Gregory of Nyssa on the Holy Trinity

Saint Gregory of Nyssa died about 385 CE. The following is an excerpt from the treatise he wrote about the Trinity and the Godhead.

https://www.newadvent.org/fathers/2904.htm 

What, then, is our doctrine? The Lord, in delivering the saving Faith to those who become disciples of the word, joins with the Father and the Son the Holy Spirit also; and we affirm that the union of that which has once been joined is continual; for it is not joined in one thing, and separated in others. But the power of the Spirit, being included with the Father and the Son in the life-giving power, by which our nature is transferred from the corruptible life to immortality, and in many other cases also, as in the conception of Good, and Holy, and Eternal, Wise, Righteous, Chief, Mighty, and in fact everywhere, has an inseparable association with them in all the attributes ascribed in a sense of special excellence. And so we consider that it is right to think that that which is joined to the Father and the Son in such sublime and exalted conceptions is not separated from them in any. For we do not know of any differences by way of superiority and inferiority in attributes which express our conceptions of the Divine nature, so that we should suppose it an act of piety (while allowing to the Spirit community in the inferior attributes) to judge Him unworthy of those more exalted. For all the Divine attributes, whether named or conceived, are of like rank one with another, in that they are not distinguishable in respect of the signification of their subject. For the appellation of the Good does not lead our minds to one subject, and that of the Wise, or the Mighty, or the Righteous to another, but the thing to which all the attributes point is one; and, if you speak of God, you signify the same Whom you understood by the other attributes. If then all the attributes ascribed to the Divine nature are of equal force as regards their designation of the subject, leading our minds to the same subject in various aspects, what reason is there that one, while allowing to the Spirit community with the Father and the Son in the other attributes, should exclude Him from the Godhead alone? It is absolutely necessary either to allow to Him community in this also, or not to admit His community in the others. For if He is worthy in the case of those attributes, He is surely not less worthy in this. But if He is less, according to their phrase , so that He is excluded from community with the Father and the Son in the attribute of Godhead, neither is He worthy to share in any other of the attributes which belong to God. For the attributes, when rightly understood and mutually compared by that notion which we contemplate in each case, will be found to imply nothing less than the appellation of God. And a proof of this is that many even of the inferior existences are called by this very name. Further, the Divine Scripture is not sparing in this use of the name even in the case of things incongruous, as when it names idols by the appellation of God. For it says, Let the gods that have not made the heavens and the earth perish, and be cast down beneath the earth ; and, all the gods of the heathen are devils ; and the witch in her incantations, when she brings up for Saul the spirits that he sought for, says that she saw gods 1 Samuel 28:13 . And again Balaam, being an augur and a seer, and engaging in divination, and having obtained for himself the instruction of devils and magical augury, is said in Scripture to receive counsel from God. Numbers xxii One may show by collecting many instances of the same kind from the Divine Scripture, that this attribute has no supremacy over the other attributes which are proper to God, seeing that, as has been said, we find it predicated, in an equivocal sense, even of things incongruous; but we are nowhere taught in Scripture that the names of the Holy, the Incorruptible, the Righteous, the Good, are made common to things unworthy. If, then, they do not deny that the Holy Spirit has community with the Father and the Son in those attributes which, in their sense of special excellence, are piously predicated only of the Divine nature, what reason is there to pretend that He is excluded from community in this only, wherein it was shown that, by an equivocal use, even devils and idols share?

But they say that this appellation is indicative of nature, and that, as the nature of the Spirit is not common to the Father and the Son, for this reason neither does he partake in the community of this attribute. Let them show, then, whereby they discern this diversity of nature. For if it were possible that the Divine nature should be contemplated in its absolute essence, and that we should find by appearances what is and what is not proper to it, we should surely have no need of other arguments or evidence for the comprehension of the question. But since it is exalted above the understanding of the questioners, and we have to argue from some particular evidence about those things which evade our knowledge , it is absolutely necessary for us to be guided to the investigation of the Divine nature by its operations. If, then, we see that the operations which are wrought by the Father and the Son and the Holy Spirit differ one from the other, we shall conjecture from the different character of the operations that the natures which operate are also different. For it cannot be that things which differ in their very nature should agree in the form of their operation: fire does not chill, nor ice give warmth, but their operations are distinguished together with the difference between their natures. If, on the other hand, we understand that the operation of the Father, the Son, and the Holy Spirit is one, differing or varying in nothing, the oneness of their nature must needs be inferred from the identity of their operation. The Father, the Son, and the Holy Spirit alike give sanctification, and life, and light, and comfort, and all similar graces. And let no one attribute the power of sanctification in a special sense to the Spirit, when he hears the Saviour in the Gospel saying to the Father concerning His disciples, Father, sanctify them in Your name.  So too all the other gifts are wrought in those who are worthy alike by the Father, the Son, and the Holy Spirit: every grace and power, guidance, life, comfort, the change to immortality, the passage to liberty, and every other boon that exists, which descends to us.

But the order of things which is above us, alike in the region of intelligence and in that of sense (if by what we know we may form conjectures about those things also which are above us), is itself established within the operation and power of the Holy Spirit, every man receiving the benefit according to his own desert and need. For although the arrangement and ordering of things above our nature is obscure to our sense, yet one may more reasonably infer, by the things which we know, that in them too the power of the Spirit works, than that it is banished from the order existing in the things above us. For he who asserts the latter view advances his blasphemy in a naked and unseemly shape, without being able to support his absurd opinion by any argument. But he who agrees that those things which are above us are also ordered by the power of the Spirit with the Father and the Son, makes his assertion on this point with the support of clear evidence from his own life. For as the nature of man is compounded of body and soul, and the angelic nature has for its portion life without a body, if the Holy Spirit worked only in the case of bodies, and the soul were not capable of receiving the grace that comes from Him, one might perhaps infer from this, if the intellectual and incorporeal nature which is in us were above the power of the Spirit, that the angelic life too was in no need of His grace. But if the gift of the Holy Spirit is principally a grace of the soul, and the constitution of the soul is linked by its intellectuality and invisibility to the angelic life, what person who knows how to see a consequence would not agree, that every intellectual nature is governed by the ordering of the Holy Spirit? For since it is said the angels do always behold the Face of My Father which is in heaven Matthew 18:10, and it is not possible to behold the person of the Father otherwise than by fixing the sight upon it through His image; and the image of the person of the Father is the Only-begotten, and to Him again no man can draw near whose mind has not been illumined by the Holy Spirit, what else is shown from this but that the Holy Spirit is not separated from any operation which is wrought by the Father and the Son? Thus the identity of operation in Father, Son, and Holy Spirit shows plainly the undistinguishable character of their substance. So that even if the name of Godhead does indicate nature, the community of substance shows that this appellation is properly applied also to the Holy Spirit. But I know not how these makers-up of all sorts of arguments bring the appellation of Godhead to be an indication of nature, as though they had not heard from the Scripture that it is a matter of appointment , in which way nature does not arise. For Moses was appointed as a god of the Egyptians, since He Who gave him the oracles, etc., spoke thus to him, I have given you as a god to Pharaoh Exodus 7:1 . Thus the force of the appellation is the indication of some power, either of oversight or of operation. But the Divine nature itself, as it is, remains unexpressed by all the names that are conceived for it, as our doctrine declares. For in learning that He is beneficent, and a judge, good, and just, and all else of the same kind, we learn diversities of His operations, but we are none the more able to learn by our knowledge of His operations the nature of Him Who works. For when one gives a definition of any one of these attributes, and of the nature to which the names are applied, he will not give the same definition of both: and of things of which the definition is different, the nature also is distinct. Indeed the substance is one thing which no definition has been found to express, and the significance of the names employed concerning it varies, as the names are given from some operation or accident. Now the fact that there is no distinction in the operations we learn from the community of the attributes, but of the difference in respect of nature we find no clear proof, the identity of operations indicating rather, as we said, community of nature. If, then, Godhead is a name derived from operation, as we say that the operation of the Father, and the Son, and the Holy Spirit is one, so we say that the Godhead is one: or if, according to the view of the majority, Godhead is indicative of nature, since we cannot find any diversity in their nature, we not unreasonably define the Holy Trinity to be of one Godhead.

But if any one were to call this appellation indicative of dignity, I cannot tell by what reasoning he drags the word to this significance. Since however one may hear many saying things of this kind, in order that the zeal of its opponents may not find a ground for attacking the truth, we go out of our way with those who take this view, to consider such an opinion, and say that, even if the name does denote dignity, in this case too the appellation will properly befit the Holy Spirit. For the attribute of kingship denotes all dignity; and our God, it says, is King from everlasting.  But the Son, having all things which are the Father's, is Himself proclaimed a King by Holy Scripture. Now the Divine Scripture says that the Holy Spirit is the unction of the Only-Begotten Acts 10:38, interpreting the dignity of the Spirit by a transference of the terms commonly used in this world. For as, in ancient days, in those who were advanced to kingship, the token of this dignity was the unction which was applied to them, and when this took place there was thenceforth a change from private and humble estate to the superiority of rule, and he who was deemed worthy of this grace received after his anointing another name, being called, instead of an ordinary man, the Anointed of the Lord: for this reason, that the dignity of the Holy Spirit might be more clearly shown to men, He was called by the Scripture the sign of the Kingdom, and Unction, whereby we are taught that the Holy Spirit shares in the glory and kingdom of the Only-begotten Son of God. For as in Israel it was not permitted to enter upon the kingdom without the unction being previously given, so the word, by a transference of the terms in use among ourselves, indicates the equality of power, showing that not even the kingdom of the Son is received without the dignity of the Holy Spirit. And for this reason He is properly called Christ, since this name gives the proof of His inseparable and indivisible conjunction with the Holy Spirit. If, then, the Only-begotten God is the Anointed, and the Holy Spirit is His Unction, and the appellation of Anointed points to the Kingly authority, and the anointing is the token of His Kingship, then the Holy Spirit shares also in His dignity. If, therefore, they say that the attribute of Godhead is significative of dignity, and the Holy Spirit is shown to share in this last quality, it follows that He Who partakes in the dignity will also partake in the name which represents it.

Saint Augustine Explains the Doctrine of the Trinity

All those Catholic expounders of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have purposed to teach, according to the Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father has begotten the Son, and so He who is the Father is not the Son; and the Son is begotten by the Father, and so He who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, Himself also co-equal with the Father and the Son, and pertaining to the unity of the Trinity. Yet not that this Trinity was born of the Virgin Mary, and crucified under Pontius Pilate, and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized; nor that, on the day of Pentecost, after the ascension of the Lord, when there came a sound from heaven, as of a rushing mighty wind, the same Trinity sat upon each of them with cloven tongues like as of fire, but only the Holy Spirit. Nor yet that this Trinity said from heaven, You are my Son, whether when He was baptized by John, or when the three disciples were with Him in the mount, or when the voice sounded, saying, I have both glorified it, and will glorify it again; but that it was a word of the Father only, spoken to the Son; although the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly. This is also my faith, since it is the Catholic faith.

-from Book I, Chapter 4

St. Augustine of Hippo lived from 354-430 CE

Alexander of Alexandria on the Arian Heresy

 The following excerpts were found at Church Fathers: Epistles on Arianism. This selection is from Alexander of Alexandria (died in 326 CE) to the Biship of Constantinople.

4. But that the Son of God was not made from things which are not, and that there was no time when He was not, the evangelist John sufficiently shows, when he thus writes concerning Him: The only-begotten Son, who is in the bosom of the Father. John 1:18 For since that divine teacher intended to show that the Father and the Son are two things inseparable the one from the other, he spoke of Him as being in the bosom of the Father. Now that also the Word of God is not comprehended in the number of things that were created from things which are not, the same John says, All things were made by Him. For he set forth His proper personality, saying, In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and with out Him was not anything made that was made. John 1:1-3 For if all things were made by Him, how comes it that He who gave to the things which are made their existence, at one time Himself was not. For the Word which makes is not to be defined as being of the same nature with the things which are made; since He indeed was in the beginning, and all things were made by Him, and fashioned from things which are not. Moreover, that which is seems to be contrary to and far removed from those things which are made from things which are not. For that indeed shows that there is no interval between the Father and the Son, since not even in thought can the mind imagine any distance between them. But that the world was created from things which are not, indicates a more recent and a later origin of substance, since the universe receives an essence of this sort from the Father by the Son. When, therefore, the most pious John contemplated the essence of the divine Word at a very great distance, and as placed beyond all conception of those things that are begotten, he thought it not meet to speak of His generation and creation; not daring to designate the Creator in the same terms as the things that are made. Not that the Word is unbegotten, for the Father alone is unbegotten, but because the inexplicable subsistence of the only-begotten Son transcends the acute comprehension of the evangelists, and perhaps also of angels.

12. Concerning whom we thus believe, even as the Apostolic Church believes. In one Father unbegotten, who has from no one the cause of His being, who is unchangeable and immutable, who is always the same, and admits of no increase or diminution; who gave to us the Law, the prophets, and the Gospels; who is Lord of the patriarchs and apostles, and all the saints. And in one Lord Jesus Christ, the only-begotten Son of God; not begotten of things which are not, but of Him who is the Father; not in a corporeal manner, by excision or division as Sabellius and Valentinus thought, but in a certain inexplicable and unspeakable manner, according to the words of the prophet cited above: Who shall declare His generation?  Isaiah 53:8 Since that His subsistence no nature which is begotten can investigate, even as the Father can be investigated by none; because that the nature of rational beings cannot receive the knowledge of His divine generation by the Father. But men who are moved by the Spirit of truth, have no need to learn these things from me, for in our ears are sounding the words before uttered by Christ on this very thing, No man knows the Father, save the Son; and no man knows who the Son is, save the Father. Matthew 11:27 That He is equally with the Father unchangeable and immutable, wanting in nothing, and the perfect Son, and like to the Father, we have learned; in this alone is He inferior to the Father, that He is not unbegotten. For He is the very exact image of the Father, and in nothing differing from Him. For it is clear that He is the image fully containing all things by which the greatest similitude is declared, as the Lord Himself has taught us, when He says, My Father is greater than I. John 14:28 And according to this we believe that the Son is of the Father, always existing. For He is the brightness of His glory, the express image of His Father's person. Hebrews 1:3 But let no one take that word always so as to raise suspicion that He is unbegotten, as they imagine who have their senses blinded. For neither are the words, He was, or always, or before all worlds, equivalent to unbegotten. But neither can the human mind employ any other word to signify unbegotten. And thus I think that you understand it, and I trust to your right purpose in all things, since these words do not at all signify unbegotten. For these words seem to denote simply a lengthening out of time, but the Godhead, and as it were the antiquity of the only-begotten, they cannot worthily signify; but they have been employed by holy men, while each, according to his capacity, seeks to express this mystery, asking indulgence from the hearers, and pleading a reasonable excuse, in saying, Thus far have we attained. But if there be any who are expecting from mortal lips some word which exceeds human capacity, saying that those things have been done away which are known in part, it is manifest that the words, He was, and always, and before all ages, come far short of what they hoped. And whatever word shall be employed is not equivalent to unbegotten. Therefore to the unbegotten Father, indeed, we ought to preserve His proper dignity, in confessing that no one is the cause of His being; but to the Son must be allotted His fitting honour, in assigning to Him, as we have said, a generation from the Father without beginning, and allotting adoration to Him, so as only piously and properly to use the words, He was, and always, and before all worlds, with respect to Him; by no means rejecting His Godhead, but ascribing to Him a similitude which exactly answers in every respect to the Image and Exemplar of the Father. But we must say that to the Father alone belongs the property of being unbegotten, for the Saviour Himself said, My Father is greater than I. John 14:28 And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who has inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New. And besides, also, one only Catholic and Apostolic Church, which can never be destroyed, though all the world should seek to make war with it; but it is victorious over every most impious revolt of the heretics who rise up against it. For her Goodman has confirmed our minds by saying, Be of good cheer, I have overcome the world. John 16:33 After this we know of the resurrection of the dead, the first-fruits of which was our Lord Jesus Christ, who in very deed, and not in appearance merely, carried a body, of Mary Mother of God, who in the end of the world came to the human race to put away sin, was crucified and died, and yet did He not thus perceive any detriment to His divinity, being raised from the dead, taken up into heaven, seated at the right hand of majesty.

The New Covenant Has REPLACED the Old One!

Hebrews 8:6 But now Jesus, our High Priest, has been given a ministry that is far superior to the old priesthood, for he is the one who mediates for us a far better covenant with God, based on better promises.

7 If the first covenant had been faultless, there would have been no need for a second covenant to replace it. 8 But when God found fault with the people, he said:

“The day is coming, says the Lord, when I will make a new covenant with the people of Israel and Judah. 9 This covenant will not be like the one I made with their ancestors when I took them by the hand and led them out of the land of Egypt. They did not remain faithful to my covenant, so I turned my back on them, says the Lord. 10 But this is the new covenant I will make with the people of Israel on that day, says the Lord: I will put my laws in their minds, and I will write them on their hearts. I will be their God, and they will be my people.11 And they will not need to teach their neighbors, nor will they need to teach their relatives, saying, ‘You should know the Lord.’ For everyone, from the least to the greatest, will know me already. 12 And I will forgive their wickedness, and I will never again remember their sins.”

13 When God speaks of a “new” covenant, it means he has made the first one obsolete. It is now out of date and will soon disappear.

9:1 That first covenant between God and Israel had regulations for worship and a place of worship here on earth. 2 There were two rooms in that Tabernacle. In the first room were a lampstand, a table, and sacred loaves of bread on the table. This room was called the Holy Place. 3 Then there was a curtain, and behind the curtain was the second room called the Most Holy Place. 4 In that room were a gold incense altar and a wooden chest called the Ark of the Covenant, which was covered with gold on all sides. Inside the Ark were a gold jar containing manna, Aaron’s staff that sprouted leaves, and the stone tablets of the covenant. 5 Above the Ark were the cherubim of divine glory, whose wings stretched out over the Ark’s cover, the place of atonement. But we cannot explain these things in detail now.

6 When these things were all in place, the priests regularly entered the first room as they performed their religious duties. 7 But only the high priest ever entered the Most Holy Place, and only once a year. And he always offered blood for his own sins and for the sins the people had committed in ignorance. 8 By these regulations the Holy Spirit revealed that the entrance to the Most Holy Place was not freely open as long as the Tabernacle and the system it represented were still in use.

9 This is an illustration pointing to the present time. For the gifts and sacrifices that the priests offer are not able to cleanse the consciences of the people who bring them. 10 For that old system deals only with food and drink and various cleansing ceremonies—physical regulations that were in effect only until a better system could be established.

11 So Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven, which was not made by human hands and is not part of this created world. 12 With his own blood—not the blood of goats and calves—he entered the Most Holy Place once for all time and secured our redemption forever.

13 Under the old system, the blood of goats and bulls and the ashes of a heifer could cleanse people’s bodies from ceremonial impurity. 14 Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins. 15 That is why he is the one who mediates a new covenant between God and people, so that all who are called can receive the eternal inheritance God has promised them. For Christ died to set them free from the penalty of the sins they had committed under that first covenant.

16 Now when someone leaves a will, it is necessary to prove that the person who made it is dead. 17 The will goes into effect only after the person’s death. While the person who made it is still alive, the will cannot be put into effect.

18 That is why even the first covenant was put into effect with the blood of an animal. 19 For after Moses had read each of God’s commandments to all the people, he took the blood of calves and goats, along with water, and sprinkled both the book of God’s law and all the people, using hyssop branches and scarlet wool. 20 Then he said, “This blood confirms the covenant God has made with you.” 21 And in the same way, he sprinkled blood on the Tabernacle and on everything used for worship. 22 In fact, according to the law of Moses, nearly everything was purified with blood. For without the shedding of blood, there is no forgiveness.

23 That is why the Tabernacle and everything in it, which were copies of things in heaven, had to be purified by the blood of animals. But the real things in heaven had to be purified with far better sacrifices than the blood of animals.

24 For Christ did not enter into a holy place made with human hands, which was only a copy of the true one in heaven. He entered into heaven itself to appear now before God on our behalf. 25 And he did not enter heaven to offer himself again and again, like the high priest here on earth who enters the Most Holy Place year after year with the blood of an animal. 26 If that had been necessary, Christ would have had to die again and again, ever since the world began. But now, once for all time, he has appeared at the end of the age to remove sin by his own death as a sacrifice.

27 And just as each person is destined to die once and after that comes judgment, 28 so also Christ was offered once for all time as a sacrifice to take away the sins of many people. He will come again, not to deal with our sins, but to bring salvation to all who are eagerly waiting for him.

10:1 The old system under the law of Moses was only a shadow, a dim preview of the good things to come, not the good things themselves. The sacrifices under that system were repeated again and again, year after year, but they were never able to provide perfect cleansing for those who came to worship. 2 If they could have provided perfect cleansing, the sacrifices would have stopped, for the worshipers would have been purified once for all time, and their feelings of guilt would have disappeared.

3 But instead, those sacrifices actually reminded them of their sins year after year. 4 For it is not possible for the blood of bulls and goats to take away sins. 5 That is why, when Christ came into the world, he said to God, You did not want animal sacrifices or sin offerings. But you have given me a body to offer. 6 You were not pleased with burnt offerings or other offerings for sin. 7 Then I said, ‘Look, I have come to do your will, O God— as is written about me in the Scriptures.’”

8 First, Christ said, “You did not want animal sacrifices or sin offerings or burnt offerings or other offerings for sin, nor were you pleased with them” (though they are required by the law of Moses). 9 Then he said, “Look, I have come to do your will.” He cancels the first covenant in order to put the second into effect. 10 For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time.

11 Under the old covenant, the priest stands and ministers before the altar day after day, offering the same sacrifices again and again, which can never take away sins. 12 But our High Priest offered himself to God as a single sacrifice for sins, good for all time. Then he sat down in the place of honor at God’s right hand. 13 There he waits until his enemies are humbled and made a footstool under his feet. 14 For by that one offering he forever made perfect those who are being made holy.

15 And the Holy Spirit also testifies that this is so. For he says, 16 “This is the new covenant I will make with my people on that day, says the Lord: I will put my laws in their hearts, and I will write them on their minds.”17 Then he says, “I will never again remember their sins and lawless deeds.”

18 And when sins have been forgiven, there is no need to offer any more sacrifices.

19 And so, dear brothers and sisters, we can boldly enter heaven’s Most Holy Place because of the blood of Jesus. 20 By his death, Jesus opened a new and life-giving way through the curtain into the Most Holy Place. 21 And since we have a great High Priest who rules over God’s house, 22 let us go right into the presence of God with sincere hearts fully trusting him. For our guilty consciences have been sprinkled with Christ’s blood to make us clean, and our bodies have been washed with pure water.

23 Let us hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise. 24 Let us think of ways to motivate one another to acts of love and good works. 25 And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near.

--- The New Living Translation

Conservative Commentator Rich Lowry Displays Ignorance of the Bible

In an article for the New York Post, Richard Lowry tried to use the Bible to refute Pope Leo XIV's remarks on war and peace. Unfortunately, Pope Leo needs to brush up his Bible and its lessons on war and peace only succeeded in demonstrating his own ignorance of what Scripture has to say on the subject. A word of advice to Mr. Lowry, in the future, he may want to think twice about future attempts to correct the scriptural understanding of a man who holds a doctoral degree in Canon Law from the Pontifical University of Thomas Aquinas and is the leader of over a billion Catholics! In other words, the pontiff did not attain his position by being a biblical dumb-dumb.

In the article, Lowry wrote:

Jesus preaches love and mercy, of course, but that is not a warrant for pacifism.

The great Christian thinkers St. Augustine and Thomas Aquinas gave us just war theory, reconciling Christian ethics with the existence of evil in the world and the necessity of warfare.

According to this view, which is embraced by the Catholic Church, a war can only be fought for a just cause and has to be waged in keeping with moral standards minimizing harm to civilians. 

Leo has wrongly made it sound as though no war can possibly be just — and regardless, his opposition to the Iran war isn’t dispositive or binding on anyone else. 

Now, as Mr. Lowry points out earlier in his article, the Bible is certainly full of war. There are wars in the Pentateuch, Joshua, Judges, I and II Samuel, I and II Kings, I and II Chronicles, etc. Moreover, rightly or wrongly, it is clear that many of the human authors of scripture attributed these wars to God himself and declared them righteous. Even so, God clearly told Moses on Mount Sinai: "You must not murder" (see Exodus 20:13). Moreover, we read in the book of Deuteronomy that God claimed that vengeance was HIS prerogative (Deuteronomy 32:35). Of course, all of that is Old Testament, and Lowry claims that Jesus didn't preach "a warrant for pacifism."

Jesus did, however, preach "Blessed are the meek, for they shall inherit the earth, Blessed are the merciful, for they shall receive mercy, Blessed are the peacemakers, for they shall be called sons of God." (Matthew 5:5, 7, 9, ESV) He went on to declare: "You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also." (Matthew 5:38-39, ESV) He also said: "You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven." (Matthew 5:43-45, ESV)

Likewise, in his letter to the Christians at Rome, Paul quoted the prophet Isaiah - who wrote: "Their feet run to evil, and they are swift to shed innocent blood; their thoughts are thoughts of iniquity; desolation and destruction are in their highways. The way of peace they do not know, and there is no justice in their paths; they have made their roads crooked; no one who treads on them knows peace." (Compare Isaiah 59:7-8 with Romans 3:15-17) In the epistle to the Hebrews, Christians are instructed to: "Strive for peace with everyone, and for the holiness without which no one will see the Lord." (Hebrews 12:14) Notice too, what James said about the origins of fighting. He wrote: "Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war." (James 4:1-2, NKJV) Clearly, then, the Apostle James thought that fighting was NOT of Divine origin, but arose from human passions!

Jesus taught that the entire Law of God was comprehended in Two Great Commandments: to love the Lord your God with all your heart, and to love your neighbor as yourself. (Matthew 22:37-40) Likewise, Christ also taught that the requirements of God's Law could be met by treating other people the way that you would like to be treated by them. (Matthew 7:12) Now, how is war consistent with ANY of those expectations? No, from my perspective, Mr. Lowry would be much better served by staying within the realm of secular political commentary! What do you think?

Guest Post: Beware the leaven of the Pharisees and Sadducees by Reginald Killingley

We are all familiar with Jesus’s warning to His disciples to “beware the leaven of the Pharisees and Sadducees” (Matthew 16:6). Later, in verse 12, our Lord explains that the reference is not to literal yeast but to the teachings of these groups.

But the Pharisees and the Sadducees are both long gone. So, how is Jesus’s warning applicable to believers today?

Within any large group or organization there is a diversity of perspectives, often crystallizing around two poles. For convenience, we could describe these two approaches as “right” and "left" or conservatism and progressivism. This may be an over-simplification of the variety of viewpoints that exist across organizations and cultures, but the essence holds true nonetheless. These opposing points of view certainly occur in churches—and have done for centuries.

So, could Jesus be warning us to beware of polarization in our midst, as believers?

There is an interesting passage in the book of Ecclesiastes that seems to shed light on this possibility. Solomon warns against being either "excessively righteous" or "excessively wicked."

Ecclesiastes 7:16-18:

 

So do not be excessively righteous or excessively wise;

otherwise you might be disappointed.

 

Do not be excessively wicked and do not be a fool;

otherwise you might die before your time.

 

It is best to take hold of one warning without letting go of the other warning;

for the one who fears God will follow both warnings.

Pharisees tended to be very conservative and believed that their version of religious belief and practice was the only correct one. Sadducees, on the other hand, tended to be more secular and more involved with the Roman government and much less inclined to believe in the supernatural or in miracles such as the resurrection. Could Pharisees then be considered "excessively righteous" and Sadducees "excessively wicked"? Possibly.

Solomon warned against both moral self-righteousness and excess and moral recklessness and neglect.

Jesus used leaven as a metaphor for two opposite yet equally destructive spiritual attitudes—legalistic self-righteousness on the one hand and skeptical unbelief on the other.

In Jesus’s teaching, leaven often symbolizes a subtle but pervasive influence. Just as a small amount of yeast silently works its way through an entire lump of dough, false teaching or distorted spiritual attitudes can quietly permeate a person’s heart or a community’s culture. The danger lies in how easy it is to absorb these attitudes without noticing.

When Jesus said, “Beware of the yeast of the Pharisees and Sadducees,” he was alerting his disciples to how powerful—and contagious—such spiritual distortions could be.

Interestingly, we see evidence in the New Testament of Pharisees becoming believers. Nicodemus was one. So was Paul. And Gamaliel defended Christians. It would seem to make sense that believers would more likely arise from a conservative background rather than a less religious upbringing.

In fact, we see no evidence in the New Testament of any Sadducee becoming a believer. Moreover, two prominent Sadducees, Caiaphas and Annas, were instrumental in orchestrating the plan to kill Jesus. And in Acts 5:17-42 we read that the Sadducees jailed some of the apostles and forbade them from preaching about Jesus (an early example of cancel culture?).

For modern believers, Jesus’ warning calls for vigilance against falling prey to either extreme (type of leaven):

• The Pharisaical leaven of tradition, superiority, and exclusion.
• The Sadducean leaven of skepticism, secularism, or cultural accommodation.

So, believers today would do well to avoid either the extremes of "right-wing" legalism (the Pharisees) or of "left-wing" skepticism (the Sadducees). The leaven—or teachings—of both groups not only left them both "puffed up" with the conviction that they alone were right, but also led many other potential believers astray with their false certainties.

These distortions often map onto modern ideological polarization—religious legalism versus worldly relativism—which, like yeast, can spread quickly through a community if unexamined.

Perhaps the Feast of Unleavened Bread lasts a full week to give us time to beware of the leaven of either pole. It reminds us that purging leaven—false influences and divided loyalties—is not a one-day or even one-week act but an ongoing spiritual process.

Jesus’s warning, then, still applies today: true discipleship resists both the pride of rigid religiosity and the unbelief of cultural compromise.

--Reginald Killingley

Jesus Came Here to Serve God and Humankind!

I consulted a variety of perspectives on the reasons/purposes which brought the Son of God to this earth:

Bible Repository: 35 Important Bible Verses on Jesus' Purpose on Earth

Jesus's Purpose in Coming to Earth 

Christian Website: 10 Reasons Why Jesus Came to Earth

Got Questions: What was Jesus' Mission?

Topical Bible: Jesus Explains the Purpose of His Coming

In addition to these perspectives, I drew upon Blue Letter Bible's Strong's Concordance online and drew upon my own knowledge of Scripture. What follows is what was revealed to me by God's Holy Spirit:

Jesus came to this earth to serve God:

For I have come down from heaven to do the will of God who sent me, not to do my own will. And this is the will of God, that I should not lose even one of all those he has given me, but that I should raise them up at the last day. For it is my Father’s will that all who see his Son and believe in him should have eternal life. I will raise them up at the last day.”. - John 6:38-40, NLT

That is why, when Christ came into the world, he said to God, “You did not want animal sacrifices or sin offerings. But you have given me a body to offer. You were not pleased with burnt offerings or other offerings for sin. Then I said, ‘Look, I have come to do your will, O God— as is written about me in the Scriptures.’” First, Christ said, “You did not want animal sacrifices or sin offerings or burnt offerings or other offerings for sin, nor were you pleased with them” (though they are required by the law of Moses). Then he said, “Look, I have come to do your will.” He cancels the first covenant in order to put the second into effect. For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time. - Hebrews 10:5-10, NLT

“For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. God sent his Son into the world not to judge the world, but to save the world through him." - John 3:16-17, NLT

But it was the Lord’s good plan to crush him and cause him grief. Yet when his life is made an offering for sin, he will have many descendants. He will enjoy a long life, and the Lord’s good plan will prosper in his hands. When he sees all that is accomplished by his anguish, he will be satisfied. And because of his experience, my righteous servant will make it possible for many to be counted righteous, for he will bear all their sins. - Isaiah 53:10-11, NLT

In the book of Revelation, we read about the Lamb who was slaughtered before the world was made. - Revelation 13:8, NLT

Long ago God spoke many times and in many ways to our ancestors through the prophets. And now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he created the universe. The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honor at the right hand of the majestic God in heaven. - Hebrews 1:1-3, NLT

Jesus came to this earth to serve humankind:

"The Son of Man came not to be served but to serve others and to give his life as a ransom for many.” - Matthew 20:28, NLT

Then the angel of the Lord called again to Abraham from heaven. “This is what the Lord says: Because you have obeyed me and have not withheld even your son, your only son, I swear by my own name that I will certainly bless you. I will multiply your descendants beyond number, like the stars in the sky and the sand on the seashore. Your descendants will conquer the cities of their enemies. And through your descendants all the nations of the earth will be blessed—all because you have obeyed me.” - Genesis 22:15-18, NLT

Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed. All of us, like sheep, have strayed away. We have left God’s paths to follow our own. Yet the Lord laid on him the sins of us all. - Isaiah 53:4-6, NLT

“Don’t misunderstand why I have come. I did not come to abolish the law of Moses or the writings of the prophets. No, I came to accomplish their purpose. " - Matthew 5:17, NLT

So the Word became human and made his home among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the Father’s one and only Son. - John 1:14, NLT

No one has ever seen God. But the unique One, who is himself God, is near to the Father’s heart. He has revealed God to us. - John 1:18, NLT

Jesus told him, “I am the way, the truth, and the life. No one can come to the Father except through me.  If you had really known me, you would know who my Father is. From now on, you do know him and have seen him!” Philip said, “Lord, show us the Father, and we will be satisfied.” Jesus replied, “Have I been with you all this time, Philip, and yet you still don’t know who I am? Anyone who has seen me has seen the Father! So why are you asking me to show him to you? Don’t you believe that I am in the Father and the Father is in me? The words I speak are not my own, but my Father who lives in me does his work through me. Just believe that I am in the Father and the Father is in me. Or at least believe because of the work you have seen me do. - John 14:6-11, NLT

“My Father has entrusted everything to me. No one truly knows the Son except the Father, and no one truly knows the Father except the Son and those to whom the Son chooses to reveal him.” Then Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. For my yoke is easy to bear, and the burden I give you is light.” - Matthew 11:27-30, NLT

"I have come to call not those who think they are righteous, but those who know they are sinners.” Mark 2:17, NLT

Jesus healed the sick - Matthew 4:24, 8:16, 12:15, 14:14, 15:30, 19:2, 21:14, Mark 1:34, etc.

Jesus set an example for us to follow - John 13:15, I Peter 2:21, etc.

Because God’s children are human beings—made of flesh and blood—the Son also became flesh and blood. For only as a human being could he die, and only by dying could he break the power of the devil, who had the power of death. Only in this way could he set free all who have lived their lives as slaves to the fear of dying. We also know that the Son did not come to help angels; he came to help the descendants of Abraham. Therefore, it was necessary for him to be made in every respect like us, his brothers and sisters, so that he could be our merciful and faithful High Priest before God. Then he could offer a sacrifice that would take away the sins of the people. Since he himself has gone through suffering and testing, he is able to help us when we are being tested. - Hebrews 2:14-18, NLT

But now Jesus, our High Priest, has been given a ministry that is far superior to the old priesthood, for he is the one who mediates for us a far better covenant with God, based on better promises. - Hebrews 8:6, NLT

Under the old system, the blood of goats and bulls and the ashes of a heifer could cleanse people’s bodies from ceremonial impurity. Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins. That is why he is the one who mediates a new covenant between God and people, so that all who are called can receive the eternal inheritance God has promised them. For Christ died to set them free from the penalty of the sins they had committed under that first covenant. - Hebrews 9:13-15, NLT

"All who came before me were thieves and robbers. But the true sheep did not listen to them. Yes, I am the gate. Those who come in through me will be saved. They will come and go freely and will find good pastures. The thief’s purpose is to steal and kill and destroy. My purpose is to give them a rich and satisfying life. “I am the good shepherd. The good shepherd sacrifices his life for the sheep." - John 10:8-11, NLT 

Jesus came to this earth to establish God's Kingdom and his ekklesia. - Mark 1:14-15, Matthew 16:18, etc.

To summarize, Jesus came to this earth to:

Fulfill God's will

Reveal God to us

Reconcile us to God

Save us from sin and death and make eternal life possible for us

Heal the sick

Set an example for us to follow

Be our advocate with God

Fulfill the Law, the Prophets, and Writings of the Hebrew Scriptures

Establish God's Kingdom and His ekklesia

What do you think?