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