Types Of Sickness

Et accesserunt ad eum turbæ multæ, habentes secum mutos, cæcos, claudos, debiles, et alios multos: et projecerunt eos ad pedes ejus, et curavit eos... Quod turbae obtulerunt Domino mutos, qui eum non laudant, vel non confitentur fidem; caecos, qui non intelligunt, etiamsi obtemperant jubentibis; surdos, qui non obtemperant etiamsi intelligunt; claudos, qui praecepta non implent. Sanctus Augustinus Hipponensi, Questiones in Evangelium Secundum Matthaeum, Liber Primus, XIX Source: Migne PL 35 1327

'Great multitudes came to Him, bringing with them the lame, the blind, the deaf, the crippled, and many others, whom they laid at His feet; and He healed them...  1 Those presented to the Lord mute are those who neither praise nor make profession of faith; blind, those who do not understand, even if they do obey their superiors; deaf, those who do not obey, even if they do understand; lame, those who do not keep the commandments. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 19 1 Mt 15.30

Knowledge And Deeds

Scienti ergo bonum facere et non facienti, peccatum est illi.   Per totum hujus Epistolae textum beatus Jacobus ostendit quod hi quibus scripsit scientiam boni faciendi habebant, simul et fidem rectam didicerant, ita ut et aliis se magistros fieri posse praesumerent, nec tamen operum prefectionem, neque mentis humiliatatem, neque contitentiam adhuc sermonis erant adepti. Unde illos modo inter alia increpationis et exhortationis verba non minimum terret in eo, quod scientem bona facere, et non facientem quae novit, majus dicitur habere peccatum, quam illum qui ignoranter delinquit. Tametsi nec ille prorsus a reatu liber esse possit qui nesciens erravit, cum ipsa boni ignorantia non parvum sit malum. Hinc etenim Dominus ait: Servus qui cognovit voluntatem domini sui, et non fecit secundum voluntatem ejus, vapulabit multis. Qui autem non cognovit, et fecit digna plagis, vapulabit pacuis. Sanctus Beda, Super Divi Jacobi Epistolam, Caput IV Source: Migne PL 93 35b-c

Knowing, therefore, what is good to do and not doing it, it is a sin to you. 1 Through all the words of his letter the blessed James shows that those to whom he wrote possessed the knowledge of what it is to do good, and at the same time they taught the faith, that thus they were able to set themselves up as teachers before others, yet they did not have that perfection of works, or humility of mind, nor continence, as skill in words. Whence, among other things, with words of reproof and exhortation he strikes great fear into them, that knowing how to do good and not doing what they know, it is said they have greater sin than those who err in ignorance. For it is not that he is able to be absolutely free from guilt who unknowingly strays, when the very ignorance of good is not a small evil. Thus even the Lord says: 'A servant who knows the will of his lord and does not act in accordance with it shall receive a severe beating. He who does not know it, and has done what is worthy of blows, shall receive a lighter beating.' 2 Saint Bede, from the Commentary on the Letter of Saint James, Chapter 4   1 Jam 4.17 2 Lk 12. 47-48

Faith And Salvation

Secundo quaesisti loco, utrum sola sufficiat ad salutem fides et unitae scientia trinitatis. In rebus divinis non solum credendi ratio requiritur, sed placendi. Fides ergo nuda meritis inanis et vacua est, sicut apostolis dicit: quid prodest, si fidem quis dicat se habere, opera autem non habeat? Numquid potest fides servare eum? Sequitur enim et dicit: Fides, si non habeat opera, mortua est in semet ipsa. Sed dicit quis: tu fidem habes et ego opera habeo; ostende mihi fidem tuam sine operius et ego ostendam tibi ex operibus fidem meam. Secundum haec sufficere per se sola credulitas non probatur. Name Deum scire et credere etiam diabolus invenitur, sicit idem Apostolus dicit: Tu credis, quoniam unus est Deus, benefacis, nam et daemones credunt et contremiscunt. Vis autem scire, O Homo inanis, quoniam fides sine operibus mortua est? Abraham pater noster nonne ex operibus iustificatus est? Et ne spem nostram in sola fidei parte ponamus, ita conclusit: sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est, sine quibus inanem esse hominem dixit. Multum similum testimoniorum studio brevitatis omittimus. Apostolos Paulus, de cuius pectore quasi de templo suo Dominus loquebatur, numquid solam fidem sibi iudicavit ad superanda mundi mala posse conpetere ita dicens: Castigo corpus meum et in servitutem redigo, ne forte, cum aliis praedicavero, ipse reprobus efficiar? Ecce per vitia corporis reprobus fieri metuit, iam probatus per mortifera carnalium contagia passionum vas contumeliae fieri pertimescit, qui iam vas electionis effectus est. Sanctus Faustus Reiensis, Epistula V, To Paulinus Source: Fausti Reiensis Praeter sermones...184.24

Your second question is whether faith alone suffices for salvation and knowledge of the united Trinity. In things Divine not only is the matter of belief required, but pleasing. Faith, therefore, stripped of merits is inane and empty, as the Apostle says: 'What does it profit, if someone says he has faith and he has not works? Is his faith able to protect him?' 1 And continuing he says: 'Faith if it have not works is dead in itself. But someone says: 'You have faith and I have works.' Show me your faith without works and I shall show to you my faith from my works.' 2 According to these things let it suffice that belief alone does not satisfy. For even the devil is found to know and believe God, as indeed the Apostle says: 'You believe that God is one, you do well, for even the demons believe and tremble. Do you wish to know, O empty man, that faith without works is dead? Was Abraham our father not justified by works?' 3 And lest we place our hope in faith alone, so he concludes: 'As the body without the spirit is dead, so even faith without works is dead,' 4 without which he names a man empty. The support of many similar witnesses I omit on account of brevity. But the Apostle Paul, speaking on the heart as the temple of the Lord, does he indicate that faith alone was able to overcome the evils of the world, when he says: 'I discipline my body and I bring it into subjection, lest perhaps when I preach to others, I make myself a cause of reproach?' 5 See that through the faults of the body he fears to become a reproach, one already approved yet fearing through the death-bearing influence of the flesh's passions to be become a vase of disgrace, who had been made a vase of election. 6 Saint Faustus of Riez, from Letter 5, To Paulinus 1 Jam 2.14 2 Jam 2.17-18 3 Jam 2.19-21 4 Jam 2.26 5 1 Cor 9.27 6 Rom 9.21

Abraham's Victory

Deinde a quinque regibus, qui Sodomis irruerant, captum Lot liberat, habens secum in praelio trecentos decem et octo vernula. Sed quid haec victoria Abrahae de quinque regibus indicabat, quos ille fidei pater mysterio superavit, nisi quod fides nostra, si confirmata sit in spiritu principali, totidem corporis nostri sensus verbo Dei subigat? Nam sicut ille de proximo in regibus victor, ita et fides nostra per animam victrix de exeriore homine triumphat. Quod vero ille non multitudine, nec virtute legionum, sed tantum trecentis decem et octo comitantibus, adversarios principes debellavit, jam tunc in sacramento crucis, cujus figura per Tau litteram Graecem numero trecentorum exprimitur, imaginatbatur, quod nos Christi passio liberaret a dominatu quinque carnalium sensuum, qui nos antea variis vitiis captivantes exsuperaverant. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Genesin, Caput XI Source: Migne PL 83.239b-c

Then from the five kings, who overcame Sodom, Abraham liberated the captive Lot, having with him in battle three hundred and eighteen servants. 1 And what does this victory of Abraham over the five kings indicate, those that father of faith overcome mystically, but that our faith, if it is fortified with the great spirit, every day subjugates the senses of our body with the Word of God? For as he for his neighbour was victor against kings, so even our faith triumphing over the exterior man is a victor for the soul. And that he conquered hostile princes not with a multitude, nor with the strength of legions, but with only three hundred and eighteen companions, gives an image of the mystery of the cross, by the figure of the Greek letter Tau τ, which expresses the number three hundred, because the passion of Christ liberated us from the domination of the five carnal senses, who had before held us captive to various vices. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Genesis, Chap 11 1 Gen 14.1-16

Faith And Foresight

An quisquam dicere audebit Deum non praescisse quibus esset daturus ut crederent, aut quos daturus esset Filio suo, ut ex eis non perderet quemquam? Quae utique si praescivit, profecto beneficia sua quibus nos dignatur liberare praescivit. Haec est praedestinatio sanctorum, nihil aliud: praescientia scilicet, et praeparatio beneficiorum Dei, quibus  certissime liberantur quicumque liberantur. Caeteri autem, ubi, nisi in massa perditionis justo divino judicio relinquuntur, ubi Tyrii relicti sunt et Sidonii, qui etiam credere potuerunt, si mira illa Christi signa vidissent: sed quoniam ut crederent non eis erat datum, etiam unde crederent est negatum. Qui isitis resistunt, hoc sentire aperissime probantur, quod fides non sit donum Dei; et quod gratia non praeveniat liberum arbitirium, sed sequatur; et quod gratia Dei secundum merita nostra detur. Nam si aliquid conferri homini per gratiam confitentur, et id non accipit nisi fides, quae accepta non est; in ipsa est meritum, cui non donum datur, sed debitum redditur. In hac sententia positi, consequenter sapiunt eos esse praedestinatos in vitam aeternam, quos per liberae voluntatis arbitrium fideles futuros praescierit Deus; ut ipsa electorum praedestinatio non sit nisi retributio: atque ita in his qui praedestinati sunt secundum propositum ejus qui universa operatur, non operetur Deus fidem; nec ulla sint hominis merita, si Deus operatur universa. Vere qui ista sentiunt, fidem non acceperunt, aut quam acceperant perdiderunt, sequendo vanissimam Pelagianorum superbiam, et in se, non in Domino, gloriando, qui operantur omnia in omnibus, bona profecto, non mala: et si omnia bona, utique et fidem, sine qua nemo potest placere, et quae est virtutum omnium fundamentum. Quale est autem, ut cum Dei sit aedificatio, et nisi Dominus aedificaverit domum, in vanum laborent qui aedificant eam; aut nolint isti fundamentum ad aedificium pertinere, aut se velint inchoare quod Dominus possit exstruere? Non erit ergo illis principium Filius Dei, non fundabuntur in ipso angulari lapide Christo Jesu, nec de eis dictum: Firmum autem fundamentum Dei stat: quia totam electionem suam solubili arenae et succiduo cineri superponunt. Agnoscamus itaque sapienter, pieque fateamur, praescisse incommutabiliter Deum quibus esset daturus ut crederent, aut quos daturus esset Filio suo, ut ex eis non perderet quemquam: et si haec praescivit, beneficia sua illum quibus nos dignatur liberare praescisse: et hanc esse praedestinationem sanctorum, praescientiam scilicet et praeparationem gratiae Dei, qua certissime liberantur. Caeteros autem quicumque non liberantur, quos a generali perditione humani generis gratia non exemit, justo noverimus judicio non exemptos: et quid nobis remissum sit, in eis discamus de quorum queri damnatione non possumus. Non est enim iniquitas apud Deum, neque quisquam sub judicio ejus innocens perit. Sicut enim hic ipse insignis gratiae praedicator alibi ait: Reddit omnino Deus et mala et malis, quoniam justus; et bona pro malis, quoniam bonus est; et bona pro bonis, quoniam justus et bonus est: tantummodo mala pro bonis non reddit, quoniam injustus non est. Reddit ergo mala pro malis, poenam pro injustitia; et reddit bona pro malis, gratiam pro injustitia;et eddit bona pro bonis, gratiam pro gratia. Cum aliqui pereunt, non dubitemus ipsorum meritis deputari quod pereunt; quos utique posset Deus misericorditer liberare, si vellet. Et cum aliqui liberantur, non audeamus definire, quod digni fuerint liberari; quos utique posset Deus juste damnare, si vellet. Quare autem non omnes, aut quare illos potius quam illos liberet, nec necessarium est quaerere, nec possible reperire; cum, omissis discretionis istius causis, scire sufficat quod nec misericordia justitiam, nec justitia auferat misericordiam apud  eum a quo nemo nisi juste damnatur, nemo nisi misericorditer liberatur. De Tyriis vero et Sidoniis quid aliud possumus dicere, quam non esse eis datum ut crederent, quos etiam credituros fuisse ipsa Veritas dicit, si talia qualia apud non credentes facta sunt virtutum signa vidissent? Quare autem hoc eis negatum fuerit, dicant, si possunt, qui calumniantur: et ostendant cur apud eos Dominus mirabilia, quibus profutura non erant, fecerit, et apud eos quibus erant profutura non fecerit. Nos etiam si rationem facti, et profunditatem judicii ejus penetrare non possumus, manifestissime tamen scimus, et verum esse quod dixit, et justum esse quod fecit; et non solum Tyrios et Sidonios, sed etiam Corozain et Bethsaida potuisse converti, et fideles ex infidelibus fieri, si hoc in eis Dominus voluisset operari. Neque enim ulli falsum videri potest quod Veritas ait: Nemo potest venire ad me, nisi fuerit ei datum a Patre meo; et: Vobis datum est nosse mysterium regni coelorum, illis autem non est datum; et, Nemo novit Filium, nisi Pater, neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare; et, Sicut Pater vivificat mortuous, ita et Filius quos vult vivificat: et, Nemo potest dicere Dominum Jesum, nisi in Spiritu sancto. His divinarum vocum auctoritatibus eruditi gratias agamus Deo, qui dedit nobis spiritum fidei et virtutis, continentiae et charitatis, sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, ac timoris sui. Quae bona si non dedisset nobis, qui omnia operatur in omnibus, prorsus non haberemus in nobis: et cum his, qui non cognoverunt Dominum, aut cum cognovissent, non sicut Deum glorificaverunt, aut gratias egerunt, sed hoc ipsum suae sapientiae, deputantes stulti facti, et obscurato corde evanureunt in cogitationibus suis; cum his, inquam, sederemus in tenebris et in umbra mortis, nec querelam habentes de poena, nec excusationem de ignorantia, nec praesidium de natura. Sanctus Prosperus Aquitanus, Pro Augustino Responsiones, Excerptum Octavum Source: Migne PL 51.196b-198c

But who will dare say that God has not foreseen to whom it shall be given to believe, or those who shall be given to His Son, that from them none will be lost? 1 And if He has foreseen, undoubtedly He has foreseen we whom he has deigned to liberate by his goodness. This is the predestination of the saints, nothing else, for obviously the foresight and preparation of the blessings of God will certainly liberate whom they will. But the rest, where are they, but left in the mass of the damned by the just and divine judgment, where Tyre and Sidon are left who were able to believe if they had seen the wondrous signs of Christ, 2 but because it was not given to them that they believe, so indeed that they believe was denied to them.' 3 He who opposes these things is most openly proved to think that faith is not a gift from God, and that grace does not come before free will, but follows it, and that the grace of God is given according to our merits. For if they admit that something is conveyed to a man by grace and he does not receive it unless with faith, which has not been received, in this is merit, which is thus not a gift given, but a debt fulfilled. Being placed in this understanding, it follows they think that those who are predestined to eternal life are those who by the judgement of their own free will God foresees as being faithful in the future, and so this predestination of the elect is nothing but a reward, but among those who will have men predestined according to the proposal of Him who does everything, God does not work faith, nor are there any merits of a man, if God does everything. Truly they who think these things, have not received the faith, or what they have received they have ruined, on which follows the utterly vain pride of the Pelagians, who glory in themselves, not in the Lord, He who works all things in everything, 4 good things, certainly, and not evil things, and if everything which is good, then faith, without which no one can be pleasing, 5 and which is the foundation of all the virtues. What is this but that there is a building of the Lord, and unless the Lord shall build the house, in vain they labour who build it? 6 Or that they are unwilling that it be the foundation of the building, or they wish themselves to begin what the Lord is able to build up? Therefore the Son of God will not be their beginning, nor shall there be established in them the corner stone of Jesus Christ, nor of them was it said, 'For the foundation of God stands firm.' 7 Let us wisely acknowledge and piously confess that God incomprehensibly foresees those to whom it shall be given to believe, or those who shall be given to His Son, that one from them not perish, and if He has foreseen this, He has foreseen us whom he has deigned to liberate by His goodness, and this is the predestination of the saints, the foresight and preparation of the blessings of God which will certainly liberate. And the others who are not liberated, who are not drawn out of the general ruin of the human race by grace, are not exempt from just judgement, and what to us is forgiven, in them we will learn, the damnation of whom we are not able to lament. For it is not iniquitous to God, 8 nor shall anyone innocent perish under His judgement. Since as the same preacher of manifest grace says elsewhere:'Certainly God returns evil for evil because He is just, and good for evil, because He is good, and good for good, because he is just and good; only evil for good He does not return, because that is unjust. Thus he returns evil for evil, punishment for injustice, and He returns good for evil, grace for unrighteousness, and He returns good for good, grace on grace.' 9 When some perish we should not scruple to think they it is because of their merits they perish, whom the merciful God is able to liberate should He so wish. And when others are liberated, we should not dare pronounce that they were worthy to be liberated, those whom God is able to rightly damn if He so wishes. Now why does He not liberate everyone, or why those ones and not those others, it is not necessary to enquire, or possible to find out. When we do not have knowledge of the causes, it is enough to know that neither mercy removes justice, nor justice mercy, with Him who damns no one but rightly and liberates none but mercifully. And now, concerning Tyre and Sidon what else can we say but that it was not given them to believe who indeed would have believed, as the Truth said, if they had seen such signs of power that were done among those who did not believe? Why was it denied to them, let them say, if they are able, who dispute, and let them show why the Lord performed his wonders among those who would not profit by them, and among those who would have profited He did not. Certainly we are not able to give reasons and to plumb the depths of His judgement. However, we do most manifestly know that it is true what He said and right what He did, and not only Tyre and Sidon but even Chorazin and Bethsaida would have been converted, being made faithful from unfaithfulness, if the Lord had wished to do such things among them. For to none can it seem false what the Truth said: 'No one is able to come to Me, unless it is given to him by the Father.' 10 And: 'It is given to you to know the mysteries of the kingdom, but to them it is not given.' 11 And: 'No one knows the Son but the Father, nor the Father but the Son, and him to whom the Son wishes to reveal him.' 12 And: 'As the Father enlivens the dead, so the Son enlivens whom He wishes.' 13 And: 'No one is able to call Jesus Lord unless in the Holy Spirit.' 14 For the authority of these Divine voices the learned give thanks to God, He who gives to us the spirit of faith and virtue, of continence and charity, of wisdom and understanding, of prudence and fortitude, of knowledge and piety, and fear of Him. Which goods, if He has not given them to us, who works everything in everything, we certainly do not possess. And then with those who have not known the Lord, and when they have been aware, have not glorified Him, or given thanks, but by their own wisdom are adjudged to have been made fools, and in the darkness of heart pass away in their thoughts; 15 with those, I say, we sit in darkness and the shadow of death, not having arguments against punishment, nor excuses on account of ignorance, nor defence because of nature. Saint Prosper of Aquitaine, Answers For Augustine, The Eighth Excerpt 1 Jn 17.9 2 Mt 11.21 3 Aug, Predestination of the Saints 14.35 4 1 Cor 12.6 5 Hebr 11.6 6 Ps 126.1 7 2 Tim 2.19 8 2 Par 19.7 9 Aug On Grace And Free Will 23 10 Jn 6.66 11 Mt 13.10-11 12 Mt 11.27 13 Jn 5.21 14 1 Cor 12.3 15 Rom 1.21

Praying for Men And The World

Ego pro eis rogo, non pro mundo rogo, sed pro his, quos dedisti mihi. Haec enim dixit inter alia, dum oraret pro eis, quos dedit ei Pater. Mundum vult modo intelligi, qui vivunt secundum concupiscentiam mundi, et non sunt in ea sorte gratiae ut ab ulli eligantur ex mundo. Non itaque pro mundo, sed pro eis quos Pater dedit, rogare se dicit: per hoc enim quod eos illi Pater jam dedit, factum est ut non pertineant ad eum mundum, pro quo non rogat. Alcuinus, Commentariorum in Joannem, Lib VII, XXXIX Source: Migne PL 100.963b-c

For them I pray, not for the world, but for these whom you have given to me. 1 These things He says 2 among others things while He prays for them whom the Father has given to him. The world He wishes to be understood in this way: they who live according to the desire of the world, in which there is not that grace that any of them are chosen from the world. Thus not for the world, but for those whom the Father has given to Him, He says He prays; for by this, that the Father had already given them to Him, it was that they not belong to that world, for which He does not pray. Alcuin of York, Commentary On The Gospel of Saint John, Book 7, Chapter 39 1  Jn 17.9 2 From here quotes Augustine's 124th Tractate on The Gospel of St John

Prayer And Guests

Fratrem domum tuam introgressum ne sine oratione dimiseris - Vidisti, inquit, fratrem, vidisti Dominum tuum - maxime advenam, ne angelus forte sit. Sed nec ipse a fratribus exceptus priora feceris refrigeria terrena caelestibus; statim enim iudicabitur fides tua. Aut quomodo secundum praeceptum Pax huic domui dices, nisi et eis qui in domo sunt pacem mutuam reddas? Tertullianus, De Oratione, Caput XVI Source: Migne PL 1.1193b-1194a

Do not let not a brother who has entered your house depart without a prayer: you have seen a brother, it says, you have seen your Lord, especially if he is a stranger, lest perhaps he be an angel. 1 And when you are received by the brethren, do not give earthly refreshment precedence over the things of heaven, for immediately your faith will be judged. Or how will you, according to the command, say 'Peace be to this house,' 2 unless you also bring peace to those in the house and receive it?   Tertullian, On Prayer, Chapter 26 1 Heb 13.2 2 Lk 10.5

A Place Of Prayer

Idem quoque Dominus Jesus, ut scribitur, in desertum locum ibat, ibique orabat? Locus ergo ille jam vocetur orationis locus, quem exorando Deum, idoneum Deus auctor ostendit, docuitque unde facilius nubes humiliantis se oratio penetraret, adjuta loco, quia honorata secreto: atque ipse illic orando cum peteret, demonstravit ubi orare nos vellet, cum peteretur. Quid nunc ergo Joannem, Macariumque commemorem, aliosque complures, quorum conversatio dum in desertis est, in caelis facta est? Appropinquaverunt illi tantum Domino quantum appropinquare Deo hominem fas sinebat, admissique sunt in divinarum opera rerum quantum carne circumdatos licebat admitti. Fixam in superna mentem coelestibus inseruerunt secretis, hic comitantem gratiam aut revelationibus tacitis, aut clamantibus signis protulerunt et suffragante secreto usque in id provecti sunt, ut terram tunc quidem corpore contingerent, coelum vero spiritu jam possiderent. Sanctus Eucherius Lugdunensis, Epistola De Laude Eremi Source: Migne PL 50.707a-c

Also, is it not written, that the same Lord Jesus, went to a desert place and there prayed? 1 Therefore He names this place a place of prayer, which for praying to God, God the creator showed most suitable, and taught that there most easily prayer might pierce the clouds of humility, in a helpful place, which being withdrawn is honoured, and as He sought to pray there so He showed where we should wish to pray when we seek to do so. Was it not that John, and Macarius, 2 and many others whom I may recall, had their lives made heavenly in the desert? They drew near to the Lord, as much as it given here a man to do so, and were admitted into the works of Divine things, as much as one surrounded by the flesh can be. Fixed on the heavens, heavenly secrets were poured into their minds, with fortifying grace or silent revelations, or they brought forth loud crying signs, with secret support even until their departing, when, though touching the earth which the body, with the spirit they obtained the heavens. Saint Eucherius of Lyon, In Praise of the Desert 1 Lk 5.16 2 John The Baptist, Macarius of Egypt

Prayer And Evil

Ὁ εμφρόνως προσευχόμενος, ὑπομένει τὰ ἐπερχόμενα· ὁ δὲ μνησικακῶν, οὕπω καθαρῶς προσηύξατο. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ  Source: Migne PG 65 920b

He who prays wisely suffers the things that come upon him; he who is mindful of evils done has yet to pray purely. Saint Mark The Ascetic, On The Spiritual Law.

Deeds And Company

Ὁ γνωστικὸς οὗτος συνελόντι εἰπεῖν τὴν ἀποστολικὴν ἀπουσίαν ἀνταναπληροῖ, βιοὺς ὀρθῶς, γιγνώσκων ἀκριβῶς, ὠφελῶντοὺς ἐπιτηδείους, τὰ »ὄρη μεθιστὰς« τῶν πλησίον καὶ τὰς τῆς ψυχῆς αὐτῶν ἀνωμαλίας ἀποβάλλων. Καίτοι ἕκαστος ἡμῶν αὑτοῦ τε ἀμπελὼνκαὶ ἐργάτης. Ὃ δὲ καὶ πράσσων τὰ ἄριστα λανθάνειν βούλεται τοὺς ἀνθρώπους, τὸν Κύριον ἅμα καὶ ἑαυτὸν πείθων, ὅτι κατὰ τὰς ἐντολὰς βιοῖ, προκρίνων ταῦτα ἐξ ὧν εἶναι πεπίστευκεν ὅπου γὰρ ὁ νοῦς τινος«, φησίν,»ἐκεῖ καὶ ὁ θησαυρὸς αὐτοῦ, αὐτὸς ἑαυτὸν μειονεκτεῖ πρὸς τὸ μὴ ὑπεριδεῖν ποτε ἐν θλίψει γενόμενον ἀδελφὸν διὰ τὴν ἐν τῇ ἀγάπῃ τελείωσιν, ἐὰν ἐπίστηται μάλιστα ῥᾷον ἑαυτὸν τοῦ ἀδελφοῦ τὴν ἔνδειαν οἴσοντα. Ἡγεῖται γοῦν τὴν ἀλγηδόνα ἐκείνου ἴδιον ἄλγημα· κἂν ἐκ τῆς ἑαυτοῦ ἐνδείας παρεχόμενος δι᾿ εὐποιίαν πάθῃ τι δύσκολον, οὐ δυσχεραίνει ἐπὶ τούτῳ, προσαύξει δὲ ἔτι  μᾶλλον τὴν εὐεργεσίαν. Ἔχει γὰρ ἄκρατον πίστιν τὴν περὶ τῶν πραγμάτων, τὸ εὐαγγέλιον δι᾿ ἔργων καὶ θεωρίας ἐπαινῶν. Καὶ δὴ »οὐ τὸν ἔπαινον παρὰ ἀνθρώπων, ἀλλὰ παρὰ τοῦ θεοῦ καρποῦται, ἃ ἐδίδαξεν ὁ Κύριος, ταῦτα ἐπιτελῶν. Οὗτος περισπώμενος ὑπὸ τῆς ἰδίας ἐλπίδος οὐ γεύεται τῶν ἐν κόσμῳ καλῶν, πάντων τῶν ἐνταῦθα καταμεγαλοφρονῶν· οἰκτείρων τοὺς μετὰ θάνατον παιδευομένους διὰ τῆς κολάσεως ἀκουσίως ἐξομολογουμένους, εὐσυνείδητος πρὸς τὴν ἔξοδον καὶ ἀεὶ ἕτοιμος ὤν, ὡς ἂν παρεπίδημος καὶ ξένος τῶν τῇδε, κληρονομημάτων μόνων τῶν ἐδίων μεμνημένος, τὰ δὲ ἐνταῦθα πάντα ἀλλότρια ἡγούμενος· οὐ μόνον θαυμάζων τὰς τοῦ Κυρίου ἐντολάς, ἀλλ᾿ ὡς ἔπος εἰπεῖν δι᾿ αὐτῆς τῆς γνώσεως μέτοχος ὢν τῆς θείας βουλήσεως, οἰκεῖος ὄντως τοῦ Κυρίου καὶ τῶν ἐντολῶν, ἐξειλεγμένος ὡς δίκαιος, ἡγεμονικὸς δὲ καὶ βασιλικὸς ὡς ὁ γνωστικός, χρυσὸν μὲν πάντα τὸν ἐπὶ γῆς καὶ ὑπὸ γῆν καὶ βασιλείαν τὴν ἀπὸ περάτων ἐπὶ πέρατα ὠκεανοῦ ὑπερορῶν, ὡς μόνης τῆς τοῦ Κυρίου ἀντέχεσθαι θεραπείας. Διὸ καὶ ἐσθίων καὶ πίνων καὶ γαμῶν, ἐὰν ὁ λόγος αἱρῇ, ἀλλὰ καὶ ὀνείρους βλέπων τὰ ἅγια ποιεῖ καὶ νοεῖ· ταύτῃ καθαρὸς εἰς εὐχὴν πάντοτε. Ὁ δὲ καὶ μετ᾿ ἀγγέλων εὔχεται. ὡς ἂν ἤδη καὶ »ἰσάγγελος«. οὐδὲ ἔξω ποτὲ τῆς ἁγίας φρουρᾶς γίνεται· κἂν μόνος εὔχηται, τὸν τῶν ἁγίων χορὸν συνιστάμενον ἔχει. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Ζ', Κεφ ΙΒ' Source: Migne PG 9.505b-508c

The wise man, to speak briefly, compensates for the Apostolic absence by living rightly, knowing accurately, and by being a fitting helper,  'removing the mountains' 1 of his neighbours in the casting away the irregularities of their soul. Although indeed each of us is his own vineyard and labourer. But he, while doing the most excellent things, wishes to elude the notice of men, persuading the Lord and himself that he lives according to the commandments, choosing to do these things which he believes. 'For where a man's mind is, there also is his treasure.' 2 He is poor that he may not overlook a brother in affliction through the perfection that is in love, especially if he knows that he himself will endure want easier than his brother. He considers the other's pain his own grief, and if, by giving from his poverty for the doing of good, he suffer some hardship, he does not worry about this, but rather increases his good works even more. For he has the pure faith which, concerning deeds, praises the Gospel in its acts and in its contemplation. And certainly not from men but from God he receives his praise, 3 by accomplishing the things the Lord taught. This man, drawn off by his own hope, does not taste the fair things of the world, but has a noble contempt for everything here, pitying those who after death are chastised by punishment to make unwilling confession, while having a clear conscience for his own departure, and always being ready, as 'a stranger and pilgrim,' 4 for inheritances here; mindful only of those his own, and considering all things here as not his own, not only admiring the Lord's commandments, but, so to speak, being one who by wisdom itself is a partaker of the Divine will, a truly chosen intimate of the Lord and His commandments, on account of being a righteous man, and princely and kingly as wise, disregarding all the gold on the earth and under the earth, and dominion from shore to shore of ocean, so that he may hold to the sole service of the Lord. And so also in eating and drinking and marrying, if the Word bids, and even in dreams, he does and thinks what is holy. So he is always pure for prayer. And so he prays in the company of angels, as if already of angelic rank, and he is never out of their holy keeping, and though he pray alone, he has the choir of holy ones standing with him. Clement of Alexandria, from the Stromata, Book 7, Ch 12 1 cf Mt 17.20 2 Mt 6.21 3 Rom 2.29, Jn  4 cf 1 Peter 2.11

An Angelic Guard

Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτους.   Παντὶ πεπιστευκότι εἰς τὸν Κύριον ἄγγελος παρεδρεύει, ἐὰν μήποτε αὐτὸν ἡμεῖς ἐκ τῶν πονηρῶν ἔργων ἀποδιώξωμεν. Ὡς γὰρ τὰς μελίσσας καπνὸς φυγαδεύει, καὶ τὰς περιστερὰς δυσωδία ἐξελαύνει· οὕτω καὶ τὸν φύλακα τῆς ζωῆς ἡμῶν ἄγελλον ἡ πολύδρακυς καὶ δυσώδης ἀφιστησιν ἁμαρτία. Ἐὰν ἔχῃς ἐν τῇ ψυχῇ ἄξια φυλακῆς ἀγγελικῆς ἔργα, καὶ νοῦς πλούσιος ἐν τοῖς τῆς ἀληθείας θεωρήμασιν ἐνοικῇ σοι διὰ τὸν πλοῦτον τῶν τιμίων ἔρων τῆς ἀρετῆς, ἀναγκαίως φρουρούς σοι καὶ φύλακας παρακαθίστησιν ὁ Θεὸς, καὶ περιτειχίζει σε φυλακῇ ἀγγέλων. Σκόπει δὲ ἠλίκη ἐστὶ τῶν ἀγγέλων ἡ φύσις· ὅτι ὅλῳ σρατοπέδῳ καὶ παρεμβολῇ πολυανθρώπῳ παρεικάζεται ὁ εἰς ἄγγελος. Διὰ μὲν οὔν τὸ μέγεθος τοῦ φυλάσσοντός σε παρεμβολήν σοι χαρίζεται ὁ Κύριος· διὰ δὲ τὴν ἰσχὺν τοῦ ἀγγέλου οἰονεὶ περιτειχίζει σε πάντοθεν τῇ ἀπ' αὐτοῦ ἀσφαλείᾳ. Τοῦτο γὰρ σημαίνει τὸ Κύκλῳ. Ὥσπερ γὰρ οἱ τῶν πόλεων περίβολοι, κύκλῳ πάσαις περικείμενοι, πάντοθεν τὰς τῶν πολεμίων προσβολὰς ἀπείργουσιν· οὕτω καὶ ὁ ἄγγελος, καὶ προτειχίζει ἐκ τῶν ἔμπροσθεν, καὶ ὀπισθοφυλακεῖ, καὶ οὐδὲ τὰ ἐκατέρωθεν ἀφύλακτα καταλείπει. Διὰ τοῦτο Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς, καὶ μυριὰς ἐκ δεξιῶν σοῦ· πρὸς σὲ δὲ οὐδὲ πληγή τινος τῶν ἐχθρῶν ἐγγιεῖ, ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖτα περὶ σου. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΛΓ' Ψαλμον  Source: Migne PG 29.364b-c

The angel of the Lord he sets in a camp around those who fear him and he delivers them. 1 The angel assists all who believe in the Lord, if we do not expel him by depraved works. For as bees are driven off by smoke and doves by foul odors, so the guardian of our life is tearfully driven away by the foul stench of our sins. If you would have the worthy works of a guardian angel in your soul, and a mind rich in the contemplation of truth in you because of the riches of the famed works of virtue, God will certainly give watchers and guards to guard you and wall you about with a guard of angels. Consider how great is the nature of angels, that one angel is compared to a whole army and a camp set with soldiers. Thus on account of the greatness of the one who guards you, the Lord bestows a camp upon you, for the strength of the angel is a protection like a wall encircling you. This is what 'a camp around' signifies. For as the walls of cities are in a circuit surrounding all the parts of the city in order to repulse the assault of enemies from every direction, so indeed is an angel set at the front and is on guard at the back, that there be no direction unguarded. For which reason it is said, 'There fell at my left side two thousand, and ten thousand at my right.'  2 To you indeed no blow of any enemy shall come near, because he has commanded his angels concerning you. 3 Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 33 1 Ps 33.8 2 Ps 90.7 3 Ps 90.10-11

Stars And Angels

Et paulo post: Cum me laudarent simul astra matutina, et jubilarent omnes filii Dei; astra videlicet matutina eosdem angelos, quos et filios Dei nuncupans, ad distinctionem nimirum hominum sanctorum, qui postmodum creandi, ac velut astra vesperina post confessionem divinae laudationis per mortem erant carnis occasuri. E quibus videlicet astris matuinis, unum ob despectum sociae Dei laudationis audire meruit: Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris? Corruisiti in terram qui vulnerabas gentes, qui dicebas in corde tuo: In coelum ascendam, super sidera coeli exaltabo solium meum. In cujus expostionine sententiae sanctus Hieronymus meminit etiam superioris coeli, ita scribens, Vel antequam de coelo corruerat ista dicebat; vel postquam de coelo corruit. Si adhuc in coleo positus, quomodo dicit, Ascendam in coelum? Sed quia legimus, Caelum caeli Domino, cum esset in coelo, id est, firmamento, in coelum ubi solium Domini est cupiebat ascendere, non in humilitate, sed superbia. Sin autem postquam corruit de caelo ista loquitur, verba arrogantiae debemus intelligere, qui nec praecipitatus quiescat, sed adhuc sibi grandia repromittit, non ut inter astra, sed super astra Dei sit. Rabanus Maurus, Commentariorum In Genesim Libri Quatour, Liber I, Caput I Source:  Migne PL 107.445 b-d

And a little after: 'When the stars of morning praised me together and all the sons of God rejoiced.' 1 The morning stars are certainly those angels who are named sons of God, doubtless to distinguish them from holy men, who after creation, are as the evening stars, coming to the confession of Divine praise through death's sunset of the flesh. And among those morning stars, one disdaining association with the praise of God, was found worthy to hear: 'How have you fallen from heaven, Lucifer, who in the morning arose? You have fallen to earth where you have wounded the peoples, you who say in your heart: I shall ascend into the sky, and over the heavens I shall exalt my throne.' 2 In the exposition of which passage Saint Jerome recalls the higher heaven, writing: 'Either before he fell from heaven he said this, or after he had fallen. If he was yet in heaven, how does he say, I shall ascend to heaven? But because we read: 'The heaven of heaven is the Lord's,' 3 when he was in heaven, that is, the firmament, he desired to ascend into the heaven where is the throne of God, not in humility but by pride. Or if he said this after he fell from heaven, we should understand these as words of arrogance, of one who will not be silent when cast down, but he promises himself great things: not to be among the stars but above the stars.' 4 Rabanus Maurus, Commentary On Genesis, Book I, Chapter I 1 Job 38.7 2 Isai 14.12-13 3 Psal 113.24 4 Jerom Com Isai 6.14 col220b-c

Angels And Apostles And Preaching

Sed licet nos, aut angelus de coelo evangelizet vobis, praeter quam quod evanglizavimus vobis, anathema sit. Sicut praediximus, et nunc iterum dico: si quis vobis evangelizaveir praeter id quod acceptistis, anathema sit.  Potest et hyperbolice dictum accipi, non quo aut apostolus, aut angelus aliter potuerint praedicare quam semel dixerant: sed etiamsi hoc posset fieri, ut et apostoli et angeli mutarentur: tamen non esse ab eo quod semel acceptum fuerat, recedendum: maxime cum ipse apostolus in alio loco firmitatem fidei suae ostendat dicens: Scio quia neque mors, neque vita, neque angelis, neque principatus, neque praesentia, neqye futura, neque fortitudo, neque altitduo, neque profundum, neque alia creatura, poterit nos separare a dilectione Dei, quae est in Christo Jesu Domino nostro. Veritatem dico, non mentior, testimonium mihi perhibente conscientia mea. Haec quippe dicta non sunt ejus possit a Christi fide et dilectione aliquando discedere. Qui autem nolunt καθ ὑποθέσις hoc dictum esse, sed vere: quod scilicet possint et apostoli et angeli ad pejora converti, illud opponunt, quod et ipse Paulus scierit posse se labi, si segnius? ageret, dicens: Subjicio autem corpus meum, et in servitutem redigo, ne aliis praedicens, ipse reprobus inveniar. Angelos quoque esse mutabiles, qui non servaverint principatum suum; sed relinquentes proprium domicilium, in judicio magni diei vinculis aeternis sub caligine reservantur. Dei solius naturam esse immutabilem, de quo scribantur: Tu vero ipse es. Et ipse de se: Ego Deus vester, et non mutor. Cecidisse luciferum, qui mane oriebatur; et eum qui mittebat quondam ad omnes gentes, in terra esse contritum. Eleganter in hoc loco vir doctissimus Terullianus, adversus Apellem, et ejus virginem Philumenem, quam angelus quidam diabolici spiritus et perversus impleverat, hunc esse scribit angelum, cui multo antequam Apelles nasceretur, Spriitus sancti vaticinio sit anathenma per Apostolum prophetatum. Porro ἀναθέμα verbum proprie Judaeroum est, et positum tam in Jesu Nave, quam in Numeris, quando omnia quae erant in Jericho et Madianitarum detestationi et anathemati habenda Dominus imperavit. Interrogemus eos, qui Christum et apostolum Paulum, boni Dei et usque ad illud tempus ignorati, vel filium asserunt esse, vel servum, qui maledicere nesciat, nec noverit aliquem condemnare: quomodo nunc Apostolus ejus, verbo Judaeorum, id est, Creatoris utatur: et perire vel angelum vel apostoulm velit, cum ipse non soleat ulcisci. Quod autem addidit, sicut praediximus, et nunc iterum dico, ostendit se et in principio hoc ipsum caventem, denuntiasse anathema eis qui aliter praedicaturi erant, et nunc postquam praedicatum est, id anathema decernere quod ante praedixerat. Propterea autem et sibi, quem aliud in Judea facere, aliud docere in gentibus criminabantur, et angelo quem majorem etiam praecessoribus suis apostolis esse constabat, anathema denuntiavit: ut non magna Petri et Joannis putaretur auctoritas, cum nec sibi liceret qui eos ante docuerat, nec angelo aliter praedicare, quam semel didicerant. Se itaque et angelum nominatim posuit: alios vero absque nomine. Si quis, inquit, vobis evangelizaverit, ut in generali vocabulo, nec praecessoribus faceret injuriam; et tamen nomina eorum latenter ostenderet Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber I, Cap I Source: Migne PL 26.319b-320b

But even if we or an angel from heaven preach to you differently from what we have preached to you, let him be anathema. So we have said, and now we say again, if someone preaches to you differently to what you have received, let him be anathema. 1 One may understand that this as hyperbole, that neither an Apostle or an angel would be able to preach differently what has once been said, but even if it were so, that an Apostle or an angel were changed, however it must be conceded that it would not be received from him who once was; especially when the same Apostle, demonstrating the firmness of his faith, says in another place,  'I know that neither death, nor life, nor angels, nor powers, nor present things, nor future things, nor strength, no height, nor depth, nor any created thing, is able to separate us from the love of God which is in our Lord Jesus Christ.' 2 And: 'I speak the truth, I do not lie, my conscience bears me witness.' 3 These things certainly are not said by one who at any time is able to be cut off from the faith and love of Christ. Those who are unwilling to accept this as a hypothesis, who say that it is possible that an Apostle and an angel might turn to the worse, oppose to it that which even Paul knew, that he could fall, if he acted sluggishly, saying, 'I subject my body and in servitude I am driven, lest preaching to others , I am found blameworthy.' 4 Angels are also changeable, those who did not serve their prince, but abandoning their proper place, are kept in eternal chains in darkness for the day of judgement. 5 The nature of God alone is immutable, concerning which it is written, 'You, however, are.' 6 And He says of Himself: 'I am your God, and I do not change.' Lucifer fell, he who arose in the morning, and he who was once sent to all the nations, was crushed into the earth. The most educated Tertullian speaks elegantly concerning this against Apelles and his virgin Philumenem whom an angel of a diabolic and perverse spirit possessed, writing that this is the angel whom by the foresight of the Holy Spirit the Apostle had made prophecy was anathema, long before Apelles was born. 6 Now anathema, is a word proper to the Jews and is used in Joshua the son of Nun 7 and in Numbers, 8 when the Lord commanded all those who were in Jericho and of Midianites to be held in detestation and anathema. Let us ask those who assert that neither Christ nor the Apostle Paul, neither the Son nor the servant, would curse or condemn those until that time ignorant of the good God, how it is  this Apostle uses this Jewish word, and so of the Creator, even to wish to destruction an angel or an Apostle, when he is not accustomed to vengeance? And then he adds, 'as we have preached and now again I say to you,' he shows that he has given warning of this even in the beginning, that those who were preaching otherwise should be denounced as anathema, and now after he has preached, he gives the judgement of anathema which before he had preached. On account of which he even applies it to himself who was accused of teaching one thing in Judea and another among the Gentiles, and he denounces as anathema even an angel, one greater even than the Apostles who preceded him, that neither the great authority of a Peter or a John be allowed, when neither to those who came before him, nor an angel is it given to preach otherwise what had been taught before. Thus he names himself and an angel and leaves others without a name. 'If someone,' he says, 'preaches to you,' using a general term, that he not do injury to his predecessors, and yet secretly showing their names. Saint Jerome, Commentary on the Letter to the Galatians, Book 1 Chap 1 1 Gal 1.8 2 Rom 8.38 3 Rom 9.1 4 1 Cor 9.27 5 Jude 6 6 Tertull Prescription of Heretics 30.3-6 7 Joshua 6.7 8 Numbers 21.3

Wars Of Angels And Men

Et factum est proelium magnum in caelo; Michael at angeli ejus praeliabantur cum dracone, et draco pugnabat et angeli ejus. Absit a fidelium cordibus, ut noc praelium tunc factum credant, quando per superbiam antiquus hostis cum satellitibus suis de coelo cecidit. Sed ab initio fidei Christianae usque ad finem vitae praesentis fieri sine ulla dubitatione tenendum est; quod ex eo in coelo, id est in Ecclesia, quo apostolica voce clamatur: Non est nobis colluctatio adversus carnem et sanguinem, sed contra spiritalia nequitiae in colestibus, draco ille id est diabolus repugnare semper et adversari probetur. Quod si nos pugnamus contra hanc sententiam, cur Michael pugnare dicitur? Quapropter sciendum, et nostrum et angelorum certamen contra diabolum esse, etiam in mulis aliis locis ostendi. Nam quamvis Petrus dixerit: Cui resistite fortes in fide; et Jacobus: resistite diabolo, et fugiet a vobis; tamen hoc ipsum per angelos fieri David declarat dicendo: Immittet angelus Domini in circuitu timentium eum, et eripiet eos. In quibus exemplaribus ostenditur quia nec nos sine angelorum, nec angeli sine nostro conflictu dimicant. Angeli autem Michael non ideo dicuntur, quod ipse eos, juxta quorumdam haereticorum  prefidiam, creaverit, sed quia eos a Deo in adjutorium acceperit; vel quia sub uno rege et ex una civitate militare creduntur: sicut et draconis angeli vocantur, qui ad eum pertinere, et ejus voluntatem perficere probantur. In quorum numero mali homines comprehenduntur; sicut et nos in bonorum angelorum Alcuinus, Commentariorum In Apocalypsin, Liber V Source: Migne PL 100.1154 c-d

And there was a great war in heaven; Michael and his angels fighting with the dragon, and the dragon fought and the angels with him. 1 May it be far from the hearts of the faithful that they believe that this battle was fought when on account of his pride the ancient enemy and his associates fell from heaven. But from the beginning of the Christian faith to the end of the present life that this is so, is without doubt to be held, because as far as this is of heaven, so it is of the Church, whence the Apostolic voice cries out, 'Ours is not a struggle against flesh and blood, but against the spirits of wickedness in the heavens' 2, that is, the dragon, which is the devil, is always fighting back and being proved an enemy. But if we fight, why, against this understanding, is Michael said to fight? It should be known that both our and the angels' struggle is against the devil, and in many places this is shown. For although Peter says, 'Resist him strong in faith,' 3 and James, 'Resist the devil and he will fly from you,' 4 yet that this is done by angels, David declares, saying, 'The angel of the Lord shall be sent out to camp around those who revere him and he will deliver them.'5 By which examples it is shown that neither we without angels nor angels without us fight in the conflict. Now they are not called the angels of Michael because he created them, as certain treacherous heretics claim, but because he receives them from God as assistants, or because under one king and from one city they are thought to fight, as even the dragon has his angels, who are proved to belong to him and the accomplishment of his will. Among which number we understand wicked men, as even we are of the good angels. Alcuin of York, Commentary On The Apocalypse of Saint John, Book 5 1 Apoc 12.7 2 Ephes 6.12 3 2 Pet 5.9 4 James 4.7 5 Ps 3.8

Fallen Angels

Et cauda ejus habebat tertiam partem stellarum coeli, et misit illas in terram. Quod autem dicit draconis caudam traxisse tartiam partem stellarum coeli, bifariam hoc accipi potest; multi enim arbitrantur tertiam partem hominum credentium posse cum seducere. Sed quod verius intelligi debeat angelorum sibi subditorum eum adhuc principes esset, cum descenderet constitutione sua, tertiam partem seduxisse. Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis, Caput XII Source: Migne PL 5.336c

And his tail grasped a third part of the stars of heaven and cast them down to earth. 1 Here it says that the tail of the dragon dragged down a third part of the stars from heaven, and in two ways this can be understood. Many judge that he is able to seduce a third part of the faithful. But more accurately it should be understood that when he was prince a third part of the angels were under his command, and when he fell from his place, he drew down a third part with him.  Victorinus of Pettau, from the Commentary on the Apocalypse of St John, Chapter 12 1 Apoc 12.4