Judging And Judgement

Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei? an divitias bonitatis ejus, et patientiae, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad poenitentiam te adducit? Tu autem secundum duritiam, et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis justi judicii Dei, qui reddet unicuique secundum opera ejus : iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quaerunt, vitam aeternam... Hoc est, nunquid tibi examen datum est vel potestas judicandi de malis et stupris, cum eadem agis, et non est qui de te ad praesens judicet? Effugies judicium Dei. Non utique in futuro evades. An divitias bonitatis ejus, et patientiae, et longanimitatis contemnis? Divitiae bonitatis Dei, quibus bona pro malis dat. Patientia vero est, qua peccatores impunitos patienter converti tolerat. Longanimitas est, qua longum spatium poenitentiae dat. Divitias bonitatis ille agnoscere potest, qui considerat quanta in terris mala quotidie homines gerant, tamen his Deum producentem solem suum quotidie, et pluvias ministrantem. Sustentatio vero, vel longanimitas, ac patientia in hoc videtur differre, quod qui infirmitate magis quam proposito delinquunt, sustentari dicuntur: qui vero pertinaci mente velut insultant in delictis suis, patienter ferri dicendi sunt. Sed sicut omnia in mensura fecit Deus, et pondere et numero, ita etiam patientiae ejus certa mensura est. Tu autem secundum duritiam, et impoenitens cor. Impunitatem sperans peccatorum non solum durat, inconversibilis et incontrectabilis manens, sed adhuc peccat, securus quod non sit ultio futura. Cor durum in Scripturis dici videtur, cum mens humana, velut cera a frigore iniquitatis obstricta, signaculum imaginis divinae non recipit. Thesaurizas tibi iram. Hujus verbi in Scripturis significantiam triplicem legimus: dicitur enim in Evangelio thesauros esse quosdam in terris, in quo prohibet Dominus thesaurizari; et alios thesauros in coelo jubet fideles recondere; et hic nunc Apostolus dicit irae thesauros. Ira autem Dei nihil aliud quam justa vindicta intelligitur. Crassitudo vero cordis est, ubi subtilis et spiritualis intelligentiae non recipitur sensus. Qui reddet unicuique secundum opera sua. Sciendum quod ex Jeremia Apostolus hoc testimonium sumpserit. Illud quod in Ezechiele scriptum est, huic sententiae videtur adversari; dicit enim: Cum avertit se justus a justitia sua, et fecerit iniquitatem secundum omnes iniquitates quas fecit iniquus, omnes justitiae ejus quas fecerit non commemorabuntur in lapsu ejus, quo lapsus est: sed in peccatis qui peccavit, in ipsis morietur . In quo videtur latenter hujusmodi inseruisse intellectum, ut si forte non secundum omnes iniquitates quas fecit iniquus, fecerit justus, non omnes justitiae ejus de memoria auferantur. His quidem qui secundum patientiam boni operis gloriam, et honorem, et incorruptionem quaerunt, vitam aeternam. Boni operis merces per patientiam exspectatur, quod in praesenti vita non redditur; per fidem enim ambulamus, et non per speciem: patientiam autem boni operis in illis esse certum est, qui agones et certamina perferunt. Gloriam. Decus formae qua sancti fulgebunt sicut sol. Honorem. Filiorum Dei, quo nihil est majus, per quem etiam angelos judicabunt. Incorruptionem. Vitae scilicet perpetuae. Signanter autem addidit incorruptionem, propter indiscretionem saecularis gloriae atque honoris, qui corruptibilis est. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput II Source: Migne PL 103.24b-25b

And you think this, O man, who judges those who do such things and you do the same, that you will escape the judgment of God? Or do you scorn the riches of His goodness, and patience, and longsuffering? Do you not know that the benevolence of God should lead you to penance? But you, according to your hardness, and an impenitent heart, you heap up anger for yourself against the day of anger, and the revelation of the just judgment of God, who will return to every one according to his works. To those indeed, who according to patience in good work, seek glory and honour and incorruption, eternal life:.. 1 That is, the investigation and power of judgement of evils and foolishness was never given to you when you do these things, and there is no one to judge you in the present. 'You will not escape the judgement of God.' You will not escape in the future. 'Or do you scorn the riches of His goodness and patience and longsuffering?' The riches are the goodness of God, which gives good for evil. But patience is to endure unpunished sinners patiently for the sake of conversion. Long suffering is the granting of a long time for penitence. He is able to know the riches of goodness who considers how much evil men do in the world every day, yet God brings forth the sun for them and the ministering rains. But endurance and longsuffering and patience seem to differ in this, that they are said to be endured who go astray by weakness more than intent, and they are to be borne with patiently who with a stubborn mind offend with misdeeds. But as God has a measure in all things, and a weight and a number, so indeed His patience has a certain measure. 'But you according to hardness, and an impenitent heart.' The hope that there is no punishment for sins not only hardens, so that one remains unconverted and intractable, but it errs in being secure in the thought that there shall not be a reckoning in the future. In Scripture a hard heart seems to mean that the human mind is frozen like wax by the coldness of wickedness and it does not receive the seal of the Divine image. 'You heap up anger for yourself.' We read a threefold meaning in these words in Scripture, for it is said in the Gospel there is a certain treasure on the earth which the Lord prohibits us to heap up, and there is another treasure in heaven which He commands the faithful to gather, 2 and now here the Apostle speaks of a heaping up of anger. The anger of God is to be understood as nothing else than just punishment, but there is a thickness of heart, when the mind does not receive the subtle and spiritual understanding. 'He who shall return to each one according to a his works.' It must be known that the Apostle takes this testimony from Jeremiah. 3 That which is written in Ezekiel, seems opposed to this sentence, for it says, 'When the righteous man shall turn away from his righteousness and act wickedly according to all the wickedness which the wicked man does, all the good that he had done shall not be remembered in his fall by which he has fallen, and in his sins which he has sinned he shall perish.' 4 In which it seems there is a latent understanding that if perhaps according to his wickedness a wicked man acted, the righteous man who will do so, all his righteous works will be forgotten. 'To those indeed, who according to patience in good works, seek glory and honour and incorruption, eternal life.' The reward of good works which is not given in the present life is expected by patience, for we walk through faith and not by appearance, but the patience of good works is certain in those who endure trials and struggles. 'Glory.' The fairness of form with which the holy shall shine like the sun. 'Honour.' Of the sons of God, to whom nothing is greater, and by whom even angels shall be judged. 5 Incorruption. That is, of eternal life. The reason he adds incorruption is to distinguish it from worldly glory and honour which is corruptible. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 2 1 Rom 2.3 2 Mt 6.19 3 Jerem 25.14 4 Ezek 18.24 5 1 Cor 6.3

Prayer And The Spirit

Sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. Hic gratiam Spiritus Spiritum nominavit; postulat autem, quia postulare nos facit gemitibus qui enarrari non possunt. Sicut tentare nos dicitur Deus, ut sciat, hoc est, scire nos faciat quales sumus. Sed et usu communi quo aliquis fieri jubet, ipse dicitur operari, ut: ille aedificavit domum, aut, ille codicem fecit, cum nec ille scripserit, nec ille struxerit. Qui autem scrutatur corda, scit quid desideret Spiritus, quia secundum Deum postulat pro sanctis. Ostendit quidem, non tam verba nostra in oratione, quam cor mentemque perpendi: ipse enim est qui scrutator est cordis et renum. Scimus enim quoniam diligentibus Deum omnia cooperantur in bonum. Hoc dicit, quia si imperite precati sunt, non illis oberit, quia propositum cordis eorum sciens Deus, non illis imputat quae adversa postulant, sed ea annuit quae danda sunt a Deo amantibus; unde et Dominus ait: Scit enim Pater vester quid opus sit vobis antequam petatis ab eo. His qui secundum propositum vocati sunt sancti. Secundum quod proposuit salvare sola fide quos praescierat credituros, et quos gratis vocavit ad salutem, multo magis glorificabit operantes. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput VIII Source: Migne PL 103.78c-79a

But the Spirit Himself asks for us with inexpressible groans. 1 Here He named the grace of the Spirit the Spirit, and He prays because He makes us pray with inexpressible groaning. Just as God is said to test us so that He might know, that is, He makes us know ourselves. And even in common speech when someone commands something he is said to do it, as he made a house or a book, when he neither wrote nor built. And He who scrutinises hearts knows what the Spirit desires, because He prays for those who are holy according to God. Certainly it shows not so much in our words in prayer as in the weight in our hearts and minds, for He is the scrutiniser of the heart and inner being. We know that to the lovers of God everything begins in goodness. He says this, that if they have prayed with little skill, they will not be blamed, because God knows the wish of their hearts and He does not grant to them what would be harmful to them when they ask for it, but He bestows the things He gives to the lovers of God. Hence the Lord says, 'The Father knows what you need before you ask it from Him,' 2 to those who according to their wish have called out for holy things. According to which He promised to save for faith alone those who He foresaw to be believers, and whom He freely called to salvation, and much more shall He glorify the workers. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 8 1 Rom 8.26 2 Mt 6.8

Sickness And Cure

Infelix homo! quis me liberabit de corpore mortis hujus? Hic quatuor consideranda: infirmus, causa morbi, medicus et remedium. Medicus Deus, infirmus homo, causa morbi amor mundi, remedium amor Dei. Horum differentia haec est: Amor mundi in principio dulcis, in fine amarus nimis; amor Dei ab amaritudine incipit, finitur in dulcedinem magnam. Unde architrictinus sponso; Omnis homo primum bonum vinum ponit; sed inebriati fuerint, tunc id quod deterius est, etc. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit V, De infirmo, causa morbi, medico, et remedio morbi Source: Migne PL 177.813c

Wretched man, who shall free me from this body of death? 1 Four things must be considered here, the infirmity, the cause of sickness, the physician and the remedy. The physician is God, the infirmity is man, the cause of sickness is love of the world, and the remedy is the love of God. Among these last two things this is the difference, in the beginning the love of the world is sweet, but in the end it is most bitter, while the love of God begins in bitterness and ends in great sweetness. Hence the chief steward says to the bridegroom, 'Every man serves the best wine first, and then when the guests are drunk he pours out the worst.' 2 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 5, On Infirmity, the Cause of the Sickness, the Physician, and the Remedy for Sickness 1 Rom 7.24 2 Jn 2.9-10

Admonishments And Sacrifice

Deus autem spei repleat vos omni gaudio et pace in credendo; ut abundetis in spe et virtute Spiritus sancti. Certus sum autem, fratres, et ego ipse de vobis, quia et ipsi pleni estis dilectione, repleti omni scientia; ita ut possitis alterutrum monere. Haec exhortationis sunt: per laudem enim provocat eos ad meliorem et intellectum et vitam. Qui enim videt se laudari, data opera elaborat ut vera sint quae dicuntur. Ideo non dixit, ut invicem se doceant, sed admoneant; hoc enim solet moneri, quod cum sciatur, aliquando subterfugit animo. Caetera non sunt obscura, ut indigeant explanatione. Audacius autem scripsi vobis fratres ex parte, tamquam in memoriam vos reducens : propter gratiam, quae data est mihi a Deo, ut sim minister Christi Jesu in gentibus: sanctificans Evangelium Dei, ut fiat oblatio gentium accepta, et sanctificata in Spiritu Sancto. Non enim temere se scripisse significat, auctoritatem enim sibi datam per Dei gratiam dicens, , ut omnibus gentibus audeat scribere, admonens et confirmans propositum eorum in Christo; ut sollicitudinem suam ostendat in ministerio Evangelii, quasi magister gentium, et sacrificium eorum possit acceptum fieri sanctificationis causa in Spiritu sancto. Quidquid enim fide integra, et mente sobria offertur, a Spiritu sancto purificatur. Ambrosiaster, In Epistolam ad Romanos, Caput XV Source: Migne PL 17.175a-b

Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope and in the power of the Holy Spirit. And I am certain, brethren, that you also are full of love and filled with all knowledge, so that you are able to admonish one another. 1 This is the manner of this exhortation, to provoke them through praise to a better understanding and life. For he who considers himself praised, gives thought to his works, that what is said might be true. Therefore he does not say, 'that you teach one another,' but that you admonish, when it is known that something is lacking in the soul. The other things here are not so obscure that they need explaining. But I have written to you, brethren, more boldly in a way, as it were putting you in mind, because of the grace that has been given to me from God, that I am a servant of Christ Jesus among the Gentiles, sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Spirit. 2 He does not mean he has written recklessly, for he says he has been given grace from God so he might venture to write to all the peoples, admonishing them and confirming them in their intentions in Christ, which care for them shows in his service of the Gospel, as a teacher of the nations, even that he is able to make their cause of sanctification acceptable in the Holy Spirit, for whatever is offered with pure faith and a sober mind is purified by the Holy Spirit Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 15 1 Rom 15.13-14 2 Rom 15.15-16

Thanksgiving And The Nations

Sicut scriptum est: Propter hoc confitebor tibi in gentibus, et nomini tuo cantabo. Exemplo prophetico probat; scriptum est enim in psalmo decimo septimo gentes admittendas ad gratiam Dei ad percipiendam salutem. Vox enim Christi est, qua futurum dixit quod in gentibus praedicatio ejus fructum habitura esset confessionis sacramenti Dei; ideo gratias ex hoc agit Filius Patri in obedientiam gentium. Unde in Evangelio ait: Confitebor tibi, Pater domine coeli et terrae, quia abscondisti haec a sapientibus, et prudentibus, et revelasti ea parvulis; quoniam bonum placitum fuit ante te. Confessio ergo ista unius Dei est in Trinitate, ex qua surgit laetitia; ut post veri confessionem laetus decantet misericordiam et donum Dei. Ambrosiaster, In Epistolam ad Romanos, Caput XV Source: Migne PL 17.174a

As it is written, 'Because of this I shall confess to you among the nations, and I will sing your name.' 1 He proves it with a prophetic example, for it was written in the seventeenth Psalm that the nations shall be admitted to the grace of God for the reception of salvation. And it is the voice of Christ, which has spoken of future things, that His preaching shall have fruit among the Gentiles in the confession of the mystery of God. Therefore the Son gives thanks to the Father in the obedience of the nations. Hence in the Gospel it says, 'I shall confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and revealed them to little ones, because it was a good that was pleasing before you.' 3 Therefore this is a confession of the one God in Trinity, from which joy rises up, so that after the confession of truth there is joyful singing of the mercy and gift of God. Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 15 1 Rom 15.9, Ps 17.49 2 Mt 11.25-26

Wisdom And Sobriety

Non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Videtur adhuc superbientes ramos oleastri, et insultantes ramis qui de bona oliva defracti sunt, etiam hunc aptare sermon, et dicere eis, non debere plus sapere quam oportet sapere: quod simile est illi sermoni quem dixit: Noli superbe sapere; hoc est enim plus sapere quam oportet. Sciendum tamen est, quod et caeteri eruditi viri utuuntur hoc definitione, ut naturam vel causam peccati in eo ponant, si aut addatur aliquid virtutibus, aut minuatur. Verbi gratia, justitia virtus est: et si quis minus aliquid facit quam justitia patitur, sine dubio injustus est. Si quis vero sub specie justitiae erga vindictas nimius fiat, et saevius agitet ultiones, in crudelitatem, ex justitia devolutus est. Unde et Salomon dicit: Noli fieri justus multum. Similiter et libertas, si intra temperantiam suam sit, virtus est, si minus habeat, timiditas, si amplius, temeritas nominantur. Pari modo et prudentia si sua mensura sit, virtus est, si minus habeat imprudentia, si plusquam oportet, malitia appellatur. Inde puto quod et serpens in paradiso prudentior dictus sit caeteris bestiis, hoc est excedens mensuram prudentiae, est partes malitiae prolapsus. Inde et filii hujus saeculi prudentiores dicuntur quam filii lucis; plus enim sapiunt quam oportet sapere. Et sic in singulis quibusque virtutibus potest aliquis plus sapere quam oportet sapere, ut sunt illi qui attendunt spiritibus seductoribus, et doctrinis daemoniorum, in hypocrisi falsa loquentes, cauteriatem habentes conscientiam suam, prohibentes nubere, et abstinentes se a cibos quos Deus creavit. Isti plus sapiunt de castitate quam oportet. Minus autem sapit quam oportet luxuriosus et incestus. Ego autem dico quod et haeretici plus sapiunt de Christo quam oportet sapere, qui negant eum Dei creatoris esse Filium, sed alterius nescio cujus melioris Dei. Sed et illi plus de Christo sapiunt quam oportet sapere, qui negant eum in carne venisse, et natuam esse ex Virgine, sed coeleste ei corpus assignant. In his ergo omnibus Paulus nos vult non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber IX, Interprete Rufino Aquileiense Source: Migne PG 14.1209c-1210c

Do not know more than it is fitting to know, but know soberly. 1 It seems that this is appropriately directed to the yet proud branches of the wild olive and the offended branches which have been broken off from the good olive, 2 and he says to them that they should not know more than it is fitting to know. But it must be understood that even other educated men use this definition, so that they place the nature or cause of error in it, if something is added to the virtues or taken away. 3 For the sake of an example, justice is a virtue, but if someone does less than justice requires he is without doubt unjust, but then if someone beneath the form of justice is vindictive and wildly seeks revenge, even to cruelty, he has utterly fallen away from justice. Whence Solomon says, 'Do not be too just.' 4 Similarly with liberty, if it has temperance, it is a virtue, but if there is a lack there is timidity, and if there is excess, it is named temerity. In like manner if wisdom has its measure it is a virtue, but if there is lack there is imprudence, and if there is too much than is fitting, it is named wickedness. Hence I think that the serpent in paradise was said to have been more wise than the other animals, that is, it exceeded the measure of wisdom, and fell into evil. And the sons of this age are said to be wiser than the sons of light, for they know more than they should know. 5 So it is that in each virtue it is possible than someone may know more than is fitting, so that they are 'those who attend to seductive sprits and the teachings of demons, speaking falsely in hypocrisy, and wounding their own conscience, forbidding marriage and abstaining from foods that God has created.' 6 These know more than is fitting for purity. But they who know less than is fitting are those who are indulge in luxury and uncleanliness. And I say that even heretics know more about Christ than is fitting, those who deny that He is the Son of God the Creator, but have some other better God for him, I know not who. And they know more of Christ than they should who deny He has come in the flesh and was born of a virgin and assign Him a heavenly body. Therefore Paul does not want us to know more than is fitting in all these things, but to know soberly. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 9, Translated by Rufinus of Aquileia. 1 Rom 12.3 2 Rom 11.17-25 3 The Golden Mean, cf Aristoltle Nic Eth Book II, 1106b- 4 Eccl 7.17 5 Gen 3.1, Lk 16.8 6 1 Tim 4.1-3

The Wisdom Of The Flesh And The Spirit

Qui enim secundum carnem sunt quae carnis sunt sapiunt qui vero secundum Spiritum quae sunt Spiritus sentiunt Sapientia odit malitiam. Quid est sapientia, nisi sapor boni? Quid malitia, nisi sapor mali? Quibus ergo sapit et dulce est in corde, sive bonum, sive malum, ipsi sunt qui sapiunt vel sentiunt quae sunt spiritus, vel quae sunt carnis: ipsi sunt et qui ambulant vel secundum spiritum, vel secundum carnem. Sequitur: Nam prudentia carnis mors est. Bene post saporem ponitur prudentia, quia sicut gustus est discernere cibos, quidquid sapiat, sic prudentiae est perpendere quid expediat. In quo si quis hoc tantum quaerit quod sapit carni, prudentia carnis est: quae mors animae est. Sicut enim anima vita est corporis, sic vita animae Deus est, et quidquid infra Deum appetit, mors illi est. Prudentia vero spiritus est quaerere vitam suam, quae Deus est: et pacem quae est in Deo, quae pax ei non potest, qui sapit quae carnis sunt: quia sicut dictum est sapientia odit malitiam: et sapientia carnis inimica est Deo, Legi enim Dei non est subjecta, nec enim potest. Quid est: neque enim potest? Non homo non caro, non spiritus, non ulla natura, non potest, sed prudentia carnis non potest. Vitium non potest, sed natura, quomodo si diceres: Claudicatio rectae ambulationi non est subjecta, nec enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbus rectam ambulationem. Quandiu claudicatio est, non potest, sic quandiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber II, Caput VIII Source: Migne PG 180.627d-628d

Those who are of the flesh know the things of the flesh but those of the spirit understand the things of the spirit. 1 Wisdom hates evil. What is wisdom unless the flavour of the good. What is wickedness but the flavour of evil? Therefore by the things it knows and are sweet to the heart, whether good or evil, there are those who know or know the things of the flesh and those who understand the things of the spirit, and there are those who walk according to the spirit and there are those who walk according to the flesh. It follows, 'For the wisdom of the flesh is death.' Rightly is wisdom placed after flavour, because as foodstuffs are distinguished by taste, whatever is known, it is of wisdom to reckon what is beneficial. In which if someone seeks only what he knows according to the flesh, it is the wisdom of the flesh, which is the death of the soul. For as the soul is the life of the body, so the life of the soul is God, and whatever is desired below God is its death. But the wisdom of the spirit is to seek its own life, which is God, and the peace which is in God, which peace is not possible for him who knows the things of the flesh, because as it was said, wisdom hates evil, and the wisdom of the flesh is the hatred of God, for it is not subject to the law of God, nor is it able to be. What does it mean, that it is not possible? It is not man, nor flesh, nor the spirit, nor any nature, that is not able, but it is the wisdom of the flesh that is not able. Vice is not able, by its nature. As if you were to say, 'Lameness is not subject to correct walking, for it is not able.' The foot is able, but lameness is not able. Remove lameness, and you shall see correct walking. While there is lameness, it is not possible, and so while there is the wisdom of the flesh, it is not able. Let there be no wisdom of the flesh, and a man is able. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 5, Chapter 8 1 Rom 8.5

Raising The Dead

In repromissione etiam Dei non haesitavit diffidentia, sed confortatus est fide, dans gloriam Deo: plenissime sciens, quia quaecumque promisit, potens est et facere. Ideo et reputatum est illi ad justitiam. Non est autem scriptum tantum propter ipsum quia reputatum est illi ad justitiam: sed et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis, qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram. Inquirendum sollicite est quid est quod Apostolus in hoc loco Deum nominans cui credimus et cui Abraham credidit, non dixit, credentibus in Deum excelsu, vel in Deum qui feit coelum et terram; sed tantum, qui suscitavit Dominum Jesum a mortuis. Nimirum quia multum magnificentius est in laudem Dei Dominum Jesum Christum suscitare a mortuis quam creare coelum et terram. Illud enim fuit facere quae non erant; hoc autem est reparare quae perierant. Illud fuit nova instituere; istud fuit perdita restituere. Cujus rei mysterium jam in fide Abrahae praecesserat, cum jussus filium immolare, credidit, sicut dicit Scriptura, quia et a mortuis potens est suscitare Deus. Propter hoc gaudens unicum offerebat, quia in eo non interitum posteritatis, sed reparationem mundi et innovationem totius creaturae cogitabat, quae per resurrectionem Domini futura erat. Hoc ergo modo competenter videbitur habita comparatio fidei Abrahae, et eorum qui credunt in Deum, qui suscitavit Dominum Jesum Christum; quia quod ille credidit futurum, nos credimus factum. Qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram. Mors Christi et significat, et exigit mortificationem veteris hominis nostri, et resurrectionem ad justitiam. Propter quod implacabiliter exesum habere debet homo peccatum suum, propter quod scit traditum esse Dominum suum. Nemo ergo fidem quam habet in eum, arbitretur sibi reputandum ad justitiam, nisi depositio veteri homine cum actibus suis, et novo induto, conformem et comparticipem se fecerit mortis ejus et resurrectionis. Alioqui nulla conventio injustitae ad justitiam. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber II, Caput IV Source: Migne PG 180.588d-590a

Indeed he did not hesitate in distrust of the promise of God, but was strengthened in faith, giving glory to God, fully assured that whatever He has promised, He is able to perform. And therefore it was reputed to him as righteousness. And that was not written only for him, that it was reputed to him as righteousness, but also for us, for it shall be reputed to the believers of Him who raised up Jesus Christ our Lord from the dead, He who was given up for our sins and rose again for our justification. 1 One must enquire carefully why it is that in this place when the Apostle names God, whom we believe in and whom Abraham believed in, he does not say, 'to the believers in God most high,' or 'in God who made heaven and earth,' but only He who raised up the Lord Jesus from the dead. Certainly it is because it is more magnificent for the praise of God to raise up the Lord Jesus Christ from the dead than to create heaven and earth. The latter is to make what was not, the former to repair what has been destroyed. The latter was to establish something new, the former to restore what had been ruined. Already Abraham had preceded the mystery of this in faith, when he was commanded to sacrifice his son, and he believed, as Scripture says, 'that God can raise up the dead.' 2 Because of this, rejoicing, he offered up his only son, because in that was not the ruin of posterity but he thought of the repair the world and renewal of  all created things, which was through the resurrection of the Lord in the future. This therefore seems to have its fitting comparison with the faith of Abraham, and with those who believe in God, who raised up the Lord Jesus Christ, because Abraham believed for the future, and we believe it as something done. 'He who was delivered up for our sins and rose again for our justification.' The death of Christ even signifies and demands the mortification of our old man, and the resurrection to righteousness. Because of which a man should be implacable in scouring off his sin, since he knows that on account of them his Lord was handed over. No one, therefore, who has faith in Him, should judge himself to be reckoned as righteous unless having deposed of the old man with his deeds, and having put on the new man, he is conformed and made a fellow participant in His death and resurrection. There is no gathering of the unrighteous to righteousness. 3 William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 2, Chapter 4 1 Rom 4.20-25 2 Heb 11.19 3 Ephes 4.22, Phil 3.10, Ps 1.5

The Judgement Of Thoughts

Nunc videamus quod sequitur: Et inter se invicem cogitationibus accusantibus, aut etiam defendentibus in die, cum judicabit Deus oscuta hominum secundum Evangelium meum, per Jesum Christum. Rectum judicium Dei esse quis dubitet, ubi accusatores, et defensores adhibenter et testes? Et quidem de hoc justo Dei judicio nos homines capiamus exemplum, nec putamus unquam sine accusante, et defendente, et testibus justum haberi posse judicium. Deinde videndum est quomodo in illa die, cum judicabit Deus occulata hominum, cogitationes vel accusabunt animam, vel defendent, non utique illae cogitantiones quae tunc erunt, sed istae quae nunc sunt in nobis. Cum enim sive bona, sive mala cogitamus, velut in ceri, ita in corde nostro tam bonarum quam malarum cogitationem notae quaedam et signacula relinquuntur, quae in occulto nunc pectoris posita, in illa die revelari dicuntur a nullo alio, nisi ab eo qui solus potest occulta hominum scire: quorum signorum, vel quarum notarum causas non latere Deum etiam nostra conscientia contestabitur. Quod tamen judicium, secundum Evangelium Pauli hoc est, quod Paulus annuntiat, per Jesus Christum fiet. Pater enim neminem judicat, sed omne judiciu dedit Filio. Marcion tamen, et omnes qui diversis figmenti varias introducant animaum naturas, hoc ex loco apertissime confutantur, cum a Paulo dicitur Deus occulata hominum judicare per Jesum Christum: et ostenditur unumquemque non naturae privilegio, sed propriis cogitationibus accusatum, vel excusatum, conscientiae suae testimonio judicandum. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.894a-c

Now let us see what follows: 'And their thoughts between themselves accusing or defending one another, on the day when God judges the hidden things of men according to my Gospel, through Jesus Christ.' 1 Who shall doubt there is a righteous judgement of God when there are accusing and defending witnesses brought forth? And certainly concerning this just judgement of God, we men are an example, lest we should think anyone can have a just judgement without having accusing and defending witnesses. Then let it be seen how on that day God shall judge the hidden things of men, with thoughts defending or accusing the soul, not as thoughts shall be then, but as they are in us now. When we think either good things or bad things, they leave a certain impression or mark of the thought of good things or of evil things as in wax, which is now set in the hidden place of the heart, but on that day are said to be exposed by none other than Him who alone can know the hidden things of men, which signs, or the causes of the impressions, our conscience shall bear witness to God are not hidden. And this judgement, according to the the Gospel of Paul, that is, what Paul proclaims, shall be by Jesus Christ. 'For the Father judges no one, but He has given all judgement to the Son.' 2 So Marcion and all those who with their many fables introduce differing natures of souls are openly refuted by this passage, when Paul says that God judges the hidden things of men through Jesus Christ, for it is shown there is no privileged nature, but judgement is though the witness of conscience which with its own thoughts is accused or excused. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.15-16 2 Jn 5.22

The Body And Death

Ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; Οὐχὶ τὸ σῶμα θάνατον ὑπάρχειν ἀποφαίνεται ὁ θεῖος Ἀπόστολος, ἁλλὰ τὸν νόμον τῆς ἁμαρτίας τὸν ἐν τοῖς μέλεσιν τοῦ σώματος ὄντα, διὰ τῆς ἐν τῷ Ἀδὰμ παραβάσεως φωλεύοντα ἐν ἡμῖν, καὶ πρὸς τὸν θάνατον τῆς ἀδικίας τὴν ψυχὴν ἐπισπεύδοντα. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΜΘ’ Αιλιανῳ Ἀναγηωστῃ Source: Migne PG 79.173d

'I am a wretched man, who shall free me from this body of death?' 1 It is not that the blessed Apostle declares the body to be dead, but the law of sin which is in its members because of transgression, which was in Adam, and is hidden in us, and drives the unrighteous soul to ruin. Saint Nilus of Sinai, Book 1, Letter 249, To Aelianus The Reader 1 Rom 7.24

Power And The Gospel

Non enim erubesco super evangelium, virtus enim Dei est in salutem omni credenti... Hoc est, sicut quidam doctores erubescebant, qui doctrinam coelestem adjunctis miraculis corroborare nequibant. Virtus enim Dei est, etc. Nulla major virtus est quam quae, devicta morte, homini perditam reddidit vitam, quamvis incredulis infirmitas videbatur? Definiens ergo quid sit evangelium, pronuntiat. Virtus enim Dei est, inquit, in salutem omni credenti. Quod autem dixit quod virtus Dei est in salutem, videtur ostendere, quod sit aliqua virtus Dei quae non sit ad salutem, sed ad perditionem: sicut in Psalmis legitur: In virtute tua disperde illos; virtus enim in dextera est qua salvamur, ut virtus in qua disperdit, sinistra dicatur Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.18c-d

For I am not ashamed of the Gospel, it is a power of God for the salvation of all who believe ... 1 That is, not as certain teachers who have been ashamed, who were unable to confirm heavenly teaching with adjoining miracles. 'For it is a power of God.' What power is greater than that which having conquered death returns a destroyed life to a man, although weakness deemed it unbelievable? Therefore he proclaims the definition of the Gospel, that it is a power of God for the salvation of all who believe. That he said it is a power of God for salvation, seems to show that there is a power of God that is not for salvation, but for damnation, as is read in the Psalms, 'With your power scatter them.' 2 For as there is a power of the right hand by which we are saved, so it may be said there is a power of the left hand by which He scatters. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.16 2 Ps 58.12

Separated For The Gospel

Segregatus in evangelium Dei. Εὐαγγέλιον, bonum nuntium interpretatur, quo peccatores ad indulgentiam convocantur. Apostolus autem quo modo in Judaismo locum doctoris habebat, ut pote Pharisaeus, ita a Judaismi praedicatione separatum se dicit in evangelium Dei, ut a lege dissimulans Christum praedicaret. Aliter: Segregatus, hoc est, a grege apostolico separatus, ut gentibus praedicaret. Sicut in Actibus apostolorum Spiritus sanctus dicit: Segregate mihi Saulum et Barnabam, in opus ad quod elegi eos. Segregatus dicitur in evangelium Dei, sicut alibi ipse de se dicit: Cum autem placuit Deo, qui me segregavit de utero matris meae, ut revelaret Filium suum in me: ex quo intelligimus, quod justi separentur a ventre. Ergo et Paulus quidem segregatus in Evangelium dicitur, segregatus a ventre matris suae. Causas in eo et merita quibus in hoc segregari debuerit, vidit ille quem non latet mens: praevidit enim quod abundantius quam caeteri omnes laboraturus esset in evangelio, quod in siti, et in fame, et in frigore, et in nuditate, in periculis latronum, in periculis fluminum, in periculis maris praedicaturus esset evangelium Christi. In evangelium Dei. Unum atque idem est dicere, et evangelium Dei, evangelium Christi, quod ipse Dominus dicit: Ego et Pater unum sumus. Et iterum dicit ad Patrem: Omnia mea tua sunt, et tua mea. Ergo evangelium Patris, evangelium Filii est. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.12a-c

Separated for the Gospel of God... 1 Euaggelion is translated as good news, by which sinners are called to forgiveness. The Apostle held the position of teacher in Judaism, while a Pharisee, and thus he says that he was separated from the preaching of Judaism for the Gospel of God, so that detached from the law he might preach for Christ. Otherwise, he was separated from the flock of the Apostles so that he might preach to the Gentiles. As in the Acts of the Apostles when the Holy Spirit says, 'Set apart for me Saul and Barnabas, I have chosen them for a work.' 2 It is said, then, he was separated for the Gospel of God and also elsewhere he says of himself, 'When it was pleasing to God, he separated me from the womb of my mother, so that He might reveal His Son in me.' 3 From which we understand that the righteous are separated from the womb. Therefore Paul is said to be separated for the Gospel by being separated from the womb of his mother. The reasons and merits by which he deserved to be separated for this, He sees whom nothing escapes, for He foresees that he would labour more abundantly then any other in the the Gospel, so that in thirst and in hunger, and in cold and in nakedness, and in peril of bandits and in peril of rivers and of seas, he would preach the Gospel of Christ. 4 'For the Gospel of God.' One and the same thing is it to say the Gospel of God and the Gospel of Christ, since the Lord says, 'I am the Father are one.' And again He says to the Father, 'Everything mine is yours and yours is mine.' 5 Therefore the Gospel of the Father is the Gospel of the Son. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.1 2 Acts 13.2 3 Galat 1.15-16 4 2 Cor 11.27 5 Jn 10.30, 17.10

The Spirit And Sons

Quotquot enim spiritu Dei aguntur, hi filii sunt Dei Plus est agi quem regi. Qui enim regitur aliquid agit: et ideo regitur, ut recte agat. Qui autem agitur agere ipse aliquid vix intelligitur. Et tamen tantum praestat voluntatibus nostris gratia Salvatoris, ut non dubite Apostolus dicere. Quotquot spiritu Dei aguntur, hi filii sunt Dei. Aguntur quippe filii Dei, ut quod agendum est agant; et cum egerint, illi a quo aguntur, gratias againt, quia sicut agendum est illud agant, id est cum delectatione et dilectione justitiae, et suavitatem quam dedit Dominus, ut terra ejus dare fructum suum, ab eo se accepise guadeant. Nomen enim adjutoris praescribit agenti, quia et ipse aliquid agit. Filii ergo Dei sunt, quicunque aguntur spiritu, non littera, non lege praecipente, minante, promittente, sed spiritu excitante, illuminante, adjuvante. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VIII, Caput XIV Source: Migne PG 180.631a-b

As many as are led by the Spirit of God, are sons of God. 1 It is better to be led than ruled. For he who is ruled does something and is ruled so that he might do it correctly. But he who is led does something he scarcely can grasp. But this can only be with the grace of the Saviour in our wills, so that the Apostle does not hesitate to say, 'As many as are led by the Spirit of God, are sons of God.' Certainly the sons of God are led so that they do what they should, and when they have done they give thanks to the one who led them, because as it should be done so they have done, that is, with delight and a love of righteousness, 'and the Lord gave such sweetness that His earth gave forth its fruits,' 2 from whom receiving it they rejoice. And He is named as a helper in the deed, because He himself acts. Therefore the sons of God are any of those who are led by the Spirit, who are not commanded by the letter and the law, nor threatened or given promises, but roused by the Spirit, and illuminated by Him and helped by Him. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 7, Chapter 14 1 Rom 8.14 2 Ps 84.13

Grace And Apostleship

Per quem accepimus gratiam et apostolatum... Per quem, sicut reconciliatorem pro peccais nostris, accepimus gratiam, id est ipsorum remissionem peccatorum, per quem, sicut per sapientiam in contemptum praesentium, sapit nobis gratia futurorum. Per quem, inquit, accepimus gratiam et apostolatum: gratiam ad laborum patientiam, apostolatem ad praedictionis auctoritatem, gratiam in persuadendo ea quae persuadenda sunt, apostolatu in coercendo eos qui coercendi sunt. Ad obediendum fidei in omnibus gentibus. Tantam etenim gratiam in hujusmodi apostoli adepti sunt, ut gentes quae erant alienae a testamento Dei and conversatione Israel, non solum in suscipiendo fidem praedictoribus crederent, sed etiam novum vitae modum et religiosae conversationis ordinem pro nominis Christi reverentia suscipere obedirent. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber I, Caput I Source: Migne PG 180.551c-d

Through whom we have received grace and apostleship... 1 'Through whom,' as reconciliation for our sins, 'we have received grace,' that is, for forgiveness of sins. And 'through whom,' as through the wisdom that is contempt of present things he knows the grace of future things for us. Thus 'through whom,' he says, 'we have received grace and apostleship,' grace for patience in toil, and apostleship for authority in preaching, and grace for persuading those things that must be persuaded, and apostleship for ordering those who need to be ordered. 'For the obedience of faith among all peoples.' So great is the grace that this Apostle has received that the peoples who were far estranged from the testament of God and the ways of Israel not only have believed in the taking up of the faith by preaching, but are obedient in the adoption of a new way of life and the rule of religious conduct out of reverence for the name of Christ. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 1, Chapter 1 1 Rom 1.5

Many Spirits

Quicunque enim Spiritu Dei aguntur, hi filii sunt Dei... In quo utique ipsum Dei spiritum dicit. Et iterum in sequeti: Non enim acceptistis, inquit, spiritum servitutis iterum in timore. In hoc ostendit spiritum servitutum servituts alium esse quam illum quem supra dixit Spiritum Dei. Et propterea subjungit: Sed acceptistis spiritum adoptionis filiorum, in quo clamamus: Abba. In hoc spiritum adoptionis ostendit ipsum esse quem dixit supra Spiritum Dei, de quo et repetit: Ipse enim Spiritus testimonium reddit spiritui nostro, hoc est, ipse Spiritus Dei, in quo Patrem Deum clamamus, testimonium reddit spiritui nostro. Qui spiritus noster alius sine dubio est quam vel ille spiritus servitutis, qui datur in timore, vel hic qui ei de invocatione Patris testimonium reddit. Omnes ergo homines, ut videtur, aguntur aliquo spiritu, sicut ipse Paulus scripsit: Scitis autem et vos, cum essetis gentes, quomodo ad idola mutu agebamini. In hoc ostendit quia etiam gentes ad idola aguntur aliquo spiritu. Est ergo Spiritus Dei idem qui est et Spiritus Christi, idemque ipse et Spiritus sanctus est. Sed et spiritus adoptioinis idem dici videtur, sicut praesens apostolicus declarat sermo. David quoque qui dicit, Spiritum sanctum tuum ne auferas a me, et, Spiritu principali confirma me, de eodem dicere videtur: quemque principalem Spiritum propterea arbitror nominatum, ut ostenderetur esse quidem multos spiritus, sed in his principatum et dominationem hunc Spiritum sanctum, qui et principalis appellatur, tenere. Sicut enim multi sunt filii Dei, ut Scriptura dicit: Ego dixi Dii estis, et filii Excelsi omnes, unus tamen est natura Filius et Unigenitus de Patre, per quem omnes filii appellantur, ita et spiritus multi quidem sunt, sed unus est qui vere ex ipso Deo procedit, et caeteris omnibus vocabuli ac sanctifactionis suae gratiam donat. Quod autem plures sint spiritus declarat idem Apostolus ad Hebraeos scribens et dicens: Nonne omnes sunt ministeriales spiritus ad ministerium missi propter eos qui haereditatem capiunt salutis? Sed et David dicit: Qui facit angelos suos spiritus. Et Daniel nihilominus testatur, et dicit: Bendicite, spiritus et animae justorum, Dominum. Et in praesenti loco Pauls, Ipsa Spiritus, inquit, testimonium reddit spiritui nostro, et in aliis, Ut integer spiritus vester, et anima, et corpus in die Domini nostri Jesu Christi servetur. Quae omnia dubium non est quin de rationabilibus spiritibus dicta sint. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber VII, Interprete Rufino Aquileiense Source: Migne PG 14.1103a-1104a

For all who are led by the Spirit of God are sons of God... 1 In which he is speaking of the same spirit of God. And again in what follows he says, 'For you have not received a spirit of slavery again unto fear,' and shows that the spirit of slavery is something different from Him whom above he called the Spirit of God. And because of this he adds, 'But you have received the spirit of adoption, by which we cry, Father.' In this he shows that the spirit of adoption is the same as Him whom above he called the Spirit of God, concerning whom he says again, 'The Spirit Himself bears witness with our spirit,' that is, the same Spirit of God by whom we cry out to God, 'Father' bears witness with our spirit. Which spirit of ours is without doubt different both from the spirit of slavery given unto fear, and from Him who gives testimony concerning the invocation of the Father. Therefore it seems that all men are led by some spirit, as Paul himself wrote. 'You yourselves know that when you were Gentiles you were being led to dumb idols.' 2 By that showing that even the Gentiles are led to idols by some spirit. Thus the Spirit of God is the same as the Spirit of Christ who is Himself the same as the Holy Spirit. But even the spirit of adoption seems to be called the same Spirit, as the Apostle's present passage declares. David also, who says, 'Do not take your Holy Spirit from me,' and 'With the perfect spirit strengthen me,' 3 seems to be speaking of the same Spirit, which I judge was named the perfect spirit so that it might be shown that there are indeed many spirits, but among them it is the Holy Spirit who is named perfect, who holds sovereignty and dominion. For just as there are many sons of God, as Scripture says, 'I have said you are Gods and sons of the Most High,' 4 and yet there is only one who is by nature the Son and Only Begotten from the Father, through whom all sons are named, so there are many spirits, yet only one Spirit who truly proceeds from God Himself. It is He who gives the grace of His own name and sanctification to all the others. And that there are more spirits this same Paul also declares in writing to the Hebrews, saying, 'Are they not all ministering spirits sent to minister to those who seize on the inheritance of salvation?' 5 Moreover David says, 'He who makes his angels spirits.' And Daniel bears witness and says, 'Praise the Lord, you spirits and souls of the righteous...' And in the present passage Paul says, 'The Spirit Himself bears witness with your spirit,' and elsewhere, 'So that your whole spirit and soul and body may be preserved on the day of our Lord Jesus Christ.' 6 It is not a matter of doubt, then, that all these things had been said of rational spirits. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 7, Translated by Rufinus of Aquileia. 1 Rom 8.14 2 1 Cor 12.2 3 Ps 50.11-12 4 Ps 82.6 5 Heb 1.14 6 Ps 104.4, Dan 3.86 LXX, Rom 8.16

Wrath And Treasure

Secundum duritiam autem tuam, et cor impoenitens, theasurizas tibi ipsi iram in die irae, et revelationis justi judicii Dei, qui reddet unicuique secundum opera ejus. Cor durum in Scripturis dici videtur, cum mens humana velut cera frigore iniquitais obstricta signaculum imaginis divinae non recipit. Hoc idem alibi cor crassum appellatur, sicut cum dicitur: Incrassatum est cor populi hujus. Contrarium vero est duro molle,quod in Scripturis cor carneum nominatur; et crasso subtile, vel tenue, quod Apostolus spiritalem hominem vocat eum qui examinat omnia. Igitur cum quis scit quae bona sunt,et non agit bona,per duritiam cordis contemptum omnium bonorum habere credendus est. Crassitudo vero cordis est, ubi subtilis et spiritalis intelligentiae non recipitur sensus; et ita  cor impoenitens effectum thesaurizat sibi ipsi iram in die irae, et revelationis justi judicii Dei, dum bonum opus non agitur per duritiam; intellectus vero bonus per crassitudinem is excluditur. De ira autem Dei et superius, quantum res pati voluit, et in aliis locis saepe dissertum est. Quod vero dicit, Thesaurus tibi ipsia iram in die irae, considerandum est. Thesaurus appelatur, quo diversi generis opes, et divitiae congregantur. Hujus in Scripturis significantiam triplicem legimus. Dicitur enim in Evangelio thesaurus esse quidam in terris, in quo prohibet Dominus thesaurizari: et alius thesaurus in coelo, in quo jubet fideles quosque opes suas recondere: et hic nunc Apostolus dicit irae thesauros. Omnes ergo homines per haec quae agunt in hoc mundo, in uno aliquo ex istis tribus congregant thesauros. Aut enim infidelis est quis et iniquus, et per duritiam cordis, et cor impoenitens in thesauro irae actus suos recondit. Aut terrenus est, et de terra sapit, ac de terra loquitur, et cum ei attulerit ager fructus uberes, destruit horrea sua, et majora aedificat, et theasaurizat in terra. Et ille quidem durus, hic autem stultus appellatur. Dicitur enim ad eum, Stulte, hac nocte repetent abs te animam tuam, et quae parasti, cujus erunt? Aut sapiens est, et in Deum dives, et in terris ambulans conversationem habet in coelis, atque omnia quae agit digna sunt regno coelorum: et iste talis divitiarum suarum thesauros condit in coelis. Ita igitur uniuscujusque thesauri possessor et conditor potest alius quidem carnalis, alius vero animalis homo, alius autem spiritualis appellatur. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.875a-876a

According to your hardness and an impenitent heart, you have heaped up the treasure of anger for yourself on the day of wrath and the revelation of the just judgement of God, who shall return to each one according to his works. 1 It seems that a hard heart is spoken of in the Scriptures when the human mind like wax inured by the frost of wickedness does not receive the impress of the Divine image. Elsewhere this same thing is called a dull heart, as when it is said, 'The heart of this people has become dull.' 2 On the contrary, however, hardness is softened when in the Scriptures the heart is named fleshly, and dullness becomes a light or tenuous weight, which the Apostle calls the spiritual man who examines all things. 3 Therefore when someone knows what good things are and does not do those goods things because of hardness of heart, he should be thought to have contempt for all goods. But dullness of heart is when the mind does not receive the subtle and spiritual understanding. And thus the impenitent heart heaps up for itself wrath on the day of wrath and the revelation of the just judgement of God while it does not perform good works because of hardness, but good understanding is prevented by dullness. Regarding the anger of God above, how great are the things ordained to be suffered has often been spoken of in other places, but what is said with 'a treasure of wrath for yourself on the day of wrath,' must be considered. What is named a treasure is something in which there are different types of wealth and a gathering of riches. We read a threefold meaning of this in the Scriptures. For it is said in the Gospel that there is a certain treasure on the earth that the Lord prohibits us to heap up, and another treasure in heaven, which He commands the faithful to store up, 4 and here the Apostle speaks of a treasure of anger. Therefore because of what they do in the world all men gather their treasure in one of these three ways. For either a man is faithless and wicked and through hardness and impenitence of heart he heaps up a treasure of wrath with his deeds. Or he is a worldly fellow and knows the things of the earth and speaks of the things of the earth, 5 and when he has gathered up the rich yield of his field he tears down his barns and makes bigger ones, and his treasure is on the earth, and that man is hardened, but he is called a dull fellow, for it is said to him, 'Fool, this night your soul is asked of you, and what you have prepared, whose shall it be?' 6 Now the wise man is rich in God, and walking on the earth he has his conversation with heaven, 7 and everything which he does is worthy of the kingdom of heaven, and he is the one who stores up the treasure of his riches in heaven. Thus one may call each one of these a possessor and founder of his treasure, and one is a carnal man, and one is an animal man, and one is a spiritual man. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 2, Translated by Rufinus of Aquileia 1 Rom 2.5-6 2 Mt 13.15, Isaiah 6.10 3 Ezek 11.19, 36.26, 1 Cor 2.15 4 Mt 6.19-20 5 Jn 3.31 6 Lk 12.16-18 7 Phil 3.20

Sin And Patience

Aut divitias bonitatis ejus, et sustentationis, et patientiae contemnis? Ignoras quonaim benignitas Dei ad poenitentiam te adducit? Divitias bonitatis Dei ille agnoscere potest,qui considerat quanta in terris mala quotidie homines gerunt, et quomodo pene omnes declinantes, et simul inutiles facti, latam et spatiosam perditionis ambulant viam, angusto vitae itinere neglecto, et tamen his omnibus Deum productentem solem suum quotidie, et pluvias ministrantem, et qui considerat quanti quotidie in Deum blasphemant, et in coelum extendunt linguas suas. Jam quid de fraudibus, de vi, de scelere, de sacrilegiis et piaculis dicam? Quibus tamen omnibus in hoc loco illi videntur in scelere praeferri, qui alios judicantes,ipsi commitunt quae in caeteris puniunt. Si quis ergo hanc bonitatem Dei et sustentationem ejus, et patientiam contemnit, ignorat quod per haec ad poenitentiam provocatur. Sustentatio vero a patientia hoc videtur differre, quod qui infirmitate magis, quam proposito delinquunt,sustentari dicuntur: qui vero pertinaci mente velut exsultant in delictis suis, ferri patienter dicendi sunt. Sed sicut omnia in mensura fecit Deus,et pondere, et numero,ita etiam patientiae ejus certa mensura est: quam mesuram credendum est esse consumatam vel ab his qui diluvio perierunt vel ab his qui in Sodomis colelesti igne vastati sunt. Unde et de Amorrhaeis dicitur: Nondum enim repleta sunt peccata Amorrhaeorum usque nunc. Fert ergo Deus patienter, et exspectat uniuscujusque poenitentiam. Sed non nos dissolvat hoc, et tardos ad conversionem faciat,quia rursus patientiae ejus et sustentationis certa mensura est. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.874b-875a

Or do you scorn the riches of His kindness and endurance and patience? Are you ignorant that the kindness of God is to lead you to penance? 1 He is able to recognise the riches of the kindness of God who considers how much evil in the world men do every day, and how everyone goes astray and at the same time do worthless things, walking in the way of ruin that is wide and easy and neglecting the narrow way of life, and yet for all these God brings forth His sun every day and serves them with rain. 2 And consider how many blaspheme God everyday and thrust out their tongues to heaven. 3 What then shall I say of lies and violence and crimes and sacrilege and shameful acts? By all which things they also appear bearing wrong, who condemn others and then do what they punish in others. If, then, someone should scorn the kindness and endurance and patience of God, he neglects that which calls him to penance. Now endurance seems to differ from patience in this way: endurance pertains to him who wanders from what is wished because of weakness, but patience is a bearing with one who exults in his wickedness because of an obstinate mind. But as God takes the measure of all things, and weighs them, and reckons them, 4 so His patience has a certain measure, which measure must be thought to have been filled up either with those who perished in the flood, or with those who were consumed by heavenly fire in Sodom. Whence it is said of the Amorites: 'Not yet even now are the sins of the Amorites filled up.' 5 Therefore God is patient and hopes for the penance of everyone. But this should not cause us to relax and make us tardy for conversion, because His patience and endurance has a certain measure. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 2, Translated by Rufinus of Aquileia 1 Rom 2.4 2 Mt 7.13-14, 5.45 3 Ps 72.9 4 Wisd 11.21 5 Gen 15.16

Faith And Sin

Omne enim quod non est ex fide peccatum est... Non enim omnis actus tantum, sed omnis infidelium vita peccatum est. Ubi enim deest agnitio incommutabilis veritatis, falsa virtus est, etiam in optimis moribus. Nam, sicut jam dictur est, et saepe dicendum est et firmiter credendum est, optima opera fiunt ab homine, fides autem fit in homine, sine qua nulla bona opera fiunt ab ullo homine, quia peccatum est quidquid ex fide non est. Peccat ergo, qui non cum fide manducat, semetipsum vero ille judicat, cujus exemplo infirmus peccat. In suo enim genere curandum est quod ad melius interum perduci non potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VII, Caput XIV Source: Migne PG 180.686a

Everything that is not from faith is sin. 1 And not even every act but the whole life of the faithless is sin. Where there is the lack of the immutable truth, virtue is false, even in the best conduct. For as has been said, and as must often be said and firmly believed, the best works come from a man, but faith is made in a man, without which no good works come from any man, because whatever is not from faith is sin. Therefore he sins who does not eat with faith, however he judges himself, by whose example the weak man sins. For his care must be for his own kind which meanwhile cannot lead to what is better. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 7, Chapter 14 1 Rom 14.10

Judging And Judgement

Existimas autem hic, O homo omnis qui judicas eos qui talia agunt, et facis illa, quia tu effugies judicium Dei? Si omnia quae Lex loquitur, his qui in lege sunt loquitur; et quae Evangelium, vel Apostolus nunc loquitur, non principibus saeculi, nec regibus mundi, sed Ecclesiarum rectoribus et principibus loquitur, his videlicet qui judicant eos qui intus sunt, id est episcopis, vel presbyteris et diaconibus. His ergo dicit ne existiment se effugere judicium Dei, si ea commitant ipsi, de quibus alios judicant et condemnant. Et ideo oportet unumquemque de sua prius conscientia judicate, et tunc ejus quem judicat, gesta discutere. Quod si fieret, omnis penitus adeundi honoris ecclesiastici abscinderetur ambitio, si se judicandos potius quam judicatoros hi qui praeesse volunt populis cogitarent. Nemo ergo existimet quod effugere possit judicium Dei, sicut et Propheta dicit: Quo ibo a spiritu tuo, et a facie tua quo fugiam? Et quia haec ad eos maxime dicuntur qui praesunt judiciis populorum, idcirco et alibi dicit, quod de domo Dei incipiet judicium. Et item alibi Dominus dicit: In his qui approximent mihi sanctificabor; sicut in Nadab et Abiud gestum est, cum alienum ignem, id est non sacrum, divinis altaribus obtulerunt. Incipit ergo judicium a filiis prius. Flagellat enim Deus omnem quem in numerum recipit filiorum. Verum, ut ego existimo, nec, si posset quis, deberet velle effugere judicium Dei. Non venire enim ad judicium Dei, hoc est ad emendationem, vel ad sanitatem, et remedium non venire. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.873c-874b

Do you think, O man, that when you judge those who do such things and then you do them, that you will escape the judgement of God? 1 If everything which the Law speaks is spoken for those who are in the Law, then what the Gospel or the Apostle speaks is not for the rulers of the age, nor the kings of the world, but speaks to the leaders and rulers of the Churches, obviously those who judge those who are within, that is, the bishops, or priests, or deacons. To these, therefore, he speaks, that they should not think that they might escape the judgement of God if they do those things for which they judge and condemn others. And therefore it is necessary that everyone should first judge himself by his own conscience, and then cut himself off from what he convicts himself. For if it should be that every ambition for the obtaining of ecclesiastical honours should be cut off, let those who wish to be preeminent among the people think that they should judge themselves rather than be those who judge. Therefore let no one think that he can escape the judgement of God, as even the prophet says: 'Where shall I go from your spirit, and where shall I flee from your face?' 2 And because these things are said especially to those who are preeminent in judgement among the people, therefore it says elsewhere that 'judgement begins from the house of God.' 3 And again in another place the Lord says: 'I shall be holy to those who come near me.' As happened with Nadab and Abiud, when they brought foreign fire to the holy altars, that is, when they brought that which was not sacred. 4 Therefore judgement first begins with the sons. 'For God tries all who wish to be reckoned as sons.' 5 Truly I think that even if it were possible to do so, no one should flee the judgement of God. For not to come to the judgement of God is not to come to improvement and healing and cure. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 2, Translated by Rufinus of Aquileia 1 Rom 2.3 2 Ps 138.7 3 1 Pet 4.17 4 Levit 10.1-3 5 Prov 3.12

Giving And Receiving Gifts

Enim desidero, inquit, videre vos, ut aliquod tradam vobis donum spiritale ad confirmandum vos, id est, consolari in vobis per eam, quae invicem est, fidem vestram atque meam. Primo omnium discere debemus opus esse apostolicum desiderate fratres, sed non aliam ob causam, nisi ut vel conferamus eis aliquid doni spiritalis si possumus, vel si non possumus, ipsi ut accipiamus ab his. Sine hoc enim non est probabile desiderium circumeundi fratres. Quod autem dicit, ut aliquod tradam vobis donum spiritale, videtur indicare esse aliquid quod donum quidem sit, non tamen spiritale. Nam donum fidei sine dubio spiritale est, et donum sapientiae, et scientiae, et virginitatis similiter. Ubi autem dicit de nuptiis et virginitate loquens: Sed unusquisque proprium habet donum a Deo, alius sic, alius autem sic; donum quidem dicit esse nuptias, quoniam, sicut scriptum est, a Deo aptatur mulier viro; sed non istud donum est spiritale. Possunt et alia multa dona Dei dicit, ut divitiae et fortitudo corporis, ut formae decor, ut regnum terrestre. A Deo enim etiam haec donantur, sicut et Daniel dicit: Quia ipse facit reges, et commutat; sed non sunt haec dona spiritlia. Beati sunt ergo illi quibus spiritalem gratiam tradere vult Apostolus ad confirmationem fidei, ut ultra non sint parvuli, neque circumferantur omni vento doctrinae. Quod cum fit a Paulo, et ipse consolationem capit, opus suum firmum et stabile videns: et illi consolantur qui apostolicae gratiae participes fiunt. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.857b-858a

'For I desire to see you,' he says, 'that I might give you some spiritual gift for your strengthening, that is, to be comforted in you by it,  and so mutually, your faith and mine.'1 First of all we should learn that it is a part of the Apostolic work to wish to see brothers, but not for any reason unless to bring to them some spiritual gift if we are able, and if we are not able, that we shall receive something from them. Without this is it not likely there will be a wish to visit brothers. Now when he says, 'that I might give you some spiritual gift', it seems to indicate what sort of gift it might be, yet not what sort of spiritual one. For the gift of faith is without doubt spiritual, and the gift of wisdom and knowledge and chastity likewise. But where he speaks of chastity and marriage he says: 'But each one has his own gift from God, one man this, another that,' 2 he does speak of marriage as a gift, because, as it is written, 'by God a woman inclines to a man,' 3 but this gift is not spiritual.  One can speak of many gifts of God, such as wealth, and strength of body, and beauty of form, and a worldly kingdom, and indeed these are given by God, as Daniel says, 'Because he makes kings, and he changes them,' 4 but these are not spiritual gifts. Therefore they are blessed to whom the Apostle wishes to bring spiritual grace for the strengthening of faith, so that they be children no more, and be no more tossed about by the teachings of the world. 5 And when it is done by Paul, this is his comfort, that he looks upon his work as something firm and stabile, and they are strengthened who partake of the Apostolic grace. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 1, Translated by Rufinus of Aquileia 1 Rom 1.11-12 2 1 Cor 7.7 3 Prov 19.14 4 Dan 2.21 5 Ephes 4.14