From Of Old

Mνήσθητε νόμου Μωυσῆ τοῦ δούλου μου καθότι ἐνετειλάμην αὐτῷ ἐν Χωρηβ πρὸς πάντα τὸν Ισραηλ προστάγματα καὶ δικαιώματα Ἀναπείθι πάλιν ἐννοεῐν τοὺς ἐντευξομένους τοῖς τοῦ προφήτου λόγοις ὅτι μὴ καινὸν ἤ ἀσύνθες τὸ ἐπὶ Χρσιτῷ γέγονε κήρυγμα, μήτε μὴν μόναις ταῖς Μαλαχίου φωναῖς προαπηγγελμένον· ἀλλὰ γὰρ ἄνθωέν τε καὶ ἐξ ἀρχῆς, καὶ ἐκ πρώτων, ἴνα οὕτως εἴπωμεν, χρόνων, καθ' οὔς κέκληται πρὸς θεογνωσίαν ὁ Ἰσραὴλ, ὅτε τοὺς ἐν Χωρὴβ κεκρσμᾡδηκε νόμος. Καταβέβηκε μὲν γὰρ ὁ τῶν ὅλων Θεὸς ἐν εἱδευ πυρὸς ἐπὶ τὸ ὄρος τὸ Σινᾶ, ἔφαίνοντο δὲ καπνοὶ μὲν, καὶ φλόγες ὑψοῦ τε διάττουσαι, καὶ πολὺ τοῖς θεωμένοις ἐμποιοῦσαι τὸ δεῖμα. Σκότος δὲ ἦν, καὶ γνόφος, καὶ θύελλα, καὶ φωνὴ τῆς σάλπιγγος, ἠχούσῃς μέγα. Τότε δὴ, τότε περίφοβοι γεγονότες υἱοὶ Ἰσραὴλ προσῇεσαν λέγοντες τῳ μεσίτῃ καὶ παιδαγωγῷ, Μωσῆς οὕτος ἤν· Λάλει σὺ πρὸς ἡμᾶς, καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ Θεὸς, ἵνα μὴ ἀποθάνωμεν. Καὶ δὴ πρὸς ταῦτα Θεὸς· Ὄρθῶς, φησὶ, πάντα ὅσα ἐλάλησαν. Προφήτην αὐτοῖς ἀναστήσω ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σὲ, καὶ θήσω τοὺς λόςους μου εἰς τὸ στόμα αὐτοῦ, καὶ λαλήσει αὐτοῖς κατὰ πάντα ὅσα ἐντέλωμαι αὐτῷ. Ὀρᾷς ὅπως ἐκ μακρῶν τῶν ἄνεθεν χρόνων προανεφώνει Χριστὸν τὸ Γράμμα τὸ ἱερόν. Ἀλλὰ καὶ αὐτὰς εἰ δὴ βοῦλοιτό τις τὰς τοῦ νὁμου βασανίζειν σκιὰς, Χριστὸν εὑρήσει γραφόμενον, καὶ τὸ ἐπ' αὐτῷ μυστήριον. Καὶ γοῦν ἔφασκεν Ἰουδαίοις· Εἰ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἄν ἐμοί· περὶ ἐμοῦ γὰρ ἐκεῖνος ἔγραψε. Πλήρωμα γὰρ νόμου καὶ προφητῶν ὁ Χριστός. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὸν Προφήτην Μαλαχίαν, Κεφαλ Δ’ Source: Migne PG 72.364c-d

Remember the law of Moses, my servant, as I instructed him on Horeb for all of Israel, with precepts and judgements. 1 Again he exhorts those attendant to the words of the prophet that there is not a new or unprecedented preaching being made about Christ, nor was it foretold by Malachi alone, but from of old and, we might say, from the earliest times, when Israel was called to the knowledge of God, it was hidden in the law on Horeb. For the God of all things came down in the form of fire on Sinai, and amid smoke, and flames flashing on high, and the sight of such things was a cause of grave terror. And there was darkness and blackness and storms and the loud blasting of a trumpet, and then the sons of Israel who were struck with fright came to the mediator and instructor, that is, Moses, and said, 'Speak for us, and let not God speak to us, lest we perish.' Concerning which God said, 'Everything they have said is well spoken. I shall raise up from them a prophet from among their brothers, just like you, and I shall place my words in his mouth, and he shall speak to them everything which I have commanded him.' 2 Do you now see how from the oldest times Christ was foretold by Holy Scripture? For if someone wishes to examine these things of the law, he shall grasp that Christ and His mystery is written in them. Thus He Himself says to the Jews, 'If you believed in Moses, you would believe in me, for he wrote of me.' 3 For Christ is the fulfillment of the law and the prophets. Saint Cyril of Alexandria, Commentary on the Prophet Malachi, Chapter 4 1 Malachi 4.4 2 Exod 20.19, Deut 18.17-18 3 Jn 5.46

Clergy And Scandal

Vos autem recessistis de via, et scandalizastis plurmos in lege: irritum fecistis pactum Levi, dicit Dominus exercituum. Propter quod et ego dedi vos contemptibiles, et humiles omnibus populis, sicut non servastis vias meas, et accepistis faciem in lege. LXX: Vos autem declinastis de via mea, et infirmos fecistis multos in lege, corrupistis testamentum Levi, dicit Dominus omnipotens. Et ego dedi vos contemptibils, et dissolutos in omnes gentes, pro eo quod non custodistis vias meas, sed accipiebatis personas in lege. Haec ad Christi non pertinere personam, nec ad eos qui illius cultui dedicati sunt, etiamsi ego taceam prudens lector intelligit. Et est sensus: Ego vos volui facere quae priori capitulo continentur, et de quibus per Moysen in Deuteronomio sum locutus: Date Levi doctrinam ejus, et veritatem viro justo, et reliqua: vos autem recessistis de via recta, sive declinastis, dicente me: Non declines neque ad dextram, neque ad sinistram; et infirmos fecistis multos in lege, sive scandalizastis, ut Aquila et Symmachus verterunt. Declinare ad dextram, est abstinere a cibis quos Deus creavit ad utendum: condemnare nuptias, et in illuud incurrere, quod in alio loco scriptum est: Ne sis justus multum. Ad sinistram divertere, est cum quis luxuriae se tradit et libini, et scandalizat nultos in lege: cui melius est, ut mola asinaria ligetur circa collum, et in mare praecipitetur, quam scandalizet unum de minimis. Infirmos autem faciunt multos, qui cum credentes in Christo fidei robur acceperint, infirmari eos faciunt neligentia conversationis suae, quibus rectissime dicitur: Irritum fecistis pactum Levi, pactum vitae et pacis, et caetera, quae pertinere ad officium diximus sacerdotis. Quam ob causam, et ego, inquit, dedi vos contemnerent, et pro honore et gloria, quasi dejectos humilesque calcarent: Sicut non servastis vias meas, et accepistis faciem in lege. Inter omnia peccata Levi, sive eorum qui ex Levi sunt, sacerdotum Dei, illud et ultimum et maximum ponitur, quare accipiant faciem in lege, ut non causas, sed personas considerint, justumque pauperem despicientes, iniquos divites suscipiant et honorent. As quos in octogesimo primo psalmo dicitur: Usquequo judicatis iniquitatem, et facies peccatorum sumitis? Et Paulus ad Galatas: Deus, inquit, personam hominis non accipit. Pleniusque apostolus Jacobus hoc peccatum arguit, atque condemnat. Quidquid autem priori populo dicitur, etiam nobis dictum putemus ut cautiores recedamus a vitiis, et faciem non suscipiamus in lege, nec qui sumus cultores Dei, veritati mendacium praeferamus. Sanctus Hieronymous, Commentarium In Malachiam Prophetam, Caput II Source: Migne PL 25.1557c-1558b

For you have withdrawn from the way and you have scandalised many in the Law, you have voided the covenant of Levi, says the Lord of hosts. On account of which I have made you despised, and abased you before all the people, because you have not kept my ways, and you shown partiality in the Law. The Septuagint reads: You have fallen from my way, and you have made many weak in the Law, and you have corrupted the covenant of Levi, says The Lord Almighty. And I have given you over to contempt and undone you among all the peoples, because you did not guard my ways, but you showed partiality in the Law. 1 These things do not pertain to the person of Christ, nor to those who are dedicated to His reverence, which even if I were silent the sensible reader would understand. Now this is the meaning: I wished to make you as the previous chapter told, and concerning which I spoke through Moses in Deuteronomy: 'Give to Levi his teaching and truth to the righteous man.' 2 As for the rest, 'you have withdrawn from the way, or fallen away,' though I say: 'Do not decline to the right or to the left.' 3 And you have made many weak in the law, or 'you have scandalised them', as Aquila and Symmachus translate it. To decline to the right is to reject foods which God has created for us, and to condemn marriage, and to rush into that concerning which it is said in another place: 'Do not be righteous overmuch.' 4 To stray to the left is when someone gives himself to luxury and lust, and scandalises many in the Law, for which it is better that the millstone were hung about his neck and he were cast into the sea, than he scandalise one of the little ones. 5 For they make many weak who, when they beleived in Christ and received strength in the faith, were then made weak by the negligence of their way of life, to whom it is rightly said: 'You have voided the covenant of Levi.' 'The covenant of life and peace,' and the rest, 6 which we have said pertains to the duties of the priest. Because of which, he says, I have given you over to contempt and abased you before all the peoples, that they scorn you, and in place of glory and honour they trample on you as men wretched and reviled. 'Because you have not kept my ways, and you have shown partiality in the Law.' Among all the sins of Levi, that one is placed as last and greatest, because showing partiality in the Law, they judge not cases but persons, and despising the righteous poor man they receive and honour iniquitous rich men. To whom it is said in the eighty first Psalm: 'How long will you judge for iniquity, and give honour to sinners?' 7 And Paul says to the Galatians: 'God is no respecter of persons.' 8 And more than all the Apostle James accuses this sin and condemns it. 9 For whatever has been said to the people before, we should think said to us, that being more prudent we keep away from vices, and do not show partiality in the Law, lest we who revere God prefer a lie to truth. Saint Jerome, from the Commentary on The Prophet Malachi , Chapter 2 1 Malac 2.8-9 2 Deut 33.8 Sept 3 Deut 5.32 4 Eccles 7.17 5 Mt 18.6, Mk 9.42, Lk 17.1-2 6 Malac 2.5 7 Ps 88.2 8 Galat 2.6 9 James 21.13

The Reward Of Servants

Et attendit Dominus, et audivit, et scriptus est liber monumenti coram eo timentibus Dominum, et cogitantibus nomen ejus. Et erunt mihi, ait Dominus exercituum, in die qua ego facio, in peculium: et parcam eis, sicut parcit vir filio suo servienti sibi. Et convertemini, et videbitis quid sit inter justum et impium, et inter servientem Deo et non servientem ei.  LXX: Et attendit Dominus, et audivit, et scripsit librum monumenti in conspectu suo his qui timent Dominum, et qui reverentur nomen ejus. Et erunt mihi, dicit Dominus omnipotens in die ego facio, in acquisitionem, et eligam eos sicut eligit homo filium  suum qui servit ei: et converimini, et videbitis quid sit inter justum et iniquum, et inter servientem Dei, et eum qui non servit ei.  Haec justis loquentibus, et timentibus Deum, singulis cum proximo suo, qui verba blasphemiae, nec audire voluere nec dicere, attendit Dominus et audivit, et scriptus et liber monumenti coram eo, timentibus, et cogitantibus nomen ejus, ut cum dies judicii venerit, reddat et blasphemantibus poenas, et timentibus praemia. Liber autem scriptus est, de quo in Daniele legimus: Throni positi sunt, et liberi aperti sunt. Et erunt Domino exercituum in peculium timentes Dominum, in die qua judicii tempus advenerit. Pro peculio in Hebraeo legitur scolla סְגֻלָּה; quod Aquila περιούσον, et caeteri περιποίυσιν interpretati sunt. Timentes igitur Dominum, qui locuti sunt cum proximo suo, et ad verba blasphemiae responderunt, erunt in die judicii in peculium, et parcet eis: quia omnis homo sub peccato. Sive eliget eos, sicut eligere solet homo filium suum servientem sibi. In quo duplex effectus est, et pietatis in filum, et servitutis in famulum. Et tunc qui nunc blasphematis et dicitis: Quod emolumentum, quia custodivimus praecepta ejus, et ambulavimus tristes coram Domino? ex illorum electione et beatitudine, et vestram miseriam cognoscetis, et versi in poenitentiam, videbitis quid sit inter justum et impium, et inter servientem Deo, et non servientem ei. Sanctus Hieronymous, Commentarium In Malachiam Prophetam, Cap III Source: Migne PL 25.1573c-1574b

And the Lord attended, and He heard, and the book of rememberance was written before Him of those who revere Him and those who meditate on His name. 'And they shall be to me,' says the Lord of Hosts, 'on the day I act, a valued servant, and I shall spare them, as a man is merciful to his son who attends to him. And you shall turn and you shall see what separates the righteous and the impious, and those who serve God and those who do not.' 1 The Septuagint has: And the Lord attended and heard, and He wrote the book of remembrance set in His sight of those who revered the Lord and those who adored His name. 'And they shall be to me,' says the Lord Almighty, 'on the day I act, a possession, and I shall choose them like a man chooses his son to attend to him, and you shall turn and you shall see what separates the righteous and the iniquitous, and those who serve God and those who do not.' 1 These things are for the righteous speakers and those who revere God, each one who with his neighbour neither wishes to hear or to speak words of blasphemy, that the Lord has attended and heard, and that the book of remembrance is written before Him, of those who revere Him and those who think on His name, that when comes the day of judgement, punishment shall be given to the blasphemers and reward to the reverers. For the book is written, as we read in Daniel: 'His throne has been placed and the books are opened.' 2 And they shall be a servant to the Lord of Hosts who revere the Lord in the time when the day of judgement has come. And for servant in Hebrew it is said ' סְגֻלָּה' 'scolla' that is, possession, which Aquila translates as περιούσον 'treasure' and others 'a thing preserved.' The reverers of the Lord, therefore, are those who have spoken with their neighbours and have answered their blasphemous words, and they will be a valued servant on the day of judgement, and He shall have mercy on them, for every man is a sinner. Or He shall choose them, like a man is accustomed to chose his son to attend to him. In which two things are accomplished: piety as a son, service as a servant. And then for those who now blaspheme and say, 'What reward when we have kept his commandments, and have walked in grief before the Lord?' 3 It is from their blessedness and the choosing of them that you shall know your wretchedness and turn to regret, and you shall thus see what separates the righteous and the impious, and those who serve God and those who do not serve. Saint Jerome, from the Commentary on The Prophet Malachi , Chapter 3 1 Malachi 3.16-18 2 Daniel 7.9 3 Malachi 3.14

Preparing The Way

Ecce ego mitto angelum meum et praeparabit viam ante faciam meam: et statim veniet ad templum suum dominator quem vos quaeritis, et angelus testamenti quem vos vultis. LXX: Ecce ego mittam angelum meum, et praeparabit viam ante faciem meam: et subito veniet ad templum suum Dominus quem vos quaeritis, et angelus justitiae quem vos vultis.   Hoc interpretatus est Dominus in Evangelio de Joanne Baptisa, dicens: Iste est de quo scriptum: Ecce ego mittam angelum meum ante faciem tuam, et praeparabit viam tuam coram me; nec eisdem usus est verbis, quae LXX interpretes transtulerunt. Marcus quoque evangelista duo testimonia Malachiae et Isaiae sub unius prophetae sermone contexens ita exorsus est: Initium Evangelii Jesu Christi, sicut scriptum est in Isaia propheta: Ecce ego mitto angelum meum ante faciem tuum, qui praeparabit viam tuam. Hoc licet verbis aliis in Malachia legimus. Quod autem sequitur: Vox clamantis in deserto, parate viam Domini, rectas facite semitas ejus, ab Isaia propheta dicitur: statimque utrumque testimonium de quo dicatur, exponens: Fuit, inquit, Joannes in deserto, baptizans, et praedicans baptismum poenitentiae, in remissionem peccatorum. Sed et evangelistae vaticinium prophetarum super Joanne interpretati sunt cumque in sensu consentiant, in verbis discrepant. Pro eo enim quod LXX transtulerunt: Rectas facite semitas Dei nostri, Marcus Lucasque dixerunt: Rectas facite semitas ejus. Joannes autem: Dirigite, ait, viam Domini. Ex quo perspicuum est, apostolos, et evangelistas, et ipsum Dominum Salvatorem non LXX interpretum auctoritatem sequi, qua Hebraeae linguae habentes scientiam, non indigent; sed ex Hebraeo transferre quod legerint: non curantes de syllabis punctisque verborum; dummodo sententiarum veritas transferratur. Quod quidem et in pluribus locis eos fecisse docuimus, et maxime in eo libro qui a nobis inscriptus est, de optimo genere interpretandi, multis simul testimoniis approbatum est. Hoc ergo quod dicitur: Ecce ego mitto angelum meum et praeparabit viam ante faciem meam, ex persona Christi dicitur, quod Joannem miserit in deserto Judaeae praedicare bapistmum poenitentiae, in remissionem peccatorum. Quod autem sequitur: Et statim veniet ad templum suum dominator quem vos quaeritis, et angelus testamenti quem vos vultis, ita de se quasi de altero loquitur, juxta consuetudinem Scripturarum. Nullisque dubium est quin Dominator iste salvator sit, qui Creator est ominum, et angelus testamenti, et magni consilii Angelus appellatur. Alii vero hoc quod dicitur: Ecce ego mitto angelum meum et praeparabit viam ante faciem meam , ex persona Patris dictum putant: et quod sequitur: Statim veniet ad templum suum dominator quem vos quaeritis, et angelus testamenti quem vos vultis, de Domnio Salvatore ab eo dictum intelligunt. Praeparat autem viam Joannes, et rectas facit semitas Dei nostri in cordibus credentium, in quibus propter pravitatem, et incredulitatem, prius Deus ambulare non poterat. Templum autem vel Ecclesiam interpretantur, vel unumquemque credentium in Ecclesia: Aedificamini domos spirituales, sacerdotium sanctum: offerentes spirituales victimas, et acceptabiles Deo per Christum Jesum. Eos vero qui crediderint: Nescitis quod templum Dei estis, et spiritus Dei habitat in vobis? Sanctus Hieronymous, Commentarium In Malachiam Prophetam

Behold I send my angel and he shall prepare the way before my face. And suddenly he shall come to his temple, the ruler whom you seek and the angel of the testament for whom you long. The Septuagint has: Behold, I shall sent my angel and he shall prepare my way before my face, and suddenly the Lord shall come to his temple, he whom you seek, and the angel of righteousness for whom you long. 1 The Lord interpretated this in the Gospel to be about John the Baptist, when He said, 'This is the one of whom it is written, 'Behold I shall send my angel before your face, and he shall prepare your way before me.' 2 But the same words are not used by the Septuagint translators. Also Mark the Evangelist combines two testimonies of Malachi and Isaiah within one prophetic speech, beginning: The beginning of the Gospel of Jesus Christ, as it is written in the Prophet Isaiah, Behold I sent my angel before your face, who shall prepare your way. 3 And this we read in somewhat different words in Malachi. And then follows: 'A voice crying out in the desert, prepare the way of the Lord, make right his paths.' 4 which is spoken by Isaiah the Prophet, and once both testimonies have been given, he expounds them: 'John was in the desert, baptizing and preaching the baptism of penance for forgiveness of sins.' 5 But even the Evangelists understand the prophecy of the Prophets about John in a harmonious sense, though in different words. For what the Septuagint translates as: 'Make straight the paths of our God,' Mark and Luke have as: 'Make right His paths.' And John says, 'Make straight the way of the Lord.' From which it is easy to see that the Apostles and the Evangelists and the Lord Saviour Himself did not follow the authority of the Septuagint since they did not lack the knowledge of the Hebrew tongue, but from the Hebrew they translated what they read, not caring about the syllables and punctuation of words, but translating the meaning of truth. For certainly in many places we have taught this, and greatly in that book which by us was written concerning the best method of translation, confirmed with many testimonies. Thus when it is said, 'Behold I send my angel and he shall prepare a way before my face,' it is the person of Christ speaking, that He sent John into the Judean desert to preach baptism for penance for forgiveness of sins. Then follows, 'And suddenly he shall come to his temple, the ruler whom you seek and the angel of testament for whom you long.' Thus as concerning another He speaks, as is a custom in the Scriptures. And there is no doubt that the ruler is the Saviour who is the creator of everything, and he is named the angel of testament and the angel of great counsel . Others, however, concerning this which is said, 'Behold I send my angel and he shall prepare a way before my face,' think that it is spoken in the person of the Father, and also what follows, 'Suddenly he shall come to his temple, the ruler whom you seek and the angel of testament for whom you long,' they understand as being spoken by Him about the Lord Saviour. John prepares the way and makes straight the paths of our God in the hearts of believers, which on account of depravity and incredulity was not able to walk before God. The temple they would understand as the Church, or any one of the faithful in the Church: 'Build yourselves spiritual houses , a holy place of priests, offering spiritual sacrifices, acceptable to God through Jesus Christ .' 6 And to those who truly believe: 'Do you not know that you are a temple of God, and the Spirit of God dwells in you?' 7 Saint Jerome, Commentary on The Prophet Malachi 1 Mal 3.1 2 Mt 11.10 3 Mk 1.2 4 Is 40.3 5 Mk 1.4 6 1 Pet 2.5 7 1 Cor 3.16

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