Treating Man

Ταῦτά ἐστιν, οἷς ἐγὼ τὴν καθ᾿ ἡμᾶς ἰατρικὴν τῆς περὶ τὰ σώματα ἐργωδεστέραν τίθεμαι μακρῷ, καὶ διὰ τοῦτο τιμιωτέραν· καὶ ὅτι ἐκείνῃ μὲν, ὀλίγα τῶν ἐν τῷ βάθει κατοπτευούσῃ, περὶ τὸ φαινόμενον ἡ πλείων τῆς πραγματείας· ἡμῖν δὲ περὶ τὸν κρυπτὸν τῆς καρδίας ἄνθρωπον ἡ πᾶσα θεραπεία τε καὶ σπουδὴ, καὶ πρὸς τὸν ἔνδοθεν ἡμῖν ἀντιπολεμοῦντα καὶ ἀντιπαλαίοντα ἡ μάχη, ὃς ἡμῖν αὐτοῖς ὅπλοις καθ᾿ ἡμῶν χρώμενος, τὸ δεινότατον, τῷ τῆς ἁμαρτίας θανάτῳ δίδωσι. Πρὸς οὖν ταῦτα πολλῆς μὲν καὶ παντελοῦς τῆς πίστεως, μείζονος δὲ τῆς παρὰ Θεοῦ συνεργίας, οὐκ ὀλίγης δὲ τῆς ἡμετέρας ἀντιτεχνήσεως, ὥς γε ἐμαυτὸν πείθω, χρεία, τῆς καὶ λόγῳ καὶ ἔργῳ θεωρουμένης, εἰ δεῖ καλῶς ἡμῖν θεραπεύεσθαι καὶ ἀποκαθαίρεσθαι, καὶ ὡς πλείστου ἀξίας εἶναι, τὸ τιμιώτατον ὧν ἔχομεν, τὰς ψυχάς. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Β´ Source: Migne PG 35.429c-432a

It is for these reasons I propose that our office as physicians far exceeds in toil, and by that in worth, things concerning the body; for that looks only slightly into things which are in the depths, being mainly concerned with exterior appearances. But the whole of our treatment and zeal is concerned with the hidden man of the heart, 1 and our warfare is directed against him who wars and wrestles against us within, who uses us as weapons against ourselves, and, more fearfully, hands over to the death of sin. Against this, then, great and perfect faith is needed, and the greater co-operation of God, and, I am persuaded, no small counter-manoeuvring by us, being made manifest in word and in deed, if our souls, the most precious possession we have, are to be well cared for and cleansed and made as worthy as can be. Saint Gregory Nazianzus, from Oration 2 1 Peter 3.4

Will And Grace

Sed interrogas et ais: quomodo intellegendum est infirmatum humanae mentis arbitrium? Ad tenuata liberatas eius ita gratiae adminicula plus requirit, sicut homo longa infirmitate confectus adiutoriis ac solaciis gressu titubante magis indiget. Igitur sicut post inveteratam luxuriae consuetudinem reparatio continentiae multo labore constabit et sicut longo temulentiae usu captivata sobrietas cum violentia rigidae crucis vix recipitur, quae prius, cum inlaesa teneretur, parvo negotio servabatur, siquidem cum voluptate quadam inviolata conscientia possidetur, et quemadmodum post diversa carnalium blandimenta vitiorum, quae facile prima aetas statum suum retinens calcare potuisset, cum magno luctamine velut contra ardui montis ascensum ad virtutis viam reditur, ita humani arbitrii a Deo concessa liberatas florem vigoremque gratiae suae perdidit, tamen ipsa non periit, ut divina munera non tam interdicta sibi sentiat, quam cum summo labore ac sudore per adiutorii patrocinium sibi repetenda esse cognoscat. Sanctus Faustus Reiensis, De Gratia, Caput IX Source: Migne PL 58.795a-b

But you enquire and say: 'How should the weak will of the human mind be understood?' With its freedom reduced, so the help of grace becomes more needed, as a man oppressed by a long infirmity is more in of need of helpers and support to take his faltering steps. Therefore after the inveterate custom of luxury the repair of continence is a great labour, and as captive so long to the use of drunkeness he can scarely receive the toil of the firm cross, which before unharmed he held and bore as a small matter, just as when he who possesses a conscience unviolated by pleasure, after the attractions of many different carnal vices, which in his first state he was easily able to crush under foot, then with great struggle, as if making a difficult ascent of a mountain, so he returns to the way of virtue. So thus has the freedom of the human will given by God lost the vigorous flower of grace, but it does not perish, and so he must think no Divine gift forbidden to himself, which with great labour and sweat, through the guardianship of the helper, he knows he should return to himself. Saint Faustus of Riez, On Grace, Chap 9

Asking For Faith

ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ: μὴ φοβοῦ: μόνον πίστευσον, καὶ σωθήσεται. Πίστον γε ἀπαιτεῖ πρῶτον τοὺς ἐπικαλουμένους αὐτὸν ὁ Κύριος· ὡς ἐπὶ τοῦ τυφλοῦ λέγων· Πιστεύεις, ὅτι δύναμαι σοι τοῦτο ποιῆσαι; καὶ ἐπὶ τοῦ σεληνιαζομένου δέ φησιν, ὅτι Ἐαν πιστεύῃς, γίνεται. Ἀπαιτεῖ δὲ τοῦτο ὁ Σωτὴρ, οὐκ ἐπειδήπερ ἔχρῃζε τῆς παρ' ἑτέρων συνεργίας· ἀυτὸς γὰρ καὶ τῆς πίστεως κύριος καὶ χορηγός ἐστιν· ἀλλ' ὅτι τοῖς πιστεύουσιν ἐπινεύει, καὶ ἵνα μὴ χωρὶς πίστεως δέξωνται τὰς εὐεργεσίας, καὶ τῇ ἀπιστίᾳ ταύτας ἀπολέσωσι. Θέλει γὰρ χαριζόμενος παραμένειν τὴν χάριν, καὶ θερπεύων ἀδιάπτωτον εἶναι τὴν θεραπείαν. Ἠσφαλίζετο γοῦν τὸν παραλυτικὸν λέγων· Ὑγιὴς γέγονας, μηκέτι ἀμάρτανε. Καὶ ὥσπερ ἄν τις ἰατρὸς εἰσιὼν πρὸς τοὺς κάμνοντας πυνθάνοιτο πρῶτον, εἰ βούλοιντο θεραπεύεσθαι, ἵνα μὴ, αὐτοῦ φροντίζοντος, κάκείνων μὴ βουλομένων, ἀνωφελὴς ἡ θεραπεία γένηται, ἐναντιουμένων τῶν καμνόντων πρὸς τὴν τοῦ ἰατροῦ τέχνυν· οὕτω καὶ ὁ Κύριος τῶν θεραπευομένων ἐπυνθάνετο, καὶ τοῖς πιστεύουσιν ἐχαρίζετο, ἵνα τῇ πίστει καὶ τὴν χάριν κατασγεῖν δυνηθῶσι, γνώρισμα γὰρ τῆς προαιρέσεως τῆς ψυχῆς ἡ πίστις ἐστί. Καὶ νῦν οὖν φησι· Μόνον πίστευε, καὶ σωθήσεται. Ἅγιος Ἀθανάσιος ο Μέγας, Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Ἐκλογή Source: Migne PG 27.1400b-c

Hearing these things, Jesus answered, saying: 'Do not fear, only believe, and she shall be saved.' 1 The Lord asks for faith from those who call on Him, as from the blind man with these words: 'Do you believe that I am able to do this?' 2 And concerning the lunatic: 'If you believe, it shall be.' 3 The Lord asks not because He has need of another for the deed, for He is the lord and giver of faith, but that He approve of the faithful, and lest those without faith receive good works, which things are lost by unfaithfulness. For when He confers grace, He wishes that grace remain, and when He cures, that the cure not perish. This He confirms with paralytic saying: 'You have been made well, do not sin any more.' And as a physician who comes to a sick man, first asks whether he wishes to be cured, lest with the sick man's worry the cure be useless, so in the same way the Lord asks those who are to be cured, and to the same believers He gives grace, since with faith they are able to retain grace, for faith is the mark of the willing soul. So He says here: 'Only believe, and she shall be saved.' Saint Athanasius, Fragment on Luke 1 Lk 8.50 2 Mt 9.28 3 Mk 9.23

Mercy And Debt

Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ. Τίς ὁ Βασιλεύς; Ὁ Θεός. Τίς ὁ ὀφειλέτης τῶν μυρίων ταλάντων; Ὁ ἄνθρωπος ὁ ἐν πολλαῖς ἁμαρτίας τῆς τοῦ Θεου μακροθυμίας ἀπολαβών. Τίς ὁ τὰ ἑκατὸν δηνάρια; Ὁ ὑποχείριος τοῦ χρεωστοῦντος τὰ μυρία τάλαντα· καὶ αὐτος μὲν ἔτυχε μακροθυμίας, οὕτος δὲ ἐφάνη ὡμὸς καὶ σκληρὸς πρὸς τὸν ὁμόδουλον αὐτοῦ. Ψευδό Ἀθανάσιος, Φήσεις Καὶ Ἑρμηνείαι Παραβλῶν Του Ἅγιοῦ Ἐυαγγελιοῦ Source: Migne PG 28.712a

The kingdom of heaven is like a king who decided to settle accounts with his servants. 1 Who is the king? God. Who is the one who is ten thousand talents in debt? A man who despite his many sins yet partakes of the mercy of God. Who is he who is one hundred talents in debt? He is under the power of the one who is ten thousand talents in debt, which one, though he received the mercy of God, yet is revealed as cruel and hard hearted to his fellow servant. Pseudo Athanasius, Saying And Interpretations of the Parables of the Holy Gospel 1 Mt 18.23

Mercy And Enemies

Τί δέ; καὶ ἐχθρῶν ὑποζύγια ἀχθοφοροῦντα συνεπικουφίζειν καὶ συνεγείρειν προστάσσει πόρρωθεν διδάσκων ἡμᾶς ὁ Kύριος ἐπιχαιρεκακίαν μὴ ἀσπάζεσθαι μηδὲ ἐφήδεσθαι τοῖς ἐχθροῖς, ἵνα τούτοις ἐγγυμνασαμένους ὑπὲρ τῶν ἐχθρῶν προσεύχεσθαι διδάξῃ. Oὔτε γὰρ φθονεῖν καὶ ἐπὶ τοῖς τοῦ πέλας ἀγαθοῖς λυπεῖσθαι προσῆκεν οὐδὲ μὴν ἐπὶ τοῖς τοῦ πλησίον κακοῖς ἡδονὴν καρποῦσθαι. Kἂν πλανώμενον μέντοι, φησίν, ἐχθροῦ τινος ὑποζύγιον εὕρῃς, τὰ τῆς διαφορᾶς παραλιπὼν ὑπεκκαύματα ἀπαγαγὼν ἀπόδος. Tῇ γὰρ ἀμνηστίᾳ ἕπεται ἡ καλοκἀγαθία, καὶ ταύτῃ ἡ τῆς ἔχθρας διάλυσις. Ἐντεῦθεν εἰς ὁμόνοιαν καταρτιζόμεθα, ἣ δὲ εἰς εὐδαιμονίαν χειραγωγεῖ. Kἄν τινα ἐξ ἔθους ἐχθρὸν ὑπολάβῃς, παραλογιζόμενον δὲ τοῦτον ἀλόγως ἤτοι ἐπιθυμίᾳ ἢ καὶ θυμῷ καταλάβῃς, ἐπίστρεψον αὐτὸν εἰς καλοκἀγαθίαν. Ἆρα ἤδη καταφαίνεται φιλάνθρωπος καὶ χρηστὸς ὁ νόμος, ὁ εἰς Χριστὸν παιδαγωγῶν, θεός τε ὁ αὐτὸς ἀγαθὸς μετὰ δικαιοσύνης, ἀπ’ ἀρχῆς εἰς τέλος ἑκάστῳ γένει προσφυῶς εἰς σωτηρίαν κεχρημένος; ἐλεᾶτε, φησὶν ὁ Kύριος, ἵνα ἐλεηθῆτε· ἀφίετε, ἵνα ἀφεθῇ ὑμῖν· ὡς ποιεῖτε, οὕτως ποιηθήσεται ὑμῖν· ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν· ὡς κρίνετε, οὕτως κριθήσεσθε· ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν· ᾧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Β' Κεφ' ΙΗ' Source: Migne PG 8.1029b-1032a

What more? The Lord exhorts us to aid and raise up even the beasts of enemies when they labour beneath their burdens, at a remove teaching us not to take joy in our neighbour's ills, or exult over our enemies, instructing those who are trained in these things to pray for their enemies. For He does not allow us either to envy and begrudge our neighbour's good, or to take pleasure at his ill. And if you find any enemy's beast straying, He says, you are to pass over the provocations of difference, and taking it back, restore it. For forgetfulness of injuries is followed by goodness, and that by dissolution of hostility. By which we are shaped for agreement, and this leads to happiness. And should you encounter one habitually hostile, and find him to be unreasonably in error either by passion or anger, turn him to goodness. Does not, then, the law which conducts to Christ appear humane and mild? 1 God uses the same good, with righteousness from beginning to end, for each kind suitably for salvation. 'Be merciful,' says the Lord, 'that you may receive mercy; forgive, that you may be forgiven. As you do, so shall it be done to you; as you give, so shall it be given to you; as you judge, so shall you be judged; as you show kindness, so shall kindness be shown to you: with what measure you measure, it shall be measured out to you.' Clement of Alexandria, The Stromata, Book 2, Ch 18 1 Galat 3.24

Mercy And Blessings

Beati misericordes, quoniam ipsis miserebitur Deus. Non tantum ille misericors est, qui miseretur aut pauperi aut pupillo, aut vidua: haec enim misericordia et apud illos invenitur fequenter, qui non cognoscunt Deum; ille autem verus misericors est, qui inimico proprio miseretur et benefacit ei, secundum quod scriptum est: Diligite inimicos vestros, et benefacite eis qui vos oderunt. Nam et Deus non solum super gratos pluviam dat, aut solem suum jubet oriri, sed etiam super ingratos. Unde et ita dicit: Esote misericordes, sicut et Pater vester misericors est, etc. Et vere beatus est ille talis, quoniam misericordia ejus, si quidem non habet peccatum, quo difficile est in hominibus, proficit illi ad additamentum justitiae: si autem habet, ad remissionem peccati, quoniam potest fiducialiter dicere, Dimitte mihi debita mea, sicut et ego dimitto debitoribus meis. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.790b-c

Blessed the merciful, for God shall be merciful to them 1 Not only is he merciful who is merciful to the poor man, or the orphan, or the widow, for this mercy is often found in those who do not know God, but he is truly merciful who is merciful to his own enemy and does good to him, according to what is written: 'Love your enemies and do good to those who hate you.' 2 For God not only gives rain to the thankful and commands his sun to rise only over them, but even over the ungrateful. 3 Whence He says: 'Be merciful as your Father in heaven is merciful.' 4 And truly blessed is such a man, because his mercy, if he does not have sin, which is difficult in a man, profits him for an increase of righteousness; and if he does have sin, it works for his forgiveness, because he is able faithfully to say, 'Forgive me my trespasses as even I have forgiven those who trespass against me.' 5 Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.7 2 Lk 6.27 3 Mt 5.45 4 Lk 6.36 5 Mt 6.12

Mercy, Sin And Forgiveness

Nemo se fallat, nemo se decipiat. Solus Dominus misereri potest. Veniam peccatis quae in ipsum commissa sunt, solus potest ille largiri qui peccata nostra portavit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris. Homo Deo esse non potest major; nec remittere aut donare indulgentia sua servus potest, quod in Dominum delicto graviore commissum est, ne adhuc lapso et hoc accedat ad crimen si nesciat esse praedictum: Maledictus homo qui spem habet in homine. Dominus orandus est, Dominus nostra satisfactione placandus est, qui negantem negare se dixit, qui omne judicium de Patre solus accepit. Credimus quidem posse apud judicem plurimum martyrum merita et opera justorum, sed cum judicii dies venerit, cum, post occasum saeculi hujus et mundi, ante tribunal Christi populus ejus adstiterit. Caeterum, si quis, praepropera festinatione temerarius remissionem peccatorum dare, se cunctis putat posse, aut audet Domini praecepta rescindere, non tantum nihil prodest sed et obest lapsis. Provocasse est iram, non servasse sententiam, nec misericordiam prius Dei deprecandam putare, sed contempto Domino de sua facultate praesumere. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.480a-b

Let no one deceive himself, let no one cheat himself. The Lord alone can have mercy. Forgiveness for sins which have been committed against Himself He alone can give, He who bore our sins, who sorrowed for us, whom God delivered up for our sins. Man cannot be greater than God, nor can a servant dismiss or allow by his indulgence what has been committed by a greater crime against the Lord, lest even this be added to the sin of the lapsed, if he is ignorant that it has been said: 'Cursed the man who hopes in man.' 1 The Lord must be petitioned. The Lord must be satisfied by our atonement, He who has said that he who denies Him He will deny, He who alone has received all judgment from His Father. 2 We believe, indeed, that the merits of martyrs and the works of the righteous are worth much before the Judge, but that will be when the day of judgment comes, when after the end of this life and the world His people stand before the tribunal of Christ. But if someone, in precipitate haste, rashly thinks that he can give remission of sins to all, or dares to revoke the commands of the Lord, not only does it not benefit the lapsed, but it even does them harm. Not to have observed His judgment is to have provoked His anger, and also to think that the mercy of God must not first be entreated, and, in scorn of the Lord, to presume on His power. Saint Cyprian of Carthage, On The Lapsed 1 Jerem 17.5 2 Mt 10.33, Jn 5.22

Mercy And Judgement

τῷ Δαυιδ ψαλμός ἔλεος καὶ κρίσιν ᾄσομαί σοι Κύριε ̔Ο νῦν ᾄδων πραΰνει καὶ καταστέλλει τὰ ἤθη τῶν ἀκροατῶν, διὰ τῆς ᾠδῆς κριτὴν τὸν θεὸν τῶν πραττομένων ἀνθρώποις ὑμνῶν· εἴτ' ἐπεὶ ἀκριβής ἐστιν αὐτοῦ ἡ κρίσις οὐ τὰ φανερὰ μόνον ἀλλὰ καὶ τὰ κρυπτὰ τῆς καρδίας ἐξετάζουσα, σὺν χρηστῇ προθέσει ἐπάγει αὐτήν. Εἰ γάρ τοι πρὸς ἀξίαν τῶν ἔργων καὶ λόγων καὶ ἐνθυμημάτων ἡμῶν σκοπήσαι, ἄρδην ἀπολώμεθα· ἴν' οὔν μὴ τοῦτο γένηται, πρὸ τῆς κρίσεως ἐλεεῖ· ̓Εὰν γὰρ ἀνομίας παρατηρήσῃ, Κύριε, τίς ὑποστήσεται; ἀλλ' ἐπεὶ παρὰ σοὶ ὁ ἱλασμός ἐστιν, πηγὴ γὰρ τυγχάνεις ἀγαθότητος καὶ ἐλεημοσύνης, θαρροῦμεν ὅτι ἐλέῳ καὶ κρίσει ἐξετάζοντός σου τὰ καθ' ἡμᾶς σωτηρίας τευξόμεθα. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Ρ' Source: Migne PG 39.1645b-c

A Psalm of David: I shall sing of mercy and judgement to you, O Lord. 1 He now sings to soothe and put in order the nature of those who attend, celebrating in song the Divine judgement of the deeds of men, and since the strict judgment of God seeks out not only the apparent things but the hidden things of the heart, he commends the compassion of God. Because if for merit He considered our works and words and thoughts, we would all be ruined. That this not be, he places mercy before judgement, for 'If you looked upon our iniquities, O Lord, who would stand?' 2 Since, then, 'propitiation is with you,' 3 for you are the fount of kindness and mercy, we hope that, having looked into us with mercy and judgement, salvation follows. Didymus the Blind, Commentary on The Psalms, Psalm 100 1 Ps 100.1 2 Ps 129.3 3 Ps 129.4

Mercy And Hope

Ἀκουστὸν ποίησόν μοι τὸ πρωὶ τὸ ἔλεός σου ὅτι ἐπὶ σοὶ ἤλπισα. Γνώρισόν μοι Kύριε ὁδὸν ἐν ᾗ πορεύσομαι ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου. Τὴν θεωρίαν ἐπιζητεῖ τοῦ μέλλοντος αἰῶνος, ἤν καὶ βασιλείαν οὐρανῶν ἔθος ὀνομάζειν τῇ θείᾳ Γραφῇ. Τοῦ αὐτοῦ. Δύναται τοῦτο εἰπεῖν περὶ γνωρισμοῦ ὁδοῦ φερούσης ἐπ' ἀρετὴν, ἤ τῆς ἤν μετὰ τὴν ἔχοδον ὀδεύει τις, ἤτις ἐστὶν ὁδὸς τοῦ ξύλου τῆς ζωῆς, ἤν φυλάσσει τὰ χερουβὶμ καὶ φλογίνη ῥομαφαία. Τοῦ αὐτοῦ. Γῆ ζώτων καὶ γῆ εὐθεῖα ἡ αὑτή ἐστιν ἀγαθὴ, ἐφ' ἤν τὸ ἀγαθὸν τοῦ Θεοῦ Πνεῦμα ὁδηγεῖ τοὺς ἀξίους. Καὶ ἐντεῦθεν τὴν ἀξίαν τοῦ πνεύματος ἐδιδάχθημεν. Ὥσπωερ γὰρ ὁ Θεὸς, οὕτω καὶ τὸ πνεῦμα ὠνόμασται ἀγαθόν· καὶ καθάπερ τὸν Θεὸν ὁδηγῆσαι αὐτὸν ἰκετεύσας, οὕτω καὶ τῆς τοῦ πνεύματος ὁδηγίας ἀπολαῦσαι παρακελεῖ, ὥστε μηδὲν αὐτῷ φανῆναι πρόσαντες μηδὲ δυσχερὲς, ἀλλ' εὐθεῖαν τὴν ὁδὸν ὁδεύειν καὶ λείαν καὶ πλάνης ἀπηλλαγμένην. Ὠριγένης, Εἰς Ψαλμους, Ψαλμος ΡΜΒ' Source: Migne PG 12.1668d-1669a

Make me hear your mercy in the morning, for in you I have hoped. Make known to me the way in which I should walk, for to you I have lifted up my soul. 1 He seeks the contemplation of the age to come, which by Sacred Scripture is named the kingdom of heaven. On the same: It is possible he speaks of the knowledge of the way which leads to virtue, or of the way which a man walks along after death, which is the way to the tree of life, which is guarded by the Cherubim with the flaming blade. On the same: The land of the living and the righteous land are the same good, to which the good Spirit of God leads those who are worthy of it. Whence we have taught the dignity of the Spirit. For as God, so the Spirit is named good, and as he entreats God that He lead him, so he prays that led by the Spirit no arduous or difficult things appear, so that he might walk on the right and level way free from error. Origen, Selecta On the Psalms, from Psalm 142 1 Ps 142.8

Mercy and Glory

Laetemur in miserationibus Redemptoris nostri. Abraham ante Christi adventum apud inferos fuit. Post Christi passionem latro in paradiso. Morte Christi mors mortua est, flammea romphea custos paradisi sanguine Christi exstincta. Et beatus Petrus homo terrenus portas aperit, quas aethereus Cherubim clausit: Et de rete piscatorum manus repente ad claves transtulit regni coelorum. In Cherubim multitudo scientiae; sed in Christo multitudo miserationis. Olim in Judaea notus tantummodo Deus, sed nunc omnibus gentibus vox una est Christus, qui nos de servis fecit amicos, et de profugis convertit in filios. Naturam mortalitatis nostrae assumpsit in gloriam divinitatis suae. In hoc laetetur genus humanum, sciens fragilitatis nostrae naturam super angelicos exaltatem choros. Alcuinus, ex Epistola CVII, Ad Carolum Magnum Source: Migne PL 100.323a-b

Let us rejoice in the mercy of our Redeemer. Before the advent of Christ Abraham was in hell. After the passion of Christ he was with the thief in paradise. The death of Christ dealt death to death, the flames guarding paradise were extinguished by His blood. And blessed Peter, a man of earth, opened the gates closed by a heavenly Cherubim, for in place of the net of fishermen his hand suddenly received the keys of the kingdom of heaven. 1 In the Cherubim is an abundance of knowledge, in Christ an abundance of mercy. Once God was known only in Judea, 2 now to all the peoples Christ is one voice, He who has made servants friends. 3 Our natural mortality he took up into His glorious Divinity. In this let the human race rejoice, knowing the fragility of our nature is exalted above the choirs of angels. Alcuin of York, from Letter 107, To Charlemagne. 1 Gen 3.24, Mt 16.18-19 2 Ps 75.1 3 Jn 15.15

Life And Mercy

Qui secundum magnam misericordiam suam regeneravit, etc. Jure benedicitur a nobis Deus, qui, cum nostris meritis generati fuissemus ad mortem, sua nos misericordia regeneravit ad vitam. Et hoc per resurrectionem Filii sui, cum in tantum nostram dilexerit vitam, ut illum pro hoc mori disponeret, atque eadem morte per resurrectionem destructa, spem nobis exemplumque resurgendi monstraret. Mortuus namque est, ne nos mori timeremus. Resurrexit ex mortuis, ut et nos per eum resurrecturos esse speraremus. Sancta Beda, In Primam Epistolam Sancti Petri, Caput I Source: Migne PL 93.42d

He who by His great mercy gave us new birth... 1 Rightly is God blessed by us, who when with our merits we were born for death, were reborn for life by His mercy. And this through the resurrection of His own Son, when in our own life He held so dear, He set Him to die for this, and by that same resurrection death destroyed, revealing to us hope and example for rising. For He died that we might not fear to die. He rose from the dead, that even we through Him might hope to be resurrected. Saint Bede, Commentary on the First Letter of Peter, Chap 1 1 1 Pet 1.3

Mercy, Hope And Salvation

Ego autem in misericordia tua speravi. Exsultabit cor meum in salutari tuo. Quamvis desiderio magno raperetur, patientia suae tamen momenta declaravit, dicens: quia etsi adhuc contingat propria vota differri, ipse tamen, superna misericordia suffragante, in spe ejus possit firmissimus inveniri, sicut Apostolus dicit: Spes autem non confundit. In tua enim misericordia dicit, quoniam qui aliter putat, omnem spem suae credulitatis evacuat. O virtus fidei, et firmitas magna credentis! Gaudebat ad praesentis absentiam, et interior homo Dei salutare jam conspexerat, quem adhuc exterior carnalibus oculis cernere cupiebat. Cassiodorus, Expositio In Psalterium, Psalmus XII Source: Migne PG 70.102c-d

I have hoped in your mercy. My heart shall exult in your salvation. 1 Although seized by great desire, he declared the importance of patience, because even if the fulfillment of his prayer is delayed, yet with the support of heavenly mercy he is found firm in his hope, as the Apostle says, 'For hope shall not be confounded.' 2 He says 'in your mercy,' because he who thinks otherwise, loses all the hope of his belief. O virtue of faith and great strength of the believer! He rejoiced in present absence while the interior man looked on the salvation of God, which yet he desired to see with the exterior eyes of flesh. Cassiodorus, Commentary On The Psalms, Psalm 12 1 Ps 12.7 2 Rom 5.5

Hope And Life

Et quia Dei opus misericordia, ut in familiam ejus recepti a dominatu malignorum horum liberemur; propheta orat dicens, Suscipe me secundum eloquium tuum, et vivam, et non confundas me ab expectatione mea. Propheta exspectat et sperat: nihil praesens, nihil temporarium sectatur. Plues autem sunt, qui hanc exspectationem fidei nostrae arguunt et irrident, dicentes talia: Quid jejunia, quid continentia, quid castitas, quid jactura patrimoniorum utilitatis auferet? Ubi spes vestra est, O Christiani? Mors aequaliter dominatur universorum: in omnium corporum naturas commune jus illi est. Quin etiam universis nos bonis saeculi frumur, et vitae verae licentia utimur: et in quo tandem nobis spei vestrae exspectatione praestatis? Non confundi ergo se in hac exspectatione sua Propheta orat: sed ut maneat confidens, et fructus verae illius vitae quam exspectat accipiat. Scit enim se nondum vivere, licet vivat. Vita enim nostra, secundum Apostolum, absconsa in Christo est. Et idcirco ait: Suscipe me secundum eloquium tuum, et viviam: quia verae illius et indeficientis vitae exspectatione ac spe detinetur. Sperat enim aeternitatem, sperat regnum coelorum, sperat regnum Dei, sperat spiritales benedictiones in coelestibus in Christo. In hac spe, in qua non confundetur, rogat ut suscipiatur et vivat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.602b-603a

Since compassion is a work of God, the Prophet prays that, receiving him into His house, He free him from the power of the wicked, saying: 'Take me up according to your word and I shall live, and do not confound me in my expectation.' 1 The Prophet waits and hopes, attaching himself to nothing of the present, nothing transitory. Many there are who dispute and ridicule this expectation of our faith, saying such things as: 'Why with fasts and continence and chastit, and abstinence cast away the usefulness of your inheritance? Where is your hope, O Christians? Death equally dominates all things, it is common law set against every natural body. Whence we enjoy every good of the world, and make every use of this true life. In what way does your expectation surpass us?' Therefore the Prophet prays that he be not bewildered in his expectation, but that he remain confident and receive the fruit of the true life that he expects. For he knows he does not live yet, but that it is possible he may live. 'Our life,' according to the Apostle, 'is hidden in Christ.' 2 And therefore he says: 'Take me up according to your word, and I shall live,' because he is seized by the expectation and hope of the true and flawless life. He hopes for eternity, he hopes for the kingdom of heaven, he hopes for the kingdom of God, he hopes for spiritual blessings in the heavens with Christ. In this hope, in which he shall not be confounded, he asks that he be taken up and live. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.116 2 Colos 3.3

A Tale Of Two Dogs

Λέγεις ἀκηκοέναι Ἕλλνος ἁμαρτωλοῦ εἰπόντος, ὅτι Οὐδεαν μου διαφέρεις κἂν Χριστιανὸς ᾖς, ἁμαρτψωλὸς γὰρ καὶ σύ. Εἰπὲ τοίνυν πρὸς αὐτὸν τὴν παραβολὴν ταύτην· Δύο κύνας τις οἰκοδεσπότης ἐκέκτητο, καὶ τὸν μὲν λυττήσαντα καὶ τὸν δεσπότην αὐτὸν σπαράξαι τολμήσαντα, ἀποτυμαπανισθῆναι προσέταξεν, τὸν δὲ ἀγαπῶντα, τὸν κύριον, καὶ περιγλίχοντα τῇ στοργῇ τοὺς πόδας τοῦ δεσπότου διὰ παντὸς, περιποιεῖται, καὶ τρέφει, καὶ εκσώζει. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡϟΗ' Τρυφωνι Ἀρχιτεκτονι Source: Migne PG 79.157a

You say that you've heard a Gentile sinner say, 'There is no difference between me and you when you are a sinner, even if you a Christian.' Tell him this parable: A master of a house once had two dogs, one was wild and was always trying to bite his master, and he commanded that this one be destroyed, the other loved his master and ever in affection followed at his feet through all things, and this one the master kept safe and fed and preserved. Saint Nilus of Sinai, Book 1, Letter 198 To Trypho the Architect

The Saving Of Many

Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἢξουσι, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Εἰ στενὴ καὶ τεθλιμμένη ἐστὶν ἠ ὁδος, καὶ ὀλίγοι οἱ εὑρίσκοντες αὐτην, διὰ ποίας οἱ πολλοὶ εἰσελεύσονται; περὶ γὰρ πλατείας καὶ εὐρυχώρου λέγει, ὅτι πολλοὶ εἰσελεύσονται δι' αὐτῆς. Καὶ φαμεν, ὅτι ὁ μὲν Σωτῆρος λόγος εἴρηται, ἐπειδὴ ὀλίγοι ἀπὸ τοῦ Ἰσραὴλ ἐσώζοντο· οὐ πολλοὶ γὰρ ἐπίστευσαν εἰς αὐτόν. Διὸ καὶ ἔλεγε· Μὴ φοβοῦ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ Θεὸς ἐν σοὶ. Προφητικῶς δὲ ἐλέχθη τὸ, Πολλοὶ ἤξουσιν· ὡς περὶ τῶν μελλόντων πιστεύειν εἰς αὐτὸν ἀπὸ τῶν ἐθνῶν. Πολλοὶ, φησὶν, ὡς πρὸς τοὺς μετὰ τὴν παρουσίαν μὴ πιστεύσαντας, οἱ ἀπὸ τῶν ἐθνῶν ἀνακλιθησόμενοι μετὰ Ἀβραὰμ καὶ τῶν ἐξ αὐτοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· καὶ τῷ ἀριθμῷ δὲ πολλαπλασίους οὗτοι τῶν ἀπὸ Ἰσραὴλ καὶ τὸν Ἰησοῦν Χριστὸν ὁμολογουμένων. Ὠριγένης, Εἰς Τὸ Κατὰ Ματθαιον Ἐπαγγελιον Source: Migne PG 17.292d-293a

Many will come from the east and from the west and rest with Abraham and Isaac and Jacob in the kingdom of heaven. 1 If the way is narrow and difficult and few find it, how shall many enter there? For concerning the broad and easy way He says that many walk in it. 2 We say, then, the word of the Lord was spoken as if few from Israel were saved. For not many believed in Him. Concerning which He says, 'Do not fear, little flock, because God delights in you.' 3 And so this was said as prophecy, that many shall come, certainly the many who shall believe in Him from the Gentiles. He says 'many' as a comparison with those who after His coming did not believe, those who from the Gentiles shall rest with Abraham and those born from him in the kingdom of heaven. For in number these are much more than those who were from Israel and confessed Jesus Christ. Origen, On the Gospel of St Matthew, Fragment 1 Mt 8.11 2 Mt 7.14 3 Lk 12.32