Nothing New

Estne verum de quo dicatur, vide hoc novum est: jam fuit in saeculis, quae fuerunt ante nos. Apertius hoc Symmachus transtulit: Putasne est, qui possit dicere: Vide hoc novum est, et jam factum est in saeculo, quod fuit ante nos. Cum superioribus autem congruit quod nihil novum in mundo fiat: nec sit aliquis, qui possit existere, et dicere, ecce hoc novum est: siquidem omne quod se putaverit novum ostendere, jam in prioribus saeculis fuit. Nec putemus signa, atque prodigia, et multa, quae arbitrio Dei nova in mundo fiunt in prioribus saeculis esse jam facta, et locum invenire Epicurum, qui asserit per innumerabiles periodos eadam, et eisdem in locis, et per eosdem fieri. Alioquin et Judas crebro prodidit, et Christus passes est saepe pro nobis, et caetera quae facta sunt, et futura, in easdem similiter periodos revolventur. Sed dicendum, quod ex praescientia et praedestinatione Dei jam ea facta sint, quae futura sunt. Qui enim electi sunt in Christo ante constitutionem mundi, in prioribus saeculis jam fuerunt. Sanctus Hieronymous, Commentarius In Ecclesiasten, Caput I Source: Migne PL 23.1019b-1020a

It is not true, when it is said of something, 'See, this is new,' for it already was in the past which is behind us. 1 Symmachus more broadly translates this as: 'Do not think someone can say, 'See, this is new,' for it was done in the past, which is behind us.' This harmonises with what has been said, that there is nothing new in the world, nor is there someone who can consider it and say 'Behold, this is new,' because everything he claims to be new has been in the past. But let us not think that the signs and wonders, indeed very many of them, which the will of God has made in the world were already done in the past, turning to that passage in Epicurus which asserts that there are innumerable identical ages, and that things are done in the same place and by the same people, so that Judas has frequently betrayed, and Christ has often suffered for us, and so on with the rest of the things that were done, which likewise occur with the revolution of the ages. But it must be said that because of the prescience and predestination of God, these things were done which are yet in the future. For they who have been chosen in Christ before the beginning of the world, 2 were already so in the past. Saint Jerome, Commentary on Ecclesiastes, Chapter 1 1 Eccles 1.10 Vetus Latina 2 Mt 7.3-5

Forewarning and Improvement

Ἐτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ, καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν διακαιοσύνῃ· κρινεῖ λαοὺς εν εὐθύτητι. Προτρέπει τὰ προκείμενα ἀναχωρῆσαι μὲν κακίας καὶ δυσσεβείας, προσελθεῖν δὲ ἀρετῇ καὶ εὐσεβείᾳ. Τίς γὰρ νοῦν ἔχων, πιστεύσας τοῖς οὕτως εἰρημένοις, οὐ φοβηθήσεται μὴ ὑποπέσῃ τῷ κρίνοντι ἐν δυκαιοσύνῃ καὶ εὐθύττι, διὰ πράξεις ψεκτὰς καὶ φρόνημα ἀσεβές; Οὕτω γὰρ κρίνοντος αὐτοῦ, ἀναπόδραστον τὸ κρῖμα ἔσται. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Θ’ Source: Migne PG 39.1192c

He has prepared His throne for judgement, and He shall judge the orb of the earth fairly, He shall judge the people rightly. 1 He gives warning of these things so that we might turn from wickedness and impiety and seek the virtues. For he who is reasonable, if he believes in these things, shall he not fear that he might fall into a just and righteous hand for judgement of his vile deeds and wicked thoughts? For when He judges, the judgement will be inescapable. Didymus the Blind, Commentary on The Psalms, from Psalm 9 1 Ps 9.8

Reckoning The Slain

Tunc Herodes videns quod illusus esset a Magis, iratus est valde. Et mittens occidit omnes pueros qui erant in Bethlehem, et in omnibus finibus ejus, a bimatu et infra, secundum tempus quod exquisierat a Magis. Omnes igitur occidit, ut unus non effugeret. Sed quanti eorum essent,non facile repritur, etsi quorumdam traditio habeat juxta Apocalypsin Joannis centum quadraginta quator millia fuisse. Nam ibidem e omni tribu duodecim millia leguntur ascripti; hic vero ex Bethlehem atque ejus finibus omnes perhibentur occisi. Rursus alii asseverant per viginti locorum spati duo millia infantum occisos fuisse, ita ut in singulis locis centum perempti essent. Quod nos non astruimus. Quia quod in Scripturis sanctis non legimus, melius ignorare quam temere definire credimus. Hoc tantum ad praesens fatemur, quod Deum non lateant cui omnia vivunt, qui pro domino mortis dispendium subierunt. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber I, Caput II Source: Migne PL 120.142b

Then Herod seeing how he was deceived by the Magi was greatly angered, and he ordered all the young boys who were in Bethlehem to be killed, and in all the surrounding region, from two years and under, according to the time he had learnt from the Magi. 1 Therefore he killed them all, that not one might escape. But it is not easy to reckon how many there were, even if it is the custom of some to hold that according to the Apocalypse of John they were one hundred and forty four thousand. For there they read that it is written that from every tribe there were twelve thousand. But here it is said that all those from Bethlehem and all the surrounding region were killed. 2 Again others assert that in twenty places two thousand children were killed, so that in each place a hundred were slain. We cannot confirm this, because we think that it is better to confess ignorance of what is not told in the Holy Scriptures than to make bold statements. For the present this alone we will say, that they are not unknown to God, with whom they all live, all who have undergone the sentence of death for the Lord. 3 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 1, Chapter 2 1 Mt 2.16 2 Apoc 7.5

Reasons For Killing

Tunc Herodes videns quomodo illusus esset a magis, iratus est valde, et mittens occidit omnes pueros, qui erant in Bethlehem et in omnibus finibus ejus, a bimatu et infra. Verisimile est ergo, quod postquam Herodi magi nihil renuntiaverunt, eum credere potuisse illos fallacis stellae visione deceptos, posteaquam non invenerunt quem natum putaverant, erubuisse ad se redire, atque ita eum, timore depulso, ab inquirendo ac persequendo puero quievisse. Cum ergo post purgationem matris ejus, in Jerusalem cum illo venissent, et ea gesta essent in templo, quae a Luca narrantur, quia verba Simeonis et Annae de illo prophetantium, cum coepissent ab eis qui audierant praedicari, ad pristinam intentionem revocatura erant animum regis, admonitus per somnum Joseph cum infante et matre ejus fugit in Aegyptum. Deinde vulgatis rebus, quae in templo dictae factaeque fuerant, Herodes a magis se sensit illusum, ac deinde ad Christi mortem cupiens pervenire multos infantes, sicut Matthaeus narrat, occidit in Bethlehem, et in omnibus finibus ejus, et hoc a bimatu et infra. Quia crudelitas animi per invidiam et furorem exardescens, modum in nullo tenuit, sed malitia omnes superare contendit. Nam non contenta est sola vastatione Bethlehem, sed et omnes simul ejus fines devastavit, nec etiam parvulae aetatis ullam misericordiam habuit, quin omnes a filio unius noctis usque ad filium duorum annorum pariter occidit. Rabanus Maurus, Commentariorum In Matthaeum, Liber I Source: Migne PL 107.762b-d

Then Herod, seeing how he was deceived by the Magi, was greatly angered, and he ordered all the young boys who were in Bethlehem to be killed, and in all the surrounding region, from two years and under. 1 It is therefore likely to be true that after the Magi had not reported back to Herod, that he thought that they had been deceived by their seeing of a misleading star, and after they had not found the boy whom they thought they would, they were too embarrassed to return to him, and thus he who was struck by fear because of the questions about the boy and the seeking of him, was placated. But after the purification of His mother, when they came with Him to Jerusalem, and those things happened in the temple about which Luke tells us, the words of Simeon and Anna making prophecy about Him, when these things began to be told by those who had heard them, the soul of the king was recalled to its former intention, and therefore Joseph was warned in a dream to flee with the child and his mother into Egypt. Then with the things that were said and done in the temple spreading abroad, Herod felt he had been made sport of by the Magi, and desiring the death of Christ, he decided to kill the many infants in Bethlehem of two years and under, and in all the surrounding region, as Matthew says. 2 Because the cruelty of a soul blazes up through envy and anger, he held to no moderation, but strove to overcome all things with evil. For he was not content with the devastation of Bethlehem alone, but at the same time even all the surrounding region, having no pity at all on the little ones, since he slew every one of them, from the son of one night, even to the son of two years. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 1 1 Mt 2.16 2 cf Augustine De Consensu Evang 2.11

Successful Prayer

Et scimus quoniam audit nos quidquid petierimus. Multipliciter eadem quae praemiserat inculcat, ut nos ad orandum vivacius excitet. Sed manet objectio quam posuit, ut secundum voluntatem petaqmus nostri Conditoris. Quod bifariam potest accipi, ut scilicet et ea quae ipse vult rogemus, et tales ipsi quales esse nos desiderat ad rogandum veniamus. Quod est habere fidem quae per dilectionem operatur, et ante omnia meminisse illius evangelici mandati: Et cum stabitis ad ornandum, dimitte si quid habetis adversus aliquem, ut et Pater vester qui in coelis est dimittat vobis peccat vestra. Sanctus Beda, In I Epistolam Sancti Joannis, Caput V Source: Migne PL 93.117b

And we know that He hears us, whatever we ask...1 He inculcates the same thing he has set down many times, that we should eagerly rouse ourselves for prayer. But he also sets down an obstacle, that we should ask in accordance with the will of our Creator. It is possible to understand this in two parts, that is, that we should ask for the things which please Him, and we should come to be such things as He wishes us to be in our asking, which is to have faith that works through love, 2 and before everything to remember the commandment of His Gospel: 'And when you stand to pray, forgive whatever you have against anyone, as even your Father in heaven forgives you your sins.' 3 Saint Bede, Commentary on the First Letter of Saint John, Chapter 5 1 1 Jn 5.15 2 Galat 5.6 3 Mk 11.25

Anger And The Enemy

Positis genibus clamavit dicens: ne statuas illis hoc peccatcum. Ira vide quid noceat. Agnosce inimicam tuam: agnosce cum qua pugnas in theatro pectoris tui. Angustum theatrum; sed Deus spectat: ibi doma inimicam tuam. Vis videre quam sit ista vera tua inimica? Modo ostendo. Oraturus es Deum: ventura est hora ut dicas: Pater noster, qui es in coelis. Venturus es ad illum versum: Dimitte nobis debita nostra. Quid sequitur? Sicut et nos dimittimus debitoribus nostris. Ibi illa inimica stat contra te. Sepit viam orationis tuae: murum erigit, et non est qua transeas. Bene totum dixisti: Pater noster. Cucurrit: Dimitte nobis debita nostra. Et quid postea? Sicut et nos dimittimus debitoribus nostris. En ipsa adversaria contradicit; nec ante velum, sed intus: in ipso secretario cordis tui, ibi tibi clamat, contradicit. Qualis inimica, fratres, quae contradicit? Sicut et nos dimittimus. Non permittitur ut saevias contra inimicum tuum: in istam saevias. Melior est qui vincit iram, quam qui capit civitatem, Scriptura dicit. Quod dixi modo, scriptum est: Melior est qui vincit iram, quam qui capit civitatem. Numquid non bellator imperator quando venit ad aliquos hostes, et invenit civitatem munitam, armatis instructam, optimam, adversantem sibi, si illam ceperit, si illam vicerit, si illam everterit, triumphos quaerit? Sicut autem narrat Scriptura: Melior est qui vincit iram, quam qui capit civitatem. In manu tua est. Non potes illam interimere, potes illam reprimere. Si fortis es, iram vince: et civitati parce. Video vos attentos, scio quam bene accepistis. Deus adsit certaminibus vestris, ut prosit vobis quod tanti Martyris agonem spectastis; ut quomodo vincentem vidistis et vincenti favistis, sic et vos in corde vestro vincatis. Sanctus Augustinus Hipponensi, Sermo CCCXV, In Solemnitate Stephani Martyris Source: Migne PL 38.1431

On his knees he cried out saying, 'Do not hold this sin against them..' 1 See how anger may harm. Know your enemy, know what you fight in the arena of your breast, It is an arena of strife, but God looks on, there subdue your enemy. You wish to see how this may be your true enemy? There is a way of showing it. When you pray to God, there shall come a time when you say: 'Our Father, who art in heaven.' Then you will come to that line: 'Forgive us our trespasses.' What follows? 'As we forgive those who trespass against us.' There that enemy stands against you. He encircles the path of your prayer. He raises up a wall and there is no way for you to go on. Well you have said, 'Our Father.' It follows, 'Forgive us our trespasses.' And after? 'As we forgive those who trespass against us.' Behold, your enemy disputes with you, not publicly but within, in that secret place of your heart, there he cries out against you, there he disputes with you. What is this enemy that disputes so, brothers? 'As we forgive.' It is not permitted for you to act savagely against an enemy, but against savagery you should be fierce. 'Better is he who conquers anger, than he who takes a city,' Scripture says. 2 What I have just said has been written: 'Better is he who conquers anger, than he who take a city.' Is it not that when an Emperor at war comes against some enemies, and he finds a city defended, and guarded with armed men, and well supplied, and set against him, if he shall take it, if he shall conquer it, if he shall overthrow it, he seeks out how to gain the victory? So Scripture speaks to us: 'Better is he who conquers anger, than he who takes a city.' It is in your hand. You are not able to destroy it, but you can overcome it. If you are strong, overcome anger, and spare a city. I see you are attentive. I know how well you understand. God stands near you in your trials, so that what you have seen of the trial of such a great martyr may be of benefit to you, that as you have seen him conquer, even you choose to conquer, and so in your hearts be victorious. Saint Augustine of Hippo, from Sermon 315, On The Feast Of Saint Stephen 1 Acts 7.60 2 Prov 16.32

Born In Bethlehem

Factum est autem cum essent ibi, impleti sunt dies ut pareret... Bene non solum propter indicium regii stemmatis, sed et propter nominis sacramentum Dominus in Bethleem nascitur. Bethleem namque domus panis interpretatur. Ipse namque est, qui ait: Ego sum panis vivus, qui de coelo descendi. Locus ergo in quo Dominus nasceretur domus panis ante vocatus est, quia futurum profecto erat ut ille ibi per materiam carnis appareret, qui electorum mentes interna satietate reficeret. Sed usque hodie, et usque ad consummationem saeculi, Dominus in Nazareth concipi, nasci in Bethleem non desinit, cum quilibet audientium, verbi flore suscepto, domum se aeterni panis efficit. Quotidie in utero virginali, hoc est in animo credentium per fidem concipitur, per baptisma gignitur. Quotidie Dei genitrix Ecclesia suum comitata doctorem, de rota mundanae conversationis quod Galilaea sonat, in civitatem Juda, confessionis, videlicet, et laudis ascendens, censum suae devotionis aeterno regi persolvit. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput II Source: Migne PL 92.330c

And it was while they were there that the days were fulfilled when she should give birth... 1 And this was good, for the Lord was born in Bethlehem not only as a sign of the lineage for the kingdom but even for the name of the sacrament. For Bethlehem translated means 'house of bread,' and He is the one who says, 'I am the bread of life that has come down from heaven.' 2 Therefore the place in which the Lord was to be born was called beforehand the house of bread, because undoubtedly in the future He was to appear there in the flesh, He who refreshes the souls of the elect with internal satisfaction. And even today, and even to the end of the ages, the Lord is conceived in Nazareth and born in Bethlehem, when anyone who hears and takes up the bloom of the word is himself fashioned into a house of the eternal bread. Every day in the virginal womb, that is, in the soul of the faithful, He is conceived by faith and grows by baptism. Every day the mother of God, His own Church, accompanied by the teacher, from the wheel of worldly activity, which is what Galilee means, going into a city of Judah, liberates in confession, with praise going up to the eternal kingdom from the treasury of devotion. Saint Bede, Commentary On The Gospel of Saint Luke, Book 1, Chapter 2 1 Lk 2.6 2 Jn 6.51

The Praise Of Angels

Dominus noster atque Salvator nascitur in Bethlehem, et multitudo coelestis exceritus laudat Deum et dicit: Gloria in excelsis Deo, et super terram pax hominibus bonae voluntatis. Haec autem loquitur multitudo coelestis exercitus, quia jam defecert praebere hominibus auxilium et videbat se opus quod sibi creditum fuerat, implere non posse absque eo qui vere salvare poterat, et praesules quoque ipsos juvare, ut homines salvarentur. Quomodo igitur scriptum est in Evangelio, quod quidam remis sulcantes mare adversus contrarios ventos jam fessi erant, et viginti quinque, sive triginta stadiis laborantes, portum tenere non poterant, et postea Dominus supervenit, et quiescere fecit fluctus tumentes, navemque cujus hinc inde latera tundebantur, ab imminenti discrimine liberavit: sic intellige quoniam et angeli volebant quidem hominibus praebere auxilium, et eis ab aegrotationibus suis tribuere sanitatem, quia omnes sunt apparitores spiritus in ministerium missi propter eos qui consecuti sunt salutem: qui quantum in suis viribus erat, adjuvabant homines. Videbant autem multo inferiorem suam esse medicinam, quam illorum cura poscebat. Porro ut de exemplo possis intelligere quod dicimus, vide mihi urbem in qua aegrotent plurimi, et medicorum frequens adhibeatur manus: sint diversa vulnera, quotidie in emortuam carnem serpens putredo penetret: et tamen medici qui adhibiti sunt ad curandum, nequeant alia ultra invenire medicamina, et artis suae scientia magnitudinem mali vincere; cum haec in talibus nacti sint, eveniat aliquis archiater qui habeat summam in arte notitiam, et illi qui prius sanare nequiverant cernentes magistri manu putredines cessare vulnerum, non invideant, non livore crucientur, sed in laudes erumpant archiatri, et praedicent Deum qui et sibi et aegrotantibus tantae scientiae hominem miserit. In hanc ergo similitudinem et multitudo exercitus angelorum audita est dicens: Gloria in excelsis Deo, et super terram pax in hominibus bonae voluntatis. Origenes, Homiliae in Lucam, Homilia XIII, Interprete Sancto Hieronymo Source: Migne PG 13.1830c-1831a

Our Lord and Saviour is born in Bethlehem and a multitude of the heavenly host praises God and says: 'Glory to God in the highest and peace on earth to men of good will.' 1 And the multitude of the heavenly host says this because it has wearied itself in giving help to men, and it saw that the labour which it believed to be its own cannot be completed without Him who truly can save, even Him who is also the master who helps them so that men might be saved. Recall how is it written in the Gospel that certain men plying the oars were wearied in their struggle against contrary winds, and they laboured for twenty five or thirty stades and were not able to reach port, and later the Lord intervened and quietened the churning waves of the sea that were beating at the sides of the boat, and freed them from their pressing plight. 2 So understand that the angels wished to help men and bring them from sickness to health, because 'they are all ministering spirits sent to minister to them who shall receive the inheritance of salvation,' 3 as much as it is in them to help men. But they saw how inferior their own medicine is for what the cure requires. Perhaps by an example you shall be able to understand what I am saying. Imagine a city in which there are many sick people and the hands of physicians are frequently employed. There are many wounds and every day the worm enters into dying bodies, and however much the physicians exert themselves in healing they can do no more than their art allows them and as their knowledge can prevail over the evil, and when into such a situation the chief physician comes, he who knows everything about the art, when they see the hand of the master close up the festering wounds of those who they were not able to heal before, they are not envious, they are not distressed by it, but they burst out in praise of the chief physician and tell of God who has sent a man of such great knowledge to them and the sick. In this way, then, hear the host of angels saying, 'Glory to God in the highest and peace on earth to men of good will.' Origen, Homilies on Luke, from Homily 13, Translated by Saint Jerome 1 Lk 2.13-14 2 Jn 6.19-21 3 Heb 1.14

Shepherds And Bishops

Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ' αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους: διέλθωμεν δὴ ἕως Βηθλέεμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς ὃ ὁ Kύριος ἐγνώρισεν ἡμῖν. Kαὶ ἦλθαν σπεύσαντες, καὶ ἀνεῦραν τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ: ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. Kαὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς. Οἱ ποιμένες οὗτοι σύμβολόν εἰσι τῶν πνευματικῶν ποιμένων, τῶν ἀρχιερέων· δεῖ οὖν τοὺς ἀρχιερῖς φυλάσσειν τὴν ποίμνην αὐτῶν καὶ ἀγραυλεῖν, τουτέστιν, ᾄδειν πνευματικά τινα, καὶ διδάσκειν τὸν λαὸν, καὶ οὕτως ἀξιωθήσονται θείων θεαμάτων καὶ ἀκουσμάτων. Βηθλεὲμ δὲ ἑρμηνεύεται οἶκος τοῦ ἄρτου· τίς δὲ ἄλλος ἐστὶν ὁ οἰκος τοῦ ἄρτου, ἤ ἡ Ἐκκλησία, ἐν ᾗ ὁ ἄρτος ἀπόκειται; Ἔργον οὖν ἐστι τοῖς λογικοῖς ποιμέσιν ἐπιζτεῖν οὐράνιον ἄρτον· καὶ μεθ' ὃ ἴδωσι τὸν ἄρτον, ὀφείλουσι καὶ τοῖς ἄλλοις κηρύττειν· ὥσπερ καὶ οἱ ποιμένες ἰδόντες τὸ βρέφος, διελάλησαν καὶ τοῖς ἄλλοις. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Β' Source: Migne PG 123.724c-725a

And after the angels departed from them into heaven, the shepherds said to one another, 'Let us go over to Bethlehem, and let us see this word that is come to pass, which the Lord has revealed to us.' And they went with all speed and found Mary and Joseph and the infant laying in the manger. And looking, they understood the word that had been spoken to them concerning this child. And all that heard, they wondered at the things that were told to them by the shepherds. 1 These shepherds are a figure of spiritual shepherds and spiritual leaders. Therefore bishops must guard their flock and dwell in the fields, that is, they must sing spiritually and teach the people, even so that they will become worthy of receiving heavenly visions and voices. Bethlehem means 'house of bread,' and what else is the house of bread but the Church in which the bread is placed? Thus the work of the rational shepherd is to seek the heavenly bread, which when they have looked upon, they are obliged to preach to others, just as the shepherds who having looked upon the infant, spoke of him to others. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 2 1 Lk 2.15-20

Miracles And The Incarnation

Mirum non esse debet a Deo factum miraculum: mirum enim esset si homo fecisset. Magis gaudere quam mirari debemus, quia Dominus noster et salvator Iesus Christus homo factus est, quam quod divina inter homines Deus fecit. Plus est enim ad salutem nostram quod factus est propter homines, quam quod fecit inter homines: et plus est quod vitia sanavit animarum, quam quod sanavit languores corporum moriturorum. Sed quia ipsa anima non eum noverat a quo sananda erat, et oculos habebat in carne unde facta corporalia videret, nondum habebat sanos in corde, unde Deum latentem cognosceret; fecit quod videre poterat, ut sanaretur unde videre non poterat Sanctus Augustinus Hipponensi, In Evangelium Ionannis, Tractatus XVII Source: Migne PL 35.1527

It should not be a matter of wonder that God performed a miracle, for the wonder would be if man had done it. We should rejoice more than wonder that our Lord and Saviour Jesus Christ was made man than that God performed Divine works among men. It is of greater importance for our salvation that He was made for men, than what He did among men. It is more important that He healed the faults of souls, than that He healed the infirmities of mortal bodies. But as the soul did not know Him who was to heal it, and had the eyes of flesh by which it saw corporeal deeds and not yet the healthy eyes of the heart with which it could recognise the hidden God, so He did what the soul was able to see, so that being healed it would see what it could not. Saint Augustine of Hippo, from Tractate 17 On The Gospel of St John

Grasping The Light

Item quaeritur de hoc quod dicitur: Tenebrae eam non comprehenderunt. Contra: Lux corporalis, dum lucet, et est praesens, non potest non videri; ergo a pari ratione videtur de luce spirituali et intellectu. Item quare dicitur de tenebris? Quia nullus etiam bonus eam comprehendit, cum sit incomprehensibilis. Respondeo: Dicendum quod non est simile de luce corporali et spirituali triplici de causa; tum ex parte motivi, quia corporalis se manifestat naturaliter, spiritualis vero voluntarie: tum ex parte oculi, quia oculus intellectus caecus est respectu unius, et tamen videt respectu alterius; sicut videmus, quod unius habet ignorantiam, alterius cognitionem, sic oculus infidelis caecus respectu Dei. Tertia ratio ex parte comparationis; quia aliqua proportio est oculi nostri ad lucem corporalem, sed lux spiritualis improportionabiliter excedit, et ideo lucem habitat inaccessibilem. Quod quaeritur de comprehensione dicendum, quod est comprehensio per inclusionem, sive terminationem, per apertam visionem, per fidei et caritatis adhaesionem. Primo modo a nullo, secundo modo a Beatis, tertio modo a Sanctis, nullo dictorum modorum a malignis. Ideo dicitur: Et tenebrae eam non comprehenderunt, id est, nec fide, nec amore adhaeserunt. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p250

Similarly one may enquire about this which is said: 'The darkness did not comprehend it.' 1 Against this: it impossible not to see material light when it shines and is present, therefore with equal reason it seems to be the case with the spiritual light and the intellect. Similarly why is this said of 'the darkness'? Because not even anything good comprehends the light when it is incomprehensible. I answer that it must be said that there is not this sort of similarity between material light and spiritual light for three reasons, from the part of motive because material light manifests itself naturally and the spiritual voluntarily, then from the part of the eyes, because the eye of the intellect may be blind in respect of one thing and yet see in respect of another thing, as we see that it is ignorant of one thing and has knowledge of another thing, and so the eye of the faithless man is blind with respect to God. The third reason comes from comparison, because though there is a certain proportion between our eyes and material light, yet the spiritual light exceeds all proportionality, and therefore dwells in inaccessible light. 2 One must then speak of what should be said regarding comprehension, that is, that comprehension may be by inclusion, or ending, or open vision, through an adherence in faith and love. The first way is open to no man, the second is the way of the blessed, the third is the way of the saints, and none of the ways mentioned are open to the wicked. Therefore it is said: 'And the darkness did not comprehend it,' that is, they did not adhere either in faith or in love. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.5 2 1 Tim 6.16

The Shadow And The Body

Ἰδοὺ εἶ καλός, ἀδελφιδός μου, καί γε ὡραῖος, πρὸς κλίνῃ ἡμῶν σύσκιος... Εἶτα ἐπήγαγε Πρὸς κλίνῃ ἡμῶν σύσκιος. τουτέστιν ἔγνω σε ἤτοι γνώσεται ἡ ἀνθρωπίνη φύσις σύσκιον τῇ οἰκονομίᾳ γενόμενον· ἦλθες γάρ φησι σὺ ὁ καλὸς ἀδελφιδός, ὁ ὡραῖος, πρὸς τῇ κλίνῃ ἡμῶν σύσκιος γενόμενος. Eἰ γὰρ μὴ συνεσκίασας αὐτὸς σεαυτὸν τὴν ἄκρατον τῆς θεότητος ἀκτῖνα συγκαλύψας τῇ τοῦ δούλου μορφῇ, τίς ἂν ὑπέστη σου τὴν ἐμφάνειαν; οὐδεὶς γὰρ ὄψεται πρόσωπον Kυρίου καὶ ζήσεται. ἦλθες τοίνυν ὁ ὡραῖος, ἀλλ’ ὡς χωροῦμεν δέξασθαι τοιοῦτος γενόμενος· Ἦλθες τὰς τῆς θεότητος ἀκτῖνας τῇ περιβολῇ συσκιάσας τοῦ σώματος. Πῶς γὰρ ἂν ἐχώρησε θνητὴ καὶ ἐπίκηρος φύσις τῇ ἀκηράτῳ καὶ ἀπροσίτῳ συζυγίᾳ συναρμοσθῆναι, εἰ μὴ τοῖς ἐν σκότῳ ζῶσιν ἡμῖν ἡ σκιὰ τοῦ σώματος πρὸς τὸ φῶς ἐμεσίτευσεν; Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων Ὁμιλία Δ’ Source: Migne PG 44.835c-d

Behold, you are fair, my kinsman, and glorious, in the shadow by our bed. 1 Finally she adds, 'in the shadow by our bed.' That is, 'I knew you, or human nature will know you, as the One who became shadowed by the Divine economy.' 'For you came,' she says, 'as the fair kinsman, the glorious one, who drew near to our bed in shadow. Since if you had not shadowed yourself, concealing the pure radiance of your Deity in the form of a slave, 2 who could have endured your appearing? For no one shall see the face of the Lord and live. 3 You, then, the glorious one, came in such a way that we could receive you. You came with the radiance of Divinity shadowed by the garment of a body.' For how could a mortal and perishable nature be adapted to live together with the imperishable and the inaccessible, unless the shadow of the body had mediated between us who live in darkness 4 and the Light? Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 4 1 Song 1.15 2 Phil 2.7 3 Exodus 33.20 4 Isaiah 9.1

Wisdom And Foolishness

Scriptum est: Quia mundus in Dei sapientia, per sapientiam Deum non congnovit: placuit Deo per stultitiam praedicationis salvos facere credentes. Mundus sapientiam habuit, per quam Deum non potuit cognoscere positum in sapientia sua. Sapientia mundi fuit ratio humana, secundum visibilium rerum naturam et elementa hujus mundi formata. Sapientia Dei fuit ejus ineffabilis majestas, et incomprehensibilis bonitas. Erat et prudentia mundi circa commoda carnis diligens circumspectio. Sapientia ergo mundi quae humana ratione incedit, negat fidem; prudentia autem mundi quae carnis tantum commoda quaere docet, et vitare incommoda, destruit bonam operationem. Propterea sapientiam mundi stultam reputat Deus, et prudentiam judicat inimicam, quoniam illa veritati adversatur, ista dilectioni. Propterea utramque destruxit Deus: sapientiam, per stultitiam; prudentiam, per insaniam. Quasi enim, stultitam quaedem Dei fuit secundum humanum sensum, quod ad abjecta et indigna sibi se humiliavit. Insania autem reputata, quod sine necessitate tam dura susinuit. Et tamen qui in sapientia sua cognosci non potuit, quasi in stultitia agnita est, quoniam qui in sua celesitudine manes non potuit comprehendi, in sua humilitatione coepit agnosci. Quasi enim in sua sapientia Deus fuit, quando in eo quod ipsum decere videbatur, permansit; sed ibi agnitus non est, donec quasi desipuit et indigna suscepit. Ibi autem sapientiam mundi destruxit, ubi se in eo quod stultum mundo videtur, demonstravit, ut disceret homo supra rationem mundi esse quod videbat in natura hominis Deum apparere. Deinde autem quasi per insania Deus prudentiam carnis evacuavit, quando contra ejus existimationem agens carnem suam, sine retractione ad poenas et tormenta exposuit, et sic eam ad incorruptionem resurrectionis eduxit, ostendens quod non parcendo, sed castigando et persequendo carnem servare oportet. Sic ergo quia in sapientia sua per sapientiam mundus non cognovit Deum, placuit Deo per stultitiam praedicationis salvos facere credentes. Stulta enim videbantur quae dicebantur, sed tamen per haec demonstrata magis sunt stulta quae probabantur et amabantur. Quae probabantur ratione stulta, et quae amabantur dilectione insana; illa sine veritate, ist sine utilitate. Stultum enim fuit supra carnis sensum veritatem Dei pertinaciter non recipere, et insania fruit propter carnis commodum detrimentum animae patienter sustinere. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXCVII De sapientia Dei et mundi Source: Migne PL 177.586a-587a

It is written, 'Because in the wisdom of God the world did not know God through wisdom, it pleased God through the foolishness of preaching to save believers.' 1 The world had its wisdom, through which, established in it own wisdom, it was unable to know God. The wisdom of the world was human reason which was fashioned for visible things and the elements of this world. The wisdom of God was His ineffable majesty and incomprehensible goodness. The prudence of the world was for the affectionate care of the flesh. Therefore the wisdom of the world that is given to human reason denies faith, for the prudence of the world teaches that one should seek only the comforts of the flesh and avoid its harm, whence it ruins good work. Therefore God reckons the wisdom of the world foolishness and judges prudence to be an enemy, since the former is averse to truth, the latter to love. Whence God overthrew both, wisdom by foolishness and prudence by madness. For according to human understanding it was by a certain foolishness of God that He lowered Himself to an abject and unworthy state. And it was reputed madness that without necessity He endured such trials as He did. And yet He who was not able to be known in His own wisdom, was as by foolishness known, because He who  in His heaven cannot be comprehended began to be known in His humiliation. For He was as God in His own wisdom when He seemed to do what befitted Him, but because of that He was not known, until He, as one acting unreasonably, took up an unworthy state. And thereby He destroyed the wisdom of the world when in what seemed foolish to the world He revealed Himself, so that man might learn of the reason beyond the world, since He saw God appear in the nature of man. Finally as by madness God emptied the flesh of prudence when against its judgement He took up the flesh and exposed Himself without excuse to punishment and torment, yet by that He led it to the incorruption of resurrection, showing that it is not by being spared but by beatings and persecution that one should care for the flesh. Therefore because in its own wisdom the world did not know God, it pleased God through the foolishness of preaching to save believers. For what the preachers say seems foolish, yet by these things the things that men have approved and loved were demonstrated to be more foolish. What they approved in reason was foolish, and what they loved with delight was madness, for the former was without truth, the latter without usefulness. For it was foolish under the understanding of the flesh to stubbornly refuse the truth of God, and insane because of the advantage to the flesh to patiently suffer the ruin of the soul. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 197, On The Wisdom of God and the World 1 1 Cor 1.21

Forms And Nature

Tenet autem in se eum confessionis modum, quem in nobis esse oportet fidei, ut in eo tam natura hominis quam natura Dei cognita sit. In forma enim servi veniens, evacuavit se a Dei forma. Nam in forma hominis existere, manens in Dei forma qui potuit? Aboleri autem Dei forma, ut tantum servi esset forma, non potuit. Ipse enim est et se ex forma Dei inaniens, et formam hominis assumens: quia neque evacuatio illa ex Dei forma naturae coelestis interitus est, neque formae servilis assumptio tamquam genuinae originis conditionisque natura est; cum id quod assumptum est, non proprietas interior sit, sed exterior accessio: quod ipsum consequentibus docet, dicens, Pauper et dolens sum ego; et salus vultis tui Deus suscepit me. Pauper est qui, secundum Apostolum, cum esset omnium dives, seipsum ut nos ditesceremus paupertavit: dolens est, qui secundum prophetam pro nobis dolet. Sed hunc pauperem ac dolentem salus ea, quae vultus Dei est, suscepit. Forma et vultus et facies et imago non differunt. Idipsum enim in utro horum significari communis est sensus. Hunc igitur pauperem in salutem vultus Dei, qui forma Dei est, suscepit, id est, assumptum, ab se hominem unigenitus Dei, qui imago invisibilis Dei est, in aeternitatis sua vita, quae in Deo salus esse intelligitur, collocavit. Omnis enim lingua confitebitur, quia Dominus Jesus in gloria Dei Patris est, id est, susceptus homo in naturam divinitatis acceptus. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXVIII Source: Migne PL 9.485c-486b

He holds within in Himself that way of confession of faith that should be in us, that in Him is the nature of man so that the nature of God might be known. Coming in the form of a servant, He emptied Himself of the form of God. 1 For being in the form of man, who is able to remain in the form of God? Yet it was not possible that the form of God should be destroyed so that He would only be the form of a servant. For He empties Himself of the form of God, and takes up the form of man in such a way that the emptying of the form of God is not the ruin of the form of the heavenly nature, nor is the taking up of the servile form the nature of His true origin and state, since that which is taken up is not proper to the interior but an exterior addition, which he consequently teaches, saying, 'I am poor and sorrowful, and the salvation of your face, O God, took me up.' 2 He is poor who according to the Apostle: 'when He was rich in all things impoverished Himself that we might be rich.' 3 Sorrowful is He who according to the prophet is sorrowful for us. 4 But that salvation that is the face of God took up this poor and sorrowful one. The form and the face, and the appearance and image, do not differ. For the signification of their sense is common for both. Therefore this poor man was taken up in the salvation of the face of God, He who is the form of God, that is, man was taken up by the only begotten of God, who is the image of the invisible God, and gathered up into His eternal life, which is understood to be the salvation in God. For every tongue shall confess that the Lord Jesus is in the glory of God the Father, that is, that man was taken up and received into the Divine nature. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 68 1 Phil 2.7 2 Ps 68.30 3 2 Cor 8.9 4 Isaiah 53.4

The Word And Creation

Ταῦτα καὶ τὰ τοιαῦτα διεξελθὼν ἐπάγει καὶ περὶ τῆς κατὰ τὸν ἄνθρωπον οἰκονομίας διδασκαλίαν, διὰ τί σὰρξ ὁ λόγος ἐγένετο. Φανεροῦ γὰρ ἅπασιν ὄντος ὅτι οὐδὲν ἐν ἑαυτῷ κτιστὸν ἢ ἐπείσακτον ὁ ἐπὶ πάντων ἔχει Θεός, οὐ δύναμιν, οὐ σοφίαν, οὐ φῶς, οὐ λόγον, οὐ ζωήν, οὐκ ἀλήθειαν οὐδὲ ὅλως τι τῶν ἐν τῷ πληρώματι τοῦ θείου κόλπου θεωρουμένων, ἅπερ πάντα ἐστὶν ὁ μονογενὴς Θεός, ὁ ὢν ἐν τοῖς κόλποις τοῦ Πατρός, οὐκ ἄν τινι τῶν ἐν τῷ Θεῷ θεωρουμένων εὐλόγως ἐφαρμοσθείη τὸ τῆς κτίσεως ὄνομα, ὥστε εἰπεῖν τὸν ἐν τῷ Πατρὶ Υἱὸν ἢ τὸν ἐν τῇ ἀρχῇ λόγον ἢ τὸ ἐν τῷ φωτὶ φῶς ἢ τὴν ἐν τῇ ζωῇ ζωὴν ἢ τὴν ἐν τῇ σοφίᾳ σοφίαν ὅτι Κύριος ἔκτισέ με. Eἰ γὰρ κτιστὴ τοῦ Θεοῦ ἡ σοφία, Χριστὸς δὲ Θεοῦ δύναμις καὶ Θεοῦ σοφία, ἐπείσακτον ἔσχε πάντως ὁ Θεὸς τὴν σοφίαν, ὕστερον ἐκ κατασκευῆς προσλαβὼν ὃ μὴ παρὰ τὴν πρώτην εἶχεν. Ἀλλὰ μὴν ὁ ἐν τοῖς κόλποις ὢν τοῦ Πατρὸς οὐδέποτε κενὸν ἑαυτοῦ δίδωσι νοεῖν τὸν Πατρῷον κόλπον. Ἄρα οὐ τῶν ἔξωθεν ἐγγενομένων ἐστὶ τῷ κόλπῳ, ἀλλὰ παντὸς ἀγαθοῦ πλήρωμα ὢν πάντοτε ἐν τῷ Πατρὶ νοεῖται ὁ ἐν ἀρχῇ ὤν, οὐκ ἀναμένων τὸ διὰ κτίσεως ἐν αὐτῷ γενέσθαι, ὡς ἂν μήποτε κενὸς ἀγαθῶν ὁ Πατὴρ νοηθείη, ἀλλ' ὁ ἐν τῇ ἀϊδιότητι τῆς πατρικῆς θεότητος εἶναι νοούμενος ἀεὶ ἐν αὐτῷ ἐστι, δύναμις ὢν καὶ ζωὴ καὶ ἀλήθεια καὶ φῶς καὶ σοφία καὶ τὰ τοιαῦτα. Oὐκοῦν οὐκ ἐκ τοῦ θείου τε καὶ ἀκηράτου ἐστὶν ἡ τοῦ ἔκτισέ με φωνή, ἀλλά, καθὼς εἴρηται, ἐκ τοῦ ἀνακραθέντος κατ' οἰκονομίαν ἀπὸ τῆς κτιστῆς ἡμῶν φύσεως. Πῶς οὖν ἡ αὐτὴ καὶ τὴν γῆν θεμελιοῖ καὶ τοὺς οὐρανοὺς ἑτοιμάζει καὶ τὰς ἀβύσσους ἀναρρήγνυσι, σοφία καὶ φρόνησις καὶ θεία αἴσθησις καλουμένη, καὶ ἐνταῦθα κτίζεται εἰς ἔργων ἀρχήν; οὐκ ἄνευ, φησίν, αἰτίας μεγάλης ἡ τοι αύτη συνεργεῖται οἰκονομία. Ἀλλ' ἐπειδὴ τῶν παραφυλακτέων ἡμῖν τὴν ἐντολὴν λαβόντες οἱ ἄνθρωποι ἐξέβαλον τῆς μνήμης τὴν χάριν, διὰ τῆς παρακοῆς ἐν τῇ τῶν ἀγαθῶν λήθῃ γενόμενοι, διὰ τοῦτο, ἵνα ἀναγγείλω πάλιν ὑμῖν τὰ καθ' ἡμέραν ἐπὶ σωτηρίᾳ γινόμενα καὶ ἀναμνήσω τὰ ἐξ αἰῶνος ἀπαριθμησάμενος ὧν ἐπελάθεσθε· οὐ γὰρ καινόν τι καταγγέλλω νῦν εὐαγγέλιον, ἀλλὰ τὴν εἰς τὸ ἀρχαῖον ἀποκατάστασιν ὑμῶν πραγματεύομαι· τούτου χάριν ἐκτίσθην ὁ ἀεὶ ὢν καὶ μηδὲν τοῦ κτισθῆναι πρὸς τὸ εἶναι δεόμενος, ὥστε με γενέσθαι ἀρχὴν ὁδῶν εἰς τὰ ἔργα τοῦ θεοῦ, τοὺς ἀνθρώπους λέγω. Tῆς γὰρ ὁδοῦ τῆς πρώτης καταφθαρείσης, ἔδει πάλιν ἐγκαινισθῆναι τοῖς πλανωμένοις ὁδὸν πρόσφατόν τε καὶ ζῶσαν, αὐτὸν ἐμὲ ὅς εἰμι ἡ ὁδός. Καὶ ὅτι πρὸς τὸ ἀνθρώπινον ἡ τοῦ ἔκτισέ με διάνοια βλέπει, σαφέστερον ἡμῖν τοῦτο παρίστησι διὰ τῶν ἰδίων λόγων ὁ θεῖος ἀπόστολος, ἐν οἷς διακελεύεται ὅτι Ἐνδύσασθε τὸν Kύριον Ἰησοῦν Χριστόν, καὶ πρὸς τούτοις ὅπου τὸν αὐτὸν ἐπαναλαβὼν λόγον φησὶν Ἐνδύσασθε τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα. Eἰ γὰρ ἓν μέν ἐστι τὸ σωτήριον ἔνδυμα, τοῦτο δέ ἐστιν ὁ Χριστός, οὐκ ἂν ἄλλον τις εἴποι παρὰ τὸν Χριστὸν εἶναι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα, ἀλλὰ δῆλον ὅτι ὁ τὸν Χριστὸν ἐν δυσάμενος τὸν καινὸν ἐνδέδυται ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα. Mόνος γὰρ οὗτος ὡς ἀληθῶς καινὸς κυρίως ὀνομάζεται ἄνθρωπος, ὃς οὐχὶ διὰ τῶν γνωρίμων τε καὶ συνήθων τῆς φύσεως ὁδῶν ἐν τῷ τῶν ἀνθρώπων ἐφάνη βίῳ, ἀλλ' ἐξηλλαγμένη τις καὶ ἰδιάζουσα ἐπὶ μόνου τούτου ἐκαινοτομήθη ἡ κτίσις. Διὰ τοῦτο τὸν αὐτὸν πρός τε τὸ παράδοξον τῆς γεννήσεως βλέπων καινὸν ἄνθρωπον κατὰ θεὸν κτισθέντα κατονομάζει, καὶ πρὸς τὴν θείαν φύσιν ὁρῶν τὴν ἐγκραθεῖσαν τῇ κτίσει τοῦ καινοῦ τούτου ἀνθρώπου Χριστὸν προσαγορεύει, ὡς καθ' ἑνὸς καὶ τοῦ αὐτοῦ τὰς δύο κεῖσθαι φωνάς, τήν τε τοῦ Χριστοῦ λέγω καὶ τὴν τοῦ καινοῦ ἀνθρώπου τοῦ κατὰ θεὸν κτισθέντος. Ἅγιος Γρηγόριος Νύσσης, Κατά Εὐνομίου, Λογός Γ´ Source: Migne PG 45.581b-584c

After recounting these and the similar things, he brings into his teaching of the dispensation with regard to man why the Word was made flesh. 1 For because it is clear to everyone that the God who is over all has nothing created or added in Himself, neither power, nor wisdom, nor light, nor word, nor life, nor truth, nor anything at all of those things which are contemplated in the fullness of the Divine bosom, all which things the Only Begotten God is, who is in the bosom of the Father, 2 so the name of 'creation' could not rightly be applied to any of those things which are contemplated in God, so that the Son who is in the Father, or the Word who is in the Beginning, or the Light who is in the Light, or the Life who is in the Life, or the Wisdom who is in the Wisdom, should say: 'the Lord created me.' 3 For if the Wisdom of God is created, and Christ is the Power of God and the Wisdom of God, 4 it would follow that God must have His Wisdom as something added to Him, and thus later receive from something made that which He did not have at first. But indeed He who is in the bosom of the Father never allows us to think that the bosom of the Father could be empty of Himself. He is surely not something that comes to be in that bosom from outside, but being the fullness of all goodness, He who is in the beginning is conceived as being always in the Father, and does not wait to become in Him by creation. Whence the Father should never be thought of being empty of any good, for He who is conceived as being in the eternity of the paternal Godhead is always in Him, being Power and Life and Truth and Wisdom, and the like. Thus the words 'created me' do not refer to the Divine and immortal nature, but, so to speak, that which is mingled with it from our created nature in the Incarnation. How is it, then, that the same one who is called Wisdom, and Understanding, and Divine Perception, and He who establishes the earth and prepares the heavens and breaks open the depths, yet here is 'created at the beginning of His works?' 3 Such a dispensation, he tells us, is not given without a weighty cause. But because men, having received the commandment that should be guarded closely, yet cast off the grace of memory by disobedience and thus became forgetful of good things, and so it is for this, 'that I may again declare to you the things that are done daily for salvation, and may make you mindful by recounting the things from eternity which you have forgotten, for it is no new gospel that I now proclaim, but I labour for the restoration of that which was at first, for the sake of which I was created, I who always am, and need no creation in order to be, so that I am the beginning of ways for the works of God, that is, for men. For with the first way ruined, a new and living way must again be consecrated for the wanderers, even I myself, who am the way.' And that it be seen that the meaning of 'created me' refers to His humanity, the blessed Apostle more clearly sets before us with his own words in which he exhorts: 'Put on the Lord Jesus Christ.' 5 And also where, making use of the same words, he says, 'Put on the new man created after God.' 6 For if the garment of salvation is one, and it is Christ, it cannot be said that 'the new man created after God' is anyone else but Christ, and it is clear that he who has 'put on Christ' has 'put on the new man created after God.' For in truth He alone is rightfully named 'the new man,' who did not appear in the life of man by the known and customary ways of nature, but for whom alone was established anew a creation of a strange and special form. Because of which, in consideration of the wonder of this birth, he entitles it 'the new man created after God,' and looking to the Divine nature, which was blended in with the creation of this 'new man,' he calls Him 'Christ,' so that the two names are applied to one and the same thing, I mean, the name of Christ and the name of 'the new man created after God.' Saint Gregory of Nyssa, Against Eunomius, Book 3 1 Jn 1.14 2 Jn 1.18 3 Prov 8.22 4 1 Cor 1.24 5 Rom 13.14 6 Ephes 4.24

Rejection And Reception

Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι... Πόθεν ἦλθεν ὁ πάντα πληρῶν, καὶ πανταχοῦ παρών;ποῖον κενώσας τόπον τῆς αὑτοῦ παρουσίας, ὁ πάντα τῇ χειρὶ συνέχων καὶ διακρατῶν; Τόπον μὲν οὐδένα ἤμειψεν, πῶς γάρ; τῇ δὲ πρὸς ἡμᾶς καταβάσει τοῦτο εἰργάσατο. Ἐπειδὴ γὰρ ἐν τῷ κόσμῳ ὢν, οὐκ ἐδόκει παρεῖναι, τῷ μήπω γνωρίζεσθαι, ὕστερον δὲ ἑαυτὸν ἐφανέρωσε, τὴν ἡμετέραν ὑποδῦναι σάρκα καταξιώσας, τὴν φανέρωσιν ταύτην καὶ τὴν κατάβασιν, παρουσίαν καλεῖ. Θαυμάσαι ἄξιον τὸν μαθητὴν μὴ αἰσχυνόμενον ἐπὶ τῇ τοῦ διδασκάλου ἀτιμίᾳ, ἀλλὰ καὶ μετὰ παῤῥησίας τὴν εἰς αὐτὸν γεγενημένην ἀναγράφοντα ὕβριν. Καὶ τοῦτο δὲ οὐ μικρὸν τοῦ φιλαλήθους αὐτοῦ τρόπου τεκμήριον. Καὶ ἄλλως δὲ τὸν αἰσχυνόμενον ὑπὲρ τῶν ὑβρικότων οὐχ ὑπὲρ τοῦ παροινηθέντος αἰσχύνεσθαι χρή. Οὗτος μὲν γὰρ ταύτῃ μᾶλλον ἔλαμψε, καὶ μετὰ τὴν ὕβριν, τοσαύτην τῶν ὑβρικότων ποιούμενος πρόνοιαν· ἐκεῖνοι δὲ ἀγνώμονες καὶ μιαροὶ παρὰ πᾶσιν ἐφάνησαν, τὸν ἐπὶ τοσούτοις παραγενόμενον ἀγαθοῖς, ὡς ἐχθρὸν ἀπωσάμενοι καὶ πολέμιον. Οὐ ταύτῃ δὲ μόνον ἐβλάβησαν, ἀλλὰ καὶ τῷ μὴ τυχεῖν ὧν ἔτυχον οἱ λαβόντες αὐτόν. Οὐ ταύτῃ δὲ μόνον ἐβλάβησαν, ἀλλὰ καὶ τῷ μὴ τυχεῖν ὧν ἔτυχον οἱ λαβόντες αὐτόν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Υπόμνημα Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον και Εὑαγγελιστην, Ὁμιλία Ι´ Source: Migne PG 59.74-75

He came to His own, and His own did not receive Him, but those who did receive Him, He gave power to be sons of God... 1 From where did He come who fills all things and is present everywhere? What place did He leave empty of His presence, He who holds and grasps everything in His hand? He did not exchange one place for another. How could that be? But with His descent to us He did this. For since He was in the world and did not seem to be there because He was not yet known, later He showed Himself by lowering Himself to take up our flesh, which manifestation and descent John calls 'presence.' One may indeed wonder at the disciple who does not blush because of the dishonouring of his Teacher, and that he even candidly sets down the insolence which was directed toward Him. But this is not a little proof of his truth-loving character. And then he who feels shame here, should feel it for those who insult, not for the one insulted. For because of this He shone all the brighter, even after insult, having so much care for those who offered it, while they appeared ignorant and uncouth in all eyes, because they thrust away as an enemy and as one hostile Him who came to bring them such great goods. And not only were they harmed by this, but also in not obtaining what they did obtain who received Him. Saint John Chrysostom, Commentary On The Gospel of Saint John, from Homily 10 1 Jn 1.11-12

Sun And Moon

Καὶ συμπαραμενεῖ τῷ ἡλιῳ· καὶ πρὸ τῆς σελήνς γενεᾶς γενεῶν. Ὁ ταῦτα, φησὶν, ἄπαντα κατορθῶν, οὔτε ἀρχὴν ἡμερῶν, ἀποστολικῶς εἰπεῖν, οὔτε ζῶῆς τέλος ἔχει. Ἐγεννήθη μὲν γὰρ ἐκ τοῦ Πατρὸς πρὸ τῆς σελήνης γενεᾶς γενεῶν, τουτέστιν, ἀπείροις τισὶ γενεαῖς προῦπάρχων τῆς κτίσεως. Ἀλλὰ καὶ συμπαραμενεῖ τῷ ἡλίῳ· ἀντὶ τοῦ, διακὲς ἔχει τὸ εἶναι· οὐκ ἐπειδὴ ὁ ἥλιος διακὲς ἔξει τὸ εἶναι· ἀλλ' εἰκόνα διαρκεστέραν οὐχ εὑρὼν ἐπίσημον δὲ τοῦτον εἰδὼς, καὶ χρόνων καὶ ἡμερῶν Δημιουργὸν, τούτῳ παρέβαλε τὴν ἀπὸ σκότους εἰς φῶς τῶν πραγμάτων μεταβολήν. Ἐπειδὴ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς ἡλιος δικαιοσύνης ὠνόμασται. Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον· καὶ ὡσεὶ σταγὼν ἡ στάζουσα ἐπὶ τὴν γὴν. Διὰ τούτων σαφῶς ἡμῖν τὴν ἀνθρωπείαν ὑπέδειξε γέννησιν ἀψοφητὶ γεγενημένην, καὶ λίαν ἠσύχως καὶ μυστικῶς. Καθάπερ γὰρ πόκος δεχόμενος ὑετον, οὐδένα κτύπον ἀποτελεῖ, καὶ ψεκάδες εἰς γῆν δροσώδεις φερόμεναι, αἴσθησιν ταῐς ἀκοαῖς οὐδεμίαν παρέχουσιν· οὕτως ἡ δεσποτικὴ γεγένηται σύλληψις. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΟΑ’ Source: Migne PG 80.1432c-1433a

And he shall remain with the sun, and before the moon, through all the generations. 1 Speaking apostolically, He who brings everything to completion, neither has a beginning of days, or an end of life. 2 For He was begotten of the Father before the moon, through all the generations, that is, He exists for an infinite age before the creation of the world. But along with that, 'he shall remain with the sun,' as if he said, 'He shall have an endless state,' not that the state of the sun has no end, but he could not find a more suitable likeness, and so looking to the wondrous sun, and its times and days, He compares the Creator to that which changes things from darkness to light, and the Lord Christ Himself was named the sun of righteousness. 3 And He shall come down like rain on the fleece, and like dewfall on the earth. 4 These things clearly show to us His human generation, which was performed without a cry, in quietness and in secret. For as wool emits no sound when rain falls on it, and as dewfall on the earth gives produces no noise for the ears, so was the Lord conceived. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 71 1 Ps 71.5 2 Heb 7.3 3 Malachi 4.2 4 Ps 71.6

Light And Darkness

Et lux in tenebris lucet, cum peccatores fecit vera cognoscere. Et tenebrae eam non comprehenderunt: quia infidelitatis tenebris obcaecati non cognoscunt: Genesis primo: Tenebrae erant super faciem abyssi, id est, infidelitas in facie cordis humani. Unde ad Ephesios quinto: Fuistis aliquando tenebrae, nunc autem lux in Domino; primae Ioannis primo: Deus lux est, et tenebrae in eo non sunt ullae. Si dixerimus, quoniam societatem habemus cum eo et in tenebris ambulamus; mentimur et veritatem non fecimus. Et per hoc eliditur error ille, qui posuit, omnia esse a fortuna, et non esse providentiam, nec Deum cognoscere acta nostra. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p249

'The light shines in the darkness,' 1 when it tries to make sinners know the truth. 'And the darkness was not able to grasp it,' since being blinded with the darkness of faithlessness they did not know. In the first chapter of Genesis, 'Darkness was on the face of the abyss,' 2 that is, faithlessness on the face of the human heart. Whence in the fifth chapter of Ephesians: 'You were once in darkness, now you are light in the Lord.' 3 In the first chapter of the first letter of John, 'God is light and there is no darkness at all in Him. If we say that we have a relationship with Him and we walk in darkness, we lie and do not do what is true.' 4 And with this that error is crushed down which has claimed that everything is by chance, and there is no providence, nor does God know our deeds. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.5 2 Gen 1.2 3 Ephes 5.8 4 1 Jn 1.5-6

A Rising Light

Exortum est in tenebris lumen rectis corde; misericors, et miserator, et iustus Dominus. Venit ad admonitionem secundam, in qua Domini primus significatur adventus, qui confitentes beatos fecit, et superbos pro sua iniquitate damnavit. Sed iste adventus Domini mirabili proprietate describitur. Venit enim lux quae superat omnem lucem; et ut gratior esset, adiecit, in tenebris, non istas quas solis facit absentia; sed quae peccatorum magis praesentia tenebrescunt. Intus sunt enim in corde istae tenebrae, ubi sol mundanus non possit accedere, quas illud lumen expellit, quod mortem vicit, et delicta contrivit. Sed cum rectis corde dicitur, perversi ab isto lumine separantur. Sequitur, misericors, et miserator, et iustus Dominus. Pauca sunt quidem verba, sed omnium creaturarum rationabilium actus implexantia. Nam qui confitentur, habent misericordem; qui contemnunt iustum sine dubio sustinebunt. Cassiodorus, Expositio In Psalterium, Psalmus CXI Source: Migne PL 70.805c-806a

A light has arisen in the darkness for the righteous of heart. The Lord is merciful and long suffering and just. 1 He comes to the second admonition in which the first advent of the Lord is signified, which gave confidence to the those who were holy and condemned the proud for their wickedness. And this advent of the Lord is described in a wonderful way. For a light comes that exceeds every light, and because it is more blessed, he adds, 'in the darkness' not that it drives off the things of the sun, but the things of sin that darken the things of the present. For there is this darkness within the heart which the world's sun cannot reach, but which that light expels, because it overcomes death, and crushes down wrongdoing. But he says this is 'for the righteous of heart,' since the perverse are separated from this light. It then follows 'The Lord is merciful and long suffering and just.'  Certainly the words are few and yet their activity embraces all created rational beings, for they who confess shall have mercy, and without doubt those who scorn the just one will suffer. Cassiodorus, Commentary On The Psalms, from Psalm 111 1 Ps 111.4

Heaven And Earth

Missus est Gabriel angelus a Deo in civitatem Galilaeae, cui nomen Nazareth. Miraris quod Nazareth, parva civitas, et tanti regis nuntio illustretur, et tanto? Sed magnus latet in hac parva civitate thesaurus; latet, inquam, sed homines latet, non Deum. An non thesaurus Dei Maria? ubicunque illa est, et cor ejus. Oculi ejus super eam, ubique respicit humilitatem ancillae suae. Novit coelum Unigenitus Dei Patris? Si novit coelum, et Nazareth. Quidni sciat patriam suam? quidni noverit haereditatem suam? Coelum ex Patre, Nazareth ex matre vindicat sibi, sicut ipse se et Filium David, et Dominum esse testatur. Coelum coeli Domino, terram autem dedit filiis hominum. Cedat ergo ei utrumque necesse est in possessionem, quia non modo Dominus, sed et filius hominis est. Audi etiam quomodo terram sibi tanquam filius hominis vindicat, sed et communicat tanquam sponsus. Flores, inquit, apparuerunt in terra nostra. Neque hinc discrepat, quod Nazareth interpretatur flos. Amat florigeram patriam flos de radice Jesse, et libenter inter lilia pascitur flos campi et lilium convallium. Commendat enim flores pulchritudo, suaveolentia, et spes fructus; gratia triplex. Teque florem reputat Deus; et bene ei complacet in te, si tibi nec honestae conversationis decor, nec bonae opinionis fragrantia, nec intentio desit futurae retributionis. Fructus enim spiritus est vita aeterna. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Annuntiationis Beatae Mariae Virginis, Sermo III Source: Migne PL 183.396a-c

The angel Gabriel was sent by God to a city of Galilee called Nazareth. 1 Do you wonder that Nazareth, a little city, was made famous by the announcement of such a great king, and by such a great messenger? But a great treasure was hidden in this little city. Hidden, I say, from men, but not from God. Was not Mary the treasure of God? Then wherever she is, there is His heart. 2 His eyes are upon her, everywhere He looks on the humility of His handmaid. Does the only begotten of God the Father know heaven? If He knows heaven, so Nazareth. Why should He not know His fatherland? Why should He know nothing about His inheritance? He claims Heaven for Himself from the Father, and Nazareth from the mother, just as He gave witness to Himself that He is the son of David and also the Lord. 3 'The heaven of heaven is the Lord's, but earth He gives to the sons of men.' 4 It is necessary therefore that both are given to Him as a possession, because He is not only the Lord but also the Son of Man. Hear how he claims the earth for his own as the Son of Man, speaking as the bridegroom. 'Flowers,' He says, 'have appeared on our earth.' 5 Hence He does not disagree that Nazareth may be interpretated as 'bloom'. The flower of the root of Jesse loves the flower bearing fatherland, and the flower of the field and the lily of the valley is happily nurtured among the lilies. Beauty commends the flowers, and sweet scents, and the hope of fruit, a threefold grace. Shall God reckon you a flower, and shall He be well pleased with you, if the fairness of upright living is not yours, nor the fragrance of good thought, nor the intention to avoid future punishment? For the fruit of the spirit is eternal life. Saint Bernard of Clairvaux, Sermons On The Saints, On The Feast Of The Annunciation, from Sermon 3 1 Lk 1.26 2 Mt 6.21 3 Mt 22.42-45 4 Ps 113.6 5 Song 2.12

Rule And The Kingdom

Et regnabit in domo Jacob in aeternum, et regni ejus non erit finis. Et Isaias ait: Multiplicabitur ejus imperium, et pacis non erit finis. Super solium David, et super regnum ejus, ut confirmet illud et corroboret in judicio et justitia. Non dixit in acquisitione gloriae gazarumque terrestrium, non in victoria gentium plurimarum, urbiumque debellatione superbarum, sed in judicio et justitia. Per haec enim regnum Christi, et in singulis quibusque fidelibus, et in universa per orbem multiplicatur pariter et confirmatur Ecclesia. Domum namque Jacob totam Ecclesiam dicit, quae vel de bona radice nata, vel cum oleaster esset, merito tamen fidei in bonam est inserta olivam. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.318a

And He shall rule in the house of Jacob for eternity, and His kingdom shall have no end. 1 And Isaiah says, 'His empire shall be multiplied and peace shall have no end. On David's throne and over his kingdom He shall be set, and he shall make it firm and strong in judgement and righteousness.' 2 He did not speak of the acquisition of worldly glory and wealth, nor of victory over many nations and the overthrow of mighty cities, but of judgement and righteousness. For through these is the kingdom of Christ, both in each one of the faithful and then multiplied throughout the whole world, by which the Church is strengthened. For he speaks of the whole Church as the house of Jacob, either as what is born from a good root, or as that oleaster which by the merit of faith has been grafted onto the good olive. 3 Saint Bede, Commentary On The Gospel of Saint Luke, Book 1, Chapter 1 1 Lk 1.32 2 Isaiah 9.7 3 Rom 11.17

The King's Reign

Et regnabit... Praeconium est ab actu regiminis. Dicit autem duo: regnum, et super quos regnat. Regnare autem Jesum nihil aliud est, quam leges suas et potestatem indicere his super quos regnat. Illas autem leges indicit suis tribus modis: in corde videlicet, et in aure, et in docendo quod lex impleatur ubi vacua esse monstratur. In corde scribit per spiritum: in aure per verbum prolatum. Implere autem legem docet per mysterium. De scriptura cordis: Dabo legem meam in visceribus eorum, et in corde eorum scribam eam. Et, Dando leges meas in mentem eorum, et in corde eorum superscribam eas. Signa legem in discipulis meis. Sic enim oramus ut adveniat regnum Patris, qui est in caelis . Epistola nostra vos estis. Et subinfert, quod est scripta spiritu Dei vivi. Intellectus autem et affectus in quibus leges regni sui scribit Deus, sunt duae tabulae scriptae digito Dei. In aure autem scripsit, Qui habet aures audiendi, audiat. Per aurem etiam scribitur: per auditum enim fidem accipit de regno. Fides ex auditu: auditus autem per verbum Christi. Implet autem legem, spiritualiter docens intelligi regnum et legem. Littera occidit, spiritus autem vivificat. Non veni solvere legem, sed adimplere. Vacua enim est lex sine spiritu. Hoc igitur est regnare Christum in his in quibus regnat, dum leges et mandata in corde suscipiunt, et audita pertractant, et quae vacua sunt carnaliter, intellecta spiritualiter implent. Hi autem qui sic legibus suis contradicunt, nolunt eum regnare super se: et ideo inimici reputantur, et occidendi coram ipso. Inimicos meos illos, qui noluerunt me regnare super se, adducite huc, et interficite ante me. Regnavit Dominus Deus noster omnipotens. Gaudeamus, et exsultemus, et demus gloriam ei. Super solium David, et super regnum ejus, etc. Et, Virga directionis virga regni tui. Sic ergo regnabit Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput I Source: Here p82

And He shall reign... 1 Here is a proclamation of the act of reigning. And this speaks of two things, the kingdom and those over whom He will reign. Because for Jesus to reign is nothing else than to proclaim His laws and power to those over whom He reigns. And He declares these laws in three ways, that is, in the heart, and in the ear, and in the teaching that shall fulfill the law where it is found wanting. In the heart He writes with the spirit, in the ear by the word sent forth, and the law is fulfilled by His teaching through the mysteries. Concerning the writing of the heart, 'I shall place my law in your innermost part, and in your heart I shall write it.' And, 'In the giving of my laws into their minds, and I will write them upon their hearts.' And, 'Sign the law in my followers.' 2 So we pray that the kingdom of the Father will come, He who is in heaven. 'You are our letter.' And after that: 'Which has been written with the living spirit of God.' 3 And the understanding and love in which God writes the laws of the kingdom are the two tablets written by the finger of God. And He has written in the ear with: 'He who has ears, let him hear,' and it is written through the ear when by hearing faith is received regarding the kingdom. 'Faith is from hearing, and hearing is through the word of Christ.' 4 And He fulfills the law with His teaching of the understanding of the kingdom and the law. 'The letter kills, the spirit gives life.' And, 'I have not come to set aside the Law but to fulfill it.' 5 The law is empty without the spirit. This, then, is the reign of Christ, when men take up His laws and commandments in their hearts, and learn by hearing, and so fill up the things that are empty carnally with spiritual understanding. But those who oppose His laws, they are unwilling that Christ should reign over them, and therefore they are accounted enemies, and they are destroyed in His presence. 'Those who are my enemies, those who do not wish me to reign over them, bring them here, and kill them before me.' And 'Our Almighty Lord God has reigned. Let us rejoice and exult, and let us give glory to Him.' And 'Upon the throne of David and over His kingdom.' And, 'The rod of direction is the rod of your kingdom.' 6 So He shall reign. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 1 1 Lk 1.32 2 Jerem 31.33, Heb 8.10, Isaiah 8.16 3 2 Cor 3.2, 4 4 Lk 8.8, Rom 10.17 5 2 Cor 2.6, Mt 5.17 6 Lk 19.27, Apoc 19.6-7, Ps 44.7

Thrones And Kingdoms

Et dabit illi Dominus Deus sedem David patris ejus Et si quempiam movet, quomodo hic sedere dicatur super solium et regnum David, cum ipse David non sederit rex super solium et regnum illius coelestis Jerusalem, neque Christus super hanc terrenam Jersusalem rex sedisse legatur; praesertim cum ipse dicat Pilato: Regnum meum non est de hoc mundo: quia si de oc mundo esset, utique ministri mei decertarent ne traderer Judaeis. Dicimus ergo hanc civitatem Jerusalem, illius figuram coelestis habuisse, et hoc regnum illius schema gessisse. Ac per hoc in eo regno illud jam inerat per figuram, sicut in isto terreno illud coeleste quodammodo fuisse videtur per umbram. Sed umbram jam exinanita cernitur, ut lux vera succederet; et figura tunc viguit, ut veritas interea celaretur, donec plenitudo temporlis veniret. Et ideo sane recte dicimus Christum super solium David sedisse, quia in solio David jam regnam Christi inerat per figuram, super quod eumdem David tunc sedisse, nemo qui recte sapit ambigit. In quod profecto Christus regnum veniens carnem de semine ipsius suscepit, evacuavit futurorum umbras, et sedit super claritatem lucis quae tunc intus in regno latebat; ac per hoc civitas illa non eget sole vel luna, quia lucerna quae diu repromittebatur de semine David, jam in ea lucet; et lux illa ipse est Agnus, diu in figura pro populo immolatus. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber I, Caput I Source: Migne PL 120.69b-d

And the Lord God shall give Him the throne of His father David. 1 If anyone is troubled at how it could be said that he sits on the throne and kingdom of David, when David himself shall not sit as king on the throne and kingdom of that heavenly Jerusalem, nor did Christ sit as king over this terrestrial Jerusalem, and certainly He says to Pilate: 'My kingdom is not of this world, because if it were of this world, then my servants would fight lest I be given over to the Jews,' 2 we say then that this city of Jerusalem is a figure of the heavenly one, 3 and this kingdom is a form of the other, and through it one kingdom can be understood as the other, through a figure, as in this world the heavenly one appears as a shadow. But the shadow is now seen without detail, so that when the true light comes, then the figure becomes apparent, while the truth is yet hidden until the fulness of time shall come. Therefore quite rightly do we say that Christ sat on the throne of David, because by the throne of David the kingdom on Christ is given as a figure, upon which throne David once did sit, which no one who thinks rightly doubts. Into which kingdom coming Christ took up flesh from his seed, and dispelled the shadows of the future, and He sits amid the brightness of light which then was hidden in the kingdom, and because of this that city will have no moon or sun, because its lamp, which was promised through the seed of David, now shines in it, and that light is the Lamb Himself, which in a figure was sacrificed for the people. 4 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 1, Chapter 1 1 Lk 1.32 2 Jn 18.36 3 Apoc 21.2 4 Apoc 22.5

Throne And King

Δώσει αὐτῷ Kύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ... Θρόνον λέγει τὸν ἐπαγγελθέντα τῷ Δαυῒδ, οὐ μὴν καὶ δοθέντα· Ἅπαξ γὰρ, φησὶ, ὤμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαυῒδ ψεύομαι· τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, καὶ ὀ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου· καὶ Παλιν· Ὤμοσα Δαυῒδ τῷ δούλῳ μου· Ἔως τοῦ αἰῶνος ἐτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. Ταῦτα δὲ οὐ περὶ σαρκικοῦ σπέρματός φησι, οὐδὲ περι αἰσθητοῦ θρόνου, ἀλλὰ περὶ οὗ φησι καὶ ὁ ἄγγελος πρὸς τὴν Παρθένον, τὸν μηδὲν ἐπίκαιρον ἔχοντα, τὸν καθ' ὅλης τῆς οἰκουμένης φωτὸς δίκην ἐκλάμποντα, καὶ ψυχὰς νοερῶς καταυγάζοντα διὰ τῆς ἐνθέου διδασκαλίας. Οἶκον δὲ Ἰακὼβ, μὴ τὸν Ἰουδαίων λαὸν νόμιζε μόνον, ἀλλὰ πάντας τοὺη διὰ τῆς κλήσεως τοῦ Σωτῆρος ἐξ ἀπάντῶν τῶν ἐθνῶν εἰς τὴν τῶν ἁγίων υἱοθεσίαν εἰσποιουμένους. Ὁ λαὸς τοῦ Θεοῦ ποτὲ μὲν Ἰακὼβ καλεῖται, ποτὲ δὲ Ἰσραήλ· ὁ αὐτὸς γὰρ ἦν καὶ Ἰσραὴλ καὶ Ἰακώβ· καὶ φύσει μὲν Ἰακὼβ ἦν ὁ παλαιὸς λαὸς· ὡς ἐξ Ἰακὼβ κατὰ τὴν ἐξ αἱματος συγγένειαν· θέσει δὲ, ὁ νέος λαὸς κατὰ τὴν ἐξ ἀρετῆς συγγένειαν· ἀντεισήχθη γὰρ ὁ νέος τοῦ παλαιοῦ. Λοιπὸν οὖν ἐπὶ τοῦτον τὸν λαὸν βασιλεύσει εἰς τὸν αἰωνα, ἤγουν ἀεὶ, ἐκ τε τῶν ἔργων καὶ τῶν λόγων ἐπιγνόντα αὐτὸν, καὶ ἐκουσίως ὑποτεταγένον αὐτῷ· ὁ γὰρ Χριστὸς ἦν μὲν βασιλεὺς καὶ ὡς Θεός· Ἡ βασιλεία γὰρ, φησὶν, ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· ἦν δὲ καὶ ὡς ἄνθρωπος· εἰχε γὰρ ἔργα βασιλέως τὸ νομοθετεῖν τοῖς ὑπηκόοις αὐτοῦ, τὸ ῥυθμίζειν, τὸ περιέπειν, τὸ ὑπεραποθνήσκειν αὐτῶν· ἂ μάλιστα χαρακτηρίζουσι τὸν ἀληθῆ βασιλέα. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.532b-d

The Lord God will give him the throne of his father David...1 He speaks of the promise of David's throne, and not the giving of it, with: 'For once,' He says, 'I have sworn in my holiness, I will not lie to David. His seed shall endure forever, and his throne shall be like the sun in my sight.' And again, 'I have sworn to David, my servant, even to eternity I have established his seed, and I shall build up his throne from generation to generation.' 2 And these things do not speak of carnal seed, nor of a material throne, but concerning that which the angel recalled when speaking to Mary, that has nothing temporal about it, and its light shines on the whole world, and with Divine teaching it spiritually enlightens souls. 3 And do not understand the house of Jacob as the Jewish people only, but those from all the peoples who by the calling of the Saviour are given the privilege of Divine adoption. For the people of God were once called Jacob, and then Israel, and Jacob and Israel were the same man, and certainly by nature Jacob was the old people, because from the blood of Jacob they had their origin, but by adoption there is a new people through the kinship of virtue, for the new succeeds the old. Afterward, then, He shall rule over this people through the age, that is, forever, when by works and words the people know Christ, and eagerly conform themselves to him. Undoubtedly Christ was king as much as God, for he said, 'My kingdom is not of this world,' 3 and even as a man He had the works of a king, in laying down the law for those obedient to him, and guiding and taking care of them, and laying down His life for them, which things especially are the characteristic marks of true kingship. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 1.32 2 Ps 88.36-38, 4-5 3 Lk 1.31-33 4 Jn 18.36