Weights And Balances

Statera dolosa abominatio est apud Deum... Statera dolosa, non tantum in mensuratione pecuniae, sed et in judicaria discretion tenetur; qui enim aliter causam pauperi,aliter causam potentis,aliter sodalis, aliter audit ignoti, statera utique librat iniqua. Sed et is qui sua bene gesat meliora quam proximorum, suaque errata judicat leviora, trutina ponderat dolosa. Necnon et ille qui onera importabilia imponit in humeros hominum, ipse autem uno digito non vult ea tangere. Ille etiam qui bona in publico, et mala agit in occulto, pro iniquitate librae dolosae abominabitur a Domino. At qui sinceriter agit in omnibus, qui causam et causam aequa lance discernit, is nimirum justi judicis voluntati et actioni congruit. Sanctus Beda, Super Parabolas Salomonis, Caput XI Source: Migne PL 91.971b-c

A deceitful balance is an abomination before the Lord... 1 A deceitful balance is not only found in the measuring of money but it even holds in the discretion of judgement, for he who hears the cause of the poor man in one way and the cause of a powerful man in another, and the cause of a friend in one way and that of a stranger in another, he weighs wickedly. But even the one who judges his own deeds as better than his neighbours and his own errors as lighter weighs in a deceitful balance. And also he who imposes insupportable burdens on the shoulders of men and with a finger will not move them. 2 And then he who does good deeds in public and wicked ones unseen, because of the wickedness of a deceitful balance shall be abominated by the Lord. But he who acts honestly in everything, he who discerns between cause and cause with a fair weighing, he certainly harmonises a justly judging will with action. Saint Bede, Commentary On Proverbs, Chapter 11 1 Prov 11.1 2 Mt 23.4

Death And Susanna

Ingemuit Susanna, et ait: Angustiae mihi sunt undique. Undique enim mors; hinc quidem corporea, inde spiritualis. Si hoc, inquit, egero, mors mihi est; si autem non egero, non effugiam manus vestras. Vestras, o Pharisaei, manus nec adultera effugit, nec pudica: vestras accusationes nec sanctus, nec peccator evadit. Dissimulatis peccata vestra, ubi inveneritis aliena: alioquin si quis forte suum non habet, vestrum ei impingitis crimen. Quid tamen Susanna facit, inter mortem et mortem, animae scilicet et corporis, undique angustata? Melius est mihi, inquit, absque opere incidere in manus hominum, quam derelinquere legem Dei mei. Nimirum sciebat ista, quam horrendum sit incidere in manus Dei viventis. Nam homines quidem, cum occiderint corpus, animae non habent ultra quid faciant: ille autem timendus est, qui potestatem habet et corpus et animam mittere in gehennam. Quid familia Joachim tardat? Irruat per posticum, nam in pomerio clamor auditur; clamor autem luporum gravium, et balantis oviculae inter eos. Sed non patitur ab eis innoxiam devorari, qui ab ipsis eorum faucibus tam dignanter eripuit etiam eripi non merentem. Merito proinde cum duceretur ad mortem, erat cor ejus fiduciam habens in Domino, quem usque adeo timuisset, ut timorem omnem postposuisset humanum, et ipsius legem et simul vitae praeposuisset, et famae. Non enim dictus fuerat sermo hujuscemodi aliquando de Susanna. Sed et parentes ejus justi erant, et vir ejus honoratior omnium Judaeorum. Merito igitur a justo Judice justam de injustis obtinuit ultionem, quae tam vehementer justitiam esurivit, ut propter eam contemneret mortem corporis, opprobrium generis, luctum inconsolabilem amicorum. Et nos, fratres, si a Christo audivimus: Nec ego te condemnabo, si peccare jam nolumus contra ipsum, si in Christo volumus pie vivere; necesse est sustineamus persecutionem, ne malum pro malo, aut maledictum pro maledicto reddamus. Alioquin qui patientiam non servaverit, perdet justitiam; hoc est, vitam perdet; hoc est, perdet animam suam. Mihi vindictam, et ego retribuam, dicit Dominus. Ita prorsus est. Ipse retribuet, sed si ei vindictam serves, si non tollas ab eo judicium, si non reddas retribuentibus tibi mala. Faciet judicium, sed injuriam patienti; in aequitate judicabit, sed pro mansuetis terrae. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Annuntiationis Beatae Mariae Virginis, Sermo III Source: Migne PL 183.395a-396a

Susanna groaned and said, 'There is anguish for me on all sides...' 1 For death is on all sides, here of the body, there of the spirit. 'If I shall do this it is death for me,' she says, 'but if I do not, I shall not escape your hands.' Your hands, O Pharisees, that do not turn away from an adulteress, 2 nor a modest woman. Neither a holy woman, nor a sinful one escaped your accusations. You disregard your sins where you come on those of another. Perhaps only if someone did not have yours, would you impute your crime to them. But what does Susanna do between death and death, the death of the body and the death of the soul, with anguish on all sides? 'Better it is for me,' she says, 'to fall into the hands of men, than to abandon the law of my God.' Certainly she knew that it is a terrible thing to fall into hands of the living God. For when men kill the body, beyond what they do, they do not take hold of the soul, but He is fearful who has the power to send both the body and the soul to hell. 3 Why did the family of Joachim delay? They slipped in through a side door. In the orchard a cry was heard, a cry of great wolves and the bleating of a little sheep among them. But it was not permitted they she who was harmless be devoured by them, she who was worthy to be seized from their throats did not deserve to be seized by them. With merit, then, when she was lead to death her heart had confidence in the Lord, who even then she feared, so that she set Him above every human fear, and at the same time set His law above her life and honour. For though not a word was said anywhere about this regarding Susanna, yet it was said that her parents were righteous, and her husband was a man who was most honoured among the Jews. With merit therefore, vengeance was obtained from the righteous judge against unjust men, since she so vehemently hungered for justice, and because of that cared not for this body of death, 5 and the opprobrium of the people, and the inconsolable grief of friends. And so it is with us, brothers, if we have been heard by Christ. I shall not condemn you if you have no wish to sin against Him, if you wish to live piously in Christ. It is necessary that we should endure persecution and not return evil for evil, nor a curse for a curse. 4 For he who does not cleave to patience ruins righteousness, and he ruins his life, that is, he ruins his soul. 'Vengeance is mine and I shall repay,' says the Lord. 6 So it will be. He shall repay if you guard His vengeance, if you do not take judgement away from Him, if you do not return evil to those who have given it to you. He shall give judgement, but for the one who endures wrongdoing. He shall judge fairly, but for the meek of the earth. 7 Saint Bernard of Clairvaux, Sermons On The Saints, On The Feast Of The Annunciation, from Sermon 3 1 Dan 13.22 2 Jn 8.3-11 3 Heb 10.31, Mt 10.28 4 Mt 5.6, Rom 7.24 5 1 Pet 3.9 6 Rom 12.19 7 Isaiah 11.4

Mercy And Justice

Beati misericordes, quoniam ipsi misericordiam consequentur... Quia per solam justitiam nullus ad alta ascendere potest, nisi iter faciat nobis Deus, plus quam justum sit, per misericordiam suam; ideo misericordia Dei acquirenda est, quae suppleat quod nostra justitia non potest adipisci. Quomodo autem illa acquiri possit, dat consilium cum dicit: Estote misericordes, quia pater vester misericors est. Ecce via qua ad misericordiam Dei pervenitur, si misericordes efficimur. Oportet ergo misericordiam addere justitiae, ut non solum faciamus proximo quod justum est, sed etiam plus quam justum. Misericordiam habet duas partes, dare et dimittere. Unde dicitur: Date et dabitur vobis, dimittite et dimittetur vobis. Hae duae virtutes ita conjunctae sunt, ut altera ab altera contemperari debeat. Justitia sine misericordia crudelitas est; misericordia sine justitia dissolutio est. Rebelles corrigere ex justitia; poenitentibus condonare debemus ex misericordia. Sed quia alii plus quam alii exercentur in justitia quam in misericordia; alii plus in misericordia, quam in justitia: ideo isti dicuntur beati propter misericordiam, illi propter justitiam, cum tamen non dissocientur. Haec misericordia postulatur, cum dicitur: Fiat voluntas tua in nobis, scilicet ut misericordes simus, ut aliis condonemus. Nam haec est voluntas Dei, haec descendit ex spiritu consilii. Hoc enim est consilium, quod nobis datur, si misericordiam Dei adipisci volumus, misericordiam aliis faciamus. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1287b-d

Blessed are the merciful because they shall receive mercy... 1 Because no one is able to rise up to the heights by justice alone, unless God makes a way for us with more than what is just, through His mercy. Therefore the mercy of God must be acquired, which supplements what our justice is not able to obtain. And He gives counsel about how one can acquire it when He says: 'Be merciful, as your Father in heaven is merciful.' 2 Behold the way by which we come to the mercy of God, if we are merciful. One must, then, add mercy to justice, that not only do we act justily to our neighbour, but we are even more than just. Mercy has two parts, to give and to forgive. Whence it is said: 'Give and it shall be given to you. Forgive and you shall be forgiven.' 3 So it is that these two virtues are joined, even that the one by the other should be moderated. Justice without mercy becomes cruelty, mercy without justice is laxity. The rebellious are corrected by justice, by mercy we should forgive the penitent. But because some more than others exert themselves in justice more than mercy, and others in mercy more than justice, therefore the latter are blessed on account of mercy, the former on account of justice, when however they should not be separated. This mercy is requested, when it is said, 'May your will be in us,' 4 that is, so that we may be merciful, so that we may forgive others. For this is the will of God, this comes down from spiritual counsel. And this is the counsel which is given to us, that if we wish to obtain mercy, we should be merciful to others. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.7 2 Lk 6.36 3 Lk 6.37-38 4 cf Mt 6.10

Judging Rightly

Et factum est verbum Domini ad Zachariam, dicens: Haec ait Dominus exercituum, dicens: Judicium verum judicate, et misericordiam et miserationes facite, unusquisque cum fratre suo. Et viduam, et pupillum, et advenam, et pauperem nolite calumniari: et malum vir fratri suo non cogitet in corde suo. Et noluerunt attendere, et averterunt scapulam recedentem, et aures suas aggravaverunt ne audirent. Et cor suum posuerunt ut adamantem, ne audirent legem, et verba quæ misit Dominus exercituum in spiritu suo per manum prophetarum priorum: et facta est indignatio magna a Domino exercituum. Et factum est sicut locutus est, et non audierunt: sic clamabunt et non exaudiam, dicit Dominus exercituum. Et dispersi eos per omnia regna quæ nesciunt: et terra desolata est ab eis, eo quod non esset transiens et revertens: et posuerunt terram desiderabilem in desertum. LXX: Et factus est sermo Domini ad Zachariam dicens: Haec dicit Dominus omnipotens, dicens: Judicium justum judicate, et misericordiam et miserationem faciat unusquisque ad fratrem suum: et viduam, et pupillum, et pauperem non opprimatis: et malitiae unusquisque fratris sui nolite meminisse in cordibus vestris. Et noluerunt attendere, et dederunt dorsum contemnens: et aures suas aggravaverunt, ut non audirent: et cor suum posuerunt inobediens, ut non audirent legem meam, et verba mea quae misit Dominus omnipotens in spiritu suo, in manibus prophetarum priorum. Et facta est ira magna a Domino omnipotente, et erit sicut dixi, et non audierunt eum. Sic clamabunt, et non exaudiam eos, dicit Dominus omnipotens: et ejiciam eos in omnes gentes quas ignoraverunt: et terra desolata est post eos a perambulante et revertente, et posuerunt terram electam in solitudinem. Haec magis volui, ista quaesivi, quae non facientes, captivitati estis traditi; et non desolationis ac mortis quinti mensis septimique jejunium. Justum judicium judicate, ne audiatis in Psalmis: Usquequo judicatis iniquitatem, et personas peccatorum sumitis? Judicate pupillo et viduae: humilem et pauperem justificate, ne vobis quoque loquatur Isaias: Qui justificant impium propter munera: et quod justum est justo auferunt: et propter vos Abaccuc ex persona eorum qui opprimuntur, Deo faciat invidiam: Contra me factum est judicium, et judex accipit: ideo dissipata est lex, et non pervenit usque ad finem judicium, quia impius opprimit justum. Nec novum putemus Dei esee praeceptum, olim per Moysen ista mandaverat: Sic magnum judicabis ut parvum: personam non accipies, et pauperis non misereberis in judicio: quoniam Dei judicium est. Misericordiam quoque et miserationes faciet unusquisque cum fratre suo. Post judicii serveritatem sequatur in cunctos clementia, et maxime in fratres, quos vel ejusdem sanguinis, vel unius nobiscum fidei esse perspicimus. Viduam quoque et pupillum, de quibus nobis praeceptum est: Esto pupillis pater, et pro viro matri eorum; judicans pupillum, et justificans viduam. Et advenam et pauperem nolite calumniari, quia alterum peregrinatio, alterum egestas humilem facit. Et malum vir fratri suo non cogitet in corde suo, sive ut a Septuaginta dicitur: Et malitiae unusquisque fratris sui non meminerit in cordibus suis. Fratrem autem et proximum, vel omne hominum genus debemus accipere; quia ex uno sumus parente generati, vel eos qui domestici fidei sunt, juxta parabolam Evangelii, quae proximum non consanguineum, sed omnes homines vult intelligi. Quod autem ante debeat ira finiri, quam sol occumbat, et omnium malorum quae ab liis passi sumus, deleri memoria, et in multis locis legimus, et maxime in Jeremia, qui ex persona Dei loquitur: Et malitiae proximi sui unusquisque in cordibus vestris ne memineritis. Cum ego ista praeceperim, illi attendere noluerunt, et verterunt scapulam recedentem, sive dorsum contemnens, ex habitu corporis mea imperia respuentes. Solemus enim quando rugata fronte, et nare contracta contemnimus admonentes, dorsum vertere, juxta illud quod scriptum est: Verterunt ad me dorsa, et non facies suas. Sanctus Hieronymous, Commentariorum In Zachariam Prophetam, Liber II Cap VII Source: Migne PL 25.1461a-1462b

The word of the Lord came to Zechariah, saying: 'Thus says the Lord of hosts: Judge with true judgement, and show mercy and compassion, each one to his brother. Do not speak ill of the widow, the orphan, the  migrant and the poor man. Let a man not think evil of his brother in his heart. And they did not listen. They turned their shoulders away, they made their ears deaf lest they hear, they hardened their hearts to adamant lest they hear the Law, even the words which the Lord of hosts sent with His spirit through the works of the prophets in times before, and the indignation of the Lord of hosts was great. And it was done as said, they did not hear. So when they called out I do not attend to them, says the Lord of hosts. So it was I scattered them thourgh every land they did not know, and their land was made desolate because of them, a place were no one came or went, for they made a land so fair a waste. The Septuagint has: 'The word of the Lord came to Zechariah, saying: 'Thus says the Lord of hosts: Judge with true judgement, and show mercy and compassion, each one to his brother. Do not oppress the widow, the orphan, the migrant and the poor man, and let no one be mindful of the wickedness of his brother in his heart. And they did not hear, and they gave their backs to scorn, and they made deaf  their ears so they did not hear and they fixed their hearts in disobedience that they not hear my Law, and even the words which the Almighty Lord sent with His spirit through the hands of the prophets in times before. And the anger of the Almighty Lord was great, and it shall be as I have said, and they did not hear him. So they shall cry out, and I shall not hear them, says the Lord Almighty. I shall cast them out among all the people they do not know, and the land will be desolate because of them, for he who comes and goes, they who have made the chosen land a waste.' 1 These things I wished for, these things I sought, and because they were not done, you were handed over to captivity, and not to the desolation and mortification of the fifth and seven month fasts. 2 Judge justly lest you hear as in the Psalm: 'How long will you judge for wickedness, and put on the mask of the sinner? Judge for the orphan and the widow, justify the humble and the poor.' 3 Lest Isaiah also say to you: 'They who justify the wicked for gifts, and strip justice from the righteous man,' 4 and because of you, Habakkuk, in the person of those who are oppressed, shall speak their grievance to God, 'Judgement was made against me, and the judge received it, therefore the law is flouted, and there is no coming to true judgement, because the wicked oppress the righteous.' 5 Nor think this is a new teaching of God, that which was once commanded through Moses: 'So you shall judge the great as the small, you shall not be in awe of persons, and the poor you shall not  indulge in judgement, because it is the judgement of God.' 6 Also let everyone be merciful and compassionate with his brother. After the severity of judgement let clemency follow for all, and especially brothers, who are of your same blood, or who we see to be of the same faith with us. Also with the widow and orphan concerning which we are commanded: 'Be a father to orphans and a husband to their mother, judging for the orphan and justifying the widow.' 7 And do not speak ill of the migrant and the poor man, because you were once wanderers and you were once made needy by want. 8 And let a man not think evil of his brother in his heart, or as the Septuagint says, 'Let no one be mindful of the wickedness of his brother in his heart.' And for 'brother' we should understand a neighbour and every type of man, because we are all descended from one parent, or they are the servants of the faith, according to the parable of the Gospel, that wishes a neighbour to be understood not by blood relation but as all men. But let anger cease before the sun sets, 9 and let us suffer every evil from men, ridding ourselves of the memory of it, as we read in many places, and especially in Jeremiah, who in the person of God says: 'Let no one have the memory of a neighbour's wickedness in his heart.' 10 But when I commanded this, they were unwilling to attend, and they turned their shoulders away, or they scorned me with their backs, disregarding my teaching by a gesture of the body. For we are accustomed to ignore admonishments with the brow furrowed, and the nostrils narrowed, and with the back turned, according to which it is written: 'They turned their backs on me, and not their faces.' 11 Saint Jerome, Commentary on The Prophet Zechariah, Book 2, Chapter 7 1 Zech 7.8-14 2 Zech 7.5 3 Ps 81.2-3 4 Isaiah 5.23 5 Hab 1.3-4 6 Deut 1.17 7 Sirach 4.10 8 Deut 10.19 9 Lk 10.25-37, Ephes 4.26 10 cf Jerem 31.34 11 Jerem 2.27

Hope For The Future

Et promissa ipsius exspectamus, in quibus justitia habitat. Justitia habitat in futuro saeculo, quia tunc cuique fidelium pro modo sui certaminis reddetur corona justitiae, quod in hac vita nequaquam fieri potest, juxta illud Salomonis: Vidi sub sole in loco judicii impietatem, et in loco justitiae iniquitatem. Et dixi in corde meo: Justum et impium judicabit Deus, et tempus omni rei tunc erit. Et iterum: Vidi, inquit, calumnias quae sub sole geruntur, et lacrymas innocentium, et consolatorem neminem, nec posse resistere eorum violentiae cunctorum auxilio destitutos, et laudavi magis mortuos quam viventes. Ideo namque magis mortuos innocentes quam viventes laudavit, quia illi adhuc in certamine positi, isti autem perpetuae beatitudinis sunt mercede donati. Ideo autem sub sole calumnias se vidisse querebatur, quia supra solem noverat Judicem esse justum, qui in altis habitat, et humilia respicit, supra solem mansiones in quibus justi debita justitiae suae praemia percipiant. Potest hoc quod ait: in quibus justitia habitat, etiam juxta illud Psalmistae intelligi: Haec porta Domini, justi intrabunt per eam. Et in Apocalypsi, de civitate superna Joannes: Nec intrabit in eam, inquit, aliquid coinquinatum et faciens abominationem et mendacium, nisi qui scripti sunt in libro vitae Agni. Sancta Beda, In II Epistolam Sancti Petri, Caput III Source: Migne PL 93.82d-83b

And let us hope for His promises, in which justice dwells. 1 Justice dwells in the future age, because then shall be given to each of the faithful a crown of righteousness because of his struggle, which is not at all possible in this life. As Solomon says: 'I saw beneath the sun wickedness in the place of judgement, and in the place of righteousness iniquity, and I said in my heart, God shall judge the just man and the impious man, and then shall be the time of every thing.' 2 And again he says, 'I saw wrongs done beneath the sun, and the tears of the innocent, and they had no one to comfort them, nor could they resist the violence of them, utterly destitute of help, and I praised the dead more than the living.' 3 Thus he praised the innocent dead more than the living because the latter are still involved in the struggle and the former have received the reward of eternal beatitude. Therefore, having looked on wrongs beneath the sun, he complains to himself because he knows that above the sun there is a righteous judge, who dwells in the heights, 'who looks down on the humble,' 4 and there are those resting places above the the sun where the righteous receive the fitting reward of righteousness. 5 It is possible that when he says, 'in which justice dwells,' that it may be understood in the manner of Psalmist: 'This is the gate of the Lord, the righteous shall enter through it.' 6 And John says in the Apocalypse, concerning the heavenly city, 'They shall not enter into it who are defiled, and who make abominations, and who lie, but only those who are written in the book of life of the Lamb.' 7 Saint Bede, Commentary on the Second Letter of Peter, Chapter 3 1 2 Pet 3.13 2 Eccle 3.17 3 Eccle 4.2 4 Ps 112.5-6 5 Jn 14.1-2 6 Ps 117.20 7 Apoc 21.27

Sins Of The Fathers

Videamus nunc et quod sequitur, quomodo reddit dicuntur peccata patrum in filios, in tertiam et quartam progeniem. In hoc enim sermone solent nos haeretici suggilare, quod non sit boni Dei sermo, qui pro peccatis alterius alium plecti dicat. Sed secundum ipsorum rationem, qui Deum legis mandantem haec licet non bonum, justum tamen dicunt, ne ipsi quidem possunt ostendere, quomodo secundum sensum suum justitiae suae convenire videatur, si alius alio peccante puniatur. Superest igitur ut Dominum deprecemur, ut ostendat nobis quomodo praecepta haec justo bonoque conveniant Deo. Saepe jam diximus, quod Scripturae divina non omnia ad exteriorem hominem, sed perplura ad interiorem loquuntur. Interior igitur homo noster aut Deum dicitur habere patrem, si secundum Deum vivit, et quae Dei sunt agit; aut diabolum, si in peccatis sit, et voluntates illius gerat: sicut evidenter in Evangeliis Salvator ostendit, cum dicit: Vos de patre diabolo estis, et desideria patris vestri facere vultis. Ille homicida fuit ab initio, et in veritate non stetit. Sicut ergo semen Dei in nobis dicitur manere, cum verbum Dei servantes in nobis non peccamus, ut Joannes dicit: Qui autem ex Deo est, non peccat, quia semen Dei manet in eo; ita etiam cum a diabolo ad peccandum suademur, semen ejus suscipimus. Cum vero opere etiam implemus, tunc iam et genuit nos. Nascimur enim ei filii per peccatum. Verum quia peccantes vix fere accidit ut sine adjutore peccemus, sed aut ministros peccati, aut adjutores peccemus, verbi causa, si adulterium quis molitur, non potest hoc solus admittere, sed necesse est etiam adulteram consortem fieri sociamque peccati; tunc praetera etsi non plures, esse tamen necesse est aliquem vel aliquam in ministeriis ad societatem peccati, qui omnes velut unus ex altero secundum persuasionis ordinem generati ex patre diabolo noxiae nativitatis progeniem ducunt. Et ut ad ea quae scripta sunt veniamus, Dominus majestatis Jesus Christus Salvator noster crucifixus est. Hujus piaculi auctor et pater sceleris sine dubio diabolus est. Sic enim scriptum est: Cum autem introisset diabolus in cor Judae Iscariotis, ut traderet eum. Pater ergo peccati diabolus est. Iste in hoc scelere primum filium generat Judam, sed solus hoc Judas implere non poterat. Quid ergo scriptum est? Abiit, inquit, Judas ad Scribas et Pharisaeos, et ad Pontifices, dicens eis: Quid mihi datis, et ego vobis eum tradam? Nascitur ergo ex Juda generatio tertia et quarta peccati. Et hunc ordinem deprehendere poteris etiam in singulus quibusque peccatis. Nunc ergo videamus secundum hanc quam diximus progeniem, quomodo Deus peccata patrum reddat in filios, et in tertiam et in quartam progeniem, et in ipsos non reddat patres. Nihil enim de patribus dixit Deus. Diabolus ergo qui peccandi jam modum excessit, sicut propheta dicit, quemadmodum vestimentum in sanguine concretum, non erit mundum, ita et ipse non erit mundus in hoc saeculo, neque corripitur pro peccato neque flagellatur: omnia namque ei servata sunt in futurum. Unde et ipse sciens sibi illud statutum esse tempus poenarum dicebat ad salvatorem: Quare venisti ante tempus torquere nos? Dum ergo stat hic mundus, peccata sua non recipit diabolus, qui est peccantium pater. Redduntur autem peccata in filios, id est in eos quos genuit per peccatum. Etenim homines in carne positi corripiuntur a Domino, verberantur, flagellantur. Non enim vult Dominus mortem peccatoris, sed ut revertantur, et vivat. Et propterea benignus et misericors Dominus reddit peccata patrum in filios, ut quondam patres, id est diabolus et angeli eius, caeterique principes mundi hujus et rectores tenebrarum harum, et ipsi enim efficiuntur patres peccati, sicut et diabolus, quoniam, inquam, patres indigni sunt qui in hoc saeculo corripiantur, sed in futuro recipient quae merentur, filii eorum, id est, quos peccare persuaserint, et qui nihilominus per ipsos asciti fuerunt ad consortium societatemque peccati, hic recipiant quae gesserunt, ut purgatiores ad futurum saeculum pergant et ultra diabolo socii non efficiantur in poena. Quia ergo misericors est Dominus, et omnes homines vult salvos fieri, propterea dicit: Visitabo in virga ferrea facinora eorum, et in flagellis peccata eorum. Misericordiam autem meam non auferam ab eis. Origenes, In Exodo, Homilia VIII Source: Migne PG 12.358d-359

Let us see now what follows, how the sins of the father are said to be returned to the sons, even to the third and fourth generation. 1 With this passage heretics are accustomed to insult us, that it cannot be the word of a good God who says that for the sins of one he punishes another. For according to their reasoning, with God commanding what is not good, they who yet call Him just are not able to demonstrate how, according to their mind, it seems to befit justice that a man is punished for the sin of another. It remains, then, for us to pray to the Lord, that He show to us how this teaching can befit a good and just God. Often we have said that the divine things of Scripture are not all spoken to the exterior man but far more to the interior man. Therefore the interior man is said to have God for his father if he lives according to God, and he does the things of God, or he has the devil for a father if he is in sin, and he performs his will, as is openly shown in the Gospel of the Saviour, when He says, 'You are from your father the devil, and you wish to do the desires of your father. He was a murderer from the beginning and he did not stand in the truth.' 2 So the seed of God is said to remain in us, when attending to the word of God in us we do not sin, as John says, 'He who is from God, does not sin, because the seed of God abides in him.' 3 Thus when the devil persuades us to sin, we receive his seed. When however we fulfil his work, then he gives birth to us. We are born as his sons through sin. Truly because it scarcely happens that we sin without a helper, we require either servants or associates in sin. For the sake of example, when a man commits adultery, it is not possible he does it alone, but it is necessary he has a companion and associate for the sin, and then even if it is not many, yet it is necessary there is someone to serve as associate in sin, who all one from the other, according to the order of persuasion, lead to the generation from the father the devil of the offspring of a vile nativity. And that to these things written we may come, our Lord Jesus Christ and Saviour was crucified. The author of this sin and crime was undoubtedly the devil. For so it is written, 'Then the devil entered into the heart of Judas Iscariot, that he betray Him.' 4 The devil, then, is the father of sin. He by that crime generated his first son Judas, Judas alone was not able to do this. What, then, is written? 'Judas went out,' it is said, 'to the Scribes and Pharisees and to the High Priests, saying to them: 'What will you give me that I hand him over to you?' 5 Thus there is born from Judas the third and fourth generation of sin. And this order you can grasp in each sin. Now, therefore, let us see according to the offspring we have spoken about, how God returns the sins of the fathers to the sons, even to the third and fourth generation, and He does not return it to the fathers themselves. For God says nothing about the fathers. The devil, therefore, has already excelled on the way of sin, as the prophet says, 'as a vestment hardened with blood, he shall not be clean,' 6 so he shall not be clean in this world, he shall not be corrected nor whipped, for everything is reserved for him in the future. Whence even he, aware of the situation regarding the time of punishment, says to the Saviour: 'Why do you come before the time to torment us?' 7 While, then, this world exists, the devil does not receive his sins, he who is the father of sinners. But the sins are returned to the sons, that is, to those he birthed through sin. Indeed men in the flesh are corrected by the Lord, they receive blows, they are whipped. For the Lord does not wish the death of sinners, but that they turn and live. 8 On account of this the kind and merciful Lord returns the sins of the fathers to the sons, because the one-time fathers, that is, the devil and his angels, and the other princes of this world, and the powers of this darkness, 9 (for even they are made fathers of sin, just like the devil,) because, I say, the fathers are unworthy of correction in this world but in the future shall receive what they deserve, their sons, that is, those they have persuaded to sin, and those others who were associated with them as companions and associates of sin, here they receive what they have done, that purified they may go forward to the future age and not be made associates of the devil in punishment. Because, therefore, the Lord is merciful, and He wishes to save all men, 10 so He says: 'I shall visit their crimes with an iron rod and their sins with whips. For my mercy shall not be taken from them.' 11 Origen, On Exodus, from Homily 8 1 Exod 20.5 2 Jn 3.44 3 1 Jn 3.9 4 Jn 13.2 5 Mt 26.14-15 6 Isaiah 9.5 7 Mt 8.29 8 Ezek 33.11 9 Ephes 6.12 10 Tim 2.4 11 Ps 89.32

Love And The Virtues

Vere verum est in caritate Sabbatum: cum enim caeterae virtutes vicem vehiculi vel viatici gerant ad requiem obtinendam, omnes in caritate requiescunt. lllud denique admiratione dignum est, quod sine caritate nihil est virtus, et ipsa unicuique virtuti exhibet ut sit virtus. Fides equidem, quae hic operatur ad vitam, in Dei visione, jam non erit fides, sed veritas. Ibi enim absorbebitur fides, cum id videbitur, quod super omnia diligetur. Nec opus erit credere, quod nobis licebit plena cognitione percipere. Non erit etiam ibi de caetero spei locus, ubi Deo ferventes non habebimus ulterius quod speremus. Hic temperantia pugnat contra libidines, prudentia contra errores, fortitudo contra adversitates, justitia contra inequalitates. Porro in caritate semper est perfecta castitas, ideoque non est ibi libido, cui temperantia repugnet. In caritate est perfecta scientia, ideoque nullus error quem prudentia eliminet. In caritate vera beatitudo est; ideoque nulla adversitas quam fortitudo expugnet. In caritate omnia sunt tranquilla et coaequata; ideoque nulla est ibi inaequalitas, quam justificari oportet. Denique nec fides virtus est, nisi per dilectionem operetur. Nec spes virtus est, nisi quod speratur ametur. Rursum, si velis virtutum naturam aestimare subtilius, quid est temperantia, nisi amor, quem nulla voluntas illicit? Quid est prudentia, nisi amor, quem error non seducit? Quid est fortitudo, nisi amor, qui nulli adversitati succumbit? Quid denique justitia, nisi amor, qui quod suum est unicuique distribuit? Petrus Blenensis, De Caritate Dei et Proximi, Cap XI Source: Migne PL 207.906a-c

The true Sabbath is in love. When each of the other virtues in turn are conveyed or supported to the attainment of peace, all find rest in love. This, then, is worthy of admiration because without love there is no virtue, and by it every virtue reveals that it is a virtue. Faith, which works life here, in the vision of God shall not be faith but truth. For there faith shall be absorbed when it sees that which is loved above everything. Nor shall there be a need to believe, because it shall be given to us to perceive with full knowledge. There shall not be there any place of hope, where aflame in God we shall not have anything more in which to hope. Here temperance fights against desires, prudence against error, fortitude against adversities, justice against injustice. But in love there is always perfect chastity, and therefore there is no lust for temperance to strive against. In love there is perfect knowledge and therefore no error for prudence to eliminate. In love there is true beatitude and therefore there is no adversity against which fortitude can fight. In love everything is tranquil and equal, therefore there is no inequality which requires justice. Finally faith is no virtue unless it works through love. Nor is hope a virtue unless that which it hopes for it loves. Again, if you wish to estimate the nature of virtue with more subtlety, what is temperance but love which no pleasure entices? What is prudence but love which is not seduced by error? What is fortitude but love which will not succumb to adversity? And what is justice unless love which gives to each his own? Peter of Blois, On Love Of God And One's Neighbour, Chap 11

The Pharoah And Justice

ΕΡΩΤ Η' Προσειδὼς ὁ Θεὸς τοῦ Φαραὼ τὸ δυσπειθὲς, τί δήποτε μὴ ἐξαρχῆς αὐτὸν ἐκόλασεν; Ὅτι προῇδει δεδήλωκεν. Οἴδα γὰρ, φησὶν, ὅτι οὐ προὴσεται ὑμᾶς Φαραὼ βασιλεὺς Αἰγύπτου, εἰ μὴ μετὰ χειρὸς κραταιᾶς. Καὶ ἐκτείνας τὴν χεῖτα, πατάξω τοὺς Αἰγυπτίους· Ἀλλ' ὅμως ἀγαθὸς ὤν καὶ φιλάνθρωπος κολάζειν ἐκ μόνης προγνώσεως οὐκ ἀνέχεται· ἀλλὰ ἀναμένει τῶν πραγμάτων τὸ τέλος, καὶ δείκνυσιν ἄπασι τῆς τιμωρίας τὸ δίκαιον. Ἄλλως τε καὶ πολλῷ δικαιότερον, τὸ τὴν ἐκείνου γυμνωθῆναι κακίαν καὶ πονηρίαν, τοῦ τὸν Θεὸν ἀπηνῆ νομισθῆμαι. Εἰ γὰρ πρὸ τῶν ἐλέγχων ἐκόλασεν, ἔδοξεν ἂν καὶ ὠμος εἶναι καὶ ἄδικος· νῦν δὲ καὶ τοῦ Θεοῦ τὸ μακρόθυμον, δέδεκται, κἀκείνου τὸ δυσσεβὲς καὶ θηριῶδες ἐλήλεγκται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Ἐξοδον Source: Migne PG 80.232a-b

Question 8 Since God foreknew the insolence of Pharaoh, why did He not immediately punish him? That He obviously did foreknow, He says: 'For I know that Pharaoh the king of Egypt will not let you go, unless by a strong hand. And so stretching out my hand, I shall strike the Egyptians.' 1 But as God is good and benevolent He refrains from punishing from foreknowledge alone, but He waits for the end of works, and thus He reveals to all that he punishes justly. Besides, it would be much more just if the wickedness and evil of the Pharaoh were revealed than God be thought cruel. For if he had punished before refutation, He would have seemed cruel and unjust, but now the patience of God is observed and the impiety and savagery of Pharaoh is convicted. Theodoret of Cyrrhus, Questions On Exodus 1 Exodus 3.19-20

Weights And Measures

Non habebis in sacculo diversa pondera, majus et minus; nec erit in domo tua modius major et minor. Pondus habebus justum, et verum, et modius aequlis erit tibi, et verus, ut multo vivas tempore super terram. Hoc et idem legislator etiam in Levitico interdicit, Salomone quoque parem super hac sententiam proferente: Pondus magnum, et pusillum, et mensurae duplices, immunda sunt utraque ante Dominum, et qui facit ea, in adinventionibus suis compedietur. Proinde non solum illo corporali, sed etiam spirituali modo studendum est nobis, ut nec diversa pondera in cordibus nostris, nec in domo conscientiae nostrae mensuras duplices habeamus, id est, ne ipsi ea quae districtionis regulam molliunt remissiore indulgentia praesumentes, eos quibus verbum Dei praedicamus, districtioribus praeceptis et gravioribus quam ipsi perferre possumus obruamus ponderibus. Quod eum facimus, quid nisi diverso pondere atque mensura praeceptorum Domini mercedem frugemque vel appendimus, vel metimur? Si enim aliter ea nobis, aliter fratribus nostris dispensemus, recte increpamur a Domino, eo quod stateras diversas aut mensuras duplices habeamus, secundum illam sententiam Salominis qua dicitur: Abominatio est Domino pondus duplex, et statera dolosa non est bonum in conspectu ejus. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Deuteronomium Caput XII Source: Migne PL 83.364a-c

You shall not have in your bag two weights, greater and lesser, nor shall there be in your house a measure greater and less. You shall have a fair weight, and true, and your measure shall be equitable and true, that you shall live long on the earth. 1 This also the legislator in Leviticus prohibits. 2 Solomon also offers a sentence of fairness: 'The great weight and the little one, deceitful measures, are both unclean before the Lord, and also the one who uses them,' 3 for he will be caught in his own contrivances. And this should not only be grasped by us in a corporeal manner but also spiritually, so that we do not have diverse weights in our hearts, nor in our consciences duplicitous measures, that is, lest taking up for ourselves those things that with gentle indulgence soften a hard rule, those to whom we preach the word of God we overwhelm with the weight of hard and heavy precepts, which we are not able to bear. And why do we do this, unless with a different weight and measure we add to or estimate the rewards and the fruit of the commandments of the Lord? If we deal with ourselves one way and our brothers in another way, we are justly denounced by the Lord, having different weights and deceitful measures, according to which Solomon says, 'A deceitful weight is an abomination to the Lord and the unfair balance is not good in His sight.' 2 Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Deuteronomy, Chap 12 1 Deut 25.13-15 2 Levit 19.35-36 3 Prov 20.10 4 Prov 20. 23

Thoughts And Deeds

Ἀγαθῶν καὶ κακῶν τὰς μετεμπλοκὰς ὁμαλῷ λογισμῷ ὑποδέχου· καὶ οὕτως ἀνατρέπει ὁ Θεὸς τῆς ἀνωμαλίας τὰ πράγματα. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ  Source: Migne PG 65 9

The entanglement of goods and evils grasp with equable thought, and thus God will avert inequitable deeds. Saint Mark The Ascetic, from On The Spiritual Law.

Against Retaliation

Δεύτερον δὲ χαλεπὸν μὲν οἶδα λόγον ἐρῶν καὶ δυσπαράδεκτον τοῖς πολλοῖς· φιλεῖ γὰρ ἐν ἐξουσίᾳ τοῦ ἀντιδρᾷν κακῶς γενόμενος ἄνθρωπος, ἄλλως τε κἂν δικαίαν ἔχων τὴν ὀργὴν ἐξ ὧν πέπονθεν, ἥκιστα λόγου πείθεσθαι χαλινοῖς τὸν θυμὸν ἀνακόπτοντος· ἀκουσθῆναι δὲ ὅμως καὶ προσδεχθῆναι ἄξιον. Μὴ ἀπλήστως χρησώμεθα τῷ καιρῷ, μὴ κατατρυφήσωμεν τῆς ἐξουσίας, μὴ πικροὶ γενώμεθα τοῖς ἠδικηκόσι, μὴ ὧν κατέγνωμεν, ταῦτα πράξωμεν· ἀλλ' ὅσον φυγεῖν τὰ δεινὰ τῆς μεταβολῆς ἀπολαύσαντες, ὅσον εἰς ἀντίδοσιν ἥκει, μισήσωμεν. Αὐτάρκης δίκη τοῖς γε μετρίοις τὸ τῶν λελυπηκότων δέος, καὶ τὸ προσδοκῆσαι ταῦτα παθεῖν, ὧν εἰσιν ἄξιοι, καὶ οἰκείῳ συνειδότι βασανισθῆναι· ἃ γάρ τις ὡς πεισόμενος δέδοικε, ταῦτα πέπονθε, κἂν μὴ πάθῃ, καὶ πλείω παρ' ἑαυτοῦ τυχὸν ἢ τῶν δρασόντων κολάζεται. Μὴ τοίνυν θελήσωμεν τὴν ὀργὴν μετρηθῆναι, μηδὲ φανῶμεν ἐλάττους κολασταὶ τῆς ἀξίας· ἀλλ' ἐπειδὴ τὸ πᾶν εἰσπράξασθαι μὴ δυνάμεθα, τὸ πᾶν συγχωρήσωμεν· γενώμεθα τούτῳ κρείττους τῶν ἠδικηκότων καὶ ὑψηλότεροι· δείξωμεν τί μὲν διδάσκουσιν ἐκείνους οἱ δαίμονες, τί δαὶ ἡμᾶς ἐκπαιδεύει Χριστὸς, ὃς, οἷς πέπονθε τὸ εὐδόκιμον ἔχον, οὐχ ἧττον νενίκηκεν οἷς δυνάμενος οὐ πεποίηκεν. Ἓν ἀντιδῶμεν τῷ Θεῷ χαριστήριον· αὐξήσωμεν χρηστότητι τὸ μυστήριον· εἰς τοῦτο τῷ καιρῷ χρησώμεθα Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Ε', Κατὰ Ἰουλιανοῦ βασιλέως Στηλιτευτικὸς Δεύτερος Migne PG 35.712

Secondly, the words I am about to utter, I know, will be difficult and hard to admit for many, for a man when having the power to retaliate wickedly loves to do so, especially when righteously indignant because of what he has suffered, where reason is tardy to force anger to obey the rein, though indeed it deserves to be listened to and followed. Let us not overreach during the moment, let us not misuse our power, let us not be bitter towards those who have mistreated us, let us not do the things that we have deplored in others, but as much as we fly wretchedness and profit by that change, so let us as much hate all thoughts of retaliation. Sufficient justice for temperate men is the terror of those that have injured them, and their expectation that they will suffer the same things, being worthy if it, and the torments of their own conscience; for what someone fears that he shall suffer, the same he suffers even though he does not, and perhaps even more from himself than he would from those who would inflict it. Let us, then, not wish for anger to be measured out, nor let us appear as punishers less than is merited, but since we cannot exact the full debt from them, let us waive the whole, let us be better and more high minded than those who have been unjust, let us show them what the demons teach them and what Christ has taught us, who having glory in the things that He suffered, was not less in the things He refrained from doing though able. Let us return to God our thanks, let us magnify the Mystery by goodness, and so let us make good use of the time. Saint Gregory Nazianzus, from Oration 5, Against the Emperor Julian

Holy Mourning

Post praedictionem hujus felicissimae paupertatis, addidit Dominus, dicens: 'Beati qui lugent, quoniam ipsi consolabuntur. Luctus hic, dilectissimi, cui consolatio aeterna promittitur, non est cum mundi hujus afflictione communis; nec beatum quemquam faciunt ista lamenta quae totius humani generis deploratione funduntur. Alia ratio est sanctorum gemituum, alia beatarum causa lacrymarum. Religiosa tristitia aut alienum peccatum luget aut proprium; nec de hoc dolet quod divina justitia agitur, sed de eo moeret quod humana iniquitate committitur; ubi magis plangendus est faciens maligna quam patiens, quia injustum malitia sua demergit ad poenam, justum autem tolerantia ducit ad gloriam.  Sanctus Leo Magnus, Sermo XCV

After the assertion of this most happy poverty, the Lord continued, saying, 'Blessed are they who mourn, for they shall be comforted .' 1 This mourning, beloved, to which eternal consolation is promised, is not like the affliction of this world, nor do those laments which are poured out in the sorrowing of the whole human race make anyone blessed. There is another reason for the groaning of the holy, another cause of blessed tears. Religious grief mourns sin, either that of others' or one's own. It does not mourn that which is done by Divine justice but it grieves over that which is committed by human iniquity, where more to be deplored is he who does wrong than he who suffers it, because the wickedness of the unrighteous plunges him into punishment, but the endurance of the righteous leads to glory. Pope Leo the Great, Sermon 95 1 Mt 5:5

Pleasing Men And God

Reprehenditur justitia Scribarum et Pharisaeorum, quia non fidem promissionis divinae, sed humanam laudem et saeculi gloriam quaerebant, sicuti habemus exemplum de illo Pharisaeo superbo et elato; qui ut sibi videbatur, justitiae suae merita praeferens, impudenter se, elato animo ac superbis vocibus, in conspectu Dei jactabat. Retinebant ergo speciem justitam Scribae et Pharisaei, non ut Deo placerent, sed ut famam humanae gloriam quaererent, ut lucra terrena et temporalia commoda mercarentur. Et ideo horatatur Dominus, ut hanc famosam justitiam laudis humanae, operibus justitiae coelestis ac fidei meritis praecedamus, per Christum Dominum nostrum.  Sanctus Chromatius Aquileiensis, Tactatus VI in Evangelium Sancti Matthaei

The righteousness of the Scribes and the Pharisees is rebuked because they seek not the faith of the Divine promise but human praise and the glory of the age, for which we have as example the proud and elated Pharisee, who, so it seemed to him, exhibited the rewards of his righteousness, impudently, with elated soul and proud voice, boasting in the sight of God. 1 The Scribes and Pharisees hold onto an appearance of justice, not one that pleases God, but they seek glory and fame among men that they be rewarded with earthly wealth and temporal comforts. Thus the Lord exhorts that this reputed righteousness of human praise be passed over for the works of the righteousness of heaven and for the merits of faith, through Christ our Lord.   Saint Chromatius of Aquileia, from Tractate 6 On The Gospel of Saint Matthew 1. Lk 18.11

Suffering Wrongs

Εἰ δὲ, ὅτι τυραννούμενος φέρω, τοῦτο ἀδικῶ, χαρίσασθέ μοι τὴν ἀδικίαν ταύτην, καὶ ὑπ' ἄλλων ἤνεγκα τυραννούμενος·καὶ χάρις, ὅτι τὴν ἐπι είκειαν ἐνεκλήθην, ὡς ἄνοιαν. Λογίζομαι γὰρ οὕτω, λίαν ὑψηλοτέροις ἢ καθ' ὑμᾶς λογισμοῖς χρώμενος· Πόσον μέρος ταῦτα τῶν ἐμπτυσμάτων Χριστοῦ καὶ ῥαπισμάτων, ὑπὲρ οὗ καὶ δι' ὃν οἱ κίνδυνοι; Ἑνὸς οὐ τιμῶμαι πάντα τοῦ ἀκανθίνου στεφάνου, ὃς τὸν νικητὴν ἡμῶν ἀπεστεφάνωσε, δι' οὗ καὶ μανθάνω τῇ τοῦ βίου τραχύτητι στεφανούμενος· ἑνὸς τοῦ καλάμου, δι' οὗ τὸ σαθρὸν κράτος ἐπαύσατο·μιᾶς τῆς χολῆς, ἑνὸς ὄξους, δι' ὧν τὴν πικρὰν γεῦσιν ἐθεραπεύθημεν· μιᾶς τῆς ἐν τῷ πάθει μακροθυμίας. Ἂν φιλήματι προδοθῇ, ἐλέγχει μὲν, οὐ πλήττει δέ. Ἂν ἄφνωσυλληφθῇ, ὀνειδίζει μὲν, ἕπεται δέ· κἂν μαχαίρᾳ Μάλχου τέμνῃς τὸ ὠτίον διὰ ζῆλον, ἀγανακτήσει, καὶ ἀποκαταστήσει· κἂν ἐν σινδόνι τις φεύγῃ, περιστελεῖ· κἂν πῦρ αἰτήσῃς Σοδομιτικὸν ἐπὶ τοὺς ἄγοντας, οὐκ ἐπικλύσει· κἂν λῃστὴν λάβῃ διὰ κακίαν κρεμάμενον, εἰς τὸν παράδει σον εἰσάγει διὰ χρηστότητα. Πάντα ἔστω τὰ τοῦ φιλανθρώπου φιλάνθρωπα, ὡς δὲ καὶ τῶν Χριστοῦ παθημάτων, οἷς τί τῶν μειζόνων ἂν δοίημεν, εἰ Θεοῦ καὶ θανατωθέντος ὑπὲρ ἡμῶν, αὐτοὶ τοῖς ὁμοίοις μηδὲ τὰ σμικρὰ συγχωρήσαιμεν; Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΓ'

And if because I endure tyranny, I do wrong, forgive me this injustice; I have endured the tyranny of others; and I am thankful that this has brought upon me the charge of folly. For I think this, employing thoughts much higher than yours, that these things are but a fraction of the spittings and blows of Christ, for Whom and by Whom are these dangers. I do not count them all worth the one crown of thorns which uncrowned our conqueror, for whose sake also I learn that I am crowned for the roughness of life, nor the one reed by which a rotten power was destroyed; nor the gall, nor the vinegar, by which we were cured of the bitter taste; nor of the forbearance of His Passion. He was betrayed with a kiss and he reproved with one, but he did not strike. He is suddenly arrested, He reproaches, but follows; and if through zeal you cut off the ear of Malchus with a sword, He will be displeased, and will restore it. And if one flee in a sheet, He will restore him. And if you ask for the fire of Sodom upon his captors, He will not pour it forth; and if He take a thief hanging upon the cross for his crime, He will bring him into Paradise through His Goodness. Let all the acts of a lover of men be loving, as were all the sufferings of Christ, to which,  if God died for us, we could add nothing greater than refusal to forgive even the smallest wrongs. Saint Gregory Nazianzus, Oration 33

Justice and Judgements

Non enim haec sola est forma justitae, ut non laedas eum, qui te non laeserit; sed etiam illa, ut etiam ei remittas, qui te laeserit. Laedimur plerumque fraude alterius, dolo proximi: numquid hoc virtutis putamus, ut dolum dolo ulcismur, fraudem referamus fraudibus? Etenim si justitia virtus est, crimine debet vacare, nec improbitatem improbitate refere. Quae enim virtus haec a te fieri, quod in altero ipse punias? Contagio ista improbitatis non ultio est: nihil autem interest cui malefacias, utrum justo, an injusto, cum te malefacere non oporteat. Neque distat quomodo malignus sis, utrum vindicandi studio, an voto nocendi; cum malignitas in utroque genere non careat reprehensione. Nam malignum esse ab injusto nihil distat: ideoque tibi dictum est: 'Noli malignus esse inter malignantes, neque aemulatus fueris facientes iniquitatem; et supra idem ait: 'Odio habui congregationem malignantium. Omnes ubique complexus est, nullum excepit: malignitatem tenuit, non causam interrogavit. Quae autem melior forma quam justitiae divinae? Dicit enim Dei Filius: ' Diligite inimicos vestros. Et iterum dicit: 'Orate pro persequentibus et calumniantibus vos. Eousque perfectis studium adimit ultionis, ut laedentium charitatem imperet. Et quoniam in veteri Scriptua dixerat: ' Mihi vindictam et ego retribuam, in Evangelio ait orandum pro iis qui laeserint; ne in eos vindicet, qui vindicandum promisit: vult enim ex tua dimittere voluntate, in quo ex sua convenitur promissione. Quod si vindictam requiris, habes quia injustus amplius suis punitur opinionibus quam judiciariis severitatibus. Et quoniam nemo potest esse sine aliquibus adversis, id agamus, ne nobis nostro vitio adversa accidant. Nemo enim gravius alieno condemnatur judicio, quam insipiens suo, qui sibi auctor est malorum. Unde molesta et plena contentionis declinemus negotia, quae neque frutum habent, et impedimentum afferunt. Quamquam id agere debemus, ne nos arbitrii nostri poeniteat, aut facti: prudentis est enim prospicere, ne frequenter eum poeniteat sui; numquam enim poenitere solius est Dei. Quis veri justitiae fructus, nisi mentis tranquillitas? Aut quid est juste vivere, nisi cum tranquillitate vivere? Qualis forma fuerit domini, talis totius domus est status. Quod is domui quaerentur ista, quanto magis in Ecclesia, 'ubi et dives et pauper, servus et liber, Graecus et Scytha, honoratus et plebeius, omnes in Christo unum sumus?' Sanctus Ambrosius Mediolanensis, ex Epistula LXIII, Vercellensi Ecclesiae

For it is not the sole condition of justice not to hurt him who has not hurt you but that you forgive him who has injured you. We are often injured by the deceit of others, by the cunning of a neighbour, but should we think it virtuous to have revenge on cunning with cunning, to pay back fraud with fraud? For if justice is a virtue, it must be free from crime, and so not return evil for evil. For what is this virtue of yours that you punish another with what you do yourself? This is to spread evil, not punish it. And whether the person whom you injure be just or unjust is of no importance, for you should not have done evil. Nor does it make a difference to how wicked you are, whether it be done out of a desire for vengeance, or of injuring others, when the wickedness in either case does not clear you of blame. There is no difference between being evil and being unjust, and therefore it is said, 'Do not wish to be wicked among the wicked, nor envy those who perform iniquities,'  1 and before that it is written: 'I have hated the congregation of the wicked.' 2 Thus he comprehends everyone everywhere, without exception; he indicates wickedness without asking for the cause. And what can be a better model than Divine justice? For the Son of God says, 'Love your enemies.' And again He says, 'Pray for them who persecute you and speak ill of you.' 3 So far does He remove the desire for revenge from the perfect, that he commands charity to persecutors. And as in the Old Testament He said, 'Mine is vengeance, I will repay,' 4 so in the Gospel He says we must pray for those who injure us,lest against them he be revenged who promised revenge. For He desires you to forgive of your own free-will, with which He agrees according to His promise. If you ask for vengeance, you have it, because the unjust man is more severely punished by his own thoughts, than by judicial severity. And since no one can be free from adversities, let us act so that they do not come upon us by our own fault. For no one is condemned more heavily by judgment than the fool is by his own, he who is the author of his own misery. Thus let us avoid such affairs that are troublesome and contentious, which have no fruit and offer only obstacles. But we should act so that we have no cause to be ashamed either of our judgements or deeds; for it is of the prudent man to guard against having to feel frequent sorrow for his acts, it being for God alone never to repent. For what is the fruit of justice but calmness of mind? Or what does living justly bring with it, but a life of tranquillity? As the model of the master will be the state of the whole house. But if this is required in a family, how much more in the Church, 'Where both rich and poor, bond and free, Greek and Scythian, noble and plebeian, are all one in Christ Jesus.' 5 Saint Ambrose, from Letter 63, To the Church of Vercellae 1 Ps 36.1  2 Ps 25.5  3 Mt 5.44 4 Deut 32,35 5 Coloss 3.11

Seeking Justice

ΚΥΡ. Μελέτησις μὲν ὁ νόμος ἦν εἰς δικαιοσύνην καὶ προεισβολή τις ὥσπερ τῶν εὐαγγελικῶν ἀνδραγαθημάτων. Γέγραπται γάρ·«Ἀρχὴ ὁδοῦ ἀγαθῆς, τὸ ποιεῖν τὰ δίκαια.». Παιδαγωγεῖ γὰρ ὁ νόμος ἐπὶ Χριστὸν, καὶ τῆς ἐν αὐτῷ νοουμένης ζωῆς οὐ διεψευσμένην ἂν ἔχοι τὴν δόξαν, εἰ νοοῖτο πνευματικῶς. Καὶ ἵστησι μὲν εἰς δικαιοσύνην, ἀποφέρει δὲ πρὸς τὸ ὑπὲρ τοῦτο ἔτι τὸ μάθημα τὸ εὐαγγελικόν. Τρόποι δὲ δικαιοσύνης, πρῶτος μὲν, τιμὴ καὶ ἀγάπησις, ἡ εἰς τὸν ἕνα τε καὶ φύσει Θεόν· γείτων δὲ ὥσπερ καὶ μετ' ἐκεῖνο εὐθὺς ἡ εἰς ἀδελφοὺς καὶ ὁμογενεῖς, προεγκειμένης τῆς εἰς γονέας αἰδοῦς. Ἐν κόσμῳ δὴ οὖν τῷ πρέποντι πρόεισιν ἡμῖν ὁ Λόγος, μετά γε τὴν εἰς Θεὸν εὐσέβειαν, καὶ τὸ εἰς γονέας εὐλαβὲς, ὅτι τῆς ἐπιεικείας προσήκει τὴν ἔνδειξιν καὶ εἰς ἑτέρους ἡμᾶς ποιεῖσθαι παρεγγυῶν. Πανταχῆ γὰρ ὁ νόμος, τῆς ἰσότητος προνοεῖ, καὶ ἀκριβῆ τοῦ δικαίου ποιεῖσθαι τὴν βάσανον, ὁρᾶται θεσμοθετῶν. Γέγραπται γὰρ ἐν Δευτερονομίῳ·«Οὐκ ἔσται ἐν τῷ μαρσίππῳ σου στάθμιον μέγα ἢ μικρόν·στάθμιον ἀληθινὸν δίκαιον ἔσται σοι, καὶ μέτρον ἀληθινὸν δίκαιον ἔσται σοι, ἵνα πολυήμερος γένῃ ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ, ὅτι βδέλυγμα Κυρίῳ τῷ Θεῷ σου πᾶς ποιῶν ταῦτα, πᾶς ποιῶν ἄδικον.». Καὶ πάλιν ἐν τῷ Λευϊτικῷ· «Ἐν μέτροις καὶ σταθμίοις, καὶ ζυγοῖς ζυγὰ δίκαια, καὶ στάθμια δίκαια, καὶ χοῦς δίκαιος ἔσται σοι.». Μέτροις δὲ καὶ σταθμίοις καὶ ζυγοῖς παρισοῦν εὖ μάλα τῆς δικαιοσύνης τοὺς τρόπους ἠπείγετο καὶ μάλα ὀρθῶς· νοῦς γὰρ εὐθύς τε καὶ φιλοδίκαιος ταλαντεύει τρόπον τινὰ καὶ ἀναμετρεῖ τῶν πραγμάτων τὰς φύσεις, καὶ τὸν τῆς ἰσότητος βασανίζει λόγον, λεπτότερόν τε καὶ ἀκριβέστερον, ἤπερ ἂν οἴοιτό τις τοὺς ἐπὶ πλάστιγγος καὶ ζυγοῦ, τὸ νόμισμα δοκιμάζοντας· ἐπιμετρεῖ δὲ ὥσπερ ἑκάστῳ τῶν θεωρουμένων τὸ ὅτι μάλιστα πρέπον αὐτῷ, οὔτε τῷ περιττῷ τῆς ἀκριβοῦς ἰσότητος παραλύων κάλλος, οὔτε μὴν τῇ πρὸς τὸ μεῖον ὑποφορᾷ, παραχαράττεσθαι συγχωρῶν τὸ ὡς ἐν ἰσότητι διαρκές. Ἔστω τοίνυν ζυγὰ καὶ στάθμια δίκαια, καὶ χοῦς δίκαιος, φησίν· εἶεν δ' ἂν, οἶμαι, ταυτὶ, τύποι τινὲς ὥσπερ καὶ ἐμφανῆ παραδείγματα, τρόπους ἡμῖν ὑποφαίνοντα, δι' ὧν περ ἂν ἡμῖν ὁ τῆς ἀκριβοῦς ἰσότητος διερευνῷτο λόγος, καὶ ἡ τῆς δικαιοσύνης ἀναφανεῖται γνῶσις. Σύνες δὲ ὅτι συμμετρεῖται μὲν τὰ ἐν νόμῳ, καὶ ὅρον ἔχει τὴν δικαιοσύνην, πλουτεῖ δὲ τὸ μεῖζον, καὶ πολὺ δὴ λίαν ἐπέκεινα τρέχει τὰ διὰ Χριστοῦ. Πέρα γὰρ δικαίου τὸ ἀγαθὸν, τουτέστι, τῆς ἐν Χριστῷ πολιτείας ἡ δόξα. ΠΑΛΛ. Εὖ λέγεις. Μεμνήσομαι γὰρ τοῖς ἐν πίστει δεδικαιωμένοις διειπόντος Χριστοῦ· «Ἀμὴν, ἀμὴν, λέγω ὑμῖν, ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν Γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.». ΚΥΡ. Ἀλλ' ὧδε μὲν ἡμῖν ἐχέτω ταυτί· πολυπραγμονῶμεν δὲ, εἰ δοκεῖ, τῆς Μωσαϊκῆς ἐπιεικείας τὸ μέτρον, καὶ τῆς κατὰ νόμον δικαιοσύνης τὴν δόξαν· τὸν γάρ τοι φιλοθηρεῖν τοῦ δικαίου τὴν γνῶσιν ὀρθότατα διεσπουδακότα, καὶ μὴν καὶ τὸ διαπρέπειν ἐν ἀγαπήσει τυχὸν τῇ πρὸς ἀδελφοὺς ἐν λόγῳ πεποιημένον, ἀσφαλῆ τε καὶ βεβηκότα, καὶ ὅπερ ἐστὶν ἀληθῶς, ὁρᾶσθαι πρέπει, οὐκ εὐκατάσειστον, οὐδὲ ἐλαφρὸν, οὐ κατάπλαστον ἔχοντα τὸ χρηστὸν, καὶ ὥσπερ ὄϊος τῷ κωδίῳ κατασκιάζει ἐθέλοντα τὴν λύκου μορφὴν, μᾶλλον δὲ γυμνὴν καὶ ἀνεπίληπτον ἔχειν ἐπείγεσθαι τοῦ ἰδίου τρόπου τὴν ἐλευθερίαν. Τοιγάρτοι φησὶν ὁ νόμος· «Οὐ πορεύσῃ δόλῳ ἐν τῶ ἔθνει σου, καὶ οὐ μισήσεις τὸν ἀδελφόν σου τῇ καρδίᾳ σου.». Τίθησί τε καὶ ἑτέρως αὐτό· «Καὶ ἱμάτιον γὰρ, φησὶν, ἐκ δύο ὑφασμένον οὐκ ἐπιβαλεῖς σεαυτῷ·» καὶ πάλιν· «Οὐκ ἐνδύσῃ κίβδηλον ἔριον καὶ λίνον ἐν τῷ αὐτῷ.». Πάνδεινον γὰρ ἀληθῶς καὶ μώμου παντὸς ἐπέκεινα, τοῖς ἐν ὑπολήψει χρηστότητος ἀπάτη καὶ δόλος· καὶ ἔστι τὸ χρῆμα τῶν ἄγαν παρὰ Θεῷ κατεστυγημένων, καὶ ἀδελφὴν ἔχον ἀεί πως τὴν διψυχίαν, καὶ τὸ οἱονεὶ τῆς γνώμης διφυές τε καὶ ἀλλοπρόσαλλον, ἐφ' οἷς ὅτι μάλιστα καταθήγεται πρὸς ὀργὰς ὁ θεῖός τε καὶ ἀκήρατος νοῦς. Ἔφη γάρ που περί τινων· «Βολὶς τιτρώσκουσα ἡ γλῶσσα αὐτῶν· δόλια γὰρ τὰ ῥήματα τοῦ στόματος αὐτῶν· τῷ πλησίον αὐτοῦ λαλεῖ τὰ εἰρηνικὰ, καὶ ἐν ἑαυτῷ ἔχει τὴν ἔχθραν. Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; λέγει Κύριος, ἢ ἐν λαῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου;» Ἀναβήσεσθαι δὲ καὶ εἰς τὸ ὄρος τοῦ Κυρίου φησιν ὁ Δαβὶδ, τὸν ἀθῷον χερσὶ, καὶ καθαρὸν τῇ καρδίᾳ, ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ, οὐδὲ ἐποίησε τῷ πλησίον αὐτοῦ κακόν. Ἀποφάσκει δὴ οὖν ὁ νόμος ὡς αἴσχιστόν τε καὶ ἀπηχὲς, τὸ ἐν δόλῳ πορεύεσθαι, τουτέστι, τὸ πανούργως ἑλέσθαι βιοῦν, καὶ ὑποπλάττεσθαι μὲν τῆς δικαιοσύνης τὸ σχῆμα, κατασίνεσθαι δὲ ἀδελφοὺς, τῶν τῆς ἀγάπης νόμων ἠφειδηκότα· ἄμφιόν γε μὴν ἔχειν ἡμᾶς οὐκ ἐᾷ τὸ ἐκ δυοῖν ὑφασμένον, αἴνιγμά που τὸ χρῆμα τιθεὶς, τοῦ μὴ ἀνέχεσθαι, διπλόην ὥσπερ ἔχειν εἰς νοῦν· διπλόην δὲ εἶναί φημι, τὴν ἔσω καὶ νοητὴν, τὴν ἐπάρατον ἀνθρωπαρέσκειαν, ἣ ἐκ δυοῖν ὥσπερ ἀναπλέκεται σπουδασμάτοιν, τὴν εἰς ἄλληλα διαφθορὰν οὐ μετρίαν ἠῤῥωστηκότοιν. Τίς γὰρ ἢ ποῖος τῶν ὑποκριτῶν ὁ βίος; ἆρ' οὐχὶ τὸ ἐν ὄψει μὲν ἀνθρώπων ὁρᾶσθαι χρηστοὺς, καὶ τὸ δοκεῖν μὲν εἶναι, μὴ μὴν ἔτι καὶ εἶναι κατὰ ἀλήθειαν χρηστούς; Ἅγιος Κυριλλος Ἀλεξανδρείας, Ἐν Πνευματι Καὶ Ἀληθειᾳ Προσκυνησεως, Λογος Ζ'

Cyril: The Law had care for justice and it was a certain introduction to the virtues of the Gospel. It is written, 'The beginning of the good way is to act justly,' 1 The teaching of the law leads to Christ and of life understood in Him, not deceiving in any part if it is understood spiritually. And it sets forth justice, though truly the teaching of the Gospel goes far beyond it. There are various types of justice, first honour and love for the one God, and then for neighbours and siblings and family, and respectful honour for parents. In proper order then Scripture progresses for us, when after piety to God and reverence to parents, to other men a man presents an honest face. For everywhere the law has thought for equality and that the strict test of justice be done is to be seen in its laws. It is written in Deuteronomy: 'Your sack shall not have a light weight and a heavy weight: a true and just weight will be given by you and a just measure you will give, that you have many days in the land that the Lord your God gives to you, for hateful to your Lord God is everyone who acts unjustly.' 2 And again in Leviticus it says, 'In weights and measures and scales, the scale is to be made just by you and also the weight and the measure.' 3 Therefore a man should be eager to arrange in accordance with justice weights and measures and scale, seeking to order them most rightly, for the upright and justice loving soul weighs and measures the natures of things and the meaning of equality he ponders, more finely and more accurately honing it, by thinking of the testing and proving of the scale and the balance and the weight, and with each thing he contemplates he measures how it may be done well, careful not to allow the beauty of equality to be corrupted with excess, or again permitting it to happen by diminution, but reforming things to bring all into line with equality. So let scales and balances be just and measures also, he says, and these things, I think, are a figure and an example, by which it is brought to light to us ways through which reason may more accurately seek out equality and knowledge of justice appear. So understand these things about the law of measurements in the law, that it is about justice, and that he who enriches himself greatly in such matters runs very far from Christ. For such a thing is beyond the good of the just, and the glory of citizenship with Christ. Palladius: You speak well. And I  am reminded of those who are justified in faith, Christ having said openly, 'Truly, truly, I say to you, unless your justice abound more than the Scribes and Pharisees, you shall not enter into the kingdom of heaven' 4 Cyril: So let it be so with us, that when we are about our affairs Mosaic probity be the rule and glory according to the law of justice. For he who loves to seek the knowledge of justice has most correct zeal, and not even in love of brothers is he excessive, but attends to them reasonably, being firm and stable, and that truly, seeing it to be right, not being weak and light, not endowed with a sham kindness, not adopting a form like the wolf in sheep's clothing, but uncovered and blameless in conduct he stands freely. Therefore the law says, 'Do not go with cunning among your people, nor hate your brother in your heart.' 5 The same thing is said elsewhere, 'And do not make your garment from two textures, nor put it on.' 6 And again ' You shall not put on clothing made from wool and linen.' 7 Most wretched is this crime for which no blame is satisfactory, that being thought honest one is deceitful, such a thing being utterly abhorred by God. And having close relationship with duplicity of soul is speech that can mean two things, and fickleness, for by these things the Divine and immortal mind  is greatly moved to anger. He says concerning such things, 'A wounding shaft their tongues, for their words of their mouths are cunning. With his neighbour he speaks peace while he hates him. Shall I overlook these things, says the Lord, that on such people I shall not be revenged?' 8 David says that to go up the mountain of God a man needs innocent hands and a clean heart, not a clever tongue, or to be a backbiter of one's neighbour. 9 The law therefore guards against, as wicked and hostile acts, he who chooses the deceitful life and simulates the appearance of justice, injuring brothers, having neglected the love urged by the law. The prohibition then against a garment being made from two materials, which you had as a matter of mystery, in figure signifies that we are warned not to be duplicitous, and further, against shiftiness of mind, that execrable desire of pleasing men, which is that which is made from two textures, not being put together reasonably. This is the hypocrite's life, to wish to be seen by men to be good and indeed seeming to be, but in truth not being good at all. Saint Cyril of Alexandria, On Worshiping in Spirit and Truth 1 Prov 16.7 2 Deut 25. 13-16  3 Lev 19 35-36  4 Mt 5.20  5 Lev 19.16 6 Lev 19.19 7 Deut 22.11 8 Jer 9.8 9 Ps 23. 3-4