The Strengthening Hand

Manus enim Domini erat mecum, confortans me. Ad bona quippe assurgere perfecte non possumus, nisi nos spiritus et praeveniendo elevet, et subsequendo confortet. Sed quaerendum est, cum superius de volumine quod acceperat scriptum sit: Et factum est in ore meo sicut mel dulce, qua ratione postmodum dicitur: Abii amarus in indignatione spiritus mei? Mirum quippe valde est si dulcedo simul et amaritudo conveniant. Sed juxta superiorem sensum sciendum est quia cui sermo Dei in ore cordis dulcis esse coeperit, hujus procul dubio contra semetipsum animus amarescit. Quo enim in illo subtiliter discit qualiter reprehendere se debeat, eo se durius per amaritudinem poenitentiae castigat, qui tanto sibi magis displicet, quanto in sacro volumine amplius de omnipotente Deo videt quod amet. Sed quia ad ista proficere sua virtute non valet homo, recte nunc dicitur: Manus Domini erat mecum, confortans me. Manus enim Domini in sacro eloquio aliquando etiam unigenitus Filius appellatur, quia omnia per ipsum facta sunt. Et de cujus ascensione per Moysen Pater omnipotens loquitur, dicens: Tollam in coelum manum meam. Haec manus quae electorum suorum corda confortat, discipulis dicebat: Sine me nihil potestis facere. In omne ergo quod cogitamus, in omne quod agimus, semper orandum est, ut et ipso aspirante cogitemus, et ipso adjuvante faciamus, qui vivit et regnat cum Patre inunitate Spiritus sancti Deus in saecula saeculorum. Amen. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia X Source: Migne PL 76.903d

For the hand of the Lord was with me, strengthening me.. 1 And certainly we are not able to rise perfectly to good things, unless the Spirit coming beforehand lifts us up, and consequently strengthens us. But it must be asked that when it was previously written concerning the book: 'And in my mouth it was as sweet as honey,' for what reason it is then said: 'I went off bitter in the indignation of my spirit?' It is surely most wonderful if something is at the same time sweet and bitter. But against this understanding let it be known that the word of God which in his heart was first sweet, was also without doubt that by which his soul became bitter against itself. For by it he subtly learns in what manner he should correct himself, because the more heavily he castigates himself amid the bitterness of penitence, the more he displeases himself, and the more he sees clearly what he should love in the sacred book concerning almighty God. Yet because man is not able to advance by his own virtue, rightly it is said here, 'The hand of the Lord was with me, strengthening me.' In sacred speech the hand of the Lord sometimes expresses the Only Begotten Son, because 'through Him everything was made.' 2 And concerning His ascension the almighty Father says through Moses: 'I will take my hand into heaven.' 3 He speaks of this hand which strengthens His chosen ones to his disciples, saying, 'Without me you can do nothing' 4 In everything, therefore, which we think, and all we do, we must always pray, that we might think according to His inspiration and act with His aid, who lives and reigns with the Father in unity with the Holy Spirit forever. Amen. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 10 1 Ezek 3.14 2 Jn 1.3 3 Deut 32.40 4 Jn 15.5

A Great Commotion

Bene autem subditur: Et audivi post me vocem commotionis magnae. Propheta, sancto Spiritu repletus, quasi transacta narrat, quae facienda praevidet, quia et in praedestinatione jam facta sunt, quae adhuc in opere sequuntur. Unde et in translatione veteri per Isaiam dicitur: Qui fecit quae futura sunt. Quid est ergo quod post se propheta vocem audivit commotionis magnae, nisi quod post sermonem praedicationis, qui fit ad corda peccantium, lamenta poenitentium sequuntur? Perversi etenim quique dum prava agunt, et a justis recta non audiunt, nesciunt quam sint gravia quae committunt, atque ex ipsa sua ignorantia, in suo stupore securi sunt; et jacentes in culpis, quasi molliter quiescunt, sicut de quodam peccatore et securo populo dicitur: Requievit in faecibus suis, quia securus jacuit in peccatis. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia X Source: Migne PL 76.896c-897a

Well it is added, 'And I heard the sound of a great commotion behind me. 1 The prophet, filled with the Holy Spirit, speaks of things having happened which he foresees shall be, because in predestination things are already done that are to follow from the deed. Whence in an old translation of Isaiah it is said: 'He who made the things that will be.' 2 What, then, is the sound of a great commotion that the prophet hears behind himself, unless what happens after the act of preaching, which strikes the hearts of sinners so that the lamentations of penance follow? They who do not hear the right things of the righteous while they do vile things are perverse, and they do not know how grave are the things that they do, and because of their own ignorance they are confident in their foolishness and they exult in faults, as if they were happily at peace. So it was said of a certain sinner and a people who felt secure, 'He rested in his own filth,' 3 because as one confident he exulted in his sins. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 10 1 Ezek 3.12 2 Isaiah 45.11 translation from the Septuagint 3 Jerem 48.11

Fear And Offence

Verba eorum ne timeas, et vultus eorum ne formides, quia domus exasperans est. Ideo boni timendi sunt ne offendantur, ne forte per eos ille provocetur ad iram, qui eorum corda semper inhabitat. Nam, sicut superius dictum est, si malos offendimus, timere minime debemus, quoniam illis nostra actio displicet, quibus nec justitia creatoris placet. Quid ergo timendum est, si nobis ingrati sunt, qui Deo amabiles non sunt? Unde recte nunc dicitur: Verba eorum ne timeas, et vultus eorum ne formides, quia domus exasperans est. Ac si aperte diceretur: Timendi essent, nisi me in suis actibus exasperarent. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX Source: Migne PL 76.881c

Do not fear their words and do not be dismayed by their faces, because theirs is a house that provokes. 1 That is, the good are fearful lest they offend and lest perhaps they provoke the wrath of Him who is always dwelling in their hearts. For as we have said previously, we should not fear if we offend the wicked, since what we do displeases those who are not pleased with the righteousness of the Creator. Why, then, should there be fear if we are not liked by those who are not loveable before God? Whence rightly it is said: 'Do not fear their words, and do not be dismayed by their faces, because theirs is a house that provokes.' As if it were plainly said: 'Rather let them fear lest they provoke me with their behaviour.' Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 9 1 Ezek 2.6

Judging Oneself And Others

et unumque eorum coram facie sua ambulabat Nam sunt multa peccata quae committimus, sed idcirco nobis gravia non videntur, quia privato nos amore diligentes, clausis nobis oculis, in nostra deceptione blandimur. Unde fit plerumque ut et nostra gravia leviter, et proximorum mala levia graviter judicemus. Scriptum quippe est: Erunt homines seipsos amantes. Et scimus quia vehementer claudit oculum cordis amor privatus. Ex quo fit ut hoc quod nos agimus, et grave esse non existimamus, plerumque agatur a proximo, et nimis nobis detestabile esse videatur. Sed quare hoc quod nobis vile videbatur in nobis grave videtur in proximo, nisi quia nec nos sicut proximum, nec proximum conspicimus sicut nos? Si enim nos sicut proximum aspiceremus, nostra reprehensibilia districte videremus. Et rursum si proximum aspiceremus ut nos, nunquam nobis ejus actio appareret intolerabilis, qui saepe fortasse talia egimus, et nil nos proximo intolerabile fecisse putabamus. Hoc male divisum mentis nostrae judicium corrigere per legis praeceptum Moyses studuit, cum dixit ut justus deberet esse modius, aequusque sextarius. Hinc Salomon ait: Pondus et pondus, mensura et mensura, utrumque abominabile est apud Deum. Scimus quia in negotiatorum duplici pondere aliud majus, aliud minus est. Nam aliud pondus habent ad quod pensant sibi, et aliud pondus ad quod pensant proximo. Ad dandum pondera leviora, ad accipiendum vero graviora praeparant. Omnis itaque homo qui aliter pensat ea quae sunt proximi, et aliter ea quae sua sunt, pondus et pondus habet. Utrumque ergo abominabile est apud Deum, quia si sic proximum ut se diligeret, hunc in bonis sicut se amaret. Et si sic se sicut proximum aspiceret, se in malis sicut proximum judicaret. Debemus ergo nosmetipsos sollicite sicut alios videre, nosque ipsos, ut dictum est, ante nos ponere, ut pennata animalia incessanter imitantes, ne nesciamus quid agimus, coram facie nostra semper ambulemus. Perversi autem, sicut paulo ante jam diximus, coram facie sua non ambulant, quia ea quae agunt nunquam considerant, ad interitum tendunt, in pravis actibus exsultant. De quibus scriptum est: Qui laetantur cum malefecerint, et exsultant in rebus pessimis. Saepe vero justus qui eos conspicit deflet, sed ipsi phreneticorum more planguntur, et rident. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IV Source: Migne PL 76.819b-820c

...and each one walked with his face set forward. 1 For there are many sins we commit but they do not seem grave to us, because lacking love on account of our own self love, we have closed up our eyes in the charm of our own deceit. Whence it often happens that we judge our defects to be trivial and the trivial faults of our neighbours to be weighty matters. Thus it is written: 'Men shall be lovers of themselves.' 2 And we know that it is by a lack of love that we tightly close up the eye of our heart. Because of which, that which we do ourselves and do not judge to be grave, frequently appears extremely detestable to us when done by our neighbour. But why does that which seems a light thing to us in ourselves appear so grave to us in our neighbour, unless it is that we do not look on our neighbour to be like us, nor that we are like our neighbour? For if we were to see ourselves to be like our neighbor, we would look sternly on our faults. And again if we were to see our neighbour to be like us, never would his act be intolerable to us, we who have perhaps done grave things and then think we have done nothing to our neighbour. This flawed and divisive judgment of our minds is corrected through a teaching of the law that Moses was zealous for, when he said that the measure should be right and the weight fair, 3 Hence Solomon says: 'Different weights, different measures, both are abominable to the Lord.' 4 We know that in the deceits of business there is one weight greater and one less, and likewise men have one weight when they think of themselves and another when they think of their neighbour. They are prepared for the giving of lighter weights and the reception of heavier ones. Thus all men who think of the things of his neighbour in one way and think in another way about his own have different weights, both which are abominable to the God, because if a man should love his neighbour as himself, he should love him to be amid good things. 5 And if he looks on his neighbour to be like himself, he would condemn himself in evil affairs just as he does his neighbour. We should have care, then, to see ourselves like others, so that, as has been said, we place ourselves before ourselves, so that ceaselessly imitating these winged creatures, lest we do not know what we do, we walk with our faces set forward. For the perverted, as we have said a little before, do not walk with the face set forward, because they do not think on the things they do, and racing to ruin they exult in wicked deeds. Concerning which it is written: 'They who rejoice when they do evil, and exult in the worst things.'  6 And though the righteous man who looks on them often weeps, yet they cry out in the manner of madmen, and smile. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 4 1 Ezek 1.9 2 2 Tim 3.2 3 Levit 19.36 4 Prov 20.10 5 Levit 19.18, Mt 5.43.44 6 Prov 2.14

Sickness And Healing

Et vidi, et ecce ventus turbinis veniebat ab Aquilone... Propheta ergo ea quae essent in finem ventura conspiciens, venire ab Aquilone ventum turbinis vidit, quia in extremo saeculi mentes hominum torporis sui frigore malignus spiritus gravius occupabit. Unde scriptum est: Vae terrae et mari, quia descendit diabolus ad vos habens iram magnam, sciens quia modicum tempus habet. Antiquus quippe adversarius insidiarum suarum molimina in humanis mentibus gravius exaggeravit. Contra cujus excrescentem superbiam incarnati manifestata est humilitas Dei: atque ut humanum genus a suo languore sanaret, tunc magna apparuit potentia medici, cum languor crevit aegroti. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia II Source: Migne PL 76.799d-800a

I looked and, behold, a storm wind was coming from the north... 1 Therefore the prophet, looking upon those things which shall come at the end, sees the storm wind coming from the north, because at the end of the ages the wicked spirit shall heavily occupy the minds of men with the frozen nature of his torpor, whence it is written, 'Woe to you land and sea, because the devil falls upon you in great anger, knowing that he has but a little time.' 2 The ancient adversary has heaped up a great mass of his snares in human minds, against which excrescence of pride the humility of God was made manifest in the Incarnation, even so that the human race might be healed of its sickness, for then when sluggishness had led to sickness did the great power of the physician appear. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 2 1 Ezek 1.4 2 Apoc 12.12

The Scattered And The Shepherd

In omnem montem, et in omnem collem, et in omnem faciem terrae dispersae sunt. Quid est: In omnem faciem terrae dispersae sunt? Omnia terrena sectantes, ea quae in faciem terrae lucent, ipsa amant, ipsa diligunt. Nolunt mori, ut abscondatur vita eorum in Christo. Super omnem faciem terrae, dilectione terrenorum, et quia errantes oves sunt per totam faciem terrae. Non omnes haeretici per totam faciem terrae, sed tamen haeretici per totam faciem terrae. Alii hic, alii ibi, nusquam tamen desunt. Ipsi se non norunt: alia secta in Africa, alia haeresis in Oriente, alia in Aegypto, alia in Mesopotamia, verbi gratia. Diversis locis sunt diversae: sed ea una mater superbia omnes peperit sicut una mater nostra catholica omnes christianos fideles toto orbe diffusos. Non ergo mirum, si superbia parit discissionem, caritas unitatem. Tamen ipsa catholica mater, ipse pastor in ea ubique quaerit errantes, confortat infirmos, curat languidos, alligat confractos, alios ab istis, alios ab illis non se invicem scientibus. Sed tamen illa omnes novit, quia cum omnibus fusa est. Verbi gratia, est in Africa pars Donati, Eunomiani non sunt in Africa, sed cum parte Donati est hic Catholica. Sunt in Oriente Eunomiani, ibi autem non est pars Donati, sed cum Eunomianis ibi est Catholica. Illa sic est tamquam vitis, crescendo ubique diffusa; illi sic sunt tamquam sarmenta inutilia, agricolae falce praecisa merito sterilitatis suae, ut vitis putaretur, non ut amputaretur. Sarmenta ergo illa ubi praecisa sunt, ibi remanserunt. Vitis autem crescens per omnia, et sarmenta sua novit quae in illa manserunt, et iuxta se quae de illa praecisa sunt. Inde tamen revocat errantes, quia et de ramis fractis dicit Apostolus: Potens est enim Deus iterum inserere illos. Sive dicas oves errantes a grege, sive dicas ligna praecisa de vite, nec ad revocandas oves, nec rursus ad inserenda ligna minus idoneus est Deus, quia ille summus pastor, ille verus agricola. Sanctus Augustinus Hipponensi, De Ovibus, Sermo XLVI, De Pastoribus In Ezekial XXXIV Source: Migne PL 38.280-1

'They were scattered over every mountain and over every hill, and over the whole face of the earth.' 1 What is this, that they were scattered over the whole face of the earth? It is the pursuit of all the earthly things that shine on the face of the earth, and the loving of them and the cherishing of them. They do not want to die so that their life may be hidden with Christ. Over every land of the world, because of their love of earthly things, they are sheep straying all over the face of the earth. Not every type of heretic is to be found all over the face of the earth, and yet heretics are to be found all over the face of the earth. Some here, others there, nowhere is spared. They do not know each other. For example one heresy is in Africa, another in the East, another in Egypt, another in Mesopotamia. Different ones in different places, but one mother, pride, gave birth to them all, just as our one Catholic mother bore all the faithful Christians spread out through the whole world. And it is not to be wondered that pride gives birth to division, and charity to unity. Yet this Catholic mother, this shepherd in her, everywhere seeks those who stray, she strengthens the weak, cares for the sick, binds up the broken, some from this group, others from that group, those who do not know each other. But she knows them all because she is poured out among all of them. There is the party of Donatus in Africa, for example, but there are no Eunomians in Africa, and yet there with the party of Donatus is the Catholic Church. There are the Eunomians is the east, but no party of Donatus there, yet the Catholic Church is there with the Eunomians. It is like a vine which has spread everywhere by growing, but they are like useless twigs cut off by the farmer's sickle because of their sterility, so that the vine be pruned, but not cut down altogether. So where those twigs have been cut off, there they have remained. But the vine that grows everywhere knows both its branches that have remained with it and those that have been cut off. But it calls back those who stray, because concerning broken branches the Apostle says, 'For God has the power to graft them in again.' 2 Whether you call them sheep straying from the flock, or you call them branches cut from the vine, God does not lack the capability of calling back the sheep and grafting in the branches again, because He is the chief shepherd, he is the true farmer. 3 Saint Augustine of Hippo, from Sermon 46, On The Shepherds in Ezekial 34 1 Ezek 34.6 2 Rom 11.23 3 Jn 15.1

Making The Face Firm

Fili hominis, obfirma faciem tuam super filias populi tui quae prophetant de corde suo... Primum de eo quod dicitur: Obfirma faciem tuam, requirendum. Deinde si Dominus dederit, investigare debemus filias populi prophetantes de corde suo, et facientes ea, in quibus eas Dei sermo corripiat. Et quod sit alia facies praeter hanc corporis nostri faciem, licet ex multis manifestum sit, attamen et ex his, quae Apostolus memorat, indicatur: Nos vero omnes revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a gloria in gloriam, quasi a Domini spiritu. Hanc faciem corporalem omnes homines habemus revelatam, nisi forte calamitatibus et angustiis premimur. Vultus autem ille, de quo sermo Apostoli est, in multis tectus est, et in paucis revelatus. Qui enim fiduciam habet in vita immaculata, in sensu sano, in fide vera, iste tantummodo non habet confessionis, fraudulentiae, peccatique velamen; sed propter puram conscientiam, revelata facie gloriam Domini contemplatur. Procul autem absit a nobis, ut velatam habeamus hanc faciem. Haec pauca de facie, ut possimus intelligere quid sit, quod sequitur: Obfirma faciem tuam super filias populi tui. Ista facies, id est, principale ( ἡγεμονικὸν) cordis nostri, nisi obfirmata fuerit super eo, quod intelligendum est, ut quomodo videt, sic annuntiet gentibus, illud quod aspicitur, non videtur. Impossibile quippe est, ut aliquis sine obfirmatione vultus, vagus, fluctuabundus, circumlatus omni vento doctrinae, videat quod debet, videat ut debet. Oportet enim volentem intelligere habere faciem, in eo quod intelligere nititur, obfirmatam: ob hanc semper causam prophetaturis primum jubetur, ut faciem suam obfirment; ut nostram autem et nos possimus obfirmare faciem in Evangelio, in Lege, in Prophetis, in apostolis, obfirma eam super Christo, et non super saeculi negotiis. Sed cum in mundialibus curis anima nostra versetur, cum semper ardeat habendi fame, non obfirmamus faciem nostram super ea, quae imperavit Deus, sed super ea, quae Dei sunt adversa praeceptis. Quis, putas, in nobis immundus est ob obfirmationem faciei super his, quae interdicta sunt? Quis in tantum sollicitus et cautus, ut diebus ac noctibus in ea obfirmet cordis sui faciem, quae jubentur? Nunc quoque si intellecturi fuimus praesentem scripturam quomodo prophetae dicatur: Obfirma faciem tuam super filias populi tui, ut videat ea quae dicturus est, debemus obfirmare intelligentiam, plenum in intentatione cordis habere tractatum, quod sit hoc, quod significetur, ut tandem ratione superati, recedamus a littera. Ac secundum communem quidem intellectum, videntur quaedam filiae populi prophetantes hoc quod sequitur admisisse peccatum. Assumentes cervicalia consuebant; consuentes non ponebant ea sub capite, sed sub cubito audientium, et velaminibus quibusdam tegebant capita universae aetatis. Haec sunt, quae prophetantibus filiabus populi reputantur quasi magna peccata. Quis autem potest in verbo consistens dicere, quia si quis cervicalia consuat, et consuta sub cubito ponat alterius, delinquat, et a Deo corripiatur? Quis potest asserere, quia si quis velamina faciat ad tegendum caput universae aetatis, impie agat? Invitis nobis ab ipsa Scriptura necessitas imponitur, ut ab apicibus litterae recedentes, verbum, et sapientiam, et voluntatem ejus requiramus ad aperienda peccata, quae clausa sunt, ad illuminanda quae caligant, ut possimus a maledicto extranei fieri, omni cubito manuum, sive manus. Qui in victu corporis occupati sunt, et ne per somnium quidem spirituales videre delicias, quas nos habere vult sermo divinus dicens: Delectare in Domino, et dabit tibi petitiones cordis tui; qui non noverunt voluntatem beatorum, de qua scribitur: Torrente voluptatis tuae potabis eos: requirunt quasi amatores luxuriae, et non amatores Dei, semper in corporalibus esse deliciis. Signum autem mihi videtur voluptatis carneae, sub cubito manuum cervical assutum. Quia enim in tempore discumbendi ad beneficia corporalia videmur uti consutis quibusdam, et acu pictis sub cubito manuum nostrarum, forsitan sermo divinus per istius modi figuram et argumentum eos culpat magistros, qui per vaniloquentiam, et beatas quasque repromissiones, multitudinem audientium libidini, vitiis, voluptatique permittunt. Debet enim Dei verbum, et Deus homo ea proferre, quae saluti sunt audienti, quae illum hortentur ad continentiam, ad conversationem sanorum actuum, ad cuncta, quae homo studiosus laborum, et non libidinum, debet incumbere, ut possit ea consequi, quae a Deo sunt repromissa. Cum ergo aliquis aptus moribus populi, ut placeat eis, quibus aures pruriunt, loquitur quae gratanter accipiant, loquitur quae vicina sunt voluptati, talis magister consuit cervicalia sub omni cubito manus. Sequitur hoc peccatum habentem, ut faciat etiam amictus ad velandum caput omnis aetatis. Cujus autem rei figura sit etiam velamen, cautius consideremus. Qui fiduciam habet, et vere vir est, velamen non habet super caput suum, sed intecto capite orat Dominum, intecto capite prophetat: per signum corporalis rei etiam spiritalem latenter ostendens, ut quomodo non habet velamen super caput carnis suae, ita non habeat velamen super principale cordis sui. Si quis vero confusionis velamen gerit, et peccati, iste quasi muliebria velamina habet super caput suum. Itaque cum aliquis docuerit ea, quae aurem populi mulceant, et strepitum potius laudatorum, quam gemitum moveant, si blandus inimicus palpaverit potius quam secuerit vulnera, talis homo amictus contexit in capite. Cum autem in luxuriosam orationem dicentis se sermo fuderit, et in lascivum persultaverit eloquium, contexit velamen super caput omnis aetatis; non modo puerorum et juvenum, verum et senum. Quomodo enim faciat signa et portenta ad decipiendos, si fieri potest, etiam electos falsus Christus, et falsus propheta: similiter et hi, qui ad voluptatem meditata deportant, et ista semper inquirunt, quae delectent potius audientes, quam convertant a vitiis, faciunt velamina super caput non modo puerorum et juvenum, sed, si fieri potest, senum quoque et patrum, intantum ut etiam eos decipiant, qui juxta laborem animae in spiritali aetate et senio processerunt Origenes, Homila Tertia Ezekial, Interprete Hieronymo Source Migne PG 13.687c-690a

Make firm your face over the daughters of your people who prophesy from their own hearts... 1 First we shall look into that which is said, 'Make firm your face,' and then, if the Lord allows, we shall investigate the daughters of the people who prophesy from their own hearts, and do things for which the word of the Lord corrects them. Now what the other faces might be apart for this bodily face we possess has been made manifest in many places, but from these, let what the Apostle mentions be declared: 'But we all with uncovered face looking on the glory of the Lord, being transformed into that image, from glory to glory, as by the spirit of the Lord.' 2 This bodily face which all of us men have is uncovered, unless perhaps because of calamity and distress we hide it away, but the face of which the Apostle speaks is hidden in many ways and is rarely revealed. For he who has confidence in the immaculate way, in good sense, in true faith, he alone does not wear the veil of guilt and deceit and sin, but because of a pure conscience he contemplates the glory of the Lord with the face uncovered. May it be far from us that we should have this face covered. And with these things briefly said about the face, so we may understand what follows: 'Make firm your face over the daughters of your people.' The face, then, that is the ruling part of the heart, which unless it has been been made firm about what should be understood, it does not appear how it may see what it should that it might announce it to the people. For it is impossible that someone who does not have a firm face, but a wandering one that shifts about, and is tossed about by the winds of teaching, 3 shall see what he should and shall see as he should. It is necessary to understand the will as the face, which is made firm by the struggle to understand, because of which, for the cause of prophesying, it is always first commanded that the face be made firm. And so even we can make our face firm, in the Gospel and the Law and the Prophets and in the Apostles, making it firm concerning Christ, and not about worldly affairs. For when our soul is turned to worldly cares, when it is always burning with a hunger for things there, we do not make our face firm in what God has commanded, but for those things which are inimical to His teaching. Do you not think that he who has been made unclean among us is he who strengthens his face over those things which are prohibited? And who is the man so intently concerned and prudent over those things which are commanded, so that day and night he makes firm the face of his heart concerning those things? Now also, if we are to understand this present passage of Scripture, how it was said to the prophet: 'Make firm your face over the daughters of your people,' we should make firm our understanding, so that it might look on the things which are to be said, having the intent of our heart fully taut about what this may be and what it means, so that with elevated reason, we pass beyond the letter. According to a certain sort of common understanding, these daughters of the people who prophesy appear to be those who have permitted sin. They embroider the cushions, and do not place them under the head but beneath the arm of the hearer, and they cover the head with a covering that endures. 4 These things, which the prophesying daughters of the people did, are reputed to be weighty sins. But who is able to speak a word about what they are? Because if someone embroiders a cushion, and places it beneath the arm of someone else, should they be corrected by God? And will insist that because someone makes a covering to cover the head for all time, he acts wickedly? Even to those who are unwilling among us, this Scripture imposes the necessity of withdrawing from the sense of the letter to seek its word and wisdom and will for the uncovering of sins which are hidden, and the illumination of what is obscure, so that we can remove ourselves from the exterior curse of every arm or hand. Those who have been seized by the conquest of the body, and in a dream do not look on spiritual joys, which the Divine word wishes us to have, saying, 'Delight in the Lord, and He shall give to you the petition of your heart,' they who do not know the wish of those who are blessed, when it is written: 'A torrent of your joy you shall give them to drink,' 5 they seek as lovers of luxury, and not lovers of God, since they always have their pleasures in the body. Now to place the cushion beneath the arm seems to me to be a sign of carnal pleasure. For when for a time we recline for the sake of corporeal goods, we appear as having something embroidered and decorated with the needle beneath the arm, so perhaps the Divine word by the manner of this figure and argument reproves those teachers who through vain eloquence and certain pleasing promises, permit a multitude of lusts and vices and pleasures to those who listen to them. For it is of the word of God and the God man to offer those things which save to those who hear, which exhort them to continence and to their conversation to a sound life, and to everything which belongs to a studious man of labour, and not of lust, whence the things that are required are those that lead to what has been promised by God. When, then, someone is aware of the ways of people, and so that he might gratify them who have vile ears he speaks what may please them, that is, he speaks of things which lead to pleasure, such a teacher embroiders the cushion to be placed under the arm. It then says that with this sin there is also made a covering that veils the head forever. Let us carefully consider what this veil could be a figure of. He who has faith, and truly is a man, he has no veil upon his head, but with his head uncovered he prays to the Lord, and with his head uncovered he makes prophecy. By the corporeal sign the hidden spiritual thing of the matter is revealed, so that he who does not have a veil upon the head is he who does not have a veil upon the principle part of his heart. If, however, someone bears the veil of confusion, and sin, he is as one who has a woman's veil upon his head. Thus when someone teaches things which softly caress the ears of the people, and he incites a clamour of praise rather than groans, and he strokes rather than cauterises wounds, such a man weaves a covering for the head. And when with luxurious rhetoric he pours out his speech and he makes his eloquence dance about in pleasure, he weaves an enduring veil for the head, and not only for boys and youths, but truly even for the old. For as the false Christ and the false prophet shall make signs and portents for deceiving, if it were possible, even the elect, 6 so likewise these have meditated to carry off with pleasure, and so always seeking what delights those who listen, rather than what turns them from evil, they make a veil for the head, and not only for boys and youths, but even, if it is possible, for the old, even for fathers, inasmuch as they can deceive those who because of the labour of the soul have advanced in spiritual age and seniority. Origen, from the Third Homily on Ezekiel, translated by Jerome 1 Ezek 13.17 2 2 Cor 3.18 3 Ephes 4.14 4 Ezek 3.18 5 Ps 36.4, Ps 35.9 6 Mt 24.24

Judgement And Endurance

Et vos, inquit, oves meae, haec dicit Dominus Deus: Ecce ego iudico inter ovem et ovem, et arietes et hircos. Quid hic faciunt hirci in grege Dei? In eisdem pascuis, in eisdem fontibus, et hirci tamen sinistrae destinati dextris miscentur, et prius tolerantur qui separabuntur. Et hic exercetur ovium patientia ad similitudinem patientiae Dei. Separatio enim ab illo erit, aliorum ad sinistram aliorum ad dexteram. Nunc autem ipse tacet, tu vis loqui. Sed unde dico: Tu vis loqui? Unde ipse tacet. A vindicta iudicii, non a verbo correptionis. Ipse nondum separat, tu vis separare. Ipse mixta tolerat, qui seminavit. Si ante ventilationem frumentum vis esse purgatum, tuo vento, pessime ventilaberis. Licuerit servis dicere: Vis, imus, et colligimus ea? Stomachati enim sunt, videndo zizania, et doluerunt segeti bonae permixta zizania. Et dixerunt: Nonne bonum semen seminasti? Unde ergo apparuerunt zizania? Ille rationem reddidit unde apparuerunt; non tamen permisit ut ante tempus evellerentur. Quamvis et ipsi servi stomachati adversus zizania, consilium tamen et praeceptum a domino expetiverunt. Displicebant illa inter segetem, sed videbant servi, quia si vel in ipsis zizaniis evellendis aliquid sua sponte facerent, ipsi zizaniis numerarentur. A Domino expectaverunt praeceptum, iussionem regis sui quaesierunt: Vis, imus, et colligimus ea? Et ille: Non. Et reddidit inde causam: Ne forte, cum vultis colligere zizania, eradicetis simul et triticum. Sedavit ab indignatione, nec reliquit in dolore. Grave enim videbatur servis esse zizania inter frumentum, et vere grave erat. Sed alia est conditio agri, alia quies horrei. Tolera, ad hoc enim natus es. Tolera, quia forte toleratus es. Si semper bonus fuisti, habeto misericordiam; si aliquando malus fuisti, noli perdere memoriam. Et quis est semper bonus? Facilius, si te Deus diligenter discutiat, inveniet te etiam nunc malum, quam tu te semper bonum. Ergo toleranda sunt zizania haec inter frumentum, hirci inter arietes, hoedi inter oves. Sanctus Augustinus Hipponensi, De Ovibus, Sermo XLVII, In Ezechiel cap XXXIV, ab illis verbis, Et vos oves meae... Source: Migne PL 38.298

'And you, my sheep,' thus says the Lord, 'Behold, I judge between sheep and sheep, and rams and he-goats.' 1 What are he-goats doing here among the flock of God? Though destined for the left hand, in the same fields the he-goats are mixing with those of the right hand, and first they are tolerated who shall be separated. And this is to exercise the sheep in patience in the likeness of God's patience. The separation shall be performed by Him, some to the left and some to the right. But now He is silent, and you wish to speak. But what do I say you wish to speak about? What He is keeping quiet about. About the sentence of judgment, not about a word of correction. He is not yet separating, you wish to do so. He who sowed is tolerating the mixing. If before winnowing time you wish the grain purged, and with your own wind, you will suffer a worse winnowing. It was permitted that the servants say, 'Do you want us to go and gather them?' 2 They were troubled when they saw the weeds, and aggrieved at the weeds mixed with the good crop. And they said, 'Did you not sow good seed? Then from where did the weeds come?' He gave the reason why they appeared, but even so He did not permit the weeds to be pulled up before the time. And though those servants were vexed at the weeds, they sought the counsel and command of their lord. They were displeased by the weeds in the crop, but they saw that if they acted according to their own wish to pull up the weeds, they would be reckoned among the weeds. They waited for the commands of their Lord, they sought their king's decree, 'Do you want us to go and gather them up?' And He said, 'No.' And he gave the reason: 'Lest perhaps when you wish to gather up the weeds, you also uproot the wheat at the same time.' He soothed  indignation, and did not leave them in their upset. It troubled the servants that there were weeds among wheat, and indeed it was troubling. But the state of the field is one thing, the quietness of the barn is another. Endure it, because for that you were born. Endure, because perhaps you have been endured. If you have always been good, be merciful. If you were once bad, don't forget it. And who is always good? It will be easier if God lovingly disciplines you when He finds you bad now, than for you to be good always. So we have to endure these weeds among the corn, the he-goats among the rams, the goats among the sheep. Saint Augustine of Hippo, from Sermon 47, On The Sheep, On Ezekiel Chapter 34, on the words, 'And you my sheep...' 1 Ezek 34.17 2 Mt 13.28

The Spirit And Bitterness

Et abii amarus in indignatione spiritus mei... Pensate, fratres charissimi, cui dona sancti Spiritus creverant cur amarus abibat? An omne cor quod idem spiritus assumit amarum in indignatione sui spiritus facit? Unde sciendum est quia cui adhuc praesens vita dulcis est, etiamsi verbum Dei loqui videatur, elevatus et assumptus praedicator non est. Mentem enim quam Spiritus sanctus replet in amaritudinem temporalium delectatione aeternorum commovet. Dulce enim est esse in rebus humanis, sed ei qui adhuc de coelestibus gaudia nulla gustavit, quia quanto minus aeterna intelligit, tanto delectabilius in temporalibus requiescit. At si quis jam cordis ore gustaverit quae sit illa dulcedo coelestium praemiorum qui illi hymnidici angelorum chori, quae incomprehensibilis visio sanctae Trinitatis, huic quanto illud dulce fit quod intus videt, tanto in amaritudinem vertitur omne quod foris sustinet. Rixatur secum de his quae male egisse se recolit, et sibimetipsi displicet, cum ei ille placere jam coeperit qui omnia creavit. Reprehendit se de cogitationibus, insequitur de verbis, et punit flendo de factis. Supernis inhiat, terrena jam omnia per mentis despectum calcat. Et quandiu illud quod desiderat adhuc per speciem non habet, flere dulce habet, seseque continuis lamentis affligere. Et quia necdum se esse in patria ad quam creatus est videt, in hujus vitae exsilio nil ei plus aliud quam sua amaritudo placet. Dedignatur etenim subjacere temporalibus, et ardenter suspirat aeternis. Unde recte quoque per Salomonem dicitur: Eo quod in multa sapientia multa sit indignatio, et qui apponit scientiam apponit dolorem. Coelestia etenim cognoscentes, terrenis animum subdere dedignamur. Et dum plus sapere incipimus de his quae male egimus, nobis ipsis irascimur, et fit in multa sapientia multa indignatio, quia quanto plus proficimus in cognitione, tanto nobis indignamur amplius de perverso opere. Atque cum scientia dolor crescit, quia quanto magis aeterna cognoscimus, tanto magis esse nos in hujus exsilii miseria dolemus. Vel sicut in translatione alia dicitur: Et qui addit scientiam addit laborem. Quo enim scire incipimus quae sint coelestia gaudia, eo magis ut errorum nostrorum laqueos possimus evadere, flendo laboramus. In multa ergo sapientia multa est indignatio, quia si aeterna jam sapimus, concupiscere temporalia dedignamur. Si aeterna jam sapimus, nosmetipsos despicimus egisse hoc quod nos potuit ab aeternitatis amore separare. Reprehendit semetipsam conscientia, accusat quod egit, damnat per poenitentiam quod accusat, fit rixa in animo, parturiens pacem cum Deo. Sic Achab, rex iniquus, a propheta reprehensus, cum contra se divinam sententiam audisset, pertimuit, et magno moerore depressus est, ita ut prophetae suo Dominus diceret: Nonne vidisti humiliatum Achab coram me? Quia igitur humiliatus est mei causa, non inducam malum in diebus ejus. In quibus Domini verbis pensandum est quomodo ei in electis suis moeror amaritudinis placeat qui amittere timent Dominum, si sic ei et in reprobo poenitentia placuit qui timebat perdere praesens saeculum? Aut quomodo ei grata sit spontanea afflictio pro culpis in eis qui placent, si haec ad tempus placuit et in illo qui displicebat? Sed sciendum quia nullus haec pro amore omnipotentis Domini ex toto corde agere praevalet, nisi is cujus animum Spiritus sanctus assumpserit. Nam quando homo ex sua virtute sufficiat terrena despicere, coelestia amare, pacem cum Deo quaerere, secum rixam subire, in cogitatione semetipsum reprehendere, et gemitibus punire? Nullus haec agere nisi quem divina gratia roboraverit valet. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia X Source: Migne PL 76.903d-905c

And I went off in bitterness, in the indignation of my spirit... 1 Consider, dearest brothers, him in whom the gifts of the Holy Spirit were given, why did he go away bitter? Is every heart that the same Spirit lifts up made bitter in the indignation of its spirit? Let it be known that to him whom the present life is sweet, even if he seem to speak the word of God, he is not an elevated and chosen preacher. The soul which the Holy Spirit fills with delight for eternal things is moved to bitterness for temporal things. For it is sweet to be among human things, but only to him who has yet to taste heavenly joys, because the less is his understanding of eternal things, so the more he has rest in temporal pleasures. But if someone shall taste with the mouth of his heart that sweetness of heavenly rewards, where choirs of angels sing, and there is the inexpressible vision of the Holy Trinity, as so much more sweet is that which he sees within, so much more he endures in bitterness everything that is without. He struggles with himself concerning those things which he has done wickedly, recollecting himself, and he is displeasing to himself, which is when he begins to please Him who created all things. He reproves himself in his thoughts, he strikes himself with words, and chastises himself amid tears, concerning his deeds. He desires supernal things, and despises all worldly things with a lofty mind. And while he does not yet have sight of that which he desires, he has the sweetness of tears, and afflicts himself with continual weeping. And because he does not yet behold that fatherland for which he was created, so there is nothing in the exile of this life which pleases because of its bitterness. He scorns to subject himself to temporal things, and he ardently sighs for eternal things. Thus rightly it is said by Solomon: 'In much wisdom there is much indignation, and he who heaps up knowledge heaps up sorrow.' 2 For knowing heavenly things, we revile subjection to worldly things. And as we begin to know more of the evil we have done, so we become angry with ourselves, and thus much wisdom makes much indignation, because the more we progress in knowledge, so we become more indignant concerning our perverse works. Sorrow grows with knowledge, because the more we know eternal things, so much more we grieve to be in this wretched exile. Or as it says in another translation: 'And he who adds to knowledge adds to toil.' 2 For as we begin to know what heavenly joys are, so the more we are able to evade the snares of our faults, weeping in the labour of it. Therefore in much wisdom there is much indignation, because if we know eternal things, we scorn to desire to temporal things. If we know eternal things, we look upon ourselves as those who have done what has separated us from the love of eternity. Conscience reproves a man, it accuses what he has done, he is condemned to penitence for what he is accused, he struggles in his soul, so that he might give birth to peace with God. So when Achab, that wicked king, was reproved by a prophet, and he heard the Divine sentence given against himself, and he was fearful and oppressed with great grief, so the Lord said to His prophet: 'Do you not see the humility of Achab before me? Therefore because he has humbled himself before me, I will not bring evil in his days.' 3 In which words of the Lord let it be thought how the grief of bitterness in His chosen ones is pleasing to Him, those who fear to lose the Lord, if the penitence of one reproved has pleased Him, one who feared the loss of the world. Or how is there freely given grace to him for affliction in faults which pleases, if in one thing he has pleased for a time and in another he has displeased? But it must be known that no one can act from his whole heart for the love of almighty God unless the Holy Spirit lifts up the soul. For when has man by his own virtue been able to despise worldly things, to love heavenly things, to seek peace with God, to struggle with himself, to chastise himself in his mind, and punish himself with groans? It never happens, unless he is strengthened with Divine grace.  Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 10 1 Ezek 3.14 2 Eccle 1.18 3 3 Kings 21.29

Turned Inward

Et labia earum palmi unius, reflexa intrinsecus per circuitum.... Pensandum vero est valde quod dicitur, quia earumdem mensarum labia interius sunt reflexa. Tunc enim mensarum labia intrinsecus reflectuntur, quando doctores ad conscientiam revocant tacita cogitatione quod dicunt, quando semetipsos subtiliter perscrutantur si faciunt quod loquuntur. Recte autem cum reflexa intrinsecus mensarum labia dicuntur, additur quoque per circuitum, ut non in una qualibet se parte considerent, atque ex alia semetipsos perpendere praetermittant, sed ubique semetipsos inspiciant, et, in quantum praevalent, studeant singula opere implere quae docent, ne si praedicantes facere bona dissimulant, sui vastatores sint cultores alieni. O doctor, ecce jam mensa es, jam vasa portas, jam in vasis fidelibus pondus holocausti et victimae sustines, sed intus reflecte labium, id est ad cor revoca sermonem. Audi quod dicis, operare quod praedicas. Si enim negligis implere quod praedicas, aliis messem seminas, et ipse a frumenti participatione jejunas. Unde scriptum est: Cujus messem famelicus comedet. Messem quippe doctoris qui bona loquitur, sed non operatur, famelicus comedit, quia is qui panem justitiae esurit operatur mandata quae audit, et ipse fructum non habet, qui seminando laboravit. Hinc Salomon ait: Abscondit piger manum suam sub ascella, nec ad os suum porrigit eam. Nemo ita piger est, ut ad os manum vel comedendo reducere laborem putet. Sed piger nec ad os manum suam porrigit, qui nec hoc vult operari quod dicit. Hinc iterum de bene docentibus et male operantibus dicitur: Filii Ephraim intendentes areum, et mittentes sagittas, conversi sunt in die belli. Intendunt arcum, atque sagittas mittunt, qui Scripturae sacrae sententias proponunt, et verbis rectis auditorum vitia feriunt; sed convertuntur in die belli, quia post semetipsos redeunt in tentatione vitiorum, et pectus opponere non volunt, quia in tentationum certamine non resistunt. Hinc iterum dicitur: Avertisti adjutorium gladii ejus, et non es auxiliatus ei in bello. Gladius quippe doctoris est sermo Dei. Unde per Paulum dicitur: Et gladium spiritus, quod est verbum Dei. Omnipotens itaque Deus cum doctorem respicit nolle operari quae dicit, in die belli adjutorii ejus gladium avertit, quia in tentationum certamine non permittit ei esse in adjutorium doctrinae verba quae dedit. Habet igitur gladium, sed hunc in bello non adjuvat, quia cum adversitas tentationis eruperit, verbi obliviscitur quod docebat. Ecce enim de patientia forsitan sermo doctori est, doctrinae suae magisterio dicere cogitur qualiter contra illata damna, contra auditas contumelias patientia servetur. Sed cum ipse vel damno, vel contumelia fuerit lacessitus, oblitus quod docuerat, vel in laesione proximi, vel in reddenda gravius contumelia excedit. Inter haec itaque cogitet quia mensa Dei est, labium intus reflectat, servet quod praedicat. Scriptum quippe est: In patientia vestra possidebitis animas vestras. Et rursum scriptum est: Doctrina viri per patientiam noscitur. Si itaque index doctrinae patientia est, tanto quisque doctus ostenditur, quanto patiens fuerit. Hinc est enim quod bonus ille discipulus qui magistrum tolli in aera videbat, per magnae charitatis affectum clamabat, dicens: Pater mi, pater mi, currus Israel et auriga ejus. Quid est, fratres charissimi, quod Elias currus Israel et auriga dicitur, nisi quia auriga agitat, currus portat? Doctor ergo qui mores populi et per patientiam sustinet, et sacri eloquii verbis docet, et currus dicitur et auriga. Currus, quia tolerando portat; auriga, quia exhortando agitat. Currus, quia mala sustinet; auriga, quia populum bonis admonitionibus exercet. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia IX Source: Migne PL 76.1051b-1052c

And their borders were of one handbreadth, turned inwards all around... 1 One must think carefully on what is said here, that the borders of the tables are turned inwards. For then the borders of the tables are turned inwards, when teachers in silent thought refer what they say to their conscience, when they scrutinise themselves carefully, if they do what they teach. And rightly when the borders of the tables are said to be turned inwards it is added 'all around,' so that they do not consider themselves in just one part only, and pass over thinking on everything else, but they inspect themselves all over, and in much as is possible they strive to fulfill everything they have taught, lest if preaching the good they lie, being ruinous cultivators of their own estrangement. O teacher, behold that you are a table, behold that you bear a vase, behold in the faithful vases you hold up the weight of the holocaust and the sacrifices, but reflect within the borders, that is, recall your speech to your heart. Listen to what you say, and do what you preach. For if you neglect to fulfill what you preach, you sow a harvest for others while you fast from partaking of the wheat. Whence it is written. 'Whose harvest the hungry shall eat.' 2 Certainly the hungry man eats the harvest of the teacher when he who speaks good things does not do them, because he who hungers for the bread of righteousness works the commandments he hears, and thus he who laboured to sow it does not have the fruit of it. So Solomon says, 'The lazy man leaves his hand in the dish and does not bring it to his mouth.' 3 Therefore no one is lazy who thinks to move his hand to his mouth for eating. But the lazy man who does not put his hand to his mouth is he who does not wish to do what he says. Whence again concerning good teaching and bad action, it is said: 'The sons of Ephraim bend the bow and send forth arrows, and they are overthrown on the day of war.' 4 They bend the bow and send forth arrows, who propound the words of Sacred Scripture and strike at vices with right words for their audience. But they are overthown on the day of war because when they come back to themselves, in the trials of the vices, they care not set the heart to oppose them, because in the struggle of temptation they do not resist. Thus again it is said: 'You have taken away the aid of his sword, and you did not help him on the day of war.' 5 Certainly the sword of the teacher is the word of God. So it is said by Paul: 'And the sword is the spirit, which is the word of God.' 6 Thus almighty God, when He looks on a teacher who does not wish to do what he says, He removes the aid of his sword on the day of war, because in the struggle of temptation He does not allow him the help of the words of the teaching which he gave. Therefore he has a sword but it is of no help to him in battle, because when the adversity of trial bursts forth, he forgets the words which he has taught. Perhaps the word of the teacher is about patience, and he is driven by the duty of teaching to tell how patience guards against loses inflicted and against the abuse one hears. But when he suffers a wound by loss or insolence, he forgets what he has taught and he falls to returning a wound to a neighbour, or to returning abuse more vehemently. Concerning these things, then, let it be thought that because the table is God's, and the borders are turned inward, that it guards what is preached. For it is written: 'In your suffering you will find your souls.' 7 And again it is written: 'The teaching of a man is known through suffering.' 8 If then the measure of teaching is patience, he shows himself more educated the more he suffers. Thus that good disciple who saw the teacher caught up in the air, cried out in the passion of great love, 'My father, my father, the chariot of Israel and his charioteer.' 8 Why is this, dearest brothers, that he calls Elijah the chariot of Israel and the charioteer, unless the charioteer stirs up and the chariot bears? Therefore a teacher who endures the ways of the people with patience, and teaches the words of sacred speech, he is called the chariot and the charioteer. The chariot, because he bears with endurance, the charioteer because he stirs up with exhortation. The chariot, because he endures evil, the charioteer, because he exhorts the people with good instruction. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 9 1 Ezek 40.43 2 Job 5.5 3 Prov 19.24 4 Ps 78.9 5 Ps 87.44 6 Ephes 6.17 7 Lk 21.19 8 Prov 19.11 9 4 Kings 2.12

Winds And The Garden

Et vidi, et ecce ventus turbinis veniebat ab Aquilone... Pro eo quod ventus Aquilo constringit in frigore, non incongrue Aquilonis nomine torpor maligni spiritus designatur. Quod Isaias quoque propheta testatur, qui dixisse diabolum denuntiat: Sedebo in monte testamenti, in lateribus Aquilonis. Malignus enim spiritus montem testamenti tenuit, quia Judaicum populum, qui legem acceperat, sibi in perfidiam subjugavit. Quando enim corda doctorum tenet, monti testamenti diabolus praesidet. Qui etiam in lateribus Aquilonis sedet, quia mentes hominum frigidas possidet. Unde et sponsi voce in Cantico canticorum dicitur: Surge, Aquilo, et veni, Auster, perfla hortum meum, et fluant aromata illius. Cum enim, jubente Domino, frigidus spiritus recedit, calidus spiritus mentem fidelium occupat; qui hortum Dei, id est sanctam Ecclesiam perflat, ut opiniones virtutum ejus ad multorum notitiam velut aromata defluant. Recedente etenim Aquilone, id est maligno spiritu, sanctus Spiritus mentem quasi Auster replet. Qui dum calefaciendo flaverit, statim de fidelium cordibus aromata virtutum fluunt. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia II Source: Migne PL 76.799c-d

I looked and I saw a storm wind coming from the north... 1 Because the north wind grips with cold, it is not strange that the torpor of the wicked spirit is designated by the name of the north wind. Which also Isaiah makes prophecy about, who speaking of the devil declares. 'I shall sit on the mount of the covenant, on the north side.' 2 For the wicked spirit held the mount of covenant, since the Jewish people, who received the law, he subjugated to himself in treachery. For when he lays hold of the heart of teachers, so the devil presides on the mount of the covenant. Indeed he who sits on the north sides of the mountain, so he possess the frozen minds of men. Whence even the voice of the groom in the Song of Songs says: 'Go, north wind, and come, south wind, blow through my garden and scatter its aromas.' 3 For when, at the Lord's command, the frozen spirit recedes, so the warm spirit occupies the minds of the faithful, so that the garden of God, which is the Holy Church, may waft out its thought on the virtues to the awareness of many, just like scents spread. And when the north wind withdraws, that is, the wicked spirit, the Holy Spirit fills the mind like the south wind. He who, while he warms with his breezes, instantly spreads forth the aroma of the virtues from the hearts of the faithful. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 2 1 Ezek 1.4 2 Isaiah 14.13 3 Song 4.16

Angels And The Firmament

Et similitudo super capita animalium firmamenti, quasi aspectus crystalli horribilis, extenti super capita eorum desuper. Haec, largiente Domino, duobus modis exponemus, ut lectoris judicio quid eligendum censeat relinquamus. Possunt enim firmamenti nomine coelestes potestates intelligi. Quod firmamentum recte quasi aspectus crystalli dicitur, quia videlicet crystallum forte quidem nimis est, sed ex aqua solidatur. Et natura angelica, quando creata est, liberum arbitrium accepit, utrum vellet in humilitate persistere, et in omnipotentis Dei conspectu permanere, an ad superbiam laberetur, et a beatitudine caderet, per similitudinem aqua fuit. Sed quia cadentibus aliis, sancti angeli in sua beatitudine perstiterunt, atque hoc acceperunt in munere, ut jam cadere omnino non possint, in eis natura sua, quia jam duci mutabiliter non potest, quasi in magnitudinem crystalli durata est. Quod crystallum horribile et extensum super capita animalium dicitur, quia illae potestates angelicae, quae omnipotentis Dei conspectui assistunt, nobis adhuc in hac corruptione positis, terribiles atque pavendae sunt. Quarum nunc gaudia, quia sensum nostrarum mentium excedunt, super capita animalium esse memorantur. Quis enim in carne corruptibili positus comprehendere valeat quae sit illa angelorum ineffabilis et sine fine laetitia? quae beatitudo, sine defectu vultum videre creatoris, atque in ejus delectatione sine immutatione persistere? Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia VII Source: Migne PL 76.848d-849d

And there was a likeness of the firmament over the heads of the animals, as the appearance of wondrous crystal, stretching over their heads below... 1 These things, by the largess of the Lord, we shall explain in two ways, and we shall leave to the reader's judgement what he shall reckon approvable. It is possible to understand the heavenly powers by the name of the firmament, since the firmament is rightly said to have the appearance of crystal, and certainly crystal is strong, but it is fashioned from water. 2 And the angelic nature, when it was created, received freedom of the will, whether it would remain in humility and stand fast in the sight of Almighty God, or fall to pride and plummet from blessedness, as a likeness of water. But because others fell, the holy angels who remained in their blessedness received a gift in their nature that thence they would not be able to fall, for from then there would be no possibility of change, as it is with the great hardness of crystal. Which wondrous crystal is said to stretch out over the heads of the animals, because those angelic powers which stand in the sight of Almighty God are astonishing and awesome to us who are yet placed in this corruption. And their present joy, because it exceeds the understanding of our minds, is said to be above the heads of the animals. For who placed in the corruptible flesh is able to grasp that endless and ineffable joy of the angels? And what is blessedness but the flawless sight of the face of the Creator and steadfastness in His delight without change? Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 7 1 Ezek 1.22 2 Genes 1.6

Burnt Offering And Sacrifice

Super quas ponunt vasa in quibus immolatur holocaustum et victima. Quid enim sunt animae fidelium, nisi vasa sancta quae verba pietatis capiunt, ut ex eorum mentibus holocaustum vitae atque orationis immoletur? Hinc est enim quod Paulus cum adhuc rudis esset in fidei vocatione, quia jam Domini verba perceperat, et coelesti gratia plenus erat, vas appellatur, cum dicitur: Vas electionis mihi est. Hinc pastores atque doctores propheta admonet, dicens: Mundamini qui fertis vasa Domini. Ipsi etenim quasi mensae vasa Domini portant, qui vitam fidelium erudiendo tolerant, ut quandoque hanc Domino ad holocaustum et sacrificium perducant. Sed neque hoc negligenter intuendum est, quod in eisdem vasis holocaustum et victima dicitur immolari. Holocaustum enim, sicut et superius diximus, victima est, non tamen victima semper holocaustum, quia cum quid ex parte offertur, et ex parte retinetur, sacrificium quidem est, sed holocaustum non est. Sunt vero in multitudine magna fidelium alii qui ea quae mundae sunt omnia relinquunt, cuncta quae possident tribuunt, nil sibimetipsis reservant, ad aeternam patriam medullitus anhelant, seque ex toto corde in lacrymis mactant. Hi videlicet vasa super mensam sunt, in quibus immolatur holocaustum. Et sunt alii qui curam propriae domus gerunt, de filiis cogitant, eisque haereditatem servant, qui tamen, aeterni judicii memores, misericordiam pauperibus impendunt, alimenta ac vestimenta eis ex parte qua decreverint tribuunt. Hi nimirum vasa super mensam sunt, in quibus victima immolata est, non holocaustum. Quia enim patientia et doctrina sanctorum admonendo et sustinendo, suadendo atque terrendo, aliorum corda usque ad hoc erudiunt, ut omnia deserant, et totos se in amore Domini accendant, aliorum vero ad hoc usque instruunt, ut quia omnia relinquere non valent, vel ex parte qua praevalent, misericordes fiant, et carnis curam cum animae cura partiantur, mensae Domini de quadris lapidibus instructae vasa portant, in quibus immolatur holocaustum et victima, quia et perfecti, sicut dictum est, cum omnia deserunt, totum cor in amorem Domini accendunt, et imperfecti sacrificium offerunt, quod ex parte devoverunt. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia IX Source: Migne PL 76.1049c-1050b

On which they place the vessels in which are sacrificed the burnt offering and the sacrificial victim.... 1 What are the souls of the faithful, unless holy vessels with contain the sacred words, that from their minds shall be sacrificed a burnt offering of life and prayer. Hence Paul when he was yet raw in the vocation of the faith, because now the grasped the words of the Lord, and was full of the heavenly grace, was named a vessel, when it is said 'He is a vessel of election to me.' 2 Whence the prophet admonishes the shepherds and teachers, saying, 'Be clean, you who bear the vessels of the Lord.' 3 Indeed they are as the tables that bear the vessels of the Lord, who hold up the life of the faithful in teaching, that sometime they might bring it to the Lord as a holocaust and sacrifice. But this should not be considered negligently, when it is said that there is a holocaust and a victim to be sacrificed in the same vessels. For the burnt offering, as we have said, is a sacrifice, however a sacrifice is not always a burnt offering, because when there is a partial offering and partial retention, that is a sacrifice, but it is not a holocaust. Yet there are some in the great multitude of the faithful who forsake all worldly things and give away everything they possess, and keep nothing from themselves, so that they can breathe the true air of the eternal fatherland, and with their whole heart they sacrifice themselves in tears. These certainly are the vessels on the table in which the burnt offering is sacrificed. And the others are those who have care for their families, and take thought for their children, and keep an inheritance for them, and yet are mindful of eternal judgement, being merciful to the poor, giving food and clothing to them from a portion which diminishes. These certainly are vessels on the table in which a victim is sacrificed and not a holocaust. Because by the patience and teaching of the saints, their warnings and encouragement and persuasion, some hearts are instructed to a burnt offering, so that they abandon everything and set fire to it all in love of the Lord, others, however, are instructed to a sacrifice, that because they are not able to give up everything, what they are able to do in part, being merciful, and having partly care for the flesh and partly for the soul, they carry to the designated four stone tables of the Lord in the vessels in which is sacrificed the holocaust and the victim, because, as has been said, the perfect, when they forsake everything, set fire to the whole heart in the love of God, and the imperfect offer a sacrifice which is vowed from a part. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 9 1 Ezek 40.42 2 Acts 9.15 3 Isaiah 52.11

Thrown Down

Et vidi, et cecidi in faciem meam. Quid ergo de hoc viro fieret, si ita ut est ejus gloriam vidisset, qui similitudinem gloriae illius videns, sed ferre non valens, cecidit? Qua in re cum magno moerore pensare et considerare cum lacrymis debemus in quantam miseriam et infirmitatem cecidimus, qui et ipsum bonum ferre non possumus ad quod videndum creati sumus. Est tamen et aliud quod de prophetae facto consideremus in nobis. Propheta enim mox ut gloriae Domini similitudinem vidit, in faciem suam cecidit. Cujus similitudinem gloriae quia nos per spiritum prophetiae videre non possumus, hanc assidue cognoscere et sollicite contemplari in sacro eloquio, in coelestibus monitis, in praeceptis spiritualibus debemus. Qui cum aliquid de Deo conspicimus, in faciem nostram cadimus, quia ex malis erubescimus, quae nos meminimus perpetrasse. Ibi enim cadit homo, ubi confunditur. Unde et Paulus quasi quibusdam in facie jacentibus dicebat: Quem ergo fructum habuistis tunc in illis, in quibus nunc erubescitis? Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia VIII Source: Migne PL 76.869b-c

And I saw and I fell on my face... 1 Why, then, did it happen to this man, that, as if had looked on His glory in the seeing of the likeness of His glory, not being able to bear it, he fell? We should think on this matter with great grief and consider it with tears, for into great misery and weakness we have fallen who are not able to bear that same good for which we were created. However, there is something in this act of the prophet that we should consider for ourselves. For as soon as the prophet saw the likeness of the glory of the Lord, he fell on his face. Which likeness of His glory, because we are not able to see it through the inspiration of prophecy, we should carefully know and anxiously contemplate in holy words, in heavenly warnings, and in spiritual teachings. We who see something concerning God, we fall on our faces, because we are ashamed of the wickedness which we remember we have done. And there where a man falls, there he is confounded. Whence even Paul, as if to certain folk thrown down on their faces, said, 'So what reward did you have in these things, over which now you blush?' 1 Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 8 1 Ezek 1.28 2 Rom 6.21

Faith And Works

Septem vero graduum erat ascensus ejus, et vestibulum ante eam. Potest quoque per vestibulum fides intelligi. Ipsa quippe est ante gradus et portam, quia prius ad fidem venimus, ut postmodum per spiritalium donorum gradus coelestis vitae aditum intremus. Non enim per virtutes venitur ad fidem, sed per fidem pertingitur ad virtutes. Cornelius enim centurio, cujus eleemosynae ante baptismum, angelo testante, laudatae sunt, non operibus venit ad fidem, sed fide venit ad opera. Nam et ei per angelum dicitur: Orationes tuae et eleemosynae ascenderunt in conspectu Dei. Si enim Deo vero et ante baptismum non crediderat, quem orabat? vel quomodo hunc omnipotens Deus exaudierat, si non ab ipso se in bonis perfici petebat? Sciebat igitur Creatorem omnium Deum, sed quod ejus omnipotens Filius incarnatus esset ignorabat. Neque enim poterat bona agere, nisi ante credidisset. Scriptum namque est: Sine fide impossibile est placere Deo. Fidem ergo habuit, cujus orationes et eleemosynae placere Deo potuerunt. Bona autem actione promeruit ut Deum perfecte cognosceret, et incarnationis ejus mysterium crederet, quatenus ad sacramenta baptismatis perveniret. Per fidem ergo venit ad opera, sed per opera est solidatus in fide. Vestibulum itaque ante gradus est, quia qui prius credidit, ipse post virtutum gradibus ad portae aditum ascendit. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia VII Source: Migne PL 76.1018a-b

And there were seven steps to go up and a vestibule before it. 1 It is also possible to understand the vestibule as faith. This certainly is before the steps and the gate, because we come first to faith, so that after, through the steps of spiritual gifts, we may enter into the sanctuary of the heavenly life. It is not through the virtues we come to faith, but through faith we attain to the virtues. For Cornelius the centurion, whose alms before baptism were praised by the witness of an angel, were not works coming to faith but by faith he came to works. 2 For even if it was said to him by the angel, 'Your prayers and alms have ascended before the face of God,' 3 if he did not believe in the true God before baptism, to whom did he pray? Or how did almighty God hear him, if not he did not seek from Him that he be perfected in goods? He knew, then, God the creator of all things, but he was ignorant that His almighty Son had been incarnated. He was not able to do good before he believed. For it is written: 'Without faith it is impossible to please God.' 4 Therefore he had faith whose prayer and alms were able to please God. With good deeds he was made worthy to know God more perfectly, and to believe in the mystery of His incarnation, seeing that he came to the sacrament of baptism. Through faith ,therefore, he came to works, but through works he was made firm in faith. The vestibule is thus before the stair, because he who first believes, then he ascends the steps of virtue to the gate of the sanctuary. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 7 1 Ezek 40.22 2 Acts 10.1- 3 Act 10.4 4 Heb 11.6

Fathers And Children

Et factus est sermo Domini ad me, dicens: Quid est quod inter vos parabolam vertitis in proverbium istud in terra Israel, dicentes: Patres comederunt uvam acerbam, et dentes filiorum obstupuerunt? LXX: Et factus est sermo Domini ad me, dicens: Fili hominis quae est parabola haec in filios Israel, dicentium: Patres comederunt uvam acerbam, et dentes filiorum obstupuerunt? Hoc quod Septuaginta dixerunt, fili hominis, in Hebraico non habetur. Monet autem divina Scriptura illud quod in Exodo dictum est: Ego sum Dominus Deus tuus. Deus aemulator, qui reddo peccata patrum super filios, usque ad tertiam et quartam generationem his qui oderunt me, et facio misericordiam in millia his qui diligunt me, et custodiunt praecepta mea . Et iterum: Descendit Dominus in nube et astitit iuxta Moysen, et invocavit Moyses nomen Domini, et transiit Dominus ante faciem eius, et invocavit eum, dicens: Domine Deus miserator et misericors, patiens et multae misericordiae, et verax, et iustitiam servans, et misericordiam in millia, auferens iniquitates, et iniustitias, et peccata: et non emundabit iniquitates patrum super filios et super filios filiorum, in tertiam et quartam generationem, sic accipi debere, quasi proverbium, et parabolam, ut aliud in verbis sonet, aliud in sensu teneat; quod in parabola quoque duarum aquilarum supra diximus. Unde et Dominus in septuagesimo septimo psalmo: Aperiam, inquit, in parabolis os meum: loquar propositiones ab initio. Et in Evangelio parabolam sementis, et lolii, et sinapis, quod cum sit minimum omnium seminum, in magnam consurgit arborem, ita proponit, ut aliud praetendat in verbis, aliud in sensibus teneat. Et nos usque in praesentem diem putabamus duo testimonia Exodi, quae supra posuimus non esse parabolam, sed simplicem explicare sententiam. Et quamquam non auderemus quidpiam dicere, nec vas fictile loqui contra figulum, quare ita, vel ita me fecisti: tamen scandalum patiebamur occultum, quod iniustitia videretur Dei, alium peccare, et alium luere peccata. Si enim reddit peccata patrum super filios in tertiam et quartam generationem, iniustum videtur ut alius peccet, et alius puniatur. Sed ex eo quod sequitur: his qui me oderunt, comminationis, sive praecepti scandalum solvitur. Non enim ideo puniuntur in tertia et quarta generatione, quia deliquerunt patres eorum, cum patres potius qui fuerunt peccatores puniri debuerint; sed quia patrum exstiterunt aemulatores, et oderunt Deum haereditario malo, et impietate in ramos quoque de radice crescente. Santus Hieronymus, Commentariorum In Ezechielem, Lib VI, Caput XVIII Source: Migne PL 25.167b-168a

And the word of the Lord came to me, saying, 'Why is it that among you turn this parable into a proverb in the land of Israel saying, 'The fathers have eaten sour grapes, and the teeth of the children are set on edge?' 1 The Septuagaint reads: 'And the word of the Lord came to me, saying, 'Son of man, what is this parable among the sons of Israel, saying: 'The fathers have eaten sour grapes, and the teeth of the children are set on edge?' The 'son of man' which the Septuagint has here is not found in the Hebrew. Divine Scripture gives warning about this in Exodus where it says, 'I am the Lord your God. I am a jealous God, who visits the sins of the father on the sons, even to those of the third and fourth generation of those who hate me, and I am merciful to thousands who love me and keep my teachings.' 2 And again, 'The Lord descended in a cloud and stood next to Moses, and Moses called on the name of the Lord, and the Lord passed before his face, and he called on Him, saying, 'O Lord, merciful and compassionate God, patient and greatly merciful and true, guard of righteousness, merciful to thousands, taking away iniquity and injustice and sin, He who shall not cleanse the iniquities of the father from the son or from the sons of the sons, even to the third and fourth generation.' 3 So it should be understood, as a proverb and as a parable, where there is one thing spoken and another should be grasped by the mind, as in the parable above where we spoke of the two eagles. 4 Whence in the seventy seventh Psalm the Lord says: 'I shall open my mouth in a parable, I shall speak sayings from the beginning.' 5 And thus in the parable of the sower in the Gospel, and in the tares, and with the mustard seed, which is the smallest of all the seeds, which rises up to a great tree, something is given in words and something else grasped by the mind. Yet we, even to the present day, think the testimonies from Exodus, which we have set forth above, are not a matter of parable, but have a simple meaning. And that we should not dare speak a word, as that earthenware pot against the potter, 'Why did you make me so?' 6 However we suffer hidden scandal, because it seems to be an injustice of God, that one sins and another is scourged for sin. For if He returns the sins of the father to the sons into the third and fourth generation, it seems unjust that one man sins and another is punished. But from that which follows, 'those who hate me', the threat, or the scandal of the teaching, is resolved. For they are not punished in the third and fourth generation because of the errors of their fathers, when it should be that the fathers who were sinners should be punished, but because they emulate their fathers and by evil inheritance hate God. The impiety of the root reaches even to the branches. Saint Jerome, Commentary On Ezekiel, Book 6, Chapter 18 1 Ezek 18.2 2 Exod 10.5, Deut 5.9-10 3 Exod 34.5- 4 Ezek 17.1-10 5 Ps 77.15 6 Isaiah 45.9

Coals And Lamps

Et similitudo animalium, et aspectus eorum quasi carbonum ignis ardentium, et quasi aspectus lampadarum. Aspectus animalium carbonibus ignis ardentibus atque lampadibus comparatur. Quisquis enim carbonem tangit, incenditur, quia qui sancto viro adhaeret, ex ejus assiduitate visionis, usu locutionis, exemplo operis accipit ut accendatur in amorem veritatis, peccatorum suorum tenebras fugiat, in desiderio lucis exardescat, et jam per verum amorem ardeat, qui prius in iniquitate tantum mortuus, quantum frigidus jacebat. Lampades vero lucem suam longius spargunt, et cum in alio loco sint, in alio resplendent. Qui enim spiritu prophetiae, verbo doctrinae, miraculorum pollet gratia, hujus opinio longe lateque ut lampas lucet; et quique bona ejus audiunt, quia per haec ad amorem coelestium surgunt, in eo quod se per bona opera exhibent, quasi ex lampadis lumine resplendent. Quia ergo sancti viri quosdam juxta se positos quasi tangendo ad amorem patriae coelestis accendunt, carbones sunt. Quia vero quibusdam longe positis lucent, eorum itineri, ne in peccati tenebras corruant, lampades fiunt. Hoc vero inter carbones et lampades distat, quod carbones ardent quidem, sed ejus loci in quo jacuerint tenebras non expellunt; lampades autem, quia magno flammarum lumine resplendent, diffusas circumquaque tenebras effugant. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia V Source: Migne PL 76.823a-b

And the likeness of the living creatures and the appearance of them was as coals burning with fire, and as the appearance of lamps. 1 The appearance of the living creatures is compared to coals burning with fire and with lamps. For as whoever touches a coal is burned, so he who associates with a holy man, from the assiduity of his vision, his use of speech, and the example of works, he catches fire with the love of truth and flees the darkness of his sins, burning up in longing for light, already aflame for true love, he who previously, as much as he was dead in wickedness, was as much like a man frozen and cast down. But the lamps cast their light afar, and being in one place, they shine into another. For he who has the spirit of prophecy, the word of teaching, the grace to perform miracles, his fame spreads far and wide like a lamp, and whoever hears of his goodness, because they rise to the love of heaven by this, in which they reveal themselves through good works, they shine as from the light of a lamp. Because, then, certain holy men are placed near some people that it is like touching, they are the coals which ignite to love for the heavenly fatherland. Because, however, they shine for those placed far away, for their journey, lest they fall into the darkness of sin, they are like lamps. This, then, is the difference between coals and lamps, that coals burn but they do not drive out the darkness from the place in which they are placed, but lamps, because they shine with the great light of flames, they drive off the widespread surrounding darkness. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 5 1 Ezek 1.13