthly honors to take away heavenly ones. He presents false things to steal the true. And when he cannot deceive secretly, he openly threatens, always restlessly and always hostile, intending the threat of a turbulent persecution to overpower the servants of God. In peace, he is deceitful; in persecution, violent. Therefore, against all the deceitful ambushes and open threats of the devil, the mind must stand trained and armed, as prepared always to resist as the enemy is to attack always."

Commentary on the Catholic Epistles

8–9

Upon those who are accustomed to sleeping spiritually (which means being absorbed in vanity) and thereby burden the sobriety of the soul, the cunning beast of despair attacks. Warning against this, the disciple of Christ urges us to always be vigilant and to beware of the sower of tares, so that while we sleep, that is, lead a careless and lazy life, he does not secretly sow wicked thoughts and draw us away from the true life. For he, says the apostle, constantly goes about like a roaring lion, seeking whom he may devour. The holy martyr Justin attributes the cause of such relentless cunning and assaults on the part of the devil to the fact that before the coming of the Lord, the devil did not clearly know how severe his punishment would be, since the holy prophets spoke of this in riddles (thus Isaiah depicted the entire sorrowful history and fate of the devil in veiled form under the figure of the Assyrian (Is. 18:4–7)), but when, with the coming of the Lord, the devil clearly learned that for him and his angels there awaits and is prepared "everlasting fire" (Mt. 25:41), from that time on he ceaselessly plots snares against the faithful, wishing to make many partakers of his apostasy, so as not to bear alone the disgrace of condemnation, and to find in this a cold and malicious consolation.

Commentary on 1 Peter

8–9

Probably, those to whom the Apostle Peter wrote this endured many sorrows for Christ; that is why he comforts them both at the beginning and at the end of the epistle — at the beginning by the fact that they become partakers in the sufferings of the Lord and heirs of the glory that is to be revealed, and here by the fact that not they alone suffer, but all believers living in the world.

Commentary on 1 Peter

8–9

I looked at the strange cabman as he lessened in the distance and the mists. I do not know whether I was right in fancying that although his face had seemed so honest there was something unearthly and demoniac about him when seen from behind. Perhaps he had been sent to tempt me from my adherence to those sanities and certainties which I had defended earlier in the day. In any case it gave me pleasure to remember that my sense of reality, though it had rocked for an instant, had remained erect.

Tremendous Trifles, The Extraordinary Cabman (1909)

8–9

For the first injustice, of which we have spoken, still recurs; and if we grant that the East has a right to its difference, it is not realised in what we differ. That nursery tale from nowhere about St. George and the Dragon really expresses best the relation between the West and the East. There were many other differences, calculated to arrest even the superficial eye, between a saint and a dragon. But the essential difference was simply this: that the Dragon did want to eat St. George; whereas St. George would have felt a strong distaste for eating the Dragon. In most of the stories he killed the Dragon. In many of the stories he not only spared, but baptised it. But in neither case did the Christian have any appetite for cold dragon. The Dragon, however, really has an appetite for cold Christian--and especially for cold Christianity. This blind intention to absorb, to change the shape of everything and digest it in the darkness of a dragon's stomach; this is what is really meant by the Pantheism and Cosmic Unity of the East. The Cosmos as such is cannibal; as old Time ate his children. The Eastern saints were saints because they wanted to be swallowed up. The Western saint, like St. George, was sainted by the Western Church precisely because he refused to be swallowed. The same process of thought that has prevented nationalities disappearing in Christendom has prevented the complete appearance of Pantheism. All Christian men instinctively resist the idea of being absorbed into an Empire; an Austrian, a Spanish, a British, or a Turkish Empire. But there is one empire, much larger and much more tyrannical, which free men will resist with even stronger passion. The free man violently resists being absorbed into the empire which is called the Universe. He demands Home Rule for his nationality, but still more Home Rule for his home. Most of all he demands Home Rule for himself. He claims the right to be saved, in spite of Moslem fatalism. He claims the right to be damned in spite of theosophical optimism. He refuses to be the Cosmos; because he refuses to forget it.

A Miscellany of Men, The Separatist and Sacred Things (1912)

8–9

And there is this real moral in the matter; that we have to remember that civilization as it goes on ought not perhaps to grow more fighting--but ought to grow more ready to fight. The more valuable and reposeful is the order we have to guard, the more vivid should be our ultimate sense of vigilance and potential violence.

Alarms and Discursions, The Wrath of the Roses (1910)

The more a man was in the Devil's power, the less he would be aware of it, on the principle that a man is still fairly sober as long as he knows he's drunk. It is the people who are fully awake and trying hard to be good who would be most aware of the Devil. It is when you start arming against Hitler that you first realize your country is full of Nazi agents. Of course, they don't want you to believe in the Devil. If devils exist, their first aim is to give you an anesthetic—to put you off your guard. Only if that fails, do you become aware of them.

Answers to Questions on Christianity, from God in the Dock

I know someone will ask me, 'Do you really mean, at this time of day, to re-introduce our old friend the devil—hoofs and horns and all?' Well, what the time of day has to do with it I do not know. And I am not particular about the hoofs and horns. But in other respects my answer is 'Yes, I do.' I do not claim to know anything about his personal appearance. If anybody really wants to know him better I would say to that person, 'Don't worry. If you really want to, you will. Whether you'll like it when you do is another question.'

Mere Christianity, The Invasion

I feel a strong desire to tell you—and I expect you feel a strong desire to tell me—which of these two errors is the worse. That is the devil getting at us. He always sends errors into the world in pairs—pairs of opposites. And he always encourages us to spend a lot of time thinking which is the worse. You see why, of course? He relies on your extra dislike of the one error to draw you gradually into the opposite one. But do not let us be fooled. We have to keep our eyes on the goal and go straight through between both errors. We have no other concern than that with either of them.

Mere Christianity, Book 4, Chapter 6: Two Notes

There is a world of difference between God and the devil. If you resist God, he will destroy you, but if you resist the devil, you will destroy him.

Introductory Commentary on 1 Peter

"knowing that the same kinds of suffering," as it is likely, those to whom Peter writes were being pressed by many afflictions for the sake of Christ: therefore, both in the preceding and in the following, he brings consolation to this: indeed, by the fact that the enduring become themselves partakers of the afflictions of Christ and heirs of the glory that is to be revealed; here, however, by the fact that they do not suffer alone, but all the faithful who are in the world: moreover, the company of companions lightens the severity.

Commentary on 1 Peter

Resist strong in faith, etc. Be (he says) so much stronger in faith, have so much more patience to overcome the deceits of the devil, as it is certain that you are not tempted alone, but the same passion that wearies you is common to the Church of Christ which is throughout the whole world, that is to say, to your brotherhood. And because the righteous have always suffered since the foundation of the world, let it shame you to be unable to endure alone above all others.

Commentary on the Catholic Epistles

"But the God of all grace," he says. [1 Peter 5:10] "Of all grace," he says, because He is good, and the giver of all good things.

From the Latin Translation of Cassiodorus

10–11

But the God of all grace, who has called us to His eternal glory by Christ Jesus, after you have suffered a little while, will Himself restore, establish, strengthen, and settle you. To Him be glory and dominion forever and ever. Amen. And beginning the letter, Peter said that the Father, for the sake of the Son, have mercy on us, and now concluding, he teaches to call the same Father through the Son: for this is their aim to preach the mystery, although they do this with exhortation.

Commentary on 1 Peter

See how the beginning and the end of the epistle are the same. At the beginning Peter said that the Father has mercy on us through the Son and here he once again says that the Father has called us into his eternal glory through Jesus Christ.

Catena

Grace to all of you who are in Christ Jesus. He began the Epistle with grace, ended with grace, and sprinkled grace throughout, in order to condemn the Pelagian error in every part of his speech and to teach that the Church of Christ can only be saved by his grace. And thoughtfully, when he said: Grace to you, he added: To all who are in Christ Jesus, signifying that what he wrote to a few Churches, that is, to Pontus, Galatia, Cappadocia, Asia, and Bithynia, he wrote to all the Churches of Christ throughout the world. Just as John, in the Apocalypse, when he admonished the seven Churches of Asia individually as befitting each, added at the end of each, thus concluding: He who has ears to hear, let him hear what the Spirit says to the Churches (Apoc. II), plainly indicating that everything he wrote to any one Church, was written to all Churches of the faithful who have a discerning ear.

Commentary on the Catholic Epistles

10–11

And at the beginning of the epistle (1 Pet. 1:2–3) the apostle said that the Father had mercy on us through the Son, and now, at the end of it, he teaches that the same Father called us through the Son. For this is the very aim of the apostles: to proclaim the mystery, even if they did so together with exhortation.

Commentary on 1 Peter

It is ultimately the role of the Father and of the Son to proclaim the mystery of faith, because the glory and power belong to them, although they condescend to make use of us and of our preaching.

Catena

"By Silvanus." This Silvanus was very faithful and eagerly motivated around the preaching. Indeed, Paul also mentions him and takes him as a helper along with Timothy in his letters, saying: "Paul, and Silvanus, and Timothy." (1-2 Thess. 1:1)

Commentary on 1 Peter

Through Sylvanus, your faithful brother, etc. What he says, beseeching, can refer to what precedes, because he writes briefly after all, not commanding, but beseeching them to stand firm in faith. It can also be rightly connected to what follows, so that it is understood that he not only testifies that this is their true grace which he declares by writing, since indeed there is no other in whom we must be saved (Acts IV), but also urges them to make this their true grace which they have been imbued with in Christ. For the grace of Christ becomes their grace, who accept it with a pure heart. For he who despises the grace of God does not diminish grace itself, but makes it not his own, that is, makes it to not benefit himself.

Commentary on the Catholic Epistles

This Silvanus believes excellently and labors diligently in the work of preaching. Paul also mentions him, and together with Timothy names him as a fellow worker in his epistles; thus, he writes: "Paul and Silvanus and Timothy" (1 Thess. 1:1).

Commentary on 1 Peter

This also the presbyter [John] said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.

Church History (Book 3), Chapter 39, Section 15

"Marcus, my son, salutes you." Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Caesar's equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter, wrote entirely what is called the Gospel according to Mark. As Luke also may be recognised by the style, both to have composed the Acts of the Apostles, and to have translated Paul's Epistle to the Hebrews.

From the Latin Translation of Cassiodorus

And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark.

And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son." [1 Peter 5:13]

Church History (Book 2), Chapter 15, Sections 1-2

Peter mentions Mark in his first epistle, which they say he composed in Rome itself, and they say that he indicates this by referring to the city metaphorically as Babylon.

History of the Church 2.15

Peter calls Rome Babylon, because it was so remarkable and distinguished, as it had been for a long time in Babylon. Peter calls his son Mark according to the spirit, and not according to the flesh. To him, he entrusted the task of writing the Gospel. However, some have dared to assert that Mark was the son of the divine Peter according to the flesh, using as an argument what was said by Luke in the Acts of the Apostles. (Acts 12:1) For he says that Peter was miraculously brought out of prison by the angel of God, in which Herod had kept him, and after being released from the angelic conversation, Peter came to the house of the mother of John, who was surnamed Mark, as if he had come to his own house and to his lawful wife.

Commentary on 1 Peter

Peter calls Rome Babylon in a metaphorical sense. The woman who is chosen along with us is the church of Christ established in that city. He also mentions Mark the Evangelist, whom he calls his son in Christ and to whom he entrusted the task of writing the Gospel.

Catena

The Church which is gathered in Babylon greets you, etc. He calls Rome Babylon figuratively, evidently because of the confusion of manifold idolatry. In the midst of which, the holy Church, now immature and very small, was shining forth, in the example of the Israelite people who once, small in number and captured, sitting by the rivers of Babylon, wept for the absence of the holy land, nor could they sing the Lord's song in a foreign land (Psalm 136). And blessed Peter appropriately, while exhorting his listeners to endure present adversities, mentions the Church which is established with him in Babylon, that is, in the confusion of tribulations. And yet, he confirms it to be gathered, to show that the holy city of God in this life cannot be free from the intermingling and oppression of the city of the devil, which Babylon signifies. He calls Mark his son, who is said to become his son through baptism. Hence it is clear that before he sent Mark from Rome to Alexandria to preach the gospel, he wrote this Epistle. In the time of Emperor Claudius, both Peter and Mark came to Rome, and Mark himself, after composing his Gospel in Rome, was sent to Alexandria. Whence it is inferred that when Peter sought a place and time to write this Epistle, the place was Rome, the time was during the reign of Claudius Caesar.

Commentary on the Catholic Epistles

Peter calls Rome Babylon [Babel] because of the many languages spoken there.

Commentaries

"Babylon" he calls Rome on account of its eminence, which Babylon also enjoyed for a long time. "Elect" he calls the Church of God that was established in Rome. By Mark he means the Evangelist, calling him also a son in the Spirit, not in the flesh. It was to him that he gave the command to write the Gospel.

Commentary on 1 Peter

But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.

On Prayer

May I enjoy your prayers! Pray ye that may attain to Jesus. I commend unto you the Church which is at Antioch. The Churches of Philippi, whence also I write to you, salute you. Philo, your deacon, to whom also I give thanks as one who has zealously ministered to me in all things, salutes you. Agathopus, the deacon from Syria, who follows me in Christ, salutes you. "Salute ye one another with a holy kiss." I salute you all, both male and female, who are in Christ. Fare ye well in body, and soul, and in one Spirit; and do not ye forget me. The Lord be with you!

Epistle of Pseudo-Ignatius to the Tarsians

See how when he has finished what he has to say, Peter seals it all with a prayer. Peace is the seal of everything he has written.

Catena

However, when Paul writes that they should greet each other with a holy kiss (2 Cor. 14:12), Peter says here, "With a kiss of love," saying the same as that. For Paul (1 Cor. 13:1-19) knows the love which is according to Christ and is greater than all virtues, even than martyrdom itself suffered for Christ. Therefore, he calls the holy kiss separate and defined in God, while he similarly refers to the kiss of love which is true love, which Paul has praised. Therefore, he also adds: "Peace to you all who are in Christ Jesus:" not speaking of the common peace which is among men, which is dear to men because of the affection for vain glory and the enjoyment of pleasures, to which those who are free from war surrender themselves; but Peter prays that they may attain the peace which Christ himself agreed to grant them as he proceeded to passion, saying: "My peace I leave with you;" and adding a distinction: "Not as the world gives." (Jn. 14:27) For peace is not to be sought because of affection, but that we may be united in love, in order to receive in this way the blows of adversaries. Moreover, the disciples of the Lord, adding as it were a seal, bring a prayer at the end, as a genuine sign of their holiness. (It was written from the city of Rome.)

Commentary on 1 Peter

Greet one another with a holy kiss. With a holy kiss, a true kiss, a peaceful kiss, a dove-like kiss, not deceitful, not polluted, like the one Joab used to kill Amasa, like the one Judas used to betray the Savior, like those who speak peace with their neighbor, but evil is in their hearts (Psalm 27). Therefore, they greet one another with a holy kiss, who do not love in word or tongue, but in deed and truth.

Commentary on the Catholic Epistles

Whereas Paul writes (Rom. 16:16; 1 Cor. 16:20) that believers should greet one another "with a holy kiss," Peter says: greet one another "with a kiss of love." But the thought of both is one and the same. Paul knows that love in the Lord is greater than all virtues, even martyrdom for Christ, and therefore calls holy the kiss that is given in God. And Peter, when he speaks of a kiss of love, means: of true love.

Commentary on 1 Peter

He speaks not of the ordinary, human peace, but wishes them to receive that peace which Christ bestowed upon them when He was departing to His sufferings, saying: "Peace I leave with you," and noting the distinction: "not as the world gives" (Jn. 14:27). For one must keep peace not out of partiality, but because you are bound by love, so that one must endure blows from adversaries. The disciples of the Lord everywhere, at the end of their epistles, append a prayer like a seal, and thereby show their genuine holiness. Some of those who came before us thought that the Mark of whom holy Peter speaks was his son also according to the flesh. They based this conjecture on the fact that in the Acts of the Apostles Luke says that after the angel of God miraculously freed the apostle Peter from the prison in which he had been placed by Herod, and ceased guiding him, he, the apostle Peter, "came to the house of Mary the mother of John, who was called Mark" (Acts 12:12). They supposed that he had come to his own house and to his lawful wife.

Commentary on 1 Peter