The Benevolent Spirit And Punishment

Benignus est enim spiritus sapientiae, et non liberabit maledicum a labiis suis; quoniam renum illius testis est Deus, et cordis illius scrutator est verus et linguae ejus auditor. Quoniam spiritus Domini replevit orbem terrarum; et hoc quod continet omnia, scientiam habet vocis. Propter hoc qui loquitur iniqua non potest latere, nec praeteriet illum corripiens judicium. In cogitationibus enim impii interrogatio erit; sermonum autem illius auditio ad Deum veniet, ad correptionem iniquitatum illius. Quoniam auris zeli audit omnia, et tumultus murmurationum non abscondetur. Custodite ergo vos a murmuratione quae nihil prodest, et a detractione parcite linguae: quoniam sermo obscurus in vacuum non ibit, os autem quod mentitur occidit animam. Benignus enim etc. Hic monet ad iustitiam locutionis, retrahendo a sermonibus malis. Et primo removet ab ipsis male dictis impunitutis confidentiam; secundo praedicit eorum poenam: Propter hoc qui loquitur etc.; tertio monet ad pravarum locutionum cautelam: Custodite etc. In prima primo removet impunitatis confidentiam, quae possit oriri ex iudicis misericordia: Benignus; secundo, ex ejus ignorantia : Quoniam renum etc; tertio, ex eius impotentia: Quoniam spiritus Domini. Dicit ergo: Benignus enim est spiritus etc. Bene dixi , quod corripietur fictus etc; Benignus enim est spiritus sapientiae , scilicet increatae, scilicet Filii, a qua datur Spiritus sanctus; vel creatae, quam ipse dat; infra duodecimo: O quam bonus et quam suavis est, Domine, spiritus tuus in omnibus. Psalmus: Spiritus tuus bonus etc. Et tamen non liberabit maledictum etc, quamvis sit benignus; quia, sicut dicit Gregorius, disciplina et misericordia multum destituitur, si una sine alia teneatur. Vel sic: et quia benignus, non liberabit maledictum etc, quia benignitas malitiae contraria est; ut dicit Glossa: Non liberabit, inquam, maledictum, id est maledicentem, qui maledictus est, quia facit contra Dei mandatum, qui prohibet maledicere; Psalmus: Maledicti, qui declinant a mandatis tuis; ecce , maledictio in praesenti. Item, Matthaei vigesimo quinto: Discedite a me, maledicti, in ignem aeternum etc; ecce, maledictio in futuro. A labiis suis , id est a peccato labiorum suorum, vel a poena, quam meruit peccato labiorum suorum; Matthaei duodecimo: Ex verbis tuis condemnaberis; item in Psalmo: Labor labiorum suorum operiet eos. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 361b-d

For the spirit of wisdom is benevolent, and will not acquit the evil speaker from his lips, for God is witness of his soul, and a true searcher of his heart, and a hearer of his tongue. Because the spirit of the Lord fills the whole world and that which contains all things has knowledge of the voice. Therefore he who speaks unjust things cannot be hidden, neither shall the chastising judgment pass him by. Investigation shall be made into the thoughts of the unholy man, and the hearing of his words shall come to God for the chastising of his iniquities. Because the jealous ear hears all things, and the tumult of murmuring shall not be hidden. Therefore keep yourselves from murmuring, which profits not at all, and restrain your tongue from detraction, for obscure speech shall not go for nothing, and the mouth that lies kills the soul. 1 This is warning against unjust speech, and for the drawing away from wicked words. Firstly there is the removal of confidence in impunity in speaking evil, secondly punishment is foretold, 'Therefore he who speaks...' Thirdly there is a warning for caution against depraved speaking. 'Keep yourselves...' Firstly, then, confidence in impunity is removed, which arises from the thought of mercy in judgement, 'Benevolent.' Secondly ignorance is removed, because God is witness to it. Thirdly the thought of inability is removed, 'For the Spirit of the Lord fills the whole world.' Therefore it is said that the Spirit is benevolent, and it is well said that He shall correct a lie, 'For the spirit of wisdom is benevolent,' that is the uncreated Spirit, of the Son, from whom the Holy Sprit is given, or the created spirit, which He gives, as it says below in twelfth chapter, 'O how good and sweet is your Spirit in all things, Lord.' In the Psalm, 'Your spirit is good.' 2 And although the Spirit is benevolent He will not pass over the evil speaker, because as Gregory says, 'Many forsake discipline and mercy if they hold to one without the other.' 3 And so because He is benevolent He does not spare an evil speaker, because benevolence is contrary to wickedness, as the gloss says. 'He shall not acquit the evil speaker,' that is, he who speaks evil, because he is cursed who does something against the commandment of God who prohibits us to speak evil.' In the Psalm, 'Those who forsake your commandments are accursed,' note that they are cursed in the present, and in the twenty fifth chapter of Matthew, 'Be gone from me, accursed ones, into eternal fire,' 4 note that they are cursed in the future. 'From his lips' that is, from the sin of his lips and the punishment which the sin of his lips has merited. In the twelfth chapter of Matthew. 'From your words you shall be condemned.' In the Psalm, 'The work of their lips shall cover them.' 5 Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.6-10 2 Wisd 12.4, Ps 142.10 3 Greg Moral 20.5.44 4 Ps 118.21, Mt 25.44 5 Mt 12.37, Ps 139.10

Judgement And Joy

Et hunc peccatorum a facie Dei interitum, necesse est ut justorum laetitia consequatur. Nam et continuo subjectum est: Et justi laetentur laetitia. Aequa enim judicii coelestis et justa moderatio est, ut peccatores morte conficere, ita, et justos laetitia munerari. Idipsum autem ad ostendendum judicii examen est consecutum: Exsultent in conspectu Dei, epulentur in laetitia. Mundo enim corde, secundum evangelicae benedictionis merita, conspectu Dei digni sunt. Verum laetari in laetitia significationis est altioris, causam scilicet perfectae laetitiae ostendens. Plerique enim in his quae sibi sunt nocitura laetantur ut gaudet lascivus in scortis, ut fur laetatur in furtis, ut unumquemque pro vitiis suis ea quae exercet oblectant. Verum qui in laetitia laetatur, causam laetitiae ex ipsius laetitiae honesta utilique veritate suscipit. Et idcirco ait: In laetitia laetentur, quia in conspectu Dei exultabunt: eam verae exsultationis docens esse laetitiam, quae conspectus Dei jucunditate perfecta sit. Exsultationis autem hujus atque epulantium gaudia, ex quibus est laetitia justorum, sanctus Moyses in divina illa Deuteronomii cantione ita meminit, dicens: Jucundamini coeli simul cum eo, et adorent eum omnes angeli Dei. Jucundamini gentes cum populo ejus, et confortent eos omnes filii Dei. In hac itaque laetitia laetabuntur et justi, coelesti gaudio unanimes, exsultationis divinae societate laetantes. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXVII Source: Migne PL 9.444b-c

With this destruction of sinners from the face of God it is necessary that the joy of the righteous should follow, and so the Psalm continues, 'And the righteous shall rejoice in joy.' 1 The just and fair arrangement of the heavenly judgement is that sinners are swept away by death and the righteous are gifted joy. And immediately the result of judgment is revealed, 'They shall exult in the sight of God, they shall feast in joy.' With pure hearts, according to that merited by the evangelical blessing, they are made worthy of the sight of God. 2 This rejoicing in joy has a higher meaning, that is, it reveals the cause of true joy. For many rejoice in things which are harmful, so that a lascivious man has his joy in whores, a thief in theft, and likewise whoever delights in exerting himself in his vices. He who rejoices in joy, takes up the cause of joy from a true and upright and beneficial joy. And therefore it says that they shall rejoice in joy, because they shall exult in the sight of God, which teaches that the joy of true exultation is perfected in the delight in the sight of God. The joy of this exultation and feasting from which is the joy of the righteous, Moses mentions in that divine song in Deuteronomy, 'Let the heavens rejoice with Him, and let all the angels of God adore Him. Let all the nations rejoice with His people, and let all the sons of God strengthen them.' 3 In this, then, the righteous rejoice in joy, united with the joy of heaven, rejoicing in the association with Divine exultation. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 67 1 Ps 67.4 2 Mt 5.8 3 Deut 32.43

Before The Face Of God

Certe, Fratres, modo pereant peccatores a facie Dei. Modo pereant peccatores et non pereant peccatores. Si incipiant iuste vivere, peribunt utique peccatores, sed non peribunt homines. Homo peccator, duo nomina sunt. Homo unum nomen est, et peccator unum nomen est. In his duobus nominibus intellegimus, quia unum horum Deus fecit, alterum horum homo fecit. Hominem enim Deus fecit, peccatorem se ipse homo fecit. Quid ergo contremiscis, quando tibi dicit Deus: Pereant peccatores a facie mea? Hoc tibi dicit Deus: 'Pereat in te quod tu fecisti, et servo quod ego feci.' Et modo ardet ignis in calore verbi, res est in fervore Spiritus Sancti, sicut diximus iam dudum, quia scriptum est in alio psalmo: Nec est qui se abscondat a calore eius. Spiritus autem Sancti esse calorem dicit Apostolus: Spiritu ferventes. Ergo pro facie Dei, tibi pone interim Scripturam Dei. Liquesce ab illa. Paeniteat te, cum audis haec de peccatis tuis. Cum autem te paenitet, et cum te ipsum excrucias sub calore verbi, cum etiam lacrimae currunt, nonne cerae tabescenti et tamquam in lacrimas currenti similis inveniris? Modo ergo fac quod in posterum times, et non habebis quod in posterum timeas. Sanctus Augustinus Hipponensi, Sermo XXIIa, De versu 3 Psalmi LXVII, Sicut deficit fumus, deficiant, sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei. Source: Migne PL 38.151-2

Certainly, brothers, sinners perish from before the face of God. 1 Yet in a way they do perish and in a way they do not. If they begin to live rightly, sinners shall perish but men shall not. A man, a sinner, these are two names. A man is one name, and a sinner is one name. With these two names we understand that God made one of them and man made the other. God made man, man made the sinner. Why, then, do you tremble, when God says to you. 'Sinners shall perish before my face?' God is saying to you, 'Let what you have made perish in you and attend to what I have made.' In one way fire flares up in the heat of the Word, and things themselves in the fervour of the Holy Spirit, as we have already said, because it is written in another Psalm, 'There is no one who can hide himself from His heat.' And the Apostle says of the heat of the Holy Spirit, 'Fervent with the Spirit.' 2 Therefore instead of the face of God place before yourself the Scriptures of God. Melt because of them. Repent when you hear these things said of your sins. For when you repent, when you excruciate yourself with the fire of the Word, when tears run, is it not that you find similarity in the melting of wax and in the flowing of tears? Therefore do now what you fear in the future and in the future you will not have what you fear. Saint Augustine of Hippo, from Sermon 22a, On the third verse of the sixty seventh Psalm, 'As smoke vanishes, so let them vanish, as wax melts before the face of fire, so let sinners perish before the face of God.' 1 Ps 67.3 2 Ps 18.7, Rom 12.11

The Poor Of Spirit

Beati pauperes spiritu: quoniam ipsorum est regnum caelorum. Pauper spiritu est humilis corde: id est, pauperem spiritum habens, qui non maga sapit de se. Sicut ex diverso dives spiritu intelligitur magna de se sapiens, et superbus, qui non implet mandatum Christi dicentis: Nisi conversi facti fueritis sicut puer iste, non intrabitis in regnum coelorum. Qui enim jam conversus factus est sicut puer, ille est et pauper spiritu. Et qui pauper est spiritu, ille conversus factus est sicut puer. Et secundum testimonium quidem Christi,et Apostoli, Plentiudo legis dilectio est; tamen nutrix dilectionis humilitas est, et totius mali odii mater superbia. Ergo totius boni initium humilitas est, et totius mali superbia. Denique et perditionis initium a superbia coepit per diabolum, initiumque salutis ab humilitate per Christum: propterea convenienter et ominum beatituduinem humilitarem fecit initium. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.680

Blessed are the poor of spirit, for theirs is the kingdom of heaven. 1 Poverty of spirit is a humble heart, 2 that is, he who is poor of spirit does not think great things about himself. So on the contrary he is rich in spirit who thinks great things about himself and he is proud and does not fulfil the commandment of Christ which says, 'Unless you turn and become as this child you shall not enter the kingdom of heaven.' 3 For he who has turned is like a child who is poor in spirit, and he who is poor in spirit has turned and become as a child. And according to the testimony of Christ and the Apostle, 'Love is the fullness of the law,' 4 but humility is the nurse of love, and pride is the mother of every hateful evil. Therefore humility is the beginning of every good, and pride of every evil. Finally the beginning of damnation begins by pride through the devil, and the beginning of salvation by humility through Christ. Hence it was fitting that He made humility the beginning of all the beatitudes. Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.3 2 Lk 6.20 3 Mt 18.5 4 Rom 13.10

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

Humility And Knowledge And Damnation

Οὐκ ἔστι συνειδήσεως κατάγνωσις ἡ ταπεινοφροσύνη, ἀλλὰ χάριτος Θεοῦ καὶ συμπαθείας ἐπίγνωσις. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.945a

Humility is not consciousness of damnation but the understanding of the grace and compassion of God Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Mindfulness of Judgement

Λάβε δὲ εἰς ἔννοιαν τὴν ἐσχάτην ἡμέραν ῾οὐ γὰρ δὴ μόνη σὺ τὸν αἰῶνα βιώσεις,  καὶ συνοχήν, καὶ πνιγμόν, καὶ θανάτου ὥραν, καὶ ἀπόφασιν Θεοῦ κατεπείγουσαν, καὶ ἀγγέλους ἐπισπεύδοντας, καὶ ψυχὴν ἐν τούτοις δεινῶς θορυβουμένην καὶ ἁμαρτωλῷ συνειδότι πικρῶς μαστιγουμένην, καὶ πρὸς τὰ τῇδε ἐλεεινῶς ἐπιστρέφουσαν, καὶ ἀπαραίτητον τῆς μακρᾶς ἐκείνης ἀποδημίας ἀνάγκην. Διάγραψόν μοι τῇ διανοίᾳ τὴν τελευταίαν τοῦ κοινοῦ βίου καταστροφήν, ὅταν ἔλθῃ ὁ Υἱὸς τοῦ Θεοῦ ἐν τῇ δόξῃ αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ. Ἥξει γὰρ καὶ οὐ παρασιωπήσεται: ὅταν ἔλθῃ κρῖναι ζῶντας καὶ νεκρούς, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ: ὅταν ἡ σάλπιγξ ἐκείνη μέγα τι καὶ φοβερὸν ἠχήσασα, τοὺς ἀπ̓ αἰῶνος ἐξυπνίσῃ καθεύδοντας, καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. Mνήσθητι τῆς τοῦ Δανιὴλ θεοπτίας, ὅπως ἡμῖν ὑπ̓ ὄψιν ἄγει τὴν κρίσιν. Ἐθεώρουν, φησίν, ἕως ὅτου θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡς ἔριον καθαρόν, οἱ τροχοὶ αὐτοῦ, πῦρ φλέγον. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ: χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. κριτήριον ἐκάθισε, καὶ βίβλοι ἀνεῴχθησαν, τὰ καλά, τὰ φαῦλα, τὰ φανερά, τὰ κεκρυμμένα, τὰ πράγματα, τὰ ῥήματα, τὰ ἐνθυμήματα, τὰ πάντα ἀθρόως εἰς ἐξάκουστον τοῖς πᾶσι καὶ ἀγγέλοις καὶ ἀνθρώποις σαφῶς ἀνακαλύπτουσαι. Πρὸς ταῦτα ποταποὺς εἶναι ἀνάγκη τοὺς κακῶς βεβιωκότας;Ποῦ ἄρα ἡ ψυχὴ ἐκείνη καταδύσεται, ἡ ἐν ὄψεσι τοσούτων θεατῶν ἐξαίφνης ὀφθεῖσα αἰσχύνης ἀνάπλεως; Ποίῳ δὲ σώματι τὰς ἀπεράντους ἐκείνας καὶ ἀνυποίστους ὑποστήσεται μάστιγας, ὅπου πῦρ ἄσβεστον, καὶ σκώληξ ἀθάνατα κολάζων, καὶ πυθμὴν ᾄδου σκοτεινὸς καὶ φρικώδης, καὶ οἰμωγαὶ πικραί, καὶ ὀλολυγμὸς ἐξαίσιος, καὶ κλαυθμὸς καὶ βρυγμὸς ὀδόντων, καὶ πέρας οὐκ ἔχει τὰ δεινά; τούτων οὐκ ἔστιν ἀπαλλαγὴ μετὰ θάνατον, οὐδέ τις ἐπίνοια, οὐδὲ μηχανὴ τοῦ διεκδῦναι τὰ πικρὰ κολαστήρια. Ταῦτα φεύγειν ἔξεστι νῦν. Ἕως ἔξεστιν, ἑαυτοὺς ἀπὸ τοῦ πτώματος ἀναλάβωμεν, μηδὲ ἀπελπίσωμεν ἑαυτῶν, ἐὰν ἀναλύσωμεν ἀπὸ τῶν κακῶν. Ἰησοῦς Χριστὸς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῷσαι. δεῦτε, προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ, καὶ κλαύσωμεν ἐναντίον αὐτοῦ. ἡμᾶς ἐπὶ μετάνοιαν καλῶν ὁ Λόγος βοᾷ καὶ κέκραγε: Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἔστιν οὖν ὁδὸς σωτηρίας, ἐὰν θέλωμεν. Kατέπιεν ὁ θάνατος ἰσχύσας, ἀλλ̓ εὖ ἴσθι ὅτι πάλιν ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου τῶν μετανοούντων. Πιστὸς Κύριος ἐν πᾶσι τοῖς λόγοις αὐτοῦ. Oὐ ψεύδεται εἰπών: Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ: ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ. Ἔτοιμός ἐστιν ὁ μέγας τῶν ψυχῶν ἰατρὸς ἰάσασθαί σου τὸ πάθος, ὃς οὐδὲ μονωτάτης, ἀλλὰ πάντων τῶν δεδουλωμένων τῇ ἁμαρτίᾳ ἐστὶν ἕτοιμος ἐλευθερωτής. Ἐκείνου ῥήματά ἐστιν, ἐκεῖνο τὸ γλυκὺ καὶ σωτήριον στόμα εἶπεν: Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλὰ οἱ κακῶς ἔχοντες. οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. Tίς οὖν ἐστί σοι πρόφασις, ἤ τινι ἄλλῳ, ταῦτα αὐτοῦ βοῶντος ; βούλεται Κύριος καθαρίσαι σε ἀπὸ τοῦ πόνου τῆς πληγῆς, καὶ δεῖξαί σοι φῶς ἀπὸ σκότους. Σὲ ζητεῖ ὁ ποιμὴν ὁ καλός, ὁ καταλιπὼν τὰ μὴ πεπλανημένα. Ἐὰν ἐπιδῷς σεαυτήν, οὐκ ὀκνήσει, οὐδ̓ ἀπαξιώσει σε ὁ φιλάνθρωπος ἐπὶ τῶν ὤμων βαστάσαι τῶν ἰδίων, χαίρων ὅτι εὗρεν αὐτοῦ τὸ πρόβατον τὸ ἀπολωλός. Ἕστηκεν ὁ Πατὴρ καὶ ἀναμένει τὴν σὴν ἀπὸ τῆς πλάνης ἐπάνοδον. Mόνον ἀνάλυσον, καὶ ἔτι σου μακρὰν οὔσης προσδραμὼν ἐπιπεσεῖται ἐπὶ τὸν τράχηλόν σου, καὶ φιλικοῖς ἀσπασμοῖς περιπτύξεται τὴν ὑπὸ τῆς μετανοίας ἤδη κεκαθαρμένην. Kαὶ στολὴν ἐνδύσει, τὴν πρώτην, ψυχὴν ἀπεκδυσαμένην τὸν παλαιὸν ἄνθρωπον σὺν ταῖς αὐτοῦ πράξεσι: καὶ περιθήσει δακτύλιον χερσὶν ἀποπλυναμέναις τοῦ θανάτου τὸ αἷμα, καὶ ὑποδήσει πόδας ἀποστρέψαντας ἀπὸ ὁδοῦ κακῆς πρὸς τὸν δρόμον τοῦ εὐαγγελίου τῆς εἰρήνης. Kαὶ εὐφροσύνης καὶ χαρᾶς ἡμέραν καταγγελεῖ τοῖς ἰδίοις καὶ ἀγγέλοις καὶ ἀνθρώποις. Kαὶ παντὶ τρόπῳ τὴν σὴν ἑορτάσει σωτηρίαν. Ἀμὴν γὰρ λέγω, φησίν, ὑμῖν, ὅτι χαρὰ γίνεται ἐν οὐρανῷ ἐνώπιον τοῦ Θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. Kἂν ἐγκαλέσῃ τις τῶν ἑστάναι δοκούντων, ὅτι ταχὺ προσελήφθης, αὐτὸς ὁ ἀγαθὸς Πατὴρ ὑπὲρ σοῦ ἀπολογήσεται λέγων, Εὐφρανθῆναι δεῖ καὶ χαρῆναι, ὅτι αὕτη ἡ θυγάτηρ μου νεκρὰ ἦν καὶ ἀνέζησε, καὶ ἀπολωλυῖα καὶ εὑρέθη. Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή ΚϚ, Πρὸς παρθένον ἐκπεσοῦσαν Source: Migne PG 32.377c-381b

Since you will certainly not be the only woman to live forever, bring to mind your last day, the anguish, the choking, the hour of death, the looming sentence of God, the angels hastening, the soul fearfully aggrieved, and a sinner bitterly lashed by her conscience, pitifully turning to the things here and to the unavoidable necessity of that long departure elsewhere. Picture for me in your mind the overpowering end of the common life, when the Son of God shall come in His glory with His angels. For He will come and He will not be silent, when He comes to judge the living and the dead and to give to every one according to their work, when the great voice of that terrible trumpet shall wake those that have slept through the ages, and those who have done good shall go forth to the resurrection of life and they that have done evil to the resurrection of damnation. Remember the vision of Daniel and how he brings the judgment before us, 'I looked,' he says, 'until the thrones were set down, and the Ancient of Days sat, whose garment was white as snow, and the hair of His head was like pure wool, and His throne wheels like burning fire. A fiery stream issued and came forth before Him, thousands of thousands ministered to Him, and ten thousand times ten thousand stood before Him. The judgement sat, and the books were opened,' 1 clearly disclosing to the hearing of all, both angels and men, things good and evil, things public and secret, deeds, words, and thoughts all at once. What then must be for those who have lived wickedly? Where shall that soul hide which in the sight of all who see it shall suddenly be exposed in the fullness of its shame? With what body shall it endure those endless and unbearable pains where the fire is unquenchable and where the gnawing worm never dies, and where is the dark and horrid depths of Hades, and bitter wailings and loud lamenting, and the weeping and gnashing of teeth and anguish that has no end? After death there is no release from these woes, there is no way or stratagem to come forth from the chastisement of pain. Yet now we can escape. While it is possible let us lift ourselves up from the fall, let us not despair of ourselves, if we depart from evil. Jesus Christ came into the world to save sinners. Come, let us worship and cast ourselves down, let us cry out before Him. The Word who calls us to repentance cries aloud, 'Come to me all you who labour and are burdened, and I will give you rest.' 2 There is, then, a way of salvation, if we wish it. Mighty death has swallowed up, but again the Lord has wiped away tears from off all the faces of those who repent. The Lord is faithful in all His words. He does not lie when He says, 'Though your sins be scarlet they shall be as white as snow. Though they be red like crimson they shall be as wool.' 3 The great Physician of souls is eager to heal your sickness, and not you alone, but all who are enslaved by sin, He who is the eager liberator. From Him are the words, it was His sweet and saving mouth that said, 'They who are healthy have no need of a physician but they do who are sick. I have not come to call the righteous but sinners to repentance.' 4 When He says these things, what excuse do you have, what excuse does any one have? The Lord wishes to cleanse you from the distress of your sickness and to show you light after darkness. The good shepherd seeks you, and has left those who have not wandered away. If you give yourself to Him He will not hold back. In His love He will not disdain to carry you on His own shoulders, but rejoice to have found His sheep that was lost. 5 The Father stands and waits for your return from your wandering. Only come back, and while you are yet far off He will run and fall upon your neck, and now that you are cleansed by repentance, He will enfold you with loving embraces. He will put the finest robe on the soul that has put off the old man with all his works. He will put a ring on hands that have washed off the blood of death, and He will put shoes on feet that have turned from the evil way to the path of the Gospel of peace. He will proclaim a day of joy and gladness to those who are His own, both angels and men, and He will celebrate your salvation far and wide. 'For truly I say to you,' He says, 'there is joy in heaven before God over one sinner who repents.' 6 If any think they can find fault in your quick reception, the good Father will Himself answer for you, saying, 'It was fitting that we should make merry and be glad for my daughter was dead and is alive again, she was lost and she has been found.' 7 Saint Basil of Caesarea, from Letter 46, To A Fallen Virgin 1 Dan 7.9-10 2 Mt 11.28 3 Isaiah 1.18 4 Mt 9.12-13 5 Lk 15.4-6 6 Lk 15.7 7 Lk 15.20-32

Death And Ourselves

Νυνὶ δὴ ἀφεὶς τοὺς θρήνους εἰς ἐμαυτὸν βλέψω, μή τι θρήνων ἄξιον λάθω φέρων, καὶ τὰ ἐμαυτοῦ περισκέψομαι. Υἱοὶ ἀνθρώπων, μέτεισι γὰρ πρὸς ὑμᾶς ὁ λόγος, ἕως πότε βαρυκάρδιοι καὶ παχεῖς τὴν διάνοιαν; ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος, μέγα τι τὸν ἐνταῦθα βίον καὶ τὰς ὀλίγας ταύτας ἡμέρας πολλὰς ὑπολαμβάνοντες, καὶ τὴν διάζευξιν ταύτην, τὴν ἀσπαστὴν καὶ ἡδεῖαν, ὡς δή τι βαρὺ καὶ φρικῶδες ἀποστρεφόμενοι; Οὐ γνωσόμεθα ἡμᾶς αὐτούς; οὐ τὰ φαινόμενα ῥίψομεν; οὐ πρὸς τὰ νοούμενα βλέψομεν; Οὐκ, εἴ τι καὶ λυπεῖσθαι χρή, τοὐναντίον ἀνιασόμεθα τῇ παροικίᾳ μηκυνομένῃ, κατὰ τὸν θεῖον Δαβίδ, σκηνώματα σκοτασμοῦ καὶ τόπον κακώσεως καὶ ἰλὺν βυθοῦ καὶ σκιὰν θανάτου τὰ τῇδε ἀποκαλοῦντα, ὅτι βραδύνομεν ἐν τοῖς τάφοις οἷς περιφέρομεν, ὅτι ὡς ἄνθρωποι ἀποθνήσκομεν τὸν τῆς ἁμαρτίας θάνατον, θεοὶ γεγονότες; Τοῦτον ἐγὼ φοβοῦμαι τὸν φόβον, τούτῳ καὶ νύκτωρ καὶ μεθ´ ἡμέραν σύνειμι, καὶ οὐκ ἐᾷ με ἀναπνεῖν, ἡ ἐκεῖθεν δόξα καὶ τὰ ἐκεῖσε δικαιωτήρια· ὧν τῆς μὲν ἐφίεμαι, μέχρι καὶ τοῦ δύνασθαι λέγειν· Ἐκλείπει εἰς τὸ σωτήριόν σου ἡ ψυχή μου, τὰ δὲ φρίττω καὶ ἀποστρέφομαι. Ἐκεῖνο δὲ οὐ δέδοικα, μή μοι τὸ σῶμα τοῦτο διαρρυὲν καὶ διαφθαρὲν παντελῶς οἰχήσεται, ἀλλὰ μὴ τὸ τοῦ Θεοῦ πλάσμα τὸ ἔνδοξον, ἔνδοξον γὰρ κατορθοῦν, ὥσπερ ἄτιμον ἁμαρτάνον, ἐν ᾧ λόγος, νόμος, ἐλπίς, τὴν αὐτὴν τοῖς ἀλόγοις ἀτιμίαν κατακριθῇ, καὶ μηδὲν πλέον ᾖ μετὰ τὴν διάζευξιν· ὡς ὄφελόν γε τοῖς πονηροῖς καὶ τοῦ ἐκεῖθεν πυρὸς ἀξίοις. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Ζ´, Εἰς Καισὰριον τὸν ἑαυτοῦ ἀδελφὸν ἐπιτάφιος Source: Migne PG 35.784b-785a

But now, putting aside lamentation, I will look to myself, and examine my own state, so that I do neglect anything I bear which is worthy of grieving. 'You sons of men,' for the words befit you, 'how long will you be hard-hearted and dull of mind, so that you love vanities and chase after a lie?' 1 thinking life here to be something great and these few days very many, and shrinking away from this separation, welcome and pleasant as it is, as if it were something grievous and terrible? Do we not know ourselves? Are we not to cast aside things seen? Are we not to look to the things unseen? 2 Are we not, even if we are somewhat grieved, to be on the contrary distressed at our long sojourn, like the blessed David, who calls things here the tents of darkness, and the place of affliction, and the deep mire, and the shadow of death, because we linger in the tombs we bear about with us, because, though we are gods, we die like men in the death of sin? 3 This is what I fear, this is my companion day and night and will not let me breathe, on the one side there is glory, on the other the place of correction. The former I long for until I can say, 'My soul faints for your salvation.' 4 From the latter I turn away shuddering. But I am not afraid that this body of mine should utterly perish in dissolution and corruption, but that the glorious creature of God, for it is glorious if upright, just as it is wretched if sinful, in which is reason, morality, and hope, should be condemned to the same dishonour as irrational things, and be no better after death, something that is due to the wicked, who are worthy of the fire to come. Saint Gregory Nazianzus, from Oration 7, Funeral Speech for his brother Caesarius 1 Ps 4.3 2 2 Cor 4.18 3 Ps 22.4, Ps 119.5, P 81.6-7 4 Ps 118.81

Losing The Soul

Ὂς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν: ὃς δ' ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου, σώσει αὐτήν. Tί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ; Ὂς γὰρ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ, ἀλλ᾿ ἕνεκεν ἐμοῦ, μὴ ὡς λῃστὴς φονευόμενος ἢ ἀπάγχων ἑαυτὸν (τοῦτο γὰρ οὐκ ἔστιν ἕνεκεν ἐμοῦ), ὁ τοιοῦτος οὖν εὑρήσει τὴν ἑαυτοῦ ψυχήν · ὥσπερ αὐθίς ὁ δοκῶν κερδᾶναι , ἀπολέσει αὐτὴν, ὁ ἐν καιρῷ μαρτυρίου μὴ ἀντιστάς. Μὴ γὰρ μοι λέγε, ὅτι ᾿Αλλ' ἐκέρδησε τὴν ζωήν. "Αν γὰρ μετὰ τούτου θήσεις, ὅτι καὶ τὸν κόσμον ὅλον ἐκέρδησεν, οὐδὲν τὸ ὄφελος. Μὴ γὰρ χρημάτων ἔστιν ἀνταλλάξασθαι τὴν σωτηρίαν· ὡς εἴγε τοῦτο ἦν, ὁ κερδάνας τὸν κόσμον, τὴν δὲ ψυχὴν ἀπολέσας, ἔδωκεν ἂν τότε ἐν τῇ φλογί τηγανιζόμενος, καὶ ἠθωώθη. Αλλ' οὐκ ἔστι τότε τοιοῦτόν τι ἐκεῖ ἀντάλλαγμα. Καὶ ἐντεῦθεν οὖν ἐπιστομίσαιμεν τοὺς ἀπὸ Ωριγένους, λέγοντας, ὅτι ἀποκατάστασις ἔσται τῶν ψυχῶν μετὰ τὸ κολασθῆναι κατὰ ἀναλογίαν τῶν ἁμαρτιῶν. Ἀκουσάτωσαν γὰρ ὅτι οὐκ ἔστιν ἐκεῖ δοῦναι ἀντάλλαγμα τῆς ψυχῆς. Οὐκοῦν οὐδὲ κολασθῆναι ἔστι τοσοῦτον, ὅσον ἀντισηκωθῆναι τοῖς ἁμαρτήμασιν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ Η' Source: Migne PG 123.577a-b

The man who tries to save his life will lose it; it is the man who loses his life for my sake and the Gospel who will save it. How is a man the better for it, if he gains the whole world at the expense of losing his own soul? 1 For He who loses his soul because of me and not as a thief who is killed or a man who chokes himself, for this is not on account of me, he shall find his soul, as contrariwise he who seems to profit destroys it, if he does not stand fast in the time of martyrdom. Do not say to me that you have gained life. For if you added to it in this way, even if you gained the whole world, it would not profit you. Salvation is not bought with wealth but he who gains the world loses his soul, and then he shall be given into the flames for torment, while others are delivered. But there is not then any change there, whence in this place we refute the Origenists who say that in the future life certain souls will be restored after they have had some span of punishment for their sins. Let them hear that there it is not reckoned for souls. There is no more release from punishment, than there is from a reckoning of sins. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 8.35-36 2 Acts 12.1-3

Healing And Hell

Ἐλέησόν με, Κύριε, ὅτι ἀσθενής είμι. Ἁρμόττουσα τοῖς ἡμαρτηκόσιν ἡ τοιαύτη φωνή. Ασθενείας γὰρ ἡγουμένης , ἡ ἁμαρτία νικά. Εἰ γὰρ μὴ ἀσθενήσει τὸ ἐν ἡμῖν λογικὸν, οὐ στασιάσει τὰ πάθη· ἐῤῥωμένου γὰρ τοῦ ἡνιόχου, καὶ μετ᾿ ἐπιστήμης τοὺς ἵππους καὶ στρέφοντος καὶ ἐθύνοντος, οὐκ ἔχει τὰ σκιρτήματα χώραν. Ἲασαί με, Κύριε, ὅτι έταράχθη τὰ ὀστᾶ μου· καὶ ἡ ψυχή μου ἐταράχθη σφόδρα. Ὀστα ἐνταῦθα τοὺς λογισμοὺς ὀνομάζει· ἐπειδὴ γὰρ τὰ ὀστᾶ στεγανωτέραν ἔχει τὴν φύσιν, καὶ αὐτὰ φέρει τὸ σῶμα, τροπικῶς τοὺς λογισμούς, δι ' ὧν τὸ ζῶον ἰθύνεται, ὀστᾶ προσηγόρευσεν. Ἠ τούτων, φησί, ταραχὴ ἐκλόνησέ με, καὶ διέσεισε. Διόπερ τῆς σης φιλανθρωπίας ἀπολαῦσαι παρακαλώ, ἵνα διὰ ταύτης τὴν ἴασιν δέξωμαι. Καὶ σὺ Κύριε ἕως πότε; Επίστρεψον Κύριε, ῥῦσαι τὴν ψυχήν μου, σωσόν με ἕνεκεν τοῦ ἑλέους σου. Τὸ, ἕως πότε , οὐχ ὡς ἐγκαλῶν λέγει , ἀλλ' ὡς ἐν ὀδύναις ὢν, ἐπιταχῦναι παρακαλεῖ τὴν βοήθειαν. Αρμοδίως δὲ προσέθηκε τὸ, Ενεκεν τοῦ ἐλέους σου. ἡ Οὐδὲ γὰρ ἐμαυτῷ, φησί, θαῤῥῶς οὐδὲ τῇ ἐμαυτοῦ δικαιοσύνῃ τὴν σὴν ἐπιγράφω βοήθειαν, ἀλλὰ διὰ τὸν σὸν ἔλεον ταύτης ἱκετεύω τυχεῖν. Τὸ δὲ, ἐπίστρεψον, Κύριε, ὁ ἀντὶ τοῦ, πρόσχες μοι, καὶ μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ' ἐμοῦ· ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ ἀποστρεφομένων, καὶ τοὺς ἑπταικότας οὐκ ἐθελόντων ὁρᾷν. Οτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; Διὰ τοῦτο τῆς θεραπείας ἐπὶ τοῦ παρόντος ἀπολαῦσαι παρακαλῶ, ἐπειδὴ οἶδα, ὅτι τοῖς τόνος τὸν βίον ἐξιοῦσι μετὰ τραυμάτων, οὐδεμία λαπὸν θεραπεία δοθήσεται, οὐκέτι χώραν τῆς μετανοίας ἐχούσης. Καὶ κάλλιστα τῷ θείῳ Δαβιδ τοῦτο πεφιλοσόφηται· οὐ γὰρ ἐν θανάτῳ, ἀλλ᾽ ἐν ζωῇ ἐστιν ὁ τοῦ Θεοῦ μεμνημένος. Οὕτως οὐκ ἔστιν ἐν ᾅδῃ τοῖς ἀπελθοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν βίον καὶ πρᾶξιν, ἐκεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν· καίγε ἴδιον τοῦτο τῆς ὀγδόης, τὸ μηκέτι καιρὸν εἰς παρασκευὴν ἀγαθῶν, ἢ κακῶν διδόναι τοῖς ἐν αὐτῇ γινομένοις. Ἀλλ ' ὧν ἂν τις ἑαυτῷ καταβάληται διὰ τῶν ἔργων τὰ σπέρματα, τούτων ἀντιπαρέχειν τὰ δράγματα· οὗ χάριν εναταῦθα ἐνεργεῖν νομοθετεῖ τὴν μετάνοιαν, ὡς ἐν τῷ ᾅδῃ τῆς τοιαύτης σπουδῆς ἀπρακτούσης. Φησὶ γάρ Ἐπειδὴ μακρός μοι γέγονεν ὁ τῆς μετανοίας καιρός , δέδοικα μὴ φθάσῃ τὸν παρὰ σοῦ ἔλεον ὁ θάνατος, ἐν ᾧ τὰ τῆς ἐξομολογήσεως οὐκ ἔστι· τούτου χάριν ἐπιταχῦναι τὸν ἔλεον αἰτῶ · εἶτα παιδεύει τὸν ἀκροατὴν, ὅτι μετὰ τῆς τοῦ Θεοῦ φιλανθρωπίας δεῖ καὶ τὰ ἡμέτερα ἕπεσθαι. Ἄν τε γὰρ τὴν ἀσθένειαν προβαλώμεθα, ἄν τε τὴν ταραχήν, ἄν τε τοῦ Θεοῦ τὴν ἀγαθότητα , τὰ δὲ παρ ' ἡμῶν μὴ προστεθή, οὐδὲν ὄφελος ἡμῖν Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Ϛ’ Source: Migne PG 80.904a-905a

How mercy on me, O Lord, for I am weak. 1 Such a cry befits sinners. For with weakness present, sin conquers. If the reason in us was not weak, we would not be cast down by trials. If the charioteer were strong, and the horses were wisely ruled over and controlled, they would have no space to run wild. 2 Heal me, Lord, for my bones are troubled, and my soul is excessively distressed. Here bones mean thoughts. Because bones have a nature that is more dense and they bear up the body, metaphorically he calls thoughts bones, by which an animal is directed. Therefore he says he says that their troubling strikes and shakes him. Whence I pray that I enjoy your benevolence so that I may recover. And you, Lord, how long? Turn, O Lord, seize my soul, save me on account of your mercy. How does not say 'how long' as one who complains, but as one who begs in sorrow that the deed may be done quickly. Rightly then he sets down, 'On account of your mercy,' For I am not confident in myself, nor do I attribute your aid to my righteousness, but it is because of your mercy that I pray to be made well. 'Turn, O Lord,' means attend to me and do not turn your face from me, which image he takes up from those who are incensed and turning away from those who err will not look at them. For in death there is no memory of you. In hell who shall confess you? Because of this I pray in the present cure I enjoy, since I know of those who have passed on from this life with wounds and that there is no medicine that follows, when there is no longer any place of penance. And this is the philosophy of the blessed David, for he who is mindful of God lives and is not dead. So for those who go down into hell there is no confession, nor any correction. For here God ends life and deeds, and then there is an examination of what is done, and this is the true eighth day when there is no more time given to men in their existence, but the seeds of his works which he has cast down shall be bound together in sheaves. Hence he commands here that one should make penance, since in hell all zeal will be stilled. He says, 'While it was still day I made penance, fearing lest death would come before mercy, in which death there is no confession, and I sought to make mercy hasten.' Finally he teaches the hearer that we should seek the benevolence of God, for whether we incline to weakness or are troubled, there is the kindness of God, but even so we should still not set aside the things we can do. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 6 1 Ps 6.3 2 cf Plato Phaedrus 246a-b

Its End Is Burning

Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ: ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν Ἥ γε μὴν ῥᾴθυμος ψυχὴ παρεικάζοιτο ἂν εἰκότως γῇ πονηρᾷ καὶ ἀλμάδι, δεχομένῃ μὲν πολλάκις παρὰ τῶν γηπονεῖν εἰωθότων τὰς τῶν σπερμάτων καταβολὰς, τικτούσῃ δὲ τὸ σύμπαν οὐδεν. Εἰς ποῖον δὲ αὐτῇ τέλος ἡ ῥᾳθυμία ἐκβήσεται, ἂπρακτον ἀποφηνάσῃ τὴν δοθεῐσαν αὐτῇ παρὰ τοῦ Θεοῦ δωρεὰν, διδάξει λέγων ὀ Παῦλος, ὅτι Τὸ τέλος αὐτῆς εἰς καυσιν. Βούλει καὶ διὰ πραγμάτων τὸ εἰρημένον ἰδεῖν ἀληθές; Γέηονε ποτὲ γῆ καρποφόρος ὀ Ἰσραήλ, ἄμπελος εὐκληματοῦσα, κατὰ τὸ γεγραμμένον. Ταύτῃ γεγόνασιν ἐν τάξει νεφῶν οἱ μακάροι προφῆται, καὶ θείοις αὐτὴν κατάρδοντες λόγοις, ὠφελεῖν ἐσπούδαλζον, ἀλλ' ἐποίησεν ἀκάνθας, ἀγρία γέγονε καὶ ὑλομανής. Δέδοται τοίνυν εἰς καῦσιν, τουτέστιν, ἠχρεώθη παντελῶς, καὶ τῷ πυρὶ τετραμίευται. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.976a-b

For the earth that drinks in the rain which comes often on it and brings forth herbs fitting for them by whom it is tilled receives a blessing from God, but that which brings forth thorns and briars is reprobate and near a curse, and its end is in burning. 1 The idle soul is rightly compared to an evil and marshy land which when it receives the seeds thrown by the farmer yet frequently germinates nothing. What sort of end this idleness will have, given by God for its unfruitfulness, Paul teaches, saying, 'Its end is in burning.' He wishes to say that the truth is known through deeds. It is written that Israel was a fertile land and thick with vines. 2 Here clouds of blessed prophets arose who watered it with Divine words, zealous to help, yet it produced only thorns and appeared bitter and wild. Therefore it was given to burning, that is, what uselessly springs up is reserved for fire. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 6.7-8 2 Hosea 10.1

The Lazy Man

Quis est ille piger, de quod dicit: Propter frigus piger arare noluit, mendiabit ergo aestate, et non dabitur? Quid? Si piger tempore frigoris arare noluerit, nunquid, aestatis tempore, qui sibi aliquid tribuat invenire non poterit Saepe namque pigri, et frigoris et aestatis tempore inveniunt qui sibi tribuant eleemosynam fideles: sed piger in hoc loco illum significat qui propter desidiam et hujus mundi adversitatem, quae per frigus designatur, in Dei servitio negligit laborare, et idcirco in futuro die judicii mendicabit, quia non habebit opera bona pro quibus mereatur accipere beatitudinem, quoniam quidquid seminaverit homo, hoc et metet Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XX Source: Migne PL 172.321c-d

Who is the lazy man, concerning whom it is said, 'The lazy man will not plough because it is cold, therefore he shall beg in summer and nothing shall be given to him.' 1 What? If the lazy man will not plough when it is cold, shall it be that he shall find no one to give him anything in the time of heat? Lazy men in the time of cold and in the time of heat often find faithful folk who will give alms to them, but the lazy man in this passage signifies him who because of sloth and the opposition of the world, which is designated as cold, neglects to labour in the service of God, and therefore he shall beg on the future day of judgment, because he shall not have any good works through which he might merit beatitude, because whatever a man sows, he reaps. 2 Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 20 1 Prov 20.4 2 Galat 6.8

Using Wealth

Itaque in Evangelio Dominus, doctor vitae nostrae et magister salutis aeternae, vivificans credentium populum et vivificatis consulens in aeternum, inter sua mandata divina et praecepta coelestia nihil crebrius mandat et praecipit quam ut insistamus eleemosynis dandis, nec terrenis possessionibus incubemus, sed coelestes thesauros potius recondamus. Vendite, inquit, res vestras, et date eleemosynam. Et iterum: Nolite vobis condere thesauros super terram, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur. Thesaurizate autem vobis thesauros in coelo, ubi neque tinea neque comestura exterminat, et ubi fures non effodiunt nec furantur. Ubi enim fuerit thesaurus tuus, ibi erit et cor tuum. Et cum observata lege perfectum et consummatum vellet ostendere, Si vis, inquit, perfectus esse, vade et vende omnia tua, et da egenis, et habebis thesaurum in coelo; et veni, sequere me. Item alio loco negotiatorem coelestis gratiae et comparatorem salutis aeternae, distractis omnibus rebus suis, pretiosam margaritam, hoc est vitam aeternam, Christi cruore pretiosam, de quantitate patrimonii sui dicit debere mercari: Simile est, inquit, regnum coelorum homini negotiatori quaerenti bonas margaritas. Ubi autem invenit pretiosam margaritam, abiit et vendidit omnia quae habuit, et emit illam. Eos denique et Abrahae filios dicit quos in juvandis alendisque pauperibus operarios cernit. Nam, cum Zachaeus dixisset: Ecce dimidium ex substantia mea do egenis, et si cui quid fraudavi, quadruplum reddo, respondit Jesus et dixit quia salus hodie huic domui facta est, quoniam et hic filius est Abrahae. Nam, si Abraham credidit Deo et deputatum est ei ad justitiam, utique qui secundum praeceptum Dei eleemosynas facit, Deo credit, et qui habet fidei veritatem, servat Dei timorem; qui autem Dei timorem servat, in miserationibus pauperum Deum cogitat. Operatur enim ideo quia credit, quia scit vera esse quae praedicta sunt verbis Dei, nec Scripturam sanctam posse mentiri; arbores infructuosas, id est, steriles homines, excidi et in ignem mitti, misericordes autem ad regnum vocari. Qui et alio in loco operarios et fructuosos fideles appellat, infructuosis vero et sterilibus fidem derogat dicens: Si in injusto mammona fideles non fuistis, quod est verum quis credet vobis? Et si in alieno fideles non fuistis, quod est vestrum quis dabit vobis? Sanctus Cyprianus, De Opere et Eleemosynis Source: Migne PL 4.607b-608b

Therefore in the Gospel, the Lord, the teacher of our life and the master of eternal salvation, enlivening the assembly of believers, and looking to their being enlivened forever, prescribes nothing more frequently among His Divine commands and precepts of heaven than that we should give ourselves to almsgiving and not depend on worldly possessions, but rather lay up heavenly treasures. 'Sell,' He says, 'what you have and give alms.' 1 And again, 'Do not lay up for yourselves treasures on the earth, where moth and rust corrupt, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust corrupt, and where thieves do not break in nor steal. For where your treasure is, there your heart will be.' 2 And when He wished to show a man perfect and complete by observation of the law, He said, 'If you wish to be perfect, go and sell that you have and give to the poor, and you shall have treasure in heaven, and come follow me.' 3 Again, in another place, He says that a merchant of the heavenly grace and a gainer of eternal salvation should purchase the precious pearl, that is, eternal life, at the price of the blood of Christ, from the amount of his patrimony, parting with all his wealth for it. He says, 'The kingdom of heaven is like a merchant seeking fine pearls. And when he found a precious pearl, he went off and sold all he had, and bought it.' 4 Then He calls them children of Abraham who He sees to be labouring in aiding and feeding the poor. For when Zacchaeus said, 'Behold, I give half of my goods to the poor, and if I have done any wrong to any man, I shall restore it fourfold,' and Jesus answered and said, 'Today salvation has come to this house, because even this man is a son of Abraham.' 5 For if Abraham believed in God and it was reckoned to him as righteousness, 6 certainly he who gives alms according to God's command believes in God, and he who has the truth of faith maintains the reverence of God, and he who reveres God is mindful of God in showing mercy to the poor. Indeed he labours so because he believes, because he knows that what is foretold by God's word is true, and that the Holy Scripture cannot lie, and so that unfruitful trees, that is, fruitless men, are cut off and cast into the fire, but that the merciful are called into the kingdom. 7 In another place He also calls labouring and fruitful men faithful, but He denies faith to the unfruitful and the barren, saying, 'If you have not been faithful in the things of unrighteous mammon, who will trust you with what is true? And if you have not been faithful in what is another's, who shall give you that which is your own?' 8 Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Lk 12.33 2 Mt 6.19-21 3 Mt 19.21 4 Mt 13.45-46 5 Lk 19.8-9 6 Gen 15.6, Rom 4.3 7 Mt 7.19, Mt 25.34-46 8 Lk 16.11-12

The Eyes Of The Wise

VERANUS. Quare dicit: Sapientis oculi in capite eius, stultus autem in tenebris ambulat? Nunquid oculi stulti non sunt in capite ipsius? SALONIUS. Oculi in hoc loco non possunt corporales, sed spirituales intelligi: oculi videlicet mentis, id est sensus et intentiones animi. Per caput vero designatur Christus, unde Apostolus ait: Caput viri Christus. Oculi viri sapientis in capite sunt, quia vir sapiens omnem intentionem suam ad Christum dirigit, et in Christo collocat, et oculos suae mentis semper ad coelestia meditanda sublevat: stultus vero in tenebris ambulat, quia et stultitiae simul, et peccatorum suorum tenebris obscuratur, et amore huius mundi obscuratur; odit enim coelestia, et ideo non potest, sicut vir sapiens, ad coelum oculos suos erigere, quia non cogitat ea quae Dei sunt, sed quae huius saeculi. VERANUS. Quid ergo distat inter virum sapientem et stultum? SALONIUS. Hoc distat, quia iste sapientia et claritate illustratur et exornatur; ille vero errore stultitiae suae obtenebratur et deturbatur. Tantum quippe distat inter sapientem et stultum, quantum inter diem et noctem, lucem et tenebras. VERANUS. Quomodo tantum distat inter sapientem et stultum, cum unus sit interitus utriusque: sic enim moritur doctus ut indoctus, sapiens ut insipiens? SALONIUS. Quamvis unus sit occasus, et similis mors sapientis et stulti, et saepe in hac vita magis affligatur sapiens quam stultus; tamen non erit similis memoria in futuro nec aequalem percipient remunerationem, quoniam sapiens in die iudicii ad regni coelestis elevabitur gloriam, stultus vero demergetur in aeterna damnationis tormenta. VERANUS. Quis est ergo iste sapiens qui tantum distat a stulto quantum lux a tenebris? Nunquid ille qui philosophicae tantum disciplinae pollet affluentia, vel liberalium artium splendet eloquentia? SALONIUS. Nonnunquam saecularis prudentia inimica Deo est, et carnalis sapientia, quamvis eloquentiae floribus exornetur, nullum tamen in se spiritualem, nullum perpetuae beatitudinis fructum continet: sed ille veraciter est sapiens qui Dominum diligit, qui eius mandata custodit, et quantum possibile est humanae fragilitati, eius voluntatem in omnibus studet implere, de quo paulo inferius dicit: Homini bono, in conspectu suo dedit Deus sapientiam, et scientiam, et laetitiam. Salonius Viennensis, Expositio mystica in Ecclesiasten Source: Migne PL 53.997b-998a

Veranus: Why is it said 'The eyes of a wise man are in his head but a fool walks in darkness?' 1 Are the eyes of a fool not in his head? Salonius: In this passage eyes are not to be understood bodily but spiritually, that is, they are the eyes of the mind, that is, the sense and intention of the soul. The head signifies Christ, hence the Apostle says, 'The head of a man is Christ.' 2 The eyes of a wise man are in his head because the wise man directs all his intent to Christ, and in Christ he places himself, and he is always lifting up the eyes of his mind to heavenly things. The fool, however, walks in darkness because his sins set him in darkness and at the same time the love of this world blinds him, so that he despises heavenly things and therefore is not able, unlike the wise man, to raise his eyes to heaven, because he does not think on the things of God but the things of this world. Veranus: What, then, is the difference between the wise man and the fool? Salonius: This is the difference, the former is brightened and adorned with wisdom and enlightenment, but the latter is set in darkness and cast down. There is as great a distance between the wise man and the foolish man as between day and night, light and darkness. Veranus: How is there such a great distance between the wise man and the foolish man when one ruin comes upon both, for the learned die like the unlearned and the wise like the unwise? 3 Salonius: Although death is one and alike the wise man and the foolish man die, and often in this life the wise man suffers more afflictions than the fool, yet there shall not be the same remembrance of them in the future nor will they receive an equal reward, because on the day of judgement the wise man will be lifted up to the glory of the heavenly kingdom but the fool will be driven down to the endless torments of damnation. Veranus: Who, then, is this wise man who is as greatly different from the fool as light from darkness? Is it not the one who excels in the riches of philosophy and is resplendent in the eloquence of the liberal arts? Salonius: Often the wisdom of the world is an enemy of God, and carnal wisdom, even if adorned with the flowers of eloquence, has nothing spiritual in itself, and contains no fruit of perpetual beatitude. He is truly wise who loves the Lord, who keeps His commandments, and as much as it is possible for human fragility is zealous in fulfilling His will in all things, concerning which it is said a little below, 'To the man who is good in His sight God gives wisdom and knowledge and joy.' 4 Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 2.14 2 1 Cor 11.3 3 Eccl 2.14-15 4 Eccl 2.26

Forgiveness And The Devil

Prae omnibus itaque, nobis est firma credulitate retinendum, misericordem et justum esse Dominum Deum nostrum. Hinc enim facile potest inquirentibus apparere, qualibus peccata Deus dimittat, ubi dimittat, quando dimittat. Quibus cognitis, nec pravam quisquam retineat de Deo sententiam, nec conversionem suam negligat, nec a catholica Ecclesia discedat; aut si quis discessit, celeriter revertatur; nec de tempore sibi velit insulsa cogitatione blandiri, si ad Deum in hac vita quisquam converti nolens, et usque ad mortem iniquitatibus serviens, post hanc vitam se credat adepturum remissionem peccatorum, quando jam praejudicatus tempore tribulationis divinae non peccatum possit vitare conversus, sed supplicii maneat aeternitate damnandus. Multis enim multiplicibusque fraudibus viam coelestis itineris diabolus claudere nititur et celare, cujus hoc est incessabile studium, ut ad cruciatus sui societatem miserorum turbam, quantumcunque potuerit, vel trahat illectam, vel cogat invitam. Nonnullos quippe facit, abjecta consideratione divinae justitiae, solam Dei misericordiam cogitare; ut conversionem suam negligant, existimantes se, etiamsi usque in finem criminosam duxerint vitam, remissionis beneficio potituros esse. Alios autem cogit aut illicit, Ecclesiae catholicae gremio derelicto, ad haereses vel schismata depravati cordis caecitate transire. Quorum animos deceptione falsae promissionis illaqueat, ut vel putent se recto fulciri dogmate, vel sperent sibi pro sola cordis credulitate futurum remissionis beneficium, etiamsi ficto animo, pro temporis vel commoditate vel metu, mortifero haereticorum consortio usque ad mortem teneantur innexi; minus considerantes illam Salvatoris nostri sententiam dicentis: Qui me confessus fuerit coram hominibus, confitebor et ego eum coram Patre meo, qui in coelis est; et qui me negaverit coram hominibus, negabo et ego eum coram Patre meo, qui in coelis est. Et alio loco: Qui me erubuerit, et sermones meos, hunc Filius hominis erubescet, cum venerit in majestate sua, et Patris, et sanctorum angelorum. Plerisque vero humani generis inimicus ad hoc peccatorum suorum recordationem molitur ingerere, ut vel obduratis desperationem remissionis injiciat, et eos remedio conversionis excludat. Haec autem omnia non ob aliud fraudulenta semper agit obtectus fallacia, nisi ut opportunitatem temporis adimat, qua conversis potest donari remissio; ac sic, quantum ad ejus attinet malignitatem, si fieri possit, nemo perveniat ad salutem. Deum namque misericordem justumque esse cognoscit, nec ignorat quod peccatorum remissionem sola de Deo possit elicere cordis vera conversio. Scit etiam quod non alibi quam in solo gremio Catholicae Matris dimitti possint peccata conversis; nec eum latet in praesenti tantum saeculo remissionem omnium peccatorum conversis posse concedi. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Liber I, Caput VI Source: Migne 65.531c-532c

Before everything, therefore, let us maintain a firm belief in the mercy and righteousness of the Lord God. Hence it shall easily appear to those who enquire what sort of sins God forgives and where He forgives and when He forgives. By which knowledge, let no one have a depraved understanding regarding God, nor neglect his conversion, nor cut himself off from the Catholic Church, or if he has cut himself off, let him return quickly, not wishing to be charmed by a foolish thought that if someone will not in this life convert to God, but will even maintain his wickedness to death, that after this life he might believe it is possible there shall obtain forgiveness of sins, when already he is forejudged for the time of Divine tribulation, when it is not possible to cast off sin, but he must remain damned to eternal punishment. With many varied deceits he devil strives to close off to us and hide from us the way to heaven, and that with a relentless zeal, so that to his own mob of wretches for punishment he may gain as many as he can, either leading astray those wandering or forcing those unwilling. Certainly not a few he makes think of the mercy of God alone and nothing of divine justice, so that they neglect their conversion, reckoning that even if to the very end they lead a wicked life it is possible to receive the gift of forgiveness. Others he drives or tricks into abandoning the flock of the Catholic Church so that in the blindness of their depraved hearts they pass over to heresy or schism. He snares such souls with the deceit of a false promise, even that the deceived soul may associate with ruinous heretics for a time in either contentment or fear, and even be bound to them to death, with no consideration that our Saviour says, 'He who shall confess me before men, I shall confess before my Father who is in heaven, and he who shall deny me before men, I shall deny before my Father who is in heaven.' 1 And in another place, 'He who shall be ashamed of me and my words, the Son of Man will shame him when he comes in his glory and the Father's and the holy angels.' 2 More often however the enemy of the human race inclines men to a remembrance of their sins, so that they are cast down into a stubborn despair of forgiveness, and so he excludes them from the remedy of conversion. And all this deceit he works with subtle lies for no other reason but to take way the opportunity in which it is possible that the converted may obtain forgiveness, and so as much as it befits his wickedness, if it were possible, no one should come to salvation. For he knows God to be merciful and just, and nor is he ignorant that the forgiveness of sins from God is not possible unless with a heart that is truly converted. Indeed he knows that there is nowhere else but in the flock of the Catholic Church that it is possible that the converted will have forgiveness of sins, nor is it hidden to him in the present time that it is possible for the converted to obtain forgiveness of every sin. Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chapter 6 1 Mt 10.32 2 Lk 9.26

Power And The Gospel

Non enim erubesco super evangelium, virtus enim Dei est in salutem omni credenti... Hoc est, sicut quidam doctores erubescebant, qui doctrinam coelestem adjunctis miraculis corroborare nequibant. Virtus enim Dei est, etc. Nulla major virtus est quam quae, devicta morte, homini perditam reddidit vitam, quamvis incredulis infirmitas videbatur? Definiens ergo quid sit evangelium, pronuntiat. Virtus enim Dei est, inquit, in salutem omni credenti. Quod autem dixit quod virtus Dei est in salutem, videtur ostendere, quod sit aliqua virtus Dei quae non sit ad salutem, sed ad perditionem: sicut in Psalmis legitur: In virtute tua disperde illos; virtus enim in dextera est qua salvamur, ut virtus in qua disperdit, sinistra dicatur Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.18c-d

For I am not ashamed of the Gospel, it is a power of God for the salvation of all who believe ... 1 That is, not as certain teachers who have been ashamed, who were unable to confirm heavenly teaching with adjoining miracles. 'For it is a power of God.' What power is greater than that which having conquered death returns a destroyed life to a man, although weakness deemed it unbelievable? Therefore he proclaims the definition of the Gospel, that it is a power of God for the salvation of all who believe. That he said it is a power of God for salvation, seems to show that there is a power of God that is not for salvation, but for damnation, as is read in the Psalms, 'With your power scatter them.' 2 For as there is a power of the right hand by which we are saved, so it may be said there is a power of the left hand by which He scatters. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.16 2 Ps 58.12

Resurrection And Ascension

Secundum quod Verbum caro factum est et habitavit in nobis, nutritus crevit. Passus, mortuus et resuscitatus accepit hereditatem regnum caelorum. In ipso homine accepit resurrectionem et vitam aeternam. In ipso homine accepit. In Verbo autem non accepit, quia incommutabiliter manet ab aeterno in aeternum. Quia ergo accepit resurrectionem et vitam aeternam caro illa, quae resurrexit et vivificata ascendit in caelum, hoc nobis promissum est. Ipsam hereditatem exspectamus, vitam aeternam. Adhuc enim non totum corpus accepit, quia caput in caelo est, membra adhuc in terra sunt. Nec caput solum accepturum est hereditatem, et corpus relinquetur. Totus Christus accepturus est hereditatem, totus secundum hominem, id est, caput et corpus. Membra ergo Christi sumus, speremus hereditatem. Quia cum ista omnia transierint, hoc bonum accepturi sumus quod non transibit, et hoc malum evasuri quod non transibit. Aeterna sunt enim utraque. Non enim aliquid non aeternum promisit suis, et aliquid temporale minatus est impiis. Quomodo vitam beatitudinem, regnum, hereditatem sempiternam sine fine promisit sanctis, sic ignem aeternum minatus est impiis. Si quod promisit nondum amamus, saltim quod minatus est timeamus. Sanctus Augustinus Hipponensi, Sermo XXII, De Psalmo LXVII Source: Migne PL 38.154-155

Inasmuch as 'the Word became flesh and dwelt among us,' 1 He was nourished and grew. Having suffered, died and risen again, He received as His inheritance the kingdom of heaven. It was as man that He received resurrection and eternal life. As a man he received it. But as the Word He did not receive it, because the Word abides unchangingly forever. Therefore because it was that flesh that received the resurrection and eternal life, rising again and ascending into heaven revivified, this is also promised to us. We are waiting for that same inheritance of eternal life. The whole body has not yet received it because the head is in heaven and the members yet remain on earth. But it is not that the head is going to receive the inheritance alone and abandon the body. The whole Christ shall receive the inheritance, the whole as man, that is, both the head and the body. Thus we who are members of Christ should hope for the inheritance. Because when all this has passed away we will receive that good which will not pass away and avoid that evil which will not pass away. Both are eternal. He did not promise something eternal to His own and threaten the wicked with something temporal. Just as He promised those who are holy the blessed life and the kingdom as an eternal inheritance without end, so He threatened the wicked with eternal fire. If we do not yet love what He promised, let us at least fear what He threatened. Saint Augustine of Hippo, from Sermon 22, On Psalm 67 1 Jn 1.14

The Filled And The Hungry

Vae vobis, qui saturati estis, quia esurietis Saturatus erat dives ille purpuratus, quando epulabatur quotidie splendide, sed dirum vae sustinebat esuriens, quando de Lazari, quem despexerat, digito guttam aquae quaerebat. Aliter. Si beati sunt illi qui justitiae semper esuriunt opera, infelices e contrario sunt aestimandi qui sibi in desideriis placentes, nullam veri et inconcussi boni famem patiuntur, satis se rati beatos, si non ad tempus sua voluptate priventur. Sanctus Beda,In Lucae Evangelium Expositio, Liber II Source: Migne PL 92.404a

Woe to you who are filled, for you shall hunger... 1 That rich man in purple was filled when he feasted splendidly every day, but alas he suffered wretched lack when he sought a drop of water from the finger of Lazarus whom he had scorned. 2 Otherwise, if they are blessed who thirst for the works of righteousness, 3 then on the contrary they are judged to be wretched who pleasing themselves in their desires suffer no hunger at all for the true and unshakeable good, for they reckon themselves blessed if they are not deprived of pleasure in their times. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2 1 Lk 6.25 2 Lk 16.19-31 3 Mt 5.6

The Falling Tree

Quid est ait, Si ceciderit lignum ad austrum, aut ad aquilonem, in quocunque loco ceciderit ibi erit? Nunquid lignum quod cadit contra aquilonem aut meridiem, ibi erit? Nonne saepe movetur in alias mundi partes? Nulli hoc dubium est, sed haec sententia spirituliter debet intelligi. Per lignum homo designatur quoniam unusquisuqe quasi lignum est in silva generis humani. Per aquilonem, qui est frigidus ventus, designatur inferni supplicium, et est sensus: Ubicunque homo sibi locum et futuram sedem praeparaverit, ibi erit cum mortuus fuerit, hoc est, si bene vivendo sibi praeparaverit ad austrum,cum ceciderit, id est cum mortuus fuerit, in requie paradasi et gloria regni coelestis permanebit in aeternum; sin male vivendo sibi locum ad boream praeparaverit, inferni poenas in saecula saeculorum habebit. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Ecclesiasten, Caput XI Source: Migne PL 172.345b-c

Why is it said, 'If a tree falls to the south or to the north, in whatever place it falls there it shall be.'? 1 Shall a tree that falls to the north or to the south be there? Is it not often moved to some other place in the world? Let there be no doubt but that this should be understood spiritually. By the tree man is designated, because each one is like a tree in the forest of the human race. By the north wind, which is a cold wind, the punishment of hell is signified, and the meaning is that wherever a man has prepared as a future place and seat for himself, there he shall be when he is dead. Thus if he lives well he shall have prepared a place for himself to the south when he falls, that is, when he is dead, and he shall dwell forever in the rest of paradise and in the glory of the heavenly kingdom, but if he lives wickedly he shall have prepared himself a place to the north, and he shall dwell amid the punishments of hell forever. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Ecclesiastes, Chapter 11 1 Eccl 11.3

Baptism And Damnation

Οὗ τὸ πτύο ἐν τῇ χειρὶ αὐτοῦ. Μὴ νομίσητε ὅτι ἐὰν βαπτισθῆτε ὑπ' ἐκείνου, εἶτα ἁμαρτάνητε, συγχωρήσαι ὑμῖν. Ἀλλὰ καὶ πτύον ἔχει, τουτέστι, κρίσιν καὶ ἐξέτασιν. Καὶ διακαθαριεῖ τὴν ἀλωά αὐτοῦ. Τουτέστι, τὴν Ἐκκλησίαν, ἤτις πολλοὺς μὲν ἔχει βεβαπτισμένους, ὥσπερ ἐν τῇ ἄλωνι πᾶν τὸ γεώργιον· ἀλλ' ἐν τούτοις, οἱ μέν εἰσιν ἄχυρα, ὁσοι κοῦφοί εἰσι καὶ τοῖς μνεύμασι τῆς πονηρίας κινούμενοι· οἱ δὲ, σῖτος, ὅσοι καὶ ἑτέρος ὠφελοῦσι, καὶ τρέφουσι διὰ διδασκαλίας καὶ πράξεως. Καὶ συνάξει τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ· τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβάστῳ. Ἄσβεστόν ἐστι τὸ πῦρ ἐκεῖνο· ὥστε φλυαρεῖ ὁ Ὠριγένης, λέγων ὅτι ἔσται τέλος τῆς κολάσεως. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Γ' Source: Migne PG 123.165a-c

He who has the winnowing fan in His hand... 1 Do not think that if you are baptised by him and then you sin that He will gather you up. But He has the winnowing fan, that is, judgement and interrogation. And He will cleanse His floor... That is, the Church, which has many who are baptised, and as on every threshing floor in the country, there are some who are chaff, who being light are stirred up by spirits of wickedness, and some are wheat, who are of benefit to others, whom they feed with teaching and conduct. And He will gather the wheat into His barn, but the chaff He will burn with unquenchable fire. The fire is unquenchable, which reveals Origen as a babbler, who says that there shall be an end to punishment. 2 Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 3 1 Mt 3.12 2 cf De Principiis 2.10.5