Rivers and Virtues

Et dividitur, inquit, hic fons in quatuor initia. Nomen est uni Phison: hic est qui circuit omnem terram Evilath, ubi est aurum. Terrae autem illius aurum bonum est, ubi est carbunculus, et lapis prasinus. Et nomen secundo Geon: hic est qui circuit omnem Aethiopiam. Et flumen tertium Tigris: hic est qui vadit contra Assyrios. Et flumen quartum est Euphrates.  Haec igitur quatuor sunt flumina, Phison, hoc est, secundum Hebraeos. Ganges autem secundum Graecos, qui fluit contra Indiam. Geon autem Nilus, qui circuit terram Aegypti vel Aethiopiam. Mesopotamia autem dicitur, quod Tigris et Euphrates incluserint eam; eo quod inter duo haec flumina constituta sit, quod etiam longe positis nomen ipsum et opinio communis expressit. Sed quemadmodum fons dicitur Sapientia Dei. Fons enim est secundum Evangelium dicens: Si quis sitit, veniat ad me, et bibat; fons est et secundum prophetam qui ait: Venite et edite de meis panibus, et bibite vinum quod miscui vobis. Sicut ergo fons vitae est Sapientia, fons gratiae spiritalis: ita fons virtutum est caeterarum, quae nos ad aeternae cursum dirigunt vitae. Ex hac igitur anima quae culta est, non ex ea quae inculta fons iste procedit, ut irriget paradisum, hoc est, quaedam diversarum fruteta virtutum, quarum sunt quatuor initia in quae sapientia ista dividitur. Quae sunt quatuor initia virtutum, nisi unum prudentiae, aliud temperantiae, tertium fortitudinis, quartum justitiae. Quae etiam sapientes istius mundi ex nostris assumpta, in suorum scripta librorum transtulerunt. Itaque sicut fons sapientiae, ita etiam flumina ista quatuor quaedam ex illo fonte emanatia sunt fluenta virtutum. Phison igitur prudentia est, et ideo habet bonum aurum, splendidum carbunculum, et prasinum lapidem. Aurum enim pro inventis prudentibus frequenter accipimus. Unde et Dominus per Prophetam ait: Dedi illi aurum et argentum. Et David de prudentibus dicit: Si dormiatis inter medios cleros, pennae columbae deargentatae, et posteriora dorsi ejus in specie auri: eo quod veteri et novo qui inhaeserit Testamento, in ipsa secreta sapientiae Dei disputationis possit ubertate procedere. Hoc ergo bonum aurum dicit, non illud monetale quod corruptibile ac terrenum est. Habet etiam splendidum, inquit, carbunculum, in quo quidam animae nostrae vivit igniculus. Habet et prasinum lapidem, qui viride quiddam atque vitale coloris sui specie ostentare videtur. Virent enim arbusta quae vivunt, arescunt contra quaecumque moriuntur: viret terra dum floret, virent et semina dum prorumpunt. Et bene primo loco hic fluvius positus est Phison, qui secundum Hebraeos Phison dicitur, hoc est, oris mutatio; quia non unam gentem circumfluit, sed etiam per Lydiam fluit. Non enim angusta quaedam, sed dives utilitatum prudentia est, quae pluribus prosit. Ideo prima, ut si quis de paradiso fuerit egressus, velut quoddam eum prudentiae flumen excipiat, ne cito possit arescere: sed per hanc ad paradisum facile revertatur. Hic fluvius a multis hominibus frequentatur, pulchritudinemque et fertilitatem maximam habere perhibetur. Et ideo prudentia in specie hujus accipitur, quae plurimos fructus attulit in Domini adventu. Atque in extrema terrarum fluit, quia per Sapientiam omnes homines sunt redempti. Unde et dictum est: In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum . Secundus est fluvius Geon, juxta quem lex data est Israelitis, cum essent in Aegypto constituti; ut ex Aegypto recederent, et succincti lumbos ederent agnum, quod insigne est temperantiae. Castos enim et sanctificatos oportet Domini pascha celebrare. Et ideo juxta istum fluvium legitima primo observantia constituta est; quia significat nomen hoc quemdam terrae hiatum. Sicut igitur terram et quaecumque vel purgamenta vel frondes in ea sunt, hiatus absorbet: ita castitas omnes corporis passiones abolere consuevit. Meritoque ibi primum observantiae constitutio, quia per legem absorbetur carnale peccatum. Bene ergo Geon, in quo figura est castitatis, circumire terram Aethiopicam dicitur; ut abluat corpus abjectum, et carnis vilissimae restinguat incendium. Aethiopia enim abjecta et vilis Latina interpretatione signatur. Quid autem abjectius nostro corpore? Quid tam Aethiopiae simile, quod etiam nigrum est quibusdam tenebris peccatorum? Tertius est fluvius Tigris, qui vadit contra Assyrios, ad quem praevaricator Israel captivus est ductus. Hic fluvius dicitur velocior esse omnibus, quem incolunt Assyrii, hoc est dirigentes hoc enim significat interpretatio. Ergo quicumque fortitudine animi praevaricantia corporis vitia captivaverit dirigens ad superna, iste hujus fluminis similis aestimatur. Et ideo etiam fortitudo de illo qui est in paradiso, fonte emanat. Fortitudo autem quodam cursu rapido resistentia quaeque transverberat, nec aliquibus cursus ejus impedimentorum haeret obstaculis. Quartus est fluvius Euphrates, qui Latine fecunditas atque abundantia fructuum nuncupatur, praeferens quoddam insigne jutitiae, quae omnem pascit animam. Nulla enim abundantiores videtur fructus habere virtus, quam aequitas atque justitia, quae magis aliis quam sibi prodest, et utilitates suas negligit communia emolumenta praeponens. Plerique Euphratem ἀπὸ τοῦ εὐφραινεσθαι dictum putant, hoc est a laetando, eo quod hominum genus nullo magis quam justitia et aequitate laetetur. Causam autem cur caeteri qua commeant fluvii, describuntur regiones locorum, qua Euphrates commeat, non describantur, illam accepimus, quia aqua ejus vitalis asseritur, et quae foveat atque augeat. Unde eum Auxen Hebraeorum et Assyriorum prudentes dixerunt: contra autem fertur esse aqua aliorum fluminum. Deinde quia ubi prudentia, ibi et malitia: ubi fortitudo, ibi et iracundia: ubi temperantia plerumque, ibi intemperantia est, aut alia vitia sunt: ubi autem justitia, ibi concordia virtutum est caeterarum; ideo non ex locis qua fluit, hoc est, non ex parte cognoscitur. Non enim pars est justitia, sed quasi mater est omnium. In his ergo fluminibus quatuor virtutes principales quatuor exprimuntur. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput II

'The river,' it says, 'is separated into four branches. The name of one is Phison which encircles all the land of Hevila, where there is gold. And the gold of that land is good, where is bdellium and green gems. The name of the second river is Gihon. This river encircles all the land of Ethiopia. The name of the third river is Tigris, which river flows by the Assyrians. And the fourth river is the Euphrates.' 1 There are, then, four rivers. Phison, called so by the Hebrews, but by the Greeks named Ganges, flows by India. Gihon is the Nile, which flows around the land of Egypt or Ethiopia. Mesopotamia is so called because it is enclosed by the two rivers of the Tigris and Euphrates rivers, which name expresses even from afar its location  and popular opinion. But how is the fount called the Wisdom of God? For a fount it is according to the Gospel which says,'If anyone thirst, let him come to me and drink.' 2 A fount it is  according to the Prophet who says: 'Come and eat my bread and drink the wine which I have mixed for you.' 3  As fount of life is Wisdom, so it is the fount of spiritual grace, and it is also the fount of other virtues which direct us to the course of eternal life. From this, then, the soul that is cultivated, and not from one that is uncultivated, flows this fount that it water Paradise, and produce the fruit trees of diverse virtues, of which there are four which constitute the divisions of Wisdom. These are the four primary virtues: one prudence, another temperance, the third fortitude, and the forth justice. And these the wise of this world have taken up and transferred it to their own writings. So the fount of Wisdom acts as the source from which these four rivers take their rise, producing streams that are composed of these virtues. Phison, therefore, stands for prudence, and therefore it has pure gold, bdellium and green gems. We often refer to prudent discoveries as gold, as the Lord says, speaking through the Prophet: 'I gave to them gold and silver.' 4  And David says concerning the prudent: 'If you sleep among the midst of the folds, you shall be as the wings of the dove covered with silver and the hinder parts as gold.' 5 by which he who cleaves to the Old and New Testament can by  inquiry profitably proceed to  secrets of the Wisdom of God. Here, therefore, it says is good gold, not that which is used as money, and is corruptible and belongs to this earth. And here, it says, there is found bdellium in which there lives the  spark of our souls. Here, too, is the green gem which by its color seems to show forth vitality. Tress which are alive give forth greenness, while the dead wither. The earth grows green when it blooms, the seeds send forth their green. And well it is that here the river Phison is given first place, which the Hebrews call Phison, which means 'change of mouth,' because it flows not merely around one nation but even through Lydia. For prudence is not narrow but rich in usefulness and benefits many. Thus, if a person were to leave Paradise, the river of prudence lest quickly he become arid, but by this river he may easily return to Paradise. Many men come to this river, which is regarded to be beautiful and must fecund. Therefore it is understood as a figure of prudence which gives manifold fruits in the coming of the Lord. It  to the ends of the earth it flows because by Wisdom all men have been redeemed. Wherefore it is said: 'Their sound has gone forth into all the earth and their words to the end of the world.' 6 The second river is Gihon, by which the law was given to the Israelites when they were sojourning in Egypt, that they should leave Egypt, 7 and having girded their loins they should eat of a lamb as a sign of temperance. For it befits the chaste and sanctified should celebrate the Pasch of the Lord. Thus the observance of the Law was first carried out beside this river, the name of which signifies an opening of the earth. Therefore, just as an opening absorbs the earth and whatever impurities and waste there is in it, so chastity tends to destroy all the passions of the body. Appropriately, the observance of the established Law first took place there, because carnal sin is absorbed by the Law. And so Gihon, in which is a figure of chastity, is said to surround the land of Ethiopia that it wash our lowly bodies and quench the fires of the vile flesh. The meaning of Ethiopia in Latin signifies 'holy and vile.' What is more lowly than our body? What is so like Ethiopia, than that which is black with the darkness of sin? The third river is the Tigris, which flows by the land of Assyrians, to which the deceiver Israel was dragged captive. This river is said to be the swiftest of all rivers, where the Assyrians dwell, directing it, for this is the meaning of its name. Therefore, those who by fortitude of soul bind up the treacherous vices of the body, directing themselves to higher things, are judged to have something in common with this river. And thus fortitude emanates from that source in Paradise. Fortitude in its rapid course casts aside everything that resists it and like this river and in no place will it be fixed by any impeding obstacle. The fourth river is the Euphrates, which in Latin means 'fecundity and abundance of fruits.' It presents a symbol of righteousness, nourishing every soul. No virtue seems to have such abundant fruits than equity and righteousness, it benefits others more with itself, neglecting its own advantage and preferring the common good. Many think Euphrates comes from the Greek ἀπὸ τοῦ εὐφραινεσθαι, that is, from 'rejoicing,' because the human race rejoices in nothing more than righteousness and equity. The reason why, although the passage of the other rivers is reported, we have no description of the passage of the Euphrates, we understand as this: the waters of this river are considered to have a vitality quality which warms and gives growth. Whence the wise among the Hebrews and the Assyrians called this river Auxen, that is, increase, in contradistinction to the waters of other rivers. Now because where there is prudence there is malice, and where there is fortitude there is anger, and where the is temperance, intemperance,The opposition has been well established between wisdom and malice, fortitude and irascibility, temperance, and other vices, where there is righteousness there is the harmony of all the other virtues. Thus it is not known from the places from whence it flows, that is, it is not known in part. There is not a part of righteousness but it is like the mother of the virtues. In these four rivers, then, the four principle virtues are symbolized. Saint Ambrose, On Paradise, Chap 2 1 Gen 2:10 14 2 Jn 7:37 3 Prov 9:15 4  Hosea 2:8 5 Ps 67:14  6 Ps 18:5 7 Exod 12:11

Cultivating The Desert

Nam et in primordiis rerum, cum omnia Deus in sapientia faceret, et singula quaeque futuris usibus apta distingueret, non utique hanc terrae partem inutilem et inhonoratam dimisit; sed cuncta non magis praesenti magnificentia, quam futuri praescientia creans, venturis, ut arbitror eremum sanctis paravit. Credo his illam locupletem in fructibus voluit, et pro indulgentioris naturae vice hanc sanctorum dare fecundam, ut sic pinguescerent fines deserti, et cum rigaret de superioribus suis montes, abundarent quoque multiplicata fruge convalles; locorumque damna suppleret, cum habitationem sterilem habitatore ditaret. Possessor paradisi et transgressor praecepti, cum locum voluptatis habitaret, fixam sibi a Deo legem servare non potuit. Quanto enim jucundior ille amoenitatibus locus, tanto huic in lapsum pronior fuit. Unde non solum hunc legibus suis subdidit, sed etiam in nos usque suum illum stimulum mors tetendit. Proinde eremum colat, qui vitam cupit; quia amoeni incola mortem paravit. Sanctus Eucherius Lugdunensis, De Laude Eremi Source: Migne PL 50.703b-c

For in the first times, when God made everything in His wisdom and distinguished each thing for its uses, he did not leave this part of the earth useless and unhonoured, but everything not magnificent in the present, He created with prescience for the future, in coming times, and, so I judge, He prepared the desert for the holy. I believe that He wishes these places to give wealth in fruits, and that yielding nature he gave to the saints to make fruitful, and so they have made the ends of the desert fertile 1 and watered it from the heights of their mountains, that it might abound with the many fruits of the valley, 2 and that the dearth of the place be supplied when the sterile place is enriched with habitation. The possessor of paradise and transgressor of the command, when he dwelt in the place of delight, was not able to keep the law God established. The more happy the place with good things, so much more further he fell. Whence not only did He place this one under laws, but even against us He fashions death as a goad. Whence he cultivates the desert, who desires life, because a dweller of a better place prepared death. Saint Eucherius of Lyon, In Praise of the Desert 1 cf Ps 64.13 2 cf Ps 64.14

Heaven and Scripture

De quo adhuc libro subditur: Qui erat scriptus intus et foris. Liber enim sacri eloquii intus scriptus est per allegoriam, foris per historiam. Intus per spiritalem intellectum, foris autem per sensum litterae simplicem, adhuc infirmantibus congruentem. Intus, quia invisibilia promittit; foris, quia visibilia praeceptorum suorum rectitudine disponit. Intus, quia coelestia pollicetur, foris autem quia terrena contemptibilia qualiter sint, vel in usu habenda, vel ex desiderio fugienda, praecipit. Alia namque de secretis coelestibus loquitur, alia vero in exterioribus actionibus jubet. Et ea quidem quae foris praecipit patent, sed illa quae de internis narrat plene apprehendi nequeunt. Unde scriptum est: Extendens coelum sicut pellem, qui tegis in aquis superiora ejus. Quid enim coeli nomine nisi sacra Scriptura signatur? De qua nobis et sol sapientiae, et luna scientiae, et ex antiquis Patribus stellae exemplorum atque virtutum lucent. Quod sicut pellis extenditur, quia, per scriptores suos carnis lingua formatum, ante oculos nostros per verba doctorum exponendo displicatur. Quid vero aquarum nomine, nisi sanctissimi angelorum signantur chori? De quibus scriptum est: Et aquae quae super coelos sunt laudent nomen Domini. Hujus coeli superiora Dominus in aquis tegit, quia alta sacri eloquii, id est ea quae de natura divinitatis vel de aeternis gaudiis narrat, nobis adhuc nescientibus, solis angelis in secreto sunt cognita. Coelum ergo hoc et coram nobis extenditur, et tamen in aquis superiora ejus conteguntur, quia et quaedam sacri eloquii jam nobis per apertionem spiritus patent, et quaedam quae solis angelis possunt esse manifesta nobis adhuc servantur occulta. De quibus tamen occultis jam partem per spiritalem intelligentiam sentimus, jam sancti Spiritus pignus accepimus, quia haec et plene necdum cognovimus, et tamen medullitus amamus, et in multis spiritalibus sensibus, quos jam cognovimus, veritatis pabulo pascimur. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

Concerning this book it is written: Which was written within and without. 1 For the book of sacred words is written within in allegory, and without literally. Within is the spiritual understanding, outside the simple meaning of the letter, which to those yet weak is appropriate. Within because it promises things unseen, without because the visible things of its precepts it arranges with rectitude. Within because heavenly things are promised, without because contemptible earthly things it directs either the use of them when they are possessed, or that we fly from the desire of them. One concerning celestial secrets speaks, the other gives guidance to exterior acts. And these things which are without may be grasped openly, but those things which are told within are not able to fully understood.  Whence it is written, 'Extending the heavens like a pelt, you who cover the heights with water.' 2 And what is the name of heaven here unless that it designates Sacred Scripture? That which to us is a sun of wisdom and a moon of knowledge, and from the fathers of old the stars of example and virtue shine. And like a pelt is it extended because it was formed through writers with the tongue of the flesh, being unfurled before our eyes by the explanatory words of teachers. Why is there the name of waters, unless it signifies a most holy choir of angels? Concerning which it is written: 'And the waters which are above the heavens, let them praise the name of the Lord.' 3 The Lord with these waters covers the heights of heaven, because the high things of sacred speech, that is, those things which concern Divine nature or eternity, with joy they tell to us yet to know, to angels only in secret known. Heaven therefore, is extended before us, and yet with waters the heights are covered because a certain part of sacred speech is already open to us, and a certain portion, which only to angels can be made manifest, is kept hidden from us. Concerning this, however, that which is hidden, we already know in part through spiritual understanding, already receiving the pledge of the Holy Spirit, that these things we do not yet know fully, and yet we love the marrow, and in much spiritual meaning which already we know, we feed on the true bread. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 9 1 Ez 2.9 2 Ps 103.2 3 Ps 148.4 4 Lk. 12. 49

From the Waters

'Et dixitque Deus: Producant aquae repentia animarum vivarum, et volatilia volantia super terram secundum firmamentum coeli. Et factum est sic.  Secundum litteram jussu Dei producantur ab aquis repentia et volatilia, et haec vidimus a quo sint facta cognoscimus. Sed videamus quomodo etiam secundum nostrum firmamentum coeli, id est, mentis nostrae vel cordis soliditatem, haec eadem fiant. Arbitror, quia si mens nostra illuminata fuerit a nostro sole Christo, jubetur postmodum ex his quae in ea sunt aquis producere repentia et volatilia volantia, id est, cogitaniones bonas vel malas proferre in medium, ut discretio fiat bonorum a malis, quae utique utraque ex corde procedunt. De corde namque nostro velut de aquis proferuntur et bonae cogitaniones et malae. Sed nos verbo ac praecepto Dei utraque proferamus ad conspectum et judicium Dei, ut cum ipsius illuminatione discernere possimus a bono quod malum est; id est, ut ea quae super terram repunt, et terrenas sollicitudines gerunt, separemus a nobis; illa vero quae meliora sunt, id est volatilia, sinamus volare non solum super terram, sed etiam secundum firmamentum coeli; id est, ut sensum et rationem tam terrenorum quam coelestium pertractemus in nobis, ut intelligere quoque possimus, quae sint in nobis noxia ex repentis. Si videmus mulierem ad concupiscendum eam, illud est in nobis reptile venenatum. Si vero sit in nobis sobrietatis sensus, etiamsi domina Aegyptia nos adamaverit, efficimur aves, et relinquentes Aegyptia vestimenta in manibus ejus, ex obscenis insidiis evolabimus. Si sit in nobis sensus ad furandum nos provocans, istud est reptile pessimum. Si vero sit in nobis senus, ut etiamsi duo minuta habeamus, haec ipsa pro misericordia offeramus in dona Dei, iste sensus avis est, nihil de terrenis cogitans, sed ad firmamentum coeli volatibus tendens. Si veniat nobis sensus persuadens nobis cruciatus martyrii nos non debere tolerare, istud erit reptile venenatum. Si vero ascendat nobis sensus et cogitatio talis, ut usque ad mortem pro veritate certemus, avis erit haec, a terrenis ad superna conscendens. Similiter etiam de caeteris vel peccatorum vel virtutum speciebus sentiendum est, et discernendum quae sint repentia, et quae sint volatilia, quae producere ad discretionem in conspectu Dei aquae nostrae jubentur. Origenes, ex Homilia I In Genesim, Interprete Rufino Aquileiense

'And God said: 'Let the waters bring forth creeping creatures having life and birds flying over the earth in the firmament of heaven.' And it was so done.' 1  According to the letter at God's command creeping creatures and birds are brought forth by the waters, and we recognize by whom these things which we see have been made. But let us see how also in our firmament of heaven, that is, in the firmness of our mind or heart, these same things come to be. I think that if our mind has been enlightened by our sun, Christ, it is ordered afterwards to bring forth from these waters which are in it creeping creatures and birds which fly, that is, to bring forth good or evil thoughts into the open that there might be a distinction of good from evil, certainly both coming forth from the heart. For from the heart as from the waters both good and evil thoughts are brought forth. But by the word and precept of God let us offer both to sight and judgment of God that with his enlightenment we may be able to distinguish what is evil from the good, that is, that we may separate from ourselves those things which creep upon the earth and bear earthly cares. But those things which are better, that is, the birds, let us permit to fly, not only above the earth but also in the  firmament of heaven, that is, let us explore in ourselves the meaning and reason of heavenly things as well as earthly, that we are able also to understand which of the creeping creatures in us may be harmful. If we should see a woman to lust after her,2 that is a poisonous reptile in us. But if we have the disposition of continence, even if an Egyptian lady love us passionately, we become birds, and, leaving the Egyptian garments in her hands, we will fly away from indecent snares. 3 If we should have an inclination inciting us to steal, that is a most evil reptile. But if we have an inclination that even if we should have two pennies 4 we would offer these out of mercy as a gift of God, that inclination is a bird thinking nothing about earthly things, but striving for the firmament of heaven in its flights. If an inclination should come to us persuading us that we ought not to suffer the torments of martyrdom, that will be a poisonous reptile. But if should rise up in us an inclination and thought such as this: that we struggle for the truth even to death, this will be a bird ascending from earthly things to the things above. 5 In similar manner  concerning other forms of either sins or virtues we should perceive and distinguish which are creeping creatures and which are birds, which our waters are commanded to bring forth for separation before God. Origen, from the First Homily on Genesis, Translated by Rufinus of Aquileia 1 Gen 1.20 2 Mt 5.28 3 Gen 39 7-12 4 Lk 21.2  5 Phil 3.1

Questioning Genesis

Primum ergo librum Veteris Testamenti, qui inscribitur Genesis, sic solent Manichaei reprehendere. Quod scriptum est: In principio fecit Deus coelum et terram, quaerunt, in quo principio; et dicunt: Si in principio aliquo temporis fecit Deus coelum et terram, quid agebat antequam faceret coelum et terram? et quid ei subito placuit facere, quod nunquam antea fecerat per tempora aeterna? His respondemus, Deum in principio fecisse coelum et terram, non in principio temporis, sed in Christo, cum Verbum esset apud Patrem, per quod facta et in quo facta sunt omnia  Dominus enim noster Iesus Christus, cum eum Iudaei interrogassent quis esset, respondit: Principium, quia et loquor vobis. Sed etsi in principio temporis Deum fecisse coelum et terram credamus, debemus utique intellegere quod ante principium temporis non erat tempus. Deus enim fecit et tempora: et ideo antequam faceret tempora, non erant tempora. Non ergo possumus dicere fuisse aliquod tempus quando Deus nondum aliquid fecerat. Quomodo enim erat tempus quod Deus non fecerat, cum omnium temporum ipse sit fabricator? Et si tempus cum coelo et terra esse coepit, non potest inveniri tempus quo Deus nondum fecerat coelum et terram. Cum autem dicitur, Quid ei placuit subito, sic dicitur, quasi aliqua tempora transierint, quibus Deus nihil operatus est. Non enim transire poterat tempus, quod nondum fecerat Deus; quia non potest esse operator temporum, nisi qui est ante tempora. Certe et ipsi Manichaei legunt apostolum Paulum, et laudant et honorant; et eius Epistolas male interpretando multos decipiunt. Dicant ergo nobis quid dixerit apostolus Paulus: Agnitionem veritatis quae est secundum pietatem Dei in spem vitae aeternae, quam promisit non mendax Deus ante tempora aeterna : aeterna enim tempora quid ante se habere potuerunt? Hoc ergo cogantur exponere, ut intellegant se non intellegere, cum temere volunt reprehendere quod diligenter quaerere debuerunt. Sanctus Augustinus Hipponensis, De Genesi, Contra Manichaeos, Liber Primus

With the First book of the Old Testament which is entitled Genesis the Manichees are accustomed to find fault. When it is written: 'In the beginning God made heaven and earth' 1 they wonder, in what beginning, and they say, 'If in some beginning of time God made heaven and earth, what was he doing before he made heaven and earth? And why did it suddenly please Him to act, when he had done nothing before in all eternity?' To these we reply that God in the beginning made heaven and earth, not in the beginning of time, but in Christ, when the Word was with the Father, through which and in which everything was made. 2 The Lord Jesus Christ, who when the Jews questioned him, asking him who he was, he answered,' The beginning, that I even speak to you.' 3 But even if in the beginning of time But even if in the beginning we believe God made heaven and earth, we should understand that that which is before the beginning of time was not time. For God made time and then before he made time there was no time. So we are not able to say what He was at some time when God had not yet made it. For how was there time when God had not made it, when He is the maker of every time? And if time began with with heaven and earth, one cannot find the time in which God was not yet making heaven and earth. For when he says, 'Why did it please Him suddenly to do this?' he speaks as if some time had passed in which God had done nothing. Time was not able to pass when God had yet to make it. He is not able to be a maker of time unless He is before time. Certainly the Manichees read the Apostle Paul, and they praise and they honour him, and his letters they interpret badly and deceive many. Thus they say to us 'Why did the Apostle Paul say: 'The knowledge of truth which is according to the piety of God in the hope of the life eternal, which God who does not lie promised before all times.' 4 For before all times what was he doing?' And to this they demand an answer that they might understand not understanding, for audaciously they wish to find fault with what they should seek diligently. Saint Augustine of Hippo, On Genesis, Against the Manichees, Book 1 1 Gen 1.1 2 Jn 1-3 3 Jn 8.25  4 Titus 1.1-2

Creator and Creation

Πᾶν κτίσμα διὰ λόγου καὶ σοφίας τοῦ εἴναι τετυχηκε. Ὁ δὲ Θεὸς Λόγος σοφία ὑπάρχων οὐσιώδης, δημιουργός τε ὦν πἀσης τῆς τε νουμένης κτίσεως, καὶ τῆς ὑποπιπτούσης τῇ αἰσθήσει, πῶς ἂν λεχθείη κτίσμα; Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΕ' , Γαινᾳ Στατηλατῃ

Every created thing through the Word and the wisdom which He is came to be. And the Divine Word being wisdom in His substance, Creator of everything which is thought and which falls before the sense, how may He said to be a created thing? St Nilus of Sinai, Book 1, Letter 205, to the General Gainas 1 1 Gainas, The Gothic leader and Arian

The First and the Second

Sed dicit aliquis quia scriptum est: Primus homo ex terra terrenus, secundus homo de caelo coaelestis  Verum attende quid dicat. Secundus, inquit homo; quasi hominem secundum dixit. Et ego dico quia primus est secundum divinitatem, ante quem nullus: secundus autem secundum carnem quia post Adam. Ego plus dico, non solum ego secundum hominem, sed etiam novissimum. Denique sic habes scriptum: 'Factus est primus homo Adam in animam viventem, novissimus Adam in spiritum vivificantem . Vide clementiam Christi: ipse est primus et novissimus. Qui primus erat, propter nos se novissimum fecit. Primus, quia per ipsum omnia: novissimus, quia per ipsum resurrectio. Descendit enim et projecit se, ut caderet, infra omnes se faciens ut omnes jacentes levaret. Unde et ait Ecclesiastes: Quia si ceciderit unus, alter eriget socium suum: et nae illi uni cum ceciderit, et non est secundus, ut eum erigat. Et quidem si dormiant duo, est calor illis: et unus, quomodo calefiet? Hoc est, qui Christum habet secum, etsi ceciderit, resurget: etsi mortuus fuerit, reviviscet; quia adest illi qui venit ignem in terram mittere. Denique et Elisaeus cum puerum resuscitaret, insufflavit illi, ut infunderet vitae calorem. Habeto ergo tecum hunc ignem in pectore tuo, qui te resuscitet; ne frigus tibi perpetuae mortis irrepat. Hic ergo juvenis se projecit, qui venit per Mariam, et infundebat vitae calorem pectoribus audientium. Unde dicunt illia in Evangelio: 'Nonne cor nostrum ardens erat in nobis, cum aperiret nobis Scripturus? Sanctus Ambrosius Mediolanensis, De Institutione Virginis, Caput XI

But it says somewhere in Scripture: 'The first man from the earth and the second from heaven.' 1 Truly attend to what it says. The second man, it says, like a second man, he means. I say that He is first according to Divinity, before whom nothing is, and second according to the flesh because He is after Adam. And then I say not only the second  but the newest. For then it is written: 'Adam, the first man, was made with a living spirit, the newest Adam with a life giving spirit.' 2 See the mercy of Christ, He is the first and newest. He who was first, for our sake has been made newest. First, because through Him everything was made, newest because through Him is the resurrection. For He came down and flung himself forth that he might fall, among everyone doing it that he might lift up everyone falling. Whence it is said in Ecclesiastes: 'Because if one falls, another, his friend, shall raise him and woe to him who when he falls is alone, and has no other, that he might raise him up. And if two sleep together, they warm one another, and if there is just one, how is he warmed? 3 That is, he who has Christ with him, even if he falls, rises again, even if he dies, he revives, because He is near  who comes to cast fire on the earth. 4 So see that Elisha when he revived the boy breathed in him 5 that he imbue him with the heat of life. Have, then, within you this fire in your heart, He who revives you, lest cold be with you forever when you fall into death. This youth, then, coming forth, who came through Mary, imbued the heat of life in the hearts of his hearers. Whence are said these things in the Gospel: 'Were are hearts not burning within us when he opened the Scriptures to us?' 6 Saint Ambrose, On The Birth of the Virgin, Chap 11 1 1 Cor 15.47 2 1 Cor 15.45 3 Eccles, 9. 4,10,11 4 Lk 12.49 5 4 King 4,32-35 6 Lk 24.32

Light and Fire

Ἐσημειώθη ἐφ ἡμᾶς τὸ φῶς τοῦ προσώπουσου, Κύριε, κ.τ.ἑ   Ὅτι φῶς ἐστιν ὁ Θεὸς, Ἰωάννης φησὶν ἐν τῇ Καθολικῇ ἐπισολῇ· Ὁ Θεὸς φῶς ἐστι, καὶ σκοτία ἐν αὐτῷ ἐστιν οὐδεμία. Κἂν πῦρ δὲ λέγηται, ὡς ὁ Παῦλος ἐν τῇ πρὸς Ἑβραίους φησί· Καὶ γὰρ  ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστί· δεικνὺς αὐτὸν εἶναι Θεὸν νόμου καὶ Εὐαγγελίου, τουτέστι τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ διὰ τοῦτο Θεὸν ἡμῶν· οὐκ ἄλλο τι νοητέον εἶναι τοῦ φωτὸς τῇ είπινοᾳ διαφέρον τοῦ πυρὸς τοῦ καταναλίσκοντος τοῦ παρὰ τὸ φῶς. Ὥωπερ καὶ ἐπὶ τῷ σωματικῷ συνέτυχεν ἡ μὲν αὐτὴ οὐσία καθ' ὅ μὲν φωτίζει, φῶς ἐστι, καθ' ὅ δὲ ἐπικρατεῖ τῶν τοιῶνδε ὑλῶν, καυστικὴ καὶ καταναλωτικὴ τυγχάνουσα αὐτῶν πῦρ ἐστι καταναλίσκον· οὕτω τοιγαροῦν καὶ ὁ Θεὸς τῶν μὲν χειρόνων ἀφανιστικός ἐστι, καὶ τῆς κακίας ἐξαναλωτικὸς, τοῖς δὲ ἐπιτηδείοις καὶ κεκαθαρμένοις τὴν καρδίαν φῶς τυγχάνει.   Ὠριγένης, Εἰς Ψαλμους, Ψαλμος Δ'

Sealed on us is the light of your face, O Lord, etc, 1  God is light, says John in his general letter, 'God is light and there is no darkness in him.' 2 And He is also called a fire, as Paul says in his letter to the Hebrews: ' For our God is a consuming fire.' 3 This shows him to be God of the Law and the Gospel, that is, the Father of our Lord Jesus Christ and therefore our God. But this consuming fire should not be judged as something separate from light, but as the same thing differing only in thought. As into vision come things material and as these same things are to this or that extent illuminated, so we have light, and in so far as these material things are taken up and devoured in burning, so we have the consuming fire; and thus God destroys those things which are depraved and consumes wickedness, but to those who are worthy of it, whose hearts are pure, He is light. Origen, On the Psalms, Psalm 4 1 Ps 4.7 21 Jn 1.5 3Heb 12.29

Men Of Darkness, Men Of The World

Lux in tenebris lucet, et tenebrae eam non comprehenderunt.  O homines, nolite esse tenebrae, nolite esse infideles, iniusti, iniqui, rapaces, avari, amatores saeculi: hae sunt enim tenebrae. Lux non est absens, sed vos absentes estis a luce. Caecus in sole praesentem habet solem, sed absens est ipse soli. Nolite ergo esse tenebrae. Haec est enim forte gratia, de qua dicturus sum, ut iam non simus tenebrae, et dicat nobis Apostolus: Fuistis enim aliquando tenebrae; nunc autem lux in Domino. Quia ergo non videbatur lux hominum, id est lux mentium, opus erat ut homo diceret de luce testimonium, non quidem tenebrosus, sed iam illuminatus. Nec tamen quia illuminatus, ideo ipsa lux; sed ut testimonium perhiberet de lumine. Nam non erat ille lux. Et quae erat lux? Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. Et ubi erat ista? In hoc mundo erat. Et quomodo in hoc mundo erat? numquid sicut ista lux solis, lunae, lucernarum, sic et ista lux in mundo est? Non. Quia mundus per eum factus est, et mundus eum non cognovit : hoc est, lux in tenebris lucet, et tenebrae eam non comprehenderunt. Mundus enim tenebrae; quia dilectores mundi, mundus. Num enim creatura non agnovit Creatorem suum? Testimonium dedit coelum de stella; testimonium dedit mare, portavit ambulantem Dominum ; testimonium dederunt venti, ad eius iussum quieverunt ; testimonium dedit terra, illo crucifixo contremuit : si omnia ista testimonium dederunt, quomodo mundus eum non cognovit, nisi quia mundus dilectores mundi, corde habitantes mundum? Et malus mundus, quia mali habitatores mundi: sicut mala domus, non parietes, sed inhabitantes. Sanctus Augustinus Hipponensis, In Evangelium Ionannis, Tractatus III

'The light shines in darkness, and the darkness did not comprehend it.' 1   O men, do not be darkness, do not be faithless, unrighteous, iniquitous, rapacious, avaricious, lovers of this world; these indeed are the darkness. The light is not absent, but you are absent from the light. A blind man in sunlight has the sun present to him, but is himself absent from the sun. Do not, then, be darkness. For this is perhaps the grace regarding which we are about to speak, that now we should not be darkness, and that the Apostle may say to us, 'We were once darkness, but now light in the Lord.' 2  Because, then, the light of men was not seen, that is, the light of minds, it was necessary that a man should give testimony regarding the light, one who was not in darkness, but who was already enlightened; and nevertheless, because enlightened, not the light itself, 'But that He might bear witness to the light.' For 'he was not that light.' And what was the light? 'That was the true light which enlightens every man that comes into the world.' And where was that light? 'In this world it was.' 3And how was it in this world? Was it like the light of the sun, of the moon, and of lamps, was that light in the world? No. Because 'The world was made by Him, and the world knew Him not.' 4 That is: 'The light shines in darkness, and the darkness did not comprehend it.' 5 For the world is darkness; because the lovers of the world are the world. Did not that which was created acknowledge its Creator? The heavens gave testimony by a star; the sea gave testimony, supporting the steps of the Lord; the winds gave testimony, at his order becoming still;  the earth gave testimony by trembling at his crucifixion. If all these gave testimony, how is it that the world not know Him, unless that the world is the lovers of the world, those who in their hearts dwell in the world? And the world is evil, because the inhabitants of the world are evil, just as a house may be evil, not because of the walls, but because of the inhabitants. Saint Augustine of Hippo, On the Gospel of John, Tractate 3  1. Jn 1.5 2 Ephes 5:8 3 Jn 1. 7-10 4 Jn 1. 10 5 Jn 1.5

The Word And The Beginning

Ἐπιζητεὶ δὲ ἡμῶν ἡ διάνοια, τίς ἦν ἐν ἀρχῇ; Ὁ Λόγος φησί. Ποῖος λόγος; ὁ ἀνθρώπινος λόγος; ἀλλ' ὁ τῶν ἀγγέλων λόγος; Και γὰρ ᾐνίξατο ἡμῖν ὁ Ἀπὸστολος, ὡς καὶ τῶν ἀγέλλων ἰδίαν ἐχόντων γλῶσσαν, εἰπών· Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλλων. Ἀλλὰ καὶ τοῦ λόγου διπλῆ τίς ἐστιν ἔννοια. Ὁ μὲν γάρ τίς ἐστιν ὁ διὰ τῆς φωνῆς προφερόμενος, οὕτος ὁ μετὰ τὸ προενεχθῆναι τῷ ἀέρι ἐναπολλύμενος· ὁ δέ τίς ἐστιν ὁ ἐνδιάθετος, ἐννπάαρχων ἡμῶν ταῖς καρδίαις· ὁ ἐννοηματικός. Καὶ ἄλλος, ὁ τεχνικὸς λόγος. Ὅρα μήποτέ σε παρααρούσηται τὸ ὁμώνυμον τῆς φωνῆς. Πῶς γὰρ ᾕν ἐν ἀρχῇ ὁ ἀνθρώπινος λόγος, τοῦ ἀνθρώπου κάτω που λαβόντος τὴν ἀρχὴν τῆς γενέσεως; Πρὸ ἀνθρώπου θηρία· πρὸ ἀνθρώπου κτήνη, τα ἑρμετὰ πάντα· ὅσα χερσαῖα καὶ ὅσα ἔνυδρα, πετεινὰ τοῦ οὐρανοῦ, ἀστέρες, ἥλιος, σελήνη, βοτάναι, σπέρματα, γῆ, θάλαττα, οὐρανός. Οὐ τοίνυν ἐν ἀρχῇ ᾗν ὁ ἀνθρώπινος λόγος, ἀλλ' οὐδὲ ὁ τῶν ἀγγέλων. Πᾶσα γὰρ ἡ κτίσις κατωτέρα τῶν αἰώνων ἐστὶ, τὴν ἀρχὴν τοῦ εἰναι λαβοῦσα παρὰ τοῦ κτίσαντος. Ὁ δὲ ἐν καρδίᾳ λόγος, καὶ αὐτὸς ἑκάστου τῶν νοηθέντων ἐστὶ νεώτερος. Ἀλλ' ἄκουε τοῦ λόγου θεοπρεπῶς. Περὶ γὰρ τοῦ Μονογενούς διαλεγομενός σοι. Λόγον εἶπεν αὐτόν. Ὥσπερ οὖν καὶ φῶς μετ' ὀλιγον ἐρεῖ, καὶ ζωὴν, καὶ ἀνάστασιν, καὶ οὔτε φῶς ἀκούσας, ἐπὶ τὸ αἰσθητὸν τοῦτο και ὀφθαλμοῖς ὁρατὸν καταφέρῃ, οὔτε ζωὴν ἀκούσας, τὴν κοινὴν ταύτην νοεῖς, ἧν καὶ τὰ ἀλογα ζῇ· οὕτω καὶ Λόγον ἀκούων, φύλαξαι μὴποτε τῇ σῆ ἀσθενείᾳ τῆς διανοίας πρὸς χαμαιζήλους καὶ ταπεινὰς διανοίας ὑπενεχθῇς. Ἀλλ' ἐρεύνα τὴν διάνοιαν τοῦ ῥήματος. Διὰ τί Λόγος; Ἵνα δειχθῇ, ὅτι ἐκ τοῦ νοῦ προῆλθε. Διὰ τί Λόγος; Ὅτι ἀπαθῶς ἐγεννήθη. Διὰ τί Λόγος; Ὅτι εἰαων τοῦ γεννήσαντος, ὅλον ἐν ἑαυτῷ δεικνὺς τὸν γεννήσαντα, οὐδὲν ἐκεῖθεν ἀπομερίσας, καὶ τέλειος ὑπάρχων καθ' ἑαυτόυ· ὡς καὶ ὁ ἡμέτερος λόγος ὅλην ἡμῶν ἀπεικονίζει τὴν ἔνοοιαν. Ἅ γὰρ κατὰ καρδίαν ἐνενοήσαμεν, ταῦτα τῷ ῥήματι προηνέγκαμεν, καὶ ἔστι τοῦ ἐν τῇ καρδίᾳ νοήματος ἀπεικόνισμα τὸ λαλούμενον. Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας ὁ λόγος προφέρεται. Καὶ ἐστιν ἡ μὲν καρδία ἡμῶν οἴον πηγή τις, ὁ δὲ προφερόμενος λόγος οἴον ὀλαος τις ἐα τῆς πηγῆς ταύτης ῥέων. Τοσοῦτον οὖν τὸ ἀποῥῥέον, ὅσον τὸ πρώτως ἀναφερόμενον· καὶ οἴον τὸ κεκρυμμένον, τοσοῦτον καὶ τὸ φαινόμενον. Λόγον οὔν εἴπεν, ἵνα τὴν τελείαν ὕπαρξιν σοι τοῦ Υίοῦ θεολογήσῃ, καὶ τὴν ἄχρονον συνάφειαν τοῦ Υἱοῦ πρὸς Πατέρα διὰ τούτων ἐνδείξηται. Καὶ γὰρ ὁ ἡμέτερος λόγος τοῦ νοῦ γέννημα, ἀπαθώς γεννώμενος· οὔτε γὰρ τέμνεται, οὔτε μερίζεται, οὔτε ῥέει· ἀλλὰ μένων ὅλος ὁ νοὺς ἐν τῇ ἰδίᾳ συστάσει, ὅλον τὸν λόγου καὶ ἀπηρτισμένον ὑφίστησι· καὶ προελθὼν ὁ λόγος, πᾶσαν τοῦ γεννήσαντος νοῦ τὴν δύναμιν ἐν ἑαυτῷ περιεχει. Ὅσον οὔν εὐσεβὲς, τοσοῦτον λαβὼν πρὸς τὴν τοῦ Μονογενοῦς θεολογίαν ἐκ τῆς τοῦ λόγοῦ φωνῆς· ὅπερ ἂν εὔρῃς ἀπεμφαῖνον καὶ ἀνάρμοστον φαινόμενον, τοῦτπ παραίτησαι, καὶ ὑπέρβηθι μηχανῇ πάσῃ. Ἐν ἀρχῆ ἦν ὁ Λόγος. Εἰ δὲ εἶπεν· Ἐν ἀρχῇ ἦν ὁ Υἱὸς, τῇ προσηγοριᾳ τοῦ Υἱοῦ συνεισῆλθεν ἄν σοι ἡ περὶ τοῦ πάθους ἔννοια. Ἐπειδὴ γὰρ παρ' ἡμῖν τὰ γεννῶντα χρόνῳ γεννᾷ, καὶ ἐμπαθῶς γεννᾳ διὰ τοῦτο προλαβὼν, Λόγον εἶπε, προδιορθούμενος τὰς ἀπρεπεῖς ὑπολήψεις, ἵνα σου τὴν ψυχὴν ἄτρωπον διασώσηται. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία εἰς τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος

But let us seek with the mind, what was in the beginning? 'The Word,' he says. 1 What word? Is it a human or angelic word? For the Apostle informs us that his own tongue may be angelic, saying, 'If with tongues of men and angels I speak,' 2 Now there is a double meaning for word, one is given forth by the voice, which after it is has gone forth perishes in the air, and another is an internal word, which is situated in our hearts, the word of the mind. It is the other word which is creative speech. Take care less you are misled by ambiguity. For how would it be that in the beginning there was a human word when it is understood that the origin of man came after the beginning? Before men there were beasts, before men there were cattle, and every sort of reptile, and every creature of land and sea, and birds of the sky, and stars, sun, moon , grass, seed, earth, sea, heaven. So then, a human word was not in the beginning, but nor was it angelic. For any created thing is of the time after, receiving its state of existence from the beginning. The word that is situated in the heart, and in each mind, is younger. But hear of the Word as it befits God. For when of the Unbegotten it is spoken to you, the Word itself is spoken of. As therefore a little later is said 'light', and 'life' and 'resurrection', you should not, however, when you hear 'light', to a sensible and visible light turn your eye, nor when you hear 'life', understand this as a common thing, such as brute animals live, and so also when you hear 'The Word', beware lest you fall, on account of dullness of mind, to earth and low thoughts, but attend to the meaning of the term. Why 'The Word'? It is clear that it proceeds from the mind. Why 'The Word'? Because without passion it was generated. Why 'The Word?' Because it is an image of the Creator, in itself exhibiting all of Him, in nothing separate and in itself existing perfectly, as even our word refers to the concept of our thoughts. For what we think in our hearts, with words we bring forth, and that which we speak, there remains set in the heart the image conceived and a likeness. For from our hearts we give an abundance of words. And indeed our hearts are like founts, the word is given, and like some stream it is which comes forth from a fountain. Only, therefore, as it flows forth, does it first emerge, and that which was hidden, so it appears. 'The Word', then, he says, to you that he might show you the perfect substance of the Son with divine speech and the timeless connection of the Son with the Father. For even our word, offspring of our mind, is generated without passion. For the Word is not cut off, nor separated, nor does it flow away, but the mind remaining whole in its own nature, the whole word is, and the word going forth contains every power of the generating mind. So, then, only in so far as it is pious receive from the speaking of  'The Word' the theology of the Unbegotten, and whatever is found foreign and dissonant, avoid it, with all diligence marching past it. 'In the beginning was the Word.' If he had said, 'In the beginning was the Son,' to you, in your mind, with the name of Son, would come a certain thought of passion, because such things to us which are generated in time are generated with passion, and understanding this, so he said 'The Word', to preserve your soul unharmed. Saint Basil of Caesarea, Homily on 'In The Beginning was the Word' 1 Jn 1.1 2 1 Cor 13.1

Circumcision and The Eighth Day

Εἴ τις μὴ περιτμηθῇ, φησὶ, τῇ ὀγδόῃ ἡμέρᾳ, ἐξολοθρευθήσεται. Οὐχι τὸ ἄκακον καὶ ἀνόητον νήπιον κολάζεται, μὴ περιτμηθέν· μᾶλλον γὰρ ἐχρῆν τοὺς γονεῖς τιμωρεῖσθαι. Ἀλλ' αὐτὸς κολάζει, ὦ ἄνθρωπε, ἐὰν μὴ διὰ πίστεως καὶ εὐχῆς περιτμηθῇς τὴν κακίαν· νηπιάζειν γὰρ τῇ κακίᾳ κελεύει ὁ Ἀπόστολος. Ἑαυτοὺς τοίνυν περιτέμνωμεν τῇ μαχαίρᾳ τοῦ Πνεύματος, ἀποβλέποντες εἰς τὴν ὀγδόην ἡμέραν, τουτέστιν εἰς τὸν μέλλοντα αἰῶνα. Περιτεμνώμεθα δὲ πᾶν σαρκικὸν φρόνημα, καὶ λόγον καὶ ἔργον παράνομον, ἵνα μὴ ἐξολοθρευθῶμεν, καὶ ἀλλοτριωθῶμεν ἐκ μέσου τοῦ λαοῦ τῶν σωζομένων διὰ Χριστοῦ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΙΓ', Πτολεμαιῳ

'If someone is not circumcised,' He says, 'on the eighth day, he shall be exterminated.' 1 An innocent and unthinking child is not to be chastised if uncircumcised, but rather let the parents be punished. And He chastises, O man, if by faith and prayer you are not circumcised from vice; for infants in evil we should be, the Apostle exhorts. 2 Let us, then, be circumcised with the sword of the Holy Spirit, considering this the eighth day, that is, the future age. And let us circumcise every sort of thought and word of flesh and iniquitous work, lest we be destroyed, even cast out from the midst of the people of God who are saved through Christ. Saint Nilus of Sinai, Book 1, Letter 13, To Ptolemaius 1 Gen 17. 14 2 1 Cor 14. 20

Abraham and Christmas

Respondit Jesus, Abraham exsultavit ut videret diem meum; vidit, et gravisus est. Ille, ut ostenderet vivere Abraham, dixit illum vidisse diem suum, id est diem quo mundo natus est Christus. Dierum conditor non tenetur die, temporis auctor tempora nescit; sed Christus propter hominem homo natus, et diem suscepit et tempus. 'Abraham exsultavit ut videret diem meum.' Si Moyses et Elias in monte occurrunt, ut promissum conspicerent Christum, quomodo nec Abraham occurrit ad partum Virginis, ut promissam benedictionem in gentibus, id est, in semine suo, patientissimus exspectator intenderet? Sanctus Petrus Chrysologus, Sermo CXXXI

Jesus replied, 'Abraham rejoiced that he was to see my day; he saw and he was happy.' 1 He, that he might show Abraham lived, said that he had seen His day, that is, the day on which Christ was born to the world. The Creator of days is not constrained by the day, the Author of time does not know periods of time. But for the sake of the human being Christ was born a man and became subject to both day and time. 'Abraham rejoiced that he was to see my day.' If Moses and Elijah are present on the mountain that they might catch sight of the promised Christ, 2 what prevents Abraham from being present when the Virgin gives birth, so that after waiting patiently he might behold the blessing promised in his people, this is, his seed? Saint Peter Chrysologus, Sermon 131 1. Jn 8. 54, 56.52 2  Mt 17.3

Living the Life

Ἓν μίσησον τῶν περὶ τὴν Χριστοῦ γένναν, τὴν Ἡρώδου παιδοκτονίαν· μᾶλλον δὲ καὶ ταύτην αἰδέσθητι, τὴν ἡλικιῶτιν Χριστοῦ θυσίαν, τοῦ καινοῦ σφαγίου προθυομένην. Ἂν εἰς Αἴγυπτον φεύγῃ, προθύμως συμφυγαδεύθητι. Καλὸν τῷ Χριστῷ συμφεύγειν διωκομένῳ. Ἂν ἐν Αἰγύπτῳ βραδύνῃ, κάλεσον αὐτὸν ἐξ Αἰγύπτου, καλῶς ἐκεῖ προσκυνούμενον. Διὰ πασῶν ὅδευσον ἀμέμπτως τῶν ἡλικιῶν Χριστοῦ καὶ δυνάμεων, ὡς Χριστοῦ μαθητής. Ἁγνίσθητι, περιτμήθητι, περιελοῦ τὸ ἀπὸ γενέσεως κάλυμμα. Μετὰ τοῦτο δίδαξον ἐν τῷ ἱερῷ, τοὺς θεοκαπήλους ἀπέλασον· λιθάσθητι, ἂν τοῦτο δέῃ παθεῖν· λήσῃ τοὺς βάλλοντας, εὖ οἶδα, φεύξῃ καὶ διὰ μέσου αὐτῶν, ὡς Θεός. Ὁ Λόγος γὰρ οὐ λιθάζεται. Ἂν Ἡρώδῃ προσαχθῇς, μηδὲ ἀποκριθῇς τὰ πλείω. Αἰδεσθήσεταί σου καὶ τὴν σιωπὴν πλέον ἢ ἄλλων τοὺς μακροὺς λόγους. Ἂν φραγελλωθῇς, καὶ τὰ λειπόμενα ζήτησον. Γεῦσαι χολῆς, διὰ τὴν γεῦσιν· ὄξος ποτίσθητι, ζήτησον ἐμπτύσματα, δέξαι ῥαπίσματα, κολαφίσματα· ἀκάνθαις στεφανώθητι, τῷ τραχεῖ τοῦ κατὰ Θεὸν βίου· περιβαλοῦ τὸ κόκκινον, δέξαι κάλαμον, προσκυνήθητι παρὰ τῶν παιζόντων τὴν ἀλήθειαν· τέλος συσταυρώθητι, συννεκρώθητι, συντάφηθι προθύμως, ἵνα καὶ συναναστῇς, καὶ συνδοξασθῇς, καὶ συμβασιλεύσῃς, Θεὸν ὁρῶν ὅσον ἐστὶ, καὶ ὁρώμενος, τὸν ἐν Τριάδι προσκυνούμενόν τε καὶ δοξαζόμενον, ὃν καὶ νῦν τρανοῦσθαι ἡμῖν εὐχόμεθα, ὅσον ἐφικτὸν τοῖς δεσμίοις τῆς σαρκὸς. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΗ'

Let there be one hatred concerning the Birth of Christ: the murder of the infants by Herod. 1 Or rather let this even be venerated, the sacrifice of those who were the same age as Christ, sacrificed before the killing of the new victim. If He flees into Egypt, joyfully be a fellow exile. It is a fair thing to share the banishment of the persecuted Christ. If He stays long in Egypt, call Him out of Egypt by a reverent worship of Him there. Travel without fault through every part of the Life of Christ, thus to be a disciple of Christ. Be purified, be circumcised, strip off the veil which has covered you from birth. After this teach in the Temple, and drive out the traders of holy things. 2 Be stoned, if it is necessary to suffer it, for well I know you shall be hidden from those who cast the stones, and you shall escape  through the midst of them, like God. Being brought before Herod, do not answer much. 3 He will have respect for your silence more than the long speeches of others. If you are scourged, 4 seek for what they leave out. Taste gall for the taste's sake; 5 drink vinegar; 6 seek spit; accept the buffeting of blows, be crowned with thorns, that is, with the hardness of the holy life; put on the purple, take the reed, and receive worship from those who mock the truth; lastly, be crucified with Him, die with Him, be buried with Him gladly, that you may rise with Him and be glorified with Him and reign with Him. Look at and be looked at by the Great God, Who in Trinity is worshipped and glorified, and whom we declare to be now set forth clearly before you as far as it is possible in the bonds of the flesh. Saint Gregory Nazianzus, Oration 38 1 Mt 2:16 2 Jn 2:15 3 Lk 23:9 4 Jn 19:1 5 Mt 27:34 6 Jn 19:29

Sons of Thunder

Nec Jacobus et Joannes mortui filii tonitrui, quibus in usum gloriae coelestis assumptis non praevalent terrena, sed subjacent. Esto ergo et tu Petrus, devotus, fidelis, pacificus; ut portas Ecclesiae aperias, et portas mortis evadas. Esto filius tonituri. Dicis: Quomodo possum esse filius tonitrui. Dicis: Quomodo possum esse filius tonitrui? Potes esse, si non in terra, sed in pectore Christi recumbas. Potes esse filius tonitrui si te terrena non moveant, sed ipse potius ea quae terrena sunt, mentis tuae virtute concutias. Tremat te terra, non capiat: vereatur caro potestatem animi tui, et concussa subdatur. Eris filius tonitrui, si fueris filius Ecclesiae. Dicat et tibi de patibulo crucis Christus: 'Ecce mater tua'  Dicat et Ecclesiae: Ecce filius tuus ; tunc enim incipis esse filius Ecclesiae cum in cruce victorem videris Christum. Nam qui crucem scandalum putet, Judaeus est, Ecclesiae filius non est: qui crucem stultitam putat, Greacus est. Ille autem est Ecclesiae filius, qui crucem triumphum putat, qui crucem Christi triumphantis agnoscit.   Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber VII

Neither James nor John, the sons of thunder, 1 died; they were taken up to the enjoyment of heavenly glory because earthly things did not prevail over them but they subdued them. Be then a Peter, devout, faithful, peaceful, that you may open the gates of the church and avoid the gates of death. Be a son of thunder. You may ask, 'How am I able to be a son of thunder?' You are able to be one if you recline on the breast of Christ, 2 not on the earth. You are able to be a son of thunder if earthly things do not move you, but rather you, with the virtue of your mind, crush down worldly things. Let the earth fear you, rather than seize you, let flesh fear the power of your soul and let it be subdued with a blow. You shall be a son of thunder if you become a son of the Church. Let Christ say from the yoke of the cross: 'Behold your mother.' 3 And let it be said to the Church 'Behold your son' 4 Then you shall begin to be a son of the Church when in the cross you see the victory of Christ. For he who thinks the cross scandalous is of the Jews; he is not  a son of the Church. He who thinks the cross is foolish, is of the Gentiles. He is a son of the Church who deems the cross a triumph, who knows the cross as the victory of Christ. Saint Ambrose, On The Gospel of Luke, Book 7 1 Mark 3.17 2 Jn 13.23-25 3 Jn 19.27 4 Jn 19.26

Standing Fast

State et nolite iterum jugo servitutis contineri. Et ex hoc ostenditur, quia non stet qui jugo inhaereat servitutis. Et quia is qui a Christo liberatate donatus est, tamdiu fuerit sub jugo, quamdiu spiritum servitutis habuerit in timore, et Legis initia sit secutus. Quod autem ait, state, firmam et stabilem in Christo hortatur fidem, ut Ecclesiae Galatiae fixo in Salvatore permaneant pede. De quo et in alio loco justus loquitur: Statuit super petram pedes meos, pro eo quod est, super Christum: ne scilicet circumferantur omni vento doctrinae, et in diversa rapiantur. Unde et ad stantes dicitur: Et qui stat, videat ne cadat. Et in alio loco: State, viriliter agite, confortamini, ut stent cum eo, quem Stephanus a dextris Patris stantem vidit in martytio perseverans. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber III, Cap V

Stand fast and refuse to be placed again under the yoke of servitude 1 And from this it is shown that he does not stand fast who adheres to the yoke of servitude. And even this man who was gifted liberty by Christ, for as long as he was beneath the yoke, so long he had the spirit of slavery in fear, and the beginning of the law he followed. And so he says, stand fast, exhorting firm and stable faith in Christ, that the church of the Galatians remain with fixed foot with the Saviour. Concerning which in another place it is said: He stood my feet upon the rock. 2 that is, upon Christ, lest they be blown away by every wind of doctrine and seized in diverse ways. 3 Whence to those who stand fast he says, 'And he who stands, let him look, so that he does not fall.' 4 And in another place, 'Stand, act manfully, be strong,' 5 that they stand with Him who Stephen saw standing at the right hand of the Father while he persevered in martyrdom. 6 Saint Jerome, Commentary on the Letter to the Galatians, Book 3, Chap 5 1 Gal 5.1 2 Ps 39.3 3 Eph 4. 14 4 1 Cor 10.12 5 1 Cor 16.13 6 Acts 2