The Way Of the Flesh And Of The Spirit

Duae sunt viae: una carnis, altera spiritus. una separat a Domino, altera revocat ad Dominum. Una visibilis, altera invisibilis. In prima mundi amatores spatiantur; in secunda mundi contemptores requiescunt. primi sunt Hebraei secundum carnem, qui sic transeunt per bona temporalia ut aeterna mala incurrant; secundi Hebraei secundum spiritum, qui per ista transeunt ad aeterna bona. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit LXXXVII De via carnis et spiritus. Source: Migne PL 177.852d

There are two ways, one of the flesh, one of the spirit. One separates from the Lord, one calls to the Lord. One is visible, the other invisible. In the first way the lovers of the world stride about, in the second those who scorn the world rest. The first are Hebrews according to the flesh, and they pass through temporal goods in such a way that they rush into eternal evils; the second are Hebrews according to the spirit, who pass through these things to eternal goods. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 87, On the Way of the Flesh and of the Spirit

The Bound Soul

Et tu, fili hominis, ecce data sunt super te vincula, et ligabunt te in eis, et non egredieris in medio eorum. Cum enim praedicator quisque ad conscientiam domus suae reducitur, super eo vincula dantur, et ligatur in eis, quia quanto plus se in cogitatione discusserit, tanto amplius agnoscit justi anima quantis mortalitatis suae infirmitatibus sit ligata. Nisi enim se ligatum conspiceret Paulus, minime dixisset: Desiderium habens dissolvi, et cum Christo esse. Hinc per Psalmistam dicitur: Ut audiret gemitum vinculatorum, et solvat filios interemptorum. Et rursus: Intret in conspectu tuo gemitus compeditorum. Saepe autem cum jam anima ad Redemptoris sui speciem contemplandam exire desiderat, cum coelestibus gaudiis interesse suspirat, ipsa mortalitatis suae vincula conspicit et gemit, quibus adhuc in praesenti mundo ligata retinetur. Hinc est enim quod subtile omnipotentis Dei judicium intuens Jeremias, ait: Circumaedificavit adversum me ut non egrediar, aggravavit compedem meam. Habemus enim compedes, ipsam infirmitatem atque corruptionem mortalitatis nostrae; sed cum tribulatio nobis et gemitus additur, ipsae nostrae compedes aggravantur. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia XII Source: Migne PL 76.923c-d

And you, son of man, see that chains have been placed on you and you shall be bound in them and you shall not go out into the midst of them... 1 When a preacher returns to the house of his conscience, chains are placed upon him, and he is bound in them, because the more he examines himself in thought, so the much more the soul of the righteous man recognises how much it is bound up in the infirmities of his own mortality. For unless Paul had looked upon himself as bound he would have hardly said, 'I have a desire to be dissolved and to be with Christ.' 2 Hence it is said by the Psalmist, 'That He might hear the groans of those in chains and free the sons of those ruined.' And again, 'Let the groans of those who are shackled enter into your sight.' 3 Often when the soul desires to depart to the contemplation of the face of its Redeemer and sigh amidst heavenly joys, it looks on the chains of its mortality and groans that it is yet detained by them in the present world. Hence Jeremiah looking on the sublime judgement of almighty God said, 'He has surrounded me with a wall and I may not go out, He has made my shackles heavier.' 4 For we do have shackles, the infirmity and corruption of our mortality, but when tribulation and groans are added our shackles are made heavier. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 12 1 Ezek 3.14 2 Phil 1.23 3 Ps 101.21, Ps 78.11 4 Lam 3.7

Refusing To Confess

Quomodo dicis, Non sum polluta, post Baalim non abii? Vide vias tuas in convalle. Sive valle, quae Hebraice dicitur ge, et a LXX interpretatur πολυάνδριον, quod sermone nostro dicit potest, sepulcrum multitudinis. Frustra, inquit, non vis confiteri sclerea sua, et jactas munditiam, quae idololatriae polluta es sordibus; et impudenter negas te coluisse idolum Baalim. Respice convallem filiorum Ennon, quae Siloe fontibus irrigatur, et ibi cernes delubrum Baal, quem relicto Dei, venerata es. Quodque additur: Scito quid feceris, clausos oculos aperit denegantis, ut cernat quod erubescit aspicere. Juxta tropologiam, impudentiam frontis eorum qui nolunt sua vitia confiteri, operibus arguamus. Hujuscemdoi enim homines non ambulant in arcta et in angusta via, quae ducit ad vitam: sed in lata et spatiosa, per quam ingrediuntur plurimi, quae ducit ad mortem. Unde et significanter πολυάνδριον nominata est. Sanctus Hieronymus, Commentariorum In Jeremiam Prophetam, Liber I, Caput II Source Migne PL 24.720d-721a

How do you say, 'I am not polluted. I have not gone off after the Baals?' Look at your ways in the valley. 1 The word valley or vale in Hebrew is 'Ge,' and was rendered by the Septuagint as 'polyandrion,' which one can say in our tongue is 'tomb of many' It is in vain, it says, that you refuse to confess your evil deeds and you boast that you are clean, even though you are polluted with the filth of idolatry and shamelessly you deny that you have worshipped the idol of the Baals. Look at the valley of the sons of Hinnom which the springs of Siloam water, and there you will see the shrine of Baal, whom you have venerated, forsaking God. And what is added, 'know what you have done,' opens the closed eyes of him who denies it, so that he will see what he blushes to look on. According to the tropological sense, let us dispute the deeds of those with proud faces, who refuse to admit their vices, for such men will not walk on the straight and narrow path that leads to life, but on the wide and spacious path that leads to death, through which many enter. 2  Whence the name of 'polyandrion,' that is, 'tomb of many' is given. Saint Jerome, from the Commentary on Jeremiah, Book 1, Chapter 2 1 Jerem 2.23 2 Mt 7.13-14

The Fall And Forgiveness

Kαὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν... Ὡς γὰρ ζῶντος ἐν ἡμιν τοῦ Ἀδὰμ πάντες οἱ καθ᾽ ἔχαστον ἄνθρωποι ἕως τοὺς δερματίνους τούτους χιτῶνας περὶ τὴν ἑαυτῶν βλέπωμεν φύσιν, καὶ τὰ πρόσκαιρα φύλλα τῆς ὑλικῆς ταύτης ζωῆς, ἄπερ τῶν ἰδίων τε καὶ λαμπρῶν ἐνδυμάτων γυμνωθέντες, κακῶς ἑαυτοῖς συνεῤῥάψαμεν, τρυφὰς καὶ δόξας, καὶ τὰς ἐφημέρους τιμὰς, καὶ τὰς ὠκυμόρους τῆς σαρκὸς πληροφορίας, ἀντὶ τῶν θείων περιθολῶν μετενδυσάμενοι· καὶ μέχρις ἂν τὸν τῆς σαρκώσεως βλέπωμεν τόπον, ἐν ᾧ κατεδιχάσθημεν παροικεῖν· ἐπειδὰν πρὸς ἀνατολὴν ἑαυτοὺς τρέψωμεν· οὐχ ὡς μόνον· ἐχεῖ τοῦ Θεοῦ θεωρουμένον· ὁ γὰρ πανταχοῦ ὧν κατ᾽οὐδὲν μέρος ἰδιαζόντως καταλαμδάνεται· ἐπίσης γὰρ περιέχει τὸ πᾶν· ἀλλ᾽ ὡς ἐν ἀνατολαῖς τῆς πρώτης ἡμῖν πατρίδος οὔσης· λέγω δὲ τῆς ἐν παραδείσῳ διαγωγῆς, ἧς ἐκπεπτώχαμεν' Ἐφύτευσεν ὃ Θεὸς παράδεισον ἐν ᾿Εδὲμ κατὰ ἀνατολάς· ὅταν τοίνυν πρὸς τὰς ἀνατολὰς βλέπωμεν, καὶ τῆς ἐκπτώσεως τῶν φωτεινῶν τε καὶ ἀνατολικῶν τῆς μακαριότητος τόπων, τῇ διανοίᾳ τὴν μνήμην λάδωμεν, εἰκότως τὴν τοιαύτην φωνὴν προσβαλλόμεθα, οἱ ὑπὸ τῆς πονηρᾶς τοῦ βίου συκῇς σχιαζόμενοι, οἱ ἐξ ὀφθαλμῶν τοῦ Θεοῦ ῥιφέντες, οἱ πρὸς τὸν ὄφιν αὐτομολήσαντες, ἐσθίοντα καὶ εἰς γῆν ἱλυσπώμενον, καὶ ἐπὶ τὸ στῇθος καὶ τὴν κοιλίαν ἑαυτοῦ πορευόμενον, καὶ ἡμῖν τὰ ἴσα ποιεῖν συμθουλεύοντα, περὶ τὴν γηΐνην ἀπὸλαυσιν ἔχειν, καὶ τοῖς χαμαιζήλοις καὶ χαμερπέσι τὴν καρδίαν ἑαυτῶν ἐπισύρειν νοήμασι, καὶ ἐπὶ κοιλίαν πορεύεσθαι, τουτέστι, περὶ τὸν ἀπολαυστιχὸν ἀσχολεῖσθαι βίον· ἐν τούτοις οὖν ὄντες κατὰ τὸν ἄσωτον ἐχεῖνον, μετὰ τὴν μαχρὰν ταλαιπωρίαν ἣν τοὺς χοίρους ποιμαίνων ὑπέμεινεν, ἐπειδὰν εἰς ἑαυτοὺς ἐπανέλθωμεν ὥσπερ κἀκεῖνος, καὶ τοῦ οὐρανίου Πατρὸς ἔννοιαν λάβωμεν, καλῶς κεχρήμεθα ταῖς τοιαύταις φωναῖς, ὅτι Ἂφες ἡμῖν τὰ ὀφειλήματα ἡμῶν. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τὴν Προσευχήν, Ὀμιλιὰ Ε' Source: Migne PG 44.1184b-d

Forgive us our trespasses... 1 Since Adam is living in us, we may see each and every man with these garments of skin around our nature, and also the transitory fig leaves of this material life that we have poorly sewn together for ourselves after being stripped of our own resplendent garments, luxuries and reputation, transitory honours and the brief satisfactions of the flesh, at least when we look at this place of affliction in which we have been condemned to dwell, but when we turn to the East, and that not as if God can only be contemplated there, since He who is everywhere is not especially discernable in any part, for He contains all things equally, but because our first homeland is in the East, and here I speak of our time in Paradise from which we were cast, for 'God planted a paradise in Eden to the East,' 2 when, therefore, we look to the eastern regions and recall how it was that we were thrown out from the bright place of blessedness there, we shall have reason to speak in such a way, for we are shadowed by the evil fig tree of material life, and have been removed from the sight of God, we have taken ourselves off to the serpent that eats earth and drags himself across it, and which sliding on its chest and its belly, 3 counsels us to do the same, that is, to seek and be occupied with earthly delights, and to give our hearts to thoughts thrown down into base things, and to crawl on our belly, and so to seek and exert ourselves in the life of pleasure. Thus having been wrapped up in these things, let us imitate the Prodigal Son after he had endured the long affliction of feeding the swine. When, like him, we return to ourselves and begin to remember the Heavenly Father, we may rightly use these words, 'Forgive us our trespasses.' Saint Gregory of Nyssa, On The Lord's Prayer, from the Fifth Homily 1 Mt 6.12 2 Gen 2.8 3 Gen 3.14

Accusation And Forgiveness

Ἐσυκοφαντήθη ἀδελφὸς εἰς κοινόβιον περὶ πορνείας, καὶ ἀναστὰς ἤλθε πρὸς τὸν ἀββᾶν Ἀντώνιον· καὶ ἦλθον οἱ ἀδελφοὶ ἀπὸ τοῦ κοινοβίου θεραπεῦσαι αὐτὸν καὶ λαβεῖν· καὶ ἤρξαντο ἐλέγχειν ὅτι Οὔτως ἐποίησας. Ὁ δὲ ἀπελογεῖτο ὅτι Οὐδὲν τοιοῠτον ἐποίησα. Εὐκαίρηε δὲ ἐκεῖ ὁ ἀββᾶς Παφνούτιος ὁ Κεφαλᾶς, καὶ εἶπε παραβολὴν τοιαύτην· Εἶδον εἰς τὴν ὄχθαν τοῦ ποταμοῦ ἄνθρωπον βληθέντα εἰς βόρβορον ἕως τῶν γονάτων αὐτοῦ, καὶ ἐλθόντες τινὲς δοῦναι αὐτῷ χεῖρα κατεπόντισαν αὐτὸν ἔως τοῦ τραχήλου. Καὶ λέγει αὐτοῖς ὁ ἀββᾶς Ἀντώνιος περὶ τοῦ ἀββᾶ Παφνουτίου· Ἰδοὺ ἄνθωπος ἀληθινὸς, δυνάμενος θεραπεῦσαι καὶ σῶσαι ψυχάς. Κατανυγέντες οὖν τῷ λόγῷ τῶν γερόντων, ἒλαβον μετάνοιαν τῷ ἀδελφῷ. Καὶ παρακληθέντες ὑπὸ τῶν Πατέρων ἔλαβον τὸν ἀδελφὸν εἰς τὸ κοινόβιον. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65.85a-b

A brother in a monastery was falsely accused of fornication and he arose and went to father Anthony. The brethren also came from the monastery to discipline him and bring him back. They set about proving that he had done this thing, but he defended himself and denied that he had done anything of the kind. Father Paphnutius, who is called Cephalus, happened to be there, and he told them this parable, 'I saw a man on the bank of the river buried up to his knees in mud and some men came to give him a hand to help him out, but they only drove him deeper in up to his neck.' Then father Anthony said this to them about father Paphnutius, 'Behold a true man, who is able to care for souls and save them.' Those present were aggrieved by the words of the elders and they asked forgiveness of the brother, then admonished by the fathers they took the brother back to the monastery. Sayings of the Desert Fathers, Palladius of Galatia

Fleeing Babylon

Fugite ergo de medio Babylonis, ut medietatem Babylonis deserentes, in finibus ejus incipiatis esse, non in medio. Quod si cui videtur obscurum, sic fiet manifestius: quia qui valde demersus est in vitiis, hic medius habitator est. Qui vero paulatim relinquens malum, et naturam suam ad meliora convertens, non tam coeperit virtutes possidere, quam cupere, iste licet ex medio fugerit Babylonis, tamen necdum de Babylone discessit. Secundum istius modi expositiones decet sacras Litteras credere, ne unum quidem apicem habere vacuum sapientia Dei. Qui enim mihi homini praecipit, dicens: Non apparebis ante conspectum meum vacuus, multo plus hoc ipse agit, ne aliquid vacuum loquatur. Ex plenitudine ejus accipientes prophetae ea, quae erant de plenitudine sumpta, cecinerunt, et idcirco sacra volumina spiritus plenitudine spirant, nihilque est, sive in Prophetis, sive in Lege, sive in Evangelio, sive in Apostolo, quod non a plenitudine divinae majestatis descendat. Quamobrem spirant in Scripturis sanctis hodieque plenitudinis verba, Spirant autem his, qui habent et oculos ad videnda coelestia, et aures ad audienda divina, et nares ad ea quae sunt plenitudinis sentienda. Haec dixi, quia non sit simpliciter positum: Fugite de Babylone, sed cum additamento necessario: Fugite de medio Babylonis, et resalvate unusquisque animam suam. Primum oportet fugere de medio Babylonis, deinde singulos animas suas resalvare, cum fugerint. Neque vero dixit salvate, sed resalvate. Appositio syllabae significat sacramentum. Quia quondam gustantes salutem, et de ea propter peccata postea corruentes, venerunt ad Babylonem. Cujus rei causa oportet resalvare animam suam, ut incipiat recuperare quod perdidit, secundum apostolum Petrum dicentem ita: Reportabimus finem fidei salutem, de qua salute exquisierunt et scrutati sunt prophetae, qui propter nostram prophetaverunt gratiam. Verumtamen in nobis est fugere de Babylone, et in nostra positum est potestate, si velimus resuscitare quod corruit. Origenes,Homiliae XIV in Jeremiam, Sermo II, Interprete Hieronymo Stridonensis Source: Migne PL 25.600a-d

'Flee, then, from the midst of Babylon,' 1 so that forsaking the midst of it you begin to be on its edges, and not in the middle of it. If this seems obscure to some, let it be made more manifest. He who is utterly immersed in vice, he is a dweller in the midst of it, but he who withdraws himself a little from evil and turns his nature to better things, and who not so much begins to possess the virtues than to recover, this one can be said to have fled from the midst of Babylon, but he has yet to cut himself off from Babylon. It befits us to believe that this is the way of understanding Holy Scripture, lest the wisdom of God note there is an emptiness at our height. For He who commands man, saying, 'You shall not appear empty before me,' 2 much more urges this lest we speak in vain. For the prophets received His fullness, and when they were full to bursting, they sang, and therefore the holy books breathe forth the fullness of the sprit, and nothing, either in the prophets, or in the Law or in the Gospel, or in the Apostle, is there that has not come down from the fullness of the Divine majesty. As they breathe forth in the Holy Scriptures their fullness of words even today, so they breathe in those who have eyes for seeing the things of heaven and ears for the hearing of Divine things and noses for the sensing of such fullness. I have said this because it is not set down simply,' Flee from Babylon' but it comes with a necessary addition, 'Flee from the midst of Babylon and let each one restore his soul.' First one must flee from the midst of Babylon, then, having fled, each one must restore his soul. For it does not say 'save' but 'restore.' And the difference in phrasing signifies a mystery. That is, they once tasted of salvation and after fell into ruin because of their sins, and so came to Babylon, which is the cause of them needing to restore their souls, so that they may begin to recover what they have lost, as the Apostle Peter says 'Receiving the end of your faith, even the salvation of your souls, which salvation the prophets have inquired and diligently sought, who prophesied grace.' 3 Truly it is for us to flee from Babylon and it is in our power if we wish to restore what has been ruined. Origen, Fourteen Homilies on Jeremiah, from the Second Sermon, Translated by Saint Jerome. 1 Jerem 51.6 2 Exod 23.15 3 1 Pet 1.9-10

Prayer And The Devil

Audi esse diabolum peccatorem. Scriptum est: Ab initio diabolus peccat. Iam vero facinerosum et iniuriosum quis ignorat? Quid tam facinerosum est, quam homicida? Quis prior hominem occidit, nisi qui Adam decepit? Et iniuriosus ipse est, qui contra iustitiam facit, quia in veritate numquam stetit. Contra istum facinerosum et iniuriosum cantatur: Domine libera me de manu facinerosi et iniuriosi. Noli contra vicinum tuum calumniatorem, noli contra potentem qui movit limitem tuum, noli contra ipsum insidiatorem qui te parat occidere. Isti enim omnes homines sunt, qui tibi insidiantur. Caro sunt, sanguis sunt, transeunt. Audi Apostolum dicentem: Non est vobis colluctatio adversus carnem et sanguinem. Ergo, adversus quos est colluctatio? Contra quos dicendum est: Libera me Domine de manu peccatoris et de manu facinerosi et iniuriosi? Non est vobis, inquit, colluctatio adversus carnem et sanguinem, sed adversus principes et potestates et rectores mundi tenebrarum harum, adversus spiritalia nequitiae in caelestibus. Hominem vitando caves, diabolum orando. Vitatur enim hostis visibilis, ut ubi ille adest, tu ibi non sis; vitas enim quem vides. Quomodo vitabis quem non vides? Orando. Ora contra illum: tela tua, orationis sunt. Tu taces, ideo ille insidiatur; oras, et ille ardet. Sed ex affectu ora, quo gratis amas. Sanctus Augustinus Hipponensi, Sermo 22A, Sermo de Responsorio Psalmi LXXI: 'Deus meus, erue me de menu peccatoris.' Source: Migne PL 38.226-227

Hear that the devil is a sinner. It is written, 'From the beginning the devil sinned.' 1 Who does not know that he is a vicious and lawless? What is so vicious as murder? Who was the first to kill a man, but he who led Adam astray? And he is lawless who acts against justice, since he has never remained in the truth. It is against this one who is vicious and lawless that we sing, 'Lord, deliver me from the hand of the vicious and lawless one.' It is not sung against your neighbor who speaks ill of you, or against some powerful man who moves your fence, or against the thief prepared to murder you. These are all men who plot against you. They are flesh, they are blood, they pass away. Listen to the Apostle saying, 'Your wrestling is not against flesh and blood.' 2 So who is the wrestling against? Against whom do we have to say 'Deliver me, Lord, from the hand of the sinner and from the hand of the vicious and lawless one. Your wrestling, he says, is not against flesh and blood, but against the principalities and the powers and the world rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places. 3 You guard yourself against a man by avoiding him, against the devil by praying. For a visible enemy can be avoided, so that wherever he is, you may not be, for you are avoiding someone you can see. But how will you avoid him you cannot see? By praying. Pray against him. Your weapons are prayers. You keep silent, therefore he seizes you. You pray, and you set fire on him. But pray from love, to Him whom you love freely. Saint Augustine of Hippo, from Sermon 22a , On The Response from Psalm 71, 'My God, deliver me from the hand of the sinner.' 1 Jn 3.8 2 Ephes 6.12

Cries And Prayers

Ad ipsum clamavi ore meo. Sed clamor oris plerumque mendax est: et non semper verborum sonus affectum mentis enuntiat. Sequi ergo clamorem oris debet et sensus: et secutus est . Nam Propheta connexuit: Et exaltavi sub lingua mea: non in lingua, sed sub lingua : in occultis scilicet linguæ , et quodam intra se tacitæ voluntatis eloquio. Quod idipsum in Evangeliis Domino placuit dicenti: Intra in cubiculum tuum, et claude ostium tuum, et ora: et pater tuus qui videt in absconso, reddet tibi. Ergo nunc qui ore clamatus est, exaltatur sub lingua Deus Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXV Source: Migne PL 9.436a-b

To Him I cried out with my mouth. 1 But the cry of the mouth is often deceitful, and it is not always the case that the sound of the words proclaim the affection of the mind. Therefore something sensible should follow after the cry of the mouth, and it does follow, for the prophet adds, 'And I exalted beneath my tongue.' Not on the tongue, but under the tongue, in the hidden places of the tongue, and within himself with the speech of silent longing. Whence it pleased the Lord to say in the Gospel, 'Go into your room and close the door and pray, and your father who sees in secret shall reward you.' 2 Therefore now he who has cried out, let God be exalted beneath the tongue. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 65 1 Ps 65.17 2 Mt 6.6

Successful And Unsuccessful Baptisms

Baptizatus autem Jesus, confestim ascendit de aqua... Puto autem factum Christi ad mysterium pertinere omnium qui post modum fuerant baptizandi: ideo dixit, Confestim, et non dixit, Egressus est, sed Ascendit; quia omnes, qui digne secundum omnia membra justitiae formati e consummati baptizantur in Christo, confestim de aqua ascendunt: id est, proficiunt ad virtutes, et ad dignatem elevantur caelestem. Qui enim ingressi fuerant in aqua carnales et filii Adam peccatoris, confestim de aqua ascendunt spirituales filii Dei facti. Et ne mihi dicas, quia multi quales fuerant ante baptismum, tales permanent post baptismum, etiam qui non in poenitentia baptizantur, nec toto corde poenitent se illose fuisse quod fuerant, sed retento peccandi proposito baptizantur, ideo non proficiunt confestim de aqua. Opus Imperfectum in Matthaeum, Homilia IV Source: Migne PG 56.658

And Jesus being baptized, instantly rose up out of the water... 1 I think this deed of Christ pertains to the mystery of everyone after they have been baptised, therefore it says, 'instantly,' and not, 'came out,' but 'rose up,' because everyone who has been baptized in Christ worthily, with every member formed and perfected in righteousness, instantly rises up out of the water, that is, they advance to the virtues, and they are lifted up to a state of heavenly dignity. For those who have gone into the waters as carnal men and sons of Adam the sinner, instantly rise up from the waters as spiritual sons of God. And lest anyone say to me that after baptism many are just like they were before baptism, this is the case with those who were baptised in impenitence, who were not penitent in their hearts as they should have been, but they were baptised while retaining some attachment to sin, therefore it did not profit them to instantly rise up out of the water. Opus Imperfectum on Matthew, from Homily 4 1 Mt 3.16

The Spirit And The Dove

Καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον ὡσει περιστερὰν... Ὡσεὶ περιστερὰν δὲ, διὰ τὸ ἄκακὸν καὶ πρᾶον· καὶ ὅτι καθαρώτατόν ἐστιν ἡ περιστερά, καὶ ἔνθα δυσωδία ἐστὶν, οὐ παραμένει οὕτω καὶ τὸ ἅγιον Πνεῦμα. Ἀλλὰ καὶ ἐπὶ τοῦ Νῶς, περιστερὰ ἤγγειλε τὴν λύσιν τοῦ κατακλυσμοῦ, κάρφος ἐλαίας φέρουσα· οὕτω καὶ ἐνταῦθα τὸ Πνεῦμα τὸ ἅγιον, δηλοῖ λύσιν τῶν ἁμαρτιῶν. Ἐκεῖ κάρφος ἐλαίας, ἐνταῦθα δὲ ἔλεος Θεοῦ. Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς , ἐν ᾧ εὐδόκησα· τουτέστιν, Ἐν ᾧ ἀναπαύομαι, ἐν ᾧ ἀρέσκομαι. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Γ' Source: Migne PG 123.179a

And He saw the Spirit of God descending like a dove... 1 As a dove, on account of innocence and meekness, and because a dove is most pure and does not come to rest where there is any uncleanliness, so was the Holy Spirit. And as it is said that it was a dove that announced to Noah that the flood was passing away by the bearing of an olive branch, 1 so even here the Holy Spirit manifests Himself for the passing away of sins. And that olive branch is the mercy of God. 'This is my beloved Son in whom I am well pleased.' That is, in whom I rest, in whom is my joy. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 3 1 Mt 3.16 2 Genes 8.10-11

Baptism And The Heavens

Et statim ascendens de aqua vidit coelos apertos... Mysterium trinitatis in baptismati domini demonstratur. Dominus baptizatur, Spiritus descendit in specie columbae, Patris vox testimonium Fili prabentis auditur. Aperiuntur autem coeli, non reseratione elementorum, sed spiritualibus oculis, quibus et Ezechiel in principio voluminis sui apertos eos esse commemorat. Sedit quoque columba super caput Jesu, ne quis putaret vocem Patris ad Joannem factam, non ad Dominum. Pulcher autem cum dixisset: Et Spiritum tanquam columbam descendentem, addidit, et manentem in ipso. Hoc etenim Mediatori Dei et hominum donum est speciale collatum. ut implens semel eum Spiritus sanctus, nunquam recederet, sed perpes in illo maneret. Nam fidelibus ejus ad insignia virtutum et miracula facienda aliquando gratia Spiritus confertur, aliquando tollitur. Quibus tamen ad operationem pietatis et justitiae, ad amorem Dei et proximi conservandum, nunquam gratia Spiritus abest. Unde de illo Spiritu promittitur, dicente eis Domino: Vos autem cognoscetis eum quia apud vos manebit, et in vobis erit. Verum specialiter in Domino manet Spiritus semper, non quomodo in electis ejus juxta mensuram fidei, sed sicut Joannes ait: Vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratiae et veritatis. Manet autem in illo Spiritus, non ex eo tantum tempore quo baptizatus est in Jordane, sed ex illo potius quo in utero conceptus est virginali. Nam quod in baptizatum descendere visus est Spiritus, signum erat conferendae nobis in baptismo gratiae spiritualis, quibus in remissionem peccatorum ex aqua et Spiritu regeneratis amplior ejusdem Spiritus gratia per impositionem manus episcopi solet coelitus dari. Sicut etiam hoc quod apertos coelos vidit post baptisma, nostri utique gratia factum est, quibus per lavacrum undae regeneratricis janua panditur regni coelestis, quae, peccantibus quondam protoplastis ac paradiso ejectis, toti generi humano interpositis cherubim et flammeo gladio clausa est. Exstinguitur namque haec flamma cuique fidelium, cum aquis vitalibus tingitur. Reconciliatur angelicis spiritibus, cum ad pacem sui redierit Creatoris, adeo ut si percepta fidei sacramenta puro corde et corpore servaverit, mox solutus carne regna possit intrare coelestia. Alioqui quomodo tunc aperirentur Domino coeli, qui cum homo fieret et habitaret nobiscum in terra, coelum pariter divina potentia continebat et terram? Sed et hoc quod vox paterna de coelis innotuit: Tu es Filius meus dilectus, in te complacui, non ipse Filius quod nesciebat docetur, sed nobis quod credere debeamus ostenditur: Ipsum videlicet qui baptizandus cum aliis venit ad Joannem homo, verum esse Dei Filium; non solum ipsius Joannis, sed et totius mundi Dominum, et ideo veraciter in Spiritu sancto baptizare valentem. Nos quoque vox eadem docuit per aquam ablutionis et spiritum sanctificationis Dei posse filios effici. Quotquot enim receperunt eum, dedit eis potestatem filios Dei fieri. Bene autem in specie columbae descendit Spiritus sanctus, quod multum simplex est animal, atque a malitia fellis alienum, ut figurate nobis insinuaret quod simplicia corda quaerit, nec habitare dignatur in mentibus impuris, qualis fuit Simon ille cui dicebat Petrus: Non est tibi pars, neque sors in sermone hoc; in felle enim amaritudinis et obligatione iniquitatis video te esse. Sanctus Beda, In Marci Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.138b-139b

And immediately as He rose up from the waters the heavens were opened... 1 The mystery of the Trinity is revealed in the baptism of the Lord. The Lord is baptised, the Spirit descends in the form of a dove, the voice of the Father is heard bearing witness to the Son. Yet the heavens were not opened with the wrenching apart of the elements but to spiritual eyes, as with Ezekiel who in the beginning of his book recalls the things revealed to him. Then the dove sat on the head of Jesus, lest it be thought that the voice of the Father was addressed to John and not to the Lord. Well it is said, 'And the spirit descended like a dove,' and then it is added, 'and remained on Him,' for this is the special gift given to the Mediator of God and man, that once He was filled with the Spirit it never withdrew, but it remained with Him always. For sometimes the grace of the Holy Spirit is given to His faithful ones as a sign of virtue, or for the making of miracles, and then it is taken away, but for the works of piety and righteousness and the preservation of love of one's neighbour and God the grace of the spirit is never taken away. Whence concerning the spirit that is promised the Lord says to them, 'You shall know Him because He shall remain with you, and in you He shall be.' 2 But the spirit remains in the Lord always especially, not as in the elect according to the measure of faith, but as John says, 'We have seen His glory, the glory as the only unbegotten of the Father, full of grace and truth.' 3 And the spirit remains in Him not only from the time when He was baptised in the Jordan, but from that point when He was conceived in the virginal womb. For that the spirit was seen to descend at the baptism was a sign given to us for the baptism of spiritual grace, by which for the forgiveness of sins through water and the regeneration of the spirit there is more of that spirit's grace than is accustomed to be found in the laying on of the blessed hands of a bishop. Therefore Him seeing the heavens opened after baptism was done for our sake, because by the washing of the waters of regeneration the doors of the heavenly kingdom are opened, those gates from which sin cast out the first formed man and which were then closed to the whole human race by the setting of a Cherubim with a flaming sword there. 4 This flame is extinguished for the faithful when it is touched by the life giving waters. It reconciles us with angelic spirits when it returns us to peace with the Creator, so that if a man shall serve the holy teachings of the faith with a pure heart and body, soon with the dissolution of the flesh he shall be able to enter the kingdom of heaven. Yet how were the heavens opened to the Lord who had become a man and dwelt with us on the earth, when the Divine power encompasses both heaven and earth? But even this the Father's voice from heaven takes note of when it says, 'You are my beloved son, in you I am well pleased.' For He is not a Son who was ignorant and taught, but it was for us, that we should believe, that it was revealed. That is, He came to John as a man to be baptised with other men, He who was truly the son of God, and Lord not only of John but even of the whole world, and therefore rightly it was beneficial to be baptised in the Holy Spirit. We also learn from that voice that we can be made into sons of God by the cleansing waters and the sanctification of the spirit. 'As many as received Him, He gave power to be sons of God.' 5 Well indeed, then, did the Holy Spirit descend as a dove, because it is a most innocent animal and has nothing to do with any bitter wickedness, but its figure intimates to us that we should seek simplicity of heart, 6 and scorn to live with soiled minds, as Peter said to Simon, 'You have no part nor lot in this matter. For I see you are in the gall of bitterness and in the bonds of iniquity.' 7 Saint Bede, Commentary on the Gospel of Mark, Book 1, Chapter 1 1 Mk 1.10 2 Jn 14.17 3 Jn 1.14 4 Genes 3.24 5 Jn 1.12 6 Wisdom 1.1 7 Acts 8.21-23

Nature And Grace

Cum ergo Dominus introivit in hominem, necessario homo induit Deum. Quotquot enim baptizati estis, Christum induistis, Adam exuistis, ut deforis jam oppugnet concupiscentia, intus adjuvet gratia, sitque gratia per hanc regenerationem naturalis, sicut culpa per generationem originalis. Intus fulgeat novitate veritatis imago Dei: foris squaleat vetus adhuc similitudo carnis peccati. Itaque hinc concupiscentia hinc gratis; natura vero jam media prurit, tentat ac suggerit concupiscentia: si delectatur natura, concipit; si consentit, parit; si parit, moritur: non enim nascitur viperea proles, nisi parente disrupta. Suggerit etiam gratia, et hortatur naturam, praefert consilium, offert auxilium; si delectatur natura, concipit; si consentit, virtutem parit: virtus autem parta beatitudinem parit: ut jam audire debeat, Beati pauperes spiritu etc. Paupertas spiritus virtus est, regnum coelorum beatitudo: haec proles, illa parens. Isaac, Cisterciensis Abbas, Sermo VI In Festum Omnium Sanctorum Source: Migne PL 194.1712a-b

When the Lord entered into mankind, mankind necessarily put on God. 'As many as have been baptised have put on Christ.' 1 and cast off Adam, so that concupiscence now besieges from outside, and grace gives aid from within, for grace is now natural thanks to our rebirth, as fault was natural through our original birth. Let the image of God within shine forth in its newness and crush down the old man outside in the likeness of bodily sin. 2 So here is desire and here is grace, and nature is in the middle. Concupiscence allures and tempts and suggests, and if nature is pleased it conceives, and if nature consents it gives birth, and if it gives birth it dies, for there is no birth of such viperous offspring but the parent is torn apart. Grace also suggests and exhorts nature and brings forward its counsel and offers help, and if it delights nature it conceives, and if it consents it gives birth to virtue, and the birth of virtue gives birth to blessedness, so that now it should hear, 'Blessed are the poor in spirit...' 3 Poverty of spirit is virtue and the kingdom of heaven is blessedness; the latter is the child, the former the parent. Isaac of Stella, from Sermon Six on the Feast of All Saints 1 Galat 3.27 2 2 Cor 4.4 3 Mt 5.3

Everything Has Its Time

VERANUS. Quid vult demonstrare per hoc quod ait: Omnia tempus habent? Quod si omnia tempus habent, ergo aeternae Divinitatis substantia, tempus habet? SALONIUS. Absit; illa quippe ineffabilis aeterna maiestatis divinae essentia quae omnia creavit ex nihilo, non loco clauditur, non tempore coangustatur, non ullo spatio terminatur: et idcirco Salomon, ut ostenderet de quibus hoc dixerit, statim subiungit dicens, Et suis spatiis transeunt universa sub coelo. Vult enim demonstrare quod contraria sibi sunt omnia quae in mundo sunt, et nihil est perpetuum ex omnibus quae sub coelo sunt, et ista tempus continent. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.998b-c

Veranus: What does he wish to show through this which he says, 'Everything has its time.' 1 Because if everything has its time, then the substance of the eternal Divinity must have its time? Salonius: Let it not be. Certainly that eternal essence of ineffable majestic Divinity which created everything from nothing is not enclosed in any place, nor bound in the any time, nor limited by any space, and therefore Solomon, so that he might show what things he was speaking of, instantly adds, 'and with their own spans they pass away beneath heaven.' For he wishes to show that everything in the world is unlike heaven, and nothing is forever among all the things beneath heaven, but they have their time. Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 3.1

Many Generations

Ἐπὶ τῶν σωμάτων μία γένεσίς ἐστιν, ὅτι οὐδεὶς δεύτερον ἐγεννήθη· ἐπὶ δὲ τῶν ψυχῶν τῶν ἁγιάζεσθαι διηνεκώς προαιρουμένων πλείους γενέσεις εὑρίσκονται, ἀεὶ γὰρ ἀνακαινούμενος, καὶ ἀνανεούμενος γεννᾶται ὁ δίκαιος, γεγέννηται σήμερον ἐν πράξει τινὶ ἀγαθῇ, καὶ ἐὰν πάλιν ἄλλην ποιήσῃ ἀγαθὴν, γεγέννηται. Διόπερ ὁ λόγος δαψιλεύεται ἐπὶ τῶν δικαίων τὰς γενέσεις, λέγων διὰ τοῦ Μωϋσέως· Αὗται αἱ γενέσεις Νῶς, αὗται αἱ γενέσεις Ἰακώβ· καὶ εἴ τις ἄλλος εἴρηται πληθυντικώς γενέσεις ἐσχηκέναι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΒ', Καλλιστιωνι Source: Migne PG 79.157c

There is only one generation of bodies, for there is no second generation, but with the souls of those continually striving to be holy there are many generations, for the the righteous man is continually being renewed and improved. 1 He is generated today in some good deed done, and again he is generated if some other good deed is done. Thus we have the passages that tell that the generations of the righteous are many, as through Moses it is said, 'These are the generations of Noah, 2 these are the generations of Jacob,' and if anyone else is said to have had multiple generations. Saint Nilus of Sinai, Book 1, Letter 202, to Callistion 1 2 Cor 4.16 2 Gen 6.9

The Acts Of The Magi

Quid facitis, o Magi? Quid facitis? Lactentem puerum adoratis, in turgurio vili, in vilibus pannis! Ergone Deus est iste? Deus certe in templo sancto suo, Dominus in coelo sedes ejus; et vos eum quaeritis in vili stabulo, in matris gremio. Quid facitis, quod et aurum offertis? Ergo rex est ipse? Et ubi aula regia, ubi thronus, ubi curiae regalis frequentia? Nunquid aula est stabulum, thronus praesepium, curiae frequentia Joseph et Maria? Quomodo ita insipientes facti sunt viri sapientes, ut adorent parvulum despicabilem tam sua aetate quam paupertate suorum? Insipientes facti sunt, ut fierent sapientes, et praedocuit eos Spiritus quod postea praedicavit Apostolus: Qui vult sapiens esse, stultus fiat, ut sit sapiens. Quia enim per sapientiam mundus in sapientia sua Deum cognoscere non poterat, placuit Deo per stultitiam praedicationis salvos fieri credentes. Nonne timendum erat, fratres, ne scandalizarentur viri isti, et illusos se crederent, cum tanta indigna viderent? A regia civitate, ubi regem quaerendum conjectabant, ad Bethlehem villam parvulam diriguntur; ingrediuntur stabulum, inveniunt involutum pannis infantulum. Non illis sordet stabulum, non pannis offenduntur, non scandalizantur lactentis infantia; procidunt, venerantur ut regem, adorant ut Deum. Sed profecto qui illos adduxit, ipse et instruxit; et qui per stellam foris admonuit, ipse in occulto cordis edocuit. Haec igitur Domini declaratio clarificavit hanc diem, et Magorum devota veneratio devotam fecit et venerabilem. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Epiphania Domini, Sermo I, De verbis Apostoli, Apparuit benignitas et humanitas Salvatoris nostri Dei, et de tribus Christi apparitionibus Source: Migne PL 183.145a-c

What are you doing, O Magi? What are you doing? You adore a suckling boy in a low hovel, in vile rags! Is this then God? God is certainly in His holy temple, The Lord's seat is in heaven, 1 and yet you seek him in a common stable, in the lap of a mother. What are you doing offering him gold? Is he, then, king? And where is his royal palace, where the throne, where the officers of the royal court? Is the stable a palace, the manger a throne, the officers Mary and Joseph? How unwisely these wise men are acting, that they should adore a boy who is as much unaccountable because of his age as because of his poverty? They acted unwisely so that they might become wise, and the Spirit taught them beforehand what the Apostle later preached, 'He who wishes to be wise, let him become a fool, so that he might become wise. Because the world in its wisdom was not able to know God so it pleased God through the foolishness of preaching to save believers.' 2 Was it not to be feared, brothers, lest these men be a cause of scandal, and they be thought worthy of ridicule, when they appeared to act in so undignified a manner? From a royal city, where they sought to ask questions of a king, they were directed to Bethlehem and a common boy. They entered the stable, they found an infant wrapped in rags. The stable was not foul to them, the rags did not offend, they were not scandalised by a suckling infant. They knelt, they honoured him as a king, adored him as God. But doubtless He who led them also instructed them, He who guided them by an exterior star also taught them in the heart within. This revelation of the Lord illuminates this day and the devotion and veneration of the Magi makes it devout and venerable. Saint Bernard of Clairvaux, Sermons for the Season, On The Epiphany, from the First Sermon, On the words of the Apostle, 'The Benevolence and the Kindness of God our Saviour has appeared,' 3 and on the three appearances of Christ. 1 Ps 10.5 2 1 Cor 3.18, 1 Cor 1.21 3 Tit 3.4

Revelation And Gifts

Exsultemus in Domino, fratres carissimi, quod votis nostris nova semper vota succedunt, et gaudiis gaudia cumulantur. Ecce enim vix nostrae sanctissimae reparationis cum gaudio diem celebravimus solemnissimum, cum statim de Redemptoris nostri apud gentes gloriosa laetamur manifestatione. Hac enim festivissima die illius diei celebramus solemnia, qua ipse natus infans in stabulo manifestare se voluit mundo. Ne enim gentes ipsius in carne adventum, qui universum genus humanum, ut a peccati liberaret servitute, e coelo descenderat, ignorarent; stellam in coelo dedit in signum, quam et Judaea ex tunc incredula noscere poterat, et sola gentilitas quae ad ipsius accessit cunabula, cognovit. Venit ergo Bethlehem tunc in tribus magis sola gentilitas; Judaea autem mansit in occasu, atque in trium illorum virorum persona tanto regi sua persolvit munera. Aurum enim, ut audistis, obtulerunt, thus et myrrham. In auro ut nostrae redemptionis initia, quae jam in illo apparebant, ostenderent: in thure ut verae religionis cultus aliquando futurus, atque idolorum significaretur cessatura superstitio: in myrrha quo ipsius, et nostrum a mortuis aliquando futura praenuntiaretur resurrectio. Sanctus Maximus Taurinensis, Homilia XVII, De Epiphania Domini I Source: Migne PL 57.259a-260a

Let us exult, my dearest brothers, with our prayers always being succeeded by new prayers and with joys being heaped on joys. Behold, scarcely have we joyfully celebrated the feast day of our most holy restoration, when swiftly we rejoice in the glorious manifestation of our Redeemer to the nations. For this most festive solemnity of His that we celebrate is because the newly born infant in the stable wished to make himself manifest to the world. For lest the nations be ignorant that He had come in the flesh, He who descended from heaven, so that he might free every type of people from sin, set a star in heaven as a sign, which then unbelieving Judea was not able to grasp, and only the Gentile people approached his crib. For then the Gentiles alone came in the three Magi, while Judea remained in darkness, and in the person of those three men they brought their gifts to such a great king. They brought gold, as you have heard, frankincense and myrrh. Gold is for the showing of the beginning of redemption, which was now appearing in Him. Frankincense for the service of the true religion in the future, which signifies the end of the superstition of idols. Myrrh foretells His and our future resurrection from the dead. Saint Maximus of Turin, from Homily 17, On The Epiphany of the Lord

The Star In The East

Ecce stella quam viderant in oriente antecessit eos, usque dum veniens staret supra, ubi puer erat. Potuit etiam illis in oriente positis stella circa Jerusalem apparuisse, et prophetiae Balaam, qui de Chaldaea fuit, recordati fuerunt, de qua dicitur: Orietur stella ex Jacob, et vir ex Israel, et prophetia completa est, tum stellae apparitione commoti, et Jerusalem pervenerunt, et cum ad Herodem diverterent, disparunt donec ab Herode discesserunt, et tunc iterum stella eos antecessit, et usque ad Bethlehem perduxit. Veritas vero rei ex Evangelio non potest percipi. Ubi enim dicunt: Vidimus stellam ejus in oriente, potest intelligi: Vel nos existentes in oriente vidimus stellam circa Jerusalem, vel vidimus stellam ejus positam in oriente. Divina tamen inspiratione creduntur incitati, cum Deum esse credant quem adorare postulant. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput II Source: Migne PL 162.1254a-b

Behold a star in the east going before them until it came to stand over the place where the boy was. 1 Since they were in the east it was possible that the star appeared around Jerusalem, and they recalled the prophecy of Balaam who was from Chaldea, concerning which it is said, 'A star shall rise from Jacob, and a man from Israel,' 2 and with the star's appearance fulfilling the prophecy they came to Jerusalem, and when they turned aside to Herod they turned away from it, until they left Herod and then again the star went before them until they came to Bethlehem. But the truth of the matter one cannot grasp from the Gospel, for when it is said, 'In the east we saw his star,' it is possible to understand this as either, 'We who dwell in the east saw his star around Jerusalem,' or 'we saw his star positioned in the east.' However, they are believed to have been imbued with Divine inspiration when they asked about adoring Him who they believed to be God. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 2 1 Mt 2.9 2 Numb 24.17

The Wise Serpent

Serpens autem erat sapientior omnium bestiarum quae erant super terram, quas fecit Dominus Deus, et dixit serpens mulieri: Quid utique dixit Deus, ne edatis ab omni ligno quod est in paradiso? Cum dicit sapientiorem serpentem, intelligis quem loquatur, id est, illum adversarium nostrum qui tantum habet hujus sapientiam mundi. Sed et voluptas atque delectatio bene sapiens dicitur, quia et sapientia carnis appellatur sapientia, sicut habes: Quia sapientia carnis inimica est Deo. Et ad exquirenda delectationum genera astuti sunt, quia appetentes sunt voluptatum. Sive ergo delectationem intelligas, quaedam est divino adversa mandato, et inimica sensibus nostris. Unde sanctus Paulus ait: Video aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati. Si autem ad diabolum referas, verus inimicus est generis humani. Quae autem causa inimicitiarum nisi invidia? Sicut Salomon ait: Quia invidia diaboli mors introivit in orbem terraru. Invidiae autem causa beatitudo hominis in paradiso positi, et ideo quoniam ipse diabolus acceptam gratiam tenere non potuit, invidit homini, eo quod figuratus e limo, ut incola paradisi esset, electus est. Considerabat enim diabolus quod ipse qui fuisset superioris naturae, in haec saecularia et mundana deciderat; homo autem inferioris naturae sperabat aeterna. Hoc est ergo quod invidet dicens: Iste inferior adipiscitur quod ego servare non potui? Iste de terris migrabit ad coelum, cum ego de coelo lapsus in terra sim? Multas vias habeo quibus hominem decipere possim. De limo factus est, terra ei mater est, corruptibilibus involutus est. Et si anima superioris naturae, tamen et ipsa lapsui potest esse obnoxia, in corporis carcere constituta; quando ego lapsum vitare non potui. Est igitur via prima, ut decipiatur, dum conditione sua majora desiderat. Hic enim quidam conatus est industriae. Deinde carnis est, quod non habeat, desiderare. Postremo in quo videor ego omnibus esse sapientior, nisi circumscribam hominem, et versutia et fraude contendam? Itaque machinatus est, ut non primo Adam adoriretur, sed Adam per mulierem circumscribere conaretur. Non adorsus est eum qui coram acceperat coeleste mandatum: sed eam adorsus est quae a viro didicerat, non a Deo quid observaret, acceperat. Neque enim habes quia mulieri dixit Deus, sed quia Adae dixit; et ideo per Adam cognovisse mulier aestimanda est. Cognoscens igitur hoc loco tentamenti genus, plurima etiam aliis locis tentamenti genera reperies. Alia sunt per principem istius mundi, qui quaedam venena sapientiae in hunc mundum evomuit; ut vera putarent homines esse quae falsa sunt, et specie quadam hominum caperetur affectus. Non enim semper quasi apertus hostis ingreditur: sed sunt quaedam potestates quae amorem simulent, gratiamque praetendant; ut paulatim cogitationibus nostris venenum suae iniquitatis infundant, a quibus oriuntur illa peccata quae vel ex delectatione, vel ex quadam mentis facilitate nascuntur. Sunt etiam aliae potestates quae veluti colluctantur nobiscum. Unde et Apostolus ait: Quia non est nobis colluctatio adversus carnem et sanguinem, sed adversus principatus, et potestates, et rectores hujus mundi, tenebrarum harum, adversus nequitiam spiritalium quae sunt in coelestibus. Volunt enim hac quadam contentione nos frangere, et veluti quoddam animae nostrae corpus elidere. Unde et Paulus quasi bonus athleta non solum ictus adversantium potestatum vitare cognoverat, verum etiam adversantes ferire. Unde et ait: Percutio pugnis, non ut aera caedens. Et ideo quasi bonus athleta ad coronam meruit pervenire. Ergo multiplicia tentamenta sunt diaboli. Et ideo bilinguis serpens habetur atque lethalis, eo quod diaboli minister aliud lingua loquatur, aliud corde meditetur. Sunt et alii ministri qui et cordis et vocis suae infectas veneno veluti verborum suorum jactant sagittas, quibus Dominus ait: Generatio viperarum, quomodo potestis bona loqui, cum sitis mali? Sanctus Ambrosius Mediolanensis, De Paradiso, Caput XII Source: Migne PL 14.301b-302c

'The serpent was wiser than any of the beasts on the earth which the Lord God had made, and the serpent said to the woman, 'Why did God say, you shall not eat of any tree of the garden?' 1 When it says that the serpent was more cunning, you understand who is spoken of, that is, the one who is our enemy, who has the wisdom of this world. Gratification of pleasure has been fittingly called wisdom, because it is called the wisdom of the flesh, as in the statement, 'Because the wisdom of the flesh is hostile to God.' 2 And for seeking out gratification there is cleverness, since there are seekers of pleasure. If, therefore, you understand the gaining of pleasure to be contrary to the Divine command and hostile to our senses, this is in accord with what Paul states: 'I see another law in my members warring against the law of my mind and making me a captive in the law of sin.' 3 And if you ascribe this to the Devil, the true enemy of mankind, what other cause of enmity is there unless it is envy? As Solomon says: 'By the envy of the devil death came into the world.' 4 The cause of envy was the happiness of man placed in Paradise, and therefore because the devil was not able to hold to the grace once accepted, he envied man, who though fashioned from mud, had been chosen to be an inhabitant of Paradise. The Devil began to think how it was that he who was of a higher nature had fallen into this worldly existence, but man, an inferior creature, yet had hopes of eternal life. In envy he said, 'This inferior will acquire what I could not keep? He will leave the earth for heaven, when I have fallen from heaven to earth? I have many ways by which I can deceive man. He was made of mud, earth is his mother, and he is bound up in things corruptible. And if his soul is of superior nature, yet it is open to being cast down, since it is established in the prison of the body. When I fell, I could not avoid it. This, therefore, is the first way, to deceive him while he wants to make his state greater. Thus trial will be made of his ambition. The next way is by the flesh, the desire of what he does not have. Finally, how else can I appear to be wiser than all else if not by the use of cunning and fraud to ensnare man?' Thus he did not plan his first attack against Adam, but he plotted to to trap him through the woman. He did not assail the man who had in his presence received the heavenly command, but her who had learned of it from her husband and who had not received from God the command that should be observed. There is no passage in which God spoke to the woman, but because He spoke to Adam, we must judge that she learnt of it from Adam that the command was communicated through Adam to the woman. Recognise, then, in this place the nature of the temptation, for in other places there are  many other kinds of temptations await. Some come from the Prince of this world, who has vomited into this world a sort of poisonous wisdom, so that men think the false to be true and the emotions of men are carried away by mere appearance. The enemy's advance is not always in the open, but certain powers feign what is desirable and becoming pleasing by that, they pour into our thoughts the poison of their iniquities, from which source arise those sins which are born of indulgence in pleasures, or from some weakness of the mind. And there are yet other powers who may be said to wrestle with us, as the Apostle says, 'For our wrestling is not against flesh and blood but against the Principalities and Powers, against the world rulers of this darkness, against the spiritual forces of wickedness on high.' 5 They wish by such exertions to break us, and, as if were, drive out the soul from the body. Wherefore, like a good athlete, Paul knew how to avoid the blows of the opposing powers and even to strike those who were set against him. Hence he says, 'I strike with my fists, not as one beating the air.' 6 And so like a good athlete he merited the crown of victory. The temptations of the Devil, then, are manifold. For that reason his is the double tongued serpent, because a servant of Devil says one thing with the tongue and, meditates something else in the heart. There are other servants who cast forth the shafts of their word and thought smeared in venom, to whom the Lord says, 'You brood of vipers, how can you speak good things when you are evil?' 7 Saint Ambrose, On Paradise, Chapter 12 1 Gen 3.1 2 Rom 8.7 3 Rom 7.23 4 Wisd. 2.24 5 Ephes 6.12 6 1 Cor 9.26, 2 Tim 4.8 7 Mt 12.34

Creating The Devil

ΕΡΩΤ ΛϚ’ Διὰ τί δὲ τὸν διάβολον ἐποίησεν, εἰδὼς τοιοῦτον ἐσόμενον; Ο Θεὸς πᾶσαν τῶν ἀσωμάτων τὴν φύσιν έδημιούργησε, λογικὴν αὐτὴν καὶ ἀθάνατον ἀποφήνας· τοῦ λογικοῦ δὲ τὸ αὐτεξούσιον ἴδιον. Τούτων δὲ οἱ μὲν τὴν περὶ τὸν ποιητὴν ἐφύλαξαν εὔνοιαν, οἱ δὲ εἰς πονηρίαν ἀπέκλιναν. Τοῦτο δὲ καὶ ἐπὶ τῶν ἀνθρώπων ἔστιν εὑρεῖν. Οἱ μὲν γάρ εἰσι τῆς ἀρετῆς ἐρασταὶ, οἱ δὲ τῆς κακίας εργάται. Εἰ τοίνυν μέμφεταί τις τῇ τῶν πονηρῶν δημιουργίᾳ, ἀποστερεῖ ἄρα τῶν τῆς νίκης βραβείων τοὺς τῆς ἀρετῆς ἀθλητάς. Εἰ γὰρ μὴ ἐν τῇ αἱρέσει τῆς γνώμης εἶχον τὸν πόθον τῆς ἀρετῆς, ἀλλὰ ἐμπεφυκὸς τὸ ἄτρεπτον, ἔλαθον ἂν οἱ ἀξιόνικοι τῆς εὐσεβείας ἀγωνισταί· ἐπειδὴ δὲ τὴν αἵρεσιν τῶν ἀγαθῶν, καὶ τῶν ἐναντίων, ἔχει ἡ γνώμη, δικαίως καὶ οὗτοι τυγχάνουσι τῶν νικηφόρων στεφάνων, κἀκεῖνοι δίκας τιννύουσιν ὑπὲρ ὧν κατὰ γνώμην ἐξήμαρτον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.132b-c

Question 36 Why did God create the devil when He knew what would come to be? God created the whole incorporeal nature, making it rational and immortal, and it is the special property of rationality that it has free will. So it was that some of them cleaved to the benevolence of God and others fell into wickedness, which it is possible to observe even among men, for some are lovers of virtue and others exert themselves in wickedness. If, then, someone is troubled by the creation of wicked things, he deprives the athlete of virtue of the rewards of victory, for if in the choices of the will they had no desire for virtue, but their nature was fixed for it, they would be utterly ignorant of the excellence of the holy athlete, but when the will has the choice of good and evil, some rightly gain the crown of victory, and those who do not choose such things suffer punishment. Theodoret of Cyrrhus, Questions On Genesis

Receiving The Word

Ὁ γὰρ αὐτὸς Λόγος, καὶ φοβερὸς τοῖς οὐκ ἀξίοις διὰ τὴν φύσιν, καὶ χωρητὸς διὰ φιλανθρωπίαν τοῖς οὕτως ηὐτρεπισμένοις· ὅσοι τὸ ἀκάθαρτον καὶ ὑλικὸν πνεῦμα τῶν ψυχῶν ἀπελάσαντες, καὶ τὰς ἑαυτῶν ψυχὰς τῇ ἐπιγνώσει σαρώσαντες καὶ κοσμήσαντες, μηδὲ ἀργὴν, μηδὲ ἄπρακτον εἴασαν, ὥστε μετὰ πλείονος τῆς παρασκευῆς, αὖθις καταληφθῆναι ὑπὸ τῶν ἑπτὰ τῆς κακίας πνευμάτων, ὅσα καὶ τῆς ἀρετῆς ἀπηρίθμηται, τὸ γὰρ δυσμαχώτερον, περι σπουδαστότερον· ἀλλὰ πρὸς τῷ φεύγειν τὴν κακίαν, καὶ τὴν ἀρετὴν ἐργάζονται, ὅλον τὸν Χριστὸν, ἢ ὅτι μάλιστα, ἑαυτοῖς εἰσοικίσαντες, ὥστε μηδενὶ κενῷ τὴν πονηρὰν δύναμιν ὁμιλήσασαν, ἑαυτῆς πάλιν πληρῶσαι, καὶ γενέσθαι τὰ ἔσχατα χείρονα τῶν πρώτων, διὰ τὸ τῆς καταδρομῆς σφοδρότερον, καὶ τὸ τῆς φρουρᾶς ἀσφαλέστερον καὶ δυσαλωτότερον. Ὅταν δὲ πάσῃ φυλακῇ τηρήσαντες τὴν ἑαυτῶν ψυχὴν, καὶ ἀναβάσεις ἐν τῇ καρδίᾳ διαθέμενοι, καὶ νεώσαντες ἑαυτοῖς νεώματα, καὶ σπείραντες εἰς δικαιοσύνην, ὡς Σολομῶντι, καὶ ∆αβὶδ, καὶ Ἱερεμίᾳ δοκεῖ, φωτίσωμεν ἑαυτοῖς φῶς γνώσεως· τηνικαῦτα λαλῶμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, καὶ τοῖς ἄλλοις ἐκλάμπωμεν. Τέως δὲ καθαιρώμεθα καὶ προτελώμεθα τῷ Λόγῳ, ἵν' ὅτι μάλιστα αὐτοὺς ἡμᾶς εὐεργετῶμεν, θεοειδεῖς ἐργαζόμενοι, καὶ ἥκοντα τὸν Λόγον ὑποδεχόμενοι· οὐ μόνον δὲ, ἀλλὰ καὶ κρατοῦντες, καὶ τοῖς ἄλλοις προφαίνοντες. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΘ', Εἰς τὰ ἅγια Φῶτα Source: Migne PG 36.344d-345b

For the same Word which is fearful through its nature to those who are unworthy, can be received through its loving kindness by those who are thus prepared, who have cast out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle nor without deeds so that they are possessed once more with greater armament by the seven spirits of wickedness, which are the same number as the virtues, for that which it is difficult to fight against calls for greater efforts. But as well as fleeing from evil, they practice virtue, making Christ entirely, or to the greatest extent, dwell within them, so that no evil power will find an empty place to fill again with itself and make the last state worse than the first, 1 and that because of the greater zeal of its attack against the greater strength and impregnability of the fort. When, then, we have set every guard about our soul, and have appointed ascents in the heart, and have broken up our fallow ground and sown for righteousness, 2 as David and Solomon and Jeremiah proclaim, let us enlighten ourselves with the light of knowledge, and let us speak of the Wisdom of God that has been hid in a mystery, 3 and let us enlighten others. Meanwhile let us purify ourselves and prepare for the Word, so that we may do ourselves the greatest good, making ourselves godlike, and then receiving the Word at His coming, and not only that, but holding Him fast, let us even reveal Him to others. Saint Gregory Nazianzus, from Oration 39, On The Holy Lights 1 Mt 12.43 2 Ps 83.6, Jerem 4.3, Prov 11.18 3 2 Cor 2.6

Considering Reconciliation

Οὐ μὴν οὐδὲ παντελῶς μοι δοκεῖ τῶν μὴ δεχομένων τὴν πίστιν ἀλλοτριοῦν ἑαυτούς, ἀλλὰ ποιήσασθαί τινα τῶν ἀνδρῶν ἐπιμέλειαν κατὰ τοὺς παλαιοὺς θεσμοὺς τῆς ἀγάπης, καὶ ἐπιστεῖλαι αὐτοῖς ἀπὸ μιᾶς γνώμης, πᾶσαν παράκλησιν μετ̓ εὐσπλαγχνίας προσάγοντας, καὶ τὴν τῶν πατέρων πίστιν προτεινομένους προκαλεῖσθαι αὐτοὺς εἰς συνάφειαν: κἂν μὲν πείσωμεν, κοινῶς αὐτοῖς ἑνωθῆναι: ἐὰν δὲ ἀποτύχωμεν, ἀρκεῖσθαι ἡμᾶς ἀλλήλοις, τὸν δὲ ἐπαμφοτερισμὸν τοῦτον ἐξορίσαι τοῦ ἤθους, ἀναλαβόντας τὴν εὐαγγελικὴν καὶ ἄδολον πολιτείαν, ᾗ συνέζων οἱ ἐξ ἀρχῆς προσελθόντες τῷ λόγῳ. ἦν γάρ, φησί, τῶν πιστευσάντων καρδία καὶ ψυχὴ μία. ἐὰν μὲν οὖν πεισθῶσί σοι, ταῦτα ἄριστα. Ἐἰ δὲ μή, γνωρίσατε τοὺς πολεμοποιούς, καὶ παύσασθε ἡμῖν τοῦ λοιποῦ περὶ διαλλαγῶν ἐπιστέλλοντες. Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή PKH' Εὐσεβίῳ, Ἐπισκόπῳ Σαμοσάων Source: Migne PG 32.557a-b

It does not seem to me to be our absolute duty to cut ourselves off from those who do not receive the faith, but rather to have consideration for them in accordance with the old law of love, and to write to them with one mind, with full exhortation and with pity, proposing to them the faith of the fathers, and inviting them to union, and if we shall persuade we will be united in communion with them, but if we fail we must be content with one another and purge our conduct of this uncertain spirit, restoring the evangelical and upright way of living followed by those who accepted the Word from the beginning. 'There was,' it is said, 'one heart and one soul among the faithful.' 1 It will be best if they are persuaded by you, but if they are not, recognise the authors of this strife, and in the future do not write to me any more letters about reconciliation. Saint Basil of Caesarea, from Letter 128, To Eusebius, bishop of Samosata. 1 Acts 4.32