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

Appearances And Deeds

Εἶπεν ὁ Κύριος· Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχοντι πρὸς ὑμᾶς ἐν ἐνδύματι προβάτου, ἔνδοθεν δέ εἰσι λύκοι ἄρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. Ἐὰν οὖν, τινα ἴδῇς, ἀδελφὲ, ὅτι ἔχει σχῆμα σεμνοπρεπὲς, μὴ πρόσχῃς, ὅτι ἑνδέδυται κώδιον προβάτου, ὅτι ὄνομα ἔχει πρεσβυτέρου, ἤ ἐπισκόπου, ἤ διακόνου, ἢ ἀσκητοῦ, ἀλλὰ τὰς πράξεις αὐτοῦ περιέργασαι· εἰ ἔστι σώφρων, εἰ ἔστι φιλόξενος, ἤ ἐλεήμων, ἤ ἀγαπητικὸς, ἤ ἐν προσευχαῖς καρτερικὸς, ἢ ὑπομονητικός. Εἰ ἔχει κοιλίαν Θεὸν, καὶ τὸν φάρυγγα ᾅδην, νοσῶν χρήματα, καὶ καπηλεύων τὴν θεοσέβειαν, ἄφες αὐτόν· οὐ γάρ ἐστι ποιμὴν ἐπιστημονικὸς, ἀλλὰ λύκος ἀρπακτικός. Εἰ δὲ οἶδας τὰ δένδρα δοκιμάζειν ἀπὸ τῶν καρπῶν, ποῖὰ ἐστι τῄ φύσει, τῄ γεύσει, τῄ πιότητι· πολλῷ μᾶλοον ἀπὸ τῶν ἐργῶν ὀφείλεις δοκιμάζειν τοὺς Χριστεμπόρος, ὅτι φοροῦντες φημάριον εὐλαβείας, ψυχὴν κέκτηνται διαβολικήν. Εἰ δὲ καὶ ἀπὸ ἀκανθῶν οὐ συλλέγεις σταφυλὰς, ἤ ἀπὸ τριβόλων σὺκα, τί ὑπολαμβάνεις, ὅτι ἀπὸ παραβατῶν ἔχεις τι ἀγαθὸν ἀκοῦσαι, ἢ ἀπὸ προδοτῶν μαθεῖν τι χρήσιμον; Ἐκείνους τοίνυν ἀποστρέφου ὡς λύκους Ἀραβικοὺς, καὶ ἀκάνθος παρακοῆς, καὶ τριβόλους ἀδικημάτων, καὶ δένδρα πονηρά. Ἐὰν ἴδῇς συνετὸν, κατὰ τὴν συμβουλεύουσαν σοφίαν, ὄρθριζε πρὸς αὐτὸν, καὶ σταθμοὺς θυρῶν αὐτοῦ ἐκτριβέτω ὁ ποῦς σου, ἴνα παρ' αὐτοῦ διδαχθῇς νόμου σκιαγραφήματα, καὶ χαρίτων δωρήματα. Οὔτε δὲ λόγος σοφιστικὸς, ἤ σχῆμα ἐπιθετικὸν εἰσάγουσιν εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλὰ πίστις τελεία καὶ ἀπερίεονος μετὰ τῆς ἐναρέτου καὶ διαλαμπούσης προνοίας. Ἅγιος Ἀθανάσιος, Περὶ Ψευδοπροφητῶν Source: Migne PG 26.1253b-d

The Lord says: 'Beware of false prophets who come to you in sheep's clothing and within they are ravening wolves. From their fruits you will know them.' 1 If, therefore, brother, you see someone who is clothed in garb befitting a pious man, beware, even if he is covered with the vestment of a sheep, and has the name of priest, or bishop, or deacon, or ascetic, but carefully enquire about his deeds, if he is temperate, if he is hospitable, or merciful, or charitable, if he is one who endures in prayer and suffering. If he has god for his belly, 2 hell lodged in his throat, and labours in the sickness of the acquirement of riches, and makes a trade of holiness, be rid of him, for he is not an experienced shepherd, but a ravening wolf. If our trees are proved by the fruit, by their nature, their taste, their size, so much more from works should you know them who employ Christ for worldly profit, they who, choosing a famine of sanctity, fashion a demonic soul. If grapes are not collected from thorns, nor figs from thistles, why do you think you will be able to hear anything good from the words of sinners, or learn something useful from traitors? Be averse to them as to Arabian wolves, and likewise to the thorns of disobedience, and the thistles of unrighteousness, and bad trees. But if you see someone wise, according to the counsel of Wisdom, rise early for him, and plant your foot at the door of his house, that from him you might learn about the shadows of the Law and the gifts of grace. It is not clever speech and solemn dress that allows one to enter into the kingdom of heaven, but perfect faith, and a lack of distraction, with virtuous and pure prudence. Saint Athanasius, A Fragment On False Prophets 1 Mt 7.15 2 Philip 3.19

Splendour And Virtue

Caveamus, fratres, ne vasorum interim vacuo splendore decepti, sero conqueri habeamus quod lampades nostrae exstinguuntur. Ego enim reor minime fuisse accensas, quae tunc videntur exstingui. Sic nempe habes: Simile est regnum coelorum decem virginibus, quae accipientes lampades suas. Accipientes dixit, non Accendentes. Quomodo enim accenderunt, quae non sumpserunt oleum secum? aut ubi ignis materia defuit, quomodo ignis fuit? At lucet castitas etiam ex seipsa. Sed quanto lucidior lampas ardens, quam sine igne, tanto pulchrior casta generatio cum charitate. Sic et a caeteris voluptatibus temperantia, et patientia in adversitatibus, honestas in conversatione, et circumspectio in sermone, eleemosyna quoque et ejusmodi opera pietatis, naturali quadam placere gratia, et velut ingenito decore etiam apud fatuas virgines renitere videntur. At quoniam vitrea magis quam ignea claritate fulgebant, eo ipso lampades suas arbitrabantur exstingui, quo nimirum inanem hunc splendorem ab aeterna conspexerint luce reprobari. Sanctus Bernardus Clarae Vallensis, Sermo CIX, De inani splendore virtutum cavendo Source: Migne PL 183.735b-d

Let us beware, brothers, lest we are deceived by the empty splendour of vessels, and finally conquered we have our lamps extinguished. For I at least imagine those handmaids were when they were seen to be extinguished. So we have: 'The kingdom of heaven is like ten virgins who received their lamps.' 1 It is said that they received them, not that they were lit, for how would they light them when they had no oil? Or where the fuel of fire was lacking, how could there be fire? And yet chastity shone from them. But as much more brightly a lamp blazes than that without fire, so much more beautiful is a chaste generation with charity. So it is even when there is temparance in other pleasures, and patience in adversity, and honesty in conduct, and circumspection in words, and also alms and pious works, and a certain natural grace of pleasing, and even a freeborn lustre with which the foolish virgins seemed to shine. But because the glass glittered more than the brightness of fire, so their lamps were adjudged to be extinguished, by which they saw empty splendour reproved by the eternal light. Saint Bernard of Clairvaux, Sermon 109, A Warning Against Empty Splendour In The Virtues 1 Mt 25.1

The Seductions Of False Prophets

Et tunc siquis vobis dixerit: Ecce hic est Christus, ecce illic, ne credideritis. Exurgent enim pseudochristi, et pseudoprophetae: et dabunt signa et portenta ad seducendos, si fieri potest, etiam electos. Tangit periculum seductionis in falsis prophetis: et tangit tria: periculum seductionis, admonitionem provisionis, et signa vicina Dominicae ad iudicium manifestationis. Dicit igitur 'Et' in diebus illis 'tunc' in ultima persecutione 'siquis' cuiuscunque professionis vel auctoritatis 'vobis' vel successoribus vestris vel plebibus vobis commissis dixerit: Ecce hic est Christus in unius vel alterius haeresis conventiculis sicut Arius in sua perfidia dixit Christum: et Donatus in sua: et Mahumeth in sua: et ita venient multi similia dicentes in novissimis temportibus. 'Ecce illic' Et inducent auctoritates scripturae male intellectas ad suae perfidiae confirmationem. In novissimis temporibus intrabunt tempora periculosa: et post pauca. A veritate quidem auditum avertent, ad fabulas vero convertentur. Et post pauca: Coacernabunt sibi magistros prurientes auribus. 'Ne credideritis' Ne acquiescas ut audias, neque parcat ei oculus tuus ut miserearis. Et dicit causam: 'Exurgent enim' in tempore illo 'Pseudochristi' qui revera Antichristi erunt, sed se Christos esse menientur. Antichristi multi sunt et ibid Omnes qui solvit Iseum non est ex Deo: et hic est Antichristus de quo audistis quia veniet. Et Pseudoprophetae visiones et somnia praedicunt ut homines a fide catholica avertant. Si surrexerit in medio tui Prophetes aut qui somnium se vidisse dicat: et praedixerit signum aut portentum, et evernerit quod locutus est, et dixerit tibi: eamus et sequamur Deos alienos quos ignoras, et serviamus eis: non audies verba Prophetae illius, et somniatoris. Attendite a falsis Prophetis, qui veniunt ad vos vestimentis ovium, intrinsecus autem sunt lupi rapaces, et dabunt signa et prodigia quae digito produntur et demonstrantur propter admirationem. Cuius adventus erit secundum operationem Satanae in omni virtute, et singis et prodigiis mendacibus, et in omni seductione iniquitatis his qui pereunt, ad seducendos qui pessimus est finis si fieri potest hoc est, si fieri potest etiam electos quos Deus elegit non seducendos finaliter. Et hoc ideo contingit: quia veritati credete noluerunt. Ideo, quia charitatem veritatis non receperunt, mittet illis Deus operationem iniquitatis, ut credant mendacio qui non crediderunt veritati, sed consenserunt iniquitati. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XIII Source: Volumen 9, p7 pdf398

And then if someone shall say to you: 'Behold, here is Christ', or 'there', do not believe. For there shall rise up false christs and false prophets, and they shall make signs and portents for seducing, if it is possible, even the elect. 1 This touches on the danger of seduction by false prophets, and in three ways: the peril of seduction, the warning to be provident, and the signs that the manifestation of the judgement of the Lord is near. Therefore He says 'And' in those days 'then' in the final persecution, 'if someone' anyone of your confession or in authority, 'to you' either your followers or the people committed to you, shall say 'Behold here is Christ' in one or other of the conventicals of heretics, like Arius in his treachery, or Donatus in his, or Mohammad in his. And thus there shall come many like them saying in the last times 'Behold, there.' And for support of their treachery they shall bring in the authority of Scripture poorly understood. 'In the last times shall come perilous days.' And after a little: 'They shall turn away from the hearing of truth and they shall be converted to fables.' And after a little: 'They shall gather for themselves teachers for their itching ears.' 2 'Do not believe' Neither allow yourself to hear, nor let your eye see that you pity him.' 3 And He speaks of the cause. 'For there shall rise up,' in that time, 'false christs' who truly shall be antichrists but lie calling themselves christs. 'There are many Antichrists.' and again 'All who deny Jesus are not from God.' 'And this is the Antichrist which you have heard shall come.' 4 'And false prophets' proclaiming visions and dreams that men might be turned from the Catholic faith. 'If there rises up in the midst of you a prophet, or one who speaks of dreams he has seen, speaking of signs and wonders, and what he has spoken of comes about, and he says to you:'Let us go and follow foreign gods' unknown to you 'and let us serve them' you shall not listen to the words of that prophet and dreamer.' 5 'Watch out for false prophets, who come to you in the garments of sheep, and within they are ravening wolves.' 6 'And they shall make signs and portents,' brought forth with a flick of the finger and exhibited for admiration. 'whose coming shall be according to the work of Satan in all power and with deceitful signs and wonders, and in every seduction of iniquity to those who shall perish.' 7 'For seducing,' he who is the worst end 'if this is possible' that is, it is possible 'even the elect' those who God choses will not be utterly seduced. And this thus happens because they were unwilling to believe in the truth. 'Therefore because they have not received the love of truth, God sends to them the work of iniquity, that they who do not believe the truth, believe the liar, and consent to iniquity.' 8 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 13 1 Mk 13.21-22 2 2 Tim 3.1, 4.3-4 3 Deut 13.8 4 1 Jn 2.18, 4.3 5 Deut 13.1-3 6 Mt 7.15 7 2 Thes 2.9 8 2 Thes 2.10-12

Knowledge And Lies

Χωρὶς μνήμης Θεοῦ, γνῶσις ἀληθὴς εἶναι οὐ δύναται· ἐκτος γὰρ τῆς προτέρας, ἡ δευτέρα νόθος ὑπάρχει. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.924b

Unless one is mindful of God, true knowledge is not possible, for without that which comes before, that which comes after is a lie. Saint Mark The Ascetic, On The Spiritual Law.

Ways Of Betrayal

Exinde quaerabat opportunitatem ut eum traderet eis. Hunc locum manifestius Lucas evangelista disseruit dicens: Et quaerebat opportunitatem ut traderet illum sine turbis. Hoc enim fuit opportunitas Judae quam quaerebat, ut traderet magistrum, quod fuit timor sacerdotum ne tumultus fieret in populo. Ipsum ergo meditabantur simul venditor et emptores, ne impediretur fraudulentia factio eorum per impetum populi, ne per vim eriperetur Jesus de manibus eorum. Multi ergo hodie Judae scelus, quod Dominum ac magistrum Deumque suum pecunia vendiderit, velut immane et nefarium exhorrent, nec tamen cavent. Nam cum pro muneribus falum contra quemlibet testimonium dicunt, profecto quia veritatem pro pecunia negant, Deum pecunia vendunt. Ipse enim dixit: Ego sum veritas. Cum societetam fraternitatis aliqua discordiae peste commaculant, Deum produnt, quia Deus charitas est. Qui ergo charitatis et veritatis jura spernunt, Deum utique, qui est charitas et veritas, produnt: maxime cum non infirmitate vel ignorantia peccant, sed in similitudine Judae quaerunt opportunitatem qualiter arbitris absentibus mendacio veritatem, virtutem, crimine mutent. Rabanus Maurus, Commentariorum In Matthaeum, Liber VIII Source: Migne PL 107.1102d-1103a

From then he sought an opportunity to betray Him to them... 1 This passage the Evangelist Luke gives more openly, saying: 'And he sought an opportunity to betray Him apart from the crowds.' 2 For this was the opportunity that Judas sought, so that he might betray his teacher, because the priests feared there would be a tumult among the people. Therefore seller and buyer were thinking on the same things, that their deceit not be impededed by the obstacle of the people, and they be unable to seize Jesus by the strength of their own hands. And the crime of Judas happens often today, because to sell the Lord and Teacher and God for money is a monstrous wickedness which men should abhor, yet they will not be admonished. For when they tell lies about anyone for gifts, without doubt they deny the truth for money, and so they sell God for money. For He Himself said: 'I am the truth.' 3 When someone defiles the harmony of a brotherhood with the pest of discord, he betrays God, because God is love. 4 Therefore they who spurn the law of love and truth, they betray God, who is love and truth, especially when it is not because of weakness or ignorance that they sin, but as a likeness of Judas they seek an opportunity, that in the absence of judges they might change truth for a lie, virtue for wickedness. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 8 1 Mt 26.16 2 Lk 22.6 3 Jn 14.6 4 1 Jn 4.16

Speech And The Heart

Vana locuti sunt unusquisque ad proximum suum: labia dolosa in corde, et corde locuti sunt mala. Vana, falsa significat, juxta illud quod superius dixit, diminutae sunt veritates a filiis hominum, quando contra Dominum Christum testimonia quaerebant, et semetipsos pravis susurrationibus excitabant. Proximos autem significat, non tam cognatione generis quam sceleris participatione sociates. Nam quod dicit, in corde, et corde: quoties volumus dolosus exprimere, duplicia eorum corda declaramus; sicut Jacobus dicit: Vir duplex animo inconstants est in omnibus viis suis. Quando autem simplices cupimus indicare, unum cor in eis esse testamur, sicut in Actibus Apostolorum legitur: Multitudinis autem credentium erat cor unum et anima una. Sic et bilingues dicimus, qui in una sentenita minime perserverant. Et respice praedictas res, qualis fuerit secuta sententia: Locuti sunt mala. Necesse est enim ut mala loquerentur, qui duplicia corda gestabant. Cassiodorus, Expositio In Psalterium, Psalmus XI Source: Migne PG 70.97b-c

Each one has spoken vanities to his neighbour; deceitful lips in the heart, and in the heart they have spoken evil. 1 By 'vanities' he signifies lies, according to which it is said above, 'Truth has diminished among the sons of men,' 2 as when they sought witness against the Lord Christ and they were stirred up by depraved whispering. By neighbours he means not so much those related by kinship, but rather associates in crime. For which he says 'in the heart' twice, for often when we wish to express cunning, we declare that such men are double-hearted, as James says: 'A double-minded man, inconstant in all his ways.' 3 But when we wish to indicate simplicity, we give witness to one heart in many, as we read in the Acts of the Apostles: 'The multitude of the believers were of one heart and soul.' 4 So we name a man two-tongued who does not hold to one meaning. And considering what has been said, so it follows: 'They have spoken evil.' Indeed they must speak evil who bear a double heart. Cassiodorus, Commentary On The Psalms, Psalm 11 1 Ps 11.2 2 Ps 11.1 3 James 1.8 4 Acts 4.32

Questions And Teaching

Et mittunt ad eum quosdam ex Pharisaeis et Herodianis ut eum caperent in verbo. Qui venientes dicunt ei: magister, scimus quia verax es, et non curas quemquam: nec enim vides in faciem hominum, sed in veritate viam Dei doces. Licet dari tributum Caesari, an non dabimus? Qui venientes dicunt ei ecce dolosa et palpans adulatio Magistrum profitentur, ut dicit Chrysotstomus, cuius nolunt esse discipuli quia causam criminis vel falsiatis quancunque conarentur imponere sibi non potuerunt. Quis ex vobis arguet me de peccato? Deus fidelis et absque ulla iniquitate iustus et rectus. Iusti sunt omnes sermones mei, et non est in eis pravum quid atque perverum ut a veritate devies. Non est tibi cura de aliquo visione personatum acceptionis in qua multi decipiuntur attendentes exteriora, quae parent et humana sunt et multos decipiunt. Nolite in personarum acceptione fidem habere Domini nostri Iesu Christi gloriae. Non est personarum acceptio apud Deum: sed in omni gente, qui timet Deum et operatur iustitiam, acceptus est illi triplici: vitae, doctinae et iudicii. Hoc est, doces: et non est tibi cura de aliquo. Non enim accipis personam hominis a populo libero qui decimas et primitias soluit et vota offerens et sacrificia: et soli Deo se per legem subiecit censum, istis rationibus. Ecce quaestio dolo plena: ut si dicat, quod sensus dandus est, contra libertatem populi et privilegium cultus divini loqui videatur in conspectu Pharisaeorum: qui plus caeteris pro culta legis et libertate populi loquebantur. Si autem diceret, quod non licet, a militibus Herodis, qui principatum sub Caesare habuerunt ac accusabilis teneatur.Dolose egit in conspectu eius, ut inveniatur iniquitas eius ad odium. Verba oris eius iniquitas et dolus. Sanctus Albertus Magnus Commentarium in Marcum, Cap XII Source: Volumen 9, pdf p 392

And they sent to Him some of the Pharisees and the Herodians that they might snare Him with a word. Coming to Him they said, 'Teacher, we know that you are truthful, and you have no care for anyone, nor do you look on the face of a man, but in truth you teach the way of God. Is it permitted to give tribute to Caesar, or should we not? 1 They who come and speak to Him, behold, they are cunning and probing, though they profess praise for His teaching, so that Chrysostom says that they were unwilling to be pupils; because of evil and falsehood whenever they tried to take it on themselves were unable. 'Who from among you shall dispute with Me on account of sin?' 2 'God is faithful and free from any iniquity, just and right.' 3 'Righteous are all my words, and there is no depravity or perversion in them that you would wander from the truth.' 4 There is no care to you for anyone in the sight of the reception of persons, in which many are deceived, attending to exterior things, things which appear and are human and deceive many. Do not on account of respect of persons hold the faith in Jesus Christ Our Lord of glory. 5 There is no respect for persons with God. But in every people, who fear God and act righteously 6 it is taken up in a threefold manner: life, teaching and judgement. That is, you teach, you have no care for anyone. You have no respect for the person of a man, he who from a free people has given a tenth and first fruit, and offers vows and sacrifices, and it is to God alone through the Law he has subjected himself to the tax. Behold the question is full of cunning, for if He had said that it should be given, He would seem to speak against the freedom of the people and the privilege of the Divine worship in the eyes of the Pharisees, who more than any others spoke up for the keeping of the Law and the freedom of the people. Then if He had said that it was not permitted, he would be held accusable by the soldiers of Herod, he who had his princedom by Caesar . 'He acted cunningly in his own sight, that his iniquity might be found out and hated. The words of his mouth were iniquitous and deceitful.' 7 Saint Albert The Great, Commentary On The Gospel of St Mark, Chap 12 1 Mk 12.13-14 2 Jn 8.46 3 Deut 32.4 4 Prov 8.8-9 5 James 2.1 6 Acts 10.34-25 7 Ps 35.2-3

Ways Of Seduction

Haec scripsi vobis de his qui seducent vos.  Seductores quos nominat, non solum haeretici sunt intelligendi, qui perversa doctrina quaerunt avertere a fide, sed et hi qui per illecebras vel adversa saeculi a promissione vitae aeternae mentes infirmorum male mulcendo, sive terrendo, detrahunt. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.96c

I write this to you concerning those who would seduce you. 1 Those he names seducers should not only be understood as heretics who with perverse teachings seek to turn one away from the faith, but even those who with the allurements or adversities of the world, in the beguiling or the terrifying of the minds of the weak, draw away from the promise of eternal life. Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 2.26

Faith And Falsehood

Finis, inquit, praecepti est caritas de corde puro, et conscientia bona, et fide non ficta.  Sane finis eorum ficta est, de quibus dicitur: Dilexerunt eum in ore suo, et lingua sua mentiti sunt ei. A qua malitia Joannes Apostolis nos dehortans, Noli, inquit, diligere verbo, nec lingua, sed opere et veritate. Veritas operis est actio rectae intentionis. Veritas in ore est simplicitas in sermone. Sicut autem cor purum non simulat, ita pura intentio non errat. Ubi autem non erat error, aut simulatio, seu fictio, est pura et simplex intentio, et in ea caritas requiescat. Fictio vero fidei longe a caritate est relegata; et dicitur fides ficta eorum, qui de corde suo fingunt suae fidei formam, et sanae doctrinae adversari non dubitant. Ficta etiam a quodam sapiente dicitur quasi fictilis, eo quod tanquam vas fictile et fragile tempore tentationis cito a veritate recedit. Petrus Blenensis, De Caritate Dei Et Promixi, Cap II  Source:  Migne PL 207.898a-b

'The end of the commandment is love from a pure heart, and a good conscience, and a faith that is not false.' 1   And truly their intent is false, concerning whom it is said: 'They loved Him with their mouths and with their tongues they spoke lies to Him.' 2 From which wickedness the Apostle John exhorts us, saying, 'Do not love in speech, or tongue, but in deed and truth.' 3 The truth of the deed is the act rightly intended. Truth in the mouth is simplicity in speech. For as the pure heart does not deceive, so the pure intent does not err. And where there was no error, or simulation, or falsehood, there is pure and simple intent, and in this love has rest. However, a false faith is banished far from love. And it is said that the false faith of those who from their own hearts fashion the form of their faith does not hesitate to fight against sound teaching. And by a certain wise one false faith is said to be like an earthenware vessel, for like a fragile earthenware pot in time of trial it swiftly falls away from the truth. Peter of Blois, On Love Of God and One's Neighbour, Chap 2 1 1 Tim 1.5 2 Ps 77.36 3 1 Jn 3.18

Driving From The Way Of Truth

Tota die exprobrabant mihi inimici mei, et qui laudabant me, adversum me jurabant.  Ore laudabant et corde insidias praeparabant. Laudabant, ut deciperent; praedicabant, ut subverterent: et hoc a diabolo, qui si publicis peccatis servum Christi subvertere non poterit, opprobriis et reprehensionibus circumhabitantium a via veritas eum deterrere nititur. Sunt plurimi bona facere erubescentes, ne dissimiles sint multitudini mala facientium. Alcuinus, Expositio In Psalmos Poenitentiales Source: Migne PL 100.589a

All day long my enemy cursed me, and they who praised me, they swore against me. 1 With their mouths they praised and in their hearts they prepared snares. They praised that they might deceive; they spoke that they might overthrow. And this is from the devil, who if he cannot overthrow a servant of Christ with public sins, surrounds him with shame and reproof, striving to deter him from the way of truth. There are indeed many who blush to do good things, lest they be unlike the multitude who do evil. Alcuin of York, Commentary On The Penitential Psalms 1 Ps 101.9

Reasons Of Heaven And The World

Ac primum oportuerat homines religiosam divinarum rerum scientiam praeferentes, ubi evangelicae atque apostolicae praedicationis veritas praeferebat, callidae philosophiae tortuosas quaestiones abjicere, et sectari potius fidem quae in Deo est: quia sensum infirmum facile fidei suae praesidio sophisma syllogisticae interrogationis exueret, cum captiosa propositio responsionem simplicem, sibique secundum interrogationem rerum obsecundantem, ad ultimum jam sensus sui interrogatione spoliaret; ut quod professione amisisset, id jam conscientia non teneret. Quid enim tam necessario interrogationi obsecundabit, quam ut cum a nobis quaeratur, Esne aliquid antequam nascitur? In professione nostra sit, non fuisse ante quod nascitur? Neque enim aut in natura aut in necessitate est, ut quod est nascatur: cum nasci quid ob id tantum ut sit, non quia erat, necesse sit. Quod cum concessum fuerit a nobis, quia recte conceditur; exuti fidei conscientia capti jam impiis atque alienis studiis acquiescimus. Quod providens ante beatus Apostolus Paulus, sicuti frequenter ostendimus, ut caveremus admonuit, dicens: 'Videte ne quis vos spoliet per philosophiam et inanem deceptionem, secundnum traditionem hominum, secundum elementa mundi, et non secundum Christum, in quo inhabitat omnis plenitudo divinitatis corporaliter.' Cavendum igitur adversum philosophiam est, et humanarum traditionem non tam evitanda sunt studia, quam refutanda. Neque enim his ita concedendum est, quasi vincant potius quam fallant: quia nos Christum Dei virtutem et Dei sapientiam praedicantes, aequum est humanas doctrinas non tam diffugerem, quam refellere; et simpliciores, ne ab his spolientur, et obstruere et instruere. Nam cum possit omnia, in ea ipsa omnia sapienter Deus possit, nec virtuti ejus ratio, nec rationi virtus absistat; oportet eos, qui Christum praedicant mundo, irreligiosis mundi imperfectisque doctrinis per scientiam sapientis omnipotentiae contraire, secundum illud beati Apostoli dictum: Nostra enim arma non sunt carnalia, sed potentia Deo, ad destructionem munitionum, rationes destruentia; et omnem altitudinem elevatam adversus cognitionem Dei. Fidem non nudam Apostolus atque inopem rationis reliquit: quae quamvis potissima ad salutem sit, tamen nisi per doctrinam instruatur, habebit quidem inter adversa tutum refugiendi recessum, non etiam retinebit constantem obnitendi securitatem; eritque ut infirmibus sunt post fugam casta, non etiam ut castra habentibus adest interrita fortitudo. Contundendae sunt ergo insolentes adversum Deum disputationes, et destruenda rationum fallacium munimenta, et elevata ad impietatem ingenia conterenda nec carnalibus armis, sed spiritalibus; nec terrena doctrina, sed coelesti sapientia: ut quanta rerum divinarum humanarumque discretio est, tanta ultra terrena studia ratio coelestis excedat. Sanctus Hilarius Pictaviensis, De Trinitate, Liber XII Source: Migne PL 10.444b-445c

And first, men choosing a religious knowledge of Divine things, preferring the truth of the preaching of the Evangelists and Apostles, should have thrown aside the intricate questions of crafty philosophy and rather followed the faith which is in God, because the sophistry of a syllogistical question easily tears down from a weak mind the guard of faith, when with captious assertion the simple defender, inquiring into obscure things, is finally stripped by his own questioning of his meaning, so that he is obliged to profess what his mind no long holds. For what necessarily suits so well, when it is asked of us, 'Does anything exist before it is comes to be,' than the response by us that a thing was not before it came to be? For it is contrary both to nature and the necessities of reason that what is should then come to be, when a thing must come to be that it then exist, and not come to be because it was. But when we have admitted this, because it is rightly done, seized in the conscience of our faith we acquiesce in impious and strange pursuits. But the blessed Apostle Paul, foreseeing this, as we have often shown, warned us to be on our guard, saying: 'Take care lest any man despoil you through philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ, in whom dwells bodily all the fullness of the Godhead.' 1 Therefore we must be on our guard against philosophy and the traditions of men, not that we avoid such learning, but that we refute it. For it must not be conceded to these that we are conquered rather than deceived, for we who preach the power of Christ and the wisdom of God should not flee from the teachings of men, but rather refute them. And the more simple among us, lest they be despoiled by adversaries, we must hold back and teach. For when God is able to do all things, in His wisdom able to do all things wisely, since neither does His reason lack power nor his power reason, it befits those who preach Christ to the world that they face the irreligious and false teachings of the world with the knowledge of omnipotent wisdom, according to the saying of the blessed Apostle: 'For our weapons are not carnal but the power of God, for the destruction of strongholds, the pulling down of arguments and every high thing lifted up against the knowledge of God.' 2 The Apostle did not leave us a faith naked and poor of reason, yet although it may be most powerful for the attainment of salvation, even so, unless it is instilled by teaching, though it will have indeed a secure retreat to withdraw to among adversaries, it will not be a constantly secure resistance, it will be like a camp for the weak after flight, not like the undaunted courage of those who have a camp to hold. Thus we must crush the insolent arguments opposed to God, and cast down the strongholds of fallacious reasoning, and grind down the minds lifted up to impiety, with arms not carnal but spiritual, not with earthly teaching but with heavenly wisdom, for as much as Divine things differ from human, so much the reason of heaven exceeds earthly learning. Saint Hilary of Poitiers, On the Trinity, Book 12 1 Colos 2.8-9 2 2 Cor 10.4-5

Speakers Of Vanities

Τοὺς ἐγγαστριμύθους, καὶ τοὺς ἀπὸ τῆς γῆς φωνοῦντας, τοὺς κενολογοῦντας, καθώς φησιν ἡ Γραφὴ φευκτέον ἡμῖν· πᾶς γὰρ κεκωλυμένος, καὶ ψευδὴς λόγος, κενός ἐστιν ἀληθείας. Βλέπε, τί φασιν ἐν τῷ Εὐαγγελίῳ, ὅτι Ἐκ τοῦ πληρώματος τοῦ Θεοῦ ἐλάβομεν. Οἱ δέ γε κενολογοῦντες αἱρετικοὶ οὐκ ἔχουσι λόγους ἐκ πληρώματος, πάντας δὲ κενοὺς τῆς ἀληθείας, καὶ κενοὺς τῆς θείας δυνάμεως, καὶ σοφίας. Οἴτινες ἐκ τῆς κοιλίας φωνοῦσιν· οἱ γὰρ μὴ ἔχοντες μὲν τὴν ἀλήθειαν ἐπαγγελλόμενοι δὲ ταύτην, δῆλον ὅτι ἐκ κοιλίας φωνοῦσι, τῇ ἑαυτῶν κοιλίᾳ δουλεύοντες, ὧν Θεὸς ἡ κοιλία λελόγισται. Ἡ γὰρ πηγὴ τῶν λόγων τῶν γαστριμάργων οὐκ ἐξ ἁγίου προέρχεται Πνεύματος, οὐκ ἀπὸ ἡγεμονικοῦ, οὐκ ἀπὸ τῆς καρδίας τῆς τὸν Χριστὸν ποθούσης, ἀλλ' ἀπὸ κοιλίας ἐκβλύζεται. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΝϚ' , Πελαγιῳ Source: Migne PG 79.178a-b

They who speak from their stomachs and they who cry out from the earth, are the speakers of vanities, and as it says in Scripture, 'Flee them,' 1 for every forbidden and lying word is empty of truth. See what it says in the Gospel: 'From the fullness of God we have received.' 2 He who has the vain words of heretics does not have the words of fullness but is empty of every truth and Divine power and wisdom. They who cry out from their stomachs are they who do not possess the truth but what they declare is clear in the yelping of their bellies, for they are slaves of the same, as it is said, 'Their God is their stomach.' 3 For the fount of the words of those who speak from their stomachs does not proceed forth from the Holy Spirit, nor from the highest part of a man, nor from the heart desiring Christ, but they belch forth from their lower parts. Saint Nilus of Sinai, Book 1, Letter 256 To Pelagius 1 Lev 19.31 2 Jn 1.16 3 Phillip 3.19

Cursed Teachers

Ἐπικατάρατος ὁ πλανῶν τυφλὸν ἐν ὁδῷ Τοιοῦτοι εἰσι καὶ οἱ ἀπὸ εἰδωλολατρείας καὶ τοὺς ἐκ περιτομῆς ἐπὶ μυσαρὰς αἱρέσεις ἐφελκόμενοι. Τυφλοὺς γὰρ ὄντας αὐτοὺς καὶ μήπω τὸ φῶς τῆς ἀληθείας ἐσχηκότας καὶ θεογνωσίας, ἀπατῶσι δὲ καὶ πλανῶσιν, ἑτέραν ἀντὶ τῆς ἀποστολικῆς παραδεικνύντες ὁδόν. Ὠριγένης, Εἰς Δευτερονόμιον Ἐκλογή Source: Migne PG 17.33c

Cursed is he who deceives a blind man on the way. 1 Such are those who lead men from idolatry and the circumcision to abominable heresies. For when they are blind and do not yet have the light of truth and the knowledge of God, they deceive them and make them wander, teaching them another way apart from the Apostolic. Origen, On Deuteronomy, Fragment 1 Deut 27.18

Scripture And The Devil

Disce hic quoque Satanas transfigurat se velut angelum lucis, et de Scripturis ipsis divinis saepe laqueum fidelibus parat. Sic haereticos facit, sic eviscerat fidem, sic jura pietatis impugnat. Ergo non te capiat haereticus; quia potest de Scripturis aliqua exempla proferre, nec sibi arroget quod doctus videtur. Utitur et diabolus testimoniis Scripturarum non ut doceat, sed ut circumscribat et fallat. Cognovit aliquem attentum religioni, virtutibus clarum, signis et operibus praepotentem: jactantiae tendit laqueum, ut hujusmodi virum inflet tumore, quo pietati se non credat, sed credat jactentiae, nec Deo deputet, sed sibi arroget. Ideoque apostoli non in suo, sed in Christi nomine daemoniis imperabant; ne arrogare sibi aliquid viderentur. Sic Petrus paralyticum curat dicens: In nomine Jesu Nazareni surge, et ambula. Disce etiam de Paulo jactantiam fugere. Scio, inquit, hominem, sive in corpore, sive extra corpus nescio, Deus scit, quoniam raptus est in paradisum, et audivit verba ineffabilia, quae non licet homini loqui. Pro hujusmodi gloriabor, pro me autem non gloriabor, nisi in infirmitatibus meis. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber IV Source: Migne PL 15 1619

Learn, here, too, that Satan transforms himself as into an angel of light, 1 and from the Holy Scriptures themselves often prepares a snare for the faithful. Thus he makes heretics, thus he dissipates faith, thus he assails the duties of piety. Therefore, let not a heretic seize you because he can cite some examples from the Scriptures, nor let him arrogate to himself an appearance of learning. The devil, too, uses the evidence of the Scriptures, 2 yet not in order to teach, but to entrap and deceive. He knows the hold of religion, illustrious with virtues, and very powerful with signs and wonders, and he would catch with the snare of boastfulness, in order to puff up such a man with pride, so that he does not trust in his piety, but trusts in boasting, nor does he impute what he has to God, but claims it for himself. Therefore the Apostles not in their own name but in the name of Christ commanded demons, lest they seem to magnify themselves. So Peter cured the paralytic saying, 'In the name of Jesus of Nazareth, rise. And he walked.' 3 Learn also from Paul to flee boasting, he who said, 'I know a man, whether in the body or outside, I do not know, God knows, transported into paradise, and he heard unspeakable words, which a man is not permitted to utter. In this I glory, for in myself I do not glory, unless in my weakness.' 4 Saint Ambrose, On The Gospel of Luke, from Book 4 1 2 Cor. 11.14 2 Lk 4.10-11 3 Acts 3.6 4 2 Cor 12.3-5

Words And Deeds

Καλὰ μὲν πάνη λεγεῖς, κακὰ δὲ λίαν πράττεις· ἐν γὰρ δὴ σχήμασι καὶ ῥήμασι τῆς καλοκαγαθίας ἐξαπατῶν τοὺς κούφους, καὶ κρύπτων τὴν σαυτοῦ σκαιότητα, κατάφορος εὑρίσκῃ τοῖς εὐφρονοῦσιν, οὐκ ἐξ ὦν λέγεις καὶ πλάττῃ, ἀλλ' ἐξ ὦν ἐργάζῃ, ῥᾳδίως καταλαμβανόντων σε.  Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ϟΕ' Βαβυλᾳ Διακονῳ Source: Migne PG 79 124c

You speak very well but act exceedingly wickedly, for in the forms and words of an upright fellow you deceive the simple, concealing your crookedness, which you may find will be swept away among those with good minds, who not by the deceitful things you say but by your deeds will easily understand you. Saint Nilus of Sinai, Book 1, Letter 95, To Babyla The Deacon

Distinguishing Prophets

Προφήτης, ἐν ᾦ τὸ ἐνὑπνιόν ἐστι, διηγησάσθω. Ἐπειδὴ καὶ οἱ ψευδοπροφῆται κατεχρῶντο τᾧ, Τάδε λέγει Κύριος, τοὺς ἀληθεῖς προφήτας ὑποκρινόμενοι, ἔδει δὴ σημείων διαστελλόντων ἐκατέρους. Ἤν μὲν οὖν κατὰ τὸν Ἀποστολον πνευμάτων διακρίσεως χάρισμα, καὶ ὁ τοῦτο ἔχων διέκρινε πνεύματα, τά τε θεῖα ὄντα καὶ τὰ πονηρὰ, καθάπερ ἀργυραμοιβὸς τὸ νόμισμα τὸ δόκιμόν τε καὶ κίβδηλον. Χωρὶς δὲ τῆς καθολικῆς ἐπιστήμης καὶ τὸ νῦν εἰρημένον ἀρκει πρὸς διάκρισιν. Ὁ γὰρ λόγος μου, φησὶν, οὐ διάκενος καὶ τρόφιμος ἀλόγων, ἀλλ' οἱονεὶ σϊτος καὶ λογικῶν τροφή. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν

'The Prophet in whom there is a dream, let him speak.' 1 Since false prophets have deceived with their words, saying 'Thus says the Lord,' true prophets are distrusted, and they were distinguished by signs. And certainly according to the Apostle there is a gift of distinguishing the spirits, 2 and he who has it, should judge the spirits, what was good, and what was evil, as one tests a coin for authenticity or falseness. But apart from general knowledge, it suffices now to question for the purposes of distinguishing. For my word, it then says, is not empty and fodder for irrational beasts, but as wheat and sustenance for rational creatures. Origen, Commentary On Jeremiah, Fragment 1 Jer 23.28 2 1 Cor 12.4-11

Snares in the Church

Qui enim vitae pessimae est, non facile homines ad falsum dogma sollicitat, nec potest per umbram sanctitatis audientium decipere simplicatatem. Qui vero sermoe perversus, et disciplinis saluti contrarius, mores autem compositos et ornatos habet, nihil facit aliud, nisi accipit indumenta varia instituti boni, et conversationis quietae, et circumbat ea idolis suis, ut magis decipiat audientes. Idcirco sollicitie caveamus haeriticos, qui conversationis optimae sunt, quorum forte vitam non tam Deus quam diabolus instruxit. Nam quomodo quasdam illecebras escarum aucupes proponunt, ut facilius aves capiant per oblectamentum gulae, sic, ut audacius dicam, est quaedam castititas diaboli, id est decipula humnae animae, ut per isiusmdoi castitatem, et mansuetudinem, et justitiam possit facilius capere, et falsis sermonibus irretire. Diversis diabolus pugnat insidiis, ut miserum perdat hominem, et bonam malis tribuit vitam ad decipiendos videntes, et malam bonis inurit conscientiam. Mihi ipsi qui in Ecclesiam ex mea conversatione confundat. Et ideo plus hi qui sunt in medio oppugnatur ab inimico, ut per ruinam unius hominis quae celari non potest, omnibus scandalum fiat, et impediatur fides per conversationem pessimam clericorum. Omnia, ut diximus, diabolus operatur, et ea quae videntur esse bona, nec sunt, et ea quae per naturam suam mala sunt; omnia adversum humanam commentatur animam. Unde qui curam habet vitae suae, neque mansuetudine haereticorum capitur, ad consentiendum doctrinae eorum, neque meis delictis qui videor in Ecclesia praedicare, scandalizabitur, sed ipsum dogma considerans et pertractans Ecclesiae fidem, a me quidem aversabitur, doctrinam vero suscipiet secundum praeceptum Domini, qui ait: 'Super cathedram Moysi sederunt scribae et Pharisae, Omnia quaecunque vobis dicunt, audite, et facite, juxta opera autem illorum nolite facere; dicunt quippe, et non faciunt.' Iste sermo de me est, qui bona doceo, et contraria gero, et sum sedens super cathedram Mousi quasi Scriba et Pharisaeus. Praeceptum tibi est, o popule, si non habueris accusationem doctinae pessimae, et alienorum ab Ecclesia dogmatum, conspexeris vero mean culpabilem vitam, atque peccata, ut non habeas justa dicentis vitam tuam instituere, sed ea facere quae loquor. Nullum imitemur, et si volumus imitari quempiam, propositus est nobis ad imitandum Christus Jesus. Descripti sunt actus apostolorum, et prophetarum gesta de sacris boluminibus agnoscimus; illud exemplar firmum est, illud propositum solidum, quod qui sequi cupit, securus ingreditur. Si vero quaerimus nobis culpabiles ad aemulandum, ut cum dicamus, ille docet, et his quae docet facit ipse contraria, adversum praeceptum Domini facimus, qui mandavit doctrinas magistrorum magis considerari debere quam vitas. Haec dicimus de eo quo scriptum est : Acceptisti vestem versicolorem, et operuisti illa,' id est vasa glorificaitonis, quae in idola commutasti. Origenis, Homiliae in Ezechielem, Homilia VII

He who exhibits a wretched life does not easily attract men to false teaching, nor does he who has the mere pretense of sanctity deceive an innocent audience. But he who is perverse in speech and opposed to the discipline of salvation adorns himself with well arranged conduct and does nothing unless with the varied coverings of good acts and tranquil ways he surrounds himself, as with idols, all that he might successfully deceive his hearers. Therefore let us beware of heretics whose ways are of the best, who perhaps in such a life are taught by the devil rather than by God. For just as those who catch birds lay out enticing foods that they more easily seize them by the pleasures of taste, so, if I may be so bold to say, there is a purity of the devil for the snaring of the human soul, that through this purity and meekness and righteousness, he can more easily capture one in the net of false doctrine. The devil uses various tricks to attack and ruin wretched man, giving to evil a good manner of life to deceive the onlooker and branding a bad conscience on the good. He even sows confusion by me in the Church so that those in it are assaulted by the enemy, and so that through the errors of one man, which cannot be hidden, many may be scandalised and the faith obstructed by the poor behaviour of clerics. Everything, as we have said, the devil does, that things which are in their nature evil appear to be good, as he considers all the ways to oppose the human soul. Whence he who has care for his own life is not seized by the pleasantness of heretics to agree with their teaching, and neither do my errors, which I seem to display in the Church, scandalise, but he considers the dogma, and exerts himself in the faith of the Church, and recoiling from me takes up the teaching, according to the precept of the Lord who says: 'The scribes and Pharisees sit on the seat of Moses, so practice and observe whatever they tell you but not what they do, for they preach, but they do not practice'. 1 This teaching is for you, O people, if you are not stained with the teaching of the wretched and the precepts of those separated from the Church, you who have seen my flawed life and sins, that you not have your life instructed by that as righteousness, but you do  those things which I preach. Let us imitate none, if we would imitate, than that which is proposed for us for imitation by Jesus Christ. We know that the acts of the Apostles and the doings of the Prophets are given to us in Holy Scripture; and there is a sure model, an unwavering guide, which he who desires, may enter upon securely. But if we seek to emulate those who are faulty, that when we say 'He teaches so,' and these things which he teaches we do the opposite, against the teaching of the Lord we act, He who has commanded us that we should consider more the teaching of the teachers than their lives. And concerning this it is written: 'You received a multicolored vestment and you have obscured it.' that is, a vase of glory, which you have fashioned into an idol. 2 Origen, Homilies On Ezekiel, from Homily 7 1 cf Mt 23. 2-3 2 cf Ez 16.18, 17

Lies and Hatred

Ἐμίσησας πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν· κἂν δοῦλος ᾑ, φησὶ, κἂν ἐλεύθερος, κἂν βασιλεὺς, κἂν ὁστισοῦν. Οὐ γὰρ ἀπὸ τῶν ἀξιωμάτων, ἀλλ' ἀπὸ τῆς ἀρετῆς τοὺς φίλους ἐγκρίνειν ὁ Θεὸς εἰωθεν. Ἀλλ' ἐπειδὴ πολλοὶ τῶν παχυτέρων οὐδὲν ἡγοῦνται τὸ μὶσος εἶναι, ἄκεοσιν πῶς ἐπήγαγε καὶ κολάσεως φόβον, εἰπών Ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος· ἐπὶ τὸ παχύτερον τῶν ἁμαρτανομένον τὸν λόγον μετατιθείς. Οὐ γὰρ μέχρι τοῦ μίσους στήσεται τὰ τῆς τὰ τῆς τιμωρίας, καίτοι καὶ τοῦτο ἄφατος κόλασις· ἀλλ κὰὶ πάντας ἀπολεῖ τοὺς λαλοῦντας τὸ ψεῦδος. Καίτοι καὶ τὸ πρότερον χαλεπὸν, καὶ γεέννης χεῖρον, τὸ μσηθῆναι παρὰ Θεοῦ· ἀλλὰ πρὸς μὲν τοὺς συνιέναι δυναμένους ἐκεῖνο ἔθηκε· πρὸς δὲ τοὺς παχυτέρους καὶ τοῦτο προσέθηκε. Μὴ τοίνυν θορυβηθῇς, ἄνθρωπε, μηδὲ ταράττου, ἐπειδὰν ἴδῃς τινὰς ψευδομένους, ἁρπάζοντας, πλεονεκτοῦντας, καὶ μηδὲν πάσχοντας δεινόν· ἔσται γὰρ πάντως τοῦτο. Τοιαύτη γὰρ ἡ τοῦ θεοῦ φύσις· ἀποστρέφεται πονηρίαν, μισεῖ τε αὐτὴν ἀεὶ, καὶ ἀπεχθάνεται. Τοὺς δὲ λαλοῦντας τὸ ψεῦδος ἐνταῦθα λέγει τοὺς ἐν πονηρίᾳ βιοῦντας, τοὺς τὰ ψευδῆ πράγματα διώκοντας, τοὺς περὶ ἡδονὰς, τοὺς περὶ γαστριμαργίαν, τοὺς περὶ πλεονεξίαν ἐπτοημένους. Οἶδε γὰρ πάντα ταῦτα ψεύδη καελῖν. Ἄνδρα αἱμάτων καὶ δόλιον βδελύσσεται Κύριος. Τὸν φιονικὸν  ἐνταῦθά φησι, τὸν ἐπιβουλεύοντα, τὸν ὕπουλον, τὸν ἄλλα μὲν ἐπὶ στόματος φέροντα, ἕτερα δὲ ἐπὶ τῆς διανοίας, τὸν περικείμενον πρσωπεῖον ἐπιεικείας, τὰ δὲ λύκων ἐπιδεικνύμενον, οὖ χεῖρον οῦκ ἂν γένοιτο οὐδὲν. Ὁ μὲν γὰρ δῆλος ἐχθρὸς καὶ εὐφύλακτος γένοιτο' ἂν · ὁ δὲ συγκαλύπτων τὴν πονηρίαν καὶ χρώμενος τῇ κακίᾳ, δυσφώρατος ὢν, πολλὰ ἐργάζεται τὰ δεινά. Διὰ τοῦτο καὶ Χριστὸς, ἡνίκα ἂν παραγίνοιντο, νήφειν ἐκέλευσεν. Ἔρχονται γὰρ πρὸς ὑμὰς ἐν ἐνδύμασι προβάτων, ἔσωθεν δὲ εἰσι λύκοι ἅρπαγες. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Τον Ε' Ψαλμον

‘You hate everyone who acts wickedly.’ 1 Whether he be servant, or a free man, or a king, or whatever his station. For it is not from status but from virtue that God is accustomed to choose his friends. But because there are not a few who judge hatred to be nothing, hear how he goes on, introducing the fear of punishment: ‘You destroy all who speak a lie.’ 1 Thus directing his speech toward the more foolish. For not at hatred does the punishment stop, which indeed may be an ineffable punishment, but even He destroys all who speak a lie. Thus what comes before is also a heavy thing, worse than hell, to have the hate of God, and he gives it to those who are able to understand, and then the latter he adds, directing it to the more stupid. Do not then be perplexed, O man, do not be troubled, because you see those who lie and thieve achieving gain, and having no fear, for this shall not always be. Such is the nature of God that He is averse to wickedness, always hating and abhorring it. They who tell lies he names those who live wickedly, those who engage in deeds of the lie, those who lust, are gluttonous, and avaricious. These things he is accustomed to name lies. 'The man of blood and cunning is an abomination to the Lord.' 1 He speaks of a man given to killing, who plots, who is deceitful and shifty, who has one thing in his mouth and another in his mind, who presents a meek and friendly countenance but by his deeds shows himself a wolf. The overt enemy is more easily avoided, he who hides his wickedness, and does evil, when it is not easy to perceive, he does more evil. Whence Christ, when they near, exhorts us to be sober and attentive. 'For they come to you in sheep’s vestments, and within they are rapacious wolves.'  2 Saint John Chrysostom, from the Exposition of the Psalms, Psalm 5 1 Ps 5.7 2 Mt 7.15

An Evil Way

Καὶ ἐρεῖς πῶς ἐμίσησα παιδείαν καὶ ἐλέγχους ἐξέκλινεν ἡ καρδία μου. Χριστοῦ γὰρ μὴ ῥυομένου, ὡς ἀγαθὴν ὁδεύσομεν τὴν κακήν· ἅγιοι μὲν γὰρ πάντα λέγουσι πιστά· τὰ δὲ οὕ· ὁ δὲ διάβολος οὐδὲν πιστὸν, ἀντὶ τοῦ, πίστεως ἄξιον· ἄνδρα γὰρ νῦν τὸν διἀβολον λέγει, ὡς ἐν Εὐαγγελίοις· εἴ γε ἄνθρωπος πονηρὸς ἔσπειρε τὰ ζιζάνια· μεγίστη δὲ ὡς ἔοικεν ἐπιβουλὴ, τὸ περιτυχεῖν βουλῇ κακῇ, καὶ ἀνδράσι δολίοις καὶ ὑπούλοις καὶ πονηροῖς. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας

And, alas, that I despised every teaching, and my heart rejected every warning. 1 For if Christ does not liberate us, we shall walk in the evil way as if it were good. For they who are blessed certainly say all things faithfully but the devil says nothing faithfully, that is, things worthy of trust. For here the devil is spoken of as if a man, as in the Gospel, when that wicked man sowed weeds, 2 and great plots appear, and a falling into depraved counsel, and that among clever and deceitful and wicked men. Origen, On Proverbs, Fragments 1 Prov 5.12 2 Mt 13.25