Peter and the Lightning

Sic Petrus, cum, sanato homine qui claudus ex utero matris fuerat, signum fecit quod omnes qui cognoscerent valde mirarentur, dixit: Quid miramini in hoc, aut nos quid intuemini, quasi nostra virtute aut potestate fecerimus hunc ambulare? Deus Abraham, Deus Isaac, et Deus Jacob, Deus patrum nostrorum glorificavit Filium suum Jesum. Et paulo post: In fide nominis ejus hunc quem vidistis et nostis, confirmavit nomen ejus. Signum quippe faciens, intuentium oculos miraculi lumine perstrinxit; sed humilitatem custodiens, et laudem auctori reddens, quasi unde venerat rediit, quia lux fulguris unde fuerit ostendit. Sancta itaque animalia cum ad signa operanda veniunt, et cum ad reddendam auctori suo gloriam intus apud semetipsa redeunt, fulgur sunt, quia et ostendendo miracula, et exempla humilitatis praebendo, mentes intuentium feriunt et incendunt. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia V

So Peter says, with the healing of the man who was lame from his mother's womb, a sign made that all who understand greatly admire, 'Why do you wonder at this, or why do you gaze at us, as if by our own power or our own ability we have made this fellow walk? The God of Abraham and Isaac and Jacob, the God of our fathers has glorified His son Jesus.' 1 And a little after: 'In the faith of His name this which you see and know, confirms His name.' 2 A sign is certainly is made, striking the eyes of onlookers with the light of a miracle, but guarding humility, praise is returned to its Creator, as if returning it from where it came, as light of lightning shows where it came from. Thus holy creatures when they come to the working of signs, and when they have returned to the Creator of it the glory of it and to themselves return, are as lightning, because in the showing of miracles, and in the expression of humility, the mind of onlookers they catch up and cast down. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 5 1 Acts 3. 12-13 2 Acts 3.16

Peter And The Animals

Ἐγένετο ἐπ' αὐτὸν ἔκστασις. Οἱ τὰς φύσεις εἰσάγοντες ετερόδεκτοι φασὶν ἀνεπιδέκτους εἶναι σωτηρίας ἀνθρώπους ἐκείνους, τοὺς διὰ φαυλότητα ἤθους κύνας καὶ χαίρους καλουμένους, οἶς τὸ ἅγιον διδόναι καὶ τοὺς μαργαρίτας τοὺς θείους ἀπεῖπεν ὁ Σωτήρ. Πρὸς τούτοις τοὺς φύσει κακοὺς λέγουσι τοὺς εἰρημένους λύκους ἃπραγας καὶ ἀλώπεκας, καὶ πάντας ἅπαξ ἁπλῶς τούς ὀνόμασιν ἀλόγων ζώων δηλουμένους. Ἐλεγκτέον οὖν αὐτους, ὡς οὐδεὶς ἐκείνων κατὰ φὺσιν, ἁλλὰ κατὰ πρόθεσίν ἐστι κακὸς, ἐκ τῆς ἐγκειμένης ὀπτασίας. Τὸν γὰρ Πέτρον διδάξαι βουλόμενος ὁ Θεὸς, μηδένα ἄνθρωπον παραιτεϊσθαι ὡς κιονὸν καὶ ἀκάθαρον ὄντα, σκεῦος ἐμφερές τὶ ὀθόνης ἐκ τοῦ οὐρανου τίσσαρσιν ἀραχαῖς καθῆκεν ἐπὶ τῆς γῆς, ἐν ᾠ ὑπῆρχα πάντα τὰ γένη τῶν ἀλογῶν ζώων, ἀφ' ὦν πτύσας φαγεῖν ὁ Πέτρος προσετάττετο. Ὁ δὲ ἀκμὴν ἐμμένων τῇ Ἰουδαϊκῇ συνηθείᾳ, αἰσθητὰ νομίσας τὰ ὁρώμενα παρῃτήσατο, εἰπὼν, κοινὸν ἢ ἀκάθαρτον μηδέποτε βεβρωκέναι. Ταῦτα αὐτοῦ εἰρηκότος, ὁ χρησμὸς πρὸς αὐτὸν· Ἅ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου. Ἀφ οὖ καὶ γνῶσιν λαβὼν, ὡς περὶ ἠθῶν ἀνθρώπων τούτων εἰρημένων, εἶπε δεδειχέναι αὐτῷ τὸν Θεὸν, ὡς οὐδεὶς κατὰ φύσιν ἀκάθαρτος ἀνθρώπων· δυὸ καὶ ἀνατιῥῥήτως ἀπαντῆσαι πρὸς τὸν Κορνήλιον, ὠφειληθῆναι θέλοντα σὺν παντὶ τῷ οἴκῳ τὴν εὐαγγελικὴν διδασκαλίαν. Ὅθεν ἐπιδέδεικται τὰ τετράποδα καὶ τὰ ἑρπετὰ καὶ τὰ πετεινὰ, ἀναφορὰν ἔχοντα εἰς τὰς ἀνθρώπων καταστάσεις ὑπὸ Θεοὺ χαρισθέντα· οὐ διὰ φύσιν, ἀντιπράττουσαν τὸ ἅγιον, τοὺς μαργαρίτος κεκώλυται κυσὶν ἢ χοίροις διδόναι, ἀλλὰ διὰ προαίρεσιν χειρίστην, ἤν καταλεῖψαι δυνατὸν μηκέται κύνα ἤ χοῖρον ὄντα. Ἡ Συροφοινίκισσα γοῦν γυνὴ διὰ πίστιν ἐκ κυνὸς ἄνθρωπος γέγονεν, ὅθεν καὶ τὸν ἄροτν τῶν τέκνων παρέσχεν αὐτῇ ὁ Ἰησοῦς. Δίδυμος Αλεξανδρεύς, Ἐις Τάς Πράξεις Τῶν Ἀποστόλων, Ἐκλογή Source: Migne PG 39.1675

He fell into a trance. 1 They who teach differently would have men of such natures that some are not able to be saved, those who through wretched behaviour are given the name of pigs and dogs, to whom the Saviour prohibits even the giving of holy things and divine pearls. 2 And they say that those who are evil in nature are rapacious wolves and foxes, and they are given the name of other irrational animals. But this is refuted by the present vision which will have nothing in its nature evil but in its intention. For when God wishes to teach Peter that no man must be rejected as impure and polluted, He sent a certain vessel of linen with four ends suspended from heaven to earth, in which were found all kinds of animals, and from these Peter, though he was averse, was commanded to eat. He was still then adhering to Jewish custom, and these things which appeared judging by bodily appearance only, he declined, saying, 'I have eaten nothing unclean or impure.' Having said this, the Divine voice said to him, 'What God has made clean shall not pollute you.' By which may be understood that God has spoken concerning the customs of men, that He show that no man in his own nature is unclean, and that therefore without hesitation Peter should go to Cornelius, who with his whole house was eager to seize the fruit of the Gospel teaching. So God showed four legged animals and reptiles, and birds, among which, by affinity, the diversity of man's character certainly falls. Thus not from nature is there repugnance for holy things and the prohibition of casting of pearls to dogs and pigs, but on account of depraved inclination, which even so is able to be overturned, that a man no longer be a dog or pig. Thus the Syrophoenician women by faith is made human from being a dog, whence Jesus gave to her the bread fit for children. 3 Didymus the Blind, Commentary on The Acts of the Apostles, Fragment 1 Acts 10.10 2 Mt 7.6 3 Mark 7.26

Being Peter

Εἰ δὲ φήσαντες καὶ ἡμεῖς, ὡς ὁ Πέτρος· Σὺ εἴ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ ζῶντες, οὐχ ὡς σαρκὸς καὶ αἰματος ἡμῖν ἀποκαλυψάντων, ἀλλὰ φωτὸς ἡμῶν τῇ καρδίᾳ ἐλλάμψαντος ἀπὸ τοῦ ἐν οὐρανοῖς Πατρὸς, γινόμεθα Πέτρος· καὶ ἡμῖν ἂν λέγοιτο ἀπὸ τοῦ Λόγου τό· Σὺ εἴ Πέτρος, καὶ τὰ εξῆς. Πέτρα γὰρ πᾶς  ὁ Χριστοῦ μαθητὴς, ἀφ' οὗ ἔπινον οἱ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, καὶ ἐπὶ πᾶσαν τὴν τοιαύτην πέτραν οἰκοδομεῐται ὁ ἐκκλησιαστικὸς πᾶς λόγος, καὶ ἡ κατ' αὐτὸν πολιτεία· ἐν ἐκαστῳ γὰρ τῶν τελείων ἐχόντων τὸ ἄθροισμα τῶν συμπληρούντων τὴν μακαριότητα λόγων, καὶ ἔργων, καὶ νοημάτων, ἔστιν ἡ ὑπὸ τοῦ Θεοῦ οἰκοδομουμένη Ἐκκλησία. Ὀριγεν, Κατὰ Ματθαιον Ἐξηγητικων, Τομος ΙΒ'

If we say, as Peter, 'You are the Christ, The Son of the Living God,' 1 not as having it revealed by flesh and blood, but the light from our Father who is in heaven blazing in our hearts, we are made Peter, and  it will be said to us by the Word, 'You are Peter' and so on. For every disciple of Christ is a rock, from which drank those who drank from the spiritual stone which accompanied them, 2 and on every such stone is built the word of the Church, and by that is membership, for in each of those being perfected, that blessed gathering of perfecting words and deeds and thoughts, is the building up of the Church by God. Origen, Commentary on Matthew, Book 12 1 Mt 16.16 2 1 Cor 10.4

Peter's Answer

Ἀποκριθεὶς δὲ Σίμον Πέτρος, εἶπε· Σὺ εἶ ὁ Χριστὸς ὁ Υἰὸς τοῦ Θεοῦ τοῦ ζῶντος.   Οὐκ εἶπεν ὁ Πέτρος· Σὺ εἶ Χριστὸς, ἢ Υἰὸς τοῦ Θεοῦ· ἀλλὰ· Ὁ Χριστὸς ὁ Υἰὸς τοῦ Θεοῦ. Πολλοὶ μὲν γὰρ χριστοὶ κατὰ χάριν, καὶ υἰοθεσίας ἀξίωμα ἔχοντες, ἀλλὰ μόνος εἶς ὁ φύσει Υἰὸς τοῦ Θεοῦ. Διὸ μετὰ ἂρθμου ἔφη· Ὁ Χριστὸς ὁ Υἰὸς τοῦ Θεοῦ. Εἰπὼν δὲ αὐτὸν Υἰὸν τοῦ Θεοῦ τοῦ ζῶντος, δείκνυσιν ὅτι αὐτὸς ζωὴ ἦν, καὶ θάνατος αὐτοῦ οὐ κυριεύει. Κἂν γὰρ πρὸς ὀλιγον ἡ σὰρξ ἠσθένησεν ἀποθανοῠσα, ἀλλ' ἄνέστη, μὴ δυναμένου τοῦ ἐν αὐτῇ Λόγου ὑπὸ δεσμὰ θανάτου κρατεῖσθαι. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον

And Peter answered, saying, 'You are the Christ, the Son of the living God.' 1 Peter did not say, 'You are a Christ, a son of God,' but 'the Christ, the Son of God,' for many are the christs anointed by grace who are thus made worthy of adoption as sons, but only one is by nature the Son of God. Therefore with the article he said, 'The Christ, The Son of God.' And saying that He is the Son of the Living God, he shows Him to be life and that death has no dominion over Him. For it was permitted that for a little time the weak flesh die, but He rose, for it was not able, with the Word in it, to be kept bound by death. Saint Cyril of Alexandria, Commentary on Matthew, Fragment 1 Mt.16.16

Gaining Faith and Knowledge

Μεγίστη δὲ ἀρετῶν μήτηρ, ἡ πίστις. Εἰκότως οὖν εἴρηται παρὰ τῷ Σολομῶντι· Σοφία ἐν στόματι πιστῶν. Ἐπεὶ καὶ Ξενοκρὰτης ἐν τῷ Περὶ φρονήσεως τὴν σοφὶαν ἐπιστήμην τῶν πρώτων αἰτίων καὶ τῆς νοητῆς οὐσίας εἶναί φησι· τὴν φρόνησιν ἡγούμενος διττήν· τήν μὲν πρακτικὴν, τὴν δὲ θεωρητικήν· ἤν δὴ σοφία ὑπαρχειν ἀνθρωπίνην. Διόπερ ἡ μὲν σοφία φρόνησις, οὐ μὴν πᾶσα φρόνησις σοφία. Δέδεικται δὲ τῆς τῶν ὅλων ἀρχῆς ἐπιστήμη πιστὴ, ἀλλ' οὐκ ἀπόδειξις εἶναι. Καὶ γὰρ ἄτοπον τοὺς μὲν Πυθαγόρου τοῦ Σαμίου ζηλωτὰς, τῶν ζητουμένων τὰς ἀποδείξεις παραιτουμένους, τὸ, Αὐτὸς ἔφα, πίστιν ἡγεῖσθαι, καὶ ταύτῃ ἀρκεῖσθαι μόνη τῇ φωνῇ πρὸς τὴν βεβαίωσιν ὧν ἀκηκόασι τοὺς δὲ τῆς ἀληθείας φιλοθεάμονας ἀπιστεῖν ἐπιχειροῦντας ἀξιοπίστῳ διδασκάλῳ, τῷ μόνῷ Σωτῆρα Θεῷ βασάνους τῶν λεγομένων ἀπαιτεῖν παρ' αὐτοῦ. Ὁ δὲ, ὁ ἔχων ὧτα ἀκούειν ἀκουέτω, λέγει. Καὶ τίς οὗτος; Ἐπίχαρμος εἰπάτω· Νοῦς ὁρῇ, νοῦς ἀκούει· τὰ δ' ἄλλα, κωφὰ καὶ τυφλά. Ἀπίστους εἴναί τινας ἐπιστύφων Ἡράκλειτος φησιν· Ἀκοῦσουσι οὐκ ἐπιστάμενοι, οὐδ' εἰπεῖν· ὠφεληθεὶς δήπουθιν παρὰ Σολομῶντος· Ἐὰν ἀγαπήσῃς ἀκούειν, ἐκδεξῃ· καὶ ἐὰν κλίνῄς τὸ οὖς σου, σοφὸς ἔσῃ. Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; Ἠσαϊας φησίν· Ἡ μὲν γὰρ πίστις ἐξ ἀκοῆς· ἡ δὲ ἀκοῃ διὰ ῥήματος Θεοῦ, φησὶν ὁ Ἀπόστολος· Πῶς οὖν ἐπικαλέσονται, εἰς ὄν οὐκ ἐπίστευσαν; Πῶς δὲ πιστεύσουσιν, οὔ οὐκ ἤκουσιν; Πῶς δὲ κηρύξουσιν, ἐὰν μὴ ἀποσταλῶσι; Καθὼς γέγραπται· Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθὰ. Ὁρᾷς πῶς ἀνάγει τὴν πίστιν δι' ακοῆς καὶ τῆς τῶν ἀποστόλων κηρύξεως; Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Δευτερος, Κεφ Ε'

And faith is the greatest mother of the virtues. Rightly then it is said by Solomon, 'Wisdom is in the mouth of the faithful.' 1 Since also Xenocrates, in his book On Intelligence says that wisdom is the knowledge of first causes and of intellectual essence, and he considers intelligence as twofold, practical and theoretical, which latter is human wisdom. Thus wisdom is intelligence, but all intelligence is not wisdom. And it has been shown, that the knowledge of the first cause of all things is of faith, but is not demonstration. For strange that the followers of Pythagoras of Samos, dismissing demonstrations of the things in question, should regard the bare 'He said' as ground of belief and that this expression alone was enough for the confirmation of what they heard, while those devoted to the contemplation of the truth should disbelieve a trustworthy teacher, God the only Saviour, and demand of Him tests of His words. But He says, 'He that has ears to hear, let him hear.'  2 And who is he? Let Epicharmus say, 'Mind sees, mind hears; all besides is deaf and blind.'  Deploring some as faithless, Heraclitus says, 'Not knowing how to hear or to speak.' Aided doubtless by Solomon, who says, 'If you love to hear, you shall understand; and if you incline your ear, you shall be wise.' 3 And Isaiah says 'Lord, who has believed our report?' 4 The Apostle says, 'For faith comes by hearing, and hearing by the word of God.'  5 And: 'How then will they call on Him in whom they have not believed? And how shall they believe not having heard? And how shall they preach if they are not sent? As it is written, 'How beautiful the feet of those who bring good tidings.' 6 So see how faith is brought by hearing and the preaching of the Apostles. Clement of Alexandria, from The Stromata, Book 2, Chap 5 1 Sir 15:10  2 Mt 11.15  3 Sir 6:33 4 Is 53:1 5 Rom 10.17  6 Rom 10 14-15

John the Forerunner

Spiritu sancto, inquit, replebitur adhuc ex utero matris suae. Videtis quemadmodum Joannes ante pervenit ad coelum quam tangeret terram, ante accepit divinum Spiritum quam haberet humanum, ante suscepit divina munera quam corporis membra, ante coepit vivere Deo quam sibi, immo ante vixit ille Deo quam Deus viveret illi, juxta Apostoli: Vivo autem jam non ego, vivit vero in me Christus. Sexto mense suae matris exsultat in utero, et in uterum Virginis venisse nuntiat Christum. Fervens nuntius, qui ante gestivit nuntiare quam vivere; impatiens dux, qui antequam perveniret ad corpus pervenit ad Regem; ante rapuit arma quam membra; ante aciem petiit quam lucem; et ut vinceret mundum, vivit ante naturam, ipse sine visceribus viscera matris exsuscitat; et quia tardabat corpus, solo spiritu implet evangelizantis officium. Quid dicam? Joannes antequam Christum praecederet, se praecessit. Sanctus Petrus Chrysologus, Sermo XCI

'With the Holy Spirit,' the angel said, 'he shall be filled while yet in the womb of his mother.' 1 You see how John reaches heaven before he touches earth, that first he received the Divine Spirit before a human one, that he acquired Divine gifts before corporeal members, that first he lived for God before himself, that he lived for God before God would live for him, according to what the Apostle says, 'It is no longer I who live, but Christ lives in me.' 2 In the sixth month he leaps in the womb of his mother and he announces that Christ has come into the womb of the Virgin. He is an eager messenger who was intent on making an announcement before living, he is an impatient guide who before he came to the body came to the King. He took up arms before his corporeal members, he sought the battlefield before the light, and that he gain victory over the world, he lived before nature's way. Without internal organs he shook the internal organs of his mother, and because his body was slow, with the spirit alone he fulfilled the duty of evangelising. What shall I say? Before he was the forerunner of Christ, John was his own forerunner. Saint Peter Chrysologus, from Sermon 91 1 Lk 1.15 2 Gal 2.20

Judgement and John

In omne enim quod de nobis dicitur, semper taciti recurrere ad mentem debemus, interiorem testem et judicem quaerere. Quid enim prodest si omnes laudent cum conscientia accuset? Aut quid poterit obesse si omnes nobis derogent, et conscientia sola nos defendat? Beatus ergo Job inter linguas derogantium inflexa mente persistens, quia in terra se impugnari falsis sermonibus vidit, in coelo testem quaesivit. Hinc Isaias ait: Popule meus, qui beatificant te, ipsi te decipiunt, et viam gressuum tuorum dissipant. Qui videlicet populus ne verba suae laudis attenderet, et in culpis altius periret, statim dicitur quem aspiciat, cujus judicium pertimescat, cum subditur: Stat ad judicandum Dominus, stat ad judicandos populos. Ac si aperte diceretur: Judicia humana cur sequeris, qui stare super te coelestem judicem scis. Hinc est quod Joannem Baptistam Veritas esse arundinem vento agitatam negat, dicens: Quid existis videre in desertum? Arundinem vento agitatam? Quod quia negando dixerit, non affirmando, subjuncta verba testantur. Ait enim: Sed quid existis videre in deserto? Hominem mollibus vestitum? Ecce qui mollibus vestiuntur in domibus regum sunt. Arundo autem vento agitata modo flatibus erigitur, modo flatibus inclinatur. Omnis autem infirmus animus, qui vel derogatione dejicitur, vel laudibus exaltatur, arundo vento agitata est. Quod Joannes non erat, quia inflexibilem mentis verticem inter laudes hominum et derogationes tenebat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

For in everything that is said about us, we should always turn in silence to the mind, and seek interior witness and judgement. What does it profit us if everyone praises us and our conscience accuses us? Or why should it trouble us if everyone disparages us and our conscience alone defends us? Thus the blessed Job endured with inflexible mind among the tongues of detractors, because seeing that on earth he was assaulted with false words, in heaven he sought a witness. Whence Isaiah says, 'O My people, those who bless you, they deceive you, and they destroy the way you walk.' 1 And that no one attend to the words of praise of the people and in higher blame perish, instantly it is said what one should consider, and of whom the judgement fear, when it is then added: 'The Lord stands to give judgement, He stands to judge the people.' 2  Which may be more openly expressed: 'Why do you follow human judgement when you know that heavenly judgement stands over you?' Which is why the Truth speaks of John the Baptist as a reed refusing to be  shaken by the wind, saying, 'What did you go out into the desert to see? A reed shaken by the wind?' 3 That He said it that it be denied, not affirmed, the following words bear witness, for He then said, 'But what did you go out to see in the desert? A man in soft vestments? Behold, those who dress in softness are in the palaces of kings.' A reed shaken by the wind is as a wave rising and falling. Every weak soul, that is, one that is either dejected by disparagement or exalted by praise, is a reed shaken by the wind. John was not that, but with inflexible height of mind he held himself firm among the praise and detraction of men. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 9 1 Is 3.12 2 Is 3.13 3 Mt 11.7

Care and Nourishment

Sed inter ista inimici jacula imperterritus manet, nobisque portum securitatis fidum tutumque demonstrat. Sequitur enim, 'Jacta in Dominum cogitationem tuam, et ipse te enutriet: non dabit in aeternum fluctionem justo. Ademit nobis etiam in Evangelis Dominus sollicitudinis necessitatem, dicens: Nolite solliciti esse de crastino; sufficit enim diei malitia sua. Quaerite primum regnum Dei et justitiam ejus et omnia praestabuntur vobis: omnem scilicet curam in promerendo Dei regno et justitia collocandam. Jactanda ergo super eum cura est: ipse enim enutriet, secundum illud: Super aquam refectionis enutruvit me. Enutriens autem non relinquet in fluctibus istius saeculi, sicuti enutritus Jacob omnem tempestatem et odiorum et durae servitutis evasit dicens: Deus qui enutrivit me a juventute mea. Ipse enim vitae auctor est, ipse cibi largitor, non terreni tantum, sed etiam spiritalis. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum  LIV

But among these attacks of the enemy he remains fearless, showing to us that complete faith is a secure port. For it follows, 'Cast your thoughts on the Lord and He shall nourish you; He shall not give the righteous into eternal flux.' 1 And in the Gospel the Lord takes away from us the necessity of worry, saying. 'Do not be anxious about tomorrow, for the day's evil suffices for itself. Seek first the kingdom of God and His righteousness and all things shall be given to you.' 2 For every care should be for the gaining of God's kingdom and the gathering of righteousness. Cast, then, all your care on Him, for He shall nourish you according to which, 'Over refreshing waters He led me'. 3 And nourishing He does not abandon one to the waves of this world, just as the nourished Jacob escaped every storm and hate and hard servitude, saying, 'God has nourished me from my youth.' 4 He is the author of life, He is the giver of bread, not only of the earth, but even of the spirit. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 54 1 Ps 54.23 2 Mt 6 34,33 3 Ps 22.2 4 Gen 48.15

The Martyrdom of Alban

Magnificavit igitur misericordiam suam nobiscum Deus volens omnes homines salvos fieri et vocans non minus peccatores quam eos qui se putant iustos. Qui gratuito munere, supra dicto ut conicimus persecutionis tempore, ne penitus crassa atrae noctis caligine Britannia obfuscaretur, clarissimos lampades sanctorum martyrum nobis accendit, quorum nunc corporum sepulturae et passionum loca, si non lugubri divortio barbarorum quam plurima ob scelera nostra civibus adimerentur, non minimum intuentium mentibus ardorem divinae caritatis incuterens: sanctum Albanum Verolamiensem, Aaron et Iulium legionum urbis cives ceterosque utriusque sexus diversis in locis summa magnanimitate in acie Christi perstantes dico. Quorum prior postquam caritatis gratia confessorem persecutoribus insectatum et iam iamque comprehendendum, imitans et in hoc Christum animam pro ovibus ponentem, domo primum ac mutatis dein mutuo vestibus occuluit et se discrimini in fratris supra dicti vestimentis libenter persequendum dedit, ita Deo inter sacram confessionem cruoremque coram impiis romana tum stigmata cum horribili fantasia praeferentibus placens signorum miraculis mirabiliter adornatus est, ut oratione ferventi illi Israeliticae arenti viae minusque tritae, stante diu arca prope glareas testamenti in medio Iordanis canali, simile iter ignotum, trans tamesis nobilis fluuii alueum, cum mille uiris sicco ingrediens pede suspensis utrimque modo praeruptorum fluvialibus montium gurgitibus aperiret et priorem carnificem tanta prodigia videntem in agnum ex lupo mutaret et una secum triumphalem martyrii palmam sitire vehementius et excipere fortius faceret. Ceteri vero sic diversis cruciatibus torti sunt et inaudita membrorum discerptione lacerati ut absque cunctamine gloriosi in egregiis Ierusalem ueluti portis martyrii sui trophaea defigerent. De Excidio et Conquestu Britanniae, Sanctus Gildas Sapiens

God, therefore, magnified His mercy to us, wishing that all men should be saved, and He calls sinners no less than those who think themselves righteous. He who, of His own free gift, in the above mentioned time of persecution, as we understand it, lest Britain be utterly engulfed in the thick darkness of black night, kindled for us the bright lamps of holy martyrs, the tombs of whose bodies and the places of their passion, had they not, so many of them, been taken from us the citizens on account of our numerous crimes, through the woeful division of the barbarians, 1 would now inspire the minds of those who gazed at them with a far from feeble glow of divine love, Saint Alban of Verulamium, Aaron and Iulius, citizens of the city of the legion, and the rest of both sexes in different places, who were firm in the lofty spirit of the mind of Christ. The former of these, for the sake of charity, hid a confessor when he was hunted by persecutors and just about to be taken, imitating in this Christ laying down his life for the sheep. First in his house and then by exchanging clothing with him, he concealed him, in the clothes of the brother mentioned willingly exposing himself to being pursued. Thus being well pleasing to God, during the time between his holy confession and cruel death, in the presence of the impious, who bore the Roman marks with their hideous forms, he was wonderfully adorned with miraculous signs, so that by fervent prayer, like that dry little-trodden way of the Israelites, when the ark of the covenant stood long on the gravel in the middle of Jordan, he opened an unknown way through the bed of the noble river Thames, and with a thousand men walked through with dry foot, the rushing waters on either side hanging like abrupt precipices, and by sight of such wonders first transformed his executioner from a wolf into a lamb, and as one with himself caused him to thirst more eagerly for the triumphant palm of martyrdom and more bravely to achieve it. Others, in truth, were so tortured with diverse torments, and mangled with unheard of tearing of limbs, that without delay, as if at the illustrious gates of Jerusalem, they raised trophies of their glorious martyrdom. On The Destruction and Ruin of Britain, Saint Gildas the Wise 1 The Anglo-Saxon Invasion of Britain

Beauty and the Will

Κύριε ἐν τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν ἀπέστρεψας δὲ τὸ πρόσωπόν σου καὶ ἐγενήθην τεταραγμένος. Κάλλος δὲ ψυχῆς ἡ τῶν ταύτης δυνάμενων συμφωνία, ἐπεὶ καὶ σώματος ἡ τῶν μελῶν συμμετρία. Τοῦτό μοι τοίνυν τὸ κάλλος παράσχου, ὅπερ ἀνελαβεν ποιήσας σου τὸ θέλημα καὶ τοῦ ἐν οὐρανοῖς Πατρός· ἐπεὶ πᾶς ὁ συμμορφος γεγονὼς τῆς εἰκόνος τοῦ Υἱοῦ τοῦ Θεοῦ, κάλλος θεόθεν ἔσχεν ἐνωθεὶς τῷ Κυριακῷ θελήματι. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΚΘ'

'Lord, by your will you gave strength to my beauty, but when you turned your face away I was sorely troubled.' 1 The beauty of the soul is the harmonious arrangement of the virtues, as the symmetry of the  members of the body. This beauty, therefore, give to me, which reception is the doing of the will of our Father who is in heaven; everyone who is like an image of the Son of God takes on the Divine beauty in the adoption of the Dominical will. Didymus the Blind, Commentary on the Psalms, from Psalm 29 1 Ps 29.8

Mercy and the Father

Obsecro, inquit, vos per misericordiam Dei. Rogat Paulus, immo per Paulum rogat Deus, quia plus amari vult quam timeri. Rogat Deus quia non tam Dominus esse vult quam pater. Rogat Deus per misericordia, ne vindicet per rigorem. Audi rogantem Dominum: Tota die, inquit, expandi manus meas. Nonne qui expandit manus ipso habitu rogat? Expandi manus meas. Ad quem? ad populum. Et ad quem populum? Non tantum non credentem, sed contradicentem. Expandi manus meas. Distendit membra, dilatat viscera, pectus porrigit, offert sinum, gremium pandit, ut patrem se tantae obsecrationis demonstrat affectu. Sanctus Petrus Chrysologus, Sermo CVIII

'I beg you through the mercy of God.' 1 So Paul asks, or rather God asks through Paul, because He wishes to be loved more than feared. God asks because He wishes not so much to be Lord than Father. God asks through mercy, lest He punish through severity. Hear the Lord asking: 'All day I have spread forth my hands.' 2 To whom? To the people. And to which people? Not only to an unfaithful people, but to a contradicting one. 'I have spread forth my hands.' He opens His arms, He enlarges His heart, He gives His breast, He offers His bosom, He opens His lap, that He show Himself a father by such affectionate entreaty. Saint Peter Chrysologus, from Sermon 108 1 Rom 12.1 2 Is 65

Becoming Sons

Πατερα καλείν ἐφίησι τὸν Θεὸν, ὡς ἐν υἱῶν τάξει γεγενημένους. Παρ' αὐτοῦ δὲ καὶ τοῦτο μετὰ τῶν ἄλλων ἐσχήκαμεν· καὶ μαρτυρήσει λέγων ὁ σοφὸς Ἰωάννης περὶ αὐτοῦ· Ὅσει δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. Μεμορφώμεθα γὰρ εἰς υἱότητα, διὰ γεννήσεως τῆς πνευματικῆς, τελουμένης ἐν ἡμῖν οὐκ ἐκ σπορᾶς φθαρτῆς μᾶλλον, ἀλλὰ διὰ λόγον ζῶντος Θεοῦ καὶ μένοντος, καθὰ γέγραπται· Βουληθεὶς γὰρ ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν ἑαυτοῦ κτισμάτων. Ἔφη γὰρ οὕτω τις τῶν ἁγίων ᾱποστόλων. Καὶ αὐτὸς δὲ που Χριστὸς, τὴν τοῦ πράγματος ὁδὸν ἐναργῆ καθίστη, λέγων· Ἔὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν Βασιλείαν τοῦ Θεοῦ. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ. ΙΑ'

He permits us to name God Father, as being established in sonship. From Him also this gift we receive, and the wise John bears witness, saying, ' Whoever received Him He gave power to become sons of God.' 1 For we are transformed into sons through spiritual generation, which does not happen to us by corruptible seed, but from the ever living word of God, as it is written, 'For He wished to fashion us by the word of truth, that we begin to become his creations' 2 For so it was said of the Holy Apostles. And the way of this Christ Himself made evident, saying, 'Unless a man is born from water and spirit, he is not able to enter the kingdom of heaven.' 3 Saint Cyril of Alexandria, Commentary on Luke, Chapter 11 1. Jn 1.12 2  Jam 1.18 3 Jn 3.5

The Father and the Kingdom

Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σοῦ· ἐλθέτω ἡ βασιλεία σου. Οἴμαι δὲ, ὅτι οὐδεὶς λέγοι τῴ Θεῴ τὸ Πάτερ, μὴ πεπληρωμένος τοῦ τῆς υἱοθεσίας πνεύματος· καὶ Υἱὸς δοξάζων Πατέρα λέγοι ἂν Πάτερ· φυλάξας δὲ τὴν ἐντολὴν, τὴν λέγουσαν· Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ Πατρὸς ὑμῶν, τοῠ ἐν τοῖς οὐρανοῖς. Ἐλθέτω ἡ βασιλεία σου. Ἵνα καταργηθῇ μὲν πᾰσα ἀρχὴ καὶ ἐξουσία καὶ δύναμις, ἔτι δὲ καὶ πᾶσα βασιλεία τοῦ κόσμου, καὶ ἡ βασιλεύουσα ἐν τοῖς θνητοῖς ἡμῶν σώμασιν ἁμαρτία· πάντων δὲ τούτων βασιλεύσῃ ὁ Θεος. Ὠριγένης, Εἰς Το Κατα Λουκαν Εὐαγγελιον, Κεφ ΙΑ'

'Our Father who is in heaven hallowed be thy name, thy kingdom come.' 1 I think that no one may call God Father unless he is full of the spirit of adoption, for the Son glorifying the Father, says 'Father,' and keeps the commandment which says, 'Love your enemies, pray for your persecutors, that you may be sons of your Father who is in heaven.' 2 'Thy Kingdom come.' That every rule and power and strength and every kingdom of the world be cast off, and also the sin which rules in our mortal bodies, that God rule over everything. Origen, Commentary On Luke, Chap 11, Fragment 1 Lk 11.2 2 Mt 5.44

Fathers and Sons

Pater Noster qui es in coelis. Hoc cum dicis, non sic habeas, quasi non sit in terris; non sic accipias, quasi sit loco clausus, qui claudit omnia, sed intellige esse tibi genus e coelo, cujus Pater habetur in coelo, et age ut, vivendo sancte, sancto respondeas Patri. Dei filium ille se probat, qui vitiis non obscuratur humanis, qui divinis virtutibus elucescit. Sanctus Petrus Chrysologus, Sermo LXVII

'Our Father who art in heaven.' 1 When you say this, do not have it that He is not in earth, nor receive it as if He were somehow circumscribed by space, that One who encompasses all things, but understand that to you is a lineage from heaven, for he has a Father in heaven who acts so that living in holy manner he appears as an image of the holy Father. He is proved a son of God, who is not darkened with human vices but who shines with divine virtues. Saint Peter Chrysologus, from Sermon 67 1 Mt 6.9

Apostles and Brothers

Legimus in libro qui apostolorum Actibus inscribitur, tantam sub memoratis viris devotionem plebis fuisse, ita populi Christiani floruisse primitas, ut post acceptam fidem nemo domum propriam defenderet, et nemo suum aliquid vindicaret, sed jure fraternitatis essent illis cuncta communia; scilicet, ut qui eodem consortio religionis tenebantur, eodem consortio fruerentur et vita; hoc est, ut quibus  erat una fides, esset et una substantia; et quibus erat communis Christus, communis esset et sumptus. Nefas enim putabant religioso viri eum sibi participem non asciscere in substantia, qui particeps esset in gratia, atque ideo fraternitatis caritate omnibus communiter utebantur, nisi quod major esset fraternitas Christi quam sanguinis; sanguinis enim fraternitas similitudinem tantummodo corporis refert: Christi autem fraternitas unanimitatem cordis demonstrat: sciut scriptum est: 'Erat autem credentium cor et anima una. Vere ergo ille frater est qui non tam corpore quam unanimitate germanus est: verus, inquam, est frater, cujus idem spiritus et voluntas in fratre est; melior igitur est, sicut dixi, fraternitas Christi quam sanguinis. Sanguinis fraternitas interdum sibi inimica est, Christi autem fraternitas sine intermissione pacifica est; illa inter se communia cum aemulatione dividit, haec etiam propria cum gratulatione communicat; illa in consortio despicit saepe germanum, haec assumit frequenter alienum. Tanta ergo, sicut dixi, illo tempore Christianae plebis devotio fuit, ut nemo domum suam diceret, nemo proprium aliquid vindicaret; sicut ait S. Lucas: Et nemo quidquam ex eo quod possidebat suum esse dicebat; sed erant illis omnia communia; nemo enim, inquam, erat egens inter ipsos. Beata igitur plebs, quae dum plures in Christo habet divites, nullum in saeculo habuit indigentem; et quae dum aeternas cogitat divitias, a fratribus temporalem repulit paupertatem. Sanctus Maximus Taurinensis, Homilia CVIII

We read in the book which is entitled the Acts of the Apostles, that such was the devotion of the people in the memory of men, that when the first Christian people flourished, after the reception of the faith no one held back his own house and no one laid claim his own things, but beneath the law of fraternity everything was common among them, 1 so that as they held to the same association in faith, so the same company was benefited in life, that is, as there was among them one faith, so there was one substance, as to them Christ was in common, so goods were common among them. For it is wrong to think concerning the pious man that he is no sharer of goods, who is a sharer of grace; and therefore by love of brotherhood they use everything in common, for greater is the fraternity of Christ than blood; for fraternal blood bears similar relation to the body, as the brotherhood of Christ to unanimity of heart; as it is written, 'There was of the faithful one heart and soul.' 1 Truly, therefore, he is a brother who is not so much in body but in unanimity. The true brother, I say, is the brother of whom the same spirit and will is in his brother. Better, then, so I say, is the brotherhood of Christ than of blood. Fraternal blood may at times be hostile, the brotherhood of Christ is ever peaceful; in the former things in common are divided amid envy, in the latter these things of one's own are given with joy; the first association often despises a sibling, the second frequently embraces a stranger. Such then was in that time, I say,  the devotion of the Christian people, that no one spoke up for his own house, no one laid claim to his own property, as Saint Luke says, 'And no one from what he possessed named his own, but everything was common to all.'  1 For no one, I say, was needy among them. Blessed then the people who while they have much wealth in Christ, no one in the world has need, and while he thinks of eternal things from brothers he wards off temporal poverty. Saint Maximus of Turin, from Homily 108 1.Acts 4.32

Mothers and Brothers

Μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν οἱ τὸν λόγον τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες αὐτόν. Ὁ διὰ τῆς Μωϋσέως νομοθεσίας εἰπὼν, Τίμα τὴν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται· ἡμῖν δὲ ἐπιτάξας καὶ τοὺς ἐχθροὺς ἀγαπᾷν, ἆρα αὐτὸς ὠλιγώρει τῆς εἰς τὴν μητέρα τιμῆς, καὶ ἀπωθεῖται τὴν εἰς τοὺς ἀδελφοὺς ἀγάπην; Οὐδαμῶς. Τί οὖν ἄρα διδάξαι βούλεται; Εἰς ὕψος αἴρει μέγα τὴν εἰς ἀνθρώπους ἀγάπην, οἵπερ ἂν ἐθέλοιεν τοῖς αὐτοῦ πείθεσθαι νόμοις· καὶ τὰς ἀνωτάτω τιμὰς ὀφείλειν ἡμῖν βούλεται, ὡς μητράσι καὶ ἀδελφοῖς. Εἰ γὰρ μητέρα καὶ ἀδελφοὺς αὐτοῦ εἶναί φησι τοὺς ἀκούοντας τὸν λόγον αὐτοῦ, καὶ ποιοῦντας αὐτὸν, πῶς οὐχ ἅπασιν ἐναργὲς, ὡς ἐκκεκριμένην καὶ ἀξιόληπτον χαρίζεται τὴν ἀγάπην τοῖς ἑπομένοις αὐτῷ; Οὕτω γὰρ ἦν πεῖσαι πάντας ἥκειν ἐπὶ τὸ βούλεσθαι τοῖς αὐτοῦ καταπείθεσθαι λόγοις. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ. Η'

'My mother and my brothers they are who hear the word of God and do it.' 1 He who in the Mosaic law says, 'Honor your mother and father that it go well for you.' 2 commands us that we love our enemies; and it is because of care for this that He would have us cast aside honour for a mother and love of brothers? Not at all. What therefore does He wish to teach? On the heights He sets love to men that by that they are inclined to his laws. And the greatest honours he wishes to give to us, as mothers and brothers. For if He calls them His mothers and brothers who hear the word of God, in the doing of it, how would it not be that He rejoices in the abundant and worthy love of His followers for Him? So indeed He wished to persuade all to conduct themselves in the reception of His words. Saint Cyril of Alexandria, Commentary on Luke, Chapter 8 1 Lk 8 21. 2 Deut 5.16

New Creatures

Saepe autem quosdam videmus ad vocem praedicationis, quasi ex conversione compunctos, habitum, non animum mutasse, ita ut religiosam vestem sumerent, sed anteacta vitia non calcarent; irae stimulis immaniter agitari, malitiae dolore in proximi laesionem fervescere, de ostensis quibusdam bonis ante humanos oculos superbire, praesentis mundi lucra inhianter quaerere, et de solo exterius habitu quem sumpserunt, sanctitatis fiduciam habere. Quibus quid aliud dicendum est, nisi hoc quod magister egregius quibusdam legis exteriora servantibus loquitur, dicens: Quia in Christo Jesu neque circumcisio aliquid valet, neque praeputium, sed nova creatura? Non enim magni est meriti, si quid foris erga nos agatur in corpore, sed magnopere pensandum est quid agatur in mente. Nam praesentem mundum despicere, transitoria non amare, mentem medullitus in humilitate Deo et proximo sternere, contra illatas contumelias patientiam servare, et, custodita patientia, dolorem malitiae a corde repellere, egenis propria tribuere, aliena minime ambire, amicum in Deo diligere, propter Deum et eos qui inimici sunt amare, de afflictione proximi lugere, de morte ejus qui inimicus est non exsultare, haec est nova creatura, quam idem magister gentium apud alios discipulos vigilanti oculo requirit, dicens: Si qua igitur in Christo nova creatura, vetera transierunt, ecce facta sunt omnia nova. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia X

For often we see some by the voice of preaching, as if stung to convert, change but their garments not the soul, and thus they have only put on a religious vestment but have not trodden down their vices; and so by stimulus of anger they are fiercely agitated, and they are in a fervour to inflect grievous wounds of wickedness on their neighbour, and they vaunt showy goods before the eyes of men, and they covet the goods of the present world, and yet this putting on of the exterior garment alone they would have as a sure sign of sanctity. Concerning which what must be said, unless that which a wondrous teacher speaking of the servants of the exterior law, said: 'Because in Jesus Christ neither circumcision nor non circumcision profits, but a new creature.' ?1 For it is of no great merit, if something without acts against us in the body, but that which moves in the mind must be thought greater. For to despise the present world, to not love transitory things, to exert the heart of the mind in humility toward God and ones neighbour, to endure the assaults of insolence, to repel the pain of wickedness with the guard of patience, to give from one's own things to the needy, to not desire the things of another, to love a friend in God, to love even those who are enemies on account of God, to mourn the afflictions of a neighbour, not to exalt over the death of an enemy, this is the new creature which the same teacher of the gentiles sought with vigilant eye, saying to other pupils, 'If then a new creature in Jesus Christ, the old has passed away, and behold all things are made new.' 2 Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 10 1 Gal 5.6 2 2 Cor. 5. 17

The Pure In Heart

Adest ecce gradus sextus: Beati, inquit, mundo corde, quia ipsi Deum videbunt. Plane jam mundo sunt corde, plane jam Deum videre poterunt, qui pauperes spiritu, qui mites, qui lamentati peccata, qui justitia refecti, qui misericordes, in adversariis quoque tam sincerum oculum cordis, et lucidum gerunt, ut sine aliqua malitiae luppitduine inaccessibilem Dei claritatem sine impedimento conscpiciant. Munditia enim cordis, et conscientiae puritas nullam nubem ad intuendum Dominum patietur. Sanctus Chromatius Aquileiensis, Sermo De Octo Beatitudinibus

So we come to the sixth step: Blessed, He says, are the pure in heart because they shall see God. 1 Clearly they are already pure in heart who already clearly see God, who are poor in spirit, who are meek, who have mourned sins, who have been restored with righteousness, who are merciful, who have so healthy and clear an eye of the heart that even in adversities, without any sickness of wickedness, they are able to look on the inaccessible light of God. For the cleanness of the heart and the purity of the conscience suffers no cloud to obscure the sight of God.   Saint Chromatius of Aquileia, On the Eight Beatitudes   1 Mt 5.8

The Call of Peace

Δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ Θεοῦ, ἂ ἔθετο τέρατα ἐπὶ τῆς γῆς, ἀνταναιρῶν πολέμους μέχρι τῶν περάτων τῆς γῆς. Τοὺς μακρὰν ὄντας τοῦ λόγου τῆς ἀληθείας εἰς τὴν διὰ τῆς ἐπιγνώσεως ἐγγύτητα προσκαλεῖτα ὁ λόγος λέγων· Δεῖτε καὶ ἴδετε. Ὥσπερ γὰρ ἐπὶ τῶν σωματικῶν ὀφθαλμῶν αἱ μὲν ἐπὶ πολὺ ἀποστάσεις ἀμυδρὰν ποιῦσι τὴν τῶν ὁρωμένων κατάληψιν, οἱ δὲ προσεγγισμοὶ τῶν θεωρούντων ἐναργῆ παρέχονται τῶν βλεπομένων τὴν ἐπιγνωσιν· οὕτω καὶ ἐπὶ τῶν κατὰ νοῦν θεωρημάτων, ὁ μὴ διὰ τῶν ἔργων οἰκειωθεὶς καὶ πλησιάσας Θεῷ ἰδεῖν τὰ ἔργα αὐτοῦ καθαροῖς τοῖς διανοίας ὀφθαλμοῖς οὐ δύναται. Διὰ τοῦτο, Δεῦτε, προσεγγίσατε πρότερον, εἶτα ἴδετε τὰ ἔργα Κυρίου τεράστια ὄντα καὶ παράδοξα· ὑφ' ὧν καταπλαγέντα τὰ πρότερον πολέμια καὶ στασιώδη ἔθην πρὸς ἡσυχίαν μετέβαλε. Δεῦτε, τέκνα, ἀκούσατέ μου· καὶ Δεῦτε πάντες οἱ κοπιῶντες, καὶ πεφορτισμένοι. Πατρικὴ ἡ φωνὴ, ἡπλωμέναις ἀγκάλαις πρὸς ἑαυτὸν καλοῦντος τοὺς τέως ἀφνηιάζοντας. Ὁ οὖν ἀκούσας τῆς κλήσεως, καὶ ἐγγίσας, καὶ κολληθεὶς τῷ προστάξαντι, ὄψεται τὸν εἰρηνομοιήσαντα τὰ πάντα διὰ τοῦ σταυροῦ. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΜΕ' Ψαλμον

'Come and see the works of God, which are placed as wonders on the earth, taking away war even to the ends of the earth.' 1 Those who are far from the word of truth, Scripture invites that they come nearer to it through recognition, saying, 'Come and see.' For as to bodily eyes large obstacles produce obscurity of things which by vision are grasped, and observers must drew near for the sight of visible form by which vision supplies knowledge, so even in the contemplating mind, those who are not joined to God by works do not come near, being unable to see the works of that one with the pure eyes of the mind. Therefore first come near and then see the works of the Lord, wondrous and miraculous, by which the Gentiles were overcome, those who were once hostile and traitorous, and have passed over to peace. 'Come, sons, hear me,' 2 and 'Come all you who labour and are burdened,' 3 The voice is paternal, the arms open to those invited who were once rebels. He then who hears this call, and comes near, and adheres to the commands, this one shall see the one who pacified everything through the cross. Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 45 1 Ps 45.7 2 Ps 33.12 3 Mt 11.28

Freedom and the Good

Sine consilio autem tuo nihil colui facere: ut non quasi ex necessitate bonum tuum esset, sed voluntarium.   Hoc quod a plerisque quaeritur, et saepissime retractatur: quare Deus hominem faciens, non eam bonum rectumque condiderit, de praesenti loco solvi potest. Si enim Deus voluntarie, et non ex necessitate bonus est, debuit hominem faciens, ad suam imaginem et similitudinem facere, hoc est, ut et ipse voluntarie, et non ex necessitate bonus esset. Qui autem asserunt ita eum debuisse fieri, ut malum recipere non posset, hoc dicunt: talis debuit fieri qui necessitate bonus esset, et non voluntate. Quod si talis fuisset effectus, qui bonum non voluntate, sed necessitate perficeret, non esset Deo similis: qui ideo bonus est, quia vult, non quia cogitur. Ex quo manifestum est, rem eos inter se postulare contrariam. Nam ex eo quod dicunt, debuit homo Deo similis fieri; illud petunt, ut liberi fieret arbitrii, sicut Deus ipse est. Ex eo autem quod inferunt, talis debuit fieri, qui malum recipere non posset; dum necessitatem ei boni important,* illud volunt, ut homo Deo similis non fieret. Potuit itaque et apostolus Paulus absque voluntate Philemonis, Onesimum sibi in ministerium retinere. Sed si hoc sine voluntate Philemonis fecisset: bonum quidem erat, sed non voluntarium. Quod autem non erat voluntarium, alio genere arguebatur non esse bonum. Nihil quippe bonum diei potest, nisi quod ultroneum est. Ex quo Apostoli consideranda prudentia est: qui idcirco fugitivum servum remittit ad dominum, ut prosit domino suo: qui prodesse non poterat, si domino teneretur absente. Superior ergo quaestio ita solvitur: Potuit Deus hominem sine voluntate ejus facere bonum. Porro si hoc fecisset, non erat bonum voluntarium, sed necessitatis. Quod autem necessitate bonum est, non est bonum, et alio genere malum arguitur. Igitur proporio arbitrio nos relinquens, magis ad suam imaginem et similitudinem fecit. Similem autem Deo esse absolute bonum est. Sanctus Hieronymus, Commentariorum In Epistolam Beati Pauli Ad Philemonem

Without your counsel I would do nothing, for not from necessity shall your good be, but from your free will. 1 This which by so many is sought and so often escapes them when they wonder why did God in making man not fashion him so that he was good and right, one is able to answer from the present passage. For if God by choice and not by necessity is good, he should have in making man, in His own image and likeness making him, 2 that he be by choice and not from necessity be good. They who assert that he should be so that he should not be able to undertake evil, by this say that man should be as one for whom the good is by necessity and not by choice. Which if such a thing were done, he would be one who accomplished good not freely but by necessity, and so not like God. Therefore  a man is good is because he wishes to be, not because he is forced to be. From which it is manifest that among themselves they ask for the contrary. For from what they say, a man should be similar to God, they seek that which makes the will free, like God Himself is. From which they infer such should be who are not able to do evil, but when the necessity of the good they impose upon man, this they wish for, that man should not be similar to God. Thus the Apostle Paul was able to retain Onesimus in his service  without the will of Philemon. But if this were done without the will of Philemon, a good it was but not voluntary. Yet that which is not voluntary it was proved is another sort of thing and not a good. For nothing is able to be a good unless it is of one's own accord. This the Apostle considered with prudence, he therefore sent the slave back to his master that he be of benefit to his master; he would not be able to benefit him if he had kept him away from his master. The above question is thus solved. God was able to make man that he do good involuntarily. However, if He does this it is not a willed good but one of necessity. And that which is a good of necessity is not a good but another sort of evil. Therefore in giving us our own wills He makes us more according to his image and likeness. For to be like God is the absolute good. Saint Jerome, Commentary on the Epistle to Philemon 1 Philemon 14  2 Gen 1.26

Freedom and the Gospel

Λέγουσι γὰρ δύνασθαι τὸν Θεὸν, εἴπερ ἐβούλετο, καὶ τοὺς ἀντιτύπως ἔχοντας ἀναγκαστικῶς ἐφελκύσασθαι πρὸς τὴν παραδοχὴν τοῦ κηρύγματος. Ποῦ τοίνυν ἐν τούτοις τὸ αὐτεξούσιον; Ποῦ δὲ τῶν κατορθούντων ὁ ἔπαινος; Μόνων γὰρ τῶν ἀψύχων ἤ τῶν ἀλόγων ἐστὶ τῷ ἀλλοτρίῳ βουλήματι πρὸς τὸ δοκοῦν περιάγεσθαι. Ἡ δὲ λογική τε καὶ νοερὰ φύσις, ἐὰν τὸ κατ' ἐξουσίαν ἀπόθηται, καὶ τὴν χάριν τοῦ νοεροῦ συναπώλεσεν. Εἰς τί γὰρ χρήσεται τῇ διανοίᾳ τῆς τοῦ προαιρεῖσθαί τι τῶν κατὰ γνώμην ἐξουσίας ἐφ' ἑτέρω κειμένης; Εἰ δὲ ἄπρακτος ἡ προαίρεσις μένοι, ἠφάνισται κατ' ἀνάγκην ἡ ἀρετὴ, τῇ ἀκινησίᾳ τῆς προαιρέσεως ἐμποδισθεῖσα· ἀρετῆς δὲ μὴ οὔσης, ὁ βίος ἠτίμωται, καὶ καθ' εἰμαρμένην χωρεῖ ὁ λόγος, ἀφῄρηται τῶν κατορθούντων ὁ ἔπαινος· ἀνίκητος ἡ ἁμαρτία, ἄκριτος ἡ κατὰ τὸν βίον διαφορά. Τίς γὰρ ἄν ἔτι κατὰ τὸ εὔλογον ἢ διαβάλλοι τὸν ἀκόλαστον, ἢ ἐπαινοίη τὸν σώφρονα; Ταύτης κατὰ τὸ πρόχειρον οὔσης ἐκάστῳ τῆς ἀποκρίσεως, τὸ μηδὲν ἐφ' ἡμῖν τῶν κατὰ γνώμην εἶναι, δυναστείᾳ δὲ κρείττονι τὰς ἀνθρωπίνας προαιρέσεις πρὸς τὸ τῷ κρατοῦνται δοκοῦν περιάγεσθαι. Οὐκοῦν οὐ τῆς ἀγαθότητος τοῦ Θεοῦ τὸ ἔγκλημα, τὸ μὴ πᾶσιν ἐγγενέσθαι τὴν πίστιν, ἀλλὰ τῆς διαθέσεως τῶν δεχομένων τὸ κήρυγμα. Ἅγιος Γρηγόριος Νύσσης, Λόγος Κατήχητικος Ὁ Μέγας, Κεφαλ. ΛΑ',

They say that God was able, if He had so wished, to forcibly draw those who resisted to the acceptance of the preaching. And where then would have been their free will? Where praise for improvement? Only things soulless or irrational may be directed according the purpose of another. But the rational and intelligent nature, if it sets aside its freedom, at the same time it loses the gift of intellect. For upon what does he employ his mind, if the freedom of choosing anything according to his inclination lies with another? But then, if choosing is inactive on account of necessity virtue vanishes, since it is shackled by the inertness of the will; and if virtue does not exist, life loses its value, reason moves in accordance with fate, the praise of the righteous is gone, sin is unconquerable, and the difference between lives impossible to judge. For who, then, could with good reason denounce intemperance or praise sobriety? Every one would have the ready answer that nothing of all the things we are inclined to is in our  power but that by some superior  influence human wills are led to the purpose of the one who has power over them. So it is not the goodness of God that is to be questioned when the Faith is not born in all, but rather the state of those who receive the preaching. Saint Gregory of Nyssa, The Great Catechism, Chap 31

Fear and Preaching

Tu ergo, fili hominis, ne timeas eos, neque sermones eorum metuas, quoniam increduli, et subversores sunt tecum, et cum scorpionibus habitas.   Patet ad quam perversos in praedicationem mittitur, qui ne timeat admonetur. Et quia pravi quique bona sibi loquentibus alia iniqua faciunt, et adhuc alia minantur, propter illa quae faciunt dicitur: Ne timeas eos; et propter hoc quod minatur, adjungitur: Neque sermones eorum metuas. Vel certe quia reprobi et mala bonis ingerunt, et eorum semper actibus derogant, propheta missus admonetur, ne eorum vel crudelitatem metuat, vel verba pertimescat. In hoc itaque quod dicitur: Ne timeas, prophetae datur auctoritas praedicationis. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

'You therefore, son of man, do not fear them, nor be afraid of their words, that they are incredulous and that they dispute with you, and that you dwell with scorpions.' 1 It is obvious to what perverse folk he is sent to preach, he who is admonished lest he fear. And because the depraved speak well of themselves while acting wickedly, until they are admonished by others, on account of those things which they do, it is said, 'Do not fear them,' and then after this it is added: 'Nor be afraid of their words.'  Certainly because the reprobate cast evil at the good and ever their acts they denigrate, and so the Prophet who is sent is warned lest he be afraid of their savagery or take fright at their words. In this then which is said: 'Do not fear,' is given authority to the Prophet to preach. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 9 1 Ez 2.6

Beauty and Preaching

Ὥραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ἐξεχὺθη ἡ χάρις ἐν χείλεσί σου. Προσάγεται δὲ ἡμᾶς τῇ διανοίᾳ ταύτῃ ὅ τε Ἀκύλας καὶ ὁ Σύμμαχος· ὁ μὲν εἰπών· Κάλλει ἐκαλλωπίσθης παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· ὁ δὲ Σύμμαχος· Κάλλει καλὸς  εἶ παρὰ τοὺη υἱοὺς τῶν ἀνθρώπων. Ὡραῖον οὖν κάλλει προσαγορεύει τὸν Κύριον ὁ ἐνατενίσας αὐτοῦ τῇ θεότητι. Οὐ γὰρ τὸ τῆς σαρκὸς ἀνυμνεῖ κάλλος. Εἰδομεν γὰρ αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδε κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Δῆλον οὖν, ὅτι ἐνιδών αὐτοῦ τῇ λαμπρότητι καὶ τῶν ἐκεῖθεν μαρμαρυγῶν ἀναπλησθεὶς ὁ Προφήτης, πληγεὶς τὴν ψυχὴν τούτῳ τῳ κάλλει, πρὸς τὸν ἔνθεον ἔρωτα τῆς νοητῆς ὠραιότητος ἐκινήθη· ἧς ἐπιφανείσης τῇ ἀνθρωπίνῃ ψυχῇ, πάντα αἰσχρὰ καὶ ἀπόβλητα τὰ τέως ἀγαπώμενα καταφαίνεται. Διὰ τοῦτο καὶ ὁ Παῦλος, ὅτε εἶδε τὸν ὡραῖον κάλλει, πάντα ἡγήσατο σκύβαλα, ἵνα Χριστὸν κερδήσῃ. Οἱ μὲν ἔξω τοῦ λόγου τῆς ἀληθείας μωρίαν ὀνομάζουσι τοῦ Εὐαγγελίου τὸ κήρηγμα, τὴν εὐτέλειαν τῆς φράσεως τῶν Γραφῶν ἐξουθενοῦντες· ἡμεῖς δὲ οἱ καυχώμενοι ἐν τῷ σταυρῷ τοῦ Χριστοῦ, οἶς ἐφανερώθη διὰ τοῦ Πνεύματος τα ὑπὸ τοῦ Θεοῦ χαρισθέντα ὑμῖν, οὐκ ἐν διδακτοϊς ἀνθρωπίνης σοφίας λόγοις, οἴδαμεν, ὅτι πλουσία χάρις ἐστὶν ἐκκεχυμένη παρὰ Θεοῦ ἐπὶ τοῖς περὶ Χριστοῦ λόγοις. Διὰ τοῦτο ἐν ὀλίγῳ τῳ χρόνῳ πᾶσαν σχεδὸν τὴν οἰκουμένην διῆλθε τὸ κήρυγμα, ἐπειδὴ πλουσία καὶ ἄφθονος ἡ χάρις ἐκκέχυται ἐπὶ τοὺς κήρυκας τοῦ Εὐαγγελίου, οὔς καὶ χείλη Χριστοῦ ὠνόμασεν ἡ Γραφή. Διὰ τοῦτο ἐν εὐκαταφρονήτοις λεξειδίοις πολὺ τὸ ἀγωγὸν καὶ πρὸς σωτηρίαν ὁλκὸν ἔχει τοῦ Εὐαγγελίου τὸ κήρυγμα. Καὶ πᾶσα ψυχὴ κεκράτηται δόγμασιν ἀκινήτοις, διὰ τῆς χάριστος πρὸς τὴν ἀσάλευτον εἰς Χριστὸν πίστιν βεβαιουμένη. Ὅθεν φησὶν ὁ Ἀπόστολος· Δι' οὔ ἐλάνομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως· καὶ πάλιν· Περισσότερον αὐτῶν πάντων ἐκοπίασα· οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις τοῦ Θεοῦ, ἡ σὺν ἐμοί. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΜΔ' Ψαλμον

'A beautiful appearance before the sons of men. Grace is diffused on your lips.' 1 This leads us to recall Aquila and Symmachus, the first who translates this passage as, 'Adorned with beauty you are before the sons of men.' And Symmachus has, 'Beautiful with beauty you are before the sons of men.' Beautiful, therefore, is announced the appearance of the Lord when one has perceived His Divinity. For this is not the beauty of flesh, 'For we saw him and he did not have beauty, nor elegance, but his form was unhonoured and he was wanting before the sons of men.' 2  From whence it is manifest that the Prophet, when He is clearly seen, would have Him replete with splendor, and struck by this the soul inclines to it, being moved to the Divine love of spiritual beauty, which when it blazes before the human soul reveals everything that it loved before as wretched and an abomination. Whence Paul, when he sees beauty, accounts as all else dung, that Christ he might profit. 3 They who are far from the word of truth call the preaching of the Gospel foolish and have contempt for the simple diction of Scripture, but we who glory in the cross of Christ, by which is made manifest through the Spirit those things which are bestowed on us by God, know, not by the teaching of human wisdom, that rich grace which from God has been poured out on the teachings concerning Christ. Thus in such short time the preaching spread throughout almost all the orb of the known world, since rich and abundant grace was poured on the preachers of the Gospel. By which preaching of the Gospel in contemptible speech had yet great power to persuade and attract to salvation. And every soul was overcome by immovable doctrine, through grace being strengthened to unshakeable faith in Christ . Whence the Apostle says, 'By which we received grace and apostleship that we be obedient in faith.' 4 And again, 'I have laboured more than all, not I, but the grace of God which is with me.' 5 Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 44 1 Ps 44.3 2 Is 53. 2,3 3 Philip 3.8 4 Rom 1.5 5 1 Cor 15.10

Light and Vision

Ὅτι πρὸς σὲ προσεύξομαι Κύριε τὸ πρωὶ εἰσακούσῃ τῆς φωνῆς μου, τὸ πρωὶ παραστήσομαί σοι καὶ ἐπόψομαι. Κατὰ θεωρίαν δέ· ῳ ὁ τῆς δικαιοσύνης η λιος ἀνέτειλεν ἐν ἀρχῇ νοητῆς ἡμέρας γεγονώς, χαριστήριον αἶνον προφέρων τῷ αἰτίῳ τοῦ φωτισμοῦ Τὸ πρωΐ, ε φη, εἰσακούσῃ τῆς φωνῆς μου· τίνι γὰρ ε δει χάριν ὁμολογῆσαι ὑπὲρ τηλικούτου ἀγαθοῦ η σοί, ω δέσποτα, τῷ ἀνατείλαντί μοι φῶς αι τιόν μοι μεγίστης θεωρίας ὑπάρχον; ἀεὶ γοῦν ε ρως εἰσέρχεται πρὸς ταῖς ὑπαρξάσαις θεωρίαις καὶ ε τι θέλειν βλέπειν τὰ κάλλη τῆς ἀληθείας. παρίσταται τοῦτο καὶ ἐκ τοῦ Καὶ ἐπόψομαι. ὡς γὰρ τὸ ἐπέρχομαι ἀκατάπαυστον πρόσοδον δηλοῖ, ου τω τὸ ̓Επόψομαι συνεχῶς προστιθεμένην κατανόησιν ἐμφαίνει· πῶς γὰρ οὐκ ἀεὶ βλέπει ὁ ἐπαγγελίας τυχὼν τῆς Εσται σοι κύριος φῶς αἰώνιον, καὶ Φῶς δικαίοις διὰ παντός; Εστιν δὲ καὶ ἑτέρα γραφὴ ἐχουσα Παραστήσομαί σοι καὶ ἐπόψομαι, ὅπερ οὐ παντὸς λέγειν ἀλλὰ τῶν κατὰ τὸν μέγαν ̓Ηλίαν διὰ τὴν ἀπὸ τῆς πολιτείας παρρησίαν λέγειν θαρρούντων Ζῇ Κύριος ῳ παρέστην ἐνώπιον αὐτοῦ σήμερον. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος Ε᾽

Because to you I shall pray, O Lord ,in the morning, and you will hear my voice, in the morning I shall stand beside you and I shall see.' 1 On account of contemplation this one to whom the sun of righteousness rises appears in the beginning of the spiritual day, giving thanks to the Creator of light. 'In the morning,' he says,' you will hear my voice,' for to whom should be thanks to have such a good, unless to you, Lord who bring light to me, cause of my great enlightenment? Always therefore He desires to come to those beginning in contemplation and who wish for knowledge of the beauty of truth. This is shown by the use of the words, 'I shall see', for as the use of 'I shall come' exhibits inquietude to approach, so 'I shall see' always means the act of understanding. And why does he not always see, who is worthy of the promise, 'He shall be to you God a light eternal and a righteous light forever'? 2 Another passage may be understood, 'I shall be beside you and I shall see,' which is not given to everyone to speak but he who is like the great Elijah, who by reason of his life and deeds, dared to have the confidence to say, 'The Lord lives, in whose sight today I stand.' 3 Didymus the Blind, Commentary on Psalms, from Psalm 5 1 Ps 5 4-5 2 Is 60.19 3 3 Kings 17.1

Gifts and Knowledge

Τὸ Πνεῦμα εἰλήφαμεν, καθὼς ὁ Ἀπόστολος, οὐχ ἵνα ἐπιστάμεθα τίς ἐστι κατὰ τὴν ἀκριβειαν ἡ φύσις τοῦ Θεοῦ, ἀλλ' ἵνα νοήσωμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν μυρία ἀγαθὰ δωρήματα, ἄπερ καὶ διαλεγόμεθα τοῖς μαθητευομένοις. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΙΗ', Πτολεμαιῳ

The Spirit we have received, as the Apostle says, 1 is not that we know more exactly the nature of God but  that we know the countless good things of God that have been given to us, and that thinking on them we may be teachers of them Saint Nilus of Sinai, Book 1, Letter 18 To Ptolemaius 1 1 Cor 2.12

Strengthening the Heart

Λόγοις σοφῶν παράβαλλε σὸν οὖς καὶ ἄκουε ἐμὸν λόγον τὴν δὲ σὴν καρδίαν ἐπίστησον ἵνα γνῷς ὅτι καλοί εἰσιν. Ὁ τοῖς πανσόφοις λόγοις προσέχων τοῦ Θεοῦ, καὶ ποιῶν τὰ προστασμενα ὑπ' αὐτοῦ, οὗτος ἐπέστησε τὴν καρδίαν, καὶ ἔγνω ὅτι καλοί εἰσιν· οὕτος ἀκούει τῶν τοῦ Θεοῦ λόγων, ὁ ποιῶν τὰ προστασσόμενα ὑπ' αὐτῶν· Οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ, ἀλλ' οἱ ποιηταὶ τοῦ νομοῦ δικαιωθήσονται. Ἐὰν δὲ ἐπιστήσῃς σὴν καρδίαν τοῦ γνῶναι καὶ ποιῆσαι, γνωρίσει σοι τὴν ὁδὸν αὐτοῦ τὴν εἰποῦσαν· Ἐγω εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας

To the words of the wise give your ear and hear my word and strengthen your heart that you may know good things. 1 He who attends to the most wise words of God, and acts in accordance with His commandments, he strengthens his heart, and he knows good things. He hears the words of God who follows the things commanded, 'For it is not the hearers of the Lord who are righteous before God, but the doers of the law who shall be justified.' 2 That if you strengthen your heart equally in knowledge and deed, God shall make manifest to you His way, of which He said, 'I am the way and the truth.' 3 Origen, On Proverbs, Fragment 1 Prov 22.17 2 Rom 11.13 3 Jn 14.6

Purgation and Feasts

Οἱ τὰς ψυχὰς ἑαυτῶν ἁγνίζειν σπουδάζοντες, οὐ μόνον ἄρτον καὶ ὕδατος νοητοῦ εὐπορήσουσιν, ἀλλα γὰρ καὶ κρεῶν ἐπιτεύξονται· τέλειον γάρ ἐστιν ἡ στερεὰ τροφὴ, ὥς φησιν ὁ Ἀπόστολος· καὶ προαναφωνεῖ Μωῦσῆς τῷ λαῷ λέγων· Ἁγνίσασθε εἰς τὴν αὔριον, καὶ φάγεσθε κρέα· κρέα νοήσας τό τε θεϊον σῶμα, ὥσπερ οὖν ἐσθίουσιν οἱ πιστοὶ ἐπὶ τῆς ἐκκλησίας, καὶ τὴν γνῶσιν Χριστιανῶν τὴν μακαριωτάτην, καὶ πασῶν ὑπερτέραν τῶν γνώσεων. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ϟΘ', Σιλβανῳ Ἐπισκοπῳ

Those who have troubled to purge their souls, will not only abound in intellectual bread and water, but they will even have flesh. Solid food is for the perfect as the Apostle says, 1 and Moses preaches to the people, 'Sanctify yourselves for the morrow, and you shall eat flesh.' 2 Understand the flesh as the Divine body, which the faithful of the Church eat, the most blessed knowledge of Christians exceeding the knowledge of everything. Saint Nilus of Sinai, Book 1, Letter 99, To the Bishop Silvanus 1 Heb 5.14 2 Num 11.18

Feasts And Wisdom

Ἔσφαξεν τὰ ἑαυτῆς θύματα ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον καὶ ἡτοιμάσατο τὴν ἑαυτῆς τράπεζαν. Ἐκκλινάτω, ἵνα φρόνησιν λάβῃ· ῥώννυται γὰρ ὁ ἀτελής ὑπὸ τῶν τῆς σοφίας λόγων καὶ μυστηρίων. Ἔλθατε φάγετε τῶν ἐμῶν ἄρτων καὶ πίετε οἶνον ὃν ἐκέρασα ὑμῖν. Ἡ αὑτὴ τροφὴ καὶ κρέα ὀνομάζεται καὶ ἄρτος καὶ γάλα καὶ οἶνος. Πλὴν οἱ ἄφρονες ὡς ἄρτου αὐτῶν μεταλαμβάνειν λέγονται καὶ ὡς οἴνου κεκερασμένου· εἰ δὲ τοῦτο πῶς νοήσομεν· Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος; Ἄρτον δέ μοι νόει τὰς στερεὰς ἐντολὰς τοῦ Θεοῦ, καὶ οἶνον, τὴν ἐκ μελέτης τῶν θείων Γραφῶν ἐπιγνωσιν αὐτοῦ· ὡσαύτως δὲ καὶ τὸ θεῖον σῶμα καὶ τίμιον αἷμα αυτοῦ. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας

Her sacrifices prepared, her wine mixed in bowls, her table spread. 1 Let him turn aside, I say, who would partake of wisdom; for the imperfect are strengthened by words of wisdom and the mysteries. Come, eat of my bread, and drink of the wine which I have mixed for you;  2  The same food is named flesh and bread and milk and wine. Truly the unwise, they say, take to their own bread and mix their own wine. And if this is so, how do we understand: 'Man ate the bread of angels?' 3 Now grasp my bread as the lasting commands of God, and the wine as the knowledge of God from meditation on the Divine Scriptures, and likewise with his divine body and precious blood. Didymus the Blind, On Proverbs, fragment  1 Prov 9.2  2 Prov 9.5  3 Ps 77.25

The Lord and Bread

Ἄρτος ὁ Κύριος κέκληται, αὐτὸς ἑαυτὸν τούτῳ καλῶν τῷ ὀνόματι. Κατὰ μὲν τὴν πρόχειρον ἔκληψιν, ὡς πᾶσι τροφὴ σωτηρίας γενόμενος· κατὰ δὲ τὴν ἀπόῥῥητον ἔννοιαν, τὴν ζύμην τοῦ ἀνθρωπείου φυράματος ἐνώσας καὶ καθάρας, καὶ ὥσπερ ἐξοπτήσας τῷ οἰκείῳ πυρὶ τῆς θεότητος, καὶ εἰς ἔν σὺν αὐτῇ γεγονὼς πρόσωπον καὶ μίαν προσκυνουμένην ὑπόστασιν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, ἘπιστολήΤΞ' Θεωνι

The Lord was named bread, He referring to Himself by this name. 1 And with this sense He was so named, that to everyone He be the food of salvation; but according to a more mystical sense: He mixed the yeast with human dough and purged it, even with fire of His own divinity, that it be made one with His person and adorable hypostasis. Saint Isidore of Pelusium, Book 1, Letter 360, To Theon 1 Jn 6.35

Communion and Error

Idem contumacibus et pervicacibus comminatur et denuntiat dicens, Quicumque ederit panem aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini. Spretis his omnibus atque contemptis, ante expiata delicta , ante exomologesin factam criminis, ante purgatam conscientiam sacrificio et manu sacerdotis, ante offensam placatam indignantis Domini et minantis, vis infertur corpori ejus sanguini, et plus modo cum Dominum negaverunt. Pacem putant esse quam quidam verbis  fallacibus venditant. Non est pax illa, sed bellum; nec Ecclesiae jungitur qui ab Evangelio separatur. Quid injuriam beneficium vocant? Quid impietatem vocabulo pietatis appelant? Quid eis qui flere jugiter et rogare Dominum suum debent, intercepta poenitentiae lamentatione, communicare se simulant? Hoc sunt ejusmodi lapsis quod grando frugibus, quod turbidum sidus arboribus, quod armentis pestilens vastitas, quod navigiis saeva tempestas. Solatium aeternae spei adimunt, arborem a radice subvertunt, sermone morbido ad lethale contagium serpunt, navem scopulis, ne in portum perveniat, illidunt. Non concedit pacem facilitas ista sed tollit, nec communicationem tribuit, sed impedit ad salutem. Persecutio est haec alia et alia tentatio, per quam subtilis inimicus impugnandis adhuc lapsis occulta populatione grassatur, ut lamentatio conquiescat, ut dolor sileat, ut delicti memoria evanescat, ut comprimatur pectorum gemitus, statuatur fletus oculorum, nec Dominum, graviter offensum, longa et plena poenitentia deprecetur, cum scriptum sit: Momento unde cecideris, et age poenitentiam. Sanctus Cyprianus, Liber De Lapsis, Cap XV - XVI

The same Paul threatens the defiant and stubborn, and denounces them, saying, 'Whoever eats the bread or drinks the cup of the Lord unworthily, is guilty of the body and blood of the Lord.'  1 And if all these things are scorned and disdained before expiation of sin, before crime's confession, before the conscience is purged by sacrifice and hand of the priest, before the offense of an angry and threatening Lord has been appeased, violence is done to His body and blood, and they sin now more  than when they denied the Lord. They think it is peace which some with deceitful words are selling. It is not peace, but war; and he is not joined to the Church who is separated from the Gospel. Why do they call an injury a kindness? Why do they call impiety by the name of piety? Why do they interrupt the penitential lamentations of those who should weep continually and entreat their Lord, and feign to give communion to them? This is the same kind of thing to the lapsed as hail to crops, as storm to trees, as a pestilence ravaging herds, as wild tempest to ships. They snatch away the consolation of eternal hope, they overturn the tree from the roots, they with unwholesome words creep toward a fatal contagion, they dash the ship on the rocks lest it reach the harbour. Such laxity does not grant peace, but bears it away; nor does it give communion, but it hinders salvation. This is another persecution and temptation, by which the cunning enemy still further assaults the lapsed, assailing them with an unseen devastation, that lamentation be hushed, that grief be silent, that the memory of sin pass away, that the groaning of the heart be repressed, that the weeping of eyes be quenched, that the Lord so grievously offended not be entreated by long and full penitence, although it is written, 'Remember whence you have fallen, and do penance.' 2 St Cyprian of Carthage, On the Lapsed, Chaps 15–16  1 1 Cor. 11:27 2 Rev 2:5