A Measure Of Ignorance

Ἦ ἴχνος Kυρίου εὑρήσεις ἢ εἰς τὰ ἔσχατα ἀφίκου ἃ ἐποίησεν ὁ παντοκράτωρ. Ὑψηλὸς ὁ οὐρανός καὶ τί ποιήσεις; βαθύτερα δὲ τῶν ἐν ᾅδου· τί οἶδας; ἢ μακρότερα μέτρου γῆς ἢ εὔρους θαλάσσης. Δεϊξαι δὲ βούλεται διὰ πάντων τούτων, ὅτι ἡ τῶν ἀνθρώπων γνῶσις μεμετρημένη ἐστὶ, μὴ ἐφικνουμένη τῶν τοῦ Θεοῦ κριμάτων. Καὶ νῦν γοῦν ὁ οὐρανὸς, φησὶν, ἐστὶ, καὶ ᾅδου βαθύτερα, καὶ μακρότερα γῆς, καὶ τοῦ εὔρους τῆς θαλάσσης, λέγε τι περὶ αὐτῶν, εἰ δύναται. Αἰνίττερται δὲ ἴσως, ὅτι κἂν ἐπιχειρήσῃ τις περὶ γῆς, καὶ θαλάσσης, καὶ οὐρανοῦ λαλῆσαι, ἀλλὰ τὰ ὑπὲρ ἐκεῖνα ἀγνοεῖ. Δίδυμος Αλεξανδρεύς, Εἰς Τον Ιὠβ Source: Migne PG 39.1147a

Would you seek out the ways of the Lord, or grasp the utmost things the Creator of all has done? High as heaven is where you would reach? Deeper than the things of hell you would know? Further than the length of earth and breadth of the sea? 1 By all these things he wishes it to be understood that the knowledge of man has a certain measure, which is not able to attain to the judgements of God. And now, certainly, do say something, he says, about heaven, and the depths of hell, and the length of the earth, and the breadth of the sea, if you can. For he knows, perhaps, that although concerning the earth and sea and heaven, a man might venture to speak, he will be ignorant of those things which are beyond. Didymus the Blind, On Job 1 Job 11.7-9

Paradise And Man

Plantaverat paradisum voluptatis a principio... Id est hortum voluptatis. Graece enim paradisus hortus. Hebraice Eden vocatur. A principio, id est, in initio, remotis aquis a superficie terrae et in unum collectis. Ubi autem nos habemus: Paradisum a principio, quidam codices habent: Eden ad ortum, ex quo possumus conjicere paradisum in Oriente situm. In qucunque autem orbis parte sit, scimus eum terrenum esse, et interjecto Oceano et montibus oppositis a nostro orbe longe remotissimum. Est enim in altissimo loco situs pertingens usque ad lunarem circulum. Unde et illuc aquae diluvii minime pervenisse dicuntur. In quo posuit hominem. Ex quo quod, positus in paradisum homo dicitur, datur intelligi non ibi fuisse conditum, sed in hac nostra mortali terra, quia, divina praescientia, illum peccaturum et ob hoc ab illa sancta terra in hanc convallem miseriae propellendum. Remigius Antissiodorensis, Commentarius In Genesim, Cap II Source: Migne PL 131.60c-d

He planted a paradise of delights in the beginning...1 That is, a garden of delights. For the Greek paradise means garden. In Hebrew is is called Eden. In the beginning, that is, in the start when the waters were removed from the face of the earth and collected into one place. But where we have 'Paradise from the beginning', certain books have: 'Eden in the east.' from which we are able to conjecture that paradise was situated in the east. In whatever part of the world it may be, we know that it is terrestial, and with the ocean between and mountains against, very far from our world. For it is set in a high place, touching even to the circle of the moon. Whence they say that there the waters of the flood were not able to come. In which He placed man.. Because it says man was placed in paradise, it is given us to understand that he was not created there, but somewhere on this our mortal earth, because of, by Divine prescience, that sin to come, and that because of it he was to be driven from that holy earth into this vale of misery. Remigius of Auxerre, Commentary On Genesis, Chap 2 1 Gen 2.8

Earth And Church

Domini est terra, et plenitudo eius; orbis terrarum, et universi qui habitant in ea. Quamvis terram et in bono et in malo poni saepe noverimus, hic tamen Ecclesiam debemus advertere, quae Domino specialiter pura mente famulatur. Nam licet omnia ab ipso sint condita, tamen illud ipsius esse proprie dicimus, quod eum veneratur auctorem. Et ideo Ecclesia non immerito fructifera bonorum terra suscipitur, quia nutrit et continet populum Christi. Sequitur, et pleniitduo ejus, id est multitudo sancta, qua repletur Ecclesia. Sed ne terram, quam superius dixit, angustam putares aliquam fortasse regionem nunc dicit, orbis terrarum, hoc est universalem Ecclesiam, quae totius mundi ambitu continetur. Intende vero quod dicit, qui habitant in ea; id est, non qui conveniunt et recedunt, sed qui fixa mentis stabilitate perdurant. Habitare enim manere dicimus, quod errantium non est, quod mutabilitati non convenit. Sed ille solus Ecclesiam habitat, qui usque ad obitum suum in fide rectissima perseverat; sicut et alius Psalmus dicit: Ut inhabitem in domo Domini omnibus diebus vitae meae. Cassiodorus, Expositio In Psalterium, Psalmus XXIII Source: Migne PG 70.172a-c

The earth is the Lord's and the fullness of it, the orb of the earth and all who dwell in it. 1 Although we often note that the earth has good and evil in it, here however we should consider the Church which especially attends to the Lord with a pure mind. For all things were established by Him, but we speak of that which is most properly His, which venerates Him as Creator. And therefore not without reason the Church is understood as the earth bearing good fruits, because it nourishes and maintains the people of Christ. It follows, 'and the fullness of it,' that is, the holy multitude with which the Church is filled. But lest perhaps you think the earth, as said above, is some limited region, now it says: 'the orb of the earth,' that is, the whole Church which encompasses the whole circle of the world. Yet attend to what it then says 'who dwell in it,' that is, not those who come and go, but those who endure fixed in a firm mind. For we say that to dwell is to remain, which is not to wander off, which does not befit changeability. He alone dwells in the Church who even to his death perseveres in the correct faith, as even another Psalm says: 'That I might dwell in the house of the Lord all the days of my life.' 2 Cassiodorus, Commentary On The Psalms, Psalm 23 1 Ps 23.1 2 Ps 22.6

The Four Earths

Diligte iusitiam qui iudicatis terram... Notandum autem quod legitur esse quadruplex terra, scilicet terra superior, terra, inquam, viventium, de qua in Psalmo: Credo videre bona Domini in terra viventium. Inferior terra, scilicet mortuorum; Ezechielis trigesimo primo: Ecce, dedectus es cum lignis voluptatis ad terram ultimam. Exterior terra, sciliect morientium, scilicet praesens mundus; Apocalypsis octavo: Vae, vae, vae, habitantibus in terra! id et, in mundo. Interior terra, scilicet mortis, id est corpus mortale et terrenum; Ecclesiastici decimo: Quid superibus, terra et cinis? Prima terra non subiacet iudicio nostro, quia non est in nostra potestate; et ideo bene dictum est Petro Matthaei decimo sexto: Quodcumque ligaveris super terram, non super caelum. Secunda iam iudicata est nec potest poenitere; Ioannis tertio: Qui non credit iam iudicatus est. Tertia iudicanda est iudicio iustitiae, secundum illiud Psalmi: Recte iudicate, filii hominum. Quarta iudicanda est iudicio disciplinae discretae, secundum illud Ecclesiastici trigesimo tertio: Cibaria et virga et onus asino; panis et disciplina et opus servo, id est, corpori, quod spiritui servire cogendum est, exemplo beati Martini, qui, artus febre fatiscentes spiritui servire cogebat; item exemplo Pauli dicentis: Castigo corpus meum et in servitutem redigo, in qua scilicet erat in statu innocentiae; redigo, per virtutem et opera poenitentiae. Praedicto servo debetur sustentatio panis, ne deficiat; virga disciplinae, ne lasciviat; et occupatio sancti operis , ne torpeat. Sanctus Boneventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 360e-

Love righteousness, you who judge the earth... 1 It should be noted that we read a fourfold earth, namely, a higher earth, an earth, I say, of the living of which it says in the Psalm: 'I believe I will see the good things of the Lord in the land of the living.' 2 A lower earth, namely, of the dead, as in the thirty first chapter of Ezekiel: 'Behold, you are brought down with the trees of pleasure to the lowest parts of the earth.' 3 An external world, namely, of the dying, that is, the present world; as in the eighth chapter of the Apocalypse: 'Woe, woe, woe, to the inhabitants of the earth,' 4 that is, in the world. An interior world, namely of death, that is, a mortal and earthly body; as in the tenth chapter of Ecclesiasticus: 'Why so proud, earth and ashes?' 5 The first earth is not subject to our judgment because it is not under our power, and so it is well said to Peter in the sixteenth chapter of Matthew: 'Whatever you shall bind on earth', that is, not on heaven. 6 The second earth cannot do penance because it is already judged, as in the third chapter of John: 'He who does not believe is already judged.' 7 The third earth has to be judged by a judgment of justice, according to the Psalm: 'Judge rightly, sons of men.' 8 The fourth earth has to be judged by a judgment of prudent discipline according to the thirty third chapter of Ecclesiasticus: 'Fodder and a stick and a burden are for an ass; bread and correction and work for a slave,' 9 that is, for the body, which must be driven to serve the spirit, as seen in the example of Saint Martin who 'as his strength failed, he compelled it to serve the spirit.' Also in the example of Paul who said: 'I chastise my body and bring it into subjection,' 10 just as it was in the state of innocence, I bring it by effort and works of penance. A portion of bread must be given to this servant lest it perish, and the stick lest it run wild, and an engagement in holy work, lest it become sluggish. Saint Bonaventura, Commentary On The Book of Wisdom, Chapter 2 1 Wisd 1.1 2 Ps 26.13 3 Ezek 31.18 4 Apoc 8.13 5 Sirach 10.9 6 Mat 16.19 7 Jn 3.18 8 Ps 57.2 9 Sirach 33.25 10 1 Cor 9.27

The Thorns Of The Body

Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι καὶ φάγῃ τὸν χόρτον τοῦ ἀγροῦ. Τί γαρ ἐκ τῆς τοῦ σώματος ἀκολουθίας οὐκ ἐπώδυνόν ἐστιν, ἡδονῶν τε καὶ μεριμνῶν ἐξ αὐτοῦ φυομένων; Ταύτας γὰρ εἶναι τὰς ἀκάνθας ὁ Σωτὴρ ἐμήνυσεν, αἴτινες συμπνίγουσι τὸν ὑπ' αὐτοῦ καλούμενον σπόρον, ἐὰν ὁ δεξάμενος μὴ εἰς βάθος τοῦτον ὑποδέξηται. Δίδυμος Αλεξανδρεύς, Ἐκλογὴ Εἰς Την Γενεσιν Source: Migne PG 39.1112b

Thorns and thistles it shall yield to you, and you shall eat the grass of the earth. 1 For why should pain not attend the body from which grow pleasures and cares? And these the Saviour speaks of as those thorns which choke the seed which He says has been sown by Him, 2 if He who receives it does not keep it in the depths of his heart. Didymus the Blind, Fragment On Genesis 1 Gen 3.18 2 Mt 13.22

David And Adam

Τὴν αἰτίαν τῆς παραβάσεως τοῦ προπάτορος ὁ μέγας Δαβὶδ ἐν ψαλτηρίῳ ἀνακρουόμενος, καὶ πρὸς συγχώρησιν αὐτῆς τὸν Δεσπότην ἐξιλεούμενος, καὶ τὴν ἄφυκτον τοῦ Θεοῦ γνῶσιν ἐσήμανε, καὶ τὴ μετὰ τὸ πταῖσμα τοῦ Ἀδὰμ εὐγνωμοσύνην ἐδήλωσεν, Οὐκ ἐκρύβη, λέγων, τὸ ὀστοῦν μου ἀπὸ σοῦ, ὃ ἐποίησας ἐν κρυφῇ. Οὐκ ἔλαθέ σε, φησὶ, τῆς γυναικός μου ὁ ὅλισθος, ἤν ἐκ τοῦ ὀστέου μου λεληθότως ἐποίησας, ὕπνῳ, βαρεῖ εὐνάσας με. Ἀλλ' ἔγνως τὰ ἡμέτερα κρύφια, ὁ ἐκείνην κρυφίως ὑποστησάμενος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΑ' Διδυμῳ Source: Migne PG 78.372d-373a

The great David singing in the Psalter of the matter of the trespass of our forefather, entreating the Lord for forgiveness of it, and touching on the inescapable knowledge of God, tells of the honesty of Adam after the fall, when he says: 'My bone is not hidden from you, which you made in darkness.' 1 which is as if he says: 'The fall of my wife did not escape you, she who you made from my bone, when you made me sleep deeply. For you know our secrets, who in secret fashioned her. 2 Saint Isidore of Pelusium, Book 1, Letter 330, to Didymus 1 Ps 138.15 2 Gen 2.21-23

Considering Commands

Iterum quaestio: Sciebat praevaricaturum Deus Adam mandata sua, an nesciebat? Si nesciebat, non est ista divinae potestatis assertio: si autem sciebat, et nihilominus sciens negligenda mandavit, non est Dei aliquid superfluum praecipere. Superfluum autem praecepit protoplasto illi Adae, quod cum noverat minime servaturum: nihil autem Deus superfluum facit; ergo non est Scriptura ex Deo. Hoc enim objiciunt, qui Vetus non recipiunt Testamentum, et has interserunt quaestiones. Verum hi sua sententia et opinione vincendi sunt. Cum enim novi Testamenti non refutant fidem, exemplo sunt arguendi, ut vetus credant: quoniam cum sibi divina praecepta et facta conveniant, unius auctoris Testamentum utrumque liquet esse credendum. Discant igitur non superfluum, non injustum etiam praevaricaturo praescriptum esse mandatum. Nam et ipse Dominus Jesus elegit Judam, quem proditorem sciebat. Quem si per imprudentiam electum putant, divinae derogant potestati. Sed hoc aestimare non possunt, cum Scriptura dicat: Quia sciebat Jesus quis eum proditurus esset. Conticescant igitur repugnatores isti veteris Testamenti. Sed quoniam etiam gentilibus, si forte istud objecerint, respondendum videtur, qui exemplum non recipiunt, rationem exigunt; accipiant etiam ipsi qua ratione Dei Filius vel praevaricaturo mandaverit, vel elegerit proditurum. Venerat Dominus Jesus omnes salvos facere peccatores, etiam circa impios ostendere suam debuit voluntatem. Et ideo nec proditurum debuit praeterire; ut adverterent omnes, quod in electione etiam proditoris sui servandorum omnium insigne praetendit, nec in eo laesus est vel Adam, quia mandatum accepit, vel Judas, quia electus est. Non enim necessitatem Deus vel illi praevaricationis, vel huic proditionis imposuit, quia uterque si quod acceperat, custodisset, a peccato abstinere potuisset. Denique nec Judaeos omnes credituros sciebat, et tamen ait: Non veni nisi ad oves perditas domus Israel. Ergo non in mandante culpa est, sed in praevaricante peccatum est. Et quod in Deo fuit, ostendit omnibus quod omnes voluit liberare. Nec tamen dico quia praevaricationem nesciebat futuram, immo quia sciebat assero: sed non ideo pereuntis proditoris invidiam in se debuit derivare, ut ascriberetur Deo, quod uterque sit lapsus. Nunc autem uterque redarguitur, atque reconvincitur; quia et ille mandatum ne laberetur accepit, et hic etiam in apostolatus munus adscitus est, ut vel beneficio Dei revocaretur a proditionis affectu; simul ut dum alii revincuntur, prodesset omnibus. Non enim consisteret peccatum, si interdictio non fuisset. Non consistente autem peccato, non solum malitia, sed etiam virtus fortasse non esset: quae nisi aliqua malitiae fuissent semina, vel subsistere vel eminere non posset. Quid est enim peccatum, nisi praevaricatio legis divinae, et coelestium inobedientia praeceptorum? Non enim auribus corporis de mandatis coelestibus judicamus: sed cum esset Dei verbum, opiniones quaedam nobis boni et mali pullularunt; dum id quod malum est, naturaliter intelligimus esse vitandum, et id quod bonum est naturaliter nobis intelligimus esse praeceptum. In eo igitur vocem Domini videmur audire, quod alia interdicat, alia praecipiat. Et ideo si quis non obedierit illis quae semel a Deo praecepta credimus, poenae obnoxius aestimatur. Dei autem praeceptum non quasi in tabulis lapideis atramento legimus inscriptum, sed cordibus nostris tenemus impressum spiritu Dei vivi. Ergo opinio nostra ipsa sibi legem facit. Si enim gentes quae legem non habent, naturaliter ea quae legis sunt, faciunt; ejusmodi legem non habentes ipsi sibi sunt lex, qui ostendunt opus legis scriptum in cordibus suis. Opinio igitur humana sibi tamquam Dei lex est. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput VIII Source: Migne PL 14.291d-293a

Again a question: 'Did God know that Adam would disobey His commands, or did He not know? If He did not know, it is a detraction from Divine power; if He knew, and nevertheless commanded which He knew would be disregarded, it is not Godlike to give an unnecessary order. It was superfluous to issue a command to the first created Adam which He knew would not be observed. But God does nothing superfluous, therefore, this Scripture is not from God.' Now they who do not accept the Old Testament give this as an objection and so they propose these questions. Truly these are to be condemned from their own thought and opinion. When they do not withold trust in the New Testament, they must be convinced by example that they should believe the Old, because when they see His commands and His deeds harmonise, it is clear that they must believe that both Testaments are the work of one Author. Let them learn, then, that a command to one who will disobey is not something unjust or superfluous. The Lord Himself chose Judas, whom He knew would betray Him. Which if they think that he was chosen unwisely, they diminish the power of God. But they cannot judge so, since Scripture says: 'For Jesus knew who it was who would betray Him.' 1 Those who are hostile to the Old Testament should therefore be silent. But because it apears that the Gentiles, if they should object to this also must have their reply, they who will not admit example but demand reason, let them understand for what reason the Son of God either commanded one who would disobey or chose a betrayer. The Lord Jesus came to save all sinners; 2 even for the impious He had to show care, and therefore it was not that he should have passed over a traitor, that all might see that in the choice of traitor was a sign of His service of all; no injury was done to Adam because he received a command, nor Judas, because he was chosen. God did not impose it as a necessity that one disobey him and the other become a traitor, because both, if they had guarded what they received, were able to avoid sin. Then He knew that not all the Jews would believe, yet He still said: 'I have not come but to the lost sheep of Israel.' 3  Therefore there is no fault in commanding, but the sin is in the one who disobeys. God's intent was this: He showed to everyone that He wished everyone to be free. I do not say, however, that He did not know of the future disobedience to come. Rather, I assert that He did know, but that He should not therefore be reproved for the envy of a betrayer going to destruction, so that the cause of the fall of both is ascribed to God. For now both are convicted, and condemned, because the former received a command not to fall, and the latter was enrolled among the Apostles, that he, by the kindness of God, might be recalled from his intention to betray, and that at that time when the others were overthrown he might be a help to all. There would not be any sin if there were no prohibition. Without the existence of sin there would not only be no wickedness but, perhaps, not even virtue, which unless their were seeds of wickedness, there would be no falling short or preeminence. What indeed is sin, if not disregard of Divine law and disobedience to heavenly commands? Not by the ear of the body do we judge heavenly commands, but only with the Word of God can we bring forth opinions on good and evil, so that naturally we understand what should be avoided is evil and what is naturally good for us to be a command. In this, then, we seem to hear the voice of the Lord, that some things are forbidden and other things commanded. And therefore if someone does not obey those things which are believed to have been once commanded by God, he is considered to be liable to punishment. The commands of God we do not read as if they were recorded in ink on a tablet of stone, but they are impressed in our hearts by the Spirit of the living God. 4 Thus in our own thought we conceive a law. 'If the Gentiles who have no law do by nature what the law prescribes, those having no law of this kind are a law to themselves. They show the work of the law written in their hearts.' 5 Therefore human opinion to itself is as the Law of God. Saint Ambrose, On Paradise, Chap 8 1 Jn 6.65 2 Lk 19.10 3 Prov 5.15 4 2 Cor 3.3 5 Rom 2.14-15

The Serpent's Counsel

Germanus: Nos hactenus credebamus causam initiumque ruinae seu praevaricationis diabolicae, qua de angelica statione deiectus est, invidiam specialiter exstitisse, quando Adam et Evam livida calliditate decepit. Serenus: Non esse istud initium praevaricationis illius seu deiectionis, Geneseos lectio manifestat, quae, ante illorum deceptionem, serpentini nominis eum nota credidit inurendum, ita dicens: Serpens autem erat sapientior, sive, ut Hebraici exprimunt libri, callidior cunctis bestiis terrae quas fecit Dominus Deus. Intelligitis ergo quod ante illam circumventionem primi hominis, de angelica discesserat sanctitate; ita ut non solum nominis huius insigniri mereretur infamia, sed etiam in nequitiae tergiversatione caeteris praeferretur bestiis terrae. Non enim tali vocabulo Scriptura bonum angelum designasset, nec de his qui in illa beatitudine perseverant diceret, Serpens autem erat sapientior omnibus bestiis terrae. Nam hoc cognomen non solum Gabrieli, sive Michaeli, nullo modo posset aptari, sed ne bono quidem cuiquam homini conveniret. Apertissime itaque et serpentis vocabulum, et comparatio bestiarum, non sonat angeli dignitatem, sed praevaricatoris infamiam. Denique livoris ac seductionis materia, qua ut hominem deciperet instigatus est, de anterioris ruinae exstitit causa, quod scilicet de limo terrae nuperrime figuratum ad illam eum gloriam cerneret evocandum, unde, cum esset unus de principibus, se meminerat corruisse. Et idcirco priorem eius lapsum, quo superbiendo corruerat, quo etiam serpens meruerat nuncupari, secunda ruina per invidiam subsecuta est: quae inveniens eum adhuc aliquid in sese rectum habentem, ita ut etiam cuiusdam colloquii atque consilii cum homine posset habere consortium, sententia Domini utiliter in ima deiectus est; ut non iam, sicut ante, sublime aliquid intuens excelsus incederet, sed ut solo cohaerens reperet, et humiliatus super ventrem terrenis vitiorum escis et operibus pasceretur, occultum deinceps publicans inimicum, ac ponens inter ipsum et hominem utiles inimicitias salutaremque discordiam; ut dum cavetur tamquam hostis noxius, amicitiis fraudulentis ulterius homini nocere non posset. In quo tamen et illud nos praecipue debet instruere, ut a malis consiliis declinemus; quod licet deceptionis auctor congrua poena et condemnatione plectatur, ne ille quidem qui seducitur, supplicio careat, licet aliquantulo leviore quam ille qui auctor deceptionis exstiterit. Quod hic expressum plenissime cernimus: Adam namque qui seductus est, immo, ut Apostoli verbis eloquar, qui seductus non est, sed seductae acquiescens, in exitialem videtur accessisse consensum, sudore vultus ac labore tantummodo condemnatur, qui tamen illi, non per suam, sed per terrae maledictionem sterilitatemque decernitur. Mulier vero, quae huius rei persuasor exstitit, multiplicationem gemituum ac dolorum atque tristitiae promeretur, perpetuo pariter iugo subiectionis addicta. Serpens autem, qui primus incentor huius offensae est, perenni maledictione mulctatur. Quamobrem summa sollicitudine et circumspectione cavendum est a consiliis pravis, quia sicut auctorem puniunt, ita deceptum nec peccato faciunt carere, nec poena. Sanctus Ioannes Cassianus, Collationes, Collatio Octava, De Principatibus Seu Potestatibus, Caput IX-XI Source: Migne PL 49.736b-739a

Germanus: Until now we believed that the reason and beginning of the ruin and error of the devil, by which he was cast down from the angelic state, was most particularly envy, when in his malicious cleverness he deceived Adam and Eve. Serenus: That this was not the beginning of his fall and ruin, the passage in Genesis shows, as before their deception it deems him to be already branded with the name of serpent, so saying: 'But the serpent was wiser,' or as the Hebrew books express it, 'more clever than all the beasts of the earth, which the Lord God had made.' 1 You understand, then, that before he deceived the first man, he had fallen away from angelic sanctity, so that he not only deserved to be stamped with the infamy of that name, but indeed surpassed all other beasts of the earth in the subterfuges of wickedness. For Scripture would not have designated a good angel in such a way, nor would it say of those who remained in that state of bliss: 'But the serpent was wiser than all the beasts of the earth.' For it is not only that this title could not possibly be applied to Gabriel or Michael, but it would not even befit any good man. And so the title of serpent and the comparison to beasts most clearly declares the wickedness of an apostate not the dignity of an angel. Finally the occasion of envy and seduction which drove him to deceive man, arose from the cause of his previous ruin, that is, he saw that one who had just recently been shaped from the mud of the earth was to be called to that glory from which he remembered that he himself, when he was one of the princes, had fallen. And so that first ruin of his, in which he fell by pride, and which earned for him the name of serpent, was followed by a second because of envy, which finding him still having something upright, so that he could yet have some conversation and counsel with man, the Lord's sentence very rightly cast him down into the depths, that he might no longer, as before, walk erect and look on high, but cleaving to the ground creep along, and being brought low on his belly, feed on earthly food and works of vices, and thereafter announce his secret hostility and set between himself and man a useful enmity and a salutary discord, so that while man is wary of him as a dangerous enemy, he can no longer harm him with fraudulent friendship. In which matter, however, we should especially learn, so that we may shun evil counsels, that though the author of the deception was struck with a fitting punishment and condemnation, nor did the one who was seduced lack a penalty, although it was somewhat lighter than his who was the author of the deception. And this we see was very plainly expressed. For Adam, who was deceived, or rather, to speak in the Apostle's words, 'was not deceived' 2 but, consenting to her who was deceived seems to have given a fatal agreement, is only condemned to labour and the sweat of his face, which, however, is given to him not through a curse on himself, but by a curse upon the earth and its barrenness. But the woman, who persuaded him, receives a multiplication of groans and pains and sorrow, together with the yoke of perpetual subjection. But the serpent, who was the first to incite them to this offense, is punished by an endless curse. For which reason we should beware, with the utmost care and circumspection, evil counsels, for as they punish their authors, so they do not spare the deceived fault, nor punishment. Saint John Cassian, Conferences, from Conference 8, On Principalites And Powers, Chaps 9-11 1 Gen 3.1 2 1 Tim 2.14

Adam's Body

Quarendum est, si Adam factus, corpus immortale habuit, an mortale? Deus hominem fecit, qui quamdiu non peccaret, immortalitate vigeret, ut ipse sibi auctor esset aut ad vitam aut ad mortem, ut custodians se a peccato labore suo gauderet se immortalem, negligens vero factus ipse sibi imputaret, quod coeperat esse mortalis. Quamdiu enim in creatoris lege durauit, dignus fuit edere de arbore vitae, ut mori non posses. Nec enim corpus tale erat quod dissolui impossibile videretur, sed gustus arboris vitae corruptionem corporis inhibebat. Denique etiam post peccatum potuit indissolubile manere, si modo permissum esset ei edere de arbore vitae. Nam quomodo immortale corpus habebat, quod cibo sustentabatur? Immortalis enim non eget esca neque potu. Cibus enim vires praestabat. Vitae autem arbor medicinae modo corruptionem omnem prohibebat. Sic enim homini erat quasi inexpungnabilis murus Sanctus Augustinus Hipponensi, Quaestiones Veteris Et Novi Testamenti, Cap XIX Source: Migne PL 35.2227-8

It must be asked: was Adam made with a immortal or mortal body? God made man, who while he did not sin, flourished immortally, so that he was his own author of life and death, insofar that guarding himself from sin's fall he rejoiced in immortality, but in neglect he laid charge against himself, by which he became mortal. Since while he perservered in the law of the Creator, he was worthy to eat of the tree of life, that he not die. For it would seem that his was not such a body that it was impossible to destroy, but it was the eating of the tree of life which warded off the corruption of the body. Then even after sin he would have remained in an indissoluble state, if it were permitted that he could still eat of the tree of life. For how had he an immortal body, when it was sustained by food? That which is immortal does not have need of food or drink. Sustenance is for the support of men. The tree of life was a medicine that guarded from all corruption. So it was for man as an unbreakable wall. Saint Augustine of Hippo, Questions on the Old and New Testament, Chap 19

The Creation Of Woman

Quod mulier viri de latere facta est, propter ipsius conjunctionis vim commendandam ita fieri oportuisse credendum est. Quod autem dormienti illi factum est, quod osse detracto in cujus locum caro suppleretur, altioris mysterii gratia factum est. Significabatur enim quod de latere Christi in cruce per mortem sopiti sacramenta essent salutis exitura, videlicet sanguis et aqua, de quibus sponsa illi conderetur Ecclesia, nam si tanti sacramenti non esset figura in creatione feminae praemittenda, quid opus erat dormisse Adam, ut costam illi Deus, de qua feminam faceret, tolleret, qui et vigilanti ac non dolenti idem facere poterat? Quid necessarium ut cum os quod de viri latere sumptum est, unde femina condebatur, in locum ossis non os, sed care suppleretur, nisi quia figurabatur quod Christus propter Ecclesiam infirmus, at vero Ecclesia per ipsum esset firma futura? Unde ejusdem mysterii gratia typico quoque verbo usa est Scriptura, ut non diceret: fecit, aut formavit, aut creavit, sicut in omnibus supra operibus; sed aedificavit, inquit, Dominus Deus costam, quam tulerat de Adam in mulierem, non tanquam corpus humanum, sed tanquam domum, quae domus nos sumus, si fiduciam et gloriam spei usque ad finem firmam retineamus. Taliter enim decebat, ut humani generis origo, Deo operante, procederet, quatenus redemptioni ipsius quae in fine erat saeculi per eumdem ventura conditorem concinentibus figuris testimonium daret. Sanctus Beda, Hexameron Liber I Source: Migne PL 91.51a-c

That the woman was made from the side of the man, on account of the commendable force of that same union, should thus be believed was necessary. For that she was made while he slept, the bone being drawn out and in its place flesh supplied, was for the sake of a high mystery. 1 It was done to signify that from the side of Christ on the cross in the sleep of death the sacrament of salvation would come forth, as blood and water, from which the bride that is the Church is established for Him. For if there were not the figure of such a mystery in the creation of woman, what point was there in Adam sleeping, and that God took a bone from him from which he made woman, all which He was able to do with the man awake and without such labour? Why was it necessary that the bone be taken from the side of the man from which the woman was made and in place of bone, not bone, but flesh supplied, unless it was a figure that Christ was made weak for the Church, but the Church to come was made strong by Him? Whence for the sake of this mystery a specific type of word is used in Scripture, so that is does not say: 'He made', or 'He formed', or 'He created', as in the works that were done before, but it says that the Lord God 'built up,' the rib which he took from Adam into a woman, not like a human body, but as a building, which building we are, if we hold to firm faith and the glory of hope until the end. For so it was befitting that the origin of the human race, by the work of God, go forth, seeing that she who at the end of the age was its redemption through the coming of the same Creator, He gave witness to with resounding figures. Saint Bede, Hexameron, Book 1 1 Gen 2.21-22

Love And Adherence

Tria sunt, quibus Deo spiritualiter adhaeremus, memoria, scientia et voluntas. Memoria quippe quodammodo cujusdam aeternitatis capax est, Scientia notitiae, Voluntas amoris. In his tribus primus homo Deum in memoria tenebat sine oblivione, scientia cognoscebat sine errore, amore affectabat sine alterius rei cupiditate : quumque in his tribus esset homo beatus, in tertio tamen, id est, in amore creatori suo tanto familiarius adhaerebat, quanto dulcius gustabat quam suavis sit Deus. Quanto nimirum major summi boni dilectio, tanto suavior in ea est delectatio, et tanto plenior beatitudo. Licet enim memoria multa praeterita retineat, licet scientia profundissima percipiat, nulla tamen delectatio ibi est, nisi se dulcedo amoris infundat. In rebus itaque ratione utentibus Deus ordinat memoriam, scientiam, et amorem: ut amor ex memoria et scientia convalescat, et illa duo in amore dulcescant. Ex his formatur et firmatur in hominibus quibusdam affectus in Deum, et in se quaedam blanda et socialis communio voluntatum. Denique in creatione hominis foedus et vinculum sociale specialiter commendatur. Non est, inquit Deus, bonum hominem esse solum: faciamus ei adjutorium simile sibi. Et ad majus et expressius unionis indicium unius substantiam de alterius substantia propagavit. Ideo etiam de latere Adae socia ejus assumpta est, ut qui collaterales erant essentia, essent vita et moribus coaequales. Sic natura primitivos amoris affectus in hominum cordibus exaravit, quos sensus interior postea quodam diligendi usu quasi quodam gustu dulcissimae suavitatis adauxit. Petrus Blenensis, De Caritate Dei et Proximi, Cap. XI Source: Migne PL 207.881c-882a

There are three things by which we spiritually adhere to God, memory, knowledge and will. Since in a certain manner memory is capable in itself of eternity, knowledge of awareness, will of love. With these three the first man held to God, by memory without forgetfulness, by knowledge knowing without error, by love desiring without care for any other thing, by which three things the man was blessed, in the third, however, that is, in love, he adhered more closely to his Creator, much more sweetly tasting how sweet is God. As greater is the love of the greatest good, so sweeter is the delight in it, and much more complete the blessedness. For it is given to memory to retain many things which have passed by, it is given to knowledge to grasp things most profound, but there is no love there, unless infused with the sweetness of love. Therefore in things which God has ordained for rational use, memory and knowledge and love, so love gains strength from memory and knowledge, and the other two are sweetened by love. From these things the love of God in man is formed and stengthened, and in itself is a certain pleasant and sociable communion of wills. Finally in the creation of man a social alliance and bond is especially commended. 'It is not good,' God said, 'for man to be alone, let us make a helper for him like him.' 1 And for a better and more expressive sign of union, from the substance of the one the substance of the other was brought forth. Therefore even from the side of Adam his companion was taken, so that they were of the same essence, being equals in life and ways. So the nature of these first ones moved by love was inscribed in the hearts of men, whose interior sense, after the act of loving, in the tasting of sweetness in sweetness grew. Peter of Blois, On Love Of God And One's Neighbour, Chap 11 1 Gen 2.18

The Making Of Man

Formavit Deus hominem... Cavenda est hic paupertas intellectus humani ut cogitemus Deum manibus operatum fuisse hominem et labiis carneis locutum aut tale aliquid, quod nefas est de Deo cogitari. Deus enim spiritus est, et ideo non distinguitur membris nec gravatur mole corporis, ut de illo aliquid carneum cogitemus vel intelligamus. Sed quod dicit: formavit hominem ex limo, id est volendo et jubendo extra produxit. Et inspiravit... Quod dicit: spiritavit, non intelligendum est, quod hunc corpulentum aerem homini sufflaverit vel immiserit sed inspiravit, id est, animavit eum vita rationali, quod in sequentibus spiraculum vitae appelavit. Ad comparationem enim caeterorum animalium quorum animae moriuntur, homo rationalem animam sortitus est. Unde et Graeci differentiam facientes animalium quae tantum sine ratione vivunt zoa, vocant, quia zoe vita dicitur, quae vero rationis participantur psychica, quia pysche anima. In faciem autem hominis spirasse, quia in capite maxime omnes sensus vigent, horum uno, id est tactu, per omne corpus diffuso. Remigius Antissiodorensis, Commentarius In Genesim, Caput II Source: Migne PL 131.60b-c

He formed man....1 The poverty of the human intellect must take care here lest we think that God fashioned man with His hands and spoke with carnal lips, or some such thing, which it is wicked to think of God. For God is a spirit, 2 and therefore He is not distinguished into members, nor is He weighed down with the mass of a body, that concerning Him we might think or understand something corporeal. But when it says, 'He formed man from mud,' it means that He wished and commanded him produced without.' And He breathed in... Because it says 'He breathed' it must not be understood that He blew into man some corporeal air, or sent it into in him, but he inspired, that is, he animated him with rational life, which is then named the breath of life. For in comparison to the other animals, the souls of which perish, rational man is given a soul. Whence the Greeks make a distinction of souls, those which live without reason they name 'zoa', because 'zoe' means life, but 'psychica' that which participates in reason, because 'psyche' is soul. And 'In his face He breathed,' because most of the senses flourish in the head, though one of them, touch, is diffused throughout the whole body. Remigius of Auxerre, Commentary On Genesis, Chapter 2 1 Gen 2.7 2 Jn 4.24

Poor Images

Ὅν τρόπον εἴ τις βασιλέως εἰκόνος καλῶς κατασκευασμένης ἐπιμελέστερον ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ τεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου εἰδέαν, μετενέγκοι τὰς ψηφίδας ἐκείνας, καὶ μεθαρμόσοι, καὶ ποιήσειεν ἐξ αὐτῶν μορφὴν κυνὸς ἤ ἀλώπεκος, ἔπειτα διορίζοιτο, καὶ λέγει ταύτην εἴναι τὴν τοῦ βασιλέως ἐκείνην τὴν καλὴν, ἤν ὁ σοφὸς τεχνίτης κατεσκεύασεν, δεικνὺς τὰς ψηφίδας τὰς καλῶς ὑπὸ τοῦ πρώτου τεχνίτου εἰς τὴν τοῦ βασιλέως εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους, τοὺς κατάληψιν βασιλικὴν ἐκ μορφῆς οὐκ ἔχοντας, καὶ πείθοι, ὅτι αὓτη ἡ σαπρα τῆς ἀλώπεκος ἰδέα ἐκείνη ἐστιν ἡ καλὴ τοῦ βασιλέως εἰκών· τὸν αὐτὸν τρόπον καὶ οἱ αἱρεσιάρχαι, γραῶν τρόπον συγκαττύσαντες ῥήματα, καὶ λέξεις τινὰς, καὶ παραβολὰς θείας Γραφῆς ἀποσπάσαντες, ἐφαρμόζειν βιάζονται τοῖς ἑαυτῶν μύθοις τὰ λόγια τοῦ Θεοῦ. Ἀλλὰ μὴ ἀγνοεῖτε τοὺς τοιούτους. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΜΖ' Ευφρασιῳ Ἐπισκοπῳ Source: Migne PG 79.173b-c

As if someone, having destroyed an image of a king, which figure was lovingly made from precious stones by a wise artist, those same stones transferred and arranged to make the form a dog or fox, and after he stated and asserted that the beautiful image of the king, which the wise artist had fashioned in that fair placing of stones of the first creator to make the royal image, was represented by the later poor transference to the image of a dog, and he persuaded those ignorant of the ways of stones' appearances and having no understanding of the royal image that this ugly figure of the fox was that beauty of the king's image, so is the way of heseriarchs, who cobbling together words and speeches of old, and refusing the parables of Divine Scripture, would fit the speech of God to their own tales. Do not be ignorant of such things. Saint Nilus of Sinai, Book 1, Letter 247, To Euphrasius the Bishop

Testing A Monk

Ἐπῃνέθη τις μοναχὸς ὑπὸ τῶν ἀδελφῶν πρὸς τὸν ἀββᾶν Ἀντώνιον. Ὁ δὲ παραβαλόντα αὐτὸν ἐπείρασεν, εἰ φέρει ἀτιμίαν· καὶ εὐρὼν ὅτι οὐ βαστάζει, εἴπεν αὐτῷ· Ἒοικας κώμῃ τὰ ἔμπροσθεν κεκαλλωπισμένῃ, τὰ δὲ ὅπισθεν ὑπὸ λῃστῶν συλουμένῃ. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65.80c

A certain monk was praised to Anthony by the brothers. When the monk came to him, he tested him, to see if he would bear dishonour, and finding that he would not suffer it, he said to him, 'You seem like a village that is fair without, but within it has been plundered by bandits.' Sayings of the Desert Fathers, Palladius of Galatia

Image And Archetype

Τὸ δὲ θεῖον κάλλος οὐ σχήματί τινι, καὶ μορφῆς εὐμοιρίᾳ, διά τινος εὐχροίας ἀγλαΐζεται, ἀλλ' ἐν ἀφράστῳ μακαριότητι κατ' ἀρετὴν θεωρεῖται. Ὥσπερ τοίνυν τὰς ἀνθρωπίνας μορφὰς διὰ χρωμάτων τινῶν ἐπὶ τοὺς πίνακας οἱ γραφεῖς μεταφέρουσι, τὰς οἰ κείας τε καὶ καταλλήλους βαφὰς ἀπαλείφοντες τῷ μιμήματι, ὡς ἂν δι' ἀκριβείας τὸ ἀρχέτυπον κάλλος μετενεχθείη πρὸς τὸ ὁμοίωμα· οὕτω μοι νόει καὶ τὸν ἡμέτερον πλάστην, οἷόν τισι βαφαῖς τῇ τῶν ἀρετῶν ἐπιβολῇ πρὸς τὸ ἴδιον κάλλος τὴν εἰκόνα περιανθίσαντα, ἐν ἡμῖν δεῖξαι τὴν ἰδίαν ἀρχήν. Πολυειδῆ δὲ καὶ ποικίλα τὰ οἱονεὶ χρώματα τῆς εἰκόνος, δι' ὧν ἡ ἀληθινὴ ἀναζωγραφεῖται μορφὴ, οὐκ ἐρύθρημα καὶ λαμπρότης, καὶ ἡ ποιὰ τούτων πρὸς ἄλληλα μίξις, οὐδέ τινος μέλανος ὑπογραφὴ ὀφρύν τε καὶ ὀφθαλμοὺς ὑπαλεί φουσα, καὶ κατά τινα κρᾶσιν τὰ κοῖλα τοῦ χαρακτῆρος ὑποσκιάζουσα, καὶ ὅσα τοιαῦτα ζωγράφων χεῖρες ἐπετεχνήσαντο· ἀλλ' ἀντὶ τούτων καθαρότης, ἀπάθεια, μακαριότης, κακοῦ παντὸς ἀλλοτρίωσις, καὶ ὅσα τοῦ τοιούτου γένους ἐστὶ, δι' ὧν μορφοῦται τοῖς ἀνθρώποις ἡ πρὸς τὸ Θεῖον ὁμοίωσις. Τοιούτοις ἄνθεσιν ὁ δημιουργὸς τῆς ἰδίας εἰκόνος τὴν ἡμετέραν δι εχάραξε φύσιν. Εἰ δὲ καὶ τὰ ἄλλα συνεξετάζοις, δι' ὧν τὸ θεῖον κάλλος χαρακτηρίζεται· εὑρήσεις καὶ πρὸς ἐκεῖνα δι' ἀκριβείας σωζομένην ἐν τῇ καθ' ἡμᾶς εἰκόνι τὴν ὁμοιότητα. Νοῦς καὶ λόγος ἡ θειότης ἐστίν· ἐν ἀρχῇ τε γὰρ ἦν ὁ Λόγος. Καὶ οἱ προφῆται κατὰ Παῦλον νοῦν Χριστοῦ ἔχουσι, τὸν ἐν αὐτοῖς λαλοῦντα. Οὐ πόῤῥω τούτων καὶ τὸ ἀνθρώπινον. Ὁρᾷς ἐν σεαυτῷ καὶ τὸν λόγον, καὶ διάνοιαν, μίμημα τοῦ ὄντως νοῦ τε καὶ λόγου. Ἀγάπη πάλιν ὁ Θεὸς, καὶ ἀγάπης πηγή. Τοῦτο γάρ φησιν Ἰωάννης ὁ μέγας, ὅτι Ἀγάπη ἐκ τοῦ Θεοῦ, καὶ, Ὁ Θεὸς ἀγάπη ἐστί· τοῦτο καὶ ἡμέτερον πεποίηται πρόσωπον ὁ τῆς φύσεως πλάστης. Ἐν τούτῳ γὰρ, φησὶ, γνώσονται πάντες, ὅτι μαθηταί μου ἐστὲ, ἐὰν ἀγαπᾶτε ἀλλήλους. Οὐκοῦν μὴ παρούσης ταύτης, ἅπας ὁ χαρακτὴρ τῆς εἰκόνος μεταπεποίηται. Πάντα ἐπιβλέπει, καὶ πάντα ἐπακούει τὸ Θεῖον, καὶ πάντα διερευνᾶται. Ἔχεις καὶ σὺ τὴν δι' ὄψεως καὶ ἀκοῆς τῶν ὄντων ἀντίληψιν, καὶ τὴν ζητητικήν τε καὶ διερευνητικὴν τῶν ὄντων διάνοιαν. Ἅγιος Γρηγόριος Νύσσης, Περὶ Kατασκεῦης Ανθρώπoῦ, Κεφ Ε' Source: Migne PG 44.137a-c

The Divine beauty is not adorned with any fortunate shape or of form by some fairness of colours, but is contemplated as excellence in unspeakable blessedness. As then painters transfer human forms to their pictures by the means of certain colours, laying on their copy the appropiate and corresponding tints so that the beauty of the archetype is accurately carried over to the likeness, so I would have you understand that our Maker, by the addition of virtues, as it were with colors, paints the image to resemble His own beauty, showing in us His own sovereignty. And see that the tints by which the true form is portrayed are manifold and varied, not just red, or white , or some blending of these, nor a touch of black that paints eyebrow and eye, and shades, by some mixing, the depressions in the figure, and all such things which the hands of painters contrive, but in place of of these, purity, freedom from passion, blessedness, estrangement from all evil, and all such types of things which fashion men into the likeness of God. With such hues did the Maker of His own image mark our nature. And if you were to examine the other things by which the Divine beauty is expressed, you will find that in them also the likeness in our image is accurately preserved. The Godhead is mind and word, for 'In the beginning was the Word' 1 and the followers of Paul 'have the mind of Christ' which speaks in them. 2 Nor is humanity far removed from these. You see in yourself word and understanding, an imitation of the Mind and of the Word. Again, God is love, and the fount of love. For this the great John declares, that 'love is of God,' and 'God is love'. 3 And the Maker of our nature has made this to be our feature too, for He says: 'By this shall all know that you are my disciples, if you love one another.' 4 Thus, if this not be present, the whole character of the likeness is changed. The Deity sees all things and hears all things, and examines all things. You also have the apprehension of things by sight and hearing, and the understanding that inquires into things and searches them out. Saint Gregory of Nyssa, On The Making of Man, Chap 5 1 Jn 1.1 2 Phil 2.5 3 1 Jn 4.7-8 4 Jn 13.35

Types Of Men

Montes et omnes colles, ligna fructifera et omnes cedri. Bestiae et universa pecora, serpentes et volucres pennatae. Montes significant homines praetumida potestate sublimes; colles, mediocres aequlitate tractantes; ligna fructifera, qui ex duritia peccatorum conversi, fructus morum intulere dulcissimos. Cedri, absolute superbos significant et elatos; bestia, crudeles atque indomitos; universa pecora, communem scilicet et infinitam plebem. Serpentes, venenosos dicit et callidos. Volucres pennatae philosophos significant, qui cogitationum suarum velocitate naturas rerum discurrere consuerunt. De quibus omnibus generibus hominum Christus sibi electos parat, qui in illa resurrectione angelorum possint coetibus aggregari. Cassiodorus, Expositio In Psalterium, Psalmus CXLVIII Source: Migne PG 70.1045b-c

Mountains and all the hills, fruit bearing trees and all the cedars. Beasts and all cattle, serpents and winged birds. 1 'Mountains' signify eminent men puffed up with power; 'hills' the middling sort who have a certain equality; 'fruit bearing trees' those who have turned from the hardness of sins to yield the sweetest fruits in deeds. 'Cedars' certainly signifies those proud and elated; 'beasts', those cruel and untamed; 'all cattle', the endless common people. 'Serpents' it gives for those who are venomous and clever. 'Winged birds' signifies the philosophers who with their thoughts are accustomed to flit swiftly over the nature of things. From all these types of men Christ prepares elect ones for Himself, those who in the resurrection shall be gathered into the choirs of angels. Cassiodorus, Commentary On The Psalms, Psalm 148 1 Ps 148.9-10

Ways And Paths

Quoniam novit Dominus viam justorum et iter impiorum peribit. Averte sensum: Non resurguunt impii in judicio: quoniam novit Dominus viam justorum. Vias eorum utique novit, quorum dirigit gressus; sunt enim gressus hominum, qui a Domino diriguntur. Diriguntur a Domino et viae viri. Has novit Dominus vias, quae sunt rectae, quae ad illam vitam tendunt dicentis: Ego sum via, veritas, et vita. Haec bona est via: tortuosa autem est via saeculi. Non dignatur illam viam nosse. Illos enim agnoscit, qui sunt ipsius, qui operantur opera ejus: qui autem operantur iniquitatem, his dicit Dominus: Discedite a me, omnes operarii iniquitatis non novi vos. Non per ignorantiam, sed per id quod indigni sint scientia Dei, nesciuntur. Pulchre autem ait: Et iter impiorum peribit. Separavit Latinus, ut iter diceret, et tamquam discrevit iter a via; Graecus autem in utroque viam dixit. Non otiose tamen Latinus, quia et Dominus: Ego sum via, dixit, non dixit: Ego sum iter. Perire autem iter impiorum dixit, non impios. Servat eorum substantiam, qui si convertantur, solum iter impietatis amittent, quod nec ab initio fuit, nec eritr. Quod accidens igitiur est perit: quod susbtantivum, manet. Pereunt autem ita impii, quomodo dicitur: Anima qua peccat, ipsa morietur: ut peccati aculeo, non omni substantiae suae dissolutione moriantur. Sanctus Ambrosius Mediolanensis, In Psalmum I Enarratio Source: Migne PL 14.952b-d

The Lord knows the way of the righteous but the path of the impious shall perish. 1 Attend to the meaning: 'The impious shall not rise in judgement,' 2 because the Lord knows the way of the righteous. And He knows their way, whose steps He directs, those steps of men which are directed by the Lord. The ways of upright men are directed by the Lord. The Lord knows these ways, which are straight, which lead to that life of which it is said, 'I am the way and the truth and the life.' 3 This is the good way, the way of the world twists and turns, which latter way is not worthy to know the former. For He knows them, those who are His, those who perform His works. And those who work iniquity, about these the Lord says: 'Begone from me all you who are workers of iniquity; I do not know you.' 4 It is not by ignorance but by that which has made them unworthy of the knowledge of God, that they do not know. And beautifully it is said, 'The path of the impious will perish.' The Latin uses seperate terms, speaking of a path and distinguishing the path from the way. The Greek calls both a way. But the Latin is not otiose, because the Lord has said, 'I am the way,' and did not say, 'I am the path.' And it says that path of the impious shall be destroyed, not the impious themselves. He conserves their substance, that they might turn to Him; only the path of impiety shall be dismissed, that which was not in the beginning, nor shall it be always. So if it happens that it perishes, so the substance persists. And how the impious perish is given as: 'The soul which sins, it dies.' 5 So with the sting of sin, not with all their substance dissolving, do they die. Saint Ambrose, Commentary on the First Psalm 1 Ps 1.6 2 Ps 1.5 3 Jn 14.6 4 Lk 13.7 5 Ezek 18.4

Blessings And The Way

Beati immaculati in via, qui ambulant in lege Domini. Prima igitur haec beatitudo est, beatos esse qui immaculati in via sint: sed non in via fortuita et in incerta et in erratica, sed in via in qua in lege Domini ambulatur. Plures etenim utilem et necessariam viam sese ingressos existimant; sed immaculati in via non erunt, quia non in lege Domini ambulant. Sed via haec non solum ineunda est, sed etiam pergenda . Nemo enim dum in via est, id ad quod per viam tendit obtinuit; secundum quod beatus Paulus ait, Non quod aliquid acceperim, aut jam perfectus sim: sequor autem si apprehendam, in quo et apprehensus sum a Christo. Ergo adhuc ille pergebat: sed pergebat ea quae retro sunt obliviscens, his autem quae in priora sunt se extendens. Itaque viam hanc agens beatus est, qui cum oblivione praeteritorum in futurorum spem extenditur. Et quae via sit in qua unusquisque ambulans beatus sit. Dominus docet dicens: Ego sum via. Quisquis igitur in praeceptis ejus institerit, hic beatus est: dum vitia carnis coercet, dum animi petulantiam edomat, dum avaritiae famem vincit, dum terrenorum honorum gloriam evitat. Qui in his ergo manserit, hic est immaculatus in via, et in lege Domini ambulans. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.504c-505a

Blessed are the immaculate on the way, who walk in the law of the Lord. 1 First, then, is this blessing, that they are blessed who are immaculate on the way, but they do not walk by chance or uncertainty or erratically, but in the law of God. Many indeed judge themselves to have entered on a useful and necessary way, but they shall not be immaculate on it because they do not walk in the law of God. But this way must not only be entered on, it must even be travelled on. For no one, while he is on the way, attains that to which he goes. According to which the blessed Paul says: 'Not that I have obtained something, or am now perfect, but I follow that I might gain it, in which I am gained by Christ.' 2 Therefore he was yet walking onward, but walking onward he was forgetting those things which were behind, and to those things which were before he was reaching out. Thus this way is the action of the blessed, who forgetting the past, reach out in hope for the future. And what is that way in which anyone who walks is blessed, the Lord teaches, saying. 'I am the way.' 3 Whoever, therefore, shall stood stood on His commands, he is blessed, while he corrects the vices of the flesh, while he tames the petulance of the soul, while he conquers the hunger of avarice, while he shuns the glory of worldly honours. And he who shall persist in these things, he is immaculate in the way, and he walks in the law of the Lord. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.1 2 Philip 3.12 3 Jn 14.6

The Axe And The Trees

Jam enim securis ad radices arborum posita est. Arbor hujus mundi est universum genus humanum. Securis vero est Redemptor noster, qui velut ex manubrio et ferro constat, teneturque ex humanitate, sed incidit ex divinitate. Quae videlicet securis jam ad radicem arboris istius posita est. Quia etsi per patientiam exspectat, videtur tamen quid factura est. Potest et securis nomine praedicatio sermonis evangelici intelligi. Quia secundum Apostolum: Vivus est sermo Dei et efficax, et penetrabilior omni galdio ancipiti et pertingens usque ad divisonem animae et spiritus, compagum quoque et medullarum et discretor cogitationum. Et Jeremiae propheta verbum Domini securi comparat caedenti petram. Sive securis sententiam Judicis altissimi signifcat, quae ad radices arborum, id est, ad finem regni populi Judaiei posita est, ut eos qui in Christum credere noluerunt, de terra viventium abscindat. Omnis ergo arbor quae non facit fructum bonum exscindetur, et in ignem mittetur. Quatuor quidem species in lignorum generibus inveniuntur, quorum profecto una tota arida est, altera viridis, sed sine fructu, tertia veridis, fructuosa, sed venenosa, quarta vero viridis est et fructum bonum gignit. In his ergo quatuor differentiis arborum, quatour hominum species demonstrantur, id est, paganorum, hypocritarum, haereticorum et fidelium Christianorum. Pagani itaque aridis arboribus assimilantur, qui aeterno incendio sunt apti. Hypocritae viridibus lignis, sed sine fructu manentibus, qui simulatam pietatem foris ostendunt, sed fructu carent. Haeretici quoque viridibus et fructuosis arboribus, sed tamen venenosis comparantur, quia licet praedicando vel scribendo fructum parere videantur, non vitalem tamen, sed mortiferum gustantibus cibum ferunt. Porro boni Catholici viridibus lignis et bonum fructum gignentibus rite adaequantur, quia in viriditate sanctae religionis sedulo permanentes, bonorum operum fructus ferre non desinunt. Rabanus Maurus, Commentariorum In Matthaeum, Liber I Source: Migne PL 107.771b-d

For now the axe has been placed against the root of the trees. 1 The tree of this world is the whole human race. The axe is our Redeemer, who is fashioned as from the shaft and iron, and He is grasped by His humanity but He cuts by His Divinity. Which axe certainly now has been placed against the root of this tree. Because even if He waits patiently, yet what shall be done is evident. And it is possible to understand the axe as the preaching of the evangelical word. Because according to the Apostle: 'For the word of God is living and active, sharper than any two edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.' 2 And the Prophet Jeremiah compares the word of the Lord to an axe striking a stone. 3 Or the axe means the sentence of the highest Judge, which is set against the roots of the trees, that is, for the end of the kingdom of the Jewish people, since those who shall be unwilling to be believe in Christ, shall be cut off from the land of the living. 'Therefore every tree which does not give good fruit shall be cut down and sent into fire.' 1 There are found to be four types among the varities of trees, of which certainly one is utterly withered, another green but without fruit, the third green and fruitful but poisonous, the fourth green and a giver of good fruits. Therefore in these differences of the four trees, the four types of men are demonstrated, that is, the pagan, the hypocrite, the heretic, and the faithful Christian. Pagans are like withered trees, who are fitting for eternal fire. Hypocrites are like green trees, but without any lasting fruit, because they exhibit but an exterior simulation of piety and they give no fruit. The heretics are like green and fruitful trees, but they are as poison, because seeming to bear fruit in their preaching and writing, it does not give life but they bear sustenance the taste of which brings death. However, good Catholics are like green trees that give good fruit, because persisting diligently in the greeness of holy relgion they do not neglect to bring forth the fruit of good works. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 1 1 Mt 3.10 2 Heb 4.12 3 Jerem 46.22 Vetus Latina

Cleansing And Purity

Ταύτῃ τοι λελουμένους φασὶ δεῖν ἐπὶ τὰς ἱεροποιίας καὶ τὰς εὐχὰς ἰέναι, καθαροὺς καὶ λαμπρούς· καὶ τοῦτο μὲν συμβόλου χάριν γίνεται τὸ ἔξωθεν κεκοσμῆσθαί τε καὶ ἡγνίσθαι, ἁγνεία δέ ἐστι φρονεῖν ὅσια, καὶ δὴ καὶ ἡ εἰκὼν τοῦ βαπτίσματος εἴη ἂν [καὶ ἡ] ἐκ Μωυσέως παραδεδομένη τοῖς ποιηταῖς ὧδέ πως· ἣ δ´ ὑδρηναμένη, καθαρὰ χροῒ εἵματ' ἔχουσα, Ἡ Πηνελόπη ἐπὶ τὴν εὐχὴν ἔρχεται· Τηλέμαχος δέ, χεῖρας νιψάμενος πολιῆς ἁλός, εὔχετ' Ἀθήνῃ. ἔθος τοῦτο Ἰουδαίων, ὡς καὶ τὸ πολλάκις ἐπὶ κοίτῃ βαπτίζεσθαι. Εὖ γοῦν κἀκεῖνο εἴρηται· Ἴσθι μὴ λουτρῷ, ἀλλὰ νόῳ καθαρός. Ἀγνεία γάρ, οἶμαι, τελεία ἡ τοῦ νοῦ καὶ τῶν ἔργων καὶ τῶν διανοημάτων, πρὸς δὲ καὶ τῶν λόγων εἰλικρίνεια καὶ τελευταία ἡ κατὰ τὰ ἐνύπνια ἀναμαρτησία.Ἱκανὴ δέ, οἶμαι, ἀνθρώπῳ κάθαρσις μετάνοια ἀκριβὴς καὶ βεβαία, εἴ γε κατεγνωκότες ἑαυτῶν ἐπὶ ταῖς προγενομέναις πράξεσι προΐεμεν [εἰς] τὸ πρόσθεν, μετὰ ταῦτα νοήσαντες καὶ τὸν νοῦν ἐξαναδύντες τῶν τε κατ´ αἴσθησιν τερπόντων καὶ τῶν πρόσθεν πλημμελημάτων. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Δ Κεφ' ΚΒ' Source: Migne PG 8.1352a-1353a

Whence it is said we should go washed to sacrifices and prayers, clean and bright, and that this external adornment and purification are practiced for the sake of a sign. And 'it is purity to think holy thoughts.' 1 And then there is the image of baptism, which was handed down to the poets from Moses, as here: 'And she having drawn water, and wearing on her body clean clothes.' 2 Penelope is going to prayer. 'And Telemachus, Having washed his hands in the grey sea, prayed to Athene.' 3 It is a custom of the Jews to wash frequently for bed. It was then well said: 'Be pure, not by washing of water, but in the mind.' 4 For sanctity, I think, is a perfection of mind and deeds and thoughts, and a pureness of words too, and finally sinlessness in dreams. And sufficient purification for a man, I think, is thorough and sure repentance; if, indeed, having condemned ourselves for our former actions, we advance, after having thought on these things and freed our mind both of the things which pleased through the senses and our former offences. Clement of Alexandria, The Stromata, Book 6, Ch 15 1 Epigram from the temple of Aesclepius Epidauros 2 Hom Od 4.759 3 Hom Od 2.260-261 4 source unknown

The Baptist And The Shoe

Solvere corrigiam... Notable est quod dicit calceamentorum et corrigiam: quia secudnam hoc ligatos calceos habuit. nec ergo nudipes fuit: nec rostratos et superbos calceos habuit. Et est sensum: minimi obliqui non sum dignus exhibere famulatum. Simile: Non sum dingus ut intres sub tectum meum. Vel mystice pes est Deitas: et calceamentum humanitas mortalis: et corrigia est uniusque naturae: quam dissolvere, hoc est, Sacramentum intelligere et exponere non est Ionannes idoneus. Unde: venit ad nos calceata divinitas. In Idumeam extendam calceamentum meii. Vel sicut dicitur: Solvens calceamentum, accepit alii debitam uxorem et sponsam: et ideo Ionnes cum sponsus Ecclesiae credi potuisset, non usurpavit sibi nomen sponsi, et ideo Christum noluit discalceare. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput I Source: Volumen 9, p7 pdf311

To untie the strap... 1 It is notable that he speaks of the strap and the sandals, because according to this He wore shoes, therefore He was not barefoot, but nor did he have proud and pointed shoes. This is the meaning: I with a little indirection state that I am not worthy even to show myself a servant. Similarly: 'I am not worthy that you should enter under my roof.' 2 Then mystically the foot is the Deity and the shoe is mortal humanity: and the strap is the unity of natures, which to undo, that is, to understand and expound the mystery, John is not capable. Whence: 'He comes to us with Divinity shod.' 3 'Into Idumea I shall extend my shoe.' 4 Or as it is said: 'Pulling off the sandal,' 5 that a man as a duty take the wife and bride of another, and therefore when it was possible to believe that John was the groom of the Church, he did not usurp that name for himself, and thus he was unwilling to take off the shoe. Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 1 1 Mk 1.7 2 Mt 8.8 3 cf Gregory The Great, Homilies on the Gospels, Book 1, Homily 7.3 4 Ps 59.8 5 cf Deut 25.7-10, Ruth 4.5-12

Baptism And Vipers

Εἰκότως γεννήματα ἐχιδνῶν πάντας τοὺς ἀπίστους καλεῖ. Ὁ γὰρ μὴ καταλιμπάνω τὰ ἐν αὐτῷ ἔθη, οὐ λαμβάνει καλῶς τὸ βάπτισμα· ἀλλ' ἔτι γέννημα ἐχίδνης, ἐν ἑαυτῷ τὸν ἰὸν τῆς πονηρίας ἔχων. Ὠριγένης, Εἰς Τὸ Κατὰ Λουκαν Ἐπαγγελιον Source: Migne PG 17.327b

Rightly he calls all the faithless a brood of vipers. 1 For they who do not forsake their old customs, do not receive baptism well, but they are yet a brood of vipers, having in themselves the venom of wickedness. Origen, On the Gospel of St Luke, Fragment 1 Lk 3.7

Opening The Heavens

Et aperti sunt ei caeli... Non rupta est ei ipsa creatura caelorum, sed per baptismum oculi sensus ejus aperti sunt, ut videant quae sunt super caelos. Si enim ipsa creatura rupta fuissent, non dixisset, Ei aperti sunt, non tantum ei aperti fuissent, quia quod corporaliter aperitur, omnibus est apertum: quod autem spiritualiter, illis solis qui illuminantur in Spiritu sancto: sicut Stephanus repletus Spiritu sancto dicebat: Video caleos apertos et Filium hominis stantem a dextris virtutis Dei. Sed dicit aliquis, Quid enim? ante oculos Filii Dei clausi fuerant caeli, qui etiam in terra constitutus, erat in caelo? Si ea superius dixit, Sic oportet, nos implere omnem justitiam, bene intellexisti, non dubitas quod secundum mysterium aperti sunt ei caeli. Nam sicut secundum dispensationem humanam baptizatus est, secundum naturam autem divinam baptismo non egebat: sic secundum humanam dispensationem aperti sunt ei calei, secundum naturam autem suam erat in caelis. Ergo non Deo aperti sunt posito extra carnem, nec puto homini extra Deum: sed Deo quasi homini, ut exemplo ejus intelligamus quia omnes homines recti, qui baptizati Spiritum meruerunt accipere santum, similiter aperiuntur eis caeli, et vident ea quae sunt in caelo: non carnalibus oculis videndo, sed spiritualibus fidei credendo. Qui enim non credit ea quae gloriosa et terribilia a Deo reposita promittuntur in caelis, ante oculos cordis ejus obturati sunt caeli: qui autem firmiter credit, et quasi ad illud quod videt tendit, illi aperti sunt caeli: et cum corpore sit in terra, animo est in caelo. Opus Imperfectum in Matthaeum, Homilia IV Source: Migne PG 56.774c-775a

And the heavens were opened to Him... 1 The created things of the heavens were not rent apart for Him, but through baptism the sense of the eyes were opened, so that the things above the heavens appear. For if that which was created were rent, it would not have said, 'opened to Him' for they would not have been opened only to Him, since what is corporeally opened is opened to all, but spirtually it is only to those who are enlightened by the Holy Spirit, as Stephen who filled with the Holy Spirit said: 'I see the heavens opened and the Son of man standing at the right hand of God.' 2 But someone might say: What is this? Were the heavens closed to the eyes of the Son of God who placed on earth was in heaven? If you have correctly understood what He said above, 'Let is be so, that all righteousness be fulfilled,' 3 you shall not doubt the mystery of the opening of the heavens to Him. For as He was baptised according to His humanity and according to His Divine nature He did not need baptism, so according to His humanity the heavens were opened and according to His own nature He was in heaven. Therefore not to God without the flesh were they opened and not to man without God, I think, but to God as man, that by His example we understand that to every upright man, who being baptised is worthy to receive the Holy Spirit, likewise the heavens are opened to him, and the things in heaven appear, not seen with carnal eyes, but with spiritual eyes in the belief of faith. The heavens are closed before the eyes of his heart of him who does not believe in those glorious and wonderous things promised and kept by God in heaven. He who firmly believes, as if he takes hold of that which he sees, to him the heavens are opened, and with the body on earth, the soul is in heaven. Opus Imperfectum on Matthew, from The Fourth Homily 1 Mt 3.16 2 Acts 7.56 3 Mt 3.15

Those Called Stars

Sed post praedictionem sanati cordis, etiam id ad praeconium divinae bonitatis adjectum est: Numerans multitudinem stellarum, et omnibus his nomina vocans. Si laus Deo ab aedificatam corporaliter Jerusalem defertur; quid hic numerus stellarum et omnibus his nomina tamquam ad praecipuam divini operis laudationem proferuntur? Aut numquid laudabilius Deo est numerasse et nuncupasse stellas, quam creasse; cum creatio et numerum fecerit, et nomina imposuerit, et vocabulis nomina numerumque discreverit? Sed numerantur hic stellae, quas Abraham contuitus in coelo est, quas Isaac accepti in semine, quas Paulus discrevit in gloria. Quod autem nominibus suis vocentur, audiamus eum qui vocaturus. Dicit enim in Evangeliis: Nolite mirari ista; quoniam venit hora, in qua omnes qui sunt in monumentis, audient vocem ejus et procedent. Vocantur ergo, et prodient. Adeo autem numerantur per Deum, ut capilli quoque, qui in singulis nobis innumerabiles esse existimantur, in numero sint, eodem Domino dicente: Nonne et capilli capitis vestri numerati sunt? Hoc Domino potius dignuim, hoc in misericordia ejus praeferendum, ut eos, quos contritos corde sanaverit, quorum alligaverit contritiones, nominibus vocet, proprietate numeret, coelesti luce clarificet. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXLVI Source: Migne PL 9.871a-c

But after speaking of the healing of hearts, 1 he adds the proclamation of the Divine benevolence: the numbering of the multitude of the stars and the calling of each one by its name. 2 If praise is given to God because He corporeally builds up Jerusalem, 3 why is it announced here that the number of the stars and the names of every one of them is some especial praise of the Divine work? Or is it more praiseworthy for God to have numbered and named the stars which He created, when He created and numbered them and gave them names, and with words and number distinguished them? Rather here are numbered the stars which Abraham saw in heaven, which Issac received in his seed, which Paul distinguished in glory. 4 And how they shall be called by their own names, let us listen to Him who shall call. For He says in the Gospel: 'Do not wonder at these things, because the hour shall come when all who are in their tombs shall hear his voice and come forth.' 5 Thus they are called and they go forth. So they are numbered by God, as the hairs which on each of us are too innumerable to be estimated in their number, with the same Lord saying, 'Can you count the hairs on your head?' 6 This is more worthy of the Lord, this is more appropriate for His mercy, that those contrite ones He has healed in heart, those whose wounds He has bound up, 6 He shall call by their names, and number each one, as He shines forth with heavenly light. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 146 1 Ps 147.3 2 Ps 146.4 3 Ps 147.2 4 Gen 15.5, Gen 26.41 Cor 15.14 5 n 5.28 6 Lk 12.7

Stars And Names

Ὁ ἀριθμῶν πλήθη ἄστρων, καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν. Διὰ πάντων τοῦ Θεοῦ τὴν δύναμιν κηρύττει. Ὁ ἀριθμῶν δὲ ἐνταῦθα τὴν γνῶσιν ἐκάλεσε, καὶ ἄστρων δὲ ὀνόματα τὰς τῶν ἀστέτων διαφορὰς, καὶ τὴν τούτων θέσιν τε καὶ διάταξιν, καὶ τὴν πρὸς ἄλληλα σχέσιν. Οὐ γὰρ ὀνόμασι κεχρημένος ὁ τῶν ὅλων Θεὸς τοὺς ἀστέρας καλεῖ· ἄψυχα γὰρ ταῦτα, καὶ λόγου ἐστερημένα. Ἄνθρωποι δὲ, ἀσεβεῖ γνώμῃ χρησάμενοι, ἀπὸ μύθων ὑπ' αὐτῶν πεπλασμένων ἔθεσαν τοῖς ἄστροις ὀνόματα. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΜϚ' Source: Migne PG 80.1980c

He who numbers the multitude of the stars and gives to every one its name. 1 He speaks of the power of God in all things. 'He who numbers' he gives for knowledge, and 'the names of the stars' for discrimination of them, their positions and order and the arrangement among themselves. For the God of all things has no use for the calling of the stars by names, since they are soulless and without reason. But men, by use of impious minds, from fables they themselves concocted, have imposed names on the stars. Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 146 1 Ps 146.4