In The Spirit

Hoc dico, ut nemo vos circumvenint in subtilitate sermonis. Nam etsi corpore absens sum, spiritu tamen vobiscum sum, gaudens, et videns ordinationem vestram, et supplens id, quod deest utilitati fidei vestrae in Christum. Commonet ne in malorum colloquis et astutia iniquitatis sensus eroum transduceretur; quia sapientes mundi arte quadam et minutiis disputationum irretire gestiunt simplicium animos; ut ratione mundanarum rerum abstrahant eos a spe, quae est in Christo. Unde Apostolos spiritu se illic adesse dicit, ut reverentiam ejus ante oculos habentes, abstinerent se ab hujusmodi hominibus. Si enim spiritus Elisaei prophetae vidit fraudem Giezi euntis ad Naamam Syrum, ut acciperet sub nomine ejus, quae illi mandata non fuerant, et descendentem prompto animo Naaman ei plus dedisse, quam fuerat postulatus; quanto magis Apostolus ea, quae dixit, poterat in spiritu videre. Major enim gratia fuit in apostolis, quam in prophetis. Et ut promptiores illos faceret circa traditionem evangelicam, gaudere se dicit in dispositione convesationis illorum; ut scientes unde Deo placeatur, in eo fierent firmiores, per quod digni effecti ad utilitatis profectum fidei suae addiscerent sensum. Ambrosiaster, Commentaria In Epistolam ad Colossenses, Caput II Source: Migne PL 17.482a-b

I say this that no one delude you with cunning speech. Even if I am absent in the body, yet in the spirit I am with you, rejoicing and seeing your order, and fulfilling it, that your faith in Christ lack no usefulness. 1 He warns them lest their minds be borne off by the talk of the wicked and the cleverness of iniquity, because those who are wise by the world by a certain art and intricacy of disputation tangle up and bear off simple souls, dragging them away from their hope which is in Christ by means of worldly things. Whence the Apostle says he is near in the Spirit, that they have his piety before their eyes, and they turn away from such men. For if the spirit of Elisha the Prophet saw the deceit of Gehazi when he came to Naamam the Syrian, that he might receive under his name what he was commanded he not to do, and Naman, coming down, with eager soul, gave to him more than he had asked, 1 how much more the Apostle was able to see these things which he said in the Spirit. For greater was the grace in the Apostles than in the Prophets. And that he make them more eager concerning the things given by the Gospel, he says that he rejoices in the order of their way of living, that knowing how to please God, they become stronger in Him, by which they are made worthy to understand the usefulness of their faith. Ambrosiaster, Commentary On The Letter to The Colossians, Chapter 2 1 Colos 2.4-5 2 4 Kings 5.24

Stones And Rejection

Non credentibus autem, lapis quam reprobaverunt aedificantes. Ut sicut illum reprobaverunt cum aedificarent actus suos, nolentes eum ponere in fundamento cordis sui, ita et ipsi reprobentur ab eo in adventu ejus, nolente illo tunc eos qui se reprobaverent in aedificationem accipere domus suae, quae est in coelis. Et haec distinctio honoris credentium, non credentium autem reprobatio hucucque pertingit. Hinc item de credentibus infert: Hic factus est in caput anguli. Quia videlicet sicut lapis angularis duos parietes conjungit, ita Dominus Judaeorum plebem et gentium in una sibi fidei societate copulavit. Et lapis offensionis et petra scandali. Hinc et Pauus: Nos, inquit, praedicamus Christum crucifixum, Judaeis quidem scandalum, gentibus autem stultitiam. His qui offendunt verbo, etc. Offendunt verbo eo ipso quod verbum Dei audire eos contingit. Offendunt animo, dum nolunt credere quod audiunt. Quorum stultitiam exaggerando subjecit: Nec credunt in quod et positi sunt. Quia in hoc positi, id est, in hoc per naturam facti sunt homines, ut credant Deo, et ejus voluntati obtemperent. Salomone attestante cum ait: Deum time, et mandata ejus serva, hoc est omnis homo. Id est, in hoc naturaliter factus est omnis homo, ut Deum timeat, ejusque mandatis obsecundet. Quidem Codices habent: In quo et positi sunt, quod intelliguntur juxta hoc quod Paulus de Deo loquens ait: In ipso enim vivimus, et movemur, et sumus. Sanctus Beda, In Primam Epistolam Sancti Petri, Caput II Source: Migne PL 92.50b-c

But to non-believers the stone which the builders rejected... 1 That as they rejected Him when they built up with their own deeds, unwilling to place him as the foundation of their heart, so even He shall reject them in His coming, when He shall not receive those who rejected Him for the building of His house, which is in heaven. And this is the distinction of the honour of believers, that nothing of this rejection touches them. Whence concerning those who believe he says: He became the cornerstone... Which is certainly the stone which joins two walls, thus the Lord binds the people of the Jews and the Gentiles in one faith to Himself. A stone of stumbling and a stone of scandal... Whence Paul: 'We preach Christ crucified, a scandal to the Jews, foolishness to the Gentiles. 2 To those who stumble at the word... They stumble at the word because it falls on them to hear the word of God. And they stumble in soul because they are unwilling to believe what they hear. To emphasise their foolishness he then adds: 'They do not believe in that on which they are placed.' Because on this they are placed, that is, in this by nature they are made men, that they believe in God, and obey his will. Solomon gives witness when he says: 'Revere God and observe His commandments, for this is the whole of man.' 3 That is, by this a man is naturally a man, that he reveres God, and follows His commandments. Certain copies read: 'in whom they are placed,' which is understood according to Paul when he says concerning God: 'In Him we live and move and have our being.' 4 Saint Bede, from the Commentary on the First Letter Of Peter, Chap 2 1 1 Pet 2.7 2 1 Cor 1.23 3 Eccle 12.13 4 Acts 17.28

Faith Before And After

Beatus Apostolus primis et novissimis, id est, Judaeis et Graecis, fidei vexillum unicum semper et singulare erigit ad salutem: quod quisqis habere non meruerit et tenere, coelestium possidere non poterit gloriam triumphorum. Solum est, fratres, quod contra perfidiam dimicantibus aciem dirgit, regem indicat, connectit socios, impiumque hostem sola sui visione terrificat. Sic enim hodie coepit: Non est autem scriptum propter Abraham tantum, quod reputatum est illi ad justitiam; sed et propter nos credentes in eum qui suscitavit Jesum Dominum nostrum a mortuis. Videtis, fratres, quia dum priores futura, dum praeterita credunt posteri, sic uno itinere fidei utrique perveniunt ad salutem, dum illi venturum Christum, nos jam venisse profitemur, illi usque ad mortem more hominis descensurum mirantur et credunt, nos esse mortuum et resurrexisse gloriamur. Et quid plura, fratres? Ideo salus haec tam antecendentium, quam sequentium oculis est negata, ut tota esset in fide. Sanctus Petrus Chrysologus, Sermo CX Source: Migne PL 52.503a-c

The blessed Apostle, for the first and the last, that is, for the Jew and the Greek, always holds up the one and only standard of faith, thus to lead them to salvation, because whoever does not merit to hold to it, will not be able to possess the glory of the triumphant in heaven. This alone, brothers, is what directs in the struggles against the battle lines of the faithless, it alone declares the king, it alone unites friends, and the mere sight of it alone terrifies the impious enemy. And so today the Apsotle begins: 'That this was credited to him as righteousness was not written for Abraham's sake but for ours, who believe in Him who raised Jesus our Lord from the dead.' 1 You see, brothers, that as those before believed in future events, so those after believe in past events, thus by the one way of faith both come to salvation. While they confessed Christ would come, we now confess He has come; they marvelled and believed that He was going to come down and die in the manner of a man, we glory that He has died and risen. And what more, brothers? That as this salvation was denied to the eyes of those who came before, so it is to those who come after, that all be in faith. Saint Peter Chrysologus, from Sermon 110 1 Rom 4.23-24

Paul And Purple

Ὥσπερ τὰ ἔρια πρὸς παραδοχὴν βαφῆς ἁλουργοῦ μάλα προστύφεται διὰ τὴν τοῦ ἐσθήματος τιμιότητα· οὕτως ὁ μεγαλόφρων Παῦλος τῆς Ἰουδαίκης ἀποτμηθεὶς ἀλογίας, τριημέρῳ προεστύφθη πηρώσει, ἁλουργὶς Θεοῦ γενόμενος, καὶ πάντας ἀνθρώπους γενέσθαι προτρεπόμενος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΜϚ´ Κελσῳ Source: Migne PG 78.380d-381a

As wool, for the reception of purple dye, because of the excellence of the vestment, is first strenuously wrung, in the same way the great minded Paul was removed from the irrationality of the Jews by being wrung with blindness for three days, 1 that he be empurpled for God, and exhort all men to be like him. Saint Isidore of Pelusium, Book 1, Letter 346 to Celsus 1 Acts 9.1-9

Raising Up

Et apprehensa manu ejus dextera allevavit eum. Quem vero erigit, hunc etiam dextera confortat. Quia sermo docentis in corde auditorum minus valet, si non etiam propriae actionis commendatur exemplis. Et exsiliens stetit, et ambulabat. Et intravit cum illis in templum. Ordo perfectionis egregius, primum illum surgere qui jacuerat, deinde arripere virtutem, et sic regni januam cum apostolis intrare. Sanctus Beda,Super acta Apostolorum Expositio, Caput III Source: Migne PL 92.951d

And Peter, taking hold of him with his right hand, lifted him up. 1 The one whom he raised up, his right hand supported. Because the speech of the teacher in the heart of hearers does little good if it is not commended by the example of his own deeds. And getting up he stood, and he walked. And he entered the temple with them. The order of perfection is manifest, first to raise up the one who has fallen, then to take hold of virtue, and so to enter through the door of the kingdom with the Apostles. Saint Bede, from the Commentary on the Acts of The Apostles, Chap 3 1 Acts 3.7

Keys And Apostles

Cum omnes beatissimi Apostoli parem gratiam apud Dominum sanctitatis obtineant, nescio quo tamen pacto Petrus et Paulus videntur prae caeteris peculiari quadam in Salvatore fidei virtute praecellere. Quod quidem ex ipsius Domini iudicio possumus approbare. Nam Petro, sicut bono dispensatori, clavem regni coelestis dedit; Paulo, tanquam idoneo doctori, magisterium ecclesiasticae institutionis injunxit: scilicet ut quos iste erudierit ad salutem, ille suscipiat ad quietem; ut quorum corda Paulus patefecerit doctrina verborum, eorum animabus Petrus aperiat regna coelorum. Clavem enim quodam modo a Christo scientiae et Paulus accepit. Clavis enim dicenda est qua ad fidem peccatorum dura corda reserantur, mentium secreta panduntur, et quidquid intrinsecus clausum tenetur, in palam rationabili manifestatione producitur. Clavis, inquam, est quae et conscientiam ad confessionem peccati aperit, et gratiam ad aeternitatem mysterii salutaris includit. Ambo igitur claves a Domino perceperunt; scientiae iste, ille potentiae. Divitias immortalitatis ille dispensat; scientiae thesauros iste largitur. Sunt enim thesauri scientiae, sicut scriptum est: In quo sunt omnes thesauri sapientiae et scientiae absconditi. Ergo beati Petrus et Paulus eminent inter universos Apostolos, et peculiari quadam praerogativa praecellunt. Sanctus Maximus Taurinensis, LXXII De Natali SS Apostolorum Petri et Pauli V Source: Migne PL 57.402c-404a

Since all the most blessed Apostles received an equal grace of sanctity from the Lord, I do not know how it might be that Peter and Paul seem to excel before the others in a special virtue of faith in the Saviour. Which certainly we can confirm by the judgement of the same Lord. For He gave to Peter the key of the kingdom of heaven, as to a good treasurer, and to Paul, as a capable teacher, He enjoined the teaching office of the Church, that as he educated to salvation, the former received into rest, for Paul opened hearts by the teaching of words, and Peter opened the kingdom of heaven for their souls. And certainly Paul did receive the key of knowledge from Christ. For that should be called a key which opens up the hard hearts of sinners to faith, and reveals the secrets of the soul, and brings out into the open by manifest reason whatever is held shut within. A key, I say, is that which opens up the conscience of the sinner to confession, and encloses him in the eternity of the mystery of salvation. Both, then, took possession of keys from the Lord, the one of knowledge, the other of power. The one dispensed the riches of immortality, the other bestowed the treasury of knowledge. For there are indeed treasuries of knowledge, as it is written: 'In which are hidden all the treasures of wisdom and knowledge.' 1 Therefore the blessed Peter and Paul are eminent among all the Apostles, and certainly excel by this special privilege. Saint Maximus of Turin, from Homily 72, On The Feast of the Apostles Peter and Paul 1 Colos 2.3

Peter And The Sea

Succinxit se et misit se in mare... Nota, quod mare aliquando transitur natando, ut hic dicitur de Petro, aliquando navigando, ut hic dicitur de aliis: Alii autem navigio venerunt; aliquando calcando, ut Matthaei decimo quarto dicitur de Petro. Nota quod mare natando transeunt qui in mundi sollicitudinibus se immergunt; et isti submergendi periculo se exponunt. Mare vero transnavigant qui caute mundanis occupationibus se exercent. Mare vero calacant qui omnino a mundi sollicitudinibus se abstrahunt et mundana ad solam sustentationem habent. Isti ultimi a mari portantur, sed nec laborant nec immerguntur; priores vero portantur et laborant, sed non immerguntur, Primi vero et portantur et laborant et immerguntur. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XXI Source: Here, p625-626

He girded himself and cast himself into the sea... 1 Let it be noted, that sometimes the sea is crossed by swimming, as it said here about Peter, sometimes by sailing, as it is said of the others, 'But the others came in the boat.' and sometimes by walking, as is said of Peter in the fourteenth chapter of Matthew. 2 Let it be noted that they cross the sea by swimming who are immersed in the cares of the world, and these expose themselves to the danger of being drowned. But they sail the sea who cautiously exert themselves in worldly occupations. But they walk on the sea who withdraw themselves from every worldly care and have worldly things only for their support. These last are borne by the sea, but they do not toil and they do not sink; the second are borne and toil but are not immersed, the first are borne and toil and are immersed. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 21 1 Jn 21.7 2 Mt 14.28-31

The Seductions Of False Prophets

Et tunc siquis vobis dixerit: Ecce hic est Christus, ecce illic, ne credideritis. Exurgent enim pseudochristi, et pseudoprophetae: et dabunt signa et portenta ad seducendos, si fieri potest, etiam electos. Tangit periculum seductionis in falsis prophetis: et tangit tria: periculum seductionis, admonitionem provisionis, et signa vicina Dominicae ad iudicium manifestationis. Dicit igitur 'Et' in diebus illis 'tunc' in ultima persecutione 'siquis' cuiuscunque professionis vel auctoritatis 'vobis' vel successoribus vestris vel plebibus vobis commissis dixerit: Ecce hic est Christus in unius vel alterius haeresis conventiculis sicut Arius in sua perfidia dixit Christum: et Donatus in sua: et Mahumeth in sua: et ita venient multi similia dicentes in novissimis temportibus. 'Ecce illic' Et inducent auctoritates scripturae male intellectas ad suae perfidiae confirmationem. In novissimis temporibus intrabunt tempora periculosa: et post pauca. A veritate quidem auditum avertent, ad fabulas vero convertentur. Et post pauca: Coacernabunt sibi magistros prurientes auribus. 'Ne credideritis' Ne acquiescas ut audias, neque parcat ei oculus tuus ut miserearis. Et dicit causam: 'Exurgent enim' in tempore illo 'Pseudochristi' qui revera Antichristi erunt, sed se Christos esse menientur. Antichristi multi sunt et ibid Omnes qui solvit Iseum non est ex Deo: et hic est Antichristus de quo audistis quia veniet. Et Pseudoprophetae visiones et somnia praedicunt ut homines a fide catholica avertant. Si surrexerit in medio tui Prophetes aut qui somnium se vidisse dicat: et praedixerit signum aut portentum, et evernerit quod locutus est, et dixerit tibi: eamus et sequamur Deos alienos quos ignoras, et serviamus eis: non audies verba Prophetae illius, et somniatoris. Attendite a falsis Prophetis, qui veniunt ad vos vestimentis ovium, intrinsecus autem sunt lupi rapaces, et dabunt signa et prodigia quae digito produntur et demonstrantur propter admirationem. Cuius adventus erit secundum operationem Satanae in omni virtute, et singis et prodigiis mendacibus, et in omni seductione iniquitatis his qui pereunt, ad seducendos qui pessimus est finis si fieri potest hoc est, si fieri potest etiam electos quos Deus elegit non seducendos finaliter. Et hoc ideo contingit: quia veritati credete noluerunt. Ideo, quia charitatem veritatis non receperunt, mittet illis Deus operationem iniquitatis, ut credant mendacio qui non crediderunt veritati, sed consenserunt iniquitati. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XIII Source: Volumen 9, p7 pdf398

And then if someone shall say to you: 'Behold, here is Christ', or 'there', do not believe. For there shall rise up false christs and false prophets, and they shall make signs and portents for seducing, if it is possible, even the elect. 1 This touches on the danger of seduction by false prophets, and in three ways: the peril of seduction, the warning to be provident, and the signs that the manifestation of the judgement of the Lord is near. Therefore He says 'And' in those days 'then' in the final persecution, 'if someone' anyone of your confession or in authority, 'to you' either your followers or the people committed to you, shall say 'Behold here is Christ' in one or other of the conventicals of heretics, like Arius in his treachery, or Donatus in his, or Mohammad in his. And thus there shall come many like them saying in the last times 'Behold, there.' And for support of their treachery they shall bring in the authority of Scripture poorly understood. 'In the last times shall come perilous days.' And after a little: 'They shall turn away from the hearing of truth and they shall be converted to fables.' And after a little: 'They shall gather for themselves teachers for their itching ears.' 2 'Do not believe' Neither allow yourself to hear, nor let your eye see that you pity him.' 3 And He speaks of the cause. 'For there shall rise up,' in that time, 'false christs' who truly shall be antichrists but lie calling themselves christs. 'There are many Antichrists.' and again 'All who deny Jesus are not from God.' 'And this is the Antichrist which you have heard shall come.' 4 'And false prophets' proclaiming visions and dreams that men might be turned from the Catholic faith. 'If there rises up in the midst of you a prophet, or one who speaks of dreams he has seen, speaking of signs and wonders, and what he has spoken of comes about, and he says to you:'Let us go and follow foreign gods' unknown to you 'and let us serve them' you shall not listen to the words of that prophet and dreamer.' 5 'Watch out for false prophets, who come to you in the garments of sheep, and within they are ravening wolves.' 6 'And they shall make signs and portents,' brought forth with a flick of the finger and exhibited for admiration. 'whose coming shall be according to the work of Satan in all power and with deceitful signs and wonders, and in every seduction of iniquity to those who shall perish.' 7 'For seducing,' he who is the worst end 'if this is possible' that is, it is possible 'even the elect' those who God choses will not be utterly seduced. And this thus happens because they were unwilling to believe in the truth. 'Therefore because they have not received the love of truth, God sends to them the work of iniquity, that they who do not believe the truth, believe the liar, and consent to iniquity.' 8 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 13 1 Mk 13.21-22 2 2 Tim 3.1, 4.3-4 3 Deut 13.8 4 1 Jn 2.18, 4.3 5 Deut 13.1-3 6 Mt 7.15 7 2 Thes 2.9 8 2 Thes 2.10-12

Before And After John

Omnis lex et prophetae usque ad Joannem... Non quia futuri non erant post Joannem, fuerunt enim et Agabus et Silas et multi: sed quia prophetia de Christo non erat ventura post eum. Ergo post Joannem prophetia quidem de Christo futuro cessavit, prophetae autem et fuerunt et sunt: sed non qui prophetarent de Christo, sed qui interpretarentur eam, quae de Chrstio ab antiquis fuerunt prophetata: id est, doctores Ecclesiarum. Sed et omnes Christiani prophetae dicuntur, qui in regnum et in sacerdotium et in prophetiae unguntur. Nec enim potest quis propheticos interpretari sensus, nisi habeat spiritum prophetiae. Haec autem diximus, ut ostendamus, quis prophetae, de quibus loquitur Christus, doctores dicuntur. Sciens ergo Dominus futuros esse falsos doctores haeresum diversarum, contra veros doctores, qui Scripturas propheticas et apostolicas perversa interpretatione confunderunt, ideo per apostolos suos omnium Ecclesiarum doctores admonet dicens: Attendite vobis a falsis prophetis. Et ne forte aliquis haereticus doctor, quia non dixit non falsos prophetas, sed gentilium et Judaeorum doctores: ideo addidit dicens: Qui veniunt ad vos in vestimentis ovium. Opus Imperfectum in Matthaeum, Homilia XIX Source: Migne PG 56.738

The Law And The Prophets were until John... 1 Not that there would be no more prophets after John, for there were Agabus and Silas and many others, but because there were no prophecies of Christ to come after him. Therefore after John prophecy concerning the future Christ ceased, yet there shall be prophets and there are, but not those who make prophecies concerning Christ, but they interpret them, those things which were prophesied of Christ from of old, that is, they are the teachers of the Church. But here even all the Christian prophets are spoken of, who are anointed in the kingdom and priesthood and in prophecy. For it is not possible to understand the prophetic sense unless a man has the prophetic spirit. And we have said these things, that we might show who the prophets are concerning whom Christ speaks, they who are called teachers. The Lord knowing, then, that there would be false teachers of different heresies in the future, opposed to the true teachers, they who would with perverse interpretations confound the prophetic and apostolic Scriptures, therefore through His own Apostles He warns all the teachers of the Church, saying: 'Keep yourselves from false prophets.' 2 And lest perhaps some heretical teacher claim he spoke not of false prophets, but of Gentile and Jewish teachers, so He adds: 'They who come to you in sheep's clothing.' 2 Opus Imperfectum on Matthew, from Homily 19 1 Mt 11.13 2 Mt 7.15

The Coming Of The Forerunner

Adveniens ergo praecursor describitur a quator conditionibus, scilicet a natura, ab auctoritate, a nomine, ab officio. A natura, cum dicitur: Fuit homo; Glossa: Homo, non Angelus, ut volunt haeretici. Hoc dicebant haeretici propter illud Malachiae tertio: Ecce, ego mitto Angelum meum ante faciem tuam, quia praeparabit viam ante me. Sed Angelus est ibi nomen officii, non naturae. Ab auctoritate describitur, cum subditur: Missus a Deo, non ab homine, non a se; ad Romanos decimo: Quomodo praedicabunt, nisi mittantur? Quocontra dicitur de malis prophetis Ieremiae vigesimo tertio: Currebant, et ego non mittebam eos. A nomine describitur, cum dicitur: Cui nomen erat Ioannes. Hoc nomen fuit authenticum, quia non ab homine impositum, sed a Deo; Lucae primo dictum est Zachariae: Elisabeth, uxor tua, pariet tibi filium, et vocabis Ioannem. Ab officio describitur, cum subinfertur: Hic venit in testinmonium. Officium enim suum fuit testificari de lumine, non propter defectum luminis, sed credentium; ideo dicitur: Hic venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent per illum; Actuum decimo nono: Ioannes baptizavit baptismo poenitentie populum, dicens, in eum, qui venturus erat post ipsum, ut crederent; crederent, inquam, per illum, non illum, uqia: Non erat ille lux, in quam credendum; sed ut testimonium perhiberet de lumine; quod et fecit; infra quinto: Vos misistis ad Ionanem, et ille testimonium perhibuit veritati. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p449

Therefore the coming of the forerunner will be described by four conditions, that is, by nature, by authority, by name, by office. By nature, when it is said 'There was a man'. 1 The Gloss: 'A man and not an angel, as some heretics say.' Heretics would say this on account of the third chapter of Malachi: 'Behold, I send an angel before my face, who shall prepare my way before me.' 2 But 'angel' is the name of the office not of the nature. The authority is given, when it is written after: 'Sent by God,' 1 not by man, nor from himself. As the tenth chapter of Romans says: 'How shall they preach, unless they are sent?' 3 Against which wicked prophets the twenty third chapter of Jeremiah speaks: 'They rush about, and I did not send them.' 4 By name is described when it is said, 'the name of whom was John.' 1 And this name was true, because it was not given by man, but by God. In the first chapter of Luke it is said to Zachariah: 'Elizabeth, your wife, shall bear a son to you, and you shall call him John.' 5 The office is described when it is written after: 'He came for testimony.' 6 For his office was to testify concerning the light, not because of a defect of the light, but of believers, therefore it is said: 'He came for testimony, to bear witness to the light, that all believe through him.' 6 In the nineteenth chapter of Acts: John baptised the people with a baptisim of repentance, telling them to believe in the one who was to come after him.' 7 He was not the light, in which one must believe, but one who was to give witness to the light, which he did. As it says in the fifth chapter: 'You sent to John, and he gave testimony to the truth.' 8 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.6 2 Malac 3.1 3 Rom 10.15 4 Jerem 23.21 5 Lk 1.13 6 Jn 1.7 7 Acts 19.4 8 Jn 5.33

Least And Greatest

Ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Φαμὲν τὸ μικρότερον περὶ αὐτοῦ λέγειν τοῦ Χριστοῦ· μικρότερον δὲ κατὰ τὴν δόκησιν τῶν ἀκουόντων. Τὸ δὲ, ἑν τῇ βασιλείᾳ τῶν οὐρανῶν, δηλοῖ ἐν τοῖς πνευματικοῖς, καὶ ἐν τοῖς κατ' οὐρανὸν ἄπασι καὶ θεῖκοῖς μείζονα ὑπάρχειν ἐκείνου τὸν Χριστόν. Οὕτως δὲ ἀναγνωσόμεθα, ὅτι, Μικρότερος· εἶτα, μικρὸν διαλιπόντες, ἐποίσομεν τὸ, Ἐν τῃ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Ἡ δὲ βασιλεία τῶν οὐρανῶν αὐτός ἐστιν ὁ Χριστὸς, προτρεπόμενος πάντας εἰς μετάνοιαν, καὶ ἕλκων εἰς ἑαυτὸν διὰ τῆς χάριτος. Ὠριγένης, Εἰς Τὸ Κατὰ Ματθαιον Ἐπαγγελιον, Κεφ ΙΑ' Source: Migne PG 17.293a-b

But the least in the kingdom of heaven is greater than him. 1 We say that the 'least' concerning him speaks of Christ, and least according to the opinion of those listening. But 'in the kingdom of heaven' clearly refers to spiritual things and everything which pertains to heaven and Divinity, in which Christ is greater than him. So let us read it, that 'least' is as a leaving of a little thing, so that we make the 'in the kingdom of heaven is greater than him.' And the kingdom of heaven is Christ Himself, He who calls all to penitence, and draws them to Himself through grace. Origen, On the Gospel of St Matthew, Fragment 1 Mt 11.11

The Judge And The Widow

Ἐρώτ. λ' Τίς ἐστιν ὁ κριτὴς τῆς ἀδικίας, ὁ μήτε τὸν Θεὸν φοβούμενος, μήτε ἄνθρωπον ἐντρεπόμενος; Ἀποκ. Ὁ Θεός· οὔτε γὰρ Θεὸν ἔχει ὄν φοβηθήσεται, οὔτε ἄνθρωπον ἐντραπήσεται, Χήρα δέ τις ἧν ἐν τῇ πόλει. Τίς δὲ ἡ χήρα ἐκείνη; ἡ παντὸς ἀνθρώπου ψυχὴ, ἤ ποτε τὸν διάβολον ἄνδρα ἔχουσα, καὶ ἀποῥῥέψασα αὐτὸν, τὸν δὲ Χριστὸν ἐνστερνισαμένη, χήρα τυγχάνει, καὶ δέεται καθ' ἐκαστην ἡμέραν καὶ νύκτα, τὸν κριτὴν παρακαλοῦσα, καὶ ὀδυρομένη καὶ λέγουσα· Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου. Ἐρώτ. λα' Τίς δέ ἐστιν ὁ ἀντίδικος; Ἀπόκ. Ὁ διάβολος, ὁ ὡς λέων ὠρυόμενος περιπατῶν, ζητῶν τίνα καταπίῃ. Ἐρώτ. λβ' Τί δὲ εἶπεν ὁ κριτής· Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον οὐκ ἐντρέπομαι, ἀλλ' οὖν ἐκδικήσω αὐτὴν, ἵνα μὴ ἐρχομένη ὑπωπιάζῃ με. Καὶ ἐπιφέρει ὁ Κύριος λέγων· Ἀκούσατε, τί λέγει ὁ κριτὴς τῆς ἀδικίας, ὁ Θεός· ἐπειδὴ κρίνει καὶ κατακρίνει τοὺς ἀδίκους. Δικαίῳ γὰρ νόμος οὐ κεῖται. Ψευδό Ἀθανάσιος, Φήσεις Καὶ Ἑρμηνείαι Παραβλῶν Του Ἅγιοῦ Ἐυαγγελιοῦ Source: Migne PG 28.720c-721a

Question 30. Who is that judge of iniquity who neither fears God, nor reveres man? 1 Answer: God, for He has neither a God whom He fears, nor does he revere man. 'There was in that city a certain widow.' Who is the widow? The soul of a man, which for a time had the devil for a husband, and repudiating him embraced Christ. This is the widow praying and night and day to be given judgement, and who weeping says: 'Give me justice against my enemy.' Question 31. Who is the enemy? Answer: The devil, he who 'goes about as a roaring lion, seeking someone to devour.' 2 Question 32. Why does the judge say: 'Even if I neither fear God nor revere man, I shall give her justice, lest coming to me she strike me.' And the Lord adds: 'Hear, what the judge of iniquity says.' That is, God, who judges and condemns the iniquitous. 'For the law is not given to the righteous man.' 3 Pseudo Athanasius, Saying And Interpretations of the Parables of the Holy Gospel 1 Lk 18.1-8 2 1 Pet 5.8 3 1 Tim 1.9

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