St Brigid (c. 451–525)

 Brigid and the Druids Butter

Brigid's truest nobility, was in her generosity. At her father's home, she shocked the household by distributing to the poor most of the food at her disposal.  She later decided to return to a life of slavery in order to help her mother who had become ill. Taking over her mother's work in the dairy, Brigid would divide the butter she churned into thirteen parts, one for each of the twelve apostles and one larger part of Our Lord, which she would distribute to the poor. When her druid master discovered her generosity with his goods, he came to the dairy to confront her. She welcomed him, washed his feet, and prepared food for him. The druid could see nothing amiss, yet he determined to test Brigid and commanded her to fill a great vessel with butter Finding that she did not have enough butter to fulfill his request (because she had given so much to the needy), Brigid began to pray:

O my Prince
Who canst do all these things,
Bless O God... My kitchen with thy right hand:

My kitchen, the kitchen of the white God.
A kitchen which my King hath blessed,
A kitchen that hath butter.

And there was more than ample butter for the druid and his household.

more on Bridgid in living Water

Early Christian Teaching: Christus Victor (1)

"The work of Christ is first and foremost a victory over the powers which hold mankind in bondage: sin, death, and the devil" (compare 1 Jn 3:8; Col 1:13; Heb 2:14)

The Early Church did not have a set doctrine of the cross and the atonement it was more of a collection of images and dramatic metaphors. The main focus theologically was on the incarnation and what they saw in the cross flowed out of their understanding of the incarnation. The Early Church saw Christ as God come among them. John writes in his Gospel, 

" The true light that gives light to every man was coming into the world...The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only who came from the Father full of grace and truth. (John 1:9,14) "

Irenaeus taught that Jesus’ redemptive work in his Incarnation, perfect life, death and resurrection was a "Victory in Christ" over all of God’s enemies. He wrote: "[Christ] fought and was victorious…for he bound the strong man, liberated the weak, and by destroying sin endowed his creation with salvation."

Juniper (died 1258

 Francis of Assisi referred to Juniper as "the renowned jester of the Lord'

more on Juniper in living water: his thumb nail bio and additional stories

Cowpers Names of God

Jehovah-Rophi. I Am the Lord That Healeth Thee

(Exodus, xv.26)

Heal us, Emmanuel! here we are,

Waiting to feel Thy touch:

Deep-wounded souls to Thee repair

And, Saviour, we are such.

Our faith is feeble, we confess,

We faintly trust Thy word;

But wilt Thou pity us the less?

Be that far from Thee, Lord!

Remember him who once applied,

With trembling, for relief;

"Lord, I believe," with tears he cried,

"Oh, help my unbelief!"

She too, who touch'd Thee in the press,

And healing virtue stole,

Was answer'd, "Daughter, go in peace,

Thy faith hath made thee whole."

Conceal'd amid the gathering throng,

She would have shunn'd Thy view;

And if her faith was firm and strong,

Had strong misgivings too.

Like her, with hopes and fears we come,

To touch Thee, if we may;

Oh! send us not despairing home,

Send none unheal'd away! 

William Cowper

Casting a caim or encircling prayer

Casting a caim or encircling prayer is a technique that was used by the early Celtic Church. You can Draw an invisible circle around yourself with your right index finger by extending your arm towards the ground and turning clockwise with the sun. As you do this, become aware that you are safe and encompassed by the love of God: that you are encircled, enfolded and protected.

Circle me Lord Keep hope within Keep doubt without

Circle me Lord Keep protection near And danger afar Circle me Lord Keep peace within Keep evil out

Circle me Lord Keep light near And darkness afar

May You be a bright flame before me
May You be a guiding star above me,
May You be a smooth path below me,
And a loving Guide behind me,
Today, tonight, and forever.

*Cross image by Cari Buziak 

Brother Lawrence (1611-1691)

The more one knows God, the greater one desires to know Him. Knowledge is commonly the measure of love. The deeper and more extensive our knowledge, the greater is our love.

We must know before we can love. In order to know God, we must often think of Him. And when we come to love Him, we shall then also think of Him often, for our heart will be with our treasure.

I see Him in such a manner as might make me say sometimes, I believe no more, but I see.

People seek methods of learning to know God. Is it not much shorter and more direct to simply do everything for the love of Him? There is no finesse about it. One only has to do it generously and simply.

It is the Creator who teaches truth, who in one moment instructs the heart of the humble and makes him understand more about the mysteries of faith and even about Himself than if he had studied them for a long term of years.

God alone is capable of making Himself known as He really is. We search in reasoning and in sciences, as in a poor copy. What we neglect to see is God's painting Himself in the depth of our soul.

I walk before God simply, in faith, with humility and with love; and I apply myself diligently to do nothing and think nothing which may displease Him ... and this without any other view than purely for the love of Him, and because He deserves infinitely more.

In continuing the practice of conversing with God throughout each day, and quickly seeking His forgiveness when I fell or strayed, His presence has become as easy and natural to me now as it once was difficult to attain.

We are made for God alone, who can only be pleased when we turn away from ourselves to devote ourselves to Him.

I know that for the right practice the heart must be empty of all other things; because God will possess the heart alone; and as He cannot possess it alone, without emptying it of all else besides, so neither can He act there and do in it what He pleases, unless it be left vacant to Him.

We ought to give ourselves up to God, both in temporal and spiritual things, and seek our satisfaction only in fulfilling His will. Whether He leads us by suffering or consolation, all is the same to one truly resigned.

We only deceive ourselves by seeking or loving God for any favors which He has or may grant us. Such favors, no matter how great, can never bring us as near to God as can one simple act of faith. Let us seek Him often by faith.

 Let us think often that our only business in this life is to please God.

The end we ought to propose to ourselves is to become, in this life, the most perfect worshippers of God we can possibly be, as we hope to be through all eternity.

The most excellent method of going to God is that of doing our common business without any view of pleasing people but purely for the love of God.

We ought not to grow tired of doing little things for the love of God, who regards not the greatness of the work, but the love with which it is performed.


The more one knows God, the greater one desires to know Him. Knowledge is commonly the measure of love. The deeper and more extensive our knowledge, the greater is our love.

We must know before we can love. In order to know God, we must often think of Him. And when we come to love Him, we shall then also think of Him often, for our heart will be with our treasure.

I see Him in such a manner as might make me say sometimes, I believe no more, but I see.

God does not ask much of us. But remembering Him, praising Him, asking for His grace, offering Him your troubles, or thanking Him for what He has given you will console you all the time ... lift up your heart ... little remembrances please Him.

We should, once and for all, heartily put our whole trust in God and make a total surrender of ourselves, secure that He will not deceive us.

There is not in the world a kind of life more sweet and delightful, than that of a continual conversation with God; those only can comprehend it who practice and experience it.



quotes from the letters of Brother Lawrence  (compiled in the text of "Practicing the presence of God") 17th century

Early Christian Teaching: Free Will (1)

Early Church Fathers on Free Will

   "We have learned from the prophets, and we hold it to be true, that punishments, chastisements, and rewards are rendered according to the merit of each man's actions. Otherwise, if all things happen by fate, then nothing is in our own power. For if it be predestined that one man be good and another man evil, then the first is not deserving of praise or the other to be blamed. Unless humans have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions-whatever they may be.... For neither would a man be worthy of reward or praise if he did not of himself choose the good, but was merely created for that end. Likewise, if a man were evil, he would not deserve punishment, since he was not evil of himself, being unable to do anything else than what he was made for."
(Justin Martyr (110-165) First Apology chap. 43)

"He makes Himself known to those who, after doing all that their powers will allow, confess that they need help from Him." (Origen (185-255 )Against Celsus bk. 7, chap. 42)

"A man by himself working and toiling at freedom from sinful desires achieves nothing. But if he plainly shows himself to be very eager and earnest about this, he attains it by the addition of the power of God. God works together with willing souls. But if the person abandons his eagerness, the spirit from God is also restrained. To save the unwilling is the act of one using compulsion; but to save the willing, that of one showing grace." (Clement of Alexandria (190) Salvation of the Rich Man chap. 21)

 "Neither praise nor condemnation, neither rewards nor punishments, are right if the soul does not have the power of choice and avoidance, if evil is involuntary." (Clement of Alexandria Miscellanies bk. 1, chap. 17)

Feast of theTheophany

Orthodox Christian Churches celebrate the Theophany of Christ, on (January 6 (Gregorian Calendar)/January 19 (Julian Calendar) it is one of the Great Feasts of the (Eastern) Orthodox Christian Church.  In Orthodox Tradition, the feast commemorates the biblical event which reveals the Holy Trinity to the world. The Baptism of  Christ by John the Baptist is seen as that moment. Specifically when Christ  emerges from the waters of the river Jordan, The Holy Spirit of God descends upon Him as a dove and the voice of God The Father is heard, simultaneously (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22).

Theophany, from the Greek (ἡ) Θεοφάνεια (Τheophaneia, meaning "appearance of God"),refers to the appearance of a deity to a human. 

The term has been used to refer to appearances of the gods in the ancient Greek and Near Eastern religions. The Iliad is the  earliest source for  a description of Throphany in classical Greek literature.  Probably the earliest description of a theophany is in the Epic of Gilgamesh.

The term theophany has acquired a specific usage for Christians and Jews: It refers to the manifestation of God to man; the sign or way by which the presence of God is revealed.

In Celtic Christianity  in a general sense all of creation can  be seen as a theophany, a vehicle by which God is revealed.


see more on theophany and epiphany

Desert Wisdom (9)

 

There were two old men who dwelt together for many years and who never quarreled. Then one said to the other: "Let us pick a quarrel with each other like other men do. "I do not know how quarrels arise," answered his companion. So the other said to him: "Look, I will put a brick down here between us and I will say "This is mine." Then you can say "No it is not, it is mine." Then we will be able to have a quarrel." So they placed the brick between them and the first one said: "This is mine." His companion answered him: "This is not so, for it is mine." To this, the first one said: "If it is so and the brick is yours, then take it and go your way." And so they were not able to have a quarrel.

Anthony of Egypt (251–356)

The Death of Anthony of Egypt

When Saint Anthony felt that the day of his departure had approached, he commanded his disciples to give his staff to Marcus, and to give one sheep skin cloak to  Athanasius and the other sheepskin cloak to Serapion, his disciple. He further instructed his disciples to bury his body in an unmarked grave. He died in 356 on Mount Kolzin by the Red Sea, 105 years old..

He probably spoke only his native language, Coptic, but his sayings were spread in a Greek translation. He himself left no writings. His biography was written by  St.Athanasius and titled Life of Saint Anthony the Great. Many stories are also told about him in various collections of sayings of the Desert Fathers.

Though Anthony himself did not organize or create a monastery, a community grew around him based on his example of living an ascetic and isolated life. Athanasius' biography helped propagate Anthony's ideals. Athanasius writes, "For monks, the life of Anthony is a sufficient example of Asceticism.