Mercy And Blessings

Beati misericordes, quoniam ipsis miserebitur Deus. Non tantum ille misericors est, qui miseretur aut pauperi aut pupillo, aut vidua: haec enim misericordia et apud illos invenitur fequenter, qui non cognoscunt Deum; ille autem verus misericors est, qui inimico proprio miseretur et benefacit ei, secundum quod scriptum est: Diligite inimicos vestros, et benefacite eis qui vos oderunt. Nam et Deus non solum super gratos pluviam dat, aut solem suum jubet oriri, sed etiam super ingratos. Unde et ita dicit: Esote misericordes, sicut et Pater vester misericors est, etc. Et vere beatus est ille talis, quoniam misericordia ejus, si quidem non habet peccatum, quo difficile est in hominibus, proficit illi ad additamentum justitiae: si autem habet, ad remissionem peccati, quoniam potest fiducialiter dicere, Dimitte mihi debita mea, sicut et ego dimitto debitoribus meis. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.790b-c

Blessed the merciful, for God shall be merciful to them 1 Not only is he merciful who is merciful to the poor man, or the orphan, or the widow, for this mercy is often found in those who do not know God, but he is truly merciful who is merciful to his own enemy and does good to him, according to what is written: 'Love your enemies and do good to those who hate you.' 2 For God not only gives rain to the thankful and commands his sun to rise only over them, but even over the ungrateful. 3 Whence He says: 'Be merciful as your Father in heaven is merciful.' 4 And truly blessed is such a man, because his mercy, if he does not have sin, which is difficult in a man, profits him for an increase of righteousness; and if he does have sin, it works for his forgiveness, because he is able faithfully to say, 'Forgive me my trespasses as even I have forgiven those who trespass against me.' 5 Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.7 2 Lk 6.27 3 Mt 5.45 4 Lk 6.36 5 Mt 6.12

Mercy, Sin And Forgiveness

Nemo se fallat, nemo se decipiat. Solus Dominus misereri potest. Veniam peccatis quae in ipsum commissa sunt, solus potest ille largiri qui peccata nostra portavit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris. Homo Deo esse non potest major; nec remittere aut donare indulgentia sua servus potest, quod in Dominum delicto graviore commissum est, ne adhuc lapso et hoc accedat ad crimen si nesciat esse praedictum: Maledictus homo qui spem habet in homine. Dominus orandus est, Dominus nostra satisfactione placandus est, qui negantem negare se dixit, qui omne judicium de Patre solus accepit. Credimus quidem posse apud judicem plurimum martyrum merita et opera justorum, sed cum judicii dies venerit, cum, post occasum saeculi hujus et mundi, ante tribunal Christi populus ejus adstiterit. Caeterum, si quis, praepropera festinatione temerarius remissionem peccatorum dare, se cunctis putat posse, aut audet Domini praecepta rescindere, non tantum nihil prodest sed et obest lapsis. Provocasse est iram, non servasse sententiam, nec misericordiam prius Dei deprecandam putare, sed contempto Domino de sua facultate praesumere. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.480a-b

Let no one deceive himself, let no one cheat himself. The Lord alone can have mercy. Forgiveness for sins which have been committed against Himself He alone can give, He who bore our sins, who sorrowed for us, whom God delivered up for our sins. Man cannot be greater than God, nor can a servant dismiss or allow by his indulgence what has been committed by a greater crime against the Lord, lest even this be added to the sin of the lapsed, if he is ignorant that it has been said: 'Cursed the man who hopes in man.' 1 The Lord must be petitioned. The Lord must be satisfied by our atonement, He who has said that he who denies Him He will deny, He who alone has received all judgment from His Father. 2 We believe, indeed, that the merits of martyrs and the works of the righteous are worth much before the Judge, but that will be when the day of judgment comes, when after the end of this life and the world His people stand before the tribunal of Christ. But if someone, in precipitate haste, rashly thinks that he can give remission of sins to all, or dares to revoke the commands of the Lord, not only does it not benefit the lapsed, but it even does them harm. Not to have observed His judgment is to have provoked His anger, and also to think that the mercy of God must not first be entreated, and, in scorn of the Lord, to presume on His power. Saint Cyprian of Carthage, On The Lapsed 1 Jerem 17.5 2 Mt 10.33, Jn 5.22

Mercy And Judgement

τῷ Δαυιδ ψαλμός ἔλεος καὶ κρίσιν ᾄσομαί σοι Κύριε ̔Ο νῦν ᾄδων πραΰνει καὶ καταστέλλει τὰ ἤθη τῶν ἀκροατῶν, διὰ τῆς ᾠδῆς κριτὴν τὸν θεὸν τῶν πραττομένων ἀνθρώποις ὑμνῶν· εἴτ' ἐπεὶ ἀκριβής ἐστιν αὐτοῦ ἡ κρίσις οὐ τὰ φανερὰ μόνον ἀλλὰ καὶ τὰ κρυπτὰ τῆς καρδίας ἐξετάζουσα, σὺν χρηστῇ προθέσει ἐπάγει αὐτήν. Εἰ γάρ τοι πρὸς ἀξίαν τῶν ἔργων καὶ λόγων καὶ ἐνθυμημάτων ἡμῶν σκοπήσαι, ἄρδην ἀπολώμεθα· ἴν' οὔν μὴ τοῦτο γένηται, πρὸ τῆς κρίσεως ἐλεεῖ· ̓Εὰν γὰρ ἀνομίας παρατηρήσῃ, Κύριε, τίς ὑποστήσεται; ἀλλ' ἐπεὶ παρὰ σοὶ ὁ ἱλασμός ἐστιν, πηγὴ γὰρ τυγχάνεις ἀγαθότητος καὶ ἐλεημοσύνης, θαρροῦμεν ὅτι ἐλέῳ καὶ κρίσει ἐξετάζοντός σου τὰ καθ' ἡμᾶς σωτηρίας τευξόμεθα. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Ρ' Source: Migne PG 39.1645b-c

A Psalm of David: I shall sing of mercy and judgement to you, O Lord. 1 He now sings to soothe and put in order the nature of those who attend, celebrating in song the Divine judgement of the deeds of men, and since the strict judgment of God seeks out not only the apparent things but the hidden things of the heart, he commends the compassion of God. Because if for merit He considered our works and words and thoughts, we would all be ruined. That this not be, he places mercy before judgement, for 'If you looked upon our iniquities, O Lord, who would stand?' 2 Since, then, 'propitiation is with you,' 3 for you are the fount of kindness and mercy, we hope that, having looked into us with mercy and judgement, salvation follows. Didymus the Blind, Commentary on The Psalms, Psalm 100 1 Ps 100.1 2 Ps 129.3 3 Ps 129.4

Mercy And Hope

Ἀκουστὸν ποίησόν μοι τὸ πρωὶ τὸ ἔλεός σου ὅτι ἐπὶ σοὶ ἤλπισα. Γνώρισόν μοι Kύριε ὁδὸν ἐν ᾗ πορεύσομαι ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου. Τὴν θεωρίαν ἐπιζητεῖ τοῦ μέλλοντος αἰῶνος, ἤν καὶ βασιλείαν οὐρανῶν ἔθος ὀνομάζειν τῇ θείᾳ Γραφῇ. Τοῦ αὐτοῦ. Δύναται τοῦτο εἰπεῖν περὶ γνωρισμοῦ ὁδοῦ φερούσης ἐπ' ἀρετὴν, ἤ τῆς ἤν μετὰ τὴν ἔχοδον ὀδεύει τις, ἤτις ἐστὶν ὁδὸς τοῦ ξύλου τῆς ζωῆς, ἤν φυλάσσει τὰ χερουβὶμ καὶ φλογίνη ῥομαφαία. Τοῦ αὐτοῦ. Γῆ ζώτων καὶ γῆ εὐθεῖα ἡ αὑτή ἐστιν ἀγαθὴ, ἐφ' ἤν τὸ ἀγαθὸν τοῦ Θεοῦ Πνεῦμα ὁδηγεῖ τοὺς ἀξίους. Καὶ ἐντεῦθεν τὴν ἀξίαν τοῦ πνεύματος ἐδιδάχθημεν. Ὥσπωερ γὰρ ὁ Θεὸς, οὕτω καὶ τὸ πνεῦμα ὠνόμασται ἀγαθόν· καὶ καθάπερ τὸν Θεὸν ὁδηγῆσαι αὐτὸν ἰκετεύσας, οὕτω καὶ τῆς τοῦ πνεύματος ὁδηγίας ἀπολαῦσαι παρακελεῖ, ὥστε μηδὲν αὐτῷ φανῆναι πρόσαντες μηδὲ δυσχερὲς, ἀλλ' εὐθεῖαν τὴν ὁδὸν ὁδεύειν καὶ λείαν καὶ πλάνης ἀπηλλαγμένην. Ὠριγένης, Εἰς Ψαλμους, Ψαλμος ΡΜΒ' Source: Migne PG 12.1668d-1669a

Make me hear your mercy in the morning, for in you I have hoped. Make known to me the way in which I should walk, for to you I have lifted up my soul. 1 He seeks the contemplation of the age to come, which by Sacred Scripture is named the kingdom of heaven. On the same: It is possible he speaks of the knowledge of the way which leads to virtue, or of the way which a man walks along after death, which is the way to the tree of life, which is guarded by the Cherubim with the flaming blade. On the same: The land of the living and the righteous land are the same good, to which the good Spirit of God leads those who are worthy of it. Whence we have taught the dignity of the Spirit. For as God, so the Spirit is named good, and as he entreats God that He lead him, so he prays that led by the Spirit no arduous or difficult things appear, so that he might walk on the right and level way free from error. Origen, Selecta On the Psalms, from Psalm 142 1 Ps 142.8

Mercy and Glory

Laetemur in miserationibus Redemptoris nostri. Abraham ante Christi adventum apud inferos fuit. Post Christi passionem latro in paradiso. Morte Christi mors mortua est, flammea romphea custos paradisi sanguine Christi exstincta. Et beatus Petrus homo terrenus portas aperit, quas aethereus Cherubim clausit: Et de rete piscatorum manus repente ad claves transtulit regni coelorum. In Cherubim multitudo scientiae; sed in Christo multitudo miserationis. Olim in Judaea notus tantummodo Deus, sed nunc omnibus gentibus vox una est Christus, qui nos de servis fecit amicos, et de profugis convertit in filios. Naturam mortalitatis nostrae assumpsit in gloriam divinitatis suae. In hoc laetetur genus humanum, sciens fragilitatis nostrae naturam super angelicos exaltatem choros. Alcuinus, ex Epistola CVII, Ad Carolum Magnum Source: Migne PL 100.323a-b

Let us rejoice in the mercy of our Redeemer. Before the advent of Christ Abraham was in hell. After the passion of Christ he was with the thief in paradise. The death of Christ dealt death to death, the flames guarding paradise were extinguished by His blood. And blessed Peter, a man of earth, opened the gates closed by a heavenly Cherubim, for in place of the net of fishermen his hand suddenly received the keys of the kingdom of heaven. 1 In the Cherubim is an abundance of knowledge, in Christ an abundance of mercy. Once God was known only in Judea, 2 now to all the peoples Christ is one voice, He who has made servants friends. 3 Our natural mortality he took up into His glorious Divinity. In this let the human race rejoice, knowing the fragility of our nature is exalted above the choirs of angels. Alcuin of York, from Letter 107, To Charlemagne. 1 Gen 3.24, Mt 16.18-19 2 Ps 75.1 3 Jn 15.15

Life And Mercy

Qui secundum magnam misericordiam suam regeneravit, etc. Jure benedicitur a nobis Deus, qui, cum nostris meritis generati fuissemus ad mortem, sua nos misericordia regeneravit ad vitam. Et hoc per resurrectionem Filii sui, cum in tantum nostram dilexerit vitam, ut illum pro hoc mori disponeret, atque eadem morte per resurrectionem destructa, spem nobis exemplumque resurgendi monstraret. Mortuus namque est, ne nos mori timeremus. Resurrexit ex mortuis, ut et nos per eum resurrecturos esse speraremus. Sancta Beda, In Primam Epistolam Sancti Petri, Caput I Source: Migne PL 93.42d

He who by His great mercy gave us new birth... 1 Rightly is God blessed by us, who when with our merits we were born for death, were reborn for life by His mercy. And this through the resurrection of His own Son, when in our own life He held so dear, He set Him to die for this, and by that same resurrection death destroyed, revealing to us hope and example for rising. For He died that we might not fear to die. He rose from the dead, that even we through Him might hope to be resurrected. Saint Bede, Commentary on the First Letter of Peter, Chap 1 1 1 Pet 1.3

Mercy, Hope And Salvation

Ego autem in misericordia tua speravi. Exsultabit cor meum in salutari tuo. Quamvis desiderio magno raperetur, patientia suae tamen momenta declaravit, dicens: quia etsi adhuc contingat propria vota differri, ipse tamen, superna misericordia suffragante, in spe ejus possit firmissimus inveniri, sicut Apostolus dicit: Spes autem non confundit. In tua enim misericordia dicit, quoniam qui aliter putat, omnem spem suae credulitatis evacuat. O virtus fidei, et firmitas magna credentis! Gaudebat ad praesentis absentiam, et interior homo Dei salutare jam conspexerat, quem adhuc exterior carnalibus oculis cernere cupiebat. Cassiodorus, Expositio In Psalterium, Psalmus XII Source: Migne PG 70.102c-d

I have hoped in your mercy. My heart shall exult in your salvation. 1 Although seized by great desire, he declared the importance of patience, because even if the fulfillment of his prayer is delayed, yet with the support of heavenly mercy he is found firm in his hope, as the Apostle says, 'For hope shall not be confounded.' 2 He says 'in your mercy,' because he who thinks otherwise, loses all the hope of his belief. O virtue of faith and great strength of the believer! He rejoiced in present absence while the interior man looked on the salvation of God, which yet he desired to see with the exterior eyes of flesh. Cassiodorus, Commentary On The Psalms, Psalm 12 1 Ps 12.7 2 Rom 5.5

Hope And Life

Et quia Dei opus misericordia, ut in familiam ejus recepti a dominatu malignorum horum liberemur; propheta orat dicens, Suscipe me secundum eloquium tuum, et vivam, et non confundas me ab expectatione mea. Propheta exspectat et sperat: nihil praesens, nihil temporarium sectatur. Plues autem sunt, qui hanc exspectationem fidei nostrae arguunt et irrident, dicentes talia: Quid jejunia, quid continentia, quid castitas, quid jactura patrimoniorum utilitatis auferet? Ubi spes vestra est, O Christiani? Mors aequaliter dominatur universorum: in omnium corporum naturas commune jus illi est. Quin etiam universis nos bonis saeculi frumur, et vitae verae licentia utimur: et in quo tandem nobis spei vestrae exspectatione praestatis? Non confundi ergo se in hac exspectatione sua Propheta orat: sed ut maneat confidens, et fructus verae illius vitae quam exspectat accipiat. Scit enim se nondum vivere, licet vivat. Vita enim nostra, secundum Apostolum, absconsa in Christo est. Et idcirco ait: Suscipe me secundum eloquium tuum, et viviam: quia verae illius et indeficientis vitae exspectatione ac spe detinetur. Sperat enim aeternitatem, sperat regnum coelorum, sperat regnum Dei, sperat spiritales benedictiones in coelestibus in Christo. In hac spe, in qua non confundetur, rogat ut suscipiatur et vivat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.602b-603a

Since compassion is a work of God, the Prophet prays that, receiving him into His house, He free him from the power of the wicked, saying: 'Take me up according to your word and I shall live, and do not confound me in my expectation.' 1 The Prophet waits and hopes, attaching himself to nothing of the present, nothing transitory. Many there are who dispute and ridicule this expectation of our faith, saying such things as: 'Why with fasts and continence and chastit, and abstinence cast away the usefulness of your inheritance? Where is your hope, O Christians? Death equally dominates all things, it is common law set against every natural body. Whence we enjoy every good of the world, and make every use of this true life. In what way does your expectation surpass us?' Therefore the Prophet prays that he be not bewildered in his expectation, but that he remain confident and receive the fruit of the true life that he expects. For he knows he does not live yet, but that it is possible he may live. 'Our life,' according to the Apostle, 'is hidden in Christ.' 2 And therefore he says: 'Take me up according to your word, and I shall live,' because he is seized by the expectation and hope of the true and flawless life. He hopes for eternity, he hopes for the kingdom of heaven, he hopes for the kingdom of God, he hopes for spiritual blessings in the heavens with Christ. In this hope, in which he shall not be confounded, he asks that he be taken up and live. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.116 2 Colos 3.3

A Tale Of Two Dogs

Λέγεις ἀκηκοέναι Ἕλλνος ἁμαρτωλοῦ εἰπόντος, ὅτι Οὐδεαν μου διαφέρεις κἂν Χριστιανὸς ᾖς, ἁμαρτψωλὸς γὰρ καὶ σύ. Εἰπὲ τοίνυν πρὸς αὐτὸν τὴν παραβολὴν ταύτην· Δύο κύνας τις οἰκοδεσπότης ἐκέκτητο, καὶ τὸν μὲν λυττήσαντα καὶ τὸν δεσπότην αὐτὸν σπαράξαι τολμήσαντα, ἀποτυμαπανισθῆναι προσέταξεν, τὸν δὲ ἀγαπῶντα, τὸν κύριον, καὶ περιγλίχοντα τῇ στοργῇ τοὺς πόδας τοῦ δεσπότου διὰ παντὸς, περιποιεῖται, καὶ τρέφει, καὶ εκσώζει. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡϟΗ' Τρυφωνι Ἀρχιτεκτονι Source: Migne PG 79.157a

You say that you've heard a Gentile sinner say, 'There is no difference between me and you when you are a sinner, even if you a Christian.' Tell him this parable: A master of a house once had two dogs, one was wild and was always trying to bite his master, and he commanded that this one be destroyed, the other loved his master and ever in affection followed at his feet through all things, and this one the master kept safe and fed and preserved. Saint Nilus of Sinai, Book 1, Letter 198 To Trypho the Architect

The Saving Of Many

Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἢξουσι, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Εἰ στενὴ καὶ τεθλιμμένη ἐστὶν ἠ ὁδος, καὶ ὀλίγοι οἱ εὑρίσκοντες αὐτην, διὰ ποίας οἱ πολλοὶ εἰσελεύσονται; περὶ γὰρ πλατείας καὶ εὐρυχώρου λέγει, ὅτι πολλοὶ εἰσελεύσονται δι' αὐτῆς. Καὶ φαμεν, ὅτι ὁ μὲν Σωτῆρος λόγος εἴρηται, ἐπειδὴ ὀλίγοι ἀπὸ τοῦ Ἰσραὴλ ἐσώζοντο· οὐ πολλοὶ γὰρ ἐπίστευσαν εἰς αὐτόν. Διὸ καὶ ἔλεγε· Μὴ φοβοῦ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ Θεὸς ἐν σοὶ. Προφητικῶς δὲ ἐλέχθη τὸ, Πολλοὶ ἤξουσιν· ὡς περὶ τῶν μελλόντων πιστεύειν εἰς αὐτὸν ἀπὸ τῶν ἐθνῶν. Πολλοὶ, φησὶν, ὡς πρὸς τοὺς μετὰ τὴν παρουσίαν μὴ πιστεύσαντας, οἱ ἀπὸ τῶν ἐθνῶν ἀνακλιθησόμενοι μετὰ Ἀβραὰμ καὶ τῶν ἐξ αὐτοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· καὶ τῷ ἀριθμῷ δὲ πολλαπλασίους οὗτοι τῶν ἀπὸ Ἰσραὴλ καὶ τὸν Ἰησοῦν Χριστὸν ὁμολογουμένων. Ὠριγένης, Εἰς Τὸ Κατὰ Ματθαιον Ἐπαγγελιον Source: Migne PG 17.292d-293a

Many will come from the east and from the west and rest with Abraham and Isaac and Jacob in the kingdom of heaven. 1 If the way is narrow and difficult and few find it, how shall many enter there? For concerning the broad and easy way He says that many walk in it. 2 We say, then, the word of the Lord was spoken as if few from Israel were saved. For not many believed in Him. Concerning which He says, 'Do not fear, little flock, because God delights in you.' 3 And so this was said as prophecy, that many shall come, certainly the many who shall believe in Him from the Gentiles. He says 'many' as a comparison with those who after His coming did not believe, those who from the Gentiles shall rest with Abraham and those born from him in the kingdom of heaven. For in number these are much more than those who were from Israel and confessed Jesus Christ. Origen, On the Gospel of St Matthew, Fragment 1 Mt 8.11 2 Mt 7.14 3 Lk 12.32

God Unseen

Pelagus, inquit, operuit caput meum. Nec istud frustra de solo capite dicebat, quem absque dubio pelagus omni ex parte contexerat; sed celavit contumelia mundi Dominum coeli. Caput viri Christus, caput autem Christi Deus. Velavit humilitas mea gloriam meam, et Deus, qui quasi caput inerat Christo mundum reconcilians sibi, ab eis qui hominem patibulo confixerant, non potuit pervideri. Sancti Aviti Viennensis, Ex Sermone de Jona Source: Migne PL 59.305c-d

The sea, he says, covered my head. 1 He does not speak foolishly of his head alone, since without doubt the sea covered every part of him, but the contumely of the world obscures the Lord of heaven. The head of man is Christ, the head of Christ is God. 2 My humility has covered my glory, and God, who as a head inhered in Christ, reconciling the world to Himself, 3 was not able to be seen by those who had fastened a man to a gibbet. Saint Avitus of Vienne, Fragment from a Sermon on Jonah 1 Jonah 2.6 2 1 Cor 11.3 3 2 Cor 5.19

The Resurrection And The Flesh

Tenes scripturas quibus caro infuscatur: tene etiam quibus illustratur. Legis cum quando deprimitur: adige oculos et cum quando relevatur. Omnis caro foenum: non hoc solum pronuntiavit Esaias, sed et Omnis caro videbit salutare Dei. Notatur in Genesi dicens Dominus, Non manebit spiritus meus super ipsos homines, quia caro sunt: sed et auditur per Ioelem, Effundam de spiritu meo in omnem carnem. Apostolum quoque ne de uno stilo noris quo carnem plerumque compungit: nam etsi negat habitare quidquam boni in carne sua, etsi adfirmat eos qui in carne sint Deo placere non posse, quia caro concupiscat adversum spiritum, et si qua alia ita ponit ut carnis non tamen substantia sed actus oneretur, dicemus quidem alibi nihil proprie carni exprobari oportere nisi in animae suggillationem quae carnem ministerio sibi subigit. Verum interim et in illis litteris Paulus est cum stigmata Christi in corpore suo portat, cum corpus nostrum ut Dei templum vitiari vetat, cum corpora nostra membra Christi facit, cum monet tollere et magnificare Deum in corpore nostro. Itaque si ignominiae carnis resurrectionem eius expellunt, cur non dignitates potius inducent? Quoniam Deo magis congruit in salutem redigere quod reprobarit interdum, quam in perditionem dedere quod etiam probavit. Tertullianus, De Resurrectione Carnis, Caput X Source: Migne PL 2.808a-b

You who hold to the passages in the Scriptures in which the flesh is denigrated, hold also to those in which it is honoured. You who read where it is abased, direct your eyes also to where it is elevated. 'All flesh is grass.' 1 Isaiah did not say this alone, but also: 'All flesh shall see the salvation of God.' 2 It is noted that the Lord says in Genesis, 'My Spirit shall not remain among these men, because they are flesh,' 3 but He is also heard saying through Joel, 'I will pour out of my Spirit upon all flesh.' 4 Even the Apostle should not be known for just one statement in which he reproaches the flesh. For even if he denies that 'in his flesh dwells any good thing,' 5 even if he affirms that 'they who are in the flesh cannot please God,' 6 because 'the flesh desires against the Spirit,' 7 even in these and other passages, it is not the substance of the flesh, but its actions, which are censured. We shall say elsewhere that no reproof can be directed at the flesh without castigation of the soul, which orders the flesh to do its service. Yet meanwhile in the same passage Paul 'carries about in his body the marks of the Lord Jesus,' 8 he also forbids our body to be defiled, as it is 'the temple of God,' 9 and he makes our bodies 'members of Christ,' 10 and exhorts us to exalt and 'glorify God in our body.' 11 Thus if the ignominies of the flesh thrust off its resurrection, why shall not its dignities rather bring it about? Because it better befits God to restore to salvation what for a while He rejected, than to give up to ruin what He once approved. Tertullian, On The Resurrection Of The Flesh, Chap 10 1 Isaiah 40.7 2 Isaiah 40.5 3 Gen 6.3 4 Joel 3.1 5 Rom 8.18 6 Rom 8.8 7 Galat 5.17 8 Galat 6.17 9 1 Cor 3.16 10 1 Cor 6.15 11 1 Cor 6.20

A Clash Of Truths

Quae cum abiissent, ecce quidam de custodibus venerunt in civitatem, et nuntiaverunt principibus sacerdotum omnia quae facta fuerunt. Simplex animi qualitas, et indocta hominum rusticitas, saepe veritatem rei, ut est, sine fraude manifestat. At contra versuta malignitas, et exercitata pravae mentis nequitia, dolos versando falsitatem verisimilibus verbis, pro ipso vero commendare decertat, sibique in assensum plures convertere et coadunare festinat. Rabanus Maurus, Commentariorum In Matthaeum, Liber VIII Source: Migne PL 107.1150b

When they had gone, behold some of the soldiers came into the city and announced to the elders among the priests all that had happened. 1 A simple quality of soul and an uneducated rusticity of men often reveals the truth of a thing without any deceit. On the contrary, clever wickedness and the evil exertion of a depraved mind, active in deceit for falsity with words that seem to be true, strives to be believed as the truth and hastens to turn and to snare many to assent to itself. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 8 1 Mt 28.11

The Possibility Of Resurrection

Πολλῶν δὲ ὄντων τῶν εἰς τὴν προκειμένυν ἐξέτασιν χρυσιμωτέρων, παραιτοῦμαι δὴ νῦν τοὺς κατεφεύγοντας ἐπὶ τὰ τῶν ἀνθρώπων ἔργα, καὶ τοὺς τούτων δημιουρψοὺς ἀνθρώπους, οἵ τὰ συντριβέντα τῶν ἔργων, ἤ χρόνῳ παλαιωθέντα, ἤ και ἄλλως διαφθαρέντα καινουργεῖν ἀδυνατοῦσιν· εἶτα ἐξ ὀμοίου τοῖς κεραμεῦσι καὶ τέκτοσι δεικνύναι πειρωμένους, τὸ καὶ τὸν Θεὸν μήτ' ἂν βουληθῆναι, μήτε βουληθέντα δυνηθῆναι νεκρωθὲν ἢ καὶ διαλυθὲν ἀναστῆσαι σῶμα· καὶ μὴ λογιζομένους ὅτι διὰ τούτων τοῖς χειρίστοις ἐξυβρίζουσιν εἰς Θεὸν, συνεξισοῦντες τῶν πάντη διεστηκότων τὰς δυνάμεις, μᾶλλον δὲ καὶ τῶν ταύταις χρωμένων τὰς οὐσίας καὶ τὰ τεχνητὰ τοῖς φυσικοῖς. Περὶ μὲν οὖν τούτων σπουδάζειν οὐκ ἀνεπιτίμητον. Ἠλίθον γὰρ ὡς ἀληθῶς τὸ τοῖς ἐπιπολαίοις καὶ ματαίοις ἀντιλέγειν· μακρῳ γε μὴν ἐνδοξότερον καὶ πάντων ἀληθέστατον τὸ φῆσαι τὸ παρὰ ἀνθρώποις ἀδύνατον παρὰ Θεῷ δυνατόν. Εἰ δὲ δι' αὐτῶν τούτων ὡς ἐνδόξων καὶ διὰ πάντων τῶν μικρῷ πρόσθεν ἐξητασμένων δείκνυσιν ὁ λόγος δυνατὸν, εὔδηλον ὡς οὐκ ἀδύνατον. Ἀλλὰ μὴν οὐδ' ἀβούλητον. Ἀθηναγορος, Περί Ἀναστάσεως Των Νεκρών Source: Migne PG 6.989c-992a

As there are many things of more importance in the investigation before us, I here excuse myself from those who take refuge in the works of men, and the mortal makers of such things, who are unable to make anew those of their works which are broken into pieces, or worn out by time, or in some other way destroyed, and then from a comparison to potters and carpenters try to show that God neither can will, nor if He willed would be able, to raise up a body from the dead, or one that has been dissolved, not thinking that by use of such manufactures they insult God, placing together powers which are quite different, or rather the natures of those who use them, and the works of art with those of nature. To consider such things is not undeserving of blame. For it is truly foolish to respond to superficial and vain objections. It is surely far more probable, and indeed most true above all things, to say that what is impossible for men is possible with God. 1 And if this in itself is probable, and if by the whole investigation in which we have been engaged reason shows it is possible, it is quite clear that it is not impossible. And nor is it something God could not will. Athenagoros, On The Resurrection Of The Dead 1 Lk 18.27

Suffering And Belief

Crucifixus sub Pontio Pilato... Sed dicit aliquis: Nunquid haec de Domino intelligenda sunt? Nunquid Dominus ab hominibus teneri poterat, et ad judicium pertrahi? Et de hoc te idem propheta convincet. Dicit enim his verbis: Ipse Dominus in judicium veniet, cum senioribus et principibus populi. Judicatur ergo Dominus secundum prophetae testimonium, et non solum judicatur, sed etiam flagellis caeditur, et palmis in faciem verberatur, et conspuitur, et omne pro nobis perfert opprobrium indignitatis. Et quia haec stupescenda erant omnibus, cum praedicarentur ab Apostolis: idcirco etiam ex persona ipsorum propheta exclamat et dicit: Domine, quis credidit auditui nostro? Incredibile enim est, ut Deus Dei Filius passus, ista dicatur, et praedicetur: ergo et praedicuntur per prophetas, ne qua credituris dubitatio nasceretur. Ipse ergo ex sua persona Christus Dominus dicit: Dorsum meum dedit ad flagella, et maxillas meas ad palmas, et faciem meam non averti a confusione sputorum. Rufninus Aquileiensis, Commentarius In Symbolum Apostolorum Source: Migne PL 21.359a-b

Crucified under Pontius Pilate... But someone says: 'Must these things be understood of the Lord? Should the Lord be seized by men and dragged off to judgement?' Of this also the same Prophet shall convince you. For he says, 'The Lord Himself shall come into judgment with the elders and princes of the people.' 1 Therefore, according to the Prophet's testimony, the Lord is judged, and not only judged, but scourged, and slapped on the face with the palm, and spat on, and He suffers every insult and indignity for our sake. And because all must be bewildered when these things shall be preached by the Apostles, therefore the Prophet speaking in their person also exclaims, 'Lord, who has believed our report?' 2 For it is incredible that God, the Son of God, should be spoken of and preached about as having suffered these things. For this reason they were foretold by the Prophets, lest any doubt should be found in those who are going to believe. Thus Christ the Lord Himself, in His own person, says, 'I gave my back to scourges and my cheeks to palms, I did not turn my face away from the contempt of spitting.' 3 Rufinus of Aquileia, Commentary On The Apostles' Creed 1 Isaiah 3.14 2 Isaiah 53.1 3 Isaiah 50.6

Spitting In The Face

Quod dictum est, Exspuerunt in faciem ejus, significavit eos qui ejus praesentiam gratiae respuunt. Item tamquam colaphis cum caedunt, qui honores suos ei praeferunt: palmas in faciem ejus dant, qui perfidia caecati eum non venisse affirmant, tanquam praesentiam ejus exterminantes et repellentes. Sanctus Augustinus Hipponensi, Quaestiones in Evangelium Secundum Matthaeum, Liber Primus, XLIV Source: Migne PL 35.1332

The words: 'They spat in his face' 1 signify those who reject the presence of His grace. Likewise they who wound with blows are those who prefer their own honour to His, and they who strike their hands against His face are those who, blinded by faithlessness, affirm that Christ has not come, as men driving out and rejecting His presence. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 44 1 Mt 26.67

Peter's Tears

Petrus prorupit ad lacrimas, nihil voce precatur. Invenio quod fleverit, non invenio quid dixerit. Lacrimas eius lego, satisfactionem non lego. Recte plane Petrus flevit et tacuit, quia quod defleri solet, non solet excusari, et quod defendi non potest, ablui potest. Lavant enim lacrimae delictum quod voce pudor est confiteri. Lacrimae ergo verecundiae consulunt pariter et saluti, nec erubescunt in petendo, et impetrant in rogando: lacrymae, inquam, tacitae quodammodo preces sunt, veniam non postulant, et merentur. Causam non dicunt, et misericordiam consequuntur; nisi quod utiliores lacrymarum preces sunt quam sermonum; quai sermo in precando forte fallit, lacryma omnino non fallit; sermo interdum non totum profert negotium. Lacrimae semper totum produnt affectum. Et ideo Petrus iam non utitur sermone, quo fefellerat, quo peccaverat, quo fidem amiserat, ne per id ei non credatur ad confitendum quo usus fuerat ad negandum; ac per hoic mavult et cuasam suam flere, quam dicere, et quod voce negaverat, lacrymis confiteri. Invenio et aliud cur tacuerit Petrus, ne tam cito veniae postulatio per impudentiam plus offenderet quam impetraret. Solet enim citius mereri indulgentiam quia verecundius deprecatur. Sanctus Maximus Taurinensis, Homilia LIII De poenitentia Petri et ostiaria ancilla Source: Migne PL 57.351a-352a

Peter broke down in tears, he spoke no prayer. We find, then, that he wept, we do not find what he said. I read about his tears, I do not read about his giving of satisfaction. Certainly Peter was right to be weep and be silent, because that which is accustomed to weep is not accustomed to make excuses, and because he is not able to offer defence, he is able to be cleansed. he washes away crime with tears because the voice is ashamed to confess. Therefore tears counsel modesty together with salvation, which do not blush in asking, and beseeching, and begging. Tears, I say, are as silent prayers, not demanding forgiveness, but meriting it. They who do not speak of excuse receive mercy. Tears are more useful prayers than speech because speech in prayer may lie, but tears do not deceive; sometimes speech is of no benefit to an affair. Tears always lead to affection. And therefore Peter does not employ speech, by which he lied, by which he sinned, by which he cast away faith, not by that does he trust to confess what he has done with his denial. And therefore he prefers to weep over his state than to speak of it, and to deny his voice so that his tears confess. And I find something else in Peter's silence, that he not be so quick in requesting forgiveness that by impudence he offend in what he sought. For he will more swiftly merit kindness because he pleads more modestly. Saint Maximus of Turin, from Homily 53, On The Penitence of Peter and The Maid Who Kept The Door

Betrayal And Salvation

Dicit Apostolus, quod oporteat haereses esse. Oportet autem, non haereticis quod sunt esse, sed catholicis sustinere quod non sunt. Sicut de Juda traditore suo Dominus dixit, quod bonum fuerat homini illi non nasci. Inde enim ait illi, quia suum nasci illi malum erat qui tradidit, nobis bonum, ad quos salus ex traditione pervenit. Sancti Aviti Viennensis, Ex Libris contra Arianos Source: Migne PL 59.307b

The Apostle says, 'It is necessary that there be heresies.' 1 For it is necessary not that there are heretics, but that Catholics endure what they are not. So the Lord said of the betrayer Judas that it were better that he had not been born. 2 And He says this to him because his birth was evil to him who did betray, but to us a good, to whom salvation came from betrayal. Saint Avitus of Vienne, Fragment from Books against The Arians 1 1 Cor 11.19 2 Mt 26.21

Ways Of Betrayal

Exinde quaerabat opportunitatem ut eum traderet eis. Hunc locum manifestius Lucas evangelista disseruit dicens: Et quaerebat opportunitatem ut traderet illum sine turbis. Hoc enim fuit opportunitas Judae quam quaerebat, ut traderet magistrum, quod fuit timor sacerdotum ne tumultus fieret in populo. Ipsum ergo meditabantur simul venditor et emptores, ne impediretur fraudulentia factio eorum per impetum populi, ne per vim eriperetur Jesus de manibus eorum. Multi ergo hodie Judae scelus, quod Dominum ac magistrum Deumque suum pecunia vendiderit, velut immane et nefarium exhorrent, nec tamen cavent. Nam cum pro muneribus falum contra quemlibet testimonium dicunt, profecto quia veritatem pro pecunia negant, Deum pecunia vendunt. Ipse enim dixit: Ego sum veritas. Cum societetam fraternitatis aliqua discordiae peste commaculant, Deum produnt, quia Deus charitas est. Qui ergo charitatis et veritatis jura spernunt, Deum utique, qui est charitas et veritas, produnt: maxime cum non infirmitate vel ignorantia peccant, sed in similitudine Judae quaerunt opportunitatem qualiter arbitris absentibus mendacio veritatem, virtutem, crimine mutent. Rabanus Maurus, Commentariorum In Matthaeum, Liber VIII Source: Migne PL 107.1102d-1103a

From then he sought an opportunity to betray Him to them... 1 This passage the Evangelist Luke gives more openly, saying: 'And he sought an opportunity to betray Him apart from the crowds.' 2 For this was the opportunity that Judas sought, so that he might betray his teacher, because the priests feared there would be a tumult among the people. Therefore seller and buyer were thinking on the same things, that their deceit not be impededed by the obstacle of the people, and they be unable to seize Jesus by the strength of their own hands. And the crime of Judas happens often today, because to sell the Lord and Teacher and God for money is a monstrous wickedness which men should abhor, yet they will not be admonished. For when they tell lies about anyone for gifts, without doubt they deny the truth for money, and so they sell God for money. For He Himself said: 'I am the truth.' 3 When someone defiles the harmony of a brotherhood with the pest of discord, he betrays God, because God is love. 4 Therefore they who spurn the law of love and truth, they betray God, who is love and truth, especially when it is not because of weakness or ignorance that they sin, but as a likeness of Judas they seek an opportunity, that in the absence of judges they might change truth for a lie, virtue for wickedness. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 8 1 Mt 26.16 2 Lk 22.6 3 Jn 14.6 4 1 Jn 4.16

The Good Shepherd

Ego sum pastor bonus. Bonus pastor animam suam dat pro ovibus suis. Ostendit se Dominus bonum pastorem quoad boni pastoris ingressum, hic ostendit secundo quoad boni pastoris affectum; et hoc quidem facit per hunc modum. Primo ostenditur Christi ad suas oves amicitia: secundo diligentia: tertio providentia: quarto munificentia: quinto ex hoc Jusaeorum discordia. Primo ergo ostenditur Christi ad oves vera aimicitia in comparatione ad amorem mercenarium, qui non est amor verus, propterea dicit: Ego sum pastor bonus, et hoc monstrat: Bonus pastor animam suam dat pro ovibus suis, ex vehementi dilectione, quam habet circa eas. Unde ipse dixit Joannes quinto decimo: Maiorem hac dilectionem nemo habet, quam ut animam suam ponat quis pro amicis suis. Talis pastor erat Paulus, qui dicebat secundae ad Cor tertio decimo: Ego libentissime impendam, et superimendar ego ipse pro animabus vestris. Non sic mercenarius. Sanctus Boneventura, Commentarius In Evangelium Ioannem, Caput X Source: Here, p838-839

I am the good shepherd. The good shepherd lays down his life for his sheep. 1 The Lord shows Himself to be the good shepherd as much as he walks as the good shepherd, here shown by how much He loves as the good shepherd, and this is done in this way. First it is shown by the friendship of Christ for his sheep, second by affection, third by foresight, fourth by munificence, fifth by the dispute with the Jews. Therefore first is shown the friendship of Christ for His sheep in the comparison with the love of the hireling, who has no true love, because of which He says, 'I am the good shepherd,' and this He makes evident: 'A good shepherd gives his life for his sheep,' on account of the vehement love which he has for them. Whence John said in the fifteenth chapter: 'Greater love has no man than to give his life up for his friends.' 2 Such is the shepherd Paul, who according to the thirteenth chapter of the letter to the Corinthians says: 'For my own part, I will gladly spend and be spent for the sake of your souls ' 3 He is not a hireling. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 10 1 Jn 10.11 2 Jn 15.13 3 2 Cor 12.15

Leaven And Life

Πᾶς ὃς ἄν φάγῃ ζύμην, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραήλ. Ἐξολοθρευθήσεται ἄνθρωπος ἔνεκεν ζύμης· καὶ ὁ τῶν ὅλων Θεὸς ὁ χρηματίζων τοὺς νόμους, ὡς ὁλοθρεύει μοιχὸν, ὡς ὁλοθρεύει πόρνον, ὡς ὁλοθρεύει παιδοφθόρον, οὕτως ὁλοθρεύει τὸν ἔχοντα ζύμην ἐν τῇ οἰκίᾳ αὐτοῦ ἐν τῇ τῶν ἀζύμων ἡμέρᾳ. Τοῦτο κατὰ Θεόν ἐστι; τοῦτο κατὰ νόμον τὸν οὐράνιόν ἐστιν; Ἀλλ' εἶποιμι ἂν ὅτι ἐὰν ἔχῃς ζύμην πονηρίας, καὶ μὴ ἐξολοθρεύσῃς πᾶσαν ζύμην κακίας ἀπὸ τοῦ ἡγεμονικοῦ σου· αὕτη γάρ ἐστιν ἡ ἀληθινὴ οἰκία σου· ὁ Θεὸς τῶν ὅλων νομοθετεῖ ἐξολοθρευθῆναί σε μὴ ἀποβαλόντα τὴν ζύμην τὴν παλαιὰν ἀπὸ σεαυτοῦ. Χρὴ γάρ σε ἐλθόντα εἰς τὸν καιρὸν τῶν νέων, νέον γενόμενον μηδὲν ἔχειν ἀρχαῖον. Τὰ ἀρχαῖα παρῆλθε, καὶ τὰ ἐξῆς. Ὄρα πῶς ἔδει ἑορτάζειν ἐν μηνὶ τῶν νέων τὴν ἑορτὴν τῶν ἀζύμων. Ὠριγένης, Ἐκλογαὶ Εἰς Την Ἐξοδον Source: Migne PG 12.284d-285a

Everyone who eats leaven, his soul will be cut off from Israel... 1 A man shall be cut off on account of leaven, and with the God of all who gives His law, as perishes the adulterer and the whore and the corrupter of boys, so perishes the one who has leaven in his house on the day of unleavened bread. Is this worthy of God? Is this consonant with the heavenly laws? But I would say that if you have the leaven of wickedness and you do not cut off every leaven of wickedness from your leading faculty, reason, for this is your true house, the God of all ordains that you be cut off, since you are not rid of the old leaven. 2 For it is necessary for your coming to the new age, that you be made new and have nothing of the old. 'Old things have passed away.' 3 See, then, how it is fitting that the celebration of the feast of Unleavened Bread is in the month of new things. 4 Origen, On Exodus, Fragment 1 Exod 12.15 2 1 Cor 5.7 3 2 Cor 5.17 4 Jewish New Year

A Beginning Of Teaching

Ὁ Θεὸς, ἐν τῷ ἐκπορεύεσθαί σε ἐνωτιον τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ. Διάψαλμα. Ὅτι μὴ μόνον ἐν τῇ συντελείᾳ τῶν αἰώνων ἀνθρώποις ἐπεδήμει ὁ τοῦ Θεοῦ Λόγος, ἀλλὰ καὶ πρότερον αὐτὸς ἦν ὁ διὰ Μωϋσέως χρηματίζων, ὁ παρὼν διδάσκει λόγος φάσκων· Ὁ Θεὸς, ἐν τῷ ἐκπορεύεσθαί σε ἐνώπιον τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ, γῆ ἐσείθη, καὶ γὰρ οἱ οὐρανοὶ ἔσταξαν. Καὶ τότε γὰρ, φησὶ, καθ' ὄν χρόνον ἐξῆγες τοὺς υἱοὺς Ἰσραήλ ἀπὸ γῆς Αἰγύπτῳ πεπραγμένων διατρεχούσης εἰς πάντας. Ἀλλ' ἡ μὲν γῆ τότε ἐσείτο· ἤτοι τῆς φήμης, ὡς εἴρηται, τὰς πάντων τῶν ἐπὶ γῆς ἀκοὰς πληρούσης, ἤ καὶ αὐτοῦ τοῦ στοιχείου χαίροντος ἐπὶ τῇ ἐπιβάσει τοῦ Θεοῦ. Ὅ δὴ διδάσκει καὶ ἕτερος ψαλμὸς λέγων· Ἐν ἐξόδῳ Ἰσραὴλ ἐξ Αἰγύπτου, οἴκου Ἰακὼβ ἐκ λαοῦ βαρβάρου, τὰ ὄρη ἐσκίρτησαν ὡς κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων. Ἡ μὲν οὖν γῆ χαίρουσα ἐσείετο· οἱ δὲ οὐρανοὶ ἔσταξαν. Τί δὲ ἔσταξαν, ἀλλ' ἤτοι τὴν τοφὴν τὴν παραδόξως ἐνεχθεῖσαν τοῖς ἐπὶ τῆς ἐρήμου, ἤ καὶ τοὺς θείους λόγους τε καὶ νόμους τροφὴν ὄντας ψυχῶν λογικῶν; Ἐσείετο δὲ ἡ γῆ, καὶ ἔσταξαν οἱ οὐρανοὶ ἀπὸ προσώπου τοῦ Θεοῦ τοῦ Σιναῖ. τουτέστι τοῦ ἐν τῷ ὄρει Σιναῖ χρηματίσαντος. Καὶ ταῦτα δὲ σαφέτερον ἡρμήνευσεν ὁ Σύμμαχος εἰπών· Γῆ ἐσείετο, οὐρανὸς δὲ ἀπέσταξεν ἀπὸ προσώπου τοῦ Θεοῦ τούτου τοῦ Σιναϊ, καὶ ἀπὸ προσώπου τοῦ Θεοῦ, Θεοῦ Ἰσραήλ. Μήποτε δὲ καὶ αἱ οὐράνιοι δυνάμεις ὥσπερ τροφοί τινες καὶ τιθηνοὶ ἀπὸ θηλῆς γάλα νηπίοις ἀποστάζουσαι, οὕτως καὶ αὖται τὴν ἐξ αὐτῶν χορηγίαν παρεῖχον τοῖς τότε τὰς ψυχὰς νηπίοις; Δι' ὅ καὶ παιδαγωγος ωνόμασται παρὰ τῷ Ἀποστόλῳ ὁ διὰ Μωϋσέως λαληθεὶς λόγος. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΞΖ' Source: Migne PG 23.962b-d

O God, when you went forth in the sight of your people, passing out into the desert. 1 The Word of God comes to men not only at the consummation of the ages, but before this He was the One who gave His oracles through Moses, it being taught here in these words: 'O God, when you went forth in the sight of your people, passing out into the desert, the earth was shaken, the skies dripped.' Then indeed, he says, when you led out the sons of Israel from the land of Egypt, the deeds which had been done passed on to all. For, so to speak, their fame filled the ears of all those who dwelt on the earth, or indeed that same element of the earth rejoiced in the coming of God. Which likewise he teaches in another Psalm, saying: 'In the going out of Israel from Egypt, the house of Jacob from a barbarous people ... the mountains exulted and the hills leapt like lambs.' 2 Thus the earth is moved in its rejoicing, but the sky drips, and why does it drip unless unexpected food in the desert falls from above, or indeed those Divine words and laws which are the food of rational souls? But the earth is shaken, and the sky drips, 'from the face of the God of Sion,' that is, on mount Sinai He sent forth His oracles. These things, however, are more clearly translated by Symmachus, who writes: 'The earth was shaken, but the heavens dripped, from the face of God of Sion, and from the face of God, the God of Israel.' And perhaps the celestial virtues are as nurses who for infants make milk flow from the breast, who thus from themselves supply those who were then in soul as infants. Whence the law set forth by Moses was called a custodian by the Apostle. 3 Eusebius of Caesarea, Commentary on the Psalms, Psalm 67 1 Ps 67.8-9

The Pillar Of Cloud

Ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς ἐφύλασσον τὰ μαρτύρια αὐτοῦ καὶ τὰ προστάγματα ἃ ἔδωκεν αὐτοῖς Ἐπεὶ ὁ τοῦ Θεοῦ λόγος βέβαιος καὶ ἀκλινής ἐστι, στύλος εἰκότως καλεῖται, ὡς τὴν καταδεξαμένην αὐτὸν Ἐκκλησίαν, στύλον καὶ ἐδραίωμα τῆς ἀληθείας εἶναι. Ἀλλ' ἐπει καὶ πότιμος καὶ καρπῶν αἰτιός ἐστιν, ὑετοῦ δίκην, εἰς τὰκ διανοίας τῶν ἀνθρώπων ἐρχόμενος, στύλος νεφέλης ἐστι. Τάχα δὲ καὶ προεθεσπίζετο διὰ τούτου ἡ τοῦ Σωτῆρος δεῦρο κάθοδος, καθ' ἤν ἐπιβὰς κούφης νεφέλης, εἰς Αἴγυπτον ἦκε τὸν περὶ γὴν τόπον. Τελείου δὲ ἀνδρὸς καὶ ἔχοντος πάσας τὰς ἀρετὰς, τὸ πάντα τὰ μαρτύρια καὶ προστάγματα τοῦ Θεοῦ φυλάττειν. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ϟΗ' Source: Migne PG 39.1513a-b

In a pillar of cloud He spoke to them. They kept His testimonies and the commandments He gave to them. 1 Since the word of God is secure and unshaken, it is rightly called a pillar, which the Church receives as a pillar and support of truth. And since it is drinkable, a cause of fruitfulness, and comes as rain to water the minds of men, so it is called a column of cloud. And perhaps it hints at the Saviour's coming to earth, since He who came as a light cloud to Egypt, so came to a place of the earth. The perfect man is he who, guarding the testimonies and commandments of God, is adorned with every virtue. Didymus the Blind, On The Psalms, from Psalm 98 1 Ps 98.7

Going Out Of Egypt

Post haec intrant ad Pharaonem Moyses et Aaron petentes viam trium dierum profiscisci in deserto populum Israel, et ibi sacrificare Domino Deo. Quae est via trium dierum, quae nobis incedenda est, ut exeuntes de Aegypto pervenire possimus ad locum in quo immolare debeamus? Via est Christus est, qui dixit: Ego sum via, veritas, et vita. Quae via triduo nobis incedenda est. Qui enim confessus fuerit Dominum Jesum in ore suo, et crediderit in corde suo quod Deus suscitavit eum a mortuis tertia die, salvus erit. Haec est ergo tridui via, per quam pervenitur ad locum in qui Domino immoletur et reddatur sacrificium laudis. Abominationes, inquiunt, Aegyptiorum immolabimus Domino Deo nostro. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Exodum, Caput XI Source: Migne PL 83.292d-293b

After this Moses and Aaron went to Pharaoh seeking that the people of Israel go out three days into the desert and there sacrifice to the Lord God. 1 What is this way of the three days which we must advance along, so that going out from Egypt we are able to come to the place in which we should sacrifice? This way is Christ, He who said: 'I am the way, the truth, and the life.' 2 This is the way of three days we must walk. For he who shall have confessed the Lord Jesus in his mouth, and believed in his heart that God took Him up from the dead on the third day, he shall be saved. This is the way of three days, by which he comes to the place in which he shall sacrifice and give a sacrifice of praise. 'Abominations to the Egyptians,' they say, 'we sacrifice to the Lord our God.' 3 Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chap 11 1 Exodus 3.18 2 Jn 14.6 3 Exodus 8.26

The Clamour of Sin

Clamor Sodomorum et Gomorrhaeorum multiplicatus est... Ut beatus Gregorius dicit, peccatum cum voce est peccatum in actione: peccatum autem cum clamore est peccatum cum liberatate. Quia ergo Sodomitae libere et inverecunde omnem impudicitiam exercebant, imo in pessimis sceleribus laetabantur et exultabant, ideo clamor eroum dicitur pervenisse ad Deum. Descendam et videbo utrum clamorem qui venit ad me opere compleverint. Clamor quidem ad Deum pervenerat, sed non statim puniuntur, nisi Angelus descendisset et vidisset utrum hoc perpetrassent. Mox autem, ut inventum est, absque dilatione misso caelitus igne consumpti sunt. Ubi docemur non facile auditis quorumdam criminibus credere: statim vero, ut res probata fuerit, continuo ultio subsequitur. Quod autem dicere: descendam et video, more nostro Deus loquitur tanquam dubitans et ignorans, cum tamen ipse santam et ratam habeat scientiam. Non delebo propter quinquaginta. Quinquagenarius numerus dicatus est poenitentiae. Unde et quinquagesimus psalmus in poenitentia cantatus est. Quod ergo dicit: Non delebo propter quinquaginta, ostendit potuisse eos ab imminenti interitu liberari, si ad poenitentiam confugere voluissent. Quod autem paulatim descendendo ad decem pervenit, ostendit neminem posse salvari, nisi eum qui crucem Christi ferre eumque sequi studuerit, et decem legis praecepta impleverit. Denarius enim crucem Christi designat, quia decima littera qua denarius numerus exprimitur figuram habet crucis. Remigius Antissiodorensis, Commentarius In Genesim, Cap XVIII Source: Migne PL 131.90c-91a

The clamour of Sodom and Gomorrah is multiplied...1 As the blessed Gregory says, the voice of sin is sin in action, and sin with clamour is sin without restraint. 2 Therefore because the Sodomites were freely and without shame exerting themselves in every sexual perversion, and rejoicing and exulting in the worst evils, so their cry is said to have come to God. I shall descend and I shall see if the clamour which comes to me matches the deed... 3 Certainly the clamour came to God, but punishment was not immediate, until an angel had descended and seen whether they did this. Yet as soon as it was discovered, without the delay of him sent, fire from heaven consumed them. By which we are taught that we should not easily believe what we hear of the wickedness of others, but in the instant the deed is proved, swift punishment follows. And when it is said: 'I shall descend and see,' God speaks in our manner, as hesitant and ignorant, when yet He has unimpaired and certain knowledge. I shall not destroy them for the sake of fifty... 4 The number fifty is spoken for penance. Whence the fiftieth Psalm was sung for penance. That therefore He says: 'I shall not destroy them on account of fifty,' shows that He was able to free them from imminent ruin, if they had chosen to flee to penance. And then proceeding little by little down to ten, He shows that no one can be saved, unless him who shall desire to bear the cross of Christ and follow Him, 5 and who fulfills the the ten commandments of the Law. For a Denarius designates the cross of Christ, since the letter by which the number of the Denarius is expressed is a figure of the cross. 6 Remigius of Auxerre, Commentary On Genesis, Chap 18 1 Gen 18.20 2 Greg Mag In Septem Psalm Poenit 2.3 3 Gen 18.21 4 Gen 18.26 5 Mt 16.24 6 Roman Number 10 is X and the symbol for the Denarius is X

The Law And Sin

Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Erat enim et ante peccatum concupiscentia, sed non omnis erat. Fluvius per legem frenatus est, non siccatus. Quae te ducebat obicibus nullis, obruit te, obicibus ruptis. Minor erat, quando tuam movebat libidinem; omnis est, quando transcendit legem. Vis nosse quam magnus sit? Attende quid rupit. Praeceptum Dei dicentis, Non concupisces. Sine lege enim peccatum mortuum erat, id est latebat, non apparebat, omnino tanquam sepultum erat in quibusdam ignorantiae suae tenebris. Ego autem vivebam sine lege aliquando, id est nulla ex peccato morte terrebar, quia non apparebat, cum lex non esset. Vivebam, id est vivere mihi videbat. Sed cum venisset mandatum, peccatum revixit. Eminuit, apparuit; non tamen vixit, sed revixit. Vixerat enim aliquando in paradiso, quando contra datum praeceptum, satis apparebat admissum. Cum autem a nascentibus trahitur, tanquam mortuum sit, latet, donec repugnans justitiae malum ejus prohibitione sentiatur. Cum enim aliud jubetur atque probatur, aliud delectat atque dominatur; peccatum quodammodo in notitia nati homnis revixit, quod in notitia primi facti hominis aliquando vixerat. Revixit, hoc est sentiri coepit: coepit rebellare, coepit apparere. Ego autem mortuus sum, id est praevaricator factus sum, vel quia mortuum me cognovi, vel quia reatus praevaricationis certum mortis supplicium comminavatur: quae ignorabam, cum concupiscentias meas sequerer sine cognitione, quia sine cohibitione. Et inventum est mihi mandatum quod erat ad vitam, si obedieretur, esse ad mortem, dum fit contra mandatum; et non solus peccatum fit sicut prius, sed etiam sciente et praevaricante peccatur. Bene autem mandatum est ad vitam, non concupiscere. Sola enim vera vita est non concupiscere. O vita dulcis et dulcior quam voluptas concupiscentiae. Felix anima, quae hujusmodi delectationibus oblectatur, ubi turpitudine nulla inquinetur, et veritatis serenitate purgetur, scilicet quando delectat lex Dei, et sic delectat, ut omnes lascivae delectationes vincantur. Hoc autem non fit statim cum venit homo ad gratiam, sed concupiscentia tanto fit in proficiente lentior, quanto justitiae fit proficiendo propinquior. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber IV, Cap VII Source: Migne PG 180.615c-616b

Taking the opportunity, sin through the commandment worked in me all covetousness... 1 There was desire before sin, but it was not everything. The flow was bridled by the Law, not dried up, that which had carried you off without any check, rushing over you, bursting through all obstacles. It was little once when it stimulated your lust, it is everything when it passed over to the Law. You wish to know how it becomes great? Attend to how it burst forth. The law of the Lord said, 'You shall not covert.' 2 Without the law sin was dead, that is, it was hidden, it did not appear, indeed it was as if it were buried in a tomb in the darkness of ignorance 'But I was living for a time without the Law.' 3 That is, I was not distressed by mortal sin, because it did not appear when there was no Law. 'I was living,' that is, it seemed to me that I was living. But when the commandment came, sin revived. It became manifest, it appeared, but it did not live, it revived. For it lived once in paradise, when against the commandment given, it appeared overtly by offence. When it is acquired from birth, as death is, it is hidden, until by the opposition of the prohibition of justice the evil is known. For when there is something which is commanded and approved and another thing which desires and dictates, sin, which is as born by knowledge, is revived in a man, because in the knowledge of the first made man it once lived. It revived, that is, it began to be known, it began to revolt, it began to appear. 'And I died,' 3 that is, I became a sinner, or because I knew my death, or because the guilt of the sinner threatened the sure punishments of death, which I had been ignorant of, when I followed my desires without sense, without restraint. 'And there was found in me a commandment to life, ' if he had obeyed it, 'which was to death,' 4 while he acted in opposition to the commandment. And he did not only sin as he had done at first, but now he even sinned with knowledge of trespass. Good indeed is the commandment to life, that one not covert. The only true life is not to covert. O sweet life, even sweeter than the pleasure of desire. Happy soul, which takes joy when it is not defiled by any lust and it is purged for the serenity of truth, that is, what delights the law of God, delights it, so that it it may conquer every delight of lust. But this does not happen instantly to a man, but as much as he has been tardy to advance in lust, so he is nearer to advancing in righteousness. William of St Thierry, Commentary on Romans, Book 4 Chap 7 1 Rom 7.8 2 Exod 20.17 3 Rom 7.9 4 Rom 7.10

Trials And Failure

Τάχα οὐ μόνον ἀπὸ τοῦ νικήσαντος ἀνθρώπου ἀφίστανται πρὸς καιρὸν οἱ πειρασταὶ δαίμονες, ἀλλὰ καὶ ἀπὸ τοῦ ἡττηθέντος, δίδωσιν ἀνοχὴν, καὶ ἀνάψυξιν ὀλιγην τῷ νενικημένῳ, ἵνα δυνηθῇ ἀναπνεῦσαι, καὶ συλλέξαι, τὰς οἰκείας δυνάμεις, καὶ πάλιν ἀντᾶραι χεῖρας κατὰ τῶν ἀντιπάλων. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Κ', Πτολεμαιῳ Source: Migne PG 79.89b

Perhaps not only from the victorious man does God withdraw trial for a time, but even from the one who fails. For God, having care for His own work, gives rest and a little breathing space for the one who fails, that by respite he be restored and that with his strength regathered, he again might raise his hands against the adversary. Saint Nilus of Sinai, Book 1, Letter 20 To Ptolemaius

Abundant Evils

Ideo dicimus, fratres, orate quantum potestis. Abundant mala, et Deus voluit ut abundarent mala. Utinam non abundarent mali, et non abundarent mala. Mala tempora, laboriosa tempora, hoc dicunt homines. Bene vivamus, et bona sunt tempora. Nos sumus tempora: quales sumus, talia sunt tempora. Sed quid facimus? Non possumus ad bonam vitam convertere multitudinem hominum? Pauci qui audiunt bene vivant: pauci bene viventes multos male viventes ferant. Grana sunt, in area sunt: paleas secum in area habere possunt, in horreo non habebunt. Ferant quod nolunt, ut veniant ad quod volunt. Quare contristamur et causamur Deum? Abundant mala in mundo, ut non ametur mundus. Magni viri, fideles sancti, qui contempserunt mundum speciosum: nos non possumus contemnere nec foedum. Malus est mundus, ecce malus est, et sic amatur, quasi bonus esset. Quid est autem malus mundus? Non enim malum est coelum, et terra, et aquae, et ea quae sunt in eis, pisces, volatilia, arbores. Omnia ista bona sunt: sed malum mundum mali homines faciunt. Sed quoniam carere non possumus malis hominibus, quamdiu vivimus, sicut dixi, ad Dominum Deum nostrum gemamus; et mala feramus, ut ad bona perveniamus. Patremfamilias non reprehendamus; carus est enim. Ipse nos portat, non nos illum. Novit quemadmodum gubernet quod fecit: fac quod iussit, et spera quod promisit. Sanctus Augustinus Hipponensi, Sermo LXXXX, De Verbis Evangelii Matthaei: Nos quare eum non potumus ejicere? Source: Migne PL 38.498

Therefore we say, brothers, pray as much as you can. Evils abound, and God has willed that evils should abound. That evil men did not abound, and then evils would not abound. 'Bad times, troublesome times,' so men say. Let us live good lives, and the times are good. We make our times; such as we are, such are the times. But what can we do? Can we convert the mass of men to a good life? But let the few who hear live well, let the few who live well endure the many who live badly. The few are the grain, they are on the floor, on the floor they have the chaff with them, they will not have them in the barn. Let them endure what they would not, that they may come to what they would. Why do we grieve and reproach God? Evils abound in the world in order that the world may not be loved. Great men, faithful saints, were they who despised the world's attractions; we are not able to despise it, even its ugliness. The world is evil, behold, it is evil, and yet it is loved as if it were good. But what is this evil world? For the heavens and the earth, and the waters, and the things that are in it, the fish, and birds, and trees, are not evil. All these are good, but it is evil men who make this evil world. But because we cannot be without evil men, let us while we live, as I have said, pour out our groans before the Lord our God, and endure the evils, that we may come to the things that are good. Let us not find fault with the Father of the household, for He cares. He carries us, and not we Him. He knows how to govern what He made; do what He has commanded, and hope for what He has promised. Saint Augustine of Hippo, Sermon 80, On the words of the Gospel of Matthew: 'Why could not we cast it out' 1 1 Mt 17.19

An Enduring Lady

Tunc igitur et quaedam uxor cujusdam cellaritae regis nomino Dagila, quae temporibus Geiserici multoties jam confessor exstiterat, matrona nobilis ac delicata, flagellis et fustibus omnino debilitata, exsilio arido et invio relegatur, ubi nullus hominum forte consolationis gratia veniendi haberet accessum, relinquens cum gaudio domum, maritum simul et filios. Cui postea oblatum esse dicitur, ut in mitiorem eremum translata, frueretur, si vellet, solatio sociorum. Illa vero ingens sibi adesse credens gaudium, ubi nullus humanus esset consolantis affectus, ne fieret supplicavit. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber V Source: Migne PL 58.246b-c

Then there was a certain wife of a royal attendant named Dagila, who in the days of king Geiseric had already stood forth as a confessor, a noble and delicate matron, who having been beaten with whips and clubs, was sent into exile into a dry and trackless place, where there was no possibility of human comfort, which she had received with thanks, leaving with joy her house and husband and children. Later she was told that she might be moved to a milder place in the desert, where she might enjoy, if she wished, the consolation of companions. But this great lady, believing herself to have obtained a state of joyfulness where there was no touch of human comfort, entreated that it not be so. Victor Vitensis, History of the Persecution of the African Province, Book 5

A Discovery

Dicam quod mihi Guarimpotus senex, vir videlicit honestissimus, apprime litteris eruditus ac medicus, retulit; Quidam, inquit, alienum suam furtive subripuit, et caveae clandestinus inclusit. Vir tamen ille pietatis operibus intentus consuerverat esse, et praecipue humanitatem peregrinus et hospitibus sedulus exhibebat. Interea adest dives Jesus in effigie pauperis, et tanquam prolixo jam crine deformis egebat arte tonsoris.Ille protinus reverenter assurgens, inter caetera officiosae humanitatis impedniae coepit illum forcipibus attondere; sed dum tornat ac satagit, ecce reperit duos in occupitio sub crinibus oculos latitantes. Expavit homo, stupensque contremuit, et quid vellet esse quod cerneret pavidus inquisivit; cui mox ille: Ego, inquit, Jesus vocor, qui undique cuncta contemplor: et isti sunt oculi, quibus etiam suamvidi, quem nuper in cavea conclusisti; moxque disparuit. Ille protinus ad cor rediens, et divinam crica se clementiam recognovit, et quod inique praesumperat satisfactione purgavit. Sanctus Peter Damianus, De Non Fallenda Fide Deo Obstrica, Caput V Source: Migne PL 145.671d-672a

I shall speak of what an old man named Guarimpotus told me, a fellow most upright and extremely well versed in erudite letters, and a physician. A certain man, he said, secretly stole goods from another and hid them in a secret place. Yet this same man was accustomed to be keen to perform the works of piety, and he especially exhibited himself eager to attend to the needs of vagrants and travellers. Meanwhile the Divine Jesus came to him in the likeness of a poor man, who had very long hair and no means to cut it. This man, immediately rising up respectfully, among the other offices of kindness due, began to cut the fellow's hair with scissors, but while he cut and snipped, behold, he found two eyes hidden beneath the hair on the back of the head. The man was frightened, and stupefied and trembling, he fearfully asked what it was that he saw, to which the poor man instantly said: 'I am called Jesus, He who sees all things everywhere, and these eyes are that by which I have seen the things which you recently hid away.' And in a moment he disappeared. The old fellow, instantly struck to his heart, recognising the Divine mercy given to him, cleansed himself in every way to give satisfaction. Saint Peter Damian, That One Must Not Deceive For The Keeping Of Faith With God, Chap 5