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A saintly person keeps the Commandments; however, he may possess various human qualities, dispositions that make the imitation of Jesus a sanctifying process. These weaknesses make him choose constantly between himself and God.

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We must not lose sight of holiness as we grow, for holiness only means that Jesus is more to us than anyone or anything else in the world. But this desire to belong entirely to God does not exclude being loving to our neighbor, compassionate, caring, patient and kind. Our desire to belong to God enhances all these virtues in our souls, increases our love for our neighbor and makes us more unselfish.

A housewife becomes holy by being a loving wife and mother, filled with compassion for her family because she is filled with the compassionate Jesus.

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Both husband and wife become holy together as their love for Jesus grows. Love makes them see themselves and change those frailties that are not like their Model.

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In doing this, life together is less complicated and more loving and understanding. They are bound together by love and prayer, mutual striving and forgiving. Children become holy by being obedient, thoughtful, joyful and loving. These qualities are maintained by grace and prayer. Our temperament, weaknesses, society, work and even the weather clamor for our attention.

Living a spiritual life in an unspiritual world and maintaining the principles of Jesus over the principles of this world is hard, but within reach of all. The paradox is that if we choose evil over good it is hell all the way to hell and that is harder. Christianity is a way of life, a way of thought, a way of action that is contrary to the way of the world.

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This makes the Christian stand alone and it is this aloneness that discourages him from striving for holiness. However, it is this same aloneness that makes him stand out in a crowd. He becomes a beacon for those who do not enjoy the darkness, a light that enlightens the minds of all around him, a fire that warms cold hearts.

He struggles as all men struggle; he works, eats, sleeps, cries and laughs, but the spirit in which he accomplishes ordinary human needs and demands makes him holy. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account. Notify me of new comments via email. Notify me of new posts via email. Like this: Like Loading Leave a Reply Cancel reply Enter your comment here He gives commands and embodies the commands that we might be able to accomplish them.

In them was to be found the noblest example of all. At this early stage of Christian history, it would have been presumptuous to bring other persons into competition with the primal model. Only after Nicaea A. Whatever the historical explanation for the rise of Christian hagiography, there can be no question that by the early fourth century Christians began to discover within their midst the human and spiritual resources to embark on a new strategy for teaching virtue.

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The first intimations of a new way are visible in the relations forged between master and disciple within the Christian community in the second and third centuries. In the ancient world, moral education was private and individual, based on a master-disciple relation that was nurtured through bonds of friendship, respect, and admiration. He would always have gone to a person—to Libanius, to Origen, to Proclus.

By establishing an intimate personal bond with Gregory, Origen awakened in him the desire for a new life.

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D , was the work of a man who had served as deacon under the great bishop and knew him well. Here was a proven form to celebrate the deeds of a holy person in bright and colorful detail. Pontus, however, consciously breaks with this tradition. His life told of a man he loved and admired and who had shaped his own character and life. The Vita Cypriani summons forth the memories of those who had known Cyprian for years, those who had lived and worked with him, as well as those who had been spectators of his final testimony, his martyrdom.

It would be a hundred years before Athanasius would write the Life of Antony. The Vita Cypriani, however, locates a path for us between Christian ethical teaching in the second and third centuries and the works of the fourth and fifth centuries, the great age of Christian hagiography. It foreshadows a development that would alter the face of Christian literature and piety. For with the publication and rapid dissemination of the Life of Antony, a new era begins.


Now these works are many and varied. Some are written in an elegant and refined style, self-consciously contraposing Christian saints to the heroes of Greek and Latin antiquity; others are homespun and unaffected tales, ignorant or disdainful of the conventions of the literary culture. Some works dwell on the eccentric and grotesque, telling of men who sat for years on pillars or who dwelled in huts too narrow to stretch out in; some read like romances and adventure stories; some depict fierce inner struggles; others describe unexceptional acts of mercy or almsgiving.

Some are frankly apologetic, using the life of the saint to defend a particular theological position for example, the christological formulas of Chalcedon. With few exceptions, two features characterize these lives. Teaching consists of virtuous acts of conduct. This is how Jesus taught.

He did not use fine language. Second, the subjects of the lives were men and women the authors knew or about whom reliable information was available from people who had known them. Most of the heroes are laymen and laywomen. Indeed, one of the stock temptations for the saints is the lure of ordination, an enticement the best always resist. The lives are stories of simple and unassuming men and women who loved God more ardently and served God more zealously than their neighbors and friends.

For all their virtues, these were the kinds of persons present in every Christian community. Of course, the lives include stereotypical scenes— the wounded lion befriended by the gentle monk, the master gathering his disciples in anticipation of his death—and the portraits are often highly idealized. The hagiographers do not offer a laundry list of virtues. They fill the space left vacant by the departure of the master. O nce the deeds of virtuous men and women were set within the framework of a life, in contrast to disembodied examples, the possibilities for moral instruction became more subtle and varied.

For one thing, the hagiographer could exploit the passage of time. No one becomes virtuous in a few weeks or months; holiness is only learned gradually, over a long period of time. True virtue requires years, decades, of guidance, discipline, prayer, and acts of charity When Sabas, the architect of Palestinian monasticism, came to Euthymius in the desert east of Jerusalem he had already excelled in virtue in his homeland Cappadocia; yet when he asked Euthymius if he could become his disciple, Euthymius said that he was too young he was eighteen to adopt the solitary life. Euthymius put him under the care of another monk Theoctistus, to lead him in the first steps of monastic discipline.

Serving first as muleteer, Sabas gradually took on whatever other tasks were required. Only after twelve years, when Sabas had reached the age of thirty, was he given permission to live alone, and then on the condition that he return each week on Saturday and Sunday to the main house. Eventually, he was allowed to become a genuine solitary, but it was not until he was forty-five years old that he was entrusted with the direction of other monks.

As noted, spiritual progress is measured not in weeks or months, but in years, even in decades. Twenty, thirty, even forty years is not an uncommon term of preparation.

I Believe, Go Saints All the Way

For one swallow does not make spring nor does one fine day summer. Apollonius, a businessman who renounced the world to live in the Nitrian desert, devoted his life to the task of providing medicine and groceries for the ill. He used to bring grapes and pomegranates, eggs and cakes such as the sick fancy. Not content with appeals to stock examples, the lives make place for the unpredictable and novel.

Saints: Ordinary People Driven By Great Love

This may involve nothing more than the playful addition of stray detail to the narrative. Thus it is noted of Theodore of Sykeon who spent most of his time in a cage suspended over the face of a cliff that he was so swift a runner that on several occasions be outran horses in races as long as three miles. But more often the unexpected is purposeful, designed both to show that the hero is free of the comfortable expectations of society and to enlarge the moral horizon of the reader.

I often pass two or three days in succession without taking anything. We both share the same existence and embrace the same way of life, we prefer work to rest, fasting to nourishment, and it is only in the evening that we eat, but we know that love is a much more precious possession than fasting. For the one is the work of divine law, the other of our own power.

And it is proper to consider the divine law much more precious than our own. Euthymius was a recluse, and his entire life was marked by a quest for complete solitude hesychia.