Receiving Sinners

Dominus noster hodie spem peccatorum promovit ad veniam, et superborum murmur piissimo compressit exemplo. Erant, inquit, appropinquantes Domino publicani et peccatores, ut auditent illum: et murmurabant Pharisaei et Scribae dicentes, quia hic peccatores recipit et manducat cum illis. Non minus invidi quam superbi malitiam de Dominica bonitate capiebant: de pietate Dei impii reddebantur, fiebant de Christi miseratione crudeles, sumebant de coelesti curatione languorem, et poenitentium veniam vertebant judicis in reatum. Peccatores recipit, et manducat cum illis. Sic videt invidus, sic superbus sentit: avarus sic sapit, intelligit sic malignus. Peccatores recipit. Non dicunt suscepit. Quid amiserat, qui recipit? Donat culpas, iram vertit in gaudium, dolorem mutat in gratiam, quicumque invenit quod amisit. Peccatores recipit. Recipit peccatores Deus, sed Deus peccatores esse non sinit, quos recipit; peccator Deum non violat appropinquans, Deus peccatorem sanctificat cum proquinquat. Sanctus Petrus Chrysologus, Sermo CLXVIII, De Parabola centum ovium Source: Migne PL 52.639b-640a

Today our Lord inspired sinners to hope for forgiveness, and He silenced the murmuring of the proud with a most pious example. 'Tax collectors and sinners,' it says, 'drew near to the Lord to listen to Him. And the Pharisees and the scribes murmured 'This man receives sinners and eats with them.' 1 They were no less envious than they were proud in that they bore malice because of the Lord's kindness, and they were shown to be without pity because of the pity of God. They became cruel because of the mercy of Christ, they became sick because of heavenly healing, and they turned the forgiveness of sinners into an accusation against the Judge. 'He receives sinners and eats with them.' This is how the envious man sees, this is how the proud man perceives, this is how the covetous man understands, this is how the wicked man thinks. 'He receives sinners,' They do not say He takes them up. Who shall receive what was lost? Whoever finds what he has lost dismisses fault, turns anger into joy, and transforms grief to thanks. 'He receives sinners.' God receives sinners, but God does not allow those whom He receives to remain sinners. The approach of a sinner does no harm to God. God sanctifies the sinful man when he draws near. Saint Peter Chrysologus, from Sermon 168, On The Parable of the Hundred Sheep 1 Mt 8.14

Sin And Holiness

Sic docuit Apostolos suos, ut quotidie in corporis illius sacrificio credentes audeant loqui: Pater noster, qui es in coelis, sanctificetur nomen tuum. Illi nomen Dei, quod per se sanctum est, in se sanctificari cupiunt; tu dicis: 'Nosti, Domine, quam sanctae, et quam innocentes, et quam purae manus meae sint.' Illi inferunt: Adveniat regnum tuum: spem regni futuro tempore praestolantes, ut regnante Christo, nequaquam regnet peccatum in mortali eorum corpore, junguntque: Fiat voluntas tua, sicut in coelo et in terra, ut imitetur Angelos humana fragilitas, et voluntas Domini compleatur in terra. Tu dicis: "Potest homo si voluerit omni carere peccato. Panem quotidianum, sive, super omnes substantias, venturum Apostoli deprecantur, ut digni sint assumptione corporis Christi. Et vos per nimiam sanctitatem, securamque justitiam audacter vobis coelestia dona vendicatis. Sequitur: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. De baptismatis fonte surgentes, et regenerati in Dominum Salvatorem, impleto illo, quod de se scriptum est: Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata, statim in prima communione corporis Christi dicunt: Et dimitte nobis debita nostra, quae illis fuerant in Christi confessione dimissa; et tu arrogans et superbus de sanctarum puritate manuum, et munditia eloquii gloriaris. Quamvis sit hominis perfecta conversio, et post vitia atque peccata virtutum plena possessio, numquid possunt sic esse sine vitio, quomodo illi, qui statim de Christi fonte procedunt? Et tamen jubentur dicere: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: non humilitatis mendacio, ut tu interpretaris, sed pavore fragilitatis humanae suam conscientiam formidantis. Illi dicunt: Ne nos inducas in tentationem, tu cum Joviniano loqueris, eos qui plena fide baptisma consecuti sunt, tentari ultra, et peccare non posse. Ad extremum inferunt: Sed libera nos a malo. Quid precantur a Domino, quod habent in liberi arbitrii potestate? O homo, nunc mundus factus es in lavacro, et de te dicitur: Quae est ista, quae ascendit dealbata, innitens super fratruelem suum? ut lota quidem sit, sed custodire non valeat puritatem, nisi a Domino Deo sustentetur. Quomodo cupis Dei misericordia liberari, qui paulo ante liberatus es a peccatis? nisi hac ratione qua diximus, ut cum omnia fecerimus, nos inutiles esse fateamur. Oratio ergo tua Pharisaei vincit superbiam, et publicani comparatione damnatur; qui de longe stans, oculos ad Deum non audebat attollere, sed percutiebat pectus suum, dicens: Deus propitius esto mihi peccatori. Unde profertur Domini sententia: Dico vobis, descendit hic justificatus in domum suam plus quam ille. Omnis enim qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. Apostoli humiliantur, ut exaltentur. Discipuli tui elevantur, ut corruant. Sanctus Hieronymous, Dialogus Adversus Pelagianos, Liber III Source: Migne PL 23.585a-586b

He instructed His Apostles that every day at the sacrifice of His body the faithful may dare to say, 'Our Father, who art in Heaven, hallowed be your name,' 1 earnestly desiring the name of God, which in itself is holy, to be hallowed in themselves, but you say, 'You know, O Lord, how holy, how innocent, and how pure are my hands.' They say, 'Your Kingdom come,' anticipating the hope of the future kingdom, so that when Christ reigns sin may no longer reign in their mortal bodies, 2 and they add, 'Your will be done in earth as it is in Heaven,' so that human weakness may imitate the angels, and the will of our Lord may be fulfilled on earth, but you say, 'If a man wishes, he can be free from all sin.' The Apostles prayed for the daily bread, or the bread surpassing all things, which was to come, so that they might be worthy to receive the body of Christ, but you are led by an excess of holiness and assured righteousness to claim with all audacity the heavenly gifts. It follows, 'Forgive us our trespasses, as we forgive those who trespass against us.' Rising from the baptismal font, and being born again and incorporated into our Lord and Saviour, they thus fulfil what is written of them, 'Blessed are those whose iniquities are forgiven and whose sins are blotted out,' 3 and then again at the first communion of the body of Christ they say, 'Forgive us our trespasses,' although they were forgiven them with their confession of Christ, but you in your arrogance and pride glorify the cleanliness of your holy hands and the purity of your speech. Although a man may have converted fully, and however firm his possession of virtue is after a time of sins and failings is, can he be as free from fault as those who are just leaving the font of Christ? And yet these latter are commanded to say, 'Forgive us our trespasses as we forgive those who trespass against us,' and this not in a spirit of a false humility, as you would understand it, but because of the fear of human frailty and a dread of their own conscience. They say, 'Lead us not into temptation,' but you with Jovinian say that those who have been baptized with a full faith are beyond temptation and cannot sin. Lastly they add, 'But deliver us from evil.' Why do they beg from the Lord what they have already by the power of free will? O, man, now you have been made clean by washing, and it is said of you, 'Who is this that comes up all white, leaning upon her beloved?' 4 that is, she is washed, yet she cannot keep her purity unless she is supported by the Lord. How is it that you long to be delivered by the mercy of God, who just a little while ago were released from your sins? It is for the reason we have spoken of, that when we have done everything that we confess we are useless. 5 Therefore your prayer outdoes the pride of the Pharisee, and you are condemned when compared with the tax collector,  who, standing at a distance, did not dare lift up his eyes up to Heaven, but struck his own breast, saying, 'God be merciful to me a sinner.' Hence the Lord's declaration, 'I say to you this man went down to his house justified and not than the other. For every one who exalts himself shall be humbled, and he that humbles himself shall be exalted.' 6 The Apostles are humbled so that they may be exalted. Your disciples are lifted up so that they may fall Saint Jerome, Dialogue Against the Pelagians, Book 3 1 Mt 6.9 2 Rom 6.12 3 Ps 31.1 4 Song 8.15 5 Lk 17.10 6 Lk 18.13-15

Errors And Forgiveness

Saule, Saule, quid me persequeris? Et ille, Quis es, Domine? Hinc profecto datur intelligi quia vere circumfusa erat illi claritas, non infusa. Audiebat Paulus vocem Domini, sed faciem Domini non videbat; quoniam erudiebatur ad fidem: et ut ipse postea docuit, Fides ex auditu. Quis es, inquit? Ignotum enim persequebatur, et ideo consecutus est misericordiam, quia ignorans in incredulitate hoc fecit. Discite ex hoc, fratres, justum judicem Deum, non modo quid fiat, sed et quo animo fiat, considerare; et cavete deinceps, ne quis parva reputet, quamlibet parva scienter delinquere convincatur. Nemo dicat in corde suo: Levia sunt ista, non curo corrigere; non est magnum si in his maneam venialibus minimisque peccatis. Haec est enim, dilectissimi, impoenitentia, haec blasphemia in Spiritum sanctum, blasphemia irremissibilis. Paulus quidem blasphemus fuit, sed non in Spiritum sanctum, quia ignorans fecit in incredulitate. Non in Spiritum sanctum dixit blasphemiam; ideo consecutus est misericordiam. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, Sermones de Sanctis, In Conversione Sancti Pauli, Sermo I, Quomodo ad exemplum ejus converti debemus. Source: Migne PL 183.362d-363b

Saul, Saul, why do you persecute me? 1 And he says, 'Who are you, Lord?' Without question this is given to be understood that though he was surrounded by light he was not yet infused with it. Paul heard the voice of the Lord but he did not see the face of the Lord, because he was being educated for the faith, even as he later taught, 'Faith is from hearing.' 2 'Who are you?' he says, for he was ignorant of what he was persecuting and therefore mercy followed, because being ignorant he did this in disbelief. Learn from this, brothers, that God is a righteous judge, who considers not only what a man does, but the state of his soul, and then be wary lest someone reckon something to be trivial and erring in it he is overthrown. Let no one say in his heart, 'These are light things, I have no need to correct them. It is not important if I remain in these small and venial sins.' For this, most beloved, is impenitence, and this is blasphemy against the Holy Spirit, and it is unforgiveable blasphemy. 3 Certainly Paul blasphemed, but not against the Holy Spirit, because in ignorance he acted in disbelief. He did not speak blasphemy against the Holy Spirit and therefore mercy followed. Saint Bernard of Clairvaux, Sermons on the Saints, On the Conversation of Saint Paul, from Sermon 1, that we should be converted by his example 1 Acts 9.4 2 Rom 10.7 3 Mt 12.31 Mk 3.28-29

The Fall And Forgiveness

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

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

Accusation And Forgiveness

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

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

A Questioning Of Life

Quid enim est quod haec vita delectet, plena aerumnarum et sollicitudinum, in qua innumerae calumniae et multae molestiae, et multae lacrymae eorum qui afflictantur molestiis, et non est, inquit, qui eos consoletur. Et ideo laudat Ecclesiastes defunctos magis quam viventes. Et optimus, inquit, supra hos duos, qui nondum natus est, qui non vidit hoc malum. Et alibi idem Ecclesiastes meliorem longaevo viro eum asseruit, quem abortu ejecit mater sua; quia non vidit haec mala quae fiunt in hoc mundo, nec in has venit tenebras, nec in vanitate ambulavit saeculi; et ideo requiem hic magis habebit qui in hanc vitam non venit, quam ille qui venit. Quid enim boni est homini in hac vita, qui in umbra vivit, nec expleri potest cupiditatibus suis? Et si expleatur divitiis, fructum quietis amittit, quia cogitur custodire quod misera aviditate quaesierit; ut miserius eas possideat, cui prodesse non poterunt. Quid enim miserius quam ut custodia torqueat, quarum abundantia nihil prosit? Itaque si plena oneris vita, utique finis ejus allevamento est: allevamentum autem est bonum, mors autem finis: mors igitur bonum est. Neque enim aliter gavisus est Simeon, qui responsum acceperat non visurum se mortem, nisi prius videret Christum Domini; et cum eum parentes in templum inducerent, suscepit manibus suis, et dixit: Nunc dimittis servum tuum in pace; quasi necessitate quadam teneretur in hac vita, non voluntate. Ita dimitti petit, quasi a vinculis quibusdam ad libertatem festinaret. Sunt enim velut vincula quaedam corporis hujus, et quod est gravius, vincula tentationum, quae nos alligant, et ad injuriam captivitatis astringunt quadam lege peccati. Denique in exitu ipso videmus quemadmodum anima decedentis paulatim solvat se vinculis carnis, et ore emissa evolet tamquam carcereo corporis hujus exuta gurgustio. Denique festinabat etiam sanctus David de hoc loco peregrinationis exire, dicens: Advena ego sum apud te in terra et peregrinus, sicut omnes patres mei. Et Ideo tanquam peregrinus ad illam sanctorum communem omnium patriam festinabat, petens pro hujus commorationis inquinamento remitti sibi peccata, priusquam discederet e vita. Qui enim hic non acceperit remissionem peccatorum, illic non erit. Non erit autem qui ad vitam aeternam non poterit pervenire, quia vita aeterna remissio peccatorum est. Ideoque dicit: Remitte mihi, ut refrigerer, priusquam abeam, et amplius non ero. Sanctus Ambrosius Mediolanensis, De Bono Mortis, Caput II Source: Migne PL 14.541a-542a

What is this life that delights, which is full of sickness and care, and in which there are numerous calamities and many troubles, and many are the tears of those who are afflicted with distress, and as Lamentations says, there is no one to comfort them. 1 Therefore Ecclesiastes praises the dead more than the living. And better than these two, he says, is he who was not born, who did not see this evil. And elsewhere the same Ecclesiastes says that a child stillborn from its mother is better than a man who lives long, 2 because he does not look on the evils which are done in the world, nor does he come into this darkness, nor does he walk in the vanity of the age, and therefore the one who does not come into this life has greater peace than he who does. What good is there for a man in this life, who lives in shadows, and is not able to satisfy his desires? And if he comes into riches he loses the fruit of peace because he is driven to guard what he sought with wretched avidity, so that he is more wretched who possesses and it cannot profit him. Who is more wretched than he who is tormented by guarding, when his abundance does not profit him? Thus if life is full of burdens then its end is an alleviation of them, and the alleviation is a good, and death is the end, and therefore death is good. There was no one so happy as Simeon who received the oracle that he would not see death until he had first looked on the Christ of the Lord, and when his parents brought him into the temple and he took Him in his hands and said, 'Now dismiss your servant in peace,' 3 it was as by necessity he was detained in this life and not by choice. Thus he seeks to be dismissed, as if he was hurrying from chains to freedom. Indeed the things of this body are chains, and what is heavier than temptation which binds us and by the law of sin is tightened to the injury of the captive? Finally in our departure we see that the soul is withdrawing itself little by little from the chains of the flesh, and it flies from the mouth as from the prison of its body, and as from a vile little hut. Finally the blessed David hurries to leave this place of pilgrimage, saying, 'I am a stranger on the earth and a wanderer like all my fathers.' 4 And therefore as a wanderer he makes haste to that common fatherland of ours, seeking against the soiling of his tarrying to be forgiven his sins before he is done with life. For he who does not receive forgiveness of sins here, shall not there. He shall not be able to come to eternal life because eternal life is forgiveness of sin. Therefore he says, 'Forgive me, that I be refreshed, before I go from here and am no more.' 5 Saint Ambrose, On the Good of Death, from Chapter 2 1 Lament 1.2 2 Eccles 4.2-3, 6.3 3 Lk 2.29 4 Ps 38.13 5 Ps 38.14

Treating Others

Καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε αὐτοῖς ὁμοίως. Καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; Καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσι. Καὶ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; Καὶ γὰρ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσι. Ὁ ἐὰν θέλῃς σὺ ἐπὶ σεαυτοῦ, τοῦτο ἔνδειξαι καὶ τοῖς ἑτέροις. Καὶ γενοῦ τοιοῦτος ἄλλοις, οἴους ἂν θέλῃς περὶ σεαυτὸν γενέσθαι ἑτέρους. Εἰ μὲν σκληροὺς καὶ ἀσυμπαθεῖς καὶ ὀργίλους θέλεις εἶναι τοὺς ἐχθρούς σοι , ἔσο καὶ σὺ τοιοῦτος, εἰ δὲ τούναντίον ἀγαθοὺς καὶ συμπαθεῖς καὶ ἀμνησικάκους, μὴ ἀδύνατον εἶναι νόμιζε τὸ τοιοῦτος καὶ αὐτὸς εἶναι. Ὁρᾷς νόμον ἔμφυτον ἐν ταῖς καρδίαις ἡμῶν ἐγγεγραμμένον; Οὕτω καὶ ὁ Κύριος εἶπεν· Ἐν ταῖς ἡμέραις ἐκείναις διδοὺς νόμους μου, εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ τῶν καρδιῶν αὐτῶν ἐπιγράψω αὐτούς. Εἶτα καὶ ἄλλὴν ἀνάγκην ἐπιτίθησιν ἡμῖν, ὅτι Ἐὰν ἀγαπᾶτε τοὺς ἀγαπῶντα ὅμοιοί ἐστε ἁμαρτωλοῖς καὶ ἐθνικοῖς. Ἐὰν δὲ ἀγαπᾶτε τοὺς πρὸς ὑμᾶς πονηρευομένους, ὅμοιοί ἐστε τῷ θεῷ, ὃς ἐστιν ἀγαθὸς ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. Ποῖον οὖν θέλετε , ὅμοιοι εἶναι τῶν ἁμαρτωλῶν, ἢ ὅμοιοι εἶναι τοῦ Θεοῦ; Ὁρᾷς διδασκαλίαν θείαν; Ἔπεισέ σε πρῶτον ἀπὸ τοῦ φυσικοῦ νόμου. Ὁ γὰρ θέλεις σὺ γενέσθαι σοι, τοῦτο καὶ αὐτὸς ἄλλοις ποίει. Εἶτα πείθει σε καὶ ἀπὸ τοῦ τέλους καὶ τοῦ μισθοῦ· μισθὸν γὰρ ὑπισχνεῖται ὑμῖν τὸ ὁμοίους γενέσθαι Θεῷ. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Ϛ’ Source: Migne PG 123.773d-776a

And what you wish men do to you, do to them likewise. If you love those who love you, where thanks are to you? For even sinners love those who love them. And if you do good to those who do good to you, what thanks are to you? For even sinners do the same. 1 What you wish for yourself, exhibit this before others. And be to others as you wish others be to you. If you wish your enemies to be hard hearted and pitiless and full of anger, be so, and if you wish them to be good and compassionate and forgetful of injury, do not think it is impossible for you to be so. You see the natural law written in our hearts? So the Lord said, 'In those days I shall give my laws into their minds and write them on their hearts.' 2 After which He exhorts us about other necessary things. If you love those who treat you well, you are like sinners and the gentiles. If you love those who treat you wickedly, you are like God, He who is good to the thankless and wicked. Do you wish, then, to be like sinners are before God? Do you see the Divine teaching? First He teaches you from natural law, that what you wish done to yourself, do this to others. Then He teaches you from the end and the reward, for the reward promised to you is to be like God. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 6 1 Lk 6.31-33 2 Heb 8.10

Forgiveness And The Devil

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

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

Forgiving And Being Forgiven

Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Ἐπειδὴ καὶ μετὰ τὸ βάπτισμα ἁμαρτάνομεν, ἱκετεύομεν ἵνα ἀφήσῃ ἡμῖν· οὕτω δὲ ἀφήσε ὡς καὶ ἡμεῖς. Ἐὰν γὰρ μνησικακῶμεν, οὐκ ἀφήσει ἡμῖν · ἐμὲ γὰρ ἔχει ὁ Θεὸς παράδειγμα· καὶ ὁ ποιῶ ἐπ᾿ ἄλλῳ, ποιεῖ ἐπ' ἐμοί. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Ϛ' Source: Migne PG 123.205a

And forgive us our trespasses, as we forgive those who trespass against us. 1 Since even after baptism we sin, we pray that He might forgive us, and He forgives as we do, for if we are mindful of wrongs, He does not forgive us. God has me as an example, and as I do to another, He does to me. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 6 1 Mt 6.12

The Gain Of Forgiving

Dic mihi, cum ignoscis de corde, quid perdis? Cum ignoscis ei qui peccat in te, quid minus habebis in corde tuo? Inde enim dimittis, sed nihil amittis. Immo vero unda quaedam caritatis ibat in corde tuo, et tamquam de vena interiore manabat: tenes odium contra fratrem, obturasti fontem. Non solum ergo nihil perdis, cum ignoscis; sed abundantius irrigaris. Caritas non angustatur. Ponis ibi lapidem offensionis, et tu tibi facis angustias. Vindicabo me, ulciscar me, ego illi ostendam, ego faciam: aestuas, laboras, cui licet ignoscendo esse securum, securum vivere, securum orare. Sanctus Augustinus Hipponensi, Sermo CCCLII, De Utilitate agendae poenitentiae Source: Migne PL 39.1557

Tell me, when you forgive from your heart, what do you lose? When you forgive him who sins against you, what will you have less of in your heart? From there you forgive, but you lose nothing. On the contrary a certain flood of love passes through your heart, as if welling up from an inner spring. If you cling to hatred against a brother, you have blocked up the spring. So when you forgive you not only lose nothing, but you are watered more abundantly. Love is not to be limited. If you place a stone of offence there, you block yourself up. 'I'll be vindicated, I'll have my revenge, I'll show him, I'll do it.' You're agitated, you're exhausting yourself, you who by forgiveness could be without a care, who could live without a care, who could pray without a care. Saint Augustine of Hippo, from Sermon 352, On The Usefulness of Penance

A Judge Counselled

Vides igitur quid auctoritas tribuat, quid suadeat misericordia. Excusationem habebis, feceris: laudem, si non feceris. Sed si non potueris facere; nec tamen nocentes atterere squalore carceris, sed absolvere, plus quasi sacardos probabo. Potest enim fieri ut causa cognita, recipiatur ad senientiam reus, qui postea aut indulgeniiam sibi petat, aut certe sine gravi severitate, quod quidam ait, habitet in carcere. Scio tamen plerosque gentilium gloriari solitos, quod incruentam de administratione provinciali securim revexerrint Si hoc gentiles, quid Christiani debent? Ad omnia tamen accipe responsum Salvatoris. Nam cum adulteram reperissent obtulerunt eam Salvatori, captantes ut si absolveret eam, videretur legem solvere, qui dixerat: Non veni legem solvere, sed adimplere: si damnaret, videretur adversus finem venisse propositi sui. Hoc igitur praevidens Dominus Jesus, inclinato capite, scribebat in terra. Quid scribebat, nisi illud propheticum: Terra, terra scribe hos viros abdicatos; quod de Jechonia descriptum est in Hieremia prophetam? Cum Judaei interpellant, in terra scribuntur nomina Judaeorum: cum adeunt Christiani, non scribuntur in terra fidelium nomina, sed in coelo. In terra autem scribuntur abdicati a patre proprio, qui patrem tentant, et contumelias irrogant auctori salutis. Cum interpellant Judaei, inciinat caput Jesus; et quia non habet ubi reclinet caput suum, iterum erigit, quasi dicturus sententiam, et ait : Qui sine peccato est, prior lapidet eam. Et iterum inclinato capite, scribebat in terra. Audientes illi exire coeperunt singuli, incipentes a senioribus: vel quod ipsi plura haberent crimina, qui diu vixerant: vel quia priores vim intellexerunt sententia, quasi prudentiores, et coeperunt sua magis peccata deflere, qui alieni criminis venerant accusatores. Recedentibus ergo illis, remansit solus Jesus, et elevans caput ad mulierem, ait: Ubi sunt, qui te accusabant? Nemo te lapidavit? Et illa respondit: Nemo. Dicit ei Jesus: Nec ego te damnabo. Vade et vide amodo ne pecces. Non damnat, quasi redemptio; corrigit , ita: quasi vita: quasi fons, abluit. Et quia quando se inclinat Jesus, ideo inclinat, ut jacentes elevet: ideo ait remissio peccatorum: Nec ego te damnabo. Habes quod sequaris; potest enim fieri, ut ille criminosus possit habere spem correctionis: si sine baptismo est, ut possit accipere remissionem: si baptizatus, ut poenitentiam gerat, et corpus suum pro Christo offerat. Quantae sunt ad salutem viae. Sanctus Ambrosius Mediolanensis, Epistula XXV, Studio Source: Migne PL 16.1040b-1042a

See, then, that He who gives you power would persuade you to be merciful. You will be excused if you do it, praised if you do not. But if you are not able to do it, if you are unwilling to afflict the perpetrator with the squalor of a prison, I, a priest, shall approve of you far more. For it may well be that when the cause is set forth the guilty man may be reserved for judgment, who later may ask pardon for himself, or certainly may suffer what is called a less severe stay in prison. Even pagans, I know, are accustomed to boast that they have brought back the axes from their provincial government unstained with blood. And if pagans do this what should Christians to do? In all these matters receive the answer of the Saviour. The Jews brought an adulteress they had caught to the Saviour, so that they might seize on Him if He were to forgive her, because by doing that He would appear to flout the law, He who had said, 'I do not come to destroy the law, but to fulfil it,' and if He were to condemn her, He might seem to act against the purpose of His coming. Therefore the Lord Jesus, foreseeing this, inclined His head and wrote upon the earth. What did He write but that word of the prophet, 'O Earth, Earth, write these men deposed,' which was told of Jeconiah in the prophet Jeremiah. 1 When the Jews interrupt Him, their names are written in the earth, when the Christians draw near, the names of the faithful are not written on the earth but in heaven. For they are written on the earth as cast off by their Father, they who tempt their Father, and heap insult on the author of salvation. When the Jews interrupt Him, Jesus inclines His head, but not having anywhere to lay His head, 1 He raises it again, and as if about to give sentence, says, 'Let him that is without sin cast the first stone at her.' And again He inclined His head and wrote upon the ground. When they heard this they began to go out one by one beginning with the oldest, either because those who had lived the longest had committed the most sins, or because, being wiser, they were the first to understand His meaning, and so they began to lament their own sins who had come as the accusers of the evil of another. When they departed Jesus was left alone, and lifting up His head, He said to the woman, 'Woman, where are those who accused you? Has no man cast a stone at you?' She said, 'No one.' And Jesus said to her, 'Neither do I condemn you. Go, and sin no more.' He does not condemn because He is the Redemption, He corrects as the Life, He cleanses as the Fountain. For when Jesus bends down, He does so that He may raise up those who have fallen. Therefore the absolver of sins says, 'Neither do I condemn you.' You have here what you should follow, for it may be that there is hope of amendment for this guilty man, and if he is not baptised, that he may receive remission, and if he has been baptised that he may do penance and offer up his body for Christ. See how many ways there are to salvation. Saint Ambrose, from Letter 25, to Studius 1 Jn 8.3-, Mt 5.17, Jerem 22.29 2 Mt 8.20

Sin And Sickness

'Et ecce quidam de scribis dixerunt intra se: Hic blasphemat.' Quid dicunt esse blasphemiam, Marcus consequenter exponit, dicens: Quis, inquiunt, potest dimittere peccata, nisi solus Deus?' Haec commemorantes, qui eum tantum hominem putabant, licet nescientes verum, dicebant: Quia nemo potest dimittere peccata, nisi solus Deus,' et quibus ipse dat potestam dimittendi; et ideo Christus probatur esse verus Deus, dimittens peccata quasi Deus. 'Et cum vidisset Jesus cogitationes eorum,' etc. Et quodam loco ostendit se Deum, qui potest occulta cordis cognoscere, modo tacens loquitur: Dum vestras cogitationes intueor, ex vobis intelligite quid paralyticus consequatur. Quid est facilius dicere: Dimittuntur tibi peccata, aut dicere: Surge et ambula?' utrum sint paralutico peccata dimissa, solus noverat, qui dimittebat. Surge autem et ambula, tam ille qui surgebat quam hi qui videbant approbare poterant; et ideo fit signum carnale, ut probetur spiritale, ei datur intelligi quia ob peccata corporum in debilitates veniunt; idcirco primo dimittuntur peccata, ut sanitas restituatur. Quinque siquidem sunt differentiae causarum, pro quibus in hac vita corporalibus molestiis affligimur: aut augenda merita per patientiam, ut beatus Job; aut ob custodiam virtutum, sicut apostolo Paulo datus est stimulus carnis suae, angelus Satanae colaphizans, ne magnitudine revelationum extolleretur; aut ad corrigenda peccata, sic ut Maria soror Aaron, propter temeritatis verba lepra percussa est; aut ad gloriam Dei, sicut infirmitas Lazari non ad mortem, sed pro gloria Dei fuit; aut ad inchoationem aeternae damnationis, quod reproborum est proprium, sicut Antiochus et Herodes praesenti miseria cunctis ostendebunt quod passuri perpetuo erant in gehenna. Unde dicitur: Duplici contritione contere eos. Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Caput IX Source: Migne PL 92.45c-46b

And behold some of the scribes said among themselves, 'This man blasphemes.' 1 Why they speak of blasphemy, Mark consequently explains, saying, 'Who, they said, 'is able to forgive sins but God alone?' Aware of this, those who thought Him but a man, not knowing the truth, said, 'Because no one is able to forgive sins, but only God,' 2 and to those whom He gives power to forgive, and therefore Christ is proved to be true God, forgiving sins like God. ' And when Jesus saw their thoughts...' And here He shows himself to be God, who is able to know the hidden things of the heart, as if He silently said, 'While I gaze on the thoughts within you, you yourselves shall understand what is achieved with the paralytic.' 'What is easier to say, 'Your sins are forgiven,' or 'Rise and walk?' Whether the sins of the paralytic were forgiven only He knew who forgives them. But 'Rise and walk,' so that those who see the one who rises are able to confirm it. So it is that a corporeal sign proves a spiritual one, being given to the mind through the defects of the body; thus first sins are forgiven and then health is restored. There are five different reasons why we are afflicted by troubles in this life: either to augment our merit by endurance, like the blessed Job; or on account of guarding virtue, as the apostle Paul was given a goad of the flesh, an angel of Satan, to buffet him lest he become puffed up by the magnitude of revelation; or for correction of sin, like Miriam the sister of Aaron who on account of her bold words was struck down by leprosy; or for the glory of God, as the sickness of Lazarus, which was not to death but for the glory of God; or even as a prelude to eternal damnation, which is fitting for the reprobate, as it was with Antiochus and Herod who by their present misery showed what they would suffer in Hell. 3 Whence it is said by Jeremiah, 'A twofold affliction shall crush them.' 4 Saint Bede, Commentary on the Gospel of Matthew, Book 2, Chapter 9 1 Mt 9.3 2 Mk 2.6-7 3 2 Cor 12.7, Numb 12.10, Jn 11.1-4, Acts 12.21-23, 2 Macc 9.1-28 4 Jerem 17.18

Foreseeing Sins And Penance

Quaeris enim, Quare dixerit Dominus, nimirum praescius futurorum, Elegi David secundum cor meum; cum talia tantaque ipse homo commiserit. Quod quidem, si de ipso David, qui reprobato Saüle et exstincto fuit rex Israël, dictum intelligamus; magis quia Deus praescius futurorum est, praevidit in eo tantam pietatem tamque veracem poenitentiam, ut esset in eorum numero de quibus ipse dicit: Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata. Beatus vir, cui non imputavit Dominus peccatum. Cum ergo praesciret eum Deus peccaturum, et peccata sua pia humilitate et sincera poenitentia deleturum, cur non diceret, Inveni David secundum cor meum; cui non erat imputaturus peccatum tam multa bona facienti, et cum tanta pietate viventi, et ipsa pietate pro peccatis suis sacrificium contriti spiritus offerenti? Propter haec omnia verissime dictum est, Inveni David secundum cor meum. Quia licet secundum cor Dei non esset, quod ille peccavit; tamen secundum cor Dei fuit, quod pro peccatis suis congrua poenitentia satisfecit. Hoc solum ergo in illo secundum cor Dei non fuit, quod illi Deus non imputavit. Hoc itaque ablato, id est non imputato, quid remansit, nisi unde verissime diceretur, Inveni David secundum cor meum? Sanctus Augustinus Hipponensi, Ad Dulcitium De Octo Quaestionibus Source: Migne PL 40.168

You ask why the Lord, who certainly can foresee the future, said, 'I have chosen David, a man according to my heart,' 1 when he would go on to commit such enormities. Because we should understand that which was said of David, who with Saul rejected and dead was king of Israel, was said more because the Lord who foresees the future foresaw in him such great piety and such true penitence that he was of the number of those of whom it is said, 'Blessed are those whose sins are forgiven and whose sins are covered. Blessed the man to whom the Lord does not impute sin.' 2 Therefore when the Lord foresaw him sinning and then his sins being wiped away with pious humility and sincere penitence, why should He not have said, 'I have chosen David, a man according to my heart,' that man to whom sin shall not be imputed so much as many good works, and who living with such great piety, with that same piety offered the sacrifice of a contrite spirit for his sins? 3 On account of this everything was spoken most truly with, 'I have chosen David, a man according to my heart.' He was according to the heart of the Lord not because he sinned, but he was according to the heart of God in that he offered the satisfaction of appropriate penance for his sins. Sin alone, therefore, was not in him according to the heart of God, and thus God did not impute it to him. Thus with sin washed away, that is, not to be imputed, what remained unless what was said most truly, 'I have chosen David, a man according to my heart?' Saint Augustine of Hippo, Concerning Eight Questions, To Dulcitius 1 1 Kings 13.14, Acts 13.22 2 Ps 31.1-2 3 Ps 50.19

Deliverance From Evil

Et quandocumque dicis Deo: Libera me Domine ab homine malo, hoc enim modo cantavimus, scio enim quo gemitu dicas: Libera me Domine ab homine malo. Quis enim in isto saeculo non patitur aliquem hominem malum? Quando ergo hoc dicis Deo: Libera me Domine ab homine malo, sicut totis praecordiis dicis, sic intentis oculis te, prius attende. Libera me Domine ab homine malo. Fac respondisse tibi Deum: A quo? Dicturus es a Gaio, a Lucio, a nescio quo quem pateris. Et respondet tibi: De te mihi nihil dicis? Si ab homine malo libero te, prius es liberandus a te ipso. Te ipsum pateris malum, noli te ipsum pati malum. Videamus si invenit quid tibi faciat alter malus. Quid tibi faciat malus? Tu noli esse malus. Non tibi dominetur avaritia tua, non te calcet concupiscentia tua, non te trituret ira tua. Isti hostes interiores tui qui sunt? Tu ipse. Non tibi aliquid faciant. Videamus quid tibi facit vicinus malus, patronus malus, potens malus. Videamus quid tibi facit. Iustum te inveniat, fidelem te inveniat, christianum te inveniat: quid tibi facturus est? Quod Stephano Iudaei fecerunt. Faciendo malum miserunt ad bonum. Ergo quando oras ut liberet te Deus ab homine malo, attende te. Noli tibi parcere. Te a te liberet. Quomodo a te te liberat? Dimittendo peccata, donando merita, dando tibi vires pugnandi adversus concupiscentias tuas, inspirando virtutem, donando menti tuae caelestem delectationem qua omnis terrena delectatio superetur. Haec tibi cum praestat Deus, liberat te a te, et securus exspectas in huius saeculi malis tamen transituris, cum eis bonis venturum Dominum tuum quae transire non possunt. Satis sint vobis. Sanctus Augustinus Hipponensi, Sermo XLII, De eo quod scriptum in Isaia, Quo mihi multitudinem sacrificiorum vestrorum? Et in Psalmo CXXXIX, Libera me, Domine, ab homine malo Source: Migne PL 38.253-254

Whenever you say to God, 'Deliver me, O Lord, from the wicked man,' 1 which is what we have just sung, I indeed know with what passion you say, 'Deliver me, O Lord, from the wicked man.' For who in this world does not suffer a wicked man? Therefore when you say this to God, 'Deliver me, O Lord, from the wicked man,' as you say it with all your heart, first look on yourself with intent eyes. 'Deliver me, O Lord, from the wicked man.' Let us say God answers: 'From which one?' You're going to say, 'From Gaius, or Lucius,' or some other man you are suffering. Then he will reply to you, 'Are you not going to say anything to me about yourself? If I am to deliver you from the wicked man, first you must be delivered from yourself. You suffer your wicked self and should not wish to suffer your wicked self.' Let us see if He finds something that a wicked man can do to you. What can a wicked man do to you? You should not want to be wicked. Do not let avarice have command over you, don't let your lusts trample on you, don't let your anger whip you. Who are these inner enemies of yours? You are. Do not let them do anything to you. Let us see what a wicked neighbour can do to you, or a wicked master, a wicked man in power. Let us see what he can do to you. He shall find you are righteous, he shall find you are faithful, he shall find you are a Christian; what can he do to you? What did they do to Stephen? Doing evil they sent him on to the good. Therefore, when you pray for God to deliver you from the wicked man, look to yourself. Do not spare yourself. He shall deliver you from yourself. How shall He deliver you from yourself? By the forgiveness of sins, and the giving of merits, by giving strength to fight against your lusts and by inspiring you with virtue, and by giving your mind heavenly delights that exceed all the delights of the world. When God grants you this, He delivers you from yourself, and in the midst of the evils of the world which will pass away, you can wait securely for the coming of your Lord with those goods which cannot pass away. Let them be enough for you. Saint Augustine of Hippo, from Sermon 42 On The Scriptures, Concerning what is written in Isaiah, 'What to me are the multitude of your sacrifices? 2 And in Psalm 139, 'Deliver me, O Lord, from the wicked man.' 1 Ps 139.2 2 Isaiah 1.11

Anger And The Enemy

Positis genibus clamavit dicens: ne statuas illis hoc peccatcum. Ira vide quid noceat. Agnosce inimicam tuam: agnosce cum qua pugnas in theatro pectoris tui. Angustum theatrum; sed Deus spectat: ibi doma inimicam tuam. Vis videre quam sit ista vera tua inimica? Modo ostendo. Oraturus es Deum: ventura est hora ut dicas: Pater noster, qui es in coelis. Venturus es ad illum versum: Dimitte nobis debita nostra. Quid sequitur? Sicut et nos dimittimus debitoribus nostris. Ibi illa inimica stat contra te. Sepit viam orationis tuae: murum erigit, et non est qua transeas. Bene totum dixisti: Pater noster. Cucurrit: Dimitte nobis debita nostra. Et quid postea? Sicut et nos dimittimus debitoribus nostris. En ipsa adversaria contradicit; nec ante velum, sed intus: in ipso secretario cordis tui, ibi tibi clamat, contradicit. Qualis inimica, fratres, quae contradicit? Sicut et nos dimittimus. Non permittitur ut saevias contra inimicum tuum: in istam saevias. Melior est qui vincit iram, quam qui capit civitatem, Scriptura dicit. Quod dixi modo, scriptum est: Melior est qui vincit iram, quam qui capit civitatem. Numquid non bellator imperator quando venit ad aliquos hostes, et invenit civitatem munitam, armatis instructam, optimam, adversantem sibi, si illam ceperit, si illam vicerit, si illam everterit, triumphos quaerit? Sicut autem narrat Scriptura: Melior est qui vincit iram, quam qui capit civitatem. In manu tua est. Non potes illam interimere, potes illam reprimere. Si fortis es, iram vince: et civitati parce. Video vos attentos, scio quam bene accepistis. Deus adsit certaminibus vestris, ut prosit vobis quod tanti Martyris agonem spectastis; ut quomodo vincentem vidistis et vincenti favistis, sic et vos in corde vestro vincatis. Sanctus Augustinus Hipponensi, Sermo CCCXV, In Solemnitate Stephani Martyris Source: Migne PL 38.1431

On his knees he cried out saying, 'Do not hold this sin against them..' 1 See how anger may harm. Know your enemy, know what you fight in the arena of your breast, It is an arena of strife, but God looks on, there subdue your enemy. You wish to see how this may be your true enemy? There is a way of showing it. When you pray to God, there shall come a time when you say: 'Our Father, who art in heaven.' Then you will come to that line: 'Forgive us our trespasses.' What follows? 'As we forgive those who trespass against us.' There that enemy stands against you. He encircles the path of your prayer. He raises up a wall and there is no way for you to go on. Well you have said, 'Our Father.' It follows, 'Forgive us our trespasses.' And after? 'As we forgive those who trespass against us.' Behold, your enemy disputes with you, not publicly but within, in that secret place of your heart, there he cries out against you, there he disputes with you. What is this enemy that disputes so, brothers? 'As we forgive.' It is not permitted for you to act savagely against an enemy, but against savagery you should be fierce. 'Better is he who conquers anger, than he who takes a city,' Scripture says. 2 What I have just said has been written: 'Better is he who conquers anger, than he who take a city.' Is it not that when an Emperor at war comes against some enemies, and he finds a city defended, and guarded with armed men, and well supplied, and set against him, if he shall take it, if he shall conquer it, if he shall overthrow it, he seeks out how to gain the victory? So Scripture speaks to us: 'Better is he who conquers anger, than he who takes a city.' It is in your hand. You are not able to destroy it, but you can overcome it. If you are strong, overcome anger, and spare a city. I see you are attentive. I know how well you understand. God stands near you in your trials, so that what you have seen of the trial of such a great martyr may be of benefit to you, that as you have seen him conquer, even you choose to conquer, and so in your hearts be victorious. Saint Augustine of Hippo, from Sermon 315, On The Feast Of Saint Stephen 1 Acts 7.60 2 Prov 16.32

The Two Gates Of Death

Qui cupiditate peccant sumant David exemplum, ut resurgent. Qui timore peccant sumant Petrum exemplum, ut resurgent. Uterque cecidit, et uterque resurrexit, quia Christus utrumque respexit, alterum per se, alterum per prophetam suum. Istae sunt duae portae mortis: cupiditas et timor; quae si cui clauduntur, non erit quo mundus ingrediatur. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXXXIII, De mortis duabus portis Source: Migne PL 177.549d-550a

They who sin because of desire may take up David as an example, so that they may rise. They who sin because of fear may take up Peter as an example, that they may rise. For both fell, and both rose, because Christ looked upon both, one through himself, another through his prophecy. 1 Desire and fear, these are the two gates of death, and to whom they are closed the world shall not find a way to enter. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 133, On The Two Gates Of Death 1 Lk 22.61-62, 2 Kings 11-12

Mercy And Sin

Septem ego in me video misericordias Domini, quas et vos ipsi, credo, facile invenietis in vobis. Prima est, quod a multis peccatis adhuc in saeculo positum custodivit me; prima quidem, inquam, non inter omnes quas mihi impendit, sed prima inter has septem. Quis enim non videat quod sicut in multa cecidi, sic et in alia cecidissem peccata, nisi Omnipotentis pietas me conservasset? Fateor et fatebor, nisi quia Dominus adjuvit me, paulo minus cecidisset in omne peccatum anima mea. Et haec quanta dignatio pietatis, quod ingratum et parvipendentem sic gratia conservabat, quod in multis contrarium et contemnentem nihilominus ab aliis benignissime protegebat? At secunda miseratio tua super me, Domine, quonam poterit explicari sermone, quam benigna, quam liberalis, quamque gratuita fuerit? Ego peccabam, et tu dissimulabas; non continebam a sceleribus, et tu a verberibus abstinebas. Prolongabam ego multo tempore iniquitatem meam; et tu, Domine, pietatem tuam. Sed quid prodesset exspectatio, nisi sequeretur poenitudo? Cumulus esset damnationis, dicente Domino: Haec fecisti, et tacui. Tertia proinde miseratio fuit, quod visitavit cor meum et immutavit, ut amara fierent quae male dulcia prius erant: et qui laetabar cum male facerem, et exsultabam in rebus pessimis, inciperem demum recogitare ei annos meos in amaritudine animae meae. Et nunc, Domine, commovisti terram cordis mei, et conturbasti eam; sana contritiones ejus, quia commota est. Multi enim poenitentia ducti sunt, sed infructuosa; quoniam ipsa quoque eorum poenitentia reprobata est, sicut et prior culpa. Itaque et haec miseratio quarta fuit, quod poenitentem misericorditer suscepisti, ut in eorum numero invenirer, de quibus Psalmista: Beati, inquit, quorum remissae sunt iniquitates, et quorum tecta sunt peccata Sequitur misericordia quinta, per quam mihi continendi deinceps, et emendatius vivendi praestitisti virtutem, ne recidivum paterer, et esset novissimus error pejor priore. Omnino enim manifeste tuae est, Domine Deus, et non humanae virtutis, susceptum semel peccati jugum a cervicibus suis excutere; quoniam omnis qui facit peccatum, servus est peccati, nec est jam liberari nisi in manu forti. Jam vero postquam in his quinque miserationibus a malo liberaveris, ut fiat quod scriptum est: Declina a malo, et fac bonum: in duabus aliis bona largiris. Hae autem duae sunt: gratia promerendi, qua videlicet manus bonae conversationis indulges; et spes obtinendi, qua donas homini indigno et peccatori de tua toties experta bonitate usque ad coelestia speranda praesumere. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Dominica VI Post Pentecosten, Sermo II, De Septem Misericordiis Source: Migne PL 183.340c-341c

I see the seven mercies of the Lord in myself, which even you, I think, might easily find in yourself. The first is that He has protected me from many sins, though placed in the world. The first, I speak of, not the first of all those which rest on me, but the first among the seven. Who does not see that as in many things I have fallen, so into others things I may have fallen if the piety of the Almighty have not protected me? I confess and shall confess, that unless the Lord had helped me, it is certain that my soul would have fallen into every sin. And how great is the value of piety when grace preserves even the thankless and careless, because though in many things I was contrary and worthy of condemnation, nevertheless from yet others He protected me? And your second mercy over me, O Lord, is it possible to explain in a word, how kind, how generous, how charitable you were? I was sinning, and you ignored it, I did not restrain myself from wrongs, and you withheld your blows from me. I lingered for a long time in my wickedness, and you, O Lord, persisted in your piety. But how would have hope been of any good at all, if penitence did not follow? It would have culminated in damnation, with the Lord saying, 'You did this, and I was silent...' 1 Now His third mercy was that He visited my heart and changed it, so that things that were wickedly sweet to it before became bitter to it, and likewise with those things that delighted it when it did evil, even when it exulted in the vilest things. And at last I began to think on it, my years, in the bitterness of my soul. And then, O Lord, you moved the earth of my heart and you troubled it, healing its wounds in its distress. Much penance was performed but fruitlessly, because the penace was as defective as the earlier faults. Thus there was even a fourth mercy, that you nevertheless mercifully received my penances, so that in a number of them I found what the Psalmist spoke of when he said: 'Blessed those whose sins are forgiven, and those whose sins are hidden.' 2 The fifth mercy followed, through which I finally become continent, and you emended my life with the addition of virtue, lest I fall again, and the last error be worse than the first. Certainly it is manifestly your power, Lord God, and no human power, that with the yoke of sin lifted from the neck, it is then cut off, because all who commit sin are the slaves of sin, 3 and there is no liberation but by a strong hand. Then, however, after we had been freed from evil by these five mercies, that it might be as was written: 'Decline from evil, and do good,' 4 two other goods you bestow, and these are the two, grace by merit which your hand grants to the one who lives well, and hope of gaining more, which you give to the unworthy man, and to the sinner, that because of all your acknowledged benevolence he presumes to hope for heaven. Saint Bernard of Clairvaux, Sermons for the Season, The Sixth Sunday After Pentecost, from Sermon 2, On the Seven Mercies 1 Ps 99.21 2 Ps 31.1 3 Jn 8.34 4 Ps 33.15

Blasphemy And The Son And The Holy Spirit

Πολυδύναμον καὶ πολυθύλλητον ἐπεζήτηας ζήτημα, πολλοῖς μὲν ἐρευνηθὲν, μόνοις δὲ τοῖς θεοπνεύστοις καταληφθὲν, Ὃς ἂν εἴποι λόγον κατὰ τοῦ Υἰοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ' ἂν εἴπῃ κατὰ τοῦ Πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν τῷ αἰῶνι τούτῳ, οὔτε ἐν τῷ μέλλοντι. Καὶ τί, ὅτι μιᾶς οὐσης τῆς οὐσίας τῆς θεῖκῆς Τριάδος, ἡ κατὰ τοῦ Υἱοῦ βλασφημία, ἔφης, οὐκ ἐκδικεῖται, ἀλλ' ἡ κατὰ τοῦ Πνεύματος μόνη; Ἄκουε τοίνυν· Ὅς ἂν εἴποι κατὰ τοῦ Υἱοῦ τοῦ ἀνθρώπου βλάσφημον λόγον, οὐ κρίνεται, εἶπεν ὁ Κύριος· ἐπειδὴ τοῖς λημῶσι τὸν τῆς τῆς διανοίας ὄφθαλμὸν, δυσκατάληπτος καὶ δυσθεώρητος ὁ ἠνωμένος ἀῥῥήτως Θεὸς τῇ εὐτελείᾳ τῆς φαινομένης σαρκὸς, ἀγνοουμένης τῆς κρυπτομένης θεότητος. Τοῖς δὲ καθαροῖς τὴν διάνοιαν, οἶς ἐπεφάνη ἡ σαρκωθεῖσα θεότης, οὐδε ἀπιστία ὅλως ἐγγέγονεν, οὐδὲ ἡ τῆς κρίσεως ἠπείληται ἀνταπόδοσις. Ἡ δὲ κατὰ τοῦ Πνεύματος τοῦ ἁγίου βλασφημία διὰ τοῦτο ὑπάρχει ἀσύγγνεσωος, ἐπειδὴ αὔτὰ τὰ ἔργα φαινόμενα, ἀγνώμονας καὶ ἀχαρίστους ἐλέγχει τοὺς βλασφημοῦντας. Τῶν γὰρ παθῶν ἔκκοπτομένων, καὶ τῶν δαιμόνων ἐλαυνομένων ἐν τῇ δυνάμει τῆς θεότητος, ἐν τῷ βεελζεβοὺλ ταύτας γίνεσθαι τὰς θεοσημείας οἱ γογγυσταὶ Ἰουδαῖοι ἐσυκοφάντησαν. Ταύτην οὖν τὴν βλασφημίαν τὴν κατὰ τῆς θείας τρανῶς οὖσαν οὐσίας, ἀσυγχώρητον εἶναι ὁ Κύριος ἀπεφήνατο. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΘ' Γοργονιῳ Source: Migne PG 78.220c-221b

You have asked a very powerful and weighty question, which many others have enquired into, and only those inspired with the Divine spirit have grasped it, 'He who speaks a word against the Son of Man, it shall be forgiven him, but he who speaks against the Holy Spirit, it shall not be forgiven him, not in this age, nor in the age to come.' 1 And why, since they are of one substance of the Divine Trinity, does He say that blasphemies against the Son of Man will not be punished, but only those against the Holy Spirit? Hear, then, that he who shall speak blasphemously against the Son of Man shall not be judged, says the Lord, because those who have the eye of the mind blinded to the secret God so hard to grasp and perceive united with the inferior and more overt flesh, do so in ignorance of the hidden Divinity. Understanding is for the pure, to whom the Divinity in the flesh has appeared, not for the faithless to whom it has never happened, and that is not denounced with a judgement of punishment. But he who speaks against the Holy Spirit lacks hope of forgiveness because its overt works refute the ignorance and unthankfulness of blasphemers. For when the power of Divinity casts out sickness and drives out demons, the Jews asserted that these Divine signs were done through Beelzebub. Whence the Lord proclaimed that this blasphemy, which opposes the revelation of the Divine essence, is without any forgiveness. Saint Isidore of Pelusium, Book 1, Letter 59, To Gorgonius 1 Mt 16.16

The Damnation Of Wicked Spirits

Spiritalis namque substantia, nec ulla carnis soliditate devincta, ut excusationem exortae in se pravae non recipit voluntatis, ita veniam malignitatis excludit, quia nulla quemadmodum nos ad peccandum impugnatione carnis extrinsecus lacessita est, sed vitio solius malae voluntatis accensa, et ob hoc sine venia peccatum et languor sine remedio est. Sicut enim nulla sollicitante terrena materia corruit, ita nec indulgentiam quidem aut locum poenitudinis obtinere potest. Quibus ex rebus evidenter colligitur quod non solum noxia non sit haec quae contra se invicem suscitatur in nobis carnis spiritusque contentio, verum etiam multam nobis conferat utilitatem. Sanctus Ioannes Cassianus, Collationes, Collatio IV, Caput XIV Source: Migne PL 49.602a-603a

Now a purely spiritual substance, one that is not tied to any material flesh, has no excuse for an evil thought which rises up in it, which also excludes forgiveness for wickedness, because it is not provoked to sin as we are by the assaults of the external flesh, but is inflamed only by the fault of a perverse will, and therefore its sin is without forgiveness and its weakness is without remedy. For as it does not fall because of an attraction of earthly matter, so it can find no pardon or place of repentance. From which we may clearly gather that this dispute which we have in us of the flesh and spirit against one another 1 is not merely harmless, but in truth extremely useful to us. Saint John Cassian, Conferences, Conference 4, Chap 14 1 cf Galat 5.17

The Spirit And The Keys

Et habeo claves mortis et inferni. Non solum, inquit, mortem resurrectione devici; sed et ejusdem mortis habeo dominium. Quod etiam Ecclesiae Spiritum sanctum insufflando tribuit. Quorum, inquiens, dimiseritis peccata, dimittuntur eis, et caetera. Sanctus Beda, Explanatio Apocalyspsis, Liber I, Caput I Source: Migne 93.137a

And I have the keys of death and hell... 1 Not only, He says, have I conquered death with resurrection, but I even have dominion over death. Which He gives to the Church with the inbreathing of the Holy Spirit. 'Which sins you shall forgive, shall be forgiven them,' and the rest. 2 St Bede, Commentary On The Apocalypse, Book 1, Chapter 1 1 Apoc 1.18 2 Jn 20.22-232