Inside And Outside

Et exiit, inquit, Moyses ad populum, et locutus et ad eum verba Domini. Donec verba Domini audit Moyses et ab ipso docetur, intus est, et in interioribus consistit atque in intimis secretis habetur. Ubi vero turbis loquitur et populis, ministrat ei qui intus non potest stare, exire dicitur foras. Quid ergo formae talis continet sermo? Quod omnis doctor, et magister Ecclesiae si de profundioribus mysteriis aliquid moveat, is arcanum quid et reconditum de Dei sapientia proferat inter perfectos, donec in profundis sensibus versatur, intus esse, et in interioribus consistere dicendus est. Cum vero loquitur ad turbas, et ea profet quae sufficiant iis qui foris sunt, quae potest vulgus audire, foras dicitur exisse, et loqui ad populum verba Domini. Hoc video et Paulum fecisse, et intus quidem fuisse, cum diceret: Sapientiam autem loquimur inter perfectos, sapientiam autem non hujus mundi, neque principum hujus mundi, qui destruentur. Sed loquimur Dei sapientiam in mysterio absconditam quam nemo principum hujus mundi cognovit. Vides quomodo intus est, et interna atque arcana divinae sapientiae penetrat Paulus, cum haec loquitur. Cum autem procedit ad populum, audi quid loquitur: Omni sermo malus de ore vestro non procedat; et: Qui furabatur, jam non furetur; et: Unusquisque vir uxorem suam habeat; et: Unusquisque proximum suum sicut seipsum diligat; et: Unaquaeque mulier virum suum habeat. Haec et si qua hujusmodi sunt, Paulus secundum Moysis formam foras exiens, ad populum loquitur. Origen, In Numeros, Homilia VI, Interprete Rufino Aquileiense Source: Migne PG 12.607b-c

And Moses went out to the people and he spoke the words of the Lord to them. 1 While Moses hears the words of the Lord and is taught by Him he is inside, and he is firmly fixed in things most profound and he takes hold of the deepest and innermost secrets, but when he speaks to the crowd and ministers to those who were not able to be inside he is said to go outside. What, then, is to be found in such words? That every teacher and instructor of the Church, if he is imbued with the profound mysteries, should be within setting forth the secret and hidden mysteries of God to the perfect, until the deepest understanding is achieved, which is said to be established in the deepest things. When however he speaks to the crowd he should offer to them what is fitting for those who are outside, that which it is possible for the multitude to hear, and then he is said to be outside. I see Paul did this, he who certainly was inside when he said, 'But we speak wisdom among the perfect, not the wisdom of this world, nor of the princes of the world who shall be ruined, but we speak a hidden wisdom of God in mystery which none of the princes of the world have known.' 2 See how he is inside, and that he grasps the inmost secrets of Divine wisdom when he says these things. But when he goes out to the people, hear what he says: 'Let no evil speech come out of your mouth,' and 'He who has stolen let him stop stealing.' and 'Let each man have his own wife,' and 'Let everyone love his neighbour as himself,' and 'Let every woman have her own husband.' 3 Paul speaks these things and things like them in the manner of Moses going outside. Origen, On Numbers, from the Sixth Homily, Translated by Rufinus of Aquileia. 1 Numb 11.24 2 1 Cor 2.6 3 Ephes 4.29, 4.28, 1 Cor 7.2, Ephes 5.33, 1 Cor 7.2

Detraction And Leprosy

Sicut Apostolus dicit , Haec omina in figura contingebant illis , scripta sunt autem propter commonitionem nostram: quaero quid commonitionis accipiamus ex eo quod lectum est nobis , quia detraxerunt Aaron et Maria de Moyse, et propter hoc correpti sunt, Maria vero etiam leprosa efficitur. Tanta autem fuit cura correptionis hujus, ut dum Maria septimanæ tempus expleret in lepra, populus Dei non ageret iter ad terram repromissionis , ne tabernaculum testimonii moveretur. Primo interim moneor, et utiliter ac necessario moneor ex hoc facto ne detraham fratri, ne male loquar de proximo meo, ne aperiam os meum ad derogandum non solum sanctis, sed et quibuslibet proximis meis. Vides quanta ex hoc indignatio Dei fuerit, quanta vindicta processerit. Denique adversum peccatum istud simili indignatione etiam in Psalmis Deum commoveri videmus, et dicere: Sedens adversus fratrem tuum detrahebas, et adversus filium matris tuae ponebas scandalum. Similiter autem et in alio psalmo ex persona justi scientis hoc Deo quam maxime displicere dicitur: Detrahentem occulte adversus proximum suum persequebar. Ex iis igitur omnibus divinae Scripturae sermonibus, velut gladiis quibusdam utrinque acutis, obtrectandi fratribus , et derogandi sanctis vitium resecemus. Lepra enim consequitur derogantes et cacologos, id est, maleloquos . Post haec autem a moralibus ad intelligentiam mysticam transeamus . Quamvis et in superiore tractatu pauca jam dicta sint, tamen quæ defuisse videntur, addemus. Videamus ergo quis est qui derogat Moysi , quis de eo male loquitur. Non solum Judaei, sed et hæretici, qui non recipiunt legem et prophetas , etiam ipsi detrahunt de Moyse. Denique solent ei etiam crimen impingere, dicentes , quia homicida fuit Moyses, interfecit enim Aegyptium: et alia multa, vel in ipsum, vel in prophetas blasphemo ore concinnant. Isti ergo quia detrahunt Moysi, habent lepram in anima sua et sunt in homine interiore leprosi, et ideo habentur extra castra Ecclesiae Dei. Sive ergo haeretici sint qui derogant Moysi, sive de Ecclesia sint qui detrahunt fratribus, et male loquuntur de proximis suis, omnes qui hoc vitio aguntur, dubitandum non est quin leprosi sint in anima sua. Et Maria quidem interveniente Aaron pontifice septima die curatur: nos vero si obtrectationis vitio inciderimus in animae lepram, usque ad finem septimanae mundi, id est, usque ad resurrectionis tempus leprosi in anima permanebimus, et immundi: nisi dum paenitendi tempus est, corrigamur, et conversi ad Dominum Jesum, ac supplicantes ei per paenitentiam purgemur ab immunditia leprae nostrae. Origen, In Numeros, Homilia VII, Interprete Rufino Aquileiense Source: Migne PG 12.611c-612c

Since as the Apostle says, All these things happened as a figure, and are written as a warning to us,' 1 I ask what warning we are to receive from what has been read to us, that Aaron and Mary spoke against Moses and because of this they were corrected, and Mary was afflicted with leprosy. 1 So great was the weight of this correction that Mary spent seven days in leprosy and the people of God did not continue their journey to the promised land, nor did they move the tabernacle of the covenant. Firstly I am warned by this deed, and most usefully and necessarily am I warned, not to disparage a brother, nor to speak evil of my neighbour, nor to open my mouth in derogation of any of my neighbours, and not only those who are holy. See how great the indignation of God was, and how great a punishment befell. And there is similar indignation in the Psalms against this sin when we see God moved to say, 'You sat and spoke against your brother, and against the son of your mother you set scandal. 3 Then likewise in another Psalm, speaking in the person of a righteous man who knows how greatly it displeases God, he said, 'I fell upon him who was speaking against his neighbour.' 4 From all these words of Divine Scripture, which are as a sword that is sharp on both sides, let us consider the vice of disparaging a brother and speaking derogatively of holy men. For leprosy consequently befalls those who disparage and are cacological, that is, who are speakers of evil. After these things let us pass from the mortal to the spiritual understanding. Although in a previous homily a little has been said about this, yet we shall add what seems to be lacking. Let us consider, then, who it is who disparages Moses, and who speaks evil concerning him. They are not only Jews but even heretics, those who reject the law and the prophets, and so disparage Moses. For they are accustomed to impute crimes to him, saying that Moses was a murderer and a killer among the Egyptians, and with many other accusations, against him or against other prophets, they speak blasphemy with their mouths. These, then, who speak against Moses, they have leprosy in their souls and their inner man is leprous, and therefore they are set outside the assembly of God. Therefore they are heretics who disparage Moses, or denigrate the church to their brothers, and speak ill of their neighbours, and it must not be doubted that all who engage in this vice have leprosy in their soul. And certainly after the passage of seven days Mary was cured by the high priest Aaron. However if we fall into the leprosy of the soul by the vice of detraction, even to the seventh age of the world, that is, even to the time of resurrection, we will continue with leprosy in our soul and be unclean, unless there is a period of penance and we are corrected and we are turned back to the Lord Jesus, and by prayers to Him we are cleansed through penance from the blight of our leprosy. Origen, On Numbers, from the Seventh Homily, Translated by Rufinus of Aquileia. 1 1 Cor 10.11 2 Numb 12 3 Ps 49.20 4 Ps 100.5

The Procession

Quatuor ergo sunt genera in processione Domini. Boni prudentes, et boni simplices: hi sunt qui praeeunt, et qui sequuntur. Bonos autem addidi, quia prudentes non boni, iniqui sunt, juxta illud: Sapientes sunt ut faciant mala; et simplices non boni, stulti sunt. In processione sutem Domini, nec iniquus locum habet, nec stultus. Porro qui adhaerent ei, contemplativi sunt. Qui portant eum et onerantur eo, ipsi sunt duri corde, et parum devoti. Sed ecce omnes sunt in processione Domini, et nemo ex ipsis faciem ejus videt. Nam qui praecedunt, occupati sunt in paranda via, solliciti circa peccata et tentationes aliorum. Qui sequuntur, ipsi omnino faciem ejus videre non possunt: sed, sicut Moysi dictum est, posteriora ejus vident. Jumentum cui insidet, nunquam ad videndum levat oculos, sed pronum est semper in terram. Qui vero adhaerent ipsi, aliquando videre possunt, sed raptim et non continue, nec plene dum adhuc sunt in via. Attamen quantum ad alios, ipsi magis facie ad faciem eum vident, juxta quod item de Moyse scriptum est, quia caeteris quidem prophetis per visiones et somnia, Moysi vero facie ad faciem loquebatur. Quantum ad plenam sane visionem, nec ipse Moyses, dum viveret in hoc mundo, impetrare potuit faciei ipsius visionem; quia, sicut ipse ait, Non videbit me homo, et vivet. Non videbor, inquit, in hac vita: non videbit quis faciem meam in hac via, et in processione ista. Ipse itaque magna pietate sua donet nobis sic in ejus processione perseverare dum vivimus, ut in magna illa processione, qua cum suis omnibus a Patre suscipiendus est, et traditurus regnum Deo et Patri, sanctam civitatem ingredi mereamur cum eo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Dominica Palmarum, Sermo II Source: Migne PL 183.259b-d

There are four kinds in the procession of the Lord. There are the wise who are good and the simple who are good, and they go before and they follow behind. Good is added here because there are the wise who are not good but wicked, according to which, 'They are wise so that they may do evil,' 1 and there are simple folk who are not good but fools. But in the procession of the Lord the wicked man has no place, nor the fool. But those who adhere to Him are the contemplatives. Those who bear him and are borne by Him are the hard in heart and those of slight devotion. But, behold, all are in the procession of the Lord, and none of them see His face. For those who go before, they are occupied in preparing the way, and their care is for fault and the impediments of others. Those who follow, they are not able to see His face, but as was said of Moses, they look on His back. The animal which carries Him never lifts up its eyes to look, but they are always bent down to the earth. But those who adhere to Him, they are sometimes able to see Him, but only briefly and not continuously, and not fully while they are in this life. However more than others they see Him face to face, as it was written of Moses, that while to other prophets He spoke in dreams and visions, to Moses He spoke face to face. But as for the full vison, not even Moses, while he lived in this world, was able to entreat the sight of His face, because as He said, 'No man shall see me and live' 2 I shall not be seen, He says, in this life, nor shall anyone see me on this way, and in this procession. Therefore He gives great piety to us so that we might persevere in His procession while we live, and then that with all who are His we might be taken up by the Father, and being given the kingdom from God and the Father, we shall merit to enter into the holy city with Him. Saint Bernard of Clairvaux, Sermons for the Year, On Palm Sunday, from Sermon 2, 1 Jerem 4.22 2 Exod 33.11-22

Wisdom And Freedom

Haec populum justum et semen sine querela liberavit a nationibus quae illum deprimebant. Haec, scilicet sapientia, populum iustum, scilicet populum Israeliticum, per fldem iustificalum , secundum iilud ad Romanos quinto: iustificati ex fide; vel: iustum, per operationem boni ; et semen sine querela, scilicet per declinationem mali; semen, scilicet Patriarchiarum, ut dicit Glossa; item Tobiae secundo: Filii Sanctorum sumus; liberavit etc. Huius liberationis praemisit duplicem causam, scilicet populi bonitatem, cum dicit: Populum iustum; secundo, Patrum sanctitatem, cum dicit: Et semen sine querela liberavit a nationibus, id est ab Aegyptiis, in vitio nativitatis suae permanentibus. Quae illum opprimebant, id est, vexabant , scilicet in luto et latere et paleis, ut patet Exodi primo. Et nota, quod per hanc oppressionem vel vexationem potest intelligi vexatio diaboli, qua vexat servos suos in operibus luti luxuriae et lateris avaritiae et paiearum superbiae; Exodi tertio: Videns vidi afflictionem populi mei. Intravit in animam servi Dei, et stetit contra reges horrendos in portentis et signis. Intravit, id est ipsa sapientia, in animam servi Dei; Glossa: Id est Moysi, supra septimo: Per nationes in animas sanctas se transfert; item Exodi quarto: Ego ero in ore tuo et docebo te, quid loquaris. Et stetit, scilicet constanter; unde Exodi nono: Stetit Moyses coram Pharaone; stetit, inquam, contra reges horrendos: Glossa: Pharaonem et alios principes; in portentis, id est in maioribus miraculis, et signis, minoribus, quae fecit in Aegypto; unde Exodi septimo: Multiplicabo signa et ostenta mea in terra Aegypti; Ecclesiastici quadragesimo quinto: Magnificavit eum in conspectu regum; supra octavo: Timebunt me reges horrendi. Et reddidit justis mercedem laborum suorum, et deduxit illos in via mirabili, et fuit illis in velamento diei, et in luce stellarum per noctem. Et reddidit iustis; Glossa: Populi Israelitici; mercedem laborum suorum; Glosssa: Terram promissionis, quam eis prius promiserat; Genesis duodecimo: Semini tuo dabo terram hanc. Et deduxit illos, scilicet ad terram praedictam, in via mirabili; Glossa: Per desertum; in Psalmo: In terra deserta et invia et inaquosa. Haec autem via fuit mirabilis, quia nullo modo pervia tanto exercitui sine multis miraculis. Unde sequitur: Et fuit illis in velamento diei, id est aestus diurni, scilicet per columnam nubis; et in luce stellarum per noctem, id est loco lucis stellarum, et hoc per columnam ignis, ut dicit Glossa; Exodi decimo tertio: Nunquam defuit columna nubis per diem neque columna ignis per noctem. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput X Source: Here, 395

She freed a righteous people and a blameless seed from the nations who oppressed them. 1 'She,' that is, wisdom, 'a righteous people,' that is the people of Israel, justified through faith, according to the fifth chapter of Romans, 'justified by faith,' 2 or righteous through doing good, and 'a blameless seed,' that is through the refusal of evil. 'Seed' that is, of the Patriarchs, as the Gloss says. Likewise in the second chapter of Tobit, 'We are the sons of holy men.' 3 'She freed,' a double cause of this liberation is set down, that is, the goodness of the people, when it says, 'A righteous people,' and secondly the holiness of the fathers, when it says, 'She liberated a blameless seed from the nations...' that is, from the Egyptians, who remained in their original fault. 'Who oppressed them,' that is, who troubled them with mud and bricks and straw, as in the first chapter of Exodus. 4 And note that through this oppression and trouble it is possible to understand the vexation of the devil, who troubles his servants with the muddy works of luxury and with the bricks of avarice and with the straw of pride. In the third chapter of Exodus, 'I saw the affliction of my people.' 5 She entered into the soul of a servant of God, and with portent and signs he stood against fearsome kings. 'She entered,' that is, Wisdom did. 'Into the soul of a servant of God,' that is, Moses, as in the seventh chapter of Wisdom, 'She passes into holy souls among the people.' Likewise in the fourth chapter of Exodus. 'I shall be in your mouth and I shall teach you what to say.' 6 'He stood.' that is, unwaveringly, hence in the ninth chapter of Exodus, 'Moses stood in the presence of the Pharaoh.' 7 'He stood against fearsome kings.' The Gloss, 'the Pharaoh and other princes.' 'With portents,' that is with greater miracles, 'and signs,' with lesser ones, which he made in Egypt. In the seventh chapter of Exodus, 'I shall multiply my signs and revelations in the land of Egypt.' In the forty fifth chapter of Ecclesiasticus, 'I magnified him in the sight of kings.' In the eighth chapter of Wisdom, 'Terrible kings will fear me.' 8 She gave to the righteous the reward of their labours, and she led them on a wondrous way, and it was a cloud by day for them, and the light of stars by night.' 'She gave to the righteous,' the Gloss, 'the people of Israel,' 'the reward of their labours, 'which in the Gloss is the promised land, that He had promised to them. In the twelfth chapter of Genesis, 'I shall give your seed this land.' 9 'And she led them,' that is to the foretold land, on a wondrous way. The Gloss, 'Through the desert.' In the Psalm, 'A desert land, without paths and without water.' 10 And this way was wondrous because without many miracles there was no way through for the multitude. Hence it follows, 'And it was a cloud by day for them,' that is, during the heat of the day, and so, 'as a column of cloud.' 'And the light of stars by night,' that is, in place of the light of stars, and this is 'the column of fire,' as the Gloss says. In the thirteenth chapter of Exodus, 'The column of cloud never failed them by day nor the column of fire through the night.' 11 Saint Bonaventura, Commentary On Wisdom, Chapter 10 1 Wisdom 10.15 2 Rom 5.1 3 Tob 2.18 4 Exod 1.14 5 Exod 3.7 6 Wisd 7.27, Exod 4.12 7 Exod 9.10 8 Exod 7.3, Sirach 45.3, Wisd 8.15 9 Gen 12.7 10 Ps 62.3 11 Exod 13.22

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

Words And Silence

Ἐπειδὴ οὐ μικρὸν κακὸν, τοῖς εἰκῆ καὶ μάτην φλυαροῦσιν ὑπάρχει τῆς γλώττης ἡ ὀξύτης, τοῦτου χάριν ἀντὶ θύρας, καὶ μοχλοῦ τὴν σιωπὴν τίθησην ὁ ἅγιας Μωϋσης· διὰ γὰρ τοῦτο δύο εἰλήφαμεν ὤτα, μίαν δὲ γλῶσσαν, ἴνα πλείονα ἀκούωμεν πρὸς σωτηρίαν, ἤπερ λαλοῦμεν, διὰ πράξεων ἀγαθῶν μᾶλλον βοῶντες, καὶ θείων κατορθωμτων. Καλῶς οὖν αὐτός τε ο Μωϋσης, καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται, παντὶ τῷ Ἰσραὴλ ἀπεστέλλοντο λέγοντες· Σιώπα, Ἰσραὴλ, καὶ ἄλουε τὰ λόγια Κυρίου. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΟΖ’, Ἡρακλειτῳ Σκολαστικῳ Source: Migne PG 79.184c

Since it is not a little evil, as a door and bar, Moses demands silence from those who recklessly and vainly talk nonsense with an eager tongue, for being in possession of two ears and one tongue, we should hear much more for our salvation than speak, 1 and rather have our crying out done through good works and Divine deeds. Rightly, therefore, Moses sent off the priests and Levites, and all Israel, saying, 'Be silent, Israel, and hear the words of God.' 2 Saint Nilus of Sinai, Book 1, Letter 277, to Heraclitus the Scholar 1 cf Diogenes Laertius 7.1.23, on Zeno of Citium 2 Deut 27.9

Teaching And Judgement

Αὐτίκα γοῦν ὁ Μωσῆς, τῷ τελείῳ προφητικῶς παραχωρῶν παιδαγωγῷ τῷ λόγῳ, καὶ τὸ ὄνομα καὶ τὴν παιδαγωγίαν προθεσπίζει καὶ τῷ λαῷ παρατίθεται τὸν παιδαγωγόν, ἐντολὰς ὑπακοῆς ἐγχειρίσας· προφήτην ὑμῖν ἀναστήσει, φησίν, ὁ θεὸς ὡς ἐμὲ ἐκ τῶν ἀδελφῶν ὑμῶν, τὸν Ἰησοῦν τὸν τοῦ Ναυῆ αἰνιττόμενος τὸν Ἰησοῦν τὸν τοῦ θεοῦ υἱόν· σκιαγραφία γὰρ ἦν τοῦ κυρίου τὸ ὄνομα τὸ Ἰησοῦ προκηρυσσόμενον ἐν νόμῳ. Ἐπιφέρει γοῦν, τὸ λυσιτελὲς τῷ λαῷ συμβουλεύων, αὐτοῦ ἀκούσεσθε λέγων, καὶ ὁ ἄνθρωπος, ὃς ἂν μὴ ἀκούσῃ τοῦ προφήτου τούτου, τούτῳ ἀπειλεῖ. Τοιοῦτον ἡμῖν ὄνομα σωτηρίου προφητεύει παιδαγωγοῦ. Διὰ τοῦτο αὐτῷ ῥάβδον περιτίθησιν ἡ προφητεία, ῥάβδον παιδευτικήν, ἀρχικήν, κατεξουσιαστικήν, ἵν' οὓς ὁ λόγος ὁ πειθήνιος οὐκ ἰᾶται, ἀπειλὴ ἰάσεται, οὓς δὲ ἡ ἀπειλὴ οὐκ ἰᾶται, ἡ ῥάβδος ἰάσεται, οὓς δὲ ἡ ῥάβδος οὐκ ἰᾶται, τὸ πῦρ ἐπινέμεται. Ἐξελεύσεται, φησί, ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί. Ὅρα καὶ τὴν ἐπιμέλειαν καὶ τὴν σοφίαν καὶ τὴν δύναμιν τοῦ παιδαγωγοῦ· οὐ κατὰ τὴν δόξαν, φησί, κρινεῖ, οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ἁμαρτωλοὺς τῆς γῆς. Καὶ διὰ Δαβίδ· Kύριος παιδεύων ἐπαίδευσέν με καὶ τῷ θανάτῳ οὐ παρέδωκέν με· τὸ γὰρ ὑπὸ κυρίου παιδευθῆναι καὶ παιδαγωγηθῆναι θανάτου ἐστὶν ἀπαλλαγή. Καὶ διὰ τοῦ αὐτοῦ προφήτου φησίν· ἐν ῥάβδῳ σιδηρᾷ ποιμανεῖς αὐτούς. Ταύτῃ καὶ ὁ ἀπόστολος κινηθεὶς ἐν τῇ πρὸς Κορινθίους τί θέλετε; φησίν, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος; Ἀλλὰ καὶ "ῥάβδον δυνάμεως ἐξαποστελεῖ Kύριος ἐκ Σιὼν δι' ἄλλου προφήτου λέγει. Ἡ δὲ παιδαγωγικὴ αὕτη ἡ ῥάβδος σου καὶ ἡ βακτηρία σου παρεκάλεσάν με, εἶπέν τις ἕτερος. Αὕτη τοῦ παιδαγωγοῦ ἡ δύναμις ἡ σεμνή, ἡ παρακλητική, ἡ σωτήριος. Κλήμης ὁ Ἀλεξανδρεύς, Ὁ Παιδαγωγός, Λόγος Πρώτος, Κεφ Ζ’ Source: Migne PG 8.321c-324b

Now Moses, prophetically giving place to the perfect teacher, the Word, predicts both the name and the office of the Teacher, and giving to the people the commands of obedience, sets before them the Teacher. 'From among the brethren God will raise up a prophet for you like me,' pointing toward Jesus the Son of God by allusion to Jesus the son of Nun. For the name of Jesus predicted in the Law was a shadow of Christ. Then caring for the advantage of the people, he adds: 'You shall listen to him,' and he warns 'the man who will not hear this prophet.' 1 This name he predicts is that of the Teacher, the author of salvation. Whence prophecy equips Him with a rod, a rod of discipline and of rule and of authority, so that those whom the persuasive word does not heal, warnings may heal, and those whom warnings do not heal, the rod may heal, and those who the rod does not heal, fire shall devour. 'There shall come forth,' it is said, 'a rod out of the root of Jesse.' And then see the care and wisdom and power of the Teacher: 'He shall not judge according to opinion nor according to report, but He shall give judgement for the humble and reprove the sinners of the earth.' 2 And through David: 'The Lord in His teaching has instructed me and not given me over to death.' 3 For to be chastised by the Lord and instructed is deliverance from death. And through the same prophet He says: 'You shall rule them with a rod of iron.' 4 Thus also the Apostle, being troubled, in the Epistle to the Corinthians says, 'What do you wish? Shall I come to you with a rod, or in love with a spirit of meekness?' 5 And He says through another Prophet: 'The Lord shall send a rod of power from Sion,' And regarding this same rod of instruction, someone else said, 'Your rod and staff have comforted me.' 6 Such is the power of the Teacher, sacred, comforting, saving. Clement of Alexandria, The Teacher, Book 1, Chapter 7 1 Deut 18.15, 19 2 Isaiah 11.1-4 3 Ps 117.18 4 Ps 2.9 5 1 Cor 4.21 6 Ps 109.2, Ps 22.4

Elijah And Moses

Kαὶ ὤφθη αὐτοῖς Ἠλίας σὺν Μωϋσεῖ, καὶ ἦσαν συλλαλοῦντες τῷ Ἰησοῦ. Ἠλίας καὶ Μωσῆς φαίνονται συλλαλοῦντες, διὰ πολλὰς αἰτίας· δύο δὲ ἀρκοῦσιν. Ἐπειδὴ γὰρ ἔφησαν οἱ μαθηταὶ, ὅτι οἱ ὄχολοι, οἱ μὲν Ἠλίαν αὐτὸν λέγουσιν, οἱ δὲ, ἕνα τῶν προφητῶν, δείκνυσιν αὐτοῖς τοὺς κορυφαίους τῶν προφητῶν, ἵνα κὰντεῦθεν μάθωσι τὸ μέστον τῶν δούλων καὶ τοῦ Δεσπότου· μία μὲν αὕτη αἰτία. Ἑτέρα δὲ, ἐπειδὴ ἀντίθεον οἱ πολλοὶ αὐτὸν ἐνόμιζον, ὡς λύοντα τὸ Σάββατον, καὶ τὸν νόμον παραβαίνοντα, δείκνυσιν ἐν τῷ ὄρει τοὺς προφήτας· ὦν ὁ μὲν νομοθέτης ἦν, ὁ δὲ ζηλωτής. Οὐκ ἂν οὖν ὡμίλουν οἱ τοιοῦτοι προφῆται τῷ τὸν νόμον λύειν δοκοῦντι, εἰ μὴ ἤρεσκεν αὐτοῖς ἃ λέγει. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον Εὐαγγέλιον, Κεφ' Θ' Source: Migne PG 123.580c-d

And Elijah and Moses appeared to them, and they spoke with Jesus... 1 Elijah and Moses appeared speaking for many reasons, but let two suffice. Because the disciples reported that people said that Christ might be Elijah, or one of the number of the prophets, 2 He shows to them certain eminent ones among the prophets, that they might learn the great distance between the servant and the Lord. This is certainly one of the reasons. But another is that since many thought He was an opponent of God, and that he would end the Sabbath and that He discounted the Law, He showed the prophets on the mount, one who was a legislator and the other one a zealot. For such prophets would not converse with Him who was seen to make an end of the Law, unless they had been pleased with the things He had said. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 9.4 2 Mt 16.13-14

The Desert And The Temple of God

Eremum ergo recte incircumscriptum Dei nostri templum dixerim; etenim quem certum est habitare in silentio, credendum est gaudere secreto. Saepius se illic videndum sanctis suis praebuit et conciliante loco congressum non est aspernatus humanum; in deserto quippe Moyses glorificato vulta Deum conspicit, in deserto Helias vultum pavens, ne Deum conspiciat, obvolvit; et quamvis omnia ipse tamquam sua revisitet neque uspiam desit, tamen, ut aestimare licet peculiarius visitationem dignatur eremi et caeli secretum. Sanctus Eucherius Lugdunensis, De Laude Eremi Source: Migne PL 50.702d-703a

Therefore I would rightly say that the boundless temple of our God is the desert. Indeed as it is certain one dwells there in silence, so it must be believed that there one rejoices in secret. More often it must be seen there that He provides for His holy ones and that they are gathered together in a place where there is no opposition of men. In the desert Moses with glorified face saw God, in the desert Elijah was struck with fear and covered his face, lest he look on God. 1 And so though the Lord may visit every single place and there is nowhere where He is absent, it is permissible to think that He especially dignifies the desert with His visitations and with the mysteries of heaven. Saint Eucherius of Lyon, In Praise of the Desert 1 Exod 34.29-35, 3 Kings 19.13

Better And Worse Places

Oὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ... Ἡ προκειμένη λέξις δηλοῖ, ὡς οὐ μόνον τοπικῶς εἶναι συμβαίνει κρείττοσι καὶ χείροσι χωρίοις, Ἔξω γὰρ τῆς Αἰγύπτου κατὰ τόπου ὄντες οἱ περὶ ὦν ὁ λόγος, τῇ διαθέσει ἐν αὐτῇ ὑπῆρχον, οὐκ ἀποστήσαντες τὴν γνώμην ἑαυτῶν τῶν Αἰγυπτιακῶν ἐθῶν. Τῆς αὐτῆς νοήσεώς ἐστι καὶ τὸ ἐν Εὐαγγελίῳ, Ὅπου ὁ θησαυρὸς, ἐκεῖ καὶ ἡ καρδία, οὐ πάντως, τοπικῶς ἐκεὶ ὄντος, ὅπου τις ἔχει τὴν γνώμην. Πολλοὶ γοῦν, ἔτι ἐπὶ γῆς ὄντες, θησαυρἰζοντες κατάλληλα τῷ οὐρανῷ, ἐκεῖ τὴν καρδίαν ἔχουσιν· ἀλλὰ κάκεῖ ἔτι τυγχάνοντες οἱ παραβάντες ἄγελλοι, τὴν διάθεσιν εἶχον ἐν τῇ γῇ· ὦ ἠκολούθησε τὸ ἐξ οὐρανοῦ εἰς γῆν αὐτοὺς ἐῥῥίφθαι. Δίδυμος Αλεξανδρεύς, Ἐις Τάς Πράξεις Τῶν Ἀποστόλων, Ἐκλογή Source: Migne PG 39.1665c

He was the one who in the congregation in the desert had an angel speaking to him... 1 This present passage reveals that it is not only spatially that there are better and worse places. For when they, concerning whom this speech is about, were in that region beyond Egypt, since their inclination was yet for it, their minds were not cut off from the ways of Egypt. In the same way is to be understood what is said in the Gospel 'Where your treasure is, there is your heart,' 2 that a man is not wholly there spatially where he has the heart. For many though in the world are heaping up profitable treasure in heaven, since they have their heart there, and yet there are the angels who fell, who had fixed their inclination on the world, because of which it followed that they were cast down from heaven to earth. Didymus the Blind, Commentary on The Acts of the Apostles, Fragment 1 Acts 7.38 2 Mt 6.21

Standing Against Pharaoh

Isti ergo qui dubii sunt, et tribulationibus fatigantur, etiam contra Moysen et Aaron loquuntur, et dicunt: Ex qua die intrastis et existis vos ad Pharaonem, exsecrabilem fecistis odorem nostrum coram eo. Verum dicunt isti, licet ignorent fortasse quod dicunt, sicut et Caiphas ille verum dicebat, quia expedit vobis ut moriatur unus pro populo, sed quid diceret nesciebat. Nam, ut Apostolus dicit, Christi bonus odor sumus, sed aliis, inquit, odor de vita in vitam, aliis autem odor de morte in mortem. Ita et prophetics sermo suavis odor est credentibus, dubiis vero et incredulis, et hs qui se populum confitentur esse Pharaonis, odor exsecrabilis efficitur. Sed et Moyses dicit ad Dominum, quia, ex quo locutus sum cum Pharaone, afflixit populum tuum. Certum est enim quia antequam sermo Dei audiatur, antequam praedictio divina nascatur, non est tribulatio, non est tentatio: quia nisi buccinet tuba, non committitur bellum; ubi vero signum belli tuba praedictionis ostenderit, ibi, inquit, sequitur afflictio, ibi omnis tribulationum pugna consurgit. Ex quo ergo loqui coepit Moyses at Aaron ad Pharaonem, affligitur populus Dei. Ex quo in animam tuam sermo Dei perlatus est, necessario certamen intra te virtutibus adversum vitia suscitatur; prius vero quam veniret sermo qui argueret, vitia intra te in pace durabant: sed ubi sermo Dei facere coepit uniuscujusque discrimen, tunc perturbatio magna consurgit, et sine foedere nascitur bellum. Cum injustitia enim quando potest convenire justitia, impudicitia cum sobrietate, cum veritate mendacium? Et ideo non magnopere perturbemur, si videtur odor noster exsecrabilis esse Pharaoni. Exsecrationi namque et vitiis ducitur virtus. Quin potius ut in posterioribus dicit, quia stetit Moyses ante Pharaonem, stemus etiam nos contra Pharaonem et non flectamur, sed stemus, succinti lumbos nostros in veritate, et calceati pedes in preparatione Evangelii pacis. Sic enim nos hortatur Apostlolus dicens: State ergo et nolite iterum jugo servitutis inhaerere. Iterum dicit: In quo stamus, et gloriamur in spe gloriae Dei. Stamus autem confidenter, si Dominum deprecemur, ut statuare pedes nostros super petram, ne nobis illud eveniat, quod idem Propheta dicit: Mei autem paulominus moti sunt pedes, et paulominus effusi sunt gressus mei. Stemus ergo ante Pharaonem, id est obsistamus ei in certamine, sicut Petus apostolus dicit: Cui resistite fortes in fide. Sed et Paulus nihilominus dicit: State in fide et virtiliter agite. Si enim fortiter steterimus, consequetur illud quod orabat Paulus pro discipulis dicens, quia Deus conteret Satan sub pedibus vestris velociter. Qunato enim nos constantius et fortius steterimus, tanto infirmior et invalidior erit Pharao. Si autem nos vel infirmi coeperimus esse, vel dubii, ille adversum nos validior et constantior fiet. Et vere illud implebitur nobis, in quo Moyses dedit figuram. Cum enim ipse elevatet manus, vincebatur Amalech. Si vero velut lassas dejiceret, et brachia infirma deponeret, invalescebat Amalech. Ita ergo etiam nos in virtute crucis Christi extollamus in omni loco sine ira et disceptatione, ut Domini mereamur auxilium. Origenes, In Exodo, Homilia III Source: Migne PG 12.315c-3163

These then who doubt and are wearied by tribulations, they speak out against Moses and Aaron and say, 'From the day you entered and stood before Pharaoh, you have made us as a bad odour before him.' 1 They speak the truth, though it is possible that they were ignorant of what they said, as even Caiaphas spoke the truth, 'It profits us that one man die for the people,' though he did not understand what he said. 2 For as the Apostle says, 'We are a good odour of Christ, but to some we are an odour of life to life, and to others an odour of death to death.' 3 So the prophetic word is a sweet odour to those who believe, but to those who are doubtful and to those who do not believe, and to those who confess themselves to be the people of Pharaoh, it is a hateful smell. But Moses also says to the Lord, 'Ever since I have spoken with Pharaoh, he has afflicted your people.' 4 It is certain that before the word of God is heard, before the divine preaching is known, there is no tribulation, there is no trial, because war does not begin until the trumpet sounds. But where the trumpet of preaching gives the signal for war, there affliction follows, and there every troublesome struggle arises. The people of God are afflicted from the moment that Moses and Aaron begin to speak with Pharaoh. From the moment the word of God is brought into your soul a struggle must be stirred up within you between virtues and vices. Before the Word which reproves comes, the vices within you dwell in peace, but when the word of God begins to make a division between each, then a great disturbance arises and war without treaty is born. 'For when can there be agreement between justice and injustice, shamelessness and moderation, a lie and the truth?' 5 Therefore, let us not be greatly troubled if our odour seems detestable to Pharaoh, for virtue is an abomination to the vices. Now as it says later that Moses stood before Pharaoh, let us also stand against Pharaoh and let us neither bow nor bend, but let us stand with our loins girded with the truth and having shod our feet with the preparation of the Gospel of peace. 6 For so the Apostle exhorts us, saying. 'Stand and do not again submit to the yoke of servitude.' 7 Again he says, 'In which we stand and glory in the hope of the glory of God.' 8 But we can only stand confidently if we pray to the Lord that 'he set our feet on the rock,' 9 lest what the same prophet says happens to us: 'But my feet were almost shaken, my steps nearly fell away.' 10 Therefore let us stand before Pharaoh, that is, let us resist him in the struggle, as the Apostle Peter says, 'Whom resist strong in faith.' 11 And Paul also says: 'Stand in the faith and act bravely.' 12 For if we stand strongly, that also which Paul prays for happens, 'God will swiftly grind Satan under your feet.' 13 The longer we stand firmly and staunchly the weaker and feebler Pharoah will be. If, however, we begin to be feeble or doubtful, he will become stronger and firmer against us. Truly that of which Moses was a figure is fulfilled in us, for when Moses lifted his hands Amalek was conquered, but if he lowered them, as though weary and placing down weak arms, Amalek became strong. 14 Thus let us also lift our arms in the power of the cross of Christ, and let us raise holy hands in prayer, in every place, without anger or dispute, 15 that we might merit the Lord's help. Origen, On Exodus, from Homily 3 1 Exod 5.21 2 Jn 11.50 3 2 Cor 2.15-16 4 Exod 5.23 5 1 Cor 6.14 6 Ephes 6.14-15 7 Galat 5.1 8 Rom 5.2 9 Ps 39.3 10 Ps 72.2 11 1 Pet 5.9 12 1 Cor 16.13 13 Rom 16.20 14 Exod 17.11 15 2 Tim 2.8

Sacrifices And Abominations

Abominationes, inquiunt, Aegyptiorum immolabimus Domino Deo nostro... Oves quippe Aegyptii edere dedignantur. Sed quod abominantur Aegyptii, hoc Israelitae Deo offerunt, quia simplicitatem conscientiae, quam sapientes hujus saeculi, hoc est, cives Aegypti, quasi fatuitatem deputant: hanc justi Deo in sacrificium immolant, et per id Deo placere procurant, quod saeculo et mundo abjectum et contemptibile esse considerant, secundum Apostolum qui ait: Nam quae stulta sunt mundi, elegit Deus, ut confundat sapientes. Ex quo autem loqui coepit Moyses ad Pharaonem, affligitur populus Dei, id est, ex quo in animam hominis sermo Dei perlatus fuerit, acrius callidus hostis consurgit, et majora vitia quibus vincatur immittit. Prius vero quam veniret sermo qui argueret vitia, in pace durabant; sed ubi sermo Dei facere ceperit uniuscujusque discrimen, tunc conturbatio magna consurgit. Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Exodum, Caput XI Source: Migne PL 83.291c-d

For we shall sacrifice to the Lord our God what are abominations to the Egyptians... 1 Certainly the Egyptians scorned to eat sheep. But what offends the Egyptians, this is what the Israelites offer to God, because simplicity of conscience, which is thought to be foolishness to the wise of this world, that is, the Egyptian people, this is what the righteous offer in sacrifice to God, and through it they please God, with that which to the age and the world is considered abject and contemptible, according to the Apostle who said, 'For what is foolish to the world, God chose, that He might confound the wise.' 2 And because of what Moses began to say to Pharaoh, the people of God were afflicted, that is, when the word of God comes into the soul of man, so more bitterly does the cunning of the enemy rise up, and he stirs up the great vices by which he conquers. For before the coming of the word which disputes with the vices, the vices dwell in peace, but when the word of God begins to make a division between each one, then great trouble rises up. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chapter 11 1 Exod 8.26 2 1 Cor 1.27

Removing The Veil

Μετὰ ταῦτα λέγουσιν οὗτοι οἱ ἐξομολογούμενοι τό Ἐκοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν· καὶ μετὰ τοῦτο φασι· Καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν. Περὶ τοῦ καλύμματος πολλάκις ἡμῖν εῖρηται, τοῦ ἐπικειμένου τῷ προσώπῳ τῶν μὴ ἐπιστρεφόντων πρὸς Κύριον. Δι' ὃ κάλυμμα ἐὰν ἀναγινώσκηται Μωῦσης, ὁ ἀμαρτωλὸς οὐ νοεῖ αὐτόν. Κάλυμμα γὰρ εἰς τὴν καρδὶαν αὐτοῦ κεῖται. Δι' ὃ κάλυμμα ἐὰν ἀναγινωσκησαι ἡ Παλαιὰ Διαθήκη, οὐ συνήσει ἀκούων. Δι' ὃ κάλυμμα καὶ τὸ Εὐαγγέλιον τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον. Ἐλέγομεν τοίνυν περὶ τοῦ καλύμματος, ὅτι ἡ αἰσχύνη ἐστὶ τὸ κάλψμμα. Ὅσον γὰρ ἔχομεν τὰ ἔργα τῆς αἰσχύνης, δῆλον ὅτι ἔχομεν τὸ καλύμμα, κατὰ τὸ εἰρημένον που ἐν μ' καὶ γ' ψαλμῷ· Καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψε με. Παρεθέμην, ὅτι ὁ μὴ ἔχων αἰσχύνης ἔργα, οὐκ ἔχει καλύμμα· ὁποῖος ἧν ὁ Παῦλος λέγων· Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου καταπτρίζόμενα. Παῦλος οὗν ἀνακεκαλυμμένον ἔχει τὸ πρόσωπον· οὐ γὰρ ἔχει αἰσχύνης ἔργα. Ὡς οὖν ἐκει· Ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψε με, εἴρηται ἐνθάδε· Ἐκάλύψεν ἡμᾶς ἡ ἀτιμία ἠμῶν. Ὄσον ἀτιμίας ἔργα ἐργαζόμεθα, κάλυμμα ἔχομεν ἐπὶ τὴν καρδίαν ἡμῶν κείμενον. Εἰ θέλομεν τὸ καλύμμα τὸ ἀπὸ τῆς ἀτιμίας ἀποθέσθαι, ἐπὶ τὰ τῆς τιμῆς ἔργα καταντήσθωμεν, καὶ νοήσωμεν ἐκεῖνο τὸ ὑπὸ τοῦ Σωτῆρος εἰρημένον· Ἵνα πάντες τιμῶσι τὸν υἱον, καθὼς τιμῶσι τὸν πατέρα· νοήσωμεν καὶ τὸ παρὰ τῷ Ἀποστόλῳ εἰρημένον· Διὰ τῆς παραθάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις. Ὁ δίκαιος ὡς τιμᾷ τὸν πατέρα, τιμᾷ τὸν υἱον. Ἡ ἀτιμία, ὅταν ἀτιμάζω τὸν υἱον, αὐτὴ καθ' ἤν ἁτιμάζω τὸν πατέρα ἐπικάλυμμα γίνεται τοῦ προσώπου μου, καὶ λέγω· Ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία. Διὰ τοῦτο νοήσαντες τὸ κάλυμμα, τὸ ἐπικείμενον ἀπὸ τῶν τῆς αἰσχύνης ἔργων, ἀπὸ τῶν τῆς ἀτιμίας πράξεων περιελώμεθα τὸ κάλυμμα. Ἐφ' ἡμῶν ἐστι περιαιρεθῆναι τὸ κάλυμμα, οὐδενὸς ἄλλου ἐστίν. Ἡνίκα γὰρ ἐπέσρεψε πρὸς Κύριον Μωϋσης, περιῃρεῖτο τὸ κάλυμμα. Ὀρᾷς ὡς Μωϋσης ποτε λαμβάνεται καὶ ἐπὶ τοῦ λαοῦ. Ὅσον οὐκ ἐπέστρεθε πρὸς Κύριον, σύμβολον ὤν τοῦ λαοῦ τοῦ μὴ ἐπιστρέφοντος πρὸς Κύριον, κάλυμμα εἶχεν ἐπικείμενον αὐτοῦ τῷ προσώπῳ· ὅτε δὲ ἐπέστρεφε πρὸς Κύριον, σύμβολον γενόμενος τῶν ἐπιστρεφόντων πρὸς Κύριον, τότε περιῃρεῖτο τὸ κάλυμμα, καὶ οὐχ οἷον ὁ Θεὸς αὐτῷ ἐκέλευε. Οὐ γὰρ εἶπε ὁ Κύριος πρὸς Μωϋσην· Περίθου τὸ κάλυμμα· ἀλλ' ἰδὼν Μωϋσης, ὅτι οὑ δύναται ὁ λαὸς ἰδεῖν τὴν δόξαν αὐτοῦ, τότε ἐπετίθει τὸ κάλυμμα ἐπὶ τὸ πρόσωπον· καὶ οὐ περιέμεινε Θεὸν λέγοντα, Περιελοῦ τὸ κάλυμμα, ἡνίκα ἂν ἐπέστεψε πρὸς Κύριον. Ὠριγένης Ἰερεμίας, Ὁμολία Ε´ Source: Migne PG 13.305b-308a

After these things they confess 'We lay down in our shame,' to which is added, 'and disgrace covered us.' 1 We have often been told of the veil which lies over the face of those who do not turn back to the Lord. Because of which veil, if Moses is read, the sinner does not understand him. For the veil has been placed on his heart. And because of the veil, if the Old Testament is read, he hears it and does not understand. And because of the veil the Gospel also is hidden to those who are perishing. 2 We have said that this veil is shame. For while we have shameful works it is obvious that we must have the veil upon us, according to which it is said in the forty third Psalm: 'And the shame of my face covered me.' 3 And let it be added that he who does not have the works of shame does not have the veil, just as Paul said: 'We shall all look on the glory of the Lord with uncovered face.' 4 Thus Paul has an uncovered face, for he does not have the works of shame. As then it says in the forty third Psalm: 'The shame of my face covered me,' so indeed it is said here 'and disgrace covered us.' While we take to shameful deeds we have placed a veil on our hearts. If we wish for this veil made by shame to be withdrawn let us strive to do honourable things, and let us understand the words of our Saviour: 'That all should honour the Son as they honour the Father.' 5 And as the Apostle said: 'By sinning you have dishonoured the God of the Law.' 6 As the righteous man honours the Father, he honours the Son. Disgrace when it dishonours the Son, dishonours the Father, making a covering for the face, and I say, 'Disgrace covered us.' Whence knowing of the veil that shameful deeds impose, let us take off the veil of dishonourable works. It is in our power to remove the veil, it is not in the power of another. 'Moses returned to the Lord, and he removed the veil.' 7 See that Moses put it on when he went to the people. and while they did not return to the Lord, with the veil placed on his face he bore the sign of those who do not return, but when they returned to the Lord, then bearing the type of those who return to the Lord, he took off the veil, which was no commandment of God. For He did not say to Moses, 'Take off the veil' but when Moses saw that the people were unable to look on his glory, he placed the veil on his face, nor did he wait for the Lord to say, 'Remove the veil' when they returned to the Lord. Origen, On Jeremiah, from the Fifth Homily 1 Jerem 3.25 2 2 Cor 4.3 3 Ps 43.16 4 2 Cor 3.18 5 Jn 5.23 6 Rom 2.23 7 Exod 34.34

Strict Judgements

Οὐκ ἀπονοίας ἐστιν, ὦ φιλολογώτατε, ὁ κατὰ τῶν πταισάντων φόνος τοῦ σοφωτάτου Πέτρου, ἀλλὰ διδασκαλίας προγνωστικῆς, τὰ πολλὰ τῶν ἀνθρώπων προϊωμένης ἁμαρτήματα. Τότε γὰρ ἀρξάμενοι τὰ τοῦ Εὐαγγελίου καταβάλλεσθαι σπέρματα· καὶ εὐθὺς παρανατείλαντα ἐωρακότες ζιζάνια, σοφῶς αὐτὰ παραχρῆμα ἐξέτιλαν, ἵνα μὴ τῷ σιωῷ συναυξνθέντα, τῷ μέλλοντι πρὸς καῦσιν πυρὶ φυλαχθῇ. Οὔτω καὶ Μωσῆς ὁ θεσπέσιος τὰ τοῦ νόμου ἐκ προοιμίων παραβαθέντα θεώμενος, εἰ καὶ ἐπὶ βραχεῖ ἁμαρτὴματι καταλευσθῆναι ἐν σαββάτῳ ξυλολογοῦντα ἐκέλευσε, τοῦτο Θεὸν γεγραφὼς ἀποφήνασθαι. Ἐπὶ μικρῷ γὰρ καὶ μείζονι ἡ παραβασις κρίνεται. Ὡς καὶ οἱ πρῶτοι τοῦ γένους προπάτοες ξύλου γεύσει τὸν πολυώδυνον κατεδικάσθησαν καὶ βίον καὶ θάνατον Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΠΑ´ Ὠριονι Μονακῳ Source: Migne PG 78.300c

Not without sense, most learned man, against those who erred came death from the most wise Peter, 1 but it is a prescient teaching, foreseeing the many sins of men. For then when they began to throw forth the seed of the Gospel, instantly perceiving the weeds born, with wise counsel they swiftly tore them up, lest one of them growing with the wheat be protected against future fire. 2 In the same way the saintly Moses, considering violations of the law, even for a small error, such as the gathering of sticks on the Sabbath, nevertheless commanded stoning, and in this revealed God, that transgressions in both little things and great are judged. So even the first of our race, tasting the fruit of the tree, were condemned to a most bitter life and death. Saint Isidore of Pelusium, Book 1, Letter 181, To the Monk Orion 1 Acts 5.5-10 2 Mt 13.25

Images And Truth

Εἰ ὁ νόμος ἐστὶ, κατὰ τὸν Ἀπόστολον πνευματικὸς, τὰς εἰκόνας ἐμπεριέχων τῶν μελλόντων ἀγαθῶν, φέρε δὴ, ἀπαμφίασασαι τὸ ἐπ' αὐτῷ κάλυμμα τοῦ γράμματος, ἐφηπλωμένην ἐπισκεψώμεθα γυμνῶς τὴν ἀκρίβειαν. Μίμημα τῆς Ἐκκλησίας ἐκελεύοντα δαιδάλειν Ἐβραϊοι τὴν σκηνὴν, ἵν' ἔχοιεν διὰ τῶν αἰσθητῶν εἰκόνα τῶν θείων προκαταγγέλλειν πραγμάτων. Τὸ γὰρ ἐν τῷ ὄρει παράδειγμα παρενεχθὲν, πρὸς ὃ βλέπων ἐτεκτήνατο τὴν σκηνὴν ὁ Μωῦσῆς, ἰδέα τις ἦν τῆς κατὰ τὸν οὐρανὸν οἰκήσεως ἀκριβὴς, ἦν ἡμεῖς τρανότερον μὲν τῶν τυπῶν, ἀμαυρότερον δὲ τῆς ἀληθείας θεραπεύομεν νῦν. Ἤλθε γὰρ ἀκραιφνὲς εἰς ἀνθρώπους, ὡς πέφυκεν, οὕπω τάληθὲς, οἱ μηδὲ βαστάσαι φέρομεν ἄκρατον ἐνταῦθα θεάσασθαι τὴν ἀφθαρσίαν, ὁπότε μηδὲ τὰς ἡλιακὰς φέρομεν ἰδεῖν ἀκτῖνας. Ἀλλὰ Ἰουδοϊοι μὲν τὴν σκιὰν τῆς εἰκόνος τρίτην ἀπὸ τῆς ἀληθείας κατηγγέλκασιν· ἡμεῖς δὲ τὴν εἰκόνα τῆς κατ' οὐρανὸν διοκήσεως ἐναργῶς ἑκθειάζομεν. Τὸ γὰρ ἀληθὲς ἁκριβῶς μετ' ἀνάστασιν δηλωθήσεται, ὁπότε πρόσωπον κατὰ πρόσωπον τὴν ἁγίαν σκηνὴν τὴν πόλιν τὴν ἐν οὐρανοῖς, ἦς τεχνίτης καὶ δημουργὸς Θεὸς, ἀλλ; οὐ δὶ αἰνιγμάτων καὶ ἐκ μέρους ἐποπτεύσομεν. Ἅγιος Μεθόδιος, Συμπόσιον Των Δέκα Παρθένων, Λογός Ε', Κεφ' Ζ' Source: Migne PG 18.109b-112a

If the Law, according to the Apostle, is spiritual, containing the images of good things to come, 1 come now, let us strip off the veil of the letter which is spread over it, and consider its bare and exact meaning. As a type of the Church the Hebrews were commanded to decorate the tabernacle, that by the means of sensible things they might announce beforehand the image of Divine things. For the pattern shown on the mount, 2 which Moses was to consider in fashioning the tabernacle, was a kind of accurate representation of the heavenly dwelling, which we see more clearly than by types, though more darkly than if we now saw the truth. For the truth has not yet come unmingled to men in their present state, who are not able here to bear the sight of pure immortality, just as we cannot bear to look on the rays of the sun. For the Jews declared that the shadow of the image was the third from the reality, but we clearly behold the image of the heavenly order. For the truth will be accurately made manifest after the resurrection, when we shall see face to face the heavenly tabernacle, the city in heaven, whose builder and maker is God, 3 and this not darkly and in part. 4 Saint Methodius of Olympus, Symposium of the Ten Virgins, Discourse 5, Chap 7 1 Heb 10.1 2 Exod 25.40 3 Heb 11.10 4 1 Cor 13.12

A Warning Against Looking Back

In Exodo, Judaicus populus, ad umbram nostri et imaginem praefiguratus, cum, Deo tutore et vindice, evasisset Pharaonis atque Aegypti, id est diaboli et saeculi, durissimam servitutem; circa Deum perfidus et ingratus, adversus Moysen mussitat, respiciens solitudinis ac laboris incommoda, et non intelligens libertatis ac salutis beneficia divina, reverti quaerit ad Aegypti, hoc est ad saeculi, servitutem unde fuerat exutus, cum magis fidere deberet in Deum et credere; quoniam qui a diabolo et saeculo liberat populum suum, protegit liberatum: Quid hoc nobis, inquiunt, fecisti in ejiciendo nos de Aegypto? melius est nobis servire Aegyptiis quam mori in solitudine hac. Et dixit Moyses ad populum: Fidite, et state, et cernite salutem quae a Domino est, quam vobis faciet hodie: Dominus ipse pugnabit pro vobis, et vos tacebitis. Quod nos admonens in Evangelio suo Dominus, et docens ne ad diabolum rursus et ad saeculum, quibus renuntiavimus et unde evasimus, revertamur, dicit: Nemo retro attendens et superponens manum suam super aratrum, aptus est regno Dei. Et iterum: Et qui in agro est, non convertatur retro. Memores estote uxoris Loth. Ac, ne quis aliqua vel cupiditate rerum, vel suorum dulcedine retardetur quominus Christum sequatur, addit et dicit: Qui non renuntiat omnibus quae sunt ejus, non est potest meus esse discipulus. Sanctus Cyprianus, Epistola ad Fortunatum, De Exhortatione Martyrii Source:Migne PL 4.660c-661b

In Exodus the Jewish people, prefigured as a shadow and image of us, with God for their protector and avenger, when they had escaped from the most bitter slavery of Pharaoh and of Egypt, that is, of the devil and the world, faithless and ungrateful concerning God, murmur against Moses, and looking back on the discomforts of the desert and of their labour, and, not understanding the Divine benefits of liberty and salvation, they seek to return to Egypt, that is, to the world, the servitude from which they had been drawn forth, when they should rather have trusted and believed in God, because He who delivers His people from the devil and the world, protects them when they are delivered. 'Why have you done this to us,' say they, 'casting us out of Egypt? It is better for us to serve the Egyptians than to die in this desert.' And Moses said to the people, 'Trust and stand fast, and see the salvation which is from the Lord, which He shall make for you today. The Lord Himself shall fight for you, and you will be silent.' 1 The Lord, admonishing us concerning this in His Gospel and teaching that we should not return again to the devil and to the world which we have renounced and from which we have escaped, says, 'No man looking back and putting his hand to the plough, is fit for the kingdom of God.' 2 And again, 'And let him who is in the field not turn back. Remember Lot's wife.' 3 And lest any one should be slowed from following Christ by desire for wealth or the attraction of his own family, He adds and says: 'He who does not forsake all he has cannot be my disciple.' 4 Saint Cyprian of Carthage, Letter to Fortunatus, On Exhortation to Martyrdom 1 Exodus 14.11-14 2 Lk 9.62 3 Lk 17.31-32 4 Lk 14.33

A Beginning Of Teaching

Ὁ Θεὸς, ἐν τῷ ἐκπορεύεσθαί σε ἐνωτιον τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ. Διάψαλμα. Ὅτι μὴ μόνον ἐν τῇ συντελείᾳ τῶν αἰώνων ἀνθρώποις ἐπεδήμει ὁ τοῦ Θεοῦ Λόγος, ἀλλὰ καὶ πρότερον αὐτὸς ἦν ὁ διὰ Μωϋσέως χρηματίζων, ὁ παρὼν διδάσκει λόγος φάσκων· Ὁ Θεὸς, ἐν τῷ ἐκπορεύεσθαί σε ἐνώπιον τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ, γῆ ἐσείθη, καὶ γὰρ οἱ οὐρανοὶ ἔσταξαν. Καὶ τότε γὰρ, φησὶ, καθ' ὄν χρόνον ἐξῆγες τοὺς υἱοὺς Ἰσραήλ ἀπὸ γῆς Αἰγύπτῳ πεπραγμένων διατρεχούσης εἰς πάντας. Ἀλλ' ἡ μὲν γῆ τότε ἐσείτο· ἤτοι τῆς φήμης, ὡς εἴρηται, τὰς πάντων τῶν ἐπὶ γῆς ἀκοὰς πληρούσης, ἤ καὶ αὐτοῦ τοῦ στοιχείου χαίροντος ἐπὶ τῇ ἐπιβάσει τοῦ Θεοῦ. Ὅ δὴ διδάσκει καὶ ἕτερος ψαλμὸς λέγων· Ἐν ἐξόδῳ Ἰσραὴλ ἐξ Αἰγύπτου, οἴκου Ἰακὼβ ἐκ λαοῦ βαρβάρου, τὰ ὄρη ἐσκίρτησαν ὡς κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων. Ἡ μὲν οὖν γῆ χαίρουσα ἐσείετο· οἱ δὲ οὐρανοὶ ἔσταξαν. Τί δὲ ἔσταξαν, ἀλλ' ἤτοι τὴν τοφὴν τὴν παραδόξως ἐνεχθεῖσαν τοῖς ἐπὶ τῆς ἐρήμου, ἤ καὶ τοὺς θείους λόγους τε καὶ νόμους τροφὴν ὄντας ψυχῶν λογικῶν; Ἐσείετο δὲ ἡ γῆ, καὶ ἔσταξαν οἱ οὐρανοὶ ἀπὸ προσώπου τοῦ Θεοῦ τοῦ Σιναῖ. τουτέστι τοῦ ἐν τῷ ὄρει Σιναῖ χρηματίσαντος. Καὶ ταῦτα δὲ σαφέτερον ἡρμήνευσεν ὁ Σύμμαχος εἰπών· Γῆ ἐσείετο, οὐρανὸς δὲ ἀπέσταξεν ἀπὸ προσώπου τοῦ Θεοῦ τούτου τοῦ Σιναϊ, καὶ ἀπὸ προσώπου τοῦ Θεοῦ, Θεοῦ Ἰσραήλ. Μήποτε δὲ καὶ αἱ οὐράνιοι δυνάμεις ὥσπερ τροφοί τινες καὶ τιθηνοὶ ἀπὸ θηλῆς γάλα νηπίοις ἀποστάζουσαι, οὕτως καὶ αὖται τὴν ἐξ αὐτῶν χορηγίαν παρεῖχον τοῖς τότε τὰς ψυχὰς νηπίοις; Δι' ὅ καὶ παιδαγωγος ωνόμασται παρὰ τῷ Ἀποστόλῳ ὁ διὰ Μωϋσέως λαληθεὶς λόγος. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΞΖ' Source: Migne PG 23.962b-d

O God, when you went forth in the sight of your people, passing out into the desert. 1 The Word of God comes to men not only at the consummation of the ages, but before this He was the One who gave His oracles through Moses, it being taught here in these words: 'O God, when you went forth in the sight of your people, passing out into the desert, the earth was shaken, the skies dripped.' Then indeed, he says, when you led out the sons of Israel from the land of Egypt, the deeds which had been done passed on to all. For, so to speak, their fame filled the ears of all those who dwelt on the earth, or indeed that same element of the earth rejoiced in the coming of God. Which likewise he teaches in another Psalm, saying: 'In the going out of Israel from Egypt, the house of Jacob from a barbarous people ... the mountains exulted and the hills leapt like lambs.' 2 Thus the earth is moved in its rejoicing, but the sky drips, and why does it drip unless unexpected food in the desert falls from above, or indeed those Divine words and laws which are the food of rational souls? But the earth is shaken, and the sky drips, 'from the face of the God of Sion,' that is, on mount Sinai He sent forth His oracles. These things, however, are more clearly translated by Symmachus, who writes: 'The earth was shaken, but the heavens dripped, from the face of God of Sion, and from the face of God, the God of Israel.' And perhaps the celestial virtues are as nurses who for infants make milk flow from the breast, who thus from themselves supply those who were then in soul as infants. Whence the law set forth by Moses was called a custodian by the Apostle. 3 Eusebius of Caesarea, Commentary on the Psalms, Psalm 67 1 Ps 67.8-9

The Gnats

Post haec cyniphes producuntur. Hoc animal quidem pennis suspenditur per aera volitans; sed ita subtile est, et minutum, ut oculi visum, nisi acute cernentis, effugiat. Corpus autem cui insederit acerbissimo terebrat stimulo, ita ut quem volantem quis videre non valet, sentiat statim stimulantem. Hoc ergo animalis genus subtilitati haereticae comparatur: quae subtilibus verborum animas terebat, tantaque calliditate circumvenit, ut deceptus quisque nec videat, nec intelligat, unde decipiatur. Quod vero in tertio signo magi cessaverunt dicentes: Hic digitus est Dei; magi illi typum haereticorum atque animositatem habuerunt. Declarat hoc Apostolus, dicens: Sicut Jannes, et Mambres restiterunt Moysi, sic et hi resistunt veritati; homines mente corrupti, et reprobi circa fidem, sed ultra non proficient. Dementia eorum manisfesta erit omnibus, sicut et illorum fuit. Hi autem, qui per ipsam corruptionem mentis inquietissimi fuerunt, in signo tertio defecerunt, fatentes sibi adversum esse Spiritum sanctum, qui erat in Moyse. Terto enim loco ponitur Spiritus sanctus, qui est digitus Dei. Unde et illi deficientes in tertio signo, dixerunt: Digitus Dei est hic. Sicut autem conciliatus et placatus Spiritus sanctus praestat requiem mitibus et humilibus corde, ita contrarius adversus immites ac superbos inquietudinem exagitat, quam inquietudinem muscae illae brevissimae significaverunt, sub quibus magi Pharaonis defecerunt, dicentes: Digitus Dei est hic. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Exodum, Caput XIV Source: Migne PL 83.292d-293b

After that plague come the gnats. 1 This animal flies through the air suspended by wings, but it is so delicate and so small that it escapes the vision of the eye unless it has acute sight. But the body of the one it lands on it pierces with a most bitter sting, so that that which is not seen in its flight is immediately felt by its bite. Thus this type of animal may be compared to the subtility of the heretic who pierces souls with the fineness of his words, and with such cleverness he whirls around that anyone who is deceived does not see, nor does he understand from whence he is deceived. And with this third sign the magicians were wanting in their arts, saying, 'This is the finger of God,' the magicians who were a type of heretics and hostility. And the Apostle declares this, saying: 'As Jannes and Mambres resisted Moses, so even these resist the truth, men with corrupt minds, and reprobate concerning the things of faith, but they will not advance very far. Their madness shall be manifest to all, as was theirs.' 2 These who through the same corruption of mind were disturbed, failed in their arts at the third sign, and confessed themselves opponents of the Holy Spirit who was in Moses. Indeed the third sign reveals the Holy Spirit, who is the finger of God. 3 Whence those failing in the third sign said: 'This is the finger of God.' As the wise and peaceful Spirit gives rest to the meek and humble in heart, so on the contrary He stirs up distress among the merciless and the proud, which distress these most small flying things have signified, under which the magicians of the Pharaoh were found wanting, saying, 'This is the finger of God.' Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chap 14 1 Exod 8.16-19 2 2 Tim 3.8 3 Lk 11.20

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