Achieving Goodness

᾿Ασφάλισαι λόγον ἀπὸ καυχήσεως, καὶ λογισμὸν ἀπὸ οἰήσεως, ἵνα μὴ παραχωρηθεὶς πράξῃς τὰ ἐναντία. Οὐ γὰρ ἐξ ἀνθρώπου μόνον τελεσιουργεΐται τὸ ἀγαθὸν, ἀλλὰ τοῦ παντεπόπτου Θεοῦ. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.957b

Keep the tongue secure from boasting, and keep thought from mere opinion, lest after you act quite differently. For the good is not achieved by man alone, but by the all seeing God. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

On The Pinnacle of The Temple

Et stauit eum supra pinnaculum templi... Cogitavit enim apud se: si miserit se per aerem, scio quoniam est Filius Dei: sine dubio enim mittet se, ut cognoscatur quod est; si autem non potuerit se mittere, scio quoniam homo est. Sicut ergo concupiscentia vanae gloriae ipse ruit de caelo: nam cum esset angelus, volens se ostendere Deum, perdidit et illud quod erat, dum voluit apparere quod non erat: sic putavit et Christum concupiscentia vanae gloriae ferri. Nam sicut difficile aliquem suspicatur mlaum, qui ipse est bonus: sic difficile aliquem suspicatur bonum, qui ipse est malus. Opus Imperfectum in Matthaeum, Homilia V Source: Migne PG 56.666

And he set Him on the pinnacle of the temple... 1 The devil thought to himself: If he bears himself up in the air I will know he is the son of God, for without doubt by bearing himself so it will be known what he is, and if he is not able to bear himself up, I will know he is a man. As, therefore, because of a desire for vainglory he fell from heaven when he was an angel, and wishing to show himself God he destroyed what he was, in wishing to appear as what he was not, so he thought Christ bore the desire for vainglory. For as it is difficult for a good man to suspect evil, so it is difficult for an evil man to suspect good. Opus Imperfectum on Matthew, from Homily 5 1 Mt 4.5

Fear And Offence

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

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

The Lamp And Good Deeds

Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit. Si autem oculus tuus fuerit nequam, totum corpus tuum tenebrosum erit. Si ergo lumen, quod in te est, tenebræ sunt: ipsae tenebræ quantae erunt? Lucerna, etc. Superius insinuavit, quod nulla bona mala intentione debent fieri, et hoc in proximo ubi dixit: Ubi est thesaurus tuus, ibi est cor tuum. Quod ita probatur. Ideo pura intentione omnia debetis facere, quia oculus tuus, id est, bona intentio, est lucerna, id est illuminatio corporis tui, id est congeriei bonarum actionum. Si enim oculus tuus, etc. Determinat quomodo oculus est lucerna, scilicet si simplex est intentio, id est pura, non duplex, id est partim propter temporalia, partim propter coelestia, totum corpus lucidum est, id est, tota actio erit bona. Non tamen intelligendum est de malis, si bona intentione fiant, quod, ideo bona sint. Nullum enim per se malum bonum potest esse, etiamsi bona intentione fiat. Furtum enim facere, ut darem pauperibus, non esset bonum. Sed quaedam sunt quae indifferentia existunt, quae possunt flecti ad bona per intentionem, et ad mala. Sicut levare lapidem ut ponam in aedificio templi, et levare lapidem ut feriam hominem, et si dum bonum facio bona intentione, malum tamen inde contingat alicui, non est imputandum mihi pro peccato, sicut si dum levo lapidem in aedificium ecclesiae, lapis super hominem caderet et eum interficeret. Sed bona, si mala intentione fiant, mala sunt: sicut si jejuno propter laudem. Unde sequitur. Si oculus, id est, intentio, est nequam, id est, prava, et totum corpus, id est, tota actio est mala. Si ergo, etc. Et quandoquidem propter malam intentionem bona fiunt mala, ergo mala, per se facta mala intentione quanta erunt? Et hoc est: Ergo si lumen, id est intentio quae debet esse lumen operum, quod in te est, id est, in tua manu, tenebrae sunt, id est, prava et mala per se mala intentione facta, tenebrae quantae erunt, postquam malae intentioni unitae erunt? Vel aliter: Lumen est intentio dicta, quia nota est illi qui intendit. Exitus vero rei, quia incertus est, tenebrae dicitur. Ille enim qui intendit, licet cognoscat quid intendat, nescit tamen quid de facto eveniat, sive bonum sive malum. Ut cum alicui aliquid do vel ago, nescio utrum bono cedat illi an malo. Dicit ergo: Si intentio qua facis quae tibi nota est, appetitu temporalium sordidatur, quanto magis ipsum factum, cujus exitus dubius est? Quod etsi bene cedat alicui, quod non bona intentione facis, nihil tibi prodest, quia quomodo feceris tibi imputatur, non quomodo illi evenit. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput VI Source: Migne PL 162.1311a-1311d

The eye is the lamp of the whole body. If your eye is clear, the whole of your body will be lit up. But if your eye is wicked, your whole body will be in darkness. If, therefore, the light which is in you is darkness, how great shall the darkness be? 1 'The lamp...' Previously He has said that no good should be done with evil intent, 2 and just before this passage He said, 'Where is your treasure, there is your heart.' 3 Which thus is demonstrated. Therefore you should do everything with pure intent, because your eye, that is, your intent, is the lamp, that is, the illumination of your body, that is, for the acquirement of good acts. 'If your eye...' He determines how the eye is a lamp, that is, if it is simple in intent, pure, not twofold, that is, if it does not have a part for temporal things, and a part for heavenly things, then the whole body is light, that is, all action will be good. Regarding evil it must not be thought that if things are done with good intent, that therefore they are good. For no evil can be good even if it is done with good intent. To become a thief so that you may give to the poor is not a good. But those things which are indifferent, these may be turned to good by intention, or to evil. Just as I may lift up a stone and place it in the building of a temple, and then lift up a stone to cast it at a man. And if I do good with good intent, but evil touches it, sin must not be imputed to me, just as if I were to raise up a stone for the building of a church, but the stone falls on a man and kills him. Yet if goods are done with evil intent they are evils, as if I fast for the sake of praise. Whence it follows, 'If your eye,' that is your intent, 'is wicked,' that is, depraved, 'the whole body', that is the total action, is evil. 'If, therefore...' And whenever on account of evil intent we make goods evil, then how greater are the evils which are done with evil intent? And this is: 'Therefore if the light,' that is your intent, which should be the light of works, 'which is in you,' that is, in your hand, 'is darkness,' that is, depraved and evil, made so by evil intent, 'how great shall the darkness be?' after, when it is united with the evil intent? Or otherwise, the light is spoken for intent because it is known to him who intends, but the outcome of the thing, because it is uncertain, is called darkness. For to him who intends it is possible to know what he intends, however he does not know how the matter will fall out, whether it will be good or bad. Then when I give something to someone or do something to someone, I do not know whether it will turn out good or bad for him. Therefore, He says, if the intention by which you act, which is known to you, is defiled with temporal desire, how much more what is done, of which the outcome is doubtful? Because even if it falls out well for someone, because you did not act with good intent, it profits you not at all, because how you acted is imputed to you, not how things turned out. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 6 1 Mt 6.22 2 Mt 6.1-18 3 Mt 6.21

Living Among The Wicked

Et quia non sufficit fideli quod ordinate conversetur, et vivat cum his cum quibus est colligatus dicitis modis. Sed oportet quod virtuose vivat cum his qui adversantur, propter quod dicitur in laudem Iob: Quod vir erat in terra simplex et rectus. Super quod Gregorius Moralium i: Non multum laudabile et esse bonum cum bonis sed bonum cum malis. Et Ezechielem iii dicitur: frater fui draconum. Unde Gregorius xx ibidem, et Ezechielem iii: Cum scorpionibus habitas. Ibi Gregorius libro i omelia ix idem. Ideo dicitur iustus Loth aspectu et auditur ii Petri i Quia bonus inter malos, Genesis xix. Philippenses ii: In medio nationis prave and perverse. Canticum ii: Sicut lilium inter spinas. Sunt ergo fideles ammonendi, ut licet habitent inter malos iuste tamen vivant declinando a malis eorum, ad Romanos ultimo: Declinate a malos. Et ut etiam diligant orent et benefaciant eis qui sunt inimici et persequentes, Mathei v: Diligite inimicos vestros, et cetera. Inimicus enim diligendus est ratione nature, odeindus ratione cuple, ait Augustinus, Contra Faustum xiii. Et xix De Civitate Dei capitulo vi. Perfecto inquit odio odera illos. Idem Gregorius Pastoralis xxix. Johannes Gallensis, Communiloquium sive Summa Collationum, Pars secunda, Distinctio nona, secunde partis, Captiulum primum, De virtuali conversatione cum adversariis. Quod laudabile est bene vivere inter malos Source: here, p124

It is not enough for a faithful man to conduct himself in an orderly fashion and live among those with whom he has attachments in the various ways mentioned, but it is necessary that he should live virtuously with those who are averse to him, because of which it is said in praise of Job that he was an innocent and upright man on the earth, 1 concerning which Gregory says in the first book of his Moralia that there is not much that is praiseworthy in being good with the good, but rather in being good among the wicked. And on the third chapter on Ezekiel 'I was a brother of dragons.' 2 Whence Gregory in the tenth book of the same work and in the third chapter of Ezekiel 'You dwell with scorpions.' 3 And in the ninth homily of the first book on the same. Therefore it is said 'the righteous Lot by sight and hearing...' in the first chapter of the second letter of Peter. 4 And a good man among evil men is found in the nineteenth chapter of Genesis. In the second chapter of the Letter to the Philippians: 'In the midst of a depraved and perverse people.' In the second chapter of the Song of Songs: 'Like a lily among thorns.' 5 Therefore let the faithful be exhorted that it is possible to dwell righteously among the wicked, yet they who do so must live there while rejecting their evils, as in the last chapter of Romans: 'Stand apart from evil folk.' Even so that they love and pray and do good to those who are enemies and persecutors. In the fifth chapter of Mathew: 'Love your enemies,' and the rest. 6 An enemy is loveable because of his rational nature and worthy of hate because of his faults, says Augustine in the third chapter of Against Faustus, and in the sixth chapter of the nineteenth book of the City of God. 'With a perfect hatred I hated them.' 7 Likewise Gregory in the twenty ninth book of his Pastoral Guide. John of Wales, The Communiloquium, Second Part, Second Part of the Ninth Distinction, First Chapter, On living virtuously among enemies, and that it is praiseworthy to live well among evil folk. 1 Job 1.1 2 Job 30.29 3 Ezek 2.6 4 2 Pet 2.7 5 Phil 2.15, Song 2.2 6 Rom 16.17, Mt 5.44 7 Ps 138.22

Cain's Grief

ΕΡΩΤ ΚΜΑ’ Εἰ ἐλυπήθη Κάϊν μὴ δεχθέντων τῶν παρ' αὐτοῦ προσενεχθέντων, δῆλον ὅτι μετεμελήθη· τῶν γὰρ μεταμελουμένων ἡ λύπη. Ἠνίασεν αὐτὸν οὐχ ἡ αὐτοῦ πλημμέλεια, ἀλλ' ἡ τοῦ ἀδελφοῦ εὐπραξία. Τοῦτο γὰρ καὶ ὁ Ἀκύλας ᾐνίξατο· ἔφη δὲ οὕτως, Καὶ ὀργίλον τῷ Κάϊν σφόδρα, καὶ ἔπεσε τὸ πρόσωπον αὐτοῦ. Καὶ εἶπε Κύριος πρὸς Κάϊν, Εἰς τί τὸ ὀργίλον σοι. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.143b

Question 41 If Cain grieved because his offerings were not accepted, therefore he was penitent, for penitence is sorrowful. He was not anguished because of his own fault, but because of the good of his brother. To this Aquila alludes when he translates it in this way: 'And Cain was gravely angered, and he cast down his face. And the Lord said to Cain, 'Why are you angry?' 1 Theodoret of Cyrrhus, Questions On Genesis 1 Gen 4.5-6

Preparing For The Kingdom

Appropinquabit enim regnum caelorum... Id est, beatitudo regni caelestis: quam praeparavit fidelibus Deus, ac si dicat, Parate vos per poenitentiam et per patientiam ad percipiendam beatitudinem regni caelestis: qui appropinquabit tempus mercedis reddendae. Qui mala timetis, aut concupiscitis bona, attendite, quia appropinquabit regnum caelorum. Si vos mala non terrent, vel bona delectant: aut si regna non concupiscitis, vel tormenta timete. Gaudeant justi, quia jam finiuntur mala eorum, et incipiunt bona. Lugeant peccatores, quia jam transeunt bona eorum, et incipiunt mala. Quid nocuit hominibus justis, quia mala passi sunt, cum coeperint esse in bonis? Nam et recordatio transactorum malorum non solum non nocet, sed adhuc magis delectat. Nam mala quamdiu praesentia sunt, gravia videntur: cum vero transacta fuerint, recordatio eorum gloriata est. Aut quid prodest peccatoribus, quia bona sunt consequuti, cum coeperint esse in malis? Nam recordatio transactorum bonorum non solum non adjuvat, sed adhuc amplius gravat. Nam quamdiu praesentia sunt, delectabilia videntur: cum vero transacta fuerint, recordatio eorum magis affligit. Et ista praedicatio poenitentiae qualem fructum contulit Christo? Seminavit verbum poenitentiae, et immaculatos praedicatores justitiae messuit. Opus Imperfectum in Matthaeum, Homilia VI Source: Migne PG 56.674

For the kingdom of heaven is at hand... 1 That is, the blessedness of the heavenly kingdom, that God has prepared for His faithful ones, 2 as if He said, 'Prepare yourself through penance and through patience to take possession of the blessedness of the heavenly kingdom, for the time for the giving of the reward is near.' You who fear evil or desire good things, attend, because the kingdom of heaven is near. If evil things do not trouble you, if you do not delight in good things, either you do not desire the kingdom of heaven, or you do not fear torment. But let the righteous delight, because now their evils are coming to an end, and good things are beginning. But let sinners lament, because now their good things are passing away, and their evils are beginning. How has it harmed righteous men that because they have suffered evils, they now begin to be among good things? For the remembrance of evils undergone not only does no harm, but delights all the more. For while evils were present, they seemed so heavy, when however they have passed away, the memory is glorious. Or how shall it profit sinners, that with their goods passing away, they begin to be among evil things? The remembrance of their bygone goods will not help them, but rather it will increase their distress. For while such things were present, they seemed delightful, but when they have passed away, the memory of them is a greater affliction. And this preaching of penance, what sort of fruit does it bear for Christ? He sows the word of penance, and he reaps immaculate proclaimers of righteousness. Opus Imperfectum on Matthew, from Homily 6 1 Mt 4.17 2 Mt 25.41, 1 Cor 2.9

The Devil's House

Quae est domus illius? Mundus iste. Et vasa illius? Peccatores et infideles, habitantes in eo. Audiens ergo, mundum domum esse diaboli, fuge mundum, ne diutius habitans in domo diaboli, iterum fias servus ipsius. Sicut enim in domo Dei malum non est, ita in domo diaboli non invenitur bonum. Nam sicut Deus in domo sua non vult videre malum, sustinere autem videtur pro tempore malum, non quia delectatur in malo, sed ut convertat eum ad bonum: sic et diabolus in domo sua non vult videre bonum, sustinere vero videtur bonum, non quia delectatur in bono, sed ut suadeat eum in malum. Et Deus quidem per suam benevolentiam vocat malum ad bonum, ita non necessitate, sed voluntate corrigatur ad bonum. Diabolus autem per suam violentiam persequitur bonum, ut etsi non voluntate, vel ex necessiate cogatur ad malum. Fuge autem mundum, conversatione, non corpore. Nam et ipse mundus non natura diaboli est, sed corruptione. Nec ab initio fecit hunc mundum diabolus, sed Deus: postea corruptione factus est diaboli. Ergo mundus quidem ipse Dei est: corruptio autem mundi diaboli est. Si ergo de mala conversatione recesseris, etsi corpore sis in mundo, recessisse videris de mundo diaboli, et esse in mundo. Nunc quod vivimus, in Dei mundo vivimus: quod autem peccamus, in diaboli mundo peccamus. Fuge ergo de mundo, id est, de voluptatibus mundi, ne forte diutius vivens in possessione operum ejus, fias proprius servus ipsius. Sicut ingenuus homo si diutius in possessione vel domo potentis alicujus et violenti fuerit commortatus, per possessionem longi temporis usu capit eum in servitute: sic et homo si diutius fuerit in possessione diaboli, usu longi temporis vindicat sibi dominum super eum, ita ut nemo se possit a dominatione diaboli liberare, nisi sola potentia Dei. Opus Imperfectum in Matthaeum, Homilia XXIX Source: Migne PG 56.786

What is Satan's house? It is this world. And his vessels? Sinners and the faithless, those who dwell in him. Hearing, therefore, that the world is the house of the devil, flee the world, lest dwelling for a long time in the house of the devil you are made his slave. For as in the house of God there is no evil, so no good is found in the house of the devil. For as God does not wish to see evil in His own house, yet seems to endure evil for a time, this is not because He takes any joy in evil, but that He might convert a man to the good, and so the devil, who does not wish to see good in his house, is seen to suffer good there, not because he delights in goodness, but that he might persuade a man to become evil. And certainly God by His own benevolence calls evil to goodness, and thus correction to the good is not by necessity but by free will, but the devil by his own violence oppresses the good, so that if not by free will, then by necessity he will drive to evil. Flee the world, that is, its conduct, not the body. For even this world is not by nature the devil's, but it is his in its corruption. The devil did not make this world in the beginning, but God did, and later the devil corrupted it. Therefore certainly the world is God's, but the corruption of the world is the devil's. If, therefore, you withdraw from a wicked way of life, even if living in the body, you shall be seen to have withdrawn from the world of the devil, even while you are in the world. Now in that we live, we live in the world of God, but because we sin, we sin in the world of the devil. Flee, then, the world, that is, the pleasures of the world, lest living long in the possession of its works, you be made its slave. If a free born man is a strong man's possession, or if by violence he is constrained to stay in his house, the long duration of possession puts him in a state of servitude. So it is with a man who is in the long possession of the devil, for by the usage of long time the devil establishes himself as his master over him, so that no one is able to liberate him from the devil's domination, unless only the power of God. Opus Imperfectum on Matthew, from Homily 29 1 Mt 8.5-6 2 Lk 1.38

The Hidden Treasure

Κατὰ μέντοι τὸν Ματθαῖον κεκρυμμένην ζύμην τὴν βασιλείαν τῶν οὐρανῶν προειπὼν, δι' ἧς ἐδήλου τὴν ἐπιχορηγίαν τοῦ ἁγίου Πνεύματος, καὶ τὴν ὠφέλειαν τὴν ἀπὸ τοῦ εὐαγγελικοῦ λόγου, διὰ τῆς ἑξῆς παραβολῆς τὴν αὐτὴν βασιλείαν ἐοικέναι φησὶ θησαυρῷ. Εἴη δ' ἂν θησαυρὸς μέγας ὁ κατὰ τὰς οὐρανίους ἐπαγγελίας τοῖς ἀξίοις τεταμιευμένος, ὃν ὁ ὀφθαλμὸς οὐκ εἶδεν, ὃς τοὺς πολλοὺς λανθάνει. Ὁ δὲ τοῦτον νοήσας, ὡς τὸ κατ' εἰκόνα τοῦ Θεοῦ σώζων ἐν ἑαυτῷ, χαρᾶς ἔμπλεως γεγονὼς, ὡς ἂν τὸ τέλειον τῶν ἀγαθῶν εὑρηκὼς, τὰ λοιπὰ πάντα δεύτερα τίθεται, καὶ τοῦτον ἀντιλαμβάνει. Καταλλήλως δὲ θησαυρὸν καὶ ἀγρὸν εἰπὼν, ἄνθρωπον αὐτῷ συνῆψε τὸν εὑρηκότα· οὕτω δηλώσας τὸν ἐν ἀνθρώπῳ θεοφιλῆ νοῦν. Ἡ μὲν οὖν ῥηθεῖσα αὕτη παραβολὴ διὰ τοῦ θησαυροῦ τοῦ κεκρυμμένου τὰς οὐρανίας ἐπαγγελίας ἐδήλου τὰς ὑπερβεβηκυίας, πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατρὶ, καὶ τὸν ἐν Θεῷ πλοῦτον, θησαυρὸν ὄντα παντὸς ἀγαθοῦ. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.568a

According to Matthew, after proclaiming the kingdom of heaven to be as hidden leaven, by which was signified the gift of the Holy Spirit, and the usefulness which comes of the evangelical teaching, He added there the parable which likened the kingdom to a treasure. 1 And this is a great treasure according to the heavenly promises, reserved for those worthy of it, which the eye has not seen, and which is hidden to many. But he who knows this, as one who guards the image of God in himself, elated with joy, is as the one who shall find the greatest of goods, and judge everything else as inferior, so that he may possess it. However, having spoken of the treasure and the field, he adds the man who finds it, which signifies that God loving mind of a man. Therefore under the name of a hidden treasure this parable signifies the heavenly promises beyond measure, for many are the mansions with the Father, 2 and the riches in God, which are a treasure of every good. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Mt 13.44 2 Jn 14.2

Teaching And Joy

Ecce quam bonum et quam jucundum habitare fratres in unum... Per omnem doctrinae ordinem gradibus scanditur; nam per gradus ad superiora provehimur. In eo enim quod ita coepit Propheta, Ecce quam bonum et quam jucundum, docemur quid bonum atque jucundum sit: ut per cognitionem eorum, in bonis jucundisque maneamus. Servata autem scienter ea ratio a Propheta est, ut bonum jucundumque sociaret: quia non omne quod bonum est, jucundum est, neque omne quod jucundum est, bonum est. Jucundus est luxus, sed bonus non est; est enim in ipsa illa corporalis lasciviae amoenitate detrimentum et salutis et famae. Bona est tolerantia injuriae, maxime cum ad irreligiositatem compellimur poenis famis, sitis, frigoris, vigiliarum, contumeliarum, dolorum; sed jucunda non est: illic enim injuriosum perfectae virtutis officium est. Et ita per haec nonnumquam et bonum jucunditate, et jucunditas solet eo carere quod bonum est. Videamus quid sit illud quod bonum et jucundum esse Propheta demonstrat, scilicet habitare fratres in unum. Non humanas cohabitationes, nec terrenarum domorum communionem propheta David dicit. Nam fratres sub haec ipsa tectorum consortia dissidentes videmus, et inimicos saepe ejusdem domicilii habitatio continet: et nonnumquam incrementum odiis ipsa illa cohabitandi indignatio subministrat. Sed novit esse Apostolus communem et religiosam domum, dicens: Ut scias quemadmodum te oporteat in domo Dei diversari, quae est Ecclesia Dei vivi, columna et firmamentum veritatis. Itaque bonum et jucundum est in unum habitare fratres. Cum in unum habitant, conventu Ecclesiae congregantur: cum fratres nuncupantur, unicae voluntatis charitate concordes sunt. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXXXII Source: Migne PL 9.745c-746a

Behold how good and joyful it is when brothers dwell in unity... 1 Through every course of teaching we ascend by steps, for by steps we are carried to what is higher. Here then, with what the prophet begins: 'Behold how good and how joyful,' we learn what may be good and joyful, that by the knowledge of them we might abide in goodness and joyfulness. But the reason for it is sensibly restricted by the prophet, the association of goodness and joyfulness, because not every good is joyful and not everything which causes joy is good. There is joy in luxury but it is not good, for in that contentment in corporeal pleasure there is grave harm to salvation and glory. It is good to endure injury and especially when we would be driven to wickedness by punishments of hunger and thirst and cold and sleeplessness and scorn and grief, but there is no joy in it, yet there in wrong done is the office of perfect virtue. Therefore, because of this, sometimes the good is joyful, and joy may very well be found to lack what is good. Let us see what the prophet reveals to be both good and joyful, that is, 'when brothers dwell in unity.' The prophet David does not speak of human cohabitation, nor of an association of worldly dwellings. For we see beneath those roofs that disputes arise among brothers who associate, and often and one and the same house contains enemies, and sometimes by such cohabitation anger increases hatred. But the Apostle knew what was a shared and pious house, saying, 'That you know how you should conduct yourself in the house of God, which is the assembly of the Church of the living God, a column and firmament of truth.' 2 Thus it is both good and joyful when brothers dwell in unity. And they dwell as one when they gather into the assembly of the Church, and when they are called brothers they are in harmony in the charity of one will. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 132 1 Ps 132.1 2 1 Tim 3.15

Seduction And Trial

Sed dices: ut quid talem potestatem Deus diabolo dedit ad seductionem humanam? si enim ille seductionis potestatem non accepisset, tu probationis mercedem habere non poteras. Nisi enim infideles reliciti fuerunt, non eliguntur fideles. Nisi aliquorum facta fuerit refutatio, aliorum non potest fieri electio. Omnis enim seductio non potest esse seductio, nisi habuerit boni colorem, per quod videatur bonum esse quod malum est: et tunc non tantum speciem primam rerum bonarum aspicias, sed causam rerum consideres. Omne enim malum voluit Deus posse latere sub colore boni, et omne bonum voluit esse sub caligine obscuritatis, ut tu nec bonum sine laboure invenias, nec malum sine labore evites: neligens autem nec bonum inveniat, nec malum evadat. Omnia Deus posuit in labore, ut in omni re mercedem praepart, sicut ait Salomon: Quoniam Deus distensionem magnam dedit hominibus, ut distendantur in ea. Et Job Omnis vita nostra tentatio est. Opus Imperfectum in Matthaeum, Homilia XXI Source: Migne PG 56.783-4

But you may say: 'Why did God give the devil such power for the corruption of men?' Because if he had not received the power of seduction, you would not be able to have the reward for trial. For unless the faithless shall fall away, the faithful shall not be chosen. Unless there is the refutation of a certain number, the election of others is not possible. Then there is no possibility of seduction unless it shall take on the colour of the good, by which that which is evil seems to be good. Thus you should not only consider the first sight of good things, but look to the root of them. For God has allowed every evil to be hidden beneath the appearance of good, and every good to be covered by a dark obscurity, so that you do not find good without toil, nor do you avoid evil without labour, whence the negligent neither find good, nor do they escape evil. For God has set a labour in all things, that in everything reward may be prepared, as Solomon says, 'Because God has given a great labour to men, that they be exercised in it.' 1 And Job says 'Our whole life is trial.' 2 Opus Imperfectum on Matthew, from Homily 21 1 Eccl 3.10 2 Job 7.1

The Good And The Wicked Man

Ὅ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά. Ὅταν λέγῃ θεσαουρὸν, το πλῆθος ἐνδείκνυται τῶν ἐν τῇ ψυχῇ κειμένων· ἵνα δὲ μὴ εἰπωσί τινες, ὅτι φύσει πεφύκαμεν πονηροὶ οἱ ἄνθρωποι, ἐπὶ τῶν Φαρισαίων τοῦτο ἐδήλωσεν, ὅτι δυνατὸν αὐτὸν καὶ ἕνα ἄνθρωπον ποτὲ μὲν ἀγαθὸν γενέσθαι ποτὲ δε κακὸν, λέγων· Ὁ ἁγαθὸς ἄνθρωπος ἐκ τοῦ περισσεύματος τῆς καρδίας αὐτοῦ λαλεῖ ὁμοίως καὶ ὁ κακός. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.409d

From his treasury of good the good man draws out good things, and the wicked man from his treasury of wickedness draws out wicked things. 1 When He speaks of a treasury, He means the multitude of thoughts and wishes of the mind. But lest some say that men are made wicked by nature, He declares this to the Pharisees, for it is possible that it is one and the same man who is sometimes good and sometimes evil, when He says: 'The good man speaks from the abundance of his heart, and likewise the evil man.' 1 Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 12.35 2 Mt 12.34

Gifts Of The Spirit

Eἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. Δόματα δὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς, ὁ δὲ Λουκᾶς Πνεῦμα ἅγιον εἶπεν ἀντὶ τοῦ εἰπεῖν ἀγαθά. Kαὶ οὐδὲν τὸ διάφορον· τὸ γὰρ ἅγιον Πνεῦμα αὐτό ἐστι τὸ φύσει ἀγαθόν. διὸ καὶ τοῖς μετό χοις δίδωσιν ἀγαθά. τοῖς δὲ ἄγαν πονηροῖς διὰ τὸ ἀνενδότως ἁμαρτάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία γίνεται, οἷός ἐστιν ὁ σατανᾶς καὶ οἱ δαίμονες· δύναται γάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ μὴ φύσει κακοὺς δημιουργηθέντας, ἀλλ' ἐξ αὐτοπροαιρέτου κακίας ἀπεσκληκότας. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.386d-388a

If, then, you who are wicked know how to give good gifts to your children, how much more shall your Father in heaven give goods to those who ask Him. 1 The goods He speaks of are spiritual gifts, and so Luke speaks of 'the Holy Spirit' for 'goods'. 2 Indeed there is no difference, for the Holy Spirit is good by nature and therefore to those who participate in Him He gives goods. But with the wicked, on account of their persistent sinning, their nature is in a certain way an evil, just like Satan and the demons, for one may say they have an evil nature, although they were not created wicked by nature, because by their own choice they have become hardened in evil. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 7.11 2 Lk 11.13

The Good Spirit

O quam bonus et suavis est, Domine, spiritus tuus in omnibus. Propter quod hos qui exerrant partibus corripis, et de quibus peccant admones, et alloqueris ut relicta malitia credant in te, Domine. Suavis est enim spiritus Dei, quoniam ipse est amor Dei, et largitor totius boni, ipse corripit homines, quia eos quos replet corripere facti peccantes, sicut ipsa Veritas in Evangelio discipulis ait: Ego veritatem dico vobis, expedit vobis ut ego vadam. Si enim non abiero, Paraclitus non veniet ad vos; si autem abiero, mittam eum ad vos. Et cum venerit ille, arguet mundum de peccato, et de justitia, et de judicio. De peccato quidem, quia non credunt in me. De justitia vero, quia ad Patrem vado et jam non videbitis me. De judicio autem, quia princeps hujus mundi judicatus est. Beatus homo qui hujus magistri audit vocem, et obedit mandatis, quia posessor futurus erit ergni coelestis. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Lib II, Caput XII Source: Migne PL 109.725a-b

O how good and sweet is your spirit, Lord, in all things! Because of which you correct those who wander apart, and you warn those who sin, and you call out to them, so that they might abandon their wickedness and believe in you, O Lord. 1 Sweet is the spirit of God, because He is the love of God, and He gives every good. He corrects men, because those He fills He turns to the correction of their sins, as the Truth Himself said to His disciples in the Gospel: 'I speak the truth to you. It profits you that I shall go. If I did not go, the Paraclete would not come to you. But if I go, I shall send Him to you. And when He comes to you, He shall dispute with the world concerning sin, and righteousness, and judgement. Concerning sin, that they do not believe in me. Concerning righteousness, that I go to the Father and they do not see me. Concerning judgement, that the prince of this world has been judged.' 2 Blessed the man who hears the voice of this teacher and obeys His directions, because he shall be a future possessor of the heavenly kingdom. Rabanus Maurus, Commentary On Wisdom, Book 2, Chapter 12 1 Wisd 12.1-2 2 Jn 16.7-11

Goodness And Understanding

Ὅταν ἄνθρωπος ἄνθρωπον ὠφελήσῃ ἐν λόγοις ἢ ἐν πράγμασιν, Θεοῦ εἶναι τὴν χάριν νοείτωσαν ἀμφότεροι. Ὁ δὲ μὴ συνιὼν τοῦτο, παρὰ τοῦ συνιέντος ἐξουσιασθήσεται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.913d

When a man is of help to a man by word or deed, let both think on the grace of God. He who does not understand this is overthrown by his understanding. Saint Mark The Ascetic, On The Spiritual Law.

Conquering Evil

Noli vinci a malo, sed vince in bono malum. Haec interpretatio Apostoli est cohortantis, ne vicem reddamus inimicis, sicut dictum est. Multum enim proderit nobis, si malitiae cedamus; vincit enim malum, qui ad tempus vinci videtur ab illo. Etenim Salvator sic vicit malum, dum non restitit; contra se enim agit malitia, et dum vincitur, vincere se putat. Id enim agit inimicus, ut et nos de proposito nostri abstrahat, occassionem quaerens quomodo peccemus. Ideo si provocati ab illo, vicem illi non reddamus, vincimus illum in bono; ideo enim non resistimus, ut bonum servemus, neglecta justitia; quia cogit justitia ad retribuendum. Ambrosiaster, Commentaria In Epistolam ad Romanos, Caput XII Source: Migne PL 17.162c

Do not conquer with evil but conquer evil with good 1 The understanding of the Apostle's exhortation is that we should not return the same to enemies, as is said. For we shall be benefited greatly if we refrain from wickedness. He conquers evil who for a time seems to be conquered by it. Indeed so the Saviour conquered evil while He did not resist. Evil acts against itself, and while it is being conquered, it thinks itself to be conquering. For that which the enemy does is so that he might draw us away from our intention, seeking somehow to make us sin. Therefore if we have been provoked by him, we should not return the same to him, and thus we shall conquer him with good. Therefore we do not resist, that we might guard the good, neglecting justice, because justice drives to retribution. Ambrosiaster, Commentary On Saint Paul's Letter to The Romans, Chapter 12 1 Rom 12.21

The Wise Man's Choice

Mόνη δ' ἡ δι' ἀγάπην εὐποιία ἡ δι' αὐτὸ τὸ καλὸν αἱρετὴ τῷ γνωστικῷ. αὐτίκα ἐκ προσώπου τοῦ θεοῦ τῷ Kυρίῳ λέλεκται· αἴτησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, αἴτημα τὸ βασιλικώτατον διδάσκων αἰτεῖσθαι τὴν τῶν ἀνθρώπων σωτηρίαν ἀμισθί, ἵνα δὴ ἡμεῖς κληρονομήσωμεν καὶ κτησώμεθα τὸν Kύριον. Ἔμπαλιν γὰρ χρείας τινὸς ἕνεκεν, ἵνα μοι τόδε γένηται καὶ τόδε μὴ γένηται, τῆς ἐπιστήμης ἐφίεσθαι τῆς περὶ τὸν θεὸν οὐκ ἴδιον γνωστικοῦ, ἀπόχρη δ' αὐτῷ αἰτία τῆς θεωρίας ἡ γνῶσις αὐτή. Tολμήσας γὰρ εἴποιμ' ἄν, οὐ διὰ τὸ σῴζεσθαι βούλεσθαι τὴν γνῶσιν αἱρήσεται ὁ δι' αὐτὴν τὴν θείαν ἐπιστήμην μεθέπων τὴν γνῶσιν· τὸ μὲν γὰρ νοεῖν ἐκ συνασκήσεως εἰς τὸ ἀεὶ νοεῖν ἐκτείνεται, τὸ δὲ ἀεὶ νοεῖν, οὐσία τοῦ γινώσκοντος κατὰ ἀνάκρασιν ἀδιάστατον γενομένη καὶ ἀίδιος θεωρία, ζῶσα ὑπόστασις μένει. Eἰ γοῦν τις καθ' ὑπόθεσιν προθείη τῷ γνωστικῷ, πότερον ἑλέσθαι βούλοιτο, τὴν γνῶσιν τοῦ θεοῦ ἢ τὴν σωτηρίαν τὴν αἰώνιον, εἴη δὲ ταῦτα κεχωρισμένα παντὸς μᾶλλον ἐν ταὐτότητι ὄντα, οὐδὲ καθ' ὁτιοῦν διστάσας ἕλοιτ' ἂν τὴν γνῶσιν τοῦ θεοῦ, δι' αὑτὴν αἱρετὴν κρίνας εἶναι τὴν ἐπαναβεβηκυῖαν τῆς πίστεως δι' ἀγάπην εἰς γνῶσιν ἰδιότητα. Αὕτη τοίνυν ἡ πρώτη ἀγαθοποιία τοῦ τελείου, ὅταν μὴ διά τι χρειῶδες τῶν εἰς αὐτὸν συντεινόντων γίνηται, κρίναντος δ' ὅτι καλὸν τὸ ἀγαθὸν ποιεῖν, ἐκτενῶς ἡ ἐνέργεια φερομένη ἐν πάσῃ πράξει ἀγαθύνηται, οὐκ ἐφ' ὧν μέν, ἐφ' ὧν δ' οὔ, ἀλλ' ἐν ἕξει εὐποιίας καταστᾶσα μήτε διὰ δόξαν ἔτι ἤ, ὥς φασιν οἱ φιλόσοφοι, τὴν εὔκλειαν μήτε διὰ μισθὸν εἴτε παρὰ ἀνθρώπων εἴτε καὶ ἐκ θεοῦ· κατ' εἰκόνα καὶ καθ' ὁμοίωσιν τοῦ Kυρίου τὸν βίον ἐκτελοίη. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Δ' Κεφ' ΚΒ' Source: Migne PG 8.1345c-1348b

But the choice of the wise man is to do good out of love alone. Now, in the person of God it was said to the Lord, 'Ask of me, and I will give the Gentiles for your inheritance,' 1 teaching Him to ask a regal request, that is, the salvation of men without price, that we may inherit and possess the Lord. For on the contrary if it is on account of something that this is done, or not done, it is not proper to the wise man, but the knowledge itself is enough as the reason for contemplation. For I will venture to say that it is not because he wishes to be saved that knowledge shall be chosen by him who by knowledge seeks Divine understanding. For thinking by practice is extended to perpetual thinking, and to be always thinking is the essence of an intelligent being, according to a continual process of admixture, and there is everlasting contemplation, a living substance. If, then, we supposed that someone proposed to the wise man a preference, the knowledge of God or everlasting salvation, and if these things were separable which are in every way alike, he would without hesitation choose the knowledge of God, judging as desirable in itself the ascension of faith through love to knowledge. This, then, is the first good work of the perfect man, when it is done not for any advantage in what concerns him, but because he judges it right to do good, and the energy zealously exerted in all deeds becomes good, not good in this and not good in that, but in the habit of doing good, neither for glory, nor, as the philosophers say, for reputation, nor for reward from men or God, but to pass life as an image and likeness of the Lord. Clement of Alexandria, The Stromata, Book 4, Ch 22 1 Ps 2.8

Judgement Of The Wicked And The Good

Ὁ μὲν φαῦλος τάχιστα ἂ καταγνοίη καὶ τοῦ ἀγαθοῦ· ὁ δὲ ἀγαθὸς οὐδὲ τοῦ κακοῦ ῥᾳδίως. Τὸ γὰρ εἰς κακίαν οὐχ ἔτοιμον, οὐδὲ εἰς ὑπόνοιαν εὐχερὲς. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΑΒ' Ζωσιμῳ Οἰκονομῳ Source: Migne PG 79.97c-d

The wicked man is always swift to judgement against the good man, but the good man goes not to it so easily against the wicked man. For he, not being so swift to go to evil, does not so easily suspect it. Saint Nilus of Sinai, Book 1, Letter 32, To Zosimus the Steward

Deeds And Repute

Sed in hoc solo constat conversionis nostrae ratio, ut boni sumus. Laborandum igitur illi ante omnia est, ut qui bontitatem sequitur, bonus esse judicetur. Nam qumavis homo purum corpus immaculatumque custodiat, laceratam vitam ad Deum portat, cujus actus vultum infamat, licet sciamus conscientiam solam bonis actibus posse sufficere. Sed quanto melius est ut semper de te bene sentiat, qui circa januam tuam vanis suspicionibus frequenter aegrotat? Insitum est enim naturaliter vulgo, ut de bonis male semper judicet. Sed tu qui curam bonae famae colis, studio tuo gratiam integrae opinionis acquire. Vita ergo nostra ita sit lucida, ut sit omnibus nota. Integritas religioni, pudor serviat humilitati. Quem amor tenet servandae integritatis, ante omnia falsi ad se famam non admittat erroris. Magnum est quidam et gloriosum et usque ad coelum omnium ore proferendum, numquam malis actibus locum dedisse; sed multo fortius est numquam falsis suspicionibus laborasse. Quid enim tibi prodest sobrietas, si vitia ebrietatis exerceas? Quis te non ebrium judicet, si intet effluentues vino calices saltantium gyros imiteris? Quis te castum putabit, si te viderit meretricum fabulis mixtum scenico sermone compositis, aut loquentem turpia, aut inhonesta resonantem? Laudo quidem conscientiam castitatis in te, sed odi colloquium meretricis. In quo loco fortasse dicat aliquis, Sufficit mihi pure conscientia. Quantum ad innocentiam pertinet, tibi soli sufficit. Sed providendum est ne facilitate tua alter peccat, et alienum peccatum in te redundet, juxta illud quod dicit Scriptura:: Vae illi per quem scandalum venit. Quamvis autem pretioso serico corpus vestias, et niveo vellere membra componas, non sine macula diem transigis, si camini ardentis ora contigeris. In omnia igitur actu tuo vitam tuam disciplina comitetur. Si vis placere Christo, elabora ut professionem tuam fides adjubet, fama commendet. Praecedat vos patientia humilitatis socia, assistat pudicitia integritatis magistra: fugiat cupiditas, erubescat ebrietas, luxuria actus suous lugeat, superbia confusa discedat. Quicumque igitur est qui festinat Deum agnoscere, sub hoc disciplinae ordine Christum nostrum poterit invenire Sanctus Valerianus Cemeliensis, Homilia I, De Bono Disciplina Source: Migne PL 52.695c-696b

But in this alone stands the reason of our conduct, that we are good men. Therefore, before everything one should strive so that those who follow the goodness are judged to be good. For even if a man keeps his body pure and immaculate, yet when his actions make the face blush, he bears before God a mangled life, though it is possible, we know, that conscience alone suffices to make acts good. But how much more better is it that another might always think well of you, he who often skulks outside your door with vain suspicions? It is a natural inclination of the vulgar that they will always judge the good poorly. But you who have care for good repute, with all zeal gain the favour of a flawless opinion. Therefore let our lives be bright that they be known to all. Let integrity serve religion, modesty humility. He whom loves to guard his integrity, will before everything not allow false rumour concerning himself. Great and glorious it is, and something that the mouth should cry up to heaven, that one has never given the occasion for evil acts, but much greater than this is that one has never laboured under false suspicions. How shall sobriety profit you, if you practice the faults of drunkenness? Who will not judge you drunk, if among the overflowing cups of wine you imitate the swaying of dancers? Who will think you chaste, if he sees you on a stage partaking of the speech of whores, or speaking foully, or proclaiming base things? Certainly I praise the conscience of chastity in you, but I hate the whorish speech. Here perhaps someone may say, 'A pure conscience is enough for me.' Inasmuch as it pertains to innocence it is enough for you. But you should be prudent lest by your ease another sin, and this sin of another reflect on you, according to what Scripture says: 'Alas to him through whom scandal comes.' 1 Although you clothe your body in precious silk and wrap limbs in snow white wool, you will not pass a day undefiled if you stand before the mouth of a blazing furnace. In every deed, therefore, let your discipline by the companion of your life. If you wish to please Christ, strive that your faith promote your profession, and your reputation commend it. Let patience, associate of your humility, go before you, and modesty, the teacher of integrity, assist you. May avarice flee, ebriety blush, lust grieve over its own deeds, and pride be cut off in confusion. Whoever, therefore is hurrying to know God, by this orderly discipline, will be able to find our Christ. Saint Valerian of Cimelium, from Homily I, On The Good Of Discipline 1 Mt 18.7

Giving And Receiving Goods

Μεγαλύνει ψυχή μου τὸν Κύριον Ὥσπερ γὰρ τὸ δοξάζειν τὸν Θεὸν οὐκ ἔξωθεν εὔκλειαν αὐτῷ φέρειν παρίστησιν, οὐδὲ τὸ ἁγιάζειν τὸν Κύριον προστιθέναι αὐτῷ ἁγιότητα σημαίνει, οὕτω καὶ τὸ μεγαλύνειν τὸν Θεὸν οὐκ ἐπίδοσιν μεγέθους προσάγειν αὐτῷ δηλοῖ· ἀλλ’ ὁ μεγαλύνων αὐτὸν τσῦ μεγέθους αὐτοῦ μετοχὴν εἰς ἑαυτὸν δέχεται. Ὅθεν εἴρηται· Μεγαλύνει ἡ ψυχή μου τὸν Κύριον. Ταῦτα δὲ οὐ δοκεῖ παράδοξα τῷ ἀκριβῶς ἐπισταμένῳ, ὡς ὁ Θεὸς οὐ δέχεται, ἀλλὰ χορηγεῖ τὰ ἀγαθά. Ἅγιος Ἀθανάσιος ο Μέγας, Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Ἐκλογή Source: Migne PG 27.1392c-1393a

My soul magnifies the Lord. 1 For as to glorify God is not to give some exterior renown to Him, nor does blessing the Lord mean that there is an addition to His holiness, so to magnify God does not indicate a bringing to Him of some increase of greatness, but the one who magnifies Him, magnifies the reception of the participation in His magnificence. Whence she said: 'May soul magnifies the Lord.' Which things do not seem strange to him who thinks carefully about them, as God does not receive goods but gives them. Saint Athanasius, Fragment on Luke 1 Lk 1.46