Office Of Readings | Wednesday, Lent Week 3 | From The Book Addressed To Autolycus By Saint Theophilus Of Antioch, Bishop
‘Blessed are the clean of heart, for they will see God.’
Saint Theophilus Of Antioch And His Reflection On Seeing God
The second reading for today’s Office of Readings is taken from Apologia ad Autolycum (Apology to Autolycus), the only surviving work of Saint Theophilus of Antioch, a second-century Christian apologist and bishop. This work is a defence of Christianity addressed to a pagan named Autolycus, who was sceptical of Christian beliefs. In this passage, Theophilus argues that the ability to perceive God is not dependent on physical sight but on the inner purity of the soul. He draws a comparison between bodily vision and spiritual insight, explaining that just as blindness prevents one from seeing the light of the sun, so too does sin obscure one’s ability to recognize God.
Who Was Saint Theophilus Of Antioch?
Saint Theophilus was born in Mesopotamia, modern-day Iraq, in the early second century, and converted to Christianity after extensive study of the Scriptures, particularly the prophetic books of the Old Testament. Around the year 169 AD, he became Bishop of Antioch, one of the most important Christian centers of the early Church. His writings reflect a deep engagement with both Greek philosophy and biblical theology, making use of reasoned argumentation to defend the Christian faith.
The Apology to Autolycus was written in response to the criticisms of a pagan intellectual culture that often dismissed Christianity as irrational or barbaric. Theophilus sought to demonstrate the intellectual and moral superiority of the Christian faith, using both scriptural evidence and philosophical reasoning. His work is among the earliest known Christian apologies, following in the tradition of figures such as Justin Martyr.
Theophilus was well-versed in Hellenistic thought, and his apologetic strategy integrates elements of Stoicism and Platonism while firmly grounding his argument in Biblical revelation. His goal was not only to defend Christianity against accusations of atheism but also to demonstrate that moral purity is key to perceiving God. Unlike the philosophical schools of the time, which often sought knowledge through reason alone, Theophilus asserts that seeing God requires a transformation of the soul.
Purity And The Vision Of God
A central theme of this reading is the idea that spiritual sight is dependent on moral purity. Theophilus presents a deeply biblical vision of how one comes to know God—not through external proofs, but through inner cleansing. This echoes Matthew 5:8: ‘Blessed are the pure in heart, for they shall see God.’ Theophilus argues that just as physical sight requires healthy eyes, so too does the vision of God require an unclouded soul. Sin, he explains, is like rust on a mirror: it distorts our ability to reflect divine truth.
This idea resonates with later Christian thought, particularly in the writings of Saint Augustine and Gregory of Nyssa, who further developed the idea that holiness allows one to perceive divine reality more clearly. It also aligns with the early Christian understanding of deification (theosis)—the process by which humans are purified and drawn into deeper communion with God.
Metaphors Of Sight And Healing
Theophilus employs several key metaphors to illustrate his argument:
- The Blind and the Sun – He compares spiritual blindness to a person unable to see the sun. Just because a blind person cannot perceive the sun does not mean the sun is not shining. Likewise, the inability to perceive God is due to sin, not because God is absent.
- The Mirror and Rust – The soul should be like a polished mirror reflecting divine light. Sin, like rust, distorts this reflection.
- The Physician of the Soul – Theophilus presents God as the healer of human blindness, much like Christ healing the physically blind in the Gospels. By surrendering to divine wisdom, the soul’s vision can be restored.
These metaphors demonstrate that seeing God is not an abstract intellectual exercise, but a lived reality dependent on spiritual healing and renewal.
Faith And The Fear Of The Lord As Prerequisites
Theophilus emphasizes that before one can perceive God, two essential dispositions must be present: faith and the fear of the Lord. This reflects Proverbs 9:10: ‘The fear of the Lord is the beginning of wisdom.’ Faith provides the foundation for knowledge of God, while the fear of the Lord ensures that a person approaches Him with reverence and humility. These qualities allow the soul to be properly oriented toward divine truth, preparing it for deeper understanding.
Connection To Lent | Purification And Spiritual Renewal
This passage is especially appropriate for Lent, a season focused on purification, repentance, and preparation for the vision of God in the resurrection of Christ. Theophilus’ message aligns with the three traditional pillars of Lent:
- Prayer – Just as physical sight requires light, prayer opens the soul to divine illumination.
- Fasting – By renouncing worldly excess, the soul becomes more attuned to spiritual realities, removing the ‘rust’ that impairs its vision.
- Almsgiving – Acts of charity reflect a heart that is being purified by love, making it more receptive to God’s presence.
By embracing these Lenten disciplines, Christians participate in the process Theophilus describes: cleansing the soul so that it may better reflect and perceive the light of God.
Promise Of The Beatific Vision
Theophilus closes this passage with an eschatological hope: that those who believe in Christ and persevere in righteousness will one day see God in immortality. This promise of the beatific vision—the ultimate fulfilment of human longing—echoes 1 Corinthians 13:12: ‘For now we see in a mirror dimly, but then face to face.’ Lent serves as a time of preparation for this reality, reminding us that our earthly journey is leading toward the full and unveiled vision of God in eternity.
From The Book Addressed To Autolycus By Saint Theophilus Of Antioch, Bishop
If you say, ‘Show me your God,’ I will say to you, ‘Show me what kind of person you are, and I will show you my God.’ Show me then whether the eyes of your mind can see, and the ears of your heart hear.
It is like this. Those who can see with the eyes of their bodies are aware of what is happening in this life on earth. They get to know things that are different from each other. They distinguish light and darkness, black and white, ugliness and beauty, elegance and inelegance, proportion and lack of proportion, excess and defect. The same is true of the sounds we hear: high or low or pleasant. So it is with the ears of our heart and the eyes of our mind in their capacity to hear or see God.
God is seen by those who have the capacity to see him, provided that they keep the eyes of their mind open. All have eyes, but some have eyes that are shrouded in darkness, unable to see the light of the sun. Because the blind cannot see it, it does not follow that the sun does not shine. The blind must trace the cause back to themselves and their eyes. In the same way, you have eyes in your mind that are shrouded in darkness because of your sins and evil deeds.
A person’s soul should be clean, like a mirror reflecting light. If there is rust on the mirror his face cannot be seen in it. In the same way, no one who has sin within him can see God.
But if you will you can be healed. Hand yourself over to the doctor, and he will open the eyes of your mind and heart. Who is to be the doctor? It is God, who heals and gives life through his Word and wisdom. Through his Word and wisdom he created the universe, for by his Word the heavens were established, and by his Spirit all their array. His wisdom is supreme. God by wisdom founded the earth, by understanding he arranged the heavens, by his knowledge the depths broke forth and the clouds poured out the dew.
If you understand this, and live in purity and holiness and justice, you may see God. But, before all, faith and the fear of God must take the first place in your heart, and then you will understand all this. When you have laid aside mortality and been clothed in immortality, then you will see God according to your merits. God raises up your flesh to immortality along with your soul, and then, once made immortal, you will see the immortal One, if you believe in him now.
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
Pentecost is celebrated 50 days after Easter Sunday. It is considered the birth of the Church and marks the descent of the Holy Spirit upon the apostles and other followers of Jesus Christ. The Bible tells us that the Holy Spirit descended upon the apostles in the form of tongues of fire, and they were able to speak in multiple languages, allowing them to spread the message of Jesus to a wider audience [ … ]
The householder has sown good seed in his field. It is the enemy who has come to corrupt the crop, sowing weeds among the wheat. The weed, cockle, would look very like wheat and could easily be mistaken for wheat until the ears appeared. If ground with the wheat, the flour would be contaminated and the bread nauseas to eat. In the East, personal vengeance might take the form of sowing cockle among an enemy’s wheat [ … ]
