A Common Bond

Huic fonti, huic sanctae communioni non communicat alienus. Avrus enim aut capidus, seu quiquis est Fidei Christianiae contrarius, divisus est. Qui autem dona Dei communicat, indivisos ad proximum conservat affectus: iste ut columba et turtur, Abraham ex praecepto Domini dividente vaccam et capram, atque arietem, et ponente utrasque partes altrinsecus nullam recipti sectionem. Sit ergo proximi ad proximum individua communionis affectio, sic tamen ut nunquam sit ibi assensus in malo. Sic diligatur proximus, ne laudetur in desideriis animae suae. Quicunque peccatorem in hoc diligit, proximum bene odit. Nam sicut praediximus, non est proximi vera dilectio, si non fundetur et firmetur in Christo. Christus equidem ipse est communionis nostrae vinculum, firmans inter nos Spiritus unitatem in vinculo pacis. Et qui juxta verbum Job, facit pacem in sublimibus suis, ipse est pax nostra, quae fecit utraque unum. Consilio itaque Beati Petri mutuam in nobismetipsis caritatem studeamus habere, quam sincera benevolentia foveat, quam simulatio non adumbret, nec suspicio interrumpat. Hanc hominum cordibus Christus imprimit et exemplo confirmat. Hoc est, inquit, praeceptum meum, ut diligatis invicem, sicut dilexi vos. Petrus Blenensis, De Caritate Dei et Proximi, Cap. XXXVI Source: Migne PL 207.935b-c

What is contrary shares not in this fount, in this sacred communion. For avarice or cupidity, or whatever is opposed to the Christian Faith, is divisive. He who shares in the gifts of God, preserves an indivisible affection with his neighbour. This is as the dove and turtle dove which were not divided when Abraham by the command of the Lord divided the cow and goat, and the the billy goat, and placed the two halves on opposite sides. 1 So therefore as the inseparablilty of neighbour to neighbour is the communion of love, so never, however, is there agreement in evil here. In this way let a neighbour be loved, lest he is praised in the desires of his own soul. 2 Whoever loves a sinner like this, truly hates his neighbour. For as we have said, it is not true love of a neighbour, if it is not founded on and fixed fast in Christ. Certainly Christ is our common bond, the Spirit strengthening unity between us in the bond of peace. 3 And He who, according to the word of Job, makes peace in His heights, 4 is He who is our peace, which makes two one. 5 Thus by the counsel of the blessed Peter we should strive to have mutual love for one another, which is fervid with sincere benevolence, 6 which is shadowed by no lie, nor troubled by suspicion. Christ imprints this on the hearts of men, and by his example confirms it. He says: 'This is my command, that you love one another as I have loved you.' 7 Peter of Blois, On Love Of God And One's Neighbour, Chap 36 1 Gen 15.9-11 2 Ps 9.24 3 Ephes 4.3 4 Job 25.2 5 Ephes 2.14 6 1 Pet 1.22 7 Jn 13.34

Suffering And Wisdom

Μακρόθυμος ἀνὴρ πολὺς ἐν φρονήσει· ὁμοίως καὶ ὁ λόγοις σοφίας παραβάλλων τὸ οὖς αὐτοῦ Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.924b

The long suffering man abounds in thoughtfulness, and likewise he has an ear eager for the words of wisdom Saint Mark The Ascetic, On The Spiritual Law.

Sons And Fathers

Si quis igitur ad perfectionem tendit, de illo primo timoris gradu, quem proprie diximus esse servilem, de quo dicitur: Cum omnia feceritis, dicite, quia servi inutiles sumus, ad altiorem spei tramitem gradu proficiente conscendet, qui iam non servo, sed mercenario comparatur, quia mercedem retributionis exspectat, et quasi de peccatorum absolutione et poenali timore securus, ac bonorum sibi operum conscius, licet placiti praemium videatur expetere, tamen ad affectum illum filii qui de paternae indulgentiae liberalitate confidens, omnia quae patris sunt sua esse non ambigit, pervenire non potuit. Ad quem etiam ille prodigus, qui cum substantia patris etiam filii nomen amiserat, aspirare non audet, dicens: Iam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Post illas enim porcorum siliquas, quarum ei satietas negabatur, id est, vitiorum sordidos cibos, qui in semetipsum reversus, et salutari timore compunctus, immunditiam porcorum horrere iam coeperat, ac dirae famis supplicia formidabat, velut iam servus effectus, etiam mercenarii statum de mercede iam cogitans, concupiscit ac dicit: Quanti mercenarii in domo patris mei abundant panibus, et ego hic fame pereo! Revertar ergo ad patrem meum, et dicam illi: Pater, peccavi in coelum et coram te, iam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Sed ad istam humilis poenitentiae vocem in occursum eius pater prosiliens, maiore quam emissa fuerat pietate suscepit, eumque non contentus minora concedere, utroque gradu sine dilatione transcurso, pristinae filiorum restituit dignitati. Festinandum proinde nobis etiam est, ut ad tertium filiorum gradum, qui omnia quae patris sunt sua esse credunt, per indissolubilem charitatis gratiam conscendentes, coelestis illius Patris imaginem ac similitudinem recipere mereamur, et ad imitationem veri illius Filii proclamare possimus: Omnia quae habet pater, mea sunt. Quod etiam de nobis beatus Apostolus profitetur, dicens: Omnia vestra sunt, sive Paulus, sive Apollo, sive Cephas, sive mundus, sive vita, sive mors, sive praesentia, sive futura, omnia vestra sunt. Ad quam similitudinem etiam Salvatoris praecepta nos provocant: et vos perfecti, sicut et Pater vester coelestis perfectus est. In illis enim nonnumquam solet interrumpi bonitatis affectus, cum aliquo vel tepore, vel laetitia, vel oblectatione vigor animi relaxatus, aut metum ad praesens gehennae, aut desiderium subtrahit futurorum. Et est quidem in illis gradus cuiusdam profectus imbuens nos, ut dum vel poenarum metu, vel praemiorum spe incipimus vitia declinare, ad charitatis gradum transire possimus, quia Timor, inquit, non est in charitate, sed perfecta charitas foras mittit timorem, quoniam timor poenam habet. Qui autem timet, non est perfectus in charitate. Nos ergo diligamus, quia Deus prior dilexit nos. Non ergo aliter ad illam veram perfectionem conscendere poterimus, nisi quemadmodum nullius alterius nisi nostrae salutis gratia prior nos ille dilexit, ita eum nos quoque nullius alterius rei nisi sui tantum amoris dilexerimus obtentu. Quamobrem nobis studendum est, ut de hoc timore ad spem, de spe ad charitatem Dei, vel ipsarum virtutum amorem, perfecto mentis conscendamus ardore, ut transmigrantes in affectum boni ipsius, immobiliter, quantum humanae possibile est naturae, quod bonum est, retentemus. Sanctus Ioannes Cassianus, Collationes, Collatio XI, De Perfectione, Caput VII-VIII Source: Migne PL 49.853a-855

Therefore if someone aims at perfection, from that first step of fear, which we rightly termed servile, concerning which it is said: 'When you have done all things say: we are useless servants,' 1 he should rise by advancing a step to the higher way of hope, which is compared not to a slave but to a hireling, because it looks to the payment of reward, even as if it were free from the absolution of sins and fear of punishment and conscious of its own good works, but though it seems to look for the promised reward, yet it cannot come to that son's love, who, trusting in his father's forgiveness and liberality, has no doubt that all which the father has is his. To which indeed that prodigal one, who had lost along with the inheritance from his father even the name of son, did not venture to aspire, when he said: 'I am no more worthy to be called your son, treat me as one of your hired men.' For after those husks of the swine, the satisfaction of which was denied to him, that is, the vile food of vice, as he came to himself and was struck by a salutary fear, he already began to loathe the uncleanness of the swine, and to dread the torments of gnawing hunger, and as if already made a servant, thinking of the condition of a hireling and about the remuneration, with desire for it, he says: 'How many hired servants in the house of my father abound with bread and I perish here from hunger! Thus I will return to my father and say to him, 'Father I have sinned against heaven and before you, and am no more worthy to be called your son, treat me as one of your hired men.' But the father who ran to meet him received this voice of humble penitence with greater affection than that piety with which it was spoken, and was not content to allow him lesser things, but hurrying through the two steps without delay restored him to his original dignity of sonship. 2 Whence we also should make haste to that third step of sonship, which believes that all that the father has is his own, rising by means of the indissoluble grace of love, being accounted worthy to receive the image and likeness of our heavenly Father, and able to say after the likeness of the true son: 'All that the Father has is mine.' 3 Which also the blessed Apostle declares of us, saying: 'All things are yours, whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.' 4 And to this likeness the commands of our Saviour also summon us: 'Be perfect, even as your Father in heaven is perfect.' 5 For sometimes in these persons the love of goodness is interrupted, when the vigour of the soul is relaxed by some coldness or joy or delight, and so for a time is drawn away from either the fear of hell, or the desire of things to come. And there is certainly in these things a step leading us to an advance, when from fear of punishment, or from hope of reward, we begin to avoid sin and are able to pass on to the step of love, for it is said: 'Fear is not in love, but perfect love casts out fear, because fear has punishment. For he who fears is not perfected in love. Let us love, then, because God first loved us.' 6 So we can only ascend to that true perfection when, as He first loved us for the sake of nothing but our salvation, we also have loved Him for the sake of nothing but His own love alone. Whence we must have zeal to rise with perfect ardor of mind from this fear to hope, and from hope to the love of God, and the love of the virtues themselves, that as we pass on to the love of the good itself, we may, as far as it is possible for human nature, keep firm hold of what is good. Saint John Cassian, Conferences, from Conference 11, On Perfection, Chap 7-8 1 Lk 17.10 2 Lk 15.11-23 3 Jn 16.15 4 1 Cor 3.22 5 Mt 5.48 6 1 Jn 4.18-19

A Father's Teaching

Ὡσεὶ τροφοφορήσαι ἄνθρωπος... Ἀκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱον ἐβάστασεν, ἡρμήνευσεν. Ὠριγένης δὲ ἐν ταῖς εἰς τὸν Ἰερεμίαν ὁμιλίαις φησί· Συμπεριηνέχθη καὶ συγκατέβη ὑμῖν, τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς διδάσκλαος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους τιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑποδυόμενος, καὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ τελειότερα καὶ ὑψηλότερα. Ὠριγένης, Εἰς Δευτερονόμιον, Κεφ Α', Ἐκλογή Source: Migne PG 17.24a

As a man carries a child... 1 Aquila's translation has: 'As a father bears the son he carries.' And Origen in his homilies on Jeremiah says: 'He adapts and condescends to us, accommodating Himself to our weakness, as a teacher will speak slowly to little boys, and as a father deals gently with his children, and adopting their conduct, little by little He leads them to things which are more perfect and higher. ' Origen, On Deuteronomy, Fragment 1 Deut 1.31

Raising Children

Ὥσπερ διὰ τῆς τεκνογονίας σωθήσεται ἡ τῶν γονέων ξυνωρὶς, εἰ τῆς τῶν τέκνων ἐπιμελοῖτο ζωῆς· οὕτω καὶ ἐνατίων πειραθήσεται, εἰ ἀμελοίη τῆς ἐκεῖνων φυλακῆς. Γελοῖον γὰρ ἂν εἴη τοὺς μὲν πώλους εὐθὺς ἐκ νεότητος πολλῆς ἀξιοῦσθαι φροντίδπς, καὶ βαδίσματος ἕνεκα καὶ βρώσεως καὶ πόσεως καὶ πάσης εὐθύτητος· ὦν καὶ ἡ τιμὴ εὔωνος, καὶ ἡ χρῆσις σύμμετρος, καὶ ἡ φθορὰ σύντομος· ἀνθρώπους δὲ, οὔς ὁ Θεὸς διέπλασε, καὶ εἰκόνι οἰκείᾳ ἐτίμησε, καὶ πάλιν ἰν' ἑαυτῷ ἀνεπλάσατο καταλιμπάνειν ἀγερώχους, καὶ ὡς ἂν τύχῃ φέρεσθαι πρὸςἂ βούλονται, καὶ ἡ εὐόλισθος νεότης οὐ νοεῖ. Εἰ ταῦτα σοι φαίνεται χρήσιμα, πάσῃ φυλακῇ σεμνότητος ἀσφαλίζου τὰ τέκνα σου. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΙϚ Καλλιμακῳ Κομητι Source: Migne PG 78.365b

As by the procreation of children salvation follows for the parents, if they have care for the life of their children, in the same manner the opposite befalls if they neglect such care and guarding. It would be ridiculous that one should hold to every correctness with young horses, in their walking, and then with their food and water, expending great care and anxiety from their first age, for which, however, there is but trivial reward, and common use, and swiftly it perishes, but then one should neglect men to wildness and shamelessness, men whom God shapes and adorns with his own image, and again which He in Himself renews and restores, so that they blindly go to whatever they wish, with no undertsanding of the errors of youth. If these things seem profitable to you, firmly adorn your children with every guard. Saint Isidore of Pelusium, Book 1, Letter 316, To Count Callimachos

Work And Food

Operamini non cibum, qui perit, sed qui permanet in vitam æternam, quem Filius hominis dabit vobis. Hunc enim Pater signavit Deus. Operamini, id est, operose requirite, non cibum qui perit, id est, carnalem, quia primae ad Cor sexto: Esca ventri, et venter escis, Deus autem et hunc, et has destruet. Matth quintodecimo: Omne quod in os intrat, in ventrem vadit etc. Sed cibum, qui permanet in vitam aeternam, id est, cibum spiritalem. Iste cibus est verbum Dei, qui in aeternum permanet. Unde Isaiae quadragisemo dicitur: Verbum Domini nostri manet in aeternum, et ideo dat vitam aeternam. Joan eodem: Domine ad quem ibimus? verba vitae aeternae habes. Hunc cibum dat Christus, propterea dicit: Quem Filius hominis dabit vobis, tanquam bonus pastor. Joan decimo: Per me si quis introierit, salvabitur, et ingredietur, et egredietur, et pascua inveniet. Et quod ipsius sit hunc cibum dare, ostendit: Hunc enim Pater signavit Deus. Signavit signo fui testimonii, ipsum esse suum Filium ostendit, qui possit vitam et cibum dare Matth tertito in baptismo: Hic est Filius meus dilectus, in quo mihi complacui. Vel signavit, id est, proprio signo diserevit ab aliis, ut sit singularis, et in omnibus primatum tenens. Diserevit enim Pater Christum triplici diseretione, scilicet, Verbi unione supra primo: Verbum caro factum est; donorum plentitudine supra tertio: Non ad mensuram dat Deus spiritum, peccati immunitate supra primo: Ecce agnus Dei, ecce qui tollit peccata mundi. Ista signatio praesignata est Agaei ultimo: Assumam te Zorobabel fili Salathiel serve meus, dicit Dominus, et ponam te quasi signaculum, quia te elegi, dicit Dominus exercituum. Per Zorobabel intelligitur Christus. Ideo de agno Exod tertiodecimo: Erit quasi signum in manu tua, et quasi monumentum ante oculos tuos. Sanctus Boneventura, Commentarius In Evangelium Ioannem, Caput VI Source: Here, p667-668

Labour not for the food which perishes, but for that which remains in eternal life, which the Son of Man shall give to you. God the Father has put His seal on Him. 1 'Labour', that is, seek with toil, 'not for the food that perishes,' that is, not the carnal, because it says in the sixth chapter of First Corinthians: 'Food for the belly and the belly for food, but God shall destroy both.' 2 And in the fifteenth chapter of Matthew: 'Everything which goes into the mouth etc...' 3 But seek the food 'which remains in eternal life,' that is, spiritual food. This food is the word of God, which remains forever. Whence in the fortieth chapter of Isaiah it says: 'The word of our Lord remains in eternity,' 4 and therefore He gives eternal life. In this same chapter of John it says: 'Lord, to whom shall we go? You have the words of eternal life.' 5 This is the food Christ gives, whence He says: 'Which the Son of Man shall give to you,' as a good shepherd.' In the tenth chapter of John: 'If someone shall enter through me, he shall be saved, and he shall come in and go out and find pasture.' 6 And that He is the one who gives this food He says: 'God the Father has put His seal on Him.' He is sealed with the sign of His testimony, showing Him to be His Son, who can give life and bread. In the third chapter of Matthew, in the baptism: 'This is my beloved Son in whom I am well pleased.' 7 Or He puts His seal on Him, that is, with His own sign He distinguishes Him from others that He might be unique, and among all hold primacy. For the Father distinguished the Son in three ways, that is, in the union of the Word in the first chapter of John: 'The Word was made flesh.' 8 and by the plenitude of gifts in the third chapter: 'God gives Him the Spirit without measure.' 9And by immunity to sin, as above in the first chapter: 'Behold the lamb of God who takes away the sins of the world.' 10 And this seal was foresealed in the last chapter of Haggai: 'I shall take you up Zorobabel son of Salathiel, O my servant, says the Lord, and I shall set you as a sign, because I have chosen you, says the Lord of Hosts.' 11 By Zorobabel understand Christ. And concerning the lamb the thirtieth chapter of Exodus says: 'He shall be as a sign in your hand, and as a memorial before your eyes.' 12 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 6 1 Jn 6.27 2 1 Cor 6.13 3 Mt 15.17 4. Isaiah 40.8 5 Jn 6.69 6 Jn 10.9 7 Mt 3.17 8 Jn 1.14 9 Jn 3.34 10 Jn 1.29 11 Hagg 2.24 12 Exod 13.9

Food From Heaven

Revera mirabile est quod manna Deus pluerit patribus et quotidiano coeli pascebantur alimento. Unde dictum est: Panem angelorum manducavit homo . Sed tamen panem illum qui manducaverunt, omnes in deserto mortui sunt: ista autem esca quam accipis, iste panis vivus qui descendit de coelo, vitae aeternae substantiam subministrat; et quicumque hunc manducaverit, non morietur in aeternum: et est corpus Christi. Considera nunc utrum praestantior sit panis angelorum, an caro Christi, quae utique corpus est vitae. Manna illud e coelo, hoc supra coelum; illud coeli, hoc Domini coelorum: illud corruptioni obnoxium, si in diem alterum servaretur; hoc alienum ab omni corruptione, quod quicumque religiose gustaverit, corruptionem sentire non poterit. Illis aqua de petra fluxit, tibi sanguis e Christo: illos ad horam satiavit aqua, te sanguis diluit in aeternum. Judaeus bibit, et sitit: tu cum biberis, sitire non poteris: et illud in umbra, hoc in veritate. Si illud quod miraris, umbra est; quantum istud est, cujus et umbram miraris! Audi quia umbra est quae apud patres facta est: Bibebant, inquit, de consequenti eos petra: petra autem erat Christus. Sed non in pluribus eorum complacitum est Deo; nam prostrati sunt in deserto. Haec autem in figura facta sunt nostra. Cognovisti praestantiora; potior est enim lux quam umbra, veritas quam figura, corpus auctoris quam manna de coelo. Sanctus Ambrosius Mediolanensis, De Mysteriis, Caput VIII Source: Migne PL 16.404c-405b

Truly it is wondrous that God rained manna on the fathers, and daily fed them food from heaven. Whence it is said: 'Man ate the bread of angels.' 1 And yet all those who ate that food died in the wilderness, but this food which you receive, that living Bread which came down from heaven, 2 furnishes the substance of eternal life, and whoever shall eat of this Bread shall never die, and it is the body of Christ. Now consider whether the bread of angels be more excellent or the Flesh of Christ, which is indeed the body of life. That manna came from heaven, the latter is above the heavens; that was of heaven, the latter of the Lord of the heavens; that was liable to corruption, if kept for another day, the latter knows no corruption, for whoever shall taste it in piety shall not be able to know corruption. For them water flowed from the rock, 3 for you blood flowed from Christ; 4 water satisfied them for a time, the blood washes you for eternity. The Jew drinks and thirsts again, you will not be able to thirst after drinking; that was in a shadow, this is in truth. If that which you wonder at is but a shadow, how great must be that whose shadow you wonder at. Hear that what happened with the fathers was a shadow, it is said: 'They drank of that rock that followed them, and that rock was Christ. But with many of them God was not pleased, for they were cast down in the wilderness. And these things were done as a figure concerning us.' 5 You know what is more excellent, that light is better than shadow, truth than a figure, the body of its Giver than manna from heaven. Saint Ambrose, On The Mysteries, Chap 8 1 Ps 78.25 2 Jn 6.51 3 Exod 17.6 4 Jn 6.55 5 1 Cor 10.4-5

Eating And Satisfaction

Manducaverunt, inquit, et saturati sunt. Hoc quippe a saeculo per David prophetam praedictum fuerat: Edent pauperes at saturabuntur; et laudabunt Dominum qui requirunt eum, et vivent corda eorum in saeculum saeculi. Ergo quia isti requisierunt invenerunt, et quia invenerunt triduo permanserunt: et quia triduo permanserunt, miserius eorum est, et saturati sunt: et quoniam saturati sunt, Vivent corda eorum in saeculum saeculi. Sed quantum isti beati qui tali recreantur edulio, et saturantur divinis dapibus, tantum infelices qui manducant, et non saturantur; qui panem verbi, quo vivit homo, audiunt et degustant, sed non fide atque opere perficiunt quae audiunt, nihilque ex his internae dulcedinis percipiunt, quo cor eorum firmetur ut permaneant. Profecto, non dicam hi tales, quia de longe venerunt, sed quia longe fuerunt a salute, et alieni a gratia. Nam quidam eorum qui salvantur, et satianatur donis coelestibus, de longe venerunt; quidam vero, sicut Nathanael, et plurimi in quibus dolus non? erat, de proximo. Tamen omnes qui venerunt per fidem nisi recesserint a peccato, languescunt, et ut ita dicam, mortui sunt, quia longe est a peccatoribus salus. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VII Cap XV Source: Migne PL 120.549c-d

'And they ate and they were satisfied.' 1 This is what David the Prophet foretold from of old: 'The poor shall eat and be satisfied, and they shall praise the Lord who seek Him, and their hearts shall live forever.' 2 Therefore because these sought they found, and because they found they remained three days, and because they remained three days, He was more merciful to them, and they were satisfied, and because they were satisfied, their hearts shall live forever. But as much as these blessed ones were refreshed by such a feast, and satisfied by the Divine banquet, so those hapless ones who eat are not satisfied, who eat the bread of the Word, by which a man lives, who hear and taste, but who do not perfect with faith and works what they hear, so that they grasp nothing of its inner sweetness, that which strengthens the heart, that they live on. Certainly, I do not speak such things because they came from afar, but because they were far from salvation, and strangers to grace. For those of them who are saved and satisfied with heavenly gifts, they did come from afar; and yet also, as Nathaniel, and many in whom there is no guile, from nearby. 3 However, all who come with faith, unless they have withdrawn from sin, languish, and thus I say, they are dead, because salvation is far from sinners. 4 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 7 Chap 15 1 Mt 15.37 2 Ps 21.27 3 Jn 1.43-51 4 Ps 118.155

Food And Scripture

Qui ergo relinquunt praeconium Ecclesiae, imperitiam sanctorum presbyterorum arguunt, non contemplantes, quanto pluris sit idiota religiosus a blasphemo et impudente sophista. Tales sunt omnes haeretici, et qui se plus aliquid praeter veritatem invenire putant; sequentes ea quae praedicta sunt, varie, et multiformiter, et imbecille facientes iter, de iisdem non semper easdem sententias habentes, velut caeci a caecis circumducuntur: juste cadent in sublatentem ignorantiae foveam, semper quaerentes, et numquam verum invenientes. Fugere igitur oportet sententias ipsorum, et intentius observare, necubi vexemur ab ipsis: confugere autem ad Ecclesiam, et in jus sinu educari, et Dominicis Scripturis enutriri. Plantata est enim Ecclesia paradisus in hoc mundo. Ab omni, ergo, ligno Paradisi escas manducabitis, ait Spiritus Dei; id est ab omni Scriptura Dominica manducate: suprelato autem sensu ne manducaveritis, neque tetigeritis universam haeriticam dissensionem. Ipsi enim confitentur semetipsos agnitionem habere boni et mali: et super Deum, qui fecit eos, jaculantur sensus suos impios. Supra igitur sentiunt, quam est mensura sensationis. Quapropter et Apostolus ait: Non plus sapere, quam oportet sapere, sed sapere ad prudentiam; ut non illorum manducantes agnitionem, eam quae plus quam oportet, sapit, projiciamur de paradiso vitae: in quem Dominus inducit eos, qui obaudiunt praeceptionem ejus, recapitulans in se omnia quae in coelis, spiritualia sunt; quae autem in terris, secundum hominem est dispositio. Haec igitur in semetipsum recapitulatus est, adunans hominem spiritui, et spiritum collocans in homine, ipse caput spiritus factus est, et spiritum dans esse hominis caput: per illum enim vidimus et audivimus et loquimur. Sanctus Irenaeus Lugdunensis, Adversus Haereses, Liber V, Caput XX Source: Migne PG 7.1777c-1778c

Therefore, those who desert the preaching of the Church, dispute the knowledge of the holy elders, not considering how much of greater consequence is the one who is religious, even in private life, than a blasphemous and impudent sophist. Such are all heretics, and those who think that they have found something beyond the truth, so that by following those things aforementioned, proceeding on their way variously, in many sects, and foolishly, and not keeping always to the same opinions with regard to the same things, they are as blind men being led about by the blind, who shall rightly fall into the pit of ignorance before them, ever seeking and never finding the truth. 1 Therefore one must flee their teaching and take the utmost care lest we suffer any injury from them, but flee to the Church, and be raised in her bosom, and be nourished on the Lord's Scriptures. For the Church has been planted as a garden in this world, therefore the Spirit of God says: 'You may eat from every tree of the garden,' 2 that is: eat from every Scripture of the Lord, but you shall not eat with a proud mind, nor touch any heretical dissension. For these declare that they themselves have the knowledge of good and evil, and over God who made them they raise up their impious minds. 3 Therefore they snatch at things beyond the measure of their understanding. Whence the Apostle says: 'Be not wise beyond what is needful to be wise, but be wise prudently,' 4 that we are not, by the eating of the knowledge of these men, which is more wise than is needed, cast out from the paradise of life, into which the Lord has brought those who obey His commandment, 'summing up in Himself all things which are in heaven, and which are on earth,' 5 but the things in heaven are spiritual, while those on earth are according to the state of man. These things, therefore, He recapitulated in Himself by uniting man to the Spirit, and making the Spirit dwell in man, He who is made the head of the Spirit, and gives the Spirit to be the head of man, for through Him we see, and hear, and speak. Saint Irenaeus of Lyons, Against Heresies, Book 5, Chapter 20 1 Mt 15.14 2 Gen 2.16 3 Gen 3.4-7 4 Rom 12.3 4 Ephes 1.10

The Word Of God

Οὐ δεῖ δὲ ζητεῖν, διὰ τί μὴ τοιοῦτος ὁ τοῦ Θεοῦ Λόγος οἷος καὶ ὁ ἡμέτερος· ἐπεὶ μὴ τοιοῦτος ὁ Θεὸς οἷοι καὶ ἡμεῖς, ὡς προείρηται· ἀλλ' οὐδὲ πρέπει ζητεῖν πῶς ἐκ τοῦ Θεοῦ ἐστιν ὁ Λόγος, ἢ πῶς ἀπαύγασμά ἐστι τοῦ Θεοῦ, ἢ πῶς γεννᾷ ὁ Θεὸς, καὶ τίς ὁ τρόπος τῆς τοῦ Θεοῦ γεννήσεως· μαίνοιτο γὰρ ἄν τις τοιαῦτα τολμῶν, ὅτι πρᾶγμα ἄῤῥητον καὶ φύσεως ἴδιον Θεοῦ, μόνῳ τε αὐτῷ καὶ τῷ Υἱῷ γινωσκόμενον, ἀξιοῖ λόγοις αὐτὸ ἑρμηνευθῆναι· ἴσον γάρ ἐστι τοὺς τοιούτους ζητεῖν, ποῦ ὁ Θεὸς, καὶ πῶς ἐστιν ὁ Θεὸς, καὶ ποταπός ἐστιν ὁ Πατήρ. Ἀλλ' ὥσπερ τὸ τοιοῦτο ἐρωτᾷν ἀσεβές ἐστι, καὶ ἀγνοούντων τὸν Θεὸν, οὕτω καὶ οὐ θέμις οὐδὲ περὶ τῆς τοῦ Υἱοῦ τοῦ Θεοῦ γεννήσεως τοιαῦτα τολμᾷν, οὐδὲ τῇ ἑαυτῶν φύσει καὶ ἀσθενείᾳ συμμετρεῖν τὸν Θεὸν καὶ τὴν τούτου σοφίαν· ἀλλ' οὐδὲ διὰ τοῦτο καὶ παρὰ τὴν ἀλήθειαν νοεῖν προσήκει· οὐδὲ εἰ ἀπορεῖ τις ζητῶν περὶ τούτων, ὀφείλει καὶ ἀπιστεῖν τοῖς γεγραμμένοις. Βέλτιον γὰρ ἀποροῦντας σιωπᾷν καὶ πιστεύειν, ἢ ἀπιστεῖν διὰ τὸ ἀπορεῖν· διότι ὁ μὲν ἀπορῶν δύναταί πως καὶ συγγνώμην ἔχειν, ὅτι ὅλως κἂν ζητήσας ἠρέμησεν· ὁ δὲ διὰ τὸ ἀπορεῖν ἐπινοῶν ἑαυτῷ τὰ μὴ δέοντα, καὶ τὰ μὴ ἄξια περὶ Θεοῦ φθεγγόμενος, ἀσύγγνωστον ἔχει τῆς τόλμης τὴν δίκην. Δύναται γὰρ καὶ τῶν τοιούτων ἀποριῶν ἔχειν τινὰ παραμυθίαν ἐκ τῶν θείων Γραφῶν, ὥστε λαμβάνειν μὲν καλῶς τὰ γεγραμμένα, νοεῖν δὲ ὡς ἐν παραδείγματι τὸν ἡμέτερον λόγον· ὅτι ὥσπερ οὗτος ἴδιος ἐξ ἡμῶν ἐστι, καὶ οὐκ ἔξωθεν ἡμῶν ἔργον, οὕτω καὶ ὁ τοῦ Θεοῦ Λόγος ἴδιός ἐστιν ἐξ αὐτοῦ, καὶ οὐκ ἔστι ποίημα, οὐδὲ ὡς ὁ τῶν ἀνθρώπων λόγος· ἐπεὶ καὶ τὸν Θεὸν ἀνάγκη νοεῖν ἄνθρωπον. Ἰδοὺ γὰρ πάλιν τῶν μὲν ἀνθρώπων πολλοὶ καὶ διάφοροι λόγοι καθ' ἡμέραν παρέρχονται, διὰ τὸ τοὺς πρώτους μὴ μένειν, ἀλλ' ἀφανίζεσθαι. Γίνεται δὲ πάλιν τοῦτο, ἐπεὶ καὶ οἱ τούτων πατέρες, ἄνθρωποι ὄντες, παρερχομένας μὲν ἔχουσι τὰς ἡλικίας, τὰ δὲ νοήματα ἐπερχόμενα· καὶ πρὸς ἃ λογίζονται καὶ ἐπιλογίζονται, τοιαῦτα καὶ φθέγγονται· ὥστε καὶ πολλοὺς λόγους ἔχειν, καὶ μετὰ τοὺς πολλοὺς μηδένα τούτων ὅλως· πέπαυται γὰρ ὁ λαλῶν, καὶ ὁ λόγος εὐθὺς ἀνήλωται. Ὁ δὲ τοῦ Θεοῦ Λόγος εἷς ἐστι καὶ ὁ αὐτὸς, καὶ, ὡς γέγραπται, ὁ Λόγος τοῦ Θεοῦ εἰς τὸν αἰῶνα διαμένει, μὴ ἀλλοιούμενος, μηδὲ πρῶτος ἢ δεύτερος ἑτέρου, ἀλλ' ὁ αὐτὸς ὑπάρχων ἀεί. Ἔπρεπε γὰρ, ἑνὸς ὄντος τοῦ Θεοῦ, μίαν εἶναι καὶ τὴν εἰκόνα, καὶ ἕνα τὸν τούτου Λόγον, καὶ μίαν τὴν τούτου σοφίαν. Ἅγιος Ἀθανάσιος ο Μέγας, Λόγος Δεύτερος Κατὰ Ἀρειανών Source: Migne PG 26.224a-225a

Nor must one ask why the Word of God is not like our word, since God is not such as we are, as said before, nor again is it right to seek how the Word is from God, or how He is God's radiance, or how God begets, and what is the way of His begetting. For a man must be mad to venture such things, since that which is ineffable and proper to God's nature, and known to Him alone and to the Son, he would have explained in words, just as if he sought where God is, and how God is, and what is the nature of the Father. But as to ask such things is impious, and comes from an ignorance of God, so it is not right to propose such questions concerning the generation of the Son of God, nor to measure God and His Wisdom by our nature and infirmity, nor because of this may one think apart from the truth, nor, if anyone is troubled by such questions, should he doubt what is written. For it is better in doubt to be silent and believe, than to disbelieve because of doubt, for it is possible that he who is doubtful may obtain pardon, who even though he wonders yet is silent, but when a man by doubt contrives for himself things which do not befit God and proclaims what is unworthy of Him, such daring incurs a sentence without mercy. For in such doubts Divine Scripture is able to offer a man some support, so as to take rightly what has been written, even to think on our word as an illustration, that as it is proper to us, being from us, and not a work external to us, so also God's Word is proper to Him and from Him, and is not a work, and yet it is not just like the word of man, or else we must think God a man. For behold, the words of men are many and various, passing away day by day, because those that come before do not persist but vanish. And this happens because their fathers are men, and have their time which passes away, and ideas which are successive, and what they think and think on again, such things they utter, so that they have many words, but after so many nothing at all, for he who speaks ceases, and his word is immediately used up. But the Word of God is one and the same, and, as it is written, 'The Word of God endures for ever,' 1 not changing, not being before or after another, but existing the same always. For it was fitting, since God is One, that His Image should be One also, and One is His Word, and One His Wisdom. Saint Athanasius, from the Second Discourse Against The Arians 1 Ps 118.89

Thinking Of The Trinity

Cum igitur ad confitendum Patrem, et Filium, et Spiritum sanctum aciem mentis intendimus, procul ab animo formas visibilium rerum et aetates temporalium naturarum, procul corpora locorum et loca corporum repellamus. Discedat a corde quod spatio extenditur, quod fine concluditur, et quidquid nec semper ubique, nec totum est. Cogitatio de Deitate Trinitatis concepta nihil per distantiam intelligat, nihil per gradus quaerat: ac si quid dignum de Deo senserit, nulli hoc ibi audeat negare personae, tamquam honorificentius Patri ascribat, quod Filio Spirituique non tribuat. Non est pietas Unigenito praeferre Genitorem; Filii contumelia Patris injuria est; quod uni demitur utrique detrahitur. Nam cum illis et sempiternitas sit communis et Deitas, nec omnipotens Pater, nec incommutabilis et Deitas, nec omnipotens Pater, nec incummutabilis aetimatur, si aut minorem se genuit, aut quem non habuit, habendo profecit. Sanctus Leo Magnus, Sermo LXXVII Cap IV Source: Migne PL 54.413b-c

When, therefore, we turn our minds to confessing the Father and the Son and the Holy Spirit, let us thrust far from the soul the forms of visible things and the spans of temporal natures, and all material bodies and places. Let that which is extended in space, that which is bound by limit, and whatever is not always everywhere and entire, be cut off from the heart. Thought of the Divine Trinity must understand nothing by separation; and if someone thinks something worthy of God, let him not dare to deny it to any of the Persons, like ascribing more honour to the Father, which he does not give to the Son and Spirit. It is not pious to put the Father before the Only Begotten. A slight to the Son is an insult to the Father; what is denied to one is refused both. For when their Eternity and Divinity are common, the Father is accounted neither omnipotent nor Divinity unchangeable if He begot One less than Himself, or gained by having One whom before He did not. Pope Leo the Great, from Sermon 77 Chap 4

Trinity And Scripture

Ergo sunt tria quaedam coaeterna, consubstantialia, coessentialia. Sed cum quaereretur a Patribus, et diceretur: Quid tria? Nec essentias, nec substantias, nec naturas dicere ausi sunt; ne aliqua forte diversitas crederetur essentiarum, aut naturarum, aut substantiarum: sed dixerunt tres personas, unam essentiam: uti una essentia declareret Deum unum, tres autem personae sanctam Trinitatem ostenderent. Nec hoc dicimus, quod tantummodo Deus Trinitas sit, et non unaquaeque persona. Nam et Pater solus Deus est, et Filius solus Deus est, et Spiritus sanctus solus Deus est. Solus dico, quia Pater non est Filius, et Filius non est Pater, et Spiritus Sanctus non est Pater aut Filius. Caetereum Trinitas inseparabilis, incommutabilis, infinita non recipit tres deos, sicut non recipit tres essentias, aut subtantias, aut naturas, et idcirco nullatenus dicendus est Filius in id quod aequalis est Patri, aut creatus ex aliquo, aut de nihil substitutus: quis quod est Pater hoc genuit, Deus Deum, lux lucem, incommutabilis incommuntabilem , infinitus infinitum, aeternus coaeternum. Similiter et de Spiritu Sancto credimus quia hoc est quod ille a quo procedit. Videamus igitur deinceps utrum haec quae diximus sanctarum Scripturarum testimoniis approbemus. Primum etiam quaerendum est si Deus Trinitas sit. Faciamus, iniquit, hominem ad imaginem et similitudinem nostram. Et rursum. Venite, descendamus, inquit, et confundamus ibi linguas eorum. Nostram, vero, et descendamus, pluralitatem personarum, non deorum insinuat. Similiterque Abrahae visio trium virorum et unius Domini deprecatio. Et: Pluit Dominus a Domino super Sodomam et Gomorrham sulphur et ignem a Domino. Et: Dixit Dominus Domino meo: Sede a dextris meis. Et: Verbo Domini coeli firmati sunt, et Spiritu oris ejus omnis virtus eorum. Quid aliquid haec quam Trinitatem ostendunt? Apertiusque sane Dominus in Evangelio: Ite, baptizate omnes gentes in nomine Patris, et Filii, et Spiritus Sancti. Et rursum: Facta est vox de coelo dicens: Hic est Filius meus dilectus: ipsum audite. Identidemque ait, Vidi Spiritum Dei descedentem, et manentem sicut columbam in ipso. Sanctus Fulgentius Ruspensis, Ad Felicem Notarium, De Trinitate, Caput III Source: Migne 65.499d-500b

Therefore the three are co-eternal, consubstantial, coessential. But when it was considered by the Fathers and it was said, 'What are the three?' They did not dare to speak of essences, nor substances, nor natures, lest perhaps there be thought to be a difference in essences or natures or substances, but they said three persons, one essence, so to declare the one essence of the one God, and to show the three persons of the Trinity. Nor do we say that God alone is the Trinity and not any of the persons. For the Father alone is God, and the Son alone is God and the Holy Spirit alone is God. I say 'alone' because the Father is not the Son and the Son is not the Father and the Holy Spirit is not the Father nor is He the Son. For the Trinity is inseparable, and unchangeable and infinite, and does not allow three gods, as it does not allow three essences, or substances, or natures, and therefore it should not be said of the Son, that because He is equal to the Father, either he was created from something, or established from nothing, because He is whom the Father generated, God from God, light from light, the unchangeable from the unchangeable, the infinite from the infinite, the eternal from the coeternal. We believe likewise concerning the Holy Spirit because He proceeds from Him. Let us see, then, whether these things which we have said we may confirm from the testimonies of Holy Scripture. First we must seek if God is a Trinity. He says: 'Let us make man after our image and likeness.' 1 And again He says, 'Come, let us descend and confound their tongues.' 2 'Our' and 'let us descend' intimate a plurality of persons, not gods. Likewise Abraham's vision of the three men, and his petition of the one Lord. 3 And: 'The Lord over Sodom and Gomorrha rained sulphur and fire from the Lord.' 4 And 'The Lord said to my Lord: Sit at my right hand' 5 And: 'By the word of the Lord the heavens were made firm, and the spirit of His mouth is all their power.' 6 And what do these show but the Trinity? And most openly the Lord says in the Gospel: 'Go, baptise all the peoples in the name of the Father and the Son and the Holy Spirit.' 7 And again: 'There was a voice from heaven saying: This is my beloved Son: listen to Him.' 8 And in the same manner it says: 'I saw the Spirit of God descending and remaining on Him like a dove.' 9 Saint Fulgentius of Ruspe, On The Trinity, To Felix The Notary, Chapter 3 1 Gen 1.26 2 Gen 11.7 3 Gen 18.1-3 4 Gen 19.24 5 Ps 109.1 6 Ps 32.6 7 Mt 28.19 8 Mt 17.5 9 Jn 1.32

Many And One

Augustinus dixit: Ego quod quaesivi ut dicere dignareris, non dixisti, quo testimonio probares subiectum Christo Spiritum Sanctum: respondeo tamen ad ea quae proposuisti. Sic non dicimus tres omnipotentes, quomodo non dicimus tres deos. Si enim de singulis interrogemur utrum Deus sit Pater, respondemus: Deus; utrum Deus sit Filius, respondemus: Deus; utrum Deus sit Spiritus Sanctus, respondemus: Deus. Cum autem de omnibus interrogati fuerimus, utrum tres sint, referimus nos ad divinam Scripturam dicentem: Audi, Israel; Dominus Deus tuus, Dominus unus est. Et in hac divina praescriptione condiscimus, eamdem ipsam Trinitatem unum esse Deum. Sic et de singulis si quaeratur, utrum Pater omnipotens sit, respondemus: Omnipotens; si Filius, hoc idem respondemus; si Spiritus Sanctus, nec ipsum negamus omnipotentem. Nec tamen dicimus tres omnipotentes, quomodo non dicimus tres deos: sed sicut simul illi tres unus Deus, sic simul illi tres unus omnipotens est, et invisibilis unus Deus Pater et Filius et Spiritus Sanctus est. Sine causa ergo putas nos numero coarctari, cum divinitatis potentia etiam rationem numeri excedat. Si enim animae multorum hominum accepto Spiritu Sancto et quodam modo conflatae igne caritatis unam animam fecerunt, de qua dicit Apostolus: Erat enim eis anima et cor unum: tot corda, tot millia cordium, unum cor fecit caritas Spiritus Sancti; tot millia animarum unam animam dixit Spiritus Sanctus, quam ipse unam animam fecit: quanto magis nos unum Deum dicimus, semper sibi invicem et inseparabiliter et ineffabili caritate cohaerentes Patrem et Filium et Spiritum Sanctum? Sanctus Augustinus Hipponensi, Collatio cum Maximino Arianorum Episcopo Source: Migne PL 42.715

Augustine said: What I asked you to say you have not deigned to say, that is, by what testimony you might prove that the Holy Spirit is subject to Christ. Even so, I will answer the things you have set forth. Just as we do not say that there are three omnipotents, so we do not say there are three gods. If we are questioned about each one, whether the Father is God, we say, 'He is God.' If the Son is God, we say: 'He is God.' If the Holy Spirit is God, we answer: 'He is God.' But when we are questioned about all of them, whether there are three gods, we refer to the Divine Scriptures which say: 'Hear, O Israel, the Lord your God is one God.' 1 And in that Divine commandment we learn that the same Trinity is the one God. So if someone asks about each of them, if the Father is omnipotent, we answer 'He is omnipotent,' if the Son is, we answer the same, if the Holy Spirit is, we do not deny Him omnipotence. But we do not say that there are three omnipotents, just as we do not say that there are three gods, but just as the three are one God, so the three are one omnipotence, and the Father and the Son and the Holy Spirit are the one invisible God. Without reason, then, do you think that we are snared in arithmetic, since the power of the Divinity exceeeds the sense of number. Indeed the souls of many men were in some way fused together with the reception of the Holy Spirit and made one soul with the fire of charity, concerning which the Apostle says: 'They had one soul and heart.' 2 The charity of the Holy Spirit made so many hearts, so many thousands of hearts, one heart. The Holy Spirit called so many thousands of soul one soul because he made them one soul. How much more do we call the Father and the Son and the Holy Spirit one God, since they always cling to one another inseparably and with ineffable charity? Saint Augustine of Hippo, Discussion With the Arian Bishop Maximinus 1 Deut 6.4 2 Acts 4.32

Word Of The Spirit

Sed dicis: Apostolus duas tantum personas in operum suorum volumine confitetur, sicut ad Corinthios loquitur: Paulus vocatus Apostolus Iesu Christi per voluntatem Dei, et ad Galatas: Paulus Apostolus non ab hominibus neque per hominem, sed per Iesum Christum et Deum Patrem, qui suscitavit eum a mortuis, et iterum: unus Deus Pater, ex quo omnia et nos in ipso et unus Dominus Iesus Christus, per quem omnia et nos per ipsum. Secundum haec dicis nullam de spiritu sancto fieri mentionem ut breviter dicamus, oblitus es, quod Apostolus Spiritu Sancto plenus haec populis ipso inspirante de Patre Filioque praedicabat. Loquenti itaque de Patris ac Filii operatione et ille non deerat, qui loquenda dictabat, secundum illud: et nemo dicit dominum Iesum nisi in Spiritu Sancto. Qui ergo crediturus vel confessurus vel praedicaturus est Christum, vides, quod ante in se habiturus est Spiritum Sanctum. Non ergo hoc oneret fidem tuam, quod interdum sine commemoratione Spiritus Sancti Patris mentio habetur ac Filii. Nam saepe suppresso Patris nomine Filii et Spiritus Sancti operatio praedicatur. Ait sanctus Ananias ad Paulum: Saule frater, Dominus misit me Iesus, qui apparuit tibi in via, qua veneiebas, ut videas et replearis Spiritu Sancto. Aperte hic duarum est conexio personarum. Ecce Paulus a Christo caecatus arguitur, Spiritu Sancto inluminatus impletur et nulla hic mentio Patris inseritur. Sanctus Faustus Reiensis, De Spiritu Sancto, Liber II Source: here

But you say the Apostle confesses only two persons in the collection of his works, as in the letter to the Corinthians, saying, 'Paul called an Apostle of Jesus Christ by the will of God,' 1 and to the Galatians: 'Paul, an Apostle, not by men nor through men, but through Jesus Christ and God the Father, who raised Him up from the dead.' 2 And again: 'One God the Father through whom are all things and we in Him, and one Lord Jesus Christ through whom are all things and we through Him.' 3 According to these passages in which you say there is no mention of the Holy Spirit, let us briefly say that you have forgotten that the Apostle, full of the Holy Spirit breathed in by the Father and Son, preached these things to the people. Thus in speaking of the work of the Father and the Son, He is not absent who composes the words to be spoken, according to: 'And no one says Lord Jesus unless in the Holy Spirit.' 4 He who therefore would believe or confess or preach Christ, do see, must have beforehand the Holy Spirit dwelling in him. Let this, then, not burden your faith, that the Holy Spirit is without commemoration while the Father and Son are spoken. For often the name of the Father is omitted in the speaking of the work of Son and the Spirit. The blessed Ananias said to Paul, 'Brother Paul, the Lord Jesus sent me, He who appeared to you on the way, on which you came, that you might see and be full of the Holy Spirit.' 5 Two of the persons are openly brought into connection. Behold, the blind Paul is admonished by Christ, and filled by the Holy Spirit he is illuminated, and there is no mention of the Father. Saint Faustus of Riez, On The Holy Spirit, Book 2 1 1 Cor 1.1 2 Gal 1.1 3 Ephes 4.6 4 1 Cor 12.3 5 Acts 9.7

The Fragrance Of Knowledge

Τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ: ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν τοῖς σῳζομένοις καὶ ἐν τοῖς ἀπολλυμένοις, οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. καὶ πρὸς ταῦτα τίς ἱκανός; Διὰ τοῦτο, φησί, φανεροῖ ὁ θεὸς δι' ἡμῶν τὴν ὀσμὴν τῆς γνώσεως τοῦ Χριστοῦ ἐν παντὶ τόπῳ, ἐπείπερ Χριστοῦ εὐωδία ἐσμέν· ὡς γὰρ φωτὸς αὐτοῦ τυγχάνοντος οἱ μέτοχοι φῶς εἰσι τοῦ κόσμου, οὕτω καὶ μύρου ὄντος οἱ ἑνούμενοι αὐτῷ εὐωδία αὐτοῦ εἰσιν. αὕτη δὲ ἡ εὐώδης πνοή, τοῖς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, τοῖς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωὴν ὑπάρχει. ἀλλ' οὐκ αἰτιατέον εἰ γίνεται ἡ ὀσμὴ ἐκ θανάτου εἰς θάνατον· παρὰ γὰρ τὴν πρόφασιν τῶν οἷς συμβεβήκει τοῦτο γίνεται, ὥσπερ καὶ ἡ ὑγιεινὴ τροφὴ βλάπτειν δοκεῖ τοὺς νοσοῦντας ἀκαίρως προσφερομένη. ὅσοι γὰρ ὑπὸ θάνατον ὄντες τὸν ἐπιγινόμενον τῇ ἁμαρτίᾳ δέχονται οὐκ ὀρθῇ γνώμῃ τὴν θείαν γνῶσιν, ἐκ θανάτου πρακτικῶν ἁμαρτημάτων ἐπὶ θάνατον τὸν ἀκολουθοῦντα τοῖς ἀσεβέσι φρονήμασιν ἔρχονται, ὥσπερ τοὺς παραδεχομένους αὐτὴν μετὰ πράξεων ζωοποιῶν ἐκ ζωῆς εἰς ζωὴν φέρει· ὡς γὰρ τὸ αἰσθητὸν μύρον πρὸς ὑγείαν καὶ εὐεξίαν συμβαλλόμενον βλάπτει τὰ ἔντομα ζῶα οὐ φέροντα αὐτοῦ τὴν ἀκροτάτην πνοήν, οὕτως ἡ θεία εὐωδία ὠφελεῖ καὶ εἰς ὑγείαν ἄγει, μᾶλλον δὲ ζωήν, τοὺς τηροῦντας τὸ κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ, οὗτοι γὰρ ἀληθῶς ἄνθρωποί εἰσιν, βλαπτομένων ἐξ αὐτῆς τῶν κατὰ τὸν ἔσω ἄνθρωπον μεταβαλλόντων, ὡς καλεῖσθαι ἀλληγορικῶς μυίας σαπριούσας σκευασίαν ἐλαίου ἡδύσματος κατὰ τὸν Ἐκκλησιαστικήν. Δίδυμος Αλεξανδρεύς, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους Source: Migne PG 39.1692a-b

But thanks be to God who in Christ is always exhibiting us in triumph, and through us spreads everywhere the fragrance of the knowledge of Him. For we are Christ’s incense to God, among those being saved and those who are perishing, to one as a fragrance from death to death, to the other as a fragrance from life to life. Who is sufficient for these things? 1 By this, he says, God has revealed through us the fragrance of the knowledge of Christ in every place, since we are the fragrance of Christ. For as the partakers of His light they are the light of the world, thus where His fragrance is those who cleave to Him breathe out His fragrance. And this breathing out of fragrance is to some the scent of death for death, and to others the scent of life for life. But let us not ask if there can be a fragrance of death for death, for indeed the cause of it is in him who is touched by it, just as wholesome food seems to do harm if it is administered to one ravaged by sickness. For as much as they have been seized by death, which happens by sin, so they cannot receive the Divine knowledge with a right mind, from the death of their sinful deeds, which follows on from their impious thoughts, passing away into death. So, on the other hand, they who receive the Divine knowledge in life-giving works pass from life to life, for as a material unguent is useful for the health and well being of the body, destroying insects which are not able to bear the sharpness of the scent, so the Divine fragrance is able to bring health, indeed life, to those who maintain the image and likeness of God the Creator, they who certainly are true men. But they are harmed by that same fragrance who have changed the man within, who allegorically are called flies rotting in the substance of the oil of sweetness, as Ecclesiastes says. 2 Didymus the Blind, On The Second Letter of Paul to The Corinthians, Fragment 1 2 Cor 2.14-16 2 Eccles 10.1