Prayer And Healing

Εὐξώμεθα ἐκτενῶς ἐκδιωχθῆναι τὴν λέπραν τὴν ψυχικὴν ἀπὸ τε τοῦ στήμονος, καὶ τῆς κρόκης, καὶ τοῦ δέρματος· στήμονος μὲν νοουμένου τοῦ νευρώδους μέρους τῆς Χριστιοῦ Ἐκκλησίας, ἐπισκόπων λέγω, καὶ ὅσοι τῆς Λευϊτικῆς ἀξίας τὰ γέρα καρπίζονται· κρόκης δὲ ἐκλαμβανομένης τοῦ εὐθυνομένου, καὶ ποιμαινομένου ὑπ' αὐτοῖς ἠγιασμένου λαοῦ, δέρματος δὲ νοουμένου τῶν νεωστὶ προσελθόντων τῷ Θεῷ, καὶ τέως κατηχουμένων, μή πως ἀποβεβληκότων διὰ τῆς ἀναγεννήσεως τοῦ ἁγίου βαπτίσματος τὴν νεκρότητα τῶν παλαιῶν τῆς ἁμαρτίας χιτώνων. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΜϚ' Ευφρασιῳ Ἐπισκοπῳ Source: Migne PG 79.173a

We should pray continually to be stripped of that leprosy which is spiritual, from the thread, the woof, and the skin. 1 The threads are to be thought of as the nerves of Christ , I speak of prelates who are adorned with Levitical dignity, and the warp is that which is taken up and guided and pastured by them, that is, the sanctified people. The skin are those who have recently come to God, and are yet catechumens, who have yet to dispose of their sins through regeneration by holy baptism from the old covering of death Saint Nilus of Sinai, Book 1, Letter 246, To Euphrasius the Bishop 1 Levit 13.48

Lepers And Errors

Locutus est Dominus ad Moysen et Aaron, dicens : Homo in cujus carne et cute ortus fuerit diversus color, sive pustula, aut quasi lucens quidpiam, id est, plaga leprae, adducetur ad Aaron sacerdotem, vel ad ununquemlibet filiorum ejus. Qui cum viderit lepram in cute, et pilos in album mutates colorem, plaga lepra est, et ad arbitrium ejus separabitur. Lepra doctrina est falsa. Proinde leprosi non absurde intelliguntur haeretici, qui, unitatem verae fidei non habentes, varias doctinas profitentur erroris, veraque falsis admiscent, sicut et lepra veris falsisque locis humana corpora variando commaculat. Hujus scilicet leprae invenimus legislatorem sex species in homine posuisse : primam capitis et barbae,secundam calvitii et recalvationis, tertiam carnis et cutis, quartam cutis el corporis, et cicatricis albae cum rubore, quintam ulceris et cicatricis, sextam ustionis. In capite lepram portat, qui in divinitatem Patris, vel in ipso capite, quod Christus est, peccat. Caput enim viri Christus est. Hanc lepram habent Judaei, Valentiniani, Marconistae, Photinian, Manichaei, Ariani, Sabelliani, Macedoniani, Anthropomorphitae, Priscillianistae, Donatistae, Nestoriani, Eutychiani, qui omnes in calvaria lepram gerunt, quia erroris sui perfidam aperta pravitate defendunt. In barba lepram gerunt, qui de apostolis et sanctis Christi perverse aliquid sentiunt, atque eos falsum quidlibet praedicasse confingunt. Sicuti enim barba ornamentum est viri, ita sancti apostoli et doctores ornamentum praestant corpori Christi. In calvitio lepram habent, qui Ecclesiae detrahunt, sicut Caprocratiani, qui negant carnis resurrectionem, sicut Novatiani, qui nuptias damnant, et peccantibus poenitentiam negant; sicut Hierachitae, qui inter alios errores regnum coelorum pravulos habere non credant; sicut Aeriani, qui vetant pro defunctis offerri sacrificium. In carne et cute gerunt lepram, qui carnalia vel exteriora suadere conantur, ut Cerinthiani, qui resurrectionem futura, in carnis voluptate existimant; sic Actiani, qui dicunt in fide manentibus, quamvis carnaliter vivant, non posse computari peccata. In cicatrice sanati ulceris lepram portat, qui post cognitionem Dei, et medicinam, et manifestationem fidei, quam a Christo suscepit, rursum in ipsa cicatrice ascendit aliquod indicium erroris prioris, aut perfidia veteris dogmatis. In carne viva lepram gestat, qui de anima, quae vita est carnis, aliquod falsum existimat, sicut Luciferiam, qui dicunt animam de carnis substantia propagatem; sicut Arabici, qui animam simul cum corpore mori putant. In cicatrice ustionis lepram habent Manichaei qui inani abstinentiae cruciatu corpora sua exurunt, et per infidelitatem non munditiem inde, sed lepram gignunt. De talibus praedicabat Apostolus: Discedent, inquit, quidam a fide, attendentes spiritibus erroris, et doctrinis daemaniorum in hyprocrisi loqeuntium mendacium, et cauteriatem habentium suam conscientiam, prohibentium nubere, et abstinere a cibis, quos Deus creavit ad percipiendum. Sed adhuc adjecit colores leprarum, id est, pallidam, rubentem, albam, lividam, nigram, florescentem. Itaque dum pallidam lepram dicit, imbecillem et fragilem fidem animae denotat, quae, perdito colore integrae sanitatis, erroris, infirmitate languescit. Cum autem rubicundam lepram ostendit, homicidii cruore mentem infectam denotat, et innuit. Cum vero albam, illos haereticos qui se mundos appellant, sive reliquos, qui de falso merito gloriantur, sicut Pelagius et Novatus. Cum autem macram vel lividam lepram commemorat, invidiae et livoris notas exsecratur. Cum vero nigram insinuat, sacrificiorum fumo et busto idololatriae denigratam conscientiam detestatur. Cum autem florescentem toto corpore, et cooperientem omnem pelliculam corporis a capite usque ad pedes dicit, avaritiae crimen ostendit, quia nec floridum et jucundum putatur hominem felicem ecce in hoc mundo et divitem videri in saeculo. Haec enim pestis avaritiae omne hominum genus, quasi totum corpus, crebo erroris contagio commaculat. Cum autem lepram quae habet ruborem cum pallore permistum, eum hominem denotat qui, cum sit imbellicis animo, et mendax, facile in furorem prorumpit, et levitate morum cito perjurat; pallor enim mentientem linguam significat. Rubor autem iracundiam manifestat. Est itaque lepra peccati, quae sacrificiorum oblationibus emundatur, id est, contrio corde et humiliato: Sacrificium enim Deo spiritus contribulatus. Est et idololatriae, quae aqua diluitur baptismi. Est et haereticorum, quae septem dierum purgatione extra castra habeatur, id est, per septiformis Spiritus agnitionem purificetur. Est quae visu sacerdotis aufertur per doctrinam. Genus autem leprae, quo mundari omnino non potest, eorum est qui in Spiritum sanctum peccant, nec dicunt poenitentes posse consequi veniam. De his ait Veritas: Qui peccaverit in Spiritum sanctum, non remittetur ei, nec in hoc saeculo, nec in futuro. Quod vero jubetur leprosis ut exeant de castris, et sedeant foris, donec mundetur lepra eorum, intelligitur haereticos projici debere ab Eccleisa, donec a proprio errore purgentur, et sic revertantur ad Dominum. Ejusmodi vero dissutis tunicis, capite deoperto, et ore obvoluto, sedere jubentur, leprae mundationem exspectantes; dissutis tunicis, id est, omnibus secretis manifestis. Capite deoperto, ut a cunctis ejus denudatio videatur. Ore clauso, ne ulterius impia doceat, vel loquatur. Sed adhuc adjecit Scriptura lepram esse in vasis, in parietibus domus, in vestimento, in trama, in stamine. Lepra in parietibus domus haereticorum congregatio denotatur, quae per sacerdotem purgari jubetur. Lepra in vasculis, unicuique homini proprii corporis delicta. Lepra in stamine, vel in vestimento, peccata quae extra corpus commituuntur, vel quae in ipso corpore perpetrantur. Stamen enim anima hominis intelligitur, et trama mollissimi corporis sensus. Quod vero leprosi in lege ad sacerdotem mittuntur, indicat pro emundatione haereticorum ante sacrificium Ecclesiam Domino offerre debere, et sic reconciliari unitati Ecclesiae. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Leviticum Caput XI Source: Migne PL 83.294d-295b

The Lord spoke to Moses and Aaron, saying, 'A man who has on his flesh and skin a different colour, or a spot, or a certain brightness, that is, the disease of leprosy, let him be brought to Aaron the priest, or one of his sons. When he has observed the leprosy on the skin, and the hair changing to white, it is the disease of leprosy and by his judgement he shall be separated. 1 Leprosy is false teaching. Whence leprosy is rightly understood as heretics, who, not having the unity of the true faith, proclaim erroneous teachings and mix true things with false things, as even leprosy variously stains the human body with true and false marks. And we find that the legislator posited six types of this in men. First in the head and beard, second the scalp and the forehead, third in the flesh and skin, fourth skin and body in the white scab with redness, and fifth in the boil and the scab, and sixth the burn. In the head he bears leprosy who sins against the divinity of the Father, or his own head, that is Christ. For the head of the man is Christ. 2 This leprosy afflicts the Jews, Valentineans, Marconites, Photinians, Manichees, Arians, Sabellians, Macedonians, Anthropomorphites, Priscillians, Donatists, Nestorians, Eutychians. They all bear leprosy in the head, because they openly and shamelessly defend the treachery of their own error. In the beard they carry the leprosy who think something perverse regarding the Apostles and saints and in some way preach falsely about them. For as the beard is the ornament of a man, so the holy Apostles and teachers are the highest ornament of the body of Christ. On the scalp they bear leprosy who detract from the Church, like the Caprocratians, who deny the resurrection of the flesh, and the Novatians, who scorn marriage and deny the repentance of sins. And like the Hierachitae who among other errors, do not believe that children shall possess the kingdom of heaven, and the Aerians who refuse to offer sacrifice for the dead. In the flesh and skin they bear leprosy who try to incline to carnal or exterior things, as the Cerinthians, who think that the future resurrection will be in the pleaures of the flesh, and like the Actians, who say that those who remain in the faith, though they live according to the flesh, can not be accounted sinners. In the scab that covers the healed boil he bears leprosy who after the knowledge of God and healing and manifestation of faith, which faith he received from Christ, again in the scab arises some mark of previous error, or a treachery of old teaching. In the living flesh he bears leprosy, who thinks something false concerning the soul which is the life of the flesh, as the Lucifereans who say that the soul is propogated via the substance of the flesh, and the Arabicians, who say that the soul perishes at the same time as the body. In the scab of the burn the Manichees bear leprosy, who, exerting themselves in mindless abstinence, torment the body, and who bear by faithlessness not cleanliness but leprosy. Concerning which things the Apostle proclaims: 'They shall be cut off from the faith who attendant to the spirit of error and the teachings of demons speak lies in hypocrisy, and who having cauterised their conscience, prohibit marriage, and abstain from foods which God created for eating.' 3 Then it yet adds colors to leprosy, that is, pale, red, white, bruised, black, shining. And when it says leprosy is pale, it denotes a weak and fragile soul, by which fault, with the color of wholesome health ruined, in infirmity it languishes. When the leprosy shows red, it denotes a mind infected with the blood of murder. When, however, it is white, they are those heretics who call themselves 'the pure', or 'the remnant', who glory in false merit, like Pelagius and Novatus. When the leprosy is dull or bruised it is the mark of envy and malice. But when it is dark it declares that the smoke and pyre of sacrifices or a benighted conscience is hated. Then when the whole body shines with it, and every hair of the body from the head to the foot, it shows the evil of avarice, which will not have a man flourishing and joyful but in this world, and appearing rich in the things of it; this plague of avarice frequently stains with its disease every race of man, just like the whole body. When the leprosy is red with a misty pallor, it indicates that man who with a weak and deceitful soul easily bursts forth into fury, and lighty betrays good morals, for the pallor signifies a lying tongue, the redness wrath. Thus is the leprosy of sin which by the offerings of sacrifice is cleansed, that is, with contrition of heart and humility: 'A sacrifice to God is a sorrowful spirit.' 4 It is idolatry which the water of baptism cleanses. It is for the heretic to have seven days of purgatation outside the camp, that is, he should be purified by the seven-fold Spirit. It is why he is brought by teaching before the eye of the priest. For there is a type of leprosy he is not able to cleanse, the one of those who sin against the Holy Spirit, where it is not possible that forgiveness follow on repentance. Concerning which the Truth says: 'He who sins against the Holy Spirit, it shall not be forgiven him, not in this age, nor in the future.' 5 However by the command that the lepers go out from the camp and sit outside until their leprosy is cured, is understood that heretics should be cast out from the Church until they are purged of their error, and so they may return to the Lord. And then they who hope for cleansing from leprosy are commanded to sit with torn vestments, and have the head uncovered, and the mouth bound. The vestment is torn, that is, all hidden things are made manifest. The head is uncovered that his nakedness be seen by all. The mouth is closed, lest he teach further impiety, or speak it. But yet Scripture adds that leprosy can be in vessels, and in the walls of the house, and in clothing, and in beds, and in threads. Leprosy in the walls of the house indicates the gathering of heretics, which it commands to be purged by the priest. The leprosy in vessels is the sins of every man in his own body. The leprosy in the thread, or clothing, is sins commited outside the body, or which in the same body are perpetrated. The thread is understood as the soul of a man. The bed is the sense of the delicate body. That, however, lepers are sent by the Law to the priest, indicates that the cleansing of heretics should be offered before the ecclesial sacrifice, so they are reconcilied to the unity of the Church. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Leviticus, Chapter 11 1 Levit 13.1-3 2 1 Cor 11.3 3 1 Tim 4.1-3 4 Ps 50.19 5 Mt 12.31-32

Cleansing A Leper

Τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα. Διὰ τούτων αἰνίττεται μὴ δεῖν συγκρύπτειν τὰ ἁμαρτήματα, καὶ σκεπάζειν αὐτὰ τὸν τὴν ψυχὴν λελεπρωμένον. Ὥσπερ τοῦ παραλελυμένου τὰ ἱμάτια οὖκ ἐσκέπασται ἡ ἀσχημοσύνη· οὕτως βούλεται πᾶσιν ἐκκεῖσθαι μὴ γενόμενον τάφον κεκονιαμένον. Τὸ δὲ γε περιβεβλῆσθαι τὸ στόμα, ἐστὶ τὸ μὴ ἔχειν παῥῥησίαν ἀνοίξαι τὸ στόμα· τὸ δὲ τῆς δὲ τῆς παρεμβολῆς ἐξηίχεσθαι, τὸ μηκέτι τοῖς τῶν ἁγίων αὐτὸν συναυλίζεσθαι χοροῖς. Καὶ σφάξουσι τὸ ὀρνίθιον τὸ ἓν εἰς ἀγγεῖον ὀστράκινον. Θύεται τὸ ὀρνίθιον εἰς ἀγγεῖον ὀστράκινον, προεμβληθέντος εἰς αὐτὸ ὕδατος ζῶντος, ἵνα γένηται ὁ καθαρισμὸς ὕδατι καὶ αἵματι, ἂπερ ἐξῆλθεν ἀπὸ τῆς πλευρᾶς τοῦ Σωτῆρος. Ξύλον δὲ κέδρινόν φησι τὸ τῆς σωτηρίας ἡμῶν ξύλον. Τὸ δὲ κεκλωσμένον κόκκινον τύπος ἧν τοῦ τιμίου αἵματος, δι' οὗ καθαίρεται ὁ κόσμος ὅλος. Οἴμαι δὲ τὸν ὕσσωτον, τὴν διὰ τοῦ πνεύματος θερμότητα· τὸ δὲ σπαρτίον τὸ κόκκινον τὴν σάρκα σύμβασιν τοῦ Λόγου δηλοῦν. Τὴν κεφαλὴν αὐτοῦ καὶ τὸν πώγωνα ξυρηθήσεται. Ξυρᾶται τὴν κεφαλὴν, κατὰ τὰ κεφαλαιωδέστερα καὶ ἀρχικώτερα τῶν δογμάτων· κατὰ δὲ τὸν πώγωνα, ὅπερ σύμβολόν ἐστι τοῦ ἀνδρὸς, ἀποτιθέμενος τὰ τοῦ ἀνδρὸς ἁμαρτήματα· κατὰ δὲ τὰς ὀφρῦς. πᾶσαν οἴησιν, καὶ ἵν' οὕτως ὀνομάσω, ὀφρύωσιν ἀποτιθέμενος. Σύμβολον δέ φησι ταῦτα προσφύντα καὶ ἐξανθήσαντα τῇ ψυχῇ, νεκρότητος τρίχες ὀνομαζόμενα. Ὠριγένης, Εκλογαί Εἰς  ἐν τον Λευϊτικον Source: Migne PG 12.401d-404b

His garments shall be torn... 1 With this is indicated that sin should not be covered and that the leprous soul should not be hidden. As vestments torn do not cover ugliness, so he wishes leprosy to be revealed to all, that there not be a whitened tomb. And to have a cover around the mouth is not to have the freedom of opening the mouth. And to go out from the camp is not to be admitted to the gathering of the faithful. And one little bird shall be slain in an earthenware vase...2 The little bird is sacrificed in the earthenware pot in which has been poured living water, that there may be cleanliness by water and blood, which came out from the side of the Saviour. Then it names cedar wood as the wood of our salvation. And the twist of scarlet is a type of the precious blood by which the whole world is made clean. And I judge the hyssop to be the heat of the Spirit; but by the scarlet thread is signified the descent of the Word to the flesh His head and beard he shall shave...3 The shaved head concerns the principle teachings, the beard which is a symbol man, is removed with the sins of men, and the removal of the eyebrows is the casting down of arrogance. And so dead hair is the figure of these things which adhering to the soul bring forth evil. Origen, Fragment on Leviticus 1 Lev 13.43 2 Lev 14.5 3 Lev 14.9

Uncovering A Leper

Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ αὐτοῦ ἀκάλυπτος. Διατί τοῦ λεπροῦ ἀκάλυπτον εἶναι κελεύει τὴν κεφαλὴν, καὶ τὰ ἱμάτια παραλελυμένα; Ἵνα γνωριστὸς ᾖ, καὶ μὴ μεταλαγχάνωσι τῆς ἀκαθαρσίας οἱ προσπελάζοντες. Οὕτως ὁ Ἀπόστολος περὶ τῶν ἁμαρτανόντων ἔφη· Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν, ἣν παρελάβετε παρ' ἡμῶν· καὶ Ἐάν τις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ ἅρπαξ· τῷ τοιούτῳ μὴ συνεσθίειν Ὠριγένης, Εκλογαι Εἰς  ἐν τον Λευϊτικον Source: Migne PG 17.20a-b

And the leper, he who is touched by the disease, his vestments you shall remove and his head uncover. 1 Why is it commanded that the head of the leper be uncovered and his vestments be removed? That it be known whether they who draw near to him will participate in uncleanliness. So the Apostle says, 'Withdraw yourselves from every brother who walks in disorder and not according to the tradition which you have received from us.' 2 And again, 'If someone who is named a brother is a fornicator or avaricious or an idolator or a drunkard, or a reviler, or a thief, do not eat with him.' 3  Origen, Fragment on Leviticus 1 Lev 13.45 2 2 Thess 3.6 3 1 Cor 5.11

The Beautiful Soul

Sed puellam de populo, ne contaminet semen suum. Pulchra namque a Deo creata est anima, et satis decora, quae imaginem habet, et similitudinem Dei. Dehinc sequitur: De genere suo ducat uxorem, animam scilicet, quae ei fide conjungitur. Nec contaminabit semen suum, id est, verbum Dei, quod in Ecclesia praedicatur, sicut in Evangelio scriptum est: Ne dederitis sanctum canibus, neque mittatis margaritas ante porcos, ne conculcent eas pedibus suis. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Leviticum, Caput XII Source: Migne PL 83.331

But a maiden from the people, lest his seed be debased. 1 For the soul created by God is beautiful, and it is fully adorned, having the image and likeness of God. Whence it follows that from his own people he will lead a wife, that is, the soul, which is bound to him in faith. Nor should his seed be contaminated, that is, the word of God, which is preached in the Church, as it is written in the Gospel: 'Do not give a holy thing to dogs, nor cast pearls before swine, lest they trample on them with their feet.' 2 Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Leviticus, Chap 12 1 Lev 21.14-15 2 Mt 7.6 3 Lk 12.49

The Burning Of The Sons Of Aaron

Filii autem Aaron, qui, imponentes altari ignem alienum, igne divino exusti sunt, illos significaverunt qui, Dei traditione contempta, alienas doctrinas appetunt, et magisteria humanae institutionis inducent. Quos increpat Dominus et objurgat in Evangelio, dicens: 'Rejecistis mandatum Dei, ut traditionem vestram statuatis.' Videtur et ignem alienum incendere, quisquis, corporeae vel saecularis alicujus cupiditatis ignem in sacrario sui cordis accendens, audet altaribus Domini appropinquare. Quae non recipiunt, nisi illius ignis accensionem de quo ait Dominus: Ignem veni mittere in terram. Hoc igne nos Dominus Jesus semper incendat, ut illuminemur in sensibus, ne flagremus in vitiis. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Leviticum, Caput VIII Source: Migne PL 83.325

The sons of Aaron, they who placed unhallowed fire on the altar and with Divine fire were burnt up, 1 signify those who are contemptuous of the traditions of God and grasp after strange teachings, and introduce instructions of human provenance. The Lord cries out against these and rebukes them in the Gospel, saying, 'You reject the command of God that you might set up your own tradition.' 2 It seems that to burn with unhallowed fire refers to anyone who has the fire of bodily or worldly desire burning in the sanctuary of his heart and who dares approach the altar of the Lord. They are not received unless they are inflamed with the fire of which the Lord says, 'I have come to place fire on the earth.' 3 With this fire the Lord Jesus always inflames us, that we be illuminated in our senses, lest we be burnt up in our vices. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Leviticus, Chap 8  1 Lev 10.1-3 2 Mt 15.3 3 Lk 12.49

The Living Sacrifice

'Obsecro itaque vos, fratres, per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventiam, sanctam, Deo placentem, rationabile, obsequium vestrum. Et nolite confimari huic saeculo: sed reformamini rennovatione sensus vestri: ut probetis quae sit voluntas Dei, quod bonum, et beneplacitum, et perfectum Quoniam, inquit, ostendimus a sacrificiis carnalibus recedendum, secundum quod et Propheta dicit: Hostias et oblationem noluisti, nec placita sunt tibi : nunc, ait, doceo vos quibus hostiis delectetur Deus: et haec doceo non quasi imperans, nihil enim proficit legis imperium, sed quasi qui officium susceperim reconciliandi vos Deo, osbsecro vos, fratres; et obsecro non per potentiam, sed per misericordiam Dei. Quia enim, sicut supra ostendi omnes conclusi sunt sub peccato,  nunc iam non in meritis, sed in misericordia Dei salus humana consistit. Quid autem est quod vos obsecro? Ut exhibeatis corpora vestra hostiam viventem, santam, Deo placentem, ut sit rationabile obsequium vestrum. Obsequium hic cultum Dei dicit. Qui cultus quoniam dudum in pecudum mutorum corporibus consistebat, nunc, inquit, in corpore rationabilis hominis offeratur, et corpora magis vestra quam  pecudum fiant sacrificiorum quae in Levitico lata est secundum spiritalem intelligiam complent. Verbi causa, ut ibi offerebant vitulum primo loco, vel secundo arietem, aut tertio hircum, aut quarto turtures, vel etiam pullos columbarum, ut in his uniuscujusque anima purificaretur pro qualitate gestorum; haec nunc in suo corpore unusquisque purificans, et spiritali sensu discernens, rationabili obsequio viventem hostiam offert Deo. De quibus singulis, cum in librum Levitici aliqua diceremus, pro viribus explanare tentavimus quomodo unusquisque rationabili obsequio cultus Dei, si superbiam corporis sui vincat, immolet vitulum; si iracunduam superet, arietem jugulet; si libidinem vincat, holocaustum offerat hircum; si vagos et lubricos cogitationum resecet volatus, columbas et turtures immolet. Origenes, Commentarium in Epistolam Ad Romanos, Liber IX, Interprete Rufino Aquileiense

'I beg you, brothers, through the mercy of God, that you show your bodies as a living sacrifice, holy , pleasing to God, and a reasonable offering. And do not conform to this age: but be remade in  the renewal of your mind that you might discover what is the will of God, what is good, and pleasing, and perfect.'1   Because, he said, we are shown that we must withdraw from carnal sacrifice, when the Prophet says 'Sacrifices and oblations You did not want nor are they pleasing to You,' 2 now, he says, I shall teach you what sacrifices delight God: and I teach not like one who commands, for the rule of the law profits not, but as one who has taken up this office for reconciliation with God, and I beseech not through power, but through the mercy of God. Because indeed, as we have said before, everyone has been bound up within sin, 3 and so man's salvation is brought about not by his own merit but by the mercy of God. And what is this I ask? That you show your bodies as a living sacrifice, holy, pleasing to God, a reasonable offering. Here he speaks of worship as being an offering to God. That worship then which a little time ago consisted in the changeable bodies of cattle, now, he says, shall be offered with reason by the body of man, and so let your body, not beasts, be brought to sacrifice, that one may have a spiritual understanding of Leviticus. By the word, we offer there in first place flesh, or as second a ram, or third a goat, or fourth turtle doves, or even doves, that the soul may be purified by the quality of deeds, these things now purifying the body, discerned with spiritual sense, offered humbly as a reasonable sacrifice to God. Concerning these things we have mentioned from the book of Leviticus we shall try to explain how each one may be a rational offering for the worship of God. If  a man would conquer pride of body he sacrifices flesh; if anger he would overcome, he chooses a ram, if lust he would defeat he offers a holocaust of goats, if he would fly from wandering and slippery thoughts, he sacrifices doves and turtle doves. Origen, Commentary on Saint Paul's Letter to the Romans, Book 9, Translated by Rufinus of Aquileia 1 Rom 12 -1-2 2 Ps 39.7 3 Rom 11.32

Bad Sacrifices, Bad Prayers

Si offeratis caecum ad immolandum, nonne malum est? Et si offeratis claudum et languidum, nonne malum est? offer illud duci tuo, si placuerit ei, aut si susceperit faciem tuam, dicit Dominus exercitum. LXX: Quia si offeratis caecum in sacrificium, nonne malum est? Et si offeratis claudum et languidum, nonne malum est? offer illud duci tuo, si susceperit te, si acceperit faciem tuam, dicit Dominus omnipotens.  De diversitate victimarum, et quae vel offerri debeant, vel non offerri, in Levitico plenius discimus. Reversi itaque de Babylone sacerdotes et Levitae, janitores atque cantores, et Nathinnaei servique Salomonis, quorum Ezras scribit katalogon, illicitas Deo victimas offerebant, caecas videlicet et claudas, ac varia debilitate confectas; hoc est enim quod dicit languidum, uno cuncta sermone comprehendens. Si istius modi, inquit, duci tuo offeres munera, nonne respueret? nonne sibi factam putaret injuriam? et hoc audetis offerre Deo, quod dare hominibus non audetis? Longum est nunc omnium victimarum aperire mysteria: de his tantum loquar quae praesenti capitulo continentur. Caeca est animae victima, quae non illustratur Christi lumine, nec habet oculum de Evangelio contuentem. Clauda est rogantis oratio, quae duplici mente accedit ad precandum, et audit eum populo Judaeorum: 'Usquequo claudicatis utroque pede? Et languida, et omni infirmitate cooperta, quae non habet Christi Dei virtutem, Deique sapientiam. Istius modi preces, quae sine lumine veritatis sunt, et non habent sapientiae firma vestigia, et debilitatibus variis contabescunt, si offerantur Ecclesiarum principi, aut cuilibet erudite sapientique doctori, nonne repudiabuntur, et in contumeliam ejus recident, qui talia est ausus offerre?  Sanctus Hieronymous,Commentarium In Malachiam Prophetam

If you offer something blind for sacrifice, is it not an evil? And if you offer something lame and weak, is it not an evil? Offer that to your leader, if it would be pleasing to him, or if he would lift up your face, says the Lord of Hosts. The Septuagint has: Because if you offer something blind as sacrifice, is it not an evil? And is you offer something lame and weak, is it not an evil? Offer that to your leader, if he would take you up, if he would lift up your face, says the Lord Almighty. 1 Concerning the diversity of victims, and what should be offered and not offered we learn much in Leviticus. 2 Coming back from Babylon the priests and levites, the doorkeepers and singers, and the Nathinaeans 3 and servants of Solomon, whom Ezra catalogues, 4 offered illicit things to God, that is, things blind and lame and oppressed by many infirmities, 5 for this what is meant by weak, one word containing everything. If such things, he says, you offer, as your best, will it not be spurned? Will he not think it a harmful deed? And this you offer to God which you would not dare offer to man? A long thing it is to reveal the mystery of every victim, so I shall speak now only of things here mentioned. Blind is the victim of the soul which is not enlightened with the light of Christ, which does not have its eye cleansed by the Gospel. 6 Lame is the prayer of the petitioner which comes forth from a duplicitous mind, and he hears with the people of the Jews, 'How long will you hobble with both feet lame?' 7 And weak is that which is overwhelmed with every infirmity, that which does not have the virtue of the Divine Christ and the wisdom of God. The prayers of these, which do not have the light of truth, and lack the firm way of wisdom, and are withered by various debilities, if they are offered by the leaders of the Churches, or by whatever learned and wise teacher, will they not be rejected and thrown back to the disgrace of those who dare offer such things? Saint Jerome, Commentary on The Prophet Malachi  1 Mal 1.8  2 Lev 21, 22  3 Ezra 8.20  4 Ezra 2.70  5 1ez 2  6 Mt 6.22  7 3 Kings 18.21

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