The Qualities Of A Teacher

Εἶπε πάλιν ἡ αὐτὴ, ὅτι ὁ διδάσκαλος ὀφείλει εἶναι ξένος φιλαρχίας, καὶ ἀλλότριος κενοδοξίας, μακρὰν ὑπερηφανίας, μὴ ὑπὸ κολακείας ἐμπαιζόμενος μὴ ὑπὸ δώρων τυφλούμενος, μὴ ὑπὸ γαστρὸς νικώμενος, μὴ ὑπὸ ὀργῆς κρατούμενος· ἀλλὰ μακρόθυμος, ἐπιεικὴς, πάσῃ δυνάμει ταπεινόφρων· ἔγκριτος εἶναι καὶ ἀνεκτικός· κηδεμονικὸς καὶ φιλόψυχος. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.204a

Again mother Theodora said that a teacher should be a stranger to the love of domination, and to vainglory, and even more distant from pride. He should not be one who is deluded by flattery, nor blinded by gifts, nor conquered by the stomach, nor ruled by anger. He should be patient and gentle, and humble as best he can be. He should be proven and enduring, full of care, and a lover of souls. Sayings of the Desert Fathers, Palladius of Galatia

Teaching And Joy

Ecce quam bonum et quam jucundum habitare fratres in unum... Per omnem doctrinae ordinem gradibus scanditur; nam per gradus ad superiora provehimur. In eo enim quod ita coepit Propheta, Ecce quam bonum et quam jucundum, docemur quid bonum atque jucundum sit: ut per cognitionem eorum, in bonis jucundisque maneamus. Servata autem scienter ea ratio a Propheta est, ut bonum jucundumque sociaret: quia non omne quod bonum est, jucundum est, neque omne quod jucundum est, bonum est. Jucundus est luxus, sed bonus non est; est enim in ipsa illa corporalis lasciviae amoenitate detrimentum et salutis et famae. Bona est tolerantia injuriae, maxime cum ad irreligiositatem compellimur poenis famis, sitis, frigoris, vigiliarum, contumeliarum, dolorum; sed jucunda non est: illic enim injuriosum perfectae virtutis officium est. Et ita per haec nonnumquam et bonum jucunditate, et jucunditas solet eo carere quod bonum est. Videamus quid sit illud quod bonum et jucundum esse Propheta demonstrat, scilicet habitare fratres in unum. Non humanas cohabitationes, nec terrenarum domorum communionem propheta David dicit. Nam fratres sub haec ipsa tectorum consortia dissidentes videmus, et inimicos saepe ejusdem domicilii habitatio continet: et nonnumquam incrementum odiis ipsa illa cohabitandi indignatio subministrat. Sed novit esse Apostolus communem et religiosam domum, dicens: Ut scias quemadmodum te oporteat in domo Dei diversari, quae est Ecclesia Dei vivi, columna et firmamentum veritatis. Itaque bonum et jucundum est in unum habitare fratres. Cum in unum habitant, conventu Ecclesiae congregantur: cum fratres nuncupantur, unicae voluntatis charitate concordes sunt. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXXXII Source: Migne PL 9.745c-746a

Behold how good and joyful it is when brothers dwell in unity... 1 Through every course of teaching we ascend by steps, for by steps we are carried to what is higher. Here then, with what the prophet begins: 'Behold how good and how joyful,' we learn what may be good and joyful, that by the knowledge of them we might abide in goodness and joyfulness. But the reason for it is sensibly restricted by the prophet, the association of goodness and joyfulness, because not every good is joyful and not everything which causes joy is good. There is joy in luxury but it is not good, for in that contentment in corporeal pleasure there is grave harm to salvation and glory. It is good to endure injury and especially when we would be driven to wickedness by punishments of hunger and thirst and cold and sleeplessness and scorn and grief, but there is no joy in it, yet there in wrong done is the office of perfect virtue. Therefore, because of this, sometimes the good is joyful, and joy may very well be found to lack what is good. Let us see what the prophet reveals to be both good and joyful, that is, 'when brothers dwell in unity.' The prophet David does not speak of human cohabitation, nor of an association of worldly dwellings. For we see beneath those roofs that disputes arise among brothers who associate, and often and one and the same house contains enemies, and sometimes by such cohabitation anger increases hatred. But the Apostle knew what was a shared and pious house, saying, 'That you know how you should conduct yourself in the house of God, which is the assembly of the Church of the living God, a column and firmament of truth.' 2 Thus it is both good and joyful when brothers dwell in unity. And they dwell as one when they gather into the assembly of the Church, and when they are called brothers they are in harmony in the charity of one will. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 132 1 Ps 132.1 2 1 Tim 3.15

Wisdom's Way

Quaestiones. I. Quaeritur hic primo de hoc quod dicit: Quid est homo, ut sequi possit Deum? Contra: 1. Ecclesiastici vigesimo tertio: Magna gloria est sequi Dominum. 2. Item, lob vigesimo tertio: Vestigia eius secutus est pes meus. Respondeo: dicendum , quod est sequi per aequiparantiam; et hoc nulli datum est creaturae; et quia satanas hoc voluit , ideo corruit. Est iterum sequi per subiectionem et obedientiam ; et hoc quidem potest homo, sed non quilibet, sed quibus datum est a Deo per gratiam, et quem ipse trahit; et ideo nullus potest per se sine Dei auxilio. II. Quaeritur de hoc quod dicit: Quid mihi prodest, quod maiorem sapientiae operam dedi? Quia secundum hoc videtur, quod dissuadeat studere, cuius contrarium saepe hortatur; et Proverbiorum vigesimo septimo: Stude sapientiae, fili mi, etc. Respondeo: dicendum , quod dare operam sapientiae, hoc potest esse dupliciter: propter commodum praesentis vitae, vel propter remunemtionem gloriae aeternae. Propter commodum praesentis vitae prodest sapientia ante mortem, quia dirigit hominem in suis operibus; sed in morte nihil, eo quod ita moritur doctus ut indoctus, nec protelatur ei vita. Si autem propter commodum aeternae vitae, sic non moritur, immo vivit. Est utilis ad operationem boni; Ecclesiastici vigesimo primo: Ornamentum aureum prudenti doctrina etc. Est utilis ad declinationem mali; Ecclesiastici tertio: Sapiens cor et intelligibile abstinebit se a peccatis. Est utilis ad augmentum gratiae; Proverbiorum quarto: Dabit capiti tuo augmenta gratiarum. Est utilis ad augmentum gloriae; Proverbiorum tertio: Gloriam sapientes possidebunt. Sic igitur dehortatur, quod non est studendum in sapientia propter praesens commodum et curiositatem, sed propter aeternam sahitem; et ideo se ipsum reprehendit, quia ipse laboraverat propter curiositatem et mundanam vanitatem. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap II Source: Here, p 25-26

Questions 1. One may ask question of this which he says, 'What is a man that he is able to follow God?' 1 Against it, in the twenty third chapter of Ecclesiasticus: 'It is a great glory to follow the Lord.' 2 Likewise in the twenty third chapter of Job: 'My feet have followed His path.' 3 I respond that it must be said that to follow as an equal is not given to any created thing, and because Satan wanted this, he fell. But there is a following as a subject and in obedience, and this is certainly possible for a man, but not as he will, but as it is given to him by God through grace, even him who he draws to Him, 4 and therefore no one is able to follow without the help of God. 2 One may ask question of this which he says: 'How does it profit me, that I have given myself to the great work of wisdom?' 5 According to this it seems he would dissuade one from such application, but against it the contrary is often exhorted, as in the twenty seventh chapter of Proverbs: 'Apply yourself to wisdom, my son,' 6 etc I respond that it must be said that it is possible to give onself to the work of wisdom in two ways, on account of advantage in this present life, or for the reward of eternal glory. Wisdom for advantage in this present life profits before death, because it directs a man in his works, but in death it is nothing, since the wise man and the fool perish, and life is not prolonged. But if wisdom is for the gain of eternal life, so he does not die, but rather he lives. It is useful for good work. In the twenty first chapter of Ecclesiasticus 'Teaching to a wise man is a golden ornament.' 7 It is useful for the avoidance of evil. In the third chapter of Ecclesiasticus: 'The wise and prudent heart withdraws itself from sin.' 8 It is useful for the increase of grace. In the fourth chapter of Proverbs: 'It shall give to your head an increase of grace.' 9 It is useful for the increase of glory. In the third chapter of Proverbs: 'The wise shall possess glory.' 10 Thus it is exhorted not because it is an application in wisdom for advantage in the present and curiosity, but for eternal salvation, and therefore he reproves himself here because he has laboured for the sake of curiosity and worldly vanity. Saint Bonaventura, Commentary on Ecclesiastes, Chapter 2 1 Eccl 2.12 2 Sirach 23.38 3 Job 23.11 4 cf Jn 6.44 5 Eccles 2.15 6 Prov 27.1 7 Sirach 21.24 8 Sirach 3.32 9 Prov 4.9 10 Prov 3.35

Leaving The Humble Way

Καὶ ὁδὸν ταπεινῶν ἐξέκλιναν... Τοῦτο νοήσεις δίχα. Ἤ γὰρ ἐκεῖνό φησιν, ὅτι πεφρονήκασιν ὑπέροψκα, καὶ θεοστυγμοῦς ἁλαζονείας εἰς τοῦτο ἢκουσιν τὸ μέτρον, ὡς παραιτεῖσθαι καὶ ἀδελφοὺς, εἰ μὴ πλούτῳ περιχέοιντο, καὶ λαμπρὰς ἔχοιεν τὰς περιουσίας, μισεῖν δὲ ὥσπερ ἰέναι καὶ κατὰ ταυτὸ τοῖς οὐκ ἄγαν ἐξησκηκόσι τὸ φιλοχρήματον πάθος, οἵ καὶ εἰσὶ ταπεινοὶ, τὸν εἰκαῖον τοῦ βίου διωθοὺμενοι σάλον. Ἤγουν ὅτι καθηγηταὶ γεγονότες, καὶ λαῶν ἠγούμενοι, παρευθύνουσι τὴν ὁδὸν τῶν ἀσθενεστέρων, ἤτοι τῶν ταπεινῶν, δῆλον δὲ ὅτι τῶν οἴκοθεν μὲν οὐκ ἐχόντων τὴν τοῦ συμφέροντο, εἰδησιν ἀκριβῆ, προσκειμένων δὲ μᾶλλον ταῖς τῶν παιδαγωγούντων φωναῖς. Πλείστη δὲ ὅση πληθὺς ἡ τοιάδε. Ζῶσι μὲν γὰρ ἀπεριεργότερον καὶ ἐν ἀπλότητί τινες, ἀπήρτηνται δὲ τῆς τῶν διδασκόντων φωνῆς, ἤτοι παιδαγωγίας, καὶ ἤνπερ ἂν μάθοιεν εὖ ἔχειν ὁδὸν, ἀγαπῶσι λίαν. Οὐκοῦν οἱ μὲν σοφοὶ καὶ θεοφιλεῖς τῶν καθηγεισθαι λαχόντων, τὴν ἐπ' εὐθὺ δεικνύουσι τρίβον, δι' ἧς μάλα διᾴττοντες, τὴν ἀνδάνουσαν Θεῷ κατορθοῦσι ζωήν. Οἱ δὲ δὴ μακρὰν τοῦ θείου πεφρονηκοντες νόμου, παρευθύνουσι τῶν ταπεινῶν τὴν ὁδὸν, ἔξω τοῦ εἰκότος καὶ τοῦ πρέποντος ἀληθῶς γενέσθαι παρασκευάζοντες, ὁποῖόν τι δέδρακεν Ἰεροβοὰμ ἀναπεπεικὼς προσκυνεὶν ταῖς χιεροτεύκτοις δαμάλεσι, καὶ ἀποστήσαντες ὁδοῦ τὴς εἰς εὐθύ τε κιὰ ἀγαθὸν, τοῦ προσκεῖσθαι, φημὶ, τῷ φύσει Θεῷ. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τον Προφήτην Ἀμώς, Κεφ' Β' Source: Migne PG 71.441b-d

And they have left the way of the humble... 1 This can be understood in two ways. Either it is said that they were puffed up beyond measure and by their arrogance they came to abhor God, so that they despised their brothers unless they were surrounded with wealth and possessed a splendor of the abundance of things, and because of this they hated those who did not have an excessive passion for adorning themselves with wealth, even the humble, who thus thrust away the wild turmoils of life. Or because being instructors and leaders of the people they left the way of the weak, or the humble, that is, they did not take from their stores that which was of benefit to them, but rather they devoted themselves to the voices of the erudite. And such a thing is far from the many. For they live incurious and in simplicity, and they depend on the voices of teachers and instructors that they might learn of the good way, and love it vehemently. The wise who are lovers of God do not lead the way in possessions, but they show the way which is right, which is composed of deeds in the pursuit of the upright life that is pleasing to God. But those whose thoughts are far from the law of God, they pervert the way of the humble, and they do that which is neither fair nor beffiting, as Jeroboam did, who persauded the people to revere idols, taking them away from the way of the right and good, and from revering, I say, the Divine nature. Saint Cyril of Alexandria, Commentary On The Prophet Amos, Chapter 2 1 Amos 2.7

Turned Inward

Et labia earum palmi unius, reflexa intrinsecus per circuitum.... Pensandum vero est valde quod dicitur, quia earumdem mensarum labia interius sunt reflexa. Tunc enim mensarum labia intrinsecus reflectuntur, quando doctores ad conscientiam revocant tacita cogitatione quod dicunt, quando semetipsos subtiliter perscrutantur si faciunt quod loquuntur. Recte autem cum reflexa intrinsecus mensarum labia dicuntur, additur quoque per circuitum, ut non in una qualibet se parte considerent, atque ex alia semetipsos perpendere praetermittant, sed ubique semetipsos inspiciant, et, in quantum praevalent, studeant singula opere implere quae docent, ne si praedicantes facere bona dissimulant, sui vastatores sint cultores alieni. O doctor, ecce jam mensa es, jam vasa portas, jam in vasis fidelibus pondus holocausti et victimae sustines, sed intus reflecte labium, id est ad cor revoca sermonem. Audi quod dicis, operare quod praedicas. Si enim negligis implere quod praedicas, aliis messem seminas, et ipse a frumenti participatione jejunas. Unde scriptum est: Cujus messem famelicus comedet. Messem quippe doctoris qui bona loquitur, sed non operatur, famelicus comedit, quia is qui panem justitiae esurit operatur mandata quae audit, et ipse fructum non habet, qui seminando laboravit. Hinc Salomon ait: Abscondit piger manum suam sub ascella, nec ad os suum porrigit eam. Nemo ita piger est, ut ad os manum vel comedendo reducere laborem putet. Sed piger nec ad os manum suam porrigit, qui nec hoc vult operari quod dicit. Hinc iterum de bene docentibus et male operantibus dicitur: Filii Ephraim intendentes areum, et mittentes sagittas, conversi sunt in die belli. Intendunt arcum, atque sagittas mittunt, qui Scripturae sacrae sententias proponunt, et verbis rectis auditorum vitia feriunt; sed convertuntur in die belli, quia post semetipsos redeunt in tentatione vitiorum, et pectus opponere non volunt, quia in tentationum certamine non resistunt. Hinc iterum dicitur: Avertisti adjutorium gladii ejus, et non es auxiliatus ei in bello. Gladius quippe doctoris est sermo Dei. Unde per Paulum dicitur: Et gladium spiritus, quod est verbum Dei. Omnipotens itaque Deus cum doctorem respicit nolle operari quae dicit, in die belli adjutorii ejus gladium avertit, quia in tentationum certamine non permittit ei esse in adjutorium doctrinae verba quae dedit. Habet igitur gladium, sed hunc in bello non adjuvat, quia cum adversitas tentationis eruperit, verbi obliviscitur quod docebat. Ecce enim de patientia forsitan sermo doctori est, doctrinae suae magisterio dicere cogitur qualiter contra illata damna, contra auditas contumelias patientia servetur. Sed cum ipse vel damno, vel contumelia fuerit lacessitus, oblitus quod docuerat, vel in laesione proximi, vel in reddenda gravius contumelia excedit. Inter haec itaque cogitet quia mensa Dei est, labium intus reflectat, servet quod praedicat. Scriptum quippe est: In patientia vestra possidebitis animas vestras. Et rursum scriptum est: Doctrina viri per patientiam noscitur. Si itaque index doctrinae patientia est, tanto quisque doctus ostenditur, quanto patiens fuerit. Hinc est enim quod bonus ille discipulus qui magistrum tolli in aera videbat, per magnae charitatis affectum clamabat, dicens: Pater mi, pater mi, currus Israel et auriga ejus. Quid est, fratres charissimi, quod Elias currus Israel et auriga dicitur, nisi quia auriga agitat, currus portat? Doctor ergo qui mores populi et per patientiam sustinet, et sacri eloquii verbis docet, et currus dicitur et auriga. Currus, quia tolerando portat; auriga, quia exhortando agitat. Currus, quia mala sustinet; auriga, quia populum bonis admonitionibus exercet. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia IX Source: Migne PL 76.1051b-1052c

And their borders were of one handbreadth, turned inwards all around... 1 One must think carefully on what is said here, that the borders of the tables are turned inwards. For then the borders of the tables are turned inwards, when teachers in silent thought refer what they say to their conscience, when they scrutinise themselves carefully, if they do what they teach. And rightly when the borders of the tables are said to be turned inwards it is added 'all around,' so that they do not consider themselves in just one part only, and pass over thinking on everything else, but they inspect themselves all over, and in much as is possible they strive to fulfill everything they have taught, lest if preaching the good they lie, being ruinous cultivators of their own estrangement. O teacher, behold that you are a table, behold that you bear a vase, behold in the faithful vases you hold up the weight of the holocaust and the sacrifices, but reflect within the borders, that is, recall your speech to your heart. Listen to what you say, and do what you preach. For if you neglect to fulfill what you preach, you sow a harvest for others while you fast from partaking of the wheat. Whence it is written. 'Whose harvest the hungry shall eat.' 2 Certainly the hungry man eats the harvest of the teacher when he who speaks good things does not do them, because he who hungers for the bread of righteousness works the commandments he hears, and thus he who laboured to sow it does not have the fruit of it. So Solomon says, 'The lazy man leaves his hand in the dish and does not bring it to his mouth.' 3 Therefore no one is lazy who thinks to move his hand to his mouth for eating. But the lazy man who does not put his hand to his mouth is he who does not wish to do what he says. Whence again concerning good teaching and bad action, it is said: 'The sons of Ephraim bend the bow and send forth arrows, and they are overthrown on the day of war.' 4 They bend the bow and send forth arrows, who propound the words of Sacred Scripture and strike at vices with right words for their audience. But they are overthown on the day of war because when they come back to themselves, in the trials of the vices, they care not set the heart to oppose them, because in the struggle of temptation they do not resist. Thus again it is said: 'You have taken away the aid of his sword, and you did not help him on the day of war.' 5 Certainly the sword of the teacher is the word of God. So it is said by Paul: 'And the sword is the spirit, which is the word of God.' 6 Thus almighty God, when He looks on a teacher who does not wish to do what he says, He removes the aid of his sword on the day of war, because in the struggle of temptation He does not allow him the help of the words of the teaching which he gave. Therefore he has a sword but it is of no help to him in battle, because when the adversity of trial bursts forth, he forgets the words which he has taught. Perhaps the word of the teacher is about patience, and he is driven by the duty of teaching to tell how patience guards against loses inflicted and against the abuse one hears. But when he suffers a wound by loss or insolence, he forgets what he has taught and he falls to returning a wound to a neighbour, or to returning abuse more vehemently. Concerning these things, then, let it be thought that because the table is God's, and the borders are turned inward, that it guards what is preached. For it is written: 'In your suffering you will find your souls.' 7 And again it is written: 'The teaching of a man is known through suffering.' 8 If then the measure of teaching is patience, he shows himself more educated the more he suffers. Thus that good disciple who saw the teacher caught up in the air, cried out in the passion of great love, 'My father, my father, the chariot of Israel and his charioteer.' 8 Why is this, dearest brothers, that he calls Elijah the chariot of Israel and the charioteer, unless the charioteer stirs up and the chariot bears? Therefore a teacher who endures the ways of the people with patience, and teaches the words of sacred speech, he is called the chariot and the charioteer. The chariot, because he bears with endurance, the charioteer because he stirs up with exhortation. The chariot, because he endures evil, the charioteer, because he exhorts the people with good instruction. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 9 1 Ezek 40.43 2 Job 5.5 3 Prov 19.24 4 Ps 78.9 5 Ps 87.44 6 Ephes 6.17 7 Lk 21.19 8 Prov 19.11 9 4 Kings 2.12

The Sea Within

Quis conclusit ostiis mare? Quid est mare, nisi cor nostrum furore turbidum, rixis amarum, elatione superbiae tumidum, fraude malitiae obscurum? Quod mare quantum saeviat, attendit quisquis, in se occultas cogitationum tentationes intelligit. Ecce enim iam perversa relinquimus, iam desideriis rectis inhaeremus, iam prava opera foris abscindimus; sed tamen latenter intus ea cum qua huc venimus vitae veteris procella fatigamur, quam nisi respectu iudicii et aeterni pavore tormenti immensi timoris claustra constringerent, cuncta in nobis penitus superaedificati operis fundamenta corruissent. Si enim quod per suggestionem saevit intrinsecus, per deliberationem foras erumperet, vitae nostrae fabrica funditus eversa iacuisset. In iniquitate namque concepti, et in delicto editi, per insitae corruptionis molestias pugnam nobiscum huc deferimus, quam cum labore vincamus. Unde et recte de hoc mari dicitur: Quando erumpebat, quasi de vulva procedens. Vulva enim pravae cogitationis adolescentia est. De qua per Moysen Dominus dicit: Sensus enim et cogitatio humani cordis prona est in malum ab adolescentia sua. Corruptionis namque malum, quod unusquisque nostrum ab ortu desideriorum carnalium sumpsit, in provectu aetatis exercet; et nisi hoc citius divinae formidinis manus reprimat, omne conditae naturae bonum repente culpa in profundum vorat. Nemo igitur sibi cogitationum suarum victoriam tribuat, cum Veritas dicat: Quis conclusit ostiis mare, quando erumpebat, quasi de vulva procedens? Quia nisi ab ipso cogitationis primordio cordis fluctus gratia divina retineret, tentationum procellis mare saeviens terram procul dubio humanae mentis obruisset, ut salsis fluctibus perfusa aresceret, id est perniciosis carnis voluptatibus delectata deperiret. Solus ergo Dominus ostiis mare concludit, qui pravis motibus cordis claustra inspiratae formidinis obiicit. Quia vero ea quae cernimus sequi prohibemur, quia a corporearum rerum delectatione retundimur, libet etiam ad invisibilia oculos mentis attollere, atque haec ipsa quae sequi praecipimur videre. Sed quid agimus? Infirmis illa obtutibus necdum patent. Ecce ad eorum amorem vocamur, sed tamen a visione restringimur, quia et si quando aliquid furtim parumque aspicimus, sub incerto nimis adhuc visu caligamus. Sanctus Gregorius Magnus, Moralia, sive Expositio in Job, Liber XXVIII, Caput XIX Source: Migne PL 76.474b-475a

Who shut up the sea with doors? 1 What is this sea, except our heart, troubled by fury, bitter with strife, bloated with the elation of pride, darkened by the deceit of evil? Anyone may observe how mightily this sea rages, who understands the hidden temptations of thoughts in himself. For behold, we are now abandoning our perversities, we are now cleaving to correct desires, we are now cutting off our exterior wicked works, but we are yet secretly wearied within by the storms of our old life with which we have lived so far, and unless the barriers of endless fear were curbing it with care for judgment and fear of eternal torment, all the foundations of the work which has been raised up in us would have utterly fallen into ruin. If that which rages within by suggestion were to burst out in resolution, the whole fabric of our life would be utterly overthrown. For being conceived in iniquity and in sin brought forth, 2 we bring with us here a struggle with the strife of innate corruptions, which we must conquer with toil. Whence it is rightly said of this sea, 'When it was breaking forth, as if coming out from the womb.' 1 Youth is the womb of depraved thought, concerning which the Lord says, 'The mind and thought of the human heart is inclined to evil from its youth.' 3 For the evil of corruption which each one of us takes up from the springing up of carnal desires, exerts itself with the advance of age, and unless the hand of Divine disapproval quickly restrains it, sin swiftly swallows down into the depths all the good of created nature. No one, therefore, should attribute victory over his thoughts to himself, since the Truth says, 'Who shut up the sea with doors, when it was breaking forth, as if coming out from the womb?' 1 For unless from the beginning of our thoughts Divine grace had restrained the waves of our heart, the sea raging with the storms of temptations would doubtless have overwhelmed the land of the human mind, so that, washed by the salt waves, it would have become barren, that is, it would have perished amid the delights of the ruinous pleasures of the flesh. Therefore the Lord alone shuts up the sea with doors, He who sets in opposition to the evil motions of our hearts the barriers of inspired fear. And because we are prohibited from following those things which we see, because we are turned from the enjoyment of bodily things, so it is possible for us to raise the eyes of our mind even to invisible things, and see those very things we are commanded to follow. But what do we do? Such things are not yet open to our feeble sight. Behold we are called to love them, and yet we are restrained from the sight of them, because even if sometime we see them by stealth and partially, we are yet in the darkness of our most uncertain sight. Saint Gregory the Great, Moralia, or Commentary on Job, Book 28, Chapter 19 1 Job 38.8 2 Ps 50.7 3 Gen 8.21

Attributing Victory

Sensus enim, inquit, et cogitatio humani cordis in malum prona sunt ab adolescentia sua. Corruptionis malum quod unusquisque nostrum ab ortu desideriorum carnalium sumpsit, in profectum aetatis exercet, et nisi hoc citius divinae formidinis manus reprimat, omne conditae naturae bonum, repente culpa in profundum vorat. Nemo igitur sibi cogitationum suarum victoriam tribuat, cum Apostolis dicat: Neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Rabanus Maurus, Commentariorum In Genesim, Liber II, Caput VIII Source: Migne PL 107.523b

The mind and thought of the human heart is inclined to evil from its youth. 1 The evil of corruption which each of us takes up from the springing up of the desires of the flesh, exerts itself with the progress of age, and unless the hand of Divine disapproval restrains, sin swiftly swallows down into the depths every good of our created nature. No one, therefore, should attribute victory over his own thoughts to himself, but as the Apostle says, 'Neither he who plants is anything, nor is he who waters, but God who gives the growth.' 2 Rabanus Maurus, Commentary On Genesis, Book 2, Chapter 8 1 Gen 8.21 2 1 Cor 3.7

Faith And Salvation

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ... Ἐπειδὴ γὰρ ἡ σύμπασα γῆ τὴν ὁδὸν αὐτῆς διέφθειρε, καθὰ γέγραπται, καὶ ἀπονένευκεν ἡ καρδία τοῦ ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος, κατακλυσμὸν τοῖς ἀνὰ πᾶσαν τὴν γῆν ἐπηφίει Θεὸς, οἶόν τινα κῆπον ὑλομανήσαντα καὶ κεχερσωμένον ἀνακτώμενος, καὶ φυτὸν ἐν αὐτῷ τηρήσας εὐγενὲς, τὸν πανάριστον Νῶε, ἵνα ἐξ αὐτοῦ τὸ γένος τὸ ἀνθρώπινον, εἰς ἑτέραν ὥσπερ ἀρχὴν μεταστοιχειούμενον, σώζηται πάλιν ἐπὶ τῆς γῆς. Πίστει οὖν χρηματισθεὶς Νῶε, κατεσκεύαζε τὴν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, εἰς ἤν ὀλίγαι, τουτέστιν ὀκτὼ ψυχαὶ διεσώθησαν δι' ὕδατος. Μία μὲν γὰρ ἐξενήνεκται θανάτου ψῆφος κατὰ πάντων τῶν ἐπὶ τῆς γῆς, πεπληθυμένης δηλονότι τῆς ἁμαρτίας καὶ εἰς ἀβουλητον ὀργὴν καλεσάσης τὸν Δημιουργόν. Ἀλλ' ἐσωζετο πανοικὶ δίκαιος ὤν ὁ Νῶε, πεπίστευκε γὰρ τῷ Θεῷ προστάττοντι κατασκευάσαι τὴν κιβωτόν. Καὶ βεβάπιστο μὲν σύμπασα γῆ, ἡ δὲ τοῖς ὕδασιν ἐπενήχετο, κυβερνήτην λαβοῦσα τὸν τῶν ὅλων σωτῆρα Θεόν· καὶ ἦν ἐν αὐτῇ λείψανον ἀνθρωπότητος ὁμοῦ γυναιξὶ καὶ τέκνοις. Ὁ πίστιν ἔχων τὸ καύχημα... Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.992a-b

By faith, Noah, being warned of things not yet seen, made fearful, prepared an ark for the saving of his house... 1 Because the whole world was corrupt in His sight, as it is written, and He saw that the heart of man was inclined to evil works from its youth, 2 God brought the flood on the whole world, that He might renew the garden which once flourished and was made desolate, in the guarding of that most eminent tree, the celebrated Noah, that through him He might reorder the human race, as if with a better beginning, and so he was protected in the world. Therefore by faith, Noah, being warned, made the ark for the salvation of His family, in which a few, that is, eight souls, would be saved from the waters. For there was to be one common death for all those who dwelt on the earth, which was clearly full of sin and provoked the Lord to unavoidable anger. But the righteous Noah was saved along with his whole house, he who believed in God his protector and made the ark. Then the whole earth was submerged, and the ark alone floated on the waters, having as steersman the one saving God of all, and in it was the remnant of the human race, Noah and the wives and sons. He who, having faith, the glory... Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 11.7 2 Gen 6.12, Gen 8.21

Noah And Faith

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ· δι' ἧς κατέκρινε τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος. Πίστει, φησὶ, χρηματισθεὶς Νῶε. Καθάπερ ὁ Υἱὸς τοῦ Θεοῦ περὶ τῆς ἑαυτοῦ παρουσίας διαλεγόμενος ἔλεγεν· Ἐν ταῖς ἡμέραις τοῦ Νῶε ἐγάμουν καὶ ἐγαμίσκοντο· οὕτω καὶ οὗτός φησιν. Εἰκότως δὲ αὐτοὺς οἰκείας εἰκόνος ἀνέμνησε· τὸ μὲν γὰρ ὑπόδειγμα τοῦ Ἐνὼχ πίστεως ἦν ὑπόδειγμα μόνον, τὸ δὲ τοῦ Νῶε καὶ ἀπιστίας. Αὕτη δέ ἐστιν ἀπηρτισμένη παράκλησις καὶ προτροπὴ, ὅταν μὴ μόνον οἱ πιστεύσαντες εὑρίσκωνται εὐδοκιμοῦντες, ἀλλὰ καὶ οἱ ἀπιστοῦντες τἀναντία πάσχοντες. Τί γάρ φησι; Πίστει χρηματισθεὶς Νῶε. Τί ἐστι τοῦτο; Προλεχθὲν ἦν αὐτῷ, φησί. Χρηματισμὸν δὲ τὴν προφητείαν καλεῖ· καὶ γὰρ ἀλλαχοῦ οὕτως εἶπε· Καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος· καὶ πάλιν· Καὶ τί λέγει ὁ χρηματισμός; Ὁρᾷς τοῦ Πνεύματος τὸ ἰσότιμον; ὥσπερ γὰρ ὁ Θεὸς χρᾷ, οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον. Τίνος δὲ ἕνεκεν οὕτως εἶπεν; Ἵνα δείξῃ ὅτι ὁ χρηματισμὸς προφητεία ἐστί. Περὶ τῶν μηδέπω βλεπομένων, φησί· τουτέστι, τοῦ ὑετοῦ· Εὐλαβηθεὶς κατεσκεύασε κιβωτόν. Ὁ μὲν λογισμὸς οὐδὲν τοιοῦτον ὑπέβαλλεν· ἐγάμουν γὰρ καὶ ἐγαμίσκοντο, ἀὴρ ἦν καθαρὸς, σημεῖα οὐκ ἦν· ἀλλ' ὅμως ἐφοβήθη ἐκεῖνος· διὸ καὶ οὕτως εἶπε· Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ. Πῶς; ∆ι' ἧς κατέκρινε τὸν κόσμον. Ἔδειξεν αὐτοὺς ἀξίους ὄντας κολάσεως, οἵ γε οὐδὲ διὰ τῆς κατασκευῆς ἐσωφρονίζοντο. Καὶ τῆς κατὰ πίστιν, φησὶ, δικαιοσύνης ἐγένετο κληρονόμος· τουτέστιν, ἀπὸ τούτου δίκαιος ἐφάνη, ἀπὸ τοῦ πιστεῦσαι τῷ Θεῷ. Τοῦτο γὰρ ψυχῆς ἐστι γνησίως πρὸς αὐτὸν διακειμένης, καὶ μηδὲν πιστότερον τῶν αὐτοῦ ῥημάτων εἶναι κρινούσης, ὡσπεροῦν ἡ ἀπιστία τοὐναντίον. Ἡ δὲ πίστις εὔδηλον ὅτι δικαιοσύνην ἐργάζεται. Ὥσπερ ἡμεῖς ἐχρηματίσθημεν περὶ γεέννης, οὕτω κἀκεῖνος. Καίτοι γε ἐγελᾶτο τότε, καὶ ὠνειδίζετο καὶ ἐχλευάζετο· ἀλλ' ὅμως πρὸς οὐδὲν τούτων εἶδε. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ὁμιλια ΚΓ' Source: Migne PG 63.159-160

By faith, Noah, being warned of things not yet seen, made fearful, prepared an ark for the saving of his house, by which he condemned the world, and became an heir of the righteousness which is by faith. 1 'By faith,' he says, 'Noah, being warned by God.' As the Son of God, speaking of His own coming, said, 'In the days of Noah they married and were given in marriage,' 2 therefore he here also speak to recall to them an appropriate image. For the example of Enoch was an example only of Faith, 3 but that of Noah, on the other hand, also of unbelief. And this is a complete consolation and exhortation, when not only believers find approval but the faithless suffer the opposite. For what does he say? 'By faith, Noah, being warned...' What is this? He says that it was foretold to him. But why does he call it a Divine communication? 4 For in another place it is also said that it was foretold to him by the Spirit, and again, what does the Divine communication say? 5 Do you see the equal dignity of the Spirit? For as God declares, so also does the Holy Spirit. But for what reason did He speak so? The Divine communication is shown to be a prophecy. Of things not yet seen, he says, that is, of the rain. '...made fearful, prepared an ark...' It was not reason that suggested anything like this, for they were marrying and being given in marriage, the air was clear, there were no signs of anything, but nevertheless Noah feared. He says, 'By faith, Noah, being warned by God of things not yet seen, being moved with fear, prepared an ark for the saving of his house.' And then how is it that '...by which he condemned the world?' He showed them to be worthy of punishment, since they were not made sensible even by this preparation. And it says he '...became an heir of the righteousness which is by faith,' which is that he was shown to be righteous by believing God. For this is a soul truly inclined to Him, which judges nothing more worthy of belief than His words, just as unbelief is its opposite. Faith, it is obvious here, works righteousness. For as we have been warned of hell by God, so he was, and yet at that time he was mocked, and he was despised and ridiculed, but he cared not at all for such things. Saint John Chrysostom, On Saint Paul's Letter to The Hebrews, from Homily 23 1 Heb 11.7 2 Luke 17.26-27 3 Heb 11.5, Gen 5.22 4 Lk 2.26 5 Rom 11.4

The Ark And Salvation

In quae pauci, id est, octo animae salvae factae sunt... Formam baptismi assimilatam dicit arcae et aquis diluvii. Et recte omnino, quia et ipsa fabricatio arcae de lignis laevigatis constructionem significat Ecclesiae, quae fit de collectione animarum fidelium per architectos verbi. Et quod pereunte orbe toto, pauci, id est, octo animae, salvae factae sunt per aquam, significat quod ad comparationem pereuntium gentilium, Judaeorum, haereticorum, et falsorum fidelium, multo brevior est numerus electorum. Unde de angusta porta et arcta via, quae ducit ad vitam, dicitur: Et pauci sunt qui inveniunt eam. Et iterum: Nolite timere, pusillus grex, quia complacuit Patri vestro dare vobis regnum. De quo pusillo grege et hic apte subjungitur: Non carnis depositio sordium, sed conscientiae bonae interrogatio in Deum , per resurrectionem Domini nostri lesu Christi. Ubi enim est conscientia bona, nisi ubi est et fides non ficta? Docet namque apostolus Paulus quia finis praecepti est charitas de corde puro, et conscientia bona, et fide non ficta. Quod ergo aqua diluvii non salvavit extra arcam positos, sed occidit, sine dubio praefigurabat omnem haereticum, licet habentem baptismatis sacramentum, non aliis, sed ipsis aquis ad inferna mergendum, quibus arca sublevatur ad coelum. Ipse quoque octonarius numerus animarum quae salvae factae sunt per aquam significat quia sancta Ecclesia in sacramentum dominicae resurrectionis baptismi lavacrum percepit, ut sicut ipse resurrexit a mortuis per gloriam Patris, ita et nos, expurgati a peccatis per aquam regenerationis, in novitate vitae ambulemus. Octava namque die, hoc est post septimam Sabbati, Dominus, a mortuis resurgens, et exemplum nobis futurae resurrectionis, et mysterium novae conversationis, qua in terris positi coelestem vitam ageremus, ostendit. Sancta Beda, In Primam Epistolam Sancti Petri, Caput III Source: Migne PL 93.59d-60b

In which a few, that is, eight souls, were saved...1 He says that the form of baptism is likened to the ark and the waters of the flood. And quite rightly because the making of the ark from the arrangement of smoothed wood signifies the Church, which is made from the gathering of the souls of the faithful by the architects of the Word. And passing through the whole world, a few, that is, eight souls, are saved through water, which signifies that compared to the passing through of the pagans, Jews, heretics, and the falsely faithful, the number of the chosen are very few. Whence it is said of the narrow gate and difficult way which leads to life, 'And few there are who find it.' 2 And again, 'Do not fear, little flock, because it has pleased your Father to give you the kingdom.' 3 Concerning which flock it appropriately continues: Not as dirt removed from the flesh, but as an interrogation of good conscience in God, through the resurrection of our Lord Jesus Christ. For where is good conscience unless where there is faith and not falsehood? The Apostle Paul teaches that the end of the commandment is love from a pure heart, and a good conscience, and faith not falsehood. 4 Because, therefore, the waters of the flood did not save those outside the ark, but killed them, it without doubt prefigured every heretic, for it is possible to have the sacrament of baptism, but not the rest, and then those waters drag down to hell, which same waters lifted the ark to heaven. That eight is the number of the souls that were saved through the waters signifies that the holy Church understands the resurrection of the Lord in the cleansing sacrament of baptism, that as He rose from the dead in the glory of the Father, so even we, cleansed from sin through the waters of regeneration, shall walk in the new life. 5 For on the eighth day, which is after the seventh of the Sabbath, the Lord, rising from the dead, gives us an example of the future resurrection and the mystery of the new life, which heavenly life we should live placed on the earth. Saint Bede, Commentary on the First Letter of Peter, Chapter 3 1 1 Pet 3.20 2 Mt 7.14 3 Lk 12.32 4 1 Tim 1.5 5 Rom 6.4

Noah And The Son Of Man

Et sicut factum est in diebus Noe, ita erit et in diebus Filii hominis. Hoc enim congruum erat quia Noe figuram gerebat Christi, qui se vocat Filium hominis: Noe enim interpretatur requies, et in solo Christo est requies et pax. Nam, ad Ephesios secundo, ipse est pax nostra, qui fecit utraque unum; et loannis decimo sexto: In mundo pressuram habebitis, in me autem pacem. Unde Augustinus: Inquietum est cor meum, Domine, donec quiescat in te. Ideo ipse dicit: Tollite iugum meum super vos, et invenietis requiem animabus vestris. Non tantum nomine Christum significat, verum etiam facto. Nam sicut Noe salvavit semen hominum per lignum, sic Christus et per crucis patibulum; Sapientiae decimo quarto: Spes orbis terrarum, ad ratem confugiens, remisit saeculo semen nativitatis, quae manu tua erat gubernata. Benedictum est enim lignum, per quod fit iustitia. Unde et praemittit: Exiguo ligno committunt homines animas suas etc. Et sicut Noe fabricavit arcam, sic et Christus Ecclesiam, quae ad modum arcae de lignis levigatis bitumine caritatis contextae aedificatur, habens coenacula et tristega propter diversitates officiorum, graduum et dignitatum; ad Ephesios quarto: Ipse dedit quosdam Apostolos, quosdam quidem Prophetas, alios vero Evangelistas, alios vero pastores et doctores, ad consummationem Sanctorum, ad aedificationem corporis Christi, donec occurramus omnes in virum perfectum, in mensuram aetatis plenitudinis Christi; in qua scilicet erit longitudo, latitudo et altitudo arcae nobilissime consummata. Sicut etiam qui intra arcam fuerunt salvati sunt, sic qui intra Ecclesiam sunt salvantur per aquam et baptismum; primae Petri tertio: In diebus Noe, cum fabricaretur arca, in qua pauci, id est octo animae salvae factae sunt per aquam. Quod et vos nunc similis formae salvos facit baptisma, non carnis depositio sordium, sed conscientiae bonae interrogatio in Deum , per resurrectionem Domini nostri lesu Christi. Et sicut qui extra arcam fuerunt deleti sunt, sic omnes, qui extra Ecclesiam sunt, per finale iudicium damnabuntur; in cuius designationem Actuum vigesimo septimo dixit Paulus: Nisi hi in navi manserint, vos salvi fieri non potestis. Sanctus Bonaventura, Commentarius in Evangelium Lucae, Caput XVII Source: Here, p440

And as it was in the days of Noah, so it shall be in the days of the Son of Man. 1 For this was fitting because Noah bore the figure of Christ, He who calls Himself the Son of Man. Noah is interpreted 'rest' and only in Christ is there rest and peace. For in the second chapter of Ephesians: 'He is our peace, who has made both one.' 2 And in the sixteenth chapter of John, 'In the world you shall have tribulations, but in me peace.' 3 Whence Augustine says: 'My heart is troubled, O Lord, until it shall rest in you.' 4 And He Himself says: 'Take my yoke on you, and you shall find rest for your souls.' 5 Not only is Christ signified by the name but even by the deed. For as Noah saved the seed of men through wood, so Christ through the gibbet of the cross. In the fourteenth chapter of Wisdom: 'The hope of the whole world, fleeing to a boat, preserved for the world the seed of birth, which your hand steered. Blessed is the wood through which there is righteousness.' And before this: 'Men entrust their souls to a little wood.' 6 And as Noah built the Ark so Christ the Church, which in the manner of the ark is built up from smoothed wood coated with the pitch of love, and it has upper rooms and lower rooms according to the differences of office, grades and dignity. 7 In the fourth chapter of Ephesians: 'He gave some to be Apostles, some to be Prophets, others to be Evangelists, others to be shepherds and teachers, for the perfection of the holy, and the building up of the body of Christ, until we all come to the perfect man, in the measure of the age of the fullness of Christ.' In which evidently there shall be length and breadth and height in the perfection of the most noble ark. 8 Indeed as those who within the ark were saved, so those within the Church shall be saved through water and baptism. In the third chapter of the first letter of Peter: 'In the days of Noah when the ark was fashioned, in which a few, that is, eight souls, were saved through water. And now you likewise are saved by the form of baptism, not as dirt is removed from flesh, but as an interrogation of good conscience in God, through the resurrection of our Lord Jesus Christ.' 9 And as those who were outside the ark were destroyed, so all who are outside the Church are damned in final judgement, to which witnessing, in the twenty seventh chapter of Acts, Paul said, 'Unless these men remain in the ship, you cannot be saved.' 10 Saint Bonaventura, Commentary On The Gospel of Saint Luke, Chapter 17 1 Lk 17.26 2 Ephes 2.14 3 Jn 16.33 4 August Confes 1.1 5 Mt 11.29 6 Wisd 14.6,5 7 Gen 6.14,16 8 Ephes 4.11-13, 3.18 9 1 Pet 3.20-21 10 Acts 27.31

The Doves

Καὶ περὶ αὐτῶν, οἶμαι που, καὶ ὁ σοφὸς Ἰωάαννης γράφει· Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήσκαν ἂν μεθ' ἡμῶν. Λέγοντες δὲ καὶ τοῦ Πνεύματος ἐναργῶς, ὅτι Ἐν ὑστέροις καιροῖς ἀποστήσονται τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις, ὅρα καὶ τοῦδε σαφῆ τύπον διὰ Νῶε γεγενημένον. Ἀπέστειλε μὲν γὰρ πρώτην τε και δευτέραν περιστερὰν κατασκεψομενός, ὥσπερ εἰ ἐν ὑφιζήσει γέγονεν ὁ κατακλυσμός. Αἱ δὲ ὑπενόστησαν ὡς εἰς καλιὰν εἰς τὴν κιβωτὸν, καὶ τι κάρφος ἐχούσης μιᾶς ἐν τῷ στόματι αὐτῆς, καθὰ γέγραπται, θαλὸς δὲ τοῦτο ἐλαίας ἦν. Ἀποστέλλονται μὲν γὰρ οἱ ἅγιοι παρὰ Χριστοῦ κατασκεψόμενοι τε τὸν κόσμον, καὶ τοὺς ἐν αὐτῷ. Ὑμονοστοῦσι δὲ ὥσπερ λαλοῠντες εἰρήνην. Τουτὶ γὰρ οἶμαι πλαγίως ὑποδηλοῦν τὸ ἐν στόματι κεῖσθαι τῆς περιστερᾶς τὸν τῇς ἐλαίας θαλόν. Σύμβολον γὰρ εἰρήνης ἀεί πώς ἐστι τὸ φυτόν. Φιλόθεοι μὲν οὖν οἱ πίστει κεκαθαρμένοι, καὶ ὡς ἐν πραότητι πολιτείας εὐαγγελικῆς, ἀπόλεκτοι τῷ Θεῷ. Πλὴν, ὅτι καὶ ἐξ αὐτῶν ἀποστήσονται τινες ἐν ἐσχάτοις καιροῖς, καθάπερ ἔφην ἀρτίως, ἐμφήνειεν ἂν ὁ τύπος. Τρίτη γὰρ καὶ τελευταία πέμπεται περιστερὰ, καὶ οὐκ ἐμελέτα τὴν ὑποστροφὴν. Ἀπομεμένηκε γὰρ, Ὑπολοφήσαντος δὲ τοῦ κατακλυσμοῦ, κεκάθεκεν ἡ κιβωτὸς ἐπι τὰ ὅρη Ἀραρὰτ, ἂ διερμηνεύεται μαρτυρία καταβάσεως. Ὑψηλοὶ γὰρ ὥσπερ καὶ οἰονεί πως ἐν ὅρεσι διὰ τὸ τῆς εὐαγγελικῆς πολιτείας ὑπεραναστηκὸς, οἱ ἐν Χριστῷ διὰ πίστεως, τὸν ἄνωθεν καὶ ἐξ οὐρανοῦ καταβεβηκότα Θεὸν Λόγον, τοῖς ἀπανταχῇ κηρύτοντες, οἶς καὶ αὐτὸς ἐπεφώνει Θεὸς διὰ προφήτου φωνῆς· Γίνεσθε μοι μάρυτες, καὶ ἑγὼ μάρτυς, λέηει Κύριος ὁ Θεός· καὶ ὁ παῖς ὄν ἐξελεξάμην. Ἀνωτέρω δὴ οὖν τῆς ἐν κόσμῳ χθαμαλότητος τῶν ἐν Χριστῷ τὰ αὐχήματα. Ἅγιος Κύριλλος Ἀλεξανδρείας, Γλαφυρών Ἐις Την Γένεσιν, Λόγος Δεύτερος Source: Migne PG 69.71a-c

And concerning these, I think that the wise John writes somewhere, 'They went out from us, but they were not of us, for if there were of us, they would have remained with us.' 1 And speaking openly through the Spirit, 'In the last times some will fall away from the faith, attending to deceitful spirits.' 2 And see here the manifest type made through Noah. For he sends out the first and second doves to see whether the flood has subsided and these return to the ark as to a dovecote, and one of them has in its mouth, as it is written, an olive branch. 3 So the holy are sent from Christ to scrutinise the world and those in it. And they return speaking peace. I think this is what is obscurely signified here by the olive branch in the mouth of the dove, for the olive is always a symbol of peace. Therefore they are the pious, who are cleansed by faith, and are the delight of God in the meekness of the evangelical life. Besides which there are some who in the last times, as said, shall fall away, which this type declares, for the third and last dove sent out does not care to return. For it has been mentioned that 'with the flood subsiding, the ark came to rest on the mountains of Ararat,' 4 which is interpreted 'witness descending.' For the exalted are like those set upon the mountains because of the sublimity of the evangelical life, those who through faith in Christ are on high, and from heaven the Word of God has come down, which they preach everywhere, concerning which God Himself cries out through the voice of the prophet 'You be my witnesses, even as I am a witness, says the Lord, and the boy whom I have chosen.' 5 Thus more sublime than anything set low in the world is their glory in Christ. Saint Cyril of Alexandria, Glaphyra On Genesis, Book 2 1 1 Jn 2.19 2 1 Tim 4.1 3 Gen 8.8-11 4 Gen 8.4 5 Isaiah 43.10

The Ark And The End

Sicut erant in diebus Noe ante diluvium, comedentes et bibentes... Scilicet gulae dediti, nubentes et nuptui tradentes, id est persistentes, et hoc usque ad eum diem quo intravit Noe in arcam, et contemnentes Dei judicium, non cognoverunt, id est cognoscere noluerunt, Noe etiam praedicante, donec venit diluvium, et tulit omnes, ita erit et adventus Filii hominis. Sed nota, quia ubi dicit: Comedentes et bibentes, et nubentes, et nuptui tradentes, non alimenta et nuptias, sed immoderatum illorum arguit usum. Mystice arcam Noe aedificat, cum Dominus Ecclesiam de veris fidelibus, quasi lignis levigatis adunando construit, quam perfecte consummatam ingreditur, cum hanc in die judicii praesentia suae visionis aeternus habitator illustrat, sed cum arca aedificatur, iniqui luxuriantur. Cui modo non creditur, quia qui sanctis hic certantibus insultant, eis illic coronatis aeterna damnatione plectentur. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XXIV Source: Migne PL 162.1455c-d

As they were in the days of Noah before the flood, eating and drinking... 1 Obviously devoted to gluttony, marrying and giving in marriage, that is, persisting in them, even to that day when Noah entered into the ark, scorning the judgement of God, and they were ignorant, that is, they had no wish to know, even though Noah preached, until the flood came, and swept them all away, and even so shall be the coming of the Son of Man. But note that when He says, 'Eating and drinking and marrying and giving in marriage,' He does not condemn food and marriage but the immoderate use of such things. Noah builds the ark in a spiritual sense when the Lord builds from the truly faithful ones, as from smoothed wood, the one Church, which perfectly enters into consummation, when on the day of judgement the eternal occupant illuminates with the presence of His vision, but while the ark is being built, the wicked luxuriate. Concerning which it must not be believed that they who vex the holy with strife here, shall have crowns there, who are punished with eternal damnation. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 24 1 Mt 24.37

Blessing And Increase

Και εὐλόγησεν ὁ Θεὸς τὸν Νῶε, καὶ τοὺς υἱοὺς αὐτου, καὶ εἶπεν αὐτοῖς· Αὐξάνεσθε και πληθύνεσθε, καὶ πληρώσατε τὴν γῆν. Ὁ Νῶε πῶς ηὕξησε, kαὶ ἐπλήθυνε, μῄπω γεννήσας μετὰ κατακλυσμόν; μήποτe οὖν οὐ δεῖ σωματικῶς ἀκούειν τὸ, Αὐξάνεσθε καὶ πληθύνεσθε. Εἰ δε ἐνθάδε οὐ σωματικῶς διὰ τὸν Νῶε, δῆλον, ὅτι κατὰ βούλημα τοῦ πνευματικοῦ νόμου καὶ ἐν τῇ ἀρχῇ οὕτως. Ὠριγένης, Εἰς Την Γενεσιν, Ἐκλογαι Source: Migne PG 12.105d

And God blessed Noah and his sons, and He said to them, 'Grow and multiply and fill the earth.' 1 How did Noah 'grow and multiply' when he did not sire children after the flood? One should not then consider this 'grow and multiply,' to be a material matter. And if here with Noah this should not be understood materially, then it is clear that it must be understood according to the sense of the spiritual law, just as in the beginning. 2 Origen, On Genesis, Fragment 1 Gen 9.1 2 Gen 1.27-28

Differing Perfections

Justus atque perfectus fuit... Si nullus sine peccato vivere potest, quomodo Noe justus et perfectus fuisse dicitur? Sancti Dei perfecti sunt secundum aliquem suum modum, non autem ita sunt perfecti sicut perficiendi sunt. Unde et recte dicitur: in generationibus suis. In praesenti enim vita pro modo suo juvante Dei gratia perfecti esse possunt. In illa enim beata vita, in qua nec velle ne posse peccati eis suberit, longer aliter perfecti erunt. Remigius Antissiodorensis, Commentarius In Genesim, Caput VI Source: Migne PL 131.74b

He was righteous and perfect... 1 If there is no one who lives without sin, 2 how it is said that Noah was righteous and perfect? The holy ones of God are perfect according to their own way, but they are not perfect as they shall be perfected. Whence it is rightly then said, 'in his generation.' For in the present life, in their own way, with the help of the grace of God, they are able to be perfect. But in that blessed life, in which no wish nor capability for sin shall be theirs, they shall be far otherwise perfect. Remigius of Auxerre, Commentary On Genesis, Chapter 6 1 Genesis 6.9 2 cf Eccles 7.20, Rom 3.23, 1 Jn 1.8