True Vine, True Bread

Προσθετέον τοῖς εἰρημένης πῶς ἐστιν ὁ Υἱὸς ἀληθινὴ ἄμπελος. Τοῦτο δὲ δῆλον ἔσται τοῖς συνιεῖσιν ἀξίως χάριτος προφητικῆς τὸ Οἶνος εὐφραίνει καρδίαν ἀνθρώπου. Εἰ γὰρ ἡ καρδία τὸ διανοητικόν ἐστι, τὸ δὲ εὐφραῖνον αὐτὸ ὁ ποτιμώτατός ἐστι λόγος, ἐξιστῶν ἀπὸ τῶν ἀνθρωπικῶν καὶ ἐνθουσιᾶν ποιῶν καὶ μεθύειν μέθην οὐκ ἀλόγιστον ἀλλὰ θείαν, ἣν οἶμαι καὶ Ἰωσὴφ τοὺς ἀδελφοὺς μεθύειν ποιεῖ, εὐλόγως ὁ τὸν εὐφραίνοντα καρδίαν ἀνθρώπου οἶνον φέρων ἄμπελός ἐστιν ἀληθινή· διὰ τοῦτο ἀληθινή, ἐπεὶ βότρυς ἔχει τὴν ἀλήθειαν καὶ κλήματα τοὺς μαθητάς, μιμητὰς αὐτοῦ καὶ αὐτοὺς καρποφοροῦντας τὴν ἀλήθειαν. Ἔργον δὲ διαφορὰν παραστῆσαι ἄρτου καὶ ἀμπέλου, ἐπεὶ οὐ μόνον ἄμπελος ἀλλὰ καὶ ἄρτος ζωῆς εἶναί φησιν. Ὅρα δὲ μήποτε, ὥσπερ ὁ ἄρτος τρέφει καὶ ἰσχυροποιεῖ καὶ στηρίζειν λέγεται καρδίαν ἀνθρώπου, ὁ δὲ οἶνος ἥδει καὶ εὐφραίνει καὶ διαχεῖ, οὕτως τὰ μὲν ἠθικὰ μαθήματα, ζωὴν περιποιοῦντα τῷ μανθάνοντι καὶ πράττοντι, ἄρτος ἐστὶ τῆς ζωῆς, οὐκ ἂν ταῦτα γεννήματα λέγοιτο τῆς ἀμπέλου, τὰ δὲ εὐφραίνοντα καὶ ἐνθουσιᾶν ποιοῦντα ἀπόρρητα καὶ μυστικὰ θεωρήματα, τοῖς κατατρυφῶσι τοῦ Kυρίου ἐγγινόμενα καὶ οὐ μόνον τρέφεσθαι ἀλλὰ καὶ τρυφᾶν ποθοῦσιν, ἔστιν ἀπὸ τῆς ἀληθινῆς ἀμπέλου ἐρχόμενα, οἶνος καλούμενα. Ὠριγένης, Των Εῑς Το Κατά Ιὠάννην Εὐαγγέλιον Εξηγητικόν, Τομός Α', Κεφ KΘ´ Source: Migne PG 14.77d-80b

Let it be added to what we have said how the Son is the true vine. 1 This will be clear to those who understand, in a manner worthy of the prophetic grace: 'Wine gives joy to the heart of a man.' 2 For if the heart is the intellectual part, and what rejoices it is the Word, most pleasing to drink, which carries one off from human things, makes us feel inspired, and intoxicates us with an intoxication which is not irrational but Divine, with which, I think, Joseph cheered his brothers, 3 then it is understandable how He who brings wine to rejoice the heart of man is the true vine. And because of this He is the true one, because the grapes He bears are the truth, and the disciples are His branches, in imitation of Him bringing forth the truth as their fruit. It is less easy to set forth the difference between the bread and the vine, since He says that He is not only the vine but also the bread of life. But see that it may be that as bread nourishes and makes strong, and it is said to 'strengthen the heart of man,' 2 but wine pleases and cheers and mellows him, so ethical lessons, which bring life to the one who learns them and puts them to practice, is the bread of life but cannot correctly be spoken of as the fruit of the vine, while secret and mystical insights, which give joy and inspire, arising in those who delight in the Lord, those who desire not only to be nourished but to be joyous, because they come from the true vine, are called wine. Origen, Commentary on The Gospel Of Saint John, Book 1, Chap 29 1 Jn 15.1 2 Ps 103.15 3 Gen 43.34

Worthy Of Communion

Πολλοὺς ὁρῶ τοὺς σώματος τοῦ Χριστοῦ μετέχοντας ἁπλῶς καὶ ὡς ἔτυχε, καὶ συνηθείᾳ μᾶλλον καὶ νόμῳ, ἢ λογισμῷ καὶ διανοίᾳ. Ἂν ἐπιστῇ, φησὶν, ὁ τῆς ἁγίας Τεσσαρακοστῆς καιρὸς, οἷος ἐὰν ᾖ τις, μετέχει τῶν μυστηρίων, ἂν ἐπιστῇ ἡ τῶν Ἐπιφανίων ἡμέρα. Καίτοι καιρὸς οὐ τοῦτο προσόδου· οὐ γὰρ Ἐπιφάνια, οὐδὲ Τεσσαρακοστὴ ποιεῖ ἀξίους τοῦ προσιέναι, ἀλλὰ ψυχῆς εἰλικρίνεια καὶ καθαρότης. Μετὰ ταύτης ἀεὶ πρόσιθι, χωρὶς ταύτης μηδέποτε. Ὁσάκις γὰρ, φησὶ, τοῦτο ποιεῖτε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε· τουτέστιν, Ὑπόμνησιν ποιεῖτε τῆς σωτηρίας τῆς ὑπὲρ ὑμῶν, τῆς εὐεργεσίας τῆς ἐμῆς. Ἐννόησον, οἱ τῆς θυσίας μετέχοντες τῆς παλαιᾶς πόσῃ ἐκέχρηντο τῇ φειδοῖ. Τί γὰρ οὐκ ἔπραττον; τί δὲ οὐκ ἐποίουν; Πάντοτε ἐκαθαίροντο· σὺ δὲ θυσίᾳ προσιὼν ἣν καὶ ἄγγελοι φρίττουσι, καιρῶν περιόδοις τὸ πρᾶγμα ὁρίζεις; καὶ πῶς παραστήσῃ τῷ βήματι τοῦ Χριστοῦ, μιαραῖς χερσὶ καὶ χείλεσι κατατολμῶν αὐτοῦ τοῦ σώματος; Καὶ βασιλέα μὲν οὐκ ἂν ἕλοιο καταφιλῆσαι, ὀδωδότος σου τοῦ στόματος· τὸν δὲ Βασιλέα τοῦ οὐρανοῦ ψυχῇ καταφιλεῖς ὀδωδυίᾳ; Ὕβρις τὸ πρᾶγμά ἐστιν. Εἰπέ μοι, ἆρα ἂν ἕλοιο χερσὶν ἀνίπτοις τῇ θυσίᾳ προσελθεῖν; Οὐκ ἔγωγε οἶμαι· ἀλλ' ἐθέλοις ἂν μηδὲ ὅλως προσελθεῖν, ἢ ῥυπαραῖς χερσίν. Εἶτα ἐν τῷ μικρῷ οὕτως ὢν εὐλαβὴς, ψυχὴν ἔχων ῥυπαρὰν προσέρχῃ, καὶ ἅπτεσθαι τολμᾷς; Καίτοι ὑπὸ μὲν τῶν χειρῶν πρὸς καιρὸν κατέχεται, εἰς δὲ ἐκείνην ὁλόκληρος ἀναλύεται. Τί δέ; οὐχ ὁρᾷς τὰ σκεύη οὕτω περικλυζόμενα; οὕτως ἀπολάμποντα; Τούτων καθαρωτέρας ἡμῖν εἶναι δεῖ τὰς ψυχὰς, τούτων ἁγιωτέρας καὶ λαμπροτέρας. Τί δήποτε; Ὅτι ἐκεῖνα δι' ἡμᾶς τοιαῦτα γίνεται. Ἐκεῖνα οὐ μετέχει τοῦ ἐνόντος, οὐκ αἰσθάνεται· ἡμεῖς δὲ, ναί. Νῦν δὲ ῥυπαρῷ μὲν οὐκ ἂν ἕλοιο χρήσασθαι σκεύει, ῥυπαρᾷ δὲ ψυχῇ προσέρχῃ; Πολλὴν ὁρῶ τοῦ πράγματος τὴν ἀνωμαλίαν. Ἐν μὲν τοῖς ἄλλοις καιροῖς οὐδὲ καθαροὶ πολλάκις ὄντες προσέρχεσθε, ἐν δὲ τῷ Πάσχα, κἂν ᾖ τι τετολμημένον ὑμῖν, πρόσιτε.Ὢ τῆς συνηθείας! ὢ τῆς προλήψεως! εἰκῆ θυσία καθημερινὴ, εἰκῆ παρεστήκαμεν τῷ θυσιαστηρίῳ, οὐδεὶς ὁ μετέχων. Ταῦτα οὐχ ἵνα ἁπλῶς μετέχητε, λέγω, ἀλλ' ἵνα ἀξίους ἑαυτοὺς κατασκευάζητε.Οὐκ εἶ τῆς θυσίας ἄξιος, οὐδὲ τῆς μεταλήψεως; Οὐκοῦν οὐδὲ τῆς εὐχῆς. Ἀκούεις ἑστῶτος τοῦ κήρυκος, καὶ λέγοντος· Ὅσοι ἐν μετανοίᾳ, ἀπέλθετε πάντες. Ὅσοι μὴ μετέχουσιν, ἐν μετανοίᾳ εἰσίν. Εἰ τῶν ἐν μετανοίᾳ εἶ, μετασχεῖν οὐκ ὀφείλεις· ὁ γὰρ μὴ μετέχων, τῶν ἐν μετανοίᾳ ἐστί. Τίνος οὖν ἕνεκεν λέγει, Ἀπέλθετε, οἱ μὴ δυνάμενοι δεηθῆναι, σὺ δὲ ἕστηκας ἰταμῶς; Ἀλλ' οὐκ εἶ τούτων, ἀλλὰ τῶν δυναμένων μετέχειν, καὶ οὐδὲν φροντίζεις; οὐδὲν ἡγῇ τὸ πρᾶγμα; Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὁμῖλία Γ' Ὑπόμνημα Εἰς την προς Ἐπέσιους Ἐπιστολή Source: Migne PG 62.28-29

I see many partaking of Christ's Body thoughtlessly and as chance has it, and from custom and form, not with consideration and understanding. However a man may be, it is said, he knows that when it is the holy time of Lent he partakes of the mysteries, or when the day of the Epiphany comes. But this is not the right time to approach, for neither the Epiphany, nor Lent, make men worthy to come near, but it is given by honesty and purity of soul. Always approach with this, without it never. 'For as often,' he says, 'as you do this, you proclaim the Lord's death,' 1 that is, 'you make a remembrance of the salvation for you, and of my good work.' Think of those who partook of the sacrifices under the old Covenant, how often did they abstain? What did they not perform? What did they not do? They were always purifying themselves. And do you, approaching the sacrifice, at which even the angels tremble, do you value it by the turnings of the seasons? How shall you set yourself before the tribunal of Christ, who dare take his body with defiled hands and lips? You would not choose to kiss a king with a mouth that reeks, but you would kiss the King of heaven with an unclean soul? It is an outrageous deed. Tell me, would you choose to come to the Sacrifice with unwashed hands? No, I think not. But you would rather choose not to come at all than come with dirty hands. And though you are careful in this little matter, you come with a soiled soul and dare to touch? Yet the hands hold it but for a time, whereas it is entirely dissolved into the soul. What then? Do you not see the holy vessels are washed all over and thus resplendent? It is necessary that our souls be purer than them, more holy and more brilliant. And why? Because the vessels are made so for us. They do not partake of Him that is in them, they do not know Him. But, yes, we do. You would not choose to use a dirty vessel, and you approach with a dirty soul? Observe the great inconsistency of it. At the other times, not often being clean, you do not come, but at Easter, whatever your outrages, you come. Oh, custom! O, prejudice! In vain is the daily Sacrifice, in vain we stand before the sacrificial altar; there are none to partake. I say these things not that you partake thoughtlessly but that you make yourselves worthy. Are you not worthy of the sacrifice, nor to participate? Then you are not of the prayer. You hear the herald, standing and saying, 'As many as are in penitence, let them all depart.' As many as there are in penitence, they do not partake. If you are one of those who are in a state of penitence, you should not partake, for he who does not partake is one of those in penitence. For what reason does he say, 'Depart, those unable to pray,' and you brazenly stand there? You are not of their number, you are one of those who are able to partake, and yet you think little of it, and treat the matter as nothing. Saint John Chrysostom, from Homily 3 on the Epistle to the Ephesians 1 1 Cor 11.26

Warned From Communion

Emersit enim, fratres dilectissimi, novum genus cladis; et, quasi parum persecutionis procella saevierit, accessit ad cumulum sub misericordiae titulo malum fallens et blanda pernicies. Contra Evangelii vigorem, contra Domini ac Dei legem temeritate quorumdam laxatur incautis communicatio, irrita et falsa pax, periculosa dantibus et nihil accipientibus profutura. Non quaerunt sanitatis patientiam, nec veram de satisfactione medicinam. Poenitentia de pectoribus excussa est, gravissimi extremique delicti memoria sublata est. Operiuntur morientium vulnera, et plaga lethalis altis et profundis visceribus infixa, dissimulato dolore, contegitur. A diaboli aris revertentes, ad sanctum Domini sordidis et infectis nidore manibus accedunt. Mortiferos idolorum cibos adhuc pene ructantes, exhalantibus etiam nunc scelus suum faucibus et contagia funesta redolentibus, Domini corpus invadunt, quando occurrat Scriptura divina, et clamet et dicat: Omnis mundus manducabit carnem, et anima quaecumque manducaverit ex carne sacrificii salutaris quod est Domini, et immunditia ipsius super ipsum est, peribit anima illa de populo suo. Apostolus item testetur et dicat: Non potestis calicem Domini bibere et calicem daemoniorum, non potestis mensae Domini communicare et mensae daemoniorum. Idem contumacibus et pervicacibus comminatur et denuntiat dicens: Quicumque ederit panem aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.478a-479a

Moreover, beloved brethren, a new type of devastation has arisen, and as if the storm of persecution had raged too little there has been added to the heap, under the name of mercy, a duplicitous evil and an alluring ruin. In opposition to the vigour of the Gospel, in opposition to the law of the Lord and God, by the temerity of some, communion is relaxed to reckless folk, which is a vain and false peace, dangerous to those who grant it and giving nothing for the future to those who receive it. They do not seek patience for health, nor the true medicine of satisfaction. Penitence is driven out of their hearts and the memory of their very grave and extreme sin is borne away. The wounds of the dying are covered up, and the deadly blow planted in the deep and furthest entrails is concealed by a dissimulated sorrow. Returning from the altars of the devil, with hands filthy and reeking with a stench, they draw near to the holy place of the Lord. Yet almost belching forth the fatal idol-meats, and even with mouths breathing forth their crime and stinking of the mortal contact, they rush toward the body of the Lord, though sacred Scripture runs against them, and cries out and says, 'Everyone who is clean shall eat of the flesh, and whichever soul eats of the flesh of the saving sacrifice, which is the Lord's, having his uncleanness upon him, that soul shall be cut off from his people.' 1 The Apostle also gives witness and says, 'You cannot drink the cup of the Lord and the cup of devils, you cannot partake of the table of the Lord and of the table of devils.' 2 He threatens and denounces the insolent and stubborn, saying, 'He who eats the bread and drinks from the cup of the Lord unworthily, is guilty of the body and blood of the Lord.' 3 Saint Cyprian of Carthage, On The Lapsed 1 Levit 7.20 2 1 Cor 10.21 3 1 Cor 11.27

The Spirit And The Trinity

Nobis autem Deus revelavit per Spiritum suum. Spiritus enim omnia scrutatur, etiam altitudines Dei. Quis enim hominum novit quae in homine sunt, nisi spiritus hominis qui in ipso est? Sic et quae in Deo nemo novit, nisi Spiritus Dei.. Rogo suppliciter, locum istum, ut pote illuminati a Deo arbitri, judicate; et utrum aequalis sit Patri vel Filio Spiritus sanctus, ex ipsa scientiae suae profunditate perpendite. Nemo novit Filium, nisi Pater, neque Patrem quis novit nisi Filius. Sed quia nec Pater, nec Filius, sine Spiritu aliquid novit, ideo quae in Deo sunt nemo scit, nisi Spiritus Dei; quia nec Spiritus scire aliquid sine Patre vel Filio potest. Quid est, nemo novit praeter Patrem, nemo praeter Filium, nemo praeter Spiritum sanctum, nisi quia in Trinitate praeter unitatem nihil possumus invenire? Legimus alio loco, Qui Filium non habet, nec Patrem habet. Itemque alio loco, Si quis Spiritum Christi non habet, hic non est ejus. Quod non potest non simul totum haberi, quomodo poterit dividi? Sancti Aviti Viennensis, ex libris contra Arianos Source: Migne PL 59.305c-d

God gives revelation to us through His Spirit. For the Spirit scrutanises everything, even the depths of God. What man knows what is in a man, unless the spirit of man which is in him? So what is in God no one knows but the Spirit. 1 I entreat here, as it is possible, that you judge illuminated by the will of God, even whether the Holy Spirit is equal to the Father or the Son, considering the depths of its knowledge. No one knows the Son but the Father, nor the Father but the Son. 2 But because neither the Father nor the Son know without the Spirit, therefore what is in God no one knows unless with the Spirit of God, because neither does the Spirit know without the Father or the Son. And why is it that no one knows beside the Father, no one beside the Son, no one beside the Holy Spirit, unless only in the Trinity in unity we find them? We read in another place: 'He who does not have the Son, does not have the Father.' 3 And again elsewhere: 'If a man does not have the spirit of Christ, he is not His.' 4 And if it is not possible but to have them all at the same time, how would it be possible to divide them? Saint Avitus of Vienne, from a work against the Arians 1 1 Cor 2.10-11 2 Mt 11.27 3 1 Jn 2.23 4 Rom 8.9

The Psalms And The Trinity

Ὅτι παρὰ σοὶ πηγὴ ζωῆς. Ἐνταῦθα δὲ σαφῶς ἡμῖν ἀποκαλύπτει τὸ τῆς ἁγίας Τριάδος μυστήριον. Πηγὴν γὰρ ζωῆς τὸν μονγενῆ τοῦ Θεοῦ Λόγον ὠνόμασεν. Οὕτω γὰρ καὶ αὐτὸς ἑαυτὸν διὰ Ἰερεμίου τοῦ προφήτου καλεῖ. Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζωῆς, καὶ ἐπορεύθησαν, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἵ οὐ δυνήσονται ὕδωρ συσχεῖν. Λέγει τοίνυν τὴν πηγὴν ταύτην παρὰ τῷ Πατρὶ εἶναι, κατὰ τὴν εὐαγγελικὴν διδασκαλίαν τὴν λέγουσαν· Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Ἐν τῷ φωτί σου ὀψόμεθα φῶς. Ὑπὸ γὰρ τοῦ παναγίου Πνεύματος φωτιζόμενοι τὰς τοῦ Μονογενοῦς σου θεωροῦμεν ἀκτῖνας. Οὐδεὶς γὰρ, φησὶ, δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ. Καὶ· Ἡμῖν ὁ Θεὸς ἀπεκάλυψε διὰ τοῦ Πνεύματος αὐτοῦ. Μεμαθήκαμεν τοίνυν ἀκριβῶς διὰ τῶν προητικῶν λόγῶν τὰς τρεῖς τῆς μιᾶς θεότητος ἰδιότητας. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΛΕ´ Source: Migne PG 80.1124c

Because with you is the fount of life. 1 Here is openly revealed to us the mystery of the Holy Trinity. For with the fount of life he names the only Begotten Word of God. For so He announced Himself through the prophet Jeremiah: 'You have forsaken me, the fount of living waters, and gone off and dug for yourself broken cisterns, which are not able to hold water.' 2 He says, then, that this fount is with the Father, according to the teaching of the Gospel, 'I am in the Father and the Father is in me.' 3 'In your light we see light.' For illuminated by the Holy Spirit we look on the rays of the Only Begotten. 'No one is able to say 'Lord Jesus' unless in the Holy Spirit.' 4 And: 'God has been made manifest to us by His Spirit.' 5 Therefore we learn exactly through the prophetic words the three persons of the Divine union. Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 35 1 Ps 35.9 2 Jerem 2.13 3 Jn 14.10 4 1 Cor 12.3 5 1 Cor 2.10

Words And Trinity

Ἐπεὶ καὶ τὸν χρυσόν φαμεν, κἂν εἰς πολλοὺς διακερματίζηται τύπους, ἕνα καὶ εἶναι καὶ λέγεσθαι· πολλὰ δὲ νομίσματα καὶ πολλοὺς στατῆρας ὀνομάζομεν, οὐδένα τῆς φύσεως τοῦ χρυσοῦ πλεονασμὸν ἐν τῷ πλήθει τῶν στατήρων εὑρίσκοντες. Διὸ καὶ πολὺς ὁ χρυσὸς λέγεται, ὅταν ὄγκῳ πλείονι, ἢ σκεύεσιν ἢ νομίσμασι θεωρῆται, πολλοὶ δὲ οἱ χρυσοὶ διὰ τὸ πλῆθος τῆς ὕλης οὐκ ὀνομάζονται· εἰ μή τις οὕτω λέγοι, χρυσοὺς πολλούς, ὡς τοὺς Δαρεικοὺς ἢ τοὺς στατῆρας, ἐφ' ὧν οὐχ ἡ ὕλη, ἀλλὰ τὰ κέρματα τὴν τοῦ πλήθους σημασίαν ἐδέξατο. Κυρίως γὰρ ἔστιν οὐχὶ χρυσοὺς ἀλλὰ χρυσέους τούτους εἰπεῖν. Ὥσπερ τοίνυν πολλοὶ μὲν οἱ χρύσεοι στατῆρες, χρυσὸς δὲ εἷς, οὕτω καὶ πολλοὶ μὲν οἱ καθ' ἕκαστον ἐν τῇ φύσει τοῦ ἀνθρώπου δεικνύμενοι, οἷον Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης, εἷς δὲ ἐν τούτοις ὁ ἄνθρωπος. Κἂν ἡ Γραφὴ πλατύνῃ τὸ ὄνομα κατὰ πληθυντικὴν σημασίαν ἐν τῷ λέγειν Ἄνθρωποι κατὰ τοῦ μείζονος ὀμνύουσι καὶ Υἱοὶ ἀνθρώπων, καὶ ὅσα τοιαῦτα, γνωστέον ὅτι τῇ συνηθείᾳ τῆς ἐπικρατούσης διαλέκτου κεχρημένη, οὐχὶ νομοθετεῖ τὸ δεῖν οὕτως ἢ ὡς ἑτέρως κεχρῆσθαι τοῖς ῥήμασιν· οὐδέ τινα τεχνικὴν περὶ ῥημάτων διδασκαλίαν ποιουμένη ταῦτα διέξεισιν, ἀλλὰ κατὰ τὴν ἐπικρατοῦσαν συνήθειαν χρῆται τῷ λόγῳ, πρὸς τοῦτο βλέπουσα μόνον, ὅπως ἂν ἐπωφελὴς γένοιτο τοῖς δεχομένοις ὁ λόγος, οὐδὲν ἀκριβολογουμένη κατὰ τὴν λέξιν, ἐν οἷς οὐδεμία βλάβη κατὰ διάνοιαν ἐκ τῶν ῥημάτων συνίσταται. Καὶ μακρὸν ἂν εἴη τὰς σολοικοφανεῖς τοῦ λόγου συντάξεις ἐκ τῆς Γραφῆς καταλέγειν εἰς τὴν τῶν εἰρημένων ἀπόδειξιν· ἐν οἷς δὲ κίνδυνός ἐστι βλαβῆναί τι τῆς ἀληθείας, οὐκέτι τὸ ἀβασάνιστόν τε καὶ ἀδιάφορον ἐν τοῖς γραφικοῖς εὑρίσκεται ῥήμασιν. Διὰ τοῦτο ἀνθρώπους συγχωρεῖ πληθυντικῶς ὀνομάζειν διὰ τὸ μηδένα τῷ τοιούτῳ σχήματι τῆς φωνῆς εἰς πλῆθος ἀνθρωποτήτων ταῖς ὑπονοίαις ἐκπίπτειν, μηδὲ νομίζειν πολλὰς ἀνθρωπίνας φύσεις σημαίνεσθαι, διὰ τὸ πληθυντικῶς ἐξαγγελθῆναι τὸ τῆς φύσεως ὄνομα· Τὸ δὲ θεὸς φωνὴν παρατετηρημένως κατὰ τὸν ἑνικὸν ἐξαγγέλλει τύπον, τοῦτο προμηθουμένη, τὸ μὴ διαφόρους φύσεις ἐπὶ τῆς θείας οὐσίας ἐν τῇ πληθυντικῇ σημασίᾳ τῶν θεῶν παρεισάγεσθαι. Διό, φησι Κύριος ὁ Θεὸς, Κύριος εἷς ἐστιν· ἀλλὰ καὶ τὸν μονογενῆ Θεὸν τῇ τῆς θεότητος ἀνακηρύσσει φωνῇ, καὶ οὐ διαλύει τὸ ἓν εἰς δυϊκὴν σημασίαν, ὥστε δύο θεοὺς τὸν Πατέρα καὶ τὸν Υἱὸν ὀνομάσαι, κἂν ἑκάτερος θεὸς παρὰ τῶν ἁγίων κηρύσσηται. Ἀλλὰ Θεὸς μὲν ὁ Πατήρ, Θεὸς δὲ ὁ Υἱός, εἷς δὲ ἐν τῷ αὐτῷ κηρύγματι ὁ Θεὸς· διὰ τὸ μήτε φύσεως μήτε ἐνεργείας ἐνθεωρεῖσθαί τινα διαφορὰν τῇ θεότητι. Εἰ γὰρ παρήλλακτο κατὰ τὴν τῶν ἠπατημένων ὑπόνοιαν ἐπὶ τῆς ἁγίας Τριάδος ἡ φύσις, ἀκολούθως ἂν εἰς πλῆθος θεῶν ὁ ἀριθμὸς ἐπλατύνετο, τῇ ἑτερότητι τῆς οὐσίας τῶν ὑποκειμένων συνδιαιρούμενος. Ἐπεὶ δὲ πᾶσαν ἀπωθεῖται τὴν κατ' οὐσίαν ἑτερότητα ἡ θεία τε καὶ ἁπλῆ καὶ ἀναλλοίωτος φύσις, ὡς ἂν μία ᾖ, πλήθους σημασίαν ἐφ' ἑαυτῆς οὐ προσίεται. Ἀλλ' ὥσπερ μία λέγεται φύσις, οὕτω καὶ τὰ ἄλλα πάντα ἑνικῶς ὀνομάζεται, Θεός, ἀγαθός, ἅγιος, σωτήρ, δίκαιος, κριτής, καὶ εἴ τι ἄλλο τῶν θεοπρεπῶν ὀνομάτων νοεῖται. Ἅγιος Γρηγόριος Νύσσης, Περὶ Του Μὴ Εἴναι Τρεις Θεούς, Προς Ἀβλαβιον Source: Migne PG 44.132a-133a

Now we say that gold, even when it has been cut into many types of coins, is one, and to be spoken of so, but we speak of many coins and many staters, finding no multiplication of the nature of gold by the number of staters. For this reason we speak of 'much' gold when it is seen in greater bulk, either in objects or in coin, but we do not say 'many golds' because of the plurality of the matter, except if someone says 'many gold pieces,' as darics or staters, which is not on account of the matter, but the meaning applies to the pieces. For more properly one should not say gold but golden. As, then, the golden staters are many but the gold is one, so they are many who in the nature of man are each shown, as Peter and James and John, but the man in them is one. And though Scripture extends the name according to the plural meaning, as where it says, 'Men swear by the greater,' 1 and 'sons of men' and things like this, it must be recognised that in making use of the prevailing usage of speech, it does not legislate for the necessity of using words in one way or the other, nor does it set these things forth as giving teaching about the use of such things, but it employs the word according to the prevailing custom, with a view to this only, that the word may profit those who receive it, there being no excessive accuracy of speech about things where there could be no injury from the words in the way they are understood. It would take too long to arrange in detail those expressions in Scripture which are inexactly expressed so as to confirm what has been said, but where there is some risk of harm, there is no longer found in Scriptural phrases any inexactitude or indifference. Because of this it allows the use of 'men' in the plural because no one by this figure of speech is misled into thoughts of a plurality of humanities, or thinks that many human natures are meant by the name expressing that nature which is used in the plural. But the word 'God' it employs with great care in the singular form, by this showing forethought, so that by the plural meaning of 'gods' there is no introduction of the idea of different natures in the Divine substance. Therefore it says, 'The Lord your God is one Lord,' 2 and announces the only begotten God by the name of Godhead, not dividing the one with dual signification, so as to name the Father and the Son as two gods, though each by the holy is proclaimed as God. For the Father is God and the Son is God, and by the same proclamation God is one, because there is no thought of difference in the operations of the Godhead. For if according to the thought of those in error the nature of the Holy Trinity were diverse, then in consequence the number would be extended to a plurality of gods, being divided by the difference of substance in the subjects. But since every difference in substance is rejected by the one and changeless Divine nature so that it may be one, it does not permit the signification of plurality for itself. For as it is called one nature, so it is singular in all its other names, such as 'God', 'Good', 'Saviour', Just', 'Judge', and whatever other name may be thought appropriate for the Divine. Saint Gregory of Nyssa, On Not Three Gods, To Ablabius 1 Heb 6.16 2 Deut 6.4

The Son's Place

Ego, inquit, et pater tuus dolentes quaerebamus te. Cui ait Jesus: Nesciebatis quod in his quae Partis mei sunt oportet me esse? Ecce ubi habet quaeri Filius, utique in his quae Patris sunt. Ecce ubi non vult nesciri Filius esse se. Ideo cuidam eum inter mortuos quaerenti dictum est: Noli me tangere, nondum in corde tuo ascendi ad Patrem, nondum in his quae Patris mei sunt me quaeris: nondum in his quae ejus sunt, qui omnia sua est, scis me esse oprtere: tanquam non ipsum, sed ipsius, nec tamen aliud ab ipso. Excepta tamen hac unitate naturae, et naturali unitate Patris et Filii, a qua non recessit nec Pater, nec Filius: etiam in sua minoratione non recessit Filius a Patre, dum in ejus semper mansit obedientia et voluntate. Unde et quosdam increpans ait: Vos ex patre diabolo estis, et desideria patris vestri facitis. Ac si diceret: In his quae patris vestri sunt manentis, et estis. Isaac, Cisterciensis Abbas, Sermo VIII Source: Migne PL 194.1717c-d

'I and your father,' she says, 'have been seeking you in grief.' To which Jesus says: 'Did you not know that I must be among those things which are my Father's?' 1 Behold, you have where the Son desires to be sought, that is, 'in those things which are of the Father'. Behold, then, where the Son does not wish to be known. It was said to her who was seeking Him among the dead: 'Do not touch me' in your heart, 'I have not yet ascended to the Father,' 2 you do not yet seek me in things which are of my Father, not yet in the things which are His, which are all His, where you know that it is necessary for me to be. I am not He but His, but not only something from Him. Now excepting this unity of nature, and the natural unity of the Father and the Son, from which neither the Father withdraws, nor the Son, even in His diminishment the Son did not withdraw from the Father, but in His will remained ever obedient and pleasing. Whence He cried out against certain folk saying: 'You are from your Father the devil, and you act according to his desires.' 3 As if He said 'Being in the things of your father, so you are.' Isaac of Stella, from Sermon 8 1 Lk 2.47 2 Jn 20.17 3 Jn 8.44

The Holy Spirit And The Trinity

Εἰ δέχεται ὁ πρὸς σὲ διενεχθεὶς αἱρετικὸς, καθὼς γέγραφας, τὸν τοῦ Θεοῦ Υἱὸν δογματιστὴν ἀξιόπιστον, αὐτὸς διδάσκει τὴν οὐσίαν τοῦ προσκυνητοῦ τῆς ἐνότητος Πνεύματος, ἕν ὄνομα τῆς θείας Τριάδος ἀποφηνάμενος, τῆς μιᾶς οὐσίας σημαίνων τὴν ἕνωσιν. Εἰ δὲ αὐτῷ μὴ πιστεύει, τὴν ἀκρίβειαν τοῦ συγγενοῦς συνμαίνοντι Πνεύματος, καὶ τὰ ὑπὲρ νοῦν ἀνθρώπινον ἐκδιδάσκοντι, περιττὴ τυγχάνει τῶν ἡμετέρων λόγων ἡ σύστασις· ἐπειδὴ τὸ γεῶδες σκῆνος μόλις εὑρίσκει τὰ ἐν ποσί. Τὰ δὲ ἐν οὐρανῷ ἀπόκρυφα, καὶ τὴν ἡμετέραν αἴσθησιν ὑπερβαίνοντα, αὐτὸς καὶ ἀποκαλύπτει, καὶ ἐπίσταται ὁ κατοικῶν τὸν οὐρανόν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ Κ´ Ἱερακι Λαμπροτατῳ Source: Migne PG 78.196a

If that dissentient heretic who is with you, as you write, receives the Son of God's teaching as worthy of belief, it is He who teaches the essence of the Spirit in the adorable union, pronouncing with one name the Holy Trinity, 1 which signifies the the union of the one substance. And if he does not believe in it, that with certitude the cognate nature of the Spirit is signified there, it is beyond the rigour of our words to teach those things which are beyond the human mind, which can scarcely know the things of this terrestrial tabernacle before our feet. Heavenly secrets, which exceed our senses, He well knows how to reveal and teach who dwells in heaven. Saint Isidore of Pelusium, Book 1, Letter 20, To The Illustrious Hierax 1 Mt 28.19

The Spirit Of Knowledge

Ἐπειδὴ δὲ διὰ δυνάμεως φωτιστικῆς τῷ κάλλει τῆς τοῦ Θεοῦ τοῦ ἀοράτου εἰκόνος ἐνατενίζομεν, καὶ δι΄αὐτῆς ἀναγόμεθα ἐπὶ τὸ ὑπέρκαλον τοῦ ἀρχετύπου θέαμα αὐτοῦ που πάρεστιν ἀχωρίστως τὸ τῆς γνώσεως Πνεῦμα τὴν ἐποπτικὴν τῆς εἰκόνος δύναμιν ἐν ἑαυτῷ παρεχόμενον τοῖς τῆς ἀληθείας φιλοθεάμοσιν, οὐκ ἔξωθεν τὴν δεῖξιν ποιούμενον ἀλλ΄ ἐν ἑαυτῷ εἰσάγον πρὸς τὴν ἐπίγνωσιν. Ὡς γὰρ οὐδεὶς οἶδε τὸν Πατέρα εἰ μὴ ὁ Υἱός οὕτως οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι ἁγίῳ. Οὐ γὰρ διὰ Πνεύματος εἴρηται ἀλλ΄ ἐν Πνεύματι. Καὶ Πνεῦμα ὁ Θεός καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν Πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν· καθὼς γέγραπται· Ἐν τῷ φωτί σου ὀψόμεθα φῶς τουτέστιν ἐν τῷ φωτισμῷ τοῦ Πνεύματος φῶς τὸ ἀληθινόν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Ὥστε ἐν ἑαυτῷ δείκνυσι τὴν δόξαν τοῦ Μονογενοῦς καὶ τοῖς ἀληθινοῖς προσκυνηταῖς ἐν ἑαυτῷ τὴν τοῦ Θεοῦ γνῶσιν παρέχεται. Ἡ τοίνυν ὁδὸς τῆς θεογνωσίας ἐστὶν ἀπὸ ἑνὸς Πνεύματος διὰ τοῦ ἑνὸς Υἱοῦ ἐπὶ τὸν ἕνα Πατέρα. Καὶ ἀνάπαλιν ἡ φυσικὴ ἀγαθότης καὶ ὁ κατὰ φύσιν ἁγιασμός καὶ τὸ βασιλικὸν ἀξίωμα ἐκ Πατρός διὰ τοῦ Μονογενοῦς ἐπὶ τὸ Πνεῦμα διήκει. Ἅγιος Βασίλειος ὁ Μέγας, Περί Του Ἅγίου Πνεύματος Source: Migne PG 32.153a-b

And since by the power that enlightens we behold the beauty of the image of the invisible God, and by this image we are led up to the supreme beauty of the vision of the archetype, there is with us inseparably the Spirit of knowledge, in Himself supplying those who love the vision of the truth with the power of beholding the image, not making the revelation from without, but in Himself leading on to knowledge. For as 'No man knows the Father but the Son,' 1 so 'no man can say that Jesus is the Lord if not in the Holy Spirit.' 2 For it is not said through the Spirit, but in the Spirit. And 'God is a spirit, and they must worship Him in spirit and in truth.' 3 As it is written 'in your light we shall see light,' 4 that is, by the illumination of the Spirit, 'the true light which lights every man, coming into the world.' 5 Thus in Himself He shows the glory of the Only Begotten, and on true worshipers He supplies in Himself the knowledge of God. Therefore the way of the knowledge of God is from One Spirit through the One Son to the One Father. And conversely the natural Goodness and the inherent Holiness and the royal Dignity extend from the Father through the Only Begotten to the Spirit. Saint Basil of Caesarea, On The Holy Spirit 1 Mt 11.27 2 1 Cor 12.3 3 Jn 4.24 4 Ps 35.10 5 Jn 1.9

The Spirit And Speech And Silence

Τὸ στόμα μου ἤνοιξα καὶ εἴλκυσα Πνεῦμα, καὶ δίδωμι τὰ ἐμαυτοῦ πάντα, καὶ ἐμαυτὸν τῷ Πνεύματι, καὶ πρᾶξιν, καὶ λόγον, καὶ ἀπραξίαν, καὶ σιωπήν· μόνον ἐχέτω με, καὶ ἀγέτω, καὶ κινείτω καὶ χεῖρα, καὶ νοῦν, καὶ γλῶσσαν, ἐφ' ἂ δεῖ καὶ βούλεται· καὶ ἀπαγέτω πάλιν ἀφ ὦν δεὶ, καὶ ὦν ἄμεινον. Ὄρανόν εἰμι θεῖον, ὄρνανον λογικὸν, ὄργανον καλῷ τεχνίτῃ τῷ Πνεύματι ἁρμοζόμενον καὶ κρουόμενον. Χθὲς ἐνήργει τὴν σιωπήν; τὸ μὴ λέγειν ἐφιλοσόπουν. Σήμερον κρούει τὸν νοῦν; ἠχήσω τὸν λόγον, καὶ φιλοσοφήσω τὸ φθέγγεσθαι. Καὶ οὔτε λόγος οὕτως εἰμὶ, ὡς λέγειν ἐπιθυμεῖν, τὸ σιωπᾷν ἐνεργούμενος· οὔτε σιωπηλὸς οὔτω καὶ ἀμαθὴς, ὡς ἐν καιρῷ λόγου τιθέναι φυλακὴν τοῖς χείλεσιν· ἀλλὰ καὶ κλείω καὶ ἀνοίγω τὴν ἐμὴν θύραν Νῷ, κιὰ Λόγῳ, καὶ Πνεύματι, τῇ μιᾷ συμφυϊᾳ τε καὶ θεότητι. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΙΒ´ Source: Migne PG 35.844a-b

I opened my mouth and I drew in the Spirit, 1 and I give my all and myself to the Spirit, both action and speech, and inaction and silence, only let Him hold me and guide me, and move both hand and mind and tongue where it is needed and He wills, and again restrain it as it is needed and is best. I am a divine instrument, a rational instrument, an instrument tuned and played by an adept artist, the Spirit. Yesterday His work was silence. I thought not to speak. Does He strike my mind today? Speech shall be heard, and I will think on speaking. I am neither so talkative, as to desire to speak, when He works silence, nor so reserved and unlearned as to set a guard on my lips when it is time to speak, but I close and open my door according to the Mind and Word and Spirit of one nature and Deity. Saint Gregory Nazianzus, from Oration 12 1 Ps 118.131

Gifts Of The Spirit

Eἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. Δόματα δὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς, ὁ δὲ Λουκᾶς Πνεῦμα ἅγιον εἶπεν ἀντὶ τοῦ εἰπεῖν ἀγαθά. Kαὶ οὐδὲν τὸ διάφορον· τὸ γὰρ ἅγιον Πνεῦμα αὐτό ἐστι τὸ φύσει ἀγαθόν. διὸ καὶ τοῖς μετό χοις δίδωσιν ἀγαθά. τοῖς δὲ ἄγαν πονηροῖς διὰ τὸ ἀνενδότως ἁμαρτάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία γίνεται, οἷός ἐστιν ὁ σατανᾶς καὶ οἱ δαίμονες· δύναται γάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ μὴ φύσει κακοὺς δημιουργηθέντας, ἀλλ' ἐξ αὐτοπροαιρέτου κακίας ἀπεσκληκότας. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.386d-388a

If, then, you who are wicked know how to give good gifts to your children, how much more shall your Father in heaven give goods to those who ask Him. 1 The goods He speaks of are spiritual gifts, and so Luke speaks of 'the Holy Spirit' for 'goods'. 2 Indeed there is no difference, for the Holy Spirit is good by nature and therefore to those who participate in Him He gives goods. But with the wicked, on account of their persistent sinning, their nature is in a certain way an evil, just like Satan and the demons, for one may say they have an evil nature, although they were not created wicked by nature, because by their own choice they have become hardened in evil. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 7.11 2 Lk 11.13

The Holy Spirit's Word

Cum per Moysen ac David et Esaiam vel alios prophetas specialiter spiritus sanctus locutus esse referatur, Deum locutum vox divina profitetur, sicut in Pentateuchi volumine frequentatur: locutus est inquit, Dominus ad Moysen dicens, sollicitius requiramus, si specialiter spiritus sanctus in prophetis loquatur. Habemus, ut praefati summus, in actibus apostolorum Paulo arguente Iudaeos: bene, inquit, spiritus sanctus per Esaiam locutus est ad patres nostros: auditu audietis et non intellegetis, in eadem lectione: viri fratres, oportet impleri scripturam, quam praedixit spiritus sanctus per os David. Et in epistola Petri legimus: non enim voluntate humana allata est aliquando prophetia, sed spiritu sancto loctui sunt sancti Dei homines. Agnoscamus propheticam gratiam evidenter ad potentiam sancti spiritus pertinere, et de psalmo David ita ad Hebraeos legimus: quapropter sicut dicit Spiritus sanctus: Hodie si vocem eius audieritis et cetera. Et hic apertissime per David spiritum sanctum locutum esse testatur. Sanctus Faustus Reiensis, De Spiritu Sancto Liber II, Cap VII Source: here

When through Moses and David and Isaiah, or the other prophets, it is said the Holy Spirit had spoken, the Divine voice announces that God has spoken, as in the books of the Pentateuch it is frequently said: 'The Lord said to Moses,' and so we should more carefully inquire if the Holy Spirit especially spoke among the prophets. We have, as we have said before, in the Acts of the Apostles, Paul disputing with the Jews, and saying, 'Well did the Holy Spirit speak through Isaiah to our fathers: you hear and you do not understand.' 1 In the same book: 'Men and brothers, it is necessary that Scripture be fulfilled, what the Holy Spirit foretold through the mouth of David.' 2 And in a letter of Peter we read: 'For not by the human will is prophecy ever uttered, but by the Holy Spirit holy men have spoken of God.' 3 Let us acknowledge, then, that prophetic grace pertains overtly to the the power of the Holy Spirit, and in a Psalm of David in the letter of Hebrews we read: 'whence as the Holy Spirit says: Today if you should hear His voice, etc.' 4 And here it is most evidently witnessed that the Holy Spirit spoke through David. Saint Faustus of Riez, On The Holy Spirit, Book 2 1 Acts 28.25 2 Acts 1.16 3 2 Pet 1.21 4 Heb 3.7, Ps 94.8

A Foreign Fire

Descendit itaque hodie Spiritus sanctus in igne et in sono. In igne, ut apostoli possent alios in Christi amore accendere; in sono ut in spiritu vehementi possent Dei magnali praedicare. Porro non est in nobis ignis hodie, non est sonus. Ignem altaris Domini convertistis in ignem alienum, id est amorem Dei in amorem terrenum. Hic est ignis malitiae. Hic est ignis a quo devorantur Nadab et Abiu, filii Aaron. Hic est ignis quo Abimelech succendebat oppidum Thebes. Hoc igne Amalecitae succendebant Siceleg. Inimicus enim humani generis apponit assidue nobis ignem et stipulas tentationis, ut in nobis accendat et subruat domum Dei. De hoc inge pessimo scriptum est: Supercecidit ignis et non viderunt solem. Supercecidit ignis malitiae, et non viderunt solem justitiae. Addicti eramus obsequio Christi; nunc autem lentescimus in via ejus: imo nguis oitoque vacamus. Certe otiositas inimica est animae teste Hieronymo. Peccatum Sodomorum fuit otiositas et abundantia panis. Quaeritur Aegisthus quare sit factus adulter. In promptu causa est: desidiosus erat. Cernis ut ignavum corrumpunt otia corpus, Et capiunt vitium, ni moveantur, aquae. De talibus legitur: In labore hominum non sunt, et cum hominibus non flagellabuntur: imo cum daemonibus. Electi eramus in sortem Domini, ut meditaremur in lege Domini, et delectaremur in ea, ut possemus dicere cum Propheta: Quomodo dilexi legem tuam, Domine, tota die meditatio mea est. In capite libri scriptum est de beatitudine viri qui meditatur in lege Domini die ac nocte. Scriptum est: Maledictus omnis qui facit opus Dei negligentur. Vereor ne maledictio haec illos respiciat, qui Deo serviunt negligenter et ficte. Ubi enim est fictio, non est Deus, non est Spiritus sanctus. Petrus Blenensis, Sermo XXIV, In Die Pentecostes Source: Migne PL 207.633b-d

Thus today the Holy Spirit comes down in fire and sound. In fire so that the Apostles are able to be enflamed for others with the love of Christ, and in sound that with the force of the Spirit they be able to preach the greatness of God. However that fire is not in us today, nor is the sound. You have changed the fire of the altar of God for a foreign fire, that is, the love of God for the love of the world. This is the fire of wickedness. This is the fire which devoured Nadab and Abiu the sons of Aaron. 1 This is the fire with which Abimelech burnt the town of Thebes. 2 With this fire the Amalekites burnt Siceleg. 3 The enemy of the human race assiduously sets down this fire among the stalks of temptation, that it might set fire to the house of God in us and overthrow it. Concerning this worst of fires it is written: 'Fire fell upon them and they did not see the sun.' 4 The fire of wickedness fell upon them and they did not see the sun of righteousness. We are bound to please Christ and now we tarry in His way. Indeed we loiter over trifles and at leisure. Certainly that leisure is an enemy of the soul Jerome bears witness: 'The sin of Sodom was leisure and an abundance of bread.' 5 It is asked why Aegisthus became an adulterer. The answer is clear: he was a man of leisure. 6 You see that leisure corrupts the body that is idle; Even water, unless it is stirred, becomes foul. 7 Concerning such things it is said: 'They are not amid the labours of men, and with men they are not whipped.' 8 Indeed they are with demons. We were chosen for the part of the Lord, that we might meditate on the law of the Lord, and that we might delight in it, that we might be able to say with the Prophet: 'How I loved your law, Lord, all day it is my meditation.' 9 At the beginning of a book it has been written about the blessedness of a man, he who 'meditates on the law of the Lord day and night.' 10 And again it is written: 'Cursed is everyone who is negligent in the work of God.' 11 I fear lest this curse bear down on you, you who serve God so negligently and falsely. Where there is a lie, there is no God, there is no Holy Spirit. Peter of Blois, from Sermon 24, On Pentecost 1 Num 3.2-4 2 Judges 9.46-55 3 1 Kings 30.1-6 4 Ps 57.9 5 Ezech 16.49, Jerome PL 25 Com Ezek 155a 6 Ovid, De Rem Amor 161-2 7 Ovid, Ex Pont 1.5.5-6 8 Ps 72.5 9 Ps 118.97 10 Ps 1.2 11 Jerem 48.10

Two Fires

Et ignis involvens. Ignis enim nomine, cum per significationem dicitur, aliquando Spiritus sanctus, aliquando autem mentis malitia designatur. De bono enim igne scriptum est: Ignem veni mittere in terram; et quid volo, nisi ut accendatur. Ignis quippe in terram mittitur cum per ardorem sancti Spiritus afflata terrena mens a carnalibus suis desideriis concrematur. De malo autem igne dicitur: Et nunc ignis adversarios consumet, quia cor pessimum ex sua malitia tabescit. Sicut autem ignis amoris mentem erigit, ita ignis malitiae involvit, quia et Spiritus sanctus cor quod replet elevat, et ardor malitiae ad inferiora semper incurvat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber I, Homilia II Source: Migne PL 76.800c-d

Wrapped in fire... 1 By the name of fire, when it is spoken as a sign, sometimes the Holy Spirit is meant, but sometimes the wickedness of the mind. Concerning the good fire it is written: 'I have come to place fire on the earth, and what would I wish but that it blaze up.' 2 Now fire is placed on the earth when by the flame of the Holy Spirit the worldly mind is inspired to burn to ash its carnal desires. Concerning the evil fire it is said: 'And now a fire will consume adversaries.' 3 because the wretched heart melts away in its own wickedness. For as the fire of love lifts up the mind, so the fire of wickedness devours it, because the heart which the Holy Spirit fills is lifted up, and the blaze of wickedness always bends down to inferior things. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 2 1 Ezek 1.4 2 Lk 12.49 3 Hebr 10.27

The Good Spirit

O quam bonus et suavis est, Domine, spiritus tuus in omnibus. Propter quod hos qui exerrant partibus corripis, et de quibus peccant admones, et alloqueris ut relicta malitia credant in te, Domine. Suavis est enim spiritus Dei, quoniam ipse est amor Dei, et largitor totius boni, ipse corripit homines, quia eos quos replet corripere facti peccantes, sicut ipsa Veritas in Evangelio discipulis ait: Ego veritatem dico vobis, expedit vobis ut ego vadam. Si enim non abiero, Paraclitus non veniet ad vos; si autem abiero, mittam eum ad vos. Et cum venerit ille, arguet mundum de peccato, et de justitia, et de judicio. De peccato quidem, quia non credunt in me. De justitia vero, quia ad Patrem vado et jam non videbitis me. De judicio autem, quia princeps hujus mundi judicatus est. Beatus homo qui hujus magistri audit vocem, et obedit mandatis, quia posessor futurus erit ergni coelestis. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Lib II, Caput XII Source: Migne PL 109.725a-b

O how good and sweet is your spirit, Lord, in all things! Because of which you correct those who wander apart, and you warn those who sin, and you call out to them, so that they might abandon their wickedness and believe in you, O Lord. 1 Sweet is the spirit of God, because He is the love of God, and He gives every good. He corrects men, because those He fills He turns to the correction of their sins, as the Truth Himself said to His disciples in the Gospel: 'I speak the truth to you. It profits you that I shall go. If I did not go, the Paraclete would not come to you. But if I go, I shall send Him to you. And when He comes to you, He shall dispute with the world concerning sin, and righteousness, and judgement. Concerning sin, that they do not believe in me. Concerning righteousness, that I go to the Father and they do not see me. Concerning judgement, that the prince of this world has been judged.' 2 Blessed the man who hears the voice of this teacher and obeys His directions, because he shall be a future possessor of the heavenly kingdom. Rabanus Maurus, Commentary On Wisdom, Book 2, Chapter 12 1 Wisd 12.1-2 2 Jn 16.7-11