‘Our sufferings are our triumph. Our endurance in your view redounds to our discredit; the fortitude of others to their honour. You may gain popularity by your injustice, but our sufferings and practical example continually attract new converts.
“Why then”, you say, “do you complain that we attack you, if you are willing to suffer; when you ought to love those at whose hands you suffer what you desire?” We are, certainly, willing to suffer; but it is in the same way as a soldier desires war. No one endures war willingly, since alarm and risk are involved in it: the battle nevertheless is carried on with every nerve; and he who complains of it, yet rejoices in it when victorious, because he is acquiring glory and spoil. It is our battle to be summoned to your tribunals, there to contend for the truth at the risk of our lives. It is our victory, too, in that we obtain that for which we contend. This victory gains for us both the glory of pleasing God, and the spoil of eternal life. But we are overwhelmed; yet only when we have won our cause; therefore we conquer, when we are slain; and in fact we escape, even when we are overwhelmed. You can call us then, if you like, “faggot-men”, and “half-axle-men”, because we are bound to the stock of a half-axle, and surrounded with faggots when we are burned. This is the robe of our victory, this is our triumphal vestment, in such a chariot do we celebrate our triumph. Naturally, therefore, we displease those whom we vanquish; for on those grounds we are deemed desperate and reckless men. But this very desperation and recklessness, with you, in the cause of glory or fame, uplifts the banner of valour... Here is a glory, licensed, because of human origin; which is attributed neither to the presumption of recklessness, nor to the persuasion of despair, in its contempt of death and every kind of cruelty; which is as much allowed to be endured for country, territory, empire, or friendship, as it is forbidden to be suffered for God! And yet you cast statues, and write inscriptions, and engrave titles, for all those men to last into eternity: and as far as you can, by means of monuments, you yourselves afford them a kind of resurrection from the dead. If he who hopes for this fact from God, suffers for God, he is deemed insane. But pursue your course, excellent governors, and you will be more popular with the multitude if you sacrifice the Christians to their wishes. Crucify, torture, condemn, crush us. For the proof of our innocence is found in your injustice. It is on this account that God suffers us to suffer this... [N]o cruelty of yours, though each were to exceed the last in its exquisite refinement, profits you in the least; but forms rather an attraction to our sect. We spring up in greater numbers as often as we are mown down by you : the blood of the Christians is a source of new life’.
from Apologeticus pro Christianis, Chapter 50, 197 AD, by Tertullian, c.155-c.240
O God, who didst consecrate the abundant first fruits of the Roman Church by the blood of the Martyrs: grant, we beseech thee; that with firm courage we may together draw strength from so great a struggle and ever rejoice at the triumph of faithful love; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
Today is the sixth anniversary of my ordination to the diaconate. Being the memorial of Saint Irenaeus of Lyon, a defender of the Church's orthodoxy and apostolicity, it was indeed a fitting day on which to receive the Sacrament of Holy Orders. Laus Deo!
‘Irenaeus was first and foremost a man of faith and a Pastor. Like a good Pastor, he had a good sense of proportion, a wealth of doctrine, and missionary enthusiasm. As a writer, he pursued a twofold aim: to defend true doctrine from the attacks of heretics, and to explain the truth of the faith clearly. His two extant works - the five books of The Detection and Overthrow of the False Gnosis and Demonstration of the Apostolic Teaching (which can also be called the oldest “catechism of Christian doctrine”) - exactly corresponded with these aims. In short, Irenaeus can be defined as the champion in the fight against heresies.
The true teaching... is not that invented by intellectuals which goes beyond the Church’s simple faith. The true Gospel is the one imparted by the Bishops who received it in an uninterrupted line from the Apostles. They taught nothing except this simple faith, which is also the true depth of God’s revelation. Thus, Irenaeus tells us, there is no secret doctrine concealed in the Church’s common Creed. There is no superior Christianity for intellectuals. The faith publicly confessed by the Church is the common faith of all. This faith alone is apostolic, it is handed down from the Apostles, that is, from Jesus and from God. In adhering to this faith, publicly transmitted by the Apostles to their successors, Christians must observe what their Bishops say and must give special consideration to the teaching of the Church of Rome, pre-eminent and very ancient. It is because of her antiquity that this Church has the greatest apostolicity; in fact, she originated in Peter and Paul, pillars of the Apostolic College. All Churches must agree with the Church of Rome, recognising in her the measure of the true Apostolic Tradition, the Church's one common faith. With these arguments, summed up very briefly here, Irenaeus refuted the claims of these Gnostics, these intellectuals, from the start. First of all, they possessed no truth superior to that of the ordinary faith, because what they said was not of apostolic origin, it was invented by them. Secondly, truth and salvation are not the privilege or monopoly of the few, but are available to all through the preaching of the Successors of the Apostles, especially of the Bishop of Rome.
For Irenaeus, Church and Spirit were inseparable: “This faith”, we read again in the third book of Adversus Haereses, “which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also.... For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church and every kind of grace” (3, 24, 1). As can be seen, Irenaeus did not stop at defining the concept of Tradition. His tradition, uninterrupted Tradition, is not traditionalism, because this Tradition is always enlivened from within by the Holy Spirit, who makes it live anew, causes it to be interpreted and understood in the vitality of the Church. Adhering to her teaching, the Church should transmit the faith in such a way that it must be what it appears, that is, “public”, “one”, “pneumatic”, “spiritual”. Starting with each one of these characteristics, a fruitful discernment can be made of the authentic transmission of the faith in the today of the Church. More generally, in Irenaeus’ teaching, the dignity of man, body and soul, is firmly anchored in divine creation, in the image of Christ and in the Spirit’s permanent work of sanctification. This doctrine is like a “high road” in order to discern together with all people of good will the object and boundaries of the dialogue of values, and to give an ever new impetus to the Church's missionary action, to the force of the truth which is the source of all true values in the world’.
Pope Benedict XVI
O God, who didst bestow upon blessed Irenaeus, thy Martyr and Bishop, grace to overcome false doctrine by the teaching of the truth, and to establish thy Church in peace and prosperity: we beseech thee; that thou wouldest give thy people constancy in thy true religion; and grant us thy peace all the days of our life; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘Many have wished that Our Blessed Lord had remained on earth, that we might have heard His voice, seen His compassionate eyes, and brought our children to be blessed by His hands. But He said “I can say truly that it is better for you I should go away; He who is to befriend you will not come to you unless I do go, but if only I make my way there, I will send Him to you”. If our Lord remained on earth, He would have been only a symbol to be copied – not a life to be lived. By returning to his heavenly Father, He could then send both from the Father and Himself the Holy Spirit that would make Him live on earth in His new Body, which is the Church. The human body is made up of millions of cells, and yet is one because vivified by one soul, presided over by a visible head, and governed by an invisible mind. So on Pentecost, the Apostles, who were like the cells of a body, became Christ’s Mystical Body, because vivified by His Holy Spirit, governed by one visible head, Peter, and presided over by one invisible head, Christ in heaven. Our glorious Church is not an organisation, but an organism. As our Lord once thought, governed, and sanctified through a human body, which He took from the womb of His blessed Mother, so now he teaches, governs, and sanctifies through his Mystical Body, the Church, which He took from the womb of humanity overshadowed by His Holy Spirit. Christ was infallible when He talked through a human body; He is still infallible when he teaches through a mystical Body. Christ sanctified when he forgave sins with human lips; He sanctifies still when he forgives sins through the power of His priests. Christ governed through His human Body, and he governs still. “He that heareth you, heareth Me”. As a drop of blood can live in the body, but the drop of blood cannot live apart from the body, so neither can any of us live the fulness of the Christ Life except in His Mystical Body, the Church’.
from The Meditations of the Fifteen Mysteries of the Rosary, 1944
by Venerable Fulton Sheen, 1895-1979
Today is the feast of the Chair of Saint Peter, the Solemnity of Title in the Personal Ordinariate of the Chair of Saint Peter, the Ordinariate in which I am incardinated. Please offer a prayer today for Bishop Steven Lopes, and the clergy, parishes, communities, and faithful of the Ordinariate in the United States and Canada.
‘We are founded on Christ in our faith and our hopes, because, O glorious Prince of the Apostles! we are founded on thee, who art the Rock he has set. We are the sheep of the flock of Jesus, because we obey thee as our shepherd. By following thee, O Peter! we are made sure of our being admitted into the kingdom of heaven, because our Lord gave the Keys of his kingdom to thee. Having the happiness of being thy members, we may also count ourselves as the members of Jesus Christ himself; for He, the invisible Head of the Church, recognises none as his members, save those that are members of the visible Head whom he appointed. So too, when we adhere to the faith of the Roman Pontiff and obey his orders — we are professing thy faith, O Peter, we are following thy commands; for if Christ teaches and governs by thee, thou teachest and governest by the Roman Pontiff.
Eternal thanks, then, to our Emmanuel for that he has not left us orphans; but before returning to heaven, vouchsafed to provide us with a Father and a Shepherd, even to the end of time! On the evening before his passion, keeping up his love for us even to the end, he left us his sacred Body and Blood for our food. After his glorious Resurrection, and a few hours before ascending to the right hand of his Father, he called his Apostles around him, and constituted his Church (his Fold), and said to Peter: Feed my Lambs, Feed my Sheep. Thus, dear Jesus! didst thou secure perpetuity to thy Church; thou gavest her Unity, for that alone could preserve her and defend her from both external and internal enemies. Glory be to thee, O Divine Architect! for that thou didst build the House of thy Church on the Rock which was never to be shaken, that is, on Peter! Winds and storms and waves have beat upon that house, but it hath stood, for it was built on a Rock.
O Rome! on this day, when the whole Church proclaims thy glory by blessing God for having built her on thy Rock — receive the renewal of our promise to love thee and be faithful to thee. Thou shalt ever be our Mother and our Mistress, our guide and our hope. Thy faith shall ever be ours; for he that is not with thee is not with Jesus Christ. In thee, all men are Brethren. Thou art not a foreign City to us; nor is thy Pontiff a foreign Sovereign to us, for he is our Father. It is by thee that we live the spiritual life, the life of both heart and intellect; and thou it is that preparest us to dwell one day in that other City of which thou art the image — the City of Heaven, into which men enter by thee’.
from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875
Fr Lee Kenyon