The Net Of Descent

Abraham genuit Isaac, Isaac autem genuit Jacob...; Exsequitur ergo humanam generationem Christi Matthaeus, ab ipso promissionis Christi exordio, hoc est, ab Abraham generatores commemorans, quos producit ad Joseph virum Mariae, de qua natus est Jesus. Mystice quoque demonstrat quomodo, de genitilitatis caligine, quasi de Aegyptia servitute, per quadraginta duos viros, ac si ejusdem numeri mansiones, ad virginem Mariam, pleno sancti Spiritus gurgite fluentem, ac si intelligibilem Jordanem, duce Domino Jesu Christo, velut Josue filio Nun, ventum sit, ipsumque Christum de Maria natum esse testatur, qui velut hamus in retis capite, sic in fine genealogiae positus, et in mare hujus mundi a Patre missus, tortuosum draconem aduncatum occisus occidit, atque humani generis mortem mortuus mortificavit. Et ideo velut fune duplicato, iterato videlicet uniuscujusque nomine, in retis similitudinem genealogiae ordo contexitur, donec ab principio, hoc est, ab Abraham ad hamum usque, hoc est, Christum, adveniatur; de quo ad sanctum Job dicitur: Nunquid aduncabis Leviathan hamo tuo, aut armilla perforabis maxillas ejus? In hamo igitur incarnationis Christi iste captus est, quia dum in illo appetiit escam corporis, transfixus est aculeo divinitatis Rabanus Maurus, Commentariorum In Matthaeum, Caput Primus Source:  Migne PL 107.732b-d

'Abraham sired Isaac, Isaac sired Jacob...' 1 So Matthew follows the human generation of Christ, from that beginning of the promise of Christ, that is, recalling the progenitors from Abraham, those who sired up to Joseph, the man of Mary, from whom Jesus was born. Now spiritually this demonstrates how from the darkness of copulation, as from Egyptian servitude, through forty two men, just like those enumerated stopping places in the desert, 2 to the virgin Mary, flowing with the full flood of the Holy Spirit, as even a spiritual Jordan, with Jesus Christ leading, as Joshua son of Nun, it came to be, and gives witness to that same Christ born from Mary, He who is as a hook on the head of a net is thus placed in the genealogy, and in the sea of this world is sent from the Father, that being slain he slay that twisting dragon He has hooked and in death give death to the death of the human race. And therefore as with a dual rope, with the repetition of the name of each sire, the series of the genealogy is woven up into the likeness of a net, until from the beginning, that is, from Abraham, until the hook, that is, Christ, it comes, concerning which the blessed Job says: 'Shall you catch Leviathian with your hook, or pierce his jaws with a hoop?' 3 As by a hook, therefore, he is caught by the incarnation of Christ, because while he strove to feast on the flesh of the body, he was pierced by the Divine barb. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Chapter 1 1 Mt 1.2 2 Numbers 33 3 Job 40.20

Two Births

Abraham autem genuit Isaac. Qui interpretatur risus. Risus autem sanctorum est, non stulta cachinnatio labiorum, sed rationabile gaudium cordis, qui fuit per omnia mysterium Christi. Sicut enim ille Isaac, desperantibus jam parentibus, in ultima senectute donatus est laetitia suis, ut cognoscatur, quis non erat filius naturae, sed gratiae: sic et noster Isaac in novissimo fine productus est a matre Judea gaudium cunctis, sicut dicit angelus ad pastores: Ecce evangelizo vobis gaudium magnum, quod erit omni plebi. Unde ait Apostolus: Postquam venit plenitudo temporis, misit Deus Filium suum natum ex muliere, natum sub lege. Sed iste per virginem, ille de anu, ambo extra spem naturae. Ille postquam mater ejus parere posse cessaverat, iste priusquam mater ejus parere posse inciperet. Sed ille de anicula ideo deficiente, iste autem de virgine incorrupta: quia ille Isaac filios fuerat generaturus in lege corrumpenda, iste autem in gratia permansura. Opus Imperfectum in Matthaeum, Homilia I Source:  Migne PG 56.742

'For Abraham sired Isaac.' 1 Which name of Isaac is interpretated laughter. And it is the laughter is of the holy, not the foolish chuckling of lips, but the rational joy of the heart, this one who was in everything a type of Christ. For as that Isaac was given for their joy to parents already despairing in final old age that it might be known that he was not a son of nature, but of grace, so even our Isaac at the end of most recent times was brought forth in Judea for the joy of all, as the angel said to the shepherds: 'Behold, I bring to you news of great joy that shall come to all people.' 2 Whence the Apostle said: 'After came the fullness of time, God sent His own Son, born from a woman, born beneath the law.' 3 But He was from a virgin, the other from an old woman, both beyond the hope of nature. One was born after his mother had ceased to be able, the other before His mother was able. One was from an old worn out woman, the other from a virgin untouched; for Isaac was born into the law that would perish, the other into grace eternal. Opus Imperfectum on Matthew, from The The First Homily 1  Mt 1.2 2. Lk 2.10 3  Gal 4.4

Child And Promise

Quod autem promittit Deus Sarae sterili filium, dicens: Circa hoc tempus veniam, non de temporibus significat, sed de qualitate adventurus sui, quando per filium repromissum fidelis erat populus nasciturus. Ista est enim Sara sterilis, cui per Prophetam Dominus dicit: Laetare, sterilis, quae non paris; erumpe et clama, quae non paturis, quoniam plures filii desertae magis quam ejus quae habet virum. Risus autem Sarae non est dubitatio, sed prophetia. Qui risus duplicem habet significantiam. Sive quod risus esset futurus incredulis Christus, sive quod omnes inimicos in judicio suo esset risurus. Unde et ipse qui natus est de Sara, risus nomen accepit. Isaac enim ex Hebraea lingua in Latinum sermonem risus interpretatur. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Genesin, Caput XIV Source: Migne PL 83.244c-245a

God promised a son to Sarah in her barrenness, saying, 'Around this time I will come,' 1 and this does not signify the time but the manner of His own advent, when by the promised son He was going to birth a faithful people. For it is to this barren Sarah that the Lord speaks through the Prophet: 'Rejoice, sterile one, who has not given birth, jump and cry out, for many more are the sons of her forsaken than she who has a man.' 2 And Sarah's laughter is not on account of doubt, but prophecy. Laughter has a twofold significance; either that laughter was for the wonderous future of Christ, or that all his enemies were in His judgement laughable. Whence he who was born of Sarah received the name Laughter, For Isaac translated into our tongue from the Hebrew is laughter. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Genesis, Chap 14 1 Gen 18.9-10 2 Isai 54.1, Galat 4.27

Joseph's Help

Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. Μετὰ τὴν μνηστείαν συνέλαβεν, ἵνα δόξῃ ἐξ αὐτοῦ κεκυηκέναι· καὶ ἵνα ἐξ αὐτοῦ γενεαλογηθῇ, καὶ σχᾐ καὶ κηδεμόνα ἐν ταῖς ἐπινουλαῖς.. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source:  Migne PG 72.365c-368a

And this was the manner of Christ’s birth. His mother Mary being espoused to Joseph, before they had come together, she was found to be with child by the Holy Spirit. 1   After the betrothal she conceived that it seem that she conceived from him, and that the lineage be from him, and that she have a helper against plots. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 1.18

Joseph's Ignorance

Quid autem praejudicat Mariae, si coelestis consilii mysterium Joseph non intellexit, et putavit virginem non esse, quam praegnantem videret? Resurrectionem ejus angeli ignoraverunt, quod significant versiculi: Tollite portas, principes, vestras, et elevamini portae aeternales, et introibit Rex gloriae. Quis est iste Rex gloriae? Interrogant quasi ignorent; et alii respondent: Dominus fortis et potens, Dominus potens in praelio, ipse est Rex gloriae. Et repetivit Propheta eosdem versiculos, et nihilominus illi quasi ignorantes iterum interrogaverunt; sic enim scriptum est: Tollite portas, principes, vestras, et elevamini portae aeternales, et introibit Rex gloriae. Quis est iste Rex gloriae? Quomodo ergo homo potuit divinum scire secretum, quod angeli nesciebant? Et in Esaiae libro habes: Quis est iste, qui advenit ex Edom; rubor vestimentorum ejus ex Bosor? Et utique minus erat hominem resurrexisse, quam virginem parturisse. Etenim jam Eliae precibus, Elisaei orationibus mortui resurrexerant: numquam autem ante numquam postea virgo generavit. Hoc autem opinatus est quod traduceret eam quasi ream, antequeam ab angelo moneretur: postea autem quasi fidelis nec dubius virginitatis ejus servavit oraculum. Sanctus Ambrosius Mediolanensis, De Institutione Virginis Et Sanctae Mariae Virginitate Perpetua, Caput V Source: Migne PL 16.315c-316b

Now why did Joseph prejudge Mary so unless he did not understand the mystery of the heavenly plan, and he deemed that her whom he saw pregnant was not a virgin? 1 That the angels were ignorant of His resurrection the lines tell us: 'Lift up your gates, princes, and raise up your eternal gates, and the king of glory shall enter. Who is the king of glory?' And they ask this as those who do not know, and the others reply: 'The Lord strong and powerful, The Lord mighty in battle, He is the king of glory.' 2 And the Prophet repeats the same lines, and nevertheless they, as if ignorant, ask again, for so it is written: 'Lift up your gates, princes, and raise up your eternal gates, and the king of glory shall enter. Who is the king of glory?' 3 How, then, is a man able to know the Divine mystery which angels do not know? In the book of Isaiah you have: 'Who is this, who comes from Edom, with vestments of red from Bosor?' 4 And a lesser thing was the resurrection of a man than a virgin giving birth. For already the prayers and petitions of Elisha had raised the dead, 5 but never before and never after did a virgin give birth. Thus he thought to convict her as guilty before he was admonished by the angel. And after that as one faithful, not doubting her virginity, he guarded the oracle. Saint Ambrose, on The State of The Virgin And The Perpetual Virgnity of Saint Mary, Chapter 5 1 Mt 1.18-19 2 Ps 23.7-8 3 Ps 23. 9-10 4 Isaiah 63.1 5 3 Kings 17.22

Judging Joseph

Ὅλην τὴν διάνοιαν πρὸς τὸ σαρκικὸν φρόνημα κατανεύεις, καὶ λέγεις τό· Ἔγνω αὐτήν· εἴ γε καὶ ἔγνω, μίξιν ὑπαινίττεσθαι. Ἀλλὰ γνῶθωι, κομψότατε, ὅτι οὐ φιλήδονος, οὐδὲ λάγνος ὑπῆρχεν ὁ Ἰωσὴφ, ἀλλὰ καὶ πάνυ θεοσεβής τε καὶ δίκαιος. Ἀκούσας δὲ παρὰ τοῦ ἀγγέλου εἰπόντος περὶ τῆς Παρθένου ἐπιτόκου τυγχανούσης, ὅτι Τὸ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου, καὶ τεχθήσεται, καὶ σώσει τὸν λαὸν αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας, προσέθετο εὐλαβεῖσθαι ἀπὸ προσώπου Κυρίου, φρίξας τοῦτο δὴ τὸ ἔκπληκτον, καὶ παραδοξότατον μυστήριον. Διόπερ οὐκ ἔτι λοιπὸν ὡς μνηστὴρ, καὶ ἀνὴρ, ἀλλ' ὡς λατρευτὴς, καὶ διάκονος Θεου ἐμβριθέστατος, συσφίγξας τῇ σωφροσύνῃ τοὺς οἰκείους λογισμοὺς, ἐξυπηρετεῖτο σὺν πάσῃ ὁσιότητι, καὶ πολλῇ ἀγνότητι, καὶ φόβῳ θείῳ τῇ λεγομένῃ, οὐ μὴν καὶ οὔσῃ, γυναικὶ αὐτοῦ Μαρίᾳ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΟΑ' Κυριλλῳ Πρωτευοντι Source: Migne 79.181c-d

Your whole mind bent down in carnal thought, you say, 'He knew her; if he knew her, he had intercourse with her.' 1 But you should know, clever fellow, that Joseph was not given to pleasure or lust, but he was a most pious and righteous man. He understood when he heard from the angel about the Virgin birth: 'That in her is conceived of the Holy Spirit, and He that is born will save His people, and rule in eternity,' 2 that it was a warning coming from the face of God, striking him with fear account of its wonderous and admirable mystery. Whence after, not as a suitor or a husband, but as a most faithful worshipper and servant of God, bound to continence by his own thoughts, with all piety and chastity, by the fearful Divine words, not as his own did he receive Mary. Saint Nilus of Sinai, Book 1, Letter 271, To Cyrillus The Primate 1 Mt 1. 25 2 Mt 1. 23

Mary And Susanna

Qui ergo liberavit Susannam mulierem castam, coniugem fidam, a falso testimonio seniorum  ipse liberavit et virginem Mariam a falsa suspicione mariti sui. Inventa est ergo virgo illa praegnans, ad quam vir non accesserat. Uterus quidem fetu intumuerat, sed virginalis integritas manserat. Seminatorem fidei fide conceperat. Dominum q in suum corpus assumpserat, non eius corpus violari permiserat. Marito tamen tamquam homini venit in suspicionem. Aliunde esse credebat, quod de se non esse sciebat, et ipsum aliunde adulterium suspicabatur. Ab angelo corrigitur. Quare dignus fuit ab angelo corrigi? Quia non in illo erat malevola suspicio, quales Apostolus dicit, malevolas suspiciones nasci inter fratres. Malevolae suspiciones sunt calumniantium, benevolae suspiciones sunt gubernantium. Licet de filio male suspicari, sed filio non licet calumniari. Suspicaris malum, sed optas invenire bonum. Qui benevole suspicatur, vinci cupit; tunc enim bene laetatur, quando falsum inventum fuerit quod male suspicatur. Talis erat Ioseph circa coniugem suam, cui corpore non erat mixtus, sed tamen fide iam fuerat copulatus. Venit ergo et Virgo in falsam suspicionem. Sed sicut pro Susanna adfuit in Daniele Spiritus, sic pro Maria adfuit Ioseph angelus : Noli timere accipere Mariam coniugem tuam. Quod enim de ea nascitur, de Spiritu Sancto est. Ablata suspicio est, quia inventa redemptio est. Sanctus Augustinus Hipponensis, Sermons ad Populum, Sermones De Scripturis Veteris et Novi Testamenti, CCCXLIII, Tractatus De Susanna et Ioseph  Source: Migne PL 38.1507

Therefore He who liberated the chaste lady Susanna, a faithful wife, from the false witness of the elders, 1 also liberated the virgin Mary from the misplaced suspicion of her husband. That virgin was found to be pregnant, to whom her man had not come. 2 Her womb swelled with child, but the integrity of her virginity persisted. In faith she conceived the sower of the faith. The Lord who by her took up His body, did not permit violation of her body. However, to her husband, as a man, came suspicion. From another he thought it to be, because from himself he knew it not to be, and from another he suspected adultery. By an angel he was corrected. Why was he worthy to be corrected by an angel? Because his was not a malevolent suspicion, the sort which the Apostle speaks of: that give birth to malevolent suspicions among brothers. 3 Malevolent suspicions are calumny, benevolent suspicions pertain to direction. It is permitted that one suspect a son of wrongdoing but not that one calumniate him. You suspect evil, but you wish to find good. He who suspects benevolently, he desires to be refuted, that he might rejoice in good when he finds that the evil he suspected is false. So it was with Joseph and his wife, to whom he had not been joined in the body, but whom he had however joined with in faith. Thus the Virgin came under false suspicion. But as for Susanna the Spirit was near in Daniel, so for Mary the angel came to Joseph. 'Do not be unwilling to take Mary as your wife. For what is conceived in her is of the Holy Spirit.'4 Suspicion is removed, because redemption is discovered. Saint Augustine of Hippo, Sermons on the Old and New Testament, from Sermon 343, On Susanna And Joseph 1 Dan 13 2 Mt 1.19 3 1 Tim 6.4 4 Mt 1.18-20

Joseph's Judgement

Audituri estis hodie, fratres, quemadmodum nobis beatus evangelista generationis Christi retulit sacramentum. Christi, inquit, generatio sic erat: cum esset desponsata mater ejus Maria Joseph, antequam convenirent, inventa est in utero habens de Spiritus sancto; Joseph autem vir ejus cum esset justus, et nollet eam traducere, voluit occulte dimittere eam. Et quomodo justus, qui conceptum sponsae duxit non discutere? Suspecti non requirit causam pudoris, conjugii famam non vindicat, sed requirit? Voluit occulte dimiterre eam. Hoc pro magis videtur convenire quam justo; sed humano judicio, non divino. Penes Deum neque pietas sine justitia est, neque sine pietate justitia; coelesti sensu sine justitia est, neque sine pietate justitia; coelesti sensu sine bonitate aequitas, sine aequitate bonitas non habetur. Virtutes si separatae fuerint, dilabuntur, aequitas sine bonitate saevitia est, et justitia sine pietate crudelitas. Joseph ergo merito justus, quia pius, quia justus. Denique dum pietatem cogitat, crudelitate caruit: dum causam temperat, judicium costodivit; dum vindictam differt, crimen evasit; dum refugit accusatorem, fugit sententiam. Aestuabat animus sanctus negotii novitate perculsus, stabat sponsa praegnaens sed virgo; stabat plena pignore, sed non vacua? pudore; stabat de conceptu sollicita, sed de integritate secura: stabat vestita materno munere, sed non honore virginitatis exclusa. Sponsus quid faceret ad ista Accusaret? de crimine? Sed erat ipse innocentiae testis. Culpam diceret? Sed erat ipse custos pudoris. Urgerat adulterium? Sed erat ipse virginitatis assertor. Quid faceret ad ista? Cogitat dimittere, quia non poterat vel foris prodere, vel intus quod evenerat continere. Cogitat dimittere, et dicit Deo totum, quia quod homini diceret non habebat. Et nos, fratres, quoties res turbat, fallit species, facit color negotii interna nescire, declinemus judicium, subtrahamus vindictam, sententiam fugiamus, dicamus Deo totum, ne dum facile innocentum forte gestimus in poenam, ipsi nobis noxiam sententiam proferamus, dicente Domino: In quo judicio judicaveritis, judicabitur de vobis. Certe si nos tacuerimus, clamabit Deus, respondebit angelus, qui Joseph, ne innocentiam desereret, sic praevenit: Joseph, inquit, fili David, noli timere accipere Mariam conjugem tuam; quod enim in ea natum est, de Spiritu sancto est. Pariet autem filium, et vocabis nomen ejus Jesum; ipse enim slavum faciet populum suum a peccatis eorum. Sanctus Petrus Chrysologus, Sermo CXLV, De generatione Christi et de Joseph Mariam dimittere volente Source: Migne PL 52.588b-589b

You shall hear today, brothers, how the blessed Evangelist relays to us the mystery of the birth of Christ. He says: 'This was the birth of Christ, when Mary was betrothed to Joseph, before they came together, she was found to be bearing in the womb by the Holy Spirit. Her husband Joseph was a righteous man and was unwilling to shame her, and he wished to send her away in secret.' 1 And how righteous, who thought not to bring to nothing the reception of his betrothed? Suspicious he did not pursue the matter of chastity, he did not make demand for the honour of the spouse; but what did he seek? 'He wished to send her away in secret.' He seems here to do what is fitting more than just, but by human judgement not Divine. With God there is no piety without justice, no justice without piety; in the heavenly understanding there is no equity without kindess, nor kindness without equity. If the virtues are separated they fall; equity without kindness is savagery, and justice without piety is cruelty. Joseph, then, was indeed just, because pious, and pious because just. And so thinking in piety he lacked cruelty. While he excercised moderation in the matter he guarded justice, while he dismissed requital he evaded crime, while he withdrew from accusation he fled condemnation. The holy soul wavered struck by the novelty of the matter: his betrothed stood pregnant but a virgin, she gave proof but was not stripped of modesty, she was invested with the gift of motherhood but not excluded from the glory of virginity. And what did the spouse do to her? Did he accuse of crime? But he was the witness of her innocence. Did he speak of blame? But he himself was protector of her chastity. Did he claim adultery? But he himself was the assertor of virginity. What was he to do to her? He thinks to send her away because he was not able to bring forth anything from without or within that would estabish what had occured. He thinks to send her away and he tells God all, because he does have that which he might tell a man. And we, brothers, as many times as affairs trouble us, and appearance deceives, obscuring the inner complexion, let us decline from judgement, let us put aside demand for requital, let us flee condemnation, let us tell all to God, lest while we easily despatch the innocent to punishment we bring on ourselves sentence for wrong doing. As the Lord says: 'With the judgement you make, you shall be judged.' 2 Certainly if we are silent, God will cry out, the angel will answer, he who comes to Joseph lest he lose innocence, and says: 'Joseph, son of David, do not fear to take Mary for your wife, because that which is conceived in her is of the Holy Spirit. And she shall give birth to a son and you shall call his name Jesus, and He shall save the people from their sins.' 3 Saint Peter Chrysologus, from Sermon 145, On The Birth of Christ And Joseph's Wish To Send Mary Away 1 Mt 1.18-19 2 Mt 7.2 3 Mt 1.20-21

Advents Foretold

Facto vespere, dicitis: Serenum erit, rubicundum est enim coelum; et mane: Hodie tempestas erit, rutilat enim triste coelum. Faciem ergo coeli dijudicare nostis, signa autem temporum non potestis scire?   Hoc apud plerosque codices non habetur. Sed sensus manifestus est, etiam apud gentiles; unde Virgilius canit: Sol quoque exoriens, et cum se condet in undas, Signa dabit, solem certissima signa sequentur. Et quae mane refert, et quae surgentibus astris. Denqiue quid vesper serus vehat, unde serenas Ventus agat nubes, quid cogitet humidus Auster Sol tibi signa dabit. Solem quis dicere falsum Audeat. Constat igitur verum, quod ex elementorum ordine atque ex consonantia rerum, possint et sereni dies et pluviales quam saepe praenosci. Et ideo increpantur Pharisaei et Scribae, qui videbantur legis esse doctores, quod ex certiore prophetico vaticinio non poterant intelligere Salvatoris adbentum, de quo dictum erat: Descendet sicut pluvia in vellus, et sicut stillicidia stillantia super terram, orietur in diebus ejus justitia et abundantia pacis. Quae nimirum aperta et manifesta signa fuerunt, quibus deprehendi posset tempus adventus ejus. Idcirco increpantur, quod tempora ex aris qualitate nossent dijudicare, et deprehendere sibi utilia, utilia vero salutis suae non intenderent nec intelligerent, signa adventus Dei e coelo in carne. Ex quibus profecto verbis, mirabilis Dei responsio commendatur, in omnibus; quia illa humilitatem in Christo carnis et corporis contuentes, doctrinam ex his quae sub habitu hominis gerebat dedignabantur accipere, quorum insolentiam et inanitatem jactantiae irridens, multa eos de natura coeli conjicere solere respondit, cum aut ex ortu aurorae, aut ex vespere, serenum nimbosumque aerem praenuntient. Quibus ita praescitis et praecognitis valde stultissimum docet eos ignorate adventus sui signa, cum omnis lex et prophetae hunc annuntiaverunt esse venturum, et quando venturus esse, vel quomodo, praedixerunt; necnon et operum quae gerebat, indicia cum omni admiratione, jam eum perhibebant venisse. Ita ut quamadmodum fidem tempestatis coeli rubor matutini temporis vel vespertini reddit: ita manifestam temporum cognitionem, virtutum atque operum, indicium sui adventus praestare deberent, si caeci non essent. Et mira comparatio. Quia facto vespere sanguine passionis Christi in primo adventu, peccatorum indulgentia datur; et mane hodie tempestas valida secundi adventus. Rutilat enim triste coelum. Nam primus adventus ejus enim vesperi comparatur, quia in fine saeculi fuit. Unde licet rubeat ut rosa Christi sanguine purpuratus, tamen serenus valde fuit. Porro in secundo cum venerit quasi mane erit, sed tunc licet coelum rubeat aut rutilet, non serenum sed tempestas erit, profecto qui rubor ille non de sanguine, sed ex igne erit. Quoniam sicut in psalmo canitur: Ignis ante ipsum praecedet et in circuitu ejus tempestas valida; quod Graece hoc loco significantius dicitur πυῥῥάζει, quod nos ignitum possimus appellare; quia omnis illa tunc rutilatio de igne erit. Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VII, Cap XVI Source: Migne PL 120.551b-552b

'With the coming of evening, you say: 'It shall be fair, for the sky is red,' and in the morning: 'Today there shall be a storm, for the sky is red.' Thus you are able to know the face of heaven, yet you are unable to know the signs of the times?' 1   This is not found in many copies. But the sense is obvious,  even among the Gentiles, whence Virgil sings: The sun too, rising, and when he sets beneath the waves, Shall give signs; most certain signs which follow the sun, Which with dawn he brings, and at star-rise. When in late evening it happens a wind brings Serene clouds, the sun shall give you signs what the humid south is thinking. And who says sun is false Let him dare. 2 It is established, then, that from the order of the elements and the harmony of things, they are able to foretell clear days and stormy days. And therefore the Pharisees and the Scribes are reproved, who seem to be learned in the law, because by certain prophecies of the Prophets they were not able to understand the coming of the Saviour, concerning which it was said, 'He shall come down like rain falling on the meadow, and like showers dripping onto the earth, and there shall rise up in those days His righteousness and an abundance of peace.' 3 Certainly the signs were overt and manifest by which they were able to grasp the time of His coming. Therefore they are reproved, because they were capable of knowing how to judge the days from the state of the sky, and to grasp the usefulness of it, however the usefulness of salvation they neither sought nor understood, the signs of the coming of God from heaven in the flesh. By which undoubtedly the wonderous response of God is to be commended, in all things, because they observing the humility of the flesh and body of Christ and refusing to receive the teaching which He brought beneath the habit of a man, He, mocking the vanity of their insolence and inanity, responded to them concerning the many things of the nature of heaven which they were accustomed to conjecture, either from the rising of the dawn, or at evening, foretelling clear skies and clouds. Which foreknowledge and precognition He taught them was extremely foolish when they were ignorant of the signs of His coming, when all the Law and the Prophets announced it, foretelling when He was to come, or how, and though the works were not yet done, with every admiration for the signs, already they held Him to have come. Thus He replied that as with their trust in the storms and the redness of the morning sky, or the evening sky, so is manifest the knowledge of the times, and of works of power, which should have stood out to them as signs of His coming, if they were not blind. And it is truly a wonderous comparison. Because the evening's redness is the blood of the passion of Christ in His first coming, giving forgiveness to sinners, and the morning redness is the great storm of the second coming. Indeed worryingly red is that sky. For His first coming is compared to the evening because it was in the bounds of this world, whence it reddens as the roseate blood of Christ empurpled, yet it was extremely calm. However, as for the second coming, when He comes it shall be like the morning when the sky is red and glowing, and it shall not be calm but a storm, and certainly that redness shall not be from blood but from fire. Because as it says in the Psalm, 'Fire goes before Him and around Him a great storm,' 4 in which place the Greek has 'pyrrazei' which we are able to express as 'set aflame' because all then shall be glowing red with fire. Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 7, Chap 16 1  Mt 16.2 2 Virgil Georgics 1.438-440,461-464 3 Ps 71.6 4 Ps 96.3, Ps 49.4

The New Man

Renovamini autem spiritu mentis vestrae, et induite novum hominem, qui secundum spiritum creatus est in justitia et sanctitate veritatis. Ut dixi, novus homo est, qui secundum spiritum sapit. Hoc ait: renovamini spiritu mentis vestrae. Ita anima melior, pura, integra; mens vero fortior spiritus est. Renovamini ergo, inquit, spiritu mentis vestrae, et induite novum hominem, ut jam secundum ipsum vivatis; qui spiritalis est, cum ex spiritu sapit; qui ipse ille homo spiritalis secundum Deus creatus est, id est juxta Deus: quomodo dictum est, faciamus hominem ad imaginem et similitudinem nostram. Non autem vultum Deus habet aut faciem; sed quemadmodum Deus spiritus est, ita et nos secundum Deum creati sumus, ut secundum spiritum sapiamus; id est nihil carnaliter, nihil in mundo. Denique quid est secundum Domini creatum esse hominem, ipse dixit in sanctitate et justitia et veritate: id est, ut sit justus, ut sit sanctus, sit et verus: etenim qui mundanum sapit, secundum carnem sapit: qui carnem sapit, verum non sapit neque justum, neque sanctum. Ergo quoniam spiritus sanctificat, spiritus vivificat et justificat, spiritus qui vere est, et semper est, et magis solus est, ipse est veritas. Haec igitur omnia sic intelligentes, novum hominem induunt, renovati in spiritu mentis suae. Victorinus Afrus, In Epistolam Pauli ad Ephesios, Liber Secundus, Caput IV Source: Migne PL 8.1279a-c

Be renewed in the spirit of your mind and put on the new man, who according to the spirit is created in righteousness and in the sanctity of truth.' 1 As I said, he is the new man who knows according to the spirit. He says: 'Be renewed in the spirit of your mind.' Thus the soul is better when purer and more clean, the mind however when stronger in the spirit. Be renewed, therefore, in the spirit of your mind and put on the new man, that now you live according to him. He who is spiritual, knows from the spirit, he is as that spiritual man who was created according to God, that is, in the fashion of God, whence it was said, 'Let us make man according to our image and likeness.' 2 For God does not have a countenance, or a face, and as God is a spirit, so even we who are created according to God, that we know according to the spirit, that is, that we know nothing carnal, nothing in the world. Finally what it is to be man created according to God, he says: in sanctity and righteousness and truth; that is, that he be righteous and holy and true. For indeed he who knows mundane things knows according to the flesh. He who knows according to the flesh does not know what is true, nor what is righteous, nor what is holy. Therefore because the spirit sanctifies, the spirit gives life and justifies, the spirit who is true, and always is, and greater only is He who is the truth. So understanding all these things they put on the new man, renewed in the spirit of their mind. Victorinus Afrus, On the Letter of Saint Paul to the Ephesians, Book Two, Chapter Four 1 Ephes 4.23 2 Gen 1.26

Consoling Nineveh

Er erit, omnis qui viderit te, resiliet a te, et dicet: Vastata et Ninive; quis commovebit super te caput? Unde quaeram consolatorem tibi? In Hebraeo non habetur caput sed nos apposuimus, ut sensus manifestior fieret. Denique Symmanchus ita interpretatus est: Et omnis qui viderit te, recedet a te, et dicet: dissipata est Ninive, quis lugebit cum ea? Porro Septuaginta: Et erit, omnis qui viderit te, descendet a te et dicet: Misera Ninive, quis gemet eam. Unde quaeram consolationem illi -apantem chordam. Qui ruinas viderunt Ninive, et positam eam omnibus in exemplum, expavescet atque mirabitur, et dicet: Dissipata est Ninive, quis commovebit super te caput? hoc est, quis dolebit super te, quis tuus poterit esse consolator? quae quamdiu potens fuisti, quasi crudelis domina, non miserebaris senis: nec parvulum respiciebas: nec praeparasti luctus tui socium, quae noluisti consortem habere regnandi. Qui autem haec terrena contemnit, et veneficae Ninive maleficia despexerit, nec falsa pulchritudine ejus fuerit irretitus, cum omnem illius turpitudinem intrinsecus viderit, et coeperit odisse quod caeteri diligunt, refugiet et resiliet ab ea, sive, ut a Septuaginta dicitur, descendet. Quamdiu enim terrena honoramus, et putamus esse sublimia, velut in quondam superbiae culmine sumus, et miramur pulchritudinem Ninive. Cum autem consideraverimus naturam ejus, et omnia corporalia bona, quasi humilia despexerimus, subjicientes nos potentiae manus Dei, tunc miserebimur Ninivitis et omnia terrena bona digna planctu judicabimus, dicemusque: Misera Ninive, quanti tuis laqueis irretiti sunt, quantos alligatos vinculis tuis tenes. Quis, putas, resilet a te et descendet de superbia tua, et te miseram judicibat? Quod autem ait, quis, non tam pro difficili, quam pro raro debemus accipere, ut saepe diximus: Quis, putas, fidelis et prudens dispensator? Et Quis sapiens et intelliget haec. Et Quis ascendet in montem Domini? Quis ergo gemet super Ninive? Quis poterit inveniri, qui hoc tabernaculo praegravatus cum Paulo dicat: Miser ego, quis me liberabit de corpore mortis hujus? Videmus quotidie si cui vicina mors venerit, et intellexerit se vel febre, vel vulnere, vel quolibet genere morborum, de hoc mundo subtrahi, pavere, trepidare, et toto corpore tremescentem in Ninive haerere complexibus, et a speciosae meretricis corpore vix avelli. Quod autem sequitur: Unde quaeram consolationem, vel consolatorem tibi, qui aptet chordam? adhuc ex persona ejus dicitur, qui resiliet vel descendet a Ninive, et dicet: Misera Ninive, quis gemet eam? de confusa saeculi hujus conversatione disputatis, in quo nihil cuiquam potest placere perpetuum: sed quod placuit displicet, et quod displicuerat, rursum placet. Quis itaque poterit talis inveniri consolator?  Sanctus Hieronymus, Commentariorum In Naum Prophetam Source: Migne PL 25.1258b-1259b

And it shall be that all who see you recoil from you and say, 'Laid waste is Nineveh. Who shall shake his head over you? Where shall I find one to console you?' 1 In the Hebrew we do not find 'head' but we add it that the sense may be more clear. And the translator Symmachus has: 'And all who shall see you shall withdraw from you and say: Ruined is Nineveh, who shall lament for her?' However the Septuagint reads: 'And it shall be that all who see you will fall back from you and say: 'Wretched Nineveh, who shall bewail you? Where shall I seek consolation for it with the touching of a chord?' They who see ruined Nineveh, placing it above all things as an example, shall be shocked and astonished and say, 'Laid waste is Nineveh; who shall shake his head over you?' That is, who shall grieve over you? Who shall able to be your consoler? She who while powerful, was as a cruel mistress, not being compassionate to the aged, nor looking after the young, nor attending to mourning for friends, she who was unwilling to have a consort while she ruled. But he who spurns this earth and scorns the wickedness of the witch Nineveh shall not be ensnared by her false beauty, when he shall see all the ugliness within her, and he shall begin to hate what others love, and he shall withdraw and recoil from her, or as the Septuagint says, 'fall away'. While indeed we honour worldly things and we think them to be sublime, we are as set on the height of pride and we admire the beauty of Nineveh. When, however, we consider its nature, and all its worldly goods, as if looking down on base things, the hand of the mighty God upon us, then we shall bewail Nineveh, and all its fine earthly goods we shall judge a grief, and we shall say, 'Wretched Nineveh, how greatly your snares entangled me, how greatly your chains held me. Who, do you think, recoils from and withdraws from your pride, and judges you wretched? The 'who' in this passage is not so difficult to understand, but is used to express rarity, as often we say, 'Who do you think is a faithful and prudent steward?' 2 And 'Who is wise and understands these things?' 3 And 'Who ascends the mount of the Lord?' 4 Who therefore will groan with Nineveh? Who shall be able to be found, who with this tabernacle burdened, will say with Paul, 'Wretched me, who shall liberate me from this body of death?' 5 Every day we see death approach a man, and marking that it is a fever, or wound or whatever type of disease, taking him from this world, he fears, shakes and the whole body trembles, as he clings to the embraces of Nineveh, and scarcely can he be torn away from the fair body of the whore. So indeed it follows: Where shall I find consolation, or a consoler for you, who shall touch a chord? Yet it is spoken as a person who recoils or falls away from Nineveh, when he says: 'Wretched Nineveh, who shall lament her?' Concerning the confused way of this world you dispute, in which nothing is able to please forever, but what once pleased displeases and what was displeasing pleases again. Who then can find a comforter in such things? Saint Jerome, Commentary on Nahum 1 Nahum 3.7 2 Mt 24.45 3 Hosea 14.10 4 Ps 23.3 5 Rom 7.14

The Coming And The Way

Deus meus, immaculata est via eius. Deus meus non venit in homines, nisi mundaverint viam fidei qua veniat ad eos; quia immaculata est via eius. Eloquia Domini igne examinata. Eloquia Domini igne tribulationis probantur. Protector est omnium sperantium in se Et omnes qui non in seipsis, sed in illo sperant, eadem tribulatione non consumuntur; spes enim sequitur fidem. Sanctus Augustinus Hipponensis, Enarrationes In Psalmos, Psalm XVII Source: Migne PL 36.152

'My God, His way is undefiled.' 1 My God does not come to men, unless they have cleansed the way of faith, whereby He may come to them, because 'His way is undefiled.' 'The words of the Lord have been proved by fire.' The words of the Lord are tried by the fire of tribulation. 'He is the Protector of those who hope in Him.' And all that hope not in themselves, but in Him, are not consumed by that same tribulation. For hope follows faith. Saint Augustine of Hippo, Expostions On The Psalms, Psalm 17 1 Psalm 17.30

Appearances Night And Day

Jam tunc videtur Dominus nocte in columna ignis, et per diem in columna nubis, praecedens populum, et dux itineris factus. Nubes ista praecedens Christus est: Idem etiam columna, quia rectus, et firmus, et fulcieus infirmitatem nostram. Per noctem lucens, per diem non lucens, ut qui non vident videant, et qui vident caeci fiant. Potest et sic non incongrue accipi, quod Christi sacramentum tanquam in die manifestatum est in carne, tanquam in nube; in judicio vero tanquam in terrore nocturno, quia tunc erit magna tribulatio saeculi tanquam ignis, et lucebit justis, et ardebit injustis. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Exodum, Caput XVIII Source: Migne PL 83.296a-b

Now the Lord appears in the night as a column of fire, and by day as a column of cloud, going before the people, a leader on the way. 1 This cloud which goes before is Christ, and He is a column because He is upright and firm and our support in our weakness. Through the night He shines, and through the day He does not, that those who do not see might see and those who see are made blind. 2 And it is not out of place to receive this as the mystery of Christ on the day when he was manifested in the flesh, as in a cloud. In the judgement, however, it is as a night terror, for then shall be the great tribulation of the world like fire, and it shall illuminate the righteous and burn the unrighteous. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chap 18 1 Exodus 13.21 2 Jn 9.39

Sleep And Death

Hoc enim vobis dicimus in verbo Domini, quia nos, qui vivimus, qui residui sumus in adventum Domini, non præveniemus eos qui dormierunt. Quoniam ipse Dominus in jussu, et in voce archangeli, et in tuba Dei descendet de cælo: et mortui, qui in Christo sunt, resurgent primi. Deinde nos, qui vivimus, qui relinquimur, simul rapiemur cum illis in nubibus obviam Christo in aëra, et sic semper cum Domino erimus. Itaque consolamini invicem in verbis istis. Sunt qui hunc locum ita edisserant: Vivi appellantur qui nunquam peccato mortui sunt; qui autem peccaverunt, et in eo quod peccaverunt, mortui sunt, et postea conversi ad poenitentiam purgant antiqua delicta, mortui appellantur, quia peccaverunt; in Christo autem mortui, qui plena ad Deum mente conversi sunt. Porro qui vivunt et habent testimonium fidei, et necdum receperunt promissionem Dei, qui et de aliis melius quiddam cogitant, ut non absque his qui justi sunt coronentur, in eo habent beatitudinem quod fruuntur bono conscientiae, et vivunt, et relicti sunt in adventu Domini Salvatoris. Sed quia clemens est Deus, et vult salvare etiam eos qui dormierunt, et in Christo mortui sunt, non praevenient illos, neque soli rapientur in nubibus; sed, juxta exemplum evangelicae parabolae, unum denarium unamque mercedem et undecimae horae operarii, et primae, qui in vineam missi sunt, salutis pretium accipient. Nec hoc alicui videatur injustum, ut dispar labor unum praemium consequatur. Magna quippe diversitas est eorum qui post vulnera mortis sanati, et eorum qui nunquam viderunt mortis errorem. De his puto dictum: Quis est homo qui vivat et non videat mortem? redimet de morte animam suam? Neque enim, ut quidam putant, quis, pro eo quod est nullus accipitur: sed quasi dixerit: Quis putas? juxta illud quod scriptum est: Quis sapiens et intelliget haec? Et in alio loco: Domine, quis habitabit in tabernaculo tuo? Et iterum: Quis cognovit sensum Domini. Residui ergo erunt de credentibus pacui qui adventum Domini videant secundum id quod Deus Verbum factum est, nequaquam in vilitate carnis, sed in gloria triumphantis. Et considerandum quomodo primum dormientes appellaverit: deinde in Christo mortuos, quos viventes praevenire non poterunt. Qui enim non custodierunt hoc quod scriptum est: 'Ne dederis somnum oculis tuis, neque palpebris tuis dormitationem, ut salvus fias sicut caprea de vinculis, et sicut avis de laquies,' dormiet et culpabili sopore torpescet; cumque dormierit, transibit in mortem. Sicut enim movetur qui vigilat, sic qui dormit jacet immotus, et mortis torpet similitudine. Quod autem dormitationem sequatur mors, et prima ad Corinthios Epistola docere nos poterit, in qua ita scriptum est: Nunc autem Christus surrexit ex mortuis, primitiae dormientium: quia per hominem mors, et per hominem resurrectio mortuorum; et post paululum: Non omnes dormiemus, sed omnes immutabimur, in momento, in ictu oculi, in novissima tuba. Canet enim tuba, et mortui resurgent incorrupti, et nos immutabimur. Cum ergo haec de dormitione dicantur et morte, et illud legamus in Apostolo, Surge qui domis, et exsurge de mortuis, et illuminabit te Christus juremus Domino, et votum faciamus Deo Jacob, unusquisque dicens in corde sui: Si ascendam super stratum meum, si dedero somnum oculis meis et palpebris meis dormitationem, donec inveniam locum Domino, haud dubium quin in anima sua tabernaculum Deo Jacob, ut Deus in illo aeterna sede requiescat. Origenes, In Epistolam I Ad Thessalonicenses Source: Migne PG 14. 1300a-1301b

We tell you this as a word from the Lord, that we who are living, who are left for the coming of the Lord, will not come before those who have fallen asleep. Because the Lord Himself will summon, with the cry of an archangel and the trumpet of God, coming down from heaven, and those who died in Christ shall rise first. Only after that shall we who remain be as one with them taken up into the clouds to meet Christ in the air, and so we shall be with the Lord for ever. Tell one another this for your consolation. 1 There are those who here have taught that those are named the living who never have died amid sin; for those who have sinned, in that they have sinned are dead, and having turned to penance they are purged of old errors, dead they are named, because they have sinned. They indeed are dead in Christ who have turned to God with the whole mind. Then they are those who live and have the testament of faith, and have not yet received the promise of God, who are thought better than the others, not as among the righteous who are crowned, in having the blessing which is the enjoyment of good conscience, and living are left behind for the coming of the Lord our Saviour. But because God is merciful and wishes to save even those who sleep and are dead in Christ, they shall not come first, not only they shall be siezed in the clouds, but, in accordance with the teaching of the Gospel parable, that one denariius and one reward is given to the workers, both those who come at the eleventh hour and those who come at the first hour, who have been sent into the vineyard, both will receive the reward of salvation. 2 Nor should this seem unjust to some, that for differing labours one reward follows. Certainly there is a great difference between those who are healed after the wounds of death and those who have never seen the error of death. Concerning this I think it is said: 'Who is the man who lives and does not see death? Who redeems his own soul from death? 3 For not, as some think, does this 'who' mean that 'no one' is to be understood; but it is as if it is said: 'Who do you think?' According to which it is written, 'Who is wise and understands these things?' 4 And in another place: 'Lord, who shall dwell in your tabernacle?' 5 And again, 'Who knows the mind of the Lord?' 6 Remaining, then, there shall be from the believers a few who shall see the coming of the Lord according to what God the Word has determined, not at all in the vile flesh but in glory triumphant. And one must consider how He shall first call those who sleep, then the dead in Christ, before whom the living are not able to come. For they who shall not keep what is written: 'You shall not give sleep to your eyes, nor touch on your slumbers, that you may be saved like a deer from bonds, and like a bird from the snare ' 7 he shall sleep and doze in culpable slumber, and sleeping he shall pass into death. For as he is animated who keeps watch, so he who sleeps is cast down immobile, and his sleep is a likeness of death. For what is that sleep that follows death, the first letter to the Corinthians is able to teach us, in which it is written: 'For now Christ has risen from the dead, the first fruits of those who sleep,' and after a little: 'Not everyone sleeps but we shall all be changed, in a moment, in the blink of an eye, at the last trump. For the trumpet will sound, and the dead shall rise uncorrupted and we shall be changed.' 8 When, then, these things are said concerning sleep and death, and we may read in the Apostle: 'Rise up, you who sleep, and rise from the dead, and Christ shall illuminate you,' 9 let us swear to God and make a vow to the God of Jacob, each saying in his own heart, 'Shall I climb upon my bed, shall I will give sleep to my eyes and enter into my rest, until I find the place of the Lord?' 10 by no means doubting that in his own soul is the tabernacle of the God of Jacob, that God might come to rest in that eternal seat. Origen, On the First Letter to the Thessalonians 1 1 Thess 4.15-16 2 Mt 20.1 3 Ps 88.49 4 Hosea 14.10 5  Ps 14.1 6 Rom 11.34 7 Prov 6.4 8 1 Cor 15. 20, 21, 51 9 Ephes 5.14 10 Ps 131. 2,4,5

Like The Dead Of The World

Quia persecutus est inimicus animam meam, humiliavit in terra vitam meam, collocavit me in obscuris sicut mortuos saeculi. Obscuritas per corporis vitia effunditur: et cum per diaboli laqueos in cupiditates carnis incidimus, a cognitionis luce depulsi in obscuris collocamur, gentilium tenebris demersi, et saecularium operum nocte detenti. Sed quantumlibet persequens animam inimicus, et humilians in corpore tamquam mortuum saeculi collocet in obscuro; spiritalis tamen viri anxietas his corporis tenebris non tenetur, et cor super hac ipsa naturae suae infirmitate turbatur, repugnansque vitiis hominem suum in memoriam primae suae constitutionis et in meditationem Dei operum convertit. Non enim eum inimicus in obscuris mortuum saeculi, sed tamquam mortuum saeculi collocavit: per quod libertas spiritus semper in se anxii reservatur.    Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXLII Source: Migne PL 9.839b-c

Because the enemy has sought my soul, he has pressed down my life into the earth, he has gathered me into the darkness like the dead of the world. 1 The faults of the body pour forth darkness, and when we fall into the snares of the devil by corporeal desires, being cast down from knowledge of the light, we are gathered into darkness, and we sink into the darkness of the heathen, and we are held in the night of worldly works. But as much as the enemy seeks the soul, and presses down in the body, that it is as a gathering in the darkness of the long dead, however by the worry of the spiritual man in this he is not held in this bodily darkness, his troubled heart is raised above the infirmities of his own nature, and rejecting the faults of his own humanity in the recollection of his first creation, he turns to meditation on the works of God. For the enemy has not definitely gathered him among the dead of the world, but 'like' the dead of the world, from which he is kept by the freedom of the spirit being always in him by his anxiety. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 142 1 Ps 142.3