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Q: St. Justin Martyr, why can’t non-Catholics receive Communion at Mass?

A: “No one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, This do in remembrance of Me, this is My body; and that, after the same manner, having taken the cup and given thanks, He said, This is My blood; and gave it to them alone.”

-First Apology, Chapter 66

On this same theme, see this post.

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Q: St Hilary, what advice would you give to someone who wishes to study theology?

A: “Enter these truths by believing, press forward, persevere. And though I may know that you will not arrive at an end, yet I will congratulate you in your progress. For, though he who pursues the infinite with reverence will never finally reach the end, yet he will always progress by pressing onward. But do not intrude yourself into the divine secret, do not, presuming to comprehend the sum total of intelligence, plunge yourself into the mystery of the unending nativity; rather, understand that these things are incomprehensible.”

-De Trinitate, II, 10, ii (PL, 10, coll. 58-59)

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Q: St. Basil, what's with all the kneeling and standing in the Mass?

A: Each time we kneel and get up again, we show by our gesture that we were pinned down by sin and the love of our Creator for us brought us back to heaven.

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Q: St. John Chrysostom, is the Holy Sacrifice of the Mass merely an earthly reality?

A: "When you see the Lord immolated and lying upon the altar, and the priest bent over that sacrifice praying, and all the people empurpled by that precious blood, can you think that you are still among men and on earth? Or are you not lifted up to heaven?"

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Q: St. Ambrose, how do we know which is the True Church?

A: Where Peter is, there is the Church.

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Q: Origen, what is a “Gospel”?
A: The gospel….is a discourse containing a report of things which, with good reason, make the hearer glad whenever he accepts what is reported, because they are beneficial. Such a discourse is no less gospel should it also be examined with reference to the hearer’s attitude. The gospel is either a discourse which contains the presence of a good for the believer, or a discourse which announces that an awaited good is present.

All the definitions which we have already mentioned fit those books entitled the gospels. For each gospel brings cheer with good reason. Each is a composition of declarations which are beneficial to the one who believes them and does not misconstrue them since it produces a benefit in him. Each gospel teaches about the saving sojourn with men of Christ Jesus, “the firstborn of every creature,” a sojourn which occurred on account of men. But it is also clear to everyone who believes, that each gospel is a discourse which teaches about the sojourn of the good Father in his Son with those who are willing to receive him.

We might dare say, then, that the Gospels are the first fruits of all Scriptures, but that the first fruits of the Gospels is that according to John, whose meaning no one can understand who has not leaned on Jesus’ breast nor received Mary from Jesus to be his mother also. But he who would be another John must also become such as John, to be shown to be Jesus, so to speak. For if Mary had no son except Jesus, in accordance with those who hold a sound opinion of her, and Jesus says to his mother, “Behold your son,” and not, “Behold, this man also is your son,” he has said equally, “Behold, this is Jesus whom you bore.” For indeed everyone who has been perfected “no longer lives, but Christ lives in him,” and since “Christ lives” in him, it is said of him to Mary, “Behold your son,” the Christ.

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Q: St. Cyril of Alexandria, why did John write his Gospel?
A: ....Since there was no slight disturbance in regard to these things[heresies] amongst them that had believed, and the ill of the scandal thereof was consuming like a plague the souls of the simpler (for some drawn away from the true doctrines by their prattle imagined that the Word was then barely called to the beginning of Being, when He became Man), those of the believers who were wiser being assembled and met together, came to the Disciple of the Savior (I mean this John) and declared the disease that was pressing upon the brethren, and unfolded to him the prattle of them that teach otherwise, and besought that he would both strenuously assist themselves with the illumination through the Spirit, and stretch forth a saving hand to those who were already within the devil's meshes.

The disciples grieving then over them that were lost and corrupted in mind, and at the same time thinking it most unnatural to take no forethought for those that should succeed and come after, betakes himself to making the book: and the more human side, the genealogy of the legal and natural Birth according to the flesh, he left to the other Evangelists to tell at fuller length; himself with extreme ardour and courage of soul springs upon the prattle of those who are introducing such things, saying, IN THE BEGINNING WAS THE WORD.

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Q: St. Augustine, why do we no longer offer sacrifices like they did in the Old Testament? Did those sacrifices serve any purpose at all?

A: While we consider it no longer a duty to offer sacrifices, we recognize sacrifices as part of the mysteries of Scripture, by which those things prophesied were foreshadowed. For they were our examples, and in one and various ways they all signified the one sacrifice which we now celebrate. Now that this sacrifice has been revealed, and has been offered in due time, those are no longer binding as an act of worship, but retain their authority as a sign.

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Q: St. John Chrysostom, what was it like giving homilies in your day?

A: "If his sermon does not match the great expectation formed of the speaker, he will leave the pulpit the victim of countless jeers and complaints. No one ever takes into consideration that a fit of depression may cloud the clarity of his mind, and prevent his production from coming forth unalloyed....Being a man he cannot invariably reach the same standard or always be successful but will naturally make many mistakes and obviously fall below the standards of his real ability. People are unwilling to allow for any of these factors...but criticize him as if they were sitting in judgment on an angel."

.....okay. I think maybe somebody needs a nap!

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Q: St. Maximus of Turin, Christ on the Cross attributes Psalm 22 to Himself when he quotes the first lines of the psalm: "My God, My God, why hast thou forsaken me?" But later on, the psalm says: "But I am a worm, an no man..." Why would Our Lord and Savior call Himself a "worm"?

A: Why the Lord of every creature should wish to be compared to a worm is something that we can ascribe first of all to humility, which is the saints' greatest virtue. This is why holy Moses acknowledges before God that he is an irrational animal and David often characterizes himself as a flea. But I think that what the Lord says ought to be taken more literally, since a worm is procreated with no admixture of a foreign substance but from the virgin earth alone. Consequently a worm is comparable to the Lord, since the Savior Himself is begotten from the virgin Mary alone. We also read in the books of Moses that worms were bred from manna. The comparison is clearly a worthy and good one- the worm produced from manna and the Lord Christ begotten of a virgin. Why should I not rather say that Mary herself is manna? For she is subtle, splendid, sweet, and virginal; coming in a heavenly way she gave forth a food sweeter than honey to all the peoples of the churches, and whoever fails to eat and feed upon it will be unable to have life in him. The Lord Himself says: Unless a person eat my flesh and drink my blood he will not have life in him, but instead that very food will be turned into a judgment, as the Apostle says: Whoever eats and drinks unworthily..... This was prophesied in a veiled manner to the children of Israel in the Old Testament. For to those acting against the divine precepts worms were produced from the manna- that is, revengers and judges of stubbornness. This similitude points to Christ the Lord, whom the one who has neglected to consume the delightful food and sweet drink will have as his judge, as He Himself says: For the Father does not judge anyone, but He has given all judgment to the Son. And that worm and judge are one and the same is shown by the prophet when he speaks of sinners: Their worm shall not die and their fire shall not be quenched until the present day.

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Q: St. Jerome, what would you say to a mother who was reluctant to allow her daughter to enter religious life?

A: "Why, mother, begrudge your daughter her virginity? She was nourished by your milk, taken from your body; she grew in your embrace. You kept her safe by your protecting love. Are you angry because she was unwilling to be a soldier's bride, but would be the bride of the King? She has bestowed a great honor upon you: you have become a mother-in-law of God."

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Q: St. John Damascene, why do we call the Blessed Virgin Mary, Theotokos: Mother of God?

A: For, as He who was born of her is true God, so is she truly Mother of God who gave who gave birth to the true God who took His flesh from her. Now, we do not say that God was born of her in the sense that the divinity of the Word had its beginning of being from her, but in the sense that God the Word Himself, who was timelessly begotten of the Father before the ages and exists without beginning and eternally with the Father and the Holy Ghost, did in the last days come for our salvation to dwell in her womb and of her was, without undergoing change, made flesh and born. For the holy Virgin did not give birth to a mere man but to true God, and not to God simply, but to God made flesh. And He did not bring His body down from heaven and come through as through a channel, but assumed from her a body consubstantial with us and subsisting in Himself.

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Q: St. John Chrysostom, what is a parable?

A: A parable is a saying, an example, a reproach, as when [the psalmist] says, "You have made us a parable among the nations, a shaking of the head among the peoples" (Ps 44:14). A parable is also a riddle, which many call a question, suggesting something not immediately clear from the words but containing a meaning hidden within, like that spoken by Samson, "From the eater came forth food, and from the strong something sweet" (Judg 14:14), and Solomon, "You will understand both a parable and an obscure saying" (Prov 1:6). A parable also means a comparison: "He proposed another parable to them, saying, The kingdom of heaven is like a man sowing good seed" (Mat 13:24). A parable also means a figure of speech: "Son of man, tell them this proverb: The great eagle, the one with big wings" (Ezek 17:1-3), meaning by eagle the king. A parable also means a type, or likeness, as Paul also shows in the words, "By faith he sacrificed Isaac when put to the test, the one in receipt of the promises offered up his only-begotten; whence also in figure he received him back" (Heb 11:17,19)- that is, in type and in likeness.

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Q: St. Jerome, some people say that the Church doesn't like women. Is this because Satan tricked Eve, the woman responsible for bringing original sin to mankind? Is this true? Does the Church hate women?

A: Observe the cleverness of the ancient foe. He ferociously preyed upon the substance of the just man [Job]....He left him nothing but his tongue and his wife, so that one tempted him while the other blasphemed. The devil remembered the old trick by which he had once ensnared Adam through the woman....thinking that he could always trap men by using woman. But he did not consider that, if a man was ruined by a woman once, now the whole world has been saved through a woman. You are thinking of Eve, but consider Mary: the former drove us out of paradise; the latter leads us back to heaven.

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Q: St. Jerome, how would you answer Protestants who, following your interlocutor Helvidius, deny the Perpetual Virginity of Our Blessed Lady by using Mt 1:18?

A: Regarding the words of the Gospel: "Before they came together, she was found to be with child by the power of the Holy Spirit", [Helvidius] observes: "No one, when speaking about someone who is not going to eat lunch, says, 'Before he ate lunch.'"

I don't know whether to laugh or cry. Should I accuse him of lack of experience or just carelessness? Suppose someone should say, "Before eating lunch at the harbor, I set sail for Africa." Would this mean that his statement could not be valid unless he had to eat lunch at the harbor some day? Or if we wished to say, "The apostle Paul, before departing for Spain, was put in chains in Rome." Or to say- which is quite likely -"Helvidius, before repenting, was struck down by death."

Now does Paul have to go to Spain immediately upon his release? Must Helvidius repent after his death, even though Scripture says, "In the underworld who will give you praise?" (Ps 6:5)? Although the preposition "before" often indicates a consequence, sometimes it merely shows what was being planned beforehand.

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Q: Saint Aphrahat, in what way is Christ the New Moses?
A: "Moses was persecuted, as Jesus was persecuted. When Moses was born, they concealed him so that he might not be slain by his persecutors. When Jesus was born they carried him off in flight into Egypt so that Herod, his persecutor, might not slay him. In the days when Moses was born, children used to be drowned in the river; and at the birth of Jesus the children of Bethlehem and in the area were slain. To Moses God said: "Those who were seeking your life are dead " (Ex 4:19), and to Joseph the angel said in Egypt: "Arise, take up the child, and go into the land of Israel, for those who were seeking the life of the child are dead" (Mt 2:20). Moses brought out his people from slavery to Pharaoh; and Jesus delivered all nations from slavery to Satan… When Moses sacrificed the lamb, the firstborn of Egypt were slain; and when they crucified him, Jesus became the true lamb… Moses brought down manna for his people; and Jesus gave his body to the nations. Moses sweetened the bitter waters by wood; and Jesus sweetened our bitterness by his cross, by the wood of the tree of his crucifixion. Moses brought the Law down to his people; and Jesus gave his covenants to the nations. Moses conquered Amalek by the spreading out of his hands; and Jesus conquered Satan by the sign of his cross. Moses brought out water from the rock for his people; and Jesus sent Simon Peter (the rock) to carry his doctrine among the nations. Moses lifted up the veil from his face and spoke with God; and Jesus lifted up the veil from the face of the nations, that they might hear and receive his doctrine (2 Co 3:16). Moses laid his hand upon his messengers and they received priesthood; and Jesus laid his hands upon his apostles, and they received the Holy Spirit. Moses ascended the mountain and died there; and Jesus ascended into heaven and took his seat at the right hand of his Father."

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Q: St. Augustine, which one of Our Lord's miracles do you think is the greatest to be preached?

A: "Among all the miracles wrought by our Lord Jesus Christ, the resurrection of Lazarus holds a foremost place in preaching. But if we consider attentively who did it, our duty is to rejoice rather than to wonder. A man was raised up by Him who made man: for He is the only One of the Father, by whom, as you know, all things were made. And if all things were made by Him, what wonder is it that one was raised by Him, when so many are daily brought into the world by His power?...

Thou hast just heard that the Lord Jesus raised a dead man to life; and that is sufficient to let thee know that, were He so pleased, He might raise all the dead to life. And, indeed this very work has He reserved in His own hands till the end of the world. For while you have heard that by a great miracle He raised one from the tomb who had been dead four days, "the hour is coming," as He Himself saith, "in the which all that are in the graves shall hear His voice, and shall come forth." He raised one who was putrid, and yet in that putrid carcase there was still the form of limbs; but at the last day He will by a word reconstitute ashes into human flesh. But it was needful then to do only some such deeds, that we, receiving them as tokens of His power, may put our trust in Him, and be preparing for that resurrection which shall be to life and not to judgment. So, indeed, He saith, "The hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."...

If we turn our thoughts to the still more wonderful works of Christ, every one that believeth riseth again: if we all consider, and understand that more horrifying kind of death, every one who sinneth dies. But every man is afraid of the death of the flesh; few, of the death of the soul. In regard to the death of the flesh, which must certainly come some time, all are on their guard against its approach: this is the source of all their labor. Man, destined to die, labors to avert his dying; and yet man, destined to live for ever, labors not to cease from sinning. And when he labors to avoid dying, he labors to no purpose, for its only result will be to put off death for a while, not to escape it; but if he refrain from sinning, his toil will cease, and he shall live for ever. Oh that we could arouse men, and be ourselves aroused along with them, to be as great lovers of the life that abideth, as men are of that which passeth away!"

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Q: Gregory of Nazianzus, is there any difference between the will of the Son and of the Father?

A: "There is no difference at all between the will of the Son and of the Father. For the Son is the image of the goodness [of God], according to the beauty of the original. When someone gazes into a mirror...., his image conforms in every detail to the original that caused the image in the mirror. The mirror-image cannot move unless the movement originates in the original. And when the original moves, the mirror-image, by necessity, moves in the same way.

Just so is the Lord, 'the image of the invisible God', immediately and inseparably united to the Father whose will he obeys in every moment. The Father wills something. The Son, who is in the Father, wills the same as the Father; or more precisely: he himself becomes the will of the Father. For if he possesses in himself all that the Father possesses, then there is nothing in the Father that he would not possess. And if he has in himself all that belongs to the Father, or rather: the Father himself, and with the Father everything that belongs to the Father, then he also possesses in himself the will of the Father in its entirety."

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Q: Gregory of Nazianzus, why is Jesus called the "image of the invisible God" (Col 1:15)?

A: "He is called 'image' because he is of the same essence as the Father and springs from him, while the Father does not spring from him. It is true that it is the nature of every image to be a likeness of an original, but here we have more. Normally, there is the lifeless [image] of a living being, but here we have the living [image] of a living being, much more similar than Seth is similar to Adam, or the offspring to his parent. Noncomposite things by their nature do not resemble each other in this but not in that; instead, one thing as a whole is a likeness of another as a whole, or rather: the one is identical to the other; it is not an imitation."

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Q: Mr. Augustine, What Am I When I Pray?

A: "You are God's beggar. I mean, we are all God's beggars when we pray. We stand in front of the great householder's gate. In fact we go so far as to prostrate ourselves, we whine and implore, wanting to receive something, and that something is God himself. What does the beggar ask from you? Bread. And you , what do you ask from God, if not Christ, who says, 'I am the living bread who came down from heaven?'"