The Author of Hebrews

Ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς Ἑβραίους ἐπιγεγραμμένης Ἐπιστολῆς οὐκ ἔχει τὸ λόγῳ ἰδιωτικὸν τοῦ Ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην εἴναι τῷ λόγῳ, τουτέστι, τῇ φράσει. Ἀλλὰ ἐστὶν ἡ Ἐπιστολὴ συνθέσει τῆς λέξεως ἑλληνικωτέρα, πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς, ὁμολογήσαι ἄν· πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς θαυμάσιά ἐστι, καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἄν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀποστολικῇ. Ἐγὼ δὲ ἀποφαινόμενος εἴποι μ' ἄν, ὅτι τὰ μὲν νοήματα τοῦ Ἀποστόλου ἐστὶν, ἡ δὲ φράσις, καὶ ἡ σύνθεσις, ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, καὶ ὡσπεριεὶ σχολιογραφήσαντος τὰ εἰρημένα ὑπὸ τοὺ διδασκάλου. Εἰ τις οὖν Ἐκκλησία ἔχει ταύτην τὴν Ἐπιστολὴν ὡς Παύλου, αὔτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ, οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασι. Τίς δὲ ὁ γράψας τὴν Ἐπιστολὴν, τὸ μὲν ἀληθὲς Θεὸς οἴδεν.  Ὠριγένης, Ὁμιλίαι Πρὸς Ἑβραίους Ἐπιστολὴς

The character of the writing style of the letter entitled to the Hebrews does not have the roughness of speech which the Apostle himself confesses to, that is, in the phrasing. Rather the letter is fashioned more in the Greek way, as anyone able to distinguish differences of style would admit; but even so the thought of the letter is wonderful, and not inferior to the acknowledged writings of the Apostle, and anyone who has read the Apostle carefully would agree to the truth of this. If I were asked to declare myself, I would say that the thought is the Apostle's but the phrasing and the arrangement are by someone who remembered the Apostolic teaching and, just like a recorder of a lesson, wrote his own version of the things spoken by his teacher. If, then, any church holds this letter to be Paul's, let it be commended for it, for not without reason did the men before us hand it down as Paul's. But who wrote the letter is known to God alone. Origen, Homily on the Epistle to the Hebrews 1 2 Cor 11.6

Peter and Caiaphas

Τοὺς σαπέντας τῇ παλαιότηι, καὶ τὴν νέαν χάριν ἀθετήσαντας, ἀσκοὺς παλαιοὺς ὁ Κύριος προσηγόρευσεν, ὡς διαῥῥηγνυμένους, καὶ τὸν καινὸν λόγον τῆς βασιλείας ἐκχέοντας. Τοιοῦτος ὁ Καῖάφας ἐλήλεγκται. Ἀκούσας γὰρ παρὰ τοῦ Κυρίου, ὅτι Υἱὸς τοῦ Θεοῦ εἰμι, διέῥῥηξε τὰ ἱμάτια. Ὁ δὲ Πέτρος τὸν νόμον τοῦ Πνεύματος τῆς ζωῆς προσδεξάμενος, οὐ μόνον διδασκόμενος οὐκ ἀνένευσεν, ἀλλὰ καὶ μόνον ἐρωτηθεὶς ὡμολόγησεν, ἔμφυτον δείξας τῆς ἀληθείας τὴν εἴδησιν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΝΖ', Κυρῳ

Those who rot in old age and reject new grace the Lord names old wine skins, for they break and the new words of the kingdom flow out. 1 By this Caiaphas was marked, for when he heard the Lord say, 'I am the son of God,' he rent his vestments. 2 But Peter receiving the law of the Spirit of life, not only did not refuse to be taught, but being questioned confessed, exhibiting the knowledge of truth within. 3 Saint Isidore of Pelusium, Book 1, Letter 57, To Cyrus 1 Mt 9.17 2 Mt 26. 63 -65 3 Mt 16.16

Peter's Sickness

Cum venisset Jesus in domum Petri, vidit socrum ejus jacentem et febricitantem, et reliqua... In socru Petri, vitiosa infidelitatis aestimatur affectio, cui adjacet libertas vountatis, quae nos quadam sibi conjugil societate conjungit. Ergo ingressu Domini, in Petri domu, id est, in corpore curatur infidelitas peccatorum calore exaestuans, et vitiorum aegra dominatu. Mox deinde sanata, officii famulatu ministrat. Nam primus credidit, et apostolatus est princeps: et quod in eo ante languebat, Dei verbo invalescens ministerio tamquam publicae salutis operatum est. Recte autem hanc ex socru Petri similitudinem ad affectionem infidelitatis aptari, loco qui de nuru et socru consequitur tractabimus. Nunc autem ideo infideliatis socrus Petri nuncupabitur, quia usque dum credidit, voluntatis suae servitio detinebatur. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap VII

When Jesus had come into the house of Peter, he saw his mother in law thrown down by a fever... 1 In Peter's mother in law we should understand a diseased affection of disbelief that is linked with freedom of will, and it binds us to her in familial association. Thus with the entry of the Lord into the house of Peter, that is, into the body he cured, the unbelief of those burning in the heat of their sins and  ruled by the sickness of vices. Soon after, being healed, she ministers in the office of a servant. For he was the first to believe and is the prince of the Apostles, and even if before in this he was weak, he was fortified by the ministry of the Word of God, working for the common salvation. Rightly then is this tale of Peter's mother in law used for the disposition of infidelity, which we will consider in later place with the daughter and mother in law. Now indeed we will announce disbelief as Peter's mother in law because as much as he did believe the servitude of his will detained him Saint Hilary of Poitiers, from the Commentary On The Gospel Of Saint Matthew, Chapter 7 1 Mt 8.14

Guarding the Faith

Domine victori Theodosio et triumphatori, semper Augusto filio, Galla Placidia, piissima et florens, perpetua Augusta et mater. Dum in ipso ingressu civitatis antiquae hanc curam habuissemus ut cultum beatissimo Petro apostolo redderemus, in ipso adorando altari martyris reverendissimus Leo episcopus, paullum se post orationem retinens, propter catholicam fidem apud nos deflevit, ipsum similiter summum apostolorum, quem nuper adieramus, testem objiciens, episcoporum multitduine circumseptus, quos ex innumerabilibus civitatibus Italiae pro principatu proprii loci seu dignitate collegit; et veribus permiscens lacrymas, ad communionem sui fletus nostros quoque gemitus provocavit. Non enim modicum detrimentum est ex his quae gesta sunt, ut fides, quae tantis temporibus regulariter custodia est a sacratissimo patre nostro Constantino, qui primus imperio splenduit Christianus, nuper turbata sit ad arbitrium unius hominis, qui in synodo Ephesinae civitatis odium et contentiones potius exercuisse narratur, militum praesentia et metu appetens Constantinopolitanae civitatis episcopum Flavianum, eo quod libellum ad apostolicam sedem miserit, et ad omnes episcopos harum partium, per eos qui directi fuerant in concilio a reverandissimo episcopo Romae, qui secundum definitiones Nicaeni concilii consueti sunt interesse, domine sacratissime fili, venerabilis imperator. Hac itaque gratia, tua mansuetudo tantis turbis resistens, veritatem fidei catholicae religionis immaculatam servari praecipiat: ut secundum formam et definitionem apostolicae sedis, quam etiam nos tamquam praecellentem similiter veneramur, in statu sacerdotii illaeso manente per omnia Flaviano, ad concilii et apostolicae sedis judicium transmittatur, in qua primus ille, qui coelestes claves dignus fuit accipere, principatum episcopatus ordinavit; quando scilicet decet nos huic maximae civitati, quae domina omnium est terrarum, in omnibus reverentiam conservare. Diligentius autem etiam in hoc providete, ne quod priscis temporibus nostra generatio custodivit, sub nos imminui videatur, et per praesens exemplum schismata generentur inter episcopos et sanctas Ecclesias. Sanctus Leo Magnus, Epistola LVI, Galla Placidia ad Theodosium

To the Lord Theodosius, victor and conqueror, an ever august son, Galla Placidia, most pious and prosperous, perpetual Augusta and mother.  When having arrived in the ancient city, and having had care to pay our devotion to the most blessed Apostle Peter, at the martyr's very altar, the most reverend Bishop Leo waiting behind a little after the service lamented over the Catholic Faith to us, and bringing forth as witness the chief of the Apostles himself, whom we had just approached, and surrounded by a multitude of bishops whom he had brought together from numerous cities of Italy by the eminence and dignity of his position, mixing tears with his words, he called on us to blend our moans with his weeping. For no slight harm has come from things done by which the Faith, so long guarded since the days of our most holy father Constantine, who was the first in supreme power to shine forth as a Christian, has been recently disturbed by the will of one man, who in the synod held at Ephesus 1 is said to have rather stirred up hate and contention, distressing by the presence and fear of soldiers Flavianus, the bishop of Constantinople, because he had sent an appeal to the Apostolic See, and to all the bishops of these parts by  those who had been sent to the Synod by the most reverend Bishop of Rome, who in accordance to the Canons of the Council of Nicaea have been accustomed attend in such a manner, most sacred Lord and Son and venerable Emperor. Because of this we pray your clemency to resist such disturbances, and to command that the immaculate truth of the Catholic Faith be preserved without spot, that according to the standard and decision of the Apostolic See, which we likewise revere as preeminent, Flavianus may remain uninjured in his priestly office, and the affair be referred to the Synod of the Apostolic See, which he who was worthy to receive the heavenly keys first arranged to have the greatest power; when certainly it becomes us to preserve the honour of this great city, which is the mistress of all the earth. Indeed let us be most diligent to provide for this, lest what in former times our people protected seem by us to be harmed, and that by present example schisms not be caused among bishops and holy churches. Pope Leo the Great, Letter 56, Galla Placidia to Theodosius 1 The Latrocinium of Ephesus

John and the Desert

Quid ille quo major inter natos mulierum non surrexit; nonne in deserto clamans, in deserto vivebat? In deserto ab hoc baptismus traditur, in deserto poenitentia praedicatur, in deserto primum mentio regni coelestis infertur. Ibi haec ille audientibus primus ingessit, ubi haec citius ambiens quisque promeruit. Nec immerito futurus hic arduus deserti habitator, ante faciem Domini angelus mittitur, viam reserat in coeleste regnum, et praecursor et testis dignus qui Patrem e coelo loquentem audiret, Filium baptizando contingeret.  Spiritum sanctum descendentem videret. Sanctus Eucherius Lugdonensis, De Laude Eremi

What of that man compared to whom none greater has risen up among those born of women, 1 he crying out in the desert, he who lived in the desert? 2 In the desert baptism is given by him, in the desert he preaches penance, in the desert the first mention of the kingdom of heaven arises. There he first announces it to those there to hear, there where that which surrounds anyone may swiftly gain. Not without cause will he be a hardy dweller in the desert, he is sent as a messenger before the face of the Lord, he opens the way into the kingdom of heaven, he is a worthy forerunner and witness, he who heard the Father speaking from heaven, who baptized the Son, who saw the Holy Spirit descending. Saint Eucherius of Lyon, In Praise of the Desert 1 Mt 11.11 2 Mt 3.3

John The Baptist And The Corruption Of Israel

Joannes, ut frequenter admonuimus, formam praetulit legis, quia lex Christum praedicavit, et Joannes profectus ex lege est, Christum ex lege praenuntians. Herodes vero princeps est populi: et populi princeps, subjectae sibi universitatis nomen causamque complectitur. Joannes ergo Herodem monebat, ne fratris sui uxorem sibi jungeret. Sunt enim atque erant duo populi, circumcisionis et gentium. Sed Isrealem lex admonebat, ne opera gentium infidelitatemque sibi jungeret. Gentium enim socia infidelitas est, quae ipsis tamquam vinculo conjugalis amoris annexa est. Hi igitur fratres ex eodem humani generis sunt parente. Ob hanc itaque asperae admonitionis veritatem, Joannes tamquam lex in carcere continebatur. Die autem natalis, id est, rerum corporalium gaudiis, Herodiadis filia saltavit: voluptas enim tamquam ex infidelitate orta, per omnia Israelis gaudia totis illecebrae suae cursibus efferebatur. Cui se omnem etiam sacramento venalem populus addixit: sub peccatis enim et saeculi voluptatibus, Israelitae vitae aeternae munera vendiderunt. Haec matris suae, id est, infidelitatis instinctu, deferri sibi Joannis caput, id est, gloriam legis oravit: quia lex incestuosum Israelem auctoritate divinorum praeceptorum arguebat. Sed superius Herodes significatus est Joannem velle occidere, et metu populi demorari, quia propheta habetur. Nunc vero petita ipsius nece, cum praesertim religione sacramenti detineretur, quomodo tristis efficitur? Contrarium videlicet est, tunc eum voluisse, nunc nolle: et praesens molestia anteriori non convenit voluntati. Verum in superioribus gestae rei ordo est, in his autem nunc species causae consequentis exponitur. Gloriam legis voluptas ex infidelitate orta occupavit. Sed populus boni ejus quod in lege erat conscius, voluptatis conditionibus non sine aliquo certi periculi sui dolore connivet. Scitque se tali praeceptorum gloria non oportuisse concedere: sed peccatis tamquam sacramento coactus, et principum adjacentium metu atque exemplo depravatus et victus, illecebris voluptatis etiam moestus obtemperat. Igitur inter reliqua dissoluti populi gaudia, in disco Joannis caput affertur; damno scilicet legis voluptas corporum et saecularis luxus augetur: et ita per puellam ad matrem defertur. Ac sic probrosus Israel et voluptati et infidelitati suae familiae, scilicet antea gentium, gloriam legis addixit.  Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XIV

John, as we are frequently admonished, bore the form of the law because the law preached Christ, and John arose from the law, preaching Christ from the law. Herod truly is a prince of the people, and of the people is the prince, the name and cause being embraced by the same subject. John therefore warned Herod, lest he take the wife of his brother to himself. 1 For there were two peoples, the Circumcised and the Gentiles. But the law admonished Israel, lest it join itself to the unfaithful works of the Gentiles. For of the Gentiles is a faithless association, which as the chain of loving marriage is affixed. These are brothers from the same parent of the human race. Now on account of the truth of bitter warning, John as the law was kept in prison. On a birthday, that is, a rejoicing in corporeal things, the daughter of Herodias danced, for as pleasure arose from faithlessness, with every joy all Israel was born off by the allurements of its ways, by which the people surrendered themselves completely for sale by an oath, selling the gifts of eternal life on account of sin and worldly desire. Now by her mother, that is, by infidelity prompted, the daughter requested that the head of John, that is, the glory of the law, be brought to her, because the authority of the Divine commandments of the law accused Israel of incest. Herod indicated earlier he wished to kill John, yet out of fear of the people who held him as a prophet, he refrained from doing so. But now that his death was sought, especially since he was bound by the constraint of an oath, why would he be grieved? It is clearly contradictory that he wanted it before but did not want it now; his present trouble not corresponding to previous wishes. There is however, an order in the previous events, they being the causes of  these things now declared. The glory of the Law is obscured when pleasure arises from unbelief. But the people conscious of the Law's goodness, in states of pleasure not without some concern closed eyes to their own peril. They knew that they should not have departed from the glory of such commandments but, as if compelled by oath, they were driven to sin, and, by fear and the example of their present leaders, they were corrupted and conquered, and even though troubled they bowed  to the seductions of pleasure. Therefore amid the continued joy of a dissolute people, John's head was brought in on a platter, for with the loss of  the law the pleasure of the flesh and worldly indulgence increased, and so through the daughter it was brought to the mother. Thus shameful Israel with  its pleasures and the unbelief of its household, before all the Gentiles, lost the glory of the law . Saint Hilary of Poitiers, from the Commentary On The Gospel Of Saint Matthew, Chapter 14 1 Mt 14. 3-4

Loving the Father

Debemus hunc omnes et amare, quod pater est; et revereri, quod dominus; et honorificare, quod beneficus; et metuere, quod severus: utraque persona in eo venerabilis. Quis salva pietate non diligat animae suae parentem? Aut quis impune contemnat eum, qui rerum dominatur, habeat in omnes veram et aeternam potestatem? Si patrem consideres, ortum nobis ad lucem, qua fruimur, subministrat: per illum vivimus, per illum in hospitium hujus mundi intravimus. Si Deum cogites, ille nos innumerabilibus copiis alit, ille sustentat, in hujus domo habitamus, hujus familia sumus; et si minus obsequens, quam decebat, minusque officiosa, quam domini et parentis immortalia merita poscebant: tamen plurimum proficit ad veniam consequendam, si cultum ejus notionemque teneamus; si objectis humilibus terrenisque tam rebus, quam bonis, coelestia et divina sempiterna meditemur. Quod ut facere possimus, Deus nobis sequendus est, Deus adorandus et diligendus est; quoniam in eo est materia rerum, et ratio virtutum, et fons bonorum. Lactantius, De Ira Dei Cap XXIII

We should all love Him because He is our Father and reverence Him because He is our Lord, honouring Him because He is kind and fearing Him because He is severe, each character in Him being worthy of respect. Who can preserve piety and yet not love the parent of his soul? Or who can with impunity despise Him who, as ruler of all things, has true and eternal power over all? If you would consider Him as Father, then it is He who supplies to us our entrance to the light which we enjoy, it is through Him we live, it is through Him we have entered into the lodgings of this world. If you would contemplate Him as God, it is He who nourishes us with innumerable resources, it is He who sustains us, while we dwell in His house, we who are His household. And if we are less obedient than was befitting, and less attentive to our duty than the endless merits of our Master and Parent required, nevertheless it profits us greatly for the receiving of pardon if we hold to the worship and knowledge of Him, if, laying aside low and worldly affairs and goods, we meditate upon eternal heavenly and Divine things. And that we may be able to do this, God must be sought by us, God must be adored and loved, since there is in Him the substance of things, the sum of the virtues, and the fount of all that is good. Lactantius, On The Anger of God, Chapter 23

Father and Sons

Quasi filii obedientiae, etc Recte filios obedientiae vult illos existere, quos in praefatione in obedientiam et aspersionem sanguinis Jesu Christi dixerat electos. Sed secundum eum qui vocavit vos sanctum, etc.  Huic simile est illud in Evangelio: 'Esto igitur vos perfecti, sicut et Pater vester coelestis perfectus est   Et si Patrem invocatis eum.  Dicendo in oratione: 'Pater noster, qui es in coelis...' Qui sine acceptione personarum judicat, etc  Non ut pater carnalis qui filiis peccantibus indulgentius parcere quam famulis consuevit. Pater autem Deus tantae justitiae et pietatis est, ut et servos humiles atque obedientes, imo et hostes sibi manum dantes mutet in adoptionem filiorum, et rursum eos qui filiorum nomine videntur honorabiliores, pro culpa inobedientiae prorsus haereditatis perpetuae reddat exsortes. In timore incolatus vestri tempore conversamini.  Ne videlicet per desidiam et negligentiam tanto Patre existatis indigni, et dum tempore praesentis incolatus securi sitis, ad promissam patriae beatitudinem pervenire non possitis. Scientes quod non corruptibilibus, auro vel argento, etc Quanto majus est pretium redempti estis a corruptione vitae carnalis, tanto amplius timere debetis, ne forte corruptelam vitiorum revertendo animum vestri Redemptoris offendatis. Sanctus Beda, In Primam Epistolam Petri, Cap I

Like obedient sons, etc 1 Rightly he wishes them to be obedient sons, those who on account of allegiance and the scattering of the blood of Jesus Christ he initially named the elect. 2 But according to Him who called you, the Holy One, etc This is similar to what is found in the Gospel: 'Be perfect like your Father in heaven is perfect.' 3   And if you call Him Father.   As is said in the prayer, 'Our Father who art in heaven...' 4 He who judges without regard of persons, etc Not like a carnal father who treats sons more indulgently than servants is He accustomed to act. For God the Father is so just and pious that even humble and obedient servants, even enemies who give themselves into his hand, He changes in sons of adoption, and again those who seem by name to be most honorable sons, for fault of disobedience, are given no share of the eternal inheritance. In fear dwelling ponder your time.   Let it not be that by indolence or negligence you are judged unworthy of such a Father, and while in the present you may dwell secure, to the promised blessedness of the fatherland you will be unable to come. Knowing that not with things corruptible, gold or silver, etc As much greater is the reward of the redeemed from the corruption of carnal life, so much more should you fear, lest perhaps having a soul a little corrupted with the vices you are turned away by the offended Redeemer. Saint Bede, Commentary on the First  Letter of Peter, Chapter 1 1 1 Pet 1.14  2 1 Pet 1. 1-2 3 Mt 5.48 4 Mt 6.9

Real Food and Drink

' Cognovi quia non est bonum, nisi laetari, et facere bonum in vita sua. Et quidam omnis homo qui comedit, et bibit, et ostendit bonum in omni labore suo, ex dono Dei est.'   Propterea colonus et hospes mundi homo datus est, ut brevi vitae suae fruatur tempore, et spe prolixioris aetatis abscissa, cuncta quae possidet, quasi ad alias profecturus aspiciat, et quod potest bene faciat in vita sua: nec frusta ob congregandas opes cogitationibus torqueatur. Neque se putet plus de suo labore lucrari posse, quam cibum et potum, et si quid de opibus suis in bonis operibus expenderit, hoc solum donum Dei est. Ex quibus, non, ut quidam aestimant, ad luxuriam et delicias, et ad desperationem, secundum illud Isaiae: 'Manducemus et bibamus, cras enim moriemur' instar animalium provocamur; sed secundum Apostolum 'Habentes victum et vestitum, his contenti sumus,' ut quidquid, supra habere possumus, in pauperibus nutriendis et egentium largitione consumamus. Porro, quia caro Domini verus est cibus, et sanguis ejus verus est potus, juxta ἀναγογήν, hoc solum habemus in praesenti saeculo bonum, si vescamur carne ejus, et cruore potemur, non solum in mysterio sed etiam in Scripturarum lectione. Verus enim cibus et potus, qui ex verbo Dei sumitur, scientia Scripturarum est. Sanctus Hieronymous, Commentarius Ecclesiasten, Liber I

' I knew there was no good, unless to have joy and to do good in this life. And every man who eats and drinks and shows good in all his labour, it is a gift from God.' 1   Because man is given to the world as a farmer and a guest, that he may profit from the time of his brief life, having hope cut off of extended age, he should see that everything which he possesses will go to another, and that he is able to act well in this life, lest vainly for the gathering of wealth he torment himself in his thoughts. He should not think how he could collect more coin by his labour than he needs for bread and drink, but rather that if he has expended his wealth on good works, that this is the only gift of God. And so those who judge the matter in this way, do not go to luxuries and delicacies and desperation, as  Isaiah says, 'We eat and we drink, for tomorrow we die,' 2 indeed as much as we are ruled by our animal side, but according to the Apostle: 'Having victuals and clothing, with these we are content,' 3 that whatever we have beyond this we give to the nourishment of the poor and the supplying of the needy. However, because the flesh of the Lord is true bread and his blood is true drink, according to anagoge, this good alone we have in the present age, if we eat his flesh and drink his blood, not only in mystery, but even in the reading of Scripture. For true food and drink, that we take up from the word of God, is the knowledge of Scripture.   Saint Jerome, Commentary on Ecclesiastes, Book 1 1 Eccl 3. 12-13 2. Isa. 22.31 3 1 Tim 6.8

Warned from Communion

Φασι σέ τινες πάντα μὲν ἀπηγορευμένα, τινὰ δὲ πράττειν καὶ ἄθεσμα, τοϊς δὲ Θείοις μυστηρίοις τὰς χεῖρας προτείνειν συνεχῶς, καὶ μετέχειν τολμηρῶς τῶν ἀψαύστων σοι. Καὶ μοι λίαν ἐπῆλθε θαυμάσαι σου τὴν ἀναίδειαν, ὅτι ταῖς τῶν δαιμόνων τραπέζαις εἰς κόρον κοινωνῶν, καὶ τραπέζης Κυρίοι μετέχειν οὐ φοβῇ. Ἅρα οὖν μή τίς σε βρόχος καταλάβῃ, ὡς τὸν Ἰούδαν ἐπὶ τῇ προπετείᾳ ἑαυτοῦ ἀπογνόντα, καὶ τὴν προδοσίαν ἐνεργοῦντα, καὶ τὴν κοινωνίαν ἀπαιτοῦντα. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΟ' Χαιρημονι

It is said that you do everything prohibited and unlawful and yet you are content to stretch forth hands for the Divine mysteries and dare partake of that which is forbidden to you. Such utter shamelessness strikes me with amazement, that taking your fill at the table of demons, you also do not fear to partake of the table of the Lord. See then lest you are caught in a snare, as Judas was, he whose recklessness drove him to despair, he who acted treacherously, he who demanded communion. Saint Isidore of Pelusium, Book 1, Letter 170, To Chairemon

Mercy and Discipline

Cyprianus fratribus in plebe consistentibus salutem.  Ingemiscere vos et dolere ruinas fratrum nostrorum ex me scio, fratres charissimi, qui et ipse vobiscum pro singulis ingemisco pariter et dolet, et patior ac sentio quod beatus Apostolus dixit : ' Quis infirmatur,' inquit, et ego non infirmor ? quis scandalizatur, et ego non uror? Et iterum posuit in Epistola sua dicens : Si patitur membrum unum,  compatiuntur et caetera membra; et si laetatur membrum unum, collaetantur et caetera membra. Compatior ergo et condoleo de fratribus nostris qui, lapsi et persecutionis infestione prostrati, partem nostrorum viscerum secum trahentes, parem dolorem nobis suis vulneribus intulerunt; quibus potens est divina misericordia medelam dare. Properandum tamen non puto, nec incaute aliquid et festinanter gerendum, ne, dum temere pax usurpatur, divinae indignationis offensa gravius provocetur. Fecerunt ad nos quibusdam beati martyes litteras, petentes examinari desideria sua. Cum, pace nobis omnibus a Domino prius data, ad Ecclesiam regredi coeperimus, tunc examinabuntur singula praesentibus et judicantibus vobis. Audio tamen quosdam de presbyteris nec, Evangelii memores, nec quid ad nos martyres scripserint cogitantes, nec episcopo honorem sacerdotii sui et cathedrae reservantes, jam cum lapsis communicare coepisse et offerre pro illis et Eucharistiam dare, quando oporteat ad haec per ordinem perveniri. Nam, cum in minoribus delictis quae non in Deum commituntur poenitentia, agatur justo tempore, et exomologesis fiat inspecta vita ejus qui agit poenitentiam, nec ad communicationem venire quis possit nisi prius illi ab episcopo et clero manus fuerit imposita, quanto magis in his gravissimis et extremis delictis caute omnia et moderate, secundum disciplinam Domini, observari oportet? Quod quidem nostri presbyteri et diaconi monere debuerant, ut commendatas sibi oves foverent et divino magisterio ad viam deprecandae salutis instruerent. Ego plebis nostrae et quietem novi pariter et timorem, qui satisfactione Dei et deprecatione vigilarent, nisi illos quidam de presbyteris gratificantes decepissent. Vel vos itaque singulos regite, et consilio ac moderatione vestra, secundum divina praecepta, lapsorum animos temperate. Nemo adhuc importuno tempore acerba poma decerpat. Nemo navem suam quassatam et perforatam fluctibus, priusquam diligenter refecerit, in altum denuo committat. Nemo tunicam scissam accipere et induere properet, nisi eam ab artifice perito sartam viderit et a fullone curatam receperit. Audiant, quaeso, patienter consilium nostrum; expectant regressionem nostram, ut, cum ad vos per Dei misericordiam venerimus, convocati coepiscopi plures, secundum Domini disciplinam et confessorum praesentiam et vestram quoque sententiam, beatorum martyrum litteras et desideria examinare possimus. De hoc et ad clerum et ad martyres et confessores litteras feci, quae utrasque legi vobis mandavi. Opto vos, fratres charissimi ac desiderantissimi, in Domino semper bene valere et nostri meminisse. Valete. Sanctus Cyprianus, Epistula XI, Ad Plebem

Cyprian to his steadfast brethren among the people, greeting. That you lament and grieve over the downfall of our brethren I know from myself, beloved brethren, who also lament with you and grieve for each one, and suffer and feel what the blessed Apostle said: 'Who is weak," said he, "and I am not weak? Who is offended, and I burn not?' 1 And again he has set it down in his letter, saying, 'If one member suffer, all the members suffer with it; and if one member rejoice, all the other members rejoice with it.' 2 Therefore I sympathize with you and feel your pain for our brethren, who, having fallen, lie prostrate under the hostility of the persecution, have drawn out a part of our insides with them, imposing on us a like pain by their wounds, to whom the Divine mercy is able to bring healing. However, I do not think that there must be any haste, nor that anything must be done incautiously and hurriedly, lest, while peace is wildly snatched at, the Divine indignation be more gravely incurred. The blessed martyrs have written to me about certain persons, seeking that their wishes may be examined. When, as soon as peace is given to us all by the Lord, we shall begin to return to the Church, then  each one shall be looked into in your presence and with your judgment. Yet I hear that certain presbyters, neither mindful of the Gospel nor thinking of what the martyrs have written to me, nor reserving to the bishop the honour of his priesthood and of his office, have already begun to communicate with the lapsed and to offer on their behalf, and to give them the Eucharist, when it was fitting that they should come to these things in due order. For as in lesser sins which are not committed against God penitence may be done in a set time, and confession may be made with investigation of the life of him who does penitence, and no one can come to communion unless the hands of the bishop and clergy be first imposed upon him, how much more should all  these things be observed in these gravest and extremest sins with caution and moderation, according to the discipline of the Lord? Certainly our presbyters and deacons should have warned you, that they might cherish the sheep committed to their care, and by the divine authority  instruct them in the way of prayer for salvation. I am aware of the peacefulness as well as the fear of our people, who would be vigilant in the satisfaction and the aversion of God's anger, unless some of the presbyters, gratifying them, had deceived them.  Even you, therefore, yourselves, watch over each one, and by counsel and by your own moderation, according to the divine precepts, restrain the minds of the lapsed.  Let no one pick the unripe fruit in an unseasonable time. Let no one commit his ship, shattered and broken with the waves, anew to the deep, before he has diligently repaired it. Let no one rush to accept and to put on a torn tunic, unless he has seen it mended by a skilful workman. and has received it treated by the fuller. Let them hear, I beg, our advice with patience. Let them look for my return, that when by God's mercy I come to you, with many of my co-bishops, called together according to the Lord's discipline, in the presence of the confessors and with your opinion also, we may be able to examine the letters and the wishes of the blessed martyrs. Concerning this I have written both to the clergy and to the martyrs and confessors, both of which letters I have ordered to be read to you. I wish, brethren, beloved and most desired, that you be ever well in the Lord, and that you be mindful of me. Farewell. Saint Cyprian, Letter 11, To the People 1 2 Cor 11:29 2 1 Cor 12:26

Trinitarian Confusions

En habes in brevi alium esse Patrum, alium Filium, alium Spiritum sanctum: alium et alium in persona, non aliud et aliud in natura; et idcirco 'Ego,' inquit, 'et Pater unum sumus' 'Unum', ad naturam referre nos docet, 'Sumus' ad personas. Similiter et illud: 'Tres sunt,' inquit, 'qui testimonium dicunt in caelo, Pater, Verbum, et Spiritus, et hi tres unum sunt. Audiat Sabellius 'sumus', audiat 'tres', et credat esse tres personas, et non sacrilego corde blasphemet, dicendo ipsum sibi esse Patrem, ipsum sibi Filium, ipsum sibi Spiritum sanctum: tanquam modo quodam seipsum gignat, aut modo quodam a seipso ipse procedat; cum hoc etiam in naturis creatis minime invenire possit, ut aliquid seipsum gignere valeat. Audiat scilicet et Arius, 'Unum' et non differentis Filium dicat esse naturae, cum natura diversa unum dici nequeat. Filius itaque clamat, Ego et Pater unum sumus; et: 'Qui me videt, videt et Patrem. Et Apostolus de eo: 'Qui cum in forma Dei' inquit, 'esset, non rapinam arbitratus est esse se aequalem Deo; et : 'Propterea,' inquit in Evangelio, ' quaerebant Judaei Jesum interficere, quia non solum solvebat sabbatum, sed et Patrem suum dicebat Deum, aequalem se faciens Deo'. Et Arius blasphemo spiritu contradicit: Non sunt unum, non sunt aequales, quia ipse Filius de se dicit: 'Pater major me est'; et missum sese saepenumero a Patre testatur. O infelix error pestiferaque doctrina, ignorans dispensationem hominis ob salutem generis humani temporaliter factam! Rogo, secundum quid major est Pater Filio? secundum substantiam, an secundum potentiam, an secundum bonitatem, an secundum incorporalitatem, an secundum aeternitatem? Si innascibilis Dei Patris Unigenitus Deus imago est, perfectae atque absolutae in eo substantiae veritas inest, per quam efficitur esse eum imaginem veritatis. Potens est Pater, sed si infirmus est Filius, imago jam non est potentis. Bonus est Pater, sed si in diversi generis divinitate Filius est, boni imaginem mali natura non reddet. Incorporeus Pater est, sed si Filius secundum spiritum circumscriptus est corpore, jam incorporei non est forma corporeus. Aeternus est Pater, sed si Filius non est coaeternus, temporaliter Patri nomen paternitatis accessit; et jam non omnia per Verbum facta sunt, quia reperitur tempus ante Verbum anterius, quando Pater fuerit sine Filio. Sed  imaginem Dei Patris Verbum, et omnia per ipsum facta Scriptura evidenter declarat. An forte ad hoc impiae professionis suae sensum propagat, ut Spiritum sanctum bonum quidem, sed Filium meliorem, et Patrem optimum esse credat, aut Spiritum sanctum potentem, sed Filium potentiorem, et Patrem potentissimum, sensu sacrilgeo astruat; aut sanctum Spiritum justum, sed Filium justiorem, et Patrem justissimum blasphemando edoceat? Ergo non tenetur sub unius Dei professione, sed ethnicorum more plurimorum deorum cultui mancipatur, dum Deum Patrem majorem, Filiumque minorem, et Spiritum sanctum plusquam minorem praesumptione temeraria suspicatur. Deum majorem, et Deum minorem habeat error eorum Israel esse nolunt, nec obduratis auribus audiunt: ' Audi, Israel, Dominus Deus tuus Deus unus est; et illud: Dominum Deum tuum adorabis, et illi soli servies. Fulgentius Ruspensis, Ad Felicem Notarium, De Trinitate, Caput IV

Have then, in brief, that the Father is one thing and the Son another and the Holy Spirit another, differing in person but not in nature, and therefore He said, ' I and the Father we are one;' 1 'One' we teach as referring to the nature and 'we are' to the persons. Similarly it is said, ' Three there are who give witness in heaven, The Father, the Word and the Spirit, and these three are one.' 2 Let Sabellius hear 'we are', let him hear 'three', and let him think there are three persons, and let him not blaspheme with sacrilegious heart saying that the Father and the Son and the Spirit are the same thing, as if He somehow generates Himself, or proceeds from Himself, when this something capable of generating itself he cannot find in created nature. And let Arius hear 'One,' and let him not speak of the Son as having a different nature when the One is not able to have a diverse nature. For the Son cries out, 'I and the Father, we are one' and ' He who sees me sees the Father.' 3 And the Apostle says, 'He who was in the form of God did not wish to seize on equality with God' 4 and it says in the Gospel, ' Because of this the Jews sought to kill Jesus because not only did he not keep the Sabbath, but he even called God his Father, making himself equal with God.' 5 Arius with blasphemous spirit contradicts this, saying 'They are not one, they are not equal, because the Son said concerning himself, 'The Father is greater than me.' 6 and that He was sent from the Father He gives numerous testimony. O wretched error and pestilential teaching! Let me ask how is the Father greater than the Son? According to substance, or according to power, or according to goodness, or according to incorporality, or according to eternity? If the Only Begotten God of God the Father is the unborn image, the truth inheres in Him of perfect and absolute substance, for by that He is made to be a true image. Powerful is the Father, but if the Son is weak he is not now an image of power. Good is the Father, but if the Son is in another class of divinity, a flawed nature is not an image of the good. Incorporeal is the Father but if the Son according to the Spirit is circumscribed in body, the corporeal is no form of the incorporeal. Eternal is the Father, but if the Son is not coeternal, the name of Father is a temporal paternity, and now it is that not everything was made though the Word because there is a time before the Word, when the Father was without the Son, But the Word is the image of God the Father and everything through Him was made, Scripture plainly declares, 7 Or perhaps in this sense the impious profession is made: that it is thought that the Holy Spirit is good, but the Son is better and the Father the best, or that the Holy Spirit is powerful but the Son is more powerful and the Father most powerful, should one wish to add to the sacrilegious meaning. Or would it not be blasphemous to teach that the Holy Spirit is righteous but the Son more righteous, and the Father most righteous? For thus one does not hold to the profession of One God, but one gives oneself up to the religion of many gods in the manner of the pagans, when with presumptuous temerity he puts forth that God the Father is greater and the Son less, and the Holy Spirit least of all. This greater God and lesser God is the error of those who are unwilling to be of Israel, nor with obdurate ears do they hear, 'Hear, O Israel, the Lord your God is one God.' 8 and ' The Lord your God you shall adore, and Him alone shall you serve.' 9 Saint Fulgentius of Ruspe, On The Trinity, To the Notary Felix, Chap 4. 1 Jn 10.30 2 1Jn 5 3 Jn 14.9 4 Philip 2.6 5 Jn 5.18 6 Jn 14.28 7 Jn 1.3 8 Deut 6.4 9 Deut 6.13

The Simple Trinity

Est itaque bonum solum simplex et ob hoc solum incommutabile, quod est Deus. Ab hoc bono creata sunt omnia bona, sed non simplicia et ob hoc mutabilia. Creata sane, inquam, id est facta, non genita. Quod enim de simplici bono genitum est, pariter simplex est et hoc est quod illud de quo genitum est; quae duo Patrem et Filium dicimus; et utrumque hoc cum spiritu suo unus Deus est; qui spiritus Patris et Filii Spiritus sanctus propria quadam notione huius nominis in sacris litteris nuncupatur. Alius est autem quam Pater et Filius, quia nec Pater est nec Filius; sed "alius" dixi, non "aliud", quia et hoc pariter simplex pariterque incommutabile bonum est et coaeternum. Et haec trinitas unus est Deus; nec ideo non simplex, quia trinitas. Neque enim propter hoc naturam istam boni simplicem dicimus, quia Pater in ea solus aut solus Filius aut solus Spiritus sanctus, aut uero sola est ista nominis trinitas sine subsistentia personarum, sicut Sabelliani haeretici putauerunt; sed ideo simplex dicitur, quoniam quod habet hoc est, excepto quod relatiue quaeque persona ad alteram dicitur. Nam utique Pater habet Filium, nec tamen ipse est Filius, et Filius habet Patrem, nec tamen ipse est Pater. In quo ergo ad semet ipsum dicitur, non ad alterum, hoc est quod habet; sicut ad se ipsum dicitur vivus habendo utique uitam, et eadem uita ipse est. Propter hoc itaque natura dicitur simplex, cui non sit aliquid habere, quod uel possit amittere; uel aliud sit habens, aliud quod habet; sicut vas aliquem liquorem aut corpus colorem aut aer lucem siue feruorem aut anima sapientiam. Nihil enim horum est id quod habet; nam neque uas liquor est nec corpus color nec aer lux siue feruor neque anima sapientia est. Hinc est quod etiam privari possunt rebus, quas habent, et in alios habitus vel qualitates uerti atque mutari, ut et uas evacuetur umore quo plenum est, et corpus decoloretur et aer tenebrescat siue frigescat et anima desipiat. Sed etsi sit corpus incorruptibile, quale sanctis in resurrectione promittitur, habet quidem ipsius incorruptionis inamissibilem qualitatem, sed manente substantia corporali non hoc est, quod ipsa incorruptio. Nam illa etiam per singulas partes corporis tota est nec alibi maior, alibi minor; neque enim ulla pars est incorruptior quam altera; corpus vero ipsum maius est in toto quam in parte; et cum alia pars est in eo amplior, alia minor, non ea quae amplior est incorruptior quam quae minor. Aliud est itaque corpus, quod non ubique sui totum est, alia incorruptio, quae ubique eius tota est, quia omnis pars incorruptibilis corporis etiam ceteris inaequalis aequaliter incorrupta est. Neque enim uerbi gratia, quia digitus minor est quam tota manus, ideo incorruptibilior manus quam digitus. Ita cum sint inaequales manus et digitus, aequalis est tamen incorruptibilitas manus et digiti. Ac per hoc quamuis a corpore incorruptibili inseparabilis incorruptibilitas sit, aliud est tamen substantia, qua corpus dicitur, aliud qualitas eius, qua incorruptibile nuncupatur. Et ideo etiam sic non hoc est quod habet. Anima quoque ipsa, etiamsi semper sit sapiens, sicut erit cum liberabitur in aeternum, participatione tamen incommutabilis sapientiae sapiens erit, quae non est quod ipsa. Neque enim si aer infusa luce numquam deseratur, ideo non aliud est ipse, aliud lux qua inluminatur. Neque hoc ita dixerim, quasi aer sit anima, quod putauerunt quidam qui non potuerunt incorpoream cogitare naturam. Sed habent haec ad illa etiam in magna disparilitate quandam similitudinem, ut non inconvenienter dicatur sic inluminari animam incorpoream luce incorporea simplicis sapientiae Dei, sicut inluminatur aeris corpus luce corporea; et sicut aer tenebrescit ista luce desertus (nam nihil sunt aliud quae dicuntur locorum quorumque corporalium tenebrae quam aer carens luce), ita tenebrescere animam sapientiae luce privatam. Secundum hoc ergo dicuntur illa simplicia, quae principaliter vereque divina sunt, quod non aliud est in eis qualitas, aliud substantia, nec aliorum participatione vel divina vel sapientia vel beata sunt. Ceterum dictus est in scripturis sanctis Spiritus sapientiae multiplex, eo quod multa in sese habeat; sed quae habet, haec et est, et ea omnia unus est. Neque enim multae, sed una sapientia est, in qua sunt infiniti quidam eique finiti theusauri rerum intellegibilium, in quibus sunt omnes invisibiles atque incommutabiles rationes rerum etiam visibilium et mutabilium, quae per ipsam factae sunt. Sanctus Augustinus Hipponensis, Civitate Dei, Lib. XI

Thus there is a good which is alone simple, and therefore alone unchangeable, which is God. By this Good have all others been created, but they are not simple, and therefore not unchangeable. Created, certainly, I say, that is, made, not begotten. For that which is begotten of the simple Good is simple as itself, and the same as itself, which two we call the Father and the Son, and both together with the Spirit are one God; which Spirit of the Father and the Son is the Spirit that sacred Scripture has announced as Holy, as if that epithet were its own alone. He is another than the Father and the Son, for neither is He the Father nor is He the Son, and I say 'another,' not 'another thing,' because He is with them equally the simple Good, unchangeable and coeternal. And this Trinity is one God, and none the less simple because a Trinity. We do not say that the nature of the good is simple, because the Father alone possesses it, or the Son alone, or the Holy Spirit alone, nor do we say that it is a Trinity in name only, and has no real distinction of persons, as the Sabellian heretics think, but we say it is simple, because it is what it has, with the exception of the relation of the persons to one another. For the Father has a Son, and yet is not Himself the Son, and the Son has a Father, and is not Himself the Father. By this then it is said that each is what He has irrespective of the other; thus, it is said that He is in Himself living, for He has life, and is Himself the Life which He has. It is for this reason, then, that the nature of the Trinity is called simple, because it has not anything which it can lose, and because it is not one thing and what is has another, like a container and some liquid, or a body and its color, or the air and light or heat, or a mind and wisdom. For none of these is what it has: the container is not liquid, nor the body color, nor the air light and heat, nor the mind wisdom. And hence they can be deprived of what they have, and into other states or qualities can be turned and changed, so that the container may be emptied of the liquid with which it is full, the body can be discolored, the air darken or cool, the mind become unwise. But even if the incorruptible body which is promised to the holy in the resurrection has an undeniable quality of incorruption, it remains that the bodily substance and the quality of incorruption are not the same thing. For the incorruption resides entire in each part of the body, not greater here and less there, for no part is more incorruptible than another. The body, indeed, is itself greater in whole than in part, and one part is larger, another smaller, yet it is not that the larger is more incorruptible than the smaller. The body, then, which is not in each of its parts a whole body, is one thing; incorruptibility, which is throughout complete, is another thing, for every part of the incorruptible body, however unequal to the rest otherwise, is equally incorrupt. For the finger, for example, because it is less than the hand does not mean that the hand is more incorrupt than the finger; so, though finger and hand are unequal, their incorruptibility is equal. Thus, although incorruptibility is inseparable from an incorruptible body, yet the substance is one thing, which is to say the body, and the quality of incorruption is another thing. And therefore the body is not what it has. The soul itself, too, even if it always be wise, as it will be when it is liberated in eternity, it will be so by participation in the unchangeable wisdom, which it is not, for though the air never be deprived  of the light that is diffused in it, it is not the same thing as the light. I do not mean to say that the soul is air, as has been thought by some who were not able to conceive a spiritual nature; but indeed these two things despite much dissimilarity have a kind of likeness, which allows one to say quite appropriately that the immaterial soul is illumined with the immaterial light of the simple wisdom of God, like the illumination of  the material air with material light, and that, as the air becomes dark when deprived of light, for the places of material darkness are nothing else than air lacking light, so the soul becomes dark deprived of wisdom's light. According to this, then, they are called simple which are essentially and truly Divine, because in them quality and substance do not differ, and because they are without participation of anything else Divine, or wise, or blessed in themselves. It is said in Holy Scripture that the Spirit of wisdom is called manifold 1 because it has many things in it; but what it contains it is, and it being one is all these things. For there are not many wisdoms, but one, in which are untold and infinite treasures of things intellectual, in which are all invisible and unchangeable reasons of things visible and changeable which were created by it. Saint Augustine of Hippo, The City of God, Book 11 1 Wis 7:22

The Spirit and Forgiveness

Ἵνα δείξῃ τὴν πρὸς ἑαυτὸν καὶ τὸν Πατέρα τοῦ παναγίου Πνεύματος ἔνωσιν, ὁ Κύριος ἡμῶν καὶ Δεσπότης, ἔφη τοῖς μαθηταῖς ἐκ τῶν νεκρῶν ἀναστὰς, 'Λάβετε Πνεῦμα ἅγιον. Ἅν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται·' τῇ αὐθεντίᾳ δῆλον ὅτι οὖ λαμβάνετε Πνεύματος, τοῦ Θεῖκῶς συγχωρεῖν τὰ ἁμαρτήματα ἔχοντος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ϟΖ', Ὑμητιῳ

That He show the Holy Spirit and the Father were united to Himself, Our Lord and Master, risen from the dead, said to the disciples, 'Receive the Holy Spirit. When you forgive the sins of others they are forgiven.' 1 Clearly then by His authority, by which you receive His Spirit, having it divinely, you forgive sins. Saint Isidore of Pelusium, Book 1, Letter 97, to Hymetius 1 Jn 20 22-23

The Spirit of Confession

Ne proicias me a facie tua.  Averte faciem tuam a peccatis meis: et ne proicias me a facie tua. Cuius faciem timet, ipsius faciem invocat. Ne proicias me a facie tua: et spiritum sanctum tuum ne auferas a me. Est enim spiritus sanctus in confitente. Iam ad donum Spiritus sancti pertinet, quia tibi displicet quod fecisti. Immundo spiritui peccata placent, sancto displicent. Quamvis ergo adhuc veniam depreceris, tamen ex alia parte quia tibi displicet malum quod commisisti, Deo coniungeris: hoc enim et tibi displicet, quod et illi. Iam duo estis ad expugnandam febrem tuam, tu et medicus. Quia ergo non potest esse confessio peccati et punitio peccati in homine a seipso; cum quisque sibi irascitur et sibi displicet, sine dono Spiritus sancti non est. Nec ait, spiritum sanctum tuum da mihi, sed, ne auferas a me. Sanctus Augustinus Hipponensi, Enarratio in Psalmum L

'Do not cast me forth from Your face'  1 'Turn away Your face from my sins',2 and 'Cast me not forth from Your face.' The face of the One he fears, upon the same face he calls. 'Do not cast me forth from Your face, and Your Holy Spirit take not away from me.' 1 For the Holy Spirit is in the one who confesses. Even now to the gift of the Holy Spirit it belongs, that what you have done displeases you. Sins are pleasing to the unclean spirit, the Holy One they displease. Although there you may still implore pardon, yet on the other part because the evil thing that you have done displeases you, you are joined to God, for that which displeases you, displeases Him. Now, you are two to assail your fever, you and the Physician. For the reason that there cannot be confession of sin and punishment of sin in a man of himself; when someone is angry with himself and displeasing to himself, then it is not without the gift of the Holy Spirit. He does he say, 'Give me your Holy Spirit'  but 'Do not take it not away from me.' 1 Saint Augustine of Hippo, Commentary on Psalm 50 1 Ps 50.13 2 Ps 50.11

Gifts of the Holy Spirit

Sicut ergo detestamur Arianos, qui inter Patrem et Filium aliquam volunt esse distantiam, ita etiam Macedonianos pariter detestamur, qui licet Patri et Filio tribuant aequalitatem, Spiritum tamen sanctum inferioris putant esse naturae: non considerantes eam blasphemiam se incidere, quae neque in praesenti saeculo, neque in futuro sit remittenda judicio, dicente Domino: Quicumque dixerit verbum contra Filium Hominis, remittetur ei; qui autem dixerit contra Spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in futuro. Permanens itaque in hac impietate sine venia est, quia exclusit eum a se per quem poterat confiteri; nec umquam perveniet ad indulgentiae remedium, qui patrocinaturum sibi non habet advocatum. Ab ipso enim est invocatio Patris, ab ipso sunt lacrymae poenitentium, ab ipso sunt gemitus supplicantium; et nemo potest dicere Dominum Jesum, nisi in Spiritu sancto; cujus aequalem cum Patre et Filio omnipotentiam, unamque Deitatem evidentissime praedicat Apostolus, dicens: Divisiones quidem gratiarum sunt, idem autem Spiritus. Et divisiones ministrationum sunt, idem autem Dominus. Et divisiones operationum sunt, idem vero Deus, qui operatur omnia in omnibus. His, dilectissimi, aliisque documentis, quibus innumerabiliter divinorum eloquiorum conuscat auctoritas, ad venerationem Pentecostes unanimiter incitemur, exsultantes in honorem sancti Spiritus, per quem omnis Ecclesia catholica sanctificatur, omnis anima rationalis imbuitur; qui inspirator fidei, doctor scientiae, fons dilectionis, signaculum castitatis, et totius est causa virtutis. Gaudeant fidelium mentes, quod in toto mundo unus Deus, Pater, et Filius, et Spiritus sanctus, omnium linguarum confessione laudatur; quodque illa significatio, quae in specie ignis apparuit, et opere perseverat et munere. Ipse enim Spiritus veritatis facit domum gloriae suae luminis sui nitore fulgere, et in templo suo nec tenebrosum aliquid vult esse, nec tepidum. Sanctus Leo Magnus, Sermo LXXV

As therefore we detest the Arians, who wish there to be a difference between the Father and the Son, so also we detest the Macedonians, who, although they grant equality to the Father and the Son, yet think the Holy Spirit to be of a lower nature, not considering that they fall into that blasphemy which is not to be forgiven either in the present age or in the future judgment, for as the Lord says: 'Whoever shall have spoken a word against the Son of Man, it shall be forgiven him, but he who shall have spoken against the Holy Spirit, it shall not be forgiven him, not in this age, nor in the age to come.' 1 And so to persist in this impiety is unforgivable, because it severs a man from Him by Whom he could confess, nor will he ever have the remedy of pardon who has no Advocate to plead for him. For from Him is the invocation of the Father, from Him the tears of penitents, from Him the groans of suppliants, 'and no one can call Jesus the Lord save in the Holy Spirit,' 2 whose equal omnipotence with the Father and the Son and one Deity, the Apostle most clearly proclaims, saying, 'There are divisions of graces but the same Spirit. And the divisions of ministries but the same Lord. And there are divisions of operations but the same God, Who works all things in all.' 3 By these and other proofs, by which the authority of the Divine words are set ablaze, let us with one mind be incited to reverence of the Pentecost, exulting in honour of the Holy Spirit, through Whom the whole Catholic Church is sanctified, and every rational soul imbued, He who is Inspirer of the Faith, Teacher of Knowledge, Fount of Love, Seal of Chastity, and Cause of all Virtue. Let the minds of the faithful rejoice, that throughout the world One God, Father, Son, and Holy Spirit, is praised by the confession of all tongues, and that the sign which appeared in the likeness of fire persists in His work and gift. For the Spirit of Truth Himself makes the house of His glory shine with the brightness of His light, and in His temple He will have nothing dark nor lukewarm . Pope Leo the Great, Sermon 75 1 Mt 12:32 2 1 Cor 12:3-6 3 1 Cor 12:3-6

Over Whom Does My Spirit Rest?

Et adjuravit Raguel Tobiam, ut duas hebdomadas moraretur apud eum.  Adjuramus et nos Dominum nostrum, orantes ut nobiscum maneat, donec perfectionem sanctae requiei per Spiritus sancti gratiam consequamur, qua requiescamus a servilibus actibus, id est, peccatis in corpore, et a pravis cogitationibus in mente; et requiescat in nostro corde et corpore ipse qui ait, Super quem requiscet spiritus meus, nisi super humilem et quietam et trementem sermones meos? Sanctus Beda, In Librum Beati Partis Tobiae Allegorica Interpretatio

And Raguel adjured Tobias that he stay with him for two weeks. 1 And let us adjure our Lord, praying that He remain with us, until we acquire the perfection of sacred rest through the grace of the Holy Spirit, in which we rest from servile acts, that is, the sins of the body, and from depraved thoughts of the mind, and that He rest in our hearts and body who said, 'Over whom does my spirit rest unless over the humble and quiet and he who fears my words?' 2 Saint Bede, An Allegorical Interpretation of the Book of Tobit 1 Tob 8.23 2 Is 66.2 vers. antiq.

Belief and the Gospels

Augustinus respondit: O mirabilem insaniam, de Christo aliquid narranti nolle credi Matthaeo, et velle credi Manichaeo! Si Matthaeus non interfuit, cum Christus dixisset: Non veni solvere Legem aut Prophetas, sed adimplere; et propterea non est ei credendum: numquid Manichaeus interfuit, aut iam vel natus fuit, cum Christus inter homines appareret? Secundum ergo hanc fidei vestrae legem, nihil ei de Christo testificanti credere debuistis. Nos autem non propterea dicimus non credendum esse Manichaeo, quia dictis factisque Christi non interfuit, et longe post natus est; sed quia de Christo contra Christi discipulos loquitur, et contra Evangelium quod illorum auctoritate firmatum est. Habemus enim Apostoli vocem, qui in Spiritu sancto tales venturos esse cernebat. Unde fidelibus dicebat: Si quis vobis evangelizaverit praeterquam quod accepistis, anathema sit. Nam si nemo de Christo vera dicit, nisi qui eum praesens vidit et audivit, hodie de illo nemo vera dicit. Porro si hodie propterea de illo fidelibus eius vera dicuntur, quia illi qui viderunt et audierunt, vel praedicando vel scribendo ea disseminaverunt; cur ex ore Ioannis condiscipuli sui non posset vera Matthaeus audire de Christo, ubi ille adfuit, et ipse non adfuit, si ex libro Ioannis possumus vera loqui de Christo, non solum nos tanto post nati, sed etiam post nos alii nascituri? Hinc enim non solum Matthaei, verum etiam Lucae ac Marci Evangelium, qui eosdem discipulos secuti sunt, in non imparem auctoritatem receptum est. Huc accedit, quia et ipse Dominus potuit narrare Matthaeo, quod antequam eum vocasset, cum iis egerat quos prius vocaverat. At enim hoc ipse Ioannes in Evangelio suo ponere debuit, si hoc dictum a Domino audierat, qui, cum diceretur, praesens erat? Quasi fieri non potuerit ut cum omnia quae a Domino audierat, scribere non posset, inter alia quae praetermisit, et hoc praetermiserit, cum in alia scribenda esset intentus. Nonne Evangelium suum ita ipse conclusit, dicens: Et alia quidem multa fecit Iesus, quae si scriberentur singula, nec ipsum existimo capere mundum qui scriberentur libros. Hic utique ostendit se scientem multa praetermisisse. Sed si de Lege et Prophetis vos delectat Ioannis auctoritas, Ioanni credite attestanti Legi et Prophetis. Ipse scripsit quod Isaias viderit Christi gloriam. In eius habetis Evangelio, unde iam paulo ante tractavimus: Si crederetis Moysi, crederetis et mihi; de me enim ille scripsit. Undique tergiversatio vestra contunditur. Aperte dicite non vos credere Christi Evangelio: nam qui in Evangelio quod vultis creditis, quod vultis non creditis, vobis potius quam Evangelio creditis. Sanctus Augustinus Hipponensis, Contra Faustum  Manichaeum, Liber XVII

Augustine replied: O wondrous madness, to be unwilling to believe something Matthew told of Christ, while you are eager to believe Mani! If Matthew was not present when Christ said, 'I came not to destroy the law and the prophets, but to fulfill,' 1 and therefore should not be believed, was Mani there? Was he even born when Christ appeared among men? According to this rule of your faith, then, you should not trust anything that Mani says of Christ. We indeed refuse to believe what Mani says, not because he was not there to witness Christ's words and deeds, but because he speaks against Christ's disciples and against the Gospel which is founded on their authority. Indeed we have the voice of the Apostle, who by the Holy Spirit discerned that such teachers would come, concerning which, he says to the faithful: 'If any one preaches to you another Gospel than that you have received, let him be accursed.' 2 If no one can speak the truth about Christ unless he has himself seen and heard Him, no one today can be trusted. However if the faithful can now say what is true because those who saw and heard such things have by preaching and writing being disseminated, why might not Matthew have heard the truth from his fellow disciple John, when John was present and he was not, if from the book of John we can acquire truth about Christ, and not only we who were born after but others who will be born after us? Thus not only Matthew but the Gospels of Luke and Mark, who were followers of the disciples, with no lesser authority are received. And it may have been that the Lord Himself told Matthew what he had done among those who were called before him. But should have John recorded this, if this saying of the Lord he heard, he who was, as was said, present on the occasion? As if it were not possible, since it was impossible to write all that be heard from the Lord, he omitted this among others. Does he not say at the end of his Gospel: 'And there were also many other things which Jesus did, which, if each one were  written, I think that not even the world itself could contain the books which should be written?' 3 Which shows that he omitted many things intentionally. But if it pleases you to have John as an authority regarding the Law and the Prophets, believe his testimony of the Law and Prophets. It is he who writes that Isaiah saw Christ's glory. 4 It is in his Gospel you will find that passage we discussed a little while ago: 'If you believed Moses, you would also believe me, for he wrote of me.' 5 Your evasions are met on every side. Say plainly that you do not believe the Gospel of Christ, for to believe what you please in the Gospel, and not to believe what you please, is to believe yourselves rather than the Gospel. Saint Augustine of Hippo, Against Faustus Book 17 1. Mt 4.17 2  Gal 1.19 3 Jn 21.25 4 Jn 12.41 5 Jn 5:46

Spirit of the Gospels

Non enim per alios dispositionem salutis nostrae cognovimus, quam per eos, per quos Evangelium pervenit ad nos; quod quidem tunc praeconaverunt, postea vero per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum et columnam fidei nostrae futurum. Nec enim fas est dicere quoniam ante praedicaverunt, quam perfectam haberent agnitionem; sicut quidam audent dicere, gloriantes, emendatores se esse apostolorum. Postea enim quam surrexit Dominus noster a mortuis, et induti sunt supervenientis Spiritus sancti virtutem ex alto, de omnibus adimpleti sunt, et habuerunt perfectam agnitionem; exierunt in fines terrae, ea quae a Deo nobis bona sunt evangelizantes, et coelestem pacem hominibus annuntiantes, qui quidem et omnes pariter et singuli eorum habentes Evangelium Dei. Ita Matthaeus in Hebraeis ipsorum lingua Scripturam edidit Evangelli, cum Petrus et Paulus Romae evangelizarent, et fundarent Ecclesiam. Post vero horum excessum, Marcus discipulus et interpres Petri, et ipse quae a Petro annuntiata erant, per scripta nobis tradidit. Et Lucas autem sectator Pauli, quod ab illo preadicabatur Evangelium in libro condidit. Postea et Joannes discipulus Domini, qui et supra pectus ejus recumbebat, et ipse edidit Evangelium, Ephesi Asiae commorans. Et omnes isti unum Deum factorem coeli et terrae a lege et prophetis annuntiatum, et unum Christum Filium Dei tradiderunt nobis: quibus si quis non assentit, spernit quidem participes Domini, spernit autem et ipsum Christum Dominum, spernit vero et Patrem, et est a semetipso damnatus, resistens et repugnans saluti suae: quod faciunt omnes haeretici. Sanctus Ireneaus Lugdunensis, Adversus Haereses, Lib III, Cap I.

For from no others did we come to know the plan of our salvation, than from those through whom the Gospel has come to us, which they then openly proclaimed, and later by the will of God, handed down to us in the Scriptures, to be the foundation and pillar of our faith. For it is not right to say that they preached before they had perfect knowledge, as some dare say, boasting of themselves as improvers of the Apostles. For, after our Lord rose from the dead, when the Holy Spirit came down they were endowed with power from on high, and they were filled with everything, and had perfect knowledge. They departed to the ends of the earth, preaching the the good things sent to us from God and announcing the peace of heaven to men, all of them together and each one of them having the Gospel of God. Matthew issued a written Gospel among the Hebrews in their own language, while Peter and Paul were preaching at Rome and founding the Church. After their departure, Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been announced by Peter. Luke also, the follower of Paul, composed in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who had leaned upon His breast, published a Gospel when he dwelt at Ephesus in Asia. All these have handed down to us that there is one God, Creator of heaven and earth, announced by the law and the prophets, and one Christ the Son of God. If anyone does not assent to these things, he scorns the companions of the Lord, and so he scorns Christ the Lord Himself, and so he scorns the Father, and thus he damns himself, resisting and opposing his own salvation, as all heretics do. Saint Ireneaus of Lyons, Against Heresies, Book 3, Ch 1.

Wine and Spirit

Τὴν τοῦ Θείου Πνεύματος ἐπιφοίτησιν δεξάμενοι οἱ τοῦ Κυρίου ἀπόστολοι, γλεύκους εἶναι μεστοὶ ἐνομέσθησαν, καὶ εἰς πάντα τὰ ἔθην τὴν ἀληθῆ καὶ ἀνόθευτον πόσιν τῶν μυστηρίων ἐκόμισαν. Τοὺς τοίνυν τὴν θείαν παραχαράσσοντας παίδευσιν, καὶ νόθοις ἐξιτήλοις ἐντάλμασι τὰ οὐράνια ἐπιθολοῦντας διδάγματα, Μανιχαίους, καὶ Σίμωνας, καὶ Μοντανοὺς, καὶ Ναυάτους, Ἀρείους, καὶ Μακεδονίους, Φωτεινούς τε καὶ τοὺς τούτοις ὁμόφρονας, καπήλους εἰκότως προσαγορεύει μιγνύντας τὸν οἶον ὕδατι, τῇ ἀκραιφνεῖ τῶν Θείων λόγων σοφιᾳ τοὺς οἰκείους σχετλιασμοὺς ἐπεισάγοντας. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΞΘ', Ζοιλῳ Πρεσβυτερῳ

The Apostles of the Lord receiving the coming of the The Holy Spirit  were thought to be drunk with wine,1 and yet the true and pure portion of the mysteries they brought to every nation. But those who adulterate the Divine teachings, polluting the heavenly lessons with base diluting precepts, the Manichees, the Simonians, the Montanists, the Novationists, the Arians, the Macedonians and the Photinians, and those of similar mind to them, the Prophet well names cheats, mixers of wine with water,2 for they pour in their own wretched things with the pure wisdom of the words of God . Saint Isidore of Pelusium, Book 1, Letter 169 To Zoilus the Presbyter 1 Acts 2.13 2 Isa 1.22