The Way Of The Reed

...calamum a vento moveri? Calamus est vacuus, et nullam habet virtutem: et ideo qualisvis ventus flaverit super eum, huc et illuc flectit illum. Sic et homo carnalis et saecularis in quo fidei nulla est medulla, et virtus veritatis non invenitur in eo, qualiscumque tentatio venerit super eum, curvat eum. Nam Deus volens ostendere Job, in quibus hominibus diabolus requiescit, introducit draconem in figura diaboli, et cum multa dixisset de eo, inter caetera ait: Secus calamum et papyrum requiescit. Calamus enim est vacuus, papyrus autem nimium levis, et mollis. Sic omnis homo carnalis, vacuus in fide, et levis in sensu, et mollis in passionibus, calamus est et papyrus. Opus Imperfectum in Matthaeum, Homilia XXVII Source: Migne PG 56.773

...a reed shaken by the wind?' 1 A reed is hollow and has no strength, and therefore whatever wind blows upon it bends it this way and that. So it is with a carnal and worldly man in whom there is no core of faith and in whom the power of truth is not found, so that whatever temptation comes upon him it bends him down. For God wishing to show Job in which men the devil dwelt, introduced the dragon as a figure for the devil, and having said much about him, among other things He said, 'He dwells amid the reeds and the papyri.' 2 A reed is hollow and papyrus is extremely light and soft. So every carnal man is empty of faith, and he is light in his mind, and he is soft amid passions, and so he is a reed and papyrus. Opus Imperfectum on Matthew, from Homily 27 1 Mt 11.7 2 Job 40.16 Vulgate, Job 40.21 LXX

Evil And Darkness

Si autem oculus tuus nequem fuerit, totum corpus tuum tenebrosum erit. Quae sunt in nobis tenebrae? Sensus carnales, malevoli et iniqui, qui semper desiderant quae sunt tenebrarum, et non lucis. In quo enim alio delectatur carnis natura, nisi in avaritia, in libidine, in superbia, in deliciis, caeterisque malis, quae ad tenebrosam mortem deducunt? Et qui intelligit quid est, quod Caro concupiscit adversus spiritum, ille intelligit quia tenebrae sunt carnis natura. Qui ergo oculum habet mundum, id est, mentem spiritualem, caelestia semper aspicientem, corpus suum servat lucidum, id est, sine peccato. Si enim caro desiderat ea quae diximus mala, secundum suam naturam homo habens mentem lucidam, et spem ad Deum, justitiae consideratione dijudicat eam, et divini timoris virtute repercutit eam: et sic quamvis nolentem, tamen servat eam lucidam, id est, sine peccato. Intellexisti ergo, quomodo qui oculum habet simplicem, corpus suum lucidum habet: qui autem oculum, id est mentem habet aut malignitate aliqua tenebrosam, aut divitiarum concupiscentia turbulentam, tenebrosum possidet corpus? Nam quae res faciunt mentem hominis spiritualem esse mundum, ipsae res ex diverso faciunt carnalem et sordidam. Quomodo fit munda mens illius, qui facit eleemosynas, et spem habet in caelo, spes autem in Deum facit mentem spiritualem et mundam: sic qui divitias congregat cum peccato, spem suam ponit in terra: qui autem spem habet in terra, illius mens carnalis est et immunda. Illius ergo tota caro in tenebris est, id est, in peccatis. Quomodo? Quando enim caro secundum suam naturam, sicut diximus, concupiscit perversa, homo spem habens in terra, et mentem concupiscentiis turbulentam, non ei contradicit, nec justitiae consideratione dijudicat, nec judicii futuri virtute repercutit: quia nec videt cum sit caecus, nec intelligit esse malum quod malum est, et si vult, non potest, quia spem non habet nisi in saeculo. Scimus autem quia spes nobis praestat virtutem, ut carnalibus concupiscentiis resistamus: qui autem spem non habet in caelo, virtutem non habet resistere concupiscentiis suis, et ideo fit caro illius tota tenebrosa. Et ut brevius et manifestius exponamus: anima priusquam peccet, divino auxilio confortata, regina et domina est corporis sui, et quasi libera et regina sedet in throno cordis sui, et gubernat corpus suum quasi palatium suum, nec potest illam vincere caro. Si autem gravibus se peccatis obligaverit, tunc divino auxilio destituta, et in potestate spirituum immundorum redacta, fit debilis et infirma, ut non jam sit domina corporis sui, sed ancilla magis: et jam non caro animae subjecta est, sed anima carni, nec quod vult anima, caro facit, sed quod caro coegerit, hoc anima facit. Intellexisti ergo, quomodo qui oculum mentis sordidum habet, totum corpus illius tenebrosum est? Opus Imperfectum in Matthaeum, Homilia XV Source: Migne PG 56.721

If your eye is wicked, your whole body will be full of darkness. 1 What is the darkness in us? The carnal senses, malevolent and wicked, which always desire the things of darkness and not the light. In what else does the carnal nature delight but in avarice and lust and pride and pleasures, and other evils, which lead to the darkness of death? And he understood what this is, he who said, 'The flesh desires against the spirit.' 2 He understood that the carnal nature is a darkness. Therefore he who has a clean eye, that is, a spiritual mind, he always looks to heavenly things, and he makes his body full of light, that is, without sin. For if the flesh desires the things which we have said are evil, according to its nature the man who has a mind of light, and hope in God, he judges the flesh with the consideration of righteousness, and he strikes it with the power of Divine fear, and so although it is unwilling, he makes it serve the light, that is, without sin. Have you understood, then, that he who has an innocent eye has a body full of light, but he whose eye, that is, the mind, is dark with any wickedness, even the troubling desire for wealth, he possesses a body of darkness? For there are things which make the mind of a man clean and spiritual, and there are different things which make it carnal and foul. He makes the mind clean who gives alms, and he who has hope in heaven and hope in God makes the mind spiritual and clean, but he who gathers wealth with sin, he puts his hope in the world, and he who has his hope in he world has a mind that is carnal and unclean. Therefore all the flesh is in darkness, that is, in sin. How? When flesh, as we have said, according to its nature desires perverse things, a man has hope in the world and the mind is troubled with desires, and he does not dispute with it, nor give thought to the consideration of righteousness, nor is he shaken by the power of future judgement, because he is blind and does not see such things, nor does he understand something to be evil which is evil, and if he wishes to he is not able, because he has no hope unless in the world. And we know that hope bestows strength on us, so that we can resist carnal desires, but he who has no hope in heaven, he has no strength to resist his own desires, and therefore his flesh is full of darkness. And that we might expound this briefly and more manifestly, before a soul sins, it is strengthened with Divine help, and it is a queen and mistress of its own body, and as a free woman and queen it sits on the throne of its heart and rules its body as its palace, and the flesh is unable to overthrow it, but if it binds itself with weighty sins, then destitute of the divine help, it is dragged off into the power of unclean spirits and made weak and infirm, so that it is no longer the mistress of its own body but rather a slave woman, for now the flesh is not subject to the soul but the soul to the flesh, and it is not what the soul wishes that will direct the flesh, but the soul will do what the flesh desires. Do you understand, then, how it is that he who has the eye of his mind soiled is the one who has his whole body full of darkness? Opus Imperfectum on Matthew, from Homily 15 1 Mt 6.23 2 Galat 5.7

Sheep And Wolves

In illo tempore dixit Jesus discipulis suis: Ecce ego mitto vos sicut oves in medio luporum. Sed hoc videamus, quare istos quidem dixit quasi oves, illos autem non quasi lupos, sed lupos. Si enim istos propter solam causam mansuetudinis oves dixisset, quoniam natura quide homines erant, mansuetudine autem oves, utique et illos quasi lupos dixisset: quoniam et illi, etsi crudelitate quasi lupi erant, tamen natura similiter homines erant. Puto ergo ista ratione istos quidem quasi oves dictos, illos autem quasi lupos, sed ad plenum lupos: quoniam homo Dei, quamvis fuerit bonus, tamen semper habet in se aliqud mali secundum carnem, quasi homo: et ovis quidem dicitur, propter quod bonus: quasi ovis autem, qua non ad plenum bonus. Qui autem Deum non cognoscit, nihil in se boni potest habere, propterea lupus dicitur, non quasi lupus, quia nihil boni habet in se, quia in se non cognoscit Deum. Causa est ista, quia omnes homines secundum carnis naturam mali sumus: et dicit Apostolus, Natura sumus filii irae: sed per timorem Dei efficimur boni. Quamvis autem per timorem Dei efficimur boni, tamen semper aliquid naturalis mali remanet in natura hominum. Ergo si natura carnalis compellit fieri malum, timor Dei ex parte retinet eum a malo. Hominem non cognoscentem Deum, aut cognoscentem quidem, sed non timentem, natura compellit facere malum, et timor Dei non retinet a malo, et ideo non potest esse in illis aliquid boni, nisi forte propter homines, quando ipsum non est bonum, sed malum, quod est propter Deum. Opus Imperfectum in Matthaeum, Homilia XXIV Source: Migne PG 56.756-7

In that time Jesus said to His disciples, 'Behold, I send you out like sheep in the midst of wolves.' 1 Let us consider this, why the former are like sheep and the latter are not like wolves, but simply wolves. For if because of the sole reason of meekness He called them sheep, since they yet had the nature of men but the meekness of sheep, so he would have said the latter were like wolves, because even they, even if they were as cruel as wolves, yet likewise had the nature of men. I think, then, that this is the reason why the former are like sheep and the latter are not like wolves but fully wolves, because the man of God, although he is good, yet always has in himself a certain evil according to the flesh as a man, and he is called a sheep on account of what is good, but he is like a sheep because he is not fully good. He who does not know God is not able to have anything good in him, because of which he is called a wolf and not like a wolf, because he has no good in him, since in himself he does not know God. This is the reason why we are all evil men according to the nature of the flesh, as the Apostle says, 'By nature we are sons of wrath, but through the fear of God we are made good.' 2 But though we are made good through the fear of God, yet there always remains some evil in the nature of men. Therefore if the carnal nature compels one to evil, the fear of God restrains one from evil. A man who does not know God, or who knows something but does not fear Him, is by nature driven to evil, and the fear of God does not restrain him, and therefore it is not possible that there is any good in him, unless according to men, for he is not good but evil according to God. Opus Imperfectum on Matthew, from Homily 24 1 Mt 5.44 2 Ephes 2.3

Loving Enemies

Ego autem dico vobis, Diligite inimicos vestros Quoniam ignorantibus mysterium naturae humana impossibile videtur diligere inimicum. Et vere impossibile est, quantum ad carnis naturam, quia passionibus subjacet: quantum autem ad animam, possibile est, quia propri judicii est ideo: et regere et reinere potest carnem a passionibus. Numquam enim anima passibilem regeret carnem, si ipsa passionibus esset subjecta. Puto autem, sicut illud quod dictum est: Ego autem dico, non concupisces: non loquiter Deus ad carnis naturam, quae non potest fieri ut non concupiscat quod suum est: sed ad animam, quae non concupiscere potest. Nam quando quis corporalibus quidem motibus excitatur, voluntas autem illius non inclinatur, ut faciat opus quod facere instigatur, sed stabilii proposito, continentia et operatione justitiae, irrationabiles motus corporis frangit, et si corpore concupiscit, animus ejus non concupiscit; si autem consenserit explere quod cogitat, tunc vere dicitur animo concupiscere: sic in hoc loco: caro quidem inimicum suum diligere non potest, quemadmodum nec est possibile, ut injuriam non sentiat sibi illatam; anima autem inimicum diligere potest, quia dilectio vel odium carnis in sensu est, animae autem in intellectu. Propterea anima quidem secundum rationem vertitur, caro autem invertibilis in passione tenetur: quoniam anima libera est, et sub principatu Dei est; caro autem captiva est, and sub principatu diaboli est, sicut et mundus qui in maligno positus est, quoniam et ipsa caro de mundo est. Quando ergo nocemur ab aliquo, etsi odimus eum, non tamen exsequimur odium nostum, considerantes Dei justitiam, sed magis confringentes motus doloris nostri, et benedicimus ei, et benefacimus. Cognosce quia caro quidem nostra odit inimicum suum, quae nocita diligere non potest, anima autem diligit inimicum. Alioqui si unusquisque motus suae carnis considerat, nullum bonum facere invenitur: quia omne bonum, adversante carnis natura, contradicentibus nobis ipsis explemus. Deinde qui te innocentem injuriatur, si incipias considerare quomodo a diabolo possidetur et agitur, quomodo voluntatem suam adimplet per ministerum ejus, non solum non irasceris ei, sed ahuc misereberis ejus: miseratio autem excitat affectum. Opus Imperfectum in Matthaeum, Homilia XIII Source: Migne PG 56.702-3

But I say to you, love your enemies. 1 To those ignorant of the mysteries of human nature it appears impossible to love an enemy. And truly it is impossible as much as it pertains to the nature of the flesh, because it is subject to the passions, but as much as it pertains to the soul it is possible, because it has its own judgement and it is able to rule and restrain the flesh from the passions, but if the soul has become become subject to the passions it can never rule the passion affected flesh. I think, as has been said, as I said about not lusting, that God does not speak of the flesh here, which is not able to be something which does not desire its own things, but to the soul, which is capable of not desiring. For when someone is moved by bodily motions, his will may incline not to do the deed which has been instigated, and with the firm intention of continence and with the work of righteousness, he may stamp down on the irrational movement of the body, if the body desires what his soul does not. But if he shall consent to accomplish what it would, then truly he tells the soul to desire. Therefore, in this passage the flesh is not able to love its enemy and likewise it is not possible that it cannot feel an injury that is inflicted, but the soul can love an enemy, because the love or hate of the flesh is in the sense but the soul's is in the mind. Because of which the soul turns over things according to reason, and the body is held fast by passions, since the soul is free and beneath the power of God and the flesh is captive, beneath the power of the devil, and so the world is in wicked position set, 2 because the flesh is from the world. When, then, we are harmed by someone, even if we hate him, we must not follow our hatred, but considering the righteousness of God, and more the ruinous motions of our grief, we bless him and we do good. Let it be known that our flesh hates our enemy because it is not able to love that which harms it. Besides if anyone should consider the motion of his own flesh he will find no good there, because we fulfill every good in contradiction to the averse nature of the flesh. Finally he who is harmed in innocence, if he considers how the devil possesses and acts, and how his will is fulfilled through his servants, he shall not only refrain from anger, but he shall be merciful and mercy shall kindle love. Opus Imperfectum on Matthew, from Homily 13 1 Mt 5.44 2 1 Jn 5.19

The Poor Of Spirit

Beati pauperes spiritu: quoniam ipsorum est regnum caelorum. Pauper spiritu est humilis corde: id est, pauperem spiritum habens, qui non maga sapit de se. Sicut ex diverso dives spiritu intelligitur magna de se sapiens, et superbus, qui non implet mandatum Christi dicentis: Nisi conversi facti fueritis sicut puer iste, non intrabitis in regnum coelorum. Qui enim jam conversus factus est sicut puer, ille est et pauper spiritu. Et qui pauper est spiritu, ille conversus factus est sicut puer. Et secundum testimonium quidem Christi,et Apostoli, Plentiudo legis dilectio est; tamen nutrix dilectionis humilitas est, et totius mali odii mater superbia. Ergo totius boni initium humilitas est, et totius mali superbia. Denique et perditionis initium a superbia coepit per diabolum, initiumque salutis ab humilitate per Christum: propterea convenienter et ominum beatituduinem humilitarem fecit initium. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.680

Blessed are the poor of spirit, for theirs is the kingdom of heaven. 1 Poverty of spirit is a humble heart, 2 that is, he who is poor of spirit does not think great things about himself. So on the contrary he is rich in spirit who thinks great things about himself and he is proud and does not fulfil the commandment of Christ which says, 'Unless you turn and become as this child you shall not enter the kingdom of heaven.' 3 For he who has turned is like a child who is poor in spirit, and he who is poor in spirit has turned and become as a child. And according to the testimony of Christ and the Apostle, 'Love is the fullness of the law,' 4 but humility is the nurse of love, and pride is the mother of every hateful evil. Therefore humility is the beginning of every good, and pride of every evil. Finally the beginning of damnation begins by pride through the devil, and the beginning of salvation by humility through Christ. Hence it was fitting that He made humility the beginning of all the beatitudes. Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.3 2 Lk 6.20 3 Mt 18.5 4 Rom 13.10

Successful And Unsuccessful Baptisms

Baptizatus autem Jesus, confestim ascendit de aqua... Puto autem factum Christi ad mysterium pertinere omnium qui post modum fuerant baptizandi: ideo dixit, Confestim, et non dixit, Egressus est, sed Ascendit; quia omnes, qui digne secundum omnia membra justitiae formati e consummati baptizantur in Christo, confestim de aqua ascendunt: id est, proficiunt ad virtutes, et ad dignatem elevantur caelestem. Qui enim ingressi fuerant in aqua carnales et filii Adam peccatoris, confestim de aqua ascendunt spirituales filii Dei facti. Et ne mihi dicas, quia multi quales fuerant ante baptismum, tales permanent post baptismum, etiam qui non in poenitentia baptizantur, nec toto corde poenitent se illose fuisse quod fuerant, sed retento peccandi proposito baptizantur, ideo non proficiunt confestim de aqua. Opus Imperfectum in Matthaeum, Homilia IV Source: Migne PG 56.658

And Jesus being baptized, instantly rose up out of the water... 1 I think this deed of Christ pertains to the mystery of everyone after they have been baptised, therefore it says, 'instantly,' and not, 'came out,' but 'rose up,' because everyone who has been baptized in Christ worthily, with every member formed and perfected in righteousness, instantly rises up out of the water, that is, they advance to the virtues, and they are lifted up to a state of heavenly dignity. For those who have gone into the waters as carnal men and sons of Adam the sinner, instantly rise up from the waters as spiritual sons of God. And lest anyone say to me that after baptism many are just like they were before baptism, this is the case with those who were baptised in impenitence, who were not penitent in their hearts as they should have been, but they were baptised while retaining some attachment to sin, therefore it did not profit them to instantly rise up out of the water. Opus Imperfectum on Matthew, from Homily 4 1 Mt 3.16

Bringing Forth A Son

Et pariet filium, vocabis nomen ejus Jesum. Non dixit, Pariet tibi filium, sicut ad Zachariam: Ecce Elizabeth uxor tua concipiet et pariet tibi filium: quia mulier, quae ex viro concipit, marito suo filium parit: quia magis illo est, quam de ipsa. Haec autem, quae non de viro conceperat, non filium illi peperit, sed sibi tantummodo. Vide quomodo similitudinem ipsius rei per omnia sequitur, qua facta est in Adam. Sicut enim tunc mulier gustans de ligno, sola seducta est, et peperit mortem; Adam autem non fuit particeps in seductione illius; non enim a diabolo seductus peccavit, sed quia consensit mulieri: sic et modo accipiens Maria de Spiritu sancto, sola credidit, dicens, Ecce jam nunc beatam me dicent omnes generationes. Joseph autem tunc in fide conceptionis illius nihil habuit commune, sed postea tacendo et consentidendo tantum salvatus est. Ideo et in somniis adstitit ei, non palam: ut quemadmodum dormiente Adam creavit mulierem, sic et isti dormienti divintus consignaret uxorem. Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.634

And she shall bring forth a son, and you shall call His name Jesus. 1 The angel did not say to Joseph, 'She shall bear you a son,' as was said to Zachariah, 'Behold Elizabeth your wife shall conceive and bring forth a son for you,' 2 because that woman conceived from a man, and brought forth a son for her husband, but Mary, who did not conceive from a man, did not bring forth a son for Joseph, but for herself alone. See how a likeness in this follows through everything that was done in Adam. As then the woman tasted from the tree, and was alone seduced and brought forth death, and Adam did not participate in her seduction, for he did not sin by the devil's persuasion but consented to the the woman, so Mary receiving the Holy Spirit, alone believed, saying, 'Behold, now all generations shall call me blessed.' 3 And Joseph then in the faith of conception had no share, but later by his silence and consent he was saved. Therefore the angel came to him in his dreams and not openly, so that as from the sleeping Adam woman was created, so even with him asleep the Divine bore witness to his wife. Opus Imperfectum on Matthew, from Homily 1 1 Mt 1.21 2 Lk 1.13 3 Lk 1.48

The House On A Rock

Simulabo eum viro sapienti, qui aedificavit domum suam supra petram, et descendit pluvia, et venerunt flumina, et flaverunt venti... Sicut enim non est possibile, ut ex sola pluvi fructicet terra, nisi falverit super eam ventus: sic non est possibile, ut sola doctrina corrigat hominem, nisi cooperatrus fuerit Spiritus sanctus in corde ipsius. Flumen autem sunt, ex parte quidem mala, hominis immundo spiritu pleni, et in verbositate structi: quales sunt philosophi dogmatum diversorum, ortators, grammatici, caeterique non secundum Deum sapientes: de quorum ventre exeunt flumina aquae mortuae. Ex parte autem bona, evangelistae, doctores populi, caeterique sapientes secundum Deum: de quorum ventre exeunt flumina aquae vivae. Ecclesiam ergo, quam Christus vir sapiens super petram aedificavit, neque pluvia mendacis doctrinae corrumpit, neque diabolicus ventus impelit, neque violentorum fluminum impetus movet. Nam etsi humiliater Ecclesia propter tenationem, tamen perire non potest propter fidem Christi. Nec est contrarium, quod quidam de Ecclesia cadunt: illi enim numquam Christiani fuerunt. Sicut non omnes qui sunt ex Israel, hi sunt Israelitae: sic non omnes qui Christiani dicuntur, sunt et Christi. Christianorum enim opera sunt aspicienda, non nomina. Dicit enim Apostolus: Cognovit Dominus qui sunt ipsius; et discedat ab iniquitate omnis qui invocat nomen Domini Opus Imperfectum in Matthaeum, Homilia XX Source: Migne PG 56.678-9

'I shall liken him to a wise man who built his house on a rock and the rains fells and the floods came, and the winds blew...' 1 As it not possible that the earth is fructified by rain alone but a wind must blow upon it, so it is not possible that teaching alone will correct a man unless the Holy Spirit works in his heart. There are rivers which are bad, which are men full with unclean spirits and fashioned by verbosity, like the philosophers of the various schools, and orators and grammarians, and the rest who are not wise according to God, and from their stomachs pour out the river waters of death. And there are good rivers, the evangelists, teachers of the people, and others who are wise according to God, from which flow the waters of life. 2 The Church, therefore, which the wise man Christ built on a rock, 3 is not corrupted by the rains of false teaching, nor shaken by the devil's wind, not does the force of raging rivers move it. For even if the Church is humiliated in trials yet it cannot perish because of faith in Christ. On the contrary when some of the Church fall, they never were Christians, since as not all from Israel are Israelites, 4 so not all who are called Christians belong to Christ. The works of Christians must be seen not just the name. The Apostle says, 'God knows who are His, and He shall cut off from every wickedness the one who calls on the name of the Lord.' 5 Opus Imperfectum on Matthew, from Homily 20 1 Mt 7.24-25 2 Jn 7.38 3 Mt 16.18 4 Rom 9.6 5 2 Tim 2.19

Sickness And Infirmity

Et circumibat Iesus totam Galilaeam docens in synagogis eorum et praedicans evangelium regni et sanans omnem languorem et omnem infirmitatem in plebe Quod dixit, Languorem, ad passiones pertinere voluit corporales: quod autem dicit Et omnem infirmitatem ad passiones animae spirituales. Non enim pauciores morbi animam vexant quam corpus. Etsi quidem dixisset, Sanas languores et infirmitates, poteramus utrumque ad passiones intelligere corporales, ut languores quidem intelligerentur graviores passiones, infirmitates autem taedia leviora. Nunc autem cum dicens, Omnem langourm, omnes genus sive gravium, sive leium passionum concludit, alterius clausulae videtur adjectio esse superflua, nisi unam quidem ad passiones corporales intelligamus, alteram autem ad spirituales. Possumus tamen et utramque clausulam, ad utrasque intelligere passiones ita: id est, Omnem languorem, sive corporalem, sive spiritualem: et Omnem infirmitatem, sive corporalem, sive spiritualem: ut languorem quidem intelligamus animae morbum passionis alicujus, infirmitatem autem infideliatem: utputa qui avaritiae morbo subditus est, aut libidinis, aut vanae gloriae, languorem animae patitiur: qui autem mysterium vocationis Dei ignorant, ille infirmus habetur in fide. Multi enim sunt qui possunt bona opera facere, et Deo placere, sed non faciunt: quia mysterium vocationis Dei ignorant, et ipsi sunt infirmi. Quidam autem sic passionibus carnalibus sunt mancipati, ut etiam si sciant mysterium vocationis Dei, tamen bene agere non permittunur, et ipsi sunt languorem habentes. Sed passiones corporales divinitatis virtute sanavit, spirituales autem verbo pietatis. Sicut enim medicina languenti corpori, sic verbum prodest animae aegrotanti, Deinde vide, quod non prius posuit, Sanas omnem languorem, et omnem infirmitatem, sed primum, Praedicans et docens Evangelium regni, et postea, Sanas, propter duas causas. Primum quia miracula virtutum aedificant animas secundum verba pietatis. Ideo autem premittitur quod magis necessarium aestimatur. Deinde quia non verba pietatis virtutes miraculorum commendant, sed virtutes miraculorum veritatis sermones. Nec ideo credebatur Christus posse facere virtutes, quia veritatem praedicabat: sed ideo credeatur veritatem praedicare, quia poterat facere virtutes. Nec ideo credebatur Christus posse facere virtutes, quia veritatem praedicabat: sed ideo credebatur veritatem praedicare, quia poterat facere virtutes. Opus Imperfectum in Matthaeum, Homilia Octava Source: Migne PG 56.678-9

'And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing every sickness and every infirmity among the people.' 1 When it says 'sickness' it wishes to refer to corporeal afflictions, but because it says 'every sickness' it refers to the afflictions of the soul. For diseases do not afflict the soul less than the body. If it had said, 'Healing sickness and infirmity,' we would be able to understand that both referred to corporeal afflictions, so that sickness would be understood as the heavier afflictions and infirmity as the lighter ones. But now when it says 'every sickness,' it includes all sorts of afflictions whether they are heavy or light, but then the additional clause seems superfluous, unless we understand one to be referring to bodily afflictions and the other to spiritual afflictions. However we can understand both clauses to be referring to both afflictions, so that 'every sickness' is either of the body or the spirit, and 'every infirmity' is either of the body or spirit, and thus we may understand 'sickness' to refer to the diseases of the soul and infirmity as faithlessness, so that he who is ruled by avarice or lust or vain glory, suffers from a sickness of the soul, but he who knows nothing of the mystery of the call of God is infirm in faith. For there are many who are able to do good works and to please God but they do not do so because they are ignorant of the mystery of the call of God and they are infirm. Certainly when they are delivered from corporeal afflictions, even if they know the mystery of the call of God, yet they are not permitted to do good since they are sick. But He heals bodily afflictions with divine power, and spiritual ones with the word of piety. As medicine is to the sick body so the word is beneficial to the sick soul. Then see that 'healing every sickness and every infirmity' is not placed first, but 'preaching and teaching the gospel of the kingdom,' and then comes healing, and for two reasons. Firstly because the power of miracles edify the soul according to the words of piety. Therefore that which is more needful is set first. Then because it is not words of piety that commend the power of miracles but the power of miracles commend true words. Christ was not believed to be able to perform miracles because He preached the truth, but He was believed to preach the truth because he was able to do miracles. Opus Imperfectum on Matthew, from Homily 8 1 Mt 4.23

The Price Of Healing

Et obtulerunt ei omnes male habentes et curavit eos. In quibusdam locis ponit, et multos curavit, sicut et ibi: Et quotquot tetigerunt eum, sanati sunt. Hic autem simpliciter dicit, Et curavit eos: significans quai omnes curavit. Sicut novitius medicus intrans in civitatem, et volens ostentationes dare artificii sui, omnes venientes ad se curat, et non tantum cogitat de mercede accipienda, quantum de opinion sua commendanda; cum autem manifesta fuerit fama ejus bona, tunc secundum laborem suum incipit exigere et mercedem: sic et Dominus incipiens praedicare, non secundum judicium quosda, sed omnes indifferenter sanabat; postquam veri illum omnis Judaea cognovit, beneficia sanitatum digno pretio fidei venumdabat, dicens unicuique, Fiat tibi secundum fidem tuam. Opus Imperfectum in Matthaeum, Homilia Octava Source: Migne PG 56.679

'And they brought to Him all those who were sick and He cured them.' 1 In other places it is said, 'And He cured many,' and, 'And as many touched Him, they were healed.' 2 Here it is simply said, 'and He cured them,' signifying that He cured them all. It is like a new physician who comes to a city, and wishing to make an exhibition of his skill, he cures all who come to him, not thinking of receiving money but that the opinion of him be commendable, and then when his good repute is made manifest, he begins to ask for payment for his work; so even the Lord began to act, not healing according to judgement but healing all without distinction, but then after all Judea had come to know of Him, He charged the precious price of faith for the benefits of His healing, saying to each one, 'May it be done to you according to your faith.' 3 Opus Imperfectum on Matthew, from Homily 8 1 Mk 1.34 2 Lk 7.21, Mt 14.36 3 Mt 9.29

Knowing God

Confiteor tibi, Domine, Pater caeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis... Qui sunt sapientes? Antiqui philosophi, et oratores, qui naturali sapientia literarum exercitatione exacuminati, de Dei natura quaerere contendebant, non Deum invenire desiderantes, sed altissima disserere cupientes, victi sunt ingenio, defecerunt sermone: in ultimo nihil se amplius invenire potuisse confessi sunt, nisi quia Deus incognoscibilis est. Et ut quid ergo tantum laborasti, si ignorans es, postquam requisisti, quemadmodum fueras, antequem quaereres? Sicut enim qui innavigabilem oceanum navigare se usurpat, dum non potest eum transire, necesse est, ut per eadem viam revertatur, unde ingressus est: sic et illi ab ignorantia coeperunt, et in ignorantia finierunt. O homo sapiens, magis autem insipiens! Deus invisibilis est, et quis potest videre,nisi ipse se videat? Serva ergo mandata Dei, sanctifica cor tuum, ita ut inhabitet Deus in te, et videas Deum. Magis autem non vides, sed Deus, qui est in te, videt te. Deus incomprehensibilis est. Quis enim potest comprehendere eum, nisi ipse se comprehendat? Serva ergo mandata Dei, sanctifica cor tuum, ita ut Deus habitet in te, et quotidie magis ac magis invenies Deum. Opus Imperfectum in Matthaeum, Homilia XXVIII Source: Migne PG 56.776

I confess to you Lord, Father of heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to little ones... 1 Who are the wise? The ancient philosophers and orators who with their natural wisdom exerted themselves in the exercise of letters and disputed in the enquiry of the nature of God, not wishing to find God but desiring to speak cleverly of high things, who were by their own minds overthrown, and cast down in their words, for in the end they confessed they were not able to find out anything more than that God was unknowable. And why, therefore, did you labour so greatly, if being ignorant, after you had ceased, you were as you were before you sought? For like a man who has thrust himself forward to navigate the unnavigable ocean which he is not able to cross, and he must return on the same way he went out, so it is that those who have begun from ignorance shall end in ignorance. O wise man, how much more unwise! God cannot be seen, and who can see Him unless He shall see Himself? Therefore keep the commandments of God, sanctify your heart, so that God may dwell in you, and you will see God, or rather you will not see but God who is in you shall see for you. God is unknowable and who is able to know him unless Him who knows Himself? Therefore keep the commandments of God, sanctify your heart, so that God might dwell in you and with every day that passes you will find God more and more. Opus Imperfectum on Matthew, from Homily 28 1 Mt 11.25

On The Pinnacle of The Temple

Et stauit eum supra pinnaculum templi... Cogitavit enim apud se: si miserit se per aerem, scio quoniam est Filius Dei: sine dubio enim mittet se, ut cognoscatur quod est; si autem non potuerit se mittere, scio quoniam homo est. Sicut ergo concupiscentia vanae gloriae ipse ruit de caelo: nam cum esset angelus, volens se ostendere Deum, perdidit et illud quod erat, dum voluit apparere quod non erat: sic putavit et Christum concupiscentia vanae gloriae ferri. Nam sicut difficile aliquem suspicatur mlaum, qui ipse est bonus: sic difficile aliquem suspicatur bonum, qui ipse est malus. Opus Imperfectum in Matthaeum, Homilia V Source: Migne PG 56.666

And he set Him on the pinnacle of the temple... 1 The devil thought to himself: If he bears himself up in the air I will know he is the son of God, for without doubt by bearing himself so it will be known what he is, and if he is not able to bear himself up, I will know he is a man. As, therefore, because of a desire for vainglory he fell from heaven when he was an angel, and wishing to show himself God he destroyed what he was, in wishing to appear as what he was not, so he thought Christ bore the desire for vainglory. For as it is difficult for a good man to suspect evil, so it is difficult for an evil man to suspect good. Opus Imperfectum on Matthew, from Homily 5 1 Mt 4.5

Fear And Prayer

Et factum est in diebus Achaz filii Joathan regis Juda,ascendit Rasim rex Syriae et Phacee filius Romeliae rex Isreal ad Jerusalem, expugnare eam, et non potuerant eam debellare. Et annuntiatum est in domo David a dicentibus: Consensit Syria cum Ephraim, et expavit anima ejus, et anima plebis ejus, sicut in sylva arbor, cum a vento commovetur. Et dixit Dominus ad Isaiam: Exi in obviam Achaz, tu, et qui relictus est Jasub filius tuus, ad piscinam superioris viae villae fullonis: et dices ei: Vide ut quiescas, et noli timere, neque anima languescat a duobus titionibus fumigantibus istis. Cum enim ira furoris mei facta fuerit, iterum sanabo: quoniam filius Aram et filius Romeliae, qui cogitaverunt cogitationem pessimam, dicentes: Ascendamus in Judaeam, et colloquentes eis, convertamus eos ad nos, et regem statuemus eis filium Thabeel. Haec dicit Adonai Dominus Sabaoth: Non manebit cogitatio ista, neque sic fiet Forsitan sic confortatus Achaz cum genuiseet filium, vocavit nomen ejus Ezechias. Ezechias autem interpretatur, confortavit Dominus. Vere completa est in Ezechia confortatio Domini, cui animus exstitit sanctus super omnes reges, qui fuerunt ante eum. Nam inter caetera bona, quae merito praestitit ei Deus, cum misisset ad eum Sennacherib, rex Assyriorum, Rapsacem principem militiae suae, et libellum plenum improperiis et blasphemiis contra Deum, sicut exponit Isaias propheta: Ezechias accepit libellum illum, et ingressus in templum apparuit ante Dominum, et oravit, et confestim missus est ad eum Isaias propheta, annuntians ei protectionem Dei, et confortans eum, et exiit ad preces Ezechiae angelus a facie Domini, et percussit in castris Assyriorum centum octoginta quinque millia virorum. Qualia autem fuerint verba Rapsacis, vel qualis oratio Ezechiae, vel qualis confortatio Isaiae, lege in Isaia, et profer causam excitationis in populo. Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.626

And in the days of Ahaz the son of Jotham, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah, the king of Israel, came to Jerusalem to fight against it, and they were not able to conquer it. When the house of David was told, 'Syria is allied with Ephraim,' his heart and the heart of his people trembled with fear like a tree of the forest shaken by the wind. And the Lord said to Isaiah: 'Go out and meet with Ahaz, you and Shearjashub your son, at the pool on the road to fuller's house, and say to him, 'Listen and be quiet and do not fear. Do not let your heart grow faint because of these two smouldering stumps. For when the anger of my wrath comes, again I shall heal, because the son of Aram and the son of Remaliah, who have thought the worst thought, saying, 'Let us go up to Jerusalem and speak with them, let us turn them to us and we shall set up the son of Tabal as king for them.' Thus says the Lord God of Hosts, 'This thought shall not prevail, nor will it come to be.' 1 Perhaps it was because Ahaz was so strengthened when he sired his son that he called his name Hezekiah, for the name Hezekiah is translated as 'the Lord has strengthened.' And truly the strengthening of the Lord was fulfilled in Hezekiah, in him who possessed a soul that was holy beyond all the other kings who came before him. For among the other goods with which God rightly gifted him, when Sennacherib the king of Assyria sent forward that man Rapasca, the general of his army, and he had a little book full of insults and blasphemies against God, as Isaiah the prophet tells us, Hezekiah received that book, and went into the temple and stood before the Lord, and he prayed, and immediately the Prophet Isaiah was sent to him, announcing to him the protection of God, and strengthening him, and at the prayers of Hezekiah an angel was sent out from the face of the Lord, and he struck down one hundred and eighty five thousand in the camps of the Assyrians. Such were the words of Rapasca, and such the prayer of Hezekiah, or such was the strength with Isaiah, of the law in Isaiah, and it brought joy to the people. Opus Imperfectum on Matthew, from Homily 1 1 Isaiah 7.1-7 2 Isaiah 36-37

The Shadow Of Death

Quoniam autem ignorantia Dei umbra est mortis, testatur propheta dicens: Et declinasti semitas nostras a via tua, et cooperuit nos umbra mortis. Sine dubio enim operiet eum ignorantia Dei, cujus vita de via Dei fuerit declinata. Regio autem mortis mundus est iste. Sicut enim illa terra vivorum est, de qua dicitur: Credo videre bona Domini in terra viventium: sic terra haec regio mortis est. Propterea ad plenum Deo placere non possumus, degentes in ea, quia ipsi etsi vivi sumus propter opera viva et fidem Christi, teman quia in mundo vivimus, cui diabolus principatur, coinquinati sumus. Ideo et Paulus: Quis liberabit de corpore mortis hujus. Corpus enim hoc, corpus est mortis, quia non vitalibus, sed mortiferis voluptatibus est subjectum. Opus Imperfectum in Matthaeum, Homilia VI Source: Migne PG 56.672

That the ignorance of God is the shadow of death, the prophet bears witness, saying, 'And you lower our paths from your way, and the shadow of death covers us.' 1 Without doubt the ignorance of God shall cover him whose life shall have declined from the way of God. And the realm of death is this world. For as there is a land of the living, concerning which it is said, 'I believe I shall see the good things of the Lord in the land of the living, 2 so this earth is the realm of death. Whence we are not able to please God fully while we dwell in it, because even if we live according to the works of life and the faith of Christ, yet because we live in the world, of which the devil is the prince, we are defiled. Therefore even Paul says: 'Who will free me from this body of death.' 3 For this body is the body of death, because it is not subject to life giving but death bringing pleasures. Opus Imperfectum on Matthew, from Homily 6 1 Ps 43.19-20 2 Ps 26.13 3 Rom 7.24

Preparing For The Kingdom

Appropinquabit enim regnum caelorum... Id est, beatitudo regni caelestis: quam praeparavit fidelibus Deus, ac si dicat, Parate vos per poenitentiam et per patientiam ad percipiendam beatitudinem regni caelestis: qui appropinquabit tempus mercedis reddendae. Qui mala timetis, aut concupiscitis bona, attendite, quia appropinquabit regnum caelorum. Si vos mala non terrent, vel bona delectant: aut si regna non concupiscitis, vel tormenta timete. Gaudeant justi, quia jam finiuntur mala eorum, et incipiunt bona. Lugeant peccatores, quia jam transeunt bona eorum, et incipiunt mala. Quid nocuit hominibus justis, quia mala passi sunt, cum coeperint esse in bonis? Nam et recordatio transactorum malorum non solum non nocet, sed adhuc magis delectat. Nam mala quamdiu praesentia sunt, gravia videntur: cum vero transacta fuerint, recordatio eorum gloriata est. Aut quid prodest peccatoribus, quia bona sunt consequuti, cum coeperint esse in malis? Nam recordatio transactorum bonorum non solum non adjuvat, sed adhuc amplius gravat. Nam quamdiu praesentia sunt, delectabilia videntur: cum vero transacta fuerint, recordatio eorum magis affligit. Et ista praedicatio poenitentiae qualem fructum contulit Christo? Seminavit verbum poenitentiae, et immaculatos praedicatores justitiae messuit. Opus Imperfectum in Matthaeum, Homilia VI Source: Migne PG 56.674

For the kingdom of heaven is at hand... 1 That is, the blessedness of the heavenly kingdom, that God has prepared for His faithful ones, 2 as if He said, 'Prepare yourself through penance and through patience to take possession of the blessedness of the heavenly kingdom, for the time for the giving of the reward is near.' You who fear evil or desire good things, attend, because the kingdom of heaven is near. If evil things do not trouble you, if you do not delight in good things, either you do not desire the kingdom of heaven, or you do not fear torment. But let the righteous delight, because now their evils are coming to an end, and good things are beginning. But let sinners lament, because now their good things are passing away, and their evils are beginning. How has it harmed righteous men that because they have suffered evils, they now begin to be among good things? For the remembrance of evils undergone not only does no harm, but delights all the more. For while evils were present, they seemed so heavy, when however they have passed away, the memory is glorious. Or how shall it profit sinners, that with their goods passing away, they begin to be among evil things? The remembrance of their bygone goods will not help them, but rather it will increase their distress. For while such things were present, they seemed delightful, but when they have passed away, the memory of them is a greater affliction. And this preaching of penance, what sort of fruit does it bear for Christ? He sows the word of penance, and he reaps immaculate proclaimers of righteousness. Opus Imperfectum on Matthew, from Homily 6 1 Mt 4.17 2 Mt 25.41, 1 Cor 2.9

The Devil's House

Quae est domus illius? Mundus iste. Et vasa illius? Peccatores et infideles, habitantes in eo. Audiens ergo, mundum domum esse diaboli, fuge mundum, ne diutius habitans in domo diaboli, iterum fias servus ipsius. Sicut enim in domo Dei malum non est, ita in domo diaboli non invenitur bonum. Nam sicut Deus in domo sua non vult videre malum, sustinere autem videtur pro tempore malum, non quia delectatur in malo, sed ut convertat eum ad bonum: sic et diabolus in domo sua non vult videre bonum, sustinere vero videtur bonum, non quia delectatur in bono, sed ut suadeat eum in malum. Et Deus quidem per suam benevolentiam vocat malum ad bonum, ita non necessitate, sed voluntate corrigatur ad bonum. Diabolus autem per suam violentiam persequitur bonum, ut etsi non voluntate, vel ex necessiate cogatur ad malum. Fuge autem mundum, conversatione, non corpore. Nam et ipse mundus non natura diaboli est, sed corruptione. Nec ab initio fecit hunc mundum diabolus, sed Deus: postea corruptione factus est diaboli. Ergo mundus quidem ipse Dei est: corruptio autem mundi diaboli est. Si ergo de mala conversatione recesseris, etsi corpore sis in mundo, recessisse videris de mundo diaboli, et esse in mundo. Nunc quod vivimus, in Dei mundo vivimus: quod autem peccamus, in diaboli mundo peccamus. Fuge ergo de mundo, id est, de voluptatibus mundi, ne forte diutius vivens in possessione operum ejus, fias proprius servus ipsius. Sicut ingenuus homo si diutius in possessione vel domo potentis alicujus et violenti fuerit commortatus, per possessionem longi temporis usu capit eum in servitute: sic et homo si diutius fuerit in possessione diaboli, usu longi temporis vindicat sibi dominum super eum, ita ut nemo se possit a dominatione diaboli liberare, nisi sola potentia Dei. Opus Imperfectum in Matthaeum, Homilia XXIX Source: Migne PG 56.786

What is Satan's house? It is this world. And his vessels? Sinners and the faithless, those who dwell in it. Hearing, therefore, that the world is the house of the devil, flee the world, lest dwelling for a long time in the house of the devil you are made his slave. For as in the house of God there is no evil, so no good is found in the house of the devil. For as God does not wish to see evil in His own house, yet seems to endure evil for a time, this is not because He takes any joy in evil, but that He might convert a man to the good, and so the devil, who does not wish to see good in his house, is seen to suffer good there, not because he delights in goodness, but that he might persuade a man to become evil. And certainly God by His own benevolence calls evil to goodness, and thus correction to the good is not by necessity but by free will, but the devil by his own violence oppresses the good, so that if not by free will, then by necessity he will drive to evil. Flee the world, that is, its conduct, not the body. For even this world is not by nature the devil's, but it is his in its corruption. The devil did not make this world in the beginning, but God did, and later the devil corrupted it. Therefore certainly the world is God's, but the corruption of the world is the devil's. If, therefore, you withdraw from a wicked way of life, even if living in the body, you shall be seen to have withdrawn from the world of the devil, even while you are in the world. Now in that we live, we live in the world of God, but because we sin, we sin in the world of the devil. Flee, then, the world, that is, the pleasures of the world, lest living long in the possession of its works, you be made its slave. If a free born man is a strong man's possession, or if by violence he is constrained to stay in his house, the long duration of possession puts him in a state of servitude. So it is with a man who is in the long possession of the devil, for by the usage of long time the devil establishes himself as his master over him, so that no one is able to liberate him from the devil's domination, unless only the power of God. Opus Imperfectum on Matthew, from Homily 29 1 Mt 8.5-6 2 Lk 1.38

Sabbath Works

Secundum autem modum videndi, legem implevit duobus modis. Primum exteriores quidem legis figuras solvens, interiores autem veritates ejus adimplens. Utputa, in lege praecepit omne opus servile in sabbato quemquam facere non debere, praeterquam quod fit omni animae, scilicet quod est necessarium vitae humanae: hoc figurale est, quia sic Deus in sabbato cessat ab opere. Spiritualiter secuncum Evangelii veritatem, opus servile peccatum est: Quoniam omnis qui facit peccatum, servus est peccati. Omne autem opus bonum non est servile, sed liberale, et pro animae fit libertate, licet videatur ipsum opus in prima facie corporale. Vides ergo quia Christus sabbatis operans adimplevit legem, non solvit: manifestavit, non occultavit? Item in lege fuerat scriptum, lepram tangere non oportere. Hoc figuratum est. Lepra enim intelligitur peccatum. Christus ergo tangens lepram, non solvit legem, sed adimplevit. Mundans enim leprosum, justitiam operatus est, non peccatum. Et per hoc justitiam tetigit, non peccatum, quod est vere lepra Opus Imperfectum in Matthaeum, Homilia X Source: Migne PG 56.687-688

According to the way of seeing, the Law can be fufilled in two ways. First with the exterior figures, which being set aside, then its interior truth is achieved. So in the Law it is commanded that one should do no servile work on the Sabbath, apart from that which is fit for every soul, that is, necessary for human life. 1 This is a figure, because God rested from his work on the Sabbath. 2 Spiritually, according to the truth of the Gospel, the servile work is sin, because everyone who commits sin is a slave to sin, 3 but no good work is slavish, but liberating, and so suitable for the free soul, which same work at first glance may seem corporeal. Do you see, then, that Christ's work on the Sabbath fulfilled the Law and did not flout it, that He revealed and did not obscure? In the Law it was written that one should not touch a leper. This is the figure. But understand leprosy as sin. Christ, therefore, in touching the leper did not flout the law but fulfilled it. For the cleansing of the leper was a righteous work, not a sinful one. And by this He touched on righteousness not sin, which is the true leper. Opus Imperfectum on Matthew, from Homily 10 1 Exod 12.16, Levit 23.7 2 Gen 2.2 3 Jn 8.54

The Splendour Of Judgement

Quantum enim Deus distat ab homine, tantum caeleste judicium a terreno. Istius enim judicii splendor in schemate, illius autem judicii majestas in veritate, testante propheta: Deus manifeste veniet, Deus noster et non silebit. Ignis in conspectu ejus ardebit, et in circuitu ejus tempestas valida. Manifeste, inquit non jam celatus in corpore, sicut antea, ut vix eum etiam boni cognoscerent: sed manifestus in gloria, ut etiam mali eum confiteantur inviti: ut qui contempserunt eum in humilitate, cognoscant eum in potestate. Et qui scire noluerunt quam dulcis et misericordia ejus, sentiant quam gravis et ira ipsius. Deus noster, et non silebit. Non dixit, Et silebut, ostendens quia ipse quidem de se tacebit, sed ipsa gloria ejus de ipso loquatur. Aliquando transfiguratum eum in monte videntes apostoli, acceperunt mandatum ne cui dicerent, ne videretur Christus per potentiam subjugare sibi populum, et non per fidem. Tunc autem jam nemo tacebit, quia non est venturus adhuc tentare fideles, sed jam perdere infideles. Tunc praedicatores necesarii non erunt. Nam etsi vox omnium taceat, visio ipsa clamabit, sicut ipse de secundo suo adventu dicit: Sicut fulgur exit ab Oriente, et paret usque ad Occidentem, sic erit adventus Filii hominis. Opus Imperfectum in Matthaeum, Homilia LIV Source: Migne PG 56.646-647

For as great as the distance of God from man, so great is the distance of heavenly judgement from a worldly one. The latter is the splendour of judgement in shadow, the former is the majesty of judgement in truth, as the prophet bears witness: 'God shall come openly, our God, and He shall not be silent. Fire shall blaze in His face, and around Him a great storm.' 1'Openly,' he says, and as before hidden in a body, so that even the good could scarcely know him, but openly in glory, so that even the wicked, though unwilling, shall have to acknowledge Him, and they who scorned him in humility shall know Him in power. And those who did not wish to know how sweet and merciful He is, shall know how heavy is his anger. 'Our God, and He shall not be silent.' He does not say, 'He will be silent' indicating that He shall be silent about Himself, but His glory shall speak of Him. When the Apostles saw Him transfigured on the mountain, they received a command not to speak of it, lest it seem Christ subjugated the people by power, rather than through faith. 2 But then indeed no one shall be silent, because He shall not come to try the faithful but to destroy the faithless. Then preachers shall not be needed. For even if all voices were silent, the sight itself would cry out, just as He says about His second coming: 'As lightning comes from the east and is seen in the west, so shall be the coming of the Son of Man.' 3 Opus Imperfectum on Matthew, from Homily 54 1 Ps 49.3 2 Mt 19.9 3 Mt 24.27

John's Coming

In diebus illis venit Joannes Baptista praedicens... Sol appropians ad processum, antequem appareat, mittit radios suos, et facit albescere orientem, ut procedens aurora adventum diei demonstret. Sic Dominus natus in mundo, antequam appareat, Spiritus sui fulgore transmisso illuminavit Joannem, ut praecedens ille adventum Salvatoris annuntiet: ne forte subito veniens, et dicens se esse Filium Dei, propter ipsam magnam atque terribilem indicationem rei ipsius, magis se incredibiliorem ostenderet. Si enim Joannes praedicavit persona cognitus, genere dignitosus, erat enim fiilius Zachariae sacerdotis, et conversatione mirabilis, tamen infideles Judaei non acquieverunt credere Christo per illum: quanto magis non erant credituri, si nulla ante eum denuntiatio praecessisset? Nam quantumvis fuerit persona laubabilis, in sua causa non potest esse testis idoneus. Venit Joannes quasi magni regis praeparator fidelis. Qualis rex, talis et nuntius regis: natus ex gratia, non ex natura. Sicut Christi conceptionem ante angelus nuntiavit, sic et istius. Sicut illius nomen, antequam conciperetur, auditum est, sic et istius. Sicut illius potestas, antequam nasceretur, ostensa est: sic et istius virtus, anteuqam nasceretur, manifestata est. Haec fuit inter illos differentia: quia Christo concepto, fidelis mater confessa est gratiam Dei, dicens: Ecce ancilla Domini fiat mihi secundum verbum tuum. Joanne autem concepto, incredulus pater obmutuit: quia Joanne nato, lex de caetero fuerat tacitura; Christo autem nascente postmodum, gratia fuerat loquutura. Opus Imperfectum in Matthaeum, Homilia Tertia Source: Migne PG 56.646-647

In those days John came preaching... 1 When the sun nears its rising, before it appears, it sends forth its rays, and it lightens the east, and so the preceding dawn demonstrates the coming of the day. Thus for the Lord's birth in the world, before He appeared, the Spirit, with its light sent forth, illuminated John, so that coming before he might proclaim the advent of the Saviour, lest perhaps with Him suddenly coming, and saying that He was the Son of God, on account of the great and awesome revelation of such a thing, it appear to be more inconceivable. For if John preached as a person well known, and from a distinguished family, for he was the son of Zachariah the priest, and with wondrous conduct, and yet he did not convince the unfaithful of Judah to believe in Christ through him, how much more disbelief would there have been if no proclamation had preceded Him? For however great he was as a praiseworthy person, he was not an able witness in his own cause. John came as a faithful preparer of a great king. And as the king, so the messenger of the king, born from grace, not from nature. As the conception of Christ was announced beforehand, so was his. As His name was heard before His conception, so was his. As His power was shown before He was born, so was his made manifest before he was born. This was the difference among them, that at Christ’s conception, the faithful mother confessed the grace of God, saying: 'Behold the handmaid of the Lord, let it be done to me according to your word.' 2 but at John's conception, an incredulous father was made mute, since with the birth of John the law became silenced for anything else, and after the birth of Christ, grace was to speak. Opus Imperfectum on Matthew, from Homily 3 1 Mt 8.5-6 2 Lk 1.38

Sons And The Father

Ut sitis filii Patris vestri... In quo enim alio cognoscetur quia filli summus Dei, nisi fuerimus similes Deo? Filii enim carnales frequenter similantur carnalibus patribus, in facie, aut in loquela, aut in risu, aut in aliquo corporis signo: filii autem spirituales in sanctitate. Et illi quidem etsi similes fuerint, laudem nullam merentur, et si dissimiles, nullam vituperationem, quia non est in potestate hominis qualem accipiat corporis qualitatem. Filii autem Dei, siquidem similes fuerint, laudandi sunt: si autem dissimiles, nimis vituperandi, quia in potestate unius ujusque est mensura faciendae justitiae. Si diligits eos, qui vos diligunt, quam mercedem habebitis? Qui amicos diligit, propter se diligit, non propter Deum, et ideo nullam habet mercedem: delectat enim eum ipsa dilectio. Qui autem inimicum suum diligit, non propter se diligit, sed propter Deum: ideo magnam habet mercedem, quia contradicit motibus suis. Ubi enim labour seminatur, illic metitiur fructus. Estote ergo perfecti, sicut et Pater vester perfectus est. Qui diligit amicum, peccatum quidem non facit, justitiam autem non operatur. Dimidium enim bonum est, hominem discedere a malo, et non sequi bonum: perfectum est autem, ut non solum fugiat malum, sed etiam faciat bonum. Ideo dicit, Perfecti estote, ut et amicos diligatis propter peccatum vitandum, et inimicos propter justitiam habendam: quoniam illud de poena liberat, hoc autem ducit in gloriam: nec enim est perfecta Dei imago, quae non per opera similat Deum. Opus Imperfectum in Matthaeum, Homilia XIII Source: Migne PG 56.703

That you may be sons of your Father... 1 For in what else shall it be known that we are sons of God unless we shall be like God? Carnal sons are often similar to carnal fathers, in face, in speech, in the way they smile, or in some other feature of the body, but spiritual sons are alike in holiness. And even if the former are similar, it merits no praise, and if they are dissimilar it earns no reproof, because it is not in the power of a man to take up some corporeal quality. But the sons of God, as much as they are similar so they are praiseworthy, and if they are dissimilar so they deserve to be blamed, because it is in the power of each one by the measure of righteous deeds. If you love those who love you, what reward shall you have? He who loves his friends, loves them for himself, and therefore he has no reward, for he delights in that affection. But he who loves his enemy, does not love for himself, but for God, and therefore he has a great reward, because he disputes his own inclinations. Where there is toil, there the fruit is reaped. Be perfect as your Father is perfect. He who loves a friend certainly does not commit a sin, but he does not work righteousness. It is only half a good to cut a man off from evil, and not to follow it with what is good. But he is perfect who not only flees sin, but even does good. Therefore He says, 'Be perfect'  so that you might love friends on account of the avoidance of sin, and love enemies for the possession of righteousness, since the former delivers from punishment and the latter leads to glory. There is no perfect image of God which is not made like God through deeds. Opus Imperfectum on Matthew, from Homily 13 1 Mt 5.48