Creation And Vanity

VERANUS. Quid est quod dicit Ecclesiastes: Vanitas vanitatum, et omnia vanitas; cum scriptum sit in libro Genesis: Vidit Deus cuncta quae fecit et erant valde bona? Si cuncta quae fecit Deus, valde bona sunt, quomodo ergo omnia vanitas; et non solum vanitas, sed etiam vanitas vanitatum? SALONIUS. Coelum et terra, maria et omnia quae in hoc circulo continentur, per se quidem bona sunt, quoniam a bono Deo creata sunt, sed comparata Deo, utique pro nihilo habenda sunt, quia semper Deus permanebit id quod est, illa vero omnia transibunt. Nam quae videntur temporalia sunt, quia transitoria; quae autem non videntur aeterna sunt. VERANUS. Quare bis replicavit sententiam suam dicens: Vanitas vanitatum, dixit Ecclesiastes; vanitas vanitatum et omnia vanitas? SALONIUS. Ad exaggerandam magnitudinem vanitatum iteravit sententiam suam, ut per hoc demonstraret quia omnis mundi gloria sicut flos feni marcescet, et sicut fumus pertransibit. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.994b-c

Veranus: Why is it that Ecclesiastes says, 'Vanity of vanities, everything is vanity,' when it has been written in the book of Genesis, 'God saw all the things He had made and they were very good.' 1 If everything which God made was very good, how then is everything a vanity, and not only a vanity, but even a vanity of vanities? Salonius: Heaven and earth, the sea and everything they is contained in its circuit, are in themselves good because they were created by God, but compared to God they are held as nothing because God always remains what He is, but they shall all pass away. For those things which are seen are temporal and pass away but the things which are not seen are eternal. 2 Veranus; Why does he twice repeat what he says, 'Vanity of vanities, says Ecclesiastes vanity of vanities and all a vanity?' Salonius: He repeats himself to exaggerate the greatness of the vanity, so that he might show that all the glory of the world withers away like a flower of the field, and as smoke they shall pass away. 3 Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 1.2, Gen 1.31 2 2 Cor 4.18 3 Isaiah 40.8, 1 Pet 1.24, Ps 36.20

Concerning Captivity

Jam captivitas imminebat, et adhuc adhortabatur Deus tribuens, ut ita dicam, et ante unam diem locum poenitentiae: unde scriptum est, usque ad captivitatem Jerusalem, et usque ad quintum mensem prophetasse Jeremiam. Jam hostium vincula restrinxerant manus, et nihilominus haec quodammodo dicebat Deus: Ecce captivi facti estis: agite, licet sero, poenitentiam: rogate me, et parcam vobis: possum eruere de captivitate, qui tradidi. Habemus itaque quaedam necessaria ex superscriptione ista, quae continet tempora prophetiae, quia juxta suam clementiam exhortatur Deus semper homines ad salutem, ut, cessante delicto, etiam captivitas conquiescat. Haec autem et de nobis possumus intelligere: si peccaverimus, et nos captivi futuri sumus. Etenim tradi peccatorem Satanae, nihil distat ab eo quod Judaei sunt traditi Nabuchodonosor. Utque illos Deus concessit adversario, propter frequentes impietates; sic nos propter peccata quae fecimus, tradimur spiritali Nabuchodonosor: et quos tradidi, inquit, Satanae, ut discant non blasphemare, Apostolus de aliis peccatoribus. Puta quantum malum est peccare, ut tradamur Satanae captivanti animos eorum qui relinquuntur a Deo. Non sine causa autem, neque sine judicio Deus relinquit quos deserit. Cum enim miserit pluviam super vineam, et vinea pro uva attulerit spinas, quid faciet, nisi ut mandet nubibus, ne pluant super eam imbrem? Quapropter in proximo est propter delicta nostra, quorum nobis conscii sumus, et nos captivari. Origenes,Homiliae XIV in Jeremiam, Homilia I, Interprete Hieronymo Stridonensis Source: Migne PL 25.586c-587b

Captivity was imminent, and yet the Lord still exhorted, giving a place of penance even one day before, whence it is written that even to the capture of Jerusalem and even to the fifth month Jeremiah made prophecy. 1 Then even with the fetters of the enemy on the hands, nevertheless the Lord spoke in this manner, 'Behold you have been made captive, but even though it is so late make penance. Ask of me and I will spare you. I who handed you over can bring you out of captivity.' Thus we may identify a certain necessity from what is written, which the times of the prophecy contains, because according to His mercy God is always exhorting men to salvation, so that by ceasing to sin they might overcome captivity. We are even able to understand these things of ourselves, that if we sin we shall be made captive. Indeed 'I have given the sinner to Satan,' 2 is no different from the Jews being given to Nabuchodonosor. Thus as God gave them to the adversary because of their repeated wickedness, so on account of the sins we commit we are given over to the spiritual Nabuchodonosor. 'Who I have given to Satan, so that they learn not to blaspheme,' 3 the Apostle says of other sinners. Think how grave an evil it is to sin, because of which we are given to Satan with the captive souls of those who have forsaken God. It is not without cause or reason that God abandoned those who deserted Him. For when He sends rain upon the vine and it brings forth thorns rather than grapes, what shall He do but command the clouds not to rain on it? 4 Which is imminent on account of our sins, which makes us their associates, and leads us into captivity. Origen, Fourteen Homilies on Jeremiah, from the First Homily, Translated by Saint Jerome. 1 Jerem 1.3 2 1 Cor 5.5 3 1 Tim 1.20 4 Isaiah 5.1-6

Two Sorts Of Listeners

Exiit, qui seminat... Est igitur auditorum verb quadripartita differentia. Alii cor habentes conculcatum ac induratum, praedicationem aure foris audiunt, sed hanc in corde non recipiunt: quibus secus viam, non in via credulitatis vel obedientiae verba cadunt. Non enim omnium fides, nec omnes obediunt Evangelio. Inter aurem enim et cor daemon volitans, quod per unam aurem intrat, per alteram extrahit, ne ad cor descendat. Cum enim praedicator assurgit, ut foris loquatur, assurgit diabolus, ut intus obloquatur, aut falsum esse suggerens, aut pervertens quod dicitur, aut dimicans a quo dicitur, aut somno, aut aliis cogitationibus aggravans illum, cui dicitur. Alii facilitatem obedientiae habentes, sed virtute carentes constantiae, ut filii Ephream intendentes arcum, convertuntur in die belli, cito compuncti, citius arefacti, temporales et leves, non habentes altam radicem charitatis: tempore pacis credunt, tempore tentationis recedunt, dum nil intus prurit, coelibs: dum nil foris saevit, fortes: si nemo molescat, mansueti: si cuncta succedunt, devoti: quibus illud convenit: Confitebitur tibi, cum benefeceris ei. Vere filii Adam, ut qualis pater, tales illi: qui coneousque stetit, donec leviter pulsatus ruit. Sicut primi nimis duri, sic hi nimis molles: illi obstinati, hi pusillanimes; illi non recipiunt verbum, hi non retinent. Isaac, Cisterciensis Abbas, Sermo XVIII In Festum Omnium Sanctorum II Source: Migne PL 194.1751b-c

A sower went out to sow... 1 There are four types among those who hear. There are those with hearts which have been trodden down and made hard, and preaching reaches their outer ear but it is not received into the heart. The seed has fallen beside the path, because the words do not fall onto the way of belief and obedience. The faith is not for everyone, nor do all obey the Gospel. 2 A demon flits about between their ears and hearts, and what enters through one ear it drives out through the the other. When a preacher rises to speak exteriorly, the devil rises up within to speak against him, suggesting what is false, or perverting what is said, or disputing the preacher's good character, or distracting with sleep or other thoughts. Others are able to obey, but they lack the virtue of perseverance, so that they are like the sons of Ephraim bending the bow who are overturned on the day of battle. 3 They are quick to compunction and quicker to relapse. Transient and light, they do not have the taproot of love. 4 In times of peace they are faithful, but in trials they fall. When desire does not trouble them, they are chaste, when no one challenges them they are brave, and if no one irritates them they are peaceable. If all goes well, they are devout, and it was well said of them, 'He will confess you when you bless him.' 5 They are the true sons of Adam, for they are just like that father who stood firm until a light blow toppled him. As the first kind of hearer is too hard, the latter is too soft. As the first kind is obstinate, the latter is weak. The first kind do not receive the Word and the second kind do not keep hold of it. Isaac of Stella, from Sermon Eighteen, A Second on the Feast of All Saints  1 Lk 8.5 2 2 Thes 3.2, Rom 10.16 3 Ps 77.9 4 1 Cor 13.7 5 Ps 48.19

Lacking And Losing Grace

Nota tria, quae impediunt incrementum spirituale: nutrimenti defeclio, quam patiuntur illi qui non habent humorem gratiae; lob octavo: Nunquid potest vivere scirpus sine humore , aut crescere carectum sine aqua? Econtra dicitur de viro iusto in Psalmo: Erit tanquam lignum , quod plantatum esl secus decursus aquarum. Nutrimenti subtractio, quam patiuntur iiii qui se effundunt et se implicant diversis occupationibus. Nam gratiae fatuorum effunduntur; Ecclesiastici vigesimo primo: Cor fatui quasi vas confractum et omnem sapientiam non tenebit; et Genesis quadragesimo nono: Ruben primogenitus meus; et sequitur: Effusus es sicut aqua, non crescas. Nutrimenti vel nutritae rei suffocatio, quam patiuntur qui suffocantur a curis huius saeculi et sollicitudinibus; Matthaei decimo tertio: Cum crevisset herba et fructum fecisset, apparuerunt simul et zizania; Lucae octavo: Exortae spinae suffocaverunt illud; Matthaei decimo tertio: Creverunt spinae et suffocaverunt ea. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput III Collatio XIII Source: Here, p553

Let is be noted that there are three things which are an impediment to spiritual growth, firstly a lack of nutrition which is suffered by those who do not have the watering of grace, as in the eighth chapter of Job, 'Can the rush be green without moisture, or a sedge-bush grow without water?' 1 On the contrary it is said of the righteous man in the Psalm, 'He shall be as a tree which has been planted by flowing waters.' 2 Secondly there is a loss of nutrition which is suffered by those who pour themselves out and entangle themselves in many pursuits, for the loss of grace by fools is mentioned in the twenty first chapter of Ecclesiasticus, 'The heart of a fool is like a broken jug, it shall not hold any wisdom.' 3 And in the forty ninth chapter of Genesis, 'Ruben is my firstborn,' and then it follows, 'You have poured yourself forth like water, you shall not grow.' 4 Thirdly there is a stifling of nutrition and the way of nutrition, which is suffered by those who are choked by the cares of the world and its worries. In the thirteenth chapter of Matthew, 'When the crops had grown and put forth their fruit, at once the weeds appeared .' In the eighth chapter of Luke, 'The thorns rose up and choked it,' and in the thirteenth chapter of Matthew, 'The thorns grew and choked them.' 5 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 3 1 Job 8.11 2 Ps 1.3 3 Sirach 21.17 4 Gen 49.3-4 5 Mt 13.26, Lk 8.7, Mt 13.7

Judgement And Joy

Et hunc peccatorum a facie Dei interitum, necesse est ut justorum laetitia consequatur. Nam et continuo subjectum est: Et justi laetentur laetitia. Aequa enim judicii coelestis et justa moderatio est, ut peccatores morte conficere, ita, et justos laetitia munerari. Idipsum autem ad ostendendum judicii examen est consecutum: Exsultent in conspectu Dei, epulentur in laetitia. Mundo enim corde, secundum evangelicae benedictionis merita, conspectu Dei digni sunt. Verum laetari in laetitia significationis est altioris, causam scilicet perfectae laetitiae ostendens. Plerique enim in his quae sibi sunt nocitura laetantur ut gaudet lascivus in scortis, ut fur laetatur in furtis, ut unumquemque pro vitiis suis ea quae exercet oblectant. Verum qui in laetitia laetatur, causam laetitiae ex ipsius laetitiae honesta utilique veritate suscipit. Et idcirco ait: In laetitia laetentur, quia in conspectu Dei exultabunt: eam verae exsultationis docens esse laetitiam, quae conspectus Dei jucunditate perfecta sit. Exsultationis autem hujus atque epulantium gaudia, ex quibus est laetitia justorum, sanctus Moyses in divina illa Deuteronomii cantione ita meminit, dicens: Jucundamini coeli simul cum eo, et adorent eum omnes angeli Dei. Jucundamini gentes cum populo ejus, et confortent eos omnes filii Dei. In hac itaque laetitia laetabuntur et justi, coelesti gaudio unanimes, exsultationis divinae societate laetantes. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXVII Source: Migne PL 9.444b-c

With this destruction of sinners from the face of God it is necessary that the joy of the righteous should follow, and so the Psalm continues, 'And the righteous shall rejoice in joy.' 1 The just and fair arrangement of the heavenly judgement is that sinners are swept away by death and the righteous are gifted joy. And immediately the result of judgment is revealed, 'They shall exult in the sight of God, they shall feast in joy.' With pure hearts, according to that merited by the evangelical blessing, they are made worthy of the sight of God. 2 This rejoicing in joy has a higher meaning, that is, it reveals the cause of true joy. For many rejoice in things which are harmful, so that a lascivious man has his joy in whores, a thief in theft, and likewise whoever delights in exerting himself in his vices. He who rejoices in joy, takes up the cause of joy from a true and upright and beneficial joy. And therefore it says that they shall rejoice in joy, because they shall exult in the sight of God, which teaches that the joy of true exultation is perfected in the delight in the sight of God. The joy of this exultation and feasting from which is the joy of the righteous, Moses mentions in that divine song in Deuteronomy, 'Let the heavens rejoice with Him, and let all the angels of God adore Him. Let all the nations rejoice with His people, and let all the sons of God strengthen them.' 3 In this, then, the righteous rejoice in joy, united with the joy of heaven, rejoicing in the association with Divine exultation. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 65 1 Ps 67.4 2 Mt 5.8 3 Deut 32.43

Before The Face Of God

Certe, Fratres, modo pereant peccatores a facie Dei. Modo pereant peccatores et non pereant peccatores. Si incipiant iuste vivere, peribunt utique peccatores, sed non peribunt homines. Homo peccator, duo nomina sunt. Homo unum nomen est, et peccator unum nomen est. In his duobus nominibus intellegimus, quia unum horum Deus fecit, alterum horum homo fecit. Hominem enim Deus fecit, peccatorem se ipse homo fecit. Quid ergo contremiscis, quando tibi dicit Deus: Pereant peccatores a facie mea? Hoc tibi dicit Deus: 'Pereat in te quod tu fecisti, et servo quod ego feci.' Et modo ardet ignis in calore verbi, res est in fervore Spiritus Sancti, sicut diximus iam dudum, quia scriptum est in alio psalmo: Nec est qui se abscondat a calore eius. Spiritus autem Sancti esse calorem dicit Apostolus: Spiritu ferventes. Ergo pro facie Dei, tibi pone interim Scripturam Dei. Liquesce ab illa. Paeniteat te, cum audis haec de peccatis tuis. Cum autem te paenitet, et cum te ipsum excrucias sub calore verbi, cum etiam lacrimae currunt, nonne cerae tabescenti et tamquam in lacrimas currenti similis inveniris? Modo ergo fac quod in posterum times, et non habebis quod in posterum timeas. Sanctus Augustinus Hipponensi, Sermo XXIIa, De versu 3 Psalmi LXVII, Sicut deficit fumus, deficiant, sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei. Source: Migne PL 38.151-2

Certainly, brothers, sinners perish from before the face of God. 1 Yet in a way they do perish and in a way they do not. If they begin to live rightly, sinners shall perish but men shall not. A man, a sinner, these are two names. A man is one name, and a sinner is one name. With these two names we understand that God made one of them and man made the other. God made man, man made the sinner. Why, then, do you tremble, when God says to you. 'Sinners shall perish before my face?' God is saying to you, 'Let what you have made perish in you and attend to what I have made.' In one way fire flares up in the heat of the Word, and things themselves in the fervour of the Holy Spirit, as we have already said, because it is written in another Psalm, 'There is no one who can hide himself from His heat.' And the Apostle says of the heat of the Holy Spirit, 'Fervent with the Spirit.' 2 Therefore instead of the face of God place before yourself the Scriptures of God. Melt because of them. Repent when you hear these things said of your sins. For when you repent, when you excruciate yourself with the fire of the Word, when tears run, is it not that you find similarity in the melting of wax and in the flowing of tears? Therefore do now what you fear in the future and in the future you will not have what you fear. Saint Augustine of Hippo, from Sermon 22a, On the third verse of the sixty seventh Psalm, 'As smoke vanishes, so let them vanish, as wax melts before the face of fire, so let sinners perish before the face of God.' 1 Ps 67.3 2 Ps 18.7, Rom 12.11

The Poor Of Spirit

Beati pauperes spiritu: quoniam ipsorum est regnum caelorum. Pauper spiritu est humilis corde: id est, pauperem spiritum habens, qui non maga sapit de se. Sicut ex diverso dives spiritu intelligitur magna de se sapiens, et superbus, qui non implet mandatum Christi dicentis: Nisi conversi facti fueritis sicut puer iste, non intrabitis in regnum coelorum. Qui enim jam conversus factus est sicut puer, ille est et pauper spiritu. Et qui pauper est spiritu, ille conversus factus est sicut puer. Et secundum testimonium quidem Christi,et Apostoli, Plentiudo legis dilectio est; tamen nutrix dilectionis humilitas est, et totius mali odii mater superbia. Ergo totius boni initium humilitas est, et totius mali superbia. Denique et perditionis initium a superbia coepit per diabolum, initiumque salutis ab humilitate per Christum: propterea convenienter et ominum beatituduinem humilitarem fecit initium. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.680

Blessed are the poor of spirit, for theirs is the kingdom of heaven. 1 Poverty of spirit is a humble heart, 2 that is, he who is poor of spirit does not think great things about himself. So on the contrary he is rich in spirit who thinks great things about himself and he is proud and does not fulfil the commandment of Christ which says, 'Unless you turn and become as this child you shall not enter the kingdom of heaven.' 3 For he who has turned is like a child who is poor in spirit, and he who is poor in spirit has turned and become as a child. And according to the testimony of Christ and the Apostle, 'Love is the fullness of the law,' 4 but humility is the nurse of love, and pride is the mother of every hateful evil. Therefore humility is the beginning of every good, and pride of every evil. Finally the beginning of damnation begins by pride through the devil, and the beginning of salvation by humility through Christ. Hence it was fitting that He made humility the beginning of all the beatitudes. Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.3 2 Lk 6.20 3 Mt 18.5 4 Rom 13.10

Blessings And Trials

Μακάριον εἶναι λέγει, τὸν πειρασμὸν ὑπομένοντα. Γενήσεται γὰρ, φησὶν ὁ οὕτως ἀθλητικῶς ἀγαγὼν τὸν ἀγῶνα δόκιμος ἀνὴρ, διὰ πάντων γεγυμνασμενος· οὕτω δὲ ἀναφανέντι ἐκ τν σκυθρωπῶν δοθήσεται στέφανος ζωῆς, εὐτρεπισθεὶς ὑπὸ τοῦ Θεοῦ τοῖς αὐτὸν ἀγαπῶσιν. Δίδυμος Αλεξανδρεύς, Εἰς Την Ἰάκωβου Ἐπιστολὴ Source: Migne PG 39.1749b-1751a

He says that he is blessed who suffers trials. 1 For let it be, he says, that he is proved a man of trial by struggling bravely and exercising himself in everything, and he will then appear from sorrows and receive a crown of life, prepared by God for those who love Him. Didymus the Blind, Commentary on The Letter of James, fragment 1 Jam 1.12

The Cherubim And The Flaming Sword

Et collocavit ante paradisum voluptatis cherubim et flammeum gladium atque versatilem ad custodiendam viam ligni vitae. Item quia cherubim scientiae multitudo, sive scientia multiplicata interpretatur, bene cherubim et flammeus gladius ad custodiendam viam ligni vitae collocatus esse perhibetur; quia nimirum per disciplinae nobis scientiam coelestis, et per laborem temporalium afflictionum, reditus ad supernam patriam patet, ex qua per stultitiam praevaricationis, perque appetitum carnalium voluptatum discessimus. Et bene non simpliciter flammam, sed gladium dicit flammeum ante paradisum esse collocatum, ut feriendas in nobis illecebras concupiscentiae temporalis insinuet gladio spiritus quod est verbum Dei, si ad lignum vitae, quod est Dominus Christus, penetrare concupiscimus. Bene eumdem gladium versatilem esse refert, ut indicet mystice non nobis semper hunc necessarium esse gladium, sed, ut scriptum est, tempus esse belli, tempus pacis denuntiet: belli videlicet, cum in hujus vitae studio adversum aereas potestates, vel etiam nostrae mentis et corporis vitia, certamus; pacis autem, cum perfecta victoria coronamur. Rabanus Maurus, Commentariorum In Genesim, Liber I, Caput XX Source: Migne PL 107.501a-502a

And He placed before the paradise of pleasure Cherubim, and a flaming sword, turning every way, to guard the way to the tree of life. 1 Because 'Cherubim' is interpreted as 'multitude of knowledge' or 'knowledge multiplied,' it is said that the Cherubim and the flaming sword were assigned to guard the way to the tree of life, certainly because it is through the discipline of heavenly understanding and endurance of temporal afflictions that there is an opening for us to return to the heavenly fatherland from which we were cut off by the foolishness of transgression and the appetite of carnal pleasure. And well does it not say just a flame, but a flaming sword was set before paradise, so that the snares of temporal pleasures we bear in us might be destroyed by the Spirit's insertion of the blade that is the word of God, 2 if to the tree of life, which is the Lord Christ, we desire to penetrate. And well is it said that sword is turning, for spiritually this indicates that this sword will not always be necessary for us, but as it is written, there is a time of war and there is a time of peace, 3 that is, the time of war is when we struggle with zeal in this life against the powers of the air, 4 or indeed against the vices of our own minds and bodies, but there is peace when we are crowned with consummate victory. Rabanus Maurus, Commentary On Genesis, Book 1, Chapter 20 1 Gen 35.24 2 Ephes 6.17 3 Eccles 3.8 4 Ephes 2.2, 6.12

Errors And Forgiveness

Saule, Saule, quid me persequeris? Et ille, Quis es, Domine? Hinc profecto datur intelligi quia vere circumfusa erat illi claritas, non infusa. Audiebat Paulus vocem Domini, sed faciem Domini non videbat; quoniam erudiebatur ad fidem: et ut ipse postea docuit, Fides ex auditu. Quis es, inquit? Ignotum enim persequebatur, et ideo consecutus est misericordiam, quia ignorans in incredulitate hoc fecit. Discite ex hoc, fratres, justum judicem Deum, non modo quid fiat, sed et quo animo fiat, considerare; et cavete deinceps, ne quis parva reputet, quamlibet parva scienter delinquere convincatur. Nemo dicat in corde suo: Levia sunt ista, non curo corrigere; non est magnum si in his maneam venialibus minimisque peccatis. Haec est enim, dilectissimi, impoenitentia, haec blasphemia in Spiritum sanctum, blasphemia irremissibilis. Paulus quidem blasphemus fuit, sed non in Spiritum sanctum, quia ignorans fecit in incredulitate. Non in Spiritum sanctum dixit blasphemiam; ideo consecutus est misericordiam. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, Sermones de Sanctis, In Conversione Sancti Pauli, Sermo I, Quomodo ad exemplum ejus converti debemus. Source: Migne PL 183.362d-363b

Saul, Saul, why do you persecute me? 1 And he says, 'Who are you, Lord?' Without question this is given to be understood that though he was surrounded by light he was not yet infused with it. Paul heard the voice of the Lord but he did not see the face of the Lord, because he was being educated for the faith, even as he later taught, 'Faith is from hearing.' 2 'Who are you?' he says, for he was ignorant of what he was persecuting and therefore mercy followed, because being ignorant he did this in disbelief. Learn from this, brothers, that God is a righteous judge, who considers not only what a man does, but the state of his soul, and then be wary lest someone reckon something to be trivial and erring in it he is overthrown. Let no one say in his heart, 'These are light things, I have no need to correct them. It is not important if I remain in these small and venial sins.' For this, most beloved, is impenitence, and this is blasphemy against the Holy Spirit, and it is unforgiveable blasphemy. 3 Certainly Paul blasphemed, but not against the Holy Spirit, because in ignorance he acted in disbelief. He did not speak blasphemy against the Holy Spirit and therefore mercy followed. Saint Bernard of Clairvaux, Sermons on the Saints, On the Conversation of Saint Paul, from Sermon 1, that we should be converted by his example 1 Acts 9.4 2 Rom 10.7 3 Mt 12.31 Mk 3.28-29

Sin And Repentance

Μὴ ἀφῇς ἀνεξάλειπτον ἁμαρτίαν, κἂν βραχυτάτη τυγχάνῃ, ἵνα μὴ ὕστερον ἐπὶ μεῖζον κακὸν κατασύρῃ σε. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.921a-b

Do not dismiss a sin that is unrepented, for though things may go well for a little while, it will not be long before it drags you down into greater evil. Saint Mark The Ascetic, On The Spiritual Law.

Thoughts On Giants

ΕΡΩΤ ΜΗ’ Τίνας καλεῖ γίγαντας ἡ θεία Γραφή; Τινές φασι τοὺς ἔτη πολλὰ βεβιωκότας· τινὲς δὲ τοὺς θεομισεῖς καὶ ἀντιθέους ἀνθρώπους . Οἱ ταῦτα οὕτω νενοηκότες , οὗ φασι τούτους μείζονα τῶν ἄλλων ἀνθρώπων σώματα ἐσχηκέναι . Ἐγὼ δὲ ὅταν ἀκούσω τῆς θείας Γραφῆς λεγούσης περὶ τοῦ Ἐνάκ , ὅτι ι ἀπόγονος ἦν τῶν γιγάντων· καὶ περὶ τοῦ Ὤγ, ὅτι « ἡ κλίνη αὐτοῦ σιδηρᾶ ἦν , ἐννέα πηχῶν τὸ μῆκος, καὶ τεσσάρων πήχεων τὸ εὗρος· καὶ ὅτε οὗτος ἐκ τῶν Ῥαφαῖν ὑπελείφθη. Καὶ τῶν καττασκόπων διηγουμένων , ὅτι ἦμεν ἐνώπιον αὐτῶν ὡσεὶ ἀκρίδες· καὶ τοῦ Θεοῦ βεβαιοῦντος τοὺς λόγους , καὶ λέγοντος , ὅτι ο Παραδέδωκά σοι τὸν ᾿Αμορῥαῖον, οὗ τὸ ὕψος ἦν ὡς κέδρου , καὶ ἰσχυρὸς ἦν ὡς δρῦς· καὶ περὶ τοῦ Γολιάδ, ὅτι ι τεσσάρων πήχεων καὶ σπιθαμῆς τὸ μῆκος εἶχεν· ἡγοῦμαι γεγενῆσθαι τινὰς παμμεγέθεις ἀνθρώπους. Τοῦ Θεοῦ καὶ τοῦτο σοφῶς πρυτανεύσαντος , ἵνα γνῶσιν ὡς οὐκ ἀσθενῶν ὁ Δημιουργὸς τοσοῦτον τοῖς ἀνθρώποις ἀπένειμε μέτρον ῥᾴδιον γὰρ ἦν αὐτῷ καὶ μείζους δημιουργῆσαι· ἀλλὰ τὸν τύφον εκκόπτων, και τὴν ἀλαζονείαν κωλύων, μέγιστα τοῖς ἀνθρώποις οὐκ ἔδωκε σώματα. Εἰ γὰρ ἐν σμικροῖς σώμασιν οὐ κατ' ἀλλήλων, ἀλλὰ κατ᾿ αὐτοῦ μεγαλαυχοῦσι τοῦ ποιητοῦ, τί οὐκ ἂν ἔδρασαν μεγίστων σωμάτων μετέλαχον; Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.152a-c

Question 48 Who does Sacred Scripture call giants? 1 Some say the giants were those who lived for many years, and some that they were the opponents of God and the adversaries of men of God. Thus these think that they should not be regarded as having bodies that were larger than other men. But I, when I hear Sacred Scripture say of the race of Enac that they were sprung from among giants, 2 and concerning Og, that his bed was made of iron and was nine cubits long and four cubits broad, and he was one of the Raphaim, 3 and likewise when I hear those explorers saying that there were like locusts in the sight of them, 4 and God confirming these words and saying, 'I gave the Amorites to you whose height was as the cedar and whose strength was like the oak,' 5 and that Goliath's height was four cubits and a palm, 6 I judge that they were very tall men and that God wisely arranged this so that they might know that the Creator was not incapable of giving men such a measure, for it was easy for Him to create men of greater size, but in order to restrain their swelling pride and to put a bridle on their arrogance, He did not give most men great bodies, for if with little bodies men will not only vaunt themselves over one another but even over God, what would they not do if they had been given bodies of the greatest size? Theodoret of Cyrrhus, Questions On Genesis 1 Genes 6.4 2 Numb 13.34 3 Deut 3.11 4 Numb 13.34 5 Amos 2.9 6 1 King 17.4

Walking The Way

Dicit Glossa super Joan. xiv: Ego sum via, et veritas, et vita: via qua itur, veritas qua pes dirigitur, vita ad quam pervenitur: via per praeceptum, consilium, et exemplum: veritas per doctrinae verbum: vita per praemium. Eccli. xxiv: In me gratia omnis viae et veritatis, in me omnis spes vitaeet virtutis. Virtus enim confortat ad viam per meritum, et veritas illuminat ad vitam per doctrinam et Spiritus sancti inspirationem. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput II Source: Here p200

The gloss on John chapter fourteen, verse six, 'I am the way and the truth and the life,' says that the way is the path, and truth is that by which the step is directed, and life is that to which is comes. The way is through precept and counsel and example, the truth is through the word of teaching, life is the reward. In the twenty fourth chapter of Ecclesiasticus, 'In me all grace of the way and truth, in me all hope of life and virtue.' Virtue strengthens on the way through merit, and truth illuminates for life through teaching and the inspiration of the Holy Spirit. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 2

The Way Of the Flesh And Of The Spirit

Duae sunt viae: una carnis, altera spiritus. una separat a Domino, altera revocat ad Dominum. Una visibilis, altera invisibilis. In prima mundi amatores spatiantur; in secunda mundi contemptores requiescunt. primi sunt Hebraei secundum carnem, qui sic transeunt per bona temporalia ut aeterna mala incurrant; secundi Hebraei secundum spiritum, qui per ista transeunt ad aeterna bona. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit LXXXVII De via carnis et spiritus. Source: Migne PL 177.852d

There are two ways, one of the flesh, one of the spirit. One separates from the Lord, one calls to the Lord. One is visible, the other invisible. In the first way the lovers of the world stride about, in the second those who scorn the world rest. The first are Hebrews according to the flesh, and they pass through temporal goods in such a way that they rush into eternal evils; the second are Hebrews according to the spirit, who pass through these things to eternal goods. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 87, On the Way of the Flesh and of the Spirit

The Bound Soul

Et tu, fili hominis, ecce data sunt super te vincula, et ligabunt te in eis, et non egredieris in medio eorum. Cum enim praedicator quisque ad conscientiam domus suae reducitur, super eo vincula dantur, et ligatur in eis, quia quanto plus se in cogitatione discusserit, tanto amplius agnoscit justi anima quantis mortalitatis suae infirmitatibus sit ligata. Nisi enim se ligatum conspiceret Paulus, minime dixisset: Desiderium habens dissolvi, et cum Christo esse. Hinc per Psalmistam dicitur: Ut audiret gemitum vinculatorum, et solvat filios interemptorum. Et rursus: Intret in conspectu tuo gemitus compeditorum. Saepe autem cum jam anima ad Redemptoris sui speciem contemplandam exire desiderat, cum coelestibus gaudiis interesse suspirat, ipsa mortalitatis suae vincula conspicit et gemit, quibus adhuc in praesenti mundo ligata retinetur. Hinc est enim quod subtile omnipotentis Dei judicium intuens Jeremias, ait: Circumaedificavit adversum me ut non egrediar, aggravavit compedem meam. Habemus enim compedes, ipsam infirmitatem atque corruptionem mortalitatis nostrae; sed cum tribulatio nobis et gemitus additur, ipsae nostrae compedes aggravantur. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia XII Source: Migne PL 76.923c-d

And you, son of man, see that chains have been placed on you and you shall be bound in them and you shall not go out into the midst of them... 1 When a preacher returns to the house of his conscience, chains are placed upon him, and he is bound in them, because the more he examines himself in thought, so the much more the soul of the righteous man recognises how much it is bound up in the infirmities of his own mortality. For unless Paul had looked upon himself as bound he would have hardly said, 'I have a desire to be dissolved and to be with Christ.' 2 Hence it is said by the Psalmist, 'That He might hear the groans of those in chains and free the sons of those ruined.' And again, 'Let the groans of those who are shackled enter into your sight.' 3 Often when the soul desires to depart to the contemplation of the face of its Redeemer and sigh amidst heavenly joys, it looks on the chains of its mortality and groans that it is yet detained by them in the present world. Hence Jeremiah looking on the sublime judgement of almighty God said, 'He has surrounded me with a wall and I may not go out, He has made my shackles heavier.' 4 For we do have shackles, the infirmity and corruption of our mortality, but when tribulation and groans are added our shackles are made heavier. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 12 1 Ezek 3.14 2 Phil 1.23 3 Ps 101.21, Ps 78.11 4 Lam 3.7