Good And Bad Glory

Quid gloriatur in malitia, potens iniquitate tota die? Querela prophetae est, gloriari eum in iniquitate tota die, qui in malitia potens est. Et haec quidem gloria inquitatis arguitur. Caeterum est gloria et expetenda et confitenda, et affectu quodam exsultantis gaudii eloquenda: quod utrumque sub iisdem dictis alius propheta demonstrat, dicens: Non glorietur sapiens in sapientia sua, neque fortis in fortitudine sua, neque dives in divitiis suis: sed qui gloriatur, in Domino glorietur. Vetitis enim primum improbabilis gloriae causis, causam rursum gloriae competentis ostendit. Quo exemplo beatus Apostolus scit, in nullo sibi, nisi in uno tantum esse gloriandum, cum ait: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Non ergo gloria istiusmodi, sed gloria iniquitatis offendit; et ejus iniquitatis, quae die tota sit. Diem pro aetate vel tempore hominis nuncupari solere meminimus, cum dicitur: Diem hominis non concupivi: vel rursum cum Abraham diem Domini desideravit: vel cum Apostolus Satanae tradit in interitum carnis, ut spiritus salvus sit in die Domini , non hunc diem ortu solis occasuque finitum, sed diem constituti temporis vel aetatis ostendens. Potens ergo in malitia, gloriatur in iniquitate tota die. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LI Source: Migne PL 9.311b-312a

Why glory in wickedness, you who are powerful in iniquity the whole day? 1 The prophet complains against the one who glories in wickedness the whole day, he who is powerful in evil, and he disputes this glory of wickedness. There is a glory that should be sought and that should be delighted in and which should be proclaimed with a certain exultant joy, which both things another prophet shows with his words when he says, 'Let the wise man not glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches, but he who glories, let him glory in the Lord.' 2 Having prohibited the shameful causes of glorying, he then revels the fitting cause of glory, which example the blessed Apostle knows, that is, that one should not glory in oneself but in one alone, hence he says, 'Let it not be me for to glory, unless in the cross of Jesus Christ our Lord, through which the world has have been crucified to the me, and I to the world.' 3 It is not glorying in this way that offends, but glorying in iniquity, and his iniquity which is for the whole day, which day we should be aware is given for an age, or for the time of a man, as when it is said, 'I have not desired the day of man,' or again when Abraham desired the day of the Lord, or when the Apostle handed over to Satan for the ruin of the flesh, so that the spirit might be saved on the day of the Lord. 4 It is not this finite day of the sun's rising and setting, but the day that indicates a time or age. Therefore the one powerful in wickedness glories in iniquity the whole day Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 51 1 Ps 51.3 2 Jerem 9.23-24 3 Galat 6.14 4 Jerem 17.16, Jn 8.56, 1 Cor 5.5

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

Giving Water

Rivos ejus inebria, multiplica generationes ejus: in stillicidiis ejus laetabitur cum exorietur. Terra autem visitata, inebriata est: et quomodo nunc rivi ejus inebriantur? Sed meminisse debemus, quod si quis ex aqua Domini potaverit, flumina de ventre ejus effluent: ergo potatione aquae opus est, ut flumina fluant. Inebriamur autem ipsi, cum Spiritum sanctum qui fluvius est nuncupatus accipimus. Dehinc, quia ex nobis diversi gratiarum rivi emanant, orat propheta ut hos eosdem Dominus inebriet: ut his inebriatis, et dono divini muneris perfusis, generationes nostrae multiplicentur; terra scilicet bona, secundum evangelicam comparationem, verbi semen excipiens, fructu tricesimo et sexagesimo et centesimo ditescat Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXIV Source: Migne PL 9.414b-c

Give water to its streams, multiply its fruits, in its showers it shall rejoice as it rises up. 1 He has visited the earth and watered it, 2 and now how are its streams watered? We should remember that if someone drinks from the water of the Lord that rivers shall flow out of his breast, 3 therefore one must drink this water so that the rivers flow. We are watered when it is announced that we have received the Holy Spirit, He who is like a river. Hence because the diverse rivers of grace may emanate from us, the prophet prays that the Lord might water him with these, so that being watered with them, and doused in the gift of the Divine benefactions, our fruits might be multiplied, that is, in the good land according to the parable of the Gospel, where when the seed of the Word is received it yields thirty fold and sixty fold and a hundred fold. 4 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 64 1 Ps 64.11 2 Ps 64.10 3 Jn 7.38 4 Mt 13.8

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

Fear And Prayer

Exaudi, Deus, orationem meam, cum tribulor; a timore inimici eripe animam meam. Ingruentibus his quae superius memoravimus, per quae fides nostra et spes periclitatur, ad eum qui solus mederi his potest refertur oratio. Metus est enim, ne infirmam per naturam et consortium carnis animam, undique subrepentium illecebrarum aestus absorbeat. Adsunt namque quotidie, et pugnant blandimentis fallacibus, quasdam machinas excidii admoventes. Itaque per doctrinam coelestis eruditionis, pervigilem curam fidei impendere admonemur, timere insidiantem semper hostem, ne incautam securitatem nostram ipse in speculis positus incurset. Vigilandum ergo in oratione Dei est, et semper orandum: ut cum fatigari anima et affligi subrepentium illecebrarum aculeis coeperit, Deus semper oratus exaudiat, nosque ab his quae timemus eripiat. Ait enim: A timore inimici eripe animam meam. Deus enim non tum tantum orandus est, cum quae timentur ingruerint; sed timenda ea sunt, quae cum coeperint adesse dominantur: et semper atque indefessis precibus orandus est, ut nos a timore eorum, quorum dominatum timemus, eripiat. Scriptum est enim in Proverbiis: Cum vocarem, non exaudistis; et cum extenderem verba, non intendistis; sed inania fecistis consilia mea, et consiliis meis non intendistis. Et ego perditionem vestram irridebo. Erit ergo, cum invocabitis me, et ego non exaudiam. Propheta ergo, licet prior tempore, non tamen eorum quae postea dicerentur ignarus est; sed impendentibus semper tribulationibus anxius, et ad omnem timorem inimici sollicitus, Deum orat ob ea quae timet: et ut secum in tribulatione sit, et ut exaudiat, deprecatur. Neque enim Dei misericordiam metus noster, sed fides promeretur: et longae praeparationis documento opus est, ut mereamur audiri. Meminit ergo propheta ab his se omnibus precatu liberari: et docet orationem suam non ex dominatu eorum quae timuerit, sed ex metu esse dominatus. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXIII Source: Migne PL 9.409c-410b

Hear, O God, my prayer when I am trouble, from the fear of the enemy deliver my soul. 1 Because of the attackers we have mentioned, through which our faith and hope is imperiled, prayer is directed to Him who alone is able to provide aid. There should always be fear lest our weak souls, which are by their nature a consort of the flesh, are absorbed by the blaze of snares set everywhere about us. For they are near every day and they fight with deceitful charm, inclining us to ruin with certain machinations. Thus through the teaching of heavenly wisdom we are admonished to have care for the faith and always fear the plots of the enemy, lest careless for our security the foe storm our watchtowers. One must, then, be vigilant in prayer to God and always pray, so that when our soul begins to become fatigued and afflicted with the barbs of hidden snares, God who always hears those who have prayed, delivers us from those things which we fear, whence it says, 'from the fear of the enemy deliver my soul.' And one must pray to God not only when those we fear fall upon us, but the enemy must be feared even when he has only drawn near to conquer. One should always pray with unwearying prayers, so that He shall deliver us from the fear of those who we fear to be ruled by. It has been written in Proverbs: 'When I called you did not hear, and when I set forth my words you did not attend to them, but you treated my counsel as worthless and you had no care for my advice. I shall laugh at your ruin, and when you call on me, I shall not hear you. 2 Therefore the prophet prays to God because of what he fears in the time before, and not for later things of which he is unaware, but always for those pressing tribulations over which he frets with every fear of the enemy, even entreating God to be near in tribulations and that He might hear. For the mercy of our God is not something fearful but faith merits it, and the proof of long preparation is the work that makes us worthy of being heard. Therefore the prophet is mindful that prayer delivers us from all these things, and he teaches us his own prayer, and that not because he has been conquered by the things he fears, but because of the fear of being conquered. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 63 1 Ps 63.2 2 Prov 1.24-26

The Rod And Ruling

Reges eos in virga ferrea, et tamquam vas figuli confringes eos. Multis aut male opinantibus , aut virtutem et proprietatem dictorum divinorum ignorantibus, adversa haec esse bonitati Dei videntur: ut gentes quas filius Dei in possessionem poposcit, et in hæreditatem accepit, terrore virgæ ferreæ regat, et modo vasis figuli confringat. Neque enim boni cujusquam est, dare et accipere perdenda. Et qui magis vult peccatorum poenitentiam quam mortem non existimatur secundum professionem naturæ suæ esse facturus, si virgə ferrea confringat, quos dari sibi in hæreditatem poposcit. Et primum ne quis temerariae huic et impiæ præsumptioni locus pateat, proprietates ipsæ verborum in romanam linguam translatorum cognoscendae sunt. Namque id quod nobiscum est: Reges eos in virga ferrea, quamquam ipsum reges non tyrannicum neque injustum sit, sed ex æquitatis ac moderationis arbitrio regimen rationale demonstret: tamen molliorem adhuc regentis affectum proprietas Graeca significat. Quod enim nobiscum est, reges eos, cum illis est ποιμανεῖς αὐτοὺς id est, pastoraliter reges: regendi scilicet eos curam affectu pastoris habiturus: Ipse est enim pastor bonus, cujus nos oves sumus, pro quibus animam suam posuit. Ne autem jus tyrannicum significari arbitremur in virga, quæ in virgæ nuncupatione proprietas sit, ex Novo et Veteri Testamento noscendum est. Beatus Paulus ad Corinthios scribens , quos tum ex multis peccatis ad paenitentiam moderata atque utili adhortatione revocabat, ait: Quid vultis? in virga veniam ad vos, an in charitate et spiritu mansuetudinis Numquid Paulo jus prætorium erat, ut in virga comminaretur, et cum officio lictoris ad Ecclesiam Christi adesset? Non utique ita opinandum est. Sed quia omnis Dei sermo, quo ex errore in veritatem Dei retrahimur, quo per comminationem terroremque judicii ad innocentis et sanctæ vitae viam regimur, virga est nuncupatus, per quam intra disciplinam divini metus cohibiti, moderati ac providentis rectoris monitu coercemur: beatus Apostolus conditionem eligendi adventus sui his quos monebat adjecit, utrum mallent eam in severitate doctrinae atque objurgationis adesse, an in spiritu lenitatis. Quod utrumque secundum modestiæ tenorem erat necessarium, ut obedientibus lenior, insolentibus vero severior adveniret. Et hoc quidem ex Novi Testamenti auctoritate præsumptum est. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum II Source: Migne PL 9.282b-283b

You shall rule them with an iron rod, and you shall shatter them like an earthen pot. 1 Because of poor opinion or an ignorance of the power and rightness of the Divine words, many consider this line to be contrary to the benevolence of God, because the peoples which the son of God asked for his possession and to receive as an inheritance, He desires to rule in terror with an iron rod and shatter like an earthen pot. Certainly it is not for anyone good to give and receive what is to be destroyed. And He who wishes more for the repentance of sinners than their death 2 should not  according to the understanding of His own nature be judged that He is going to do this, that He will shatter with an iron rod those given to him as the inheritance for which he asked. Firstly, lest someone consider this passage with such temerity and wicked presumption, the nature of the words which have been translated into the Roman tongue must be correctly understood, for what we have as, 'You shall rule them with an iron rod,' is not a matter of a tyrannical or unjust ruling, but is shown to be a ruling from equity and with a moderate reasonable will, since the Greek meaning signifies a softer intention of ruling. What with us is 'you shall rule them' in Greek is 'You shall shepherd them,' that is, you shall rule in the manner of a shepherd, which is to rule them with the care of a shepherd. Indeed He is the good shepherd, and we are His sheep, for whom He laid down His soul. 3 Therefore we should not judge that the rod signifies some tyrannical rule, but the meaning of the rod must be understood from the New and Old Testaments. The blessed Paul writing to the Corinthians, whom he was recalling from many sins to penitence with a moderate and profitable exhortation, says, 'What do you wish? That I come to you with a rod, or in love and with a spirit of meekness?' 4 Did Paul lack the right of a magistrate so that he might threaten with a rod, and draw near the Church of Christ with duty of a lictor? Let it not be thought. But because every word of God draws us out of error to the truth of God, and by their warnings and the terrors of judgement we are guided on the way of the innocent and holy life, so is the rod spoken of, by which discipline of Divine fear we are kept together, and by the warnings of the moderate and provident guide we are kept within bounds, whether they prefer to be near with strict teaching and denunciation, or they bear a spirit of meekness. Because if a spirit of modesty was necessary, so he would be gentle to the obedient, but he could come with more severity to the insolent. And this must be accepted on the authority of the New and Old Testaments. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 2 1 Ps 2.9 2 Ezek 18.32 3 Jn 10.11 4 1 Cor 4.21

Vows And Value

Tibi reddetur votum in Jerusalem. Omnia autem superstitionum genera quae extra religionem Dei sint condemnat. Plures enim sunt in demersissimo erroris profundo locati, qui doctrinae suae perversitatem quadam inanis laboris probitate commendent. Cernimus namque nudis philosophos corporibus algere: ipso etiam conjugiorum usu magistri abstinent: haeretici sicco panis cibo vivunt. Sed qui tandem otiosi hujus propositi profectus est? totum hoc inane atque ridiculum est, et cum ipsis superstitionis causis miserabile. Deo ergo vovenda sunt contemptus corporis, castitatis custodia, jejunii tolerantia. Atque ideo ait: Et tibi reddetur votum in Jerusalem. Vota enim tantum ecclesiasticae religionis utilia sunt. Quae cum et dignis Deo cantionibus, et propositae in Ecclesia observantiae studio probabuntur, tum digni erimus pro quibus Deum sanctus Spiritus interpellet. Idem namque per Prophetam loquitur, et docet. Ipse autem, secundum Apostolum, pro nobis inenarrabilibus gemitibus interpellat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXIV Source: Migne PL 9.414b-c

And a vow shall be paid to you in Jerusalem 1 He condemns every type of belief which is outside the religion of God, for there are many deeply sunk in error who by some perversity of their own teaching commend the good of vain labours. For we see the shivering of the naked bodies of philosophers, and that they abstain from the bonds of marriage, and that heretics live on dry bread, but who is improved by these useless resolutions? There are utterly vain and ridiculous and wretched on account of the causes of their beliefs. Contempt of the body, and guardianship of chastity, and endurance of fasts must be vowed to God, and thus he says, 'And a vow shall be paid to you in Jerusalem,' for only the vows of the holy Church are useful, which when approved by songs worthy of God and the zeal of the observance established in the Church, shall make us worthy of the Holy Spirit's crying out to God for us. For this is spoken and taught through the prophet as it is according to the Apostle, that He shall cry out for us with inexpressible groans. 2 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 64 1 Ps 64.2 2 Rom 8.26

Judgement And Joy

Et hunc peccatorum a facie Dei interitum, necesse est ut justorum laetitia consequatur. Nam et continuo subjectum est: Et justi laetentur laetitia. Aequa enim judicii coelestis et justa moderatio est, ut peccatores morte conficere, ita, et justos laetitia munerari. Idipsum autem ad ostendendum judicii examen est consecutum: Exsultent in conspectu Dei, epulentur in laetitia. Mundo enim corde, secundum evangelicae benedictionis merita, conspectu Dei digni sunt. Verum laetari in laetitia significationis est altioris, causam scilicet perfectae laetitiae ostendens. Plerique enim in his quae sibi sunt nocitura laetantur ut gaudet lascivus in scortis, ut fur laetatur in furtis, ut unumquemque pro vitiis suis ea quae exercet oblectant. Verum qui in laetitia laetatur, causam laetitiae ex ipsius laetitiae honesta utilique veritate suscipit. Et idcirco ait: In laetitia laetentur, quia in conspectu Dei exultabunt: eam verae exsultationis docens esse laetitiam, quae conspectus Dei jucunditate perfecta sit. Exsultationis autem hujus atque epulantium gaudia, ex quibus est laetitia justorum, sanctus Moyses in divina illa Deuteronomii cantione ita meminit, dicens: Jucundamini coeli simul cum eo, et adorent eum omnes angeli Dei. Jucundamini gentes cum populo ejus, et confortent eos omnes filii Dei. In hac itaque laetitia laetabuntur et justi, coelesti gaudio unanimes, exsultationis divinae societate laetantes. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXVII Source: Migne PL 9.444b-c

With this destruction of sinners from the face of God it is necessary that the joy of the righteous should follow, and so the Psalm continues, 'And the righteous shall rejoice in joy.' 1 The just and fair arrangement of the heavenly judgement is that sinners are swept away by death and the righteous are gifted joy. And immediately the result of judgment is revealed, 'They shall exult in the sight of God, they shall feast in joy.' With pure hearts, according to that merited by the evangelical blessing, they are made worthy of the sight of God. 2 This rejoicing in joy has a higher meaning, that is, it reveals the cause of true joy. For many rejoice in things which are harmful, so that a lascivious man has his joy in whores, a thief in theft, and likewise whoever delights in exerting himself in his vices. He who rejoices in joy, takes up the cause of joy from a true and upright and beneficial joy. And therefore it says that they shall rejoice in joy, because they shall exult in the sight of God, which teaches that the joy of true exultation is perfected in the delight in the sight of God. The joy of this exultation and feasting from which is the joy of the righteous, Moses mentions in that divine song in Deuteronomy, 'Let the heavens rejoice with Him, and let all the angels of God adore Him. Let all the nations rejoice with His people, and let all the sons of God strengthen them.' 3 In this, then, the righteous rejoice in joy, united with the joy of heaven, rejoicing in the association with Divine exultation. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 67 1 Ps 67.4 2 Mt 5.8 3 Deut 32.43

Cries And Prayers

Ad ipsum clamavi ore meo. Sed clamor oris plerumque mendax est: et non semper verborum sonus affectum mentis enuntiat. Sequi ergo clamorem oris debet et sensus: et secutus est . Nam Propheta connexuit: Et exaltavi sub lingua mea: non in lingua, sed sub lingua : in occultis scilicet linguæ , et quodam intra se tacitæ voluntatis eloquio. Quod idipsum in Evangeliis Domino placuit dicenti: Intra in cubiculum tuum, et claude ostium tuum, et ora: et pater tuus qui videt in absconso, reddet tibi. Ergo nunc qui ore clamatus est, exaltatur sub lingua Deus Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXV Source: Migne PL 9.436a-b

To Him I cried out with my mouth. 1 But the cry of the mouth is often deceitful, and it is not always the case that the sound of the words proclaim the affection of the mind. Therefore something sensible should follow after the cry of the mouth, and it does follow, for the prophet adds, 'And I exalted beneath my tongue.' Not on the tongue, but under the tongue, in the hidden places of the tongue, and within himself with the speech of silent longing. Whence it pleased the Lord to say in the Gospel, 'Go into your room and close the door and pray, and your father who sees in secret shall reward you.' 2 Therefore now he who has cried out, let God be exalted beneath the tongue. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 65 1 Ps 65.17 2 Mt 6.6

Mercy And Salvation

Et in misericordia tua disperdes inimicos meos. Et perdes omnes inimicos qui persequuntur animam meam: quoniam servus tuus sum ego. Habuit quidem, ut diximus, hoc justitia verecundiae, ut quidquid illud sibi beatitudinis sperat, id pro magnificentia Dei potius, quia Deo beata et aeterna et bona tribuere sit dignum, quam pro merito suo postulet. Sed tamen praeferens honorem et misericordiam Dei: merendi quoque id per se non exclusit officium. Nam cum vivificandus sit, vivificandus tamen est in aequitate; quia aequum sit vitam retribui stipendiis sanctitatis. Et cum per misericordiam Dei educto eo de tribulatione disperdendi sint ejus inimici, jam non est misericordia indiscreti confusique judicii; cum quae a tribulatione educit, eadem disperdat inimicos: quia ex meritorum diversitate, vel in poenam, vel in misericordiam judicium temperatur. Non leves autem sibi esse inimicos Propheta demonstrat, sed eos qui etiam animam persequantur: non quod cum corpore possit occidi, sed quod ita diabolicis infestationibus fatigetur, et sub injectorum sibi vitiorum incendiis aduratur, ut a Domino mereatur occidi. Verum ut etiam inimici sui pereant, quamquam ad id potissimum et nomen et misericordia Dei est; tamen cum etiam ea causa est, quod servus Dei est, cujus animam persequantur: et liberalitas ex parte Dei admiscetur, et meritum ex parte hominis; atque ad Domini misericordiam, servi quoque et fides et nomen adjungitur: ut misericordia Dei quamquam omnibus prompta sit, his tamen qui servi ejus sunt intelligatur assistere, per eum et in eo qui ait: Ego sum vobiscum omnibus diebus usque ad consummationem saeculi. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXLII Source: Migne PL 9.842c-843a

And in your mercy you scatter my enemies. You destroy all the enemies who persecute my soul, because I am your servant. 1 He has, as we have said, the righteousness of the humble, so that whatever blessing he hopes for himself, because it befits God to give blessed and eternal goods, he asks for it from the magnificence of God rather than on account of his own merit. But even though he gives precedence to the honour and mercy of God, he does not exclude the office of merit for himself. For when a man is worthy of being given life, he is revived on account of righteousness, since the rewards of sanctity are given to a righteous life. And when by the scattering of enemies the mercy of God leads him from tribulation, it is not the mercy of some sort of vague and obscure judgement that leads from tribulation with the scattering of enemies, but the judgement is fashioned by a mixture of merit, fault, and mercy. Then the Prophet shows that his enemies are not light things, but those who persecute the soul. Not that which can kill the body, but that which will wear down with devilish infestations, and burn with the fires of injected vices, which merits death from the Lord. 2 Truly so that his enemies shall perish, although this is a matter for the most powerful name and mercy of God, yet with it is the cause that he whose soul is persecuted is a servant of God, and thus the largess on the part of God shall be mixed with merit on the part of man, and thus the faith and name of the servant is joined to the mercy of God, so that the mercy of God is understood to be ready to help all who may be understood to be His servant, through Him and in Him who said: 'I am with you every day until the end of the ages.' 3 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 142 1 Ps 142.12 2 Mt 10.28 3 Mt 28.20

Love And Wealth

Ideo dilexi mandata tua super aurum et topazion... Sed dilectio ea demum perfecta est, quae maxima est, et quae nulli comparatione similium coaequatur. Diligit autem mandata Dei super aurum et topazion. Humanus error pretiosius nihil auro et gemmis opinatur: et haec sunt quae hominum cupiditates dominatui pretii sui et honoris subdiderunt. Auro viris honestas pudicitiae venalis est: per gemmas vero humani corporis praestantior, ut putant, species ad naturae contumeliam expolitur. Et idcirco nihil habet sexus uterque pretiosius, dum viri posse omnia auro volunt, mulieres vero per gemmas fieri se existimant pulchriores. Praestat autem ut caeteris metallis aurum, ita et aliis lapidibus topazion. Est enim ipse rarissimus et speciosissimus omnium et maximus. In Thebaidis vero loco, cui Alabastra nomen est, reperiri solet. Hunc etiam ferunt saecularium gestorum litterae, in Topazo insula ab incolis ejus, id est Troglodytis Arabis inventum, ad matrem regis Aegypti Ptolemaei, sub quo Scripturae legis ex hebraeo in graecum translatae sunt, munere fuisse delatum. Continet autem ipse in se solus caeterarum gemmarum optimarum pretiosissimarumque speciem, et in uno illo diversissimorum colorum permixtio continetur. Super hunc igitur topazion, et super aurum mandata Dei Propheta dilexit, non terrenis se, sed coelestibus desideriis significans detineri. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.612c-613a

Therefore I have loved your commandments over gold and topaz... 1 This love which is greatest, and to which there is no comparison of likeness, is at last perfected when he loves the commandments of God above gold and topaz. Human error thinks that there is nothing more precious than gold and gems, and by the desire of men for the gain of these things they are dominated, and by the glory of them they are conquered. By gold the uprightness of the modest man is corrupted, and it is ruined by jewels, the appearance of which they think makes the human body fairer to the scorn of nature. Therefore neither sex has anything so precious, for while men think they can do everything they wish with gold, yet women think that they are made more beautiful by jewels. As gold excels the other metals, so topaz does all other stones. It is most rare and the fairest of all of them and the greatest. It is usually found in the Thebaid, where it is named alabastra, and the books of worldly affairs tell us that it was discovered on the isle of Topaz by the inhabitants there, that is, certain cave dwelling Arabs, and sent as a gift to the mother of Ptolemy king of Egypt, the one in whose reign the Scripture of the Law was translated from Hebrew to Greek. 2 Alone among all other gems it has the most appealing and most precious appearance, having mixed in it the most diverse colours. Therefore it is above this topaz, and above gold, that the prophet loves the commandments of God, signifying that he does not dote on worldly things, but desires heavenly things. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.127 2 Ptolemy II Philadelphus

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

Forms And Nature

Tenet autem in se eum confessionis modum, quem in nobis esse oportet fidei, ut in eo tam natura hominis quam natura Dei cognita sit. In forma enim servi veniens, evacuavit se a Dei forma. Nam in forma hominis existere, manens in Dei forma qui potuit? Aboleri autem Dei forma, ut tantum servi esset forma, non potuit. Ipse enim est et se ex forma Dei inaniens, et formam hominis assumens: quia neque evacuatio illa ex Dei forma naturae coelestis interitus est, neque formae servilis assumptio tamquam genuinae originis conditionisque natura est; cum id quod assumptum est, non proprietas interior sit, sed exterior accessio: quod ipsum consequentibus docet, dicens, Pauper et dolens sum ego; et salus vultis tui Deus suscepit me. Pauper est qui, secundum Apostolum, cum esset omnium dives, seipsum ut nos ditesceremus paupertavit: dolens est, qui secundum prophetam pro nobis dolet. Sed hunc pauperem ac dolentem salus ea, quae vultus Dei est, suscepit. Forma et vultus et facies et imago non differunt. Idipsum enim in utro horum significari communis est sensus. Hunc igitur pauperem in salutem vultus Dei, qui forma Dei est, suscepit, id est, assumptum, ab se hominem unigenitus Dei, qui imago invisibilis Dei est, in aeternitatis sua vita, quae in Deo salus esse intelligitur, collocavit. Omnis enim lingua confitebitur, quia Dominus Jesus in gloria Dei Patris est, id est, susceptus homo in naturam divinitatis acceptus. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXVIII Source: Migne PL 9.485c-486b

He holds within in Himself that way of confession of faith that should be in us, that in Him is the nature of man so that the nature of God might be known. Coming in the form of a servant, He emptied Himself of the form of God. 1 For being in the form of man, who is able to remain in the form of God? Yet it was not possible that the form of God should be destroyed so that He would only be the form of a servant. For He empties Himself of the form of God, and takes up the form of man in such a way that the emptying of the form of God is not the ruin of the form of the heavenly nature, nor is the taking up of the servile form the nature of His true origin and state, since that which is taken up is not proper to the interior but an exterior addition, which he consequently teaches, saying, 'I am poor and sorrowful, and the salvation of your face, O God, took me up.' 2 He is poor who according to the Apostle: 'when He was rich in all things impoverished Himself that we might be rich.' 3 Sorrowful is He who according to the prophet is sorrowful for us. 4 But that salvation that is the face of God took up this poor and sorrowful one. The form and the face, and the appearance and image, do not differ. For the signification of their sense is common for both. Therefore this poor man was taken up in the salvation of the face of God, He who is the form of God, that is, man was taken up by the only begotten of God, who is the image of the invisible God, and gathered up into His eternal life, which is understood to be the salvation in God. For every tongue shall confess that the Lord Jesus is in the glory of God the Father, that is, that man was taken up and received into the Divine nature. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 68 1 Phil 2.7 2 Ps 68.30 3 2 Cor 8.9 4 Isaiah 53.4

The Book Of God

...et in libro tuo omnes scribentur. Ego pro his rogo, non pro saeculo rogo, sed pro his quos dedisti mihi. Pro his ergo orat ut in libro Dei scribantur. Et si qui forte ambigant cur non in libro viventium scripti sunt, mihi majoris dignitatis videtur esse in libro Dei scribi; quia peccatores de libro viventium delentur, justi autem in libro Dei scribuntur. Quod utrumque sub his dictis significatur: Deleantur de libro viventium, et cum justis non scribantur. Pro resurrectionis enim diversitate, quia stella ab stella differt in gloria, plures in libro viventium erunt. Justi autem in libro Dei scribentur, quia peccatores non modo cum justis non scribentur, sed ne in libero quidem viventium relinquentur. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXXXVIII Source: Migne PL 9.811a-c

...and in your book all things shall be written. 1 'I ask for these, not for the world, but for these you have given me.' 2 For these He asks, that they shall be written in the book of God. And if perhaps someone wonders why they were not written in the book of the living, it seems to me to be of greater merit to be written in the book of God, because sinners are removed from the book of life, and the righteous are written in the book of God. Both these meanings are signified by the words, 'Let them be removed from the book of the living and let them not be written with the righteous.' 3 Because there is difference in the resurrection, since star and star differs in glory, 4 more shall be found in the book of the living. But the righteous shall be written in the book of God, for sinners shall not only not be written with the righteous, but neither shall they remain in the book of the living. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 138 1 Ps 138.16 2 Jn 17.9 3 Ps 68.29 4 1 Cor 15.41

Difficulties Of Understanding

Arduum enim et difficillimum homini est, per se ipsum vel per saeculi doctores rationem praeceptorum coelestium consequi: nec naturae nostrae recipit infirmitas, divinis institutis, nisi per ejus gratiam qui haec ipsa dederit, erudiri. Namque qui simpliciter ea quae inter manus sibi inciderint legunt, existimant nihil differentiae in verbis, nihil in nominibus, nihil in rebus existere. Sed si istud communis colloquii sermo non patitur, ut sub diversis rerum nuncupationibus non diversa significata esse intelligantur; numquid Dei eloquia tam imperita, tam confusa esse credimus, ut? aut inopia verborum quibus uterentur laboraverint, aut distinctionum genera nescierint? Plures enim cum audient legem, justificationem, praecepta, testimonia, judicia, quae omnia Moyses sub diversa uniuscujusque generis virtute disposuit, unum atque isdem esse existimant: ignorantes aliud legem, aliud justificationem, aliud praeceptum, aliud testimonium, aliud esse judicium: quae multum a se differre et discrepare, testis nobis octavus decimus psalmus, quo continetur proprietas uniuscujusque et nuncupationis et generis. Lex, enim, Domini immaculata, convertens animas. Testimonium Domini fidele, erudiens parvulos. Justitiae Domini rectae, laetificatnes corda. Praeceptum Domini lucidum, illuminans oculos. Timor Domini sanctus, permanens in saeculum saeculi. Judicia Domini vera, justificata in ipsum. Sunt ergo distantiae in singulis quibusque rebus: et prudentis atque intelligentis viri est, in his quae scripta sunt discernere, ubi lex, ubi praeceptum, ubi testimonium, ubi justificationes, ubi judicia constituta sint: ne illa quae sermo propheticus mirabili uniuscujusque rei proprietate distinxit, ea ignorantiae nostrae infirmitas indocata imperitiae opinione confundat. Itaque per litteras singulas haec omnia maximus et ultra caerteros copiosissimus psalmus iste discrevit: ut per haec verborum elementa, credenti et vivendi et erudiendi in Dominum doctrinae ratio et distinctio doceretur Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum XVIII Source: Migne PL 9.501c-502b

It is arduous and most difficult for a man to grasp the understanding of the heavenly commandments by himself or by the use of secular teachers, for the weakness of our nature is not receptive to the instruction of the Divine institutes, unless through the grace of Him who gave them. For they who simply read these things which fall into their hands, they judge there to be no difference in words, nothing in names, nothing in things. But if common speech allows that in different ways of speaking different meanings can be understood, shall we think that the words of God are so very inept and confused, that either they were labouring in the employment of a poverty of words, or they did not know types of distinction? But many when they hear a law, a justification, a precept, a testimony, a judgement, all which Moses arranged skillfully under different and specific classes, they judge them to be one and the same, ignorant that a law is one thing, a justification another, a precept another, a testimony another, and a judgement another. Which great difference and separation the eighteenth Psalm gives witness to, in which is contained each one's special character, pronouncement and class. It says: 'The Law of the Lord is flawless, converting souls. The testimony of the Lord is faithful educating little ones. The justifications of the Lord are right, giving joy to the heart. The teaching of the Lord enlightens, illuminating the eye. The fear of the Lord is holy, enduring forever. The judgements of the Lord are true, justified in Him. ' 1 Therefore each one differs in its function, and it is for the prudent and sensible man to discern in what is written what is set down as a law, a precept, a testimony, a justification, a judgement, lest the wondrous prophetic word which has distinguished each one with its own special character is confounded by the weakness of our ignorance in the uneducated opinion of inexperience. Thus with each letter, this Psalm most rich even beyond the others, has distinguished all of these, and through the elements of the words, the reason and distinction of the teaching of the Lord is was taught for believing and living and learning. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 18 1 Ps 18.8-10

Ways Of Seeing

Levavi oculos meos in montes... Humanae mentis natura est, ita si cogitatione aliquid contemplemur, talem se nobis unaquaeque species exhibeat, qualem eam et cogitando formemus, Quoquo enim mentis nostrae oculos intenderimus, id ipsum in quo defixi sunt referunt ad sensum. Et ut planius intelligi id quod dictum est possit, afferemus exemplum. Si quis hiemis die ver cogitaverit, et ornamentum ejus lumine mentis inspexerit, oblitterata hieme in qua sit atque algeat, totum ei in sensu suo ver cum habitu suo ornatuque consistet. Adeo mentis oculi oculis corporis praestant, ut ineunte in nos oblivione praesentium, totos nos obtineat quidam quasi animo praesumptus usus absentium. Hoc igitur quo spectet, mox videbimus. Levat in montes Propheta oculos. Quosnam oculos? Nempe de quibus scriptum est: Revela oculos meos et cognoscam mirabilia ex lege tua, et rursum: Praeceptum Domini lucidum illuminans oculos. Numquid non isti oculi nostri corporali lumine ad contemplandum accensi sunt? Numquid non naturam videndi sortiti sunt? Quae illuminatio vel quae revelatio erit necessaria? Deinde quae visuri mirabilia in lege? Nisi forte in casis festa frondium, in templo pecudum sanguinem, in pascha agni victimam, in summa religione sabbati otium? Sed, ut puto, fieri haec ab his qui adspectatores aderant videbantur. Non ergo ad id revelandi sunt oculi quod cernebatur, sed ad id quod intelligi optabatur in lege. Mentis ergo oculos propheta elevavit in montes. Quosnam in montes? Non utique in hos lucis atque aris profanatos et conventibus impios, neque in illos silvis horrides, saxis nudos, praeruptis invios, nivibus concretos: quid enim in his aut admirationis aut spei situm est? Sed montes accipimus propheticos libros ex terra in altum elatos, per quos sit in superiora conscensus, et gradus in aeterna. Poterimus autem et montes existimare anglica ministeria et coelorum virtutes et potestates, quarum ministerio nobis in sublimia praestatur adscensus. Si enim secundum Danielem Dominus ipse mons magnus est, non ambigendum est, montes eos nuncapari, qui praecepti ejus  et voluntatis et communicandae in nos beatitudinis sunt ministri. In hos igitur montes propheta oculos cordis elevans, horumque intra se omnium monita, ministeria, officia, dona contemplans, et in his intelligentiae suae lumen intendens, reddidit sensui suo contemplatae speciei integram perfectamque naturam, et totum id quod cogitatione viderat, mente continuit, sciens unde ei venturum esset auxilium, dicens, 'Unde veniet auxilium mihi.' Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXX Source: Migne PL 9.654c-655c

I lifted up my eyes to the mountains... 1 It is the nature of the human mind that if we contemplate something in thought, the thing appears in us in its appearance as we form it by thinking of it. And also when we consider the eyes of our mind, that on which they are fixed is communicated to the understanding. That what I say may be easier to understand I shall offer an example. If someone thinks of spring on a winter's day and he looks upon its appearance in the light of his mind, the winter in which he sits shivering falls away, for the whole of his intent is occupied with spring and its appearance. Therefore when the eyes of the mind outstrip the body, present things are cast into oblivion and we are wholly occupied by things absent which are grasped by the soul. And this way of looking we shall soon see. The Prophet raises his eyes to the mountains. What eyes? Certainly concerning which it is written: 'Open my eyes and I shall know the wonders of your law.' 2 And again, 'The teaching of the Lord is a light enlightening the eyes.' 3 And are these eyes for contemplation our eyes which are lit by material light? Is it the seeing of nature that is wished here? What illumination or revelation shall be necessary for that? Then what wonders shall be seen in the Law? Shall it be perhaps that the height of religion is to be found in festal huts roofed with palms, in the blood of the cattle in the temple, in the sacrificed lamb at the Pasch, and in the idleness of the Sabbath? But, so I think, these things were seen by those who had come near to see. Not then in such things are the eyes given to revelation by what was seen, but in what was wished to be understood by the Law. Thus are the eyes of the Prophet lifted up to the mountains. And to what mountains? Certainly not to those in the light here where there are profane altars and heathen gatherings. Not to fearful woods, or bare stone or pathless precipices, or drifts of snow. For what in these things is there to admire or to fix one's hope? But we understand the mountains  to be the books of the Prophets which have been raised up from earth to the heights, by which there may be ascent to the heights, and a path to eternity. And we can also understand these peaks as the ministry of angels, the virtues of heaven, and the powers, whose ministry is given to us that an ascent to the heights might be possible. For if, as according to Daniel, the Lord is a great mountain, 4 it is clear that they are named mounains, who in communion with His commandments and will  are ministers of blessings upon us. To such mountains, then, the prophet lifts up the eyes of his heart, and contemplating in himself all the teachings, ministries, duties and gifts, and looking on these in the light of his understanding, the perfect and integral nature of the things contemplated is given to his mind, and all that he has seen in his thought, he keeps in his mind, knowing that help shall come to him, for then he says, 'From where help shall come to me.' 1 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 120 1 Ps 120.1 2 Ps 118.18 3 Ps 18.9 4 Dan 2.35

The Fruits Of Choosing

Fiat manus tua ut salvum me faciat, quoniam mandata tua elegi. Aliis gloriam saeculi eligentibus, aliis venerationem elementorum ac daemonum capessentibus, aliss terrenas opes expetentibus, sanctus iste mandata Dei elegit. Elegit autem non naturali necessitate, sed voluntate pietatis: quia unicuique ad id quod volet via est proposita vivendi, et appetendi atque agendi permissa libertas. Et ob id uniuscujusqie aut poena aut praemiis afficetur electio. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.641a

May it be that your hand saves me, because I have chosen your commandments. 1 It is for others to choose the glory of the age, it is for others to take to the veneration of the elements of the world and demons, it is for others to seek worldly wealth, this holy man chooses the commandments of God. Yet he does not choose on account of some necessity of nature but by the will of piety, because each one chooses according to the purpose of his way of living, and freedom is given for that desiring and doing. And because of this the choice of each one shall bring about punishment or reward. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.173

Hate And Wickedness

Contempta autem saecularium opum cupiditate, omnem a se occasionem perversae et pravae voluntatis recidit. Diligens enim super aurum et topazion mandata Dei, dehinc ait, Propter hoc ad omnia mandata tua dirigebar, omnem viam iniquam odio habui. Non deflectitur, non detorquetur per terrenas cupiditates, sed ad omnia Dei mandata dirigitur: non occupant obvia. Vidit aurum, scivit hoc terrae limum esse: vidit gemmas, meminit esse aut montium aut maris calculos: vidit illicem ad lasciviam vultum, scit tamquam avibus coeli ex his sibi laqueis evadendum. Resistit ergo coalitis sibi naturae suae vitiis, et omnem viam iniquitatis odit. Ideo itaque et ad mandata omnia dirigitur, quia ea super terrena desideria diligit: et dirigitur, ne particeps eorum fiat quibus dicitur: Natio prava et perversa. Et omnem viam iniquitatis odit, ut sit in eo quia est via, Domino scilicet nostro, qui est benedictus in saecula saeculorum. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.613a-c

Contemptuous of the desire for worldly wealth, he withdraws himself from every occassion of perverse and depraved choice, for loving the commandments of God above gold and topaz, 1 so he says: 'On account of this I was directed to all your commandments, and for every wicked way I had hate.' 2 He is not turned aside or twisted about by worldly desires, but he is directed to every commandment of God, nor is he delayed on the way. He has looked on gold, and has known that it is but scrapings of the earth, he has seen jewels, and has remembered that they are but stones of the mountains or of the sea. He sees an attractive and alluring face and he knows that he must escape from it like the birds of heaven from traps that are laid for them. Therefore he resists because of his awareness of the nature of the vices, and for every wicked way he has hate. Thus he is directed to the commandments of God, because he loves with a desire beyond the things of the world, and he is directed lest he become one among those to whom it is said, 'a people depraved and perverse.' 3 Indeed for every wicked way he has hate, so that the way might be in him, that is, the way of our Lord, He who is blessed forever. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.127 2 Ps 118.128 3 Lk 9.41

Aid And Salvation

Adjuva me, et salvus ero, et meditabor in justificationibus tuis semper... Superius dixerat, Adjutor et susceptor meus, nunc autem nominum commemoratorum rem precatur, ut quo susceptor est, suscipiat; et qui adjutor, adjuvet. Non abesse a se adjutorium adjuvantis precatur. Non orat ne malignantes non habeat, qui per passionum patientiam fides probatur: sed ut adversus eos adjuvetur orat, quia auxilium a Domino semper orandum est. Sed quemadmodum in superiore susceptus vivet: ita et in hoc adjutus slavabitur. Adhuc enim sibi obeunda mors est, adhunc inferi sustinendi. Tunc salvabitur, cum ex corporea terrenaque natura in spiritalem gloriam transformatus, nullum adversantis inimici periculum metuat, vivat inter electos angelos, sit paradisi incola, et absorpta corruptione ex mortalis immortalis exsistat. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.603b

Help me, and I will be saved, and I shall meditate on your justifications always... 1 Previously he had said, 'My helper and protector,' 2 now he prays for what the names refer to, that he be protected by Him who is the protector, and helped by Him who is the helper. He prays that the help of the helper has not been withdrawn from him. He does not pray that he has no tribulations, for faith is proved by the endurance of suffering, but he prays that he be assisted against such things, since one must always pray for help from the Lord. But as previously he lived by being protected, so he is saved by this help. For while death must yet come to him, he must yet endure what comes upon him. Then he shall be saved, when he has been transformed from a corporeal and earthly nature into spiritual glory, when he shall not fear any threats from a hostile enemy, but live among the elect angels, an inhabitant of paradise, immortal with the corruption of mortality absorbed. 3 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.117 2 Ps 118.1114 3 2 Cor 5.4

The Father And The Son

Affert plerisque obscuritatem sermo Domini, cum dicit: Ego in Patre, et Pater in me, et non immerito; natura enim intelligentiae humanae rationem dicti istius non capit. Videtur namque non posse effici, ut quod in altero sit, aeque id ipsum extra alterum sit; et cum necesse sit ea, de quibus agitur, non solitaria sibi esse, numerum ac statum tamen suum, in quo sint, conservantia, non posse se invicem continere, ut qui aliquid aliud intra se habeat, atque ita maneat manensque semper exterior, ei vicissim, quem intra se habeat, maneat aeque semper interior. Haec quidem sensus hominum non consequetur, nec exemplum aliquod rebus divinis comparatio humana praestabit: sed quod inintelligibile est homini, Deo esse possibile est. Hoc non a me ita dictum sit, ut ad rationem dicti ea tantum sufficiat auctoritas, quod a Deo dictum sit. Cognoscendum itaque atque intelligendum est quid sit illud: Ego in Patre, et Pater in me; si tamen comprehendere hoc ita ut est valebimus: ut quod natura rerum pati non posse existimatur, id divinae veritatis ratio consequatur. Atque ut facilius intelligentiam difficillimae istius quaestionis consequi possimus, prius Patrem et Filium secundum divinarum Scripturarum doctrinam cognosci a nobis oportet, ut de cognitis ac familiaribus absolutior sermo sit. Aeternitas Patris, ut libro anteriore tractavimus, locos, tempora, speciem, et quidquid illud humano sensu concipi poterit, excedit. Ipse extra omnia et in omnibus, capiens universa et capiendus a nemine, non accessu decessuve mutabilis; sed invisibilis est, incomprehensibilis, plenus, perfectus, aeternus, non aliunde quid sumens, sed ad id quod ita manet sibi ipse sufficiens. Hic ergo ingenitus ante omne tempus ex se filium genuit, non ex aliqua subjacente materia, quia per Filium omnia; non ex nihilo, quia ex se filium: non ut partum, quia nihil in Deo demutabile aut vacuum est; non partem sui vel divisam vel discissam vel extensam; quia impassibilis et incorporeus Deus est, haec autem passionis et carnis sunt, et, secundum Apostolum, in Christo inhabitat omnis plenitudo divinitatis corporaliter. Sed incomprehensibiliter, inenarrabiliter, ante omne tempus et saecula, Unigenitum ex his quae ingenita in se erant procreavit, omne quod Deus est per charitatem atque virtutem nativitati ejus impertiens: ac sic ab ingenito, perfecto, aeternoque Patre, unigenitus et perfectus et aeternus est Filius. Ea autem, quae ei sunt secundum corpus quod assumpsit, bonitatis ejus ad salutem nostram voluntas est. Invisibilis enim et incorporeus et incomprehensibilis, utpote a Deo genitus, tantum in se et materiae et humilitatis recepit, quantum in nobis erat virtutis ad intelligendum se et sentiendum et contuendum; imbecillitati nostrae potius obtemperans, quam de his in quibus erat ipse deficiens.Igitur perfecti patris perfectus filius, et ingeniti Dei unigenita progenies, qui ab eo qui habet omnia accepit omnia, Deus a Deo, spiritus a spiritu, lumen a lumine, confidenter ait: Pater in me, et ego in Patre: quia ut spiritus Pater, ita et Filius Spiritus; ut Deus Pater, ita et Filius Deus; ut lumen Pater, ita et Filius lumen. Ex iis ergo, quae in Patre, sunt ea in quibus est Filius, id est, ex toto Patre totus Filius natus est; non aliunde, quia nihil ante quam Filius; non ex nihilo, quia ex Deo Filius; non in parte, quia plenitudo deitatis in filio; neque in aliquibus, quia in omnibus: sed ut voluit qui potuit, ut scit qui genuit. Quod in Patre est, hoc et in Filio est; quod in ingenito, hoc et in unigenito; alter ab altero, et uterque unum; non duo unus, sed alius in alio, quia non aliud in utroque; Pater in Filio, quia ex eo Filius; Filius in Patre, quia non aliunde quod Filius; unigenitus in ingenito, quia ab ingenito unigenitus. Ita in se invicem; quia ut omnia in ingenito patre perfecta sunt, ita omnia in filio unigenito perfecta sunt. Haec in Filio et Patre unitas, haec virtus, haec charitas, haec spes, haec fides, haec veritas, via, vita, non calumniari de virtutibus suis Deo, nec per secretum ac potestatem nativitatis obtrectare Filio; Patri ingenito nihil comparare, Unigenitum ab eo nec tempore nec virtute discernere, Deum filium quia ex Deo est confiteri. Sanctus Hilarius Pictaviensis, De Trinitate, Liber Tertius Source: Migne PL 10.76a-78a

The words of the Lord bear much obscurity when He says, 'I in the Father, and the Father in Me,' 1 and with merit, because the nature of the human intellect cannot grasp the meaning of what has been said. It does not seem possible that one thing should be both within another and also outside that other, or, since they do not dwell apart but retain their separate existence and condition and number, that they can reciprocally contain one another, so that the one who has the other within Himself, because of which He is always on the outside, is also enclosed by the one whom He has, and always remains within. This is something that the mind of man cannot follow, nor will any human comparison find an example for this condition of Divinity, but what is unintelligible to man is possible for God. 2 I do not mean that this which is said, because it was said by God, is thus reasonable because of its authority. One must think and try to understand what this might be, 'I in the Father and the Father in me,' if however we shall be able to comprehend this at all, since what the universe does not allow to be possible, the reason of Divine truth may establish. That we might more easily understand this difficult question, it is necessary that we first come to know the Father and Son according to the teaching of the Divine Scriptures, which knowledge will thus allow us to speak of known and familiar matters. The eternity of the Father, as we wrote toward the end of the last book, transcends space and time and appearance and whatever can be conceived by the human mind. He is outside everything and inside everything, He contains the universe and is contained by nothing, He does not change by increase or loss, and is invisible and incomprehensible, and full, perfect, eternal, not taking anything else from another, but if anything should be derived from Him, He remains self-sufficing. He, therefore, who is the Unbegotten, before time begot a Son from Himself, not from any underlying matter, for all things are through the Son, and not from nothing, for the Son is from the Father, and not by childbirth, for there is nothing changeable or empty in God, and not as a part of Himself cut or torn off or extended, because God is passionless and bodiless, and such things are of passion and of the flesh, and according to the Apostle, 'In Christ dwells all the fullness of Divinity bodily.' 3 But incomprehensibly, ineffably, before all time and the ages, He begot the Only Begotten from His own unbegotteness, through love and power imparting upon that birth everything which is God, and so He who is from the only unbegotten and perfect and eternal Father is the Only Begotten, the perfect and eternal Son. But these things which He took up according to the body are on account of His benevolence for our salvation. For He who is invisible and bodiless and incomprehensible, as the Son of God, took upon Himself only that matter and humility which was needed to make Him intelligible and perceivable and open to contemplation according to the power that is in us, this being rather a stooping to our weakness rather than a failing of those things that are His. Therefore the perfect Son of the perfect Father, and the only begotten offspring of the unbegotten God, who from Him who has everything has received everything, God from God, spirit from spirit, light from light, says confidently: 'The Father in me and I in the Father,' 4 because as the Father is spirit, so the Son is spirit, as the Father is God, so the Son is God, and as the Father is light so the Son is light. Therefore those things which are in the Father, those are the things in which the Son is, that is, the whole Son is born from the whole Father, not from somewhere else, because there was nothing before the Son, and not from nothing because the Son is from God, and not in part, since the fullness of the deity is in the Son, and not in some things, but in all, things, as He wished who was able, as He knows who begot. What is in the Father is in the Son also, what is in the Unbegotten is in the Only Begotten. One is from the other and the two are one, not as two made one, but as one in the other, for there is not something else in both. The Father is in the Son because the Son is from Him, and the Son is in the Father because the Father is His only source. The Only Begotten is in the Unbegotten, because He is the Only Begotten from the Unbegotten. Thus they are each in each other, for as everything in the Unbegotten Father is perfect, so everything in the Only Begotten Son is perfect. This is the unity of the Son and the Father, this the power, the love, the hope, the faith, the truth, the way, the life, not to dispute with God concerning His own powers, nor disparage the mystery and power of His nativity, but to compare nothing to the Unbegotten Father and to grasp the Only Begotten as differing neither in time or power, and to confess God the Son because He is from God. Saint Hilary of Poitiers, On The Trinity, Book 3 1 Jn 14.11 2 cf Mt 19.26 3 Colos 2.9 4 Jn 10.38