Gifts And Offerings

Respexit Dominus ad Abel et ad munera eius... Sed quaeri potest quare Deus respexit ad munera Abel, ad Cain vero munera non respexit? Nunquid enim plus placet peculiaris hostia quam sacrificium Deo de fructibus? Sed sciendum quia Deus plus mentes offerentium, quam id quod offerebatur, attendit, et ideo respexit, id est, acceptum habuit et placuit illi munus ejus. Potest et aliud dici, quia avaritia detestatus est in labore Cain. Sunt enim quidam qui plus justo desudant in laborando, non tantum ut habeant sufficientiam, sed ut superflua quaeque et minus necessari congregent. Hunc laborem superfluum vidit Deus in Cain et ideo ad munus ejus non respexit. Ars vero pastoralis simplex est et innocua, quam post Abel sancti Patres habuisse leguntur. Remigius Antissiodorensis, Commentarius In Genesim, Cap IV Source: Migne PL 131.68d-69a

The Lord looked on Abel and his gift... 1 But one may ask: why did God look on the gifts of Abel but not on the gifts of Cain? Shall it be that the offering of one's own animals is more pleasing to God than a sacrifice of fruits? But it must be understood that God looks more on the mind of those who offer, than what is offered, and therefore He looked on, that is, he accepted and was pleased, by his gift. It is possible to say something else, that the avarice that was in the labour of Cain was detested. For there are some who toil more in their labour than the righteous man, so that they might not only have what is sufficient, but that they even gather to themselves what is superfluous and quite unneeded. God sees this superfluous labour in Cain and therefore He does not look on his gift. The art of the shepherd is simple and harmless, which one reads that the holy patriarchs possessed after Abel. Remigius of Auxerre, Commentary On Genesis, Chapter 4 1 Gen 4.4

Judgement And Mercy

Ἴσθι, θαυμάσιε, ὡς ἡ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος, οὐκ ἐκ τῶν ἀλλοτρίων μόνον δωρεῶν, ὦν αὐτὸς τοὺς πτωχοὺς ἀποστερεῖς, ἀλλὰ καὶ ἐκ τῶν οἰκείων, ὦν ἐκουσίως τὴν μετάδοσιν ποιεῖσθαι χρεωστεῖς. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΥϟΒ’ Ευσεβιῳ Ἐπισποκῳ Source: Migne PG 78.449c

Know, excellent fellow, that as there will be a judgement without mercy for those who are not merciful, 1 so not only with the gifts of others do you deprive the poor of what is theirs, but truly even with your own goods, which of your own will you should share with others. Saint Isidore of Pelusium, Book 1, Letter 492, To Eusebius the Bishop 1 James 2.13

Giving And Receiving Gifts

Enim desidero, inquit, videre vos, ut aliquod tradam vobis donum spiritale ad confirmandum vos, id est, consolari in vobis per eam, quae invicem est, fidem vestram atque meam. Primo omnium discere debemus opus esse apostolicum desiderate fratres, sed non aliam ob causam, nisi ut vel conferamus eis aliquid doni spiritalis si possumus, vel si non possumus, ipsi ut accipiamus ab his. Sine hoc enim non est probabile desiderium circumeundi fratres. Quod autem dicit, ut aliquod tradam vobis donum spiritale, videtur indicare esse aliquid quod donum quidem sit, non tamen spiritale. Nam donum fidei sine dubio spiritale est, et donum sapientiae, et scientiae, et virginitatis similiter. Ubi autem dicit de nuptiis et virginitate loquens: Sed unusquisque proprium habet donum a Deo, alius sic, alius autem sic; donum quidem dicit esse nuptias, quoniam, sicut scriptum est, a Deo aptatur mulier viro; sed non istud donum est spiritale. Possunt et alia multa dona Dei dicit, ut divitiae et fortitudo corporis, ut formae decor, ut regnum terrestre. A Deo enim etiam haec donantur, sicut et Daniel dicit: Quia ipse facit reges, et commutat; sed non sunt haec dona spiritlia. Beati sunt ergo illi quibus spiritalem gratiam tradere vult Apostolus ad confirmationem fidei, ut ultra non sint parvuli, neque circumferantur omni vento doctrinae. Quod cum fit a Paulo, et ipse consolationem capit, opus suum firmum et stabile videns: et illi consolantur qui apostolicae gratiae participes fiunt. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.857b-858a

'For I desire to see you,' he says, 'that I might give you some spiritual gift for your strengthening, that is, to be comforted in you by it,  and so mutually, your faith and mine.'1 First of all we should learn that it is a part of the Apostolic work to wish to see brothers, but not for any reason unless to bring to them some spiritual gift if we are able, and if we are not able, that we shall receive something from them. Without this is it not likely there will be a wish to visit brothers. Now when he says, 'that I might give you some spiritual gift', it seems to indicate what sort of gift it might be, yet not what sort of spiritual one. For the gift of faith is without doubt spiritual, and the gift of wisdom and knowledge and chastity likewise. But where he speaks of chastity and marriage he says: 'But each one has his own gift from God, one man this, another that,' 2 he does speak of marriage as a gift, because, as it is written, 'by God a woman inclines to a man,' 3 but this gift is not spiritual.  One can speak of many gifts of God, such as wealth, and strength of body, and beauty of form, and a worldly kingdom, and indeed these are given by God, as Daniel says, 'Because he makes kings, and he changes them,' 4 but these are not spiritual gifts. Therefore they are blessed to whom the Apostle wishes to bring spiritual grace for the strengthening of faith, so that they be children no more, and be no more tossed about by the teachings of the world. 5 And when it is done by Paul, this is his comfort, that he looks upon his work as something firm and stabile, and they are strengthened who partake of the Apostolic grace. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 1, Translated by Rufinus of Aquileia 1 Rom 1.11-12 2 1 Cor 7.7 3 Prov 19.14 4 Dan 2.21 5 Ephes 4.14

Good Gifts

Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum... Postquam docuit vitia quibus tentamur, non a Deo nobis, sed a nobis ipsis inesse, ostendit e contra quia quidquid boni agimus, hoc Deo donante percipimus. Unde et eum Patrem luminum appellat, quem auctorem novit spiritalium charismatum. Cui consonat illud apostoli Pauli: Quid enim habes quod non accepisti? Apud eum non est transmutatio, nec viccisitudinis obumbratio. Quia in Dei natura mutabilitas non est, neque lumen ejus sicut lumen hujus mundi aliqua vicissitudinis umbra intercidit, liquet utique quia sola nobis dona lucis, et non etiam tenbras immittit errorum. Voluntatie enim genuit nos verbo veritatis. Et Dominus in Evangelio: Non vos me elegisits, sed ego elegi vos. Et in Osea propheta: Diligam eos spontanee. Quod ergo dixerat: Omne datum optimum, et omne donum perfectum a Deo descendere, consequenter astruit addendo, quia non nostris meritis, sed suae beneficio voluntatis, per aquam regenerationis, de filiis tenebrarum nos in filios lucis mutaverit. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.15b-c

Every good endowment and perfect gift is from above, coming down from the Father of lights... 1 After teaching that the vices by which we are tested are not from God but are in ourselves, he shows that on the contrary whatever good we do, we receive it from the gift of God. Whence he names Him the Father of lights, whom he knows is the creator of spiritual benefactions. With which the Apostle Paul agrees: 'What do you have that you did not receive?' 2 With Him there is no change, nor shadow of alteration. Because there is no changeability in the nature of God, nor is His light like the light of this world, which alternates with shifting shadows, so it is clear that He sends only gifts of light to us and not the darkness of errors. Of His own will He brought us forth by the word of truth. And Lord says in the Gospel: 'You did not choose me, I chose you.' 3 And in the prophet Hosea: 'I shall love them of my own will.' 4 When therefore he says that every good gift and perfect gift comes down from God, he consequently emphasises it by adding that it is not by our own merits, but by the benevolence of His own will, through the water of regeneration, that He transforms us from sons of darkness into sons of light. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.17 2 1 Cor 4.7 3 Jn 15.16 4 Hosea 14.5

Service And Gifts

Exoneremus ante omnia corda nostra impia contagione, ut fructus possimus nutrire justitiae: debet enim ex integro terrenis actibus abrenuntiare, qui vult coelestibus mandatis satisfacere. Nam sicut homo numquam invitus bene servit, ita nec occupatus bene commendata custodit. Voluntarie sacrificabo tibi. Non sine cause propheta hac se Domino voce commendat. Sciebat necessario multos dubio corde servire; et aliud ore promittere, aliud pectorum secreto disponere. Voluntarie sacrificabo tibi. Quamvis parva, ex voto offerentis magna fiunt munera: consummunt vero auctorem suum beneficia quae constiterint extorta. Sanctus Valerianus Cemeliensis, Homilia III, De Arcta et Angusta Via Source: Migne PL 52.701c-d

Before everything let us rid our hearts of the touch of evil, that we might be able to nourish the fruits of righteousness, for he who wishes to satisfy the commandments of heaven should renounce worldly works completely. As a man never serves well unwillingly, so neither does a man preoccupied with other things take good care of what is entrusted to him. 'I will freely sacrifice to you.' 1 Not without reason did the Prophet commend himself to God like this. He knew that by compulsion many serve with wavering hearts, and that they promise one thing with their mouths but care about something else in the depths of their hearts. 'I will freely sacrifice to you.' Though small, gifts become great because of the wish to offer them, but those which are extorted ruin the one who gives them. Saint Valerian of Cimelium, from Homily 3, On The Narrow and Difficult Way 1 Ps 53.8

Gifts And Suffering

Εἶπε ὁ ἀββᾶς Φορτᾶς· Εἰ θέλει με ὁ Θεὸς ζῇν, οἶδεν πῶς οἰκονομὴσει με· εἰ δὲ οὐ θέλει, ἵνα τί μοι τὸ ζῇν; Οὐ γὰρ παρὰ πάντῶν ἐδέχετό τι, καίτοι κλινήρης ὤν· ἐλεγε γάρ· Εἀν προσφέρῃ μοί τίς τί ποτε, καὶ οὐχὶ διὰ τὸν Θεὸν, οὔτε ἐγὼ ἔχω τι δοῦναι αὐτῷ, οὔτε παρὰ τοῦ Θεοῦ λαμβάνει μισθόν· οὐ γὰρ διὰ τὸν Θὸν προσήνεγκε· καὶ ἀδικεῖται ὁ προσενέγκας. Δεῖ γὰρ τοὺς ἀνακειμένους τῷ Θεῷ, καὶ πρὸς αὐτὸν βλέποντας μόνον, οὕτως εὐλαβῶς διακεῖσθαι, ὡς μήτε ὕβριν τινὰ ἠγεῖσθαι, κἂν μυριάκις ἀδικούμενοι τύχοιεν. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.436b

Father Phortas said, 'If God wants me to live, He knows how to treat me, but if he does not wish it, what is it to me to live?' He did not accept anything from anyone, even though he was bedridden, for he said, 'If at some time someone brings me something and it is not for the love of God, not only have I nothing to give to him, but he gains no reward from God because he did not bring it for the sake of God, and he who has brought it suffers a wrong. It is necessary that those who are dedicated to God and look to Him alone, are thus so piously disposed that they do not treat anything as an injury, not even if it happens that one is wronged a thousand times.' Sayings of the Desert Fathers, Palladius of Galatia

Giving Thanks

Dicit sanctus Job: Si bona excipimus de manu Domini, quare non mala tolerabimus? Hoc est si bonis supervenientibus jucundamur, quare non et adversis accidentibus confortemur? Adversa tolerare sapienti virtutis exercitium, insipienti praevaricationis est occasio. Dixi ego frequenter ut in hac vita brevi vitam vobis provideatis aeternam, quod doleo cur hoc facere contemnatis. Cum enim jejunandum dicimus, praeter paucos nemo jejunat; cum eleemosynae faciendae, major avaritia vos constringit. Orare autem et agere Deo gratias, quid sit, plerosque de vobis arbitror ignorare; qui surgentes primo diluculo nonnisi de prandio cogitent: cum pranderint, somno se tradant, nunquam Divinitati gratias referentes, quae illis et prandium ad refectionem, et somnum dederit ad quietem. Utique, tu Christiane, si es utilis, meminisse debes cujus panem comedis, et ei laudem dicere. Dic mihi eum, ut tibi gratias agat, ut benedicat demum de quo ei humanitas sit tributa? Cui si forte gratias non agit, quemadmodum a te denotatur ingratus? Ita ergo et a nobis exspectat qui nos pascit Deus, ut pro praestitis ab eo escis gratias referamus, et saturati donis ipsius laudes dicamus. Haec enim beneficiorum est retributio divinorum, ut cum refecti fuerimus, bene nos confiteamur acceptos. Caeterum, si accipientes divina munera, taciti et immemores fuerimus, tanquam ingrati et indigni eorum subministratione fraudabimur; ut Deum, quem beneficiis non cognovimus, malis ingruentibus requiramus, et adversis stimulemur ad rogandum, quod prosperis gratias non egimus ad fruendum, sicut nunc contingit, ut qui in pace pigri fuerimus ad laudes referendas, modo in tribulatione tredpidi existamus ad pericula deploranda. Sanctus Maximus Taurinensis, Homilia LXXXVIII, De non timendis hostibus carnalibus Source: Migne PL 57.455b-456b

The blessed Job says, 'If we receive good things from the hand of the Lord, why will we not endure evil things?' 1 That is, if we delight in goods bestowed, why are we not strengthened against adversities? To suffer adversity is the exercise of one who is wise in virtue, it is the ruin of the foolish sinner. I have frequently said that in this brief life you should look to the eternal life, whence I grieve that you scorn to do this. For when we tell you that you should fast, no one fasts but a few, when we tell you to give alms, avarice constrains the majority of you. I think that most of you neglect to pray and to give thanks to God, so that you will rise at dawn but only to think of food, and when you have eaten you go back to sleep, never giving thanks to God, who has given food for refreshment and sleep for repose. Thus, you Christian, if you would be useful, remember whose bread you eat, and to whom to give praise. Tell me of one who should be thankful to you, one who has yet to bless you for some kindness given. If perhaps he does not give thanks, is he not named ungrateful to you? Therefore God expects this from us, He who pastures us, that for gifts of food given from Him we give thanks and replete with gifts we speak praise. This is indeed a reward of the Divine benefactions, that when refreshed, we confess what we have received. Otherwise, if having received Divine gifts we are silent and forgetful, we who are ungrateful and unworthy are deceived as to the source of their giving. And then that God, who we do not know by blessings, would we seek Him when evils burst upon us and entreat Him when struck by adversities, when in prosperity we did not give thanks joyfully? So now it happens that we who were sluggish in peace in the giving of praise, stand fearful in tribulation bewailing dangers. Saint Maximus of Turin, from Homily 88, That One Should Not Fear Carnal Enemies 1 Job 2.10

Festive Advice

Laetitia quanta sit, quantusque concursus, cum imperatoris mundi istius natalis celebrandus est, bene nostis, quemadmodum duces eius et principes omnes, etiam militantes accurati sericis vestibus, accincti operosis cingulis, auro fulgente pretiosis, ambiant solito nitidius in conspectu regis incedere. Credunt enim maius esse imperatoris gaudium, si viderit maiorem suae apparitionis ornatum, tantoque illum laetum futurum quanto ipsi fuerint in eius solemnitate devoti: ut quia imperator tanquam homo corda non conspicit, affectum eorum erga se probet vel habitum contuendo: ita fit, ut splendidius se accuret, quisquis regem fidelius diligit. Deinde quia in die natalis sui sciunt eum largum futurum, ac donaturum plurima vel ministris suis, vel his, qui in domo eius abiecti putantur, et viles, tanta prius thesauros eius replere divitiarum varietate festinant; ut in quantum praerogativa voluerit, in tantum praerogatio copiosa non desit, et ante voluntas donandi deficiat, quam substantia largiendi. Haec autem ideo sollicite faciunt, quia maiorem sibi remunerationem pro hac sollicitudine sperant futuram. Si ergo, fratres, saeculi istius homines propter praesentis honoris gloriam terreni regis sui natalis diem tanta apparitione suscipiunt: quanta nos accuratione aeterni regis nostri Iesu Christi natalem suscipere debemus, qui pro devotione nostra non nobis temporalem largietur gloriam, sed aeternam; nec terreni honoris administrationem dabit, quae successore finitur, sed coelestis imperii dignitatem, quae non habet successorem? Qualis autem remuneratio nostra sit futura, dicit propheta: Quia oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae preparavit Deus diligentibus se. Quibus indumentis nos exornari oportet. Quod autem diximus nos, hoc est animas nostras, quia rex noster Christus non tam nitorem vestium, quam animarum requirit affectum, nec inspicit ornamenta corporum, sed considerat corda meritorum; nec fragilis cinguli praecingentis lumbos operositatem miratur, sed fortis castimoniae restringentis libidinem ad pudicitiam plus miratur. Ambiamus ergo inveniri ante ipsum probati fide, compti misericordia, moribus accurati: et qui fidelius Christum diligit, nitidius se mandatorum eius observatione componat, ut vere nos in se credere videat, cum ita in eius solemnitate fulgemus, et eo magis laetus sit quo nos perspexerit puriores. Atque ideo ante complures dies castificemus corda nostra, mundemus conscientiam, purificemus spiritum, ac nitidi, et sine macula immaculati suscipiamus adventum: ut cuius nativitas per immaculatam virginem constitit, eius natalis per immaculatos servos procuretur. Quisquis enim in illa die sordidus fuerit, ac pollutus, natalem Christi, votumque non curat. Intersit licet dominicae festivitati corpore, mente tamen longius a Salvatore separatur. Nec societatem habere poterunt immundus et sanctus, avarus et misericors, corruptus et virgo, nisi quod magis ingerendo se indignus offensionem contrahit, cum minime se cognoscit. Dum enim vult officiosus esse, iniuriosus existit: sicut ille in Evangelio qui, in coetu sanctorum invitatus, ad nuptias venire ausus est vestem non habens nuptialem; et cum alius niteret iustitia, alius luceret fide, alius castitate fulgeret, ille solus conscientiae foeditate pollutus, cunctis splendentibus deformi horrore sordebat: et quando plus simul discumbentium beatorum candebat sanctitas, tanto magis peccatorum illius apparebat improbitas, qui potuerat minus displicuisse forsitan, si in consortium iustorum minime se dedisset. Propterea ergo sublatus manibus et pedibus, in tenebras exteriores expellitur, non solum quod peccator erat, sed quia cum peccator esset, sanctitatis sibi meritum vindicabat. Igitur, fratres, suscepturi natalem Domini, ab omni nos delictorum faece purgemus, repleamus thesauros eius diversorum munerum donis, ut in die sancta sit, unde peregrini accipiant, reficiantur viduae, pauperes vestiantur. Nam quale erit, si in una eademque domo inter servulos unius domini alter exsultet in holosericis, alter consumetur in pannis; alius aestuet cibo, alius famem frigusque sustineat; ille eructet hesternam indigestionis crapulam, hic hesternam ieiunii inediam non resolvat? Aut quis erit nostrae orationis effectus? Petimus ut liberemur ab inimico, qui non sumus liberales in fratres. Simus imitatores Domini nostri. Si enim ille pauperes in coelesti gratia voluit nobis esse consortes, cur nobis non sint in substantia terrena consortes? Nec extranei sunt alimoniis, qui fratres sunt sacramentis, nisi quod rectius apud Deum per ipsos agimus causam nostram, ut nostris eos alamus sumptibus, qui illi gratiam agant. Quidquid autem pauper Domino benedicit, illi proficit, quo faciente Domino benedicit. Et sicut scriptum est de illo: Vae illi homini, per quem nomen Domini blasphematur; ita et de illo scribitur: Pax huic homini, per quem nomen Domini benedicitur Salvatoris. Quale est autem meritum largientis, ut solus quis operetur in domo et per multos in Ecclesia Dominus deprecetur; et quod ille fortassis petere de Divinitate non audeat, plurimorum interpellantium orationibus, etiam quod non sperabat accipiat? Quod ad adiutorium nostrum commemorans beatus Apostolus ait: Ut per multos gratiarum actio referatur pro nobis. Et iterum: Ut fiat oblatio nostra accepta sanctificata in Spiritu sancto. Sanctus Maximus Taurinensis, Homilia I, Ante Natale Domini Source: Migne PL 57.221a-226a

How much joy there is and how great a crowd when the birth of a ruler of this world is celebrated, well you know, when his leaders and princes all, and even soldiers take care to wear silken garments, and are bound with elaborate belts, and shine with precious gold, and enter surrounded with this customary glittering into the sight of the king. For they believe that the joy of the emperor will be greater if he looks on the appearance of greater ornamentation, and so great that future joy will be, as much as they have devoted themselves to his celebration, because as the emperor is a man who does not look into the heart, so he judges their love for him by their display. Thus it is that he who more splendidly arrays himself, more faithfully loves the king. Finally, because they know of the coming largess on his birthday, and the many gifts that shall be given to his servants, or to those who in his house are judged to be inferior and common, so much more they make haste to be first to take their fill of the varied riches of his treasury, that in as much as he wishes to be first, so much more he will gain the first riches, not being deprived of his preferred gift, as the substance is given out. This, then, they do with grave anxiety, because of their anxious hope for greater reward to come. If therefore, brothers, the men of this world, on account of the glory of the present honour of a worldly king's birth adopt such appearances, how much should be our care for ourselves on the birthday of our king Jesus Christ, who for our devotion shall not gift to us temporal glory, but an eternal one, who shall not give to you the office of some worldly honour, with terminates with a successor, but the dignity of the heavenly kingdom, which has no successor? The nature of our reward to come the Prophet tells: 'What the eye has no seen, nor the ear heard, nor has it arisen in the heart, what God has prepared for those who love him.' 1 With what vestments is it necessary to adorn ourselves? What we have said, that is, our souls, because Christ our king seeks not glittering garments but the love of the soul. He does not look on the ornaments of the body, but he considers the merits of the heart. He does not admire waists bound with slender belts of elaborate design, but He more admires the binding of lust by the strength of chastity for modesty. Let us surround ourselves, then, that we are found to be approved before Him with faith, adorned with mercy, attentive to morals. And he who loves Christ more faithfully, he shall be arranged spendidly by the observation of His commandments, that truly He might see our faith in Him, when we shine forth on His solemnity, by which He shall be more joyful the purer He perceives us. And therefore before the days, let us cleanse our hearts, let us wash our conscience, let us purify our spirit, and so shine, and without spot let us be immaculate in the reception of His coming, that as His nativity was founded on the Immaculate Virgin, His nativity may be attended by immaculate servants. For whoever shall be foul on that day, and defiled, cares not for the birth and promise of Christ. It is possible to be present in body at this feast of the Lord, and to be far separated from the Saviour in one's mind. Nor are the impure and holy able to have association, nor the avarious and the merciful, not the defiled and the virginial, unless the nearer he approaches the more he causes offence by his unworthiness, as that one in the Gospel who invited to the gathering of the saints, dared to come to the wedding feast without the nuptial garment, and then when there one shines with righteousness, another glows with faith, another blazes with chastity, he alone is stained with a filthy conscience, he alone defiles with the horror of his repulsiveness all those resplendant, and when at that time the great sanctity of the sitting saints shines forth, so much more is evident the disgrace of sinners, who perhaps were able to be less displeasing, in having had hardly any association with the gathering of the righteous. For which reason, therefore, borne by hand and foot, he is cast out into the exterior darkness, 2 not only because he was a sinner, but because when he was a sinner, the merit of sanctity was demanded of him. Therefore, brothers, coming to receive the birth of the Lord, let us purge ourselves of every filth of sin, let us take our fill of His treasury with its gifts of diverse riches, so that on that holy day, wanderers are received, widows refreshed, poor folk clothed. For how shall it be that among the little servants of a lord in one and the same house, that one wears silk and one is wrapped in rags, that one is warm with food and another suffers hunger and cold, that one man belches forth yesterday's excess and another is enervated by yesterday's foodless fast? What then will be the use of our prayers? We seek to be liberated from an enemy, who practise no liberality to our brothers. We are imitators of our Lord. If He wished by grace that the poor should be our consorts in heaven, why are they not our associates in worldly things? Nor are they foreign to our providing who are brothers in the sacraments, for more rightly through them we plead our cause before God, that is, as we provide for them with our possessions, so they shall give thanks to Him. For whatever poor man blesses the Lord, he benefits him by whose deeds the Lord is blessed. And it is written about him: 'Woe to that man through whom the name of God is blasphemed,' about him again it is said: 'Peace to the man through whom the name of our Lord and Saviour is blessed.' What sort of merit does largess have when it is only found among the family and vanishes among the many in the Church the Lord; what does such a man dare seek from the Divinity, with many repeated prayers, what shall he hope to receive? Which for our help the blessed Apostle mentions, saying: 'That through many thanks be given for us.' 3 And again 'That our offering might be acceptable and sanctified in the Holy Spirit.' 4 Saint Maximus of Turin, First Homily, Before The Birth of Our Lord. 1 1 Cor 2.9, Isaiah 64.4 2 Mt 22.1-14 3 2 Cor 1.11 4 Rom 15.16

Offering Gifts

Quomodo si, inquit, inferant filii Israel munus in vase mundo in domum Domini; legimus in Apostlo, in domo magna non solum argentea vel aurea, sed etiam lignea vasa et fictilia reperiri. Quae in ipsa graduum diversitate omnia possunt esse usui, etiamsi non sunt aequalia dignitati. Cuilibet distantiae nitor opus est. Potest in fictilibus vasculis, dummodo munditia non deesit, divinae domui munus offerri, si vas ex eadem massa fictum, quia peccando ceciderat in contumeliam, poenitendo redeat ad honorem. Habemus enim thesaurum istum in vasis fictilibus. Haec ergo vascula, ut dixi, poenitentium teneant compunctionem. Porro lignea legitimam conjugatorum praeferant simplicitatem: cruore martyris aurea rubeant; virginitatis radio argentea perlucescant. Vasorum talium capacitas est, quod rationabilis naturae conditi sumus. In haec modo provideat de suo quisque quod offerat: pro qualitate munerum fit pretiositas vasculorum. Istis credo vasculis Heliseus quondam liquorem olei vivacis infudit, quod cum flueret irriguum, non e fluxit impletum. Sancti Aviti Viennensis, Ex sermone die 3 Rogationum Source: Migne PL 59.320b-d

He says that the sons of Israel will bring in gifts in a clean vessel into the house of the Lord, 1 and we read in the Apostle: 'In a great house there are not only vessels of silver and gold but even of wood and earth.' 2 With which difference of grades all can put to use, even if they are not of equal worth. And what may be those differences I will strive to explain. It is possible that in an earthern vessel, provided that beauty is not lacking, gifts may be brought to the Divine house, if that vessel which is from that earthen substance made because it has fallen into sin into dishonour, by penance returns to honour. 'For we have this treasure in eathern vessels.' 3 So there are, as I have said, these vessels which hold the compunction of the penitent. Then the wood bears the simple lawfulness of those who are married, the golden ones shine with the blood of martyrs, the silver gleam with the brightness of virginity. The capacity of such vessels is the state of our rational nature. In this way let a man see what he offers from himself, what sort of worthiness of gift is in the vases. Into these vessels, I think, Elisha once poured the living oil, which when it flowed filled them, and when the vessel was full it stopped flowing. 4 Saint Avitus of Vienne, from a Sermon on the Third day of Rogation 1 Isaiah 66.20 2 2 Tim 2.20 3 2 Cor 4.7 4 4 Kings 4.1-7

A Father's Gifts

Quis vestrum habens filium, et si petat ab eo panem, numquid lapidem porriget ei. Aut si piscem petierit, numquid serpentem porriget ei? Vide quomodo nos ad spem divinae bonitatis inclinat, ne forte aliquis considerans, quanta est differentia inter Deum et hominem, et ponderans peccata sua, dum non sperat impetrare, nec incipiat petere: ideo patrum et filiorum similitudinem introduxit, ut etsi propter peccata nostra desperemus, propter paternam veritatem, bonitatem Dei speremus. Panis est verbum de notitia Dei Patris. Lapis est omne mendacium, et quicquid illud habet in se scandalum offensionis ad animum. Unde dicit Propheta ad justum: In manibus portabunt te, ne forte offendas ad lapidem pedem tuum. Omnis enim justus custoditur ab angelis, ne forte in occasionem offensionis incurrat pes convesationis ipsius. Piscem autem intelligere possumus verbum de Christo: serpentem autem ipsum diabolum. Ut ergo impetremus quod desideramus, duo haec convenire debent. Unum quidem, ut petas oratione, et quaeras studio, et pulses operibus: alterum autem, ut panis aut piscis sit, quod petis. Si autem quae non expediunt petis, hoc est, carnalia, quae nocent animae tuae, quasi lapis aut serpens, non tibi praestat, etiamsi petas, qui pater benignus est. Alioqui si praestat nociva petenti, non est pater, sed inimicus. Opus Imperfectum in Matthaeum, Homilia XVIII Petite et dabitur vobis, quaerite et invenietis: pulsate et aperietur vobis Source: Migne PG 56.732-733

Which of you having a son, who asked for bread from him, would give to him a stone? Or if he asked for a fish, would offer him a serpent? 1 See how we should incline to the hope of Divine benevolence, lest perhaps someone, considering how great is the difference between the Divine and the human, and pondering his sin, while he does so, does not hope to ask, nor begin to seek; therefore He introduced the similitude of the father and the son, that even if we despair on account of our sins, because of paternal truth, we should hope in the benevolence of God. The bread is the word of the knowledge of God the Father. The stone is every lie, and whatever has in itself scandal that harms the soul. Whence the Prophet says to the righteous man: 'In His hands he will carry you, lest your foot strike against a stone. 2 Every righteous man is guarded by angels, lest perhaps the foot of his conduct stumble into an occasion of offence. The fish we can understand to be the word of Christ, the serpent is the devil. That, therefore, we ask for what we should desire, these two things befit: one that you ask in prayer and seek with zeal, and knock with works; and then that you ask for bread or a fish. For if you do not ask for what benefits, that is, if you ask for something worldly which harms the soul, as the stone or the serpent, it shall not be given to you, even if you do seek it, by the father who is benevolent. For if someone were to give something harmful to him who asks for it, he is not a father but an enemy. Opus Imperfectum on Matthew, from Homily 18, Ask And It Shall Be Given To You, Seek And You Shall Find, Knock And It Shall Be Opened To You. 1 Mt 7.9 2 Ps 90.12

The First And Second Fear

Ὅταν δι' ὑπομονῆς καὶ εὐχῆς λάβωμεν τὴν ἄνωθεν δωρεὰν, τότε διῶξαι δυνάμεθα τοὺς ἀοράτους βαρβάρους, καὶ ποσιῦνται τρόμῳ ὑπὸ τοὺς πόδας ἡμῶν. Φησὶ γὰρ καί τις προφήτης, ὅτι Οὕσπερ τὸ πρῶτον ἐφοβεῖσθε, φοβηθήσονται ὑμᾶς. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΠΖ ' Γιγαντιῳ Διακονῳ Source: Migne PG 79 153b

When by endurance and prayer we receive gifts from above, then we are able to put to flight the unseen barbarians, and they fall in fear before our feet. For a certain prophet says: 'As you first feared, they will fear you.' 1 Saint Nilus of Sinai, Book 1, Letter 187, to Gigantios The Deacon 1 Isaiah 33.7

Trinity And Gifts

Χάρις ὑμῖν καὶ εἰρήνη. Ἐπεύχονται οἱ γράφοντες χάριν καὶ εἰρήνην ὑπαρχθῆναι Κορινθίοις ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ, τῆς αὐτῆς δηλονότι ἐκ πατρὸς καὶ υἱοῦ διδομένης δωρεᾶς· ὡς γὰρ τὰ ἔργα ἃ ποιεῖ ὁ πατήρ, ταῦτα ὁ υἱὸς ὁμοίως ὑφίστησιν, οὕτως ἃ δίδωσιν ὁ πατὴρ χαρίσματα, ὁ υἱὸς δωρεῖται· μία γὰρ χάρις καὶ εἰρήνη μία πρὸς τῆς τριάδος δίδοται.  Δίδυμος Αλεξανδρεύς, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους Source: Migne PG 39.1682b

Grace And Peace to you. 1 Writing, he prays that grace and peace may be with the Corinthians from God the Father, and from the Lord Jesus Christ, because clearly the same gift is given from the Father and the Son, for as the Father performs his work, similarly the Son does the same. 2 Thus what gifts the Father gives, so the Son gives the same; certainly one grace and one peace is given by the Trinity. Didymus the Blind, On The Second Letter of Paul to The Corinthians, Fragment 1 2 Cor 1.3 2 Jn 5.19

Discord And Union

Quia autem nil sine concordia Deo placeat. Ipsa per se Veritas demonstrat, dicens: Si offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te, relinque ibi munus tuum ad altare, et vade prius reconciliari fratri tuo, et tunc veniens offeres munus tuum. Ecce a discordantibus accipere non vult sacrificium, holocaustum suscipere recusat. Hinc ergo perpendite, quantum sit malum discordiae, propter quod et illud abjicitur, per quod culpa laxatur. Quia vero electi semper in charitate conjuncti sunt, et haec eadem eorum charitas sonum laudis reddit auctori, malignis vero spiritibus, id est antiquis suis hostibus poenam incutit timoris. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia VIII Source: Migne PL 76.858b-c

For nothing that lacks harmony is pleasing to God. So the Truth Himself demonstrates to us, saying, 'If you bring your gift to the altar and there you remember that your brother has something against you, leave your gift there and go be reconciled to your brother, and then come and offer your gift.' 1 Behold, from those in dispute He will not accept sacrifice, and He refuses a holocaust. Whence, therefore, attend to how great may be the evil of discord, on account of which one is spurned, by which fault is increased. The elect, then, are ever joined in love and this same love of theirs is a song of praise given to the Creator, but against wicked spirits, that is, His old enemies, it strikes a fearful blow. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 8 1 Mt 5.23-24

The Giving Of Gifts

Adoraturi occurramus omnes, et muneribus sacris Deum regemque virgineo processisse fateamur ex templo: offeramus munera, quia nescenti regi semper publica paratur oblatio, offeramus munera, quia indevotus satis est vacuus adorator. Hoc probat magus, qui onustus auro, succensus thure, sacratus myrrha, Christi cunabulis inclinatur. Quale est, si quod fecit magus, non faciat Christianus? Quale est, si ad gaudium nascentis Christi fleat pauper, captivus gemat, hospes lamentetur, ejulet peregrinus? Festa coelestia Judaeus decimis semper honoravit, Christianus quid de se sentit, si vel centesimis non honorat? Fratres, ne quis me hoc dicere existimet declamantis studio, non dolentis affectu. Doleo, certe doleo, quando lego Christi cunabula magos rigasse auro, et video altare corporis Christi Christianos vacuum reliquisse et in tempore hoc praesertim, quando se pauperum fames vasta, quando se fundit turba lamentabilis captivorum. Non habeo nemo dicat, quando Deus ex eo quod habes, non ex eo quod non habes, quaerit: quando duo aera viduae in acceptum dignanter ascribit. Devoti simus Creatori, ut nobis devota sit creatura. Proximorum nostorum sustentemus angustias, ut a nostris liberemur angustiis. Repleamus altare Dei, ut nostra horrea repleat fructuum plenitudo. Certe si non damus, quia non accipimus non queramur. Sanctus Petrus Chrysologus, Sermo CIII, De Filio Viduae Excitato a Mortuis, deque Corporum Resurrectione Source: Migne PL 52 489b-490a

Let us all hurry to offer adoration, and with holy gifts let us acknowledge that our God and King has come forth from the temple of the Virgin. Let us offer gifts because a public offering is always made for the birth of a king. Let us offer gifts because utterly irreverent is the one who adores with empty hands. The Magi give proof of this, they who were weighed down with gold, flaming with frankincense, hallowed with myrrh, when they bowed down before the cradle of Christ. What shall we say if what the Magi did the Christian does not? What shall we say if during the joy of Christ's birth the poor man weeps, the captive groans, the guest laments, the wanderer wails? The Jews always honored the heavenly feasts with a tenth of his possessions; what does a Christian think about himself if he does not give honour even with a hundredth? Brothers, do not think I say because of some some passion of declamation and not because of a feeling of grief, I grieve, certainly I grieve, when I read that the Magi inundated Christ's cradle with gold and I see the altar of Christ's body empty left empty, and at this time especially when the hunger of the poor is so grave, when so lamentable a crowd of captives has poured forth. 1 Let no one say that he has nothing, when God is asking  for what you do have, not for what you do not, when He approved of the widow's two copper coins. 2 Let us be devoted to the Creator that created things be devoted to us. Let us support our neighbours in their tribulations so that we may be freed from our tribulations. Let us fill the altar of God so that a bountiful harvest may fill our barns. Certainly if we do not give, not receiving we should not complain. Saint Peter Chrysologus, from Sermon 103, On The Son of the Widow Raised from the Dead and the Resurrection of the Body 1 Possibly the depredations of the Huns 2 Mk 12.41-44, Lk 21.1-4

Sharing In Gifts

Ὡς μακάρια καὶ θαυμαστὰ τὰ δῶρα τοῦ θεοῦ, ἀγαπητοί.  Ζωὴ ἐν ἀθανασίᾳ, λαμπρότης ἐν δικαιοσύνῃ, ἀλήθεια ἐν παρρησίᾳ, πίστις ἐν πεποιθήσει, ἐγκράτεια ἐν ἁγιασμῷ· καὶ ταῦτα ὑπέπιπτεν πάντα ὑπὸ τὴν διάνοιαν ἡμῶν. Τίνα οὖν ἄρα ἐστὶν τὰ ἑτοιμαζόμενα τοῖς ὑπομένουσιν; Ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων ὁ πανάγιος αὐτὸς γινώσκει τὴν ποσότητα καὶ τὴν καλλονὴν αὐτῶν. Ἡμεῖς οὖν ἀγωνισώμεθα εὑρεθῆναι ἐν τῷ ἀριθμῷ τῶν ὑπομενόντων, ὅπως μεταλάβωμεν τῶν ἐπηγγελμένων δωρεῶν. Πῶς δὲ ἔσται τοῦτο, ἀγαπητοί; Ἐὰν ἐστηριγμένη ᾖ ἡ διάνοια ἡμῶν πιστῶς πρὸς τὸν θεόν, ἐὰν ἐκζητῶμεν τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ, ἐὰν ἐπιτελέσωμεν τὰ ἀνήκοντα τῇ ἀμώμῳ βουλήσει αὐτοῦ, καὶ ἀκολουθήσωμεν τῇ ὁδῷ τῆς ἀληθείας, ἀπορρίψαντες ἀφ’ ἑαυτῶν πᾶσαν ἀδικίαν καὶ πονηρίαν, πλεονεξίαν, ἔρεις, κακοηθείας τε καὶ δόλους, ψιθυρισμούς τε καὶ καταλαλιάς, θεοστυγίαν, ὑπερηφανίαν τε καὶ ἀλαζονείαν, κενοδοξίαν τε καὶ ἀφιλοξενίαν. Ταῦτα γὰρ οἱ πράσσοντες στυγητοὶ τῷ θεῷ ὑπάρχουσιν· οὐ μόνον δὲ οἱ πράσσοντες αὐτά, ἀλλὰ καὶ οἱ συνευδοκοῦντες αὐτοῖς. Λέγει γὰρ ἡ γραφή· Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ θεός· Ἱνατί σὺ διηγῇ τὰ δικαιώματά μου, καὶ ἀναλαμβάνεις τὴν διαθήκην μου ἐπὶ στόματός σου;  Σὺ δὲ ἐμίσησας παιδείαν καὶ ἐξέβαλες τοὺς λόγους μου εἰς τὰ ὀπίσω. εἰ ἐθεώρεις κλέπτην, συνέτρεχες αὐτῷ, καὶ μετὰ μοιχῶν τὴν μερίδα σου ἐτίθεις. Τὸ στόμα σου ἐπλεόνασεν κακίαν, καὶ ἡ γλῶσσα σου περιέπλεκεν δολιότητα. Καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις, καὶ κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον. Ταῦτα ἐποίησας, καὶ ἐσίγησα· ὑπέλαβες, ἄνομε, ὅτι ἔσομαί σοι ὅμοιος. Ἐλέγξω σε καὶ παραστήσω σε κατὰ προσωπόν σου. Σύνετε δὴ ταῦτα, οἱ ἐπιλανθανόμενοι τοῦ θεοῦ, μήποτε ἁρπάσῃ ὡς λέων, καὶ μὴ ᾖ ὁ ῥυόμενος.  θυσία αἰνέσεως δοξάσει με, καὶ ἐκεῖ ὁδός, ᾗ δείξω αὐτῷ τὸ σωτήριον τοῦ θεοῦ. Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ᾗ εὕρομεν τὸ σωτήριον ἡμῶν, Ἰησοῦν Χριστόν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν. Διὰ τούτου ἀτενίζομεν εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς Ἅγιος Κλήμης Ῥώμης, Ἐπιστολή πρὸς Κορινθίους, Source: Migne PG 1 277a-281a

How blessed and wonderful are the gifts of God, beloved. Life in immortality, splendour in righteousness, truth in openness, faith in assurance, self-command in holiness, and all these things fall under our awareness. What then of those things prepared for those who endure? The Creator and Father of all worlds, the Most Holy, He alone knows their amount and beauty. Let us therefore strive to be found among the number of those who endure, that we may be partakers in the gifts promised. But how will this be, beloved? If our understanding is fixed in faith toward God; if we seek out the things which are pleasing and acceptable to Him; if we fulfill the things which are in harmony with His blameless will and follow the way of truth, casting off from us all unrighteousness and wickedness, overreaching, strife, both evil conduct and deceit, both gossiping and backbiting, all hatred of God, pride and boasting, vainglory and ambition. For they who do these things are hateful to God; and not only those who do them, but also those who approve of them. For Scripture says, 'But to the sinner God said: Why do you declare my statutes, and take my covenant into your mouth? You hated instruction, and you cast my words behind you. If you saw a thief, you ran along with him, and you placed your portion with adulterers. Your mouth has abounded with wickedness, and your tongue has contrived deceit. Seated you spoke evil against your brother; you slandered your own mother's son. These things you have done, and I was silent; you thought, lawless one, that I should be like you. But I will reprove you, and set yourself before your face. Consider  these things, you who forget God, lest He rend you like a lion and there be no one to deliver you. A sacrifice of praise will glorify Me, and there is the way by which I will show to him the salvation of God.' 1 This is the way, beloved, in which we find our Saviour, Jesus Christ, the High Priest of all our offerings, the defender and helper of our weakness. By Him we gaze up at the heights of heaven; by Him we see, as in a mirror, His immaculate and perfect face; by Him the eyes of our hearts are opened; by Him our foolish and darkened understanding shoots up afresh toward the light. Saint Clement of Rome, from the Letter to the Corinthians 1 Ps 49.16-23

Giving Gifts

Φησὶν ὁ θεσπέσιος Ἡσαϊας· Ἵνα εἴπωσιν· Οὐκ ἔστιν ὡς τὸ ῥῆμα τοῦτο, περὶ οὖ οὐκ ἔστι δοῦναι δῶρα. Οὐδὲν γὰρ ἀντάξιον εὑρεθήσεται τῆς τοῦ Δεσποτικοῦ ὀνόματος ὁμολογίας, καὶ τῆς παρασχεθείσης ἡμῖν μακαρίας, καὶ ἁγίας γνώσεως. Διόπερ ἐπὶ τούτῳ δίκαιον λέγειν τὸ Δαυϊτικὸν λόγιον· Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων ὦν ἀντεπέδωκέ μοι; πίστιν λαβὼν, καὶ ἀνταποδοὺς γνῶσιν ἐπουράνιον. Ἡ γὰρ ἁγία γνῶσις μυρίων ἀγαθῶν ἐστι περιεκτική. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Θ', Πτολεμαιῳ Source: Migne PG 79 85c

The blessed Isaiah says, 'That they say: There is not for this word, a gift to give.' 1 For nothing will be found to be of equal worth than the confession of the the Domincial name, for the bringing to us of blessedness  and sacred knowledge. Whence because of this it is right to speak the words of David, 'What shall I give to the Lord for all the things he has given to me? 2 Faith receiving, He returns heavenly knowledge. For sacred knowledge in itself contains innumerable goods. Saint Nilus of Sinai, Book 1, Letter 9, To Ptolemaius 1 Is 8. 20 LXX 2 Ps 115.3

Refusing Gifts

Ad quae respondens Daniel ait coram rege: Munera tua sint tibi: et dona domus tuae alteri da... Aemulemur Danielem, Regis dignitatem et munera contemnentem, qui absque pretio proferens veritatem jam illo tempore praeceptum Evangelicum sequebatur: Gratis acceptistis, gratis date. Alioqui, e trisitia nuntiantem, indecens erat libenter dona suscipere. Sanctus Hieronymus, Commentaria in Daniel, Caput V  Source:  Migne PL 25.520 D

Daniel answering said in the presence of the king, 'Let yours gifts be for yourself, and the things of your house give to another...' 1 Let us emulate Daniel who spurned the honour and gifts of the king, who without reward brought forth truth, already in that time following the precept of the Gospel: 'Freely you have received, freely give.' 2 Besides, announcing mournful things, it would have been indecent to receive gifts. Saint Jerome, from the Commentary on Daniel, Chapter 5 1 Dan 5.11 2 Mt 10.8

The Devil and Deception

Μέγα τι χάρισμα δέδωκεν ἡμῖν ὁ Λόγος, ὥστε μὴ ἐκ τῶν φαινομένων ἀπατᾶσθαι, ἀλλὰ καὶ μᾶλλον, κἂν ταῦτα κεκαλυμμένα τυγχάνῃ, διακρίνειν τῇ τοῦ Πνεύματος χάριτι. Ἐπειδὴ γὰρ ὅλος ἐστὶ μισητὸς ὁ τῆς κακίας εὑρετὴς καὶ μέγας δαίμων ὁ διάβολος, μόνον τε φαινόμενος βάλλεται παρὰ πάντων, ὡς ὄφις, ὡς δράκων, ὡς λέων ζητῶν τινας ἁρπάσαι καὶ καταπιεῖν· διὰ τοῦτο ὃ μὲν ἔστιν αὐτὸς, ὑποκρύπτει καὶ σκέπει, τὸ δὲ παρὰ πάντων ποθούμενον ὄνομα ὑποκρίνεται πανούργως, ἵνα, ἀπατήσας τῇ φαντασίᾳ, λοιπὸν τοὺς πλανηθέντας τοῖς ἰδίοις περιπείρῃ δεσμοῖς. Καὶ ὥσπερ ἂν εἴ τις, ἀνδραποδίσασθαι θέλων ἀλλοτρίους παῖδας, ἀποδημούντων τῶν γονέων, ὑποκρίνηται τὰς ἐκείνων ὄψεις, καὶ ποθοῦντας τοὺς υἱοὺς ἀπατήσῃ, καὶ λοιπὸν ἀπαγαγὼν αὐτοὺς μακρὰν, ἀπολέσῃ· τὸν αὐτὸν τρόπον καὶ ὁ κακοδαίμων καὶ σκολιὸς διάβολος, οὐκ ἔχων μὲν αὐτὸς παῤῥησίαν, εἰδὼς δὲ τὸν εἰς τὴν ἀλήθειαν ἔρωτα τῶν ἀνθρώπων, ὑποκρίνεται μὲν ταύτην τῇ φαντασίᾳ, τὸν δὲ ἴδιον ἰὸν ἐπιβάλλει τοῖς ἐπακολουθήσασιν αὐτῷ. Οὕτως καὶ τὴν Εὔαν ἠπάτησεν, οὐ τὰ ἴδιᾳ λαλῶν, ἀλλ' ὑποκρινόμενος μὲν τὰ τοῦ Θεοῦ ῥήματα, τὴν δὲ διάνοιαν αὐτῶν παραποιῶν· οὕτω καὶ τὴν γυναῖκα τοῦ Ἰὼβ ὑπέβαλε, πείσας αὐτὴν ὑπο κρίνασθαι μὲν φιλανδρίαν, διδάξας δὲ βλασφημεῖν εἰς τὸν Θεόν· οὕτως τοὺς ἀνθρώπους ὁ δόλιος παίζει ταῖς φαντασίαις, ὑποκλέπτων καὶ σύρων ἕκαστον εἰς τὸν ἴδιον τῆς κακίας βόθρον. Πάλαι μὲν οὖν ἀπατήσας τὸν πρῶτον ἄνθρωπον τὸν Ἀδὰμ, καὶ νομίσας δι' ἐκείνου ὑποχειρίους ἐσχηκέναι τοὺς πάντας, ἐνήλλετο θρασυνόμενος καὶ λέγων· Τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς δια φεύξεταί με, ἢ ἀντείπῃ μοι. Ὅτε δὲ ὁ Κύριος ἐπεδήμησε, καὶ πεῖραν ἔσχεν ὁ ἐχθρὸς τῆς ἀνθρωπίνης οἰκονομίας αὐτοῦ, μὴ δυνηθεὶς ἀπατῆσαι τὴν ὑπ' αὐτοῦ φορουμένην σάρκα, τότε δὴ ὁ τὴν οἰκουμένην ὅλην ἐπαγγελλόμενος καταλαμβάνειν λοιπὸν ἐξ ἐκείνου καὶ δι' ἐκεῖνον παίζεται καὶ ὑπὸ παιδίων, ὡς στρουθίον, ὁ ὑπερήφανος. Παιδίον γὰρ νῦν νήπιον εἰς τρώγλην ἀσπίδων βάλλον τὴν χεῖρα, γελᾷ τὸν ἀπατήσαντα τὴν Εὔαν· καὶ πάντες δὲ οἱ ὀρθῶς πιστεύοντες εἰς τὸν Κύριον πατοῦσι τὸν εἰπόντα· Θήσομαι τὸν θρόνον μου ἐπάνω τῶν νεφελῶν, ἀναβήσομαι, ὅμοιος ἔσομαι τῷ Ὑψίστῳ. Οὕτω μὲν οὖν πάσχει μετ' αἰσχύνης ἐκεῖνος· ὅμως δὲ, εἰ καὶ τολμᾷ πάλιν ὁ ἀναίσχυντος σχηματίζεσθαι, ἀλλὰ γινώσκεται καὶ νῦν μᾶλλον ὁ τάλας ὑπὸ τῶν τὸ σημεῖον ἐν τῷ μετώπῳ φορούντων, καὶ δεινότερον ἀποστρέφεται τεταπεινωμένος καὶ κατῃσχυμμένος. Κἄν τε γὰρ ὡς ὄφις νῦν ἕρπων μετασχηματίσηται εἰς ἄγγελον φωτὸς, ἀλλ' οὐκ εἰς ὄνησιν ἕξει τὴν ὑπόκρισιν· πεπαιδεύμεθα γὰρ, ὅτι κἂν ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται ἡμᾶς παρ' ὃ παρελάβομεν, ἀνάθεμα τοῦτον εἶναι. Ἅγιος Ἀθανάσιος, Πρὸς Τους Ἐπισκοπους Αἰγυπτοῦ και Λιβης Ἐπισοτλὴ

What a great gift the Word has bestowed upon us, that we should not be deceived by appearances but that rather in whatever way these things are concealed we should distinguish them by the grace of the Spirit. For whereas the utterly hateful inventor of wickedness and great demon, the devil, showing himself is rejected by all, so as a serpent, as a dragon, as a lion seeking whom he may seize upon and devour, 1 he conceals and covers what he is, and cleverly impersonates that Name which all men desire, so that deceiving by appearance he may thus hold fast those deceived in his own chains. And it is as if a man wishing to kidnap the children of others, the parents being absent, should adopt their appearance, and so deceiving the affections of the children, should carry them far away and destroy them; and so in like manner this evil and crooked devil, having no honesty in himself, and knowing the desire which men have for the truth, adopts an appearance and so spreads his own poison among those that follow after him. Thus he deceived Eve, not speaking in his own words, but by taking up the words of God and perverting their meaning. Thus he suggested evil to the wife of Job, persuading her to feign affection for her husband, while teaching him to blaspheme God. 3 Thus does the crafty spirit play with men with displays, beguiling and drawing each one into his own pit of wickedness. When of old he deceived the first man Adam, thinking that through him he should have all men subject to himself, he exulted with great boldness and said, 'My hand has found as a nest the whole earth; and as abandoned eggs I gather them up, and there is none that shall escape me or speak against me. ' But when the Lord came, and the enemy made trial of His humanity, being unable to deceive the flesh which He had taken upon Him, from then he, who promised himself the occupation of the whole world, grasping the rest from it, is for His sake mocked even by children: the proud one is a sparrow. For now the infant child places his hand upon the hole of the asp, and laughs at the one who deceived Eve; and all that rightly believe in the Lord tread under foot the one who said, 'I shall place my throne in the clouds, I will ascend and I shall be like the Most High.' 2 Thus he suffers and is disgraced; and although he still ventures shamelessly to disguise himself, yet now, wretched spirit, he is known, or rather he is by those bearing the Sign on their foreheads, and he is rejected by them, and he is humbled and put to shame. For even if now as a serpent creeping, he transforms himself into an angel of light, yet his deception will not profit him; for we have been taught that: 'Though an angel from heaven preach to us any other gospel than that we have received, he is anathema.' 3   Saint Athanasius, from the Letter to the Bishops of Egypt and Libya 1 Pet 5.8 2 Is 14.14  3 Gal 1.8

A Gift of Love

Et omnia dona excedit hoc donum, ut Deus hominem vocet filium, et homo Deum nominet patrem: per his enim appellationes semitur et discitur quis ad tantam altitudienm ascendat affectus. Nam is in progenie carnali et stirpe terrena claris parentibus genitos vitia malae conversationis obscurant, et ipso majorum suorum lumine soboles indigna confunditur; in quem exitum venient, qui propter amorem mundi a generatione Christi non metuunt abdiscari? Si autem ad humanam pertinet laudem ut patrum decus in prole resplendeat, quanto magis gloriosum est ex Deo natis in auctoris sui imaginem refulgere, et illum in se qui eos generavit ostendere, dicente Domino: 'Sic luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et magnificent Patrem vestrum qui in coelis est.' Scimus quidem quod, sicut Joannes apostolus dicit, ' totus mundus in maligno positus est'; et insidiante diabolo et angelis ejus, hoc innumeris tentationibus laboratur, ut hominem ad superna nitentem, aut adversa terreant, aut secunda corrumpant; sed major est qui in nobis est quam qui adversum nos est, et pacem cum Deo habentibus, ac semper Patri toto corde dicentibus, Fiat voluntas tua', nulla praevalere certamini, nulli possunt nocere conflictus. Accusantes enim nosmetipsos confessionibus nostris, et consensum animi carnis concupiscentiis denegantes, inimicitias quidem adversum nos ejus, qui peccati auctor est, commovemus, sed inexpugnabilem cum Deo pacem gratiae ipsius serviendo firmamus, ut Regi nostro non solum obedientia subjiciamur, sed etiam judicio copulemur. Quoniam si in eadem sententia sumus, si quod vult volumus, et quod improbat improbamus, ipse jam pro nobis omnia bella conficiet, ipse qui dedit velle, donabit et posse: ut simus cooperatores operum ejus, et propheticum illud cum fidei exsultatione dicamus: 'Dominus illuminatio mea et salus mea; quem timebo? Dominus defensor vitae meae; a quo trepidabo? Sanctus Leo Magnus, Sermo XXVI

And every gift this gift exceeds, that God should call man son, and man should name God Father, for by these names we grasp and learn the love which has reached so great a height. For if in  progeny of the body and earthly families those who are born of good parents are soiled by the vices of evil intercourse, and unworthy offspring are disgraced by the brilliance of their elders, to what end will they come who through love of the world do not fear to be cast out from the family of Christ? But if it gains the praise of men that the father's glory should shine in offspring, how much more glorious is it for those who are born of God to blaze with their Creator's image and to show in themselves Him who begot them, as the Lord says: 'Let your light so shine before men that they may see your good works and glorify your Father which is in heaven ?' 1 Certainly we know, as the Apostle John says, that 'the whole world in evil is placed,' 2 and that by Devil's plots and his angels numberless efforts are made to frighten man in his struggle upwards by adversity, or to spoil him by prosperity, but 'greater is He that is in us, than he that is against us ,' 3 and they who have peace with God and are always saying to the Father with their whole hearts 'your will be done, ' 4 cannot be overcome in struggle, cannot be harmed by any assault. For accusing ourselves in our confessions and denying the spirit's consent to the desires of our flesh, we incite against us the hostility of him who is the author of sin, but secure a peace with God that cannot be destroyed, accepting His gracious service, not only that we may subject ourselves in obedience to our King but also be to joined in free will. For if we are of the same mind, if what He wishes we wish, and disapprove what He disapproves, He will finish all our battles for us, He Who gave the will, will also give the power, so that we may be fellow workers in His works, and with the exultation of faith may give voice to that prophetic song: 'the Lord is my light and my salvation: whom shall I fear? The Lord is the defender of my life: of whom shall I be afraid ?' 5 Pope Leo the Great, Sermon 26 1 Mt 5:16 2 1 Jn 5:19 3 1 Jn 4.4 4 Mt 6:10 5 Ps 26.1

A Complaint about Gifts

Οἷα ποιεῖς, ὦ θαυμάσιε, τὴν φίλην ἡμῖν πενίαν καὶ φιλοσοφίας τροφὸν τῆς ἐσχατιᾶς ἀπελαύνων; οἶμαι γὰρ ἄν σε καὶ ἐξούλης γραφὴν ὑπ̓ αὐτῆς φεύγειν, εἴ τις αὐτῇ προσγένοιτο λόγος: ὅτι τούτῳ συνοικεῖν εἱλόμην ἐγὼ νῦν μὲν τὸν Ζήνωνα ἐπαινοῦντι, ὃς ναυαγίῳ πάντα ἀποβαλὼν οὐδὲν ἀγεννὲς ἐφθέγξατο, ἀλλ̓, εὖγε, εἶπεν, ὦ τύχη, συνελαύνεις ἡμᾶς εἰς τὸ τριβώνιον, νῦν δὲ τὸν Κλεάνθην μισθῷ ὕδωρ τοῦ φρέατος ἀπαντλοῦντα, ὅθεν αὐτός τε διέζη καὶ τοῖς διδασκάλοις μισθοὺς ὑπετέλει. τὸν δὲ Διογένην οὐδὲ ἐπαύσατό ποτε θαυμάζων τοῖς παρὰ τῆς φύσεως μόνοις ἀρκεῖσθαι φιλοτιμούμενον, ὡς καὶ τὸ κισσύβιον ἀποῤῥῖψαι, ἐπειδήπερ παρὰ παιδὸς ἐδιδάχθη κοίλαις ταῖς χερσὶν ἐπικύπτων πίνειν. ταῦτα ἄν σοι καὶ τὰ τοιαῦτα ἡ σύνοικος ἡμῖν πενία μέμψαιτο, ταῖς μεγαλοδωρεαῖς ἐξοικισθεῖσα νῦν. προσθείη δὲ καὶ ἀπειλήν τινα: ὅτι, εἴ σε ἐνταῦθα πάλιν λάβοιμι, Σικελικὴν ἢ Ἰταλιῶτιν τρυφὴν ἀποδείξω τὰ πρότερα: οὕτω σε ἀκριβῶς τοῖς παῤ ἐμαυτῆς ἀμυνοῦμαι. Καὶ ταῦτα μὲν δὴ τοιαῦτα. ἥσθην δὲ ἀκούσας ἦρχθαί σε τῆς θεραπείας ἤδη, καὶ εὔχομαί σε ὄνασθαι αὐτῆς. πρέποι δ̓ ἂν τῇ ἱερᾷ σου ψυχῇ ἄλυπος ὑπηρεσία σώματος. Ἅγιος Βασίλειος Καισαρείας, Ἐπιστολή Δ', Ὀλυμπίῳ Source: Migne PG 32.236c-237b

What are you doing, good fellow, evicting from this remote dwelling my friend poverty, nurse of philosophy? I think that you could well have to flee a court summons because of her expulsion, and there she might make speech, saying: 'I choose now to live with this admirer of Zeno, who, when he had lost everything in a shipwreck, said bravely, 'Thank you, Fortune, for forcing me back to the old cloak,' and of Cleanthes, who drew water from a well to live and to pay his teachers, a man ceaseless in his praise of Diogenes, who was pleased to live according to nature alone, and flung away his bowl when he learned from a boy how to stoop and drink from the hollow of his hand.' In some such terms as these you may be reproached by my fellow dweller Poverty, whom your great gifts have thrown from the house. And she might too add threat to her speech, saying, 'If I catch you here again, I shall show that what went before was Sicilian or Italian luxury, and so I shall quickly chase you off out of my own place.' But enough of such things. I am pleased to hear that you have begun a course of medicine, and pray that you may be improved by it. A body fit for painless labour would suit a soul as pious as yours. Saint Basil of Caesarea, Letter 4, to Olympios