The Grammar of Grace

Readings from the Christian Tradition

Kent Eilers, Ashley Cocksworth, Rev. Kent Eilers, Anna M. Silvas, Kent Eilers, Ashley Cocksworth

• Publisher: Cascade Books
• Year: 2019
• Print ISBN:
  9781610972338
  9781498285766
• eBook ISBN:
  9781532670893
• Topic: Théologie et religion
• Subtopic: Théologie chrétienne

This anthology is a collection of readings on the Christian life. They were carefully selected from every era of history and from across the spectrum of Christian traditions. They include letters, sermons, treatises and disputations, poems, songs and hymns, confessions, biblical commentary, and even part of a novel. In each case, the subject is life with God, life in God, life for God--life infused and enlivened by God's grace. The editors introduce each selection, highlighting relevant aspects of the author's biography, spirituality, and historical context. Introductions are also provided for the major eras of the church which present theological, historical, and cultural perspectives to help the reader best engage the selections. For individuals and groups, classrooms and seminars, this collection will generate dialogue between past and present, and between traditions familiar and unfamiliar. It is not merely a book on the Christian life but for the Christian life, making yesterday's witness to life with God a resource for the Church today.

I. Patristic

A. Before Nicaea (–325)

1. St. Clement of Rome (d. ca. 99) | First Letter of Clement

Clement was the third successor to Peter the apostle as bishop in Rome and considered the first of the church’s so-called Apostolic Fathers. To be clear, the title, “Apostolic Father,” does not mark Clement as an apostle of Jesus himself. Clement, and others like him included in the following selections, lived at the critical hinge between the apostles of Jesus and everyone after. The Apostolic Fathers are so named because they lived at that critical hinge.

Clement’s connection to the apostles solidified his authority as a leader in the church. In Philippians 4:3 Paul identifies Clement as his co-worker, a connection universally acknowledged in the early church. Irenaeus, another Apostolic Father, notes the connection: Clement “had seen the blessed Apostles” and “been conversant with them”; indeed, he “might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes.”9 It was the connection between the apostles and Clement that gave his First Letter to the church in Corinth its unique authority. For nearly a hundred years the letter was read in the Corinthian church as a part of its liturgy.

In the First Letter of Clement (ca. 96), Clement writes from his position as leader of the Roman church to the church in Corinth. Like Paul before him, Clement writes about divisions in the Corinthian church. Strife had arisen and younger members had deposed a group of elders. The overall thrust of the letter is consistent: those who divided the church should learn humbly, repent, and return to God, and then unity and peace might be restored to the church.

Clement’s vision of the Christian life occupies a central place in his argument. Christians are called to obedience, humility, love. Like so many other early Christian writers, Clement shows that the Christian life is grounded in nothing other than God who establishes Christian existence through Christ and his Spirit. “Seeing, therefore, that we are the portion of the Holy One,” Clement writes, “let us do all those things which pertain to holiness.” Much like the Apostle Paul, the imperatives of the Christian life (moral action) are founded on the indicatives of the Christian life (salvation in Christ). What Christians should do (imperative) is grounded in what is already true of them (indicative). In the following selections, Clement first grounds Christian holiness in God’s knowledge, power, and faithfulness to his promises (27–30). Then, drawing on military imagery, he appeals to Christ as the one to whom the Christian “soldier” is devoted (36–38; cf. 2 Tim 2:3–4; 1 Tim 1:18).

First Letter of Clement (c. 96)

Chapter 27—In the hope of the resurrection, let us
cleave to the omnipotent and omniscient God.

Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie (cf. Titus 1:2; Heb 6:18). Let His faith therefore be stirred up again within us, and let us consider that all things are near Him. By the word of His might He established all things, and by His word He can overthrow them. “Who will say to Him, What have you done? or, Who will resist the power of His strength?” (Wis 12:12, 11:22) When and as He pleases He will do all things, and none of the things determined by Him shall pass away (cf. Matt 24:35). All things are open before Him, and nothing can be hidden from His counsel. “The heavens declare the glory of God, and the firmament shows His handiwork. Day unto day utters speech, and night unto night shows knowledge. And there are no words or speeches of which the voices are not heard” (Ps 14:1–3)10.

Chapter 28—God sees all things: therefore let us avoid transgression.

Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For where can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture says in a certain place, “Where shall I go, and where shall I be hid from your presence? If I ascend into heaven, You are there; if I go away even to the uttermost parts of the earth, there is your right hand; if I make my bed in the abyss, there is your Spirit” (Ps 139:7–10). Where, then, shall any one go, or where shall he escape from Him who comprehends all things?

Chapter 29—Let us also draw near to God in purity of heart.

Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands to Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. For thus it is written, “When the Most High divided the nations, when He scattered the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance” (Deut 32:8, 9). And in another place [the Scripture] says, “Behold, the Lord takes to Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy” (Num 28:27 & 2 Chr 31:14).

Chapter 30—Let us do those things that please God,
and flee from those He hates, that we may be blessed.

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. “For God,” says [the Scripture], “resists the proud, but gives grace to the humble” (Prov 3:34; Jas 4:6; 1 Pet 5:5). Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] says, “He that speaks much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who lives but a short time: be not given to much speaking” (Job 11:2, 3). Let our praise be in God, and not of ourselves; for God hates those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are cursed of God; but moderation, humility, and meekness to those who are blessed by Him. . . .

Chapter 36—All blessings are given to us through Christ.

This is the way, beloved, in which we find our Savior, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights ...

Table of contents

• Title Page
• List of Illustrations
• Permissions
• Foreword
• Preface
• Acknowledgments
• Introduction
• Introduction
• 1. St. Clement of Rome (d. ca. 99) | First Letter of Clement
• 2. Shepherd of Hermas (1st or 2nd Century)
• 3. The Letter to Diognetus (late 2nd century)
• 4. St. Ignatius of Antioch (ca. 35–ca. 107) | Letter to the Romans
• 5. St. Polycarp (69–155) | Letter to the Philippians & Martyrdom
• 6. St. Irenaeus of Lyons (d. ca. 202) | Against Heresies
• 7. St. Clement of Alexandria (ca. 150–ca. 215) | Christ the Educator
• 8. Origen (ca. 184–253) | Commentary on Romans & On First Principles
• 9. St. Athanasius of Alexandria (296–373) | On the Incarnation
• 10. St. Ephrem the Syrian (d. 373) | Hymns on Faith: 14
• 11. St. Cyril of Jerusalem (313–386) | Catechetical Lecture 21
• 12. The Desert Fathers and Mothers | Sayings and Lives
• 12. The Desert Fathers and Mothers | Sayings and Lives
• 14. St. Basil of Caesarea (ca. 329–378)
• 15. St. Gregory of Nyssa (335–394) | The Great Catechism
• 16. St. John Chrysostom (349–407) | Homily on Hebrews 7
• 17. St. Augustine of Hippo (354–430) | Confessions
• 18. St. Jerome (374–420) | Letter 52: To Nepotian
• 19. St. Cyril of Alexandria (376–444) | Commentary
• 20. St. Benedict of Nursia (ca. 480–547) | Rule
• 21. St. Gregory the Great (540–604) | Book of Pastoral Rule
• Introduction: Late Patristic—Medieval, Eastern
• 22. Pseudo-Dionysius the Areopagite (520s) | Mystical Theology
• 23. St. Maximus the Confessor (580–662) | The Ascetic Life
• 24. St. John of Damascus (676–749) | On the Orthodox Faith
• 25. Kassia the Melodist (c. 810–c. 865)
• 26. St. Symeon the New Theologian (949–1022)
• 27. Gregory of Sinai (c. 1265–1346)
• 28. St. Gregory Palamas (1296–1359)
• 29. St. Nicholas Kabasilas (1323–1392)
• Introduction: Medieval, Western | Mystical and Monastic
• 30. Venerable Bede (c. 672–735) | Ecclesiastical History
• 31. Hugh of St. Victor (1096–1141) | In Praise of the Bridegroom
• 32. William of St. Thierry (c. 1075–1148) | Meditative Orations
• 33. St. Bernard of Clairvaux (1090–1153) | Homilies on the Song of Songs
• 34. St. Hildegard of Bingen (1098–1179)
• 35. St. Francis of Assisi (1181–1226) | Fioretti
• 36. St. Bonaventure (1221–1274) | The Journey of the Mind into God
• 37. Johannes “Meister” Eckhart (c. 1260–1327/8) | Treatise on the Birth of the Eternal Word, Homily on the Birth of Jesus, & Treatise on Detachment
• 38. St. Julian of Norwich (1342–ca. 1416) | The Revelations of Divine Love
• 39. The Cloud of Unknowing (late 14th century)
• 40. Thomas à Kempis (ca. 1380–1471) | The Imitation of Christ
• Introduction: Medieval, Western | Scholastic
• 41. St. Anselm of Canterbury (ca. 1033–1109) | Proslogion
• 42. Peter Abelard (1079–1142) | Pentecost Hymn
• 43. Peter Lombard (c. 1100–1160) | Four Books of Sentences
• 44. St. Thomas Aquinas (1225–1274)
• 45. Blessed John Duns Scotus (ca. 1265–1308) | Ordinatio
• 46. St. Catherine of Siena (1347–1380) | The Dialogue
• Introduction
• 47. Martin Luther (1483–1546) | The Freedom of a Christian
• 48. Augsburg Confession (1530) & The Formula of Concord (1578)
• 49. Johann Arndt (1555–1621) | True Christianity
• 50. Argula von Grumbach (1492–1554/7)
• 51. John Calvin (1509–1564)
• 52. Richard Sibbes (1577–1635)
• 53. John Owen (1616–1683) | Communion with God
• 54. Jonathan Edwards (1703–1758)
• 55. Balthasar Hubmaier (c. 1480–1528)
• 56. Menno Simons (1496–1561)
• 57. Anna Jansz (ca. 1509–1539) | Martyr’s Song
• 58. Pilgram Marpeck (d. 1556) | Five Fruits of Repentance
• 59. Juan de Valdes (1509–1541) | The Christian Alphabet
• 60. Teresa of Ávila (1515–1582) | The Book of Her Life
• 61. St. John of the Cross (1542–1591) | En una noche oscura, The Ascent of Mount Carmel, Sayings of Light and Love, & Prayer of a Soul Taken with Love
• 62. St. Francis de Sales (1567–1622) | Introduction to the Devout Life
• 63. Thomas Cranmer (1489–1556) | Collect for the First Sunday of Lent
• 64. Lancelot Andrewes (1555–1626) | The Holy Spirit
• 65. George Herbert (1593–1633)
• 65. George Herbert (1593–1633) & John Wesley (1703–1791)
• Introduction
• 67. Albrecht Ritschl (1822–1889)
• 68. Dietrich Bonhoeffer (1906–1945) | Discipleship & Life Together
• 69. Wolfhart Pannenberg (1928–2014) | Systematic Theology, Vol. 3
• 70. Tuomo Mannermaa (1937–2015)
• 71. Friedrich Schleiermacher (1768–1834) | The Christian Faith
• 72. Karl Barth (1886–1968) | The Christian Life
• 73. Reinhold Niebuhr (1892–1971) | The Nature and Destiny of Man
• 74. Marilynne Robinson (1943–) | Gilead
• 75. Henri de Lubac (1896–1991) | The Mystery of the Supernatural
• 76. Adrienne von Speyr (1902–1967) | The Victory of Love
• 77. Gustavo Gutiérrez (1928–) | The Power of the Poor in History
• 78. Janet Soskice (1957–) | Trinity and “the Feminine Other”
• 79. Sergei Bulgakov (1871–1944 ) | The Comforter
• 80. Vladimir Lossky (1903–1958)
• 81. John Zizioulas (1931–) | Being as Communion
• 82. James McClendon (1924–2000)
• 83. John Howard Yoder (1927–1997) | Body Politics
• 84. Thomas Finger (1947–) | A Contemporary Anabaptist Theology
• 85. Michael Ramsey (1904–1988) | The Glory of God
• 86. Sarah Coakley (1951–) | “Deepening ‘Practices’”
• 87. John Milbank (1952–) | Being Reconciled: Ontology and Pardon
• 88. Kathryn Tanner (1957–) | The Economy of Grace
• 89. J. Gresham Machen (1881–1937) | Christianity and Culture
• 90. John Stott (1921–2011) | Basic Christianity
• 91. J. I. Packer (1926–) | Rediscovering Holiness
• 92. Donald Bloesch (1928–2010) | The Crisis of Piety
• 93. Anne Carr (1934–2008) | Transforming Grace
• 94. Delores S. Williams (1929–) | Sisters in the Wilderness
• 95. François Kabasélé (1947–) | Christ as Ancestor and Elder Brother
• 96. Andrew Sung Park (1951–) | The Wounded Heart of God
• Bibliography