“Tell us therefore, what thinkest Thou?” Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they are become confederates.
And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? but, “What thinkest Thou?” So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, “Shall we give Cæsar tribute, or shall we not give?” So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.
What then says He? “Why do you tempt me, you hypocrites?” Do you see how He talks with them with more than usual severity? For since their wickedness was now complete and manifest, He cuts the deeper, first confounding and silencing them, by publishing their secret thoughts, and making it manifest to all with what kind of intent they are coming unto Him.
And these things He did, repulsing their wickedness, so that they might not suffer hurt in attempting the same things again. And yet their words were full of much respect, for they both called Him Master, and bore witness to His truth, and that He was no respecter of persons; but being God, He was deceived by none of these things. Wherefore they also ought to have conjectured, that the rebuke was not the result of conjecture, but a sign of His knowing their secret thoughts.
He stopped not, however, at the rebuke, although it was enough merely to have convicted them of their purpose, and to have put them to shame for their wickedness; but He stops not at this, but in another way closes their mouths; for, “Show me,” says He, “the tribute money.” And when they had shown it, as He ever does, by their tongue He brings out the decision, and causes them to decide, that it is lawful; which was a clear and plain victory. So that, when He asks, not from ignorance does He ask, but because it is His will to cause them to be bound by their own answers. For when, on being asked, “Whose is the image?” they said, “Cæsar’s;” He says, “Render unto Cæsar the things that are Cæsar’s.” For this is not to give but to render, and this He shows both by the image, and by the superscription.
Then that they might not say, You are subjecting us to men, He added, “And unto God the things that are God’s.” For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also says, “Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear.”
But you, when you hear, “Render unto Cæsar the things which are Cæsar’s,” know that He is speaking only of those things, which are no detriment to godliness; since if it be any such thing as this, such a thing is no longer Cæsar’s tribute, but the devil’s.
When they heard these things, their mouths were stopped, and they “marvelled” at His wisdom. Ought they not then to have believed, ought they not to have been amazed. For indeed, He gave them proof of His Godhead, by revealing the secrets of their hearts, and with gentleness did He silence them. — Homily on Matthew 22:15-21.
This blessed Silvanus came from Gaza, and he was one of the veteran soldiers; and when his freedom from service proved to be contrary to his habits, he enlisted himself as a good soldier of Christ. For he was a perfectly meek man, and of bright turn of mind, and used his faith with simplicity and purity. And he was a presbyter of the church in the city of Gaza, and conducted himself there with great propriety. And because the conflict for life was proclaimed against the soldiers of Christ, he, an old man, of a noble person, went down to the Stadium, and there, in his first confession before the people of Caesarea, he acquitted himself valiantly, being tried with scourgings. And when he had endured these bravely, he fought in a second conflict, in which the old man endured the combs on his sides like a young man. And at the third conflict he was sent to the copper mines; and during a life of much length he exhibited great probation. He was also deemed worthy of the office of the episcopate, and also rendered himself illustrious in this office of his ministry. But on the fourth day of Iyar the great gate of heaven was fully opened to him, and this blessed man went up with a company of martyrs, not being left alone, for a great assembly of brave men followed him. And suddenly a mandate of wickedness was issued, and command was given that all those in the mines who were become enfeebled through old age or sickness, and those who were not able to work, should be put to death by the sword; and God’s martyrs, being all together forty in number, were beheaded all in one day. And many of them were Egyptians, but their leader and guide was this same martyr and bishop of martyrs, Silvanus, a man truly blessed and beloved of God. — The Confession of Silvanus, and of those with him.
In the month Canun the former, on the fourteenth of the same — on this day some Egyptian martyrs of God were seized before the gates of Ashkelon; and because, when they were questioned as to who they were, they acknowledged that they were Christians, and confessed that they had undertaken the journey, and were come from their own country for the purpose of taking sustenance to the confessors who were in Cilicia, they also were brought as malefactors before the judge. For the keepers of the gates of the city were cruel men, and laid hold upon these martyrs, and took them before Firmillianus the governor, because he was also, up to that time, still over the people of Palestine; and he decreed a cruel sentence against them: and some of them he ordered to have their eyes and their feet injured by fire and steel, and some of them to be delivered over to death by the sword; but one of them, whose name was Ares, was consummated in his confession by a fierce fire, and Primus and Elias were beheaded by the sword. — The Confession of Ares, and Primus, and Elias.
The persecution in our days had been prolonged to the fifth year. And it was the month Nisan, and the second day of the same month, when a godly virgin, and holy in all things, one of the virgins of the Son of God in the city of Tyre, who was not yet eighteen years old, out of pure love for those, who on account of their confession of God were set before the tribunal of the governor, drew near and saluted them, and entreated them to remember her in their prayers: and because of these words which she had spoken to them, the wicked men were filled with anger, as if she had been doing something unjust and improper; and the officers seized her forthwith, and took her before the governor Urbanus, for he still held the power in Palestine. And I know not what happened to him, but immediately, like one much excited by this young woman, he was filled with rage and fury against her, and commanded the girl to offer sacrifice: and because he found, that although she was but a girl, she withstood the imperial orders like a heroine, then did this savage governor the more inflict tortures on her sides and on her breast with the cruel combs; and she was torn on the ribs until her bowels were seen. And because this girl had endured this severe punishment and the combs without a word, and still survived, he again commanded her to offer sacrifice. She then raised her lips and opened her eyes, and looking around with a joyful countenance in that time of her suffering, (for she was charming in beauty and in the appearance of her figure), with a loud voice she addressed the governor: Why, oh man, dost thou deceive thyself, and not perceive that I have found the thing which I prayed to obtain at thy hands? for I rejoice greatly in having been deemed worthy to be admitted to the participation of the sufferings of God’s martyrs: for indeed, for this very cause, I stood up and spake with them, in order that by some means or other they might make me a sharer in their sufferings, so that I also might obtain a portion in the kingdom of heaven together with them, because so long as I had no share in their sufferings, I could not be a partaker with them in their salvation. Behold therefore now, how, on account of the future recompense, I stand at present before thee with great exultation, because I have obtained the means of drawing near to my God, even before those just men, whom but a little while ago I entreated to intercede for me. Then that wicked judge, seeing that he became a laughingstock, and that his haughty threats were manifestly humbled before all those who were standing in his presence, did not venture to assail the girl again with great tortures like the former, but condemned her by the sentence which he passed to be thrown into the depths of the sea.
And when he passed on from the condemnation of this pure girl, he proceeded to the rest of those confessors, on whose account this blessed maiden had been called to this grace, and they were all delivered over to the copper mines in Palestine, without his saying a word to them, or inflicting upon them any sufferings or torture; for this holy girl prevented all those confessors by her courageous conduct against error, and received in her own body, as it were on a shield, all the inflictions and tortures which were intended for them, having rebuked in her own person the enemy that opposed them; and subdued by her valor and patience the furious and cruel judge, and rendered that fierce governor like a coward with respect to the other confessors. It was on the first day of the week that these confessors were condemned in Caesarea; and in the month above written and in the year noted by us was this act accomplished. — The Confession of Theodosia, A Virgin of God.
It was the second year of the persecution, and the hostility against us was more violent than the first; and Urbanus, who at that same time had superseded the governor Flavianus in his office, was governor over the people of Palestine. There came then again the second time edicts from the emperor, in addition to the former, threatening persecution to all persons. For, in the former, he had given orders respecting the rulers of the Church of God only, to compel them to sacrifice; but, in the second edicts there was a strict ordinance, which compelled all persons equally, that the entire population in every city, both men and women, should sacrifice to dead idols, and a law was imposed upon them to offer libations to devils; for such were the commands of the tyrants who, in their folly, desired to wage war against God, the king supreme.
And when these commands of the emperor were put into effect, the blessed Timotheus, in the city of Gaza, was delivered up to Urbanus while he was there, and was unjustly bound in fetters, like a murderer, for indeed he was not bound in fetters on account of any thing deserving of blame, because he had been blameless in all his conduct, and during the whole of his life. When, therefore, he did not comply with the law as to the worship of idols, nor bow down to dead images without life, for he was a man perfect in every thing, and was in his soul acquainted with his God, and because of his piety and his conduct and his virtues, even before he was delivered up to the governor, he had already endured severe sufferings from the inhabitants of his own city, having lived there under insults and frequent blows and contumely, for the people of the city of Gaza were accursed in the heathenism; and when they were present in the judgment hall of the governor, this champion of righteousness came off victorious in all the excellence of his patience. And the judge cruelly employed against him severe tortures, and showered upon his body terrible scourging without number, inflicting on his sides horrible lacerations, such as it is impossible to describe; but, under all these things this brave martyr of God sustained the conflict like a hero, and at last obtained the victory in the struggle, by enduring death by means of a slow fire: for it was a weak and slow fire by which he was burned, so that his soul could not easily make her escape from the body, and be at rest. And there was he tried like pure gold in the furnace of a slow fire, manifesting the perfection and the sincerity of his religion towards his God, and obtaining the crown of victory which belongs to the glorious conquerors of righteousness. And because he loved God, he received, as the meet recompense of his will, that perfect life which he longed for in the presence of God the sovereign of all. And together with this brave confessor, at the same time of the trial of his confession, and in the same city, the martyr Agapius, and the admirable Theckla (she of our days) were condemned by the governor to suffer punishment and to be devoured by wild beasts. — The confession of Timotheus, in the city of Gaza.
From Interfaith Worker Justice: A Guide for Faith-Based Voters — Vote Your Values 2008
This guide is meant to highlight issues of major importance for working people in the U.S. during this election cycle.
The prophet Amos spoke God’s word thus: —Let justice roll down like waters, and righteousness like a mighty stream— (Amos 5:24). The foundation story of the Jewish faith is God’s liberation of His people from slavery in the land of Egypt. Further, the Bible commands us not only to give to the poor, but to advocate on their behalf. —Speak up, judge righteously, champion the poor and the [needy] (Proverbs 31:9).—
At the core of Christian belief is the vision of God lifting up the poor, the destitute, the homeless and the reviled. The Apostle Paul wrote, —Our desire is not that others might be relieved while you are hard pressed, but that there might be equality….Your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality, as it is written: ‘He who gathered much did not have too much, and he who gathered little did not have too little.’— (2 Corinthians 8:13-14).
In the 2006 elections, —values voters,— men and women whose political choices are influenced by deeply held religious and moral values, were crucial in the outcomes of six successful state referendums to raise the minimum wage. In 2008 we face an economy in freefall, millions of homeowners in danger of foreclosure, many millions more unable to obtain health insurance who face economic ruin if they or a loved one gets sick, workers who cannot take a paid sick day to care for themselves or a family member, workers who are robbed of their wages, and the worst income inequality since 1929.
This voter guide highlights several issues that are clearly critical to working families but that often receive scant attention by the media and by candidates for federal office. Interfaith Worker Justice urges people of faith, and indeed all citizens of conscience, to consider these issues when they cast their votes for president and congress in November 2008.
- Support the Right of Workers to Organize a Union —“ Pass the Employee Free Choice Act
- Health Care for All
- Stop Wage Theft
- A Job Should Get You Out of Poverty, Not Keep You In It
- We Need Comprehensive Immigration Reform
- All Workers Need Paid Sick Days —“ Support the Healthy Families Act
From personal experience I can tell you that these issues are real. Things like wage theft do occur – and much more frequently then you would suspect. The abuses people thought had long passed, the horror stories from the early 1900’s, are just as real today: child labor, forced labor, wages so inadequate that workers must sleep in unheated boxes at job sites, the same workers provided with just enough money to eat. They keep working because there is no means of escape, and in hope of getting paid eventually. I have heard of migrant construction workers who are transported, fed, and housed by companies. They work 12 hours a day, 7 days a week. If they complain they are left at the side of the road, hundreds of miles from home, with no means to get home.
You may think they are illegals – they get what they deserve… Certainly not the way Christians should treat their bothers and sisters. Every human being deserves justice and fair compensation for his work. Hiring an illegal is not the basis for treating that person as a slave, nor is it allowance for breaking even more laws.
Deuteronomy 24:14-15 states:
“You shall not oppress a hired servant who is poor and needy, whether he is one of your brethren or one of the sojourners who are in your land within your towns;
you shall give him his hire on the day he earns it, before the sun goes down (for he is poor, and sets his heart upon it); lest he cry against you to the LORD, and it be sin in you.”
I encourage you to read the materials IWJ presents and that you give them due consideration.
The first of all the martyrs who appeared in Palestine was named Procopius. In truth he was a godly man, for even before his confession he had given up his life to great endurance: and from the time that he was a little boy had been of pure habits, and of strict morals: and by the vigor of his mind he had so brought his body into subjection, that, even before his death, his soul seemed to dwell in a body completely mortified, and he had so strengthened his soul by the word of God that his body also was sustained by the power of God. His food was bread only, and his drink water; and he took nothing else besides these two. Occasionally he took food every second day only, and sometimes every third day; oftentimes too he passed a whole week without food. But he never ceased day nor night from the study of the word of God: and at the same time he was careful as to his manners and modesty of conduct, so that he edified by his; meekness and piety all those of his own standing. And while his chief application was devoted to divine subjects, he was acquainted also in no slight degree with natural science. His family was from Baishan; and he ministered in the orders of the Church in three things: First, he had been a Reader; and in the second order he translated from Greek into Aramaic; and in the last, which is even more excellent than the preceding, he opposed the powers of the evil one, and the devils trembled before him.
Now it happened that he was sent from Baishan to our city Caesarea, together with his brother confessors. And at the very moment that he passed the gates of the city they brought him before the Governor: and immediately upon his first entrance the judge, whose name was Flavianus, said to him: It is necessary that thou shouldest sacrifice to the gods: but he replied with a loud voice, There is no God but one only, the Maker and Creator of all things. And when the judge felt himself smitten by the blow of the martyr’s words, he furnished himself with arms of another kind against the doctrine of truth, and, abandoning his former order, commanded him to sacrifice to the emperors, who were four in number; but the holy martyr of God laughed still more at this saying, and repeated the words of the greatest of poets of the Greeks, which he said that “the rule of many is not good: let there be one ruler and one sovereign.” And on account of his answer, which was insulting to the emperors, he, though alive in his conduct, was delivered over to death, and forthwith the head of this blessed man was struck off, and an easy transit afforded him along the way to heaven. And this took place on the seventh day of the month Heziran, in the first year of the persecution in our days. This confessor was the first who was consummated in our city Caesarea. — The Confession of Procopius.
Those Holy Martyrs of God, who loved our Savior and Lord Jesus Christ, and God supreme and sovereign of all, more than themselves and their own lives, who were dragged forward to the conflict for the sake of religion, and rendered glorious by the martyrdom of confession, who preferred a horrible death to a temporary life, and were crowned with all the victories of virtue, and offered to the Most High and supreme God the glory of their wonderful victory, because they had their conversation in heaven, and walked with him who gave victory to their testimony, also offered up glory, and honor, and majesty to the Father, and to the Son, and to the Holy Ghost. Moreover, the souls of the martyrs being worthy of the kingdom of heaven are in honor together with the company of the prophets and apostles. Let us therefore, likewise, who stand in need of the aid of their prayers, and have been also charged in the book of the Apostles, that we should be partakers in the remembrance of the Saints, — let us also be partakers with them, and begin to describe those conflicts of theirs against sin, which are at all times published abroad by the mouth of those believers who were acquainted with them Nor, indeed, have their praises been noted by monuments of stone, nor by statues variegated with painting and colors and resemblances of earthly things without life, but by the word of truth spoken before God: the deed also which is seen by our eyes bearing witness.
Let us therefore, relate the manifest signs and glorious proofs of the divine doctrine, and commit to writing a commemoration not to be forgotten, setting also their marvelous virtues as a constant vision before our eyes. For I am struck with wonder at their all-enduring courage, at their confession under many forms, and at the wholesome alacrity of their souls, the elevation of their minds, the open profession of their faith, the clearness of their reason, the patience of their condition, and the truth of their religion: how they were not cast down in their minds, but their eyes looked upwards, and they neither trembled nor feared.
I just posted a few photos on Flickr from the High Holy Mass I served at St. Francis PNCC in East Meadow, NY on October 5th. The Holy Mass was part of the Parish’s celebration of its 76th Anniversary and was accompanied by the Bishop’s blessing of their newly remodeled church.
And when He was twelve years old, they went up to Jerusalem according to the custom of the feast.
After the Evangelist had said, that Jesus advanced in wisdom and grace with God and men, he next shews that what he says is true: for he carries Him to Jerusalem in company with the holy Virgin, upon the summons of the feast: and then he says that He remained behind, and was afterwards found in the temple sitting in the midst of the doctors both asking and answering questions regarding those things, as we may feel sure, which were spoken of old by the law: and that He was wondered at by all for His questions and answers. Thou seest Him advancing in wisdom and grace, by reason of His becoming known unto many as being what He was.
Thy father and I have sought Thee sorrowing.
His mother certainly knew that He was not the child of Joseph, but she so speaks to avoid the suspicions of the Jews. And upon her saying, that “Thy father and I have sought Thee sorrowing,” the Savior answers;
Did ye not know that I must be at My Father’s?
Here then first He makes more open mention of Him Who is truly His Father, and lays bare His own divinity: for when the holy Virgin said, Child, why hast Thou so done unto us? then at once shewing Himself to transcend the measure of human things, and teaching her that she had been made the handmaid of the dispensation in giving birth to the flesh, but that He by nature and in truth was God, and the Son of the Father That is in heaven, He says, Did ye not know that I must be at My Father’s? Here let the Valentinians, when they hear that the temple was God’s, and that Christ was now at His own, Who long before also was so described in the law, and represented as in shadows and types, feel shame in affirming, that neither the Maker of the world, nor the God of the law, nor the God of the temple, was the Father of Christ. — Sermon 5.