The Vine

Ἀρκεῖ σου τῇ ὄψει καὶ ἄμπελος συνετῶς ὁραθεῖσα ὑπόμνησίν σοι τῆς φύσεως ἐμποιῆσαι. Μέμνησαι γὰρ δηλονότι τῆς τοῦ Κυρίου εἰκόνος, ὅτι ἄμπελον ἑαυτὸν λέγει, καὶ τὸν Πατέρα τὸν γεωργόν, καὶ τοὺς καθ᾿ ἕνα ἡμῶν διὰ τῆς πίστεως ἐμπεφυτευμένους τῇ Ἐκκλησίᾳ κλήματα προσηγόρευσε· καὶ προσκαλεῖται ἡμᾶς εἰς πολυκαρπίαν, ἵνα μὴ ἀχρηστίαν καταγνωσθέντες τῷ πυρὶ παραδοθῶμεν· καὶ οὐ παύεται πανταχοῦ τὰς ψυχὰς τῶν ἀνθρώπων ταῖς ἀμπέλοις ἐξομοιῶν. Ἀμπελὼν γὰρ ἐγενήθη τῷ ἠγαπημένῳ, φησίν, ἐν κέρατι, ἐν τόπῳ πίονι. Καὶ, Ἀμπελῶνα ἐφύτευσα, καὶ περιέθηκα φραγμόν. Τὰς ἀνθρωπίνας ψυχὰς δηλονότι λέγει τὸν ἀμπελῶνα, αἷς φραγμὸν περιέθηκε τὴν ἐκ τῶν προσταγμάτων ἀσφάλειαν, καὶ τὴν φυλακὴν τῶν ἀγγέλων. Παρεμβαλεῖ γὰρ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτόν. Ἔπειτα καὶ οἱονεὶ χάρακας ἡμῖν παρακατέπηξε θέμενος ἐν τῇ Ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους. Καὶ τοῖς τῶν παλαιῶν καὶ μακαρίων ἀνδρῶν ὑποδείγμασιν εἰς ὕψος ἡμῶν ἀνάγων τὰ φρονήματα, οὐκ ἀφῆκεν ἐρριμμένα χαμαὶ, καὶ τοῦ πατεῖσθαι ἄξια. Βούλεται δὲ ἡμᾶς καὶ οἱονεὶ ἕλιξί τισι ταῖς περιπλοκαῖς τῆς ἀγάπης τῶν πλησίον ἀντέχεσθαι, καὶ ἐπαναπαύεσθαι αὐτοῖς, ἵν᾿ ἀεὶ πρὸς τὸ ἄνω τὴν ὁρμὴν ἔχοντες, οἷόν τινες ἀναδενδράδες ταῖς κορυφαῖς τῶν ὑψηλοτάτων ἑαυτοὺς παρισάζωμεν. Ἀπαιτεῖ δὲ ἡμᾶς καὶ τὸ καταδέχεσθαι σκαπτομένους. Ἀποσκάπτεται δὲ ψυχὴ ἐν τῇ ἀποθέσει τῶν τοῦ κόσμου μεριμνῶν, αἳ βάρος εἰσὶ ταῖς καρδίαις ἡμῶν. Ὥστε ὁ τὴν σαρκίνην ἀγάπην ἀποθέμενος, καὶ τὴν πρὸς τὰ χρήματα φιλίαν, ἢ τὴν περὶ τὸ δύστηνον δοξάριον τοῦτο πτόησιν ἀπόπτυστον καὶ εὐκαταφρόνητον ἡγησάμενος, ὥσπερ ἐσκάφη καὶ ἀνέπνευσεν ἀποσκευασάμενος τὸ μάταιον βάρος τοῦ γηΐνου φρονήματος. Δεῖ δέ, κατὰ τὸν λόγον τῆς παροιμίας, μηδὲ ὑλομανεῖν, τουτέστι, μὴ ἐπιδεικτικῶς πολιτεύεσθαι, μηδὲ τὸν παρὰ τῶν ἔξωθεν ἔπαινον θηρᾶσθαι, ἀλλ᾿ ἔγκαρπον εἶναι, τῷ ἀληθινῷ γεωργῷ τὴν ἐπίδειξιν τῶν ἔργων ταμιευόμενον. Σὺ δὲ καὶ Ὡς ἐλαία κατάκαρπος ἔσο ἐν τῷ οἴκῳ τοῦ Θεοῦ, μηδέποτε γυμνούμενος τῆς ἐλπίδος, ἀλλ᾿ ἀεὶ θάλλουσαν ἔχων περὶ σεαυτὸν τὴν διὰ πίστεως σωτηρίαν. Οὕτω γὰρ τὸ ἀειθαλὲς τοῦ φυτοῦ μιμήσῃ, καὶ τὸ πολύκαρπον δὲ αὐτοῦ ζηλώσεις, ἄφθονον τὴν ἐλεημοσύνην ἐν παντὶ καιρῷ παρεχόμενος Ἅγιος Βασιλειος Καισαρείας, Εις Την ῾Εξαημερον, Ὁμιλὶα E' Source Migne PG 29.108b-109a

Let the sight of a vine, when observed by an understanding eye, remind you of your nature. Certainly you remember the image of the Lord where He calls Himself a vine and the Father the husbandman, and every one of us who are grafted by faith into the Church are the branches, and He exhorts us to produce fruits in abundance, lest our sterility be condemned and we are cast into the fire. 1 Indeed He constantly compares our souls to vines. 'My beloved,' He says, 'has a vineyard on a very fruitful hill,' and elsewhere, 'I planted a vineyard and fenced it all about.' 2 It is evident He calls human souls His vines, those souls whom He has fenced in with the security of His teaching and a guard of angels. The angel of the Lord encamps around those that fear Him. 3 Furthermore He has planted props for us, as it were, in establishing first Apostles, secondly prophets, and thirdly teachers in His Church. And in the lifting up of our thoughts by the example of the blessed ones of the past, He has not allowed us to trail along on the earth and be crushed under foot. He wishes that the embraces of love, like the tendrils of the vine, should attach us to our neighbour and make us rest on them, so that in our continual reaching to what is above we may be like vines which raise themselves to the tops of the tallest trees. And He also asks us to allow ourselves to be dug about, which is what the soul does when it casts off the cares of the world, that are a weight on our hearts. He, then, who is freed from carnal affection and from the love of riches, and is far from being dazzled by them, and disdains and despises such wretched vainglory, is, so to say, dug about, and finally breathes free from the vain weight of worldly thoughts. Nor must we, according to the sense of the parable, be heavy with too much wood, that is to say, live with ostentation, being pleased with the praise of the world, but we must bring forth fruits and keep the proof of our works for the farmer. Be, then, like a fruitful olive tree in the house of God, 4 never destitute of hope, but through faith decked with the bloom of salvation. Thus you will resemble the eternal verdure of this plant and will rival it in the giving of many fruits, if each day sees you giving abundantly in alms. Saint Basil of Caesarea, Hexameron, from Homily 5 1 John 15.1-6 2 Isaiah 5.1, Mt 21.33 3 Ps 33.8 4 Ps 51.10

Birth And Grace

ΕΡΩΤ ΟΕ' Διατί τῶν πατριαρχῶν αἱ γυναῖκες στεῖραι; Καὶ γὰρ Σὰῥῥα στεῖρα, καὶ ἡ Ῥεβέκκα ὡσταύτως, καὶ ἡ Ῥακὴλ μέντοι, καὶ ἡ Λεία. Ἰδὼν γὰρ, φησὶ, Κύριος, ὅτι μισεῖται ἡ Λεία, ἀνέῳξε αὐτῆς τὴν μήτραν.; Τὸ Ἰσρατηλιτικὸν συστῆσαι γένος βουληθεὶς ὁ Θεὸς, δείκνυσιν οὐ κατὰ φύσεως ἀκολουθίαν, ἀλλὰ κατὰ τὴν τῆς χάριτος φιλοτιμίαν τὴν πολυγονίαν δεξάμενον. Ταύτης δὲ τῆς κηδεμονίας ἐκεῖνο τὸ γένος τετύχηκεν, ἐπειδήπερ ὁ Δεσπότης Χριστὸς, ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, ἐκεῖθεν ἔμελλε τὸ κατὰ σάρκα βλαστήσειν. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.185c

Question 75 Why were the wives of the patriarchs sterile? For Sarah was sterile, and Rebecca also, similarly Rachel and Leah. 'For the Lord, seeing that Leah was despised, opened her womb.' 1 Wishing to commend the race of Israel, God shows that it is not by natural succession but by grace that the reception of honourable fecundity comes about. And this race obtained this care because The Lord Christ, the Only Begotten Son, would be born from it according to the flesh. Theodoret of Cyrrhus, Questions On Genesis 1 Gen 29.31

Man And Nature

Βούλομαί σοι σφοδρότερον τῆς κτίσεως ἐνιδρυνθῆναι τὸ θαῦμα, ἵν᾿ ὅπου περ ἂν εὑρεθῇς, καὶ ὁποίῳ δήποτε γένει τῶν φυομένων παραστῇς, ἐναργῆ λαμβάνῃς τοῦ ποιήσαντος τὴν ὑπόμνησιν. Πρῶτον μὲν οὖν ὅταν ἴδῃς βοτάνην χόρτου καὶ ἄνθος, εἰς ἔννοιαν ἔρχου τῆς ἀνθρωπίνης φύσεως, μεμνημένος τῆς εἰκόνος τοῦ σοφοῦ Ἡσαΐου, ὅτι Πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. Τὸ γὰρ ὀλιγοχρόνιον τῆς ζωῆς, καὶ τὸ ἐν ὀλίγῳ περιχαρὲς καὶ ἱλαρὸν τῆς ἀνθρωπίνης εὐημερίας, καιριωτάτης παρὰ τῷ προφήτῃ τετύχηκε τῆς εἰκόνος. Σήμερον εὐθαλὴς τῷ σώματι, κατασεσαρκωμένος ὑπὸ τρυφῆς, ἐπανθοῦσαν ἔχων τὴν εὔχροιαν ὑπὸ τῆς κατὰ τὴν ἡλικίαν ἀκμῆς, σφριγῶν καὶ σύντονος, καὶ ἀνυπόστατος τὴν ὁρμήν, αὔριον ὁ αὐτὸς οὗτος ἐλεεινὸς, ἢ τῷ χρόνῳ μαρανθεὶς, ἢ νόσῳ διαλυθείς. Ὁ δεῖνα περίβλεπτος ἐπὶ χρημάτων περιουσίᾳ· καὶ πλῆθος περὶ αὐτὸν κολάκων· δορυφορία φίλων προσποιητῶν τὴν ἀπ᾿ αὐτοῦ χάριν θεραπευόντων· πλῆθος συγγενείας, καὶ ταύτης κατεσχηματισμένης· ἑσμὸς τῶν ἐφεπομένων μυρίος τῶν τε ἐπὶ σιτίων καὶ τῶν κατὰ τὰς χρείας αὐτῷ προσεδρευόντων, οὓς καὶ προϊὼν καὶ πάλιν ἐπανιὼν ἐπισυρόμενος ἐπίφθονός ἐστι τοῖς ἐντυγχάνουσι. Πρόσθες τῷ πλούτῳ καὶ πολιτικήν τινα δυναστείαν, ἢ καὶ τὰς ἐκ βασιλέων τιμάς· ἢ ἐθνῶν ἐπιμέλειαν· ἢ στρατοπέδων ἡγεμονίαν· τὸν κήρυκα μέγα βοῶντα πρὸ αὐτοῦ· τοὺς ῥαβδούχους ἔνθεν καὶ ἔνθεν βαρυτάτην κατάπληξιν τοῖς ἀρχομένοις ἐμβάλλοντας τὰς πληγάς· τὰς δημεύσεις· τὰς ἀπαγωγάς· τὰ δεσμωτήρια, ἐξ ὧν ἀφόρητος ὁ παρὰ τῶν ὑποχειρίων συναθροίζεται φόβος. Καὶ τί μετὰ τοῦτο; Μία νὺξ, ἢ πυρετὸς εἷς, ἢ πλευρῖτις, ἢ περιπνευμονία, ἀνάρπαστον ἐξ ἀνθρώπων ἀπάγουσα τὸν ἄνθρωπον οἴχεται, πᾶσαν τὴν κατ᾿ αὐτὸν σκηνὴν ἐξαπίνης ἀπογυμνώσασα, καὶ ἡ δόξα ἐκείνη ὥσπερ ἐνύπνιον ἀπηλέγχθη. Ὥστε ἐπιτέτευκται τῷ προφήτῃ ἡ πρὸς τὸ ἀδρανέστατον ἄνθος ὁμοίωσις τῆς ἀνθρωπίνης δόξης. Ἅγιος Βασιλειος Καισαρείας, Εις Την ῾Εξαημερον, Ὁμιλὶα E' Source Migne PG 29.97c-100b

I want creation to infuse you with such great wonder that wherever you may be, you are brought to distinct remembrance of the Creator by whatever growing thing is at hand. Firstly when you see the grass of the fields and the flower of it, think of human nature, and recall the likeness of the wise Isaiah. 'All flesh is grass, and all the glory of man is as the flower of the field.' 1 For the shortness of the time of this life, and the brevity of the delight and pleasure of man's happiness, most appropriately suits the comparison of the prophet. Today a man is vigorous in body, he has been plumped up by luxury, and with a complexion like fair flowers, in the prime of life, he is strong and firm and has an energy that can hardly be resisted, but tomorrow this same man is pitiful, withered by age or ruined by sickness. Another man is celebrated for his abundant wealth, and a crowd of flatterers surround him, a guard of false friends prey on his favours, and a mob of dissembling kinsmen also, and a cloud of servants follow who attend to his nourishment and other needs, and in his comings and goings this troop which he drags after him arouses the envy of those he encounters. To wealth one may add political power, and honours given by royalty, or the government of a province, or the command of armies, and a herald going before him who cries out in a loud voice, with lictors on this side and that, whose blows fill his subjects with fear, and then confiscations, banishments, imprisonments, by which he imbues all those he rules with unbearable terror. And what then? One night, a fever, or a pleurisy, or an inflammation of the lungs, snatches him away from the midst of men, and in a moment he is stripped bare of all that he had on the stage, and all that glory is revealed to be a mere dream. Thus did the Prophet compare human glory to the frailest flower. Saint Basil of Caesarea, Hexameron, from Homily 5 1 Isaiah 40.6

The Son And The Sun

Habentes ergo tantae spei fiduciam, dilectissimi, in fide qua fundati estis stabiles permanete, ne idem ille temptator, cuius iam a vobis dominationem christus exclusit, aliquibus vos iterum seducat insidiis, et haec ipsa praesentis diei gaudia fallaciae suae arte corrumpat, inludens simplicioribus animis de quorumdam persuasione pestifera, quibus hic dies sollemnitatis nostrae, non tam de nativitate Christi, quam de novi, ut dicunt, solis ortu videatur honorabilis. Quorum corda vastis tenebris obvoluta, et ab omni incremento verae lucis aliena sunt. Trahuntur enim adhuc stultissimis gentilitatis erroribus, et quia supra id quod carnali intuentur aspectu, nequeunt aciem mentis erigere, ministra mundi luminaria divino honore venerantur. Absit ab animis christianis impia superstitio prodigiosum que mendacium. Ultra omnem modum distant a sempiterno temporalia, ab incorporeo corporea, a dominatore subiecta, quae etsi mirandam habent pulchritudinem, adorandam tamen non habent deitatem. Illa ergo virtus, illa sapientia, illa est colenda maiestas, quae universitatem mundi creavit ex nihilo, et in quas voluit formas atque mensuras terrenam caelestem que substantiam omnipotenti ratione produxit. Sol, luna et sidera sint commoda utentibus, sint speciosa cernentibus, sed ita ut de illis gratiae referantur auctori, et adoretur Deus, qui condidit, non creatura, quae servit. Laudate igitur Deum, dilectissimi, in omnibus operibus eius atque iudiciis. Sit in vobis indubitata credulitas virgineae integritatis et partus. Reformationis humanae sacrum divinum que mysterium sancto atque sincero honorate famulatu. Amplectimini Christum in nostra carne nascentem, ut eumdem Deum gloriae videre mereamini in sua maiestate regnantem, qui cum Patre et cum Spiritu Sancto manet in unitate deitatis in saecula saeculorum. Sanctus Leo Magnus, Sermo XXII, In Nativitate Domini Source: Migne PL 54.198b-199a

Having therefore so confident a hope, dearly beloved, remain firm in the faith in which you have been established, lest that same tempter whose domination over you Christ has already cast out, seduce you again with any of his wiles and corrupt even the joys of the present day by his deceitful art, misleading simpler souls with the pestilential idea of some to whom this day of our solemnity seems to derive its honour, not so much from the nativity of Christ, but, as they say, from the rising of the new sun. Such hearts are wrapped in great darkness and are estranged from any increase in the perception of the true light. For they are still drawn away by the most foolish errors of paganism, and because they cannot lift the acuity of the mind above that which they see with carnal sight, they venerate with divine honours the luminaries that minister to the world. May wicked superstitions and egregious lies be far from Christian souls. Temporal things are separated from the Eternal by all measure, and likewise corporeal things from the incorporeal, and things governed from Him who governs, which even if they may possess an admirable beauty, yet have no divinity to be adored. That power, then, that wisdom, that majesty, is to be adored which created everything out of nothing and by His almighty reason made into what forms and dimensions He willed the substance of the earth and sky. The sun and the moon and the stars may be useful to us, they may be most fair to look on, but only if we give thanks to their Maker for them and worship God who made them, not the created thing which serves. Thus praise God, dearly beloved, in all His works and judgments. May there be in you an undoubting belief in the Virgin's integrity and the birth. Honour the sacred and Divine mystery of man's restoration with holy and sincere service. Embrace Christ born in our flesh, that you may merit to see the same God of glory reigning in His majesty, who with the Father and the Holy Spirit remains in the unity of the Godhead for ever and ever. Amen. Pope Leo the Great, from Sermon 22, On The Nativity Of The Lord

Grass And Plants

Producens fenum jumentis, et herbam servituti hominum, ut educat panem de terra... Excolit quod superius dixit, ut terra illa coelesti imbre satiata producat fenum jumentis, id est eleemosynas faciat his qui passim petunt, de quibus dictum est: Omni petenti te tribue. Jumenta enim appellati sunt, quia verecundiam non habentes propter ingluviem ventris, in egentium voces petulanter erumpunt sicut jumenta, quae dum esuriunt, nequaquam possunt a propriis vocibus abstinere. Herbam vero servitui hominum, hoc est, ut illi necessari tribuantur, de quo scriptum est. Desudet eleemosyna in manu tua, donec invenias justum cui eam tradas. Hic enim homnies appellati sunt, qui ratione plenissimi indigentiam suam tolerantiae viribus tegunt. Sic duo genera egentium talibus allusionibus exprimuntur. Sequitur, ut educat panem de terra. Educitur panis de terra, quando Domini praecepta complentur, ut de istis carnalibus atque visualibus cibus fiat unde anima coelesti refectione pascatur. Panis enim vere noster est Christus, qui tunc de terra producitur, quando aliquid indigentibus ejus consideratione praestatur. Sive hoc potest de praedicatoribus dici, qui coelestibus divitiis imperitorum hominum indigentias misericorditer expleverunt. Cassiodorus, Expositio In Psalterium, Psalmus CIII Source: Migne PL 70.733a-c

Bringing forth grass for cattle, and plants for the service of men, that he may draw forth bread from the earth... 1 He develops what he has said previously, that from the earth which has been supplied with heaven's rain he might forth grass for cattle, that is, he might give alms to those who seek them everywhere, concerning which it is said, 'Give to everyone who asks from you.' 2 For they are called cattle because they lack self control regarding the gluttony of the stomach, and in want they burst forth with petulant voices like cattle, which, while they thirst, they have no power in themselves to silence. Plants, however, are for the service of men, that is, they are given to those who are in need, concerning which it has been written, 'Let alms grow damp with sweat in your hand until you know you give them to someone righteously.' 3 For here they are called men, who replete with reason cover up poverty in the support of men. So there are two classes of the needy expressed by such allusions. It follows, 'that he may draw forth bread from the earth,' Bread is drawn from the earth when the commandments of the Lord are fulfilled, as when food comes from things carnal and visible, so by that the soul may feed on heavenly refreshments. For our true bread is Christ, who is drawn forth from the earth when something is presented in consideration of His needy ones. Or it is possible to say this of those who preach, who mercifully satisfy with the riches of heaven the poverty of men. Cassiodorus, Commentary On The Psalms, from Psalm 103 1 Ps 103.14 2 Lk 6.30 3 Didache 1.6

Wheat And Weeds

Οἱ γεωργοὶ τὰ συμφόμενα τῷ σίτῳ ζιζάνια ῥιζόθεν ἀνασπῶσιν, ἵνα καθαρὸς ὁ καρπὸς εἰς τὸν ἐμητον ἀπαντήσῃ. Χρὴ τοίνυν καὶ σὲ τὰς ἐπιθολούεας τὸν νοῦν κακίας ἐκτεμεῖν, ἵνα ὑγιὴς ἡ συνείδησις, καὶ παντὸς πάθους ἀμέτοχος, τὴν βρῶσιν τὴν μένουσιν εἰς ζωὴν κατεργάζηται. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΥΛΒ' Κελσῳ Source: Migne PG 78.421a

When the wheat sprouts up farmers tear up the weeds by the root so that pure fruit may come to harvest. You, then, in the same way cut off that which corrupts your soul, that you might be healthy, and apart from every vile attachment make the bread that remains forever. Saint Isidore of Pelusium, Book 1, Letter 432 to Celsus

The Word And The Earth

Καὶ ἐξήνεγκε, φησὶν, ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος, καὶ καθ᾽ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. Ἐννόει μοι ἐνταῦθα, ἀγαπητὲ, πῶς τῷ ῥήματι τοῦ Δεσπότου τὰ πάντα ἐγένετο τῇ γῇ. Οὔτε γὰρ ἄνθρωπος ἦν ὁ ἐργαζόμενος, οὐκ ἄροτρον, οὐ βοῶν συνεργία, οὐκ ἄλλη τις περὶ αὐτὴν ἐπι μέλεια, ἀλλὰ μόνον ἤκουσε τοῦ ἐπιτάγματος, καὶ εὐθέως τὰ παρ᾽ ἑαυτῆς ἐπεδείξατο. Ἐκ τούτου μανθάνομεν, ὅτι καὶ νῦν οὐ τῶν γηπόνων ἡ ἐπιμέλεια, οὐδὲ ὁ πόνος, καὶ ἡ λοιπὴ ταλαιπωρία ἡ κατὰ τὴν γεωργίαν γινομένη τῶν καρπῶν ἡμῖν τὴν φορὰν χαρίζεται, ἀλλὰ πρὸ τού των ἁπάντων τὸ τοῦ Θεοῦ ῥῆμα, τὸ ἐξ ἀρχῆς πρὸς αὐτὴν γενόμενον. Ἄλλως τε δὲ καὶ τὴν μετὰ ταῦτα ἀγνωμοσύνην τῶν ἀνθρώπων διορθουμένη ἡ θεία Γραφὴ, ἀκριβῶς ἡμῖν ἅπαντα διηγεῖται κατὰ τὴν τάξιν τῶν γεγονότων, ἵνα ἀναστείλῃ τῶν μάτην φθεγγομένων τὰς ἀπὸ τῶν οἰκείων λογισμῶν ληρωδίας τῶν λέγειν ἐπιχειρούντων, ὅτι τῆς τοῦ ἡλίου συνεργίας δεῖ πρὸς τὴν τῶν καρπῶν τελεσφόρησιν. Εἰσὶ δέ τινες οἳ καὶ τῶν ἄστρων τισὶ ταῦτα ἐπιγράφειν ἐπιχειροῦσι. Διὰ τοῦτο διδάσκει ἡμᾶς τὸ Πνεῦμα τὸ ἅγιον, ὅτι πρὸ τῆς τῶν στοιχείων τούτων δημιουργίας, τῷ λόγῳ αὐτοῦ καὶ τῷ προστάγματι εἴκουσα ἡ γῆ πάντα τὰ σπέρματα ἐκδίδωσιν, οὐδενὸς ἑτέρου δεηθεῖσα πρὸς συνεργίαν. Ἤρκεσε γὰρ αὐτῇ ἀντὶ πάντων τὸ ῥῆμα ἐκεῖνο τὸ λέγον· Βλαστησάτω ἡ γῆ βοτάνην χόρτου. Κατακολουθοῦντες τοίνυν τῇ θείᾳ Γραφῇ, μηδέποτε ἀνεχώμεθα τῶν ἁπλῶς τὰ παριστάμενα λεγόντων. Κἂν γὰρ ἄνθρωποι τὴν γῆν ἐργάζωνται, κἂν τὴν ἀπὸ τῶν ἀλόγων συνεργίαν ἔχωσι, καὶ πολλὴν τῇ γῇ ἐπιμέλειαν ἐπιδείξωνται, κἂν ἀέρων εὐκρασία γένη ται, καὶ πάντα τὰ ἄλλα συνδράμῃ, εἰ μὴ τὸ νεῦμα τοῦ Δεσπότου γένοιτο, πάντα εἰκῆ καὶ μάτην, καὶ οὐδὲν ἔσται πλέον τῶν πολλῶν πόνων καὶ καμάτων, μὴ τῆς ἄνωθεν χειρὸς συνεφαπτομένης, καὶ τὴν τελεσφόρησιν χαριζομένης τοῖς γινομένοις. Τίς οὐκ ἂν ἐκπλαγείη καὶ θαυμάσειεν ἐννοῶν, ὅπως τοῦ Δεσπότου τὸ ῥῆμα τὸ λέγον, Βλαστησάτω ἡ γῆ βοτάνην χόρτου, εἰς αὐτὰς τῆς γῆς τὰς λαγόνας κατελθὸν, καθάπερ πέπλῳ τινὶ θαυμαστῷ, οὕτω τῇ τῶν ἀνθῶν ποικιλίᾳ τῆς γῆς τὸ πρόσωπον κατεκόσμησε; Καὶ ἦν ἰδεῖν ἀθρόον τὴν πρότερον ἄμορφον καὶ ἀκατασκεύαστον τοσοῦτον δεξα μένην τὸ κάλλος, ὡς μικροῦ δεῖν ἁμιλλᾶσθαι τῷ οὐρανῷ. Καθάπερ γὰρ ἐκεῖνος μετ᾽ οὐ πολὺ μέλλει κοσμεῖσθαι τῇ τῶν ἄστρων ποικιλίᾳ, οὕτω καὶ αὐτὴ τῇ διαφορᾷ τῶν ἀνθῶν οὕτως ἐκαλλωπίσατο Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Την Γενεσιν, Ὁμιλια E' Source: Migne PG 53.51-52

'And the earth produced,' it says, 'plants which bore their seed according to their kind, and fruit trees which contained their seed in themselves, each according to its kind.' 1 Think with me here, beloved, how the Divine word has done everything on earth. For there was no man who worked the land, no plough, no help of oxen, nor anything else for such care, but the earth alone heard the command and immediately brought forth these things from itself. From this we learn that even today it is not the care of farmers, or labour alone, or any other agricultural work, which grants the bringing forth of fruits, but before all these things the word of God, which from the beginning made it so. So to correct the future ungrateful minds of men, Holy Scripture carefully tells us everything according to the order of creation, lest rise up the vain things of the speech of those who manufacture such things from their own nonsensical thoughts, that the assistance of the sun is necessary for the bringing forth of fruits. And there are some who ascribe influence to the stars. But the Holy Spirit teaches us that before the formation of those elements, the earth, obedient to the word and command of God, produced all its seeds, having nothing else to assist it. The speech: 'Let the earth bring forth verdant plants' was enough for it for everything. Following, then, the Divine Scripture, let us not bear those who stand against these things. For even though men cultivate the land, and make use of the help of animals, and have great care for the earth, although the seasons may be agreeable, and all things happen as they wish, without the Lord's approval, everything else is in vain and falls into emptiness, and no labour nor sweat profits unless the hand of the Lord aids from above and brings all these things to their end. Who would not wonder and admire, thinking how this word: 'Let the earth produce verdant plants,' penetrates into the depths of the earth and, as with some wondrous garment, adorns the face of the earth with the variety of flowers that cover it. See that suddenly the earth, which before was without beauty and order, receives such beauty that it almost rivals the heavens. For as heaven was soon to be adorned with the variety of stars, the earth was embellished with the variety of flowers. Saint John Chrysostom, On Genesis, from the Fifth Homily 1 Gen 1.12

Unstable Elements

Omnia flumina... Hic tangitur mutabilitas quantum ad naturam elementarem visibilem, scilicet aquam, quia non est ibi status; omnes enim aquae moventur ad mare; unde dicit: Omnia flumina intrant in mare, scilicet magnum oceanum, de quo dicitur Iob trigesimo octavo: Quis conclusit ostiiis mare, quando erumpebat, quasi de vuvla procedens? Et motus iste non terminatur, quia mare non impletur; ideo subdit: Et mare non redundat. Et quia istud videtur mirabile, ideo reddit huius causam: Ad locum, unde exeunt, flumina revertuntur, non ut ibi queiscant, sed ut iterum fluant. Flumina exeunt occulte, manifeste redeunt, quia meatus subterraneos et exolationes quasdam exeunt. Et sic omnia feruntur in circuitu et vanitati subiecta sunt; Hugo: Ecce, quomodo in circuitu feruntur omnia et vanitati subiecta sunt; et scimus, quia circulus finem non habet; quae ergo in circuitu currunt, currunt quidem, sed ad finem non perveniunt. Quae igitur requies sperari potest, ubi status nullus esse potest? Et ideo de impiis dictum est: Caput circuitus eorum,' et iterum: In circuitu impii ambulant, et iterum Deus meus, pone illos ut rotam. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap I Source: Here, p 13

All the rivers... 1 This touches on the great mutability of the visible elements, and indeed water because there is no stability there, for all waters move to the sea, whence he says: 'All the rivers flow into the sea,' that is, the great ocean, concerning which the thirty eighth chapter of Job says: 'Who closed the sea with gates, when it was bursting forth, as from a womb?' 2 And this motion has no end, because the sea is never filled, and so he adds: 'And the sea does not overflow.' And because this seems to be a wonder, therefore he gives the cause: 'To the place whence they came the rivers return.' Not that they find rest there, for they flow out again. Rivers that flow out unseen, openly return, because they flow out by a certain subterranean movement and extraction. And so everything is borne about in a circle and subject to vanity. 3 Hugo: 'Behold, how everything is borne about in a circle and is subject to vanity. And we know that a circle has no end, therefore what runs in a circle, certainly does run, but it never reaches an end. How, then, can there be hope of rest, when there is no stability?' 4 Thus concerning the impious it is said: 'Their heads in a circle.' 5 And again: 'In a circle the impious walk.' 6 And again: 'My God, place them as a wheel.' 7 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 1 1 Eccles 1.7 2 Job 38.8 3 Rom 8.20 4 Hugh of St Victor, In Salomonis Ecclesiasten, Migne PL 175.138d 5 Ps 139.10 6 Ps 11.9 7 Ps 82.14

Heaven And The Church

Coelum spiritualiter Ecclesia est, quae in hujus vitae nocte sanctorum virtutibus, quasi claritate siderum, fulget. Pluraliter autem colei nomine sancti omnes, vel angelis intelligeuntur. Siquidem per coelos etiam prophetas et apostolos accipere debemus. De quibus scriptum est: Coeli enarrent gloriam Dei; utique quod ipsi adventum et mortem, ipsi quoque resurrectione Christi et gloriam mundo annuntiaverunt. Sanctus Isidorus Hispalensis, De Natura Rerum, Caput XII Source: Migne PL 83.981b-983a

Spiritually heaven is the Church, which in the night of this life shines with the virtues of the saints as with the brightness of the stars. But in the plural all the saints and angels are understood by the name of heaven, and likewise we should take the heavens as the Prophets and Apostles, of whom it is written, 'The heavens tell of the glory of God,' 1 since these announced to the world the coming and the death and the resurrection and the glory of Christ. Saint Isidore of Seville, On The Nature Of Things, Chap 12 1 Ps 18.2

Grace And The Annunciation

Sed quid egerit angelus audiamus: Ingressus ad eam, dicit: Ave, gratia plena, Dominus tecum. In hac voce oblatio muneris, non simplex salutionis officium. Ave. Hoc est accipe gratiam. Ne trepides, ne sis sollicita de nature. Gratia plena. Quia in aliis gratia, in te tota gratiae pariter veniet plenitudo. Dominus tecum. Quid est in te Dominus? Quia ad te non visitandi studio venit, sed in te novo nascendi illabitur sacramento. Adjecit congrue: Benedicta tu in mulieribus. Quia in quibus Eva maledicta puniebat viscera, tunc in illis gaudet, honoratur, suspicitur Maria benedicta. Et facta est vere nunc mater viventium per gratiam, quae mater exstitit morientium per naturam. Sanctus Petrus Chrysologus, Sermo CXL, De Annuntiatione Divae Mariae Virginis Source: Migne PL 52.576a-b

Let us hear what the angel did. Having come to her, he says: 'Hail, full of grace, the Lord is with you.' 1 In this voice is the giving of a gift, not just the simple performance of a greeting. 'Hail.' That is, receive grace. Do not be distressed or anxious about nature. 'Full of grace.' Because though there is grace in others, the whole fullness of grace shall come to you. 'The Lord is with you.' Why is the Lord with you? Because He is coming to you not for the sake of a visit, but He comes down into you in a new mystery of birth. Fittingly the angel adds: 'Blessed are you among women.' Because in those affairs which Eve who received a curse had punished the body, Mary now receives a blessing, and rejoices and is honoured. Now truly woman is a mother of the living through grace, who had been a mother of the dead by nature. Saint Peter Chrysologus, from Sermon 140, On The Annunciation 1 Lk 1.28

Advents Foretold

Facto vespere, dicitis: Serenum erit, rubicundum est enim coelum; et mane: Hodie tempestas erit, rutilat enim triste coelum. Faciem ergo coeli dijudicare nostis, signa autem temporum non potestis scire?   Hoc apud plerosque codices non habetur. Sed sensus manifestus est, etiam apud gentiles; unde Virgilius canit: Sol quoque exoriens, et cum se condet in undas, Signa dabit, solem certissima signa sequentur. Et quae mane refert, et quae surgentibus astris. Denqiue quid vesper serus vehat, unde serenas Ventus agat nubes, quid cogitet humidus Auster Sol tibi signa dabit. Solem quis dicere falsum Audeat. Constat igitur verum, quod ex elementorum ordine atque ex consonantia rerum, possint et sereni dies et pluviales quam saepe praenosci. Et ideo increpantur Pharisaei et Scribae, qui videbantur legis esse doctores, quod ex certiore prophetico vaticinio non poterant intelligere Salvatoris adbentum, de quo dictum erat: Descendet sicut pluvia in vellus, et sicut stillicidia stillantia super terram, orietur in diebus ejus justitia et abundantia pacis. Quae nimirum aperta et manifesta signa fuerunt, quibus deprehendi posset tempus adventus ejus. Idcirco increpantur, quod tempora ex aris qualitate nossent dijudicare, et deprehendere sibi utilia, utilia vero salutis suae non intenderent nec intelligerent, signa adventus Dei e coelo in carne. Ex quibus profecto verbis, mirabilis Dei responsio commendatur, in omnibus; quia illa humilitatem in Christo carnis et corporis contuentes, doctrinam ex his quae sub habitu hominis gerebat dedignabantur accipere, quorum insolentiam et inanitatem jactantiae irridens, multa eos de natura coeli conjicere solere respondit, cum aut ex ortu aurorae, aut ex vespere, serenum nimbosumque aerem praenuntient. Quibus ita praescitis et praecognitis valde stultissimum docet eos ignorate adventus sui signa, cum omnis lex et prophetae hunc annuntiaverunt esse venturum, et quando venturus esse, vel quomodo, praedixerunt; necnon et operum quae gerebat, indicia cum omni admiratione, jam eum perhibebant venisse. Ita ut quamadmodum fidem tempestatis coeli rubor matutini temporis vel vespertini reddit: ita manifestam temporum cognitionem, virtutum atque operum, indicium sui adventus praestare deberent, si caeci non essent. Et mira comparatio. Quia facto vespere sanguine passionis Christi in primo adventu, peccatorum indulgentia datur; et mane hodie tempestas valida secundi adventus. Rutilat enim triste coelum. Nam primus adventus ejus enim vesperi comparatur, quia in fine saeculi fuit. Unde licet rubeat ut rosa Christi sanguine purpuratus, tamen serenus valde fuit. Porro in secundo cum venerit quasi mane erit, sed tunc licet coelum rubeat aut rutilet, non serenum sed tempestas erit, profecto qui rubor ille non de sanguine, sed ex igne erit. Quoniam sicut in psalmo canitur: Ignis ante ipsum praecedet et in circuitu ejus tempestas valida; quod Graece hoc loco significantius dicitur πυῥῥάζει, quod nos ignitum possimus appellare; quia omnis illa tunc rutilatio de igne erit. Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VII, Cap XVI Source: Migne PL 120.551b-552b

'With the coming of evening, you say: 'It shall be fair, for the sky is red,' and in the morning: 'Today there shall be a storm, for the sky is red.' Thus you are able to know the face of heaven, yet you are unable to know the signs of the times?' 1   This is not found in many copies. But the sense is obvious,  even among the Gentiles, whence Virgil sings: The sun too, rising, and when he sets beneath the waves, Shall give signs; most certain signs which follow the sun, Which with dawn he brings, and at star-rise. When in late evening it happens a wind brings Serene clouds, the sun shall give you signs what the humid south is thinking. And who says sun is false Let him dare. 2 It is established, then, that from the order of the elements and the harmony of things, they are able to foretell clear days and stormy days. And therefore the Pharisees and the Scribes are reproved, who seem to be learned in the law, because by certain prophecies of the Prophets they were not able to understand the coming of the Saviour, concerning which it was said, 'He shall come down like rain falling on the meadow, and like showers dripping onto the earth, and there shall rise up in those days His righteousness and an abundance of peace.' 3 Certainly the signs were overt and manifest by which they were able to grasp the time of His coming. Therefore they are reproved, because they were capable of knowing how to judge the days from the state of the sky, and to grasp the usefulness of it, however the usefulness of salvation they neither sought nor understood, the signs of the coming of God from heaven in the flesh. By which undoubtedly the wonderous response of God is to be commended, in all things, because they observing the humility of the flesh and body of Christ and refusing to receive the teaching which He brought beneath the habit of a man, He, mocking the vanity of their insolence and inanity, responded to them concerning the many things of the nature of heaven which they were accustomed to conjecture, either from the rising of the dawn, or at evening, foretelling clear skies and clouds. Which foreknowledge and precognition He taught them was extremely foolish when they were ignorant of the signs of His coming, when all the Law and the Prophets announced it, foretelling when He was to come, or how, and though the works were not yet done, with every admiration for the signs, already they held Him to have come. Thus He replied that as with their trust in the storms and the redness of the morning sky, or the evening sky, so is manifest the knowledge of the times, and of works of power, which should have stood out to them as signs of His coming, if they were not blind. And it is truly a wonderous comparison. Because the evening's redness is the blood of the passion of Christ in His first coming, giving forgiveness to sinners, and the morning redness is the great storm of the second coming. Indeed worryingly red is that sky. For His first coming is compared to the evening because it was in the bounds of this world, whence it reddens as the roseate blood of Christ empurpled, yet it was extremely calm. However, as for the second coming, when He comes it shall be like the morning when the sky is red and glowing, and it shall not be calm but a storm, and certainly that redness shall not be from blood but from fire. Because as it says in the Psalm, 'Fire goes before Him and around Him a great storm,' 4 in which place the Greek has 'pyrrazei' which we are able to express as 'set aflame' because all then shall be glowing red with fire. Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 7, Chap 16 1  Mt 16.2 2 Virgil Georgics 1.438-440,461-464 3 Ps 71.6 4 Ps 96.3, Ps 49.4

A Spirit Of Renewal

Ἦλθόν ποτέ τινες τῶν ἀδελφῶν πειράσαι αὐτόν· ὅτι οὐκ ἥφιε τὸν λογισμὸν αὐτοῦ ῥεμβασθῆναι, οὐδὲ ἐλάλε πρᾶγμα τοῦ αἰῶνος τούτου· καὶ λέγουσιν αὐτῷ· Εὐχαριστοῦμεν τῷ Θεῷ, ὅτι ἔβρεξεν ἐπ' ἕτος πολλὰ, καὶ ἔπιον οἱ φοίνικες, καὶ ἐκβαλλουσι λευκάδας, καὶ εὑρίσκουσιν οἱ ἀδελφοὶ τὸ ἐργόχειρον αὐτῶν. Λέγει αὐτοῖς ὁ ἀββᾶς Ἰωάννης· Οὕτως ἐστὶ τὸ Πνεῦμα τὸ ἅγιον· ὅταν καταβῇ εἰς τὰς καρδίας τῶν ἀνθρώπων, ἀνανεοῦνται, καὶ ἐκβάλλουσι λευκάδας ἐν τῷ φοβῳ τοῦ θεοῦ.  Ἀποφθεγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65 208

Some brethren came one day to test Father John, that he not allow his mind to wander, nor speak of the things of this world, and they said to him, 'We give thanks to God that it has rained much this year and the palm trees have drunk, and they have put forth their leaves, and the brothers have found work for their hands.' Father John said to them, 'So it is with the Holy Spirit. When he descends into the hearts of men they are renewed and they put forth leaves in awe of God.' Sayings of the Desert Fathers, Palladius of Galatia

Virtue And Nature

Εἰσὶ δὲ καὶ παρ᾿ ἡμῖν αἱ ἀρεταὶ κατὰ φύσιν, πρὸς ἃς ἡ οἰκείωσις τῆς ψυχῆς οὐκ ἐκ διδασκαλίας ἀνθρώπων, ἀλλ᾿ ἐξ αὐτῆς τῆς φύσεως ἐνυπάρχει. Ὡς γὰρ οὐδεὶς ἡμᾶς λόγος διδάσκει τὴν νόσον μισεῖν, ἀλλ᾿ αὐτόματον ἔχομεν τὴν πρὸς τὰ λυποῦντα διαβολήν· οὕτω καὶ τῇ ψυχῇ ἔστι τις ἀδίδακτος ἔκκλισις τοῦ κακοῦ. Κακὸν δὲ πᾶν ἀρρωστία ψυχῆς, ἡ δὲ ἀρετὴ λόγον ὑγιείας ἐπέχει. Καλῶς γὰρ ὡρίσαντό τινες ὑγίειαν εἶναι τὴν εὐστάθειαν τῶν κατὰ φύσιν ἐνεργειῶν. Ὃ καὶ ἐπὶ τῆς κατὰ ψυχὴν εὐεξίας εἰπών, οὐχ ἁμαρτήσει τοῦ πρέποντος. Ὅθεν ὀρεκτικὴ τοῦ οἰκείου καὶ κατὰ φύσιν αὐτῇ ἀδιδάκτως ἐστὶν ἡ ψυχή. Διὸ ἐπαινετὴ πᾶσιν ἡ σωφροσύνη· καὶ ἀποδεκτὴ ἡ δικαιοσύνη· καὶ θαυμαστὴ ἡ ἀνδρεία· καὶ ἡ φρόνησις περισπούδαστος. Ἃ οἰκειότερά ἐστι τῇ ψυχῇ μᾶλλον, ἢ τῷ σώματι ἡ ὑγεία. Τὰ τέκνα, ἀγαπᾶτε τοὺς πατέρας. Οἱ γονεῖς, μὴ παροργίζετε τὰ τέκνα. Μὴ καὶ ἡ φύσις ταῦτα οὐ λέγει; Οὐδὲν καινὸν παραινεῖ Παῦλος, ἀλλὰ τὰ δεσμὰ τῆς φύσεως ἐπισφίγγει. Εἰ ἡ λέαινα στέργει τὰ ἐξ αὐτῆς, καὶ λύκος ὑπὲρ σκυλάκων μάχεται, τί εἴπῃ ἄνθρωπος καὶ τῆς ἐντολῆς παρακούων καὶ τὴν φύσιν παραχαράσσων, ὅταν ἢ παῖς ἀτιμάζῃ γῆρας πατρὸς, ἢ πατὴρ διὰ δευτέρων γάμων τῶν προτέρων παίδων ἐπιλανθάνηται; Ἅγιος Βασιλειος Καισαρείας, Εις Την ῾Εξαημερον, Ὁμιλὶα Θ' Source Migne PG 29.196b-197a

Virtues are in us also by nature, to which the soul has affinity not by the teaching of men but by nature itself. For no one teaches us a lesson that we should hate illness, but by ourselves we have revulsion for what afflicts us, and so the soul has no teacher for avoidance of the evil. And all evil is a sickness of the soul, as virtue is its health. For those have defined health well have called it a regularity in operation according to nature, and this definition can be applied without fault of inapplicability to the good state of the soul. Whence without lessons the soul can attain to what is fitting and according to nature. Thus temperance is praised everywhere, justice is honoured, courage admired, and prudence is much sought after. Which things are more appropriate to the soul than health to the body. Children love your parents, 'parents provoke not your children to wrath.' 1 Does not nature say the same things? Paul does not counsel novelty; he tightens the bonds of nature. If the lioness loves those who have come from her, if the she wolf fights for her cubs, what shall a man say who attends not to the command and perverts nature itself, or the son who dishonours the old age of his father, or the father who because of a second marriage has been made to forget the children of the first? Saint Basil of Caesarea, Hexameron, from Homily 9 1 Ephes 6.1

The Captured Eye

Στηρίζων ὀφθαλμοὺς αὐτοῦ λογίζεται διεστραμμένα... Ὀφθαλμὸς θεωρῶν καλὰ, ἤτοι διακεκριμένος· τίνα δὲ τὰ καλὰ, ζητητέον· καὶ μὴ θεωρῶν χρυσὸν, λυπεῖται· εἴτε σῶμα λαμπρὸν, πάλιν κατατήκεται· ἀλλὰ τίνα ἐστὶ τὰ καλὰ, ἄκουσον· Τὸν οὐρανὸν, τὴν γῆν, τὴν θάλασσαν καὶ τὴν κτίσιν πᾶσαν· ὥστε τὰ τοιαῦτα βλέπετε, οἶον τὴν ψυχὴν εὐφραίνει· ἐπεὶ τί ὄφελος τερφθῆναι μὲν τὸν ὀφθαλμὸν, μηδὲν δὲ γενέσθαι πλέον, ἀλλὰ τὴν ψυχὴν διαφθαρῆναι; Δίδυμος Αλεξανδρεύς, Εἰς Παροιμίας Σολομώντος Εξηγήσεων, Κεφ ΙϚ' Migne PG 39.1637

He with spellbound eye turns to evil... 1 The eye sees beautiful things when they are truly beautiful, and let such beautiful things be sought, and let the eye not grieve at the sight of gold and again melt away because of the charm of a body, but hear what things are beautiful: the sky, the earth, the sea and everything created. Thus seeing such things seeing the soul has its joy. For to please the eye and nothing more to profit than that, would it not truly be the ruin of the soul? Didymus the Blind, On Proverbs, fragment 1 Prov 16.30

Creation And Consciousness

Tunc surgens imperavit ventis, et mari, et facta est tranquillitas magna. Porro homines mirati sunt, dicentes: Qualis est hic, quia venti et mare obediunt ei? Ex hoc autem loco intelligimus quod omnes creaturae sentiant creatorem: quibus enim imperatur, sentiunt imperantem: non errore haereticorum, qui omnia putant animantia sensibilia esse; sed maiestate conditoris, quae apud nos insensibilia sunt, illi sensibilia sunt. Non discipuli, sed nautae, et caeteri qui in navi erant, mirabantur. Sin autem quis contentiose voluerit eos, qui mirabantur, fuisse discipulos, respondebimus, recet homines appelatos, qui necdum noverant potentiam Salvatoris. Sanctus Hieronymus, In Evangelium Matthaei Commentarius, Lib I, Cap IX Migne PL 26 53-54

Then He arose and commanded the winds and the sea, and there was a great calm. But the men marvelled, saying, 'What sort of man is this, that even the winds and the sea obey him?' 1 From this we understand that all creation is conscious of its Creator; for that which is commanded is conscious of He who commands. Not by the error of the heretics who think that everything animate is conscious, but by the majesty of the Maker things which to us have no consciousness, do so to Him. And not the disciples, but the sailors and the rest who were in the boat marvelled. However, if someone wishes to contend that they who marvelled were the disciples, yet rightly they are named men who do not yet understand the power of the Saviour. Saint Jerome, from the Commentary on the Gospel of Matthew, Book 1, Chapter 9 1 Mt 8.26-27

Miracles And Nature

Ἐπὶ γὰρ Θεοὺ οὐ δεῖ τῇ φύσει τῶν πραγμάτων προσέχειν, ἀλλὰ τῇ δυνάμει τοῦ ἐνεργοῦντος πιστεύειν. Φύσεως γάρ ἐστι νόμος, ὅταν γυνὴ προσμιλήσασα γάμοις τέκῃ· ὅταν δὲ παρθένος ἀπειρόγαμος τεκοῦσα πάλιν παρθένος φανείη, ὑπερ φύσιν τὸ πρᾶγμα. Το οὖν κατὰ φύσιν ζητείσθω, τὸ δὲ ὑπὲρ φύσιν σιγῇ τιμάθω, οὐχ ὡς φευκτὸν, ἀλλ' ὡς ἀπόῥῥητον, καὶ σιωπῇ τιμᾶσθαι ἄξιον. Ἀλλ' ἀπονείματέ μοι συγγνώμην, πατακαλῶ, ἐν προοιμίοις καταπαῦσαι τὸν λόγον βουλομένῳ. Δειλὸς γὰρ ὤν πρὸς τὴν τῶν κρειττόνων ἕρευναν, πῶς ἢ ποῦ τρέψω τῶν λόγων τὰ πηδάλια οὐχ ἔχω. Τί γὰρ εἴπω, ἢ τί λαλήσω; Τὴν τεκοῦσαν ὁρῶ, τὸν τεχθέντα βλέπω, τὸν δὲ τρόπον τῆς γεννήσεως οὐ συνορῶ· νικᾶται γὰρ φύσις, νικᾶται καὶ τάξεως ὅρος, ὅπου Θεὸς βούλεται. Οὐ γὰρ κατὰ φύσιν γέγονε τὸ πρᾶγμα· ἀλλ' ὑπὲρ φύσιν τὸ θαῦμα· ἤργησε γὰρ ἡ φύσις, καὶ ἐνήργησε τοῦ Δεσπότου τὸ βούλημα. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς τὸ γενέθλιον τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, Λόγος. Source: Migne PG 56. 388

It is not necessary to look for God to work within nature, but to have faith in the power of the work. For it is a law of nature that when a woman in joined in matrimony she gives birth, but when a virgin unmarried gives birth and again appears a virgin, so nature is surpassed. Thus what is done according to nature one may seek but truly when nature is superseded then one should revere in silence, not as a thing to be shunned but as a thing ineffable, and so rightly with silence we venerate. Yet give to me this allowance, I ask, that in the beginning I bring an end to speech. For there is grave concern in the understanding of sublime things, and I do not know how to order my words. What then should I say, or what should I tell? I see a women who gave birth, a child born I discern, but the manner of the generation I do not grasp; for nature is conquered, conquered are the bounds of the ordinary, when God so wishes. For this did not happen according to nature but nature is surpassed by a miracle, for nature subsides when the will of God works. Saint John Chrysostom, from A Sermon on the Birthday of Our Saviour Jesus Christ

Wolves And Men

Εγὼ οὐκ ἂν λοιδωρήσαιμι τὸν λύκον ἀρπάζοντα, κατὰ φύσιν γὰρ ἔνεστι τῷ λύκῳ τὸ ἀρπακτικὸν, σκώπτω δ' ἄνθρωπον κεκτημένον λυκώδη παρὰ φύσιν τὴν γνώμην.  Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΛ  Κλεαρχῳ Νουμεραριῳ

I do not denounce a wolf for seizing prey, for it is according to the nature of the wolf to do this, but I do mock a man who does so, who should not possess the nature of the wolf. Saint Nilus of Sinai, Book 1, Letter 130 To Clearchus the Numerarius

Light And Revelation

Ἔφαναν αἱ ἀστραπαὶ αὐτοῦ τῇ οἰκουμένῃ εἶδεν καὶ ἐσαλεύθη ἡ γῆ.   Οἱ φωτινοὶ λόγοι τῆς θείας διδασκαλίας αὐτοῦ ἀστραπῶν τρόπῳ ἔφαναν πάσῃ τῇ οἰκομένῃ καταυγάζοντες καὶ φωτίζοντες αὐτὴν, ἐπὶ τῳ ἔχειν φῶς γνώσεως. Ἀλλ' ἡ γῆ ταύτας τὰς ἀστραπὰς ἰδοῦσα, κλονηθεῖσα μετέβαλεν, ἀποβαλοῦσα τὴν γεώδη ποιότητα, ἐπὶ τοῦ ἀναλαβεῖν τὴν εἰκόνα τοῦ ἐπουρανίου. Ἰδουσα τοὺς ἀνθρωπίνους νόμους, καὶ τά κατάλληλα τούτοις ἔθη, πάντες οἱ ἄνθρωποι τα σφέτερα πάτρια καταλιπόντες, τῇ εὐαγγελικῇ παιδεύσει προσεληλύθασιν. Ἀλλὰ οἰκουμένη ἰδοῦσα τὰς ἀστραπὰς τοῦ Κυρίου, ἐλλάμπεται. Ἡ δὲ γῆ  σαλεύεται διὰ τοῦ κλόνου, ἀρχὴν λαμβάνουσα πρὸς τὸ καὶ αὐτὴν οἰκουμένην χρηματίσαι, ἵνα φανῶσιν αὐτῇ τοιαύτῃ γεγενημένῃ αἱ θεῖσα τοῦ Κυρίου ἀστραπαί Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος  ϞϚ'

His lightning revealed the world, and the earth saw and trembled. 1 The shining words of His Divine teachings are lightning revealing the whole world, illuminating and enlightening it that it receive the light of knowledge. Which lightning the earth seeing, it is shaken and changed, casting off terrestrial deeds, that it put on the image of heaven. Seeing the laws of men and the associated customs, all men shall abandon such an inheritance for the teaching of the Gosepl. For the world beholding the lightening of the Lord is illuminated. The earth is shaken with tumult grasping the deeds of the world, which are revealed in the divine lighting of God. Didymus the Blind, Commentary on the Psalms, from Psalm 96 1 Ps 96.4

Moon and Church

Luna vero quam congruenter significet Ecclesiam, memini me promisisse in hoc psalmo consideraturum. Duae sunt de luna opiniones probabiles: harum autem quae vera sit, aut non omnino, aut difficillime arbitror posse hominem scire. Cum enim quaeritur unde lumen habeat, alii dicunt suum habere, sed globum eius dimidium lucere, dimidium autem obscurum esse; dum autem movetur in circulo suo, eamdem partem qua lucet, paulatim ad terras converti, ut videri a nobis possit, et ideo prius quasi corniculatam apparere. Nam et si facias pilam ex dimidia parte candidam, et ex dimidia obscuram; si eam partem quae obscura est ante oculos habeas, nihil candoris vides, et cum coeperis illam candidam partem ad oculos convertere, si paulatim facias, primo cornua candoris videbis, deinde paulatim crescit, donec tota pars candens opponatur oculis, et nihil obscurae alterius partis videatur: quod si perseveres adhuc paulatim convertere, incipit obscuritas apparere, et candor minui, donec iterum ad cornua redeat, et postremo totus ab oculis avertatur, ac rursus obscura illa pars sola possit videri: quod fieri dicunt, cum lumen lunae videtur crescere usque ad quintam decimam lunam, et rursus usque ad tricesimam minui, et redire ad cornua, donec penitus nihil in ea lucis appareat. Secundum hanc opinionem luna in allegoria significat Ecclesiam, quod ex parte spiritali lucet Ecclesia, ex parte autem carnali obscura est: et aliquando spiritalis pars in bonis operibus apparet hominibus; aliquando autem in conscientia latet, ac Deo tantummodo nota est, cum solo corpore apparet hominibus; sicut contingit, cum oramus in corde, et quasi nihil agere videmur, dum non ad terram, sed sursum corda habere iubemur ad Dominum. Alii autem dicunt non habere lunam lumen proprium, sed a sole illustrari; sed quando cum illo est, eam partem ad nos habere qua non illustratur, et ideo nihil in ea lucis videri; cum autem incipit ab illo recedere, illustrari ab ea etiam parte quam habet ad terram, et necessario incipere a cornibus, donec fiat quinta decima contra solem; tunc enim sole occidente oritur, ut quisquis occidentem solem observaverit, cum eum coeperit non videre, conversus ad Orientem, lunam surgere videat; atque inde ex alia parte cum ei coeperit propinquare, illam partem ad nos convertere, qua non illustratur, donec ad cornua redeat atque inde omnino non appareat; quia tunc pars illa quae illustratur, sursum est ad coelum, ad terram autem illa quam radiare sol non potest. Ergo et secundum hanc opinionem, luna intellegitur Ecclesia, quod suum lumen non habeat, sed ab unigenito Dei Filio, qui multis locis in sanctis Scripturis allegorice sol appellatus est, illustratur. Quem nescientes et cernere non valentes haeretici quidam, ad istum solem corporeum et visibilem, quod commune lumen est carnis hominum atque muscarum, sensus simplicium conantur avertere, et nonnullorum avertunt, qui quamdiu non possunt interiorem lucem veritatis mente contueri, simplici fide catholica contenti esse nolunt, quae una parvulis salus est, et quo uno lacte ad firmitatem solidioris cibi certo robore pervenitur. Quaelibet ergo duarum istarum opinionum vera sit, congruenter accipitur allegorice luna, Ecclesia. Aut si in istis obscuritatibus, magis negotiosis quam fructuosis exercere animum aut non libet, aut non vacat, aut animus ipse non valet, satis est lunam popularibus oculis intueri, et non quaerere obscuras causas, sed cum omnibus et incrementa eius et complementa et detrimenta sentire. Quae si propterea deficit ut renovetur, etiam ipsi imperitae multitudini demonstrat Ecclesiae figuram, in qua creditur resurrectio mortuorum. Sanctus Augustinus Hipponensis, Enarratio in Psalmum X

In how fitting a manner the moon signifies the Church I remember that I promised I was going to consider in this Psalm. There are two probable opinions concerning the moon, but of which of these is the true I think it either impossible or very difficult for a man to know. For when we ask whence she has light, some say that it is her own, but that of her globe half is bright, and half dark, and while she revolves on her circuit, that part which shines gradually turns toward the earth so that it can be seen by us, and therefore initially it appears horned. For if you make half a part of a sphere bright and a half dark, and if you have the part which is dark before the eyes, you will see nothing of the bright part, and when you begin to turn the bright part to the eyes, if you do so gradually, first you will see the bright horns, which will grow little by little until the whole bright part is before the eyes and nothing of the dark part is to be seen, which if we yet persevere in turning the sphere slowly, changes by little by little, and the dark part begins to appear and the bright part becomes less, until it returns to horns again, and then it is hidden completely from sight, and again the dark part is all that can be seen. And this is what happens they say when the light of the moon appears to grow to the fifteenth of the month and then it lessens to the thirtieth day and it returns to horns, until no light at all appears in it. According to this opinion the moon in allegory signifies the Church, which in her spiritual part is bright, but in her carnal part is dark, and sometimes the spiritual part is seen in the good works of men, but sometimes it is hidden in the conscience, and to God alone it is known, since body alone appears to men, as happens when we pray in our hearts and it appears that we do nothing while not to earth but to the Lord we are commanded to lift up our hearts. Others say that the moon does not have her own light but is illuminated by the sun, and when she is with the sun that part is turned to us which is not illuminated and we see no light in her, and when from the sun she begins to withdraw the part that is illuminated comes before the earth, and necessarily this begins with the horns, until the fifteenth day when she is opposite the sun, for then with the sun setting she rises, as anyone may see at sunset, and when the sun begins to disappear, turned to the east, one may see the moon rise, and from then she begins to come near the sun, turning to us that part which is not illuminated, and she returns gradually to horns and then is completely obscured, because then the part which is illuminated is turned outward to the heavens and that which is toward the earth the sun cannot illuminate. According to this other opinion, then, the moon is understood to be the Church, because she has no light of her own but is illuminated by the only begotten Son of God, who in many places of Sacred Scripture is allegorically named the Sun. Whom, being ignorant of and incapable of discerning, certain heretics try to turn the minds of the simple to this corporeal and visible sun, which is the common light of the flesh of men and flies, and some they do turn to it, who while they cannot perceive with the mind the inner light of truth, will not be content with the simple Catholic faith, which is the only safety to little ones, and by which milk alone they can come to certain strength in the firmness of more solid food. Whichever, then, of these two opinions is true, the moon in allegory is suitably understood as the Church. Or, if in these obscurities, troublesome rather than edifying, there be either no pleasure, or no leisure to exercise the mind, or if the mind itself is not capable, it is enough to look on the moon with ordinary eyes, and not to seek out obscure causes, but with all to observe her waxings and and wanings and fullness. For she who wanes that she may be renewed, even to the untutored multitude displays the image of the Church, in which the resurrection of the dead is believed. Saint Augustine of Hippo, Expositions on the Psalms, from Psalm 10

Declaring the Resurrection

Κατανοήσωμεν, ἀγαπητοί, πῶς ὁ δεσπότης ἐπιδείκνυται διηνεκῶς ἡμῖν τὴν μέλλουσαν ἀνάστασιν ἔσεσθαι, ἧς τὴν ἀπαρχὴν ἐποιήσατο τὸν Κύριον Ἰησοῦν Χριστὸν ἐκ νεκρῶν ἀναστήσας. Ἴδωμεν, ἀγαπητοί, τὴν κατὰ καιρὸν γινομένην ἀνάστασιν. Ἡμέρα καὶ νὺξ ἀνάστασιν ἡμῖν δηλοῦσιν· κοιμᾶται ἡ νὺξ, ἀνίσταται ἡ ἡμέρα· ἡ ἡμέρα ἄπεισιν, νὺξ ἐπέρχεται. Λάβωμεν τοὺς καρπούς· ὁ σπόρος πῶς καὶ τίνα τρόπον γίνεται;  ἐξῆλθεν ὁ σπείρων καὶ ἔβαλεν εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα εἰς τὴν γῆν ξηρὰ καὶ γυμνὰ διαλύεται· εἶτ’ ἐκ τῆς διαλύσεως ἡ μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν. Ἅγιος Κλήμης Ῥώμης, Ἐπιστολή πρὸς Κορινθίους,

Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has made the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us behold, beloved, the resurrection which is happening in its proper time. Day and night declare to us a resurrection. The night sleeps, the day arises, the day departs, the night comes. Let us turn to the fruits; how does the sowing of seed take place? The sower goes out and casts it into the ground, and the seed being scattered, which dry and naked fell on the earth, is dissolved. Then out of its dissolution the mighty providence of the Lord raises it up, and from one many arise and put forth fruit. Saint Clement of Rome, Letter to the Corinthians