18 Quotes by Kate Cooper

In Luke's Gospel, Jesus is never unkind to the weak. He treats Martha with humiliating honesty, just as he would treat the male disciples.

The end of the persecutions was, paradoxically, a source of disappointment for many Christians. In the new climate of imperial favour, bishops were increasingly at war with their congregations and with one another, arguing about matters ranging from the mundane to the mystical. Money was often at the root of the problem, and this was distressing.

A story is told of one of the most revered abbots of fourth-century Egypt, Pachomius the Great, who refused to see his sister Maria when she came to visit him. The explanation was his own urgent need to avoid someone who might entangle him in the bonds of family feeling, and he was even praised for his self-control in being able to forgo the pleasure of her visit. It is not surprising that women sometimes found the self-involvement of male ascetics irritating.

[T]he new interest in asceticism came at a time when many Christians were reassessing their relationship to the institutional Church. Whether by becoming an ascetic or by showing support for the ascetic movement, ordinary Christians could take a stand against the greed and corruption that threatened to erode the values of the Church in its new, privileged, circumstances.

This is why humility was so important. It was the soul's way of short-circuiting the damage that could be done by the constant need to know where one stood with respect to others.The point of humility was not to think ill of oneself but to protect oneself from this craving for status. This, in turn, would free the spirit to see life in a new way.

Cyril's main interest seems to have been in the relationship between Christ's human and divine natures, while Pulcheria's was in Mary herself. He may only have attained the support of the Empress insofar as his theological commitments overlapped with her desire to promote the cult of the Virgin Mary as a form of imperial civic religion.

Even if three centuries of outsider status and intermittent persecution had tested the endurance of individuals and communities, coping with the patronage of a newly Christian emperor posed a challenge. The challenge was all the more threatening for its moral complexity. Was it right for the churches to accept the Emperor's favour, knowing full well that if they did so, they also tacitly accepted his right, so evident in all other aspects of life in the Roman Empire, to call the shots?

Gregory's idea was of God as Being, itself mysterious and unknowable, and yet understandable. What mortal humans could understand of this mystery was captured in three Persons: the Father, Son, and Holy Spirit. Each of these three reaches out to humanity in a loving relationship. In one sense, they are artificial: God's own Being remains unknowable except in mysticism, but the Persons are his way of giving humanity a glimpse of Himself.

In many early Christian sources, if a man behaves stupidly it is because he is a fool, while if a woman does so it is seen as typical of her sex. Many readers will wonder why women were so passionate in working for a cause that seems often, on the face of it, to have taken an unnecessarily demeaning tone in speaking of women.