Other Baptisms

Et forte si quis existimet sibi in Sacramento baptismi perfectam illam innocentiae, et coelesti vita dignam redditam puritatem; Joannem Baptistam dixisse recolat, Ego quidem baptizo vos in aqua poenitentiae; qui autem post me venit, fortior me est: ipse vos baptizabit Spiritu sancto, et igni: ipsum autem Dominum baptizatum a Johanne cum adhuc esset in corpore meminerit locutum, Adhuc habeo alio baptismo baptizari. Est ergo, quantum licet existimare, perfectae illius emundatio puritatis etiam post baptismi aquas reposita: quae nos sancti Spiritus sanctificet adventu, quae judicii igni nos decoquat, quae per mortis injuriam a labe morticinae et societate purgabit, quae martyrii passione devota ac fideli sanguine abluet. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.519a-b

And if perhaps someone judges himself to have a perfection of innocence and a purity worthy of the heavenly life by baptism, let him recall what John the Baptist said, 'I baptise you with water for repentance, but he who comes after me is greater than me, who will baptise you with the Holy Spirit and fire.' 1 And the Lord Himself, having been baptised by John, when yet He was in the body, recalled what was spoken, 'I yet have another baptism to baptise.' 2 It is therefore eminently possible to think that a cleansing for perfect purity awaits after the waters of baptism, when we are sanctified by the coming of the Holy Spirit, who with the fire of judgement refines us so that we are purged of the wound of death and association with the fatal fall, which the passion of the martyr washes clean with devout and faithful blood. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Mt 3.11 2 Lk 12.50

Receiving The Nativity

Ergo, fratres, natalem Domini suscepturi exornemus nos puris et nitidis indumentis. Animae autem loquor indumenta, non carnis. Carnis enim indumentum vilis amictus est; animae vestimentum corpus est pretiosum. Illud humanis manibus densatum est; istud Dei manibus institutum est: atque ideo majoris est sollicitudinis Dei opus sine macula custodire, quam opera hominum impolluta servare. Mundanum enim vestimentum, si sordidum fuerit, potest illud fullo conductis eluere; animae autem vestimentum, si semel inquinatum fuerit, nisi propriis et assiduis operibus vix lavatur. Nihil ei prodest manus artificis, nihil fullonis operatio: conscientiae enim membra polluta aqua abluere potest, non potest tamen mundare. Haec sunt animae vestimenta pretiosa quae Marcus evangelista in Salvatore collaudat, dicens: Et vestimenta ejus facta sunt fulgentia, candida nimis velut nix, qualia fullo super terram non potest facere. Laudatur igitur Christi vestimentum, quia nitebat, non textura, sed gratia: laudatur indumentum, non quod staminum subtilitate densatum est, sed quod corporis integritate conceptum: laudatur vestimentum, non quod mulierum manus texuit, sed quod Mariae virginitas procreavit. Et ideo in eo magnificatur candoris gratia, quia immaculatum illud non artificis cura praestiterat. Qualia fullo, inquit, super terram non potest facere. Non potest plane fullo Christi facere vestimentum; fullo enim praestare potest nitorem, munditiam, puritatem, praestare tamen non potest virginitatem, justitiam, bonitatem. Illud enim in arte est operis, istud in natura virtutis. Haec enim in Christo Domino S. Evangelista virtutum indumenta collaudat, quae et beatus David pari sententia praedicavit dicens: Myrrha, et gutta, et casia a vestimentis tuis pretiosis. His enim aromatum odoribus sanctarum significantur indumenta virtutum. Ergo, fratres, natalem Domini suscepturi ab omni conscientiam nostram faece mundemus. Accuremus nos non sericis vestibus, sed operibus pretiosis. Vestimenta enim nitida membra operire possunt, conscientiam mundare non possunt: nisi quod majoris est verecundiae nitidum membris incedere, et pollutum sensibus ambulare. Interioris igitur prius hominis ornemus affectum, ut exterioris quoque hominis sit amictus ornatus. Spirituales maculas abluamus, ut carnalia in nobis fulgeant vestimenta. Nihil autem prodest fulgere vestibus et sordere flagitiis. Ubi enim conscientia tenebrosa est, totum corpus obscuratum est. Habemus autem, quo conscientiae maculas abluamus: scriptum est enim Date eleemosynam, et omnia munda sint vobis. Bonum eleemosynae mandatum, per quod manibus operamur, ut corde mundemur. Sanctus Maximus Taurinensis, Homilia IV, ante Natale Domini Source: Migne PL 57.233c-236a

Therefore, brothers, let us receive the nativity of the Lord with ourselves adorned with pure and bright vestments. I speak of the covering of the soul, not the flesh. The covering of the flesh is common clothing, the soul's vestment is the more precious body. The former is fixed together by human hands, the latter is established by the hands of God, and therefore there should be greater care to guard the work of God from defilement than to preserve the works of men from soiling. For if a clean vestment becomes dirty, it may be cleaned by the action of a fuller, but the vestment of the soul, if once it is defiled, cannot be washed but with its own assiduous works. The hand of the maker profits nothing, nor the labour of the fuller, but polluted members are washed with the water of conscience, else they cannot be cleansed. These are the precious vestments of the soul which Mark the evangelist praised in the Saviour, saying, 'And His vestments were made bright, as white as snow, which no fuller on the earth can make.' 1 Therefore the vestment of Christ is praised because it shone, but not for its texture, but because of grace. The covering is not praised because of the subtle tightness of the weave, but because of the pure conception of body. The vestment is not praised because of the skill of the women who wove it, but because the virginity of Mary fashioned it. Therefore in Him is magnified the grace of brightness, because that immaculate one was not produced by the care of a craftsman. 'Which no fuller on the earth can make,' it says. It is not possible that a fuller could make the vestment of Christ, for though a fuller is able to produce brightness nd cleanliness, and free from dirt, he cannot bring forth virginity, righteousness and goodness. For the former is in the art of the worker, the latter is of the nature of virtue. This is the covering of virtue that the blessed Evangelist praises, and which even the blessed David foretells with fitting meaning: 'Myrrh and aloes and cassia from his precious vestments.' 2 The covering of virtue is signified by these aromatic odours. Therefore, brothers, in our reception of the nativity of the Lord let us cleanse our conscience of all filth. Let us not show care for silk garments but for precious works. Shining vestments can cover limbs but they cannot cleanse the conscience. Unless one walks more with modesty than with glittering limbs, one walks with a polluted mind. Therefore first adorn the interior state of man, so that the exterior of a man may also be finely clothed. Let us wash away spiritual faults so that the vestment of flesh may shine in us. It profits nothing to glitter with clothing and to be foul with sins. When the conscience is shadowed the whole body is darkened. And we have that by which we may wash clean the stains of conscience. It is written: 'Give alms and everything shall be clean to you.' 3 This good commandment of alms-giving, which we work with our hands, makes the heart clean. Saint Maximus of Turin, from Homily 4, Before the Nativity of the Lord 1 Mk 9.2 2 Ps 44.9 3 Lk 11.41

The Clean

Dicit ei Simon Petrus: Domine, non tantum pedes meos, sed et manus, et caput. Dicit ei Jesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi estis... Commedans ergo Apostolos, Veritas ait: Vos mundi estis; mundi, inquam, munditia cordis, munditia oris, munditia operis, et munditia conversationis. Vulgariter enim solemus mundare quatuor, scilicet faciem, os, manus et vestes. Per hunc modum lavant justi faciem cordis; Tobiae tertio ait Sara: Tu scis, Domine, quia numquam concupivi virum et mundam servavi animam meam ab omni concupiscentia; de hoc secundae ad Corinthios septimo: Mundemus nos ab omni inquinamento carnis et spiritus, perficientes sanctificationem. Hanc petebat David in Psalmo, cum dicebat: Cor mundum crea in me, Deus; hoc praecipitur Isaiae primo: Lavamini, mundi estote, etc. Item mundum habent sermonem oris, quod habebat Iob, undecimo, qui dicebat: Purus est, Domine, sermo meus, et mundus sum in conspectu tuo. Hanc monet Apostolus ad Ephesios quinto: Fornicatio et immunditia non nominetur in vobis. Item, munda habent manus operis, quod habebat ille, Genesis vigesimo, qui dicebat: In simplicate cordis mei et in munditia manuum mearum feci hoc, et secundi Regum vigesimo secundo: Restituet mihi Dominus secundum iustitiam meam, et secundum munditiam manuum mearum in conspectu oculorum eius. De hac Iob vigesimo secundo: Salvabitur innocens munditia manuum suarum. Item, mundam habent iusti vestem conversationis, ad quam hortabatur Iacob filios suos, dicens Genesis trigsimo quinto: Abiicite deos alienos, qui in medio vestri sunt, et mundamini et mutate vestimenta vestra. Sic ergo habent munditiam vultus, munditiam oris, munditiam manuum et munditiam vestium Sancti, quibus dicitur a Domino: Vos mundi estis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XIII, Collatio LI Source: Here, p599

Peter said to Him, 'Lord, wash not only my feet, but my hands and my head.' Jesus said to him, 'A man who has bathed does not need to do any more than wash his feet, but he is clean all over. And you are clean...' 1 Therefore commending the Apostles, the Truth says, 'You are clean.' And clean, I say, in cleanliness of heart, of mouth, of works, and of conduct. Commonly we are accustomed to be clean in four ways, that is, regarding the face, the mouth, the hands, and clothes. In this way the righteous wash the face of the heart: In the third chapter of Tobit Sara says:'You know, O Lord, that I have never lusted for a man, and I have kept my soul clean from all concupiscence.' 2 In the seventh chapter of the second letter to the Corinthians: 'Let us cleanse ourselves from every defilement of the flesh and spirit, perfecting sanctification.' 3 David seeks this in the Psalm when he says: 'Make my heart clean, O Lord.' 4 This is commanded in the first chapter of Isaiah: 'Wash yourselves, be clean...' 5 The same cleanliness they have in the word of the mouth which Job had in the eleventh chapter: 'My word is pure, O Lord, and I am clean in your sight.' 6 The Apostle gives warning about this in the fifth chapter of Ephesians: 'Let not fornication and uncleanliness but named among you.' 7 Likewise they have cleanliness in works, which he had in the twentieth chapter of Genesis, who said: 'In the simplicity of my heart and with clean hands I did this.' 8 And in the twenty second chapter of the second book of Kings:'Let the Lord return to me according to my righteousness and according to the cleanliness of my hands in the sight of His eyes.' 9 Concerning this in the twenty second chapter of Job: 'The innocent shall be saved by the cleanliness of their hands.' 10 Likewise the righteous have cleanliness in the clothing of conduct, to which Jacob exhorts his sons, saying in the thirty fifth chapter of Genesis: 'Cast out foreign gods from among you, and be clean and change your garments.' 11 Thus they have cleanliness of face, of mouth, of hands, of clothing, the saints, to whom it is said by the Lord: 'You are clean.' Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 13 1 Jn 13.9-10 2 Tob 3.16 3 2 Cor 7.1 4 Ps 50.12 5 Isaiah 1.16 6 Job 11.4 7 Ephes 5.3 8 Genes 20.5 9 2 Kings 22.25 10 Job 22.30 11 Genes 35.2

Sheep And Shepherd

Christus prius ovis fuit, postea pastor factus est. Ovis animal est mansuetum et mundam. In mansuetudine humilitas, in munditia castias significatur. Humilitas duplex est: prima, qua praesse non appetas; secunda qua subesse diligas. Multi enim sunt, qui praesse nolunt, fugientes laborem, non honorem; qui tamen subesse dedignantur, qui, quando in praecepto obedientiae murmurant, quasi ad passionem ducti, recalcitrant. Hi profecto oves non sunt nec imitatores illius, qui sicut ovis ad occisionem ductus est et non aperuit os suum. Similiter castitas duplex est. Alia foris per munditiam corporis, alia intus per munditiam cordis. Munditia A præpararentur ut, dum vinum novum funderetur in corporis est abstinere a malo opere; munditia cordis, sincerum esse a mala delectatione. Qui ergo munditiam et mansuetudinem habet, ovis est. Et qui ovis bona est, sic tandem pastor fieri potest, qui prius in sua subjectione didicit, quomodo aliis præesse possit. Quidam enim sunt pastores, quidam mercenarii, quidam lupi. Pastores sunt qui oves diligunt; mercenarii, qui lanam et lac accipiunt; lupi, qui carnes comedunt. Pastores custodiunt in prosperitate, et defendunt in adversitate. Mercenarii custodiunt in prosperitate, sed non defendunt in adversitate. Lupi non custodiunt in prosperitate, et occidunt in adversitate. Pastores salutem quærunt, mercenarii lucrum appetunt. Lupi, peccati materiam vel licentiam ovibus dantes, occidunt. Primi sunt diligentes, secundi negligentes, tertii pestilentes. Hugo De Sancte Victore, Miscellanea, Liber I, Titulus CI Source: Migne PL 177.532d-533b

First Christ was a sheep, after He was the shepherd. A sheep is animal that is meek and clean. In meekness is humility, cleanliness signifies chastity. Humility is twofold: first, there is no desire to lead, secondly a love of following. Many there are who not wishing to lead, flee labour, but not honour, however they who scorn to follow, revolt when they murmur against the command of obedience, as if led to suffering. Certainly they are not sheep, nor imitators of Him, who 'was led as a sheep to the slaughter, and did not open His mouth.' 1 Similarly chastity is twofold. Some have an exterior cleanliness of the body, others an interior cleanliness of the heart. Cleanliness of body is a withdrawal from evil works, cleanliness of heart is to be pure of pleasure in evil. Therefore he who has cleanliness and meekness, is a sheep. And he who is a good sheep, he will be able to become a good shepherd, he who first has learnt in subjection, shall be able to lead others. Now they are certain men who are shepherds, and certain ones who are hirelings, and certain ones who are wolves. 2 The shepherds are those who love the sheep, hirelings are those who work for wool and milk, wolves devour the flesh. Shepherds watch over in prosperity and defend in adversity. Hirelings watch over in prosperity but do not defend in adversity. Wolves do not watch over in prosperity and they kill in adversity. Shepherds seek salvation, hirelings desire profit. Wolves, in the supplying of the ways and permissions of sin to the sheep, kill them. The first are lovers, the second negligent, the third are a bane. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 101 1 Isaiah 53.7 2 Jn 10.11-13

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

Baptism And Humility

Vidit eum Joannes, ait evangelista, venientem ad se, et ait: Ecce Agnus Dei, ecce qui tollit peccata mundi. Vere agnus, vere humilis, vere mansuetus. Ecce, inquit, Agnus Dei, ecce qui tollit peccata mundi. En ipse qui purgationem faciat delictorum, ecce sentinam nostram purgaturus advenit: et tamen post hoc testimonium baptizari vult a Joanne. Tremit ille. Quid mirum? quid, inquam, mirum, si tremit homo, nec audet attingere sanctum Dei verticem, caput adorandum angelis, reverendum Potestatibus, tremendum Principatibus? Baptizari vis, Domine Jesu? Utquid enim, aut quid tibi opus fuit baptismate? Nunquid sano opus est medicina, aut mundatione mundo? Unde tibi peccatum, ut baptisma sit necessarium? Nunquid a patre? At patrem quidem habes, sed Deum; et aequalis es illi, Deus de Deo, lumen de lumine. Nam in Deum peccatum cadere non posse quis nesciat? An vero de Matre? Nam et Matrem habes, sed virgo est. Quod ergo peccatum ex ea trahere potuisti, quae te sine iniquitate concepit, et salva integritate peperit? Quam maculam habere potest Agnus sine macula? Ego, inquit Joannes, a te debeo baptizari, et tu venis ad me? Magna utrimque humilitas, sed nulla comparatio. Quomodo enim non humiliaretur homo coram humili Deo? Sine modo, inquit Dominus: decet enim sic nos implere omnem justitiam. Acquievit Joannes, et obedivit: baptizavit Agnum Dei, et aquas lavit. Nos abluti sumus, non ille: quia nobis lavandis aquae cognoscuntur ablutae. Sanctus Bernardus Clarae Vallensis, In Epiphania Domini, Sermo I, De verbis Apostoli, Apparuit benignitas et humanitas Salvatoris nostri Dei, et de tribus Christi apparitionibus, Sermones de Tempore Source: Migne PL 183.145d-146b

John saw Him, says the Evangelist, coming to him, and He said, Behold the lamb of God, behold Him who takes away the sin of the world. 1 Truly a lamb, truly humble, truly meek. Behold, he says, the lamb of God, behold Him who takes away the sins of the world. Behold, He who shall purge faults, behold He comes for the purging of our filthy waters. And yet after this testimony He wishes to be baptised by John. John is fearful. Why wonder? Why, I say, wonder, if a man is fearful, who does not dare touch the holy height of God, that head adored by angels, revered by powers, feared by princes. You wish to be baptised, Lord Jesus? But why, or what need was there for you to be baptised? Does a healthy man need medicine, or a clean man cleansing? How is there sin in you, that baptism is needed? Is it from your father? You have a father, but He is God, and you are equal to Him, God from God, light from light. Who does not know that there can be no sin in God? But is it from your mother? For you have a mother, but she is a virgin. How then were you able to draw sin from her who was conceived without iniquity and gave birth to perfect salvation? What spot has the lamb that is without spot? John says: 'I should be baptised by you, and you come to me?' Both have great humility, but there is no comparison. For what is the humility of man before the humility of God? 'Let it be so,' says the Lord, 'it befits us to fulfill all righteousness. 2 John accedes and obeys. He baptises the lamb of God and he washes Him with water. We have been cleansed, not Him, because to us is made known the washing of cleansing waters. Saint Bernard of Clairvaux, On the Epiphany of the Lord, from Sermon 1, On the words of the Apostle: 'The benevolence and kindness of God our Saviour appeared,' 3 and of the three showings of Christ 1 Jn 1.29 2 Mt 3.14-15 3 Titus 3.4

Baptism And Warnings

Τῇ μὲν οὖν γεννήσει τὰ εἰκότα προεορτάσαμεν, ἐγώ τε ὁ τῆς ἑορτῆς ἔξαρχος, καὶ ὑμεῖς, καὶ πᾶν ὅσον ἐγκόσμιον τε καὶ ὑπερκόσμιον. Μετὰ ἀστέρος ἐδράμομεν, καὶ μετὰ Μάγων προσεκυνήσαμεν, μετὰ ποιμένων περιελλάμφθημεν, καὶ μετὰ ἀγγέλων ἐδοξάσαμεν, μετὰ Συμεὼν ἐνηγκαλισάμεθα, καὶ μετὰ Ἄννης ἀνθωμολογησάμεθα, τῆς γεραιᾶς καὶ σώφρονος· καὶ χάρις τῷ εἰς τὰ ἴδια ἐλθόντι ἀλλοτρίως, ὅτι τὸν ξένον ἐδόξασεν. Νυνὶ δὲ πρᾶξις ἄλλη Χριστοῦ, καὶ ἄλλο μυστήριον. Οὐ δύναμαι κατέχειν τὴν ἡδονὴν, ἔνθεος γίνομαι, μικροῦ καὶ, ὡς Ἰωάννης, εὐαγγελίζομαι, εἰ καὶ μὴ πρόδρομος, ἀλλ᾿ ἀπὸ τῆς ἐρημίας. Χριστὸς φωτίζεται, συναναστράψωμεν· Χριστὸς βαπτίζεται, συγκατέλθωμεν, ἵνα καὶ συνανέλθωμεν. Βαπτίζεται Ἰησοῦς· τοῦτο μόνον; ἢ καὶ τὰ ἄλλα τηρεῖν ἐπιμελῶς ἀναγκαῖον; Τίς ὤν; καὶ παρὰ τίνος; καὶ κατὰ πηνίκα; Ὁ καθαρὸς, καὶ παρὰ Ἰωάννου, καὶ τῶν σημείων ἀρχόμενος; Ἵνα τί μάθωμεν, καὶ τί παιδευθῶμεν; Προκαθαίρεσθαι, καὶ ταπεινοφρονεῖν, καὶ κηρύσσειν ἐν τελειότητι, καὶ τῆς πνευματικῆς, καὶ τῆς σωματικῆς ἡλικίας. Ἐκεῖνο πρὸς τοὺς τὸ βάπτισμα σχεδιάζοντας, καὶ μὴ προευτρεπιζομένους, μηδὲ τὸ ἀσφαλὲς τῇ λυτρώσει χαριζομένους, διὰ τῆς εἰς τὸ καλὸν ἕξεως. Καὶ γὰρ εἰ ἄφεσιν ἔχει τῶν παρελθόντων τὸ χάρισμα, χάρισμα γὰρ, ἀλλὰ τότε μᾶλλον εὐλαβείας ἄξιον, μὴ πρὸς τὸν αὐτὸν ἔμετον ἐπανέλθωμεν. Τοῦτο πρὸς τοὺς ἐπαιρομένους κατὰ τῶν οἰκονόμων τοῦ μυστηρίου, ἂν ἀξίᾳ τινὶ προέχωσιν. Τὸ τρίτον πρὸς τοὺς θαῤῥοῦντας νεότητι, καὶ πάντα καιρὸν οἰομένους εἶναι διδασκαλίας, ἢ προεδρίας. Ἰησοῦς καθαίρεται· καὶ σὺ καταφρονεῖς τῆς καθάρσεως; Ὑπὸ Ἰωάννου· καὶ σὺ κατεξανίστασαι τοῦ σοῦ κήρυκος; Τριακονταέτης ὤν· καὶ σὺ πρὸ τῆς γενειάδος διδάσκεις τοὺς γέροντας, ἢ τὸ διδάσκειν πιστεύεις, οὔτε παρὰ τῆς ἡλικίας, οὔτε παρὰ τοῦ τρόπου τυχὸν ἔχων τὸ αἰδέσιμον; Εἶτα ὁ Δανιὴλ ἐνταῦθα, καὶ ὁ δεῖνα, νέοι κριταὶ, καὶ τὰ παραδείγματα ἐπὶ γλώσσης. Πᾶς γὰρ ἀδικῶν εἰς ἀπολογίαν ἕτοιμος. Ἀλλ᾿ οὐ νόμος Ἐκκλησίας, τὸ σπάνιον· εἴπερ μηδὲ μία χελιδὼν ἔαρ ποιεῖ, μηδὲ γραμμὴ μία τὸν γεωμέτρην, ἢ πλοῦς εἷς τὸν θαλάττιον. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΘ', Εἰς τὰ ἅγια Φῶτα Source: Migne PG 36.349c-352b

At His birth we kept the festival as befits, both I, the leader of the feast, and you, and all that is in the world and above the world. We ran with the star and we worshipped with the Magi, and we were illuminated with the shepherds, and with the angels we glorified Him, and with Simeon we took Him up in our arms, and with the aged and chaste Anna we made our responsive confession, and thanks be to Him who came as a stranger to His own, 1 that He glorify the stranger. Now we come to another deed of Christ and another mystery. I cannot restrain my pleasure, I am taken into God, and a little like John I proclaim good news, for even if I am not a forerunner, yet am I from the desert. Christ is illumined, let us shine with Him. Christ is baptized, let us descend with Him, that we may also ascend with Him. Jesus is baptised. And this only? It is not necessary that we consider some other things? Who is He? And who does it? And at what time? He is the pure one, and it is done by John, and it is the beginning of His signs. What should we learn and what should we be taught? First to purify ourselves, then to be humble, and to preach only at the completion of spiritual and bodily age. The first admonishes those who treat Baptism without due gravity and without due preparation, who do not provide for the stability of the Baptismal Grace by a disposition to good. For since Grace contains remission of the past, for it is a grace, it is thus more worthy of reverence, so that we do not return to the same vomit again. The second warns those who because they are of high rank exalt themselves over the stewards of this mystery. The third is for those who are confident in their youth and think that any time is the right time to teach or to preside. Jesus is purified, and do you scorn your purification? It is done by John, and do you look down on your herald? It is at thirty years of age, and do you, before you have a beard, teach elders, or believe that you teach them, though you, because of your age, or perhaps even because of your character, are not worthy of the honour? Now here it may be said that Daniel, and some others, were judges in their youth, and their examples are on your tongues. Yes, every criminal is eager to excuse himself. But that which is rare is not the law of the Church. One swallow does not make a spring, nor one line a geometrician, nor one voyage a sailor. Saint Gregory Nazianzus, from Oration 39, On The Holy Lights 1 Jn 1.11

The Rewards Of Cleanliness

Et vos mundi estis... Notandum est autem quadruplex bonum, quod facit munditia spiritualis: servat innocentes, expedit laborantes, gratificat contemplantes, remunerat pervenientes. Servat innocentes a peccati contagione, sicut vides, quod aliquid tersum et politum non de facili contrahit rubiginem; Iob vigesimo secundo: Salvabitur innocens munditia manuum suarum. Expedit laborantes in actione, sicut diceres, quod aliquis, reiectes superfluitatibus et lotis manibus, paratus est ad serviendum; ideo in Psalmo quaeritur: Quis ascendet in montem Domini? Id est, in eminentiam virtutis, et sequitur: Innocens manibus et mundo corde, etc. Gratificat contemplantes in oratione; Proverbiorum vigesimo secundo: Qui diligit cordis munditiam propter gratiam labiorum suorum habebit amicum regem; Iob octavo: Si mundus et rectus incesseris, statim evigilabit ad te. Remunerat pervenientes beata visione, quae est merces gloriae; Matthaei quinto: Beati mundo corde, quoniam Deum videbunt. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XIII Source: Here, p599

And you are clean... 1 It should be noted that spiritual cleanliness makes a fourfold good. It guards the innocent, it aids in labours, it bestows contemplation, and it rewards those who achieve. It protects the innocent from the infection of sin, as you see that someone who is well groomed and refined does not easily contact illness. In the twenty second chapter of Job: 'The innocent shall be saved by the cleanliness of their hands.' 2 It aids labours in deeds, as you say that someone who puts away distractions and has hands washed is prepared to serve; therefore in the Psalm it says: 'Who shall ascend to the mount of the Lord?' 3 That is, to the peak of virtue. And it continues, 'He who has innocent hands and a clean heart.' It bestows contemplation in prayer. In the twenty second chapter of Proverbs: 'He who loves cleanliness of heart on account of the grace of his lips shall have the king as a friend.' 4 In the eighth chapter of Job: 'If you shall walk cleanly and uprightly, quickly he shall turn his eyes on you.' 5 And the reward of those who achieve is the beatific vision, which is the reward of glory. In Matthew chapter five: 'Blessed are the pure in heart for they shall see God.' 6 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 13 1 Jn 13.10 2 Job 22.30 3 Ps 23.3 4 Prov 22.11 5 Job 8.6 6 Mt 5.8

Church And Sin

Propter nomen tuum, Domine, propitiaberis peccato meo; copiosum est enim. Hoc bene ad personam refertur Ecclesiae, cujus congregationem ex diversis peccatoribus constat evenisse. Propter nomen tuum, Domine: quia Jesus dicendus erat, quod lingua nostra Salvator interpretatur. Nomen siquidem ipsum salutis intelligitur esse professio. Sequitur, copiosum est enim, id est cui non possis parcere propter se, sed propter tui nominis sanctitatem. Sed dum copiosum dicitur peccatum, abundantissimum esse monstratur: quoniam cursu temporis semper augetur; et nisi fuerit divina miseratione subventum, quantum vita protenditur, tantum humana fragilitate peccatur. Et memoria reconde quod Ecclesia dicit pro parte membrorum, copiosa sua esse peccata; ut qui se praedicant esse mundos, sicut Catharistae, intelligant se portionem cum sancta Ecclesia non habere. Cassiodorus, Expositio In Psalterium, Psalmus XXIV Source: Migne PG 70.179d-180a

On account of your name, O Lord, be merciful to my sin, because it is copious. 1 This refers to the person of the Church, whose congregation has been established from various sinners. 'On account of your name,' which should be said as Jesus, which in our tongue is interpretated as Saviour. The same name being understood as the profession of salvation. It then says: 'Because it is copious' that is, which you are not able to spare on its own account but on account on the holiness of your name. But when sin is called copious, it is shown to be most abundant, because it ever grows in the course of time, and unless Divine mercy shall come, the more that life is extended, so the more human weakness sins. And let memory lay up what the Church says about a part of its members, that its sin is copious, that those who proclaim themselves to be pure, like the 'Catharistae', 2 understand that they have no portion with the Holy Church. Cassiodorus, Commentary On The Psalms, Psalm 24 1 Ps 24.10 2 'The Pure', likely Novatians

Cleansing And Purity

Ταύτῃ τοι λελουμένους φασὶ δεῖν ἐπὶ τὰς ἱεροποιίας καὶ τὰς εὐχὰς ἰέναι, καθαροὺς καὶ λαμπρούς· καὶ τοῦτο μὲν συμβόλου χάριν γίνεται τὸ ἔξωθεν κεκοσμῆσθαί τε καὶ ἡγνίσθαι, ἁγνεία δέ ἐστι φρονεῖν ὅσια, καὶ δὴ καὶ ἡ εἰκὼν τοῦ βαπτίσματος εἴη ἂν [καὶ ἡ] ἐκ Μωυσέως παραδεδομένη τοῖς ποιηταῖς ὧδέ πως· ἣ δ´ ὑδρηναμένη, καθαρὰ χροῒ εἵματ' ἔχουσα, Ἡ Πηνελόπη ἐπὶ τὴν εὐχὴν ἔρχεται· Τηλέμαχος δέ, χεῖρας νιψάμενος πολιῆς ἁλός, εὔχετ' Ἀθήνῃ. ἔθος τοῦτο Ἰουδαίων, ὡς καὶ τὸ πολλάκις ἐπὶ κοίτῃ βαπτίζεσθαι. Εὖ γοῦν κἀκεῖνο εἴρηται· Ἴσθι μὴ λουτρῷ, ἀλλὰ νόῳ καθαρός. Ἀγνεία γάρ, οἶμαι, τελεία ἡ τοῦ νοῦ καὶ τῶν ἔργων καὶ τῶν διανοημάτων, πρὸς δὲ καὶ τῶν λόγων εἰλικρίνεια καὶ τελευταία ἡ κατὰ τὰ ἐνύπνια ἀναμαρτησία.Ἱκανὴ δέ, οἶμαι, ἀνθρώπῳ κάθαρσις μετάνοια ἀκριβὴς καὶ βεβαία, εἴ γε κατεγνωκότες ἑαυτῶν ἐπὶ ταῖς προγενομέναις πράξεσι προΐεμεν [εἰς] τὸ πρόσθεν, μετὰ ταῦτα νοήσαντες καὶ τὸν νοῦν ἐξαναδύντες τῶν τε κατ´ αἴσθησιν τερπόντων καὶ τῶν πρόσθεν πλημμελημάτων. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Δ Κεφ' ΚΒ' Source: Migne PG 8.1352a-1353a

Whence it is said we should go washed to sacrifices and prayers, clean and bright, and that this external adornment and purification are practiced for the sake of a sign. And 'it is purity to think holy thoughts.' 1 And then there is the image of baptism, which was handed down to the poets from Moses, as here: 'And she having drawn water, and wearing on her body clean clothes.' 2 Penelope is going to prayer. 'And Telemachus, Having washed his hands in the grey sea, prayed to Athene.' 3 It is a custom of the Jews to wash frequently for bed. It was then well said: 'Be pure, not by washing of water, but in the mind.' 4 For sanctity, I think, is a perfection of mind and deeds and thoughts, and a pureness of words too, and finally sinlessness in dreams. And sufficient purification for a man, I think, is thorough and sure repentance; if, indeed, having condemned ourselves for our former actions, we advance, after having thought on these things and freed our mind both of the things which pleased through the senses and our former offences. Clement of Alexandria, The Stromata, Book 6, Ch 15 1 Epigram from the temple of Aesclepius Epidauros 2 Hom Od 4.759 3 Hom Od 2.260-261 4 source unknown

Scripture And Life

Ἀλλὰ πρὸς τὴν ἐκ τῶν Γραφῶν ἔρευναν καὶ γνῶσιν ἀληθῆ, χρεία βίου καλοῦ καὶ ψυχῆς καθαρᾶς καὶ τῆς κατὰ Χριστὸν ἀρετῆς, ἵνα δι' αὐτῆς ὁδεύσας ὁ νοῦς τυχεῖν ὧν ὀρέγεται καὶ καταλαβεῖν δυνηθῇ, καθ' ὅσον ἐφικτόν ἐστι τῇ ἀνθρώπων φύσει περὶ τοῦ Θεοῦ Λόγου μανθάνειν. Ἄνευ γὰρ καθαρᾶς διανοίας καὶ τῆς πρὸς τοὺς ἁγίους τοῦ βίου μιμήσεως, οὐκ ἄν τις καταλαβεῖν δυνηθείη τοὺς τῶν ἁγίων λόγους. Ὥσπερ γὰρ εἴ τις ἐθελήσειεν ἰδεῖν τὸ τοῦ ἡλίου φῶς, πάντως τὸν ὀφθαλμὸν ἀποσμήχει καὶ λαμπρύνει, σχεδὸν ὅμοιον τῷ ποθουμένῳ ἑαυτὸν διακαθαίρων, ἵνα οὕτως φῶς γενόμενος ὁ ὀφθαλμὸς τὸ τοῦ ἡλίου φῶς ἴδῃ, ἢ ὡς εἴ τις θελήσειεν ἰδεῖν πόλιν ἢ χώραν, πάντως ἐπὶ τὸν τόπον ἀφικνεῖται τῆς θέας ἕνεκεν· οὕτως ὁ θέλων τῶν θεολόγων τὴν διάνοιαν καταλαβεῖν, προαπονίψαι καὶ προαποπλῦναι τῷ βίῳ τὴν ψυχὴν ὀφείλει, καὶ πρὸς αὐτοὺς τοὺς ἁγίους ἀφικέσθαι τῇ ὁμοιότητι τῶν πράξεων αὐτῶν, ἵνα σὺν αὐτοῖς τῇ ἀγωγῇ τῆς συζήσεως γενόμενος, τὰ καὶ αὐτοῖς ἀποκαλυφθέντα παρὰ Θεοῦ κατανοήσῃ, καὶ λοιπὸν ὡς ἐκείνοις συναφθεὶς ἐκφύγῃ μὲν τὸν τῶν ἁμαρτωλῶν κίνδυνον καὶ τὸ τούτων πῦρ ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ἀπολάβῃ δὲ τὰ τοῖς ἁγίοις ἀποκείμενα ἐν τῇ τῶν οὐρανῶν βασιλείᾳ, ἃ ὀφθαλμὸς οὐκ εἶδεν, οὐδὲ οὖς ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπων ἀνέβη, ὅσα ἡτοίμασται τοῖς» κατ' ἀρετὴν βιοῦσι, καὶ ἀγαπῶσι τὸν Θεὸν, καὶ Πατέρα, ἐν Χριστῷ Ἰησοῦ Κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ αὐτῷ τῷ Πατρὶ σὺν αὐτῷ τῷ Υἱῷ ἐν ἁγίῳ Πνεύματι, τιμὴ καὶ κράτος καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἅγιος Αθανάσιος ο Μέγας, Λόγος περί της Ενανθρωπίσεως του Λόγου Source: Migne PG 25.196c-197a

But for the study of the Scriptures and true knowledge of them a good life is needed and a pure soul, and virtue according to Christ, so that the mind, travelling by it, may be able to reach out and grasp what it desires, as much as it is accessible to human nature to learn about the Word of God. For without a pure intellect and a modelling of life according to those holy, it is not possible that a man could comprehend their words. For just as if some man wished to see the light of the sun, he would wipe and brighten his eye, cleansing himself to some extent according to what he desires, so that the eye, becoming light, may see the light of the sun, or as if a man wished to see a city or land, he would at least come to the place where he may see it, thus he who wishes to understand the mind of those who speak of God must begin by washing and cleansing his soul by his way of life and approach the holy ones themselves by imitating their deeds, so that associated with them in their conduct, he may grasp what has been revealed to them by God, and after, closely bound to them, he may escape the peril of the sinners and their fire at the day of judgment, and receive what is laid up for the saints in the kingdom of heaven, which 'the eye has not seen, nor ear heard, neither has it entered into the heart of man,' 1 whatever is prepared for those who live a virtuous life, and love the God and Father, in Christ Jesus our Lord, through whom and with whom be to the Father Himself, with the Son Himself, in the Holy Spirit, honour and might and glory for ever and ever. Amen. Saint Athanasius the Great, On The Incarnation of The Word 1 1 Cor 2:9

Pure Speech

Eloquia Domini, eloquia casta... Utriusque Testamenti doctrinam insimul comprehendit. Tunc casta sunt, si a bonis praedicatoribus incorruptibiliter et sine corruptione praedicentur. Tunc erit istud: si quando praedicant non parentum provocati amore, non potentum timore, non propter dona praesentia, non pro honore vano. Aliter: Qui nec audent addere aliquid amplius, nec minuere tam in veteri quam in novo Testamento, sed fideliter praedicant. Argentum igne examinatum... Hoc est, Spiritu Sancto probatum. Non illi eloquia divina probant: sed Spiritus Sanctus illos illuminat, qui ipsa praedicant: sicut in Isaia ille angelus, quando accepti calculum ab altari, et tetigit labia ejus, dicens: Ecce tetigi hoc labia tu, et auferetur iniquitas tua, et peccatum tuum mundabitur. Per argentum, vetus Testamentum: per aurum, novum. Sic est littera et spiritalis intellectus, quasi ex argento producatur aurum. Probatum terrae... Hoc est, Ecclesia. Illa eloquia divina probata sunt per Spiritum Sanctum, quem accepti Ecclesia. Aliter: Probatum terrae, id est, Christus Dominus, qui venit in humanitate illa pro parte carnis, quam ex Maria accepit, quasi terram Dominus suscepit. Purgatum septuplum. Septem dona quae in Christo fuerunt: non ut ille purificatetur, sed qui ipsa dona accepturi erant, purificarentur. Sanctus Hieronymus, Breviarum In Psalmos, Psalmus XI Source Migne PL 26.848a-c

The speech of the Lord is chaste speech...1 Here he includes the teaching of both Testaments. Then they are chaste, if by good preachers they are preached incorruptibly and without defilement. So it will be if when they preach they are not beholden to love of parents, nor fear of the powerful, nor do they do so for present rewards, nor for vain honours. Also: They do not dare to add anything more, nor do they suppress anything in the Old or New Testaments, but they preach faithfully. Silver proved by fire... That is, proved by the Holy Spirit. They do not prove the Divine speech, but the Holy Spirit enlightens those who preach such things, as in Isaiah when the angel took a burning coal from the altar and touched his lips, saying: 'Behold, I have touched your lips and your iniquity is taken away and your sin is cleansed.' 2 The Old Testament is silver, gold the New. So is the letter and the spiritual understanding, as gold brought from silver. Proved by the earth... That is, the Church. Those Divine words proved by the Holy Spirit which the Church receives. Also: Proved by the earth, that is, The Lord Christ, who became man by partaking of the flesh, which he received from Mary, is as the Lord taking up the earth. Purified seven times. The seven gifts which were in Christ: not that He was purified, but those who were going to receive His gifts, they were purified. Saint Jerome, Commentary On The Psalms, from Psalm 11 1 Ps 11.6 2 Isaiah 6.6-7

The Temple Of The Lord

Nolite confidere in verbis mendacii, dicentes: Templum Domini, templum Domini, templum Domini est: quoniam si direxeritis vias vestras et studia vestra: si feceritis judicium inter virum et proximum ejus: advenae, et pupillo, et viduae non feceritis calumniam (sive non oppresseritis eos) nec sanguinem innocentem effuderitis in loco hoc: et post deos alienos non ambulaveritis in malum vobismetipsis; habitabo vobiscum in isto loco, in terra quam dedi patribus vestris a saeculo usque in saeculum. Hoc quod Septuaginta in hujus capituli addidere principio: in verbis mendacii, quae vobis omnino non proderunt, in Hebraico non habetur. Praecepit autem et tunc populo Judaeorum, et hodie nobis qui videmur in Ecclesia constituti, ne fiduciam habeamus in aedificiorum splendore, auratisque laquearibus, et vestitis parietibus marmorum crustis. Et dicamus: Templum Domini, templum Domini, templum Domini est. Illud enim templum Domini est, in quo habitat vera fides, sancta conversatio, omniumque virtutum chorus. Denique infert: Si rectas feceritis vias vestras, et cogitatio vestra non abierit post errorem, et secuti fueritis justitiam, et malum non feceritis, neque effuderitis sanguinem innocentem, simplices quosque non scandalizantes; et post deos alienos non ambulaveritis, perversa adorantes dogmata, quae de vestro corde simulastis in malum vobismetipsis: vel habitabo vobiscum in loco isto, quem vocatis Templum Dei, et in terra quam dedi patribus vestris, Apostolis scilicet et Apostolicis viris: vel certe firma statione habitare vos faciam a principio usque ad finem. Potest hoc et illis virginibus convenire, quae jactant pudicitiam, et impudenti vultu praeferunt castitatem, cum aliud habeat conscientia, et nesciunt illam definitionem Apostoli virginalem: Ut sit sancta corpore et spiritu. Quid enim prodest corporis pudicitia animo constuprato, si caeteras virtutes quas propheticus sermo descripsit, non habuerit? Sanctus Hieronymus, Commentariorum In Jeremiam Propheta, Liber II Cap VII Source Migne PL 24.757d-756b

Do not trust in the deceptive words, 'The temple of the Lord, the temple of the Lord, this is the Temple of the Lord' because if you correct your ways and pursuits, if you truly act justly among men and your neighbours, and do not deceive, (or oppress) the foreigner, and the orphan, and the widow, or pour out innocent blood in this place, and if you do not walk after other gods to your own evil, than I will dwell with you in this place, in the land which I gave of old to your fathers.1 That which the Septuagint has added at the beginning of this passage, 'in the deceptive words which will not profit you at all' is not found in the Hebrew. As it was commanded to the Jewish people then, even today it is to us who seem to be established in the Church, that we should not put our trust in the splendour of buildings and in panelled ceilings overlaid with gold, and walls decorated with coverings of marble, and say, 'The Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord.' For the temple of the Lord is the place where true faith dwells, and holy conduct, and a chorus of all the virtues. Then it says, 'If you correct your ways, if your thoughts do not wander off after error but you follow justice and do no evil, if you do not pour out innocent blood, and do not scandalise simple folk, and if you do not go after other gods, adoring perverse teachings that you have fashioned from your own hearts to your own evil, then I will dwell with you in this place, which you call the Temple of God, and in the land which I gave to your fathers, that is, the Apostles and apostolic men, or then I will make you dwell with a secure standing, from the beginning to the end. And this may also touch on virgins who boast of their purity and exhibit their chastity with shameless faces, with something quite different in their minds, they who do not know the Apostolic definition of virginity: to be holy in body and spirit. 2 For how does purity of body profit if the soul is ravished, and the other virtues, which the prophetic words describes, are absent? Saint Jerome, from the Commentary on Jeremiah, Book 2, Chapter 7 1 Jerem 7.4-7 2 1 Cor 7.34-36

Prayer And Evil

Ὁ εμφρόνως προσευχόμενος, ὑπομένει τὰ ἐπερχόμενα· ὁ δὲ μνησικακῶν, οὕπω καθαρῶς προσηύξατο. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ  Source: Migne PG 65 920b

He who prays wisely suffers the things that come upon him; he who is mindful of evils done has yet to pray purely. Saint Mark The Ascetic, On The Spiritual Law.

Love And Truth

Ἰδου γὰρ ἀλήθειαν ἠγάπησας. Ὁ νοῦς οὖτος· Σὺ, φησὶ, Κύριε, ἀληθὴς ὦν καὶ ἀλήθειαν ἀγαπῶν, Βουλόμενος ἡμᾶς ἐν ἀληθείᾳ διάγειν, ἀποκαθαριεῖς ἡμᾶς τῆς ἀρχαίας ἁμαρτίας· καὶ οὗτως ἀποκαθαρίσεις ὡς ὑπὲρ χιόνα λευκανθῆναι· ἡ δὲ ἀποκάθαρσις ἡμῖν δι' ὑσσώπου γενήσεται· ὑσσώπῳ δὲ ἡ τοῦ ἁγίου Πνεύματος ἐνέργεια ἀφομοιοῦται, θερμαίνουσα καὶ πάντα τὸν ἐν ἡμῖν ῥύπον ἀποσμήχουσα· ἰδοὺ γὰρ ἀποταξαμένου μου τῷ Σατανᾷ. Ἡγάπσηας. Σοφία μὲν τοῦ Πατρὸς δηλονότι ὁ Λόγος· ἅδηλα δὲ καὶ κρύφια τοῦ Λόγοῦ, ὁ τῆς ἐνανθρωπήσεως Λόγος· καὶ ἐπὶ τούτοις πᾶσιν ἀμελήσας ὠλίσθησα και κατέπεσον. Οὕτω δὲ, φησὶ, κρινεῖς· καὶ τοὺς μὲν κολάσεις, τοὺς δὲ στεφανώσεις, ἐπειδὴ τὴν ἀλήθειαν στέργεις· τὴν δὲ ἀλήθειαν στέργων, καὶ τῆς φύσεως εἰδὼς τὴν ἀσθέβειαν, μετάδος συγγνώμην τοῖς αἰτοῦσι τὰ φάρμακα· ὅτι σοφιστικῶς ἔξει γεγομνασμένος ἐπὶ θεωρίᾳ τῆς ἀληθείας· τὸ μέγεθος αὐτῆς γνοὺς, ἀγάπην πρὸς ἑαυτὴν ἔσχε τελείαν· οἱ μὴ γὰρ τοῖς ψεύδεσιν ἐγγυμνασάμενοι, διορατικώτεροι γεγενημένοι καθορῶσι τῆς ἀληθείας τὸ ἀξιάγαστον κάλλος· οἶός ἐστι Μωῦσῆς καὶ Δανιήλ· μετὰ  γὰρ τὸ πειρασθῆναι σοφιστικῶν λόγων, ἐπ' αὐτὴν τὴν ἀληθῆ σοφίαν ἀναβάντες, ὑπὸ τοῦ Θεοῦ μαρτυρίαν ἔσχον, ὡς ὄντες τέλειοι σοφοί· δηλώσαντος αὐτοῖς τοῦ Θεοῦ τὰ ἄδηλα καὶ κρύφια τῆς σοφίας αὐτοῦ, ὡς μνδὲν αῦτοῖς ἀσαφὲς ἢ ἀπεσκιασμένον εἶναι· ταύτης τῆς ἔξεως καὶ ὁ Δαυϊδ τυγχάνειν ... δια τοῦ προκειμένου στοίχου· Οὐ γὰρ μόνον με τοῖς βιωτικοῖς ἐνίδρυσας θώκοις, ἀλλὰ καὶ προφητικῆς ἡξίωσας χάριτος, καὶ τὰ μικρὸν ἐσόμενα προδεδήλωκας, καὶ τὰ τοῖς ἄλλοις ἀπόῥῥητα ἐμοι δῆλα πεποίηκας, τήν τε τοῦ Μονογενοῦς σου ἐνανθρώπησιν, καὶ τῆς οἰκουμένης ἐκεῖθεν τὴν σωτηρίαν.  Ὠριγένης, Ἐκλογαί Εἰς Εἰς Ψαλμους, Ψαλμός Ν' Source: Migne PG 17.137b-d

Behold, for you have loved truth 1 The meaning is this: You, he says, O Lord, since you are true, and a lover of truth, wishing us to live in truth, purify us from original sin and so purified we are whiter than snow, for our purification is done with hyssop, and hyssop is as the power of the Holy Spirit, a thing that warms, and all uncleanliness in us is cleansed: for, behold, you loved my renunciation of Satan. The wisdom of the Father is clearly the Son, and the uncertain and hidden things of the Word, the Incarnation of the Word, and neglecting these things,  slipping down, I have fallen. So indeed, he says, you make judgement, and some you castigate and some you crown, because you delight in the truth, and delighting in the truth, observing the infirmity of nature, you give the remedy of forgiveness to those who seek it, for sophisms are overturned by the insight of truth and when a man knows its greatness, he will love it perfectly; for a man will not be overturned by lies when he has been made clear sighted contemplating the wondrous beauty of truth, as were Moses and Daniel after they made trial of sophistic words, rising up to true wisdom, receiving witness from God that they were perfected in wisdom, God manifesting to them the uncertain and hidden things of His wisdom, that nothing be obscure to them, nor any covering of darkness remain; David discovered this extraordinary faculty ... in vile condition; for not only on a throne of the world have you placed me but you have even honoured me with the prophetic gift, and things to come you have made manifest, and things unknown to others you have made clear, like the Incarnation of the Only Begotten, and by that the salvation of the world. Origen, Fragments On the Psalms, Psalm 50 1 Ps 50.8

Wisdom And Purity

Τιμιωτέρα δέ ἐστιν λίθων πολυτελῶν οὐκ ἀντιτάξεται αὐτῇ οὐδὲν  Τουτέστι τοῖς Βουλομένοις οὐδὲν δύσκολον ἔχοι, καθάπερ ἡ τῶν χρημάτων ἐπιθυμία· νοῦς καθαρὸς ἐγγίζει σοφίᾳ· ἐπειδὴ τὸ εὖ γινώσκει· ὁ δὲ ἀκάθαρτος μακρυνθήεται ἀπ' αὐτῆς.  Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ Γ' Source: Migne PG 17.168c

Wisdom is more precious than jewels and nothing can compare to her... 1 To the one who wishes to have it, it brings no trouble, but it as the desire for riches. The pure mind approaches wisdom because it thinks well, but the mind which is impure is very far away from it. Origen, On Proverbs,  Chap 3, Fragment 1 Prov 3.15

Wisdom And The Incarnation

Quapropter, cum illa veritate perfruendum sit quae incommutabiliter vivit, et in ea trinitas Deus, auctor et conditor universitatis, rebus quas condidit consulat, purgandus est animus, ut et perspicere illam lucem valeat et inherere perspectae. Quam purgationem quasi ambulationem quamdam et quasi navigationem ad patriam esse arbitremur. Non enim ad eum qui ubique praesens est locis movemur, sed bono studio bonisque moribus. Quod non possumus, nisi ipsa Sapientia tantae etiam nostrae infirmitati congruere dignaretur et vivendi nobis praeberet exemplum, non aliter quam in homine, quoniam et nos homines sumus. Sed quia nos cum ad illam venimus, sapienter facimus; ipsa cum ad nos venit, ab hominibus superbis quasi stulte fecisse putata est. Et quoniam nos cum ad illam venimus, convalescimus; ipsa cum ad nos venit, quasi infirma existimata est. Sed quod stultum est Dei, sapientius est hominibus, et quod infirmum est Dei, fortius est hominibus. Cum ergo ipsa sit patria, viam se quoque nobis fecit ad patriam. Et cum sano et puro interiori oculo ubique sit praesens, eorum qui oculum illum infirmum immundumque habent, oculis etiam carneis apparere dignata est. Quia enim in Sapientia Dei non poterat mundus per sapientiam cognoscere Deum, placuit Deo per stultitiam praedicationis salvos facere credentes. Non igitur per locorum spatia veniendo, sed in carne mortali mortalibus apparendo, venisse ad nos dicitur. Illuc ergo venit ubi erat, quia in hoc mundo erat et mundus per eam factus est. Sed quoniam cupiditate fruendi pro ipso Creatore creatura homines configurati huic mundo et mundi nomine congruentissime vocati non eam cognoverunt, propterea dixit Evangelista: Et mundus eam non cognovit. Itaque in Sapientia Dei non poterat mundus per Sapientiam cognoscere Deum. Cur ergo venit cum hic esset, nisi quia placuit Deo per stultitiam praedicationis salvos facere credentes? Quomodo venit, nisi quod Verbum caro factum est et habitavit in nobis? Sicuti cum loquimur, ut id quod animo gerimus in audientis animum per aures carneas illabatur, fit sonus verbum quod corde gestamus, et locutio vocatur. Nec tamen in eumdem sonum cogitatio nostra convertitur, sed apud se manens integra, formam vocis qua se insinuet auribus, sine aliqua labe suae mutationis assumit. Ita Verbum Dei non commutatum, caro tamen factum est ut habitaret in nobis. Sanctus Augustinus Hipponensi, De Doctrina Christiana, Liber I, Caput X-XIII Source: Migne PL 34 23-24

Whence, since one must take joy in the truth which lives without change, and since in this the triune God, creator and founder of all things, in that which he has established takes counsel, the soul must be purified that it may be able to perceive that light, and to adhere to what is perceived. Which purification we should judge as a journey and voyage to our native land. For it is not that we come to Him who is in every place by change of place, but by good desires and good habits. Of which we would not be capable, had not Wisdom condescended to adapt Himself to our weakness, and to show us an example of living, not in any other way but that of man because we are men. But because we, when we come to Him, act wisely, He when He came to us was thought to have acted foolishly by proud men. And because we when we come to Him are strengthened, He when He came to us was thought to be weak. But 'the foolishness of God is wiser than men, and the weakness of God is stronger than men.' 1 And thus with Wisdom our home, He also made Himself the way by which we should reach our home. And though He is present everywhere to the healthy and pure inner eye, He condescended to make Himself manifest to the outward eye of those whose inward sight is weak and soiled. 'For in the wisdom of God the world was not able by wisdom to know God, it pleased God by the foolishness of preaching to save them that believe.' 2 Not then by passing through space, but because He appeared to mortal men in mortal flesh, is He said to have come to us. For He came where He had always been, because 'He was in the world, and the world was made by Him.' 3 But since men, who in their eagerness to delight in the creature instead of the Creator had conformed to this world, and are most appropriately called by the name of 'the world,' did not recognize Him, thus the Evangelist says, 'And the world knew Him not.' 3 Thus, in the wisdom of God, the world by wisdom was not able to know God. Why, then, did He come when He was already here, except that it pleased God through the foolishness of preaching to save them that believe? And how did He come but by'The Word was made flesh and dwelt among us'? 4 Just as when we speak, in order that what we have in our minds may enter through the ear into the mind of the hearer, the word which we have in our heart becomes a sound and is called speech. Yet as into that sound our thought is not transformed but remains complete in itself, in the form of speech which enters into the ear not receiving any alteration in itself by the change, so the Divine Word, not being changed, yet became flesh that He might dwell among us. Saint Augustine of Hippo, On Christian Teaching, Book 1, Chap 10-13 1 1 Cor 1.25 2 1 Cor 1.21 3 Jn 1.10 4 Jn 1.14

Faith And Wealth

Τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων τοῦ δὲ ἀπίστου οὐδὲ ὀβολός Ὁ πιστὸς μὴ σπεύδων περὶ τὰ αἰσθητὰ, ὡς πάντα ἔχων ἐστίν· ὁ δὲ περὶ ταῦτα σπεύδων, ὡς μηδὲν ἔχων ἐστίν· ἀγαπῶν γὰρ ἀργύριον, οὐ πλησθήσεται ἀργυρίοι· ἢ καὶ, Ὁ πιστὸς ὄψεται τοὺς λόγους τοῦ κόσμου τούτου, ὡς χρήματα τοῦ νοῦ τροπικῶς εἰρημένους· ὁ δὲ ἄπιστος, οὐδὲ τοῦ τυχόντος ἄψεται πράγματος τῶν λόγων δι' ἀκαθαρσίαν ψυχῆς.  Δίδυμος Αλεξανδρεύς, Εἰς Παροιμίας Σολομώντος Εξηγήσεων Migne PG 39.1637

For the faithful one is a whole world of treasure, but the faithless has not a penny. 1 He who is faithful has no care for sensible things but is as one who has all, and he who does desire these things is as one who has nothing, for he who loves material wealth will not be satisfied by it. Or we may say that the faithful man sees that whatever is said about this world is told as a figure of the wealth of the soul. But the faithless one grasps no teaching in the words on account of the impurity of his soul. Didymus the Blind, from the Commentary on Proverbs, fragment 1 Prov 17.6 LXX

Purity And Judgement

Εἶπεν ὁ ἀββᾶς Ποιμὴν ὅτι Ἐαν φθάσῃ ἂνθρωπος εἰς τὸ ῥητὸν τοῦ Ἀποστόλου, τὸ, Πάντα καθαρὰ τοῖς καθαροῖς· ὁρᾷ ἑαυτὸν ἐλάττονα πάσης τῆς κτίσεως. Λέγει ὁ ἀδελφός· Πῶς δύναμαι ἐμαυτὸν ἐλάττονα τοῦ φονέως ἡγεῖσθαι; Λέγει ὁ γέρων, ὅτι Ἐὰν φθάσῃ ἄνθρωπος εἰς τὸ ῥῆμα τοῦτο, καὶ ἴδῃ ἄνθρωπον φονεύοντα, λέγει, ὅτι Ταύτην τὴν ἁμαρτίαν ἐποίησε μόνην οὗτος, ἐγὼ δὲ φονεύω καθ' ἐκάστην ἡμέραν. Ἠρώτησεν ὁ ἀδελφὸς τὸ αὐτὸ ῥῆμα τὸν ἀββᾶν Ἀνοὺβ, ὡς ὅ τι εἶπεν ὁ ἀββᾶς Ποιμήν. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀνοὺβ, ὅτι Ἐὰν φθάσῃ ἄνθρωπος εἰς τὸ ῥῆμα τοῦτο, καὶ ἴδῇ τὰ ὑστερήματα τοῦ ἀδελφοῦ αὐτοῦ, ποιεῖ τὴν δικαιοσύνην αὐτοῦ καταπιεϊν αὐτοῦ. Λέγει αὐτῷ ὁ ἀδελφός· Ποία ἐστὶν ἡ δικαιοσύνη αὐτοῦ; Ἀπεκρίθη ὁ γέρων· Ἵνα πάντοτε καταμέμφηται ἑαυτόν. Ἀποφθεγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65 345

Father Poemen said that if a man has attained to the saying of the Apostle,'To the pure, everything is pure,' 1 he sees himself less than all creatures.' A brother said, 'How can I see myself as inferior to a murderer?' The elder said, 'If a man has attained to this saying and he sees a man committing a murder, he says, 'He has only committed this one sin but I commit murder every day.' A brother questioned father Anoub about the same saying, telling him what father Poemen had said. Father Anoub said to him, 'If a man attains to this saying, when he sees his brother's faults he sees that his righteousness devours his faults.' The brother said, 'What is righteousness?' The elder answered, 'Always to blame oneself.' Sayings of the Desert Fathers, Palladius of Galatia 1 Titus 1.15

Feasts And Charity

Ad hanc invitabat, qui stans clamabat, Si quis sitit, veniat ad me et bibat, et flumina de ventre ejus fluent aquae vivae. Hoc, inquit Evangelista, dixit de spiritu, quem accepturi erant credentes in eum. Ecce, quia non bibunt hoc vinum, sive hanc aquam, nisi credentes in eum, sicut non comedunt illum panem, nisi qui triduo sustinent eum: sustineamus et comedamus; credamus et bibamus et comedamus, ut amici efficiamur; bibamus, ut charitate charissimi facti inebriemur. Charitas etenim sicut vinum miscetur, maxime ubi sapientia mensam ponit, vinum miscet, et ad convivium parvulos vocat. Sola namque invitatur humilitas ad convivium sapientiae, ubi panis est veritas, vinum charitas; charitas quoque velut aqua effunditur, ubi ad ablutionem conceditur. Hic ordo nimirum congruus est, ut accessurus ad mensam, prius manus lavet. Lavamini, inquit, mundi estote. Et alibi: Si laverit Dominus sordem filiarum Sion, in spiritu judicii et spiritu ardoris. Hoc desiderans Propheta, orat: Amplius lava me, Domine, ab iniquitate mea, et a peccato meo munda me. Et alibi: Lavabo inter innocentes manus meas, et circumdabo altare tuum, Domine. Altare Domini mensa est, unde manducamus et bibimus carnem Christi, qui vere est cibus, et sanguinem euis, qui vere est potus. Baptismus abluit, altare pascit; sed sine charitate, quae fructus est, neutrum proficit. Charitas ergo totum efficit, sine qua non valet quidquid fit. Charitas ergo est aqua, quae levat; vinum, quod inebriat. Lavat a vitiis, inebriat virtutibus. Lavat inquinatos amore hujus mundi, inebriat mundatos amore Dei. Lavat sordidato amore sui, inebriat purgatos amore proximi. Charitas autem Spiritus est, quia Spiritus est charitas. Itaque veritas cibat, charitas potat, virtus corroborat. Veritas Filius, charitas Spiritus, Pater virtus. Per veritatem et charitatem, quae ad nos propter nos missae sunt, perveniemus ad virtutem, quando ad Patrem. Pater autem omnimodam collaturus est satietatem, sicut scriptum est, Satiabor, cum apparuerit gloria tua Isaac, Cisterciensis Abbas, Sermo XLIV In Die Pentecotes II Source: Migne PL 194. 1840

To this He invited, He who standing cried out, 'If someone thirst, let him come to me and drink' and 'the waters of life shall flow from his stomach.' 1 Here the evangelist speaks of the Spirit, which they receive who believe in Him. And, behold, they do not drink this wine, or this water, unless they believe in Him, as they do not eat the bread unless for three days they have endured with Him; let us endure and let us eat. Let us believe and let us drink and let us eat that we be friends; let us drink that we are intoxicated with the love that makes beloved. Love indeed is mixed like wine, especially when wisdom sets the table, there wine is mixed and the little ones are called to the feast. For only the humble are invited to the feast of wisdom, where is the true bread and the wine of love, wine that is poured out like water, when the washing has been done. And this order that one come to table with washed hands is indeed fitting. 'Be washed and be clean,' it says. 2 And elsewhere, 'If the Lord shall have washed the filth from the daughters of Sion, in a spirit of judgement and in a spirit of love.' 3 Desiring this the Prophet prays, 'Lord, wash me completely from my iniquity and cleanse me from my sin.' 4 And again: 'I shall wash my hands among the innocent and I shall circle around your altar, O Lord.' 5 The altar is the table of Christ where we shall eat and drink, the flesh of Christ, who is the true food, and His blood, which is truly the drink. Baptism has cleansed, the altar feeds, but without charity, which is the fruit, there is no benefit. Charity, therefore, does all, without which we are able to do nothing. Charity, then, is the water which cleanses, and the wine which intoxicates. It washes from vice, it intoxicates to virtue. It washes the iniquitous from the love of this world, it intoxicates the clean with the love of God. It washes those who are dirty from self love, it inebriates the pure with the love of neighbour. Charity is the Spirit, because the Spirit is charity. Therefore truth feeds, charity gives the drink, virtue strengthens. The truth is the Son, charity is the Spirit, the Father is virtue. By truth and charity, which to us and for us have been sent, we shall come to virtue, to the Father. And being gathered to the Father is the satiety of all things, as it is written, 'I shall be satisfied when your glory appears.' 6 Isaac of Stella, from Sermon 44, For Pentecost II 1 Jn 7. 37-38 2 Isai 1.16   3 Isai 4. 4 4 Ps 50.4 5 Ps 25.6 6 Ps 16.15