Resurrections And Births

Dominus dixit ad me: Filius meus es tu, ego hodie genui te. Quaeritis, charissimi, quare beatus Paulus, cum de resurrectione loqueretur, hujus versiculi testimonio usus sit: quippe qui magis natali quam resurrectioni congruere videtur. Nos autem ipsam resurrectionem natale dicere non dubitamus, maxime quia a Salvatore eam dici regenerationem non ignoramus. Si enim regeneratio dicitur resurrectio prima, quae est animae, cur non regeneratio dicetur et secunda, quae est corporis? Resurrectio itaque Christi cum non possit esse nisi una, resurrectionum tamen nostrarum, quae duae sunt, primam significat, teste eodem Apostolo ubi ait: Quemadmodum Christus surrexit a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Secundam initiat, unde et dicitur primitiae dormientium Christus. Sunt itaque hominum tres quodammodo nativitates, duae resurrectiones. Nascimur enim homines de hominibus per homines carnaliter, caro de carne: quae nativitas ubi resurrectio dicatur, non occurrit. Renascimur de Deo dii per spiritum spiritualiter, ubi quod nascitur de spiritu, spiritus est; et haec est resurrectio prima, nativitas secunda: regenerabimur autem de corruptis incorruptibilis, de mortuis immortales, de terrae pulvere in coelestem qualitatem: quae est nativitas tertia, resurrectio secunda. Primam nativitatem ignoravit Christus, secundam suscepit de Virgine, tertiam de sepulcro. Quales enim renascimur de fonte, talis natus est Christus ex Virgine: qualis regeneratus est Christus de tumulo, tales renascemur in futuro. Et hic est status, ad quem factus est homo: nec antea erit homo consummatus, donec perficiatur in eo, ad quod fuit inchoatus. Tunc enim generatus proprie dicetur, cum fuerit pergeneratus; tunc factus, quando completus. Interim vero duabus primis nativitatibus generatur et fit, qui in tertia tantum generatus est, et factus. Unde in die resurrectionis suae congrue ac subtiliter dicitur genitus Christus, tanquam in die perfectionis et consummationis suae pergenitus. Unde et ipse dicit: Hodie et cras sanitates perficio, et tertia die consummor. Isaac, Cisterciensis Abbas, Sermo XLI, In Die Pascha Source: Migne PL 194.1827d-1828c

'The Lord said to me: 'You are my son, and today I begot you' 1 You wonder why, most beloved ones, that the blessed Paul made use of the witness of this verse when speaking of the resurrection, 2 since it seems more fitting for the nativity than the resurrection? But we do not doubt that the resurrection may be spoken of as a birth, especially because from the Saviour we are not ignorant that it may be spoken of as rebirth. For if the first resurrection, which is of the soul, is called a rebirth, why should it not be called the second rebirth which is of the body? Therefore when the resurrection of Christ could only be once, yet our first resurrection the Apostle speaks of when he says: 'As Christ rose from the dead by the glory of the Father, thus even we shall walk in new life.' 3 The second begins where it is said that Christ is the first fruits of those who sleep. 4 Thus there are three births for men, two resurrections. For we are born men from men and through man in the flesh, flesh from flesh, where a birth that might be called a resurrection does not occur. We are reborn spiritually from God as gods 5 through the spirit, where what is born from the spirit is spirit, 6 and this second birth is the first resurrection. But when we are reborn incorruptable from corruption, and immortal from mortality, and from the dust of the earth to a heavenly likeness, this is the third birth, the second resurrection. Christ did not know the first nativity, the second He took up from the Virgin, the third from the tomb. As we are reborn from the font, so Christ from the Virgin; as Christ was reborn from the tomb, so we shall be in the future. And this is the state for which man was made, who is not the consummate man until he shall be perfected in it, and for which he was begun. Then he is properly said to have been generated when he is produced, then made when he is complete. Meanwhile in the first two nativities he is being generated and being made, who in the third alone has been generated and has been made. Whence on the day of the resurrection it is appropiately and subtly said that Christ is born, as on the day of perfection and production of His consummation. Whence even He says: 'Today and tomorrow I accomplish my healing and on the third day reach my consummation.' 7 Isaac of Stella, from Sermon 41, On Easter 1 Ps 2.7 2 Acts 13. 28-33 3 Rom 6.4 4 1 Cor 15.20 5 cf Ps 81.6 6 Jn 3.6 7 cf Lk 13.32

The Cross And The Odyssey

Saeculi ferunt fabulae Ulyssem illum, qui decennio marinis jactatus erroribus, ad patriam pervenire non poterat, cum in locum quemdam cursus illum navigii detulisset, in quo Sirenarum dulci cantus crudelis varietate resonabat; et advenientes sic blanda modulatione mulcebat, ut non tam spectaculum voluptatis caperent, quam naufragium salutis incurrerent. Talis enim erat illis oblectatio cantilenae, ut, quisquis audisset vocis sonitum, quasi quadam captus illecebra, non jam tenderet ad eum quem volebat portum, sed pergeret ad exitium, quod nolebat. Igitur cum Ulysses incidisset hoc dulce naufragium, et suavitatis illius vellet declinare periculum; dicitur, inserta cera auribus sociorum, seipsum ad arborem navigii religasse: quo et illi carerent perniciosa auditus illecebra, et se de periculo navigii cursus auferret. Si ergo de Ulysse illo refert fabula, quod eum arboris religatio de periculo liberavit: quanto magis praedicandum est quod vere factum est; hoc est, quod hodie omne genus hominum de mortis periculo crucis arbor eripuit? Ex quo enim Christus Dominus religatus in cruce est, ex eo nos mundi illecebrosa discrimina velut clausa aure transimus; nec pernicioso enim saeculi detinemur auditu, nec cursum melioris vitae deflectimus in scopulos voluptatis. Crucis enim arbor non solum religatum sibi hominem patriae repraesentat, sed etiam socios circa se positos virtutis suae umbra custodit. Quod autem crux ad patriam post multos errones redire nos faciat, Dominus declarat dicens latroni in cruce posito: Hodie mecum eris in paradiso. Qui utique latro diu oberrans, ac naufragus, aliter ad patriam paradisi, de qua primus homo exierat, redire non poterat, nisi fuisset arbori religatus; arbor enim quaedam in navi crux est in Ecclesia, quae inter totius saeculi blanda et perniciosa naufragia incolumis sola servatur. In hac ergo navi quisquis aut arbori crucis se religaverit, aut aures suas Scripturis divinis clauserit, dulcem procellam luxuriae non timebit. Sirenarum enim quaedam suavis figura est mollis concupiscentia voluptatis, quae noxiis blandimentis constantiam captae mentis effeminat. Ergo Dominus Christus pependit in cruce, ut omne genus hominum de mundi naufragio liberaret. Sanctus Maximus Taurinensis, Homilia XLIX, De Passione et Cruce Domini Source: Migne PL 57.339b-340b

The ages tell of fabled Odysseus who for ten years was adrift at sea and was not able to reach his homeland, and in a certain place during the course of his sailing he came upon the cruel song of the Sirens which resounded with such sweet variety, and with its charming melody it beguiled all who came near, and there was no one they seized on with this exhibition of pleasure but rushed into the shipwreck of their salvation. 1 Such was the delight of the song that whoever heard the sound of it was captured by its allure, and then unable to hold to that desination where he wished to come, he turned to the ruin he did not wish. Therefore when Odysseus came upon this sweet shipwreck he wished to avoid the peril of that sweetness, and it is said that he placed wax in the ears of his crew and bound himself to the mast of the ship, by which the crew would be prevented from hearing that ruinous allure, and he would be borne off from danger on the way of his sailing. If the tale tells that thus Odysseus freed himself from danger by binding himself to wood, how much more must it be preached what is true, that is, that today the wood of the tree delivers all mankind from the peril of death? For the Lord Christ was bound on the cross, by which we, as with closed ears, pass by all ruinous perils, for we are neither detained by wicked hearing, nor are we turned from our better course of life onto the rocks of pleasure. For the wood of the tree does not only represent the binding of the man himself for the fatherland, but he even guards His companions set around him by the shelter of His virtue. For after much wandering the cross makes us return to the fatherland, which the Lord declares to the thief who was set on the cross, saying: 'Today you shall be with me in paradise.' 2 He who, as a long erring thief and shipwreck, was not able to return to the fatherland of paradise, from which the first man was expelled, unless he was bound to the tree, for that tree in the ship is the cross in the Church, which alone can protect us among all the charms and perilous shipwrecks of the world. In this ship, then, whoever either binds himself to the cross, or closes his ears with Scripture, should not fear the sweet storm of luxury. Indeed the sweetness of the Sirens is a certain figure of the ennervating desire of pleasure, which noxious allure weakens the strength of the mind it seizes upon. Therefore the Lord hung on the cross, that every race of men might be freed from the shipwreck of the world. Saint Maximus of Turin, from Homily 41, On The Passion And Cross of the Lord 1 Hom Od 12.39-54, 166-200 2 Lk 23.43

Pilate's Wife and the Gentiles

Sedente autem Pilato pro tribunali misit ad illum uxor sua, dicens: Nihil tibi sit et justo iste. Species in ea gentium plebis est: quae jam fidelis eum, cum quo conversabatur, incredulum populum ad Christi fidem advocat. Quae quia ipsa multum sit passa pro Christo, in eamdem gloriam futurae spei illum eum quo conversabatur invitat. Denique Pilatus et manus lavit, et populo innocentem se a Domini sanguine esse testatus est: quia Judaeis suscipientibus in se ac filios suos fusi dominici sanguinis crimen, quotidie in confessionem fidei ablutus gentium populus demigrat. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Caput XXXIII Source: Migne PL 9.1072c-d

His wife sent to Pilate sitting on the tribunal saying, 'Have nothing to do with this righteous man.' 1 She who already had faith in Him is a type of the Gentile people, which when converted, calls an unbelieving people to faith in Christ. She who, because she had suffered much for Christ, invited him to the same glory of future hope in Him to whom she had converted. Thus Pilate washed his hands and bore witness to a people innocent of the blood of the Lord, because the Jews took upon themselves and their sons the crime of the blood of the Lord, and every day the Gentile people are cleansed in the confession of the faith. Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 33 1 Mt 27.19

Peter Remembers

Et recordatus est Petrus verbi quod dixerat ei Jesus: Priusquam gallus cantet bis, ter me negabis. Et coepit flere. Quia tunc tempus fuit de misericordia Petrum respicere, et ideo dicitur quod conversus Dominus respexit Petrum respectu suae misericordiae. Miserere nostri Deus omnium et respice nos, et ostende nobis lucem miserationum tuarum. Et ad respectum divinae misericordiae, recordatus est Petrus, haec enim recordatio veritatis significatur. Evasi ego solus ut nuntiarem tibi. Verbi quod dixerat ei Iesus futurorum praescius. Deus qui in malis sic praescit et praedicit: ut non causet malum quod scit, sed admonitio est ad cavendum. Admones ut relicta malitia credant in te Domine. Prius quam gallus cantet bis hoc enim verbum fuit ad refraenandam praesumptionem Petri. Ter me negabis. Et non erit eius populus qui eum negaturus est. Et coepit flere, ut flendo dilueret maculas quas negando contraxit. Lacrymis meis stratum meum rigabo. Egressus foras flevit amare. Ut amaritudo referatur ad cordis compunctionem: fletus autem ad commissi delicti verecundam recognitionem: et egressus ad operis mali et pravae societatis derelictionem. Luctum unigeniti fac tibi planctum amarum. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XIV Source: Here p117

And Peter remembered the word Jesus had spoken to him: 'Before the cock crows twice you shall deny me three times.' And he began to weep. 1 Because then was the time to look on Peter with mercy, therefore it is said that 'the Lord turned and looked down on Peter,' 2 and with the look of pity. 'Be merciful to us, Lord of all things, and look down on us and show to us the light of your mercies.' 3 And with the look of Divine pity 'Peter remembered', and this signifies the remembrance of the truth. 'I alone have escaped to tell you.' 4 The word Jesus had spoken to him was prescient of the future. God who foreknows and foretells evils, does not cause the evil He knows, but it is a warning to be wary. 'You warn them to forsake wickedness and trust in you, O Lord.' 5 'Before the cock crows twice.' This was the word to bridle the presumption of Peter. 'You will deny me three times.' 'The people will deny Him and not be His.' 6 'And he began to weep,' that with weeping he might wash away the stains which his denials had contracted. 'With my tears I watered my bed.' 7 'Going outside he wept.' 8 The bitterness indicates compunction of heart, the tears the shameful recognition of the evil committed, and the going outside his abandonment of the evil deed and depraved company. 'Make lament for an only son with a bitter cry.' 9 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 14 1 Mk 14.72 2 Lk 22.61 3 Sirach 36.1 4 Job 1.15 5 Wisd 12.2 6 Dan 9.26 7 Ps 6.7 8 Lk 22.62 9 Jerem 6.26

Calling Judas To Repent

Et edentibus illis dixit: Amen dico vobis, quia, etc. Ex magnitudine misericordiae suae voluit Dominus proditorem discipulum ad poenitentiam multis modis revocare, occultis videlicet notationibus, minis, sacramento unitatis, exemplo humilitatis. Occultis notationibus hoc modo: Cum Judas putaret conscientiam suam Deum latere, ostendit Christus eam manifestam esse, tamen non nominando discipulum, ne impudentiorem faceret manifeste redargutum; dum tangit crimen, ad poenitentiam invitat. Silet nomen, ne impudentior fiat. Minis revocat, cum ait: Vae illi per quem Filius hominis tradetur, etc. Sacramento unitatis, cum corpus suum ei tradit; exemplo humilitatis, cum ei pedes abluit. Et contristati sunt, etc. Certum est quia undecim discipuli non erant sibi conscii, sed tamen plus credunt magistro quam sibi. Timentes ergo fragilitatem suam, ne in eis esset voluntas futura proditionis, interrogant illum cui omnia patent futura, dicentes: Nunquid ego sum, Domine? etc. Qui intingit mecum, etc. Dum perseverat proditor in malo, manifestius arguit, et tamen nomen proprie non designat. Judas caeteris contristatis, et retrahentibus manum, temeritate et impudentia qua proditurus erat, illam manum cum Magistro misit in paropside, ut audacia bonam conscientiam mentiretur. Matthaeus dicit in paropsiae. Marcus in catino. Paropsis est vas escarum quadrangulatum a paribus assibus, id est aequis lateribus dictum. Catinum vero vas fictile apertum, ad immittendum liquorem, et potuit fieri ut in mensa vas fictile a quadrangulis contineretur. Sequitur: Filius quidem hominis vadit, sicut scriptum est de illo. Vae autem homini illi per quem, etc. Nec primo nec secundo correctus a proditione pedem retrahit, sed patientia Domini impudentiam suam nutrit et iram Dei thesaurizat sibi. Poena igitur praedicitur sibi, ut quem pudor non vinceret, corrigant denuntiata supplicia. Sed et hodie et in sempiternum, vae homini illi, qui ad mensam Domini malignus accedit, qui praecordis aliquo scelere imbutus, pollutis sacrosanctis mysteriis participari non metuit. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XXVI Source: Migne PL 162.1469a-1469d

And as they ate, He said to them, 'Amen I say to you that... 1 Because of the greatness of His mercy the Lord wished to call to repentance the disciple who was to betray Him, and this by many ways, by subtle intimation, by threats, by the sacrament of unity, and the example of humility. By subtle intimation in this way: when Judas thought his conscience was hidden from God, Christ showed it was open to Him, not however by naming the disciple, lest He make his denial more shameless. While the evil touched him He invited him to repentance. He named him silently, lest he become more shameless. And He called him by threats when He said: 'Alas to the man through whom the Son of man shall be betrayed...' By the sacrament of unity, when He gave His body to him. And by the example of humility when He washed his feet. And they were aggrieved... It is certain that eleven of the disciples did not feel guilt about themselves, yet they trusted in their teacher more than themselves. Thus fearing their fragility, lest the will of the future betrayer might be found in them, they questioned Him to whom all future things are revealed, saying: 'Is it I, Lord?' 'He who has dipped...' When the traitor persevered in evil, He openly confronted him, and yet He did not pronounce his name. Judas, aggrieved with the others, likewise withdrew his hand, with the temerity and insolence by which he was to commit betrayal, that hand he had sent into the teacher's dish so that he might boldly lie of a good conscience. Mark speaks of a 'paropsis' here, Mark of a 'catinus'. The 'paropsis' is said to be a square eating dish, with equal sides. The 'catinus' is an open earthenware bowl, into which liquid is poured, and it is possible that the earthenware bowl was placed on the square dish on the table. It shall go with the Son of Man as it is written of Him, but woe to that man through whom... Neither the first or the second correction had stayed the feet of the traitor, but the patience of the Lord fed his insolence and heaped up the anger of God. He thus foretold punishment for him, that the pronouncements of punishments might correct him whom shame could not overcome. And even today and forever woe to that man who comes in wickedness to the table of the Lord, whose heart is imbued with some crime, for his pollution does not merit that he should partake of the holy mysteries. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 26 1 Mt 26.11

Where Are You Going?

Sed quaeritur hic primo de hoc quod dicit: Nemo ex vobis interrogat me: Quo vadis? Contra: Supra decimo tertio: Dicit ei Petrus: Domine, quo vadis? Respondeo: Dicendum, quod Dominus ibat ad ignominiam passionis, ibat ad gloriam resurrectionis; et cum prius loqueretur, quod iret ad passionem, quaesivit Petrus: Quo vadis? Sed modo vult eis dicere, quod vadit ad gloriam resurrectionis; unde: Vado ad eum qui misit me. Et ipsi tantum turbati erant de itinere ad passionem, quod nihil cogitabant de gloria. Ideo de hac non quaerebant; sed Dominus volebat, quod quaererent, ut ipsos consolaretur. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XVI Source: Here, p1038

Question must be asked of this which He says: None of you asks me, 'Where are you going?' 1 Against this: in the thirteenth chapter, Peter says to Him, 'Lord, where are you going?' 2 I answer that it must be said that when the Lord was going to the ignominy of the passion, He was going to the glory of the resurrection, and when He spoke previously that He was to go to the passion, Peter asked, 'Where are you going?' But now He wished to say to them that He was going to the glory of the resurrection, whence: 'I go to Him who sent me.' 1 Yet since they were troubled only because of the way of the passion, they thought nothing of the glory. Therefore they did not ask about this, but the Lord wished that they did ask, that He might comfort them. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 16 1 Jn 16.5 2 Jn 13.36

The True Passover

Magister dicit, tempus meum prope est, apud te facio Pascha cum discipulis meis. Videtur quidem de tempore solemnitatis Paschae dicere; quod tempus non suum tantum, sed omnium erat Judaeorum. Et ideo potius nobis quamvis latenter illud insinuat tempus quod suum proprium esse recognoscit, jamque proximum, quando ad hoc venerat ut pateretur. Et hic est tempus ejus et hora quae venerat: Ut transiret de hoc mundo ad Patrem, quod est verissimum Pascha facere. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib XII, Cap XXVI Source: Migne PL 120.887b-c

'The Master says, my time is near, with you I shall make the Passover with my disciples.' 1 This seems to speak of the time of the solemnity of the Passover, which time was not His own alone, but it was for all the Jews. And therefore, though in a hidden way, He intimates to us that He recognises that this time is to be His own, and already it is near, when He shall come to it to suffer. And this is His time and the hour which has come: 'That He pass from this world to the Father,' 2 which is to make the true Passover. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 12, Chap 26 1 Mt 26.18 2 Jn 13.1

An Angel Was Sent

Τῷ μην τῷ ἕκτῳ, φησὶν, ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ὑπὸ τοῦ Θεοῦ πρὸς παρθένον μεμνηστευμένην ἀνδρί. Ἀπεστάλη Γαβριὴλ τὴν παγκόσμιον μηνῦσαι σωτηρίαν· ἀπεστάλη Γαβριὴλ, φέρων τῷ Ἀδὰμ ὑπογραφὴν ἀνακλήσεως· ἀπεστάλη Γαβριὴλ πρὸς παρθένον, ἵνα τὴν ἀτιμίαν τοῦ θήλεος εἰς τιμὴν μεταβάλλῃ· ἀπεστάλη Γαβριὴλ, ἄξιον εὐτρεπίσαι τῷ καθαρῷ νυμφίῳ τὸν θάλαμον· ἀπεστάλη Γαβριὴλ νυμφεύσασθαι τὸ πλάσμα τῷ πλάσαντι· ἀπεστάλη Γαβριὴλ πρὸς τὸ ἔμψυχον τοῦ βασιλέως τῶν ἀγγέλων παλάτιον· ἀπεστάλη Γαβριὴλ πρὸς παρθένον μεμνηστευμένην μὲν τῷ Ἰωσὴφ, τηρουμένην δὲ τῷ Υἱῷ· ἀπεστάλη δοῦλος ἀσώματος πρὸς παρθένον ἀμόλυντον· ἀπεστάλη ὁ ἁμαρτίας ἐλεύθερος πρὸς τὴν φθορᾶ, ἀνεπίδεκτον· ἀπεστάλη λύχνος μηνῦσαι τὸν ἥλιον τῆς δικαιοσύνης· ἀπεστάλη ὄρθρος προτρέχων τοῦ φωτὸς τῆς ἡμέρας· ἀπεστάλη Γαβριὴλ δηλῶν τὸν ἐν κόλποις τοῦ Πατρὸς, καὶ ἐν ἀγκάλαις τῆς μητρός· ἀπεστάλη Γαβριὴλ, δεικνὺς τὸν ἐν θρόνῳ καὶ ἐν σπηλαίῳ· ἀπεστάλη στρατιώτης, βοῶν τὸ τοῦ βασιλέως μυστήριον· μυστήριον γνωριζόμενον πίστει, οὐκ ἐρευνώμενον πολυπραγμοσύνῃ· μυστήριον προσκυνούμενον, οὐ ζυγοστατούμενον· μυστήριον θεολογούμενον, οὐκ ἐρευνώμενον· μυστήριον ὁμολογούμενον, οὐ μετρούμενον. Ψευδο Ἰωάννης ὁ Χρυσόστομος, Εἰς Τoν Εὐαγγελισμόν Τῆς ὑπερενδόξου Δεσποίνης ἡμῶν Θεοτόκου Source: Migne PG 50.793

'In the sixth month,' it says, 'the angel Gabriel was sent by God to a virgin betrothed to a man.' 1 Gabriel was sent to make known universal salvation. Gabriel was sent bearing the writ for the recall of Adam. Gabriel was sent to the Virgin so that the dishonor of womanhood might be transformed into honor. Gabriel was sent, as is worthy, to rejoice in the chamber of the pure Bridegroom. Gabriel was sent to betrothe the Creator to creation. Gabriel was sent to the spiritual palace of the King of the angels. Gabriel was sent to the Virgin, who though betrothed to Joseph, will bear the Son. The bodiless servant was sent to the spotless Virgin. He who was free of sin was sent to her untouched by corruption. The lamp was sent to announce the sun of righteousness. The dawn was sent as a herald of the light of day. Gabriel was sent to tell of Him who is in the bosom of the Father, and in the arms of the Mother. Gabriel was sent to show Him who is on the throne and in the cave. This soldier was sent to cry out the secret of the King. The mystery is to be known through faith, not sought out by the inquisitive. The mystery is to be revered, not weighed in the scales. The mystery is to be revealed by Divine contemplation, not by investigation. The mystery is to be confessed, not measured. Pseudo John Chrysostom, On The Annunciation 1 Lk 1.26-27

Words And Mary

His auditis, respondit Maria: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Quae vocatur ab angelo domina, ipsa se cognoscit et confitetur ancillam. Quia devotus animus infulis beneficiorum crescit ad obsequium: augetur ad gratiam, non ad arrogantiam prosilit, non ad superbiam pertumescit. Fiat mihi secundum verbum tuuum. Quae credit verbo, merito concipit Verbum. Sanctus Petrus Chrysologus, Sermo CXLII, De Annuntiantione D Mariae Virginis Source: Migne PL 52.582b

Having heard these words, Mary answered, 'Behold the handmaid of the Lord, let it be done to me according to your word.' 1 She who was called 'Lady' by the angel, she knew herself to be a handmaid and likewise confessed herself to be one. And this is because the devout soul garlanded with blessings grows to deference, it does not leap up to arrogance, or bloat to pride. 'Let it be done to me according to your word.' She who believed the word, merited to conceive the Word. Saint Peter Chrysologus, from Sermon 142, On The Annunciation 1 Lk 1.38

The Vase And The Salt

Aquae Jericho pessimae erant et terra sterilis. Rogatus ergo Eliseus eas sanare misit sal in vas novum fictile, et demersit illud in flumen, et sanatae sunt aquae pessimae, et terra sterilis. Jericho sunt populi mali et a fructu boni operis aridi. Vas novum fictile: vel sancta Virgo quae fuit vas novum per virginitatem, et fictile, quia terrenum; vel vas novum Christi caro est nova, quae sine peccato nova generatione creata est, id est de matre sine patre: quae et quarta et nova generatio et fictilis, quia mortalis. Sal autem est sapientia, Verbum scilicet Patris. Sal iste dum mittiur a Deo Patre in vas novum, id est in uterum Virginis, vel in carnem assumptam de Virgine, ubi latuit divinitas tanquam in vase; sanatae sunt aquae, id est gentes quae receperunt vas in quo est sal, id est Christum in quo est divinitas. Nam sal in vase, divinitas in carne est. Vas habens sal in aqua est Christus Deus et homo in gente. In nobis quoque sunt vitia et peccata aquae amarae, quae terram nostram, id est animam faciunt sterilem, et submergunt in inferni profundum. Ut ergo sanentur aquae nostrae, opera videlicet nostra, et terra efficiatur vitae fructui idonea, exuamus veterem hominem cum actibus suis; et induti novum effectique vas novum a vitiis mundemur; recipiamus sal verae sapientiae a qua sumus conditi, et in novo homine, qui non moritur, conservemur intacti. Hugo De Sancte Victore, Miscellanea, Liber III, Tit CX, De Incarnatione Verbi figurata per vas novum in quod Eliseus salem misit Source: Migne PL 177.692b-c

The waters of Jericho were bad and the earth sterile. Therefore Elisha, when he was asked to heal them, sent for salt in a new earthenware jar, and he cast it into the river, and the waters were cured of their badness and the earth of its sterility. 1 Jericho is an evil people barren in good works. The new earthen jar is either the Virgin who was a new vase by virginity, and earthen because of the earth, or the new vase is the new flesh of Christ which was created by a new generation without sin, that is, without mother or father, which is then in fourth place a new generation which is earthly because it is mortal. But the salt is wisdom, that is, the Word of the Father. This salt is the Divinity hidden as in a vase sent by God the Father into the new vase, that is, into the womb of the virgin, or to the flesh taken up from the Virgin. The waters are healed, that is, the people are, who receive the vase in which is the salt, that is, Christ in whom is Divinity. For the salt in the vase is Divinity in the flesh. The vase with the salt in the water is Christ, God and man, among the people. In us also there are vices and sins which are bitter waters, because of which our earth, that is, our soul, is sterile, and they drag us down to the depths of hell. Therefore, so that our waters might be healed, that is, our works, and the land be made capable of bearing the fruit of life, let us cast off the old man with his deeds, and put on the new, 2 and endowed with the new, and made a new vase, let us be cleansed from vices. Let us receive the salt of true wisdom by which we are established, and in the new man, who does not die, let us be preserved intact. Hugh Of Saint Victor, Miscellanea, Book 3, Chap 110, On the Incarnation of the Lord prefigured in the vase in which there was the salt for which Elisha sent. 1 4 Kings 2.19-22 2 Ephes 4.22

Leading To Freedom

Λαός μου, τί ἐποίησά σοι, ἢ τί ἐλύπησά σε, ἢ τί σοι παρηνώχλησά; Ἀποκρίθητί μοι. Διότι ἀνήγαγόν σε ἐκ γῆς Αἰγύπτου καὶ ἐξ οἴκου δουλείας ἐλυτρωσάμην σε, καὶ ἐξαπέστειλα πρὸ προσώπου σου τὸν Μωυσῆν καὶ Ἀαρὼν καὶ Μαριάμ. Ἐξήγαγε δὲ ἡμᾶς αὐτοὺς ἐξ Αἰγύπτου νοητοῦ, τουτέστιν ἐκ σκότους, καὶ δαιμονίης πλεονεξίας, καὶ πηλοῦ, καὶ πλινθίας, σαρκικῶν δηλονότι παθῶν. Διεβίβασε καὶ θάλασσαν τοὺς ἐντεῦθεν περισπασμούς, μονονουχὶ καὶ πικρῶν ἀπήλλαξε κυμάτων ἐπ' αὐτοῖς κινδύνων, και νόμους τοὺς θείους εἰς νοῦν ἐνεχάραξεν. Ἀνέδειξε δὲ καὶ ἱερουρηὸν τὸν τῆς σωτηρίας ἡμῶν ἀρχηγον. Ἐξαπέστειλε δὲ ὥσπερ καὶ Μαριὰμ, δῆλον δὲ ὅτι τὴν Ἐκκλησίαν, ἢ τῆς τῶν ἐχθρῶν ἐπιβουλῆς ὑπερῄρθη, λαμπρῶς ἀντιθεῖσα τὴν δόξαν τῷ σεσωκότι Θεῷ. Ἀεὶ γὰρ ὕμνοι, καὶ χαριστήρια, καὶ τῆς τοῦ Θεοῦ δόσεως ἔπαινοι, καὶ ἀναῥῥησεις ἐν Ἐκκλησίᾳ. Παραφυλακτέον οὖν καὶ ἡμῖν αὐτοῖς, μὴ ἄρα πως ἡμεῖς τοῖς Ἰουδαῖκοῖς ἐγκλήμασιν ὑποπέσωμεν, καὶ μὴ φορτικὸν ἡγώμεθα, τὸ ἀνδάνον Θεῷ. Ὡς γὰρ ὁ μακάριος φησιν Ἰωάννης, Αἱ ἐντολαὶ αὐτου βαρεῖαι οὔκ εἰσι. Καὶ αὐτὸς δέ φησι ὁ Χριστός· Ὁ ζυγός μου χρηστὸς, καὶ τὸ φορτιόν μου ἐλαφρόν. Προσάγωμεν τοίνυν Θεῷ τὸ εὐνήνιον, ὅτι τῶν παρ' αὐτοῦ φορτικὸν οὐδέν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τον Προφήτην Μιχαίαν, Κεφαλὴ Ϛ' Source: Migne PG 71.674a-c

My people, tell me what have I done to you, how have I mistreated you? Answer me. I led you from the land of Egypt and set you free from the house of slavery, and I sent forth Moses and Aaron and Mariam before you. 1 He led them from the spiritual Egypt, that is, from the darkness and the deceits of the devil, and from mud and bricks, that is, from carnal passions. And He led them through the sea, from the confusion there, and he freed them from the bitter waves of danger looming over them, and He inscribed the Divine laws in their minds. And He even revealed a holy high priest for their salvation. And He sent forth Mariam, who clearly is the Church, superior to the plots of enemies, that they return glory to God the saviour. For in the Church hymns always break forth, and deeds of grace, and praises of Divine benefactions. Let us therefore also be careful lest we also fall into Jewish errors, and we judge that what pleases God is intolerable. For as the blessed John writes: 'His commands are not burdensome.' 2 And Christ Himself says: 'My yoke is easy and my burden light.' 3 Let us then offer eager minds to God, because there is nothing from Him that is burdensome. 4 Saint Cyril of Alexandria, Commentary On The Prophet Micah, Chapter 6 1 Micah 6.3-4 2 Heb 2.10 3 1 Jn 5.7 4 Mt 11.30

Better And Worse Places

Oὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ... Ἡ προκειμένη λέξις δηλοῖ, ὡς οὐ μόνον τοπικῶς εἶναι συμβαίνει κρείττοσι καὶ χείροσι χωρίοις, Ἔξω γὰρ τῆς Αἰγύπτου κατὰ τόπου ὄντες οἱ περὶ ὦν ὁ λόγος, τῇ διαθέσει ἐν αὐτῇ ὑπῆρχον, οὐκ ἀποστήσαντες τὴν γνώμην ἑαυτῶν τῶν Αἰγυπτιακῶν ἐθῶν. Τῆς αὐτῆς νοήσεώς ἐστι καὶ τὸ ἐν Εὐαγγελίῳ, Ὅπου ὁ θησαυρὸς, ἐκεῖ καὶ ἡ καρδία, οὐ πάντως, τοπικῶς ἐκεὶ ὄντος, ὅπου τις ἔχει τὴν γνώμην. Πολλοὶ γοῦν, ἔτι ἐπὶ γῆς ὄντες, θησαυρἰζοντες κατάλληλα τῷ οὐρανῷ, ἐκεῖ τὴν καρδίαν ἔχουσιν· ἀλλὰ κάκεῖ ἔτι τυγχάνοντες οἱ παραβάντες ἄγελλοι, τὴν διάθεσιν εἶχον ἐν τῇ γῇ· ὦ ἠκολούθησε τὸ ἐξ οὐρανοῦ εἰς γῆν αὐτοὺς ἐῥῥίφθαι. Δίδυμος Αλεξανδρεύς, Ἐις Τάς Πράξεις Τῶν Ἀποστόλων, Ἐκλογή Source: Migne PG 39.1665c

He was the one who in the congregation in the desert had an angel speaking to him... 1 This present passage reveals that it is not only spatially that there are better and worse places. For when they, concerning whom this speech is about, were in that region beyond Egypt, since their inclination was yet for it, their minds were not cut off from the ways of Egypt. In the same way is to be understood what is said in the Gospel 'Where your treasure is, there is your heart,' 2 that a man is not wholly there spatially where he has the heart. For many though in the world are heaping up profitable treasure in heaven, since they have their heart there, and yet there are the angels who fell, who had fixed their inclination on the world, because of which it followed that they were cast down from heaven to earth. Didymus the Blind, Commentary on The Acts of the Apostles, Fragment 1 Acts 7.38 2 Mt 6.21

Standing Against Pharaoh

Isti ergo qui dubii sunt, et tribulationibus fatigantur, etiam contra Moysen et Aaron loquuntur, et dicunt: Ex qua die intrastis et existis vos ad Pharaonem, exsecrabilem fecistis odorem nostrum coram eo. Verum dicunt isti, licet ignorent fortasse quod dicunt, sicut et Caiphas ille verum dicebat, quia expedit vobis ut moriatur unus pro populo, sed quid diceret nesciebat. Nam, ut Apostolus dicit, Christi bonus odor sumus, sed aliis, inquit, odor de vita in vitam, aliis autem odor de morte in mortem. Ita et prophetics sermo suavis odor est credentibus, dubiis vero et incredulis, et hs qui se populum confitentur esse Pharaonis, odor exsecrabilis efficitur. Sed et Moyses dicit ad Dominum, quia, ex quo locutus sum cum Pharaone, afflixit populum tuum. Certum est enim quia antequam sermo Dei audiatur, antequam praedictio divina nascatur, non est tribulatio, non est tentatio: quia nisi buccinet tuba, non committitur bellum; ubi vero signum belli tuba praedictionis ostenderit, ibi, inquit, sequitur afflictio, ibi omnis tribulationum pugna consurgit. Ex quo ergo loqui coepit Moyses at Aaron ad Pharaonem, affligitur populus Dei. Ex quo in animam tuam sermo Dei perlatus est, necessario certamen intra te virtutibus adversum vitia suscitatur; prius vero quam veniret sermo qui argueret, vitia intra te in pace durabant: sed ubi sermo Dei facere coepit uniuscujusque discrimen, tunc perturbatio magna consurgit, et sine foedere nascitur bellum. Cum injustitia enim quando potest convenire justitia, impudicitia cum sobrietate, cum veritate mendacium? Et ideo non magnopere perturbemur, si videtur odor noster exsecrabilis esse Pharaoni. Exsecrationi namque et vitiis ducitur virtus. Quin potius ut in posterioribus dicit, quia stetit Moyses ante Pharaonem, stemus etiam nos contra Pharaonem et non flectamur, sed stemus, succinti lumbos nostros in veritate, et calceati pedes in preparatione Evangelii pacis. Sic enim nos hortatur Apostlolus dicens: State ergo et nolite iterum jugo servitutis inhaerere. Iterum dicit: In quo stamus, et gloriamur in spe gloriae Dei. Stamus autem confidenter, si Dominum deprecemur, ut statuare pedes nostros super petram, ne nobis illud eveniat, quod idem Propheta dicit: Mei autem paulominus moti sunt pedes, et paulominus effusi sunt gressus mei. Stemus ergo ante Pharaonem, id est obsistamus ei in certamine, sicut Petus apostolus dicit: Cui resistite fortes in fide. Sed et Paulus nihilominus dicit: State in fide et virtiliter agite. Si enim fortiter steterimus, consequetur illud quod orabat Paulus pro discipulis dicens, quia Deus conteret Satan sub pedibus vestris velociter. Qunato enim nos constantius et fortius steterimus, tanto infirmior et invalidior erit Pharao. Si autem nos vel infirmi coeperimus esse, vel dubii, ille adversum nos validior et constantior fiet. Et vere illud implebitur nobis, in quo Moyses dedit figuram. Cum enim ipse elevatet manus, vincebatur Amalech. Si vero velut lassas dejiceret, et brachia infirma deponeret, invalescebat Amalech. Ita ergo etiam nos in virtute crucis Christi extollamus in omni loco sine ira et disceptatione, ut Domini mereamur auxilium. Origenes, In Exodo, Homilia III Source: Migne PG 12.315c-3163

These then who doubt and are wearied by tribulations, they speak out against Moses and Aaron and say, 'From the day you entered and stood before Pharaoh, you have made us as a bad odour before him.' 1 They speak the truth, though it is possible that they were ignorant of what they said, as even Caiaphas spoke the truth, 'It profits us that one man die for the people,' though he did not understand what he said. 2 For as the Apostle says, 'We are a good odour of Christ, but to some we are an odour of life to life, and to others an odour of death to death.' 3 So the prophetic word is a sweet odour to those who believe, but to those who are doubtful and to those who do not believe, and to those who confess themselves to be the people of Pharaoh, it is a hateful smell. But Moses also says to the Lord, 'Ever since I have spoken with Pharaoh, he has afflicted your people.' 4 It is certain that before the word of God is heard, before the divine preaching is known, there is no tribulation, there is no trial, because war does not begin until the trumpet sounds. But where the trumpet of preaching gives the signal for war, there affliction follows, and there every troublesome struggle arises. The people of God are afflicted from the moment that Moses and Aaron begin to speak with Pharaoh. From the moment the word of God is brought into your soul a struggle must be stirred up within you between virtues and vices. Before the Word which reproves comes, the vices within you dwell in peace, but when the word of God begins to make a division between each, then a great disturbance arises and war without treaty is born. 'For when can there be agreement between justice and injustice, shamelessness and moderation, a lie and the truth?' 5 Therefore, let us not be greatly troubled if our odour seems detestable to Pharaoh, for virtue is an abomination to the vices. Now as it says later that Moses stood before Pharaoh, let us also stand against Pharaoh and let us neither bow nor bend, but let us stand with our loins girded with the truth and having shod our feet with the preparation of the Gospel of peace. 6 For so the Apostle exhorts us, saying. 'Stand and do not again submit to the yoke of servitude.' 7 Again he says, 'In which we stand and glory in the hope of the glory of God.' 8 But we can only stand confidently if we pray to the Lord that 'he set our feet on the rock,' 9 lest what the same prophet says happens to us: 'But my feet were almost shaken, my steps nearly fell away.' 10 Therefore let us stand before Pharaoh, that is, let us resist him in the struggle, as the Apostle Peter says, 'Whom resist strong in faith.' 11 And Paul also says: 'Stand in the faith and act bravely.' 12 For if we stand strongly, that also which Paul prays for happens, 'God will swiftly grind Satan under your feet.' 13 The longer we stand firmly and staunchly the weaker and feebler Pharoah will be. If, however, we begin to be feeble or doubtful, he will become stronger and firmer against us. Truly that of which Moses was a figure is fulfilled in us, for when Moses lifted his hands Amalek was conquered, but if he lowered them, as though weary and placing down weak arms, Amalek became strong. 14 Thus let us also lift our arms in the power of the cross of Christ, and let us raise holy hands in prayer, in every place, without anger or dispute, 15 that we might merit the Lord's help. Origen, On Exodus, from Homily 3 1 Exod 5.21 2 Jn 11.50 3 2 Cor 2.15-16 4 Exod 5.23 5 1 Cor 6.14 6 Ephes 6.14-15 7 Galat 5.1 8 Rom 5.2 9 Ps 39.3 10 Ps 72.2 11 1 Pet 5.9 12 1 Cor 16.13 13 Rom 16.20 14 Exod 17.11 15 2 Tim 2.8

Sacrifices And Abominations

Abominationes, inquiunt, Aegyptiorum immolabimus Domino Deo nostro... Oves quippe Aegyptii edere dedignantur. Sed quod abominantur Aegyptii, hoc Israelitae Deo offerunt, quia simplicitatem conscientiae, quam sapientes hujus saeculi, hoc est, cives Aegypti, quasi fatuitatem deputant: hanc justi Deo in sacrificium immolant, et per id Deo placere procurant, quod saeculo et mundo abjectum et contemptibile esse considerant, secundum Apostolum qui ait: Nam quae stulta sunt mundi, elegit Deus, ut confundat sapientes. Ex quo autem loqui coepit Moyses ad Pharaonem, affligitur populus Dei, id est, ex quo in animam hominis sermo Dei perlatus fuerit, acrius callidus hostis consurgit, et majora vitia quibus vincatur immittit. Prius vero quam veniret sermo qui argueret vitia, in pace durabant; sed ubi sermo Dei facere ceperit uniuscujusque discrimen, tunc conturbatio magna consurgit. Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Exodum, Caput XI Source: Migne PL 83.291c-d

For we shall sacrifice to the Lord our God what are abominations to the Egyptians... 1 Certainly the Egyptians scorned to eat sheep. But what offends the Egyptians, this is what the Israelites offer to God, because simplicity of conscience, which is thought to be foolishness to the wise of this world, that is, the Egyptian people, this is what the righteous offer in sacrifice to God, and through it they please God, with that which to the age and the world is considered abject and contemptible, according to the Apostle who said, 'For what is foolish to the world, God chose, that He might confound the wise.' 2 And because of what Moses began to say to Pharaoh, the people of God were afflicted, that is, when the word of God comes into the soul of man, so more bitterly does the cunning of the enemy rise up, and he stirs up the great vices by which he conquers. For before the coming of the word which disputes with the vices, the vices dwell in peace, but when the word of God begins to make a division between each one, then great trouble rises up. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chapter 11 1 Exod 8.26 2 1 Cor 1.27

Knowing What To Do

Spero autem hoc debueram, sed memet ipsum non credo, quandiu fuero in hoc corpore mortis, quia fortis est qui cotidie nititur subvertere me a fide et praeposita castitate religionis non fictae usque in finem vite meae Christo Domino meo. Sed caro inimica semper trahit ad mortem. Id est ad inlecebras in inlicitate perficiendas. Et scio ex parte quare vitam perfectam ego non egi sicut et ceteri credentes, sed confiteor Domino meo. Et non erubesco in conspectu ipsius quia non mentior ex quo cognovi eum a iuventute mea crevit in me amor Dei et timor ipsius et usque nunc favente Domino, fidem servavi. Rideat autem et insultet qui voluerit, ego non silebo neque abscondo signa et mirabilia quae mihi a Domino ministrata sunt ante multos annos quam fierent, quasi qui 'novit omnia etiam ante tempora saecularia. Unde autem debueram sine cessatione Deo gratias agere, qui saepe indulsit insipientiae meae neglegentiae meae et de loco non in unoquoque ut non mihi vehementer irasceretur, qui adiutor datus sum et non cito adquievi secundum quod mihi ostensum fuerat et sicut Spiritus suggerebat et misertus est mihi Dominus in milia milium, quia vidit in me quod paratus eram, sed quod mihi pro his nesciebam de statu meo quid facerem, quia multi hanc legationem prohibebant, etiam inter seipsos post tergum meum narrabant et dicebant: Iste quare se mittit in periculo inter hostes qui Deum non noverunt? Non ut causa malicie, sed non sapiebat illis, sicut et ego ipse testor, intellege propter rusticitatem meam, et non cito agnovi gratiam quae tunc erat in me; nunc mihi sapit quod ante debueram. Nunc ergo simpliciter insinuavi fratribus et conservis meis, qui mihi crediderunt propter quod praedixi et praedico ad roborandum et confirmandam fidem vestram. Utinam ut et vos imitemini maiora et potiora faciatis. Hoc erit gloria mea, quia filius sapiens gloria patris est. Sanctus Patricius Hibernorum Apostolus, Confessio, Cap XIX-XXI Source: Migne PL 53.810c-811b

I hope to do what I should, but I know I cannot trust myself while I am in this body of death, 1 because he is strong who every day tries every day to cast me from my faith and the purity of true religion chosen to the end of my life for Christ my Lord. The flesh is an enemy always dragging one towards death. That is, to doing those enticing things which are forbidden. I know in some part that I have not led a perfect life like other believers, but I confess it to my Lord. And I do not blush in His sight, because I do not lie. From the time in my youth when I came to know Him, the love of God grew in me and the reverence of Him, and until now, with the Lord's favour, I have kept faith. They may laugh and abuse who wish to do so, but I will not be silent, nor will I hide the signs and wonders which the Lord has given to me, even many years before they came to be, He who knows all things even before the beginning of time. Whence I want to give thanks to God without ceasing, He who often overlooked my ignorance and my negligence, and did not become very angry with me in any place, He who was given to me as a helper, and I was not quick to allow what he showed me, and so the Spirit prompted me, and The Lord was merciful to me a thousand thousand times, because He saw in me that I was ready, but that I did not know what I should do about the state of my life, because there were many who forbade this mission, and they even told stories among themselves behind my back, and said: 'Why does he send himself into danger among hostile people who do not know God?' Malice was not the cause, but it made no sense to them, as I myself can bear witness, who understand my rusticity, and indeed, I was not quick to know the grace that was in me then, but I know now  what I should have done. Now, therefore, I have counselled my brothers and fellow-servants who believed me, because I warned them, and I do warn them, to strengthen and confirm your faith. Then indeed you will imitate greater things, and do more powerful things. 2 This shall be my glory, since a wise son is the glory of his father. 3 Saint Patrick Apostle of the Irish, The Confession, Chap 19-21 1 Rom 7.24 2 Jn 14.12 3 Prov 10.1

Mercy And Truth

Puto et vias Domini vultis audire. Multum praesumere videor, si me illas promisero ostensurum. Legitur autem de ipso, quoniam docebit nos vias suas. Cui enim alteri crederetur? Docuit itaque vias suas, cum aperuit labia prophetae, ut diceret: Universae viae Domini, misericordia et veritas. Ita ad singulos, ita ad omnes communiter venit; in misericordia scilicet et veritate. Ubi enim multa jam fuerit de miseratione praesumptio, sed oblivio veritatis; non continuo ibi Deus. Sed neque ubi terror multus ex recordatione veritatis, nulla autem de memoria misericordiae consolatio. Nam neque veritatem tenet, qui misericordiam, ubi vere est, non agnoscit: nec vera esse sine veritate misericordia potest. Itaque ubi misericordia et veritas obviaverunt sibi, sese etiam justitia et pax osculantur; nec is abesse potest, cujus in pace factus est locus. Quanta audivimus et cognovimus (siquidem patres nostri annuntiaverunt nobis) super hac copula tam felici misericordiae et veritatis! Misericordia tua et veritas tua susceperunt me, ait Propheta, et alio loco, Misericordia, inquit, tua ante oculos meos est, et complacui in veritate tua. Sed et Dominus ipse de eo: Veritas mea et misericordia mea cum ipso. Sanctus Bernardus Claraevallensis, Sermo XI in Psalmo XC, De versu undecimo, Quoniam angelis suis mandavit de te ut custodiant te in omnibus viis tuis. Source: Migne PL 183.228b-d

I think you wish to hear of the ways of the Lord. I would seem to presume much if I were to promise to show them myself. But it is written concerning Him, that 'He shall teach us His ways.' 1 To whom else shall it be credited? Thus He taught His ways when he opened the mouths of the prophets, so that it was said: 'All the ways of the Lord are mercy and truth.' 2 As to each one, so to all in common He comes, that is, in mercy and truth. For where there is now much presumption of mercy but forgetfulness of truth, there is no abidance of God. And neither is there where there is much terror from the remembrance of truth but no comfort from the memory of mercy. For he does not hold to truth who does not know where mercy truly is. Nor is there true mercy without truth. Thus when mercy and truth have met together, justice and peace do indeed kiss. Nor can the former have been absent when by it the place of peace is made. How much we have heard and known, since our fathers announced it to us, 3 about this joyous bond of mercy and truth. 'Your mercy and truth has taken me up,' 4 says the Prophet, and in another place, 'Your mercy is before my eyes, and I have been pleasing in your truth.' 5 And the Lord says concerning such a man: 'My truth and my mercy are with him.' 6 Saint Bernard of Clairvaux, from Sermon 11 on Psalm 90, On the eleventh verse, 'Because He commanded His angels to guard you in all your ways.' 7 1 Ps 24.9, Micah 4.2 2 Ps 24.10 3 Ps 77.3 4 Ps 39.12 5 Ps 25.3 6 Ps 88.25 7 Ps 90.11

Correction And Mercy

Corripiet me justus in misericordia, et increpabit me. Est enim misericordiae modus: et miserandi adhibenda justitia est. Dolor quidem potest esse erga eos, quorum crimina gravia sunt; sed misericordiae locus nullus est. Misericordia enim se ad veniam de Deo orandum his quae sunt gesta deflectit: caeterum veniam praestare illicitis, non est misericordiam praestare, sed justitiam misericordiae non tenere. Quam rationem diligentissime apostolus Joannes retinuit, dicens: Si quis scit fratrem suum delinquere, sed non ad mortem; petat, et dabit illi Deus vitam. Est enim peccatum ad mortem, sed non pro eo dico. Quod autem justus in misericordia corripere atque arguere eum qui lapsus sit debeat, beatus Paulus docet, dicens: Fratres, et si praeventus fuerit homo in aliquo delicto, vos qui estis spiritales, consummate eum in spiritu lenitatis. Sed ne ipse quidem rationis justae misericordiae immemor fuit: praeventum enim in delicto, non voluntate delinquentem, consummari per arguitionem jubet. Atque ideo propheta cum ait: Corripiet me justus in misericordia, et increpabit me; et fidei suae, et humanae infirmitatis memor, corripiendum se in his ait, quae justae misericordiae arguitione sunt digna. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXL Source: Migne PL 9.828b-829a

'May the righteous man correct me mercifully, and cry out against me.' 1 For it is the way of mercy that justice be administered mercifully. Wrath is certainly possible against those whose crimes are grave, but there mercy has no place. For mercy inclines itself to forgiveness from God, praying for those things which have been done. Besides to give forgiveness for crimes is not to show mercy, but it is of mercy not to hold to strict justice. Which reason carefully holding to the Apostle John says, 'If someone knows of a brother who has erred, but not to death, ask, and God shall give him life. For there is a sin to death, and of this I do not speak.' 2 Thus the righteous man should correct with mercy and dispute with the one who has fallen, as Paul teaches, saying: 'Brothers, if a man comes before you in some fault, you who are spiritual should improve him in a spirit of gentleness' 3 But he was not forgetful of the reason for righteous mercy, for a man has come in fault, and not wishing for error, he commands it to end with exhortation. And therefore the prophet when he says, 'May the righteous man correct me mercifully and cry out against me,' mindful of his own faith and of human infirmity, says that he should be chastised for things which are worthy of the reproof of righteous mercy. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 140 1 Ps 140.5 2 1 Jn 5.16 3 Galat 6.1

Freedom And Service

Docuit me tamen Apostolus quod ultra ipsam libertatem sit, ut servire libertas sit: Cum liber, inquit, essem omnium me servum feci; ut plures lucrifacerem. Quid est ultra libertatem, nisi habere Spiritum gratiae, habere charitatem? Libertas enim liberum facit hominibus, charitas amicum Deo. Unde ait Christus: Vos autem dixi amicos. Bona charitas, de qua dicitur: Per charitatem Spiritus servite invicem. Servivit et Christus, ut omnes liberos faceret. Manus ejus in cophino servierunt: qui non rapinam est arbitratus esse se aequalem Deo, formam servi accepit; et omnia omnibus factus est, ut omnibus salutem afferret. Cujus imitator Paulus, et quasi sub Lege erat, et quasi sine Lege vivebat pro eorum utilitate, quos cupiebat lucrari: et infirmis volens fiebat infirmus, ut eos confirmaret: et currebat, ut comprehenderet: et corpus suum castigabat, ut potestates aereas in Christo triumpharet. Est ergo sapienti et servire libertas. Unde colligitur quia stulto et imperare servitus est; et quod pejus est, cum paucioribus praesit, pluribus dominis et gravioribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere, nec die; quia intra se dominos habet, intra se servitium patitur intolerabile, Gemina enim servitus est, altera corporis, animarum altera: domini autem corporis quidem homines, animarum autem malitiae et passiones, a quibus sola animi libertas sapientem vindicat; ut servitio ei liceat exire. Quaeramus igitur illum vere sapientem, vere liberum, qui quamvis sub plurimorum dominatu degat, libere dicit. Quis est, qui mecum judicio contendat? Tu solus manum tuam a me abstine, a cujus conspectu non potero me abscondere; et timor tuus non me percellat. Quem secutus David rex ait: Tibi soli peccavi. Regali enim subnixus fastigio, quasi legum dominus legibus reus non erat, soli Deo obnoxius tenebatur, qui dominus est potestatum. Alium audi liberum: Mihi autem pro minimo est, ut a vobis dijudicer, aut ab humano die: sed neque me ipsum dijudico; nihil enim mihi sum conscius . . . . qui autem dijudicat me, Dominus est. Vera libertas hominis spiritalis, quia dijudicat omnia, ipse autem a nemine dijudicatur, nec a quocumque creaturae participe, sed soli Deo se subditum novit, qui solus sine peccato est, de quo dicit Job: Vivit Dominus, qui sic me judicat; solus enim ille potest judicare justum, cujus in conspectu coelum non est mundum, nec stellarum pura et clara lumina. Sanctus Ambrosius Mediolanensis, Epistula XXXVII, Simpliciano Source: Migne PL 16.1089b-d

But the Apostle has taught me what is beyond freedom itself, that to serve is freedom, 'When free,' he says, 'I made myself a servant to all, that I might gain more.' 1 What is beyond freedom unless to have the Spirit of grace, and to have love? Freedom makes one free from men, but love makes one a friend of God. Whence Christ says, 'But I have called you friends.' 2 Love is good, and thus it is said, 'Serve one another through the love of the Spirit.' 3 Christ also became a servant that He might make all free. His hands served in the baskets, 4 and He who thought it not robbery to be equal with God, took on Himself the form of a servant, 5 and was made all things to all men, that He might bring salvation to all. 6 Of whom Paul was an imitator, as one under the Law, and living without the Law, for the good of those who he wished to gain. To the weak he willingly became weak, so that he might strengthen them, and he ran so that he might achieve, and he disciplined his body, so that he might be victorious in Christ over the powers of the air. 7 Therefore even service is freedom to the wise man. Whence it is understood that for a fool to have power is servitude, and what is worse, while he rules over a few, he serves more masters and more severe ones. For he serves his own passions, his own lusts, the tyranny of which he cannot escape night or day, for he carries these lords within himself, and within himself he suffers an intolerable slavery. For there is a double bondage, one of the body, another of the soul; the lords of the body are men, but the lords of the soul are evil inclinations and passions, from which only the liberty of the mind sets free the wise man and enables him to depart from servitude. Therefore let us seek that truly wise man, that truly free man, who although he may live under the dominion of many, says freely, 'Who is the one who will contend with me in judgement? You alone take your hand from me, from whose sight I shall not be able to hide, and do not daunt me with your fear.' 8 Whom following King David said, 'Against you alone have I sinned.' 9 For elevated by the royal height, and as lord of the laws, he was not guilty to them, but accountable to God alone, who is the Lord of hosts. Hear another free man: 'But with me it is a very small thing that I should be judged by you, or by any man, but I do not judge myself, for I am not aware of anything against myself, .... but He who judges me is the Lord.' 10 True freedom belongs to the spiritual man, because he judges all things, yet he is not judged by any man, nor anything that partakes of created things. He knows himself to be subject to God alone, He who alone is without sin, 11 of whom Job says, 'The Lord lives, He has judged me so.' 12 For only He can judge the righteous man, in whose sight the heavens are not clean, nor the light of the stars pure and bright. Saint Ambrose, from Letter 37, to Simplicianus 1 1 Cor 9.19 2 Jn 15.15 3 Galat 5.13 4 Ps 80.7 5 Phil 2.6 6 1 Cor 9.22 7 Ephes 2.2 8 Job 13.19 9 Ps 50.6 10 1 Cor 4.3-4 11 1 Cor 2.15 12 Job 27.2

Service And Gifts

Exoneremus ante omnia corda nostra impia contagione, ut fructus possimus nutrire justitiae: debet enim ex integro terrenis actibus abrenuntiare, qui vult coelestibus mandatis satisfacere. Nam sicut homo numquam invitus bene servit, ita nec occupatus bene commendata custodit. Voluntarie sacrificabo tibi. Non sine cause propheta hac se Domino voce commendat. Sciebat necessario multos dubio corde servire; et aliud ore promittere, aliud pectorum secreto disponere. Voluntarie sacrificabo tibi. Quamvis parva, ex voto offerentis magna fiunt munera: consummunt vero auctorem suum beneficia quae constiterint extorta. Sanctus Valerianus Cemeliensis, Homilia III, De Arcta et Angusta Via Source: Migne PL 52.701c-d

Before everything let us rid our hearts of the touch of evil, that we might be able to nourish the fruits of righteousness, for he who wishes to satisfy the commandments of heaven should renounce worldly works completely. As a man never serves well unwillingly, so neither does a man preoccupied with other things take good care of what is entrusted to him. 'I will freely sacrifice to you.' 1 Not without reason did the Prophet commend himself to God like this. He knew that by compulsion many serve with wavering hearts, and that they promise one thing with their mouths but care about something else in the depths of their hearts. 'I will freely sacrifice to you.' Though small, gifts become great because of the wish to offer them, but those which are extorted ruin the one who gives them. Saint Valerian of Cimelium, from Homily 3, On The Narrow and Difficult Way 1 Ps 53.8

The Poor Man's Refuge

Kαὶ ἐγένετο Kύριος καταφυγὴ τῷ πένητι βοηθὸς ἐν εὐκαιρίαις ἐν θλίψει. Kαὶ ἐλπισάτωσαν ἐπὶ σὲ οἱ γινώσκοντες τὸ ὄνομά σου ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Kύριε Ποίῳ δὲ πένητι καταφυγὴ γέγονεν ὁ κριτὴς, ἢ τῷ κατὰ τὸν πρῶτον βίον τὴν στενὴν ὠδευκότι καὶ τεθλιμμένην, καὶ τῷ μακαριζομένῳ πτωχῷ, δηλονότι τῷ πνεύματι; Τοῦτο δὲ μαθόντες οἱ γινώσκοντες τὸ ὄνομα σου, καὶ ὅτι ἐν τῷ τῆς δικαιοκρισίας καιρῷ τοὺς ἐκζητοῦντες σε νῦν οὐκ ἐγκαταλείψεις, ἐντεῦθεν ἐλπιζέτωσαν ἐπὶ σὲ πάντα διὰ τὰς ἀμοιβὰς ὑπομένοντες. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς Θ’ Source: Migne PG 23.132d-133a

And the Lord is made a refuge for the poor man, a helper in good time, in tribulation. And they hope in you who know your name, because you do not forsake those who seek you, O Lord. 1 To which poor man is the judge made a refuge, unless the one who has entered upon the course of the difficult and narrow way, and to that blessed poor man who is clearly so in the spirit? 2 And those who know your name, learning this, even that your just judgements in good time will not forsake those who seek you, so they hope in you, enduring all things for the reward. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 9 1 Ps 9.10-11 2 Mt 7.13, 5.3

Care And Ease

Ὁ ἀτιμάζων πένητας ἁμαρτάνει ἐλεῶν δὲ πτωχοὺς μακαριστός ... Ἐν παντὶ μεριμνῶντι ἔνεστιν περισσόν ὁ δὲ ἡδὺς καὶ ἀνάλγητος ἐν ἐνδείᾳ ἔσται Τοῦτο ἐμοὶ δοκεῖ ὡς οὐκ ἐν τάξει παραινέσεως τέθεικεν, ἀλλὰ τὰ συμβάντα ἀπαγγέλλει· εἶτα διορθωτικῶς τὸ ἐπαγόμενον· τὸ, Ὁ ἀτιμάζων πένητα ἁμαρτάνει· τὰ γὰρ αὐτόθι δῆλα κακά· οὐδὲ διορθοῦταί τις, οὐκ ἂν καταγνοίη τῶν τοιούτων· τίς δ' ἂν τοὺς ἄλλους ἐπαινέσειεν; Ὁ ὑπὲρ ἀρετῆς φροντίζων περιττεύει πράξει καὶ γνώσει. Καὶ γὰρ ὁ περὶ τῶν πρακτέων ἀεὶ σκοπῶν ἕξει τι πλέον· ὁ δὲ ἡδὺς καὶ ἀνάλγητος, ἤγουν ὁ τοὺς πόνους ἐκτρεπόμενος ἐν ἐνδείᾳ ἔσται τῶν ἀρετῶν. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' ΙΔ’ Source: Migne PG 39.1636d

He who scorns the needy sins, and he who is merciful to the poor is blessed ... In every care abundance dwells, he who is soft and untroubled shall dwell in poverty. 1 It seems to me that this is not set down for counsel but to declare things which are done, since it goes on to give correction. 'He who scorns the needy sins.' For from that evils clearly flow. Unless someone shall correct, who shall deplore such things, and who shall praise others? He who has care for virtue, abounds in deeds and knowledge. For always thinking on his duty, he improves all the more. But he who is soft and untroubled, that is, he who turns away from toil, he shall dwell in the poverty of the virtues. Didymus the Blind, On Proverbs, Chap 14 1 Prov 14.21,23

Encouraging Charity

Ὡς φιλοκόσμῳ εὐπρέπεια ἱματίων, οὕτω σοὶ τὸ Ψαλμικὸν ἐφαρμόζει, Αἰσχυνθήτωσαν οἱ ἀνομοῦντες διακενῆς. Θύρας γὰρ καὶ τρόπους κερδῶν ὑπανοίξας, σὺ μὲν τὰς ἐπ' αὐτοῖς ἀποτίσεις εὐθύνας, ἑτέροις δὲ θησαυρίζεις τοὺς πόρους, οἶς πλείονας καὶ σαυτῷ τιμωρίας σωρεὺεις. Εἰ τοίνυν βούλοιο κὰκείνους καὶ ἑαυτὸν τοῦ πυρὸς ἀπαλλάξαι, πολλοί σε Λάζαροι κυκλοῦσιν· εἰς αὐτοὺς τὴν φλόγα τῶν χρημάτων ἐκτίναξον, καὶ μετ' αὐτῶν ἐκεῖσε κληρονομήσεις ἀνάψυξιν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΣΙΕ Εὐσεβιῳ Ἐπισκοπῳ Source: Migne PG 78.317c-d

As elegance of vestments for him who loves adornment, so the Psalmist fittingly cries out to you: 'Let the profitless workers of wickedness be disgraced.' 1 For you should quietly open your doors and ways of gain, that you may quickly pay back what you have heaped up from the work of others, that which with you have accumulated for yourself with great care. If, then, you have the will to deliver them and yourself from the fire, many Lazaruses surround you. By them extinguish the flames of wealth, and with them you shall acquire relief. 2 Saint Isidore of Pelusium, Book 1, Letter 215, To the Bishop Eusebius 1 Ps 24.4 2 Lk 16.20

Wealth And The World

Praecipe ergo, inquit, divitibus huius mundi. Non adderet: huius mundi, nisi quia sunt divites et non huius mundi. Qui sunt divites non huius mundi? Quorum princeps et caput est ille de quo dictum est: Pauper pro nobis factus est, cum dives esset. Sed si ille solus, quid profuit? Vide quod sequitur: Ut illius paupertate vos ditaremini. Puto quia paupertas Christi non nobis attulit pecuniam sed iustitiam. Paupertas autem illius unde? Quia mortalis effectus est. Ergo divitiae verae immortalitas. Ibi enim vera copia, ubi nulla indigentia. Quia ergo nos immortales fieri non possemus, nisi pro nobis Christus mortalis esset effectus, ideo pauper factus est, cum dives esset. Et non ait: Pauper factus est, cum dives fuisset, sed: Pauper factus est, cum dives esset. Paupertatem assumpsit et divitias non amisit. Intus dives, foris pauper. Latens Deus in divitiis, apparens homo in paupertate. Vide divitias eius: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt. Quid ditius eo per quem facta sunt omnia? Aurum habere dives potest, creare non potest. Cum itaque istae eius divitiae commendatae essent, vide paupertatem eius: Et Verbum caro factum est, et habitavit in nobis. Hac eius sumus paupertate ditati, quia in sanguine eius qui manavit de carne eius, quod Verbum caro factum est ut habitaret in nobis, conscissus est saccus peccatorum nostrorum. Per sanguinem illum abiecimus pannos iniquitatis, ut indueremur stola immortalitatis. Omnes ergo divites boni fideles. Nemo se contemnat, pauper in cella, dives in conscientia. Dives quippe in conscientia securior dormit in terra, quam auro dives in purpura. Ibi non excitat sollicitudo maligna, compuncto corde de scelere. Serva divitias in corde tuo, quas tibi contulit paupertas Domini tui. Immo ipsum adhibe tibi custodem. Ne pereat de corde quod dedit, servet ipso qui dedit. Omnes ergo divites boni fideles, sed non divites huius mundi. Denique divitias suas nec ipsi sentiunt; sentient postea. Vivit radix, sed hiemis tempore etiam viridis arbor aridae similis est. Tempore quippe hiemis et arbor quae aret, et arbor quae viget, utraque nuda est honore foliorum, utraque vacua honore frugum. Veniet aestas et discernet arbores. Viva radix folia producit, impletur fructibus; arida inanis aestate sicut hieme remanebit. Itaque illi horreum praeparatur, huic securis adhibetur, ut amputata in ignem mittatur. Sic aestas nostra, Christi est adventus. Hiems nostra, Christi occultatio; aestas nostra, Christi revelatio. Denique arboribus bonis et fidelibus hanc allocutionem praebet Apostolus: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Certe mortui, sed mortui specie, vivi in radice. Attende autem venturum tempus aestatis, quomodo sequatur et dicat: Cum autem Christus apparuerit, vita vestra, tunc et vos cum ipso apparebitis in gloria. Hi sunt divites, sed non huius mundi. Sanctus Augustinus Hipponensi, Sermo XXXVI, De eo quod scriptum est in Proverbiis Salomonis, 'Sunt qui se divites affectant, nihil habentes; et sunt qui se humiliant, cum sint divites. Redemptio animae viri divitiae ejus: pauper autem non suffert minas.' Source: Migne PL 38.215-216

Therefore he says, 'Command the rich of this world.' 1 He would not add 'of this world' unless there were rich people who are not of this world. Who are the rich who are not of this world? Those whose prince and head He is of whom it is said, 'He became poor for us, when He was rich.' But if He did that alone, how did it profit? Look to what follows: 'that you be enriched by His poverty.' 2 I think that Christ's poverty did not bring us money but righteousness. But where did His poverty come from? Because He became mortal. Therefore true riches are immortality. That is true plenty, where there is no want. Thus because we could not become immortal unless Christ had been made mortal for us, therefore He became poor, when He was rich. It does not say, 'He became poor when He had been rich,' but He became poor, when He was rich.' He took up poverty and did not lose wealth. Rich within, poor without. Unseen as God in His wealth, appearing as a man in His poverty. Observe His riches: 'In the beginning was the Word, and the Word was with God, and the Word was God. In the beginning He was with God. All things were made through Him.' 3 What could be richer than He through whom all things were made? A rich man can possess gold, but he cannot create it. Now having proclaimed His wealth, observe His poverty: 'And the Word became flesh and dwelt among us.' 4 It is by this poverty of His that we have been enriched, because by His blood which flowed from His flesh, which flesh the Word became in order to dwell among us, the sack of our sins was torn up. Through that blood we have cast off the rags of iniquity, that we might clothe ourselves in the robes of immortality. Therefore every good and faithful man is rich. Let no one poor in property, but rich in conscience, despise themselves. Those who are rich in conscience sleep more easily on the earth than those who are rich in gold do wrapped in purple. No guilty anxiety troubles them, no conscience is pricked by crimes. Guard in your heart the riches which the poverty of your Lord has brought you. Indeed, invite Him to guard them. Let Him who gave protect, lest what has been given to you disappear from your heart. Therefore every good and faithful man is rich, but they are not the rich of this world. Moreover not even they themselves are aware of their riches, but they will know them afterward. The root is alive, but in winter even the green tree is similar to the withered one. In winter both the tree that is withered and the tree that is alive are stripped bare of the dignity of foliage, and both lack the glory of fruit. But summer will come and tell the difference between the trees. The living root produces leaves and fills with fruit; the withered tree will remain as empty in summer as in winter. For the first a storeroom is prepared, to the latter an axe is applied, and when it has been cut down it is thrown in the fire. 5 So our summer is the coming of Christ. Our winter is when Christ is hidden, our summer when He is revealed. Finally it is to good and faithful trees that the Apostle offers this consolation: 'For you are dead, and your life is hidden with Christ in God.' Certainly dead, but dead in appearance, alive in the root. Now look to the approaching time of summer, as he goes on to say, 'But when Christ, your life, appears, then you too will appear with Him in glory.' 6 These are the rich, but they are not of this world. Saint Augustine of Hippo, from Sermon 36, On what is written in the Proverbs of Solomon: 'There are some who pretend to be rich and have nothing, and there are some who humble themselves when they are rich. The redemption of a man's soul is his wealth, but the poor man does not suffer warnings.' 7 1 Tim 6.17 2 2 Cor 8.9 3 Jn 1.1-3 4 Jn 1.14 5 Mt 3.10, Lk 3.9, Jn 15.6 6 Colos 3.1-4 7 Prov 13.7-8