Seeing God

Καὶ εἶδον τὸν τόπον οὗ εἱστήκει ἐκεῖ ὁ θεὸς τοῦ Ισραηλ καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ ὡσεὶ ἔργον πλίνθου σαπφείρου καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαριότητι. Δηλοῦται γὰρ και ἐν τῇ λέξει ταύτῃ, ὡς ἔνθα Θεοῦ παρουσία νόησιν ἔσχε, τόπον εἰρήκασιν εἴναι τῶν ποδῶν αὐτοῦ, βεβαίως ἰδρυμένων ἔνθα ἀρετὴ πρακική. Ἤ δηλοῦτυ, διὰ τῆς πλίνθου τῆς σαπφειρίνης, καὶ σοφία, ἤτις, διὰ τῶν νοητῶν θεωρία ὑπάρχειν, τῃ καθαριότητι παραβάλλεται. Δίδυμος Αλεξανδρεύς, Ἐκλογαὶ Εἰς Την Ἐξοδον Migne PG 39.1113c

And they saw the God of Israel with a pavement as of sapphire beneath His feet, and as bright as the firm heavens when they are clear. 1 It is manifest in this passage that here God's presence may be held in the mind when that place which is said to be beneath his feet is firmly established here with the practice of virtue. And it is clear that by the pavement of sapphire wisdom is signified, and intellectual contemplation is compared to the clear sky.  Didymus the Blind, Fragment on Exodus 1 Exodus 24.10

Sin And Seeing

Et omnis qui peccat non vidit eum, nec cognovit eum. Visionem dicit et cognitionem fidei, qua justi etiam in hac vita Deum videre delectantur, donec ad ipsam speciem apertae visionis ejus in futuro perveniant, de qua supra dicitur: Quonaim videbimus eum sicuti est. Omnis ergo qui peccat, non vidit eum, nec cognovit. Si enim gustasset et vidisset quam suavis est Dominus, nequaquam se peccando a videnda ejus gloria segregaret. Et in quantum justi memoriam abundantiae suavitatis ejus eructant, et in justitia ejus exsultant, in tantum se a peccatis abstinendo justitiae ejus incommutabili et incomparabili concordare satagunt. Sanctus Beda, In Epistolam Sancti Joannis Source: Migne PL 93 100d-101a

And everyone who sins does not see Him, nor has known Him. 1 He speaks of the vision and knowledge of faith, by which even in this life the righteous may delight in the seeing of God, until to the open sight of His face they come in the future, concerning which it is was said before, 'Because we shall see Him even as He is.' 2 Everyone who sins, then, does not see Him, nor has he known Him. Indeed if he had tasted and seen how sweet is the Lord, 3 he would never have been separated by his sinning from the vision of His glory. And insofar as the righteous burst forth with the memory of the abundance of His sweetness and exult in His righteousness, 4 so do they by abstaining from sins abound harmoniously in his changeless and incomparable righteousness. Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 3.6 2 1 Jn 3.2 3 Ps 33.9 4 Ps 144.7

The Worse State

Sed transeamus ad Lazarum, et quaeramus quid est quod dicit: Et Lazarus similiter recepit mala. Et id sufficiat ad meritum, abundet ad gloriam, si non fecit bona, sed recepit mala. Plane beatus est, fratres, qui se a Deo accipere bona, mala recipere fideliter credit. Beatus qui Deo semper reddit debita: certe si non potest, vel dimitti sibi debita tota humilitate deposcat, ipse Domino sic docente: Dicitie: Dimitte nobis debita nostra. Beatus qui Deo debita, et cum non intelliget se contraxisse persolvit, altius propheta instituente cum dicit: Quae non rapui tunc exsolvebam. Beatus qui se apud Deum semper ut excuset, accusat, Scriptura taliter admonente: Justus in primordio sermonis sui accusator existit. Et si justus, quare se justus accusat? quia non justificabitur in conspectu tuo omnis vivens. Homo coram homine de justitia, de innocentia, de merito forsitan glorietur; coram Deo qui se de innocentia jactat, de sua justitia gloriatur homo non est. Hinc est, quod ille Pharisaeus cum non orat, sed justitias suas computat, imputat, ructat, injustus et publicano deterior abscedit. Sanctus Petrus Chrysologus, Sermo CXXIII, De Divite Et Lazaro Source: Migne PL 52 537c-538b

But let us consider Lazarus and let us ponder why it is said, 'And likewise Lazarus received evil.' 1 And that it may be enough for reward and abound to glory if he did not do good, but received evil. Clearly he is blessed, brothers, who faithfully believes in receiving goods from God while he receives bad things. Blessed is he who always returns his debts to God, and certainly if he is not able to do so, let him ask in all humility that his debts be forgiven, as the Lord taught:'Forgive us our debts.' 2 Blessed is he who returns his debts to God, for even when he does not understand, he is released from that which binds him, of which the Prophet speaks of more sublimely: 'That which I could not grasp, I set free.' 3 Blessed is he who before God, that he be excused, accuses himself, as Scripture admonishes: 'The righteous man in the beginning of his speech is his own accuser.' 4 And if a man is righteous, why does he accuse himself? Because in God's sight nothing living is justified. 5 A man before men may perhaps glory in his righteousness and innocence and merit; he who boasts of his innocence and glories in his righteousness before God is no man. So it was that the Pharisee, who when not praying was calculating his righteousness and measuring it and belching it forth, was in a worse state than the publican. 6 Saint Peter Chrysologus, from Sermon 123, On The Rich Man and Lazarus 1 Lk 16.25 2 Mt 6.12 3 Ps 68.5 4 Prov 18.17 LXX 5 Ps 142.2 6 Lk 18.10-14

Enduring Loss

Consolemur nos itaque, fratres, nec usque adeo suspiremnus collapsas esse domos, quia videmus reparationem domorum in dominis reservatam. Completum est, ut apparet, etiam in nobis praeceptum illud Domini de servo suo Job; cum agente adversus eum diabolo, terminum poneret persequendi. Ait enim illi, sicut legitur: Omnia quae habet do in manus tuas; sed ipsum ne tangas. Et iterum Ecce trado illum tibi; tantum ab anima ejus te custodi. Qua jussione inimicus accepta, perdita continuo omni ejus substantia, exulceratoque corpore, ab animae se tantum ejus laesione suspendit. Videte, dilectissimi, quantum fragilitati nostrae parcens vindictam erga nos suam Dominus temperavit, ut diversis urbibus, vastatis agris imminutaque substantia, nec animae nostrae, nec corpora laederentur. Idcirco autem magni illius Job putredine vermium corruptum corpus inhorruit; quia ille vir fortis probabatur ad gloriam, nos vero ut infirmi servabamur ad gratiam. Ac proinde non ambigamus posse nobis Deum posterisque nostris amissa reparare, cum videamus, fidelissimo Job, victo tamen diabolo, congeminatas opes, renovata pignora, et saevissimam corporis ejus plagam mirabili sanitate curatam.  Sanctus Maximus Taurinensis, Homilia XCIV, In Reparatione Ecclesiae Mediolanensis Source: Migne PL 57 471c-472a

Let us be consoled, then, brothers, let us no more sigh over the fall of houses, because we know that the restoration of them is reserved to the Lord. It is done to us, so it appears, as was with that command of the Lord concerning Job, when the devil was given a span to assail him. For He said to him, so it reads, 'Everything which he has I give into your hands; but do not touch the man himself.' 1 And again 'I give him to you, only from his soul I ward you.' 2 Which command the enemy accepted and destroyed all his substance, and afflicted his body, from the soul alone suspending his blows. See, beloved, how much the Lord spares our fragility when he tries us by bringing blows against us, that with diverse cities and fields wasted, and property threatened, yet he harms neither our souls nor our bodies. Thus even the body of Job shuddered at its grave putrescence of worms, because he was a strong man who was being proved unto glory, we however being weak were protected by grace. And it is not to be doubted that afterwards God is able to repair for us all our loses, when we see that to the most faithful Job, with victory over the devil, there was a redoubling of wealth, a renewal of promise, and from the savage blows of the body a restoration to health Saint Maximus of Turin, from Homily 94, On The Restoration of the Church of Milan 1.Job 1.12 2 Job 2.6

A Failure Of Faith

Et cum venisset ad turbam, accessit ad eum homo genibus provolutus, dicens, Domine, miserere filio meo. Reverso ad turbas Domino, a patre genibus advoluto puer offertur daemoniacus, frequenter et in aquam decidens et in ignem, cui curationem afferre discipuli non potuerint. Objurgatis his, et increpato daemone, sanus puer factus est. Crediderant quidem Apostoli: nondum tamen erant perfectae fidei. Nam Domino in monte demorante, et ipsis cum turba residentibus, quidam tepor eorum fidem relaxaverat; atque idcicro ait: Generatio incredibilis et perversa, quousque ero vobiscum? Quia, absente se, antiquae infidelitatis consuetudo subrepserat. Docet igitur, eos nihil salutis afferre posse, qui medio Evangeliorum et iterati adventus tempore, a fide tamen Domino absente decesserint. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XVII Source: Migne PL 9.1015-1016

And when He had come to the crowd, a man approached Him, who falling on his knees, said, 'Lord, have pity on my Son.' 1 As the Lord returned to the crowd, the father, kneeling, presented his child, a demoniac, who often threw himself into the water and into fire. The disciples were unable to obtain a cure for him. After scolding them and rebuking the demon, the boy was healed. Though the Apostles believed, their faith was not yet perfect. While the Lord delayed on the mountain, they were sitting with the crowd and a kind of torpor had weakened their faith, and therefore He said to them, 'Unbelieving and perverse generation, how long will I be with you?'  2 In His absence, their old habit of unbelief had come back to them. Thus He taught them that they would not obtain salvation who, during the time intervening between the Gospels and the Second Coming, abandoned their faith with the Lord absent.   Saint Hilary of Poitiers, from the Commentary On The Gospel of Saint Matthew, Chapter 17 1 Mt 17.15 2 Mt 17.17

Four Virtues, Four Vices

Ἐπειδὴ τέσσαρες ὑπάρχουσιν ἀρεταὶ γενικώταται, φρόνησις, ἀνδρεία, σωφροσύνη, δικαιοσύνη, τούτου χάριν καὶ ὁ διάβολος τέσσαριν κακίαις περιεκτικωτάταις πολλῶν κακιῶν πρὸς ἄμυναν κέχρηται. Καὶ ἄκουσον, τί λέγει Ζαχαρίας ὁ προφήτης, τὴν τετρακέρατον τοῦ Σατανᾶ θεασάμενος δύναμιν· Ἥρα τοὺς ὀφθαλμούς μου, καὶ ἴδον τέσσαρα κέρατα, τα διαεκορπέσεντα τὸν Ἰούδαν, καὶ τὸν Ἰσραήλ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΚΓ' Σελευκιῳ Διακονῳ Source: Migne PG 79 164-165

Since four virtues are the most important, prudence, fortitude, temperance and righteousness, likewise the devil has four prime vices among the many he possesses. And hear what Zechariah the prophet says beholding the four horned power of Satan: 'I lifted up my eyes and saw four horns tossing about Judea and Israel.' 1 Saint Nilus of Sinai, Book 1, Letter 223, To Seleucus the Deacon 1 Zech 1.18

Man With The Animals

Similitudo autem vultus eorum, facies hominis, et facies leonis a dextris ipsorum quatuor; facies autem bovis a sinistris ipsorum quatuor; et facies aquilae desuper ipsorum quatuor. Omnis etenim electus atque in via Dei perfectus, et homo, et vitulus, et leo simul et aquila est. Homo enim rationale est animal. Vitulus autem in sacrificio mactari solet. Leo fortis est bestia, sicut scriptum est: Leo vero fortissimus bestiarum, ad nullius pavebit occursum. Aquila ad sublimia evolat, et irreverberatis oculis solis radiis intendit. Omnis itaque qui in ratione perfectus est, homo est. Et quoniam semetipsum ab hujus mundi voluptate mortificat, vitulus est. Quia vero ipsa sua spontanea mortificatione contra adversa omnia fortitudinem securitatis habet, unde scriptum est: Justus autem quasi leo confidens absque terrore erit, leo est. Quia vero sublimiter contemplatur ea quae coelestia atque aeterna sunt, aquila est. Igitur quoniam justus quisque per rationem homo, per sacrificium mortificationis suae vitulus, per fortitudinem securitas leo, per contemplationem vero efficitur aquila, recte per haec sancta animalia signari unusquisque perfectus potest. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IV Source: Migne PL 76 815c-816a

For the appearance of their faces was the face of a man, yet each of the four looked like a lion seen from the right, like an ox seen from the left, like an eagle seen from above. 1 Indeed every elect one perfected in the way of God is at the same time a man and a ox and a lion and an eagle. Man is a rational animal. The ox is accustomed to be slain in sacrifice. The lion is a strong creature, as it is written: 'Truly the lion is mightiest of the beasts, and shall not fear the approach of any.' 2 The eagle flies to the heights, and with untroubled eyes gazes at the rays of the sun. Thus everyone who has been perfected in reason is a man. And because he has mortified himself to the pleasure of this world he is an ox. And because of his own will mortified he has secure power against everything, whence it is written: 'The righteous one shall be as a lion confident against every fear.' 3 And so he is a lion. And because he contemplates high things which are heavenly and eternal, he is an eagle. Therefore because the righteous one is by reason a man, by the sacrifice of his mortification an ox, by the security of his power a lion, and by contemplation an eagle, rightly by these holy animals is signified anyone who is perfect. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 4 1 Ezekiel 1.10 2 Prov 30.30 3 Prov 28.1

Judgement And The Heart

Ὁ Θεὸς τὰς πράξεις κατὰ τὰς προθέσεις λογίζεται· Δῴη γάρ σοι, φησὶ, Κύριος κατὰ τὴν καρδίαν σου. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source:  Migne PG 65 928c

God judges deeds according to the intention. It is said, 'The Lord shall give to you according to your heart.' 1 Saint Mark The Ascetic, from On Those Who Think Themselves Justified By Works 1 Ps 19.5

A Ruler Commended

Πολλοὶ μὲν ἀρχὰς ἐξ ἀρχῶν ἄλλας ἀμειβουσιν, ἐκ τῶν ἠσσόνων ἴσως τὰς μείζους, οἱ χρηστῶς ταύτας ἰθύνοντες. Τινὲς δὲ οὐ μόνον τῶν κρειττόνων τὰς ἤττους ἠλλάξαντο, ἀλλὰ καὶ οἰκτρῶς προσαπώλοντο. Οἴς οὐκ ἤν βοήθεια ἤ κυβερνησις. Σὲ δὲ ἐκ τῶν θρόνων τῆς εὐαρχίας αἱ οὐράνιοι παραδέξονται τάξεις, αἶς ἑαυτὸν πεποίηκας προσφιλῆ, καὶ πτωχῶν φιλοθέων κηδόμενος, καὶ κατόπιν πάντα τοῦ δικαίου τιθέμενος.    Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΡΞΕ' Αὐσονιῳ Source: Migne PG 78. 292

Many change masters for other masters, that is, perhaps from the lesser to the greater and higher, and they certainly have acted rightly. But some not only exchange the greater for the inferior, but even wretchedly attach themselves to them, from whom there can be no help nor guidance. But you from the thrones of good government having received heavenly orders have made yourself beloved, and anxious with piety for the poor, hereafter dispose all things to righteousness. Saint Isidore of Pelusium, Book 1, Letter 165, To Ausonius

Ambition Questioned

Ἄν βούλει ἄρχειν τῆς ἐπαρχίας, ἀτιμωθήσῃ· ἂν δὲ σαυτὸν ταπεινώσῃς, ἑλεηθήσῃ· γέγραπται γὰρ, ὅτι Ὁ Θεὸς ἐκχέων ἐπ' ἄρχοντας ἀτιμίαν, τοὺς ταπεινοὺς ἰάσατο. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΞΙ  Δεκουριωνι Source: Migne 79 148

If you wish to rule over some province, you may be disgraced, if you humiliate yourself, you may obtain mercy; for it is written: 'God pours out disgrace upon princes, He saves the humble.' 1 Saint Nilus of Sinai, Book 1, Letter 161 To Decurion 1 Job 12.21

Wishing To Be A Bishop

Οὐκ ἔστι τῶν τυγχανότων ἐπισκοπῆς ἐρᾷν, ὦ θαυμάσιε, ἀλλ' ὧν ὁ βίος ἐκ τῶν Παύλου νόμων ἰθύνεται. Εἰ οὖν ἐκείνην ἐν σεαυτῷ θεωρεῖς τὴν ἀκρίβεαιν, ἴθι ἀσμένως πρὸς τὴν τοσούτου ὕψους ἀνάβασιν. Εἰ δὲ οὐ πρόσεστί σοι αὕτη, μέχρις ἂν κτήσῃ, μὴ ψαύσῃς τῶν ἀψαύστων. Πρόσεχε πυρὶ προσεγγίζειν τὴν ὕλην δαπανῶντι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΡΔ' Λεοντιῳ Source:  Migne PG 78.253c

It is not of the common man to desire to be a bishop, O eminent fellow, but of him whose life is directed by the laws of Paul. 1 If you clearly perceive that in yourself, go happily and ascend to such a height. But if it is not yours, until you do possess it, do not touch what is untouchable. Beware, lest you advance to a fire the material of which you have bought. Saint Isidore of Pelusium,  Book 1, Letter 104, to Leontius 1 1 Tim 3.1-7 ; Tit 1.7-16

Servants And Sons

Beati pacifici, quoniam filii Dei vocabuntur Quid amplius quaerit servus, nisi ut fiat filius? Imo quis hoc, fratres mei, vel opinari tenuiter auderet, nisi hoc ipsa Dei benignitas et permitteret, et promitteret? Impii eramus, et propterea inimici, de salute nil tractantes, nil sperantes: et gratis venit, inopinatosque praevenit, qui vere prior dilexit nos, Christus, et pro impiis mortuus est. Hoc est quid admirans Apostolus, ait: Ut quid Christus pro impiis mortuus est, cum pro justo nemo velit mori? Nam pro bono, id est pro amico, et commodo sibi, forsitan quis audeat mori, ut de Pylade et Oreste legitur: Sed nos inimici eramus, sicut sequitur: Si, cum inimici essemus, reconciliati sumus Deo per mortem Filii ejus, multo magis nunc, etc,  Quid est, multo magis? Revera, ut filiationem accipiamus per ipsum Filium; notate gradus, profectus distinguite. Inimici eramus, peccati servi, liberi justitiae. Liberavit nos Filius, et vere liberi facti sumus a peccato, et diabolo, servi facti justitiae. Et hic primus gradus est: quem desiderans quidam clamat: Domine, libera animam meam,  ipsumque consecutus exsultat. O Domine, quia liberasti me, ego servus tuus, et filius, nondum dico, tuus, sed ancillae tuae. Dirupisti vincula mea, quibus me quasi quadrupedem strinxerat diabolus, ut nec exire, nec operari liberum esset, sicut scriptum est: Exibit homo ad opus suum, et ad operationem suam.  Nunc pedem moveo, nunc manum aridam extendo, de perverso conversus, de inimico servus, ut benefaciam tibi prorsus inutilis, qui bonorum meorum non eges, et mihi tamen utilis, qui cum timore et tremore meam operor salutem. Cum omnia, inquit, bene feceritis, dicite: Servi inutiles sumus. Ecce qui facit mala, vel bone male, inimicus deputatur: qui omnia bene, nondum amicus, sed servus vocatur. Isaac, Cisterciensis Abbas, In festo omnium sanctorum, Sermo V Source: Migne PL 194. 1704b-d

Blessed are the peacemakers for they shall be called sons of God. 1 What more does a servant seek than to be made a son? And who, dear brothers, dares hold this slender hope, unless the benevolence of God has permitted and promised it? Impious we were, and thus enemies, caring not for salvation, not having a hope; and grace came, approached those who did not expect it, Christ, He who truly loved us before and who died for the impious. This is what the admiring Apostle says, 'How did Christ die for the impious, when no one wishes to die for the righteous man? 2 Because for a good man, that is, for a friend, and to comfort himself, perhaps someone would dare to die, as is said of Pylades and Orestes, but we were enemies, and so it follows: 'If when we were enemies, we were reconciled to God through the death of his Son, much more now...' 3 What is this much more? Be reverent: that we receive sonship through his Son. Note the step, be aware of the advance. Enemies we were, slaves of sin, now freed for righteousness. The Son freed us and truly we were freed from sin and the devil and made servants of righteousness. And this is the first step, that desiring such a thing, a man cries out, 'Lord, free my soul.' 4 And later the same man exults: 'O Lord, you have freed me, I am your servant, and son,' not yet do I say a son of yours, but of your handmaid. 'You have broken my chains.' 5 with which the devil bound me like some beast, that I could not go out to any free work, as it is written, ' A man goes out to his work and to his deeds.' 6 Now I move the foot, now I stretch out the withered hand, from perversion turned, from an enemy made a servant, that suddenly I who was once useless may do good to you, who do not lack any of my goods, and yet to me it is useful, who with fear and trembling may work out my salvation. When everything, he says, you have done well, say, 'We are useless servants.' 7 Behold, he who does evil, or a good thing badly, is named an enemy, he who does all things well, while not yet a friend, is called a servant.   Isaac of Stella, from the Fifth Sermon for the Feast of All Saints 1 Mt 5.9 2 Rom 5.6-7 3 Rom 5.10 4 Ps 114.4 5 Ps 115.16 6 Ps 103.23 7 Lk 17.10

Hope And Forgiveness

Promittitur diluvium numquam ejusmodi futurum esse, ut terram omnem corrumpat;   Sensus autem hoc altior habet, quod jam providentia futura sit Domini, ne tantum sit diluvium corporalium passionum, ut anima omnis intereat. Et quidem non audeo dicere quia videtur Dominus statuere, quod nullius anima possit penitus interire. Quid enim de parricida dicimus? Quid etiam de homicida? Quid de adultero? Quid de praevaricatore? Quas ei partes animae ad veniam reservamus? Unde magis illud arbitror quod provocet Dominus Deus, ut etiam si quis leviores alias habeat passiones, non penitus divinam desperet gratiam, nec omnimodis victurum se esse diffidat. Sed etiam si est luxuriosus, nec potest studium vitare luxuriae, ab adulterio tamen studeat temperare; sit epulandi delectatio, non stuprandi sit. Etiam si nescio quis avarus qui aliena diripuit, ejecit pupillos, eliminavit viduas, vel postea tamen in poenitentiam regressus restituat quod abstulit. Denique Zachaeus ideo veniam meruit, quia non solum restituturum se, sed quadruplum promisit quibus aliqua sustulisset, pauperibus quoque medietatem sui patrimonii donaturum. Sanctus Ambrosius Mediolanensis, De Noe Et Arca, Caput XXVII Source: Migne PL 14 407

And He promised they would never be a flood in the future that would destroy the earth... 1 This has a higher meaning, concerning the providence of the Lord in the future, that there would not be such a deluge of corporeal passions that the whole soul would perish. And certainly I do not dare to say that it appears that the Lord has determined that no soul shall be able to be utterly destroyed. For what shall we say about the parricide? The murderer? The adulterer? What of the inveterate sinner? What part of his soul shall we reserve for forgiveness? Whence better I judge it that the Lord said that even if someone have the lighter passions then he should not utterly despair of Divine grace, not being utterly hopeless as if he has been utterly conquered. But even if he is a man of luxury, and cannot avoid the passion for luxury, from adultery however let him desire to exercise restraint, that there may be delight in feasts but not lasciviousness. Even if I do not know how the avaricious man who seizes the goods of others, casts out orphans, ruins widows, and yet later coming to penance restores what he has taken, yet so it was that Zacchaeus eventually merited forgiveness, because not only was he to make restoration, but he promised that he give to to those from whom he had taken fourfold return, and that he would give to the poor from his own patrimony. 2 Saint Ambrose, from Noah And The Ark, Chap 27 1 Gen 9.11 2. Lk 19.1-10

Abhorring An Egyptian

Non abominaberis Aegyptium, eo quod fuisti incola in terra ejus. Quamvis enim mundo renuntiantes, id est, pristinam saeculi conversationem, vel concupiscentiam declinemus, tamen, dum praesentis saeculi necessitatibus subdimur, quasi Aegyptiam nationem nequaquam exstinguimus, licet ab ipsa quadam discretione separemur, non de superfluis cogitantes, sed, secundum Apostolum, victu quotidiano indumentoque contenti. Hoc enim singulariter mandabatur in lege: Non abominaberis Aegyptium. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum,In Deuteronomium Caput XI Source: Migne PL 83.363c

You shall not abhor an Egyptian, for you were a sojourner in his land. 1 Although renouncing the world, that is, the former way of life in the world, or casting off desire for it, however while we are under the sway of certain necessities of the present age we do not utterly extinguish the Egyptian nation, from which with a certain prudence we should separate ourselves, thinking not of needless things, but according to the Apostle being content with our daily food and covering. 2 For this particularly is commanded in the law, 'You shall not abhor an Egyptian.' Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Deuteronomy, Chap 11 1 Deut 23.7 2 1 Tim 6.8

Insults And Brothers

Si quis dixerit fratri suo Racha, sine causa, reus erit concilio.  Id est, ut sit unus ex concilio eorum, qui adversus Christum fuerunt, sicut apostoli in canonicis suis interpretanter. Si quis autem dixerit, Fatue, reus erit gehenae. Racha quidem dicitur Hebraice vacuus, quamvis quantum ad sensum verbi, unum est dicere, Fatue, et, Racha. Nam qui vacuus est, ille fatuus est: et qui fatuus est, sine dubio vacuus est, et utriusque verbi una videtur esse injuria. Nam sicut indigna res est illi dicere, Faute, qui habet in se sapientiam spiritualem in agnitione Dei Patris et Christi: sic indigna res est, dicere hominem vacuum, qui habet in se Spiritum Sanctum. Nam nemo dicitur vacuus, qui habet in se Spiritum Sanctum, et nemo fatuus, qui Christum cognoscit. Et quare illud quidem  verbum, id est Racha, habet poenam concilii: hoc autem verbum, Fatue, gehennae? Nam si unum peccatum est, una debet esse et poena amborum. Sed quantum ad dicentis propositum, differentiam jam habent haec verba, etsi quantum ad sensum similia sunt. Racha enim vulgare verbum erat apud Judaeos, quod non ex ira, neque ex odio, sed ex aliquo motu vano dicebant, magis fiduciae causa, quam iracundiae. Nam unaquaequa provincia habet in consuetudine aliquod exprobratorium verbum, quod non rixae causa, sed familiaritatis gratia dicere solent ad eos, quorum fiduciam habent. Utputa patronus suscepto liberto suo, aut dives pauperi, aut urbanus rustico, contemnens personam ejus, magis quam inimicans. Sed forte dicis, si Racha iracundiae causa non dicitur, quare peccatum est. Quia contemptionis causa dicitur, non aedificationis. Nam etsi persona illius tibi contemptibilis videbatur, tamen dignitas Christianitatis illius contemptibilis non erat. Et si illum aspicere non volebas, tamen Christum, qui in eo est, aspicere debuisti. Deinde et alia ratione peccatum est dicere Racha, quia etsi ille aliquid vanum audire merebatur, te tamen, dicere vanum aliquid non oportebat, cum sic scriptum est: Amen dico vobis, pro omni verbo otioso, quodcumque loquuti fueritis, dabitis rationem. Quicquid non est lumen, tenebra est: sic et quicquid bonum non est, malum est. Dicit Apostolus: Omnis sermo malus ex ore vestro non procedat. Et non dicit, Si quis bonus, tantummodo, sed, Si quis bonus ad aedificationem fidei. Si ergo nec bonum verbum sine causa dicere debemus, nisi fuerit pro occasione aedificationis, ne ipsum verbum bonum, dum sine causa dicitur, inveniatur esse otiosum, et fiat malum: quanto magis illud verbum dicere non debemus, quod a semetipso naturaliter malum est, et ad injuriam pertinet audientis? Deinde, numquid membrum oris nostri, quod ad aedificationem aliorum creatum est, aut ad usum corporis, aut ad gloriam Dei, trahimus illud ad ministerium vanitatis? Omnis enim sermo vanus qui dicitur, immundo spiritu dictante profertur. Vanum ergo sermonem dicentes, non tantum ideo peccamus quia per illum sermonem aliquem laedimus, sed quia damus locum in nobis immundis spiritibus agendi quod volunt. Hoc sciens Salomon, dicebat ad Dominum: Duo postula a te, ne auferas gratiam tuam a me, priusquam moriar, et vanum verbum non exeat de ore meo. Opus Imperfectum in Matthaeum, Homilia Undecima ex capite quinto Migne PG 56.690-691

If someone says to his brother Racha, without cause, he shall be guilty in the council. 1 That is, he will be like one of the council who were opposed to Christ, as the apostolic canons understand it. 'And if someone says 'Fool', he shall be guilty of hell.' 1; Racha is a Hebrew word meaning vacuous, although such is the meaning of the word, that it is one and the same to say, Fool, and Racha. For he who is vacuous is a fool and he who is a fool is without doubt vacuous and both words seem to do the same harm. For as it is unworthy to say to another, 'Fool' who has in himself the spiritual wisdom of the knowledge of God the Father and Christ, so unworthy it is to call a man vacuous when he has the Holy Spirit in himself. For no one is called vacuous who has the Holy Spirit in himself and no one is a fool who knows Christ. And why is it that one of the words, that is, 'Racha', has the punishment of the council, and the other word, 'Fool', of hell? For if the sin is one, then one should be the punishment of both. But on account of the purpose of saying them, these words do differ, even if they have similar sense. For Racha is a word commonly used among the Jews, not from anger, nor from hatred, but arising from some petty passion and spoken more as a matter of trust than anger. For every province has the custom of a word of reproach which, not on account of conflict, but because of familiarity is accustomed to be spoken to another of whom one has the trust. So a master treats his freedman, or the rich man a poor man, or the town dweller the rustic, having contempt for his person, more than enmity. But perhaps you say, If Racha is not spoken out of anger, why is it a sin? Because it is spoken out of contempt and not to edify. For even if some person seems contemptible to you, yet the dignity of his Christianity is not something contemptible. And if you do not wish to look at him yet you should look at Christ who is in him. And then for another reason to say 'Racha' is a sin, for even if someone deserves to hear something vain, you, however, should not speak anything in vain, when it is written 'Truly I say to you, for every useless word that you have spoken you shall receive judgement.' 2 Whatever is not of the light is of the darkness, as even whatever is not good is evil. The Apostle says, 'Let not your mouth let go any evil word.' 3 And he does not then say 'Unless something good', but 'Unless something good for the building up of faith.' If, then, neither a good word without cause we should speak unless there be an opportunity for edification, lest the good word, being spoken without cause, is found to be useless, and becomes an evil, much more should we not speak that word which in itself is naturally evil and intends the harm of the listener. Should we hand over to the service of vanities the member of our mouth, which is created for the edification of others, either for corporeal uses, or the praise of God? Every vain word that is spoken is brought forth by the dictation of an unclean spirit. Therefore speaking vainly is not only a sin because through our speech we injure another, but because we give a place in us to the unclean spirits that they might do what they wish. Solomon, knowing this, said to the Lord, 'Two things I ask of you, do not take your grace from before I die, and may a vain word never leave my mouth.'  4 Opus Imperfectum on Matthew, from The Eleventh Homily on The Fifth Chapter 1 Mt 5.22 2 Mt 12.36 3 Ephes 4.29 4 Prov 30.7-8