Saturday July 14/27 ns 2024
Holy Apostle Aquila;
St. Nicódemos the Hagiorite;
St. Joseph the Confessor,
Archbishop of Thessalonica
Aquila was one of the Seventy Apostles. As a Jew, he first lived in Italy with his wife Priscilla. When Emperor Claudius decreed that all Jews be driven from Rome and Italy, Aquila settled in Corinth, where the Apostle Paul met him for the first time and remained in his home for a year and a half and baptized him and his wife.
Aquila and Priscilla
Burning with zeal for the Faith of Christ, Aquila and Priscilla escorted Paul to Ephesus and assisted him in his apostolic labors. Paul wrote his first Epistle to the Corinthians from Ephesus in which, toward the end, he says: "Aquila and Priscilla salute you much in the Lord, with the Church that is their house" (1 Corinthians 16:19).
After the death of Emperor Claudius, the Jews were permitted to return to Italy, and so Aquila and Priscilla returned to Rome. After this the Apostle Paul writing the Epistle to the Romans from Corinth, greets his old friends and his co-laborers: "Greet Priscilla and Aquila my helpers in Christ Jesus; who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles" (Romans 16: 3-4). Later on, we see Aquila in Ephesus where he labors together with St. Timothy the Apostle. Chained in Rome, Paul writes to Timothy in Ephesus: "Salute Priscilla and Aquila" (2 Timothy 4:19). As a bishop, Aquila baptized many and illumined them with the Faith, destroyed idols, built churches, ordained priests and spread the glory of the Incarnate Son of God among men.
In the end, he was murdered by the wicked heathens and took up habitation in the Kingdom of Christ.
16 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
3 Greet Priscilla and Aquila my helpers in Christ Jesus:
4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
5 Likewise greet the church that is in their house. Salute my well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ.
6 Greet Mary, who bestowed much labour on us.
7 Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me.
8 Greet Amplias my beloved in the Lord.
9 Salute Urbane, our helper in Christ, and Stachys my beloved.
10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.
11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
13 Salute Rufus chosen in the Lord, and his mother and mine.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
16 Salute one another with an holy kiss. The churches of Christ salute you.
9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
SAINT JOHN CASSIAN
ON THE SECOND OF THE EIGHT VICES
Bodily fasting alone is not enough to bring about perfect self-restraint and true purity; it must be accompanied by contrition of heart, intense prayer to God, frequent meditation on the Scriptures, toil and manual labor. These are able to check the restless impulses of the soul and to recall it from its shameful fantasies. Humility of soul helps more than everything else, however, and without it no one can overcome unchastity or any other sin. In the first place, then, we must take the utmost care to guard the heart from base thoughts, for, according to the Lord, 'out of the heart proceed evil thoughts, murders, adulteries, unchastity' and so on (St. Matt. 15:19).
We are told to fast not only to mortify our body, but also to keep our intellect watchful, so that it will not be obscured because of the amount of food we have eaten and thus be unable to guard its thoughts. We must not therefore expend all our effort in bodily fasting; we must also give attention to our thoughts and to spiritual meditation, since otherwise we will not be able to advance to the heights of true purity and chastity. As our Lord has said, we should 'cleanse first the inside of the cup and plate, so that their outside may also be clean' (St. Matt. 23:26).
If we are really eager, as the Apostle puts it, to 'struggle lawfully' and to 'be crowned' (2 St Tim. 2:5j for overcoming the impure spirit of unchastity, we should not trust in our own dried up strength and ascetic practice, but in the help of our Master, God. No one ceases to be attacked by this demon until he truly believes that he will be healed and reach the heights of purity not through his own effort and labor, but through the aid and protection of God. For such a victory is beyond man's natural powers. [so fierce is this demon that its no wonder so great a number of people are enslaved by it. Pub.]
Indeed, he who has trampled down the pleasures and provocations of the flesh is in a certain sense outside the body. Thus, no one can soar to this high and heavenly prize of holiness on his own wings and learn to imitate the angels, unless the grace of God leads him upwards from this earthly mire.
No virtue makes flesh-bound man so like a spiritual angel as does self-restraint, for it enables those still living on earth to become, as the Apostle says, 'citizens of heaven' (Phil. 3:20). A sign that we have acquired this virtue perfectly is that our soul ignores those images which the defiled fantasy produces during sleep; for even if the production of such images is not a sin, nevertheless it is a sign that the soul is ill and has not been freed from passion. We should therefore regard the defiled fantasies that arise in us during sleep as the proof of previous indolence and weakness still existing a us; since the emission which takes place while we are relaxed in sleep reveals the sickness that lies hidden in our souls. Because of this the Doctor of our souls has also placed the remedy in the hidden regions of the soul, recognizing that the cause of our sickness lies there when He says: 'Whoever looks at a woman with lust has already committed adultery with her in his heart' (St. Matt. 5:28). He seeks to correct not so much our inquisitive and unchaste eyes as the soul which has its seat within and makes bad use of the eyes which God gave it for good purposes. That is why the Book of Proverbs in its wisdom does not say: 'Guard your eyes with all diligence' but 'Guard your heart with all diligence' (Prov. 4:23), imposing the remedy of diligence in the first instance upon that which makes use of the eyes for whatever purpose it desires.
The way to keep guard over our heart is immediately to expel from the mind every demon-inspired recollection of women - lest by dwelling on it for too long the mind is thrown headlong by the deceiver into debased and pernicious thoughts.
The commandment given by God to the first man, Adam, told him to keep watch over the head of the serpent (cf. Gen. 3:15. LXX), that is, over the first inklings of the pernicious thoughts by means of which the serpent tries to creep into our souls. If we do not admit the serpent's head, which is the provocation of the thought, we will not admit the rest of its body - that is, the assent* to the sensual pleasure which the thought suggests - and so debase the mind towards the illicit act itself.
As it is written, we should 'early in the morning destroy all the wicked of the earth' (Ps. 101:8), distinguishing in the light of divine knowledge' our sinful thoughts and then eradicating them completely from the earth - our hearts - in accordance with the teaching of the Lord. While the-children of Babylon - by which I mean our wicked thoughts - are still young, we should dash them to the ground and crush them against the rock, which is Christ (cf Ps. 137:9; I Cor. 16:4). If these thoughts grow stronger because we assent to them, we will not be able to overcome them without much pain and labor.
It is good to remember the sayings of the Fathers as well as the passages from Holy Scripture cited above. For example, St Basil, Bishop of Caesarea in Cappadocia, said; 'I have not known a woman and yet I am not a virgin.' He recognized that the gift of virginity is achieved not so much by abstaining from intercourse with woman as by holiness and purity of soul, which in its turn is achieved through fear of God. The Fathers also say that we cannot fully acquire the virtue of purity unless we have first acquired real humility of heart. And we will not be granted true spiritual knowledge so long as the passion of unchastity lies hidden in the depths of our souls.
To bring this section of our treatise to a close, let us recall one of the Apostle's sayings which further illustrates his teaching on how to acquire self-restraint. He says; 'Pursue peace with all men and the holiness without which no one will see the Lord' (Heb. 12:14). It is clear that he is talking about self-restraint from what follows: 'Lest there be any unchaste or profane person, such as Esau' (Heb. 12:16).
The more heavenly and angelic the degree of holiness, the heavier are the enemies' attacks to which it is subjected.
The more heavenly and angelic the degree of holiness, the heavier are the enemies' attacks to which it is subjected.
The more heavenly and angelic the degree of holiness, the heavier are the enemies' attacks to which it is subjected.
We should therefore try to achieve not only bodily control, but also contrition of heart with frequent prayers of repentance, so that with the dew of the Holy Spirit we may extinguish the furnace of our flesh, kindled daily by the king of Babylon with the bellows of desire (cf. Dan. 3:19).
In addition, a great weapon has been given us in the form of sacred vigils; for just as the watch we keep over our thoughts by day brings us holiness at night. So vigil at night brings purity to the soul by day.
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| SAINT JOHN CASSIAN |
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