The Writing of the Early Church Fathers is a 38-volume collection of writings from the first 800 years of the Church. This collection is divided into three series, Ante-Nicene, Nicene and Post-Nicene.

These files are in the public domain and may be freely used and distributed.Ante-Nicene FathersWritings of the early Church fathers from the beginning of Christianity to the time of the creation of the Nicene Creed. Includes Polycarp, Tertullian, Julius Africanus, Ignatius, Origen, Clement and more.Nicene FathersWritings of the Church fathers around the time of the Council of Nicaea. Includes Confessions of St. Augustine, City of God, Homilies on John, Homilies on Hebrews and more.Post-Nicene FathersWritings of the Church fathers after the Council of Nicaea. Includes Jerome, Cyril of Jerusalem, Basil, Ambrose, Hilary of Poiters, The Seven Ecumenical Councils and more.

Baptism and Salvation1. Baptism is Necessary for salvationA. Irenaeus (120? - 200), “'And dipped himself,' says [the

Scripture], 'seven times in Jordan.' It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but it served as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: 'Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven.'" (Fragment, 34, A.D. 190).

B. Origen (185 - 254), "The Church received from the Apostles the tradition of giving Baptism even to infants. For the Apostles, to whom were committed the secrets of divine mysteries, knew that there is in everyone the innate stains of sins, which must be washed away through water and the Spirit." (Origen, Commentary on Romans, 5:9)

C. Tertullian (155 - 220), “When, however, the prescript is laid down that 'without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life.'" (On Baptism, 12:1, A.D. 203).

D. Ambrose (340? - 397), “The Church was redeemed at the

price of Christ's blood. Jew or Greek, it makes no difference; but if he has believed, he must circumcise himself from his sins [in baptism (Col. 2:11-12)] so that he can be saved…for no one ascends into the kingdom of heaven except through the sacrament of baptism...."Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God" (On Abraham 2:11:79-84).

WHAT IS THE FATE OF INFANTS WHO DIE WITHOUT BEING BAPTIZED?Our Lord Jesus Christ said, “Most assuredly, I say to you, unless one is born again, he cannot see the Kingdom of God”, John3:3, and “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God”, John3:5. These infants inherited the corrupt nature due to the original sin, for “we were by nature children of wrath”, Eph2:3. St Paul affirms that corruption does not inherit incorruption (1Cor15:50). Therefore, these infants cannot enter nor see the Kingdom of God. One may object, “They didn’t do anything wrong!” Well, they didn’t do anything right either. The early Church Fathers agree that these infants will not enter the Kingdom of God (based on the words of the Lord) but concerning suffering and punishment the most probable and most acceptable opinion is that they will not suffer since they did not commit any personal sin (St Gregory the Theologian).

The Sacrament of Myron

Regarding the Sacrament of Myron, some of our Church fathers said :

“Whoever is baptized should be anointed by Myron, to become the anointed for God, and so is granted the grace of the Holy Spirit” (St. Cyprianus)

“We also, after getting out of the Baptismal Font are granted the anointment officially as was Christ, I mean the Holy Spirit” (St. Kyrillos of Jerusalem)

“After going out of the Baptismal water, we are anointed by Holy Oil according to old tradition. The anointment is accomplished externally on our bodies so that we may bear spiritual fruits” (St. Tertullian)

“In the Sacrament of Baptism the body is cleansed, so that the soul may be purified, and in the Sacrament of Anointment the body is anointed so that the soul may be sanctified” (St. Tertullian)

There are two statements of St. Cyprian, bishop and martyr of the third century, that deserve to be memorized. The first

statement is his description of heretics. Says Cyprian: “Whoever has been separated from the Church is yoked with an adulteress, is separated from the promises made to the Church. Nor shall he who leaves Christ’s Church arrive at Christ’s rewards. He is a stranger, he is sacrilegious, he is an enemy. He who has not the Church for mother can no longer have God for his Father.”

But then Cyprian goes on. “Nevertheless,” he explains, “the Lord allows and suffers these (errors and evils) to be, while each .man’s will remains free. Why? So that while our minds and hearts are tested in the crucible of truth, the sound faith of those who are approved may shine forth more clear and undimmed” (On the Unity of the Catholic Church, 6, 10).

Theophilus of Antioch

"Are you unwilling to be anointed with the oil of God? It is on this account that we are called Christians: because we are anointed with the oil of God" (To Autolycus 1:12 [A.D. 181]).

Tertullian

"After coming from the place of washing we are thoroughly anointed with a blessed unction, from the ancient discipline by which [those] in the priesthood . . . were accustomed to be anointed with a horn of oil, ever since Aaron was anointed by Moses. . . . So also with us, the unction runs on the body and profits us spiritually, in the same way that baptism itself is a corporal act by which we are plunged in water, while its effect is spiritual, in that we are freed from sins. After this, the hand is imposed for a blessing, invoking and inviting the Holy Spirit" (Baptism 7:1–2, 8:1 [A.D. 203]).

"No soul whatever is able to obtain salvation unless it has believed while it was in the flesh. Indeed, the flesh is the hinge of salvation. . . . The flesh, then, is washed [baptism] so that the soul may be made clean. The flesh is anointed so that the soul may be dedicated to holiness. The flesh is signed so that the soul may be fortified. The flesh is shaded by the imposition of hands [confirmation] so that the soul may be illuminated by the Spirit. The flesh feeds on the body and blood of Christ [the Eucharist] so that the soul too may feed on God. They cannot, then, be separated in their reward, when they are united in their works" (The Resurrection of the Dead 8:2–3 [A.D. 210]).

Hippolytus

"The bishop, imposing his hand on them, shall make an invocation, saying, ‘O Lord God, who made them worthy of the remission of sins through the Holy Spirit’s washing unto rebirth, send into them your grace so that they may serve you according to your will, for there is glory to you, to the Father and the Son with the Holy Spirit, in the holy Church, both now and through the ages of ages. Amen.’ Then, pouring the consecrated oil into his hand and imposing it on the head of the baptized, he shall say, ‘I anoint you with holy oil in the Lord, the Father Almighty, and Christ Jesus and the Holy Spirit.’ Signing them on the forehead, he shall kiss them and say, ‘The Lord be with you.’ He that has been signed shall say, ‘And with your spirit.’ Thus shall he do to each" (The Apostolic Tradition 21–22 [A.D. 215]).

Cyprian of Carthage

"It is necessary for him that has been baptized also to be anointed, so that by his having received chrism, that is, the anointing, he can be the anointed of God and have in him the grace of Christ" (Letters 7:2 [A.D. 253]).

"Some say in regard to those who were baptized in Samaria that when the apostles Peter and John came there only hands were imposed on them so that they might receive the Holy Spirit, and that they were not re-baptized. But we see, dearest brother, that this situation in no way pertains to the present case. Those in Samaria who had believed had believed in the true faith, and it was by the deacon Philip, whom those same apostles had sent there, that they had been baptized inside—in the Church. . . . Since, then, they had already received a legitimate and ecclesiastical baptism, it was not necessary to baptize them again. Rather, that only which was lacking was done by Peter and John. The prayer having been made over them and hands having been imposed upon them, the Holy Spirit was invoked and was poured out upon them. This is even now the practice among us, so that those who are baptized in the Church then are brought to the prelates of the Church; through our prayer and the imposition of hands, they receive the Holy Spirit and are perfected with the seal of the Lord" (ibid., 73[72]:9).

"[A]re not hands, in the name of the same Christ, laid upon the baptized persons among them, for the reception of the Holy Spirit?" (ibid., 74[73]:5).

"[O]ne is not born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life. For the Spirit cannot be received, unless he who receives first has an existence. But . . . the birth of Christians is in baptism" (ibid., 74[73]:7).

Council of Carthage VII

"[I]n the Gospel our Lord Jesus Christ spoke with his divine voice, saying,

‘Except a man be born again of water and the Spirit, he cannot enter the kingdom of God’ [John 3:5]. This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret [this passage] for themselves wrongly, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again [initiated] in the Catholic Church by both sacraments" (Seventh Carthage [A.D. 256]).

Treatise on Re-Baptism

"[I]t has been asked among the brethren what course ought specially to be adopted towards the persons of those who . . . baptized in heresy . . . and subsequently departing from their heresy, and fleeing as supplicants to the Church of God, should repent with their whole hearts, and only now perceiving the condemnation of their error, implore from the Church the help of salvation. . . . [A]ccording to the most ancient custom and ecclesiastical tradition, it would suffice, after that baptism which they have received outside the Church . . . that only hands should be laid upon them by the bishop for their reception of the Holy Spirit, and this imposition of hands would afford them the renewed and perfected seal of faith" (Treatise on Re-Baptism 1 [A.D. 256]).

"[B]y imposition of the bishop’s hands the Holy Spirit is given to every one that believes, as in the case of the Samaritans, after Philip’s baptism, the apostles did to them by laying on of hands [Acts 8:14–17]; in this manner also they conferred on them the Holy Spirit" (ibid., 3).

Cyril of Jerusalem

"After you had come up from the pool of the sacred streams, there was given chrism, the antitype of that with which Christ was anointed, and this is the Holy Spirit. But beware of supposing that this is ordinary ointment. For just as the bread of the Eucharist after the invocation of the Holy Spirit is simple bread no longer, but the body of Christ, so also this ointment is no longer plain ointment, nor, so to speak, common, after the invocation. Further, it is the gracious gift of Christ, and it is made fit for the imparting of his Godhead by the coming of the Holy Spirit. This ointment is symbolically applied to your forehead and to your other senses; while your body is anointed with the visible ointment, your soul is sanctified by the holy and life-giving Spirit. Just as Christ, after his baptism, and the coming upon him of the Holy Spirit, went forth and defeated the adversary, so also with you after holy baptism and the mystical chrism, having put on the panoply of the Holy Spirit, you are to withstand the power of the adversary and defeat him, saying, ‘I am able to do all things in Christ, who strengthens me’" (Catechetical Lectures, 21:1, 3–4 [A.D. 350]).

"[David says,] ‘You have anointed my head with oil.’ With oil he anointed your head, your forehead, in the God-given sign of the cross, so that you may

become that which is engraved on the seal, ‘a holy thing of the Lord’" (ibid., 22:7).

Serapion

"[Prayer for blessing the holy chrism:] ‘God of powers, aid of every soul that turns to you and comes under your powerful hand in your only-begotten. We beseech you, that through your divine and invisible power of our Lord and Savior Jesus Christ, you may effect in this chrism a divine and heavenly operation, so that those baptized and anointed in the tracing with it of the sign of the saving cross of the only-begotten . . . as if reborn and renewed through the bath of regeneration, may be made participants in the gift of the Holy Spirit and, confirmed by this seal, may remain firm and immovable, unharmed and inviolate. . . .’" (The Sacramentary of Serapion 25:1 [A.D. 350]).

Council of Laodicea

"[T]hose who have been illuminated are, after baptism, to be anointed with celestial chrism and thus become partakers in the kingdom of Christ" (Canon 48 [A.D. 360]).

The Apostolic Constitutions

"[H]ow dare any man speak against his bishop, by whom the Lord gave the Holy Spirit among you upon the laying on of his hands, by whom you have learned the sacred doctrines, and have known God, and have believed in Christ, by whom you were known of God, by whom you were sealed with the oil of gladness and the ointment of understanding, by whom you were declared to be the children of light, by whom the Lord in your illumination testified by the imposition of the bishop’s hands" (Apostolic Constitutions 2:4:32 [A.D. 400]).

Sacrament of the Eucharist

"If the poison of pride is swelling up in you, turn to the Eucharist; and that Bread, Which is your God humbling and disguising Himself, will teach you humility. If the fever of selfish greed rages in you, feed on this Bread; and you will learn generosity. If the cold wind of coveting withers you, hasten to the Bread of Angels; and charity will come to blossom in your heart. If you feel the itch of intemperance, nourish yourself with the Flesh and Blood of Christ, Who practiced heroic self-control during His earthly life; and you will become temperate. If you are lazy and sluggish about spiritual things, strengthen yourself with this heavenly Food; and you will grow fervent. Lastly, if you feel scorched by the fever of impurity, go to the banquet of the Angels; and the spotless Flesh of Christ will make you pure and chaste,"

- St. Cyril of Alexandria

“[Jesus Christ], by His will, once changed water into wine at Cana of Galilee. So why should we not believe that He can change wine into blood? We should therefore have full assurance that we are sharing in the body and blood of Christ. For in the form of bread, His body is given to you, and in the form of wine, His blood is given to you, so that by partaking of the body and blood of Christ you may become of one body and one blood with Him” (St Cyril of Jerusalem).

Early Church Fathers - On Confession

This is a supplement to the article, Sacrament of Reconciliation - Confession.

Confessing sins to a priest is something that was a universal practice and never debated in the Early Church. Below are several quotes from the Early Church Fathers confirming that the basics of this most powerful sacrament have always been part of the Church.

The Didache"Confess your sins in church, and do not go up to your prayer with an evil conscience. This is the way of life. . . On the Lord's Day gather together, break bread, and give thanks, after confessing your transgressions so that your sacrifice may be pure." (Didache 4:14,14:1 -- A.D.70)

The Letter of Barnabas"You shall judge righteously. You shall not make a schism, but you shall pacify those that contend by bringing them together. You shall confess your sins. You shall not go to prayer with an evil conscience. This is the way of light." (Letter of Barnabas 19 -- A.D. 74)

Ignatius of Antioch"For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ." (Letter to the Philadelphians 3 -- A.D. 110)

"For where there is division and wrath, God does not dwell. To all them that repent, the Lord grants forgiveness, if they turn in penitence to the unity of God, and to communion

with the bishop." (ibid. 8)

Origen"[A filial method of forgiveness], albeit hard and laborious [is] the remission of sins through penance, when the sinner . . . does not shrink from declaring his sin to a priest of the Lord and from seeking medicine, after the manner of him who say, "I said, to the Lord, I will accuse myself of my iniquity." " (Homilies in Leviticus 2:4 -- A.D. 248)

Basil the Great"It is necessary to confess our sins to those to whom the dispensation of God’s mysteries is entrusted. Those doing penance of old are found to have done it before the saints. It is written in the Gospel that they confessed their sins to John the Baptist [Matt. 3:6], but in Acts [19:18] they confessed to the apostles." (Rules Briefly Treated 288 -- A.D. 374)

John Chrysostom"Priests have received a power which God has given neither to angels nor to archangels. It was said to them: "Whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose, shall be loosed." Temporal rulers have indeed the power of binding: but they can only bind the body. Priests, in contrast, can bind with a bond which pertains to the soul itself and transcends the very heavens. Did [God] not give them all the powers of heaven? "Whose sins you shall forgive," he says, "they are forgiven them; whose sins you shall retain, they are retained." The Father has given all judgment to the Son. And now I see the Son placing all this power in the hands of men [Matt. 10:40; John 20:21-23]. They are raised to this dignity as if they were already gathered up to heaven." (The Priesthood 3:5 -- A.D. 387)

Ambrose of Milan"For those to whom [the right of binding and loosing] has been given, it is plain that either both are allowed, or it is clear that neither is allowed. Both are allowed to the Church, neither is allowed to heresy. For this right has been granted to priests only." (Penance 1:1 -- A.D. 388)

Anointing of the Sick (CCC 1499-1532 )

Many non-Catholics who have little or no problem with other sacraments (such as baptism, matrimony and even the Eucharist) find the anointing of the sick harder to accept. However, this sacrament is well attested in the early Church and is well-founded

in Scripture, as well as being explicitly referenced there.

Understanding what the sacrament actually does

It is important to make the person the apologist is talking to understand what the sacrament actually does – it is not a form of guaranteed miracle healing, but rather aligns the person's spirit with that of Christ. The Catechism gives a clear description of what the sacrament does (CCC 1532 ) and it is important to note that “the restoration of health” only takes place “if it is conducive to the salvation of his soul”. Thus, while the sacrament certainly spiritually heals a person, it only accomplishes physical healing in so far as that is necessary for the salvation of a soul. The sacrament of the anointing of the sick is a primarily a spiritual healing rather than a physical one – and thus if someone is not physically healed as a result it does not mean that the sacrament is false.

The discussion of pain and suffering is covered in a separate article.

Direct Scriptural References

There are two times when the sacrament is directly referenced in the Scriptures, and this should be enough for most sola scriptura Christians to accept that it was genuinely instituted by Christ. These references are Mark 6:12-13 and James 5:14-15. There are a number of key points to note about these passages.

In both these cases, those who are administering the sacrament are ordained priests (either the Twelve or the “presbyters” (or elders in some translations) which is where we get the word “priest” from). Also, although there is clear reference to prayer in addition, it is made very clear that the physical method of administering the sacrament is the anointing with oil – just as the Church does today. The healing of those anointed is clearly connected to the sacrament's administration.

Indirect Scriptural support & support from the writings of early Christians

As a sacrament the anointing of the sick takes its power and efficacy from the atoning death of Jesus Christ. Although many people think that Jesus's death merely forgives us our sins and does nothing to our physical illness, this is not supported by the prophet Isaiah nor the Gospel of Matthew which quotes him; “this was to fulfillwhat was spoken by the prophet Isaiah, ‘He took our infirmities and bore our diseases’” (Matthew 8:17).

The sacrament is well-attested in the writings of the Church Fathers. Origen writes around 250 AD that the Christian who is truly sorry for his sins “does not shrink from declaring his sin to a priest of the Lord and from seeking medicine . . . [of] which the apostle James says: ‘If then there is anyone sick, let him call the presbyters of the Church, and let them impose hands upon him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he be in sins, they shall be forgiven him’” (Homilies on Leviticus 2:4).

Bishop Serapion writes in the year 350 in The Sacramentary of Serapion 29:1, “We

beseech you, Savior of all men, you that have all virtue and power, Father of our Lord and Savior Jesus Christ, and we pray that you send down from heaven the healing power of the only-begotten [Son] upon this oil, so that for those who are anointed . . . it may be effected for the casting out of every disease and every bodily infirmity . . . for good grace and remission of sins.”

Both of these references (as well as the two Scriptural references above) refer to the anointing of the sick and confession in the same breath – this is because the two sacraments are both sacraments of healing. This finds its truest expression in the fact that Jesus performed many of His healing miracles by saying “Your sins are forgiven”.

The anointing of the sick is both Scriptural and can be shown to have been performed since the earliest days of the Church. Much of the confusion surrounding this sacrament comes from the fact that it does not always produce instantaneous physical healing – an effect some non-Catholics think that it should have even though the Church has never taught that it should, and has in fact taught the healing value of pain and suffering.

Sacrament of marriage

The early fathers they all were against divorce and remarriage. Here is a short summation of the various viewpoints from the early fathers

Tertullian (160-230) - Jesus changed OT Law on divorce. You can not even remarry after husband has died.

1. Origen (185-255) - Jesus did not change OT Law on divorce. Has the same opinion I espouse in this article (which allows divorce and remarriage in certain cases). More as a permissive thing that is allowed or tolerated. In the case of God being married to Israel, he states that God divorced her and had a second marriage to the church. And said, on account of fornication (Israel cheating on God), God is allowed to remarry. So, we can conclude the same is the case for people, if God is allowed to divorce and remarry.

2. Council of Elvira (300) - All women who remarry are to be excommunicated from church.

3. Council of Arles (314) - Women should not remarry, but they are not to be excommunicated if they did so.

4. Jerome (347–420) - You can divorce, but not remarry as long as the (ex-)spouse lives.

5. Augustine (354-420) - Divorce is permissible, but no remarriage (even after death). Marriage is a sacrament.

Early Church Fathers on the Church and Priesthood

Ignatius of Antioch

Follow your bishop, every one of you, as obediently as Jesus Christ followed the Father. Obey your clergy too as you would the apostles; give your deacons the same reverence that you would to a command of God. Make sure that no step affecting the Church is ever taken by anyone without the bishop’s sanction. The sole Eucharist you should consider valid is one that is celebrated by the bishop himself, or by some person authorized by him. Where the bishop is to be seen, there let all his people be; just as, wherever Jesus Christ is present, there is the Catholic Church (Letter to the Smyrneans 8:2 [A.D. 110]).

In like manner let everyone respect the deacons as they would respect Jesus Christ, and just as they respect the bishop as a type of the Father, and the presbyters as the council of God and college of the apostles. Without these, it cannot be called a Church. I am confident that you accept this, for I have received the exemplar of your love and have it with me in the person of your bishop. His very demeanor is a great lesson and his meekness is his strength. I believe that even the godless do respect him (Letter to the Trallians 3:1-2 [A. D. 110]).

Clement of Alexandria

A multitude of other pieces of advice to particular persons is written in the holy books: some for presbyters, some for bishops and deacons; and others for widows, of whom we shall have opportunity to speak elsewhere (The Instructor of Children 3:12:97:2 [pre-A.D. 202]).

Even here in the Church the gradations of bishops, presbyters, and deacons happen to be imitations, in my opinion, of the angelic glory and of that arrangement which, the Scriptures say, awaits those who have followed in the footsteps of the apostles and who have lived in complete righteousness according to the gospel (Stromateis 6:13:107:2 [post-A.D. 202]).

Hippolytus

When a deacon is to be ordained, he is chosen after the fashion of those things said above, the bishop alone in like manner imposing his hands upon him as we have prescribed. In the ordaining of a deacon, this is the reason why the bishop alone is to impose his hands upon him: He is not ordained to the priesthood, but to serve the bishop and to fulfill the bishop's command. He has no part in the council of the clergy, but is to attend to his own duties and is to acquaint the bishop with such matters as are needful. . . . On a presbyter [priest], however, let the presbyters impose their hands because of the common and like Spirit of the clergy. Even so, the presbyter has only the power to receive [the Spirit], and not the power to give [the Spirit]. That is why a presbyter does not ordain the clergy; for at the ordaining of a presbyter, he but seals while the bishop ordains. (Apostolic Tradition 9 [ca. A.D. 215]).

Origen

Not fornication only, but even marriages make us unfit for ecclesiastical honors; for neither a bishop, nor a presbyter, nor a deacon, nor a widow is able to be twice married (Homilies on Luke, 17 [ca. A.D. 235])

ختم الميرون عن اإلسكندري إكليمندس القديس قوالالله

الميرون في نفوسنا سر تختممخصصين لنكون الله بختم

فال فقط وحده له ومكرسين . للرب بل لذواتنا نحيا

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العالمة( المعمودية) إنهأوالد تميز التي الخفية الفعالة

مع الوارثين قد المسيحالله إذبختم مختومة جباهم صارتاليوم إلي لنا محفوظة الله

( الله روح تحزنوا ال األخيرليوم ختمتم به الذي القدوس

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المسيح الشيطان ليسوع . خطيةوال نحارب منظورة غير روحية حرب في

St-Takla.org Image: God the Father and the Holy Spirit

في تكال صورة األنبا القدس: موقع الروح و اآلب الله

النفس يقدس روحي فعل بل للتمييز عالمة مجرد ليس إذا فالختم. الرب ولخدمة الخطية ضد للحرب وأعضاء

سر عن اإلسكندري إكليمندس القديس أقوالالتثبيت

فإن الجيدة الزيتونة في نتطعم المسيحية في كنا المعموديةفإنالجيدة الزيتونة في وإدخالنا البرية الزيتونة من إقالعنا عملية هي

" 11رو" الزيتونة جزع إلي تشدنا التي األربطة فهو الميرون وأماذلك بعد تنتقل أن الحياة لعصارة يتاح حتى وفيها فيه وتثبتنا وأصلها

شريكة وتصير األغصان تحيا وبذالك فتغذيها المطعمة األغصان إليوتأتي الجديدة الحياة في تثبت كما ودسمها الجيدة الزيتونة أصل في

دعي لهذا الميرون بثمر . سر التثبيت بسر

بولس يقول ) الرسول في معكم يثبتنا الذي وقد المسيحولكن" ) قلوبنا في الروح عربون وأعطي أيًضا ختمنا الذي الله هو مسحنا

". 21:1، 22كو1

( أخذتموها التي فالمسحة أنتم وأما الرسول يوحنا القديس ويقولتثبتون علمتكم كما أحد يعلمكم أن إلي بكم حاجة وال فيكم ثابتة منه

". 27:2يو1فيه( "

" ) ( أعطانا الذي الروح من فينا يثبت أنه نعلم بهذا ".24:3يو1ويقولفي) هنا الموضوع هذا عن المزيد تكال انظر األنبا أقسام موقع في

.) هو هذا األخرى الكتب و الميرون المقاالت في سر نثبت به الذيأن ) المسيح كما الرب يقول كما من الغصنألنه بثمر يأتي أن يقدر ال

في يثبت لم إن أنا. الكرمةذاته في تثبتوا لم إن أيًضا أنتم كذلكألنكم كثير بثمر يأتي فيه وأنا في يثبت الذي األغصان وأنتم الكرمةيطرح في يثبت ال أحد كان إن شيًئًا تفعلوا أن تقدرون ال بدوني

" ) فيحترق النار في ويطرحونه ويجمعونه فيجف كالغصن -4:15خارًجا6 ."

سر عن اإلسكندري إكليمندس القديس أقوالالنمو وحياة الميرون

أعضاء لتكون األعضاء تتقدس الميرون سر ". 15:6كو1 "المسيحفي

يقول كما الرسولى لكن ال أثناسيوس أمر واألعضاء الفكر تلوث أنفإن لذلك منه القدس مفر الروح خطاياه عمل على المؤمن تبكيت

التمتع إلي به ليدفع المقدس الحزن إلي التوبة وقيادته بسر.واالعتراف

خلصنا فيوم يوًما ذهنه ويتجدد اإلنسان ينمو واالعتراف التوبة وخاللبكثرة علينا أفاضه الذي القدس الروح وتجديد الثاني الميالد بغسل

". 5:3، 6تي"

St-Takla.o

rg Image:

The Holy

Mairuon Oil

(Mayron,

Mayroon), at

St. Takla

Church Baptist

ery, Egypt - right to

left: Ghalilawn Oil, Mayroun Oil, and the Simple Oil -

Photograph by Michael Ghaly for St-Takla.o

rg

صورة في

موقع األنبا :تكال زيت

الميرو ن

المقد س،

. بالروح+ وينميه بالماء ويجدده تراب من اإلنسان يخلق المربي أن

جرجس ويقول حبيب : المرحوم

في الروح يدخلنا المسيح بالمعمودية الذي ملكوت الروح ننال وبالميرون . الروحية الحرب أسلحة ويلبسنا يجندنا

في بالمعمودية أعضاء نكون الكنيسةنصير وبالتثبيت السري المسيح جسدضد ) للمسيح ( الشيطانجنودًا

رعايا من تجعلنا الجيش المسيحالمعمودية صفوف في ندخل وبالميرونالروحي.

: بالميرون سلطانًا وهبنا عن اإلسكندري إكليمندس القديس أقوال

ملوكًا ليس لكن ملوكًا نكون أن الميرون بسر القدس الروح وهبنا . أخر روحي نوع من بل أرضيين

رؤسائه وكل والمشيرين للرئيس يخضع الميرون بمسحة فالممسوحويحترمهم ألجلهم ويصلي يحبهم الرب أجل من وسرور برضي

كقول الكرامةويقدم الكرامة له بولس لمن لله الرسول ما معطيًاكقول لقيصر لقيصر وما يسوع لله . الرب

مسح إذ الميرون لكنه القدس صار بسر فيصير الروح فيه ساكناومشاعره وجسده نفسه على سلطان له بمعني ملكًا اإلنسان

... وحواسه وأفكاره

عبودية بالمعمودية من اإلنسان طاقات الشيطانو خطيةالإنعتقتلإلنسان أعطيت الميرون القدس وبسر هذه بالروح ويوجه يملك أن

. أراد إن الرب لخدمة كلها

الميرون وفي األسرار سر يخدم جميعنا أن بمعني ال كهنة صرناالكهنوت سر في تعطي والتعليم الكهنوت صفة ألن ويكرز ويعلم

قرابين نقدم أن الروح بمسحة الممسوحون نحن لجميعنا صار إنماو الصالة الروح ...الصوموالصدقة بمسحة ممسوحة العبادة صور وكل

في) هنا الموضوع هذا عن المزيد تكال انظر األنبا أقسام موقع في .) األخرى الكتب و المقاالت

بالروح إنما مجهولة مستقبلية بأمور نتنبأ أن ال أنبياء صرنا الميرون سر وفيمقبلة األبدية ويري الملكوت أسرار الممسوح لإلنسان ينكشف القدس ... اإللهية الكلمة اإلنسان يفهم القدس بالروح القدس بالروح معها ويتالمس

أعماقها في ويعيش معها .....ويتالمسلله+ ممسوًحا المسحة بواسطة يصير لكي أيًضا يمسح أن ينبغي أعتمد من

St-Takla.org Image: Holy Spirit صورة: الروح القدس

نعمة .المسيحويأخذ

الله( الهراطقةعن+ ) أبناء ويصيروا تماًما يتقدسوا أن يستطيعون ال ألنهم . السرين إعادة بدون

. دمه+ ويسقينا الرب جسد يطعمنا

هو+ الحياة ! المسيحفخبز . خبزنا. هو لنا، هو إنما كان ألي ليس الخبز وهذا

ندعو+ فهكذا المؤمنين، أبو ألنه أبانا، الله ندعو خبز المسيحوكما لنه خبزنا. بجسده يتحدون من

. نقبل+ الذي نحن علينا يجب ولكن يوم كل الخبز هذا على الحصول نطلبخالصيًا، غذاء يوميًا، المقدس الخبز

نصيب لنا اآلخرين مع نكون أن من يحرمنا كبير بذنب المسيح عن ننفصل أال: السماوي الخبز هذا في

. غلي) يحيا الخبز هذا من أحد أكل إن السماء من نزل الذي الحي الخبز هو أنا" يو. العالم حياة عن سأبذله الذي جسدي هو سأعطيه أنا الذي والخبز األبد

51:6 . )"

يحيا الخبز هذا من يأكل من بأن تصريحه األبد ففي دوام. إلي على دليل. الئًقا تناواًل المقدس القربان ويتناول بجسده يتحد لمن الحياة

األرثوذكسية الكنيسة آباء أقوال

االستحقاق مفهوم عن أوغسطينوس القديس أقوالللتناول

الشعور هو ودمه الرب جسد من للتناول االستحقاقأن السر هذا قدرة في وإيمان ثقة مع االستحقاق بعدم

! ضعفنا ويعين يقيم

يستحق من أخري خليقة من وال البشر بين من فليسودمه جسده يقدم الرب لكن العظيمة الكرامة هذه

و ( . العطاشللجياع يشبعون ) ألنهم البر إلي

رتبت القدس بإرشاد الكنيسةوقد أحد الروح يتقدم أالخطاياه عن واعتراف توبة تقديم بعد إال التناول إلي

St-Takla.org Image: Jesus Christ, the

Eucharist Sacrifice, communion bread and

cup, wine

في األنبا صورة موقعالسيد: تكال صورة

ذبيحة يسوع المسيحالتناول، اإلفخارستيا،

الكأس والخمر، الخبز

الرب مع لإلتحاد وشوقه الله أمام نفسه وانكسار توبته صدق رأت فإن ... بالتناول له تسمح معه والشركة

االعتراف مع أو التوبة لخطاياه سر غفرانًا التائب الحقيقي المؤمن ينال . ... خطاياه غفران مع هذا الرب مع واتحادًا ثباتًا لينال السر لهذا فيتقدم

تقتات بالمسيح أنه عن ترتليان العالّمة أقوالوتنتِعش نفوسنا

. { البرية في المن أكلوا آباؤكم الحياة خبز هو أنا مخلصنا قالوماتوا. {.

. هو أنا منه يأكل من كل يموت ال لكي السماء من النازل الخبز هو هذا . يحيا الخبز هذا من أحد أكل أن السماء من نزل الذي الحي إليالخبز

حياة. األبد عن سأبذله الذي جسدي هو سأعطيه أنا الذي والخبزالعالم...

جسد+ } تأكلوا لم إن لكم أقول الحق اإلنسان الحق دمه ابن وتشربوا } أنفسكم في لكم حياة فال

يو+ } " األبد إلي يحيا فإنه هذا يأكل " {. 59-48:6من

عنه يقول معجزي عجيب . النبيغذاء حنان ) الرب ذكًرا لمعجزاته جعل" ) . مز. األبد إلي ميثاقه ذكر غذاء يتقونه الذين أعطي ".4:110ورحيم

ودمه جسده إلي والخمر الخبز يحول المعجزات، معجزة إنهاالكريمان...

نجده الوقت نفس وفي ن سماوي غذاء يتقونه، لمن يهبه غذاء وهو ... أبدي وعهد ميثاق ذكري

St-Takla.org Image:

Jesus Christ

Pantokrator,

Coptic icon at

St, Mina Monaste

ry, Mariout,

Egypt

صورة موقعفي

األنبا :تكال

أيقونة السيد

المسيح الضابط الكل،

البانطوك راتور،

فريسكودير في

مارمينا، مريوط،مصر

( . عن المزيد انظر نفوسنا وينعش وينمينا يحيينا أن الرب فيه هذا تعهدفي هنا تكال الموضوع األنبا (.موقع األخرى التفاسير و المقاالت أقسام في

شجرة مائت، غير سماوي، خبز منه، يتناول لمن الحياة يمنح الروح، غذاءالحقيقي العقلي والمن محيية، ثمرة المؤمن منها يقتطف التي الحياة

ضد. الحرب في ويقوينا والمرض الضعف يقاوم الذي الحياة دواء المخفي..والخطية الشيطان

بجسد+ نتغذى . المسيحإننا ودمه

األرثوذكسية الكنيسة آباء أقوالالكهنوت موهبة عن أوغسطينوس القديس أقوال

بمباشرتها خدامه أمر كنيسته في والبركات النعم هذه الرب أودع إذيسوع لهم فقال المؤمنين على توزيعها على السلطان أعطاهم وقد ) اقبلوا) لهم وقال نفخ هذا قال ولما أنا أرسلكم األب أرسلني كما

القدس خطاياه الروح أمسكتم ومن لهم تغفر خطاياه غفرتم من" يو( . 23-21:20أمسكت

ال+ كنيسته في ليوزعونها لتالميذه ومنحها األسرار الرب أنشأ لقدوإلي األيام كل كنيسته مع يكون انه وعد إذ بهم يعمل هو بل بذواتهم

. الدهر انقضاء

بولس ويقول ) الرسول والبعض رساًل يكونوا أن البعض أعطي وهوتكميل أنبياء ألجل ومعلمين رعاة والبعض مبشرين والبعض

جسد القديسين لبنيان الخدمة إلي المسيحلعمل جميًعا ننتهي أن إليومعرفة اإليمان الله وحدانية قامة ابن قياس إلي كامل إنسان إلي

" ) أف المسيح ) 13-11:4ملء في". هنا الموضوع هذا عن المزيد انظرتكال األنبا (. موقع األخرى التفاسير و المقاالت أقسام في

عمل+ هو السر بقوة المسيحهذا خدامه به يعمل الذي القدس نفسه . الروح

القدس أع )الروح خدامه يفرز الذي أع( )2:13، 3هو ،4:6-6 ... )

( الحب الثاني الجزء في وواجباتهم وأعماله الكهنوت عن الحديث سبق وقدالرعوي( ...

) ( . ) والتعميد+ ) التعليم أي األشياء هذه كل لكرينليوس ظهر الذي المالك عنكلمته يعلن أن يريد ال الله كان لو ولكن المالك بواسطة تتم أن ممكنًا كان ... وساقطًا ذريا البشري الطبع ألضحي أنفسهم البشر بواسطة للبشر

التوبة سر عن سابا يوحنا القديس الروحاني الشيخ أقوالواالعتراف

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صورة موقعفي

األنبا :تكال

كاهن

يقدم+ الذي ذاك إال الرب من يطهر من ليسحين، كل في ذاته

ليكون به ويفرح يطهره فهذا النجس كمثل . لكرامته قدًسا

فيقول طاهر أنه ذاته في يظن الذي ذاك أما(له يسوع ) : الطاهر

أنت ابق بل إلي محتاًجا لست اآلن من إنكلنفسك.

Col. 2:11-St-

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repentance and

confession

صورة موقعفي

األنبا أب: تكال

روحي، كاهن،و التوبة

االعترافمعترف ،