Everything Has Its Time

VERANUS. Quid vult demonstrare per hoc quod ait: Omnia tempus habent? Quod si omnia tempus habent, ergo aeternae Divinitatis substantia, tempus habet? SALONIUS. Absit; illa quippe ineffabilis aeterna maiestatis divinae essentia quae omnia creavit ex nihilo, non loco clauditur, non tempore coangustatur, non ullo spatio terminatur: et idcirco Salomon, ut ostenderet de quibus hoc dixerit, statim subiungit dicens, Et suis spatiis transeunt universa sub coelo. Vult enim demonstrare quod contraria sibi sunt omnia quae in mundo sunt, et nihil est perpetuum ex omnibus quae sub coelo sunt, et ista tempus continent. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.998b-c

Veranus: What does he wish to show through this which he says, 'Everything has its time.' 1 Because if everything has its time, then the substance of the eternal Divinity must have its time? Salonius: Let it not be. Certainly that eternal essence of ineffable majestic Divinity which created everything from nothing is not enclosed in any place, nor bound in the any time, nor limited by any space, and therefore Solomon, so that he might show what things he was speaking of, instantly adds, 'and with their own spans they pass away beneath heaven.' For he wishes to show that everything in the world is unlike heaven, and nothing is forever among all the things beneath heaven, but they have their time. Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 3.1

Many Generations

Ἐπὶ τῶν σωμάτων μία γένεσίς ἐστιν, ὅτι οὐδεὶς δεύτερον ἐγεννήθη· ἐπὶ δὲ τῶν ψυχῶν τῶν ἁγιάζεσθαι διηνεκώς προαιρουμένων πλείους γενέσεις εὑρίσκονται, ἀεὶ γὰρ ἀνακαινούμενος, καὶ ἀνανεούμενος γεννᾶται ὁ δίκαιος, γεγέννηται σήμερον ἐν πράξει τινὶ ἀγαθῇ, καὶ ἐὰν πάλιν ἄλλην ποιήσῃ ἀγαθὴν, γεγέννηται. Διόπερ ὁ λόγος δαψιλεύεται ἐπὶ τῶν δικαίων τὰς γενέσεις, λέγων διὰ τοῦ Μωϋσέως· Αὗται αἱ γενέσεις Νῶς, αὗται αἱ γενέσεις Ἰακώβ· καὶ εἴ τις ἄλλος εἴρηται πληθυντικώς γενέσεις ἐσχηκέναι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΒ', Καλλιστιωνι Source: Migne PG 79.157c

There is only one generation of bodies, for there is no second generation, but with the souls of those continually striving to be holy there are many generations, for the the righteous man is continually being renewed and improved. 1 He is generated today in some good deed done, and again he is generated if some other good deed is done. Thus we have the passages that tell that the generations of the righteous are many, as through Moses it is said, 'These are the generations of Noah, 2 these are the generations of Jacob,' and if anyone else is said to have had multiple generations. Saint Nilus of Sinai, Book 1, Letter 202, to Callistion 1 2 Cor 4.16 2 Gen 6.9

The Acts Of The Magi

Quid facitis, o Magi? Quid facitis? Lactentem puerum adoratis, in turgurio vili, in vilibus pannis! Ergone Deus est iste? Deus certe in templo sancto suo, Dominus in coelo sedes ejus; et vos eum quaeritis in vili stabulo, in matris gremio. Quid facitis, quod et aurum offertis? Ergo rex est ipse? Et ubi aula regia, ubi thronus, ubi curiae regalis frequentia? Nunquid aula est stabulum, thronus praesepium, curiae frequentia Joseph et Maria? Quomodo ita insipientes facti sunt viri sapientes, ut adorent parvulum despicabilem tam sua aetate quam paupertate suorum? Insipientes facti sunt, ut fierent sapientes, et praedocuit eos Spiritus quod postea praedicavit Apostolus: Qui vult sapiens esse, stultus fiat, ut sit sapiens. Quia enim per sapientiam mundus in sapientia sua Deum cognoscere non poterat, placuit Deo per stultitiam praedicationis salvos fieri credentes. Nonne timendum erat, fratres, ne scandalizarentur viri isti, et illusos se crederent, cum tanta indigna viderent? A regia civitate, ubi regem quaerendum conjectabant, ad Bethlehem villam parvulam diriguntur; ingrediuntur stabulum, inveniunt involutum pannis infantulum. Non illis sordet stabulum, non pannis offenduntur, non scandalizantur lactentis infantia; procidunt, venerantur ut regem, adorant ut Deum. Sed profecto qui illos adduxit, ipse et instruxit; et qui per stellam foris admonuit, ipse in occulto cordis edocuit. Haec igitur Domini declaratio clarificavit hanc diem, et Magorum devota veneratio devotam fecit et venerabilem. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Epiphania Domini, Sermo I, De verbis Apostoli, Apparuit benignitas et humanitas Salvatoris nostri Dei, et de tribus Christi apparitionibus Source: Migne PL 183.145a-c

What are you doing, O Magi? What are you doing? You adore a suckling boy in a low hovel, in vile rags! Is this then God? God is certainly in His holy temple, The Lord's seat is in heaven, 1 and yet you seek him in a common stable, in the lap of a mother. What are you doing offering him gold? Is he, then, king? And where is his royal palace, where the throne, where the officers of the royal court? Is the stable a palace, the manger a throne, the officers Mary and Joseph? How unwisely these wise men are acting, that they should adore a boy who is as much unaccountable because of his age as because of his poverty? They acted unwisely so that they might become wise, and the Spirit taught them beforehand what the Apostle later preached, 'He who wishes to be wise, let him become a fool, so that he might become wise. Because the world in its wisdom was not able to know God so it pleased God through the foolishness of preaching to save believers.' 2 Was it not to be feared, brothers, lest these men be a cause of scandal, and they be thought worthy of ridicule, when they appeared to act in so undignified a manner? From a royal city, where they sought to ask questions of a king, they were directed to Bethlehem and a common boy. They entered the stable, they found an infant wrapped in rags. The stable was not foul to them, the rags did not offend, they were not scandalised by a suckling infant. They knelt, they honoured him as a king, adored him as God. But doubtless He who led them also instructed them, He who guided them by an exterior star also taught them in the heart within. This revelation of the Lord illuminates this day and the devotion and veneration of the Magi makes it devout and venerable. Saint Bernard of Clairvaux, Sermons for the Season, On The Epiphany, from the First Sermon, On the words of the Apostle, 'The Benevolence and the Kindness of God our Saviour has appeared,' 3 and on the three appearances of Christ. 1 Ps 10.5 2 1 Cor 3.18, 1 Cor 1.21 3 Tit 3.4

Revelation And Gifts

Exsultemus in Domino, fratres carissimi, quod votis nostris nova semper vota succedunt, et gaudiis gaudia cumulantur. Ecce enim vix nostrae sanctissimae reparationis cum gaudio diem celebravimus solemnissimum, cum statim de Redemptoris nostri apud gentes gloriosa laetamur manifestatione. Hac enim festivissima die illius diei celebramus solemnia, qua ipse natus infans in stabulo manifestare se voluit mundo. Ne enim gentes ipsius in carne adventum, qui universum genus humanum, ut a peccati liberaret servitute, e coelo descenderat, ignorarent; stellam in coelo dedit in signum, quam et Judaea ex tunc incredula noscere poterat, et sola gentilitas quae ad ipsius accessit cunabula, cognovit. Venit ergo Bethlehem tunc in tribus magis sola gentilitas; Judaea autem mansit in occasu, atque in trium illorum virorum persona tanto regi sua persolvit munera. Aurum enim, ut audistis, obtulerunt, thus et myrrham. In auro ut nostrae redemptionis initia, quae jam in illo apparebant, ostenderent: in thure ut verae religionis cultus aliquando futurus, atque idolorum significaretur cessatura superstitio: in myrrha quo ipsius, et nostrum a mortuis aliquando futura praenuntiaretur resurrectio. Sanctus Maximus Taurinensis, Homilia XVII, De Epiphania Domini I Source: Migne PL 57.259a-260a

Let us exult, my dearest brothers, with our prayers always being succeeded by new prayers and with joys being heaped on joys. Behold, scarcely have we joyfully celebrated the feast day of our most holy restoration, when swiftly we rejoice in the glorious manifestation of our Redeemer to the nations. For this most festive solemnity of His that we celebrate is because the newly born infant in the stable wished to make himself manifest to the world. For lest the nations be ignorant that He had come in the flesh, He who descended from heaven, so that he might free every type of people from sin, set a star in heaven as a sign, which then unbelieving Judea was not able to grasp, and only the Gentile people approached his crib. For then the Gentiles alone came in the three Magi, while Judea remained in darkness, and in the person of those three men they brought their gifts to such a great king. They brought gold, as you have heard, frankincense and myrrh. Gold is for the showing of the beginning of redemption, which was now appearing in Him. Frankincense for the service of the true religion in the future, which signifies the end of the superstition of idols. Myrrh foretells His and our future resurrection from the dead. Saint Maximus of Turin, from Homily 17, On The Epiphany of the Lord

The Star In The East

Ecce stella quam viderant in oriente antecessit eos, usque dum veniens staret supra, ubi puer erat. Potuit etiam illis in oriente positis stella circa Jerusalem apparuisse, et prophetiae Balaam, qui de Chaldaea fuit, recordati fuerunt, de qua dicitur: Orietur stella ex Jacob, et vir ex Israel, et prophetia completa est, tum stellae apparitione commoti, et Jerusalem pervenerunt, et cum ad Herodem diverterent, disparunt donec ab Herode discesserunt, et tunc iterum stella eos antecessit, et usque ad Bethlehem perduxit. Veritas vero rei ex Evangelio non potest percipi. Ubi enim dicunt: Vidimus stellam ejus in oriente, potest intelligi: Vel nos existentes in oriente vidimus stellam circa Jerusalem, vel vidimus stellam ejus positam in oriente. Divina tamen inspiratione creduntur incitati, cum Deum esse credant quem adorare postulant. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput II Source: Migne PL 162.1254a-b

Behold a star in the east going before them until it came to stand over the place where the boy was. 1 Since they were in the east it was possible that the star appeared around Jerusalem, and they recalled the prophecy of Balaam who was from Chaldea, concerning which it is said, 'A star shall rise from Jacob, and a man from Israel,' 2 and with the star's appearance fulfilling the prophecy they came to Jerusalem, and when they turned aside to Herod they turned away from it, until they left Herod and then again the star went before them until they came to Bethlehem. But the truth of the matter one cannot grasp from the Gospel, for when it is said, 'In the east we saw his star,' it is possible to understand this as either, 'We who dwell in the east saw his star around Jerusalem,' or 'we saw his star positioned in the east.' However, they are believed to have been imbued with Divine inspiration when they asked about adoring Him who they believed to be God. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 2 1 Mt 2.9 2 Numb 24.17

The Wise Serpent

Serpens autem erat sapientior omnium bestiarum quae erant super terram, quas fecit Dominus Deus, et dixit serpens mulieri: Quid utique dixit Deus, ne edatis ab omni ligno quod est in paradiso? Cum dicit sapientiorem serpentem, intelligis quem loquatur, id est, illum adversarium nostrum qui tantum habet hujus sapientiam mundi. Sed et voluptas atque delectatio bene sapiens dicitur, quia et sapientia carnis appellatur sapientia, sicut habes: Quia sapientia carnis inimica est Deo. Et ad exquirenda delectationum genera astuti sunt, quia appetentes sunt voluptatum. Sive ergo delectationem intelligas, quaedam est divino adversa mandato, et inimica sensibus nostris. Unde sanctus Paulus ait: Video aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati. Si autem ad diabolum referas, verus inimicus est generis humani. Quae autem causa inimicitiarum nisi invidia? Sicut Salomon ait: Quia invidia diaboli mors introivit in orbem terraru. Invidiae autem causa beatitudo hominis in paradiso positi, et ideo quoniam ipse diabolus acceptam gratiam tenere non potuit, invidit homini, eo quod figuratus e limo, ut incola paradisi esset, electus est. Considerabat enim diabolus quod ipse qui fuisset superioris naturae, in haec saecularia et mundana deciderat; homo autem inferioris naturae sperabat aeterna. Hoc est ergo quod invidet dicens: Iste inferior adipiscitur quod ego servare non potui? Iste de terris migrabit ad coelum, cum ego de coelo lapsus in terra sim? Multas vias habeo quibus hominem decipere possim. De limo factus est, terra ei mater est, corruptibilibus involutus est. Et si anima superioris naturae, tamen et ipsa lapsui potest esse obnoxia, in corporis carcere constituta; quando ego lapsum vitare non potui. Est igitur via prima, ut decipiatur, dum conditione sua majora desiderat. Hic enim quidam conatus est industriae. Deinde carnis est, quod non habeat, desiderare. Postremo in quo videor ego omnibus esse sapientior, nisi circumscribam hominem, et versutia et fraude contendam? Itaque machinatus est, ut non primo Adam adoriretur, sed Adam per mulierem circumscribere conaretur. Non adorsus est eum qui coram acceperat coeleste mandatum: sed eam adorsus est quae a viro didicerat, non a Deo quid observaret, acceperat. Neque enim habes quia mulieri dixit Deus, sed quia Adae dixit; et ideo per Adam cognovisse mulier aestimanda est. Cognoscens igitur hoc loco tentamenti genus, plurima etiam aliis locis tentamenti genera reperies. Alia sunt per principem istius mundi, qui quaedam venena sapientiae in hunc mundum evomuit; ut vera putarent homines esse quae falsa sunt, et specie quadam hominum caperetur affectus. Non enim semper quasi apertus hostis ingreditur: sed sunt quaedam potestates quae amorem simulent, gratiamque praetendant; ut paulatim cogitationibus nostris venenum suae iniquitatis infundant, a quibus oriuntur illa peccata quae vel ex delectatione, vel ex quadam mentis facilitate nascuntur. Sunt etiam aliae potestates quae veluti colluctantur nobiscum. Unde et Apostolus ait: Quia non est nobis colluctatio adversus carnem et sanguinem, sed adversus principatus, et potestates, et rectores hujus mundi, tenebrarum harum, adversus nequitiam spiritalium quae sunt in coelestibus. Volunt enim hac quadam contentione nos frangere, et veluti quoddam animae nostrae corpus elidere. Unde et Paulus quasi bonus athleta non solum ictus adversantium potestatum vitare cognoverat, verum etiam adversantes ferire. Unde et ait: Percutio pugnis, non ut aera caedens. Et ideo quasi bonus athleta ad coronam meruit pervenire. Ergo multiplicia tentamenta sunt diaboli. Et ideo bilinguis serpens habetur atque lethalis, eo quod diaboli minister aliud lingua loquatur, aliud corde meditetur. Sunt et alii ministri qui et cordis et vocis suae infectas veneno veluti verborum suorum jactant sagittas, quibus Dominus ait: Generatio viperarum, quomodo potestis bona loqui, cum sitis mali? Sanctus Ambrosius Mediolanensis, De Paradiso, Caput XII Source: Migne PL 14.301b-302c

'Now the serpent was wiser than any of the beasts on the earth which the Lord God had made, and the serpent said to the woman, 'Why did God say, you shall not eat of any tree of the garden?' 1 When it says that the serpent was more cunning, you understand who is spoken of, that is, the one who is our enemy, who has the wisdom of this world. Gratification of pleasure has been fittingly called wisdom, because it is called the wisdom of the flesh, as in the statement, 'Because the wisdom of the flesh is hostile to God.' 2 And for seeking out gratification there is cleverness, since there are seekers of pleasure. If, therefore, you understand the gaining of pleasure to be contrary to the Divine command and hostile to our senses, this is in accord with what Paul states: 'I see another law in my members warring against the law of my mind and making me a captive in the law of sin.' 3 And if you ascribe this to the Devil, the true enemy of mankind, what other cause of enmity is there unless it is envy? As Solomon says: 'By the envy of the devil death came into the world.' 4 The cause of envy was the happiness of man placed in Paradise, and therefore because the devil was not able to hold to the grace once accepted, he envied man, who though fashioned from mud, had been chosen to be an inhabitant of Paradise. The Devil began to think how it was that he who was of a higher nature had fallen into this worldly existence, but man, an inferior creature, yet had hopes of eternal life. In envy he said, 'This inferior will acquire what I could not keep? He will leave the earth for heaven, when I have fallen from heaven to earth? I have many ways by which I can deceive man. He was made of mud, earth is his mother, and he is bound up in things corruptible. And if his soul is of superior nature, yet it is open to being cast down, since it is established in the prison of the body. When I fell, I could not avoid it. This, therefore, is the first way, to deceive him while he wants to make his state greater. Thus trial will be made of his ambition. The next way is by the flesh, the desire of what he does not have. Finally, how else can I appear to be wiser than all else if not by the use of cunning and fraud to ensnare man?' Thus he did not plan his first attack against Adam, but he plotted to to trap him through the woman. He did not assail the man who had in his presence received the heavenly command, but her who had learned of it from her husband and who had not received from God the command that should be observed. There is no passage in which God spoke to the woman, but because He spoke to Adam, we must judge that she learnt of it from Adam that the command was communicated through Adam to the woman. Recognise, then, in this place the nature of the temptation, for in other places there are  many other kinds of temptations await. Some come from the Prince of this world, who has vomited into this world a sort of poisonous wisdom, so that men think the false to be true and the emotions of men are carried away by mere appearance. The enemy's advance is not always in the open, but certain powers feign what is desirable and becoming pleasing by that, they pour into our thoughts the poison of their iniquities, from which source arise those sins which are born of indulgence in pleasures, or from some weakness of the mind. And there are yet other powers who may be said to wrestle with us, as the Apostle says, 'For our wrestling is not against flesh and blood but against the Principalities and Powers, against the world rulers of this darkness, against the spiritual forces of wickedness on high.' 5 They wish by such exertions to break us, and, as if were, drive out the soul from the body. Wherefore, like a good athlete, Paul knew how to avoid the blows of the opposing powers and even to strike those who were set against him. Hence he says, 'I strike with my fists, not as one beating the air.' 6 And so like a good athlete he merited the crown of victory. The temptations of the Devil, then, are manifold. For that reason his is the double tongued serpent, because a servant of Devil says one thing with the tongue and, meditates something else in the heart. There are other servants who cast forth the shafts of their word and thought smeared in venom, to whom the Lord says, 'You brood of vipers, how can you speak good things when you are evil?' 7 Saint Ambrose, On Paradise, Chapter 12 1 Gen 3.1 2 Rom 8.7 3 Rom 7.23 4 Wisd. 2.24 5 Ephes 6.12 6 1 Cor 9.26, 2 Tim 4.8 7 Mt 12.34

Creating The Devil

ΕΡΩΤ ΛϚ’ Διὰ τί δὲ τὸν διάβολον ἐποίησεν, εἰδὼς τοιοῦτον ἐσόμενον; Ο Θεὸς πᾶσαν τῶν ἀσωμάτων τὴν φύσιν έδημιούργησε, λογικὴν αὐτὴν καὶ ἀθάνατον ἀποφήνας· τοῦ λογικοῦ δὲ τὸ αὐτεξούσιον ἴδιον. Τούτων δὲ οἱ μὲν τὴν περὶ τὸν ποιητὴν ἐφύλαξαν εὔνοιαν, οἱ δὲ εἰς πονηρίαν ἀπέκλιναν. Τοῦτο δὲ καὶ ἐπὶ τῶν ἀνθρώπων ἔστιν εὑρεῖν. Οἱ μὲν γάρ εἰσι τῆς ἀρετῆς ἐρασταὶ, οἱ δὲ τῆς κακίας εργάται. Εἰ τοίνυν μέμφεταί τις τῇ τῶν πονηρῶν δημιουργίᾳ, ἀποστερεῖ ἄρα τῶν τῆς νίκης βραβείων τοὺς τῆς ἀρετῆς ἀθλητάς. Εἰ γὰρ μὴ ἐν τῇ αἱρέσει τῆς γνώμης εἶχον τὸν πόθον τῆς ἀρετῆς, ἀλλὰ ἐμπεφυκὸς τὸ ἄτρεπτον, ἔλαθον ἂν οἱ ἀξιόνικοι τῆς εὐσεβείας ἀγωνισταί· ἐπειδὴ δὲ τὴν αἵρεσιν τῶν ἀγαθῶν, καὶ τῶν ἐναντίων, ἔχει ἡ γνώμη, δικαίως καὶ οὗτοι τυγχάνουσι τῶν νικηφόρων στεφάνων, κἀκεῖνοι δίκας τιννύουσιν ὑπὲρ ὧν κατὰ γνώμην ἐξήμαρτον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.132b-c

Question 36 Why did God create the devil when He knew what would come to be? God created the whole incorporeal nature, making it rational and immortal, and it is the special property of rationality that it has free will. So it was that some of them cleaved to the benevolence of God and others fell into wickedness, which it is possible to observe even among men, for some are lovers of virtue and others exert themselves in wickedness. If, then, someone is troubled by the creation of wicked things, he deprives the athlete of virtue of the rewards of victory, for if in the choices of the will they had no desire for virtue, but their nature was fixed for it, they would be utterly ignorant of the excellence of the holy athlete, but when the will has the choice of good and evil, some rightly gain the crown of victory, and those who do not choose such things suffer punishment. Theodoret of Cyrrhus, Questions On Genesis

Receiving The Word

Ὁ γὰρ αὐτὸς Λόγος, καὶ φοβερὸς τοῖς οὐκ ἀξίοις διὰ τὴν φύσιν, καὶ χωρητὸς διὰ φιλανθρωπίαν τοῖς οὕτως ηὐτρεπισμένοις· ὅσοι τὸ ἀκάθαρτον καὶ ὑλικὸν πνεῦμα τῶν ψυχῶν ἀπελάσαντες, καὶ τὰς ἑαυτῶν ψυχὰς τῇ ἐπιγνώσει σαρώσαντες καὶ κοσμήσαντες, μηδὲ ἀργὴν, μηδὲ ἄπρακτον εἴασαν, ὥστε μετὰ πλείονος τῆς παρασκευῆς, αὖθις καταληφθῆναι ὑπὸ τῶν ἑπτὰ τῆς κακίας πνευμάτων, ὅσα καὶ τῆς ἀρετῆς ἀπηρίθμηται, τὸ γὰρ δυσμαχώτερον, περι σπουδαστότερον· ἀλλὰ πρὸς τῷ φεύγειν τὴν κακίαν, καὶ τὴν ἀρετὴν ἐργάζονται, ὅλον τὸν Χριστὸν, ἢ ὅτι μάλιστα, ἑαυτοῖς εἰσοικίσαντες, ὥστε μηδενὶ κενῷ τὴν πονηρὰν δύναμιν ὁμιλήσασαν, ἑαυτῆς πάλιν πληρῶσαι, καὶ γενέσθαι τὰ ἔσχατα χείρονα τῶν πρώτων, διὰ τὸ τῆς καταδρομῆς σφοδρότερον, καὶ τὸ τῆς φρουρᾶς ἀσφαλέστερον καὶ δυσαλωτότερον. Ὅταν δὲ πάσῃ φυλακῇ τηρήσαντες τὴν ἑαυτῶν ψυχὴν, καὶ ἀναβάσεις ἐν τῇ καρδίᾳ διαθέμενοι, καὶ νεώσαντες ἑαυτοῖς νεώματα, καὶ σπείραντες εἰς δικαιοσύνην, ὡς Σολομῶντι, καὶ ∆αβὶδ, καὶ Ἱερεμίᾳ δοκεῖ, φωτίσωμεν ἑαυτοῖς φῶς γνώσεως· τηνικαῦτα λαλῶμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, καὶ τοῖς ἄλλοις ἐκλάμπωμεν. Τέως δὲ καθαιρώμεθα καὶ προτελώμεθα τῷ Λόγῳ, ἵν' ὅτι μάλιστα αὐτοὺς ἡμᾶς εὐεργετῶμεν, θεοειδεῖς ἐργαζόμενοι, καὶ ἥκοντα τὸν Λόγον ὑποδεχόμενοι· οὐ μόνον δὲ, ἀλλὰ καὶ κρατοῦντες, καὶ τοῖς ἄλλοις προφαίνοντες. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΘ', Εἰς τὰ ἅγια Φῶτα Source: Migne PG 36.344d-345b

For the same Word which is fearful through its nature to those who are unworthy, can be received through its loving kindness by those who are thus prepared, who have cast out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle nor without deeds so that they are possessed once more with greater armament by the seven spirits of wickedness, which are the same number as the virtues, for that which it is difficult to fight against calls for greater efforts. But as well as fleeing from evil, they practice virtue, making Christ entirely, or to the greatest extent, dwell within them, so that no evil power will find an empty place to fill again with itself and make the last state worse than the first, 1 and that because of the greater zeal of its attack against the greater strength and impregnability of the fort. When, then, we have set every guard about our soul, and have appointed ascents in the heart, and have broken up our fallow ground and sown for righteousness, 2 as David and Solomon and Jeremiah proclaim, let us enlighten ourselves with the light of knowledge, and let us speak of the Wisdom of God that has been hid in a mystery, 3 and let us enlighten others. Meanwhile let us purify ourselves and prepare for the Word, so that we may do ourselves the greatest good, making ourselves godlike, and then receiving the Word at His coming, and not only that, but holding Him fast, let us even reveal Him to others. Saint Gregory Nazianzus, from Oration 39, On The Holy Lights 1 Mt 12.43 2 Ps 83.6, Jerem 4.3, Prov 11.18 3 2 Cor 2.6

Considering Reconciliation

Οὐ μὴν οὐδὲ παντελῶς μοι δοκεῖ τῶν μὴ δεχομένων τὴν πίστιν ἀλλοτριοῦν ἑαυτούς, ἀλλὰ ποιήσασθαί τινα τῶν ἀνδρῶν ἐπιμέλειαν κατὰ τοὺς παλαιοὺς θεσμοὺς τῆς ἀγάπης, καὶ ἐπιστεῖλαι αὐτοῖς ἀπὸ μιᾶς γνώμης, πᾶσαν παράκλησιν μετ̓ εὐσπλαγχνίας προσάγοντας, καὶ τὴν τῶν πατέρων πίστιν προτεινομένους προκαλεῖσθαι αὐτοὺς εἰς συνάφειαν: κἂν μὲν πείσωμεν, κοινῶς αὐτοῖς ἑνωθῆναι: ἐὰν δὲ ἀποτύχωμεν, ἀρκεῖσθαι ἡμᾶς ἀλλήλοις, τὸν δὲ ἐπαμφοτερισμὸν τοῦτον ἐξορίσαι τοῦ ἤθους, ἀναλαβόντας τὴν εὐαγγελικὴν καὶ ἄδολον πολιτείαν, ᾗ συνέζων οἱ ἐξ ἀρχῆς προσελθόντες τῷ λόγῳ. ἦν γάρ, φησί, τῶν πιστευσάντων καρδία καὶ ψυχὴ μία. ἐὰν μὲν οὖν πεισθῶσί σοι, ταῦτα ἄριστα. Ἐἰ δὲ μή, γνωρίσατε τοὺς πολεμοποιούς, καὶ παύσασθε ἡμῖν τοῦ λοιποῦ περὶ διαλλαγῶν ἐπιστέλλοντες. Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή PKH' Εὐσεβίῳ, Ἐπισκόπῳ Σαμοσάων Source: Migne PG 32.557a-b

It does not seem to me to be our absolute duty to cut ourselves off from those who do not receive the faith, but rather to have consideration for them in accordance with the old law of love, and to write to them with one mind, with full exhortation and with pity, proposing to them the faith of the fathers, and inviting them to union, and if we shall persuade we will be united in communion with them, but if we fail we must be content with one another and purge our conduct of this uncertain spirit, restoring the evangelical and upright way of living followed by those who accepted the Word from the beginning. 'There was,' it is said, 'one heart and one soul among the faithful.' 1 It will be best if they are persuaded by you, but if they are not, recognise the authors of this strife, and in the future do not write to me any more letters about reconciliation. Saint Basil of Caesarea, from Letter 128, To Eusebius, bishop of Samosata. 1 Acts 4.32

Keeping The Lamp Lit

Non exstinguitur lucerna eius tota nocte. Nemo accendit lucernam et ponit sub modio. Tu illuminabis lucernam meam Domine. Lucerna eius, spes eius. Ad illam operatur omnis homo, quidquid boni ad spem facit. Et in nocte ardet lucerna ista. Si enim quod non videmus speramus, ideo nox est. Si autem et non videmus et non speramus, et nox est et lucerna non ardet. Quid infelicius talibus tenebris? Ut autem non deficiamus in tenebris et per patientiam exspectemus quod non visum speramus, tota nocte ardeat lucerna nostra. Qui enim nobis quotidie loquitur verbum tamquam oleum infundit ne lucerna exstinguatur. Sanctus Augustinus Hipponensi, Sermo XXXVII, Sermo Habitus in Natale Martyrum Scillitanorim In Basilica Novarum Ubi Dicit: Mulierem Fortem Quis Inveniet Source: Migne PL 38.226-227

Her lamp is not put out all night long. 1 'Nobody lights a lamp and puts it under a bushel.' 'You will light up my lamp, O Lord.' 2 Her lamp is her hope. Everyone works by its light, at whatever good they do in hope, and this lamp burns in the night. If we do not see what we hope for it is night, but if we do not see and we do not hope it is night and the lamp is not lit. What could be more wretched than such darkness? That we do not perish in the dark, but that with patience we may wait for that which we hope for and is not yet seen, let our lamp burn through the whole night. He who speaks the word to us every day is as one who pours in oil to save the lamp from guttering. Saint Augustine of Hippo, from Sermon 37, Given in the New Market Basilica on the Birthday of The Scillitan Martyrs, Where it says, 'A strong woman who will find?' 1 Prov 31.18 2 Mt 5.15, Ps 17.29

Ways And Paths

Perfice gressus meos in semitis tuis, ut non moveantur vestigia mea. Viae Dei sunt praecepta levia. Semitae Dei sunt strictiora mandata, in quibus pauci ambulare possunt. In via Dei ambulat qui proximo suo malum non facit. In semitia Dei ambulat qui etiam malum inferentem diligit. Qui vero adhuc ambulare nescit in semita, saepe movetur a via, quia saepe charitatem deserere cogitur qui non didicit adhuc diligere, nisi eum a quo amatur. Hugo De Sancte Victore, Miscellanea, Liber II, Caput XX, De Viis et Semitis Dei Source: Migne PL 177.599c-d

Perfect my walking in your paths, so that my feet do not stumble. 1 The ways of God are the lighter precepts, the paths of God are the stricter commands in which few are able to walk. He walks in the way of God who does no evil to his neighbour. He walks in the path of God who loves him who does him evil. However, he who does not yet know what it is to walk in the path, often stumbles on the way, since  he is often driven to abandon love because he has not yet learnt how to love anyone unless they love him. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 20, On the Ways and Paths of God 1 Ps 16.5

Flesh And Blood

Σάρξ καὶ αἷμα , φησὶν, βασιλείαν Θεοῦ οὐ κληρονομήσουσι· τουτέστιν, οἱ σαρκικοὶ τὸν τρόπον ὑπάρχοντες ἔξω τῆς βασιλείας ῥιφθήσονται. Ὑμεῖς δὲ, φησίν, οἱ πιστοὶ, καὶ πνευματικοί , οὐκ ἐστὲ ἐν σαρκί , ἀλλ' ἐν πνεύματι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ POB', Σωφρονι Τριβουνῳ Source: Migne PG 79.149c

'Flesh and blood,' he says, 'shall not inherit the kingdom of God,' 1 that is, those who hold to the way of the flesh shall be cast outside the kingdom. 'But you,' he says, 'are faithful and spiritual, and you are not in the flesh but in the spirit.' 2 Saint Nilus of Sinai, Book 1, Letter 172 to Sophronius the Tribune 1 1 Cor 15.50 2 Rom 8.9

Killings In Bethlehem

Τότε Ἡρώδης ἰδὼν, ὅτι ενεπαίχθη ὑπὸ τῶν Μάγων... Ὥσπερ τῷ Φαραὼ ἐνέπαιξεν ὁ Θεὸς διὰ Μωϋσέως, οὕτω καὶ τῷ Ἡρώδῃ διὰ τῶνΜάγων· ἐπεὶ καὶ ἄμφω, καὶ Ἡρώδης καὶ Φαραὼ, παιδοκτόνοι. Ὁ μὲν Φαραὼ τὰ τῶν ἐν Αἰγύπτῳ Ἑβραίων ἄῤῥενα φονεύων, ὁ δὲ Ἡρώδης, τὰ τῶν ἐν Βηθλεέμ. Ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς παῖδας τοὺς ἐν Βηθλεέμ. Τὴν κατὰ τῶν Μάγων ὀργὴν, κατὰ τῶν οὐδὲν ἀδικησάντων, ἐνδείκνυται . Τίνος δὲ ἕνεκεν συνεχωρήθησαν' οἱ παῖδες σφαγῆναι; Ἵνα δειχθῇ τοῦ Ἡρώδου ἡ κακία· ἀλλ᾽ ἴσως ἐρεῖς μοι· Καὶ τὶ τοῦτο; ἵνα δειχθῇ ἡ ἐκείνου κακία, διὰ τοῦτο ἠδικήθησαν οἱ παῖδες; ῎Ακουε τοίνυν, ὅτι οὐκ ἠδικήθησαν, ἀλλὰ στεφάνων ἠξιώθησαν. Πᾶς γὰρ ὁ·κακόν τι πάσχων ἐνταῦθα, ἢ εἰς ἁμαρτημάτων διάλυσιν πάσχει , ἢ εἰς στεφάνων προσθήκην· ὥσπερ δὴ καὶ οὗτοι οἱ παῖδες, μειζόνως στεφανωθήσονται. Καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὂν ἠκρίβωσε παρὰ τῶν Μάγων. Τότε ἐπληρώθη τὸ ῥηθὲν ὑπὸ Ἱερεμίου τοῦ προφήτου, λέγοντος, Ἴνα μή τις νομίσῃ, ὅτι ἄκοvτος τοῦ Θεοῦ γέγονεν ἡ τῶν νηπίων ἀναίρεσις, δείκνυσιν ὅτι καὶ προεγίνωσκε καὶ προείπεν. Φωνὴ ἐν Ῥαμᾷ ἡκούσθη. Ἡ Ῥαμά, τόπος ἦν τῆς Παλαιστίνης ὑψηλός. Τοῦτο γὰρ σημαίνει τὸ ὄνομα, ὑψηλήν· ἔλαχε δὲ εἰς κλῆρον τῇ φυλῇ τοῦ Βενιαμίν, ὃς ἦν τῆς Ῥαχὴλ υἱός· ἡ δὲ Ῥαχὴλ, ἐv τῇ Βηθλεὲμ ἐτάφη. Λέγει τοίνυν τὴν Βηθλεὲμ ὁ προφήτης , Ῥαχήλ, διότι ἐν αὐτῇ ἐτάφη ἐκείνη· τὸν δὲ κλαυθμὸν καὶ τὸν θρῆνον, ἀκουσθῆναι ἐν τῇ ὑψηλῇ. Ἄκουε τοίνυν τοῦ προφήτου· θρῆνος καὶ κλαυθμὸς, καὶ ὀδυρμὸς πολύς· Ραχήλ κλαίουσα τὰ τέκνα αὐτῆς, τουτέστιν, ἡ Βηθλεέμ, καὶ οὐκ ἤθελε παρακληθῆναι , ὅτι οὐκ εἰσίν. Ἐν τῷ βίῳ τούτῳ οὐκ εἰσὶν, ἐπεὶ ἀἱ ψυχαὶ, ἀθάνατοι. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ B' Source: Migne PG 123.169a-c

Then Herod, perceiving that he had been tricked by the Magi... 1 As Pharoah was outwitted by God through Moses, so Herod was through the Magi, since both Herod and the Pharoah were murderers of children. Pharaoh killed the first born boys of the Hebrews in Egypt 2 and Herod the those of Bethlehem. 'He was exceedingly angry and commanded that all the male boys in Bethlehem should be slain.' He reveals his anger against the Magi who offended in nothing. But why were the boys allowed to be killed? So that the wickedness of Herod might be shown. But perhaps you will say to me, 'Why in this way? Can his wickedness not be exposed but that little boys must suffer violence?' Hear then, that it was to win crowns they there were afflicted. All who suffer some injury here, either suffer that sin might be cleansed, or that a crown might be gained, and so even these boys were crowned. 'And to all the borders, from two years and under, according to the time that had been reckoned by the Magi. Then were fulfilled the words of Jeremiah the prophet, who said... Lest anyone think that the killing of the little ones was done without God's knowledge, he shows it was foreknown and predicted. A cry in Rhama was heard... 3 Rhama was a high place in Palestine, and the name signifies a high place, and it was part of the lot of the tribe of Benjamin, who was a son of Rachel, and Rachel was buried in Bethlehem. 4 Therefore the prophet speaks of Bethlehem and Rachel because Rachel was buried there, and weeping and groaning was heard in the heights. Hear, then, the prophet, 'Lamentation and tears and much weeping. Rachel weeping for her children,' that is, of Bethlehem, 'and she was unwilling to be consoled, because they are no more.' 3 They are no more in this world, because their souls are immortal. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 2 1 Mt 2.16 2 Exod 1.8-22 3 Jerem 31.15 4 Genes 35.17-20

From The Beginning

Quod fuit ab initio... Hanc Epistolam beatus Apostolus Joannes de fidei et charitatis perfectione conscripsit, laudans devotionem eorum qui in unitate Ecclesiae perseverabant; porro illorum impietatem coarguens, qui Ecclesiae pacem vesano dogmate turbabant, Cerinthi maxime et Marcionis, qui Christum ante Mariam non fuisse contendebant. Propter quos etiam Evangelium suum scripsit, ibi quidem et suis et ipsius Domini verbis consubstantialem Patri Filium affirmans, hic autem quae a Domino didicit propriis sermonibus depromens, et haereticorum stultitiam apostolica auctoritate refellens. Unde mox in capite Epistolae divinitatem simul et humanitatem veram ejusdem Dei et Domini nostri Jesu Christi designat dicens: Quod fuit ab initio, quod audivimus. Fuit enim ab initio Filius Dei, sed eumdem Filium Dei in homine apparentem audierunt, et oculis viderunt discipuli, quod ipsum in Evangelio latius explicavit. Nam quod hic ait: Quod fuit ab initio, hoc est quod in Evangelio dicit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Et quod hic subdidit: Quod audivimus, quod vidimus oculis nostris, hoc est quod ibi latius subdit: Et Verbum caro factum est, et habitavit in nobis, et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre. Et ne parum dicere videretur in eo quod ait: Quod vidimus oculis nostris, adjunxit: Quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae. Non solum quippe corporalibus oculis sicut caeteri Dominum viderunt, sed et perspexerunt, cujus divinam quoque virtutem spiritualibus oculis cernebant. Maxime illi qui eum in monte clarificatum viderunt, e quibus unus erat ipse Joannes. Quod autem ait: Et manus nostrae contrectaverunt de Verbo vitae, Manichaeorum vincit insaniam, qui Dominum veram assumpsisse carnem negant; quam apostoli veram esse dubitare non poterant, ut pote cujus veritatem non solum videndo, sed et tangendo probarent; maxime Joannes ipse, qui, in sinu ejus in coena recumbere solitus, tanto licentius ejus membra, quanto vicinius tangebat. Sed et post resurrectionem ejus a mortuis, manus eorum tractaverunt de Verbo vitae, cum veram eum recepisse carnem, quamvis jam incorruptibilem, absque ulla dubietate cognoverunt, audientes ab illo ipso: Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. Bene autem dicitur: Et manus nostrae contrectaverunt de Verbo vitae, quia cum veritatem resuscitatae carnis ejus a mortuis etiam manibus contrectando probarent, certius eum Verbum vitae, hoc est Deum verum, esse cognoverunt. Sanctus Beda, In I Epistolam Sancti Joannis, Caput I Source: Migne PL 93.85b-86b

That which was from the beginning... 1 The Apostle John wrote this letter about the perfection of faith and charity, praising the devotion of those who persevered in the unity of the Church, but disputing the impiety of those who troubled the peace of the Church with their irrational teachings, especially Cerinthus and Marcion, who contended that Christ did not exist before Mary. Indeed it was on account of them that he wrote his Gospel, and there with the very words of the Lord affirmed the consubstantiality of the Son and Father. But here in his own words he sets forth what the Lord taught and with Apostolic authority refutes the foolishness of heretics. Whence at the very beginning of the letter he designates the Divinity and true humanity of our God and Lord Jesus Christ, saying, 'That which was from the beginning, that we heard.' For the Son of God was from the beginning, but that same Son of God the disciples also heard and saw with their own eyes in the appearance of a man, which he explains more broadly in his Gospel. For as here he says, 'That which was from the beginning,' so in the Gospel he says, 'In the beginning was the Word and the Word was with God, and God was the Word. In the beginning He was with God.' 2 Then here he adds, 'That we have heard and seen with our eyes,' that is, what is more broadly given in the Gospel as, 'The Word was made flesh and dwelt among us, and we saw His glory, the glory as the only begotten of the Father.' And lest it seems he says less here when he says, 'What we have seen with our eyes,' he adds, 'What we have perceived and our hands have  touched, the Word of Life.' They did not only see the Lord with the eyes of the body, as with other things, but they even looked on and perceived the Divine virtue with spiritual eyes, certainly those who saw Him transformed on the mountain, one of whom was John himself. 3 And saying, 'and our hands have touched, the Word of Life.' he overthrows the madness of the Manichees, who denied that the Lord had taken up the flesh, which truth the Apostles could not doubt, since they not only saw His truth, but they even proved it by touching, especially John himself, who alone reclined in His lap at the Last Supper, his members given as much freedom as a neighbour who touched. 4 But even after His resurrection from the dead, their hands touched the Word of Life, when He has received true flesh, now incorruptible, and without any doubt they knew, hearing from Him, 'Touch and see, because a spirit does not have flesh and bones, as you see I have.' 5 And it is well said, 'And our hands have touched, the Word of Life,' because when by touch they proved the truth of the flesh raised up from the dead, they more certainly knew that He was the Word of Life, that is, the true God. Saint Bede, Commentary on the First Letter of Saint John, Chapter 1 1 1 Jn 1.1 2 John 1.1-2 3 Mt 17.1-8 4 Jn 13.23 5 Lk 24.39

Freedom Of Speech

Τοῦτο παῤῥησία ἀνδρὸς τὸν σταυρὸν ἔχοντος. Μιμώμεθα τοίνυν καὶ ἡμεῖς ταύτην, εἰ καὶ πολέμου οὐκ ἔστι καιρὸς, ἀλλὰ παῤῥησίας ἀεὶ καιρός ἐστιν. Ἐλάλουν γὰρ, φησὶν, ἐν τοῖς μαρτυρίοις σου ἐναντίον βασιλέων, καὶ οὐκ ᾐσχυνόμην. Ἂν τοίνυν Ἕλλησι συμπλεκώμεθα, οὕτως αὐτοὺς ἐπιστομίζωμεν χωρὶς θυμοῦ, χωρὶς τραχύτητος. Ἂν μὲν γὰρ μετὰ θυμοῦ τοῦτο ποιῶμεν, οὐκ ἔτι παῤῥησία, ἀλλὰ πάθος εἶναι δοκεῖ· ἂν δὲ ἐπιεικῶς, ὄντως ἐστὶν αὕτη παῤῥησία. Οὐ γὰρ δυνατὸν ὁμοῦ κατὰ ταυτὸν καὶ κατόρθωμα εἶναι καὶ ἐλάττωμα. Ἡ παῤῥησία, κατόρθωμα· ὁ θυμὸς, ἐλάττωμα. Δεῖ τοίνυν ἡμᾶς, εἰ μέλλομεν παῤῥησίαν ἔχειν, καθαροὺς εἶναι τοῦ θυμοῦ, ἵνα μὴ ἐκείνῳ τις λογίσηται τὰ ῥήματα. Κἂν δίκαια λέγῃς μετὰ θυμοῦ, τὸ πᾶν ἀπώλεσας, κἂν παῤῥησιάζῃ, κἂν νουθετῇς, κἂν ὁτιοῦν πράττῃς. Ὅρα τὸν ἄνδρα τοῦτον οὐ μετὰ θυμοῦ διαλεγόμενον· οὐ γὰρ δὴ ὕβρισεν, ἀλλὰ προφητικοῦ αὐτοὺς ἀνέμνησε λόγου. Ὅτι γὰρ οὐκ ἦν θυμοῦ, ἔδειξεν, ὅτε κακῶς ἔπασχε, τότε ὑπὲρ αὐτῶν εὐχόμενος καὶ λέγων· Μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Οὕτως οὐκ ὀργιζόμενος αὐτοῖς, ἀλλὰ ἀλγῶν ὑπὲρ αὐτῶν καὶ δακνόμενος, ταῦτα ἐφθέγγετο· ἐπεὶ καὶ περὶ τῆς ὄψεως διὰ τοῦτο εἶπεν, ὅτι Εἶδον τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου, ἵν' αὐτοὺς ἐφελκύσηται. Καθαροὶ τοίνυν θυμοῦ ὦμεν. Οὐ κατοικεῖ τὸ Πνεῦμα τὸ ἅγιον, ἔνθα θυμός· ἐπικατάρατος ὁ θυμώδης. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Ὑπομηνμα εἰς τας Πραξεις των Ἀποστολων, Ὁμολια ΙΖ' Source: Migne PG 60.137

Such is the freedom of speech of a man bearing the Cross. Let us then also imitate Stephen, for even if it is not a time of war, yet it is always the time for freedom of speech. 'For, I spoke your testimonies before kings,' says another, 'and I was not ashamed.' 1 If, then, we are among those who do not believe, let us close their mouths without anger, and without harshness, for if we do it with anger, it is no longer freedom of speech but it seems to be passion; if we do it with gentleness, there is freedom of speech. Success and failure cannot exist together in one and the same thing. Freedom of speech is success, anger is failure. Therefore if we are to be free in our speech, we must be cleansed of anger so that no one may attribute our words to that. Even though you speak righteously, when you speak with anger, you ruin it all, no matter how freely you speak, or how fairly you reprove. Look to Stephen, see how free from passion he is as he speaks to them, for he did not utter abuse, but he reminded them of the words of the Prophets. And to show it was not anger, when he was suffering evil, he prayed for them, saying, 'Do not hold this sin against them.' 2 Thus he was not angry with them, but he said these things in grief and sorrow, and this is why it speaks of his appearance, that they saw his face and it was like the face of an angel, so that they might be moved. Let us then be cleansed of anger. The Holy Spirit does not dwell where there is anger, but the angry man is cursed. Saint John Chrysostom, On The Acts Of The Apostles, from Homily 17 1 Psalm 118.46 2 Acts 7.59