Different Lights

Λύχνος τοῖς ποσίν μου ὁ λόγος σου καὶ φῶς ταῖς τρίβοις μου... Λύκνος ὁ νόμος ἐστὶ τοῖς πρὸ τῆς ἀνατολῆς τοῦ ἡλίου τῆς δικαιοσύνης ἐν νυκτὶ βαδίζουσι, τοῦ ἀληθινοῦ φωτὸς οὐ λύχνου ὄντος, ἀλλ' ἡλίου φωτίζοντος ἐκείνους, οἶς προέκοψεν ἡ νύξ· εγγισάσης τῆς ἡμέρας εὐσχημόνως περιπατειν ἐστιν. Δυδύμος του Ἀλεξανδρέως, Εἰς Ψαλμοὺς, Ψαλμός ΡΙΗ’ Source: Migne PG 39.1575b

Your word is a lamp for my feet and a light for my paths... 1 The law is a lamp for those who walk in the night, on whom the sun of righteousness has yet to rise. The true light is not a lamp, but it is the sun enlightening those for whom the night is passing away, and they walk as befits those for whom the day nears. 2 Didymus the Blind, Commentary on the Psalms, from Psalm 118 1 Ps 118.105 2 Rom 13.12-13

Offering Oneself

Ἀπὸ κεφαλῆς Σανὶρ, καὶ Ἑρμὼν, φησὶ τὸ τῶν ᾀσμάτων Ἄσμα. Σανὶρ δὲ ἑρμηνεύεται ὁδὸς λύχνοῦ, Ἑρμὼν δὲ ἀνάθημα· διὰ τῆς κεφαλῆς τὸ λογιστικὸν ἡμῶν ὁ Σολομὼν αἱνιξάμενος. Ὅλους τοίνυν ἑαυτοὺς τῷ Θεῷ ἁναθῶμεν πεζοποροῦντες ἀόκνως τὴν προκειμένην ἡμῖν στενὴν καὶ μακρὰν ὁδὸν πεφωτισμένοις τοῖς ὀφθαλμοῖς τῆς ψυχῆς τῇ λαμπηδονι τῶν θείων προσταγμάτων. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΛΑ´ Ἱλαριῳ Μονακῳ Source: Migne PG 79.202c

'From the head of Sanir and Hermon,' 1 is it said in the Song of Songs. Sanir means 'way of the lamp', and Hermon 'an offering.' By the head Solomon indicates to us the endowed faculty of reason. Thus let us totally offer ourselves to God, without hesitation setting forth on foot on the narrow and long way proposed to us, with the eyes of the soul illuminated by the the splendour of the Divine teachings. Saint Nilus of Sinai, Book 1, Letter 331 To Hilarius the Monk 1 Song 4.8

Faith And Sin

Magna ista quaestio: Omnis qui peccat, non vidit eum, neque cognovit eum. Non est mirum. Non eum vidimus, sed visuri sumus; non eum cognovimus, sed cognituri sumus: credimus in eum quem non cognovimus. An forte ex fide cognovimus, et specie nondum cognovimus? Sed in fide et vidimus et cognovimus. Si enim nondum videt fides, quare dicimur illuminati? Est illuminatio per fidem, est illuminatio per speciem. Modo cum peregrinamur, per fidem ambulamus, non per speciem. Ergo et iustitia nostra per fidem est, non per speciem. Erit perfecta nostra iustitia, cum videbimus per speciem. Modo non relinquamus eam iustitiam quae est ex fide, quoniam iustus ex fide vivit, sicut ait Apostolus. Omnis qui manet in ipso, non peccat. Nam omnis qui peccat, non vidit eum, neque cognovit eum. Non credit iste qui peccat: si autem credit, quantum ad fidem eius pertinet, non peccat. Sanctus Augustinus Hipponensis, In Epistolam Ioannis ad Parthos Tractatus Decem, Tractatus IV Source: Migne PL 35.2010

This is a great question: 'All who sin have not seen Him, nor known Him.' 1 Which is no marvel. We have not seen Him, but we are to see; we have not known Him, but are to know; we believe in Him whom we have not known. Or perhaps it is that by faith we have known, and by sight we have not yet known? But in faith we have both seen and known, for if faith does not yet see, why are we said to have been enlightened? There is an enlightening by faith, and an enlightening by sight. While we are on pilgrimage, 'we walk by faith, not by sight.' 2 Therefore also our righteousness is by faith and not by sight. Our righteousness shall be perfect, when we shall see by sight. Meanwhile, let us not relinquish that righteousness which is of faith, since the righeous man lives by faith, 3 as the Apostle says. 'Whoever abides in Him, does not sin.' 1 For, 'whoever sins, has not seen Him, nor known Him.' He who does not believe, he sins; but if a man believes, so far as pertains to his faith, he does not sin. Saint Augustine of Hippo, from the Fourth Tractate on the First Letter of John 1 1 Jn 2.18 2 2 Cor 5.7 3 Rom 1.17

Spirit And Truth

Πνεῦμα ὁ Θεός Ἐπεὶ ἀόρατος ὁ Θεος, ἀκολουθεῖ δὲ τῶν ἀοράτων τὸ ἀσώματον· ἀσώματος ἆρα ὁ Θεὸς ὦν, ἀόρατός ἐστιν, εἰ δὲ τοῦτο λεγόμενος πνεῦμα, οὐ κεκινημένος ἀὴρ εἴη· οὐ γὰρ ὅτι παρὰ ἀνθρώποις ἄνεμον δηλοῖ τὸ πνεῦμα, ἀνάγκη καὶ ἐπὶ Θεοῦ τοῦτο σημαίνεσθαι. Ὥσπωερ τοίνυν φῶς λεγόμενον, ἐπεὶ μὴ ὅψιν, ἀλλὰ νόησιν φωτίζει, οὐ σῶμα ἀλλὰ νοερόν ἐστι φῶς· ἀλλὰ καὶ ἀγάπη καλούμενον οὐ διάθεσις ὑπάρχει, ἀλλ' οὐσία ἀγαπῶσα ἄ δημιουργεῖ, καὶ ὦν προνοεῖται· οὕτως πνεῦμα προσαγορευόμενος οὐκ ἄνεμον ἀλλ' ἀσώματον καὶ ζωοποιὸν παρίστησιν οὐσίαν. Πᾶς δὲ ὁ μαθὼν ὅτι πνεῦμα ὁ Θεὸς, πνευματικὼς λατρεύων αὐτῷ, πνεύματι καὶ ἀληθείᾳ, οὐκέτι τυπικῶς, προσκυνεῖ τὸν τῶν ὅλων Θεόν. Πρὸς ἀντιδιαστολὴν δὲ τοῦ γράμματος τὸ, ἐν πνεύματι, φησί· τοῦ δὲ τύπου, τὸ καὶ ἀληθείᾳ. Ταῦτα γὰρ, ἕως καιρὸς χρειώδης ἤν· τῆς ἀληθείας δὲ ἐλθούσης, ἤτοι τῆς Χριστοῦ παρουσίας, πάντα πέπαυται. Δίδυμος Αλεξανδρεύς, Εἰς Τὸ Κατὰ Ἰωαννην Εὐαγγελιον Source: Migne PG 39.1645b-c

God is a spirit... 1 Because God is unseen, it follows this invisibility is on account of incorporality, and so as God is incorporeal, so is He unseen. And this being called a spirit is not as some movement of the air, for it is not that because a wind is a spirit to men, so it is necessary that with God there is the same meaning. As, then, God is called light, 2 yet not of the eye, but because He illuminates the mind, thus not as a corporeal light but an intellectual light, so when he is called love 3 it is not because of passion, but as a loving substance which creates and cares. Thus God is named a spirit not as some sort of wind but to denote an incorporeal and vivifying substance. All who understand that God is a spirit, revere Him spiritually, 'in spirit and truth,' 1 and no longer does a man adore the God of all things by types. For the distinction from mere words he says: 'in spirit', and from types, 'in truth'. Which things of old were allowed until the time was right, but with the coming of Christ, indeed the presence of Christ, they passed away. Didymus the Blind, On The Gospel Of St John, Fragment 1 Jn 4.24 2 Jn 1.5 3 1 Jn 4.8

The Lamp And Salvation

...ὅτι σὺ φωτιεῖς λύχνον μου Kύριε ὁ Θεός μου φωτιεῖς τὸ σκότος μου, ὅτι ἐν σοὶ ῥυσθήσομαι ἀπὸ πειρατηρίου καὶ ἐν τῷ θεῷ μου ὑπερβήσομαι τεῖχος. Ζητῶν δὲ τὸν λύχνον τοῦ Δαυῗδ εὕρον ἐν ρλα' ψαλμῷ φερόμενων τὸ ἐκεῖ ἐξανατελῶ κέρας τῷ Δαυιδ ἡτοίμασα λύχνον τῷ χριστῷ μου. Λύχνος δὲ ἐτοιμαζόμενος τῷ Χριστῷ ἐκ σπέρματος Δαυῗδ τίς ἂν γένοιτο ἤ τὸ γέννημα τὸ κατὰ σάρκα γενόμενον ἐκ διαδοχὴς Δαυῗδ, ᾧ κέχρηται ὁ Χριστὸς ἐν αὐτῷ γενόμενος, καὶ τὰς τῆς δυνάμεως αὐτοῦ μαρμαρυγὰς καὶ τοῦ φωτὸς τὰς ἀνατολὰς πᾶσιν ἐξέλαμψεν ἀνθρώποις; Διὸ καὶ ἐν τοῖς προκειμένοις προφητικῶς φησιν ὁ Δαυῗδ· Ὅτι συ φωτεῖς λύχνον μου, Κύριε. Σὺ γὰρ αὐτὸς, φησὶν, ὁ Κύριος, τὸ φῶς τὸ ἀληθινὸν τυγχάνων, ἐνθωείς ποτε ἀποῥῥήτως τῷ ἐξ ἐμοῦ γενησομένῳ λύχνῳ, φωτιεῖς αὐτόν· ἀλλὰ καὶ τὸ ἐγγενόμενόν μοι ποτε σκότος τότ παντελῶς περιελεῖς, ὡς μηδὲ μνήμην, αὐτου ἀνιέναι ἐπὶ τὴν ἐμὴν διάνοιαν. Εὖ δὲ οἰδα, ὅτι, καὶ τῆς παρὰ σοῦ δυνάμεως καὶ ἰσχύος καταξιωθεὶς, επιβήσομαι τοῦ ἐν οὐρανοῖς τείχους· ἐν ἀσφαλεῖτε τε γενόμενος, τότε τῆς παρὰ σοὶ τεύξομαι σωτηρίας. Ἤ Ὑπερβήσομαι καὶ ὑπερπηδήσθ πάντα τὰ τῶν ἐχθρῶν ὀχυρώματα καὶ τοὺς φραγμοὺς καὶ τὸ τείχους, ὅ περιβαλλειν μοι εἰς τὸ ἀποκλεῖσαι σπεύδονται.   Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους. ψαλμος ΙΖ' Source: Migne PG 23.177d-180b

'...it is you, Lord, who light my lamp, God who enlightens my darkness; for by you I am delivered from trials, and in my God and I shall pass over the walls.' 1  And seeking that lamp of David, let it be found in the one hundred thirty first Pslam: 'Thence I shall bring forth the horn of David; I have prepared a lamp for my anointed.' 2 The lamp that is prepared for the anointed, rising from the seed of David, who could it be but that child who according to the flesh came forth from the line of David, the prophesied Christ who came from him, radiating his virtue, and making shrine the rising light on every man? Thus in his foretelling words the prophetic David says, 'Because you illuminate my lamp, O Lord.' You indeed, O Lord, he says, who are the true light, with a certain ineffable reason drawing the lamp from me, the same you illuminate, for when I was in darkness you were able to utterly remove it, that not a mere memory of those things remain in my mind. And well I know that being deemed worthy of your strength and fortitude, I shall pass through the heavenly celestial wall, and then in your protection I shall be established in salvation by you. Or: I shall pass over and leap over all the barriers of the enemy, the fences and the walls, which have been eagerly set around me to hinder me. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 17 1 Ps 17.26-28 2 Ps 131.17

Light And Salvation

Deus misereatur nobis et benedicat nos inluminet vultum suum super nos et misereatur nobis ut cognosceamus in terra viam tuam, in omnibus gentibus salutare tuum. Quod autem in latinis libris ita scribitur:  ut cognoscmaus in terra viam tuam, in graecis ita est τοῦ γνῶναι ἐν τῇ γῇ τὴν ὁδὸν σου. inter γνῶναι et cognoscamus, id differt, quod sine personae definitione est γνῶναι ; cognoscamus autem, ipsos eos qui haec loquuntur ostendit. Ergo secundum veram illam graecitatis translationem, illuminari se Dei vultu ob id deprecantur, ut cognita fiat in terra Dei via, quae est doctrine vitae religiosae. Per eam enim ad Deum pergitur. Religiosae autem viae doctrina Christus est, quam se esse Evangeliis ostendit: Ego sum veritas, via et vita. Et rursum: Nemo ad Patrem vadit, nisi per me. Et hunc esse viam, ipse ille connexus sibi psalmi sermo testatur. Quae in terra, id est, vel ex terra ortis, vel inhabitantibus cognoscibilis, et nota praestanda est. Ut cognosceamus in terra viam tuam, in omnibus gentibus salutare tuum. Jesus salutarem dici ipse ille proprietatis sermo loquitur. Nam quod nobiscum salutare est, id apud Hebreaum Jesus est. Confirmat autem istud Angelus ad Joseph de Maria loquens, Pariet autem filium, et vocabis nomen ejus Jesum: quia ipse salvum faciet populum suum a peccatis Jesum itaque ostendit angelus idcirco, quia salutaris esse populo, nuncupandum. Tantae ergo praedicationi se impares esse nisi illuminentur ostendunt: nisi quodam vultus Domini splendore lucescant. Sunt enim et ipsi secundum Evangelium lumen mundi, Dominus autem ipse lux vera est. a luce illuminati, ut lumen essent apostoli et prophetae. Caeterum superfluum est ideo illuminari se velle, ut cognoscant ea de quibus quasi cognitis praedicabant. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LXVI Source: Migne PL 9.438c- 439b

God be merciful to us and bless us, shine the light of your face on us and be be merciful to us, that we know on earth your way, among all the nations your salvation. 1 That which in the Latin books is written, 'that we know on the earth your way' in the Greek reads, 'To know on earth your way,' and there is a difference between 'to know' and 'that we know' because to know is without expression of the person; for 'that we know' shows that they speak this about themselves. Thus according to the correct Greek translation they pray to be enlightened by the face of God, that the way of God be known on earth, which is the teaching of the religious life. For by that one comes to God. And the teaching of the religious way is Christ, which the Gospels declare: 'I am the truth and the way and the light, and again 'No one comes to the Father unless through me.' 2 And that this is the way, the other part of the Psalm bears witness. What is on the earth either rises from the earth, or must be brought forth to be knowable to the inhabitants. 'That we know on earth your way, among all the people's your salvation.' To say that Jesus is salvation is to speak the name correctly. For what we pronunce 'salvation' in Hebrew is Jesus. And this is confirmed by that angel who spoke to Joseph concerning Mary saying, 'She shall bear a son and you shall call his name Jesus, because he will save the people from their sins.' 3 Thus the angel announces that His name to be Jesus because He shall be the salvation of the people. Therefore men are unequal to such preaching unless they show that they are illuminated, unless they shine with the splendour of the face of the Lord. For according to the Gospel they are the light of the world, and the Lord Himself is the true light, 4 and by light illuminated, the Apostles and Prophets are light. And concerning other things the wish to be illuminated is superfluous, that they might know things which as things knowable they might preach. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 66 1 Ps 66.2-3 2 Jn 14.6 3 Mt 1.21 4 Jn 1.9

Trees And Fire

Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, φοβερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος, ἐσθίειν μέλλοντος τοὺς ὑπεναντίους Τῶν δένδρων ὅσαπερ ἂν φυτευθέντα, καὶ χειρῶν γεωργικῶν καὶ τῆς ἄλλης ἐπιμελείας ἀπολαύσαντα, μηδεμίαν παρέχηται τῶν πόνων ἀμοιβὴν, πρόῤῥιζα ἀνασπασθέντα τῷ πυρὶ παραδίδοται. Τοιοῦτον δή τι καὶ ἐπὶ τοῦ φωτίσματος γίνεται. Ἐπειδὰν γὰρ ἡμᾶς ὁ Χριστὸς φυτεύσῃ, καὶ τῆς ἀρδείας ἀπολαύσωμεν τῆς πνευματικῆς, εἶτα βίον ἄκαρπον ἐπιδειξώμεθα, πῦρ ἡμᾶς ἀναμένει τὸ τῆς γεέννης, καὶ φλὸξ ἄσβεστος. Ὁ τοίνυν Παῦλος παρακαλέσας εἰς ἀγάπην καὶ καρποφορίαν ἔργων ἀγαθῶν, προτρέψας τε ἀπὸ τῶν χρηστοτέρων, ποίων δὴ τούτων; ὅτι εἴσοδον ἔχομεν εἰς τὰ ἅγια, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον, καὶ ἀπὸ τῶν σκυθρωποτέρων πάλιν τὸ αὐτὸ τοῦτο ποιεῖ, οὕτω λέγων. Εἰπὼν γάρ· Μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισὶν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον, ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν καὶ αὕτη γὰρ εἰς παράκλησιν ἱκανή· ἐπήγαγεν· Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας. ∆εῖ, φησὶν, ἔργων ἀγαθῶν, καὶ σφόδρα δεῖ· Ἑκουσίως γὰρ ἡμῶν ἁμαρτανόντων μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ἐκαθάρθης, ἀπηλλάγης ἐγκλημάτων, γέγονας υἱός. Ἂν τοίνυν ἐπὶ τὸν πρότερον ἔμετον ἐπιστρέψῃς, πάλιν ἀποκήρυξις μένει καὶ πῦρ, καὶ ὅσα τοιαῦτα· οὐ γὰρ ἔστι θυσία δευτέρα. Πάλιν ἐνταῦθα ἡμῖν ἐπιφύονται οἱ τὴν μετάνοιαν ἀναιροῦντες, καὶ ὅσοι πρὸς τὸ βάπτισμα ὀκνοῦσιν ἐλθεῖν·ἐκεῖνοι μὲν λέγοντες, ὅτι οὐκ ἀσφαλὲς αὐτοῖς τῷ βαπτίσματι προσελθεῖν, εἴ γε οὐκ ἔστιν ἄφεσις δευτέρα· οὗτοι δὲ φάσκοντες, οὐκ ἀσφαλὲς εἶναι μεταδοῦναι μυστηρίων τοῖς ἡμαρτηκόσιν, εἴ γε μὴ ἔστιν ἄφεσις δευτέρα. Τί οὖν πρὸς ἀμφοτέρους ἐροῦμεν; Ὅτι οὐ σκοπῷ τοιούτῳ ἐνταῦθα τοῦτό φησι, οὐδὲ τὴν μετάνοιαν ἀναιρεῖ, ἢ τὸν διὰ μετανοίας ἐξιλασμὸν, οὐδὲ ὠθεῖ καὶ καταβάλλει διὰ τῆς ἀπογνώσεως τὸν ἐπταικότα· οὐχ οὕτως ἐχθρός ἐστι τῆς σωτηρίας τῆς ἡμετέρας· ἀλλὰ τί; τὸ δεύτερον ἀναιρεῖ λουτρόν. Οὐ γὰρ εἶπεν· Οὐκέτι ἐστὶ μετάνοια, οὐδὲ, Οὐκέτι ἐστὶν ἄφεσις, ἀλλὰ, Θυσία οὐκέτι ἐστὶ, τουτέστι, σταυρὸς δεύτερος οὐκέτι ἐστι· θυσίαν γὰρ τοῦτο καλεῖ. Μιᾷ γὰρ θυσίᾳ, φησὶ, τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους· οὐχ ὥσπερ τὰ Ἰουδαϊκὰ, οὐδὲ πολλάκις. ∆ιὰ γὰρ τοῦτο τοσαῦτα ἄνω καὶ κάτω διελέχθη περὶ τῆς θυσίας, ὅτι μία καὶ μία, οὐ τοῦτο μόνον βουλόμενος δηλῶσαι, ὅτι διενήνοχε Ἰουδαϊκῶν τούτῳ, ἀλλὰ καὶ ἀσφαλεστέρους ποιῆσαι, ὥστε μηκέτι προσδοκᾷν κατὰ τὸν Ἰουδαϊκὸν νόμον ἄλλην θυσίαν. Ἑκουσίως γὰρ, φησὶν, ἁμαρτανόντων ἡμῶν. Ὁρᾷς πῶς συγγνωμονικός ἐστιν; Ἑκουσίως, φησὶν, ἁμαρτανόντων ἡμῶν.Ὥστε τοῖς ἀκουσίως συγγνώμη ἐστί.Μετὰ τὴν ἐπίγνωσιν τῆς ἀληθείας. Ἤτοι τοῦ Χριστοῦ φησιν, ἢ τῶν δογμάτων ἁπάντων.Οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία. Ἀλλὰ τί; Φοβερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. Ὑπεναντίους οὐ τοὺς ἀπίστους μόνον φησὶν, ἀλλὰ καὶ τοὺς ἐναντία πράττοντας τῇ ἀρετῇ·ἢ ὅτι καὶ τοὺς οἰκείους τὸ αὐτὸ λήψεται πῦρ, ὅπερ καὶ τοὺς ὑπεναντίους. Εἶτα τὸ διαβρωτικὸν αὐτοῦ δηλῶν, ὥσπερ ἐψύχωσεν αὐτὸ, Πυρὸς ζῆλος, εἰπὼν, ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. Καθάπερ γὰρ θηρίον παροξυνόμενον καὶ σφόδρα χαλεπαῖνον καὶ ἐξηγριωμένον οὐκ ἂν παύσαιτο, ἕως ἂν λάβοι τινὰ καὶ καταφάγοι· οὕτω καὶ τὸ πῦρ ἐκεῖνο, καθάπερ τις ὑπὸ ζήλου κεντούμενος, ὧν ἂν ἐπιλάβηται, οὐκ ἀφίησιν, ἀλλὰ τρώγει καὶ διασπᾷ Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ὁμιλια Κ' Source: Migne PG 63.143-144

For if we sin willfully, after receiving the knowledge of the truth, there is no longer a sacrifice for sins, but a certain fearful looking out for judgment, and fiery indignation which shall devour adversaries. 1 Trees which have been planted, and have benefited from the labours of cultivators and other cares, and yet give no return for such toils, are pulled up by the roots and handed over to the fire. And so it is in a certain way in the matter of our enlightenment. For when Christ has planted us, and we have benefited from the watering of the Spirit, and then we exhibit a fruitless life, the fire of Hell awaits us and the flame unquenchable. Thus Paul, having exhorted them to love, and to the bringing forth the fruit of good works, and having urged from kindlier considerations that by doing these things we have an entrance into the holy of holies by the new way which He has inaugurated for us, 2 does the same again in the case of gloomier considerations, speaking so. For saying: 'not forsaking the gathering of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the day approaching,' 3 and this being sufficient consolation, he added, 'For if we sin willfully after receiving the knowledge of the truth.' There is need, he says, of good works, and that greatly, 'For if we sin willfully after receiving the knowledge of the truth, there remains no more sacrifice for sins.' And he means: you were cleansed; you were set free from charges held against you, you have become a son. If then you return to your vomit, there waits for you condemnation and fire and whatever such things there are, for there is no second sacrifice. Again we are here pressed upon by those who take away repentance and by those who delay to come to baptism; the latter saying that it is not safe for them to come to baptism, since there is no second forgiveness, the former proclaiming that it is not safe to impart the mysteries to those who have sinned, if there is no second forgiveness. What, then, shall we say to both? That this is not what he says here: for he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation. But what? He takes away the second washing. For he did not say there is no more repentance, nor that there is no more forgiveness, but that there is no longer a sacrifice, that is, there is no longer a second cross. For this is what he calls the sacrifice. 'For by one sacrifice,' he says, 'He has perfected forever the sanctified,' 4 not like the Jewish rites, not done repeatedly. For this reason he has spoken so much throughout of the sacrifice, that it is one, one only, not wishing to show only that it differed from the Jewish, but also to make men more steadfast, so that they no longer expected another sacrifice according to the Jewish law. 'For,' he says, 'if we sin willfully.' See how he is disposed to pardon. He says, 'if we sin willfully,' so that for those who do so unwillingly there is pardon. 'After receiving the knowledge of the truth.' He speaks of Christ, or of all the teachings. 'There is no longer a sacrifice for sins,' But what is there? 'A certain fearful looking out for judgment and fiery indignation which shall devour adversaries.' By adversaries he does not speak only of unbelievers, but those also who act against virtue, or that the same fire shall also receive those associated with them, as the adversaries. Then clarifying its devouring nature, he says, as if giving it life, 'fiery indignation which shall devour adversaries.' For as a wild beast when irritated, and very fierce and savage, will not rest until it lays hold on some one and devours him, so that fire, like one provoked by indignation, does not let go of whatever it can lay hold of, but devours and tears it apart. Saint John Chrysostom, On Saint Paul's Letter to The Hebrews, from Homily 10 1 Heb 10.26 2 Heb 10.20 3 Heb 10.25 4 Heb 10.14

Enlightment And Glory

Quia Deus qui dixit de tenebris lumen fulgere, illuxit in cordibus nostris ad illuminationem cognitionis gloriae Dei in facie Christi Jesu. Hoc dicit, quia misericordia Dei factum est, ut nos, inquit, qui fuimus incredibiles in ignorantia, hoc est, in tenebris, per nos daret Deus lumen caeteris gentibus. Quantum se adhuc humiliat, ut Dei solius et Christi gloriam praeferat? Illuminatur enim, ut cognitionem habeant gloriae Dei per Christum. Ideo gloriae Dei ait cognitionem, id est, non Dei solius, sed et Christi, qui est gloria ejus; ut significaret non solum Deum cognosci, sed et opera ejus et misericordiam et providentiam, qua condidit et salvavit genus humanum, visus in Christo per gloriam virtutis suae. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Secundum, Caput IV Source: Migne PL 17.290b

Because God, He who spoke into the darkness and made it light, enlightened our hearts with the illumination of the knowledge of the glory of God in the face of Jesus Christ.' 1 He says this: because it is by the mercy of God that through us who were unbelievers in ignorance, that is, in darkness, that God has given light to the other peoples. And how much does he still humble himself, that he speaks of God alone and the glory of Christ? For he is illuminated, that they might have knowledge of the glory of God through Christ. Therefore he speaks of the knowledge of the glory of God, that is, not of God alone, but even of Christ, who is His glory, that he signify that not only God be known, but His work and His mercy and His providence, by which He established and saved the human race, seen in Christ by the glory of His virtue. Ambrosiaster, Commentary On The Second Letter of Saint Paul To The Corinthians, Chapter 4 1 2 Cor 4.6

The Lamp's Light

Εἰ οὖν τὸ σῶμά σου ὅλον φωτεινόν, μὴ ἔχον μέρος τι σκοτεινόν, ἔσται φωτεινὸν ὅλον ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε. Τοῦ δὲ ἐφεξῆς ῥητοῦ τοιοῦτον εἶναι τὸν λόγον νομίζω· Εἴπερ διὰ τὸ σῶμα σοῦ φωτεινὸν γεγονέναι, φωτισθέντος ὑπὸ τοῦ λύχνου τοῦ σώματος, μηδέν ἐστιν ἐν σοὶ μέρος ἔτι σκοτεινὸν, μηδαμῶς ἁμαρτάνοντι , οὗτως ἔσται φωτεινὸν τὸ ὅλον σῶμα, ὡς παραβάλλεσθα τὰς αὐγὰς αὐτοῦ λύχνῳ ἐν φωτιζούσῃ ἀστραπῃ κἄν φωτισμῷ τὸ σκότος λύοντι. Ἀστραπῇ μὲν γὰρ ἔοικε λαμπτροτατῃ ὁ ἀπὸ τοῦ νοῦ φωτισμός· λύχνῳ δὲ ἐν ἀστραπῇ τὸ ἐν τῷ σώματι φῶς, πεφυκότι εἶναι σκότος, ἀγομένῳ, ὅπου ὁ νοῦς βούλεται. Ὠριγένης, Εἰς Τὸ Κατὰ Λουκαν Ἐπαγγελιον Source: Migne PG 17.356b-c

If, then, your whole body is light, having no part of darkness in it, it will be all light, as when a lamp with its brightness illuminates you. 1 I think this to be the reason that He speaks in such a way: If your body has become light, the illumination of the light of your body permits no part in you to be dark anymore; so sinning no more, your body shall be all light, so that it shall be possible to compare the brightness of it to the splendour of the illumination of a lamp, which by its illumination is a destroyer of darkness. The light that comes forth from an enlightened mind is like a most splendid brightness, and the splendour of the lamp's illumination, which is the light in the body, brings light to the dark things of nature wherever the mind wishes. Origen, On the Gospel of Luke, Fragment 1 Lk 11.36

Granting Understanding

Συνετιῶ σε καὶ συμβιβῶ σε ἐν ὁδῷ μου ταύτῃ ᾑ σὺ πορεύθῃ. Εὐξαμένῳ λύτρωσιν ἐχθρῶν, ἀντιφθέγγεται Θεὸς ὁδηγήσειν ἐπαγγελλόμενος ἐν εὐθείᾳ ὁδῷ· Συνετίσω σε γὰρ, φησὶ, καὶ ὑποδείξω σοι ὁδὸν ἢν ὀδεύσεις ἐπὶ τὸ τρισμακάριον ἄγουσαν τέλος, καὶ ἔσομαι πάντως τε ἐποπτεύων τὰ κατὰ σὲ, ὅπως ἐκ τῶν φωτιστικῶν αὐγῶν φωτιζόμενος, τὴν ὁδὸν βλέπειν ἔχῃς τὴν ἐπηγγελμένην σοι. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός ΛΑ' Source: Migne PG 69.868c

'I will give to you understanding in my way, that on which you will walk ...' 1   God replies to the one seeking liberation from his enemies, 2 promising to direct him on the right way: 'For I shall give to you,' He says, 'understanding, and I shall show you the way on which walking you will come to final blessedness, and I shall be a watcher over all the things that are set against you, that illuminated with splendid rays you may discern the way, and obtain what is promised to you.' Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 31 1 Ps 31.8 2 Ps 31.7

Knowledge And Deeds

Τὰ δὲ ῥήματα μου τηρείτω σὴ καρδία. Μετὰ τὰ προστακτικὰ καὶ ἀπαγορευτικὰ τοῦ νόμου τοῦ Θεοῦ, τὰ ῥήματα τῆς σοφίας τοῦ Θεοῦ ἀπαγγέλλει τὴν τῶν ὄντῶν γνῶσιν ἀψευδῆ. Τοιοῦτόν ἐστι καὶ τὸ Ἐκ Σιὼν ἐξελεύσεται ὁ νόμος, καὶ λόγος Κυρίου ἐξ Ἰερουσαλήμ. Ὁ γὰρ τηρῶν τοὺς νόμους ἀναλήψεται τὴν σοφίαν. Σπείρατε γὰρ, φησὶν, ἑαυτοῖς δικαιοσύνην τρυγήσατε εἰς καιρὸν ζωῆς. Εἶθ' ἐξῆς τῷ πρακτικῷ ἐπιφέρεται· Φωτίσατε ἑαυτοῖς φῶς γνώσεως. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ Γ' Source: Migne PG 13 30a

Let your heart guard my words. 1 After the prescriptions and prohibitions of the Divine law, the words of the wisdom of God proclaim faultless knowledge of truth. So it is that: 'The law has gone forth from Sion, the word of the Lord from Jerusalem.' 2 For he who keeps the law acquires wisdom. Thus it says, 'Sow for yourselves righteousness and gather life in season.' Then after the deed it is added: 'Light for yourselves the light of knowledge.' 3 Origen, On Proverbs,  Chap 3, Fragment 1 Prov 3.1 2 Isaiah 2.5 3 Hosea 10.11-12 LXX

Feasting In Heaven

Ἀκούσας δέ τις τῶν συνανακειμένων ταῦτα εἶπεν αὐτῷ: μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ.   Εἰκὸς δή που τὸν ἄνθρωπον οὕπω μὲν εἶναι πνευματικὸν, ψυχικὸν δὲ μᾶλλον, καὶ ἀνεπιτηδείως ἔχοντα πρὸς σύνεσιν ἀκριβῆ τῶν λαλουμένων παρὰ Χριστοῦ· ἦν γὰρ τῶν ἀπίστων ἔτι καὶ οὕπω πεφωτισμένων· ᾠἡθη δὲ οὖν σωματικάς ἔσεσθαι τῶν ἁγίων τὰς ἁμοιβὰς ὦν ἂν δράσειαν, εἰς ἑτέρους ἀγαθουργεῖν ᾑρημένοι. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ. ΙΔ' Source: Migne PG 72. 788

And hearing this one of the dinner guests said to Him, 'Blessed is he who eats bread in the kingdom of God.' 1 Certainly the man here was not yet spiritual, but rather animal, and so he was inept in the accurate understanding of that which was spoken by Christ. 2 For being one of the faithless, he not yet enlightened, and thus he thought that the reward of the holy for the doing of good to others was corporeal. Saint Cyril of Alexandria, from The Commentary on the Gospel of Saint Luke, Chapter 14 1 Lk 14.15 2 cf 1 Cor 2.14

The Burning Of The Sons Of Aaron

Filii autem Aaron, qui, imponentes altari ignem alienum, igne divino exusti sunt, illos significaverunt qui, Dei traditione contempta, alienas doctrinas appetunt, et magisteria humanae institutionis inducent. Quos increpat Dominus et objurgat in Evangelio, dicens: 'Rejecistis mandatum Dei, ut traditionem vestram statuatis.' Videtur et ignem alienum incendere, quisquis, corporeae vel saecularis alicujus cupiditatis ignem in sacrario sui cordis accendens, audet altaribus Domini appropinquare. Quae non recipiunt, nisi illius ignis accensionem de quo ait Dominus: Ignem veni mittere in terram. Hoc igne nos Dominus Jesus semper incendat, ut illuminemur in sensibus, ne flagremus in vitiis. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Leviticum, Caput VIII Source: Migne PL 83.325

The sons of Aaron, they who placed unhallowed fire on the altar and with Divine fire were burnt up, 1 signify those who are contemptuous of the traditions of God and grasp after strange teachings, and introduce instructions of human provenance. The Lord cries out against these and rebukes them in the Gospel, saying, 'You reject the command of God that you might set up your own tradition.' 2 It seems that to burn with unhallowed fire refers to anyone who has the fire of bodily or worldly desire burning in the sanctuary of his heart and who dares approach the altar of the Lord. They are not received unless they are inflamed with the fire of which the Lord says, 'I have come to place fire on the earth.' 3 With this fire the Lord Jesus always inflames us, that we be illuminated in our senses, lest we be burnt up in our vices. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Leviticus, Chap 8  1 Lev 10.1-3 2 Mt 15.3 3 Lk 12.49

Faith And Enlightenment

Deinde ait: Lucerna, inquit, corporis tui est oculus tuus: si oculus tuus simplex est, totum corpus tuum lucidum est; si autem oculus tuus nequam est, totum corpus tuum tenebrosum est. Si ergo lumen, quod in te est, tenebrae sunt; tenebrae ipsae quantae sunt. Lucerna corporis, sensus mentis et fides cordis intelligitur: quae si in nobis pura et lucida fuerit, sine dubio omne corpus nostrum illuminat. Idcirco autem lucerna comparatione fidei ponitur, quia sicut lucerna incedentium in nocte gressus illuminat, ne aut in foveas, aut in offendicula quaeque ambulantes incurrant: ita in hac saeculi nocte splendor fidei omnes vitae nostrae gressus, praeeunte lumine veritatis, illuminat; ne aut in foveas peccatorum, aut in offendicula diaboli incidamus. Hoc est ergo quo ait Dominus: Lucerna corporis tui est oculus tuus si oculus tuus simplex est, totum corpus tuum lucidum est; si autem oculus tuus nequam est, totum corpus tuum tenebrosum est, ostendens, quia si haec fides nostra, quae lucerna corporis vel oculo significatur, in nobis aut peccatorum tenebris, aut perfidiae obscuritate caecetur; sine dubio, omne corpus nostrum obscurum tenebrosumque redditur. Quod ipsum Santus Joannes ostendit, dicens: Deus lux est. Et qui charum habet fratrem suum, ipse est in lumine qui autem odit fratrem suum, in tenebris ambulant, et nescit ubi ambulat quia tenebrae obcaecaverunt oculos ejus. Etsi hoc de eo qui fratrem suum odit, secundum dictum Joannis, intelligitur; in quibus tenebris haereticus demoretur qui, amisso lumine catholicae veritatis, perfidus ac blasphemus existit, debemus advetere. Et ideo ait Dominus: Si lumen, inquit, quod in te est, tenebrae sunt; tenebrae ipsae quantae sunt? In eo scilicet, qui veritatem in mendacium, fidem in perfidiam demutaverit. Alio autem sensu oculum corporis, qui est membris omnibus pulchrior ac pretiosior, epsicopum advertimus significatum, qui clara fidei suae ac doctrinae praedicatione, velut oculus quidam, Ecclesiae corpus illuminat. Qui, si per simplicem fidem ac santam conversationem, catholicus et fidelis doctor exstiterit, potest populus cui praeest, doctrinae ac ac formae ipsius exemplo, in lumine semper vertitatis manere. Verum si is, qui lumen caeteris praebere videtur, per pravam fidem aut per turpem conversationem, nequam et perfidus doctor exstiterit; sine dubio, vitae ac perfidiae suae exemplo, totum corpus potest tenebrosum efficere. Unde non immerito de tali oculo Dominus dicit: Si lumen quod in te est, tenebrae sunt; tenebrae ipsae quantae sunt! Hoc est, si hujusmodi doctor qui lumen fidei ex se praebere caeteris debet, per haeresim obcaecatus, tenebrosus exstiterit; quantae in populo illo possint esse tenebrae peccatorum, debemus advertere. Sanctus Chromatius Aquileiensis, Tactatus XVII in Evangelium Sancti Matthaei Migne PL 20 366-67

Then He said, The eye is the lamp of your body, if your eye is clean, all your body will be light, if your eye is bad, all your body will be darkness. If then the light in you is darkness how great will they darkness be! 1 The lamp of the body is understood as the sense of the mind and the faith of the heart, which if it is pure and bright in us without doubt enlightens our body. Therefore the lamp is compared to faith, which like a burning lamp in the night illuminates our path, lest we walk into a pit or snare; thus in this night of the world the splendor of faith goes before us all the ways of our life, as the light of illuminating truth, lest we fall into the pits of sinners or the snares of the devil. This is why the Lord says, 'The eye is the lamp of your body, if your eye is clean, all your body will be light, if your eye is bad, all your body will be darkness,' showing that as it is our faith which is the lamp, as the eye of the body, so as we are blinded by the darkness of sin or the obscurity of faithlessness, without doubt all our body is made dark and obscure. Which Saint John himself demonstrates saying, 'God is light, and He who has love for his brother is in the light and he who hates his brother walks in darkness and he knows not where he walks because darkness blinds his eyes.' 2 And if this which concerns him who hates his brother according to the speech of John is understood, those dark places in which heretics dwell, who lacking the light of Catholic truth stand in faithlessness and blasphemy, we should avoid. And thus the Lord says, 'If then the light in you is darkness how great will they darkness be.' And certainly in him in whom truth is changed into a lie and faith into treachery. And the eye of the body has another sense in that it signifies him who is of all the members most fair and precious, by which we mean, a bishop, who with the brightness of his faith and teaching is like an eye that illuminates the body of the Church. He who, if by simple faith and holy conduct he stands as a faithful and catholic teacher, can lead his people by the example of his teaching and conduct so that they remain in the light of truth. But if he, who should be a giver of light to others, on account of depraved faith and base conduct, is a wicked and treacherous teacher, without doubt, by the example of his life and faithlessness he is able to make the whole body darkness. Whence rightly the Lord says concerning such an eye: 'If the light in you is darkness, how dark it will be.' That is, if he who should be a teacher who gives the light of faith from himself to others, is blinded by heresy, and stands in darkness, how many, then, of the people will become that darkness of sinners, which we should avoid. Saint Chromatius of Aquileia, from Tractate 17 on the Gospel of Saint Matthew 1. Mt 6.22-24 2. Jn 1.5; 2.10-11

What Is A Day?

Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν. Ζητητέον τίνα λέγει ἡμέραν. Φαμὲν τοίνυν, ἐπεὶ φῶς ἀληθινὸν καὶ δικαιοσύνης ἥλιός ἐστὶ τε καὶ λέγεται ὁ Σωτὴρ, ἡμέραν κατασκευάζει ἐπ' ἂν ἀνατείλῃ τινὶ δι' ἀρετῆς καὶ θείας γνώσεως. Ἐπεὶ τοίνυν καὶ τῷ Ἀβραὰμ ὤφθη, καταυγάσας αὐτὸν πίστει εἰς δικαιοσύνην, λελογισμένως μετὰ χαρᾶς ἠγαλλιάσατο, ἰδὼν τὴν νοητὴν τοῦ Κυρίου ἡμέραν. Δίδυμος Αλεξανδρεύς, Εἰς Τὸ Κατὰ Ἰωαννην Εὐαγγελιον Source: Migne PG 39.1652a

'Abraham your father rejoiced that he saw my day.' 1 One may ask what day he speaks of. I say that the true light and the sun of righteousness is the Saviour, and this day is made for him who rises up by virtue and Divine knowledge. Thus he appeared to Abraham, enlightening him to righteousness, and with good reason he rejoiced, seeing the rational day of the Lord. Didymus The Blind, Commentary On the Gospel of John, Fragment 1 Jn 8.56

Light and Vision

Ὅτι πρὸς σὲ προσεύξομαι Κύριε τὸ πρωὶ εἰσακούσῃ τῆς φωνῆς μου, τὸ πρωὶ παραστήσομαί σοι καὶ ἐπόψομαι. Κατὰ θεωρίαν δέ· ῳ ὁ τῆς δικαιοσύνης η λιος ἀνέτειλεν ἐν ἀρχῇ νοητῆς ἡμέρας γεγονώς, χαριστήριον αἶνον προφέρων τῷ αἰτίῳ τοῦ φωτισμοῦ Τὸ πρωΐ, ε φη, εἰσακούσῃ τῆς φωνῆς μου· τίνι γὰρ ε δει χάριν ὁμολογῆσαι ὑπὲρ τηλικούτου ἀγαθοῦ η σοί, ω δέσποτα, τῷ ἀνατείλαντί μοι φῶς αι τιόν μοι μεγίστης θεωρίας ὑπάρχον; ἀεὶ γοῦν ε ρως εἰσέρχεται πρὸς ταῖς ὑπαρξάσαις θεωρίαις καὶ ε τι θέλειν βλέπειν τὰ κάλλη τῆς ἀληθείας. παρίσταται τοῦτο καὶ ἐκ τοῦ Καὶ ἐπόψομαι. ὡς γὰρ τὸ ἐπέρχομαι ἀκατάπαυστον πρόσοδον δηλοῖ, ου τω τὸ ̓Επόψομαι συνεχῶς προστιθεμένην κατανόησιν ἐμφαίνει· πῶς γὰρ οὐκ ἀεὶ βλέπει ὁ ἐπαγγελίας τυχὼν τῆς Εσται σοι κύριος φῶς αἰώνιον, καὶ Φῶς δικαίοις διὰ παντός; Εστιν δὲ καὶ ἑτέρα γραφὴ ἐχουσα Παραστήσομαί σοι καὶ ἐπόψομαι, ὅπερ οὐ παντὸς λέγειν ἀλλὰ τῶν κατὰ τὸν μέγαν ̓Ηλίαν διὰ τὴν ἀπὸ τῆς πολιτείας παρρησίαν λέγειν θαρρούντων Ζῇ Κύριος ῳ παρέστην ἐνώπιον αὐτοῦ σήμερον. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος Ε᾽

Because to you I shall pray, O Lord ,in the morning, and you will hear my voice, in the morning I shall stand beside you and I shall see.' 1 On account of contemplation this one to whom the sun of righteousness rises appears in the beginning of the spiritual day, giving thanks to the Creator of light. 'In the morning,' he says,' you will hear my voice,' for to whom should be thanks to have such a good, unless to you, Lord who bring light to me, cause of my great enlightenment? Always therefore He desires to come to those beginning in contemplation and who wish for knowledge of the beauty of truth. This is shown by the use of the words, 'I shall see', for as the use of 'I shall come' exhibits inquietude to approach, so 'I shall see' always means the act of understanding. And why does he not always see, who is worthy of the promise, 'He shall be to you God a light eternal and a righteous light forever'? 2 Another passage may be understood, 'I shall be beside you and I shall see,' which is not given to everyone to speak but he who is like the great Elijah, who by reason of his life and deeds, dared to have the confidence to say, 'The Lord lives, in whose sight today I stand.' 3 Didymus the Blind, Commentary on Psalms, from Psalm 5 1 Ps 5 4-5 2 Is 60.19 3 3 Kings 17.1

Enlightenment and Trinity

Quoniam apud te est fons vitae et in lumine tuo videbimus lumen. Praetende misericordiam tuam scientibus te; et justitiam tuam iis qui recto sunt corde. Et enim post commemorationem coelestium beneficiorum, jure gratiae referuntur auctori Domino nostro Jesu Christo, qui fons vitae irriguus aeternae descendit in terras ut ariditatem nostri pectoris irrigaret. Idem est splendor gloriae Dei Patris, et imago substantiae ejus; et ideo in lumine ejus vero, quod illuminat omnem hominem venientem in hunc mundum, videbimus, inquit, Patrem; quia Deus lux est. Recte etiam dicitur: In lumine tuo videbimus lumen; secundum illud: Qui me videt, videt et Patrem meum. Apud te ergo, fons viate, praesentem videbimus Patrem. Sicut enim tu apud Patrem eras in principio Deus Verbum: ita apud te semper est Pater, qui in te est. Est enim apud ipsum, in quo est. Prophetatur autem adventus Domini Salvatoris, qui venturus in terram diceret, Ego et Pater unum summus; id est, unum sumus lumen, sicut unum nomen. Per luminis et nominis unitatem ambo unum sumus; immo Trinitas unum in unitate substantiae, sed distinctione uniuscujusque personae. Trinitas distinctionem significat personarum, unitas potestatem. Potest et ad Patrem dici: Quoniam apud te est fons vitae, id est, in te ex quo vita processit, erat Verbum, et semper erat, quia apud te erat. Omnia per ipsum et in ipso facta sunt; et ipse est vita universorum, et ipse te nobis manifestavit, ut corda hominum ad cognitionem tuae majestatis illuminentur. Sanctus Ambrosius Mediolanensis, Enarrationes In Psalmos, Psalmum XXXV

Because with you is the fount of life and in your light we see light. Reveal your mercy to those who know you, and your righteousness to those who are good in heart. 1 And after the commemoration of celestial benefactions, he rightfully gives thanks to our Lord and creator Jesus Christ, the watering fount of eternal life who descended to earth that he water our hearts. The same is the splendor of the glory of the Father, and the image of His substance, and there in His light, which enlightens all men coming into this world, 2 we see, He says, the Father, because God is light. Rightly he says, 'In your light we see light,' according to which, 'He who sees me, sees my Father.' 3 With you then is the fount of light, by which presence we see the Father. For as you were with the Father in the beginning, God the Word, so the Father is with you always, He who is in you. For certainly He is with himself, in which He is. And here prophesied is the coming of the Lord our Saviour, who coming to earth said, 'I and the Father are one,' 4 that is, we are one light, as we are one name. Through the unity of light and name we are both one, we are one trinity in unity of substance, but distinct in person. The Trinity signifies the distinction of person, and unity of power. He is able to say to the Father: Because with you is the fount of life, that is, in you from whom life proceeds, was the Word, and always was, because with you He was. Everything through Him and in Him was made, and He is the life of all things, 5 and He has manifested you to us, that the hearts of men with the knowledge of your majesty be illuminated. Saint Ambrose, Commentary on the Psalms, from Psalm 35 1. Ps 35, 10,11 2 Jn1.10 3 Jn 14.9 4 Jn 10.30 5 Jn 1. 3-4

Light And Revelation

Ἔφαναν αἱ ἀστραπαὶ αὐτοῦ τῇ οἰκουμένῃ εἶδεν καὶ ἐσαλεύθη ἡ γῆ.   Οἱ φωτινοὶ λόγοι τῆς θείας διδασκαλίας αὐτοῦ ἀστραπῶν τρόπῳ ἔφαναν πάσῃ τῇ οἰκομένῃ καταυγάζοντες καὶ φωτίζοντες αὐτὴν, ἐπὶ τῳ ἔχειν φῶς γνώσεως. Ἀλλ' ἡ γῆ ταύτας τὰς ἀστραπὰς ἰδοῦσα, κλονηθεῖσα μετέβαλεν, ἀποβαλοῦσα τὴν γεώδη ποιότητα, ἐπὶ τοῦ ἀναλαβεῖν τὴν εἰκόνα τοῦ ἐπουρανίου. Ἰδουσα τοὺς ἀνθρωπίνους νόμους, καὶ τά κατάλληλα τούτοις ἔθη, πάντες οἱ ἄνθρωποι τα σφέτερα πάτρια καταλιπόντες, τῇ εὐαγγελικῇ παιδεύσει προσεληλύθασιν. Ἀλλὰ οἰκουμένη ἰδοῦσα τὰς ἀστραπὰς τοῦ Κυρίου, ἐλλάμπεται. Ἡ δὲ γῆ  σαλεύεται διὰ τοῦ κλόνου, ἀρχὴν λαμβάνουσα πρὸς τὸ καὶ αὐτὴν οἰκουμένην χρηματίσαι, ἵνα φανῶσιν αὐτῇ τοιαύτῃ γεγενημένῃ αἱ θεῖσα τοῦ Κυρίου ἀστραπαί Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος  ϞϚ'

His lightning revealed the world, and the earth saw and trembled. 1 The shining words of His Divine teachings are lightning revealing the whole world, illuminating and enlightening it that it receive the light of knowledge. Which lightning the earth seeing, it is shaken and changed, casting off terrestrial deeds, that it put on the image of heaven. Seeing the laws of men and the associated customs, all men shall abandon such an inheritance for the teaching of the Gosepl. For the world beholding the lightening of the Lord is illuminated. The earth is shaken with tumult grasping the deeds of the world, which are revealed in the divine lighting of God. Didymus the Blind, Commentary on the Psalms, from Psalm 96 1 Ps 96.4

Mercy and Enlightenment

Post misericordiam enim et benedictionem id sequitur: Illuminet vultum suum super nos, et miseratur nobis. Benedictione Dei opus est, ut nos vultus ejus illuminet ut tenebrosa corda nostra cognitionis suae lumen irradiet, ut majestatis suae Spiritus lucem obscuratis intelligentiae nostrae sensibus tribuat; et gloriari deinceps liceat, dicentes: Designatum est super nos lumen vultus tui Domine. Hanc autem illuminationem vultus sui super nos misericordia ipsius, quae in peccati remissione in nobis est coepta, largitur. In quem autem profectum illuminationem vultus Dei super se precentur, sermo consequens docet: Ut cognoscamus in terra viam tuam, in omnibus gentibus salutare tuum. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LXVIII

And after mercy and blessing it follows: Let the light of your face shine upon us and be merciful to us. 1 In the blessing of God is the work that his face shine upon us and enlighten with the light of His knowledge our dark hearts, that he give to the darkened understanding of our minds the light of his majestic spirit, that then we be able to glory, saying, Sealed upon us is the light of your face, O Lord. 2 This light of His face upon us is His mercy poured forth, which undertakes the forgiveness of sin among us. And that they pray for this coming illumination of the face of God upon them, the next verse teaches, saying: 'That we might know on earth your way, among all the peoples your salvation.' 3 Saint Hilary of Poitiers, Homilies on the Psalms, Psalm 66  1 Ps 66.1 2 Ps 4.7 3 Ps 66.3

Restoring Faith

Respondens autem angelus, dixit mulieribus: Nolite timere vos, scio enim quod Jesum, qui crucifxus, est, quaeritis. Adhuc crucifixum et mortuum requirebant, quarum fidem saeva passionis procella turbaverat, et tentationis eas ita pondus incurvaverat, ut coeli  Dominum adhuc quaerere et in sepulchro. Non est hic. Secundum id quod in loco exstitit; hic est autem, per hoc quod ubique est, et loci capacitate non clauditur. Venite et videte locum ubi positus erat Dominus. Mulieres vocat angelus ad videndum, ut sacri corporis locus mundaret oculos, quos diabolo claudente vetitae arboris macularat aspectus. Ingrediuntur sepulcrum, ut consepultae Domino  totam fidei resurgerent in salutem. 'Si complantati sumus similitudini mortis ejus, simul et resurrectionis erimus. Sanctus Petrus Chrysologus, Sermo LXXVII

But the angel said to the women 'Do not be afraid, for I know that you are seeking Jesus who was crucified.' 1 They were yet looking for one crucified and dead, they whose faith the savage violence of the Passion had troubled, and the burden of this trial bent them over so far that they were still looking for the Lord of heaven in the tomb. 'He is not here.' That is, in the way He was in that place, but He is here to the extent that He is everywhere, and is not enclosed by location. 'Come and see the place where the Lord was placed.' The angel calls the women to see, so that the place of His sacred body cleanse the eyes, eyes which the devil closed by defiling them with the sight of the tree's forbidden fruit. They enter the tomb so that having been buried with the Lord the rise with the full salvation of faith. 'If we have been joined together with Him in death like this, so too will be our resurrection.' 2 Saint Peter Chrysologus, Sermon 77 1 Mt 28.6 2 Rom 6.