Compositions of the Holy Spirit

Ἔδει πληρωθῆναι τὴν Γραφὴν, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον διὰ στόματος Δαυῒδ περὶ Ἰούδα·  ἐν ᾧ ψαλμῷ τὰ περὶ τοῦ Ἰούδα γέγραπται.  Εἴποι τις ἂν, ὅτι οὐ τὸ Πνεῦμα τὸ ἅγιον λαλεῖ·  σαφῶς γὰρ τοῦ Σωτῆρός εἰσιν οἱ λόγοι λέγοντος·  Ὁ Θεὸς, τὴν αἴνεσίν μου μὴ παρασιωπήσης·  ὅτι στόμα ἁμαρτωλοῦ, καὶ στόμα δολίου, ἐπ' ἐμὲ ἠνοίχθη·  καὶ τὰ ἑξῆς ἕως·  Καὶ τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος.  Πῶς οὖν, εἰ ὁ Σωτήρ ἐστιν ὁ ταῦτα λέγων, φησὶν ὁ Πέτρος·  Ἔδει πληρωθῆναι τὴν Γραφὴν, ἣν προεῖπε τὸ Πνεῦμα τὸ ἅγιον διὰ στόματος Δαυΐδ;  Μήποτε οὖν ὃ διδασκόμεθα ἐνταῦθα, τοιοῦτόν ἐστι.  Προσωποποιεῖ τὸ Πνεῦμα τὸ ἅγιον ἐν τοῖς προφήταις·  καὶ ἐὰν προσωποποιήσῃ τὸν Θεὸν, οὐκ ἔστιν ὁ Θεὸς ὁ λαλῶν, ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον ἐκ προσώπου τοῦ Θεοῦ λαλεῖ·  καὶ ἐὰν προσωποποιήσῃ τὸν Χριστὸν, οὐκ ἔστιν ὁ Χριστὸς ὁ λαλῶν, ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον ἐκ προσώπου τοῦ Χριστοῦ λαλεῖ.  Οὕτω, κἂν προσωποποιήσῃ τὸν προφήτην, ἢ τὸν λαὸν ἐκεῖνον, ἢ τὸν λαὸν τοῦτον, ἢ ὅ τι δήποτε προσωποποιεῖ, τὸ ἅγιον Πνεῦμά ἐστι τὸ πάντα προσωποποιοῦν.   Ὠριγένης, Ὁμιλίαι Εἰς Τας Πραξεις Των Ἀποστολων

'There is scripture that needs to be fulfilled which the Holy Spirit spoke through the mouth of David concerning Judas.' 1 In which Psalm these things are written concerning Judas: ' O God, do not be silent in my praise, because the mouth of the sinner and the mouth of the deceiver has opened against me,' even to these words: 'and may another have his office.' 2 But someone may say that it is not the Holy Spirit who speaks here, for it is obviously the words of the Saviour; but how then if the Saviour is the one who said this, does Peter say, 'There is Scripture that needs to be fulfilled which the Holy Spirit spoke through the mouth of David?' Perhaps here what we should teach is this: that the Holy Spirit composes by means of the Prophets, and if he composes as God, it is not God who is speaking, but the Holy Spirit speaking in the person of God. If  he composes as Christ, it is not Christ who is speaking, but the Holy Spirit speaking in the person of Christ. Thus even if he brings forward a Prophet, or of this or that person, whenever he introduces someone, it is the Holy Spirit who composes everything. Origen, Fragment from a Homily on The Acts of The Apostles 1 Act 1.16 2 Ps 108.2, 8

Free Will and the Spirit

Sed illis acerrime ac vehementissime resistendum est, qui putant sine adiutorio Dei per se ipsam vim voluntatis humanae vel iustitiam posse perficere vel ad eam tendendo proficere et, cum urgueri coeperint, quomodo id praesumant asserere fieri sine ope divina, reprimunt se nec hanc vocem audent emittere, quoniam vident quam sit impia et non ferenda. Sed aiunt ideo ista sine ope divina non fieri, quia et hominem Deus creavit cum libero voluntatis arbitrio et dando praecepta ipse docet quemadmodum homini sit vivendum et in eo utique adiuvat, quod docendo aufert ignorantiam, ut sciat homo in operibus suis quid evitare et quid appetere debeat, quo per liberum arbitrium naturaliter insitum viam demonstratam ingrediens continenter et iuste et pie vivendo ad beatam eamdemque aeternam vitam pervenire mereatur. Nos autem dicimus humanam voluntatem sic divinitus adiuvari ad faciendam iustitiam, ut praeter quod creatus est homo cum libero arbitrio praeterque doctrinam qua ei praecipitur quemadmodum vivere debeat accipiat Spiritum Sanctum, quo fiat in animo eius delectatio dilectioque summi illius atque incommutabilis boni, quod Deus est, etiam nunc cum per fidem ambulatur, nondum per speciem, ut hac sibi velut arra data gratuiti muneris inardescat inhaerere Creatori atque inflammetur accedere ad participationem illius veri luminis, ut ex illo ei bene sit, a quo habet ut sit. Nam neque liberum arbitrium quidquam nisi ad peccandum valet, si lateat veritatis via; et cum id quod agendum et quo nitendum est coeperit non latere, nisi etiam delectet et ametur, non agitur, non suscipitur, non bene vivitur. Ut autem diligatur, caritas Dei diffunditur in cordibus nostris non per arbitrium liberum, quod surgit ex nobis, sed per Spiritum Sanctum, qui datus est nobis. Sanctus Augustinus Hipponensi, De Spiritu et Littera

But they must be resisted most fiercely and keenly who think that without the help of God the mere power of the human will can either perfect righteousness, or advance to the perfection of it, and when they begin to be hard pressed about how they presume to assert it without the Divine assistance, they restrain themselves, lest they venture to utter an opinion, because they see how impious and insufferable it will be. But they will say that such things are not done without God's help in this way: that because God created man with the freedom of will, and, having given commandments, teaches him Himself how a man should live, and so by this assists him, in that He takes away ignorance by instruction, that man might know what he should avoid and what he should desire to do, thus, by the free will naturally implanted, he enters on the way shown to him and by living righteously and piously he deserves to come to the blessedness of eternal life. We, however, say that the human will is so divinely aided in righteousness that, besides man being created with a freedom of will, and besides the teaching by which he is instructed how he should live, he receives the Holy Spirit by which there is formed in his soul a delight in and a love of that supreme and changeless good which is God, even now when he is walking by faith and not yet by sight, 1 in order that as a pledge of this free gift given he may be kindled to cling to his Maker and may burn to enter upon participation in that true light, that by it it may go well with him from Him by whom he is. For freedom of will can do nothing but sin if the way of truth is hidden, and even when what one must do and strive for begins to be no longer hidden, unless it is delighted in and loved, one neither acts, nor sets about, nor lives rightly. Indeed so that it be loved, the love of God is poured out in our hearts, not through the freedom of will which arises from ourselves, but through the Holy Spirit, which is given to us. 2 Saint Augustine of Hippo, On The Spirit and the Letter 1 2 Cor 5:7 2 Rom 5:5

Ascension and Distinction

'Ascendo ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum' Bene distinxit, quia mulieri loquebatur; non enim communis nobis natura cum Christo, nisi conditionis humanae. Illi Pater generatione propria, nobis adoptione voluntaria: illi per naturam, nobis per gratiam, illi Deus unitate mysterii, nobis potestate coelesti. Sanctus Ambrosius Mediolanensis, Expositio Evangelii secundum Lucam, Liber X

'I ascend to My Father and your Father my God and your God' 1 Well he makes the distinction when he speaks to the woman, for, apart from our human condition, there is not a common nature of us with Christ. To Him the Father is on account of His generation, to us it is by voluntary adoption, what is to Him by nature, is to us by grace, to Him God is united in mystery, to us it is by the power of heaven. Saint Ambrose, Commentary On The Gospel of Luke, Book 10 1 Jn 20.17

Ascension and Presence

'Et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi.' Marcus ait: 'Et Dominus quidem postquam locutus est, assumptus est in coelum, et sedit a dextris Dei.'  Quia enim ipse Deus et homo est, assumptus est in coelum, et sedit ab humanitate, quam de terra susceperat; manet cum sanctis in terra divinitate, qua terram pariter implet et coelum. Notandum interea quod praesens ubique divina majestas, aliter electis suis, aliter est reprobis: adest enim reprobis potentia naturae incomprehensibilis, qua omnia cognoscit novissima et antiqua, intelligit cogitationes a longe, et omnes vias singulorum praevidet. Adest electis gratia piae protectionis, qua illos specialiter per praesentam dona vel flagella, quasi filios pater erudit, atque ad possessionem futurae haeredistis erudiendo provehit. Sanctus Beda, In Matthaei Evangelium Expositio, Liber IV

'And behold I am with you through all the days to the consummation of the age.' 1 Mark says, 'And the Lord having said these things with taken up into heaven and he sits at the right hand of the Father.' 2 Because He is God and man, He is taken up into heaven and He is seated on account of his humanity, which he has taken up from the earth, remaining with the holy on the earth by the Divine nature which fills heaven and earth. It should be noted that while the Divine majesty is present everywhere, this is one thing to his elect and another to the reprobate. For it is present to the reprobate by a power of incomprehensible nature, by which it knows everything new and old, and it understands thoughts from afar, and it foresees the way of everyone. And it is present to the elect by grace of pious protection, by which, especially through present gifts or chastisements, as a father instructs sons, to the possession of future inheritance it raises and carries them. Saint Bede, Commentary on the Gospel of Matthew, Book 4 1 Mt 28.20 2 Mk 16.19

Stars And Generations

Καὶ εἶπεν αυτῷ· Ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξασιθμῆσαι αὐτούς· οὑτως ἔσται τὸ σπέρμα σου.   Τὰ γὰρ γεννήματα φημι τῆς ψυχῆς τοῦ ἁγίου, καὶ πλήθει καὶ λαμπρότητι, ἅτε Θεοῦ συνεργήσαντος, τοσαῦτα καὶ τοιαῦτα γενεσθαι. Αὐτὰ παρίστησι τὴν θείαν εὐλογίαν. Ὠριγένης, Εἰς Την Γενεσιν, Ἐκλογαι

And God said to him, 'Look at the heavens and count the stars, if you are able to number them; so will be your seed.' 1 I say this is the offspring of the holy soul, a great number of celebrated ones, so many of such a kind working in harmony with God. So God exhibited the Divine Blessing. Origen, On Genesis, Fragment  1 Gen 15.15

Evil Beginnings, Good Ends

Fortisan enim ideo discessit ad horam a te, ut aeternum illum reciperes. Jam non sicut servum, sed plus servo, fratrem charissimum, maxime mihi: quanto magis autem tibi, et in carne, et in Domino.  Nonnumquam malum occasio fit bonorum, et hominum prava consilia Deus vertit ad rectum. Quod dico manifestius exemplo fiet. Joseph fratres, sui zeli stimulis incitati, Ismaelitis viginti auries vendiderunt. Hoc initium et patri, et fratribus, et omni Aegypto bonorum omnium fuit. Denique ipse postea ad fratres: Vos, inquit, cogitastis de me mala: et Deus cogitavit de me bona. Simile quid et in Onesimo possumus intelligere, quod mala principia occasiones fuerint rei bonae. Si enim dominum non fugisset, numquam venisset Romam ubi erat Paulus vinctus in carcere. Si Paulum in vinculis non vidisset, non recepisset fidem in Christum. Si Christi non habuisset fidem, numquam Pauli effectus filius, in opus Evangellii mitteretur. Ex quo paulatim, et per gradus suos, reciprocante sententia, ideo minister Evangelii est factus Onesimus, quia fugit a domino. Pulchre autem addens, fortisan, sententiam temperavit. Occulta sunt quippe judicia Dei, et temerarium est quasi de certo pronuntiare quod dubium est. 'Fortisan,' inquit, 'ideo discessit': cute, timide, trepidanter, et non toto fixo gradu: ut si non posuisset forsiten, omnibus servis fugiendum esset, ut apostolici fierent. Quod autem, 'ad horam', junxit, horam pro tempore debemus accipere. Ad comparationem enim aeternitatis, omne tempus breve est. Ut aeternum illum reciperes. Nullus aeternus dominus servi sui: potestas quippe ejus, et utriusque conditio, morte finitur. Onesimus vero qui ex fide Christi factus aeternus est, aeterno Philemoni, quia in Christum et ipse crediderat; spiritu libertatis accepto, jam non servus, sed frater coepit esse de servo, frater charissimus, frater aeternus: aeterno et ipsi Apostolo dominoque suo, cui Onesimum ut carnis ante conditio: ita postea spiritus copulat. Et tunc quidem quando erat ei subjectus in carne, non erat ei junctus in Domino; nunc autem ei et in carne junctus est, et in Domino. Ex quo intelligimus servum qui crediderit Christo, duplici domino suo lege constringi, ut ei et carnis necessitate jungatur ad tempus, et in aeternum spiritu copuletur. Sanctus Hieronymus, Commentariorum In Epistolam Beati Pauli Ad Philemonem

Perhaps therefore having him separated from you to this hour was that you could receive him forever. Now not as a servant but more than a servant, a beloved brother, greatly so to me, and more so may it be to you, even in the flesh, and in the Lord. 1 Not infrequently evil may be an occasion for good and the depraved plans of men God turn to the right. What I say may be made more clear be an example. The brothers of Joseph, incited by the goad of envy, sold him to the Ishmaelites for twenty gold. 2 This beginning was a cause of great good to his father and his brothers and every Egyptian. In the end he said to his brothers, 'You plotted evil to me and God thought of good for me.' 3 In similar fashion we may understand the matter of Onesimus, that evil beginnings were a cause of good things. If indeed he had not fled his master, he would not have come to Rome where Paul was in chains in prison. If he had not seen Paul in chains, he would not have received faith in Christ. If he had not faith in Christ, he would not have become a son of Paul, sent about the work of Evangelisation. From which little by little, and in steps, receiving wisdom, Onesimus was made a servant of the Gospel, because he fled his master. Wisely adding, 'perhaps', he restrained the meaning. For the judgements of God are hidden and it is reckless to pronounce with certainty on what is doubtful. 'Perhaps,' he said 'having him separated from you'. Be cautious, then, take care, be fearful, not every step is visible, for perhaps it should not be that every servant should flee that they become Apostles. For indeed 'to this hour' it is joined, and to the hour of the time we should attend. In comparison with eternity, all time is brief. That eternity which you may receive. No master is eternal for a slave, since death ends his power, as it does his position. Onesimus who by faith in Christ was made eternal is with Philemon forever, for in Christ he also believed, receiving it in a spirit of liberty, now not a servant, but becoming a brother from a servant, a beloved brother, an eternal brother, eternal with the Apostle and his master, he who was that to Onesimus in the condition of the flesh, that after the spirit bind together. Formerly when he was subject to him in the flesh, he was not joined to him in the Lord, now in the flesh he is joined, and in the Lord. From which we understand that the servant who believes in Christ is bound to his master by a double law, that in time he is bound to him by the necessity of flesh, that in eternity he be joined by the spirit. Saint Jerome, Commentary on the Epistle to Philemon 1 Philemon 15.16 2 Gen 36 3 Gen 45.8

Creation and Evil

Ergo malum est, si praeter pertinaciam velitis attendere, deficere ab essentia et ad id tendere ut non sit. Quocirca cum in Catholica dicitur omnium naturarum atque substantiarum esse auctorem Deum, simul intelligitur ab eis qui haec possunt intelligere, non esse Deum auctorem mali. Qui enim potest ille, qui omnium quae sunt causa est ut sint, causa esse rursus, ut non sint id est, ut ab essentia deficiant et ad non esse tendant? Quod malum generale esse clamat verissima ratio. At vero illa vestra gens mali, quam vultis esse summum malum, quomodo erit contra naturam id est contra substantiam, cum eam naturam atque substantiam esse dicatis? Si enim contra se facit, ipsum esse sibi adimit; quod si perfecerit, tunc demum perveniet ad summum malum. Non autem perficiet, quia eam non modo esse verum etiam sempiternam esse vultis. Non potest igitur esse summum malum, quod perhibetur esse substantia. Sed quid faciam? Scio plures esse in vobis, qui haec intelligere omnino nequeant. Scio rursus esse quosdam, qui quamquam bono ingenio utcumque ista videant, mala tamen voluntate qua ipsum quoque ingenium sunt amissuri, pertinaciter agant et quaerant potius quid adversus ista dicant, quod tardis et imbecillis facile persuadeatur, quam vera esse consentiant. Non me tamen scripsisse poenitebit quod aut quisquam in vobis tandem non iniquo iudicio consideret vestrumque relinquat errorem, aut quod ingeniosi et Deo subditi atque adhuc ab studio vestro integri cum legerint, non possint vestris sermonibus decipi. Quaeramus ergo ista diligentius et quantum fieri potest, planius. Percunctor vos iterum quid sit malum. Si dixeritis id quod nocet, neque hic mentiemini. Sed quaeso animadvertite, quaeso vigilate, quaeso deponite studia partium, et verum non vincendi sed inveniendi gratia quaerite. Sanctus Augustinus Hipponensi, De Moribus Ecclesiae Catholicae Et De Moribus Manichaeorum Libri Duo, Liber Secundus

Therefore, if you are willing to attend to the matter without stubbornness, evil is that which declines from essence and tends to that which is not. Whence when the Catholic Church says that God is the creator of all natures and substances, at the same it is understood, by those who can understand this, that God is not the author of evil. For how can He who is the cause of all things that are at the same time be the cause of their not being, that is, of their falling from being and tending to nothing? For this is what reason plainly cries out evil to be. Now, your race of evil, which you make the supreme evil, how will it be against nature, that is, against substance, when you say it is a nature and substance? For if it is acting against itself, it is depriving itself of its own existence, and when that is completed, then it will come at last to be the supreme evil. But this cannot be, because you wish it not only to be, but to be everlasting. Thus that which is held to be a substance cannot be the chief evil. But what shall I do? I know that there are many among you who cannot understand any of this. I know, too, that there are some who, although they have a good understanding and can see these things, with a bad will which will ruin their understanding, act stubbornly and seek  to exert themselves to find what to say against this that they might persuade inactive and feeble minds, rather than assenting to the truth. However, I shall not regret having written either what one of you may come some day to consider without hostile judgement and be led to abandon your error, or what men of understanding and subject to God, and who are still untainted by your way, may read and so be kept from being deceived by your words. Let us then inquire more carefully, and, if possible, more openly. I ask you again to tell me what evil is. If you say it is that which is hurtful, here, too, you will not lie. But consider, I ask you, be on your guard, I beg, to lay aside party spirit, and seek truth not for the sake of victory but for the finding of it. Saint Augustine of Hippo, On the Morals of the Catholic Church and of the Morals of the Manichaeans, Book 2

Returning Evil

Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ. Εἰ κακὸν ἀντὶ κακοῦ οὐ χρὴ ἀποδιδόναι, πολλῷ μᾶλλον κακὸν ἀντὶ ἀγαθοῦ, πολλῷ μᾶλλον μὴ προϋπάρξαντος κακοῦ, ἀποδοῦναι κακόν. Ἀλλ' ὁ δεῖνα, φησὶ, πονηρός ἐστι, καὶ ἐλύπησε, καὶ πολλά με ἠδίκησε. Βούλει αὐτὸν ἀμύνασθαι;  μὴ ἀνταποδῷς· ἔασον ἀτιμώρητον.  Ἆρα μέχρι τούτου; Οὐδαμῶς. Ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε, καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. Αὕτη μείζων ἡ φιλοσοφία, μὴ μόνον κακοῖς μὴ ἀμύνεσθαι τὰ κακὰ, ἀλλὰ ἀγαθοῖς· αὕτη γάρ ἐστιν ὄντως ἄμυνα κἀκείνῳ βλάβην ἔχουσα, καὶ ὠφέλειάν σοι· μᾶλλον δὲ κἀκείνῳ πολλὴν τὴν ὠφέλειαν, ἐὰν θέλῃ. Καὶ ἵνα μὴ νομίσῃς ὅτι περὶ τῶν πιστῶν μόνων τοῦτο εἴρηται, διὰ τοῦτο εἶπε· Καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. Πάντοτε χαίρετε. Τοῦτο περὶ τῶν πειρασμῶν τῶν θλῖψιν ἐμποιούντων. Ἀκούετε, ὅσοι πενίᾳ περιπεπτώκατε, ὅσοι λυπηροῖς πράγμασιν· ἀπὸ τούτων γὰρ χαρὰ τίκτεται. Ὅταν γὰρ τοιαύτην ἔχωμεν ψυχὴν, ὥστε μηδένα ἀμύνεσθαι, ἀλλὰ πάντας εὐεργετεῖν, πόθεν, εἰπέ μοι, τὸ τῆς λύπης κέντρον παρεισελθεῖν δυνήσεται;  Ὁ γὰρ οὕτω χαίρων τῷ παθεῖν κακῶς, ὡς καὶ εὐεργεσίαις ἀμύνεσθαι τὸν πεποιηκότα κακῶς, πόθεν δυνήσεται ἀνιαθῆναι λοιπόν; Καὶ πῶς οἷόν τε τοῦτο, φησίν;  Ἂν ἐθέλωμεν, δυνατόν.  Εἶτα καὶ τὴν ὁδὸν ἔδειξεν· Ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε· τοῦτο γὰρ θέλημα Θεοῦ.    Τὸ ἀεὶ εὐχαριστεῖν, τοῦτο φιλοσόφου ψυχῆς.  Ἔπαθές τι κακόν;  Ἀλλ' ἐὰν θέλῃς, οὐκ ἔστι κακόν·  εὐχαρίστησον τῷ Θεῷ, καὶ μετεβλήθη τὸ κακὸν εἰς ἀγαθόν·  εἰπὲ καὶ σὺ ὡς Ἰώβ·  Εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας. Τί γὰρ, εἰπέ μοι, τοιοῦτον πέπονθας; νόσος ἐπέπεσεν; ἀλλ' οὐδὲν ξένον·  θνητὸν γὰρ ἡμῖν τὸ σῶμα καὶ παθητόν. Ἀλλὰ πενία συνήντησε χρημάτων; ἀλλὰ καὶ ταῦτα κτητὰ καὶ ἀπόκτητα, καὶ ἐνταῦθα μένοντα. Ἀλλ' ἐπιβουλαὶ καὶ συκοφαντίαι παρ' ἐχθρῶν;  ἀλλ' οὐχ ἡμεῖς ἠδικήμεθα ἐν τούτοις, ἀλλ' ἐκεῖνοι οἱ πεποιηκότες· Ψυχὴ γὰρ, φησὶν, ἡ ἁμαρτάνουσα, αὐτὴ καὶ ἀποθανεῖται.  Ἥμαρτε δὲ οὐχ ὁ παθὼν κακῶς, ἀλλ' ὁ ποιήσας κακῶς. Οὐ τοίνυν τὸν ἀποθανόντα ἀμύνεσθαι χρὴ, ἀλλ' εὔχεσθαι ὑπὲρ αὐτοῦ, ὥστε αὐτὸν ἐξελέσθαι τοῦ θανάτου. Οὐχ ὁρᾶτε τὴν μέλισσαν, ὅτι πλήττουσα ἐπαποθνήσκει τῷ κέντρῳ; Δι' ἐκείνου τοῦ ζώου παιδεύει ἡμᾶς ὁ Θεὸς μὴ λυπεῖν τοὺς πλησίον· αὐτοὶ γὰρ τὸν θάνατον δεχόμεθα πρότεροι. Ἐκείνους μὲν γὰρ πλήττοντες ἴσως πρὸς μικρὸν ἐλυπήσαμεν·  αὐτοὶ δὲ οὐκέτι ζησόμεθα, καθάπερ οὐδὲ ἐκεῖνο τὸ ζῶον. Ἅγιος Ἰωάννης ὁ Χρυσόστομος ,Ὑπομηνα Ἐις Την Προς Θεσσαλονικεις Ἐπιστολην Πρωτην, Ὀμιλια Ιʹ ,

'See that no one returns to any one evil for evil.'  1 If one should not return evil for evil, much less evil for good, much less when evil has not been previously done, should evil be done. 'But it is terrible,' you say, 'he is a wicked man, and has hurt me, and treated me with great injustice.' Do you wish to be revenged on him? Do not retaliate. Leave him unpunished. And do we stop here? Not at all.   'But always seek the good, toward one another and toward all.' This is the greater philosophy, not only not to return evil for evil, but to return good. For this is truly revenge against the one who has done harm, and advantage to yourself, or rather great advantage even to him, if he will. And that you may not think that this is said with respect to the faithful alone, then he has said, ' toward one another and toward all.'   'Rejoice always.' This is said about the temptations that produce affliction. Hear, as many of you as have fallen into poverty, or into grievous circumstances, for from these joy is born. For when we possess such a soul that we take revenge on no one, but do good to everyone, whence, tell me, will the sting of grief be able to enter? For he who so rejoices to suffer evil, as to return benefits to him who has done him evil, whence can he afterwards suffer grief? And how can this be, you say? If we will, it is possible. Then also he shows the way.   'Pray without ceasing, in every thing giving thanks, for this is the will of God.' Always to give thanks, this is the way of a philosophic soul. What evil have you suffered? But if you will, it is no evil. Give thanks to God, and the evil is changed into good. Say even as Job said, 'May the name of the Lord be blessed for ever.'  2 For tell me, what such great thing have you suffered? Has disease befallen? But it is nothing strange, for our body is mortal and passible. Has a want of possessions overtaken you? But these are things to be acquired and lost, and they remain here. But is it plots and false accusations of enemies? But it is not we who are injured by these, but they who are the authors of them. 'For a soul,' it says, 'that sins itself dies' 3 And he has not sinned who suffers the evil, but he who has done the evil. Against him therefore who is dead one should not seek revenge, but rather pray for him that you might free him from death. Do you not see how the bee that having stung by the sting perishes? By that animal God instructs us not to harm our neighbors, since before them we shall suffer death. For by stinging them we have perhaps for a little time pained them, but we shall not live as long as them, just like that animal does not.  Saint John Chrysostom, Homily 10 on First Thessalonians 1 1 Thes 5.15  2 Job 1.21 3 Ezek 18.20

The Law and the Righteous

Sed in lege Domini fuit voluntas eius, et in lege eius meditabitur die ac nocte. Iusto non est lex posita, ut dicit Apostolus; sed aliud est esse in lege, aliud sub lege: qui est in lege, secundum legem agit; qui est sub lege, secundum legem agitur. Ille ergo liber est, iste servus. Deinde aliud est lex quae scribitur, et imponitur servienti; aliud lex quae mente conspicitur, ab eo qui non indiget litteris. Meditabitur die ac nocte: aut sine intermissione intellegendum est; aut die in laetitia, nocte in tribulationibus; dicitur enim: Abraham diem meum vidit, et gavisus est; et de tribulatione dicitur: 'Insuper et usque ad noctem emendaverunt me renes mei.' Sanctus Augustinus Hipponensis, De Spiritu et Littera

'But  in the law of the Lord is his will, and in His law will he meditate day and night.' 1.  'The law is not made for the righteous man,'2  says the Apostle. But it is one thing to be in the law, another under the law. He who is in the law, acts according to the law; he who is under the law, is acted upon according to the law. The former therefore is free, the latter a slave. Again, the law which is written and imposed upon the servant, is one thing, and the law which is discerned by the mind of one who needs not its 'letter,' is another. 'He will meditate  day and  night,' should be understood either as without ceasing; or 'by day' in joy, 'by night' in tribulations. For it is said, 'Abraham saw my day, and was glad.'3 and of tribulation it is said, 'Even into the night my interior has instructed me, .'4 Saint Augustine of Hippo, On the Spirit and the Letter 1 Ps 1:2 2 1 Ti 1:9  3 Jn 8:5-6  4.Ps 15.7

Righteousness and Faith

Quoniam autem in lege nemo justificatur apud Deum, manifestum est, quia justus ex fide vivit. Lex autem non est ex fide, sed qui fecerit ea, vivet in illis.  Exemplum quo probatur justus ex fide vivere, et non ex operibus, de Abacuc tulit, quod ita Septuaginta interpretes ediderunt: Justus autem ex fide mea vivit Aquila et Theodotio: Justus autem ex fide ejus vivit, id est, Dei. Considerandum itaque quia non dixerit, homo aut vir ex fide vivit, ne occasionem tribueret ad virtutum opera contemnenda; sed, justus ex fide vivit: ut quicumque fidelis esset, et per fidem victurus, non aliter posset ad fidem venire, vel in ea vivere, nisi prius justus fuisset, et puritate vitae quasi quibusdam ad fidem gradibus ascendisset. Potest ergo fieri, ut sit aliquis justus, et tamen non vivat absque fide Christi. Si legenti scrupulus commovetur, Pauli verba suscipiat, in quibus de se ait: Secundum justitiam, quae in Lege est, sine reprehensione. Erat igitur Paulus tunc justus in Lege, sed necdum vivere poterat, quia non habebat in se Christum loquentem: Ego sum vita. In quem credens postea coepit et vivere. Faciamus et nos aliquid simile huic quod dicitur, justus ex fide vivit; et dicamus: castus ex fide vivit, sapiens ex fide vivit, fortis ex fide vivit, et a caeteris virtutum partibus vicinam sententiam proferamus adversum eos, qui in Christum non credentes, fortes et sapientes, temperantes se putant esse, vel justis: ut sciant nullum absque Christo vivere, sine quo omnis virtus in vitio est. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber II

That no one is justified before God by the Law is made clear because, 'The righteous man lives by faith.' The law is not from faith, but, 'The man who does these things will live by them.' 1 To prove that the righteous man lives by faith and not by works Paul has taken an example from the prophet Habakkuk, which the  translators of the Septuagint have given as, 'The righteous man lives by faith in me.' 2 The translators Aquila and Theodotion have it as, 'The righteous man lives by faith in Him,' that is, in God. It should be observed that he did not say that a man lives by faith, lest he give excuse for the condemnation of virtuous deeds, but rather he said that the righteous man lives by faith, that he who would be faithful and through faith victorious cannot come to faith or in it live unless first he be righteous and by the purity of life have climbed certain steps to faith. It is therefore possible that someone may be righteous and yet not live by faith in Christ. If this troubles the reader, let him ponder the words of Paul, when he spoke about himself saying: 'As for righteousness according to the Law, I was blameless.' 3 So then Paul was righteous in the Law, but he was not yet able to live because he did not have Christ in him saying 'I am the Life,' 4 in whom  later believing he began to live. Let us make some similar expressions to, 'The righteous man lives by faith.' And so we may say: 'The chaste man lives by faith,' 'The wise man lives by faith,' 'The courageous man lives by faith,' and for the rest of the virtues let us apply a similar principle against those who do not believe in Christ, who think themselves to be courageous, wise, temperate, or righteous, that they may know that without Christ no one lives and that without Him every virtue is as vice. Saint Jerome, Commentary on the Letter to the Galatians, Book 2  1 Gal 3. 11-12 2 Hab 2.4  3 Philip. 3.6  4 Jn 9.25

Pleasing Men And God

Reprehenditur justitia Scribarum et Pharisaeorum, quia non fidem promissionis divinae, sed humanam laudem et saeculi gloriam quaerebant, sicuti habemus exemplum de illo Pharisaeo superbo et elato; qui ut sibi videbatur, justitiae suae merita praeferens, impudenter se, elato animo ac superbis vocibus, in conspectu Dei jactabat. Retinebant ergo speciem justitam Scribae et Pharisaei, non ut Deo placerent, sed ut famam humanae gloriam quaererent, ut lucra terrena et temporalia commoda mercarentur. Et ideo horatatur Dominus, ut hanc famosam justitiam laudis humanae, operibus justitiae coelestis ac fidei meritis praecedamus, per Christum Dominum nostrum.  Sanctus Chromatius Aquileiensis, Tactatus VI in Evangelium Sancti Matthaei

The righteousness of the Scribes and the Pharisees is rebuked because they seek not the faith of the Divine promise but human praise and the glory of the age, for which we have as example the proud and elated Pharisee, who, so it seemed to him, exhibited the rewards of his righteousness, impudently, with elated soul and proud voice, boasting in the sight of God. 1 The Scribes and Pharisees hold onto an appearance of justice, not one that pleases God, but they seek glory and fame among men that they be rewarded with earthly wealth and temporal comforts. Thus the Lord exhorts that this reputed righteousness of human praise be passed over for the works of the righteousness of heaven and for the merits of faith, through Christ our Lord.   Saint Chromatius of Aquileia, from Tractate 6 On The Gospel of Saint Matthew 1. Lk 18.11

A Shamed Thief

Quomodo confunditur fur, quando deprehenditur, sic confusi sunt domus Israel: ipsi et reges eorum, principes et sacerdotes, et prophetae eorum.   Quamvis sit impudens et procax vultus furantium, tamen erubescit, cum in furto fuerit deprehensus. Et Israel ergo dicens ligno, Pater meus es tu, et lapidi, tu me genuisiti;' ut eos vocaret parentes, quos ipse fabricatus est, confunditur cum in sua idololatria fuerit deprehensus. Et ne putemus hoc de plebe eum dicere: reges ponit et principes, et sacerdotes, et prophetas eorum. Utamur hoc testimonio contra principes nostros, et contra hos qui in Ecclesia putantur duces, cum in peccatis turpibus fuerint deprehensi. Sanctus Hieronymus, Commentariorum In Jeremiam Propheta, II, XXVI

'As a thief is shamed when he is caught, so the house of Israel has been disgraced, and its kings and its princes and its priests and its prophets.' 1 Although the face of thieves may be bold and impudent, yet it will blush when it is caught thieving. Therefore Israel, when it says to wood, 'You are my father, and to stone, you gave birth to me,' 2 thus calling things parents that they themselves have made, will be disgraced when caught in idolatry. And lest we think that he speaks here of the people alone, he adds, 'and its kings and princes and priests and prophets.' Let us make use of this testimony then against our princes, and those who think themselves leaders in the church, when they are caught in foul sins. Saint Jerome, Commentary on Jeremiah, 2.26 1 Jer 2.26 2 Jer 2.27

Dealing with a Thief

Ὁ αὐτὸς ἀββᾶς Μακάριος, ἐν Αἰγύπτῳ ὤν, εὐρεν ἄνθρωπον ἔχοντα κτῆνος καὶ συλοῦντα τὰς χρείας αύτοῦ· καὶ αὐτὸς ὡς ξένος παραστὰς τῷ συλοῦντι, συνεγέμου τὸ κτῆνος, καὶ μετὰ πολλης ἡσυχίας προέπεμπεν αὐτὸν, λέγων, ὅτι Ούδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Ὁ Κύριος ἔδωκεν· ὡς αὐτὸς ἠθήλησεν, οὕτως καὶ ἐγένετο. Εὐλογητὸς Κύριος ἐπὶ πᾶσιν. Ἀποφθεγματα των ἀγιων γεροντων, Παλλαδιος

While he was in Egypt Father Macarius came upon a man who owned a beast of burden stealing his possessions, and he came to the thief as if he was a stranger, and he helped him to load the animal, and he saw him off wishing him peace, saying, 'We have brought nothing into this world, and we cannot take anything out of the world.' 1 'The Lord gave and the Lord has taken away; blessed be the name of the Lord in all things.' 2 Sayings of the Desert Fathers, Palladius of Galatia  1 1 Tim. 6.7 2 Job 1.21

Suffering Wrongs

Εἰ δὲ, ὅτι τυραννούμενος φέρω, τοῦτο ἀδικῶ, χαρίσασθέ μοι τὴν ἀδικίαν ταύτην, καὶ ὑπ' ἄλλων ἤνεγκα τυραννούμενος·καὶ χάρις, ὅτι τὴν ἐπι είκειαν ἐνεκλήθην, ὡς ἄνοιαν. Λογίζομαι γὰρ οὕτω, λίαν ὑψηλοτέροις ἢ καθ' ὑμᾶς λογισμοῖς χρώμενος· Πόσον μέρος ταῦτα τῶν ἐμπτυσμάτων Χριστοῦ καὶ ῥαπισμάτων, ὑπὲρ οὗ καὶ δι' ὃν οἱ κίνδυνοι; Ἑνὸς οὐ τιμῶμαι πάντα τοῦ ἀκανθίνου στεφάνου, ὃς τὸν νικητὴν ἡμῶν ἀπεστεφάνωσε, δι' οὗ καὶ μανθάνω τῇ τοῦ βίου τραχύτητι στεφανούμενος· ἑνὸς τοῦ καλάμου, δι' οὗ τὸ σαθρὸν κράτος ἐπαύσατο·μιᾶς τῆς χολῆς, ἑνὸς ὄξους, δι' ὧν τὴν πικρὰν γεῦσιν ἐθεραπεύθημεν· μιᾶς τῆς ἐν τῷ πάθει μακροθυμίας. Ἂν φιλήματι προδοθῇ, ἐλέγχει μὲν, οὐ πλήττει δέ. Ἂν ἄφνωσυλληφθῇ, ὀνειδίζει μὲν, ἕπεται δέ· κἂν μαχαίρᾳ Μάλχου τέμνῃς τὸ ὠτίον διὰ ζῆλον, ἀγανακτήσει, καὶ ἀποκαταστήσει· κἂν ἐν σινδόνι τις φεύγῃ, περιστελεῖ· κἂν πῦρ αἰτήσῃς Σοδομιτικὸν ἐπὶ τοὺς ἄγοντας, οὐκ ἐπικλύσει· κἂν λῃστὴν λάβῃ διὰ κακίαν κρεμάμενον, εἰς τὸν παράδει σον εἰσάγει διὰ χρηστότητα. Πάντα ἔστω τὰ τοῦ φιλανθρώπου φιλάνθρωπα, ὡς δὲ καὶ τῶν Χριστοῦ παθημάτων, οἷς τί τῶν μειζόνων ἂν δοίημεν, εἰ Θεοῦ καὶ θανατωθέντος ὑπὲρ ἡμῶν, αὐτοὶ τοῖς ὁμοίοις μηδὲ τὰ σμικρὰ συγχωρήσαιμεν; Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΓ'

And if because I endure tyranny, I do wrong, forgive me this injustice; I have endured the tyranny of others; and I am thankful that this has brought upon me the charge of folly. For I think this, employing thoughts much higher than yours, that these things are but a fraction of the spittings and blows of Christ, for Whom and by Whom are these dangers. I do not count them all worth the one crown of thorns which uncrowned our conqueror, for whose sake also I learn that I am crowned for the roughness of life, nor the one reed by which a rotten power was destroyed; nor the gall, nor the vinegar, by which we were cured of the bitter taste; nor of the forbearance of His Passion. He was betrayed with a kiss and he reproved with one, but he did not strike. He is suddenly arrested, He reproaches, but follows; and if through zeal you cut off the ear of Malchus with a sword, He will be displeased, and will restore it. And if one flee in a sheet, He will restore him. And if you ask for the fire of Sodom upon his captors, He will not pour it forth; and if He take a thief hanging upon the cross for his crime, He will bring him into Paradise through His Goodness. Let all the acts of a lover of men be loving, as were all the sufferings of Christ, to which,  if God died for us, we could add nothing greater than refusal to forgive even the smallest wrongs. Saint Gregory Nazianzus, Oration 33

Hungering And Thirsting For Righteousness

Beati qui esurient et sitiunt justitiam, quoniam ipsi saturabuntur. Non facili desiderio, nec levi cupiditatis ardore expetendam a nobis esse justitiam docuit. Siquid hos beatos esse significat, qui ad eam consequendam, esuriendi ac sitiendi modo, interni desiderii cupiditatibus inardescunt: quia si eam unusquisque nostrum esuriens ac sitiens desiderio concupiscat, non potest aliud semper, quam justitiam cogitare, justitiam quaerere: quia esuriens ac sitiens, necesse est, id quod sitit atque esurit, concupiscat. Merito igitur his taliter esurientibus ac sitientibus eum, qui panis coelestis ac fons aquae vivae est, satietatem refectionis illius perpetuae repromittit, dicendo: 'Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Illam utique justitiam fidei, quae Dei et Christi est, de qua et Apostolus retulit: 'Justitia autem Dei per fidem Jesu Christi, in omnes et super omnses qui credunt in eum. Vel certe ipsum Dominum ac Salvatorem nostrum, qui nobis secundum Apostolum: 'Et justitia, et sanctificatio, et redemptio factus est; cujus desiderio, velut cibi ac potus modo, beati semper exaestuant, secundum quod ipse Dominus per Salomonem testatur, dicens ex persona Sapientiae: 'Qui me manducant, adhuc esurient: et qui me bibunt, adhuc sitient. Hanc ergo justitiam etiam nos semper esurire ac sitire debemus, ut saturari cibo refectionis perpetuae mereamur. Bene autem cum additamento dictum est in loco praesenti: 'Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur: quia qui non justitiam, sed injustitiam esuriunt, scilicet qui aurum, et argentum desiderant, qui divitias vel honores saeculi concupiscunt, et qui numquam terrenis opibus vel carnis desideriis satiantur; ii tales, non beati sed infelices sunt; quia eis, non spes promissae gloriae, sed damnationis poena debetur.  Sanctus Chromatius Aquileiensis, Tactatus III in Evangelium Sancti Matthaei

Blessed are they who hunger and thirst for righteousness, for they shall be filled. 1 Not with an easy desire, not on account of some light wish does He teach that we should seek righteousness. He marks them blessed who would come to it hungering and thirsting, burning with longing of eternal desire, because if anyone is hungering and thirsting with desire for it, it is not possible that he would think of something else but righteousness, than to seek righteousness, because, hungering and thirsting as he is, it is necessary that he eat and drink it. By this merit, therefore, that they hunger and thirst for that which is the bread of heaven and fount of living waters, he promises the satisfaction of His perpetual rest, saying, 'Blessed are those who hunger and thirst for righteousness, for they shall be filled,' That righteousness, then, which is of faith, which is of God and of Christ, concerning which the Apostle said, ' The righteousness of God through Jesus Christ for all and over all who believe in him.' 2 Certainly the same Lord and our Saviour who is to us according to the Apostle: 'Righteousness and sanctification and redemption' 3 with desire of which, as for food and drink, the blessed ever burn, according to which the Lord through Solomon testifies, saying in the person of Wisdom: 'He who eats me, yet he will hunger, and he who drinks me, yet he will thirst.' 4 For this righteousness, then, we should always hunger and thirst that we be worthy to be filled with the bread of perpetual peace. For well with addition is said in the present place: 'Blessed those who hunger and thirst for righteousness, for they will be filled, because those who hunger not for righteousness but unrighteousness, such as those who desire gold and silver, those who long for the riches or the honours of the age, and who will never be filed with the wealth of the earth or the desires of the flesh, such folk are not blessed but wretched, because for them is no hope of promised glory, but the punishment of the damned. Saint Chromatius of Aquileia, from Tractate 3 On The Gospel of Saint Matthew  1. Mt 5.6  2 Rom 3.22  3 1 Cor 1.30  4 Sir 24.29

Justice and Judgements

Non enim haec sola est forma justitae, ut non laedas eum, qui te non laeserit; sed etiam illa, ut etiam ei remittas, qui te laeserit. Laedimur plerumque fraude alterius, dolo proximi: numquid hoc virtutis putamus, ut dolum dolo ulcismur, fraudem referamus fraudibus? Etenim si justitia virtus est, crimine debet vacare, nec improbitatem improbitate refere. Quae enim virtus haec a te fieri, quod in altero ipse punias? Contagio ista improbitatis non ultio est: nihil autem interest cui malefacias, utrum justo, an injusto, cum te malefacere non oporteat. Neque distat quomodo malignus sis, utrum vindicandi studio, an voto nocendi; cum malignitas in utroque genere non careat reprehensione. Nam malignum esse ab injusto nihil distat: ideoque tibi dictum est: 'Noli malignus esse inter malignantes, neque aemulatus fueris facientes iniquitatem; et supra idem ait: 'Odio habui congregationem malignantium. Omnes ubique complexus est, nullum excepit: malignitatem tenuit, non causam interrogavit. Quae autem melior forma quam justitiae divinae? Dicit enim Dei Filius: ' Diligite inimicos vestros. Et iterum dicit: 'Orate pro persequentibus et calumniantibus vos. Eousque perfectis studium adimit ultionis, ut laedentium charitatem imperet. Et quoniam in veteri Scriptua dixerat: ' Mihi vindictam et ego retribuam, in Evangelio ait orandum pro iis qui laeserint; ne in eos vindicet, qui vindicandum promisit: vult enim ex tua dimittere voluntate, in quo ex sua convenitur promissione. Quod si vindictam requiris, habes quia injustus amplius suis punitur opinionibus quam judiciariis severitatibus. Et quoniam nemo potest esse sine aliquibus adversis, id agamus, ne nobis nostro vitio adversa accidant. Nemo enim gravius alieno condemnatur judicio, quam insipiens suo, qui sibi auctor est malorum. Unde molesta et plena contentionis declinemus negotia, quae neque frutum habent, et impedimentum afferunt. Quamquam id agere debemus, ne nos arbitrii nostri poeniteat, aut facti: prudentis est enim prospicere, ne frequenter eum poeniteat sui; numquam enim poenitere solius est Dei. Quis veri justitiae fructus, nisi mentis tranquillitas? Aut quid est juste vivere, nisi cum tranquillitate vivere? Qualis forma fuerit domini, talis totius domus est status. Quod is domui quaerentur ista, quanto magis in Ecclesia, 'ubi et dives et pauper, servus et liber, Graecus et Scytha, honoratus et plebeius, omnes in Christo unum sumus?' Sanctus Ambrosius Mediolanensis, ex Epistula LXIII, Vercellensi Ecclesiae

For it is not the sole condition of justice not to hurt him who has not hurt you but that you forgive him who has injured you. We are often injured by the deceit of others, by the cunning of a neighbour, but should we think it virtuous to have revenge on cunning with cunning, to pay back fraud with fraud? For if justice is a virtue, it must be free from crime, and so not return evil for evil. For what is this virtue of yours that you punish another with what you do yourself? This is to spread evil, not punish it. And whether the person whom you injure be just or unjust is of no importance, for you should not have done evil. Nor does it make a difference to how wicked you are, whether it be done out of a desire for vengeance, or of injuring others, when the wickedness in either case does not clear you of blame. There is no difference between being evil and being unjust, and therefore it is said, 'Do not wish to be wicked among the wicked, nor envy those who perform iniquities,'  1 and before that it is written: 'I have hated the congregation of the wicked.' 2 Thus he comprehends everyone everywhere, without exception; he indicates wickedness without asking for the cause. And what can be a better model than Divine justice? For the Son of God says, 'Love your enemies.' And again He says, 'Pray for them who persecute you and speak ill of you.' 3 So far does He remove the desire for revenge from the perfect, that he commands charity to persecutors. And as in the Old Testament He said, 'Mine is vengeance, I will repay,' 4 so in the Gospel He says we must pray for those who injure us,lest against them he be revenged who promised revenge. For He desires you to forgive of your own free-will, with which He agrees according to His promise. If you ask for vengeance, you have it, because the unjust man is more severely punished by his own thoughts, than by judicial severity. And since no one can be free from adversities, let us act so that they do not come upon us by our own fault. For no one is condemned more heavily by judgment than the fool is by his own, he who is the author of his own misery. Thus let us avoid such affairs that are troublesome and contentious, which have no fruit and offer only obstacles. But we should act so that we have no cause to be ashamed either of our judgements or deeds; for it is of the prudent man to guard against having to feel frequent sorrow for his acts, it being for God alone never to repent. For what is the fruit of justice but calmness of mind? Or what does living justly bring with it, but a life of tranquillity? As the model of the master will be the state of the whole house. But if this is required in a family, how much more in the Church, 'Where both rich and poor, bond and free, Greek and Scythian, noble and plebeian, are all one in Christ Jesus.' 5 Saint Ambrose, from Letter 63, To the Church of Vercellae 1 Ps 36.1  2 Ps 25.5  3 Mt 5.44 4 Deut 32,35 5 Coloss 3.11

Seeking Justice

ΚΥΡ. Μελέτησις μὲν ὁ νόμος ἦν εἰς δικαιοσύνην καὶ προεισβολή τις ὥσπερ τῶν εὐαγγελικῶν ἀνδραγαθημάτων. Γέγραπται γάρ·«Ἀρχὴ ὁδοῦ ἀγαθῆς, τὸ ποιεῖν τὰ δίκαια.». Παιδαγωγεῖ γὰρ ὁ νόμος ἐπὶ Χριστὸν, καὶ τῆς ἐν αὐτῷ νοουμένης ζωῆς οὐ διεψευσμένην ἂν ἔχοι τὴν δόξαν, εἰ νοοῖτο πνευματικῶς. Καὶ ἵστησι μὲν εἰς δικαιοσύνην, ἀποφέρει δὲ πρὸς τὸ ὑπὲρ τοῦτο ἔτι τὸ μάθημα τὸ εὐαγγελικόν. Τρόποι δὲ δικαιοσύνης, πρῶτος μὲν, τιμὴ καὶ ἀγάπησις, ἡ εἰς τὸν ἕνα τε καὶ φύσει Θεόν· γείτων δὲ ὥσπερ καὶ μετ' ἐκεῖνο εὐθὺς ἡ εἰς ἀδελφοὺς καὶ ὁμογενεῖς, προεγκειμένης τῆς εἰς γονέας αἰδοῦς. Ἐν κόσμῳ δὴ οὖν τῷ πρέποντι πρόεισιν ἡμῖν ὁ Λόγος, μετά γε τὴν εἰς Θεὸν εὐσέβειαν, καὶ τὸ εἰς γονέας εὐλαβὲς, ὅτι τῆς ἐπιεικείας προσήκει τὴν ἔνδειξιν καὶ εἰς ἑτέρους ἡμᾶς ποιεῖσθαι παρεγγυῶν. Πανταχῆ γὰρ ὁ νόμος, τῆς ἰσότητος προνοεῖ, καὶ ἀκριβῆ τοῦ δικαίου ποιεῖσθαι τὴν βάσανον, ὁρᾶται θεσμοθετῶν. Γέγραπται γὰρ ἐν Δευτερονομίῳ·«Οὐκ ἔσται ἐν τῷ μαρσίππῳ σου στάθμιον μέγα ἢ μικρόν·στάθμιον ἀληθινὸν δίκαιον ἔσται σοι, καὶ μέτρον ἀληθινὸν δίκαιον ἔσται σοι, ἵνα πολυήμερος γένῃ ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ, ὅτι βδέλυγμα Κυρίῳ τῷ Θεῷ σου πᾶς ποιῶν ταῦτα, πᾶς ποιῶν ἄδικον.». Καὶ πάλιν ἐν τῷ Λευϊτικῷ· «Ἐν μέτροις καὶ σταθμίοις, καὶ ζυγοῖς ζυγὰ δίκαια, καὶ στάθμια δίκαια, καὶ χοῦς δίκαιος ἔσται σοι.». Μέτροις δὲ καὶ σταθμίοις καὶ ζυγοῖς παρισοῦν εὖ μάλα τῆς δικαιοσύνης τοὺς τρόπους ἠπείγετο καὶ μάλα ὀρθῶς· νοῦς γὰρ εὐθύς τε καὶ φιλοδίκαιος ταλαντεύει τρόπον τινὰ καὶ ἀναμετρεῖ τῶν πραγμάτων τὰς φύσεις, καὶ τὸν τῆς ἰσότητος βασανίζει λόγον, λεπτότερόν τε καὶ ἀκριβέστερον, ἤπερ ἂν οἴοιτό τις τοὺς ἐπὶ πλάστιγγος καὶ ζυγοῦ, τὸ νόμισμα δοκιμάζοντας· ἐπιμετρεῖ δὲ ὥσπερ ἑκάστῳ τῶν θεωρουμένων τὸ ὅτι μάλιστα πρέπον αὐτῷ, οὔτε τῷ περιττῷ τῆς ἀκριβοῦς ἰσότητος παραλύων κάλλος, οὔτε μὴν τῇ πρὸς τὸ μεῖον ὑποφορᾷ, παραχαράττεσθαι συγχωρῶν τὸ ὡς ἐν ἰσότητι διαρκές. Ἔστω τοίνυν ζυγὰ καὶ στάθμια δίκαια, καὶ χοῦς δίκαιος, φησίν· εἶεν δ' ἂν, οἶμαι, ταυτὶ, τύποι τινὲς ὥσπερ καὶ ἐμφανῆ παραδείγματα, τρόπους ἡμῖν ὑποφαίνοντα, δι' ὧν περ ἂν ἡμῖν ὁ τῆς ἀκριβοῦς ἰσότητος διερευνῷτο λόγος, καὶ ἡ τῆς δικαιοσύνης ἀναφανεῖται γνῶσις. Σύνες δὲ ὅτι συμμετρεῖται μὲν τὰ ἐν νόμῳ, καὶ ὅρον ἔχει τὴν δικαιοσύνην, πλουτεῖ δὲ τὸ μεῖζον, καὶ πολὺ δὴ λίαν ἐπέκεινα τρέχει τὰ διὰ Χριστοῦ. Πέρα γὰρ δικαίου τὸ ἀγαθὸν, τουτέστι, τῆς ἐν Χριστῷ πολιτείας ἡ δόξα. ΠΑΛΛ. Εὖ λέγεις. Μεμνήσομαι γὰρ τοῖς ἐν πίστει δεδικαιωμένοις διειπόντος Χριστοῦ· «Ἀμὴν, ἀμὴν, λέγω ὑμῖν, ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν Γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.». ΚΥΡ. Ἀλλ' ὧδε μὲν ἡμῖν ἐχέτω ταυτί· πολυπραγμονῶμεν δὲ, εἰ δοκεῖ, τῆς Μωσαϊκῆς ἐπιεικείας τὸ μέτρον, καὶ τῆς κατὰ νόμον δικαιοσύνης τὴν δόξαν· τὸν γάρ τοι φιλοθηρεῖν τοῦ δικαίου τὴν γνῶσιν ὀρθότατα διεσπουδακότα, καὶ μὴν καὶ τὸ διαπρέπειν ἐν ἀγαπήσει τυχὸν τῇ πρὸς ἀδελφοὺς ἐν λόγῳ πεποιημένον, ἀσφαλῆ τε καὶ βεβηκότα, καὶ ὅπερ ἐστὶν ἀληθῶς, ὁρᾶσθαι πρέπει, οὐκ εὐκατάσειστον, οὐδὲ ἐλαφρὸν, οὐ κατάπλαστον ἔχοντα τὸ χρηστὸν, καὶ ὥσπερ ὄϊος τῷ κωδίῳ κατασκιάζει ἐθέλοντα τὴν λύκου μορφὴν, μᾶλλον δὲ γυμνὴν καὶ ἀνεπίληπτον ἔχειν ἐπείγεσθαι τοῦ ἰδίου τρόπου τὴν ἐλευθερίαν. Τοιγάρτοι φησὶν ὁ νόμος· «Οὐ πορεύσῃ δόλῳ ἐν τῶ ἔθνει σου, καὶ οὐ μισήσεις τὸν ἀδελφόν σου τῇ καρδίᾳ σου.». Τίθησί τε καὶ ἑτέρως αὐτό· «Καὶ ἱμάτιον γὰρ, φησὶν, ἐκ δύο ὑφασμένον οὐκ ἐπιβαλεῖς σεαυτῷ·» καὶ πάλιν· «Οὐκ ἐνδύσῃ κίβδηλον ἔριον καὶ λίνον ἐν τῷ αὐτῷ.». Πάνδεινον γὰρ ἀληθῶς καὶ μώμου παντὸς ἐπέκεινα, τοῖς ἐν ὑπολήψει χρηστότητος ἀπάτη καὶ δόλος· καὶ ἔστι τὸ χρῆμα τῶν ἄγαν παρὰ Θεῷ κατεστυγημένων, καὶ ἀδελφὴν ἔχον ἀεί πως τὴν διψυχίαν, καὶ τὸ οἱονεὶ τῆς γνώμης διφυές τε καὶ ἀλλοπρόσαλλον, ἐφ' οἷς ὅτι μάλιστα καταθήγεται πρὸς ὀργὰς ὁ θεῖός τε καὶ ἀκήρατος νοῦς. Ἔφη γάρ που περί τινων· «Βολὶς τιτρώσκουσα ἡ γλῶσσα αὐτῶν· δόλια γὰρ τὰ ῥήματα τοῦ στόματος αὐτῶν· τῷ πλησίον αὐτοῦ λαλεῖ τὰ εἰρηνικὰ, καὶ ἐν ἑαυτῷ ἔχει τὴν ἔχθραν. Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; λέγει Κύριος, ἢ ἐν λαῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου;» Ἀναβήσεσθαι δὲ καὶ εἰς τὸ ὄρος τοῦ Κυρίου φησιν ὁ Δαβὶδ, τὸν ἀθῷον χερσὶ, καὶ καθαρὸν τῇ καρδίᾳ, ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ, οὐδὲ ἐποίησε τῷ πλησίον αὐτοῦ κακόν. Ἀποφάσκει δὴ οὖν ὁ νόμος ὡς αἴσχιστόν τε καὶ ἀπηχὲς, τὸ ἐν δόλῳ πορεύεσθαι, τουτέστι, τὸ πανούργως ἑλέσθαι βιοῦν, καὶ ὑποπλάττεσθαι μὲν τῆς δικαιοσύνης τὸ σχῆμα, κατασίνεσθαι δὲ ἀδελφοὺς, τῶν τῆς ἀγάπης νόμων ἠφειδηκότα· ἄμφιόν γε μὴν ἔχειν ἡμᾶς οὐκ ἐᾷ τὸ ἐκ δυοῖν ὑφασμένον, αἴνιγμά που τὸ χρῆμα τιθεὶς, τοῦ μὴ ἀνέχεσθαι, διπλόην ὥσπερ ἔχειν εἰς νοῦν· διπλόην δὲ εἶναί φημι, τὴν ἔσω καὶ νοητὴν, τὴν ἐπάρατον ἀνθρωπαρέσκειαν, ἣ ἐκ δυοῖν ὥσπερ ἀναπλέκεται σπουδασμάτοιν, τὴν εἰς ἄλληλα διαφθορὰν οὐ μετρίαν ἠῤῥωστηκότοιν. Τίς γὰρ ἢ ποῖος τῶν ὑποκριτῶν ὁ βίος; ἆρ' οὐχὶ τὸ ἐν ὄψει μὲν ἀνθρώπων ὁρᾶσθαι χρηστοὺς, καὶ τὸ δοκεῖν μὲν εἶναι, μὴ μὴν ἔτι καὶ εἶναι κατὰ ἀλήθειαν χρηστούς; Ἅγιος Κυριλλος Ἀλεξανδρείας, Ἐν Πνευματι Καὶ Ἀληθειᾳ Προσκυνησεως, Λογος Ζ'

Cyril: The Law had care for justice and it was a certain introduction to the virtues of the Gospel. It is written, 'The beginning of the good way is to act justly,' 1 The teaching of the law leads to Christ and of life understood in Him, not deceiving in any part if it is understood spiritually. And it sets forth justice, though truly the teaching of the Gospel goes far beyond it. There are various types of justice, first honour and love for the one God, and then for neighbours and siblings and family, and respectful honour for parents. In proper order then Scripture progresses for us, when after piety to God and reverence to parents, to other men a man presents an honest face. For everywhere the law has thought for equality and that the strict test of justice be done is to be seen in its laws. It is written in Deuteronomy: 'Your sack shall not have a light weight and a heavy weight: a true and just weight will be given by you and a just measure you will give, that you have many days in the land that the Lord your God gives to you, for hateful to your Lord God is everyone who acts unjustly.' 2 And again in Leviticus it says, 'In weights and measures and scales, the scale is to be made just by you and also the weight and the measure.' 3 Therefore a man should be eager to arrange in accordance with justice weights and measures and scale, seeking to order them most rightly, for the upright and justice loving soul weighs and measures the natures of things and the meaning of equality he ponders, more finely and more accurately honing it, by thinking of the testing and proving of the scale and the balance and the weight, and with each thing he contemplates he measures how it may be done well, careful not to allow the beauty of equality to be corrupted with excess, or again permitting it to happen by diminution, but reforming things to bring all into line with equality. So let scales and balances be just and measures also, he says, and these things, I think, are a figure and an example, by which it is brought to light to us ways through which reason may more accurately seek out equality and knowledge of justice appear. So understand these things about the law of measurements in the law, that it is about justice, and that he who enriches himself greatly in such matters runs very far from Christ. For such a thing is beyond the good of the just, and the glory of citizenship with Christ. Palladius: You speak well. And I  am reminded of those who are justified in faith, Christ having said openly, 'Truly, truly, I say to you, unless your justice abound more than the Scribes and Pharisees, you shall not enter into the kingdom of heaven' 4 Cyril: So let it be so with us, that when we are about our affairs Mosaic probity be the rule and glory according to the law of justice. For he who loves to seek the knowledge of justice has most correct zeal, and not even in love of brothers is he excessive, but attends to them reasonably, being firm and stable, and that truly, seeing it to be right, not being weak and light, not endowed with a sham kindness, not adopting a form like the wolf in sheep's clothing, but uncovered and blameless in conduct he stands freely. Therefore the law says, 'Do not go with cunning among your people, nor hate your brother in your heart.' 5 The same thing is said elsewhere, 'And do not make your garment from two textures, nor put it on.' 6 And again ' You shall not put on clothing made from wool and linen.' 7 Most wretched is this crime for which no blame is satisfactory, that being thought honest one is deceitful, such a thing being utterly abhorred by God. And having close relationship with duplicity of soul is speech that can mean two things, and fickleness, for by these things the Divine and immortal mind  is greatly moved to anger. He says concerning such things, 'A wounding shaft their tongues, for their words of their mouths are cunning. With his neighbour he speaks peace while he hates him. Shall I overlook these things, says the Lord, that on such people I shall not be revenged?' 8 David says that to go up the mountain of God a man needs innocent hands and a clean heart, not a clever tongue, or to be a backbiter of one's neighbour. 9 The law therefore guards against, as wicked and hostile acts, he who chooses the deceitful life and simulates the appearance of justice, injuring brothers, having neglected the love urged by the law. The prohibition then against a garment being made from two materials, which you had as a matter of mystery, in figure signifies that we are warned not to be duplicitous, and further, against shiftiness of mind, that execrable desire of pleasing men, which is that which is made from two textures, not being put together reasonably. This is the hypocrite's life, to wish to be seen by men to be good and indeed seeming to be, but in truth not being good at all. Saint Cyril of Alexandria, On Worshiping in Spirit and Truth 1 Prov 16.7 2 Deut 25. 13-16  3 Lev 19 35-36  4 Mt 5.20  5 Lev 19.16 6 Lev 19.19 7 Deut 22.11 8 Jer 9.8 9 Ps 23. 3-4

Righteousness and the Virtues

Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.   Ἆρ' οὖν τὸ μὲν πρὸς τὴν δικαιοσύνην ὀρεκτικῶς ἔχειν μακαριστὸν, εἰ δέ τις πρὸς τὴν σωφροσύνην, ἢ τὴν σοφίαν, ἢ τὴν φρόνησιν, ἢ εἴ τι ἄλλο τῆς ἀρετῆς εἶδός ἐστιν, ὁμοίως ἔχει, τοῦτον οὐ μακαρίζει ὁ Λόγος;  Ἀλλὰ τοιοῦτόν τινα τάχα νοῦν τὸ λεγόμενον ἔχει·  Ἓν τῶν κατ' ἀρετὴν νοουμένων, ἡ δικαιοσύνη ἐστίν.  Συνήθως δὲ πολλάκις ἡ θεία Γραφὴ διὰ τῆς τοῦ μέρους μνήμης, περιλαμβάνει τὸ ὅλον·  ὡς ὅταν τὴν θείαν φύσιν δι' ὀνομάτων τινῶν ἑρμηνεύῃ.  Λέγει γὰρ, Ἐγὼ Κύριος, ὡς ἐκ προσώπου τοῦ Θεοῦ ἡ προφητεία·  τοῦτό μοι ὄνομα αἰώνιον·  καὶ μνημόσυνον γενεῶν γενεαῖς.  Καὶ πάλιν ἑτέρωθί φησιν·  Ἐγώ εἰμι ὁ ὤν.  Καὶ ἐν ἑτέρῳ·  ὅτι Ἐλεήμων εἰμί.  Καὶ μυρίοις ἄλλοις ὀνόμασι τοῖς τὸ ὑψηλόν τε καὶ θεοπρεπὲς διασημαίνουσιν, οἶδεν ὀνομάζειν αὐτὸν ἡ ἁγία Γραφὴ, ὥστε διὰ τούτων μαθεῖν ἀκριβῶς, ὅτι ὅταν ἕν τι εἴπῃ, πᾶς ὁ τῶν ὀνομά των κατάλογος κατὰ τὸ σιωπώμενον τῷ ἑνὶ συνεκφωνεῖται.  Οὐ γὰρ ἐνδέχεται, ἐὰν Κύριος λέγηται, μὴ καὶ τὰ ἄλλα εἶναι·  ἀλλὰ πάντα δι' ἑνὸς ὀνόματος ὀνο μάζεται.  Διὰ τούτων οὖν μεμαθήκαμεν, ὅτι διὰ μέρους τινὸς πολλὰ περιλαμβάνειν οἶδεν ὁ θεόπνευστος Λόγος.  Οὐκοῦν καὶ ἐνταῦθα τὴν δικαιοσύνην τοῖς μακαριστῶς πεινῶσι προκεῖσθαι ὁ Λόγος εἰπὼν, πᾶν εἶδος ἀρετῆς, διὰ ταύτης ἀποσημαίνει, ὡς ἐπίσης μακαριστὸν εἶναι τὸν καὶ φρόνησιν, καὶ ἀνδρείαν, καὶ σωφροσύνην πεινῶντα, καὶ εἴ τι ἕτερον ἐν τῷ αὐτῷ τῆς ἀρετῆς λόγῳ καταλαμβάνεται.  Οὐδὲ γάρ ἐστι δυνατὸν ἕν τι τῆς ἀρετῆς εἶδος τῶν λοιπῶν διεζευγμένον, αὐτὸ καθ' ἑαυτὸ τελείαν τὴν ἀρετὴν εἶναι.  Ὧ γὰρ ἂν μὴ συνθεωρῆταί τι τῶν κατὰ τὸ ἀγαθὸν νοουμένων, ἀνάγκη πᾶσα τὸ ἀντιδιαστελλόμενον ἐπ' αὐτοῦ χώραν ἔχειν·  ἀντιδιέστηκε δὲ τῇ σωφροσύνῃ μὲν τὸ ἀκόλαστον·  τῇ φρονήσει δὲ ἡ ἀφροσύνη, καὶ ἑκάστῳ τῶν πρὸς τὸ κρεῖττον ὑπειλημμένων ἐστί τι πάντως τὸ ἐκ τοῦ ἐναντίου νοούμενον.  Εἰ οὖν μὴ πάντα τῇ δικαιοσύνῃ συνθεωροῖτο, ἀμήχανον ἂν εἴη τὸ λειπόμενον ἀγαθὸν εἶναι.  Οὐκ ἂν γάρ τις εἴποι ἄφρονα δικαιοσύνην, ἢ θρασεῖαν, ἢ ἀκόλαστον, ἢ ἄλλο τι τῶν ἐν κακίᾳ θεωρουμένων.  Εἰ δὲ παντὸς τοῦ χείρονος ἀμιγὴς ὁ τῆς δικαιοσύνης λόγος ἐστὶν, ἅπαν ἐν ἑαυτῷ πάντως τὸ ἀγαθὸν περιείληφεν·  ἀγαθὸν δὲ πᾶν τὸ κατ' ἀρετὴν θεωρούμενον.  Οὐκοῦν πᾶσα ἀρετὴ τῷ ὀνόματι τῆς δικαιοσύνης ἐνταῦθα διασημαίνεται, ἧς τοὺς πεινῶντάς τε καὶ διψῶντας μακαρίζει ὁ Λόγος, τὴν πλησμονὴν αὐτοῖς τῶν ἐπιθυμουμένων ἐπαγγελλόμενος.  Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Λογος Δ'

'Blessed are those who hunger and thirst for righteousness because they shall be filled.' 1  So then he who seeks righteousness is  blessed. But if someone in similar fashion seeks temperance, or continence, or sobriety, or wisdom, or prudence, or any other type of virtue, does the Word not judge him blessed? But perhaps it has this meaning: that they all should be understood by the one virtue of  righteousness. It is often the custom of Divine Scripture that by mentioning a part the whole is to be understood, as when the Divine nature through many names is designated. The Prophet says, as in the person of God, ' I am the Lord, this is my name forever and a memorial from generation to generation,' 2 and again in another place: ' I am what I am' 3 and in another place, 'I am merciful.' 4 and many other names of high and divine significance Sacred Scripture uses to name God, and so by this we may learn for certain that when one name is said all the names together by one are silently expressed. For it is not possible, if the Lord is spoken, that every other name is not, but rather through one name all of them are pronounced. By this then we have learned that  Divine Scripture is accustomed to speak of many things by one thing and therefore when here the Word spoke of those being blessed who seek out righteousness, by this every type of virtue is meant, so that he is equally blessed who hungers for prudence and fortitude and sobriety and continence and frugality, and by whatever other name a virtue is understood. For it cannot be that one type of virtue is separated from the rest and by itself alone is perfect. For not having what is required for goodness it is necessary that a man would have its contrary in its place, incontinence as opposed to continence, luxury for frugality, recklessness for prudence, and so on with all those things which are understood as better and from which its contrary can be grasped. If therefore something is not understood with righteousness, it cannot be something which the  lack of would be bad. For something like foolishness, boastfulness or incontinence, or something of that kind, which is understood to be a vice, would not be with righteousness. And if the meaning of righteousness is understood as an unmixing with whatever is worse, in itself including everything which is good, then it means it is the good of having every virtue. Therefore every virtue is signified by the name of righteousness when the Word judges blessed those who hunger and thirst and he promises the satisfaction of those who long for it. Saint Gregory of Nyssa, On The Beatitudes, Chapter 4 1 Mt 5.6 2 Ex 3.15  3 Ex 3.14 4 Ex 22.27