The Spirit's Rest And Flight

Et requievit, inquit, super eos spiritus, et prophetarunt omnes. Requiescere spiritum non in quibuscunque hominibus legimus: sed in sanctis et beatis. Requiescit enim spiritus Dei in iis qui mundo sunt corde, et in iis qui purificant animas suas a peccato: sicut econtrario non inhabitat in corpore subdito peccatis, etiamsi habitavit aliquando in eo. Non enim potest Spiritus sanctus consortium pati et societatem spiritus mali. Certum est enim peccati tempore adesse in corde uniuscujusque spiritum malum, et agere partes suas. Cui utique cum locus datur, et recipitur a nobis per cogitationes malas, et concupiscentias pessimas, contristatus, et, ut ita dicam, coangustatus fugatur de nobis Spiritus sanctus. Propter quod et Apostolus sciens haec ita accidere, monebat dicens: Nolite contristare Spiritum sanctum , in quo signati estis in die redemptionis. Igitur peccantes contristamus Spiritum sanctum: juste vero agentes et sancte, requiem ei paramus in nobis. Origen, In Numeros, Homilia VI, Interprete Rufino Aquileiense Source: Migne PG 12.608b-c

And the Spirit rested on them and they all prophesied. 1 We read that the Spirit did not rest on just any man but on the holy and the blessed. For the spirit of God is in those who have pure hearts, and in those who have purified their souls from sin, just as on the contrary it does not dwell in a body enslaved to sin, even if at one time it did dwell in such a man. For the Holy Spirit can have no association nor society with an evil spirit, and it is certain that at the time of sin an evil spirit has come into a man and acts its part. And we give it a place and it is received by us because of evil thoughts, and base desires and then, as I might say, the Spirit is grieved by its confinement and flies from us. Because of which, the Apostle, who knew that these things happen, warned us, saying, 'Do not grieve the Holy Spirit, with which you have been signed for the he day of redemption.' 2 Therefore it is those who sin who grieve the Holy Spirit, but it is by acting rightly and in holiness that we prepare a place of rest for Him in us. Origen, On Numbers, from the Sixth Homily, Translated by Rufinus of Aquileia. 1 Numb 11.25 2 Ephes 4.30

Sin And Holiness

Sic docuit Apostolos suos, ut quotidie in corporis illius sacrificio credentes audeant loqui: Pater noster, qui es in coelis, sanctificetur nomen tuum. Illi nomen Dei, quod per se sanctum est, in se sanctificari cupiunt; tu dicis: 'Nosti, Domine, quam sanctae, et quam innocentes, et quam purae manus meae sint.' Illi inferunt: Adveniat regnum tuum: spem regni futuro tempore praestolantes, ut regnante Christo, nequaquam regnet peccatum in mortali eorum corpore, junguntque: Fiat voluntas tua, sicut in coelo et in terra, ut imitetur Angelos humana fragilitas, et voluntas Domini compleatur in terra. Tu dicis: "Potest homo si voluerit omni carere peccato. Panem quotidianum, sive, super omnes substantias, venturum Apostoli deprecantur, ut digni sint assumptione corporis Christi. Et vos per nimiam sanctitatem, securamque justitiam audacter vobis coelestia dona vendicatis. Sequitur: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. De baptismatis fonte surgentes, et regenerati in Dominum Salvatorem, impleto illo, quod de se scriptum est: Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata, statim in prima communione corporis Christi dicunt: Et dimitte nobis debita nostra, quae illis fuerant in Christi confessione dimissa; et tu arrogans et superbus de sanctarum puritate manuum, et munditia eloquii gloriaris. Quamvis sit hominis perfecta conversio, et post vitia atque peccata virtutum plena possessio, numquid possunt sic esse sine vitio, quomodo illi, qui statim de Christi fonte procedunt? Et tamen jubentur dicere: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: non humilitatis mendacio, ut tu interpretaris, sed pavore fragilitatis humanae suam conscientiam formidantis. Illi dicunt: Ne nos inducas in tentationem, tu cum Joviniano loqueris, eos qui plena fide baptisma consecuti sunt, tentari ultra, et peccare non posse. Ad extremum inferunt: Sed libera nos a malo. Quid precantur a Domino, quod habent in liberi arbitrii potestate? O homo, nunc mundus factus es in lavacro, et de te dicitur: Quae est ista, quae ascendit dealbata, innitens super fratruelem suum? ut lota quidem sit, sed custodire non valeat puritatem, nisi a Domino Deo sustentetur. Quomodo cupis Dei misericordia liberari, qui paulo ante liberatus es a peccatis? nisi hac ratione qua diximus, ut cum omnia fecerimus, nos inutiles esse fateamur. Oratio ergo tua Pharisaei vincit superbiam, et publicani comparatione damnatur; qui de longe stans, oculos ad Deum non audebat attollere, sed percutiebat pectus suum, dicens: Deus propitius esto mihi peccatori. Unde profertur Domini sententia: Dico vobis, descendit hic justificatus in domum suam plus quam ille. Omnis enim qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. Apostoli humiliantur, ut exaltentur. Discipuli tui elevantur, ut corruant. Sanctus Hieronymous, Dialogus Adversus Pelagianos, Liber III Source: Migne PL 23.585a-586b

He instructed His Apostles that every day at the sacrifice of His body the faithful may dare to say, 'Our Father, who art in Heaven, hallowed be your name,' 1 earnestly desiring the name of God, which in itself is holy, to be hallowed in themselves, but you say, 'You know, O Lord, how holy, how innocent, and how pure are my hands.' They say, 'Your Kingdom come,' anticipating the hope of the future kingdom, so that when Christ reigns sin may no longer reign in their mortal bodies, 2 and they add, 'Your will be done in earth as it is in Heaven,' so that human weakness may imitate the angels, and the will of our Lord may be fulfilled on earth, but you say, 'If a man wishes, he can be free from all sin.' The Apostles prayed for the daily bread, or the bread surpassing all things, which was to come, so that they might be worthy to receive the body of Christ, but you are led by an excess of holiness and assured righteousness to claim with all audacity the heavenly gifts. It follows, 'Forgive us our trespasses, as we forgive those who trespass against us.' Rising from the baptismal font, and being born again and incorporated into our Lord and Saviour, they thus fulfil what is written of them, 'Blessed are those whose iniquities are forgiven and whose sins are blotted out,' 3 and then again at the first communion of the body of Christ they say, 'Forgive us our trespasses,' although they were forgiven them with their confession of Christ, but you in your arrogance and pride glorify the cleanliness of your holy hands and the purity of your speech. Although a man may have converted fully, and however firm his possession of virtue is after a time of sins and failings is, can he be as free from fault as those who are just leaving the font of Christ? And yet these latter are commanded to say, 'Forgive us our trespasses as we forgive those who trespass against us,' and this not in a spirit of a false humility, as you would understand it, but because of the fear of human frailty and a dread of their own conscience. They say, 'Lead us not into temptation,' but you with Jovinian say that those who have been baptized with a full faith are beyond temptation and cannot sin. Lastly they add, 'But deliver us from evil.' Why do they beg from the Lord what they have already by the power of free will? O, man, now you have been made clean by washing, and it is said of you, 'Who is this that comes up all white, leaning upon her beloved?' 4 that is, she is washed, yet she cannot keep her purity unless she is supported by the Lord. How is it that you long to be delivered by the mercy of God, who just a little while ago were released from your sins? It is for the reason we have spoken of, that when we have done everything that we confess we are useless. 5 Therefore your prayer outdoes the pride of the Pharisee, and you are condemned when compared with the tax collector,  who, standing at a distance, did not dare lift up his eyes up to Heaven, but struck his own breast, saying, 'God be merciful to me a sinner.' Hence the Lord's declaration, 'I say to you this man went down to his house justified and not than the other. For every one who exalts himself shall be humbled, and he that humbles himself shall be exalted.' 6 The Apostles are humbled so that they may be exalted. Your disciples are lifted up so that they may fall Saint Jerome, Dialogue Against the Pelagians, Book 3 1 Mt 6.9 2 Rom 6.12 3 Ps 31.1 4 Song 8.15 5 Lk 17.10 6 Lk 18.13-15

Purity And Righteousness

Domine, quis habitabit in tabernaculo tuo? Respondit Spiritus sanctus per Prophetam: Qui ingreditur sine macula, et operatur justitiam. Igitur impollutus ingrediens, et extra omnem peccati labem vivens, hic esse responsus est, cui post baptismi lavacrum nullae adhaeserint sordes, sed sit immaculatus et nitidus, sitque ei non corpus stupris contaminatum, non oculi spectaculis theatralibus sordidi, non mens vino ebria, non pecuniæ vita ancilla. Magnum est igitur his abstinere; sed non in his statim confecti itineris est requies: coepta enim in his via est, non peracta. Nam sequitur: Et operatur justitiam. Bonum non tam cogitandum est, quam exsequendum: et benevolentia non ineunda est, sed explenda. Justitiam enim velle, hic erit fructus ut fiat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum XIV Source: Migne PL 9.303a-b

'O Lord, who shall dwell in your tabernacle?' And the Holy Spirit answers through the Prophet, 'He who enters without spot and works righteousness.' 1 Therefore entering unpolluted, and living apart from every fault of sin, is the response, to him in whom after the washing of baptism nothing foul remains, but he is immaculate and shining, and there is no filth contaminating the body, nor do the eyes turn to the spectacles of the theatres, nor is the mind drunk with wine, nor is money the handmaid of life. Therefore it is great thing to abstain from these things, but the immediate rest of the way is not found in them, for these things are the beginning of the way and not its end. Thus it follows, 'And works righteousness.' Good must not only be pondered but performed, and benevolence must not just be contemplated but enacted. For there is the desire for righteousness and the fruit is that it shall be done. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 14 1 Ps 14.1-2 2 Prov 1.24-26

True Life

Vivam, inquit, et observabo sermones tuos. Vivam atque observabo non praesentis temporis res est; sed significatio sermonis hujus in futurum se tempus extendit. Scit enim Propheta quando beata illa et vera viventium vita sit. Nunc enim et in pulvere mortis manemus, et in mortis corpore sumus, a quo se liberari Apostolus orat, dicens: Miser ego homo, quis me liberabit a corpore mortis hujus? Habemus autem etiam nunc admixtam nobis materiam, quae mortis legi et peccati obnoxia est; et in hujus caducae carnis infirmisque domicilio corruptionis labem ex ejus consortio mutuamur: ac nisi glorificato in naturam spiritus corpore, vitae verae in nobis non potest esse natura. Audiamus eum, qui se meminit in corpore mortis habitare dicentem: Quia vita nostra absconsa est cum Christo in Deo. Cum autem Christus apparuerit vita nostra, tunc et vos apparebitis cum ipso in gloria. Hanc ergo retributionem sibi Propheta orat, ut vivat: futurae hujus vitae tempus in loco altero docens, quo ait: Et placebo Domino in regione viventium. Scit hanc mundi istius sedem regionem non esse viventium. Scit nos adhuc secundum praefigurationem legis emundandos esse. Nunc enim admiscemur morticinae: et in lege quisquis mortuum contrectat, immundus est. Sed absit istud, ut quidquam horum in lege corporaliter intelligatur, tamquam per contrectationem mortui quisquam fiat immundus. Joseph ossa egrediens Aegyptum Moyses ipse lator legis abstulit, Eliseus mortuo ut eum vivificaret incubuit: Dominus ipse mortuos manu apprehensos in vitam retraxit: et contrectatio mortui si immundum effectura fuisset, nequaquam a tantis viris, neque a Domino violata lex esset, ipso dicente: Non veni legem solvere, sed adimplere. Sed quia lex umbra est futurorum bonorum; idcirco per hanc praeformatam significantiam docuit nos in hoc terreni et morticini corporis habitaculo mundos esse non posse, nisi per ablutionem coelestis misericordiae emundationem consequamur, post demutationem resurrectionis, terreni corporis nostri effecta gloriosiore natura. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.517c-519a

'I shall live,' he says, 'and I shall observe your words.' 1 But this living and observing is not a matter of the present time, but the signification of this speech extends itself into the future. For the prophet knows when the blessed and true life of the living will be, since now we exist in the dust of death, and we are in the body of death, from which the Apostle prays to be freed, saying, 'I am a wretched man, who shall free me from this body of death.' 2 Now we have material mixed in us which is subject to the law of death and sin, and in this dwelling place of frail and weak flesh, we borrow the taint of corruption from association with it, and unless the glorification of the Spirit is in the nature of our body, it is not possible for us to have the true life in us. Let us hear him who recalls to himself that he is dwelling in a body of death, saying, 'Because our life is hidden with Christ in God, and when Christ, our life, shall appear, then even you will appear with him in glory.' 3 Therefore this is the reward that the prophet prays for, he who teaches about the time of the future life in another place, saying, 'I shall please the Lord in the land of the living.' 4 He knows that the place of this world is not the land of the living. He knows that we yet need to be cleansed according to the prefiguration of the law, for now we are mixed with perishing things, and in the law whoever touches a corpse is unclean. 5 But let it not be that whatever is found in the law is understood corporally, as if by touching a corpse we are made unclean. The bones of Joseph were taken out of Egypt by Moses, who propounded the law, and so flouted it, and Elisha lay on a dead man to revive him, and the Lord Himself with the touch of His hand drew the dead back to life, 6 and so if the touch of a corpse were to make us unclean, these great men, even the Lord, would have violated the law, even He who said, 'I have not come to set aside the law but to fulfill it.' 7 But because the law is a shadow of future goods, therefore the meaning of prefiguration teaches us that in this dwelling of the earthly and perishable body it is not possible to be clean unless we receive the cleansing washing of the heavenly mercy, because of which, after the change of the resurrection, our earthly bodies will be turned into a glorious nature. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.17 2 Rom 7.24 3 Colos 3.3-4 4 Ps 114.11 5 Numb 19.11 6 Exod 13,19, 4 Kings 4.34, Mt 9.25 7 Mt 5.17

Children And Perfection

Κάκεῖνο, ὅπερ ἔφης, συνήγορον εὑρίσκω τῶν πρώην γραφέντων σοι, μὴ παιδία γίνεσθαι ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζειν, ταῖς δὲ φρεσὶ τελειοῦσθαι, τοῦ πανσόφου γράψαντος Παύλου. Οὐ γὰρ ἔστιν, οὐκ ἔστι μὴ ἀποσμήξαντας τὴν κακίαν, καὶ νηπιάσαντας πρὸς ἀγνείαν, ἢ φρεσὶ τελειωθῆναι, ἢ εἰς ἄνδρα τέλειον εργάτην ἀνεπαίσχυντον ἀναβῆναι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΜΒ', Ἰσιδωρῳ Διακονῳ Source: Migne 78.425b

That, which as you say, I set down among the things recently written to you, does not mean that we should be like children in our minds, but that we should be childlike in wickedness while perfecting the mind. Unless we are cleansed of all wickedness it is not possible that we shall regain a childlike purity and chastity, so that we might achieve perfection of mind and be lifted up to the blameless work of the perfect man. Saint Isidore of Pelusium, Book 1, Letter 442, To Isidore The Deacon

Receiving The Word

Ὁ γὰρ αὐτὸς Λόγος, καὶ φοβερὸς τοῖς οὐκ ἀξίοις διὰ τὴν φύσιν, καὶ χωρητὸς διὰ φιλανθρωπίαν τοῖς οὕτως ηὐτρεπισμένοις· ὅσοι τὸ ἀκάθαρτον καὶ ὑλικὸν πνεῦμα τῶν ψυχῶν ἀπελάσαντες, καὶ τὰς ἑαυτῶν ψυχὰς τῇ ἐπιγνώσει σαρώσαντες καὶ κοσμήσαντες, μηδὲ ἀργὴν, μηδὲ ἄπρακτον εἴασαν, ὥστε μετὰ πλείονος τῆς παρασκευῆς, αὖθις καταληφθῆναι ὑπὸ τῶν ἑπτὰ τῆς κακίας πνευμάτων, ὅσα καὶ τῆς ἀρετῆς ἀπηρίθμηται, τὸ γὰρ δυσμαχώτερον, περι σπουδαστότερον· ἀλλὰ πρὸς τῷ φεύγειν τὴν κακίαν, καὶ τὴν ἀρετὴν ἐργάζονται, ὅλον τὸν Χριστὸν, ἢ ὅτι μάλιστα, ἑαυτοῖς εἰσοικίσαντες, ὥστε μηδενὶ κενῷ τὴν πονηρὰν δύναμιν ὁμιλήσασαν, ἑαυτῆς πάλιν πληρῶσαι, καὶ γενέσθαι τὰ ἔσχατα χείρονα τῶν πρώτων, διὰ τὸ τῆς καταδρομῆς σφοδρότερον, καὶ τὸ τῆς φρουρᾶς ἀσφαλέστερον καὶ δυσαλωτότερον. Ὅταν δὲ πάσῃ φυλακῇ τηρήσαντες τὴν ἑαυτῶν ψυχὴν, καὶ ἀναβάσεις ἐν τῇ καρδίᾳ διαθέμενοι, καὶ νεώσαντες ἑαυτοῖς νεώματα, καὶ σπείραντες εἰς δικαιοσύνην, ὡς Σολομῶντι, καὶ ∆αβὶδ, καὶ Ἱερεμίᾳ δοκεῖ, φωτίσωμεν ἑαυτοῖς φῶς γνώσεως· τηνικαῦτα λαλῶμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, καὶ τοῖς ἄλλοις ἐκλάμπωμεν. Τέως δὲ καθαιρώμεθα καὶ προτελώμεθα τῷ Λόγῳ, ἵν' ὅτι μάλιστα αὐτοὺς ἡμᾶς εὐεργετῶμεν, θεοειδεῖς ἐργαζόμενοι, καὶ ἥκοντα τὸν Λόγον ὑποδεχόμενοι· οὐ μόνον δὲ, ἀλλὰ καὶ κρατοῦντες, καὶ τοῖς ἄλλοις προφαίνοντες. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΘ', Εἰς τὰ ἅγια Φῶτα Source: Migne PG 36.344d-345b

For the same Word which is fearful through its nature to those who are unworthy, can be received through its loving kindness by those who are thus prepared, who have cast out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle nor without deeds so that they are possessed once more with greater armament by the seven spirits of wickedness, which are the same number as the virtues, for that which it is difficult to fight against calls for greater efforts. But as well as fleeing from evil, they practice virtue, making Christ entirely, or to the greatest extent, dwell within them, so that no evil power will find an empty place to fill again with itself and make the last state worse than the first, 1 and that because of the greater zeal of its attack against the greater strength and impregnability of the fort. When, then, we have set every guard about our soul, and have appointed ascents in the heart, and have broken up our fallow ground and sown for righteousness, 2 as David and Solomon and Jeremiah proclaim, let us enlighten ourselves with the light of knowledge, and let us speak of the Wisdom of God that has been hid in a mystery, 3 and let us enlighten others. Meanwhile let us purify ourselves and prepare for the Word, so that we may do ourselves the greatest good, making ourselves godlike, and then receiving the Word at His coming, and not only that, but holding Him fast, let us even reveal Him to others. Saint Gregory Nazianzus, from Oration 39, On The Holy Lights 1 Mt 12.43 2 Ps 83.6, Jerem 4.3, Prov 11.18 3 2 Cor 2.6

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 Prophetam, Liber II Caput 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.