“Mary, a disciple of Christ”: a word from St. Augustine of Hippo

A good word from St. Augustine of Hippo on Mary as a disciple of Christ. This reflects some themes from my message this past week, “He was conceived by the Holy Spirit, and born of the Virgin Mary.”

But look here, my brothers and sisters, concentrate more, I beg you, on what follows, concentrate more on what Christ the Lord said as he stretched out his hand over his disciples: This is my mother and these are my brothers; and whoever does the will of my Father who sent me, that person is a brother to me and a sister and a mother (Mt 12:49-50). Didn’t the Virgin Mary do the will of the Father? I mean, she believed by faith, she conceived by faith, she was chosen to be the one from whom salvation in the very midst of the human race would be born for us, she was created by Christ before Christ was created in her. Yes, of course, holy Mary did the will of the Father. And therefore it means more for Mary to have been a disciple of Christ than to have been the mother of Christ. It means more for her, an altogether greater blessing, to have been Christ’s disciple than to have been Christ’s mother. That is why Mary was blessed, because even before she gave him birth, she bore her teacher in her womb.

Just see if it isn’t as I say. While the Lord was passing by, performing divine miracles, with the crowds following him, a woman said: Fortunate is the womb that bore you. And how did the Lord answer, to show that good fortune is not really to be sought in mere family ties? Rather blessed are those who hear the word of God and keepit (Lk 11:27-28). So that is why Mary, too, is blessed, because she heard the word of God and kept it. She kept truth safe in her mind even better than she kept flesh safe in her womb. Christ is truth, Christ is flesh; Christ as truth was in Mary’s mind, Christ as flesh in Mary’s womb; that which is in the mind is greater than what is carried in the womb.

Mary is holy, Mary is blessed, but the Church is something better than the Virgin Mary. Why? Because Mary is part of the Church, a holy member, a quite exceptional member, the supremely wonderful member, but still a member of the whole body. That being so, it follows that the body is something greater than the member. The Lord is the head, and the whole Christ is head and body. How shall I put it? We have a divine head, we have God as our head.

St. Augustine, Sermon 72/A, 7.

St Augustine on the Nature of the Two Cities, the Earthly and the Heavenly

St Augustine burning heart.jpg

In The City of God, St. Augustine offers a wide-ranging exploration of the two cities, the heavenly city and the earthly city. This is not merely the difference between heaven and earth, or the church and the wider world, but something more. As I read this the other day, what caught my attention most, perhaps because of the preaching I am doing in “Hungry for God,” is the first phrase of this excerpt: “two cities have been formed by two loves.” The development of these counter realities cascades not merely from different thinking, but different loving.

Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self.  The former, in a word, glories in itself, the latter in the Lord.  For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience.  The one lifts up its head in its own glory; the other says to its God, “Thou art my glory, and the lifter up of mine head.” In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all.  The one delights in its own strength, represented in the persons of its rulers; the other says to its God, “I will love Thee, O Lord, my strength.”  And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God “glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise,”—that is, glorying in their own wisdom, and being possessed by pride,—“they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.”  For they were either leaders or followers of the people in adoring images, “and worshipped and served the creature more than the Creator, who is blessed for ever.”  But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, “that God may be all in all.”

From St. AugustineThe City of God, Book XIV, Chapter 28.

The Hunger for Love [Hungry for God]

St. Augustine of Hippo famously wrote near the beginning of Confessions: “You have made us for yourself, O Lord, and our heart is restless until it rests in you.”

This past weekend at Eastbrook Church, we began a series that explores how our hungers lead us to God to find true rest for our souls. The series, “Hungry for God,” parallels the season of Lent, and has a companion daily devotional that you can access here.

This weekend I explored the hunger for love by walking through the story found in John 4 of Jesus’ conversation with a woman at Jacob’s well in Samaria.

You can view the message video and sermon outline below. You can follow the entire series at our web-site, through the Eastbrook app, or through our audio podcast.

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Hungry for God

This week at Eastbrook Church we begin a new series entitled “Hungry for God.” Every human being has deep longings and hungers that propel us forward in life. We are hungry for love, hungry for belonging, hungry to leave a lasting legacy, and so much more. Where do those hungers come from and how can we fill them?

St. Augustine of Hippo famously wrote of God: “Our hearts are restless, until they can find rest in You.” In this series during Lent, we will explore the hungers of our souls, how God fills those deep hungers through Christ, and the ways in which we can lean into our hungers to experience life with God more fully and with greater satisfaction. Each week, there will be suggestions of specific spiritual practices of taking off certain things (fasting) and putting certain other things (replacing).

Along with the weekend messages, I want to invite you to join a 40-day devotional journey with us at Eastbrook. You can find out more about how to access that devotional in print or electronically here.

March 6 – “Hungry for God” [Journey to the Cross]

March 9/10 – “The Hunger for Love”

March 16/17 “The Hunger for Greatness”

March 23/24 – “The Hunger for Joy”

March 30/31 – “The Hunger to Know”

April 6/7- “The Hunger for Peace”

April 13/14 – “The Hunger to Leave a Legacy” [Palm Sunday]