Svatý Mames nebo Mamans z Malé Asie a lev (+275) – 2. září ╰⊰¸¸.•¨* Czech

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SAINTS OF MY HEART

Svatý Mames nebo Mamans z Malé Asie a lev (+275)

2. září

Svatý Mames nebo Mamans (asi 258–275) byl pastýř, který byl umučen při pronásledování křesťanů v době vlády císaře Aureliána v Malé Asii.

Jako poustevník žil v míru s divokou zvěří. Byl zajat a odsouzen k roztrhání lvy v aréně. Ti ho však nechali bez povšimnutí a Mames byl ukamenován přihlížejícími diváky.

Zdroj:

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St Stylianos de Paphlagonie, Asie Mineure – 26 Novembre ╰⊰¸¸.•¨* French

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St Stylianos de Paphlagonie, Asie Mineure

26 Novembre

Choisi par Dieu depuis le sein de sa mère, Saint Stylianos se détacha des illusions de ce monde, distribua ses biens aux pauvres et embrassa la vie monastique. Il s’illustra avec vaillance dans les combats de l’ascèse et, au bout de quelques années de vie commune, partit pour mener la vie solitaire dans une grotte. Il y recevait sa nourriture de la main d’un Ange et devint bientôt intercesseur efficace auprès de Dieu pour le soulagement des malades: en particulier pour la guérison des maladies infantiles et pour la délivrance des femmes restées stériles. C’est dans ces circonstances que la prière du Saint reste toujours efficace pour ceux qui l’invoquent avec foi de nos jours.

Source: Wikipedia

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Saint Stylianos of Paphlagonia in Asia Minor, The Protector of Children (+6th century) – November 26

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Saint Stylianos of Paphlagonia in Asia Minor,

The Protector of Children (5th century)

November 26

Saint Stylianos was born during the 6th century in Adrianopolis in the province of Paphlagonia, in Asia Minor, into a very wealthy family. At a young age, Saint Stylianos joined the hermits of the desert with a view toward cleansing his soul through a period of meditation and prayer, as well as through association with men likewise pledging their lives to Jesus Christ. Unlike most other hermits, however, he did not withdraw from society altogether, preferring to go among the people for whatever good he might do, and then returning to his little cave for rest and prayerful meditation.

One night while he prayed for guidance in helping others, Saint Stylianos felt a divine presence and was consumed by the great glory of the Holy Spirit, emerging from his cave the next day with a spirit of exultation and serenity he had never known before. In his customary rounds, wherein he counseled and comforted, he felt compelled to place his hand on a stricken child, something he had not up to that time dared to do; he felt the power of the Lord being transferred to the ailing youngster through his extended arm. The child immediately recovered, and thenceforth Saint Stylianos was sought after by every suffering soul for miles around, young and old. His cave became a magnet for the sick and suffering, many of whom received complete cures not only through the power in this man but through their own faith as well, without which a sufferer’s case was hopeless.

During this period, Saint Stylianos concerned himself primarily with children, not just the physically afflicted but also with those who were in need of spiritual guidance. Families from all walks of life were said to have entrusted to Saint Stylianos the enlightenment of their children, and he was forced to seek out larger headquarters and to recruit from the ranks of his hermit friends the assistance needed to tend to so many. His was probably the first day-care centre in the world, where mothers could safely leave their children while tending to other matters of the home.

Saint Stylianos was to become the patron saint of children yet to be born, owing to stories of his miraculous intercession for a young woman who helped him with children but could bear none of her own. When the woman conceived, her husband out of sheer joy spread the word of this miracle, and before long many barren women came to the great hermit. Those whose faith in Jesus Christ was genuine became fertile.

The cheerful countenance of Saint Stylianos was his hallmark, because he was reported to always to be smiling. He was approached by greedy mercenaries with all manner of propositions for commercializing his talents and reaping a tidy fortune, but for these people he always had the same answer: that he had been paid in advance for his services when the serenity of the Holy Spirit came upon him. He would smile as they left. He lived to a ripe old age, and it is said that when he was buried his countenance still beamed with a faint smile from the light of the Lord.

Source: Wikipedia

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聖 巴西流或巴西略(St Basilius Magnus 约330年-379年1月1日) ╰⊰¸¸.•¨* Chinese

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聖 巴西流或巴西略

(St Basilius Magnus 约330年-379年1月1日)

聖 巴西流或巴西略(St Basilius Magnus 约330年-379年1月1日),該撒利亞主教,4世纪教会领袖。

约330年,巴西流生于該撒利亞加帕多家的一个富有而敬虔的家庭。其父老圣巴西流,母亲聖伊美利雅,祖母聖婦長馬克利諾,長姊聖女馬克利納,弟弟女撒的貴格利,以及彼得,色巴思(Sebaste)主教。有历史学家认为东正教的圣女Theosebia是他最年幼的妹妹。
幼年时,巴西流随家人迁往本都(Pontus);但他不久就回到加帕多家与母族住在一起,因而他有可能由其祖母抚养长大。
巴西流在君士坦丁堡及雅典学习,四五年间,他结识了同学拿先素斯的貴格利,并和未来的皇帝尤里安成为朋友。他们都受到俄利根很大影响。
在雅典期间,他开始了对宗教的严肃思考。他寻访叙利亚和阿拉伯的隐修者,学习敬虔热诚,以及如何以苦修战胜肉体。
此後,他擔任本都的Annesi附近的一家女修院的院長。其時,他母親伊美利雅已是寡婦及其長姊馬克利納等都在那裡度敬虔禱告的生活。色巴斯的優斯塔修当时已在本都隐修,因此受到巴西流的尊敬。然而他们在教理上存在分歧,导致他们两人渐行渐远。在360年君士坦丁堡的会议上,作为半亚流主义者安居拉主教巴西流的随员,他与坚持“同质”(homoousia)者一起共同反对亞流主義。与亚他那修一样,他也反对马西顿派。
巴西流因为他的主教Dianius签署了Rimini会议所定的信条而与之决裂,直至Dianius逝世前才与之和好。巴西流在365年成为該撒利亞长老,这可能是他上司优西比乌(并非教会史家优西比乌)的请愿的结果,因他们希望以他的智慧反对人多势众,又有皇帝瓦林斯支持亞流主義者。
370年,巴西流接任优西比乌成为該撒利亞主教。由于該撒利亞教区的重要性,其主教是本都当然的督主教。他不仅热衷于正统,对于对手的优点他也不会视而不见。为了和睦的缘故,他在不牺牲真理的情况下可以妥协放弃正统所使用的术语。瓦林斯千方百计地要把亞流主義引进他的教区,而他则尽其所能抵挡。皇帝有意将他放逐,可是最终没有下手。
为了使教会摆脱亞流主義,巴西流亦曾向西方教会寻求支持,也得到亚他那修的帮助。然而在圣灵的本质上,巴西流遭到了质疑,尽管他也认为圣灵与父子本质相同,但出于东方教会的传统,并不使用homoousios一语。因为这一原因,约于371年时,他遭到修士中极端分子的非难,而亚他那修则为他辩白。他与優斯塔修因教义上的分歧而引致猜疑,而另一方面,他对极端的“同质说”感到不快,在他看来,这是复活的撒伯流主义异端。
巴西流生前未能亲见教会摆脱意见分歧的困扰,也没能看到他在东西教会之间的努力取得成功。他染上肝病,而他的苦修生活加速了他的早逝。
他曾在該撒利亞建立救济机构,作为救济院,医院和收容所。
Adversus Eunomium《驳犹诺米》,巴西流于363年至364年间写作三卷反对犹诺米所持的父子不同说的极端亚流主义观点。《驳犹诺米》前三卷由巴西流所作,而第四卷和第五卷则是托名之作,作者并非巴西流或老底嘉主教阿波林,有可能是岱迪瑪。
De Spiritu Sancto《论圣灵》,是巴西流對於聖靈位格所寫的第一本完整論文,其中巴西流以圣经和古教会的传统证明圣灵的神性。這本書對於尼西亞信經的修訂,並最後增加描述三位一體第三位的條款,具有很大的影響力。
在解经方面,他留下了Homiliae in Hexaemeron《论创世六天》,和对诗篇的解经Homiliae super Psalmos,十七篇。
他在伦理及隐修方面的著作是Moralia和Regulæ。前者是为在俗信徒写作的道德伦理指南,而后者是为隱修制定的規則,在東方教會隱修院奉為圭臬,分长短两篇。在留下的不计其数的证道中,除了关于教义和解经之外,其反对高利贷和关于368年饥荒的内容也很引人注目,也有的教导对殉道者和他们遗物的敬礼。巴西流教导后生学习古典著作的重要性。
巴西流留下的书信有三百余通,对于了解当时的教会历史具有尽管他受到疾病的折磨并身处动荡的教会,从他的书信中仍可以看到其达观,温良的态度。
大多数以巴西流命名的禮典实际上并非他本人的作品,但其中保留了巴西流收集整理教会礼仪的成果。拜占庭禮儀中,《大聖巴西略禮典》一年只用十次左右,《金口聖若望禮典》则更常用。[1]
巴西流所有的作品皆编入Patrologia Graeca,其拉丁译本质量参差。

該撒利亞的巴西流的三位一體論

巴西流的三位一體論是從反駁歐諾米、馬其頓紐派和敵聖靈派的論戰中發展出來。巴西流三位一體論的特色在於他對聖父,對聖子,對聖靈這三方面均有論述,尤其對於聖靈的神性提出有利的辯護,奠定了三位一體論最後一項的基礎。他三位一體論的論述有幾個重點:

1.巴西流從一個本質的觀點來認定父、子與聖靈不是三位神,因為他們具有同等的神聖實質,而這個本質比祂們的個體更真實,又絕對不會破壞祂們的獨立性。他也特別強調神的神的「奧秘」,他認為神的本質非世人能透測,也不可能被理解的,這個觀念也成為東方基督教思想的主要神學公理。

2.對於聖子的「生」,巴西流認為不能把神聖的生(生產)與人類的誕生,拿來作為次位論的類比。他訴諸陽光的類比來證明「生(受生的過程)也可以是永恆」的邏輯。所以父永恆生子,兒子是永恆從父受生的,但也不能以神永恆生一子,來推論子次等於生祂的父神。

3.巴西流的聖靈論的基礎來自於《聖經》,他根據《約翰福音》15章26節和《馬太福音》28章18至20節的經文主張聖靈是神,因為《聖經》稱祂為主,是賜予生命者,又說祂是自父而出,並且與聖父、聖子一同受敬拜的。他以聖靈能知道神的事,來證明聖靈是神。此外,他訴諸基督徒的得救經歷是來自聖靈的成就,以此來確立聖靈不可能與父,子有別。

巴西流對三位一體論的最大的貢獻,乃在於將聖子的本質與位格分開,他強調神只有一本質,卻有三個位格,即父的位格、子的位格以及靈的位格。這定義在公元381年的君士坦丁堡公會議被定為正統,成為東方教會對三位一體的標準解釋。該撒利亞的巴西流的三位一體論

資源:

Wikipedia

Saints & the animals that served them – PDF

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ANIMALS OF MY HEART

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Saints & the animals that served them – PDF

╰⊰¸¸.•¨*

Saint Artemon of Laodicea, Syria

Saint Brendan of Ireland

Saint Elijah the Prophet

Saints Florus & Laurus, Martyrs in Illyria, Croatia

Saint Gerasimus of Jordan Desert

Saint Kevin of Ireland

Saint Mamas of Caesarea, Cappadocia, Asia Minor

Saint Menas, Great Martyr of Egypt

Saint Seraphim of Sarov, Russia

Saint Sergius of Radonezh, Russia

Saint Tryphon of Campsada, Apamea, Syria

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Why do we venerate Constantine the Great as a Saint?

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Why do we venerate Constantine the Great as a Saint?

The very name of Constantine is enough to move the heart of any Christian. It moves us because the first to bear the name Constantine I, the Great, was not merely one of the greatest men in world history, but he was something more besides: a saint.

And when they hear the word “saint”, the trumpeters of atheism and unbelief start to sound off. Is he a saint? General, yes. King and Emperor, yes. Great, yes. But saint? No, he’s not a saint, they say. Because, they say, Constantine the Great committed crimes: he killed his son Crispus; he killed his second wife Fausta; and so shouldn’t be considered a saint*.

What can we say in response to those who are against Constantine the Great for no other reason than that he was a Christian? Had he not been a Christian, but an idolater like Julian the Apostate, who betrayed the Church, then they would be praising him. But, no. Constantine, who supported the Orthodox faith and established firm foundations, is slandered and hated by the enemies of Christ.

We would answer: they either forget or do not know that, in our faith, there is a great thing called repentance. One tear from a sinner, whatever act they’ve committed, one tear at the sacrament of confession, redeems any fault. Were there no repentance, paradise would be empty, we wouldn’t have a calendar of feasts nor any saints, because there isn’t a saint who hasn’t cried and hasn’t repented sins. There’s no other way to Paradise, beloved, than the door of repentance. Constantine wasn’t born a saint, he became one. He made mistakes, but he repented. Let’s not forget that he was brought up in the inhuman surroundings of the courts of Diocletian and Galerius, yet he disagreed with people like them.

He’s a saint because his presence in the world is the light of Christ. This light is also shown in his call, which is remarkably like that of Saint Paul and which is why it is mentioned in his dismissal hymn. Saint Paul was called by Christ in a vision when he was walking along the road to Damascus; he saw a shining light and heard a voice saying: “Saul, Saul, why are you persecuting me?” In the same way, Saint Constantine was called in a vision. A historic vision which is reported by contemporary historians[2]. What was the vision? When he arrived outside Rome on 28 October, in the year 312 A. D., the army of his rival was three times larger and defeat stared him in the face. As he sat there pondering, in broad daylight, he saw a great sign: the stars in the heavens formed a cross and below the cross he saw the words: “In this conquer” (In hoc vinca). And from that moment on, he was convinced that the future of humanity rested with Christ. He then adopted the banner which proceeded his troops and, with this sign, “In this conquer”, he defeated Maxentius, entered Rome and proclaimed to the whole city that this victory did not belong to his legions but to the Honourable Cross.

His edicts are light. The first edict, in February, 313, was for the persecutions to cease. Just imagine. The persecution of Christians had lasted 300 years. It was forbidden to be Christian. The very word “Christian” was cause enough for conviction, nothing else needed to be investigated: “Are you Christian?”. That was it. Possessions confiscated, incredible sufferings, horrifying tortures. How many martyrs? 12 million. For 300 years, Christians begged: “Lord, give us peace”. And He did. Peace came into the world through the chosen vessel of divine providence[3], Constantine the Great.

How, then, can we not honour him? We ought to do so if for nothing other than that edict which he signed with his holy hands. His nobility of soul and forgiving nature were also light. They say that some idolater enemies once decapitated a statue of him. When the news was brought to him he raised his hands, took hold of his head and said: “This is my head here. There’s nothing missing. Don’t punish them”. On another occasion he said that if he saw a cleric sinning, he would cover him with his robes, so as to prevent other people seeing his sins. This showed his intense concern that the Church should not be subjected to scandals.

He abolished the worship of the Roman emperors, who were considered gods on earth.

His legislation was also light. For the first time, Christian legislation was introduced. His vision was rare. What vision? To make a Christian state, on a global scale, and offer it to Christ for sanctification and deification. This is why he’s depicted holding an orb. And just as the Patriarch Abraham heard the voice of God telling him to leave his homeland and settle in a land that God would show him (Gen. 12, 1), so, too, Saint Constantine left Old Rome, the city stained with the blood of innocent Christians criminally killed, and built a New Rome on the Bosphorus, which, after his repose, was quite rightly called Constantinople. And from here he took measures aimed at raising the spiritual state and sanctity of the people.

What measures? He closed all the night-time places of corrupt pleasure. There were places of entertainment where women gathered under the protection of disgusting divinities, Aphrodite centres, Bacchus centres and he closed them all. He closed the oracles and got rid of the magicians who were exploiting people and deceiving them. He forbade blasphemy. He said he would forgive anything, except blasphemy. If anyone blasphemed the name of Christ, they were immediately arrested and exiled.

He honoured Sunday by edict. He declared it a great and splendid day and forbade any shops to open. Horse races, places of relaxation, everything closed.

He supported small land-holders and workers and took measures against usury and every of other form of injustice. He was the first to support human rights, he protected widows and orphans, and showed particular concern for social welfare.

He protected the Orthodox faith. When Arius, the leader of the heresy named after him, came along and opened his dirty mouth against our Lord, Jesus Christ, and said that He was not really God and of the same substance as the Father, Constantine convened the First Ecumenical Synod in Nicaea, Bithynia, to write the Creed. He himself went to the convention, not as emperor and ruler of the planet, but in humility and kissed the hands of the holy bishops, many of whom still had the marks of their mistreatment fresh on their bodies. Not being a theologian, when he was asked for his opinion, he replied: “I respect what I do not know”.

He supported missionary work. It was during his time as emperor that the Armenians and Georgians became Christians, and the light of Christ reached as far as India.

It was at his command that the Honourable Cross was found an d the first churches were built in Jerusalem. He was the initiator and founder of a Christian Empire that lasted one thousand one hundred years.

Finally, beloved, when he realized that his earthly end was approaching, he surrounded himself with bishops and confessed his sins and wept. He was then baptized, at the age of about 63, and never again put on the royal robes, the splendid imperial vestments, but wore only his white baptismal robes, telling people that he now really did feel like an emperor. He took communion, the Body and Blood of Christ, and, pure and clean, rejoicing and praying, departed for the heavenly kingdom.

Beloved, even if we ignore all the above, there are two criteria for the Church regarding his sanctity: a) the vision of God and the grace which the saint enjoyed, as we have mentioned; b) his miracles after death.

After his departure from this life, his sacred relics were buried with imperial honours in the narthex of the church of the Holy Apostles, where they gave off a powerful aroma and myrrh and performed many miracles[4]. It may be that some people wonder whether what the Christians say is really the truth. Beloved, even if some people don’t believe, there are two criteria for his sanctity and only two. It is with the seal of God that Constantine is a saint and Equal to the Apostles. History has shown him to be great and the Church to be a saint.

[1] Words attributed to Konstantinos XI Palaiologos in a poem about the capture of Constantinople (trans. note).

* The truth of the matter is as follows: when Constantine the Great was Caesar in the West, Rome proclaimed the cruel, anti-Christian, Maxentius, as emperor, who wishing to cover his back in the west, since he feared Constantine, forced him to divorce his wife, Minervina and marry Fausta, a very ambitious and cunning woman who was also Maxentius’ sister, in order to control him. When she saw Constantine’s eldest son, Crispus, distinguishing himself in battles and being groomed for the succession, she wanted to destroy him at all costs, in order to promote her own three sons to positions of power. So she slandered Crispus by saying that he had tried to rape her and kill his father in order to seize power, like a new Absalom. Unfortunately, Fausta’s plot was so convincing and her lies so persuasive that Constantine and the generals fell into the demonic trap. And they allowed Crispus to be put to death, in accordance with the law. When the queen mother, (Saint) Helen, who was many miles away, learned what had happened she rebuked her son severely for his decision. Constantine instituted exhaustive enquiries, from which it became clear that he was the victim of a criminal conspiracy on the part of his wife, Fausta, and her supporters. So he ordered that she, too, be put to death. These two murders of people of his own family greatly distressed Constantine, who regretted them bitterly to the end of his days and sought God’s forgiveness. And I order to show his repentance publicly he had a statue erected to Crispus, with the inscription “To my much-wronged son”.

[2] Lactantius (De Mortibus Persecutorum, 44), Eusebius (Eccl. Hist. IX, 9.1-11, Socrates (Eccl. Hist. I, 2.5-10), Sozomenos (Eccl. Hist. I 1) et al.

[3] In his book “The Ecumenical Synods”, Saint Nektarios writes that Saints Constantine and Helen were the hands of divine providence.

[4] See the calendar of the Church.

by Meletios Stathis

Source:

http://www.omhksea.org

http://swww.omhksea.org/2013/05/why-do-we-venerate-constantine-the-great-as-a-saint/

Orthodox Metropolitanate of Hong Kong & South East Asia

Les Saintes Écritures sont vraiment le moyen par lequel Dieu parle à notre âme – Saint Jean Chrysostome, Archevêque de Constantinople (+407) ╰⊰¸¸.•¨* French

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Les Saintes Écritures sont vraiment

le moyen par lequel Dieu parle à notre âme

Saint Jean Chrysostome, Archevêque de Constantinople (+407)

(IVème-Vème siècle)

Nous vous partageons ici quelques extraits choisis de la première et de la seconde homélie de Saint Jean Chrysostome sur l’Évangile selon Saint Matthieu. Les homélies de cette colonne de l’Eglise du Christ sont vraiment un grand trésor pour nos âmes, un grand don de Dieu pour Son Peuple Orthodoxe. Nous espérons que ces quelques passages vous donnerons l’envie, la curiosité et la joie de découvrir toute la profondeur de la Parole de Dieu, expliquée par ce Saint immense, qui était tout rempli du Saint-Esprit.

Les sous-titres récapitulent l’idée centrale du passage qui vient, mais ne sont pas du Saint.

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Comment Dieu parlait-Il aux Saints dans l’Ancien Testament ?

Mes Frères, nous ne devrions, pas avoir besoin du secours des Écritures. Si notre vie était assez pure, la grâce du Saint-Esprit nous tiendrait lieu de tous les livres.

Tout ce qu’on écrit sur le papier avec de l’encre, l’Esprit l’imprimerait lui-même dans nos coeurs.

Déchus de ce Bien, attachons-nous du moins résolument à la planche de salut qui nous reste.

Cette première manière de communiquer avec Dieu valait mieux: Dieu Lui-même nous l’a bien montré par ses actes non moins que jar ses paroles.

Il a parlé à Noé, à Abraham, et aux descendants d’Abraham, Job, et Moïse, non par des caractères et par des lettres, mais immédiatement par lui-même : parce que la pureté de coeur qu’il avait trouvée en eux, les avait rendus susceptibles de cette grâce. Mais le peuple juif étant tombé depuis dans l’abîme de tous les vices, il fallut nécessairement que Dieu se servît de lettres et de tables, et qu’il traitât avec lui par le moyen de l’Ecriture.

Comment Dieu parle-t-Il aux Saints dans le Nouveau Testament ?

Dieu a gardé dans le Nouveau Testament la conduite qu’il avait suivie dans l’Ancien, et il en a usé avec les apôtres comme il avait fait avec les patriarches. Car Jésus-Christ n’a rien laissé par écrit à ses apôtres, mais il leur a promis au lieu de livres la grâce de son Esprit-Saint : « Il vous fera, » dit-il, « souvenir de toutes choses. » (Jean, XIV, 26) Pour comprendre l’avantage que cette instruction intérieure a sur l’autre, il ne faut qu’écouter ce que Dieu nous dit par son Prophète: « Je ferai un Testament nouveau : j’écrirai ma loi dans leurs âmes, et je la graverai dans leurs coeurs; et ils seront tous les disciples de Dieu.» (Jérém. 31:33.)

Saint Paul soulignant pour nous l’excellence de cette loi du Saint-Esprit, dit: «Qu’il avait reçu la loi non sur des tables de pierre, mais sur les tables d’un coeur de chair.» (Jean, 6:45; II Cor. 3:3.)

Mais, parce que dans la suite des temps, les hommes avaient malheureusement dévié du droit chemin, les uns par la dépravation de leur doctrine, les autres par la corruption de leur vie et de leurs moeurs, nous avons eu besoin de nouveau que Dieu nous donnât par écrit ses instructions et ses préceptes.

Ne dédaignons pas les Saintes Ecritures: cela nous serait fatal

Que nous sommes coupables! Notre vie devrait être tellement pure, que sans avoir besoin de livres, nos coeurs fussent toujours exposés au Saint-Esprit, comme des tables vivantes où il écrirait tout ce qu’il voudrait nous apprendre; et après avoir perdu un si grand honneur, et avoir eu besoin que Dieu nous donnât ses instructions par écrit, nous ne nous servons pas même de ce second remède qu’il nous a donné pour guérir nos âmes! Si c’est déjà une faute de nous être rendu l’Ecriture nécessaire, et d’avoir cessé d’attirer en nous par nous-mêmes la grâce du Saint-Esprit; quel crime sera-ce de ne vouloir pas même user de ce nouveau secours pour nous avancer dans la piété; de mépriser ces écrits divins, comme des choses vaines et inutiles; et de nous exposer à une condamnation encore plus grande par cette négligence et par ce mépris? Pour éviter ce malheur lisons avec soin l’Ecriture, et apprenons comment l’ancienne et la nouvelle loi ont été données. (…)

Pourquoi écouter avec soin la Parole de Dieu?
Parce que dans l’Ancien Testament, comme dans le Nouveau, Dieu descend du Ciel pour nous parler

Dans l’Ancien Testament, Dieu descend sur la montagne après que Moïse y est monté; mais, dans le Nouveau, le Saisit-Esprit descend du ciel après que notre nature y a été élevée comme sur le trône de sa royale grandeur.

Et ceci même nous fait voir que le Saint-Esprit n’est pas moins grand que le Père, puisque la Loi nouvelle qu’il a donnée est si élevée au-dessus de L’Ancienne. Car ces tables de la seconde alliance sont, sans comparaison, supérieures à celles de la première, et leur vertu a été beaucoup plus noble et plus excellente.

Les apôtres ne descendirent point d’une montagne, comme Moïse, portant des tables de pierre dans leurs mains ; ils descendirent du cénacle. de Jérusalem, portant te Saint-Esprit dans leur coeur. Ils avaient en eux un trésor de science, des sources de grâces et des dons spirituels qu’ils répandaient de toutes parts; et ils allèrent prêcher dans toute la terre, étant devenus comme une loi vivante, et comme des livres spirituels et animés par la grâce du saint-Esprit.