Egyptian saint
POPULARITY
19 episodes with pachomius
5 episodes with pachomius
6 episodes with pachomius
4 episodes with pachomius
4 episodes with pachomius
6 episodes with pachomius
4 episodes with pachomius
2 episodes with pachomius
2 episodes with pachomius
Monday of the 30th Week in Ordinary Time Saint of the Day: St. Abraham the Poor; sometimes referred to as "the Child," alluding to his purity and simplicity; born in Egypt, he became a disciple of St. Pachomius, the founder of cenobitic monasticism; he spent almost two decades in a cave near Pachomius' foundations; he died in 372 A.D. Office of Readings and Morning Prayer for 10/27/25 Gospel: Luke 13:10-17
What made soldiers standouts as monks, and how did their experience shape Christian asceticism? This episode explores the birth of communal monasticism, tracing how Pachomius transformed abandoned sites into thriving religious villages that contrasted with solitary desert hermits. Ancient historian Christian Barthel brings his expertise in late antiquity and Roman military institutions to show how these roots shaped the language, discipline, and traditions of early monastic communities. Learn more at https://pewpewhq.com/blog/gruntgod-ch8 Learn more about your ad choices. Visit megaphone.fm/adchoices
Morning Prayer for Thursday, May 15, 2025 (The Fourth Sunday of Easter: Good Shepherd; Pachomius, Abbot of Tabennisi, 346).Psalm and Scripture readings (60-day Psalter):Psalms 32, 36Deuteronomy 16Luke 9:1-17Click here to access the text for the Daily Office at DailyOffice2019.com.Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.
Evening Prayer for Thursday, May 15, 2025 (The Fourth Sunday of Easter: Good Shepherd; Pachomius, Abbot of Tabennisi, 346).Psalm and Scripture readings (60-day Psalter):Psalm 38Ecclesiastes 11 John 3:1-10Click here to access the text for the Daily Office at DailyOffice2019.com.Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
Father Paul tells the story of a man devoted to the monastic way of life but was determined to live it out with others in community.
Im 3. und 4. Jahrhundert entwickelte in der Wüste Ägyptens eine der wirkmächtigsten spirituellen Bewegungen aller Zeiten. Zunächst waren es nur einzelne Männer und Frauen, die sich in die Einöde zurückzogen, doch schon bald folgten hunderte Anhänger dem Vorbild von Antonius und Pachomius „und die Wüste bevölkerte sich mit Mönchen“, wie Bischof Athanasius von Alexandria zu berichten wusste. Stärker noch als die kurzfristige war die langfristige Wirkung der sogenannten „Wüstenväter“. Fast jede größere christliche Reformbewegung erklärte, sich ihre Weisheit und ihr einfaches Leben zum Vorbild nehmen zu wollen.
Dr. Jenkins continues he discussion of the history of monasticism. This week Dr. Jenkins looks at the shift in monasticism that the introduction of Pachomius's early fourth-century reforms entailed.
St. Pachomius called St. Antony a pattern for those who pursued the life in the desert. This episode Dr. Jenkins unpacks what this means.
Saturday after Epiphany Saint of the Day: St. Palaemon; a third and fourth century Egyptian hermit who is best known for serving as mentor to St. Pachomius; Palaemon and Pachomius organized the hermits of the Egyptian desert into cenobitic communities, laying the groundwork for the development of monasticism; Palaemon died in 325 at Tabennisi, the vast monastic center that sheltered the early Desert Fathers Office of Readings and Morning Prayer for 1/11/25 Gospel: John 3:22-30
Morning Prayer for Wednesday, May 15, 2024 (Wednesday after the Sunday after the Ascension; Pachomius, Abbot of Tabennisi, 346). Psalm and Scripture readings (60-day Psalter): Psalms 32, 36 Deuteronomy 16 Luke 9:1-17 Click here to access the text for the Daily Office at DailyOffice2019.com. --- Support this podcast: https://podcasters.spotify.com/pod/show/dailyofficepodcast/support
Evening Prayer for Wednesday, May 15, 2024 (Wednesday after the Sunday after the Ascension; Pachomius, Abbot of Tabennisi, 346). Psalm and Scripture readings (60-day Psalter): Psalm 38 Ecclesiastes 1 1 John 3:1-10 Click here to access the text for the Daily Office at DailyOffice2019.com. --- Support this podcast: https://podcasters.spotify.com/pod/show/dailyofficepodcast/support
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
Ephesians 4:4-6. | Pachomius of Tabenissi May 2024 meditations are written and recorded by Kira Austin-Young. Forward Day by Day is published and produced by Forward Movement. Explore our other podcasts, books, and blogs at forwardmovement.org
The Community of St Gregory the Great sings the Gregorian Chant Mass for the Memoria of St Pachomius. Recorded live at Southgate House on 15 May 2024.
Today, on the Christian History Almanac, we remember one of the fathers of the monastic tradition: Pachomius and his pet crocodile. Show Notes: Support 1517 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Academy - Free Theological Education What's New from 1517: Available Now: Encouragement for Motherhood Edited by Katie Koplin Pre-order: Hitchhiking with Prophets: A Ride Through the Salvation Story of the Old Testament by Chad Bird 30 Minutes in the NT on Youtube Remembering Rod Rosenbladt Available Now: Be Thou My Song by Kerri Tom More from the hosts: Dan van Voorhis SHOW TRANSCRIPTS are available: https://www.1517.org/podcasts/the-christian-history-almanac CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (gillespie.media).
Evangelization Challenge:Invite a friend or family member to practice praying through Lectio Divina. Let the know you are learning too and that it will be a good experience to grow in faith together. You can also do this with a ministry you are part of. Notes on Catholic Lectio Divina:The premise of lectio divina is meditating on the Word of God and immersing yourself in the mysteries of Christ through sacred Scripture. (A sound substitute for sacred Scripture is the Catechism of the Catholic Church by way of meditating on a key doctrine of the faith.)Catholic Church Catechism2708 Meditation engages thought, imagination, emotion, and desire. This mobilization of faculties is necessary in order to deepen our convictions of faith, prompt the conversion of our heart, and strengthen our will to follow Christ. Christian prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him.Guide to Lectio DivinaEvangelization Challenge:With Lectio Divina you can learn as a family, prayer group, church group, co-workers. Children included! Pray to the Holy Spirit to show you a path to Lectio Divina in. your life. It may be challenging. Practice Lectio Divina on your own to start if you like then fine at least one person to work withA Guide to Lectio Divina “To get the full flavor of an herb, it must be pressed between the fingers. So it is the same with the Scriptures; the more familiar they become, the more they reveal their hidden treasures and yield their indescribable riches.”—St. John Chrysostom, 347-407 A.D Lectio divina, an ancient method of praying while reading the Scriptures, is today being used to bring many Catholics back to a more profound understanding of the Scriptures, the Word of God.Catholics in the past have sometimes tended to be less familiar with the Bible than, for example, evangelical Protestants, who can often cite Scripture verses with great ease because they study the Bible so closely. What can be done to help Catholics become more familiar with the Word of God? The answer lies in two Latin words: lectio divina. Lectio divina is a slow, contemplative praying of the Scriptures so that the Bible — the living Word of God — becomes a means of union with God. This ancient and powerful form of praying with Scripture was practiced by the early Christian monks and was prescribed in the monastic rules of Sts. Pachomius, Augustine, Basil and Benedict. Centrality of the BibleGod's Word is, of course, crucial to the life of the Catholic Church. In fact, the last two Popes — the late Pope John Paul II and Emeritus Pope Benedict XVI — urged Catholics to study Sacred Scripture. Now the American Bible Society, in a publishing venture together with the Vatican Press under the vibrant direction of Father Giuseppe Costa, S.D.B., is helping Catholics respond to that call.Pope Benedict solidly supported lectio divina. In a 2005 speech, he recommended this ancient method of prayer: “The diligent reading of Sacred Scripture accompanied by prayer brings about that intimate dialogue in which the person reading hears God who is speaking, and in praying, responds to him with trusting openness of heart.”“Our mission is the Word of God,” Mario Paredes, liaison to the Roman Catholic Church at the American Bible Society, said. “We join in partnership with the Catholic Church and are presenting lectio divina as our flagship program serving Catholics everywhere.”During the nearly 500 years following the launch of th
Evangelization Challenge:Invite a friend or family member to practice praying through Lectio Divina. Let the know you are learning too and that it will be a good experience to grow in faith together. You can also do this with a ministry you are part of. Notes on Catholic Lectio Divina:The premise of lectio divina is meditating on the Word of God and immersing yourself in the mysteries of Christ through sacred Scripture. (A sound substitute for sacred Scripture is the Catechism of the Catholic Church by way of meditating on a key doctrine of the faith.)Catholic Church Catechism2708 Meditation engages thought, imagination, emotion, and desire. This mobilization of faculties is necessary in order to deepen our convictions of faith, prompt the conversion of our heart, and strengthen our will to follow Christ. Christian prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him.Guide to Lectio DivinaEvangelization Challenge:With Lectio Divina you can learn as a family, prayer group, church group, co-workers. Children included! Pray to the Holy Spirit to show you a path to Lectio Divina in. your life. It may be challenging. Practice Lectio Divina on your own to start if you like then fine at least one person to work withA Guide to Lectio Divina “To get the full flavor of an herb, it must be pressed between the fingers. So it is the same with the Scriptures; the more familiar they become, the more they reveal their hidden treasures and yield their indescribable riches.”—St. John Chrysostom, 347-407 A.D Lectio divina, an ancient method of praying while reading the Scriptures, is today being used to bring many Catholics back to a more profound understanding of the Scriptures, the Word of God.Catholics in the past have sometimes tended to be less familiar with the Bible than, for example, evangelical Protestants, who can often cite Scripture verses with great ease because they study the Bible so closely. What can be done to help Catholics become more familiar with the Word of God? The answer lies in two Latin words: lectio divina. Lectio divina is a slow, contemplative praying of the Scriptures so that the Bible — the living Word of God — becomes a means of union with God. This ancient and powerful form of praying with Scripture was practiced by the early Christian monks and was prescribed in the monastic rules of Sts. Pachomius, Augustine, Basil and Benedict. Centrality of the BibleGod's Word is, of course, crucial to the life of the Catholic Church. In fact, the last two Popes — the late Pope John Paul II and Emeritus Pope Benedict XVI — urged Catholics to study Sacred Scripture. Now the American Bible Society, in a publishing venture together with the Vatican Press under the vibrant direction of Father Giuseppe Costa, S.D.B., is helping Catholics respond to that call.Pope Benedict solidly supported lectio divina. In a 2005 speech, he recommended this ancient method of prayer: “The diligent reading of Sacred Scripture accompanied by prayer brings about that intimate dialogue in which the person reading hears God who is speaking, and in praying, responds to him with trusting openness of heart.”“Our mission is the Word of God,” Mario Paredes, liaison to the Roman Catholic Church at the American Bible Society, said. “We join in partnership with the Catholic Church and are presenting lectio divina as our flagship program serving Catholics everywhere.”During the nearly 500 years following the launch of th
Friday of the 29th Week in Ordinary Time Saint of the Day: St. Abraham the Poor; born in Menuf, Egypt; became a disciple of St. Pachomius, the founder of cenobitic monasticism; spent almost two decades in a cave near Pachomius' foundations in the Delta Office of Readings and Morning Prayer for 10/27/23 Gospel: Luke 12:54-59
This is part 16 of the Early Church History class. Jerome and Augustine are two of the most influential Latin Christians of the first millennium of Christianity. This episode will introduce you to their lives, personalities, and some of their most important ideas. You'll see how significantly asceticism affected their lifestyles as well as how their particular take on Christianity came to set the norm for Roman Catholic Christianity. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=BtNF5-rvmwU&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=16&pp=iAQB —— Links —— More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read his bio here —— Notes —— Jerome's Life (347-419) Actual name: Eusebius Sophronius Hieronymus Excellent Latin education, highly intelligent Learned Greek and Hebrew Lived as a hermit in the Syrian desert 382-385 - served as secretary to Pope Damasus I, bishop of Rome Jerome's Asceticism Believed everyone should be celibate Worked a lot with wealthy widows from the senatorial class and their daughters Thought the only benefit from marriage was the production of more virgins After Paula's daughter Blaesilla died, he moved to Bethlehem. Spent his time engaging in controversies by letter, translating the Bible and other literature into Latin, and writing commentaries on scripture Jerome's Writings Though deeply influenced by classical literature, especially Cicero, he advocated reading only the Bible and Christian literature. Worked on the Vulgate (382-405) Became the dominant Latin Bible for the Roman Catholic Church from 600 onwards; though in Jerome's day, many still preferred a translation of the Septuagint (including Augustine) Translated Origen's On First Principles, Pachomius' Rule, and Eusebius' Historical Chronicle into Latin Lives of Illustrious Men provides short biographies of many early Christians. Commentaries on many books of the Bible Augustine's Early Life (354-430) Grew up in North Africa with a Christian mother, Monica, and a pagan father, Patrick Had an excellent education in Carthage Particularly influenced by Cicero's dialogues, especially his Hortensius Became a teacher of rhetoric in Rome, then Milan Augustine's Sexual Life Stealing pears as a teenager “I was burning to find satisfaction… I ran wild in the shadowy jungle of erotic adventures.” (Confessions 2.1.1)[1] At Carthage, he said, “All around me hissed a cauldron of illicit loves.” (Confessions 3.1.1) Took a concubine from a lower class and lived with her for 13 years and had a son with her, Adeodatus His mother convinced him to send his concubine away so he could be eligible to marry a well-born woman. Couldn't live chastely in the interval and took another concubine Augustine's Journey to Christianity Had encountered the scriptures but said they “seemed to me unworthy in comparison with the dignity of Cicero” (Confessions 3.5.9) Became a Manichaean for 9 years Believed in Astrology for a long while Found great satisfaction in Neo-Platonism, especially the writings of Plotinus and Porphyry Checked out Bishop Ambrose just to listen to his rhetoric and was impressed Heard a voice saying, “Pick up and read [tolle, lege]” and opened to Romans 13.13-14 387 - Ambrose baptized Augustine and Adeodatus Augustine's Bishopric (395-430) Became bishop of Hippo Regius and served for 35 years Preached regularly, held court twice a week, counselled people Engaged in many controversies with Manichaeans, Donatists, Pelagians, and pagans. Augustine's Writings Wrote approximately five million words Confessions: an autobiography City of God: responds to Alaric's sack of Rome in 410 as well as lays out extensive interpretation of the Bible and key doctrines On the Trinity: defended the Trinity and explained it philosophically Also, many letters, commentaries, and treatises Augustine's Thought Original sin passed down a corrupted nature incapable of doing good. God predestined the elect to be saved. The elect go to heaven to live eternally. The damned go to hell to be tormented eternally. Augustine's Influence Probably the most influential Christian of the first millennium Codified Catholic doctrine that held sway throughout the Middle Ages Martin Luther was himself an Augustinian monk, and the Reformation was largely a return to Augustinian Christianity. Review Jerome and Augustine were influential Christians who shaped Christianity in the fifth century. Both received excellent educations and voluntarily chose ascetic, celibate lifestyles. Both were influenced by Origen, especially his allegorical hermeneutic. Jerome's translation of the Bible into Latin from Hebrew and Greek--the Vulgate--became the official Bible of the Roman Catholic Church. Augustine had a fraught and lengthy battle with lust that eventually led him to celibacy. Augustine was a Manichean, a believer in astrology, and a Neo-Platonist before he became a Christian. Augustine battled Manicheans, Donatists, Pelagians, and Pagans throughout his career. He advocated original sin, infant baptism, eternal life in heaven, eternal torment in hell, predestination of the elect, and celibate clergy. More than anyone else in the first thousand years, Augustine's thought influenced Roman Catholic doctrine. To a degree, the Reformation itself was a return to Augustinian Christianity. [1] All quotes from Confessions from Augustine of Hippo, Confessions, trans. Henry Chadwick (New York: Oxford, 1998).
This is part 15 of the Early Church History class. We are shifting gears away from Christology to talk about the desert fathers and mothers. These were people that decided to leave the city and go off alone or in communes to practice spiritual disciplines and asceticism. They denied themselves pleasure in their pursuit of sanctification and spiritual warfare. Today we'll go over four early founders, including Anthony, Pachomius, Basil, and Benedict. Although this subject may seem somewhat tangential to the main arc of early church history, as it turns out, these monks exercised a huge influence on Christianity at large. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=EEUeiVsNeo0&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=15 —— Links —— More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read his bio here —— Notes —— Anthony the Great (251-356) One of the earliest hermits Athanasius of Alexandria wrote the Life of Anthony, which became an extremely popular hagiography. Heard what Jesus said to the rich young ruler in Matthew 19.21 and sold his possessions to give to the poor Trained under an old hermit (a.k.a eremite or anchorite) before going off alone Practiced extreme asceticism and isolation Repeatedly tempted and beaten by demons Lived in a tomb, then an abandoned Roman fort, then on a mountain Athanasius had Anthony come to Alexandria to endorse the eternality of the Son over against the subordinationists. Pachomius (292-348) Studied 7 years under a hermit named Palaemon near Anthony in the Egyptian desert Went off on his own and lived as an anchorite Started a XXfor hermits unable physically or mentally to live alone Known as founder of cenobitic monasticism Developed a rule to govern monastery life Monasteries dotted the desert in Egypt, Judea, and Syria Basil Caesarea (329-379) Grew up wealthy and well-educated Became a Christian and donated his fortune to the poor Studied with monks in Egypt and influenced by Pachomius Returned to Caesarea and began founding monasteries Diminished the austerity of Pachomian monasteries and adapted to life in the city where monks ran orphanages, hospices, and hospitals Designed a rule for monasteries, incorporating interspersed periods of worship and manual or scholarly labor Adapted and popularized monastery life in the Greek-speaking East Died in 40s probably because of ascetic practices Benedict of Nursia (480-547) Gave up wealth and career as a nobleman Became a hermit for 3 years before a nearby monastery conscripted him to be their abbot They tried to poison him, but it didn't work. He left and started his own monastery Developed the Rule of St. Benedict, which became influential in the Latin-speaking West At the end of his rule, he mentions Basil of Caesarea and his rule. Review Although Anthony the Great was not the first hermit, he became the father of all monks. Anthony practiced extreme isolation and asceticism while battling demons in the African desert. Many found Anthony's lifestyle attractive and sought him out, no matter how far away he settled. Nearby villages and cities saw the desert fathers and mothers' battles with spirits as a benefit to society. Pachomius wrote a rule of community life and started several monasteries, becoming the founder of cenobitic monasticism. Basil of Caesarea learned from Pachomius' monasticism and brought it to Cappadocia. Basil wrote a less austere rule (than Pachomius') and pioneered having monasteries in populated areas that ran orphanages, hospices, and hostels. Benedict of Nursia learned from Basil's rule and developed his own. Basil's rule held sway in the Greek-speaking East and Benedict's rule dominated the Latin-speaking West. Benedict's communities emphasized renunciation, humility, and obedience as well as eight services per day, working through all 150 psalms each week.
Morning Prayer for Monday, May 15, 2023 (Rogation Day [Monday]; Monday after the Sixth Sunday of Easter: Rogation; Pachomius, Abbot of Tabennisi, 346). Psalm and Scripture readings (60-day Psalter): Psalms 32, 36 Deuteronomy 16 Luke 9:1-17 Click here to access the text for Morning Prayer at DailyOffice2019.com. --- Support this podcast: https://podcasters.spotify.com/pod/show/dailyofficepodcast/support
Evening Prayer for Monday, May 15, 2023 (Rogation Day [Monday]; Monday after the Sixth Sunday of Easter: Rogation; Pachomius, Abbot of Tabennisi, 346). Psalm and Scripture readings (60-day Psalter): Psalm 38 Ecclesiastes 1 1 John 3:1-10 Click here to access the text for the Daily Office at DailyOffice2019.com. --- Support this podcast: https://podcasters.spotify.com/pod/show/dailyofficepodcast/support
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
Psalm 77:11-12. | Pachomius of Tabenissi/Rogation Day May 2023 meditations are written by Perry M. Pauly and recorded by Jason Merritt. Forward Day by Day is published and produced by Forward Movement. Explore our other podcasts, books, and blogs at forwardmovement.org
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
The Community of St Gregory the Great sing the Gregorian Chant Mass for the Memoria of St Pachomius. Recorded live at Southgate House on 15 May 2023.
Tuesday of the Fifth Week of Easter Saint of the Day: St. Pachomius, 292-348; after his discharge from the emperor's army, he was baptized, and joined an anchorite, Palemon; the two build a monastery on the banks of the Nile, and in a short time some one hundred monks joined them; ten other monasteries were built for men, and two nunneries for women; before Pachomius' death, there were seven thousand monks in his houses; his order lasted in the East until the 11th Century Office of Readings and Morning Prayer for 5/9/23 Gospel: John 14:27-31
Thursday of the 30th Week in Ordinary Time Saint of the Day: St. Abraham the Poor; born in Egypt, and became a disciple of St. Pachomius, the founder of cenobitic monasticism; spent almost two decades in a cave near Pachomius' foundations in the Delta; died 372 A.D. Office of Readings and Morning Prayer for 10/27/22 Gospel: Luke 13:31-35
In the book How They Love Mary, Fr. Edward wrote about Fr. Lukas Etlin, OSB, a monk of Conception Abbey. Today, a monk of Conception Abbey and the Vice Rector of Conception Seminary College, Fr. Pachomius Meade, OSB joins Fr. Edward to talk about monastic life, the selection of monastic names, the life of Fr. Lukas Etlin and his contribution to the life of the Church, and the connection of Conception Abbey to the Benedictine sisters in Clyde, Missouri. Learn more about Conception Abbey: conceptionabbey.org (conceptionabbey.org) Get your holy socks from Sock Religious: https://www.sockreligious.com/?rfsn=5170834.c28065 Buy Fr. Edward's book How They Love Mary from Sophia Institute Press: https://www.sophiainstitute.com/products/item/how-they-love-mary
Born in a village of Little Russia (now Belarus), he was kidnapped as a boy and sold to a Turkish tanner as a slave. He spent the next twenty-seven years in Usaki in Asia Minor, where he was forced to embrace Islam. After long years of servitude he escaped and, reclaiming his Christianity, went to the Holy Mountain, became a monk and lived for twelve years. Tormented by his former apostasy, he determined to suffer martyrdom for Christ. With the permission of his elder, Joseph, he returned to Usaki and showed himself to his former owner wearing his monastic habit. He was tortured, thrown into prison, and finally beheaded on on Ascension Day of 1730. His relics are buried on the island of Patmos in the Church of St John the Theologian, where they work many miracles.
Born in a village of Little Russia (now Belarus), he was kidnapped as a boy and sold to a Turkish tanner as a slave. He spent the next twenty-seven years in Usaki in Asia Minor, where he was forced to embrace Islam. After long years of servitude he escaped and, reclaiming his Christianity, went to the Holy Mountain, became a monk and lived for twelve years. Tormented by his former apostasy, he determined to suffer martyrdom for Christ. With the permission of his elder, Joseph, he returned to Usaki and showed himself to his former owner wearing his monastic habit. He was tortured, thrown into prison, and finally beheaded on on Ascension Day of 1730. His relics are buried on the island of Patmos in the Church of St John the Theologian, where they work many miracles.
The Arena Podcast is the flagship of Patristic Nectar Publications and contains the Sunday Sermons and other theological reflections by Father Josiah Trenham delivered from the ambon of St. Andrew Church in Riverside, California and begun in 2010. Currently there are more than 550 sermons and lectures covering ten years worth of preaching through the liturgical calendar. | Links | Register for the 2022 Annual Patristic Nectar Publications Conference entitled, Holy Orthodoxy: Presenting the Christian Faith https://www.crowdcast.io/e/holyorthodoxy/register Get your hands on a handmade custom Patristic Nectar coffee mug that is limited in quantity and here for our donors to Campaign for the Psalter and Upcoming Projects, while supplies last. https://www.patristicnectar.org/donations Visit our new merch store and support Patristic Nectar! https://patristic-nectar.mybigcommerce.com Please subscribe and rate the podcast! If you are interested in other available titles, or if you would like more information on Patristic Nectar Publications, please visit our website at PatristicNectar.org | Social Media | Patristic Nectar Films Youtube Channel Patristic Nectar Instagram Patristic Nectar Facebook Page | Support Our Ministry | 1) Spread the Word - tell your family and friends about Patristic Nectar. Share Patristic Nectar website links to content you have enjoyed. A personal invitation is the number one way the Church grows. Tell a friend to "Come and see!" 2) Make a Donation -Patristic Nectar is a small non-profit ministry with a big vision for expanding access to Patristic Orthodox teaching throughout the world. Since our establishment in 2010, we have made steady progress but there is so much more we could do. With funding, we can work to make our ministry vision a reality. Make a Donation Here 3) Pray For Us - remember us in your prayers, asking that the Lord strengthen, help, and direct us according to His divine will.
The Arena Podcast is the flagship of Patristic Nectar Publications and contains the Sunday Sermons and other theological reflections by Father Josiah Trenham delivered from the ambon of St. Andrew Church in Riverside, California and begun in 2010. Currently there are more than 550 sermons and lectures covering ten years worth of preaching through the liturgical calendar. | Links | Register for the 2022 Annual Patristic Nectar Publications Conference entitled, Holy Orthodoxy: Presenting the Christian Faith https://www.crowdcast.io/e/holyorthodoxy/register Get your hands on a handmade custom Patristic Nectar coffee mug that is limited in quantity and here for our donors to Campaign for the Psalter and Upcoming Projects, while supplies last. https://www.patristicnectar.org/donations Visit our new merch store and support Patristic Nectar! https://patristic-nectar.mybigcommerce.com Please subscribe and rate the podcast! If you are interested in other available titles, or if you would like more information on Patristic Nectar Publications, please visit our website at PatristicNectar.org | Social Media | Patristic Nectar Films Youtube Channel Patristic Nectar Instagram Patristic Nectar Facebook Page | Support Our Ministry | 1) Spread the Word - tell your family and friends about Patristic Nectar. Share Patristic Nectar website links to content you have enjoyed. A personal invitation is the number one way the Church grows. Tell a friend to "Come and see!" 2) Make a Donation -Patristic Nectar is a small non-profit ministry with a big vision for expanding access to Patristic Orthodox teaching throughout the world. Since our establishment in 2010, we have made steady progress but there is so much more we could do. With funding, we can work to make our ministry vision a reality. Make a Donation Here 3) Pray For Us - remember us in your prayers, asking that the Lord strengthen, help, and direct us according to His divine will.
Morning Prayer for Sunday, May 15, 2022 (The Fifth Sunday of Easter; Pachomius, Abbot of Tabennisi, 346). Psalm and Scripture readings (2-year lectionary; 60-day Psalter): Psalms 32, 36 Ecclesiastes 1 1 John 3:1-10 Click here to access the text for Morning Prayer at DailyOffice2019.com. --- Support this podcast: https://anchor.fm/dailyofficepodcast/support
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
Monday of the Fourth Week of Easter Saint of the Day: st. Pachomius, 292-348; soldier turned monk; built a monastery on the banks of the Nile, and was quickly joined by a hundred followers; built more monasteries and nunneries, and by the time of his death, there were 7,000 monks in his houses Office of Readings and Morning Prayer for 5/9/22 Gospel: John 10:1-10
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
Born in a village of Little Russia (now Belarus), he was kidnapped as a boy and sold to a Turkish tanner as a slave. He spent the next twenty-seven years in Usaki in Asia Minor, where he was forced to embrace Islam. After long years of servitude he escaped and, reclaiming his Christianity, went to the Holy Mountain, became a monk and lived for twelve years. Tormented by his former apostasy, he determined to suffer martyrdom for Christ. With the permission of his elder, Joseph, he returned to Usaki and showed himself to his former owner wearing his monastic habit. He was tortured, thrown into prison, and finally beheaded on on Ascension Day of 1730. His relics are buried on the island of Patmos in the Church of St John the Theologian, where they work many miracles.
Born in a village of Little Russia (now Belarus), he was kidnapped as a boy and sold to a Turkish tanner as a slave. He spent the next twenty-seven years in Usaki in Asia Minor, where he was forced to embrace Islam. After long years of servitude he escaped and, reclaiming his Christianity, went to the Holy Mountain, became a monk and lived for twelve years. Tormented by his former apostasy, he determined to suffer martyrdom for Christ. With the permission of his elder, Joseph, he returned to Usaki and showed himself to his former owner wearing his monastic habit. He was tortured, thrown into prison, and finally beheaded on on Ascension Day of 1730. His relics are buried on the island of Patmos in the Church of St John the Theologian, where they work many miracles.
Born in a village of Little Russia (now Belarus), he was kidnapped as a boy and sold to a Turkish tanner as a slave. He spent the next twenty-seven years in Usaki in Asia Minor, where he was forced to embrace Islam. After long years of servitude he escaped and, reclaiming his Christianity, went to the Holy Mountain, became a monk and lived for twelve years. Tormented by his former apostasy, he determined to suffer martyrdom for Christ. With the permission of his elder, Joseph, he returned to Usaki and showed himself to his former owner wearing his monastic habit. He was tortured, thrown into prison, and finally beheaded on on Ascension Day of 1730. His relics are buried on the island of Patmos in the Church of St John the Theologian, where they work many miracles.
Born in a village of Little Russia (now Belarus), he was kidnapped as a boy and sold to a Turkish tanner as a slave. He spent the next twenty-seven years in Usaki in Asia Minor, where he was forced to embrace Islam. After long years of servitude he escaped and, reclaiming his Christianity, went to the Holy Mountain, became a monk and lived for twelve years. Tormented by his former apostasy, he determined to suffer martyrdom for Christ. With the permission of his elder, Joseph, he returned to Usaki and showed himself to his former owner wearing his monastic habit. He was tortured, thrown into prison, and finally beheaded on on Ascension Day of 1730. His relics are buried on the island of Patmos in the Church of St John the Theologian, where they work many miracles.
His name in his native Coptic, Pachom, means "eagle." He was an Egyptian pagan who entered the Roman army at a young age. While quartered at Thebes, he was amazed at the kindness of the local Christians, who brought food and drink to the soldiers. Learning who they were, he believed in Christ and vowed, once released from the army, to serve him for the rest of his life. At the end of his military service, he was baptised and became the disciple of the hermit Palamon, with whom he lived for ten years. At a place called Tabennisis an angel appeared to him dressed in the robes of a monk and gave him a tablet on which was written a rule for a cenobitic monastery — one in which the brethren live communally rather than as hermits, something that had not been seen before among Christians. The angel commanded him to found such a monastery. Pachomius set to work, building many cells though there was no one to live there but himself and his brother John. When John questioned the unnecessary building, Pachomius only said that he was following God's command, without saying who would live there or when. But soon men began to assemble there, and in time so many came to be his disciples that he eventually founded nine monasteries housing thousands of monks. The rule that he gave (or had been given) for these monasteries became the model for all communal Christian monasticism thereafter. St Pachomius reposed in 346, before his great Egyptian fellow-strugglers St Anthony the Great and St Athanasius the Great. Entertaining angels unawares: Christian believers' simple acts of kindness toward their pagan oppressors may have seemed foolish to many, but it was such acts that opened the eyes of Pachomius to the light of Christ, and which bore incalculably great fruit: the founding of the monastic life which is still the backbone of Christ's Church.
This episode continues our series examining the impact Christianity had on history & culture. Today we consider how the Faith impacted the world's view of Charity & Compassion.Early Christians quickly gained a reputation for their concern for the poor & disenfranchised. Unlike paganism with its acceptance of fate & the Greco-Roman enforcement of social classes, the Gospel viewed all human beings as created in God's image & of equal value. Having its roots firmly in Judaism, Christianity considered justice to include a healthy dose of mercy & compassion. The Law of Moses regulated the treatment of slaves so they retained their dignity. It required the corners of fields be left unharvested so the poor could glean. And it required an annual tithe to be set aside specially for the poor & needy. All of this was unheard of in the pagan world.Building on this base of Jewish charity was the teaching of Jesus in Matthew 25 who said that taking care of the hungry, the sick & prisoners was a kindness shown to none other than Himself.The parable of the Good Samaritan was one of the favorites of the Faith & shaped the Church's mindset toward the needy.In the mid 3rd C, Tertullian in North Africa records that Christians had a common fund to which they voluntarily contributed. No strong-arm fundraising was needed; believers were glad to add coins to the box whenever they could. This fund supported widows, the disabled, orphans, the sick & prisoners jailed for their faith. It was also on occasion used to bury the poor & to purchase a slave's freedom.All of this stands in marked contrast with the Greco-Roman attitude toward the poor. They practiced what was known as liberalitas. This was assistance a wealthy benefactor showed to a someone in need, with an eye to their repaying the favor someday, somehow. In Roman society, the upper classes rose in status by having lots & lots of clients who supported you. They shouted your name when cued to do so at some public event. The louder your name was shouted, the more supporters you had & so the more prestige you garnered. So a wealthy Roman would help someone who was needy only if that person could go on to add his voice to his support base. It wasn't genuine charity; it was buying support. I'll help you today, if you shout my name tomorrow real loud and get all your family & friends to do the same. The motive was selfish.Charity just for the sake of helping someone in need was officially considered by both the Greeks & Romans as being weak & counter-productive. Someone who'd fallen onto hard times & couldn't rescue himself was pathetic, not worthy of concern. And who knows; their poverty or illness might be the work of the gods, punishment for some foul sin. So don't alleviate their suffering or you might incur the wrath of the fickle deities who controlled the fate of mere mortals.I just said that charity wasn't officially allowed in pagan society for these reasons. But history tells us while Paganism didn't practice it, some pagans occasionally did. Almost all cases we know of where people reached out to help others in need was when some catastrophe like an earthquake struck of fire swept a city. Then the suffering was so widespread & in everyone's face people couldn't avoid helping in some way. But generally, in day to day life, all giving to the needy had a self-serving end.Christians didn't practice the selfish liberalitas of the Romans. They practiced caritas – compassionate caring. There was no thought of what one was going to get out of such care. It was done simply because the person receiving the help needed it. The motive was to glorify God.Believers were moved by the words of 1 John 4:10–11 – “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another.”They remembered what Paul had written in Philippians 2:4 – “Let each of you look out not only for his own interests, but also for the interests of others.”In the 5th C, Cyril, bishop of Jerusalem, sold the treasures & ornaments of the church to provide relief for starving people and in the 10th C, the bishop of Winchester sold all the gold & silver vessels of the cathedral to relieve the poor during a harsh famine. He justified his actions saying, “There is no reason the temple of God should abound in riches when the living temples of the Holy Spirit starve.” Historian Christopher Dawson recorded that nearly every local church had an official list of widows & the needy they supported and the sums given by those with means was substantial.Christians didn't just keep their charity to themselves; they met the needs of those outside the church as well. Both the Didache & the 2nd C letter called the Shepherd of Hermas called believers to meet the needs of all those who had genuine need. Providing such charity turned into risky business. By the 3rd C Christians had gained a reputation for their selfless love and this attracted even more to them. So 2 Emperors forbade prisoners from receiving outside help – which was a death sentence since their food came from what family & friends provided. Though it was against the law, Christians continued taking care of prisoners. Thankfully, few jailors enforced the Emperors' edicts since they didn't want their prisoners dying.The charity of the early Christians flowed from the wider sense of compassion Jesus had consistently demonstrated throughout His life. The Gospels regularly comment on how Jesus was moved with compassion and reached out to take care of poor & needy souls. Since being a disciple meant being just like their Rabbi, the Christians sought to install compassion as one of their key virtues.Yet as with charity, in paganism, compassion was not esteemed. The formative Greek thinker Plato said that a poor man, & especially a slave, who was no longer able to work because of sickness or age ought to be left to die. The famous Greek physician Aesculapius refused treatment to patients he deemed not worthy of surviving. The Roman philosopher Plautus said, “You do a beggar bad service by giving him food and drink; you lose what you give and prolong his life for more misery.”In the 5th C BC, the Greek historian Thucydides [thoo-sid-a-dees] reported when a massive plague struck Athens during the Peloponnesian War, unaffected Athenians fled, leaving the sick behind to tend themselves. In the mid-4th C AD, the Emperor Julian the Apostate, who, as his name implies, hated Christians, couldn't help but give them grudging respect that they alone stayed to tend the sick when a plague struck the Empire. He wrote, “The impious Galileans (his word for Christians, whom he called impious because they refused to worship the pagan gods) These impious Galileans relieve both their own poor and ours. It is shameful that ours should be so destitute of our assistance.”Of course, we need only look back a few episodes to be reminded of the shocking lack of compassion Roman society had when we consider the popularity of the gladiatorial games. Compassion runs thin when life is cheap.The compassion & charity of Christians stood out all the more when it was seen against the backdrop of a brutal Roman culture. Jesus had said, “Greater love has no one than this; that he lay down his life for his friends.” Christians sought to demonstrate that love in the streets & byways of the Empire. And it had a profound effect in drawing people to faith in Christ.The story of Pachomius is just one of many examples. Pachomius was a pagan soldier in Emperor Constantine's army. He watched while Christians brought food to his fellow soldiers afflicted with famine & disease & was profoundly moved. When he learned they were motivated by a religion called Christianity he became curious to understand a doctrine that inspired them to such love & generosity. So he began to study the faith and was soon a convert. Something similar to that was duplicated tens of thousands of times all across the Empire.Pachomius and others were moved by the compassionate acts of the Christians because Greco-Roman culture just didn't see the hungry, sick, and dying as worthy of assistance. The worth of a human being was determined by external & accidental circumstances in proportion to the position one held in the community or state. A human being only had value as a citizen, but very few people qualified as citizens. So the sick, poor, & lower classes like slaves, artisans, & other manual workers for whom the Christians had compassion, weren't citizens in the eyes of freemen. Non-citizens were defined as having no purpose and so not worthy to be helped when their lives were in jeopardy. In their dire condition they received no food or physical protection.So it's understandable why Christianity spread most rapidly in the early centuries among, can you guess who? Yeah – the poor & needy, among slaves & the disenfranchised. That's why it came under the scrutiny of officials & scorn of the elite. Now, to be sure, there were both highly placed believers as well as some of the ancient world's most intelligent & erudite. But generally, officials feared that Christianity would rally the lower classes to rebel while the unbelieving elite shunned it as a religion for the pathetic.They were wrong then. They're wrong still. In truth, today's liberalism is but a secularized version of Christian charity & compassion. But without the God who declares life sacred, liberalism's commitment to compassion will be traded in for paganism's utilitarianism. A process already well under way.
© 2020-2025 Ivy Podcast Discovery LLC
