Christ And The End

Fratres, finis legis Christus est ad justitiam omni credenti. Qui autem ad finem pervenit nondum consummatus est: Quidquid enim est quandsiu finis non est, nondum totum est. Curris viam? Quantumvis pergas si ante finem subsistis, non pervenis. Facis opus? Si non finis, non perficis. Ergo finis consummatio est, finis perfectio est, finis perventio est; et nihil plenum sine fine. Nihil ergo tibi sufficiat ante finem; nigil sufficiat praeter Christum, quoniam Christus est finis. Donec Christum habeas non requiescas, non deficias donec ad Christum pervenias. Christus veritas est, et Christus sapientia est. Si habitum virtutis et similitudinem foris assumpsisti, coepisti. Si veritatem intus habes, perfecisti, et habes finem Christum, quia Christus veritas est, Si vere sapis, et quod sapiendum est sapis, Christum habes et sapientiam habes, quoniam Christus sapientia est, et ad finem pervenisti, quoniam Christum invenisti. Christus enim lumen tuum est, quo illuminaris ad virtutem diligendam et ad veritatem cognoscendam. Non est autem vera sapientia aliena investigae, sua ignorare. Et propterea nec sapientia mundi, nec prudentia saeculi veram sapientiam contingit, quoniam illa aliena inquirit, ista non profutura colligit; quod non probat veritas Christi, nec docet sapientia Christi. Propterea, fratres, illam sapientiam quaerite quae vera est, ut eam sciatis quae ad salutem vestram pertinet, quonaim in illa Christus est, et illa in Christo est, et qui habet illam, Christum habet. Studere ergo veritatem habere, et sapientiam veram habere; et habebitis Christum finem vestrum in quo vos consummari oportet. Totum bonum vestrum Christus est, ipse virtus vestra, ipse sapinetia vestra, ipse exemplum, ipse adjutorium, ipse victoria, ipse corona. Ipsum diligite, ipsum desiderate, ipsum amplectimini animo dilectionis, et recompensate vicem retributionis. Quantumcunque feceritis minus erit quam quod ipse pro vobis sustinuit. Nondum enim restitistis usque ad sanguinem. Recordamini passionis ejus, recordamini patientiae ejus, recordamini mansuetudinis et humilitatis ejus: Cum malediceretur, non maledicebat; cum pateretur, non criminabatur; cum laudabatur, non gloriabatur: cum contemnebatur, non indignabatur. Haec ergo considerate, fratres, et si non potestis aequare, studere imitari. Firmate animum vestrum ad patientiam. Magnum est pati cum Christo, et gloriosum pati pro Christo. Audite quid promittat patientibus pro se: Vos estis, inquit, qui permansistis mecum in tentationibus meis. Et ego dispono vobis, sicut disposuit mihi Pater meus regnum, ut edatis et bibatis super mensam meam in regno meo. Has, igitur, fratres, promissiones ante oculos habete, quoties grave aliquid vel molestum patimini, quoties aliqua vos tentatio sollicitat, quoties aliqua molestia gravat; ut non deficiatis animo in tribulatione, quia si nunc permanetis cum Christo in tentatione, eritis cum Christo postea in glorificatione. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXIV, Quod finis legis Christi est, et de bono finis Source: Migne PL 177.541d-542d

Brothers, the end of the law is Christ, giving justification to believers. 1 He who is yet coming to the end is not yet complete. Whatever does not yet have its end is not whole. You run on the way? As much as you travel, if you are yet before the end, you have not arrived. You are making something? If it is not finished, it is not yet done. Therefore the end is consummation, the end is perfection, the end is arrival, and nothing is whole without the end. Nothing therefore suffices before the end, nothing suffices apart from Christ, because Christ is the end. Until you have Christ, you shall have no rest, nor should you become weary until you come to Christ. Christ is the truth, and Christ is wisdom. If you have taken up the outward custom and likeness of virtue, you have begun. If you have the truth within, you are complete, and you have the end that is Christ, because Christ is the truth. If truly you know, if you know what should be known, you have Christ and you have wisdom, because Christ is wisdom and you have come to the end, because you have found Christ. For Christ is your light, by which you are enlightened to the love of virtue and to the knowledge of the truth. It is not true wisdom to investigate needless things, but rather to dismiss them. And therefore neither the wisdom of the world, nor the cleverness of the age is true wisdom, because it seeks needless things, which gather nothing for the future age, which the truth of Christ does not approve, nor does the wisdom of Christ teach it. Therefore, brothers, seek that wisdom which is true, that you might know what pertains to salvation, because in that is Christ, and he who has that, has Christ. Exert yourself, then, to have the truth and true wisdom, and you shall have Christ your end in which you must be perfected. All your good is Christ, He is your virtue, He is your wisdom, your example, your helper, your victory, your crown. Love him, desire Him, embrace Him with a loving soul, and you will be rewarded for it. As much as you may do, you have done less than He endured. You have not yet endured to bloodshed. Remember His passion, remember His suffering, remember His meekness and His humility: 'When He was maligned, He did not speak ill; when he suffered, he did not accuse;' 2 when He was praised, He did not exult, when He was condemned, He was not indignant. Therefore consider these things, brothers, and if you cannot equal them, strive to imitate them. Strengthen your soul with patience. It is a great thing to suffer with Christ, and glorious to suffer for Christ. Hear what is promised to those who suffer for Him: 'You are those who have remained with me in my trials, and as my father allots a kingdom to me, I allot to you that you shall eat and drink at my table in my kingdom.' 3 Brothers, have these promises before your eyes as often as you suffer difficult trials, as many times as some temptation vexes you, as many times as some burden presses down upon you, so that your soul does not sink down in trial, because if you now remain with Christ in trial, you shall be with Christ in glory after. Hugh Of Saint Victor, Miscellanea, Book 1, Chap 114, That the end of the law is Christ and on the good of the end 1 Rom 10.4 2 1 Pet 2.23 3 Lk 22.28-29

Coming Down The Mountain

Cum descendisset Jesus de monte secutae sunt eum turbae multae... Spirtualiter mons iste significat coelum; descensio Domini de monte incarnationem ipsius, quia semetipsum exinanivit factus obediens usque ad mortem: tunc quippe Dominus de monte descendit, quando carnem nostrae mortalitatis suscepit. Et pulchre postquam narrat sanctus evangelista Dominum descendisse de monte subjunxit: Secutae sunt eum turbae multae, quia ille qui solus prius in Judaea tantum notus erat, et cujus nomen magnum solumodo in Israel habebatur postquam Verbum caro factum est, et habitavit in nobis, admitabilis fatrus est in universo orbe, et secutae sunt eum turbae multae, quia omnes gentes, omnes linguae, omnes sexus, omnesque aetates credentes in eum imitatae sunt vestigia ipsius. Remigius Antissiodorensis, Homilia VIII Source: Migne PL 131.907d-908a

When Jesus came down from the mountain a great crowd followed Him... 1 Spiritually the mount signifies heaven, and the descent of the Lord from the mount is His incarnation, because He emptied Himself and was obedient even to death. 2 Then indeed the Lord came down from the mountain when He took up the flesh of our mortality. And well does the holy evangelist tell that after the Lord had descended from the mount a great crowd followed Him, because He who before was known in Judea alone, and whose name was great in Israel alone, 3 after the Word was made flesh and dwelt among us, was celebrated in all the world, and there followed Him a great crowd, because all the peoples, and all tongues, all sexes, and all ages, believing in Him, imitated His way. Remigius of Auxerre, from Homily 8 1 Mt 8.1 2 Philip 2.8 3 Ps 75.2

Hope For The Future

Et promissa ipsius exspectamus, in quibus justitia habitat. Justitia habitat in futuro saeculo, quia tunc cuique fidelium pro modo sui certaminis reddetur corona justitiae, quod in hac vita nequaquam fieri potest, juxta illud Salomonis: Vidi sub sole in loco judicii impietatem, et in loco justitiae iniquitatem. Et dixi in corde meo: Justum et impium judicabit Deus, et tempus omni rei tunc erit. Et iterum: Vidi, inquit, calumnias quae sub sole geruntur, et lacrymas innocentium, et consolatorem neminem, nec posse resistere eorum violentiae cunctorum auxilio destitutos, et laudavi magis mortuos quam viventes. Ideo namque magis mortuos innocentes quam viventes laudavit, quia illi adhuc in certamine positi, isti autem perpetuae beatitudinis sunt mercede donati. Ideo autem sub sole calumnias se vidisse querebatur, quia supra solem noverat Judicem esse justum, qui in altis habitat, et humilia respicit, supra solem mansiones in quibus justi debita justitiae suae praemia percipiant. Potest hoc quod ait: in quibus justitia habitat, etiam juxta illud Psalmistae intelligi: Haec porta Domini, justi intrabunt per eam. Et in Apocalypsi, de civitate superna Joannes: Nec intrabit in eam, inquit, aliquid coinquinatum et faciens abominationem et mendacium, nisi qui scripti sunt in libro vitae Agni. Sancta Beda, In II Epistolam Sancti Petri, Caput III Source: Migne PL 93.82d-83b

And let us hope for His promises, in which justice dwells. 1 Justice dwells in the future age, because then shall be given to each of the faithful a crown of righteousness because of his struggle, which is not at all possible in this life. As Solomon says: 'I saw beneath the sun wickedness in the place of judgement, and in the place of righteousness iniquity, and I said in my heart, God shall judge the just man and the impious man, and then shall be the time of every thing.' 2 And again he says, 'I saw wrongs done beneath the sun, and the tears of the innocent, and they had no one to comfort them, nor could they resist the violence of them, utterly destitute of help, and I praised the dead more than the living.' 3 Thus he praised the innocent dead more than the living because the latter are still involved in the struggle and the former have received the reward of eternal beatitude. Therefore, having looked on wrongs beneath the sun, he complains to himself because he knows that above the sun there is a righteous judge, who dwells in the heights, 'who looks down on the humble,' 4 and there are those resting places above the the sun where the righteous receive the fitting reward of righteousness. 5 It is possible that when he says, 'in which justice dwells,' that it may be understood in the manner of Psalmist: 'This is the gate of the Lord, the righteous shall enter through it.' 6 And John says in the Apocalypse, concerning the heavenly city, 'They shall not enter into it who are defiled, and who make abominations, and who lie, but only those who are written in the book of life of the Lamb.' 7 Saint Bede, Commentary on the Second Letter of Peter, Chapter 3 1 2 Pet 3.13 2 Eccle 3.17 3 Eccle 4.2 4 Ps 112.5-6 5 Jn 14.1-2 6 Ps 117.20 7 Apoc 21.27

Martyrs And Innocents

Benedictus qui venit in nomine Domini, Deus Dominus, et illuxit nobis. Benedictum nomen gloriae ejus, quod est sanctum. Neque enim otiose venit quod ex Maria natum est Sanctum: sed copiose diffundit et nomen et gratiam sanctitatis. Nimirum inde Stephanus sanctus, inde Joannes sanctus, inde sancti etiam Innocentes. Utili proinde dispositione triplex ista solemnitas Natale Domimi comitatur: ut non modo inter continuas solemnitates devotio continua perseveret, sed et fructus Dominicae Nativitatis exinde nobis velut ex quadam prosecutione evidentius innotescat. Siquidem advertere est in his tribus solemnitatibus triplicem quamdam speciem sanctitatis; nec facile praeter haec tria sanctorum genera, quartum aliud posse arbitror in hominibus reperiri. Habemus in beato Stephano martyrii simul et opus et voluntatem: habemus solam voluntatem in beato Joanne; solum in beatis Innocentibus opus. Biberunt omnes hi calicem salutaris, aut corpore simul et spiritu, aut solo spiritu, aut corpore solo. Calicem quidem meum bibetis, ait Dominus Jacobo et Joanni: nec dubium quin de passionis calice loqueretur. Demum cum Petro diceret: Sequere me, evidenter eum ad imitationem suae provocans passionis; conversus ille vidit discipulum, quem diligebat Jesus, sequentem, non tam gressu corporis, quam promptae devotionis affectu. Et bibit ergo Joannes calicem salutaris, et secutus est Dominum sicut Petrus, etsi non omni modo sicut Petrus. Quod enim sic mansit, ut non etiam passione corporea Dominum sequeretur, divini fuit consilii, sicut ipse ait: Sic eum volo manere donec veniam; ac si dicat: Vult quidem et ipse sequi, sed ego sic eum volo manere. An vero de Innocentium coronis quis dubitet? Ille pro Christo trucidatos infantes dubitet inter martyres coronari, qui regeneratos in Christo non credit inter adoptionis filios numerari. Alioquin quando coaevos sibi pueros puer ille qui natus est nobis, non contra nos, propter se pateretur occidi, quod utique solo nutu poterat prohibere, nisi melius aliquid eis provideret? ut, quemadmodum caeteris infantibus tunc quidem circumcisio, nunc vero baptismus sine ullo propriae voluntatis usu sufficit ad salutem, sic nihilominus pro eo susceptum martyrium illis sufficeret ad sanctitatem. Si quaeris eorum apud Deum merita, ut coronarentur, quaere et apud Herodem crimina, ut trucidarentur. An forte minor Christi pietas, quam Herodis impietas, ut ille quidem potuerit innoxios neci dare, Christus non potuerit propter se occisos coronare? Sit ergo Stephanus martyr apud homines, cujus voluntaria passio evidenter apparuit in eo vel maxime, quod in ipso mortis articulo tam pro persequentibus, quam pro se ipso sollicitudinem gereret ampliorem, vinceretque in eo sensum corporeae passionis internae compassionis affectus; ut illorum magis scelera, quam sua vulnera plangeret. Sit Joannes apud angelos martyr, quibus, tanquam spiritualibus creaturis, spiritualia devotionis ejus signa certius innotuerunt. Caeterum hi sunt plane martyres tui, Deus, ut in quibus nec homo nec angelus meritum invenit, singularis tuae praerogativa gratiae evidentius commendetur. Ex ore infantium et lactentium perfecisti laudem. Gloria in excelsis Deo, angeli dicunt, et in terra pax hominibus bonae voluntatis. Magna quidem, sed, audeo dicere, necdum perfecta laus, donec veniat qui dicat: Sinite parvulos ad me venire, quia talium est regnum coelorum; et pax hominibus, etiam sine voluntatis usu in sacramento pietatis. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Nativitate Sanctorum Innocentium, De quatuor continuis solemnitatibus, scilicet Nativitatis Domini, ac SS. Stephani, Joannis, et Innocentium. Source: Migne PL 183.129c-131c

Blessed is He who comes in the name of the Lord and He enlightened us. 1 Blessed the name of His glory which is holy. 2 For He who was born holy from Mary did not come uselessly, but He abundantly spreads forth the name and grace of holiness. Certainly because of this Stephen was holy, and likewise John and the Holy Innocents. Usefully, then, these three solemnities are arranged in association with the birth of the Lord, so that there is no interruption of the devotion of the successive feasts, but rather the fruit of the Lord's Nativity becomes known more openly to us by this accompaniment. Certainly with these three solemnities we are directed to a sort of threefold type of holiness, and besides these three types of holy people, I cannot think how it is found among men. In the blessed Stephen we have the work and the will of martyrdom. In the blessed John we have the will alone. In the Holy Innocents the work alone. All these drink of the cup of salvation, either in both the body and the spirit, or in the spirit alone, or in the body alone. 'You shall certainly drink of my cup,' says the Lord to James and John, and doubtless he spoke of the cup for the passion. 3 Then He said to Peter, 'Follow me,' evidently calling him to the imitation of His own passion. And he turned and saw the Apostle who Christ loved following them, not so much with the steps of the body, but with the love of eager devotion. And therefore John drinks of the cup of salvation and is following the Lord like Peter, even if not in every way like Peter, because he remained and did not follow the Lord in corporeal passion, but in Divine counsel, just as He said: 'If I wish him to remain until I come.' 4 As if He said, 'Surely he wishes to follow, but I wish him to remain.' And who doubts the Innocents have their crown? He who doubts that the infants slaughtered for Christ are crowned among the martyrs, does not believe those regenerated in Christ are numbered among His adopted sons. Besides, would that boy born for us, not against us, allow them to be slain who were of the same age as He, which with a nod He was able to prohibit, unless He foresaw something better for them? So it was with those other infants then circumcised, as now baptised, that without anything of their own will, it is enough for salvation, and likewise with a few who have suffered martyrdom for Him it has been enough for holiness. If you wonder at the merit of these children with God, so that they were crowned, seek with Herod the crimes for which they were slain. Or perhaps the piety of Christ is inferior to the impiety of Herod, so that he was able to slay the innocent but Christ was not able to crown those slain because of Him? Let it be, therefore, that Stephen was a martyr with men, he whose will and passion openly appeared in him, and especially at the point of death, when he showed such great care for his persecutors and not for himself, and he conquered in himself the feeling of bodily suffering with the love of eternal compassion. 5 So he lamented more for their crimes than for his own wounds. Then let John be a martyr with the angels, by which, as with spiritual creatures, with his spiritual devotion he made known His signs more certainly. And the others are certainly your martyrs, Lord, those in whom man nor angel finds merit, each one by your singular prerogative of grace being more evidently commended. From the mouths of infants and babes you perfect your praise. 6 'Glory to God the Highest,' the angels say, 'and peace on earth to men of good will.' 7 Certainly it is great, but if I might dare say it, your praise is not yet perfected, until He comes who says: 'Allow the children to come to me, because theirs is the kingdom of heaven.' 8 And it is peace for men even without the use of the will in the mystery of piety. Saint Bernard of Clairvaux, Sermons for the Year, On the Holy Innocents, On The Four Successive Solemnities, the Nativity of the Lord, and Saint Stephen, and Saint John and the Holy Innocents. 1 Ps 117.26-27 2 Dan 3.52 3 Mt 20.23 4 Jn 21.25 21.22 5 Acts 7.58-59 6 Ps 8.3 7 Lk 2.14 8 Mt 19.14

The Fate Of John The Apostle

...Sic eum volo manere, donec veniam. Ergo videtur, quod saltem usque ad Domini adventum anima ipsius a corpore non sit separata; nam post non habetur ex littera: ergo videtur, quod loannes nondum sit mortuus; in cuius rei argumentum est quod corpus eius non invenitur. Respondeo: Dicendum, quod praeter expositionem primam discipulorum, quam fecerunt, quam arguit ipse Evangelista quod non moreretur, tres sunt aliae expositiones. Una est, quod non est mortuus, sed morietur in adventu Domini; sed modo in sopore est sub terra, et ideo corpus eius non habetur. Sed ista positio est improbabilis; quia non est credendum, quod Dominus discipulo, quem amabat, tamdiu differret suam demonstrare gloriam, quam cupiebat Apostolus, ad Philippenses primo: Cupio dissolvi et esse cum Christo. Alia est opinio, quod Dominus ipsum assumsit in corpore et anima, et in illa assumtione obiit et revixit. Etsi ista opinio non possit ita reprobari, tamen , quia non habet auctoritatem, eadem facilitate contemnitur, qua probatur. Tertia opinio dicit, quod loannes est mortuus, et de corpore eius nihil asserit , quia nihil certum invenitur. Quod autem dictum est: Sic eum volo manere, donec veniam, id est, diem exspectare novissimum, non saeculi, sed mortis suae, quando ipse veniens eum in aeternae beatitudinis mansione recipiam.' Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XXI Source: Here, p1220

...If I wish him to remain until I come. 1 Therefore it seems that his soul shall not be separated from his body at least until the coming of the Lord, for what is written does not speak of what happens after. Therefore it seems that John is not yet dead, concerning which it has been asserted that his body has not been found. I respond, that it must be said that besides the first exposition made, there are three other explanations regarding this Evangelist's suggestion that he shall not die. One is that he is not dead, but he shall die at the coming of the Lord, and in a way is asleep beneath the earth and therefore his body is not to be found. But this is improbable, because it should not be believed that the Lord would so long delay the showing of His glory to that disciple whom he loved, which the Apostle desired in the first chapter to the Philippians, 'I desire to die and be with Christ.' 2 There is another opinion that states that the Lord took him up in body and soul and in that assumption he died and was revived. It is not possible to refute this opinion, and yet because it has no authority, it is as easily rejected as accepted. The third opinion says that John is dead, and claims nothing about his body, because it cannot discover anything for certain. But when it was said, 'If I wish him to remain until I come,' it means 'Look not to the last day of the world but to the day of his death, when I shall receive him in the place of eternal beatitude.' Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 21 1 Jn 21.22 2 Philip 1.23

Stephen's Loss

Συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπ' αὐτῷ... Ὥωπερ οὗν πᾶν κέρδος ἀποδέχεσθαι δεῖ ἢ μόνον τὸ πρὸς τὴν κυρίως ὠφελεαιν συντελοῦν· οὕτως οὐκ ἐπὶ πάσῃ ζημίᾳ ἢ συμορᾷ δυσχεραίνειν χρὴ, ἀλλ' ἐπὶ μόνων τῶν βλαπτόντων ψυχήν. Ἐπεὶ τοίνυν καὶ ὁ Στέφανος, συνὼν ἀνθρώποις, πρὸς θεοσέβειαν τοῖς ποθεοῦσιν αὐτῆς πολὺ συνεβάλετο, ἀκόλουθον ἦν ἐπὶ τῇ ἀναιρέσει αὐτοῦ ἀνιαρῶς φέρειν, στερηθέντες ἀνδρὸς τοιούτου τῶν ὑστερησάντῶν αὐτοῦ. Ἀναγκαῖόν ἐστι καὶ ἐπὶ θανάτῳ τῶν τυχόντῶν, κἂν ἄλλως φίλτατοι ὦσιν, ὀλοφύρεσθαι λυπουμένους πέρα τοῦ μέτρου. Τύπον γὰρ καὶ περὶ τούτων δίδωσιν ὁ Σωτὴρ, ὃς μέχρι τοῦ δακρῦσαι ἐπὶ τῷ ἀγαπωμένῳ Λαζάρῳ τεθνηκότι ἔφθασεν. Δίδυμος Αλεξανδρεύς, Ἐις Τάς Πράξεις Τῶν Ἀποστόλων, Ἐκλογή Source: Migne PG 39.1668c

Stephen was buried by devout men, who mourned greatly over him... 1 As then with every gain it is necessary to receive only that which is truly beneficial, thus no loss or misfortune should upset us, but only as it concerns those things which harm the soul. So it was with Stephen, when men coming together were much afflicted because of the loss of his piety, and it followed that they lamented his killing, bereaved of such a man and in want of him. And when the death of acquaintances may weigh heavily on one, then certainly it will with close friends, and there mourning is allowed, if the grief is not beyond measure. The Saviour gives an example of this, He who over the dead Lazarus, whom He loved, was inclined to tears. 2 Didymus the Blind, Commentary on The Acts of the Apostles, Fragment 1 Acts 8.2 2 Jn 11.33

New And Wonderful

Τίς ἡ καινὴ καὶ παράδοξος αὕτη μυσταγωγία; Τίς ἡ παντοδύναμος καὶ φθαρτοποιὸς τῆς θείας Προνοίας εὐμένεια; Τί τὸ δεινὸν καὶ πάνσοφον κατὰ τοῦ διαβόλου στρατήγημα; Ἠλευθέρωται κόσμος διὰ παρθένου, ὁ διὰ ταύτης τὸ πρὶν ὑπὸ τὴν ἁμαρτίαν πεσών. Διὰ παρθενικοῦ τοκετοῦ τεταρτάρωται δαιμόνων ἀοράτων τὰ τοσαῦτα καὶ τηλικαῦτα συστήματα. Σύμμορφος τοῖς δούλοις ὁ Δεσπότης γέγονεν, ἵνα οἱ δοῦλοι γένωνται σύμμορφοι πάλιν Θεοῦ. Ὤ βῆθλεὲμ πόλις ἡγιασμένη, καὶ τοῖς ἀνθρώποις συγκεκληρωμένη. Ὦ φάτνη, ὦ φάτνη συμμέτοχε τῶν Χερουβὶμ, καὶ ὁμότιμε τῶν Σεραφίμ. Ὁ γὰρ αἰωνίως ὑπ' ἐκεὶνων τῶν θρόνων ἐποχούμενος θεϊκῶς, νῦν ἐν σοὶ σωματικῶς πάλιν αὐλίζεται. Ὦ Μαρία, Ὦ Μαρία, ἡ τὸν ἀπάντων Δημιουρὸν πρωτότοκον κεκτημένη. Ὦ ἀνθρωπότης, ἡ τὸν τοῦ Θεοῦ Λόγον σωματικῶς οὐσιώσασα, καὶ τῶν ἐπουρανίων καὶ νοετῶν δυνάμεων ἐν τούτῳ τῶ μέρει προτετιμημένη. Οὐ γὰρ ἠξίωσε Χριστὸς μορφωθῆναι πρὸς τὰς τῶν ἀρχαγγέλων μορφὰς, οὔτε μὴν πρὸς τὰς τῶν ἀρχῶν, καὶ δυνάμεων, καὶ ἐξουσιῶν ἀτρέπτους εἰκόνας, ἀλλὰ πρὸς σὲ τὴν κατενεχθεῖσαν ἐπὶ τροπὴν, καὶ τοῖς ἀλόγοις ζώοις παρασυμβεβλημένην. Οἱ μὲν γὰρ ὑγιαίνοντες οὐ χρείαν ἔχουσιν ἰατροῦ· ἡ δὲ νόσῳ συχνῇ κατασχεθεῖσα, τηλικούτου καὶ τοιούτου τετύχηκεν ἰατροῦ, ὡς μείζονος τῆς ὑγείας εὐτυχής ἐστι σωτηρίας, τοῦ νοσήματος δραπετεύσαντος. Ἀλλὰ ποῦ νῦν ὁ δυσμενὴς καὶ ἀβρόντητος· ὁ ἀλάστωρ καὶ παμμίαρος δράκων, ὁ μετεωρίζειν εἰς ὕψος τὸν ἑαυτοῦ θρόνον ἐπαγγειλάμενος; Ἀμφιλοχίος Ἐπισκόπος Ἰκονίου, Λογός Α´, Εἰς Τὰ Γενέθλια Τοῦ Μεγάλου Θεοῦ Καὶ Σωτῆρος Ὑμων Ἰησοῦ Χριστοῦ Source: Migne 39.39d-41b

What is this new and wonderful heavenly teaching? What is this almighty and mortal-making benevolence of Divine Providence? What grand subtlety and plan against the devil? The world is liberated by a virgin, that which was previously crushed beneath sin by a virgin. By a virgin's giving birth a whole great mass of unseen demons has been cast headlong into Tartarus. The Lord has been fashioned to be like His servants, so that His servants might again be made like God. O holy city of Bethlehem, you have become a common inheritance for men. O manger, O manger, fellow participant with the Cherubim and sharing the honour of the Seraphim. For He who is eternally seated above those celestial thrones, 1 is now laid on you in the flesh. O Mary, Mary, for your first born son you have the Creator of all things. O humanity, which the Word of God has made its corporeal substance and for this is more highly honoured than the heavenly and intellectual powers. For Christ did not take on the form of an archangel, 2 nor the changeless images of principalities and virtues and powers, but He has come down to your changeable nature, which has been compared to the brute animals. 3 There is no work for a physician with the healthy, 4 but there is much to occupy him with the sick, and only with such a great physician does it happen that when the sickness is expelled, there comes about a greater salvation superior to health. Where now that wicked enemy, that wretched and abominable dragon, who said that he would set up his throne in the heights? 5 Amphilocius of Iconium, from from Sermon 1, On The Birth of our Almighty God and Saviour Jesus Christ 1 Ps 79.2 2 Heb 2.16 3 Ps 48.13 4 Mt 9.12 5 Isaiah 14.13

Night, Dawn And Day

Maria diluculum. Diluculum, de quo dicitur, Osee: Quasi diluculum praeparatus est egressus ejus. Diluculum dicitur. Ortus Mariae fuit diluculum diei gratiae: quia usque ad ipsam duravit nox quam prima mater in mundum introduxit. Et hujus diluculi principium fuit obscurum per originale, sed cito illuminatum, scilicet in sanctificationes sicut supra dictum est de aurora. Ortus vero Christi fuit plena dies. Unde tunc canitur illud Isaise: Populus qui ambulabat in tenebris, vidit lucem magnam. Ideo etiam tunc dictum est pastoribus: Natus est vobis hodie Salvator, etc. Et dictum est hodie cum esset nox: quia de illa nocte praedixerat Psalmista: Nox sicut dies illuminabitur, etc. Sanctus Albertus Magnus, De Laudibus Beatae Mariae Virginis, Liber Septimus, De Appellationibus Mariae, Caput VIII Source: Here, p219

Mary As Daybreak The daybreak of which Hosea says, 'As the daybreak His going forth is prepared.' 1 Mary was the dawn arising for the grace of the day, because until her the night which our first mother brought about prevailed. And the beginning of this dawn was the darkness that was, but suddenly it was illuminated, that is, into sanctification, as was previously said about the dawn. But Christ was the fullness of the day. Whence it is sung in Isaiah: 'The people who have walked in darkness have seen a great light.' 2 Therefore it was said to the shepherds, 'Today a Saviour is born to you.' 3 And it was said 'today' when it was night, because of that night the Psalmist foretold, 'Night shall be illuminated like the day.' 4 Saint Albert The Great, On the Praises of The Blessed Virgin Mary, Book 7, On The Names of Mary, Chapter 8 1 Hosea 6.3 2 Isaiah 9.2 3 Lk 2.11 4 Ps 138.12

Humility And The Nativity

Invenietis, inquit, infantem pannis involutum, et positum in praesepio. Et post pauca: Venerunt, ait evangelista, festinantes, et invenerunt Mariam, et Joseph, et infantem positum in praesepio. Quid est quod sola ab angelo commendari videtur humilitas, nec tamen sola a pastoribus inveniri? Forte specialius commendat angelus humilitatem, quia ruentibus caeteris per superbiam, ipse in humilitate stetisset. Aut propterea certe coelitus annuntiatur humilitas, quod haec quasi propria virtus divinae exhibenda sit majestati. Sola tamen non potuit inveniri, quia semper gratia datur humilibus. Invenerunt ergo Mariam, et Joseph, et infantem positum in praesepio. Sicut enim Salvatoris infantia manifestam praetendit humilitatem, sic per Virginem continentia, justitia per Joseph virum justum, cujus laus est in Evangelio, non incongrue designatur. Sane continentiam deberi carni quis nesciat? Justitia vero virtus est, quod suum est cuique tribuens: et haec erga proximos est necessaria. Porro humilitas Deo nos reconciliat, Deo facit esse subjectos, Deo placet in nobis; sicut ait Virgo beata: Respexit humilitatem ancillae suae. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Nativitate Domini, Sermo IV, De eo quod pastores invenerunt Mariam et Joseph, et infantem positum in praesepio Source: Migne PL 183.126d-127b

'You shall find,' he said, 'a child in swaddling cloths, placed in a manger.' And a little after the evangelist says, 'They went quickly and found Mary and Joseph and the infant placed in a manger.' 1 Why is it that it seems that humility was alone commended by the angel, which is not only found in the shepherds? Perhaps the angels commends it so especially because when others fell through pride, he stood in humility. 2 Or certainly humility is declared heavenly, because this is the proper virtue that should be shown before the Divine majesty. But He cannot be found with that alone, because grace is always given to the humble. 3 Therefore they found Mary and Joseph and the child placed in the manager. For as even the infancy of the Saviour showed forth a manifest humility, so through the Virgin there was continence, and through Joseph righteousness, he whose praise in the Gospel is not inappropriately set down. 4 Who does not know that continence is for the flesh? But justice is that which gives to each his due, and this is necessary in the treatment of neighbours. Humility, however, reconciles us to God, it makes us subject to God, it makes God pleased with us. As the blessed Virgin said; 'He has looked on the humility of His handmaid.' 5 Saint Bernard of Clairvaux, Sermons for the Year, On The Nativity of the Lord, from Sermon 4, On the Shepherds' finding of Mary And Joseph and the Child placed in the Manger. 1 Lk 2.12,16 2 1 Tim 3.6 3 James 4.6 4 Mt 1.19 5 Lk 1.48

Receiving The Nativity

Ergo, fratres, natalem Domini suscepturi exornemus nos puris et nitidis indumentis. Animae autem loquor indumenta, non carnis. Carnis enim indumentum vilis amictus est; animae vestimentum corpus est pretiosum. Illud humanis manibus densatum est; istud Dei manibus institutum est: atque ideo majoris est sollicitudinis Dei opus sine macula custodire, quam opera hominum impolluta servare. Mundanum enim vestimentum, si sordidum fuerit, potest illud fullo conductis eluere; animae autem vestimentum, si semel inquinatum fuerit, nisi propriis et assiduis operibus vix lavatur. Nihil ei prodest manus artificis, nihil fullonis operatio: conscientiae enim membra polluta aqua abluere potest, non potest tamen mundare. Haec sunt animae vestimenta pretiosa quae Marcus evangelista in Salvatore collaudat, dicens: Et vestimenta ejus facta sunt fulgentia, candida nimis velut nix, qualia fullo super terram non potest facere. Laudatur igitur Christi vestimentum, quia nitebat, non textura, sed gratia: laudatur indumentum, non quod staminum subtilitate densatum est, sed quod corporis integritate conceptum: laudatur vestimentum, non quod mulierum manus texuit, sed quod Mariae virginitas procreavit. Et ideo in eo magnificatur candoris gratia, quia immaculatum illud non artificis cura praestiterat. Qualia fullo, inquit, super terram non potest facere. Non potest plane fullo Christi facere vestimentum; fullo enim praestare potest nitorem, munditiam, puritatem, praestare tamen non potest virginitatem, justitiam, bonitatem. Illud enim in arte est operis, istud in natura virtutis. Haec enim in Christo Domino S. Evangelista virtutum indumenta collaudat, quae et beatus David pari sententia praedicavit dicens: Myrrha, et gutta, et casia a vestimentis tuis pretiosis. His enim aromatum odoribus sanctarum significantur indumenta virtutum. Ergo, fratres, natalem Domini suscepturi ab omni conscientiam nostram faece mundemus. Accuremus nos non sericis vestibus, sed operibus pretiosis. Vestimenta enim nitida membra operire possunt, conscientiam mundare non possunt: nisi quod majoris est verecundiae nitidum membris incedere, et pollutum sensibus ambulare. Interioris igitur prius hominis ornemus affectum, ut exterioris quoque hominis sit amictus ornatus. Spirituales maculas abluamus, ut carnalia in nobis fulgeant vestimenta. Nihil autem prodest fulgere vestibus et sordere flagitiis. Ubi enim conscientia tenebrosa est, totum corpus obscuratum est. Habemus autem, quo conscientiae maculas abluamus: scriptum est enim Date eleemosynam, et omnia munda sint vobis. Bonum eleemosynae mandatum, per quod manibus operamur, ut corde mundemur. Sanctus Maximus Taurinensis, Homilia IV, ante Natale Domini Source: Migne PL 57.233c-236a

Therefore, brothers, let us receive the nativity of the Lord with ourselves adorned with pure and bright vestments. I speak of the covering of the soul, not the flesh. The covering of the flesh is common clothing, the soul's vestment is the more precious body. The former is fixed together by human hands, the latter is established by the hands of God, and therefore there should be greater care to guard the work of God from defilement than to preserve the works of men from soiling. For if a clean vestment becomes dirty, it may be cleaned by the action of a fuller, but the vestment of the soul, if once it is defiled, cannot be washed but with its own assiduous works. The hand of the maker profits nothing, nor the labour of the fuller, but polluted members are washed with the water of conscience, else they cannot be cleansed. These are the precious vestments of the soul which Mark the evangelist praised in the Saviour, saying, 'And His vestments were made bright, as white as snow, which no fuller on the earth can make.' 1 Therefore the vestment of Christ is praised because it shone, but not for its texture, but because of grace. The covering is not praised because of the subtle tightness of the weave, but because of the pure conception of body. The vestment is not praised because of the skill of the women who wove it, but because the virginity of Mary fashioned it. Therefore in Him is magnified the grace of brightness, because that immaculate one was not produced by the care of a craftsman. 'Which no fuller on the earth can make,' it says. It is not possible that a fuller could make the vestment of Christ, for though a fuller is able to produce brightness nd cleanliness, and free from dirt, he cannot bring forth virginity, righteousness and goodness. For the former is in the art of the worker, the latter is of the nature of virtue. This is the covering of virtue that the blessed Evangelist praises, and which even the blessed David foretells with fitting meaning: 'Myrrh and aloes and cassia from his precious vestments.' 2 The covering of virtue is signified by these aromatic odours. Therefore, brothers, in our reception of the nativity of the Lord let us cleanse our conscience of all filth. Let us not show care for silk garments but for precious works. Shining vestments can cover limbs but they cannot cleanse the conscience. Unless one walks more with modesty than with glittering limbs, one walks with a polluted mind. Therefore first adorn the interior state of man, so that the exterior of a man may also be finely clothed. Let us wash away spiritual faults so that the vestment of flesh may shine in us. It profits nothing to glitter with clothing and to be foul with sins. When the conscience is shadowed the whole body is darkened. And we have that by which we may wash clean the stains of conscience. It is written: 'Give alms and everything shall be clean to you.' 3 This good commandment of alms-giving, which we work with our hands, makes the heart clean. Saint Maximus of Turin, from Homily 4, Before the Nativity of the Lord 1 Mk 9.2 2 Ps 44.9 3 Lk 11.41

The Word And The Flesh

Sic scriptum est, inquiunt, qui Verbum caro factum est. Scriptum est, non nego: sed considera quid sequatur; sequitur enim: Et habitavit in nobis, hoc est, illud Verbum quod carnem suscepit, hoc habitavit in nobis, hoc est, in carne habitavit humana; et ideo Emmanuel dictus est, hoc est, nobiscum Deus. Hoc ergo Verbum caro factum est, pro eo quod est, homo factus est. Sicut etiam in Joel dixit; Effundam de Spiritu meo super omnem carnem; non enim super irrationabilem carnem, sed in homines futura promittitur gratiae spiritalis effusio. Quod si secundum litteram vos tenetis, ut putetis ex eo quod scriptum est, quod Verbum caro factum est, Verbum Dei in carnem esse conversum; numquid negatis scriptum esse de Domino, quia peccatum non fecit, sed peccatum factus est. Ergo in peccatum conversus est Domnius? Non ita; sed quia peccata nosta suscepit, peccatum dictus est. Nam et maledictum dictus est Dominus, non quia in maledictum conversus est Dominus, sed quia nostrum suscepit ipse maledictum: Maledictus enim, inquit, qui pendet in ligno. Miraris ergo quia scriptum est: Verbum caro factum est, cum caro assumpta sit a Dei Verbo; quando de peccato quod non habuit, scriptum est quia peccatum factus, hoc est, non natura operationeque peccati, utpote in similitudinem carnis peccati factus: sed ut peccatum nostrum in sua carne crucifigeret, susceptionem pro nobis infirmitatum obnoxii jam corporis peccati carnalis assumpsit. Desinant ergo dicere naturam Verbi in corporis naturam esse mutatam; ne pari interpretatione videatur natura Verbi in contagium mutata peccati. Aliud est enim quod assumpsit, et aliud quod assumptum est. Virtus venit in Virginem, sicut et Angelus ad eam dixit quia virtus Altissimi obumbrabit te. Sed natum est corpus ex Virgine; et ideo coelestis quidem descensio, sed humana conceptio est. Non ergo eadem carnis potuit esse, divinitatisque natura. Sanctus Ambrosius Mediolanensis, De Incarnationis Dominicae Sacramento, Caput VI Source: Migne PL 16.833a-d

So it is written, they say, that 'The Word was made flesh.' 1 It is written, I do deny it, but consider what follows. It follows: 'And He dwelt among us,' that is, the Word took up flesh, so He dwelt among us, that is, He dwelt in the human flesh, and therefore He is called 'Emmanuel,' that is, God is with us. 2 Thus was the Word made flesh, for by this He was made man. As indeed it is said in Joel, 'I shall pour out my spirit on all flesh.' 3 Not on the irrational flesh, but an effusion of the grace of the spirit is promised to men in the future. Now if you hold to the letter, so that you think the Word was made flesh means the Word changed into flesh, you cannot deny that it is written about the Lord that He committed no sin but was made sin. 4 Was the Lord then changed into sin? Not so, but because He took up our sin, He is called sin. For the Lord is called a curse 5 but not because the Lord was changed into a curse, but because He took up our curse. 'Cursed,' it is said, 'is he who is hung from a tree.' 6 You wonder, then, because it is written, 'The Word was made flesh,' when the flesh was taken up by God the Word, and when He had no sin, it is written that He was made sin, but it was not by the nature and working of sin that He was made the likeness of sinful flesh, but He took up for us the carnal body of sin beset by weakness so that our sin should be crucified in His flesh. Thus let them stop saying that the nature of the Word was changed into the nature of the body, lest by a similar understanding the nature of the Word seem to have been changed by the infection of sin. It is one thing that takes up, another thing which is taken up. Power came to the Virgin, as even the angel said to her, because 'the virtue of the Most High shall overshadow you.' 7 His body was born from the Virgin, and thus there is a certain heavenly descent, but it was a human conception. For else He could not have been of the nature of the flesh and of the Divinity. Saint Ambrose, On the Mystery of the Lord’s Incarnation, Chapter 6 1 Jn 1.14 2 Mt 1.23 3 Joel 2.28 4 2 Cor 5.21 5 Gal 3.13 6 Deut 21.23 7 Lk 1.3

Dwelling Among Us

Et Verbum caro factum est. Tangitur hic quartum, scilicet adveniendi modus, qui fuit per carnis assumtionem, in qua fuit summa unio; ideo dicit: Verbum caro factum est; id est carni unitum; ad Philippenses secundo: Humiliavit semetipsum, formam servi accipiens. Et quia haec unio fuit inconfusa, fuit etiam indivisa; ideo dicit: Et habitavit in nobis, id est in nostra natura: habitavit, ergo non est conversus; habitavit, ergo non est separatus. De hac habitatione Levitici vigesimo sexto: Ponam tabernaculum meum in medio vestri, et non abiiciet vos anima mea; et in Psalmo: In pace factus est locus eius, et habitatio eius in Sion. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p454

And the Word was made flesh. 1 This touches on the fourth thing, that is, the manner of His coming, which was the taking up of the flesh, in which there was perfect union. Therefore he says: 'The Word was made flesh,' that is, united with the flesh. In the second chapter to the Philippians: 'He lowered Himself, receiving the form of a servant.' 2 And because this union was without confusion, it was indivisible, therefore he then says, 'And He dwelt among us.' That is, in our nature. 'He dwelt,' therefore he was not converted into it, 'He dwelt,' therefore he was not separated from it. Concerning this dwelling it is said in the twenty sixth chapter of Leviticus: 'I shall place my tabernacle in the midst of you, and my soul shall not cast you off.' 3 And in the Psalm: 'His dwelling is in peace, His habitation in Sion.' 4 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.14 2 Phil 2.7 3 Levit 26.11 4 Ps 75.3

Today And Forever

Ego hodei genui te. Hoc jam nihil habet commune cum caeteris, sed totum est unigeniti Filii proprium, quod ipsum designare atque inculcare rerum potuisset auctorem. Dicendo enim, hodie, enim apud Deum nullo initio incipit, nullo fine concluditur. Non est enim ibi, fuit, neque erit; sed semper manet, semper est; et quidquid dixeris, ille hodie est, sicut in Exodo Moysi praecepit ut de ipso diceret: Vade, inquit, et dic filiis Israel: Ego sum qui sum; et qui est misit me ad vos. Quapropter aeternitatem suam voluit appellatione praesentis temporis indicari. Praesens enim tempus, quod ait, hodie, pro perpetuitate poni, Scripturarum divinarum proprium esse cognoscitur. Genui te, nativitatem illam significat de qua Isaias dicit: Generationem autem ejus quis enarrabit. Lumen ex lumine, omnipotens de omnipotente, Deus verus de Deo vero: Ex quo omnia, per quem omnia, in quo omnia; de quo ad Hebraeos scribens, ait Apostolus: Splendor gloriae, et figura substantiae ejus, gerens quoque omnia verbo virtutis suae, purgationem peccatorum faciens, sedet ad dexteram majestatis in exclesis: tanto melior angelis effectus, quanto differentius prae illis nomen haereditavit. Cui enim angelorum dixit aliquando: Filius meus es tu, ego hodie genui te. Cassiodorus, Expositio In Psalterium, Psalmus II Source: Migne PL 70.38c-39a

Today I have begotten you. 1 This 'today' has nothing in common with the others, but is wholly the Only Begotten Son's own, by which He was able to designate Him and emphasise Him as the creator of things. For when He says, 'today,' with God there is no beginning which begins and no end which ends. Nor is there past or future there, but always it persists, always it is, and whatever you may say, that today is as in Exodus when He commanded Moses that concerning Himself he should say, 'Go and say to the sons of Israel: 'I am who I am, it is He who has sent me to you.' 2 Thus He chose to name His eternity with the name of the present time. For that the present, which he speaks as 'today,' is given for perpetuity, is known to be a property of the Divine Scriptures. 'I have begotten you,' signifies the nativity concerning which Isaiah says: 'Who shall tell of his generation?' 3 Light from light, almighty from almighty, true God from true God, 'From whom is everything, through whom is everything, in whom is everything.' 4 And writing to the Hebrews the Apostle says: 'The splendour of His glory and the figure of His substance, even upholding everything by the word of His power, who making a purification for our sins, sits at the right hand of the Father on High, being made so much better than angels, as the much more greater is the name He has acquired over them. To whom among the angels did He ever say: 'You are my son, today I have begotten you'? 5 Cassiodorus, Commentary On The Psalms, Psalm 2 1 Ps 2.7 2 Exod 3.14 3 Isaiah 53.8 4 Rom 11.36 5 Heb 1.3-5

The Son And The Sun

Habentes ergo tantae spei fiduciam, dilectissimi, in fide qua fundati estis stabiles permanete, ne idem ille temptator, cuius iam a vobis dominationem christus exclusit, aliquibus vos iterum seducat insidiis, et haec ipsa praesentis diei gaudia fallaciae suae arte corrumpat, inludens simplicioribus animis de quorumdam persuasione pestifera, quibus hic dies sollemnitatis nostrae, non tam de nativitate Christi, quam de novi, ut dicunt, solis ortu videatur honorabilis. Quorum corda vastis tenebris obvoluta, et ab omni incremento verae lucis aliena sunt. Trahuntur enim adhuc stultissimis gentilitatis erroribus, et quia supra id quod carnali intuentur aspectu, nequeunt aciem mentis erigere, ministra mundi luminaria divino honore venerantur. Absit ab animis christianis impia superstitio prodigiosum que mendacium. Ultra omnem modum distant a sempiterno temporalia, ab incorporeo corporea, a dominatore subiecta, quae etsi mirandam habent pulchritudinem, adorandam tamen non habent deitatem. Illa ergo virtus, illa sapientia, illa est colenda maiestas, quae universitatem mundi creavit ex nihilo, et in quas voluit formas atque mensuras terrenam caelestem que substantiam omnipotenti ratione produxit. Sol, luna et sidera sint commoda utentibus, sint speciosa cernentibus, sed ita ut de illis gratiae referantur auctori, et adoretur Deus, qui condidit, non creatura, quae servit. Laudate igitur Deum, dilectissimi, in omnibus operibus eius atque iudiciis. Sit in vobis indubitata credulitas virgineae integritatis et partus. Reformationis humanae sacrum divinum que mysterium sancto atque sincero honorate famulatu. Amplectimini Christum in nostra carne nascentem, ut eumdem Deum gloriae videre mereamini in sua maiestate regnantem, qui cum Patre et cum Spiritu Sancto manet in unitate deitatis in saecula saeculorum. Sanctus Leo Magnus, Sermo XXII, In Nativitate Domini Source: Migne PL 54.198b-199a

Having therefore so confident a hope, dearly beloved, remain firm in the faith in which you have been established, lest that same tempter whose domination over you Christ has already cast out, seduce you again with any of his wiles and corrupt even the joys of the present day by his deceitful art, misleading simpler souls with the pestilential idea of some to whom this day of our solemnity seems to derive its honour, not so much from the nativity of Christ, but, as they say, from the rising of the new sun. Such hearts are wrapped in great darkness and are estranged from any increase in the perception of the true light. For they are still drawn away by the most foolish errors of paganism, and because they cannot lift the acuity of the mind above that which they see with carnal sight, they venerate with divine honours the luminaries that minister to the world. May wicked superstitions and egregious lies be far from Christian souls. Temporal things are separated from the Eternal by all measure, and likewise corporeal things from the incorporeal, and things governed from Him who governs, which even if they may possess an admirable beauty, yet have no divinity to be adored. That power, then, that wisdom, that majesty, is to be adored which created everything out of nothing and by His almighty reason made into what forms and dimensions He willed the substance of the earth and sky. The sun and the moon and the stars may be useful to us, they may be most fair to look on, but only if we give thanks to their Maker for them and worship God who made them, not the created thing which serves. Thus praise God, dearly beloved, in all His works and judgments. May there be in you an undoubting belief in the Virgin's integrity and the birth. Honour the sacred and Divine mystery of man's restoration with holy and sincere service. Embrace Christ born in our flesh, that you may merit to see the same God of glory reigning in His majesty, who with the Father and the Holy Spirit remains in the unity of the Godhead for ever and ever. Amen. Pope Leo the Great, from Sermon 22, On The Nativity Of The Lord

The Carpenter's Son

Sed livoris nubilum, malitiae fumus, visum spectantium caligabant, ne lumen Christi, ne tempus Evangelii perviderent dicendo: Nonne hic est fabri filius? Dicebant, Hic est fabri filius; sed cujus fabri filius non dicebant; dicebant fabri filius, ut arte vili ars lateret auctoris, et deitatis nomen fabrile nomen absconderet. Christus erat fabri filius, sed illius qui mundi fabricam fecit non malleo, sed praecepto; qui elementorum membra non ingenio, sed jussione compegit; qui massam saeculi auctoritate, non carbone conflavit; qui solem non terreno igne, sed superno calore succendit; qui lunam, tenebras, noctem formavit, et tempora, qui stellas variata luce distinxit; qui cuncta fecit ex nihilo, et fecit, o homo, tibi, ut opificem operis aestimatione pensares. Sanctus Petrus Chrysologus, Sermo XLVIII, De Christo Fabri Filio Appellato, et de Invidia. Source: Migne PL 52.334c-335a

But with a cloud of spite and the smoke of malice darkening the vision of the onlookers so that they did not see the light of Christ, nor that it was the time of the Gospel, they said: 'Is this not the son of a carpenter?' 1 They were saying: 'He is the son of a carpenter,' but they did not say the son of which carpenter. They were saying 'son of a carpenter,' so that a common art might hide the Creator’s art, and so that the name of carpenter might conceal the name of the Deity. Christ was the Son of a carpenter, but of Him who fashioned the structure of the universe, not with a hammer, but with a command. With an order He joined together the parts of elements, not with cleverness. With His authority He fused together the mass of the world, not with coal. He did not kindle the sun with an earthly fire but with heat from heaven, He who fashioned the moon, the darkness, the night and the seasons, who made the stars distinct with differing light, who made everything from nothing, and made it, man, for you, so that by thinking on the work you think of Him who made it. Saint Peter Chrysologus, from Sermon 48, On Christ Being Called The Carpenter's Son 1 Mt 13.55

Blessings And Belief

Et beata quae credidit, quoniam perficientur ea quae dicta sunt ei a Domino... Vides non dubitasse Mariam, sed credidisse, et ideo fructum fidei consecutam. Beata, inquit, quae credidit. Et vere beata, quae sacerdote praestantior. Cum sacerdos negasset, virgo correxit errorem. Nec mirum si Dominus, redempturus mundum, operationem suam inchoavit a matre, ut per quam salus omnibus parabatur, eadem prima fructum salutis hauriret ex pignore. Pariterque notandum quanta Elisabeth animum gratia, Maria intrante, ditavit, quem simul de praeterito, praesenti, atque futuro, per prophetiae spiritum illustravit. Dicens enim, Beata quae credidisti, aperte indicat quia verba angeli quae dicta ad Mariam fuerant per spiritum agnovit. Atque subiungens: Perficientur ea quae dicta sunt tibi a Domino, quae etiam eam in futuro sequerentur praevidit. Matrem vero Domini sui nominans, quia Redemptorem humani generis in utero portare intellexit. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.321b

And blessed she who believed that these things which were said to her from the Lord shall be fulfilled...1 You see that Mary did not doubt, but believed, and therefore the fruit of faith followed. 'Blessed,' she says, 'she who believed.' And truly she is blessed who surpasses a priest. When he denied, the Virgin corrected the error. Do not wonder if the Lord who shall redeem the world begins His work with His mother, that she through whom salvation was prepared for all is the first to receive the fruit of salvation from Him who guarantees it. Along with which it should be noted how much the soul of Elizabeth was enriched by Mary's coming, she who at the same time, through the spirit of prophecy, was able to offer enlightenment concerning the past, present and the future. For saying, 'Blessed she who has believed,' she openly indicates that through the Spirit she knew the words which were spoken to Mary. And adding, 'These things which were said to you from the Lord,' she foresees what will follow in the future. And she names her mother of her Lord because she understands that the Redeemer of the human race is carried in her womb. Saint Bede, Commentary On The Gospel of Saint Luke, Book 1 1 Lk 1.45

The Necessity Of Revelation

Haec eo cogitante, apparuit ei angelus in somnis, dicens... Quoniam ergo auditio verborum Mariae, et consideratio vitae ejus, mala suspicari de ea non sinebat Joseph: considerato autem conceptionis ejus non permittebat eum ad plenum bona aestimare de ea, et sic animus ejus inter utrasque partes fluctubat, et tenere eam timebat, et tradere eam non audebat: propter hoc necessaria fuit ei revelatio illa divina. Si enim ipsa Maria, quae angelum viderat, et audierat sibi loquentem tam de sua conceptione, quam de Elizabeth, ascendit in montana, ut videret Elizabeth, et ipso confirmaretur aspectu: quanto magis Jospeh post verba conceptionis Mariae, post considerationem vitae ejus, adhuc nutabundus necessariam habuit revelationem divinam? Propter tres ergo causas apparuit ei. Primum ne justus homo ignorans faceret rem injustam ex propositio justo; deinde propter honorem matris ipsius. Nam si dimissa fuisset, etsi non apud fideles, tamen apud infideles turpi suspicione carere non poterat. Tertio, ut intelligens Joseph sanctam conceptionem diligentius se in futurum custodiret illa, quam prius. Prius enim servavit se propter disciplinam justitiae, postea autem et propter timorem partus hujusmodi. Quare non ante conceptionem virginis venit ad Joseph? Ut ne cogitaret quae cogitavit, ne pateretur quae passus est Zacharias, qui culpa infidelitatis incurrit de conceptione conjugis jam longaevae. Incredibilior enim erat res virginem posse concipere, quam anum. Si ille sacerdos constitutus rem faciliore fore non credidit, quanto magis iste popularis rem difficiliorem fieri non credidisset? Si ipsa Maria, angelo sibi dicente de conceptione sua, pene non credebat propter virginitatem suam, dicens: Quomodo fiet hoc, quoniam virum non cognosco, quomodo Jospeph fuertat crediturus referenti de altero quod sine viro conciperet? Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.639

While he was considering this, an angel appeared to him in a dream, saying... 1 Because therefore the report of the words of Mary and the consideration of her life, did not allow Joseph to suspect wickedness of her, and yet regarding her pregnancy it was not permitted him to judge the true fullness of the good of it, and so his soul wavered between two sides, for he feared to keep her, and he did not dare send her away, on account of this it was necessary that he should receive a Divine revelation. For if Mary who saw the angel and heard him speaking so much about her child bearing and Elizabeth's, then went into the hilly country to see Elizabeth and had it confirmed in her sight, 2 how much more after the report of the pregnancy of Mary and after the consideration of her life, did Joseph, because of his uncertainty, have need of Divine revelation? Therefore on account of three causes the angel appeared to him. Firstly lest a just man do something unjust in ignorance because of an honest decision. Secondly for the sake of the honour of His mother, for if she was sent away, she would not have been spared the suspicion of the wretched faithless, if not of the faithful. Thirdly so that when Joseph understood the holy conception he would guard her more lovingly in the future than he did before. For before he protected her according to the rule of righteousness but afterwards would do so because of reverence due to her bearing. Why did the Virgin not come to Joseph before the pregnancy? Lest he think what Zachariah thought and suffer what happened to him who fell into the fault of disbelief concerning the conceiving of his wife who was advanced in years. 3 For it is more unbelievable that a virgin can conceive than an old woman. If that man who was a priest was so easily moved to disbelief, how much more would Joseph have disbelieved in a thing more difficult to credit among people? If Mary, to whom an angel spoke about her conceiving, was not able to fully believe because of her virginity, saying, 'How could this be, when I have not known a man?' 4 how would Joseph have believed that she had conceived without a man? Opus Imperfectum on Matthew, from Homily 1 1 Mt 2.3 2 Lk 2.14

Keeping A Secret

Inventa est... A Joseph sicut a viro curioso circa uxorem suam. Habens in utero, id est, gravida post tres menses, scilicet cum de Elizabeth rediisset. Divina voluntate factum est quod virgo noluit annuntiationem angeli marito suo aperire. Si enim puella ei revelaret, non facile sibi crederet, imo aliquam culpam forsitan suspicaretur. Ideo sibi celandum erat, donec angelica demonstratione illum secretum sibi detegeretur... Joseph autem... Cum rem adeo mirabilem inveniat Joseph, in dubium ponitur quid faciat. Cum enim eam castam novisset, et unde malum posset suspicari de ea, nesciret, impium esset si eam diffamaret Ex altera parte justitia non exigebat, ut rei incognitae se copularet, quia aut bona erat aut mala. Si mala erat, rei malae sociari non debebat. Si bona erat, timebat quod non esset dignus. Itaque medium consilium invenit, ut occulte eam dimittat, ut eam dimissam non videatur dimisisse, sed semper loquatur cum ea, et semper procuret eam, et tamen in assidua cohabitatione non recipiat, cum vellet eam dimittere, quia justus erat, occulte, pius nominatur, eam ab infamia defendens, et hoc est, cum justus esset voluit dimittere; cum nollet traducere in publicum, id est, infamare, voluit hoc facere occulte. Ubi nos habemus traducere, Graeci habent propalare. Vel, cum noluit eam traducere in domum suam ad cohabitationem assiduam. Itaque diu cogitavit. In quo notatur animus sapientis, qui nihil temere vult incipere. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput I Source: Migne PL 162.1250a-b

She was found to be with child... 1 By Joseph, as a man attentive to his wife. 'She was found to be with child,' that is, she grew heavy after three months, that is, when she returned from Elizabeth. 2 By the Divine will the Virgin did not wish to disclose the annunciation of the angel to her husband. For if the girl had revealed it to him, he would not easily have believed it, but he would have suspected some fault. Therefore she concealed it from him until that secret was revealed to him by an angelic revelation... 'But Joseph...' When Joseph discovered the wondrous thing, he doubted what was done. For when he knew her to be chaste and he did not know how this wrong could have been done to her, it would have been wicked to defame her. On the other hand justice did not demand that he bind himself to something unknown, whether it was good or evil. If it was evil, he should not associate with it, if it was good, he should fear that he was unworthy of it. Therefore he found a middle course, which was to send her away secretly, so that being dismissed he would not seem to have dismissed her, but he could always speak with her and have care for her, and yet not dwell in close association with her. When he wished to send her away secretly because he was righteous, he is named pious, because he wished to protect her from shame, and that is why as a righteous man he wished to send her away, not wishing to disgrace her in public, that is, to defame her, and so he wished to do so secretly. Now where we have 'disgrace' the Greek has 'make notorious.' So he did not wish to disgrace her in his own house by continual association. Thus he thought long upon it, in which one may note the soul of the wise man, who does not venture to begin anything without consideration. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 1 1 Mt 1.18 2 Lk 1.39-57

Word And Teacher

Ὡς γὰρ ἀγαθὸς διδάσκαλος κηδόμενος τῶν ἑαυτοῦ μαθητῶν, τοὺς μὴ δυναμένους ἐκ τῶν μειζόνων ὠφεληθῆναι, πάντως διὰ τῶν εὐτελεστέρων συγκαταβαίνων αὐτοὺς παιδεύει· οὕτως καὶ ὁ τοῦ Θεοῦ Λόγος, καθὼς καὶ ὁ Παῦλός φησιν· Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. Ἐπειδὴ γὰρ οἱ ἄνθρωποι ἀποστραφέντες τὴν πρὸς τὸν Θεὸν θεωρίαν καὶ ὡς ἐν βυθῷ βυθισθέντες κάτω τοὺς ὀφθαλμοὺς ἔχοντες, ἐν γενέσει καὶ τοῖς αἰσθητοῖς τὸν Θεὸν ἀνεζήτουν, ἀνθρώπους θνητοὺς καὶ δαίμονας ἑαυτοῖς θεοὺς ἀνατυπούμενοι· τούτου ἕνεκα ὁ φιλάνθρωπος καὶ κοινὸς πάντων Σωτήρ, ὁ τοῦ Θεοῦ Λόγος, λαμβάνει ἑαυτῷ σῶμα, καὶ ὡς ἄνθρωπος ἐν ἀνθρώποις ἀναστρέφεται, καὶ τὰς αἰσθήσεις πάντων ἀνθρώπων προσλαμβάνει, ἵνα οἱ ἐν σωματικοῖς νοοῦντες εἶναι τὸν Θεόν, ἀφ' ὧν ὁ Κύριος ἐργάζεται διὰ τῶν τοῦ σώματος ἔργων, ἀπ' αὐτῶν νοήσωσι τὴν ἀλήθειαν, καὶ δι' αὐτοῦ τὸν Πατέρα λογίσωνται. Ἄνθρωποι δὲ ὄντες καὶ ἀνθρώπινα πάντα νοοῦντες, οἷς ἐὰν ἐπέβαλον τὰς ἑαυτῶν αἰσθήσεις, ἐν τούτοις προσλαμβανομένους ἑαυτοὺς ἑώρων, καὶ πανταχόθεν διδασκομένους τὴν ἀλήθειαν. Εἴτε γὰρ εἰς τὴν κτίσιν ἐπτόηντο, ἀλλ' ἑώρων αὐτὴν ὁμολογοῦσαν τὸν Χριστὸν Κύριον· εἴτε εἰς ἀνθρώπους ἦν αὐτῶν ἡ διάνοια προληφθεῖσα, ὥστε τούτους θεοὺς νομίζειν, ἀλλ' ἐκ τῶν ἔργων τοῦ Σωτῆρος, συγκρινόντων τε ἐκείνων, ἐφαίνετο ἐν ἀνθρώποις μόνος ὁ Σωτὴρ Θεοῦ Υἱός, οὐκ ὄντων παρ' ἐκείνοις τοιούτων ὁποῖα παρὰ τοῦ Θεοῦ Λόγου γέγονεν. Εἰ δὲ καὶ εἰς δαίμονας ἦσαν προληφθέντες, ἀλλ' ὁρῶντες αὐτοὺς διωκομένους ὑπὸ τοῦ Κυρίου, ἐγίνωσκον μόνον εἶναι τοῦτον τὸν τοῦ Θεοῦ Λόγον, καὶ οὐκ εἶναι θεοὺς τοὺς δαίμονας. Εἰ δὲ καὶ εἰς νεκροὺς ἤδη τούτων ἦν ὁ νοῦς κατασχεθείς, ὥστε θρησκεύειν ἥρωας, καὶ τοὺς παρὰ ποιηταῖς λεγομένους θεούς· ἀλλ' ὁρῶντες τὴν τοῦ Σωτῆρος ἀνάστασιν, ὡμολόγουν ἐκείνους εἶναι ψευδεῖς, καὶ μόνον τὸν Κύριον ἀληθινόν, τὸν τοῦ Πατρὸς Λόγον, τὸν καὶ τοῦ θανάτου κυριεύοντα. Διὰ τοῦτο καὶ γεγέννηται, καὶ ἄνθρωπος ἐφάνη, καὶ ἀπέθανε, καὶ ἀνέστη, ἀμβλύνας καὶ ἐπισκιάσας τὰ τῶν πώποτε γενομένων ἀνθρώπων διὰ τῶν ἰδίων ἔργων, ἵνα ὅπου δ' ἂν ὦσι προληφθέντες οἱ ἄνθρωποι, ἐκεῖθεν αὐτοὺς ἀναγάγῃ, καὶ διδάξῃ τὸν ἀληθινὸν ἑαυτοῦ Πατέρα, καθάπερ καὶ αὐτός φησιν·Ἦλθον σῶσαι καὶ εὑρεῖν τὸ ἀπολωλός. Ἅγιος Αθανάσιος ο Μέγας, Λόγος περί της Ενανθρωπίσεως του Λόγου Source: Migne PG 25.121c-124b

For as a kind teacher who cares for His pupils, if some cannot profit by higher subjects, lowers himself to them and teaches them in a much simpler fashion, so also did the Word of God. As Paul also says: 'For since in the wisdom of God the world did not know God through wisdom, it pleased God to save those who believe through the foolishness of the word preached.' 1 For since men had turned away from the contemplation of God and with their eyes downward, as though sunk into the deep, they were seeking out God in nature and with the senses, feigning gods for themselves of mortal men and demons, because of this the loving and common Saviour of all, the Word of God, takes a body to Himself, and goes about among men as a man, and takes hold of the senses of all men, so that those who think that God is corporeal may perceive the truth by what the Lord does through the works of His body, and through Him infer the Father. Thus men being men, in all their thoughts, on whatever they fixed their senses, there they saw themselves laid hold of and taught the truth from every side. For if they wondered at creation, yet they saw how it confessed Christ as Lord, or if their minds turned to men, so that it thought them to be gods, yet from the works of the Saviour, when they compared them, the Saviour alone appeared the Son of God among men, for there were no such things done among them as were done by the Word of God. Or if they were inclined to spirits, yet seeing them cast out by the Lord, they knew that He alone was the Word of God and that the spirits were not gods. Or if their minds had sunk down even to the dead, so that they revered the heroes and the gods spoken by the poets, yet seeing the resurrection of the Saviour, they confessed them as lies and the Lord alone as true, the Word of the Father, having power even over death. For this He was both born and appeared as Man, and died, and rose again, by His own works dulling and casting into shadow the deeds of all the men who had been, that in whatever direction the inclination of men might turn, from there He might call them and teach them about His true Father, as He Himself says: 'I have come to save and find that which was lost.' 2 Saint Athanasius the Great, On The Incarnation of The Word 1 1 Cor 1.21 2 Lk 19.10

The Beggar And The Incarnation

Cum appropinquasset Jesus Jericho, caecus quidam sedebat secus viam... Jericho, ut dicunt, luna interpretatur. Cum ergo appropinquasset videns lunae, appropinquavit caecus soli: ille tenebris, nam et luna nonnullas tenebras habet; iste soli, qui totus lux est, et tenebrae in eo non sunt ullae, ille defectui, iste profectui; ille mutabilitati, iste stabilitati; ac, ut ita dictum sit, ille insipientiae, iste sapientiae. Ut luna enim insipiens mutatur, sapiens vero sicut sol permanet. Et ut paucis absolvamus, quantum in Domino Jesu exinantus est Deus Dei Filius, ut homo fieret, tantum exaltatus est homo hominis filius, ut Deus fieret. Cum enim tempus ante tempora praefinitum hujus sanctae ac salutaris Incarnationis appropinquasset, stans vidensque Divinitas caecam et sedentem in tenebris humanitatem, ab angelis sanctis jussit sibi adduci, et de semetipso illuminavit ne animo caeca et iners, extra viam de inopia mendicaret: imo luminosa ac fortis, in ipsa via de plentitudine luminis illuminatantis, ea corporaliter exsultans, luadaret et glorificaret Deum, ad hoc tandem reducta, ad quod olim facta. Isaac, Cisterciensis Abbas, Sermo XXVIII Source: Migne PL 194.1782b-d

When Jesus had come near Jericho, there was a certain blind man sitting beside the way... 1 Jericho, so they say, is to be interpretated as 'moon'. When therefore He who saw came near the moon, the blind man came near the sun. The latter was of the darkness, for even the moon has not a little darkness, the former is of the sun, He who is all light, and there is no darkness in Him. 2 The blind man was defective, He was perfect, the blind man was unstable, He was stable, and, as we have said, the blind man partook of ignorance and He of wisdom. The fool changes like moon, 3 the wise man persists like the sun. And as in our littleness we perish, to such an extent the Lord Jesus was emptied, God the son of God, that He become man, so that man the son of man be exalted to such an extent that He become God. For when the time before the time neared for the limiting of His holiness and the salvation of the Incarnation, the Divinity stood and looked on blind humanity sitting in darkness, and He commanded His angels to bring it to Him, and from Himself He illuminated it, lest it be blind and dead in its soul, and beside the way begging out of its poverty. But He, bright and strong in the way, gave enlightenment from the plenitude of His light, exalting corporeal things, that they might praise and glorify God, being brought from what they had been reduced, to what they once were made. Isaac of Stella, from Sermon 28 1 Lk 18.35 2 1 Jn 1.5 3 Sirach 27.11

Names And Salvation

Pariet autem filium et vocabis nomen ejus Jesum. Hoc est, totius mundi Salvatorem, et universorum salutis Auctorem. Salvat ipse quidem non infideles, non incredulos, sed populum suum, hoc est, in se credentem; salvat non tam a visibilibus hostibus, quam potius ab invisibilibus, hoc est, a peccatis; salvat non armis pugnando, sed peccata relaxando. Quod autem tali nomine nuncupari debuisset, longe ante praedixerat per Isaiam cum ait: Justus et salvans Dominus non est praeter me. Et quod tali nomine vocari debuisset, etiam antequem nasceretur ipse praedixit per prophetam: De ventre matris meae vocavit me Domnus nomine meo. Remigius Antissiodorensis, Homiliae Duodecim, Homila IV Source: Migne PL 131.887d-888a

'She shall bear a son and you shall call his name Jesus.' 1 That is, the saviour of all the world and the creator of the salvation of all things. Certainly He does not save the faithless or the unbelievers, but His own people, that is, those who believe in Him. And He does not save from visible enemies but rather from invisible ones, that is, from sins. 1 He does not save from the blows of arms but from the opening up to sins. That He should have such a name announced was foretold long before by Isaiah when he said 'Apart from me there is no God who is righteous and saves.' 2 And that he should He have been called by such a name, even before He was born, is foretold through the prophet: 'From the womb of my mother the Lord called me by my name.' 3 Remigius of Auxerre, Twelve Homilies, from Homily 4 1 Mt 1.21 2 Isaiah 45.21 3 Isaiah 49.1

Saviours And The Saviour

Tu, inquit, Deus et nesciebamus, Deus Israel Salvator. Quamvis multis jam Scriptura et evidentibus signis, de quo loqueretur, ostenderet, expressit tamen manifestissime in Salvatoris nomine Christi nomen, quia idem Salvator utique qui Christus, dicente angelo: Quia natus est vobis hodie Salvator, qui est Christus Dominus. Jesum enim Hebraice Salvatorem interpretari nemini dubium est, sicut angelis sanctae Mariae virgini protestatur, dicens: Et vocabis nomen ejus Jesum: ipse enim salvum faciet populum suum a peccatis eorum. Ac ne forte eum hoc modo Salvatorem diceres praedictum quo de aliis dictum est: Et suscitavit eis Dominus salvatorem Othoniel filium Chenez. Et iterum: Suscitavit eis Dominus salvatorem Aod filium Gera; adjecit: Ipse enim salvum faciet populum suum a peccatis eorum. Non est autem humanae opis redimere populum a captivitate peccati, quod illi soli utique possibile est de quo dictum est: Ecce agnus Dei, ecce qui tollit peccata mundi. Caeteri enim non suum populum, sed Dei; et non a peccatis, sed ab hostibus salvaverunt. Sanctus Ioannes Cassianus, De Incarnatione Christi, Contra Nestorium Haereticum, Liber IV, Cap XII Source: Migne PL 50.91a-94a

He says, 'You are God, and we did not know, O God of Israel the Saviour.' 1 Although Scripture has already shown by many clear signs who here is spoken of, yet it has most manifestly pointed to the name of Christ with the name of Saviour, because certainly the Saviour is the same as Christ, as the angel says: 'For to you is born this day a Saviour who is Christ the Lord.' 2 Indeed that in Hebrew 'Jesus' means 'Saviour,' is something everybody knows, just as the angel announced it to the holy Virgin Mary, saying: 'And you shall call His name Jesus, for He shall save His people from their sins.' 3 And lest perhaps you say that He is termed Saviour in the same way as others have been so called, 'And the Lord raised up a saviour for them, Othniel the Son of Kenaz,' and again, 'the Lord raised up a saviour for them, Ehud the son of Gera,' 4 he added: 'For He shall save His people from their sins.' But it is not in the power of a man to redeem the people from the captivity of sin, that is something that is possible only for Him of whom it is said, 'Behold the Lamb of God, behold Him who takes away the sins of the world.' 5 For the others saved a people who were not their own but God's, and they did not save them from their sins but from their enemies. Saint John Cassian, On the Incarnation Of Christ, Against Nestorius, Book 4, Chap 12 1 Isaiah 45.15-17 2 Lk 2.11 3 Mt 1.21 4 Judges 3.9, 3.15 5 Jn 1.29