We Are Of God

Nos ex Deo sumus. Videamus quare: videte si propter aliud quam propter caritatem. Nos ex Deo sumus. Qui novit Deum, audit nos: qui non est ex Deo, non nos audit. Ex hoc cognoscimus spiritum veritatis et erroris. Quia qui audit nos, spiritum habet veritatis: qui non audit nos, spiritum habet erroris. Videamus quid monet, et audiamus eum potius in spiritu veritatis monentem; non antichristos, non amatores mundi, non mundum: si ex Deo nati sumus: Dilectissimi, sequitur supra, videte quid: Nos ex Deo sumus. Qui novit Deum, audit nos: qui non est ex Deo, non nos audit. Ex hoc cognoscitur spiritus veritatis et erroris. Iam ergo intentos nos fecit: quia qui novit Deum, ipse audit; qui autem non novit, non audit: et haec discretio est spiritus veritatis et erroris. Videamus quid moniturus est, in quo illum audire debeamus. Dilectissimi, diligamus invicem. Quare? quia homo monet? Quia dilectio ex Deo est. Multum commendavit dilectionem, quia dixit ex Deo est: plus dicturus est, intente audiamus. Modo dixit: Dilectio ex Deo est: et omnis qui diligit, ex Deo natus est, et cognovit Deum. Qui non diligit, non novit Deum. Quare? Quia Deus dilectio est. Quid amplius dici potuit, fratres? Si nihil de laude dilectionis diceretur per omnes istas paginas huius Epistolae, si nihil omnino per caeteras paginas Scripturarum, et hoc solum unum audiremus de voce Spiritus Dei: Quia Deus dilectio est; nihil amplius quaerere deberemus. Sanctus Augustinus Hipponensis, In Epistolam Ioannis Ad Parthos Tractatus Decem, Tractatus VII

'We are of God.' 1 Let us see why. See whether it be for any other thing than charity. 'We are of God. He that knows God hears us, he that is not of God does not hear us. From this we know the spirit of truth and of error.' 1 For he that hears us has the spirit of truth, he that does not hear us, has the spirit of error. Let us see what he advises, and let us hear him advising in the spirit of truth, not as antichrists, not as lovers of the world, not as the world. If we are born of God, beloved, 1 he continues, from above see why, 'We are of God. He that knows God hears us, he that is not of God does not hear us. From this we know the spirit of truth and of error.'  Now, therefore, he makes us attentive, for he who knows God, that one hears, but he who knows not, does not hear, and this is discernment between the spirit of truth and the spirit of error. Let us see what he is going to advise, in what we should hear him: 'Beloved, let us love one another.' 2 Why? Because a man advises? 'Because love is from God.' Greatly has he commended love because he has said it is from God. But he is going to say more. Let us listen intently. Now he has said, 'Love is from God, and every one who loves is born of God and knows God. He that does not love does not know God.' Why? 'For God is love.'  3 What more could be said, brethren? If nothing were said in praise of love throughout the pages of this epistle, if nothing whatever throughout the other pages of the Scriptures, and this alone were the only thing we had heard from the voice of the Spirit of God: 'For God is love,' we should seek nothing more. Saint Augustine of Hippo,On the Letter of John to the Parthians, Ten Tractates, Tractate 7  11 Jn 4:6 2 1 Jn 4:7 3 1 Jn 4:7-8

Charity and Service

Sed per charitatem servite invicem, omnis enim lex in uno sermone impletur. Diliges proximum tuum sicut teipsum.    Qui cum esset liber ex omnibus, omnium se propter charitatem servum fecit, ut plures lucrifaceret, recte hortatur et caeteros, ut per charitatem sibi serviant: quae non quaerit quod suum est, sed quod proximi. Qui enim vult fieri primus, erit omnium servus: ut quomodo Salvator in forma Dei constitutus, non rapinam arbitratus est esse se aequalem Deo, sed seipsum exinanivit, formam servi accipiens, et habitu inventus ut homo, humiliavit semetipsum, factus obediens usque ad  mortem, mortem autem crucis: ita et nos quaecumque ante sub Legis necessitate facere videbamur, nunc sciamus, nobis liberis, magis per charitatem esse facienda. Tantum autum bonum est charitas, ut omnis lex in illa recapituletur. Enumerat et in alio loco Apostulus charitatis bona, dicens: Non zelatur, non agit perperam. Multisque in medio replicatis, in fine concludit: Omnia sperat, omnia sustinet, charitas numquam excidit. Et Salvator in Evangelico, hoc signum sui, ait, esse discipuli, si diligat proximum. Quod quidem puto non solum hominibus, sed etiam angelis convenire. Aliis verbis idipsum dicitur: Quae vobis fieri non vultis, aliis ne feceritis, et quae vultis ut vobis faciant homines, haec eadem et vos eis facite similiter. Nolo adulterari uxorem meam, nolo substaniam diripi, nolo me falso opprimi testimonio, et ut cuncta brevi sermone comprehendam, indigne fero aliquid mihi fieri quod injustum est. Haec eadem si per charitatem in me operantem, vel fecero alteri, vel voluero, lex omnis impleta est. Nec est difficle est docere quomodo universa praecepta, non occides, non adulterabis, non furaberis, non falsum testimonium dices, et caetera his similia, una charitatis observatione teneantur. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber III, Cap V

But in charity serve one another, for every law is in one phrase fulfilled: Love your neighbour as yourself. 1  He who when he is free from everything makes himself a servant of everyone through charity, that he might gain many 2, and rightly he exhorts others, that they should serve through charity, that a man care not for what is his own but for his neighbour. 3 For he who wishes to be first should be the servant of all 4 just as the Saviour 'in the form of God established, not seizing on judgement that he be equal to God, but emptying himself, receiving the form of a servant, and in such form discovered like a man, humbled himself, being obedient even to death, death on a cross.' 5 Thus even we who before beneath the necessity of the Law seemed to do, now we should know, freedom being granted to us, that more is to be done through charity. The only good is charity, in it is recapitulated every law. The Apostle enumerates in another place the goods of charity, saying, 'It is not zealous, it does not do wrong, '  and so on with many things, and at the end he concludes, It hopes everything, sustains everything, nothing exceeds charity. 6 And the Saviour in the Gospel says that this is the sign of his discipleship, that a man loves his neighbour. 6 So I think this befits not only men, but even angels. And with other words He says, what you do not wish done to yourself, do not do to a neighbour, and what you wish men do to you, this even do to others. 7 I do not wish my wife assaulted, I do not wish my property stolen, I do not wish to be assailed with false testimony, and all that, in short, understanding, unworthily I treat myself to take to injustice.  If this same charity is working in me, in what I do to another or wish to do, every law is fulfilled. It is not difficult to teach how every command, do not kill, do not commit adultery, do not steal, do not speak false witness, and so on, are encompassed in the one observation of charity. Saint Jerome, Commentary on the Letter to the Galatians, Book 3, Chap 5 1 Gal 5. 13-14 2 1 Cor 9.19 3 Phillip 2.6-8 4 Mk 10.44 5 Philip. 2.6-8 6 1 Cor 13, 6-8  7 Mt 7.12

Caring For Others

Καὶ ὑπὲρ τῶν ἄλλων δὲ ἀνθρώπων ἀδιαλείπτως προσεύχεσθε, ἔστιν γὰρ ἐν αὐτοῖς ἐλπὶς μετανοίας , ἵνα θεοῦ τύχωσιν. Ἐπιτρέψατε οὖν αὐτοῖς κἂν ἐκ τῶν ἔργων ὑμῖν μαθητευθῆναι. Πρὸς τὰς ὀργὰς αὐτῶν ὑμεῖς πραεῖς , πρὸς τὰς μεγαλορημοσύνας αὐτῶν ὑμεῖς ταπεινόφρονες, πρὸς τὰς βλασφημίας αὐτῶν ὑμεῖς τὰς προσευχάς, πρὸς τὴν πλάνην αὐτῶν ὑμεῖς ἑδραῖοι τῇ πίστει, πρὸς τὸ ἄγριον αὐτῶν ὑμεῖς ἥμεροι, μὴ σπουδάζοντες ἀντιμιμήσασθαι αὐτούς. ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ· μιμηταὶ δὲ τοῦ κυρίου σπουδάζωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστερηθῇ, τίς ἀθετηθῇ· ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν, ἀλλ᾿ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε ἐν Ἰησοῦ Χριστῷ σαρκικῶς καὶ πνευματικῶς. Ἅγιος Ἰγνάτιος Ἀντιοχείας, Ἐπιστολή Προς Ἐφεσιους

And for others pray without ceasing, 1 for there is in them hope of repentance that they may come to God. See, then, that they be instructed by your works. To their anger be meek, to their boasting be humble, give prayers for their blasphemies, against their error be firm in faith, 2 and to their cruelty be gentle, carefully not imitating their conduct. Let us be found their brethren in all goodness, and let us seek to be imitators of the Lord, compared to whom no one was more unjustly treated, no one more rejected, no one more condemned, so that no plant of the devil may be found in you, but that you may remain in all holiness and self control in Jesus Christ, in flesh and in spirit. Saint Ignatius of Antioch, Letter to the Ephesians 1 1 Thess 5.17 2 Col 1:23

Knowing the Good

Λόγοις σοφῶν παράβαλλε σὸν οὖς καὶ ἄκουε ἐμὸν λόγον τὴν δὲ σὴν καρδίαν ἐπίστησον ἵνα γνῷς ὅτι καλοί εἰσιν. Ὁ τοῖς πανσόφοις λόγοις προσέχων τοῦ Θεοῦ, καὶ ποιῶν τὰ προστασσόμενα ὑπ' αὐτοῦ, οὗτος ἐπέστησε τὴν καρδίαν, καὶ ἔγνω ὅτι καλοί εἰσιν· οὗτος ἀκούει τῶν τοῦ Θεοῦ λόγων, ὁ ποιῶν τὰ προστασσόμενα ὑπ' αὐτῶν· Οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ, ἀλλ' οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται. Ἐὰν δὲ ἐπιστήσῃς σὴν καρδίαν τοῦ γνῶναι καὶ ποιῆσαι, γνωρίσει σοι τὴν ὁδὸν αὐτοῦ τὴν εἰποῦσαν· Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας

To the words of the wise give your ear and hear my speech and your heart shall be strengthened, for you will know that they are good. 1 He who attends to the most wise words of God, and carries out His commandments, this one fortifies his heart, and he knows they are good; of the one who merely hears the words of God which are commanded to be done, it is said: 'For it is not the hearers of the law that are righteous before God, but the doers of the law who will be justified.' 2 If you fortify your heart with knowledge and action, He shall make known His way to you who said, 'I am the way and the truth.' 3 Origen, On Proverbs, Fragments 1 Prov 22.17 2 Rom 2.13 3 Jn 14.6

Knowing God

Ναὶ μὴν ὁ δυσμεταχειριστοταος περὶ Θεοῦ λόγος, οὖτος ἐστιν. Ἐπεὶ γὰρ ἀρχὴ παντὸς πράγματος δυσεύρετος, πάντως που ἡ πρώτη καὶ πρεσβυτάτη ἀρχὴ δύσδεικτος, ἥτις καὶ τοῖς ἄλλοις ἂπασιν αἰτία τοῠ γενέσθαι καὶ γενομένους εἶναι. Πῶς γὰρ ἂν εἴη ῥητὸν, ὅ μήτε γένος ἐστὶ, μήτε διαφορὰ, μήτε εἴδος, μήτε ἀριθμός· ἀλλὰ μήτε συμβωβηκός τι, μηδὲ ᾧ συμβεβηκέ τι; Οὐκ ἂν δὲ ὅλον εἴποι τος αὐτὸν ὀρθῶς· ἐπι μεγέθει γὰρ τάττεται τὸ ὅλον, καὶ ἔστι τῶν ὅλων πατήρ. Οὐδὲ μὴν μέρη τινὰ αὐτοῦ λεκτέον· ἀδιαίρετον γὰρ τὸ ἔν· διὰ τοῦτο δὲ καὶ ἄπεριον, οὐ κατὰ τὸ ἀδιεξήτητον νοούμενον, ἀλλὰ κατὰ τὸ ἀδιάστατον, καὶ μὴ ἔχον πέρας. Καὶ τοίνυν ἀσχημάτιστον, καὶ ἀνωνόμαστον. Κἂν ὀνομάζωμεν αὐτό ποτε οὐ κυρίως· καλοῦντες ἤτοι ἔν, ἢ τὰγαθον, ἢ νοῦν, ἢ αὐτὸ τὸ ὂν, ἢ Πατέρα, ἢ Θεὸν, ἢ Δημιουργὸν, ἢ Κύριον, οὐχ ὡς ὄνομα αὐτοῦ προφερόμενοι λέγομεν, ὑπὸ δὲ ἀπορίας ὀνόμασι καλοῐς προσχρώμεθα, ἵν' ἔχῃ ἡ διάνοια, μὴ περὶ ἄλλα πλανωμένη, ἐπερείδεσθαι τούτοις· οὐ γὰρ τὸ καθ' ἔκαστον μηνυτικὸν τοῦ Θεοῦ, ἀλλὰ ἀθρόως ἄπαντα ἐνδεικτικὰ τῆς τοῦ παντοκράτορος δυνάμεως. Τὰ γὰρ λεγόμενα ἢ ἐκ τῶν προσόντων αὐτοῖς ῥητά ἐστιν, ἢ ἐκ τῆς πρὸς ἄλληλα σχέσεως· οὐδὲν δὲ τούτων λαβεῖν οἶόν τε περὶ τοῠ Θεοῦ. Ἀλλ' οὐδὲ ἐπιστήμῃ λαμβάνεται τῇ ἀποδεικτικῇ· αὔτη γὰρ ἐκ προτέρων καὶ γνωριμωτέρων συνίσταται τοῦ δὲ ἀγεννήτου οὐδὲν προυπάρχει. Λείπεται δὴ θείᾳ χάριτι καὶ μόνῳ τῷ παρ' αὐτοῦ Λόγῳ τὸ ἄγνωστον νοεῖν· καθὸ καὶ ὁ Λουκᾰς ἐν ταῖς Πράξεσι τῶν ἀποστόλων ἀπομνημονεύει τὸν Παῠλον λέγοντα· Ἄνδρες  Ἄθηναῖοι, κατὰ πάντα ὡς δεισδαιμονεστέρους ὑμᾶς θεωρῶ. Περιερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν, εὕρον καὶ βωμὸν ἐν ᾦ ἐπεγέγραπτο, Ἀγνωστῳ Θεῳ. Ὄν οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Πέμπτος, Κεφ ΙΒ'

A most difficult discourse to grasp about God this is. For since the first principle of everything is difficult to discover, the absolutely first and oldest principle, which is the cause of all other things being and having been, is difficult to show. For how may it be expressed which is neither genus, nor difference, nor species, , nor number, and is indeed neither event, nor that to which an event happens? No one can rightly express Him wholly, for on account of His greatness He is ranked as the All, and is the Father of all things. Nor are any parts to be claimed of Him, for the One is indivisible and by this infinite, not by thought of indescribability, but because of a lack of dimensions and not having a limit. And therefore we have no form and name. And if we do use a name, we do not do so properly, speaking either of the One, or the Good, or Mind, or Being Itself, or Father, or God, or Creator, or Lord, not speaking as giving the required name, but for lack of it employing good names in order that the mind may have these as support so as not to err in other things, for each one does not express God but all together show the power of the Omnipotent. For predicates are expressed either from what are of things themselves, or from their mutual relation, but nothing of this obtains with God. Nor is He grasped by the method of demonstration, for that depends on primary and better known principles and there is nothing antecedent to the Unbegotten. It remains that we understand the Unknown by Divine Grace and by the Word alone that proceeds from Him, as Luke in the Acts of the Apostles relates that Paul said, 'Men of Athens, I see that in all things you are too superstitious. For in walking about and observing the things of your worship, I found an altar on which was inscribed, 'To the Unknown God.'  This One, then, you ignorantly worship, Him I declare to you.' 1 Clement of Alexandria, Stromata, Book 5, Ch 12. 1 Acts 17. 22-23

Visions and Weakness

Fili hominis, vide oculis tuis, et auribus tuis audi. Ad testimonium spiritalium rerum deducto, quid est quod cum dicitur: Vide oculis, additur tuis, et cum subditur Audi auribus, adjungitur tuis? Sed sciendum quia oculi atque aures corporis adsunt etiam carnalibus, eisque sunt in usu rerum quae corporaliter videntur. Oculi vero atque aures cordis solummodo spiritalium sunt, qui invisibilia per intellectum vident, et laudem Dei sine sono audiunt. Has omnipotens Dominus aures quaerebat, cum diceret: Quis habet aures audiendi audiat. Quis namque in illo populo esse tunc poterat, qui aures corporis non haberet? Sed cum dicitur: Qui habet aures audiendi audiat, aperte monstratur quod illas aures quaereret quas omnes habere non poterant. Dicatur ergo: Fili hominis, vide oculis tuis, et auribus tuis audi. In priori autem locutionum nostrarum parte jam diximus cur propheta, quoties ad videnda spiritalia ducitur, filius hominis appellatur. Sed ne hoc mente excesserit, breviter replico, quia hac appellatione memoratur semper quid est ex infirmitate, ne extollatur de contemplationis magnitudine. Et notandum quia diversa sunt ut dicatur, Oculis tuis vide, auribus tuis audi, et tamen filius hominis vocetur. Sed per haec verba quid ei aliud aperte dicitur, nisi, spiritalia spiritaliter aspice, et tamen carnales infirmitates tuas memorare? Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia II

Son of man, see with your eyes, and hear with your ears. 1   To the spiritual testimony of things let us attend. What is this which is said: 'See with eyes,' with the addition of 'your,' and then after it, 'Hear with ears,' with 'your' again joined to it? But it must be known that the eyes and the ears of the body are part of the corporeal body and that of them is the use of seeing things material. Truly the eyes and the ears of the heart alone are spiritual, which gaze on invisible things through the intellect, and which without sound hear the praise of God. These are the ears the omnipotent Lord asks for, when He says, 'He who has ears for the hearing, let him hear.' 2 For who in that people  was not able to hear who had corporeal ears? But when He said, 'He who has ears for the hearing, let him hear'  it is obvious that He seeks that which not everyone has. Thus it is said, 'Son of man, see with your eyes, and hear with your ears.' In our previous speeches we have spoken about why the prophet, being led to the contemplation of spiritual things, was named son of man. But lest the mind have wandered, I shall briefly repeat that his title is a reminder always that he is in a state of weakness, and that he should not be carried away by contemplation of greatness. And let the differences be noted, when it is said 'See with your eyes and hear with your ears,' and then when he is called son of man. For by these words what is said to him, unless that spiritually seeing spiritual things, he be mindful of his corporeal weakness? Saint Gregory the Great, On the Prophet Ezekiel, Book 2, Homily 2 1  Ez 40.4 2 Lk 8.8

A Poverty of Scripture

Debemus enim Scripturam sanctam, primum secundum litteram intelligere, facientes in ethica quaecumque praecepta sunt. Secundo juxta allegoriam, id est, intelligentiam spiritualem. Tertio secundum futurorum beatitudinem. Vos autem primam, inquit, et secundam contemnentes diem, spiritualia vobis quaedam figmenta componitis sine fundamento, et parietibus tectum desuper imponentes. Nec hoc sunt haeretici, de quibus, et ad quos dicitur, impietatis fine contenti: sed legerunt foris legem Dei de Ecclesia recedentes, et singulis dogmatibus suis, quae perverso corde simularent, confessiones et testimonia sociare conati sunt: sive sacrificaverunt de fermento, super quo in Evangelio dicitur: 'Cavete vobis a fermento,' id est, doctrina Pharisaeorum. Et haec fecerunt non errore, sed studio: non fortuita voluntate, sed majorum charitate plenissima. Unde ultionem super his comminatur Dominus: 'Dabo' inquiens, 'vobis stuporem dentium,' qui Graece γομφιασμὸς dicitur. Si quis enim secundum Ezechiel, uvam acerbam comederit, stupebunt dentes ejus: ut non bene Scripturarum sanctarum testimoniis abutentes, comedentesque ea immatura et absque sua dulcedine, perdant robur dentium: ne possint dura commolere, et in alvum toto corpori profutura transmittere. Hunc stuporem dentium ciborumque penuriam dabo et in cunctis urbibus, atque in omnibus locis vestris, ut patiamini famem sermonis Dei, et ejus panis qui de coelo descendit , et de quo in Psalmis scriptum est: 'Panem angelorum manducavit homo'  Quae universa feci, non ob crudenlitatem et saevitiam, ut haeretici calumniantur, truculenti et tristis judicii, sed ut converteremini ad me, juxta illud quod scriptum est: 'Frustra percussi filios vestros, disciplinam non recepistis' Sanctus Hieronymous, Commentariorum In Amos Prophetam, Liber II Cap IV

For we should first understand Sacred Scripture according to the letter, attending to whatever ethical precepts we find there. Secondly according to the allegorical sense, that is, the spiritual understanding. Thirdly according to the future state of beatitude. You disdaining the daylight of the first and the second, it says, have arranged certain spiritual parts  without foundation, and from above you would place a roof on such walls. And not here are heretics, concerning which, and to whom this is said, content to end their impiety, but they read outside the law of God, withdrawing from the Church, and to each of their own teachings, which their perverse hearts imitate, they try to associate confessions and witness, as if they offer in sacrifice the leaven 1 concerning which in the Gospel it says, 'Beware the leaven,' that is, 'of the Pharisees.' 2 And these things they do not by error but with a will, not by accident, but full of great zeal. Whence the Lord threatens vengeance on them. 'I shall give,' He says, 'to you numbness of teeth.' 3 which in Greek is γομφιασμὸς. For, according to Ezekiel, if someone eats the bitter grape his teeth are numbed, 4 and since they have made poor use of the witness of Sacred Scripture, eating indeed things immature and without sweetness, destroying the sense of their teeth, so they are not able to chew hard things, which should be sent into the stomach for the sake of the future body. This stupor of teeth and food is a poverty I shall give into every city, it says, and into every one of your places 3 that you suffer the famine of the word of God, and His bread which descends from heaven, 5 of which in the Psalms is written, 'Man ate the bread of angels'. 6 Which things I did, not out of cruelty and savagery, as the heretics calumniate, truculent and fearful of judgement, but that you be converted to me, according to what is written, 'Vainly I have struck your sons, discipline you have not received.'7 Saint Jerome, Commentary on Amos, Book 2, Chap 4   1 Amos 4.4 2 Mt 16.6 3 Amos 4.6 4 Ez 18  5 Jn 6.35 6 Ps 77.15  7 Jer 2.30

Heavenly Meanings

In Scriptura autem sacra et ea quae accipi secundum historiam possunt, plerumque spiritaliter intelligenda sunt, ut et fides habeatur in veritate historiae, et spiritalis intelligentia capiatur de mysteriis allegoriae. Sicut illud quoque novimus quod Psalmista ait: Quoniam videbo coelos tuos, opera digitorum tuorum, lunam et stellas, quas tu fundasti. Ecce enim in exteriori descriptione stat sermo rationis, quia et coeli opera Dei sunt, et luna ac stellae ab eo creatae atque fundatae sunt. Sed si hoc Psalmista juxta sola exteriora opera, et non etiam secundum intellectum mysticum asserit, qui coelos opera Dei esse professus est, dicturus lunam et stelias, cur non etiam solem, quem scimus quia ejus opus est, pariter enumeravit? Si enim juxta solam litteram loquebatur, dicturus luminare minus, prius luminare majus dicere debuit, ut ante solem, et post lunam atque stellas fundatas esse perhiberet. Sed quia juxta intellectum mysticum loquebatur, ut lunam sanctam Ecclesiam, et stellas sanctos omnes accipere deberemus, solem nominare noluit, quia videlicet ipsi aeterno Soli loquebatur, de quo scriptum est: Vobis autem qui timetis Dominum, orietur sol justitiae. De quo reprobi in fine dicturi sunt: Sol justitiae non ortus est nobis. Dicendo ergo, Lunam et stellas quas tu fundasti, et tamen tacendo solem qui factus est, indicavit quia illi Soli locutus est qui non solum solem et lunam atque stellas corporaliter, sed etiam lunam Ecclesiam atque stellas sanctos omnes spiritaliter fecit. Si ergo cum aliquid deest historiae, aperta ratione ducimur ad intellectum allegoriae; quanto magis illa spiritaliter accipienda sunt, in quibus juxta rationem litterae nihil historicum sonat? Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia I

In Sacred Scripture even things received according to the literal sense may often be understood in a spiritual manner, that while having certainty concerning the literal meaning, the spiritual sense may be seized by the mystery of allegory. We also note it when the Psalmist says, ' Because I shall see your heavens, work of your hands, moon and stars, which you have established. 1 For, behold, in the outward description stands the word of reason, because the heavens are the work of God, and the moon and stars are created by him and set in place, but if the Psalmist said this only according to the external sense and not according to the mystical understanding, when he professed the heavens to be the work of God, speaking of the moon and stars, why did he not enumerate the sun with them, which we know is His work? If he speaks according to the literal sense alone, speaking of the lesser light he should speak of the greater light before it; since first the sun was mentioned and after the moon and stars. 2 But because according to the mystical understanding he speaks, that the moon is the Holy Church, and the stars we should understand as the saints, he is unwilling to name the sun, because it is the sun eternal of which he speaks, concerning which it is written, 'For on you who fear the Lord, the sun of righteousness has arisen. 3 And of it in the end the reprobate will speak, saying: 'The sun of righteousness has not risen on us.' 4 Saying therefore 'moon and stars which you have established,' he is silent concerning the sun, which indicates of which sun he has spoken, not only the material sun and moon and stars, but with the spiritual understanding of the moon as the church and the stars as saints. If therefore something is lacking in the literal sense, with open mind we should be led to the allegorical sense. How much more should we seek to understand spiritually that which according to the literal sense is without meaning? Saint Gregory the Great, On the Prophet Ezekiel, Book 2, Homily 1 1 Ps 7.4 2 Gen 1.16  3 Malac 4.2  4 Wis 5.6

Things Of God And Men

Καὶ ἐγενήθη ῥῆμα Κυρίου πρὸς Σαμουὴλ, λέγων· Μεταμεμέλημαι ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα. Ὡσπερ ἀνθρώπων μὲν χεὶρ καὶ ποῦς καὶ ὀφθαλμὸς καὶ οὖς, καὶ εἴ τι τουοῦτον ὀνομάζεται, σημαντικὰ τῶν μελῶν τοῦ ἡμετέρου σώματός ἐστιν· ἐπὶ δὲ Θεοῦ χεὶρ μὲν τὸ δυμιουργικὸν, ὀφθαλμὸς δὲ τὸ ἐποπτικόν· καὶ οὖς μὲν τὸ ακουστικὸν, ποῦς δὲ τὸ τῆς παρουσίας, ὅτ' ἂν ἐνεργῇ τι· οὕτω καὶ θυμὸς μὲν Θεοῦ λέγεται παιδεία, ἡ κατὰ τῶν παιόντων, οὐ πάθος Θεοῦ· μεταμέλεια δὲ ἡ ἀπὸ πράγματοκ εἰς πρᾶγμα μετάθεσις τῆς τοῦ Θεοῦ οἰκονομίας. Ὅ γὰρ ἡμεῖς μεταμελούμενοι ποιοῦμεν, τουτέστιν ἐκεῖνα μὲν φεύγομεν ἐφ' οἶς μετεμελήθημεν, ἕτερα δὲ διώκομεν τὰ κρείττω· τοῦτο μεταμέλεια Θεοῦ λέγεται. Διὰ τί; Ἐπειδὴ σωματικώτερον τοῖς βαρυτάτοις τὴν διάνοιαν ἔδει περὶ τοῦ Θεοῦ τοὺς προφήτας ὁμιλεῖν, ἵνα χωρηθῇ· οἱ γὰρ ἀγάλματα ἄπερ ἔγλυφον καὶ ἐχώνευον θεοὺς νομίζοντες, ἥδη δὲ καὶ ἄλογα, πῶς ἂν ἐχώρησαν διὰ πνευματικῶν νοημάτων τε καὶ ῥημάτων τὰ περὶ Θεοῦ λεγόμενα; Ὠριγένης, Ἐκλογαί Εἰς Την Πρῶτην Των Βασιλειών Source: Migne PG 17.44b

And the word of the Lord came to Samuel, saying, 'I repent that I anointed Saul king.' As the hand of man and foot and eye and ear, and anything like these which are named, signify the members of our body, yet with God the hand means the creative power, and the eye the power of seeing all things, and the ear the ability to hear all things, and the foot his presence, for so it is done, and likewise the anger of God is to be understood this way, for as for Him being troubled, there is no passion in God. Repentance then is the figure for the Divine dispensation to change one thing to another. For when we come to repent it is that we would be rid of that which we repent and pursue better things, and so is named the repentance of God. But why are these things expressed like this? It was so the prophets could speak to those more dull in mind among us about God that there was accommodation to things corporeal. I mean, those who sculptured and set up idols which they judged to be gods; for so lacking in reason how would they have been able to grasp through purely spiritual thoughts and words the things that were said about God? Origen, Fragment from a Commentary On The First Book of Kings 1 1 Kings 15.11

Frequent Forgiveness

Ὁ μὲν οὖν, ἐξ ἐθνῶν, καὶ τῆς προβιότητος ἐκείνης ἐπὶ τὴν πίστιν ὁρμήσας, ἂπαξ ἐτυχεν ἀφέσεως ἁμαρτιῶν· ὁ δὲ καὶ μετὰ ταῦτα ἁμαρτήσας, εἶτα μετανοῶν, κἂν συγγνώμης τυγγχάνῃ, αἰδεῖσθαι ὀφείλει, μηκέτι λουόμενος εἰς ἄφεσιν ἁμαρτιῶν. Δεῖ γὰρ οὐ τὰ εἴδωλα μόνον καταλιπεῖν, ἂ πρότερον ἐξεθείαζεν, ἀλλὰ καὶ τὰ ἔργα τοῦ προτέρου βίου, τὸν ὀυκ ἐξ αἰμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, ἐν πνεύματι δὲ ἀναγεννώμενον· ὅπερ εἴη ἂν τὸ μὴ εἰς ταυτὸν ὑπενεχθέντα πλημμέλημα μετανοῆσαι· καὶ ἐπιτηδειότης εἰς εὐτρεψίαν ἐξ ἀνασκησίας. Δόκησις τοίνυν μετανοίας, οὐ μετάνοια, τὸ πολλάκις αἰτεῖσθαι συγγνώμην, ἐφ' οἶς πλημμελοῦμεν πολλάκις· Δικαιοσύνη δὲ ἀμώμους ὀρθοτομεῖ ὁδοὺς, κέκραγεν ἡ Γραφή. Και πάλιν αὖ, Ἡ τοῦ ἀκάκου δικαιοσύνη κατορθώσει τὴν ὁδὸν αὐτοῦ.   Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Δευτερος, Κεφ ΙΓ'

He, then, who from the Gentiles and from that former way of life has taken to the faith, has obtained forgiveness of sins once, but he who after this has sinned, on his repentance, though he gain pardon, should be fearful, being no longer washed to the forgiveness of sins. For not only the idols which he formerly thought divine, but also the works of that former life, must be abandoned by him who has been, not of blood, nor of the will of the flesh, 1 but by the Spirit born again; which consists in repenting by not giving way to the same fault, and prone to frequent changing is lack of practice. It is then but the appearance of repentance, not repentance itself, to often ask forgiveness for those things in which we often transgress, 'But the righteousness of the blameless cuts straight paths,' 2 proclaims Proverbs. And again, 'The righteousness of the innocent will make right his way.' 3 Clement of Alexandria, Stromata, Book 2, Ch 13.  1 Jn 1:13 2 Prov 11:5 3 Prov 13:6

Glory and Mercy

Ἐλεήμων ἀνὴρ μακροθυμεῖ τὸ δὲ καύχημα αὐτοῦ ἐπέρχεται παρανόμοις. Εἰ ὁ καυχώμενος ὀρθῶς, ἐν Κυρίῳ καυχᾶται, ὁ δὲ Κύριος ἡμῶν σοφία ἐστὶν, ὁ καυχώμενος ὀρθῶς, ἐν σοφίᾳ καυχᾶται· τὸ καύχημα τοίνυν τοῦ μακροθύμου καὶ ἐλεήμονος, ἐστὶν ἡ σοφία καὶ ἡ γνῶσις αὐτοῦ· ἐπέρχεται δὲ τοῖς παρανόμοις ἀπαλλάττων αὐτοὺς κακίας, νῦν μὲν ἐνδεχομένως, ἐν δὲ τῳ μέλλοντε αἰῶνι ἀναγκαίως. Ὠριγένης, Εκλογαι Εἰς Παροιμίας

The glory of the merciful and patient man is to pass over wrongs. 1 If a man would glory rightly let him glory in the Lord, 2 and our Lord is wisdom, so he who glories let him glory in wisdom; the glory then of the one patient and merciful is his wisdom and knowledge; and he overlooks faults to deliver from evil; now this is possible, and in the future age it is necessary. Origen, On Proverbs, Fragments 1 Prov 19.11 2 Jer 9.23, 1 Cor 1.31

Forgiving a Son

Neque enim Apostolus contra evidentem Christi doctrinam veniret, qui de peccatore poenitentiam agente comparationem posuit eo quod peregre profectus acceptam a patre omnem substantiam devoraverit vivendo luxuriose, et postea panem patris desideraverit, cum vesceretur siliquis; et meruit stolam, annuum, calceamentum, immolationem quoque vituli, quae speciem habet passionis Dominicae, per quam coeleste sacramentum nobis donatur. Bene dicitur quia peregre profectus est, qui erat a sacris altaribus separatus; hoc est enim ab Jerusalem illa quae in coelo est, civico quodam et domestico sanctorum separari domicilo. Unde et apostolus ait: Ergo jam non estis advenae atque peregrini, sed cives sanctorum et domestici Dei. Et consumpsit, inquit, substantiam suam. Merito consumpsit eam, cujus fides in operibus claudicabat: Fides, enim, eorum quae sperantur, substantia est, rerum argumentum non apparentium. Et bona substantia fides, in quae spei est nostrae patrimonium. Nec mirum si fame peribat, qui divino alimento egebat; cujus desiderio compulsus: Surgam, inquit, et ibo ad patrem meum, et dicam illi: Pater, peccavi in coelum, et coram te. Nonne advertitis id evidenter nobis expositum, quod emerendi gratia sacramenti ad precandum impellimur; et hoc auferre vultis, propter quod agitur poenitentia? Tolle gubernatori perveniendi spem, et in mediis fluctibus incertus errabit. Tolle luctatori coronam, lentus jacebit in stadio. Tolle piscatori capiendi efficaciam, desinit jactare retia. Quomodo ergo potest qui famen patitur animae suae, studiosius Deum percari, si sacram desperet alimoniam? Paccavi, inquit, in coelum et coram te. Fatetur utique peccatum ad mortem, ne quem vos agentem cujuslibet criminis poenitentiam jure excludi putaretis; quando is qui in coelum peccavit, vel in regnum coeleste, vel in animam suam, quod est peccatum ad mortem; et peccavit coram Deo, cui soli dicitur: Tibi soli peccavi et malum coram te feci. Tam cito veniam meretur, ut venienti et adhuc longe posito occurrat pater, osculum tribuat, quod insigne est sacrae pacis: stolam proferri jubeat, quae vestis est nuptialis, quam si quis non habuerit, a convivio nuptiali excluditur: det annulum in manu ejus, quod est fidei pignus, et sancti spiritus signaculum: calceamenta deferri praecipiat; celebraturus enim pascha Domini, epulaturus agnum, tectum debet adversus omnes incursus bestiarum spiritalium, morsusque serpentis habere vestigium: vitulum praecipiat occidi; quia Pascha nostrum immolatus est Christus . Etenim quotiescumque sanguinem Domini sumimus, mortem Domini annuntiamus. Sicut ergo semel pro omnibus immolatus est, ita quotiescumque peccata donantur, corporis ejus sacramentum sumimus, ut per sanguinem ejus fiat peccatorum remissio. Ergo evidentissime Domini praedicatione mandatum est etiam gravissimi criminis reis, si ex toto corde, et manifesta confessione peccati poenitentiam gerant, sacramenti coelestis refundendam gratiam. Sanctus Ambrosius Mediolanensis, De Paenitentia, Liber II, Cap III

And nor does the Apostle set himself against the plain teaching of Christ, who concerning the repentance of sin gave as a comparison one who having received all his inheritance from his father went off and consumed it in luxurious living and later when feeding on husks longed for his father's bread, and then was worthy of the robe and the ring and the shoes and the slaying of the calf, 1 which has a likeness of the passion of the Lord, by which the heavenly sacrament is given to us. Well is it said that he went abroad of him who is separated from the sacred altar, for this is to be separated  from that Jerusalem which is in heaven, from the citizenship and home of the saints, for which reason the Apostle says: 'Therefore now you are not strangers and foreigners, but citizens with the saints and of the household of God.' 2 And it is said that he wasted his inheritance. And certainly he does consume it whose faith limps in works. For, 'faith is the substance of things hoped for, the evidence of things not seen.' 3 And faith is a good substance, the inheritance of our hope. And no wonder that he was dying of hunger, he who lacked Divine nourishment, and driven by desire for it said, 'I will arise and go to my father, and I shall say to him: Father, I have sinned against heaven and before you.' Do you not note that it is plainly revealed to us that we are urged to pray for the sake of earning the sacrament, and do you wish to bear off that for the sake of which penance is done? Take from the pilot the hope of arrival, and in the midst of the waves he will wander uncertainly. Take away the crown from him who struggles, and slowly he will sink down into the dust. Take from the fisherman the ability of catching fish, and he will no more cast out the nets. How, then, can he who suffers hunger in his soul pray more fervently to God, if he despair of the sacred food? 'I have sinned,' he says, 'against heaven, and before you.' He confesses what is certainly a sin to death, lest you think that any one doing penance is rightly excluded; for he who has sinned against heaven has sinned either against the kingdom of heaven, or against his own soul, which is a sin to death, and he has sinned before God, to whom alone it is said: 'Against You only have I sinned, and done evil before You.' 4 So quickly does he gain forgiveness, that, as he is coming, and is still a great way off, his father comes to him, gives him a kiss, which is the sign of sacred peace, orders the robe to be brought out, which is the wedding garment, which if any one does not have he shall be excluded from the wedding feast, 5 places the ring on his hand, which is the pledge of faith and the seal of the Holy Spirit, commands the shoes to be brought out, 6 for he who is about to celebrate the Lord's Passover, that is, about to feast on the Lamb, should  have for feet a covering against all attacks of spiritual wild beasts and the bite of the serpent, and orders the calf slain, for 'Christ our Passover has been sacrificed.' 7 For as often as we receive the Blood of the Lord, we proclaim the death of the Lord. 8 As, then, He was slain once for all, so whenever forgiveness of sins is granted, we receive the Sacrament of His Body, that through His Blood there may be remission of sins. Therefore most evidently are we commanded by the preaching of the Lord that on those guilty even of the greatest sins, if they with open confession bear the penance due to their sin, we confer again the grace of the heavenly sacrament. Saint Ambrose, On Repentance, Book 2, Ch. 3 1 Lk 15. 13 2 Eph 2:19  3 Heb 11:1  4 Ps 50.6  5 Lk 14.7-14] 6 Exodus 12:11 7 1 Cor 5:7 8 1 Cor 11:26

Perpetual Forgiveness

Quaerenti deinde Petro, an peccanti in se fatri septies remitteret, respondit: Non usque septies sed usque septuagiessepties. Omni modo ad similitudinem nos humilitatis ac bonitatis suae instruit, et molliendis ac frangendis turbidorum motuum nostrorum aculeis, placabilitatis suae confirmat exemplo: quippe peccatorum omnium veniam per fidem tribuens. Neque enim naturae nostrae vitia indulgentiam merebantur. Ergo venia omnis ex eo est: cum etiam ea quae in se sint peccata, post reditum confessionis indulgeat. Solvenda quidem per Cain poena in septuplum constituta est: sed peccatum illud in hominem est; in Abel enim fratrem peccatum usque ad necem fuerat. Sed in Lamech supplicum usque ad septuagies et septies est constitutum; et in eo, quantum existimamus, constituta in auctores dominicae passionis et poena. Sed Dominus per confessionem credentium hujus criminis veniam largitur, id est, per baptismi munus obtrectatoribus ac persecutoribus gratiam salutis indulgeat: quanto magis portere ostendit sine modo ac numero veniam a nobis esse reddendam, nec cogitandum quotiens remittamus; sed ut irasci his qui in nos peccant, quotiens irascendi necessitas exstiterit, desinamus? Quae utique veniae assiduitas docet, nullum omnino penes nos irae tempus esse oportere: quando omnium omnino peccaminum veniam Deus nobis suo potius munere, quam nostro merito largiatur. Neque enim fas est, nos ex praescripto legis, dandae veniae numero concludi, cum per Evangelii gratiam sine modo nobis a Deo fuerit indulta. Quin etiam ad perfectae bonitatis affectum comparationis posuit exemplum, in qua servo unde redderet non habenti, omne Dominus debitum relaxavit: conservoque suo servus ille exiguum quod sibi debebatur extorquens, per hoc voluntatis suae vitium donum munificentiae Domini et liberalitatis amisit. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Caput XVIII

Next when Peter asks whether he should forgive his brother if he sins seven times, He responds, 'Not only seven times but even seventy seven times.' 1 He instructs us to be in every way a likeness of His humility and kindness and to a softening and breaking of the barbs of our wild motions, and He confirms His own placability with example, since through faith is given forgiveness for every sin. It is not the faults of our nature that deserve indulgence. Thus every forgiveness is from Him, when even those things which are in themselves sins, are given pardon after confession. The sevenfold punishment which was established through Cain must be resolved, but that is sin against man, the sin of the murder of his brother Abel. But against Lamech the penalty of seventy seven times was established, and by that we may judge how much punishment would be given to the authors of the passion of the Lord. But the Lord through the confession of the faithful grants pardon for crime, that is, through baptism he gives the grace of salvation to detractors and persecutors. He therefore shows how much more fitting it is for us to offer forgiveness without measure and number, not thinking of how many times we forgive. We should not be angry at those who sin against us, for how many times have we restrained ourselves from being a  cause of anger? Which teaches diligence in forgiveness, that at no time should we be angry, when God grants forgiveness to our faults by his own gift rather than for our merits. Nor is it right, as if by prescription of law, to give a limit to the number of times we should forgive when the grace without measure of the Gospel  has come to us by the favour of God. And in that He has even given us a comparative example of the idea of perfect goodness, in that passage where, the servant having no means to repay, the master forgave all his debt, and yet that same servant extorted from a fellow servant a pittance, and by that vice of his own will he lost the gift of his master's munificence and liberality. 2 Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 18 1 Mt 18 21-22 2 Mt 18 23-35

Mercy and Judgement

Ὅτι εὐθὺς ὁ λόγος τοῦ Κυρίου, καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει. Ἀγαπᾷ ἐλεημοσύνην καὶ κρίσιν· τοῦ ἐλέους Κυρίου πλήρης ἡ γῆ.  Τὰ μὲν τῆς τῶν ὄντων καταλήψεως διὰ πίστεως ἡμῖν χωρείτω, τὰ δὲ τοῦ πρακτικοῦ βίου διὰ ἐλεημοσύνης καὶ κρίσεως. Ταῦτα γὰρ ἀγαπᾷ ὁ εὐθὺς τοῦ Κυρὶου λόγος· ἄτε κριτικοὺς ἡμᾶς κατασκευάσας καὶ διακριτικοὺς τοῦ τε καλοῦ καὶ τοῦ ἐναντίου. Διὸ βούλεται ἡμᾶς μηδὶν ἀκρίτως πράττωιν, μηδὲ ἀλόγως φέρεσθαι ταῖς ἐξ αὐτῶν ὁρμαῖς, κεκριμένως περὶ τῶν πρακτέων βουλεύεσθαι, καὶ πρός γε πάντων ἐλεημονικούς εἶναι, συγνωμονικοὺς δὲ πρὸς τοὺς ἁμαρτάνοντας γιγνομένους, συμπαθεῖς δὲ καὶ φιλανθρώπους πρὸς τοὺς ἐλέου δεομένους. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους. ψαλμος ΛΒ'

Because the word of the Lord is true and He is faithful in all his works. The Lord loves mercy and judgement, the earth is full of the Lord's mercy. 1  Let understanding of these things be gained for us through faith, and things of practical life by mercy and judgement. Indeed the true word of the Lord loves these things and so He would have knowledge of them imbued in us, that we discern between the good and its opposite. He does not ever wish us to act without judgement, nor for us to be carried away by impulses into irrationality, for we should consider action prudently, and before everything we should be merciful, easily giving forgiveness of sins against us and being caring toward those who lack mercy. Eusebius of Caesarea, Commentary on the Psalms, Psalm 32 1 Ps 32. 4-5

Sin and Prayer

Ἀπόστητε ἀπ' ἐμου, πάντες οἱ ἐργὰζόμενοι τὴν ἀμονίαν, κ.τ.ἑ. Δαιμόνων τὸ διὰ παντὸς τὴν ἀνομίαν ἐργάζεσθαι· ἀνρθώπων τὸ μὴ διὰ παντές· ἀγγέλω τὸ μηδέποτε. Ὅτι εἰσήκουσε  Κύριος τῆς φωνῆς τοῦ κλαυθμοῦ μοῦ. Εἰσήκουσε Κύριος τῆς δεήσεώς μου, Κύριος τὴν προσευχήν μου προσεδέξατο, κ.τ.ἑ Ὁ τῶν κλαιόντων μακαρισμὸν συνιεὶς, καὶ κλαίων, ταῦτα ἐρεῖ πᾶσι τοῖς παροῦσιν αὐτῷ ἐργαζομένοις τὴν ἀνομίαν, ὀρατοῖς, ἀορατοις. Πρῶτον δὲ ὁ Θεὸς φωνῆς καὶ καλυθμοῦ ἀκουει, εἶτα δεήσεως, εἶτα τὴν προσευχὴν προσδέχεται. Αἰσχυνθείησαν καὶ ταραχθείησαν σφόδρα πάτες οἱ ἐχθροί μου, κ.τ.ἑ. Ἡ αἰσχύνη εἰς συναίσθησιν ἄγει τὸν ἁμαρτάνοντα. Παύσασθε, φησὶν, ἐμοὶ τὰ ὀνείδη προσφέροντες· τὰ οἰκεῐα δὲ κακὰ λογιζόμενοι, αἰσχύνης καὶ ταραχῆς ἀναπλήσθητε. Δίκαιον γὰρ καὶ φοβερὸν τὸ θεῖον κριτήριον. Ἐπιστρφείνσαν καὶ αἰσχυνθείησαν σφόδρα διὰ τάχους, κ.τ.ἑ. Ἐὰν νικήσωμεν, τὰ ἀντιπαλαίοντα καταισχύνονται, μάλιστα ὅτε τις ὁ ἄνθρωπος τούτων κρείττων εὑρίσκεται, καὶ συγχέων ταράσσει αὐτὰ τῇ ἑαυτοῦ σογιᾷ. Τάχα δὲ καὶ ἐπιστρέφει αὐτὰ αἰσχυνθέντα, καὶ ταχέως ὁ ἅγιος τοῦτο ποιεϊ. Τοῦ αὐτοῦ Νοήσεις ταῦτα λέγεσθαι καὶ πρὸς τοὺς τὴν κατασκευὴν αὐτῷ κατεργασαμένους ἀοράτους ἐχθροὺς διαφθονουμένους τῇ κατὰ Θεὸν αὐτοῦ προκοπῇ, καὶ μετὰ τὴν ἁμαρτίαν ἐπιβαίνοντας, ἐν οἶς ἔλεγον, Οὐκ ἔστι σωτηρία αὐτῷ ἐν τῷ Θεῷ αὐτοῠ.   Ὠριγένης, Εἰς Ψαλμους, Ψαλμος Ϛ'

Begone from me, all you who work iniquity, etc. 1 Demons always work iniquity, men sometimes, angels never. For the Lord has heard the voice of my weeping. He has hearkened to my plea, he has taken up my prayer. He who understands the blessedness of those who weep, 2 and weeps, says this to everyone near who works iniquity, both seen and unseen. God first hears the voice and the weeping, then the plea, then he takes up the prayer. Let them be ashamed and let them be gravely troubled all my enemies, etc. Shame leads the sinner to sense. Stop, it says, and bring to me your reproach, and contemplating your own evils, with shame and distress be filled. For righteous is the Divine judgement. Let them be turned back and disgraced swiftly in flight, etc. If we are victorious over the things against us, they are confounded with shame, and certainly when a man is discovered better than them, his own wisdom confounds and distresses them. For quickly it happens that they are turned to disgrace when one who is holy stands against them. Concerning the same. Again you may think that these things spoken of are against unseen foes who in envy against the Divine progress, being assailed by their own sin, say among themselves, 'There is no salvation in God.' 3 Origen, On the Psalms, Psalm 6 1 Ps 6.9 2 Mt 5.5 3 Ps 3.3