Galatians 1:23
They only heard the account: "The man who formerly persecuted us is now preaching the faith he once tried to destroy."
Conversion Reverses Men's LivesNye.Galatians 1:23
Hard to Forgive SelfThe Evangelist., J. LythGalatians 1:23
How to Welcome New ConvertsW. M. Taylor, D. D.Galatians 1:23
PaulJ. Lyth.Galatians 1:23
Persecutor and PreacherPaul of Tarsus.Galatians 1:23
The Conversion of St. PaulH. Melvill, B. D.Galatians 1:23
The Scoffer Turned PreacherGalatians 1:23
The Widening Success of Missionary ToilProfessor Farish.Galatians 1:23
True FameCiceroGalatians 1:23
Paul's Personal Grasp of the GospelR.M. Edgar Galatians 1:11-24
PositionR. Finlayson Galatians 1:11-24

I. THE DESTINY. St. Paul feels that from his birth he was set apart for the great apostolic work of his later years.

1. There is a destiny in every life. God has his purpose of calling us into being.

2. This destiny is determined for us, not by us. We do not choose the circumstances in which we are born, nor our own gifts and dispositions. We can with difficulty escape from our surroundings, and we can never escape from ourselves. Whether a man will see the light as a prince in a palace, or as a beggar under a hedge, is entirely beyond his control, and it is equally impossible for him to determine whether he will have the genius of Newton or the inanity of an idiot. Yet how largely do these differences effect a man's necessary future!

3. We may be long unconscious of our destiny. St. Paul never dreamed of his while he sat at the feet of Gamaliel nor while he was harrying the Christians. It is a secret of providence gradually revealed.

4. It is our duty to work out our destiny by voluntary obedience to the will of God revealed in it when once it is revealed to us. To resist it is to kick against the pricks. We can do this, for, though set apart for a work, we may refuse to follow it by our free-will, but at our great cost.

II. THE CALL. In the Acts of the Apostles the external details of the call of St. Paul are described; here he gives us only the internal experience. He only could give this, and this was the really important thing. The flashing light, the arrested journey, the audible voice, the blindness, were all accessories. The one important thing was the inward voice that brought conviction to the heart of the man. Every apostle needed a call from Christ to constitute him such. But every Christian has some Divine call. We have not the miracle to convey the call, and we do not want it. By the manifest claims that present themselves to us, by the discovery of our own powers and opportunities of service, by the promptings of our conscience, Christ calls us to our life's work, To see a work for Christ needing to be done, and to be able to do it, is a providential call to undertake it. It is a disastrous superstition that keeps us back while we wait for a more articulate voice. God's will is manifest in the indication of what is right. To know God's will is to be called to his service.


1. Its object. The revelation of Christ. St. Paul was to make Christ known. He was not to spread his own religious notions, but only to reveal Christ. He was not to teach a doctrinal Christianity so much as to show Christ himself. This was to be done, not only by his words, but also by his life. He was so to live Christ that men should see Christ in him. Thus Christ was to be revealed in him. Before he could preach Christ in words he must have the revelation of Christ in his own person. If we do not reveal Christ by our lives, all our words will count for little, being belied by our glaringly inconsistent conduct. If we act like Christ, the silent influence of our living will be the most clear and powerful setting forth of Christ.

2. The scope of the mission. St. Paul was to preach Christ among the Gentiles. His own special gospel was the message that God's grace in Christ extended to the whole world. It was not for his own sake nor even for the glory of Christ alone that he was called to his great mission. The highest missions are unselfish and beneficent. We are all called in some way to minister to others. We can do it in no way better than by revealing Christ to them in our actions as well as in our words. - W.F.A.

But they had heard.
True glory takes root and spreads! All false pretences, like perishing flowers, fall to the ground: nor can any counterfeit last long.


The immediate influence of the labours of a missionary will, in all probability, be less than he anticipates: he will perhaps go down to the grave as one disappointed of his hope. But, like Abraham, he must against hope believe in hope. He has planted a seed, which will push itself forth on all sides. He has excited a spark, which will raise a flame through a kingdom. The flame once excited shall spread from breast to breast, from family to family, from village to village; in time from kingdoms to empires, and at length from empires to continents. But the flame must first be lighted from the fire that burns on the altar of God. How will the faithful missionary rejoice when by and by he shall meet not a straggling individual or two whom he has turned to God, but perhaps a nation of converts to whom he had been the original means of bringing salvation.

(Professor Farish.)

Paul had the spirit of his ancestor, who sought to slay the Gibeonites in his zeal for the children of Israel; and when he was converted, he retained not only the recollection of Stephen's death, but of the multiplied murders which he had ordered or encouraged, when, during the wild anarchy of Caligula's reign, he obtained authority from the chief priests to bind and slay. His resolution and strength of purpose were the traits of his youth, his manhood, and his age. Thus when the real work of Paul was understood the old fear of him vanished, and those who knew of him only by that work glorified God in him. Thus early in his career was the blessing of Jacob fulfilled in the greatest of the descendents of his youngest son — "Benjamin shall devour in the morning as a ravenous wolf, and in the evening give nurture."

(Paul of Tarsus.)

There was a man, while Messrs. Moody and Sankey were in London, who got out a little paper called "The Moody and Sankey Humbug." He used to have it to sell to the people coming into the meeting. After he had sold a great many thousand copies of that number, he wanted to get out another number; so he went into the meeting to get something to put into the paper; but the power of the Lord was present, and the arrow of conviction went down deep into his heart. He went out, not to write a paper, but to destroy his paper that he had written, and to tell what the Holy Ghost had done for him.


One evening a young man who had been educated for a barrister was seated with some gay companions in a London tavern, when his companions, knowing he was a clever mimic, requested him to go and hear Mr. Wesley preach, and then come and mimic the whole affair for their amusement. He went. The text, "Prepare to meet thy God," frightened him like a bursting shell, and conviction deepened during the sermon. On his return to his friends they inquired, "Well, have you taken him off?" He replied, "No, gentlemen; but he has taken me off." He left his companions, gave his heart to God, and became one of Mr. Wesley's most useful preachers.

The Evangelist., J. Lyth.
There are some sins which, even if forgiven by others, cannot easily be pardoned by the penitent mind. Dr. Bates tells us that the excellent Richard Baxter cherished such self-condemnation on account of his own sinfulness, that he was in the habit of saying, "I can more easily believe that God will forgive me, than that I can forgive myself." Sin promises much in the outset, but dreadfully disappoints in the issue. "What fruit had ye in those things whereof ye are now ashamed?" On the other hand, it becomes an irrefragable argument in favour of an early de. votedness to the religious life, that whilst it bestows infinite blessings hereafter, it saves from incalculable misery here; and is at once favourable to a grateful retrospect of the past, and a happy anticipation of the future.

(The Evangelist.)Observe —

I.A man's character goes before him.

II.Greatly influences the reception he meets with.

III.Should be diligently taken care of.

(J. Lyth.)

I. The persecutor — full of pride — false zeal — bitterness — destroying the faith.

II. The preacher — full of humility — devotedness — love — glorying in the crucified Jesus.

(J. Lyth.)

As Gentiles by birth, we have peculiar interest in all that relates to St. Paul, not only in his conversion, as on this day commemorated by the Church, but generally, as sinners, we may often recur to this conversion, and derive from it instruction and encouragement. If there were such longsuffering on the part of the Redeemer, that He bore with a man who thirsted for the blood of the saints, and in place of visiting him with vengeance, constrained him by His grace to accept salvation through His death; who can ever have right to think his own case hopeless, and suppose himself beyond the reach of forgiveness? Now, we know of St. Paul that he sinned in ignorance, and that whilst persecuting the Church of .God, and endeavouring to exterminate Christianity, he evidently thought that he was doing God service. He had been educated in the strictest forms of the Jewish religion; and felt a zeal for the law of Moses, whose authority he thought attacked by the followers of Jesus; and he regarded it as a most solemn duty to strive by every means to eradicate the rising superstition. Hence, it becomes a grave question how far this ignorance was an excuse for his crime — how far, that is, it can be taken as a palliation of doing wrong that a man suppose himself doing right. We certainly cannot admit that St. Paul was not to blame, because he all along obeyed the dictates of his conscience. It is clear that the apostle did not regard himself as, on this account, innocent, for he speaks of himself in the days of his unbelief, in terms which strongly mark a sense of the guiltiness of his conduct. St. Paul was answerable for cherishing such a blind and bigoted attachment to the law as prevented his admitting the pretensions of the gospel. He was answerable for that misguided and uncalculating zeal which allowed him not to see that the law was but fulfilled, in place of being destroyed, by the gospel. He was answerable for the rejection of all the evidence from miracle and prophecy, which we know to have been sufficient, and by which, therefore, he ought to have been convinced. We think it of great importance that men should rightly understand that they are to the full as answerable for their principles as for their practices — for the rule of conduct adopted as well as for their adherence to it when once it has been adopted. For we often hear of men acting up to their belief, and the assertion is made as conveying the opinion that a man is responsible for his conduct, but not for his creed. And what is done in ignorance is represented as necessarily done excusably; and thus the simple principle is overlooked, that there may be a sin of the understanding as well as a sin of the flesh, and that it may be just as easy to offend by closing the mind against truth, as by putting forth the hand to do wrong. All that can be said is just this — If a man sin in ignorance, obeying the dictates of a misinformed conscience, and if he die in his ignorance, and therefore without repentance, we have no right to think he will be pardoned at the judgment, unless his ignorance were unavoidable, so that it could not have been removed by any carefulness of his own. St. Paul indeed obtained mercy, but the form which mercy took was not immediately that of full forgiveness, but that of greater instruction, so that the persecutor might retract his error and turn his zeal to the right channel. Let us now consider the conversion of St. Paul as furnishing evidence to the truth of Christianity. You will all admit that the change which had been made in Saul was of the most extraordinary kind, and not to be accounted for by any of those sudden transitions which one sometimes sees in unstable and vacillating characters. He was a man whose whole prejudices, feelings, and interests were enlisted against Christianity. He could become a Christian only by the sacrifice of position, of property, and perhaps even of life. He must have thought Christianity attested by supernatural evidence, whether that evidence were real, or whether it was the product of his own excited feelings. And, accordingly, the scriptural account assigns a miraculous manifestation as the cause of Saul's conversion. The only man who would be likely to imagine a miracle on the side of Christianity would be a man pre-disposed to that side — anxious to embrace the religion if he can but prove it true. Such a man might possibly take that for miraculous which was only natural, and he persuaded by certain sounds that he was holding a dialogue, though he himself were the only speaker. But that a man in Saul's circumstances should have done this — indeed, it seems to us that it would have been a greater miracle than that which is said to have overcome the apostle. Besides, how could St. Paul have been altogether deceived? Perhaps he only fancied the great light; perhaps he only fancied the voice; but could he fancy his own blindness? He must have been sure that he could not see. This was not a point upon which he could deceive himself. And whence came the blindness? If you say from the great light, then it is almost saying that the light was supernatural; and, therefore, there was miracle. Or, if you think the apostle might have been struck blind by a common flash of lightning, what shall be said of the recovery of sight? Is this, also, natural? You may think it was. Observe what pains are taken to prove the recovery miraculous. St. Paul sees, in a vision, a man named Ananias coming in and putting his hands on him that he might receive his sight. A corresponding vision is granted to this Ananias. He is sent to visit Paul, and lay his hands on him that his blindness may be removed. And how came the two visions to tally with such precision? Ananias, left to himself, would never have thought of visiting Paul. The disciple would not have put himself in the hands of the persecutor; and so indisposed was he to go, that, even when directed by God, he remonstrated on the danger. We are sure, therefore, that Ananias really thought he saw a vision; and we may be equally sure that St. Paul really thought he saw a vision. But then men may easily fancy visions, and little dependence is to be placed on dreams. Admitted. But how will you account for the precise coincidence between the visions? for the thorough accuracy with which they fitted into each other? Will you call this accident? You may account for anything by such reasoning; but candid men will not go along with you in such theories as these. Paul's vision by itself might have proved nothing. Ananias' vision by itself might have proved nothing. But when the two are precisely coincident, the correspondence demands authority for each. It is too surprising to be referred to accident, and if not to accident, it must be referred to Divine ordering; so that we unhesitatingly maintain the circumstances of the whole transaction to have been such, that Saul, who certainly could have had no interest in deceiving himself, could not himself have been deceived. And, this being established, we can point to the conversion of this apostle as irrefragable evidence of the truth of Christianity. The brightness which struck down Saul of Tarsus lights up the moral firmament of every after generation. The voice by which he was arrested sends its echoes to the remotest lands and the remotest times. Yea, even those "unto whom the ends of the world are come," have derived their religion through the preaching of Paul, and may prove its divinity by his conversion. These, my brethren, are the chief points of view under which it is most interesting and instructive, to survey that great event which the Church this day commemorates. It may indeed moreover be, that the whole history we have been reviewing is typical, for it has been assumed by many learned men that St. Paul was throughout a type of the Jewish nation — a type in his opposition — a type in his conversion — a type in his preaching Christianity. You may easily trace the types if you remember that the Jews, after centuries of fierce and unrelenting hostility to Christianity, had been banished from the land of their fathers, and that after their conversion to the faith of Jesus, they became preachers to the heathen, and carried Christianity to the earth's remotest families. We rather wish to guard you against an opinion, which has been often entertained and supported by such instances as that of St. Paul. The opinion is that if conversion be genuine, its period must be strongly marked, so that a man shall be able to fix the precise time of its occurrence, and the exact process by which it was wrought. Now we are sure that a rule such as this would decide against the genuineness of the religion of a great body of professing Christians. The operations of God's Spirit are various. To profess to reduce them under a single description were to betray ignorance of their nature and effect. If the renovating process be in some cases rapid and vehement, in others it is gradual and silent, and is not to be discovered except by its results. One man may be converted by a sudden flash from heaven, and another through successive applications of the common means of grace. We know of no proof of conversion except the fruits by which it will be followed.

(H. Melvill, B. D.)

How often, too, when some one who has been prominently connected with a denomination that is not generally considered evangelical comes out and declares himself for that which is counted orthodox, he is met with freezing suspicion, and kept at a distance by the picket-guard that is always peering out for spies; or if some, like Barnabas, should put themselves beside him, they will be suspected along with him, and draw down upon themselves abundant expostulation. "Wait," say these cautious ones, "until he has been duly quarantined; let him prove his steadfastness, and then we will receive him;" not seeing that their cold reserve is just the thing most calculated to send him back. So, again, in dealing with young converts, how slow some are to believe in the thoroughness and genuineness of God's own work. It was not so with Barnabas, and it ought not to be so with us. We knew a good Christian lady who went to her pastor for the addresses of those who were received from time to time into the Church, that she might personally call upon them, and congratulate them on the stand which they had made. There was a deaconess without the name! — a true daughter of consolation! and after her visits the friends to whom she had spoken began to discover that there was more in Church fellowship than the mere sitting down together at the communion-table. If there were more like her in all our Churches, these spiritual societies would become more like "households of the faith," and the coming in of each new member would create a joy like that which hails the advent of a new-born babe into every rightly-constituted home. Where are ye, oh ye Barnabases? Look around, and see if there be not field enough to-night for beginning operations.

(W. M. Taylor, D. D.)

Cephas, Galatians, James, Paul, Peter
Cilicia, Damascus, Galatia, Jerusalem, Judea, Syria
Announces, Attacked, Cruel, Destroy, Destroyed, Ears, Faith, Formerly, Glad, Havoc, Hearing, Kept, News, Past, Persecuted, Persecuting, Persecutor, Preaches, Preacheth, Preaching, Proclaim, Ravaged, Telling, Tidings, Tried, Wasting
1. Paul's greeting to the Galatians;
6. He wonders why they have so soon left him and the gospel;
8. and accurses those who preach any other gospel than he did.
11. He learned the gospel not from men, but from God;
14. and shows what he was before his calling;
17. and what he did immediately after it.

Dictionary of Bible Themes
Galatians 1:23

     2427   gospel, transmission
     8028   faith, body of beliefs
     8729   enemies, of Christ
     8796   persecution, forms of

Our Manifesto
TO ME it is a pitiful sight to see Paul defending himself as an apostle; and doing this, not against the gainsaying world, but against cold-hearted members of the church. They said that he was not truly an apostle, for he had not seen the Lord; and they uttered a great many other things derogatory to him. To maintain his claim to the apostleship, he was driven to commence his epistles with "Paul, an apostle of Jesus Christ," though his work was a self-evident proof of his call. If, after God has
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Answer to Mr. W's Fifth Objection.
5. The consideration that none of these raised persons did or could, after the return to their bodies, tell any tales of their separate existence; otherwise the Evangelists had not been silent in this main point, &c. p. 32. None of these persons, Mr. W. says, told any tales of their separate existence. So I suppose with him. As for the two first: How should they? being only, as Mr. W. says, an insignificant boy and girl, of twelve years of age, or thereabouts. Or if they did, the Evangelists were
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

The Epistles of St. Paul
WHEN we pass from primitive Christian preaching to the epistles of St. Paul, we are embarrassed not by the scantiness but by the abundance of our materials. It is not possible to argue that the death of Christ has less than a central, or rather than the central and fundamental place, in the apostle's gospel. But before proceeding to investigate more closely the significance he assigns to it, there are some preliminary considerations to which it is necessary to attend. Attempts have often been made,
James Denney—The Death of Christ

Institutions of Jesus.
That Jesus was never entirely absorbed in his apocalyptic ideas is proved, moreover, by the fact that at the very time he was most preoccupied with them, he laid with rare forethought the foundation of a church destined to endure. It is scarcely possible to doubt that he himself chose from among his disciples those who were pre-eminently called the "apostles," or the "twelve," since on the day after his death we find them forming a distinct body, and filling up by election the vacancies that had
Ernest Renan—The Life of Jesus

Fourth Conversation
The manner of going to God. * Hearty renunciation. * Prayer and praise prevent discouragement. * Sanctification in common business. * Prayer and the presence of God. * The whole substance of religion. * Self-estimation * Further personal experience. He discoursed with me very frequently, and with great openness of heart, concerning his manner of going to GOD, whereof some part is related already. He told me, that all consists in one hearty renunciation of everything which we are sensible does not
Brother Lawrence—The Practice of the Presence of God

Exposition of St. Paul's Words, Gal. I. 8.
Exposition of St. Paul's Words, Gal. i. 8. [21.] When therefore certain of this sort wandering about provinces and cities, and carrying with them their venal errors, had found their way to Galatia, and when the Galatians, on hearing them, nauseating the truth, and vomiting up the manna of Apostolic and Catholic doctrine, were delighted with the garbage of heretical novelty, the apostle putting in exercise the authority of his office, delivered his sentence with the utmost severity, "Though we," he
Vincent of Lérins—The COMMONITORY OF Vincent of Lérins

A Reasonable Service
TEXT: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."--Romans 12:1. There is perhaps no chapter in the New Testament, certainly none in this epistle, with which we are more familiar than this one which is introduced by the text; and yet, however familiar we may be with the statements, if we read them carefully and study them honestly they must always come to us not only in the
J. Wilbur Chapman—And Judas Iscariot

The Praise of Men.
"They loved the praise of men more than the praise of God."--John xii. 43. This is spoken of the chief rulers of the Jews, who, though they believed in Christ's Divine mission, were afraid to confess Him, lest they should incur temporal loss and shame from the Pharisees. The censure passed by St. John on these persons is too often applicable to Christians at the present day; perhaps, indeed, there is no one among us who has not at some time or other fallen under it. We love the good opinion
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Sudden Conversions.
"By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain."--1 Cor. xv. 10. We can hardly conceive that grace, such as that given to the great Apostle who speaks in the text, would have been given in vain; that is, we should not expect that it would have been given, had it been foreseen and designed by the Almighty Giver that it would have been in vain. By which I do not mean, of course, to deny that God's gifts are oftentimes abused and wasted by man, which
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

So Great Blindness, Moreover, Hath Occupied Men's Minds...
43. So great blindness, moreover, hath occupied men's minds, that to them it is too little if we pronounce some lies not to be sins; but they must needs pronounce it to be sin in some things if we refuse to lie: and to such a pass have they been brought by defending lying, that even that first kind which is of all the most abominably wicked they pronounce to have been used by the Apostle Paul. For in the Epistle to the Galatians, written as it was, like the rest, for doctrine of religion and piety,
St. Augustine—On Lying

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

The Early History of Particular Churches.
A.D. 67-A.D. 500 Section 1. The Church of England. [Sidenote: St. Paul's visit to England.] The CHURCH OF ENGLAND is believed, with good reason, to owe its foundation to the Apostle St. Paul, who probably came to this country after his first imprisonment at Rome. The writings of Tertullian, and others in the second and third centuries speak of Christianity as having spread as far as the islands of Britain, and a British king named Lucius is known to have embraced the Faith about the middle of
John Henry Blunt—A Key to the Knowledge of Church History

It is Also Written, "But I Say unto You...
28. It is also written, "But I say unto you, Swear not at all." But the Apostle himself has used oaths in his Epistles. [2342] And so he shows how that is to be taken which is said, "I say unto you, Swear not at all:" that is, lest by swearing one come to a facility in swearing, from facility to a custom, and so from a custom there be a downfall into perjury. And therefore he is not found to have sworn except in writing, where there is more wary forethought, and no precipitate tongue withal. And
St. Augustine—On Lying

Easter Monday
Text: Acts 10, 34-43. 34 And Peter opened his mouth, and said: Of a truth I perceive that God is no respecter of persons: 35 but in every nation he that feareth him, and worketh righteousness, is acceptable to him. 36 The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)--37 that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached; 38 even Jesus of Nazareth,
Martin Luther—Epistle Sermons, Vol. II

Fifth Sunday after Epiphany
Text: Colossians 3, 12-17. 12 Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; 13 forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye: 14 and above all these things put on love, which is the bond of perfectness. 15 And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful. 16 Let the Word
Martin Luther—Epistle Sermons, Vol. II

Extracts No. vii.
[In this number the objector gives the whole ground of his objections, and the reasons for his doubts: which he states as follows, viz. "1. Mankind, in all ages of the world, have been, and still are prone to superstition. "2. It cannot be denied, but that a part of mankind at least, have believed, and still are believing in miracles and revelation, which are spurious. "3. The facts on which religion is predicated are unlike every thing of which we have any positive knowledge." Under the first
Hosea Ballou—A Series of Letters In Defence of Divine Revelation

Chrysostom Evades Election to a Bishopric, and Writes his Work on the Priesthood.
About this time several bishoprics were vacant in Syria, and frequent depositions took place with the changing fortunes of orthodoxy and Arianism, and the interference of the court. The attention of the clergy and the people turned to Chrysostom and his friend Basil as suitable candidates for the episcopal office, although they had not the canonical age of thirty. Chrysostom shrunk from the responsibilities and avoided an election by a pious fraud. He apparently assented to an agreement with Basil
St. Chrysostom—On the Priesthood

The Apostle's Position and Circumstances
PHILIPPIANS i. 12-20 Disloyal "brethren"--Interest of the paragraph--The victory of patience--The Praetorian sentinel--Separatism, and how it was met--St Paul's secret--His "earnest expectation"--"Christ magnified"--"In my body" St Paul has spoken his affectionate greeting to the Philippians, and has opened to them the warm depths of his friendship with them in the Lord. What he feels towards them "in the heart of Christ Jesus," what he prays for them in regard of the growth and fruit of their
Handley C. G. Moule—Philippian Studies

Epistle Xlv. To Theoctista, Patrician .
To Theoctista, Patrician [153] . Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times. I have to inform you, however, that I have
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Jesus' First Residence at Capernaum.
^D John II. 12. ^d 12 After this he went down to Capernaum [The site of Capernaum is generally conceded to be marked by the ruins now called Tel-Hum. Jesus is said to have gone "down" because Cana is among the hills, and Capernaum was by the Lake of Galilee, about six hundred feet below sea level], he, and his mother, and his brethren, and his disciples [There is much dispute as to what the New Testament writers mean by the phrase the "brethren of the Lord." This phrase, found in any other than a
J. W. McGarvey—The Four-Fold Gospel

Indeed in all Spiritual Delights, which Unmarried Women Enjoy...
27. Indeed in all spiritual delights, which unmarried women enjoy, their holy conversation ought also to be with caution; lest haply, though their life be not evil through haughtiness, their report be evil through negligence. Nor are they to be listened to, whether they be holy men or women, when (upon occasion of their neglect in some matter being blamed, through which it comes to pass that they fall into evil suspicion, from which they know that their life is far removed) they say that it is enough
St. Augustine—On the Good of Widowhood.

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