My Daily Bread: A Reason2bCatholic blog

In today's Office of Readings we encounter a reading from the treatise "Flight from the World" by St. Ambrose (d. 397 A.D.). St. Ambrose was assiduous in carrying out his office, acting with charity to all: a true shepherd and teacher of the faithful. He was unimpressed by status and when the Emperor Theodosius ordered the massacre of 7,000 people in Thessalonica, Ambrose forced him to do public penance. He defended the rights of the Church and attacked the Arian heresy* with learning, firmness and gentleness. He also wrote a number of hymns which are still in use today. Ambrose was a key figure in the conversion of Saint Augustine of Hippo to Catholicism, impressing Augustine (hitherto unimpressed by the Catholics he had met) by his intelligence and scholarship. *The Arian theology held that the Son of God is not co-eternal with God the Father, and was distinct. The Arian concept of Christ is based on the belief that the Son of God did not always exist but was begotten within time by God the Father, therefore Jesus was not co-eternal with God the Father. As such, all mainstream branches of Christianity now consider Arianism to be heterodox and heretical.   For a reflection on "the one true good" click on the image. Peace be with you!

In today's Office of Readings we encounter a reading from the treatise "Against the Heresies" by St. Irenaeus (ca. 130 - 202 A.D.) Whenever we take up a Bible we touch Irenaeus’s work, for he played a decisive role in fixing the canon of the New Testament. It is easy for people nowadays to think of Scripture – and the New Testament in particular – as the basis of the Church, but harder to remember that it was the Church itself that had to agree, early on, about what was scriptural and what was not. Before Irenaeus, there was vague general agreement on what scripture was, but a system based on this kind of common consent was too weak. As dissensions and heresies arose, reference to scripture was the obvious way of trying to settle what the truth really was, but in the absence of an agreed canon of scripture it was all too easy to attack one’s opponent’s arguments by saying that his texts were corrupt or unscriptural; and easy, too, to do a little fine-tuning of texts on one’s own behalf. Irenaeus not only established a canon which is almost identical to our present one, but also gave reasoned arguments for each inclusion and exclusion. For a reflection on "the covenant of the Lord" please click on the image. Peace be with you!