1 Chronicles 16:41 — HOMILIES ON THE PSALMS 21:1 (PS 61)
We know two psalms with the title "For Idithun," the sixty-first and the thirty-eighth. We think that the composition of the work is owed to David; that was given to Idithun for his use that he might correct the passions of his soul and also as a choral song to be sung in the presence of the people. Through it, also, God was glorified, and those who heard it amended their habits. Now, Idithun was a singer in the temple, as the history of the Paralipomenon testifies to us, saying, "And after them Heman and Idithun sounded the trumpets and played on the cymbals and all kinds of musical instruments to sing praises to God." And a little later it says, "Moreover David the king and the chief officers of the army separated for the ministry the sons of Asaph, and of Heman and of Idithun: to prophesy with harps, and with psalteries and with tympana."
1 Corinthians 6:7 — THE LONG RULES 9
In this manner we shall save our adversary also, even against his will, from evil consequences, and we ourselves will not violate the commandment of God, being as his ministers neither contentious nor avaricious, steadily intent upon the manifestation of truth and never overstepping the appointed limits of zeal.
1 Corinthians 7:23 — HOMILY 21
The price of man is the blood of Christ. "You have been bought," it is said, "with a price; do not become the slaves of men." The powers of the evil one are trying to render this price useless to us. They try to lead us back into slavery even after we are free.
1 Corinthians 7:24 — CONCERNING BAPTISM 12
The apostle himself practiced very meticulously what he preached to others.
1 Corinthians 7:33 — THE LONG RULES 5
Paul allows marriage and considers it worthy of blessing, but he contrasts it with his own preoccupation with the concerns of God and hints that the two things are incompatible.
1 Corinthians 8:12 — CONCERNING BAPTISM 10
Consequently, either when something is done which is intrinsically evil and scandal results, or if the performance of a licit act and one within our sphere of competence causes scandal to one who is weak in faith or knowledge, then the penalty is clear and unescapable.… "It were better for him that a millstone were hanged about his neck.".
1 Corinthians 9:25 — GIVE HEED TO THYSELF
No one is crowned except he strive lawfully.
1 Corinthians 10:32 — THE LONG RULES 33
Do all things decently and according to order for the purpose of edification. The person, the time, the need and the place all should be properly chosen and determined upon. By consideration of all these details every shadow of evil suspicion will be avoided.
1 Corinthians 10:32 — Letter 42
Do not be a stumbling block in any way to those you meet. Be cheerful, a lover of the brethren, gentle, humble. Do not demean the aim of hospitality by seeking extravagant foods. Be content with what is at hand.
1 Corinthians 11:1 — THE LONG RULES 43
If, indeed, the goal of Christianity is the imitation of Christ according to the measure of his incarnation, insofar as is conformable with the vocation of each individual, they who are entrusted with the guidance of many others are obliged to animate those still weaker than themselves, by their assistance, to the imitation of Christ.
1 Corinthians 12:3 — ON PSALM 32
If two yardsticks are compared with each other, their straightness is in agreement. But if a distorted piece of wood is compared with a ruler, the crooked one will be at variance with the straight. Since, therefore, the praise of God is righteous, there is need of a righteous heart, in order that the praise may be fitting and adapted to it. "No one can say 'Jesus is Lord,' except in the Holy Spirit." So how can one offer due praise if one does not have the right spirit in one's heart? HOMILY 15.
1 Corinthians 12:7 — THE LONG RULES 7
Since no one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each, when one is living in community with others, the grace privately bestowed on each individual becomes the common possession of the others.… One who receives any of these gifts does not possess it for his own sake but rather for the sake of others.
1 Corinthians 12:25 — Unknown work
With those among whom harmony is not secured, however, the bond of peace is not preserved, mildness of spirit is not maintained, but there is dissension, strife and rivalry. It would be a great piece of audacity to call such persons "members of Christ" or to say that they are ruled by him. It would be the expression of an honest mind to say openly that the wisdom of the flesh is master there and wields a royal sovereignty. .
1 Corinthians 12:26 — LETTER 242, TO THE WESTERNERS
Our sufferings are such as to have reached even to the limits of our inhabited world. When one member suffers, all the members suffer along with it.
1 Corinthians 13:5 — THE LONG RULES 7
A person living in solitary retirement will not readily discern his own defects, since he has no one to admonish or correct him with mildness and compassion. In fact, admonition from an enemy often produces in a prudent man the desire for amendment.
1 Corinthians 13:6 — Letter 65, TO ATARBIUS
Cast off the sullenness of an angry man which you are evincing by your silence, and regain joy in your heart, peace toward your likeminded brothers and sisters, and zeal and solicitude for the preservation of the churches of the Lord.
1 Corinthians 13:10 — CONCERNING FAITH
Even though more knowledge is always being acquired by everyone, it will ever fall short in all things of its rightful completeness until the time when that which is perfect being comes, that which is in part will be done away.
1 Corinthians 13:11 — CONCERNING FAITH
"When I was a child"—that is, fresh from committing to memory the first elements of the divine Word—"I spoke as a child, I understood as a child, I thought as a child. But now that I have become a man"—that is, and am hastening to attain the measure of the age of the fullness of Christ—"I have put away the things of a child."
1 Corinthians 13:12 — Unknown work
But, before I take up the matter itself of the profession of faith, the following warning should be given: It is impossible to express in one word or one concept, or to grasp with the mind at all, the majesty and glory of God, which is unutterable and incomprehensible, and the Holy Scripture, although for the most part employing words in current use, speaks obscurely 'as through a glass (1 Cor 13.12),' even to the clean of heart. They have been promised to those who are accounted worthy in the life to come. But now, even if a man be a Paul or a Peter, even though he truly sees what he sees and is not misled nor deceived by his imagination, yet he sees through a glass and in a dark manner, and he looks forward with great joy to perfect knowledge in the future of that which he receives now in part with thanksgiving. - "Homily on Faith"
1 Corinthians 14:23 — THE LONG RULES 45
Even if a stranger should address his inquiries through ignorance to some other person and although he who is questioned by mistake is able to make a satisfactory reply, yet, for the sake of good order, he should keep silence and direct the stranger to him whose function it is, as the apostles did when the Lord was present. In this way, speech will be employed in a well-ordered and fitting manner.
1 Corinthians 14:40 — THE LONG RULES 24
Paul is referring to the decent and well-ordered way of life in the society of the faithful, where the relationship which obtains among the members of the body is maintained.
1 Corinthians 15:7 — CONCERNING FAITH
We believe and confess that, rising on the third day from the dead, according to the Scriptures, he was seen by his holy disciples and others, as it is written. He ascended into heaven and sits on the right hand of the Father when he will come at the end of time to raise up all men and to render to each according to his works.
1 Corinthians 15:10 — UNTO THE END 19.5
He who spends his time in softness and all laxity because of his luxurious living, who is clothed in purple and fine linen and feasting every day in splendid fashion and who flees the labors imposed by virtue has neither labored in this life nor will live in the future, but he will see life afar off, while being racked in the fire of the furnace.
1 Corinthians 15:10 — ON HUMILITY 20
This is the perfect and consummate glory in God: not to exult in one's own righteousness, but recognizing oneself as lacking true righteousness, to be justified by faith in Christ alone. Paul gloried in despising his own righteousness. In seeking after the righteousness by faith which is of God through Christ, he sought only to know him and the power of his resurrection and the fellowship of his sufferings, being made conformable to his death, so as to attain to the resurrection from the dead.… It is God who grants efficacy to our labors.
1 Corinthians 15:21 — LETTER 261, TO THE CITIZENS OF SOZOPOLIS
If the sojourn of the Lord in the flesh did not take place, the Redeemer did not pay to death the price for us. He did not by his own power destroy the dominion of death. If that which is subject to death were one thing and that which was assumed by the Lord another, then death would not have ceased performing its own works, nor would the sufferings of the God-bearing flesh have been our gain. He would not have destroyed sin in the flesh. We who had died in Adam would not have been made alive in Christ.
1 Corinthians 15:24 — HOMILY 19 ON PSALM 48
For us the end for which we do all things and toward which we hasten is the blessed life in the world to come.
1 Corinthians 15:27 — AN APOLOGY TO THE CAESAREANS, LETTER 8
He makes your subjection his own, and because of your struggle against virtue, he calls himself subjected.… He calls himself naked, if any of you are naked.… When one is in prison, he said that he himself was the one imprisoned. For he himself took up our infirmities and bore the burden of our ills. And one of our infirmities is insubordination, and this he also bore. Therefore, even the adversities which happen to us the Lord makes his own, taking upon himself our sufferings because of his fellowship with us.
1 John 4:16 — ASCETICAL DISCOURSES 2
If God is love, as John says, then it must be that the devil is hatred. As he who has love has God, so he who has hatred has the devil dwelling in him.
1 Kings 12:14 — ON HUMILITY
[Not only by reason of wealth] but also because of political honors do people exalt themselves beyond what is due their nature.… The position they occupy is entirely out of keeping with reason, for they possess a glory more unsubstantial than a dream. They are surrounded with a splendor more unreal than the phantoms of the night, since it comes into being or is swept away at the nod of the populace. A fool of this sort was that famous son of Solomon, youthful in years and younger still in wisdom, who threatened his people desiring a milder rule with an even harsher one and thereby destroyed his kingdom. By his threat, the very expedient whereby he hoped to be elevated to a more royal state, he was bereft of the dignity already his. Strength of arm, swiftness of foot and comeliness of body—the spoils of sickness and the plunder of time—also awaken pride in people, unaware as they are that "all flesh is grass and all the glory of humankind as the flower of the field. The grass is withered, and the flower is fallen."
1 Peter 1:2 — SERMONS 13.8
May it be granted to us, after we have struggled nobly and subdued the spirit of the flesh, which was at enmity with God, when our soul is in a calm and tranquil state, to be called the children of peace and to share the blessing of God in peace.
1 Peter 2:3 — CATENA
Everywhere we notice that the various facets of the soul are designated by outward things. Thus when our Lord is described as the true bread and his flesh as the true food, we must understand this as meaning that the pleasure of right reason is like the taste of bread. Just as it is impossible for someone to know what honey is like simply by being told about it, because he must taste it in order to find out, so too the goodness of the heavenly bread is not properly communicated by teaching alone. We must taste the goodness of the Lord by our own experience.
1 Peter 2:24 — ON BAPTISM 1.3
By the blood of Christ, through faith, we have been cleansed from all sin, and by water we were baptized into the death of our Lord. We have sworn in effect that we are dead to sin and to the world but alive unto righteousness.
1 Peter 3:11 — CATENA
Exhortations and encouragements to godliness are of fundamental importance. It is essential to turn away from the tendency toward evil and from the evil path of acquiescence in wickedness, so as to reach out to what is good. We must first distance ourselves completely from everything evil if we want to enjoy genuine health, free from all disease. The person who seeks peace seeks Christ, for he is our peace, who made us both—Jew and Gentile—one new man, bringing peace by the blood of his cross. He will find it through faith, because our God and Father has called us to this inheritance.
1 Peter 4:18 — ON THE JUDGMENT OF GOD
When I see Moses asking for forgiveness and not obtaining it, when I see him considered unworthy of pardon because of his few words, spoken against the rock in anger, in spite of his many good deeds, I truly realize what the severity of God is like and am persuaded that these words of the apostle are true.
1 Peter 5:8 — ON RENUNCIATION OF THE WORLD 2
That the devil wanders over all the earth under heaven and ranges about like a mad dog, seeking whom he may devour, we learn from the story of Job.
1 Samuel 2:3 — ON HUMILITY
No sensible person, then, will be proud of his wisdom … but will follow the excellent advice of blessed Hannah and of the prophet Jeremiah, "Let not the wise man glory in his wisdom and let not the strong man glory in his strength and let not the rich man glory in his riches." But what is true glory and what makes one great? "In this," says the prophet, "let him that glories, glory, that he understands and knows that I am the Lord." This constitutes the pinnacle of human dignity, this is his glory and greatness: truly to know what is great and to cleave to it, and to seek after glory from the Lord of glory.
1 Samuel 2:22-25 — PREFACE ON THE JUDGMENT OF GOD
Because their father [Eli] did not chastise them with enough severity … he moved the forbearance of God to wrath so great that foreign peoples rose up against them and killed those sons of his in war in one day. His entire nation, furthermore, was vanquished, and a considerable number of his people fell. Now, this happened even with the ark of the holy covenant of God nearby—an unheard of thing—so that the ark, which it was not lawful at any time for the Israelites or even for all their priests themselves to touch and which was kept in a special place, was carried hither and yon by impious hands and was put in the shrines of idols instead of the holy temples. Under such circumstances one can readily conjecture the amount of laughter and mockery that was inflicted upon the very name of God by these foreigners. Add to this, also, that Eli himself is recorded to have met a most pitiable end after hearing the threat that his seed would be removed from the priestly dignity; and so it happened.Such, then, were the disasters which befell that nation. Such griefs did the father suffer because of the iniquity of his sons, even though no accusation was ever made against Eli's personal life. Moreover, he did not bear with those sons of his silence, but he earnestly exhorted them not to persist longer in those same wicked deeds, saying, "Do not act this way, my sons; for I hear no good report concerning you." And to stress the enormity of their sin, he confronted them with an alarming view of their perilous state. "If one man shall sin against another," he said, "they will pray for him to the Lord; but if a man shall sin against God, who shall pray for him?" Yet, as I said, because he did not exercise a suitable rigor of zeal in their regard, the disaster recounted above took place. And so I find throughout the Old Testament a great many instances of this kind illustrating the condemnation of all disobedience.
1 Samuel 3:13 — THE LONG RULES 28
Benevolence to such persons is like that mistaken kindness of Eli which he was accused of showing his sons, contrary to the good pleasure of God. A feigned kindness to the wicked is a betrayal of the truth, an act of treachery to the community and a means of habituating oneself to indifference to evil.
1 Samuel 7:4 — LETTER 8.3
God alone is substantially and essentially God. When I say "alone," I set forth the holy and uncreated essence and substance of God. For the word alone is used in the case of any individual and generally of human nature. In the instance of Paul, that he alone was caught into the third heaven and "heard unspeakable words that are not lawful for a man to utter," and of human nature, as when David says, "as for man his days are as grass," not meaning any particular man but human nature generally; for every human is short-lived and mortal. So we understand these words to be said of the nature, "who alone has immortality" and "to God only wise," and "none is good save one, that is God," for here "one" means the same as alone.… In Scripture "one" and "only" are not predicated of God to mark distinction from the Son and the Holy Spirit but to exclude the unreal gods falsely so called. As for instance, "The Lord alone did lead them and there was no strange god with them," and "then the children of Israel did put away Baalim and Ashtaroth and served the Lord only."
1 Samuel 18:7 — CONCERNING ENVY
Why do you grieve, my friend, when you yourself have suffered no misfortune? Why are you hostile to someone who is enjoying prosperity, when he has in no way caused your own possessions to decrease? If you are vexed even upon receiving a kindness [from the object of your spite], are you not quite clearly envious of your own good? Saul is an example of this. He made David's great favors to himself a motive for enmity with him. First, after he had been cured of insanity by the divine and melodious strains of David's harp, he attempted to run his benefactor through with a spear. Then, on another occasion, it happened that he and his army were delivered from the hands of the enemy and saved from embarrassment before Goliath. In singing the triumphal songs commemorating this victory, however, the dancers attributed to David a tenfold greater share in the achievement, saying, "Saul killed his thousands and David his ten thousands." For this one utterance and because truth itself was its witness, Saul first attempted murder and tried to slay David by treachery, then forced him to flee.
1 Samuel 24:17-19 — CONCERNING ENVY
Not even this act of benevolence moved Saul, however. Again he gathered an army and again he set out in pursuit, until he was a second time apprehended by David in the cave where he more clearly revealed his own iniquity and made the virtue of David even more resplendent. Envy is the most savage form of hatred. Favors render those who are hostile to us for any other reason more tractable, but kind treatment shown to an envious and spiteful person only aggravates his dislike. The greater the favors he receives, the more displeased and vexed and ill-disposed he becomes.
1 Samuel 26:7 — CONCERNING ENVY
If Saul had been asked the reason for his hostility, he would have been compelled to admit that it was the favors received from David's hand. Moreover, even though Saul had been found asleep by David during the very time that the latter was being pursued, and although Saul lay, an easy victim, before his enemy, his life was again spared by that just man, for he refrained from doing him violence.
1 Thessalonians 1:9 — On the Spirit 10.26
Whence is it that we are Christians? Through our faith, would be the universal answer. And in what way are we saved? Plainly because we were regenerate through the grace given in our baptism. How else could we be? And after recognising that this salvation is established through the Father and the Son and the Holy Ghost, shall we fling away "that form of doctrine" which we received? Would it not rather be ground for great groaning if we are found now further off from our salvation "than when we first believed," and deny now what we then received? Whether a man have departed this life without baptism, or have received a baptism lacking in some of the requirements of the tradition, his loss is equal. And whoever does not always and everywhere keep to and hold fast as a sure protection the confession which we recorded at our first admission, when, being delivered "from the idols," we came "to the living God," constitutes himself a "stranger" from the "promises" of God, fighting against his own handwriting, which he put on record when he professed the faith. For if to me my baptism was the beginning of life, and that day of regeneration the first of days, it is plain that the utterance uttered in the grace of adoption was the most honourable of all.
1 Thessalonians 4:11 — LETTERS 22
Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence. Every one ought to put all others before himself. The Christian ought not to be unruly. He who is able to work ought not to eat the bread of idleness, but even he who is busied in deeds well done for the glory of Christ ought to force himself to the active discharge of such work as he can do.
1 Thessalonians 4:13 — LETTERS 101
All things are ordained by the Lord's love. We must not accept anything that befalls us as grievous, even if, for the present, it affects our weakness. We are ignorant, peradventure, of the reasons why each thing that happens to us is sent to us as a blessing by the Lord; but we ought to be convinced that all that happens to us is for our good, either for the reward of our patience, or for the soul which we have received, lest, by lingering too long in this life, it be filled with the wickedness to be found in this world. If the hope of Christians is limited to this life, it might rightly have been reckoned a bitter lot to be prematurely parted from the body; but if, to them that love God, the sundering of the soul from these bodily fetters is the beginning of our real life, why do we grieve like them which have no hope? Be comforted then, and do not fall under your troubles, but show that you are superior to them and can rise above them.
1 Thessalonians 5:16 — Unknown work
Fo paye and psalmody, howeve, as also, indeed, fo some othe duties, evey hou is suitable, that, while ou hands ae busy at thei tasks, we may paise God sometimes with the tongue (when this is possible, o, athe, when it is conducive to edification); o, if not, with the heat…. Thus we acquie a ecollected spiit—when in evey action we beg fom God the success of ou labos and satisfy ou debt of gatitude to him who gave us the powe to do the wok, and when, as has been said, we keep befoe ou minds the aim of pleasing him. If this is not the case, how can thee be consistency in the wods of the apostle bidding us to "pay without ceasing," with those othe wods, "we woked night and day." The Long Rules q..
1 Thessalonians 5:16-18 — HOMILIES 16
Then, because he [David] had been delivered from great danger, he sent up this prayer of thanksgiving to God who had rescued him. "I will bless the Lord at all times." Having escaped death, as if he were setting up norms for his life, he molded his soul to an exact manner of living, so that he ceased at no time from praise but referred the beginning of affairs, great and small, to God. "I will not think," he says, "that anything was done through my diligence nor happened through spontaneous chance, but, 'I will bless the Lord at all times,' not only in prosperity of life, but also in precarious times." The apostle, learning from this, says, "Rejoice always. Pray without ceasing. In all things give thanks." 1 Thessalonians 5:17 — THE LONG RULES Q37. R. For prayer and psalmody, however, as also, indeed, for some other duties, every hour is suitable, that, while our hands are busy at their tasks, we may praise God sometimes with the tongue (when this is possible, or, rather, when it is conducive to edification); or, if not, with the heart.… Thus we acquire a recollected spirit—when in every action we beg from God the success of our labors and satisfy our debt of gratitude to him who gave us the power to do the work, and when, as has been said, we keep before our minds the aim of pleasing him. If this is not the case, how can there be consistency in the words of the apostle bidding us to "pray without ceasing," with those other words, "we worked night and day."
1 Timothy 1:19 — ON THE SPIRIT 30.77
But what storm at sea was ever so fierce and wild as this tempest of the Churches? In it every landmark of the Fathers has been moved; every foundation, every bulwark of opinion has been shaken; everything buoyed up on the unsound is dashed about and shaken down. We attack one another. We are overthrown by one another. If our enemy is not the first to strike us, we are wounded by the comrade at our side. If a foeman is stricken and falls, his fellow soldier tramples him down. There is at least this bond of union between us that we hate our common foes, but no sooner have the enemy gone by than we find enemies in one another. And who could make a complete list of all the wrecks? Some have gone to the bottom on the attack of the enemy, some through the unsuspected treachery of their allies, some from the blundering of their own officers. We see, as it were, whole churches, crews and all, dashed and shattered upon the sunken reefs of disingenuous heresy, while others of the enemies of the Spirit of Salvation have seized the helm and made shipwreck of the faith.
1 Timothy 1:20 — LETTERS 288
When public punishment fails to bring a man to his senses, or exclusion from the prayers of the Church to drive him to repentance, it only remains to treat him in accordance with our Lord's directions—as it is written, "If thy brother shall trespass against thee ....tell him his fault between thee and him; ... if he will not hear thee, take with thee another;" "and if he shall" then "neglect to hear, tell it unto the Church; but if he neglect to hear even the Church, let him be unto thee henceforth as an heathen man, and as a publican." Now all this we have done in the case of this fellow. First, he was accused of his fault; then he was convicted in the presence of one or two witnesses; thirdly, in the presence of the Church. Thus we have made our solemn protest, and he has not listened to it. Henceforth let him be excommunicated. Further, let proclamation be made throughout the district, that he be excluded from participation in any of the ordinary relations of life; so that by our withholding ourselves from all intercourse with him he may become altogether food for the devil.
1 Timothy 2:8 — CONCERNING BAPTISM
Certainly, the Lord gives the authority for praying in every place, in the words: "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father." And the words of the apostle are legitimate, because the word every does not include places designated for human usage or for unclean or shameful human deeds, but it does take in the regions from the confines of Jerusalem to every place in the world duly appointed, in conformity with the prophecy of sacrifice, that is, consecrated to God, for the celebration of the glorious mystery.
1 Timothy 3:2 — Letter 188, Canon 12
The canon absolutely excludes digamists from the ministry.
1 Timothy 3:6 — THE LONG RULES, Q.30.R
His rank should not arouse feelings of pride in the superior, lest he himself lose the blessing promised to humility or "lest being puffed up with pride he fall into the judgment of the devil."
1 Timothy 3:15 — HOMILY ON THE WORDS: 'GIVE HEED TO THYSELF.'6
Every one of us, indeed, who is instructed in the Holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of vocational pursuits. The house of God, which is the church of the living God, has hunters, travelers, architects, builders, farmers, shepherds, athletes, soldiers. 1 Timothy 4:3 — THE LONG RULES, Q.18.R. It should also be laid down as essential that continency is inexorably demanded of combatants for godliness, so that they may bring the body into subjection, "for every athlete exercises self-control in all things." However, to avoid being classed with the enemies of God who are seared in their conscience and, therefore, abstain from food which God has made for the faithful to partake of with thanksgiving, we should taste each dish when occasion offers so as to indicate to those looking on that "all things are clean to the clean" and that "every creature of God is good and nothing to be rejected that is received with thanksgiving; for it is sanctified by the word of God and prayer." The aim of continency must nevertheless be kept in mind also, to the extent that we satisfy our need with the plainer foods and those necessary to sustain life, avoiding the evil of taking our fill of them and abstaining absolutely from those foods whose sole purpose is to give delight.
1 Timothy 4:4-5 — Letter 199, Canon 28
It has seemed to me ridiculous that any one should make a vow to abstain from swine's flesh. Be so good as to teach men to abstain from foolish vows and promises. Represent the use to be quite indifferent. No creature of God, received with thanksgiving, is to be rejected. The vow is ridiculous; the abstinence unnecessary.
1 Timothy 4:7 — ON THE HOLY SPIRIT 14.33
Surely only an infantile mind, like a baby who can only drink milk, is ignorant of the great mystery of our salvation. Education progresses gradually. The school of righteousness attempts to bring us to maturity by first teaching us easy, elementary lessons suited for our limited intelligence. Then God, who provides us with every good thing, leads us to the truth, by gradually accustoming our darkened eyes to its great light. In the deep reaches of his wisdom and the unsearchable judgments of his intelligence, he spares our weakness and prescribes a gentle treatment. He knows our eyes are accustomed to dim shadows, so he uses these at first.
1 Timothy 4:12 — THE LONG RULES, Q.43.R
So, then, the superior guide is to be mindful of the apostle's precept, "Be an example to the faithful." He should make his life a shining model for the observance of every commandment of the Lord, so that there may be no excuse for those under his guidance to think the Lord's commands impossible or readily to be set aside. He should consider first, then, that which is first in importance. He should be, by the love of Christ, so confirmed in humility that, even if he is silent, the example of his actions may afford more effective instruction than any words. If, indeed, the goal of Christianity is the imitation of Christ according to the measure of his incarnation, insofar as is conformable with the vocation of each individual, they who are entrusted with the guidance of many others are obliged to animate those still weaker than themselves, by their assistance, to the imitation of Christ.
1 Timothy 4:12 — Unknown work
So, then, the supeio guide is to be mindful of the apostle's pecept, "Be an example to the faithful." He should make his life a shining model fo the obsevance of evey commandment of the Lod, so that thee may be no excuse fo those unde his guidance to think the Lod's commands impossible o eadily to be set aside. He should conside fist, then, that which is fist in impotance. He should be, by the love of Chist, so confimed in humility that, even if he is silent, the example of his actions may affod moe effective instuction than any wods. If, indeed, the goal of Chistianity is the imitation of Chist accoding to the measue of his incanation, insofa as is confomable with the vocation of each individual, they who ae entusted with the guidance of many othes ae obliged to animate those still weake than themselves, by thei assistance, to the imitation of Chist. The Long Rules, q...
1 Timothy 5:20 — THE LONG RULES, Q.28.R
A feigned kindness to the wicked is a betrayal of the truth, an act of treachery to the community and a means of habituating oneself to indifference to evil.… "Them that sin, reprove before all," says the apostle, and he immediately adds the reason, saying, "that the rest also may have fear."
1 Timothy 6:8 — ON DETACHMENT, HOMILY 21
But, if a man would also have mercy upon his body as being a possession necessary to the soul and its co-operator in carrying on life on earth, he will occupy himself with its needs only so far as is required to preserve it and keep it vigorous by moderate care in the service of the soul. He will by no means allow it to become unmanageable through satiety.
1 Timothy 6:12 — Letter 46, To a Fallen Virgin
Remember the good profession which you witnessed before God, angels, and men. Remember the hallowed intercourse, the sacred company of virgins, the assembly of the Lord, the Church of the holy. Remember your grandmother, grown old in Christ, still youthful and vigorous in virtue; and your mother vying with her in the Lord, and striving to break with ordinary life in strange and unwonted toils; remember your sister, who copies their doings, nay, endeavours to surpass them, and goes beyond the good deeds of her fathers in her virgin graces, and earnestly challenges by word and deed you her sister, as she thinks, to like efforts, while she earnestly prays that your virginity be preserved. All these call to mind, and your holy service of God with them, your life spiritual, though in the flesh; your conversation heavenly, though on earth.
1 Timothy 6:20 — OF THE HOLY SPIRIT 9.23-10.24
But we must proceed to attack our opponents, in the endeavor to confute those "oppositions" advanced against us which are derived from "knowledge falsely so-called." It is not permissible, they assert, for the Holy Spirit to be ranked with the Father and the Son, on account of the difference of his nature and the inferiority of his dignity. Against them it is right to reply in the words of the apostles, "We ought to obey God rather than men.
2 Chronicles 19:3 — ON HUMILITY
If you see your neighbor committing sin, take care not to dwell exclusively on his sin, but think of the many things he has done and continues to do rightly. Many times, by examining the whole and not taking the part only into account, you will find that he is better than you. God does not examine humans according to the part, for he says, "I come to gather together their works and thoughts." Furthermore, when he rebuked Josaphat for a sin committed in an unguarded moment, he mentioned also the good he had done, saying, "But good works are found in you."
2 Corinthians 1:9 — THE LONG RULES 8
Perfect renunciation, therefore, consists in not having an affection for this life and keeping before our minds the "answer of death, that we should not trust in ourselves." But a beginning is made by detaching oneself from all external goods: property, vainglory, life in society, useless desires, after the example of the Lord's holy disciples. James and John left their father Zebedee and the very boat upon which their whole livelihood depended. Matthew left his counting house and followed the Lord, not merely leaving behind the profits of his occupation but also paying no attention to the dangers which were sure to befall both himself and his family at the hands of the magistrates because he had left the tax accounts unfinished. To Paul, finally, the whole world was crucified, and he to the world.
2 Corinthians 2:2 — THE LONG RULES 52
It is shameful, indeed, that they who are sick in body place so much confidence in physicians that, even if these cut or burn or cause distress by their bitter medicines, they look upon them as benefactors, while we do not share this attitude toward the physicians of our souls when they secure our salvation for us by laborious discipline. The apostle says, however: "Who is he then who can make me glad, but the same who is made sorrowful by me." … It behooves one who looks to the end, therefore, to consider him a benefactor who causes us pain which is according to God.
2 Corinthians 2:6 — THE LONG RULES 7
Community life offers more blessings than can be fully and easily enumerated. It is more advantageous than the solitary life both for preserving the goods bestowed on us by God and for warding off the external attacks of the Enemy.… For the sinner, moreover, the withdrawal from his sin is far easier if he fears the shame of incurring censure from many acting together—to him, indeed, might be applied the words: "To him who is such a one, this rebuke is sufficient which is given by many"—and for the righteous man, there is a great and full satisfaction in the esteem of the group and in their approval of his conduct.
2 Corinthians 3:3 — HOMILY 17 ON PSALM 44
As the pen is an instrument for writing when the hand of an experienced person moves it to record what is being written, so also the tongue of the just man, when the Holy Spirit moves it, writes the words of eternal life in the hearts of the faithful, dipped "not in ink but in the Spirit of the living God." The scribe, therefore, is the Holy Spirit, because he is wise and an apt teacher of all. And the Spirit writes swiftly, because the movement of his mind is swift. The Spirit writes thoughts in us, "not on tablets of stone but on fleshy tablets of the heart." In proportion to the size of the heart, the Spirit writes in hearts more or less, either things evident to all or things more obscure, according to the heart's previous purity. Because of the speed with which the writings have been finished, all the world now is filled with the gospel.
2 Corinthians 3:6 — CONCERNING BAPTISM 1.2
The difference between the spirit and the letter the apostle explains succinctly in another place by comparing the law and the gospel, saying: "For the letter kills, but the spirit gives life." By the "letter" he means the law, as is evident also from what precedes and follows. By the "spirit" he means the Lord's doctrine, for the Lord himself said: "My words are spirit and life."33.
2 Corinthians 4:16 — HOMILY 21 ON DETACHMENT
A man who has his own best interest at heart will therefore be especially concerned for his soul and will spare no pains to keep it stainless and true to itself. If his body is wasted by hunger or by its struggles with heat and cold, if it is afflicted by illness or suffers violence from anyone, he will pay little attention to it, and, echoing the words of Paul, he will say in each of his adversities: "but though our outward man is corrupted, yet the inward man is renewed day by day." … But, if a man would also have mercy upon his body as being a possession necessary to the soul and its cooperator in carrying on the life on earth, he will occupy himself with its needs only so far as is required to preserve it and keep it vigorous by moderate care in the service of the soul.
2 Corinthians 5:15 — THE MORALS 22
What is the mark of those who eat the bread and drink the cup of Christ? That they keep in perpetual remembrance him who died for us and rose again. What is the mark of those who keep such remembrance? That they live not for themselves but for him who died for them and rose again. What is the mark of a Christian? That his justice abound in all things more than that of the scribes and Pharisees, according to the rule of the doctrine which has been handed down in the Lord's gospel. What is the mark of the Christian? That they love one another as Christ has loved us. What is the mark of the Christian? To set the Lord always in his sight. What is the mark of the Christian? To watch daily and hourly and stand prepared in that state of perfection which is pleasing to God, knowing that at what hour he thinks not, the Lord will come.
2 Corinthians 5:17 — Letter 8
But, if we must go on with our discussion and make a deeper study, let us from this point contemplate especially the divine power of the Holy Spirit. We find three creations mentioned in the Scripture; the first, the education from nonexistence into existence; the second, the change from worse to better; and the third, the resurrection of the dead. In these you will find the Holy Spirit co-operating with the Father and the Son.… Now, humanity is created a second time through baptism, "for if any man is in Christ, he is a new creature."
2 Corinthians 5:21 — CONCERNING BAPTISM 1.1
In yet another passage, contemplating the still more wonderful benevolence of God in Christ, he says: "Him who knew no sin, he has made sin for us, that we might be made the justice of God in him." In view of these utterances and other similar ones, we are under the strictest obligation, unless we have received in vain the grace of God, first, to free ourselves from the dominion of the devil who leads a slave of sin into evils even against his will. Secondly, each of us, after denying himself present satisfactions and breaking off his attachment to this life, must become a disciple of the Lord, as he himself said: "If any man will come after me, let him deny himself and take up his cross and follow me.".
2 Corinthians 6:1 — THE LONG RULES 34
That man, indeed, is in danger who does not throughout his whole life place before himself the will of God as his goal, so that in health he shows forth the labor of love by his zeal for the works of the Lord and in sickness displays endurance and cheerful patience. The first and greatest peril is that by not doing the will of God, he separates himself from the Lord and cuts himself off from fellowship with his own brothers; secondly, that he ventures, although undeserving, to claim a share in the blessings prepared for those who are worthy. Here also we must remember the words of the apostle: "And we helping do exhort you that you receive not the grace of God in vain." And they who are called to be brothers of the Lord should not receive in a wanton spirit so great a divine grace nor fall from so high a dignity through negligence in doing the will of God but rather obey the same apostle, saying: "I, a prisoner in the Lord, beseech you that you walk worthy of the vocation in which you are called."4.
2 Corinthians 6:2 — THE LONG RULES
"Now is the acceptable time," says the apostle, "now is the day of salvation." This is the time for repentance; the next life, for reward. Now is the time to endure; then will be the day of consolation. Now God is the helper of such as turn aside from the evil way; then he will be the dread and unerring inquisitor of the thoughts and words and deeds of humankind. Now we enjoy his longanimity; then we shall know his just judgment, when we have risen, some to never-ending punishment, others to life everlasting, and everyone shall receive according to his works.
2 Corinthians 6:14 — CONCERNING BAPTISM 2.7
These words clearly indicate an act which is absolutely forbidden and is displeasing to God and perilous for the one who would venture to commit it.
2 Corinthians 7:1 — CONCERNING BAPTISM 1.2
Here we are instructed to marvel at the unspeakable benevolence of God in Christ Jesus and with the greater fear to cleanse ourselves of every defilement of the flesh and the spirit.
2 Corinthians 7:11 — THE LONG RULES 52
One who provokes godly grief in us is our benefactor.
2 Corinthians 8:9 — THE LONG RULES 8
If, then, we keep in reserve any earthly possessions or perishable wealth, the mind sinks down as into mire and the soul inevitably becomes blind to God and insensible to the desire for the beauties of heaven and the good things laid up for us by promise. These we cannot gain possession of unless a strong and single-minded desire leads us to ask for them and lightens the labor of their attainment. This, then, is renunciation, as our discourse defines it: the severance of the bonds of this material and transient life and freedom from human concerns whereby we render ourselves more fit to set out upon the road leading to God. It is the unhindered impulse toward the possession and enjoyment of inestimable goods.… In short, it is the transference of the human heart to a heavenly mode of life.… Also—and this is the chief point—it is the first step toward the likeness to Christ, who, being rich, became poor for our sake. Unless we attain to this likeness, it is impossible for us to achieve a way of life in accord with the gospel of Christ. How, indeed, can we gain either contrition of heart or humility of mind or deliverance from anger, pain, anxieties—in a word, from all destructive movements of the soul—if we are entangled in the riches and cares of a worldly life and cling to others by affection and association?
2 Corinthians 8:9 — AGAINST ANGER 10
And why does the appellation "poor man" disturb you? Remember your nature—that you came into the world naked and naked will leave it again. What is more destitute than a naked man? You have been called nothing that is derogatory, unless you make the terms used really applicable to yourself. Who was ever hauled to prison because he was poor? It is not being poor that is reprehensible but failing to bear poverty with nobility. Recall that the Lord, "being rich, became poor for our sakes."
2 Corinthians 9:7 — THE LONG RULES 29
People who give reluctantly or under compulsion present a blemished sacrifice which should not be accepted.
2 Corinthians 10:4 — ON THE JUDGMENT OF GOD
Here, also, one who examines each word minutely can gain a very accurate knowledge of the meaning of the Holy Scripture, so that there is no excuse for any of us being led astray into the snare of sin by an erroneous belief that some sins are punished while others may be committed with impunity. For, what says the apostle?— "destroying counsels and every height that exalts itself against the knowledge of God"; so that every sin, because it is an expression of contempt for the divine law, is called a "height that exalts itself against the knowledge of God."
2 Corinthians 10:5 — ON THE JUDGMENT OF GOD
A very wicked convention, however, leads us astray, and a perverted human tradition is the source of great evil for us; I mean that tradition according to which some sins are denounced and others are viewed indifferently. Crimes like homicide and adultery are the object of a violent but feigned indignation, while others, such as anger or reviling or drunkenness or avarice, are not considered deserving of even a simple rebuke.… And certainly, where every height that exalts itself against the knowledge of God is brought into captivity to the obedience of Christ and every disobedience receives just punishment, there nothing is left undestroyed.
2 Corinthians 11:27 — THE LONG RULES 37
Such exertion is beneficial not only for bringing the body into subjection but also for showing charity to our neighbor, so that through us God might grant sufficiency to the weak among us.
2 Corinthians 12:10 — HOMILY 20 ON PSALM 59
Not in the amount of money, not in the pride of power, not in the height of glory is victory gained, but the Lord freely gives his help to those who seek him through excessive affliction. Such was Paul, who made his afflictions his boast. Therefore he was able to say, "When I am weak, then I am strong." … Do you see where affliction leads you? To hope that does not disappoint..
2 John 1:11 — CATENA
It is obvious that those who make friends of people who speak falsely aboutout God and who even eat with them do not love the Lord who made them and who feeds them. Instead of being content with that food they are led away into blasphemy against the one who feeds them.
2 Kings 7:16 — HOMILIES ON THE PSALMS 15.(PS 32)
"The Lord brings to nothing the counsels of nations, and he rejects the devices of people." … If you will read the things in each history that God did to the faithless nations, you will find that the statement has much force even according to our corporal intelligence. When Joram, son of Ahab, was king in Israel, then his son Ader, king of Syria, carrying on a war with a great force and a heavy hand, besieged Samaria, so that even the necessaries of life were wanting to them, and the head of a donkey was sold for fifty shekels of silver and the fourth part of a cabe of pigeon dung for five shekels of silver. At that time, therefore, in order that the promise of Elisha might be fulfilled, the counsels of Syria were brought to nothing, and abandoning their tents and all their supplies, they fled, leaving such a great abundance in Samaria that a measure of fine flour and two measures of barley were sold for one shekel. Thus, then, the Lord knew how to bring to nothing the counsels of the nations.
2 Samuel 7:12-13 — LETTER 236
However, the tribe of Judah did not fail until he came for whom it was reserved, who did not himself sit upon a material throne, for the kingdom of Judea had now been transferred to Herod, the son of Antipater, the Ascalonite, and to his sons, who divided Judea into four provinces when Pilate was governor and Tiberius held the power over the whole Roman province. But his indestructible kingdom he calls the throne of David on which the Lord sat. He himself is "the expectation of nations," not of the least part of the world. "For there will be the root of Jesse," it is said, "and he who rises up to rule the Gentiles, in him the Gentiles will hope." "For I have placed you for a covenant of the people, for a light of the Gentiles." "And I shall establish," it is said, "his seed forever, and his throne as the days of the heavens."
2 Samuel 15:31 — HOMILIES ON THE PSALMS 32.6
Thus, then, the Lord knew how to bring to nothing the counsels of nations. We learned in the time of Ahithophel how he cast away the counsels of the princes, when David prayed, saying, "Infatuate the counsel of Ahithophel." Therefore, when you hear someone making great threats and announcing that he will bring upon you all sorts of ill treatment, losses, blows or death, look up to the Lord who brings to nothing the counsels of nations and rejects the devices of the people.
2 Samuel 17:15-16 — HOMILIES ON THE PSALMS 7.1
For in the history, Hushai is mentioned as the chief companion of David and the son of Arachi, but in the psalm, Hushai is the son of Jemini. Neither he nor any other of those appearing in the history was the son of Jemini. Perhaps he was called the son of Jemini for this reason, because he displayed great valor and strength through a mere pretense of friendship, going over, as he pretended, to Absalom, but in reality thwarting the plans of Ahithophel, a very skilled man, well trained in military affairs, who was giving his counsel. "The son of Jemini" is interpreted "the son of the right hand." By his proposals he prevented the acceptance of the plan of Ahithophel—that no time should intervene in the affairs but that an attack should be made immediately on the father while he was unprepared—"in order that," as Scripture says, "the Lord might bring all evils upon Absalom." At all events, he seemed to them to introduce more plausible reasons for postponement and delay, while his real purpose was to give time to David to gather his forces. Because of Hushai's counsel he was acceptable to Absalom, who said, "The counsel of Hushai the Archite is better than the counsel of Ahithophel."However, Hushai informed David through the priests Zadok and Abiathar of the decision and bade him not to camp in Araboth in the desert but urged him to cross it. Since, then, he was on the right hand of David through his good advice, he obtained the name from his brave deed. Surely it is because of this that he is called "son of Jemini," that is, "son of the right hand." It is a custom of Scripture not only to give those who are more wicked a name from their sin rather than from their fathers but also to call the better sons from the virtue characterizing them.
2 Thessalonians 2:3-4 — Letter 139
In sober earnest, both our ears tingled on hearing of the shameless and inhuman heresy of your persecutors. They have reverenced neither age, nor services to society, nor people's affection. They inflicted torture, ignominy, and exile; they plundered all the property they could find; they were careless alike of human condemnation and of the awful retribution to come at the hands of the righteous Judge.… To my reflections has been added this thought too; can the Lord have wholly abandoned His Churches? Has the last hour come, and is "the falling away" thus coming upon us, that now the lawless one "may be revealed the son of perdition who opposeth and exalteth himself above all that is called God and is worshipped"? But if the temptation is for a season, bear it, ye noble athletes of Christ.… If all creation is to be dissolved, and the fashion of this world transformed, why should we be surprised that we, who are a part of creation, should feel the general woe, and be delivered to afflictions which our just God inflicts on us according to the measure of our strength?… Brothers, martyrs' crowns await you. The companies of the confessors are ready to reach out their hands to you and to welcome you into their own ranks.
2 Thessalonians 2:6-7 — PREFACE ON THE JUDGMENT OF GOD
Now, if good order with its attendant harmony is characteristic of those who look to one source of authority and are subject to one king, then universal disorder and disharmony are a sign that leadership is lacking. By the same token, if we discover in our midst such discord as I have mentioned, both with regard to one another and with respect to the Lord's commands, it would either be an indictment or our rejection of the true king. That agrees with the scriptural saying, "only that he who now holds back does so until he is taken out of the way," or of denial of him according to the psalmist, "The fool has said in his heart: There is no God."
2 Thessalonians 2:15 — On the Spirit 29.71
In answer to the objection that the doxology in the form "with the Spirit" has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. "I praise you," it is said, "that ye remember me in all things, and keep the ordinances as I delivered them to you;" and "Hold fast the traditions which ye have been taught whether by word, or our Epistle." One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time.
2 Thessalonians 3:5 — LETTERS 229
I am sure that a work done by one or two pious men is not done without the cooperation of the Holy Spirit. For when nothing merely human is put before us, when holy men are moved to action with no thought of their own personal gratification, and with the sole object of pleasing God, it is plain that it is the Lord Who is directing their hearts. When spiritually-minded men take the lead in counsel, and the Lord's people follow them with consentient hearts, there can be no doubt that their decisions are arrived at with the participation of our Lord Jesus Christ, Who poured out His blood for the Churches' sake.
2 Thessalonians 3:6 — CONCERNING FAITH
"And now there remain faith, hope, charity, these three; but the greatest of these is charity." In view of such declarations on the part of our Lord and the apostle, I marvel, I say, how it is that men display such zeal and such intense absorption in the pursuit of goods that will come to an end and be destroyed but have no regard for that which will remain, especially charity, the greatest of all goods, the distinguishing mark of the Christian. And not only this, but they show hostility to those who are zealous in its practice, and in fighting against them they fulfill the words of the Lord, namely, that they themselves do not enter in and those that are entering in they hinder. I beg and implore you, therefore, to be content with the words of the saints and of the Lord himself. Desist from curious inquiry and unseemly controversies. Think on those things that are worthy of your heavenly calling. Live in a manner befitting the gospel of Christ, relying on the hope of eternal life and the heavenly kingdom prepared for all those who keep the commandments of God the Father, according to the gospel of Jesus Christ our Lord in the Holy Spirit and in truth.
2 Thessalonians 3:6 — Concerning Baptism
[Paul] says, "Knowing this, that our old nature is crucified with him, that the body of sin may be destroyed to the end that we may serve sin no longer." By these words we are taught that he who is baptized in Christ is baptized in his death, and is not only buried with Christ and planted together with him but is first of all crucified with him. Thus we are instructed that as he who is crucified is separated from the living, so also he who has been crucified with Christ in the likeness of his death is completely set apart from those who live according to the old nature. Hence the Lord commanded us to beware of false prophets, and the apostle says, "And we command you, brothers, that you withdraw yourselves from every brother walking disorderly and not according to the tradition which they have received of us." The "old nature" mentioned by the apostle signifies all sin and defilement, taken individually and together, as if they represented his own members.
2 Thessalonians 3:8 — THE LONG RULES, Q.37.R
But why should we dwell upon the amount of evil there is in idleness, when the apostle clearly specifies that he who does not work should not eat. As daily sustenance is necessary for everyone, so labor in proportion to one's strength is also essential. Solomon has written effectively in praise of hard work: "And she has not eaten her bread in idleness." And again, the apostle says of himself, "neither did we eat any man's bread for nothing, but in labor and in toil we worked night and day." Yet, since he was preaching the gospel, he was entitled to receive his livelihood from the gospel.… We have reason to fear, therefore, lest, perchance, on the day of judgment this fault also may be alleged against us, since he who has endowed us with the ability to work demands that our labor be proportioned to our capacity. For the Lord says, "To whom they have committed much, of him they will demand much." 2 Thessalonians 3:8 — THE LONG RULES, Q.37.R. In this way we acquire a recollected spirit—when in every action we beg from God the success of our labors and satisfy our debt of gratitude to him who gave us the power to do the work, and when, as has been said, we keep before our minds the aim of pleasing him. If this is not the case, how can there be consistency in the words of the apostle bidding us to "pray without ceasing," with those other words: "we worked night and day"? Thanksgiving at all times has been commanded even from law and has been proved necessary to our life from both reason and nature. So we should not therefore be negligent in observing those times for prayer customarily established in communities—times which have inevitably been selected because each period contains a reminder peculiar to itself of blessings received from God.
2 Thessalonians 3:12 — THE LONG RULES, Q.42.R
This we must also keep in mind—that he who labors ought to perform his task not for the purpose of ministering to his own needs but that he may accomplish the Lord's command, "I was hungry and you gave me to eat," and so on. To be concerned for oneself is strictly forbidden by the Lord in the words, "Be not concerned for your life, what you shall eat, nor for your body, what you shall put on," and he adds, "for the heathens seek after all these things." Everyone, therefore, in doing his work, should place before himself the aim of service to the needy and not his own satisfaction. Thus, he will escape the charge of self-love and receive the blessing for fraternal charity from the Lord, who said, "As long as you did it to one of these, the least of my brothers, you did it to me." Nor should anyone think that the apostle is at variance with our rule when he says, "that working they would eat their own bread." This is addressed to the unruly and indolent, and means that it is better for each person to minister to himself at least and not be a burden to others than to live in idleness.
2 Timothy 1:14 — ON THE HOLY SPIRIT 26.63
If we offer glory to God in the Spirit, we mean that the Spirit enables us to fulfill the requirements of true religion. According to this usage, then, we say we are in the Spirit, but it is not objectionable for someone to testify, "the Spirit of God is in me, and I offer glory because his grace has given me the wisdom to do so." The words of Paul are appropriate: "I think that I have the Spirit of God," and "guard the truth that has been entrusted to you by the Holy Spirit who dwells within us."
2 Timothy 2:2 — ON THE HOLY SPIRIT 13.29
One does not speak of the Spirit and of angels as if they were equals. The Spirit is the Lord of life. The angels are our helpers, our fellow servants, faithful witnesses of the truth. It is customary for the saints to deliver God's commandments in the presence of witnesses. St. Paul says to Timothy: "what you have heard from me before many witnesses entrust to faithful men." He asks the angels to testify with him, because he knows that angels will be present when the Lord comes in the glory of his father to judge the world in righteousness.
2 Timothy 2:4 — AN INTRODUCTION TO THE ASCETICAL LIFE
Where is Christ, the King? In heaven, to be sure. In this direction it behooves you, soldier of Christ, to direct your course. Forget all earthly delights. A soldier does not build a house. He does not aspire to the possession of lands. He does not concern himself with devious, coin-purveying trade.… The soldier enjoys a sustenance provided by the king. He need not furnish his own nor vex himself in this regard.
2 Timothy 2:5 — ON RENUNCIATION OF THE WORLD
But, if you place yourself in the hands of a man rich in virtue, you will become the heir of the good qualities he possesses and you will be supremely blessed with God and men. On the other hand, if, to spare the body, you seek a master who will condescend or, rather, degrade himself to the level of your vices, all in vain did you endure the struggle of renunciation, since you have surrendered yourself to a life of gratifying your passions by choosing a blind guide who will lead you into the pit.
2 Timothy 2:11 — CONCERNING BAPTISM.1.15
Having been planted with him in the likeness of his death, we will assuredly be raised up together with Christ (for the planting implies this eventuality). But in the present life, we are formed in the inner man according to the measure of the incarnation in newness of life and obedience unto death, fully persuaded of the truth of his words, so that we may become worthy to say with truth, "And I live, now not I, but Christ lives in me." That this obtains also for the future life. The same apostle has strongly affirmed this in these words: "For if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him."
2 Timothy 2:17 — HOMILIES 11.6
"Let the wickedness of sinners be brought to nought." He who says this prayer is obviously a disciple of the evangelical precepts. He prays for those who treat him maliciously, asking that the wickedness of the sinners be circumscribed by a definite limit and boundary. Just as if someone, when praying for those who are suffering in body, would say, "Let the disease of those who are suffering come to an end." In order that the sin slowly creeping farther may not spread like cancer, since he loves his enemy and wishes to do good to those who hate him, and for this reason prays for those who treat him maliciously, he begs of God that the further outpouring of sin may cease and have definite bounds. 2 Timothy 2:20 — HOMILY ON THE WORDS: 'GIVE HEED TO THYSELF.' Every one of us, indeed, who is instructed in the holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of pursuits.
2 Timothy 2:21 — ON THE HOLY SPIRIT 8.18
The infinite God, remaining changeless, assumed flesh and fought with death, freeing us from suffering by his own suffering!… He himself has bound the strong man and plundered his goods—that is, us, who had been abased in every manner of evil—and made us vessels fit for the Master's use, the use of our free will being made ready for any good work.
2 Timothy 2:25 — THE LONG RULES, Q.50.R
The superior should not administer a rebuke to wrongdoers when his own passions are aroused. By admonishing a brother with anger and indignation, he does not free him from his faults but involves himself in the error.… Nor should he become vehemently angry even when he himself is treated with contempt. When he sees such treatment inflicted upon another, he should again show himself indulgent toward the sinner; but more than that, he ought, in the latter case, to manifest displeasure at the wrong done.
2 Timothy 3:3 — THE LONG RULES, Q.16.R
The apostle also showed how much incontinency is to be dreaded by including it among the signs of apostasy, when he said, "In the last days shall come dangerous times. Men shall be lovers of themselves." Then, after enumerating several forms of iniquity, he adds, "slanderers, incontinent." Also, for selling his birthright for one portion of food, Esau was charged with incontinency as the greatest of evils. The first disobedience befell men as a consequence of incontinency.
2 Timothy 4:7 — HOMILIES 22
"Turn, O my soul, into your rest: for the Lord has been bountiful to you." The brave contestant applies to himself the consoling words, very much like to Paul, when he says: "I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice." These things the prophet also says to himself: Since you have fulfilled sufficiently the course of this life, turn then to your rest, "for the Lord has been bountiful to you." For, eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him.
Acts 1:6-7 — LETTER 8.7
That is to say, the knowledge of such a kingdom is not for them that are bound in flesh and blood. This contemplation the Father has put away in his own power, meaning by "power" those that are authorized, and by "his own" those who are not held down by the ignorance of things below.
Acts 2:20 — Unknown work
these are the signs of the end of the world.
Acts 2:36 — Unknown work
just as the angel who announced the glad tidings to the shepherds says, 'To you is born to-day a Saviour, Who is Christ the Lord.' (Luke 2:11)
Acts 3:6 — Unknown work
Faith is superior to rational methodologies when it comes to drawing the soul to assent. It is not the logical necessity of deductive proofs that engenders faith, but the activity of the Spirit. In the name of Jesus Christ of Nazareth, arise and walk! [Acts 3.6]. What followed this command was the work of the Spirit, and those who witnessed this miracle were compelled to admit the divinity of the Only-Begotten. Tell me, what is more compelling for assent, a complicated set of syllogistic premises entailing the logical conclusion, or a clearly seen miracle so great that it surpasses all that is humanly possible? Yet currently such things are not held in high regard. Indeed, what now inspires confidence when discussing God is not the works of the Spirit, but rather elaborate demonstrations which place their hope in the plausibility of the wisdom of the world, not in the powerful and clear revelation of the Spirit. It was through those who believed God in simplicity of heart without engaging in futile investigations that the Spirit gave this revelation for the salvation of many. - "On Psalm 115. Chapter 1."
Acts 4:32 — LETTER 150.3
For he said that experience was needed in order to distinguish between cases of genuine need and of mere greedy begging. For whoever gives to the afflicted gives to the Lord and from the Lord shall have his reward; but he who gives to every vagabond casts to a dog, a nuisance indeed from his importunity but deserving no pity on the ground of need.
Acts 4:32 — LETTER 22.1
The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up. Moreover, giving careful heed to all things as the Lord's, he should not overlook any of the things that are being thrown aside and disregarded, should this be the case. No Christian should think of himself as his own master, but each should rather so think and act as though given by God to be slave to his fellow brothers and sisters. But "every person in his own order."
Acts 5:4 — ON THE SPIRIT 16.37
Peter's words to Sapphira, "How is it that ye have agreed together to tempt the Spirit of the Lord? Ye have not lied unto men, but unto God," show that sins against the Holy Spirit and against God are the same; and thus you might learn that in every operation the Spirit is closely conjoined with, and inseparable from, the Father and the Son. God works the differences of operations, and the Lord the diversities of administrations, but all the while the Holy Spirit is present too of His own will, dispensing distribution of the gifts according to each recipient's worth. For, it is said, "there are diversities of gifts, but the same Spirit; and differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all."
Acts 8:20 — LETTER 53
He who through ignorance wishes to buy is less guilty than he who sells the gift of God, making it a business transaction. And, if you sell what you have received as a gift, you will be deprived of its grace, as if you had been sold to Satan. Furthermore, you are introducing into the church, where we have been entrusted with the body and blood of Christ, the bartering of material for spiritual things.
Acts 9:4 — LETTER 8
For it is written, "And when all things are made subject to him, then the Son himself will also be made subject to him who subjected all things to him." Do you not fear, O man, the God who is called unsubjected? For he makes your subjection his own, and, because of your struggle against virtue, he calls himself unsubjected. Thus, he even said at one time that he himself was the one persecuted; for he says, "Saul, Saul, why do you persecute me?" when Saul was hastening to Damascus, desiring to put in bonds the disciples of Christ. Again, he calls himself naked, if anyone of his brothers is naked. "I was naked," he says, "and you covered me." And still again, when another was in prison, he said that he himself was the one imprisoned. For he himself took up our infirmities and bore the burden of our ills. And one of our infirmities is insubordination, and this he bore. Therefore, even the adversities that happen to us the Lord makes his own, taking upon himself our sufferings because of his fellowship with us.
Acts 10:4 — THE SHORT RULES 2.224
Are there even now some who work from the first hour and others from the eleventh, and who are they?Perhaps [the answer to this] is most evident to anyone from the events recounted in the divinely inspired Scripture that while there are many, in the words of the apostle, who have learned the holy Scriptures from childhood, many still, such as Cornelius, although making good use of natural movements, are slow in coming to perfection of knowledge because of a lack of teachers. "For how," he says, "do they believe, if they do not hear?" If, therefore, it happens that some, like Cornelius, are engaged in nothing evil but rather are desirous of perfection and genuinely demonstrate the good that they can and that comes to their knowledge, to these God gives the same blessings as he did to Cornelius by not holding them culpable for the period of idleness, since it was not their fault, as I said, and he is content with their desire that was previously made manifest through their eager actions and what has been more diligently set right in relation to perfection.
Acts 10:38 — ON THE SPIRIT, Ch. XII
For the naming of Christ is the confession of the whole, shewing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of "Jesus of Nazareth whom God anointed with the Holy Ghost;" and in Isaiah, "The Spirit of the Lord is upon me, because the Lord hath anointed me;" and the Psalmist, "Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows."
Acts 14:15 — THE LONG RULES 55.4
We find a reason for some illnesses in the saints, such as in the apostle, for, lest he appear to go beyond the bounds of nature and lest anyone consider him to possess, in his nature, something greater and more excellent than is fitting—which was the case among the Lycaonians, who offered him crowns and bulls—he was struck with illness in order to show his nature was human.
Acts 14:22 — THE MORALS 72.5
We must receive rebuke and castigation as a medicine that destroys disordered passion and restores health. From this it is clear that those who feign goodness out of a disordered desire to please people lose all profit and plot against the true life itself.
Acts 14:22 — HOMILY ON PSALM 33.4
"And he snatched me from all my tribulations." The just person's entire life is tribulation, "both straight and narrow the way," and "many are the tribulations of the just ones." Therefore the apostle elsewhere says that he has been "afflicted in every way," and here, that "we must enter the kingdom of God through many afflictions." God does rescue the holy from affliction, but he does so not by rendering them untested but by blessing them with endurance. For if "affliction brings about endurance, then endurance brings about an approved character." Whoever rejects affliction deprives himself of approval. Just as none is crowned who has no rival, so none can be pronounced worthy except through tribulations. Therefore, "he snatched me from all my tribulations," not by allowing me not to be afflicted but by granting with the test a way out, in order to be able to endure.
Acts 17:21 — HOMILY ON PSALM 45
"Be at leisure and know that I am God." To the extent that we take our leisure in matters apart from God, we cannot attain knowledge of God. For who, concerned over the things of the world and immersed in fleshly distractions, can pay attention to discourses concerning God and measure up to the rigid discipline of contemplations so long and great? Don't you see that the Word that falls among thorns is choked by the thorns? Now the thorns are fleshly pleasures and wealth and glory and cares of this life. The one who seeks knowledge of God must become separated from all these things, and, being at leisure apart from passions, thus receive the knowledge of God. For how can contemplation about God enter a mind crowded by thoughts that preoccupy it? Even Pharaoh knew that being at leisure is proper to the search for God, and for this reason he mocked the Israelites, "You are idling about, you men of leisure, and you say, 'We will pray to the Lord our God.' " While this leisure is good and profitable for the one in leisure as it brings peace for the reception of the Savior's teachings, the leisure of the Athenians was evil, since "they devoted their leisure to nothing more than saying or listening to something new."
Acts 28:3 — HOMILIES ON THE HEXAEMERON 9.6
Beasts bear witness to the faith. Hast thou confidence in the Lord? "Thou shalt walk upon the asp and the basilisk and thou shalt trample under feet the lion and the dragon." With faith thou hast the power to walk upon serpents and scorpions. Do you not see that the viper which attached itself to the hand of Paul, whilst he gathered sticks, did not injure him, because it found the saint full of faith? If you have not faith, do not fear beasts so much as your faithlessness, which renders you susceptible of all corruption.
Amos 2:7 — Letter CLX
In these laws it is not written that a father and son ought not to have the same concubine, but, in the prophet, it is thought deserving of the most extreme condemnation, "A man and his father" it is said "will go in unto the same maid." And how many other forms of unclean lust have been found out in the devils' school, while divine scripture is silent about them, not choosing to befoul its dignity with the names of filthy things and condemning their uncleanness in general terms! As the apostle Paul says, "Fornication and all uncleanness ... let it not be once named among you as becometh saints," thus including the unspeakable doings of both males and females under the name of uncleanness. It follows that silence certainly does not give license to voluptuaries.
Amos 2:14 — Unknown work
swift: Jeroboam I. Other kings are described afterwards.
Amos 3:8 — Unknown work
National calamity is traced to national sin, specially to neglect of the poor.
Amos 3:12 — LETTER 44, TO A FALLEN MONK
If, then, any hope of salvation is still left to you, if any slight remembrance of God, if any desire for future rewards, if any fear of the punishments reserved for the unrepentant come back quickly to sobriety; raise your eyes to the heavens; return to your senses; cease your wickedness; shake off the drunkenness that has drenched you; stand up against him who has overthrown you. Have the strength to rise up from the earth. Remember the good Shepherd, how he will pursue and deliver you. And if there are but "two legs, or the tip of an ear," leap back from him who has wounded you. Remember the compassion of God, how he heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written, how he that falls rises again, and he that is turned away turns again, he that has been smitten is healed, he that is caught by wild beasts escapes, and he that confesses is not rejected. The Lord does not wish the death of the sinner, but that he return and live. Do not be contemptuous as one who has fallen into the depths of sins.
Amos 6:6 — THE LONG RULES, QUESTION 20
Just as it is not proper to provide ourselves with worldly trappings like a silver vessel, or a curtain edged with purple, or a downy couch, or transparent draperies, so we act unfittingly in contriving menus that deviate in any important way from our usual diet. That we should run about searching for anything not demanded by real necessity but calculated to provide a wretched delight and ruinous vainglory is not only shameful and out of keeping with our avowed purpose; it also causes harm of no mean gravity when they who spend their lives in sensual gratification and measure happiness in terms of pleasure for the appetite see us also taken up with the same preoccupations that keep them enthralled. If, indeed, sensual pleasure is evil and to be avoided, we should on no occasion indulge in it, for nothing that is condemned can at any time be beneficial. They who live riotously and are anointed with the best ointments and drink filtered wine come under the denunciation of Scripture. Because she lives in pleasure, the widow is dead while she is living. The rich man is debarred from paradise because he lived in luxury upon earth. What then have we to do with costly appointments? Has a guest arrived? If he is a brother and follows a way of life aiming at the same objective as ours, he will recognize the fare we provide as properly his own. What he has left at home, he will find with us. Suppose he is weary from his journey. We then provide as much extra nourishment as is required to relieve his weariness.
Amos 8:11 — HOMILIES ON THE PSALMS 33:7
The unreliability of excessive wealth may edify even to the point of eliciting contempt of corporal riches. Wealth is unstable. It is like a wave accustomed to change back and forth due to the violence of the wind. One might suppose that the people of Israel are rich, since they have the adoption of sons and divine worship, the promises and the patriarchs. However, they have become poor because of their sin against the Lord. "But they that seek the Lord shall not be deprived of any good." They have lacked nourishment in a certain way and have suffered hunger. For when they had put to death the bread of life, a hunger for the bread came upon them. A chastisement for the thirst was imposed on them, but "the hunger was not for sensible bread or the thirst for water, but a hunger to hear the Word of God." Therefore "they have wanted and have suffered hunger."
BAR 3:3 — ON THE HOLY SPIRIT 6:15
If someone says the Father deserves a higher place and the only-begotten Son deserves to sit in a lower place, he will find himself imagining that all the resulting conditions of the body attach to this creature of his imagination. These are the deliriums of drunken delusion that stretch the limits of insanity. The Lord taught that "he who does not honor the Son does not honor the Father." Therefore, how can anyone consider himself a follower of true religion if he refuses to worship and glorify with the Father him who in nature, in glory and in dignity is joined with the Father? What can we say? What just defense will we have in the day of the awful universal judgment of all creation? The Lord has clearly announced that he will come "in the glory of his Father." Stephen saw Jesus standing at the right hand of the Father. Paul testified in the Spirit concerning Christ "that he is at the right hand of God." The Father says, "Sit at my right hand." The Holy Spirit attests that he has sat down at "the right hand of the majesty" of God. Shall we attempt to degrade him from his condition of equality to a lower state when he shares the honor and the throne with the Father? The fact that he sits as opposed to standing suggests, I believe, a nature that is fixed and absolutely stable, as Baruch also said when he wanted to exhibit God's immutability and immobility: "You sit forever while we are forever perishing." Moreover, the place at the right hand indicates, in my judgment, equality of honor.
Colossians 1:12 — On The Holy Spirit, Chapter 8
For He Himself has bound the strong man and spoiled his goods, that is, us men, whom our enemy had abused in every evil activity, and made "vessels meet for the Master's use" us who have been perfected for every work through the making ready of that part of us which is in our own control. Thus we have had our approach to the Father through Him, being translated from "the power of darkness to be partakers of the inheritance of the saints in light." We must not, however, regard the oeconomy through the Son as a compulsory and subordinate ministration resulting from the low estate of a slave, but rather the voluntary solicitude working effectually for His own creation in goodness and in pity, according to the will of God the Father.
Colossians 1:15 — The Hexaemeron, Homily 9
Listen to the continuation. "In our image." What have you to reply? Is there one image of God and the angels? Father and Son have by absolute necessity the same form, but the form is here understood as becomes the divine, not in bodily shape, but in the proper qualities of Godhead. Hear also, you who belong to the new concision and who, under the appearance of Christianity, strengthen the error of the Jews. To Whom does He say, "in our image," to whom if it is not to Him who is "the brightness of His glory and the express image of His person," "the image of the invisible God"? It is then to His living image, to Him Who has said "I and my Father are one," "He that hath seen me hath seen the Father," that God says "Let us make man in our image." Where is the unlikeness in these Beings who have only one image?
Colossians 1:20 — Unknown work
For the true peace is above. Yet, as long as we were bound to the flesh, we were yoked to many things which troubled us. Seek, then, after peace, a release from the troubles of this world. Possess a calm mind, a tranquil and unconfused state of soul, which is neither agitated by the passions nor drawn aside by false doctrines that challenge by their persuasiveness to an assent, in order that you may obtain "the peace of God which surpasses all understanding and guards your heart." He who seeks after peace, seeks Christ, because "he himself is our peace," who has made two men into one new man, making peace, and "making peace through the blood of his cross, whether on earth or in the heavens."
Colossians 2:16 — Unknown work
There is, however, a certain other life, to which these words call us; and, although at present our days are evil, yet some others are good, which night does not interrupt; for God will be their everlasting light, shining upon them with the light of his glory. Consequently, when you hear of the good days, do not think that it is your life here that is set forth in the promises. In fact, these present days are the destructible days, which the sensible sun produces; but nothing destructible could suitably be a gift for the indestructible. "This world as we see it is passing away." Therefore, since the law has some shadow of the good things to come, consider I pray, present sabbaths to be pleasant and holy, as they have been brought from the eternal days, and new moons, and festivals. But look upon them, I pray you, in a manner proper to the spiritual law.
Colossians 3:9 — Unknown work
Seek nothing with exterior gold and bodily adornment; but consider the garment as one worthy to adorn him who is according to the image of his Creator, as the apostle says: "Stripping off the old man, and putting on the new, one that is being renewed unto perfect knowledge 'according to the image of his Creator.'" And he who has put on "the heart of mercy, kindness, humility, patience and meekness" is clothed within and has adorned the inner man.
Daniel 4:8 — ON THE HOLY SPIRIT 63
We are not capable of glorifying God on our own; only in the Spirit is this made possible. In him we are able to thank God for the blessings we have received. To the extent that we are purified from evil, each receives a smaller or larger portion of the Spirit's help that each may offer the sacrifice of praise to God. If we offer glory to God, in the Spirit, we mean that the Spirit enables us to fulfill the requirements of true religion.… The words of Paul are appropriate: "I think I have the Spirit of God." … Likewise it is said concerning Daniel, "the Holy Spirit of God is in you."
Daniel 7:9 — LETTER 46:5
Remember the vision of Daniel and how he brings the judgment before us … clearly disclosing in the hearing of all, angels and human beings, things good and evil, things done openly and in secret, deeds, words and thoughts all at once. What then must those people be who have lived wicked lives? Where then shall that soul hide that in the sight of all these spectators shall suddenly be revealed in its fullness of shame? With what kind of body shall it sustain those endless and unbearable pangs … without end? There is no release after death; no device, no means of coming forth from the chastisement of pain.
Daniel 7:10 — ON THE HOLY SPIRIT 16:38
Do "thousand thousand" of angels stand before him, and "ten thousand times ten thousand" ministering spirits? They are blamelessly doing their proper work by the power of the Spirit. All the glorious and unspeakable harmony of the highest heavens in the service of God and in the mutual concord of the celestial powers can therefore be preserved only by the direction of the gradually perfected by increase and advance, but they are perfect from the moment of the creation, there is in creation the presence of the Holy Spirit, who confers on them the grace that flows from him for the completion and perfection of their essence.
Daniel 10:11 — ON THE HOLY SPIRIT 16:38
I indeed maintain that even Gabriel in no other way foretells events to come than by the foreknowledge of the Spirit, by reason of the fact that one of the boons distributed by the Spirit is prophecy. And whence did he who was ordained to announce the mysteries of the vision to the man of desires derive the wisdom whereby he was enabled to teach hidden things, if not from the Holy Spirit? The revelation of mysteries is indeed the peculiar function of the Spirit, as it is written, "God has revealed them to us by his Spirit."
Daniel 12:2 — LETTER 260:4, TO OPTIMUS THE BISHOP
To all who reason rightly, the heaviest of punishments is shame. We also have learned this in the case of the judgment, when "some" shall rise "to everlasting life and some to everlasting shame and contempt."
Deuteronomy 4:26 — ON THE SPIRIT 13.30
And not only Paul, but generally all those to whom is committed any ministry of the word, never cease from testifying, but call heaven and earth to witness on the ground that now every deed that is done is done within them, and that in the examination of all the actions of life they will be present with the judged. So it is said, "He shall call to the heavens above and to earth, that he may judge his people." And so Moses when about to deliver his oracles to the people says, "I call heaven and earth to witness this day;" and again in his song he says, "Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth." Deuteronomy 17:20 — HOMILY ON THE WORDS 'GIVE HEED TO YOURSELF.' You are a wayfarer, like to him who prayed, "Direct my steps." "Give heed to yourself" that you may swerve not from the path, that you decline neither to the right nor the left. Keep to the king's highway. The architect should lay the firm foundation of faith which is Jesus Christ and let the builder look to his materials: not wood, nor hay nor stubble but gold, silver, precious stones.
Deuteronomy 27:26 — CONCERNING BAPTISM 5
Moses was the writer of a great part of the law. Did he not add to it a threat against the transgressor or the negligent? He presents a general malediction upon all violators. This is seen in his introduction to the announcement of this most frightful penalty: "Cursed be every man that abides not in all that is written in the book of this law"; and elsewhere, "Cursed be he that does the work of the Lord negligently." If he is accursed who does the work of the Lord negligently, what does he deserve who does not follow the law at all?
Deuteronomy 28:5 — EXEGETIC HOMILIES 14.5
The prosperity of a city is dependent upon the supply of goods for sale in the market. We say that a country is prosperous which produces much fruit. So also there is a certain prosperity of the soul when it has been filled with works of every kind. It is necessary first for it to be laboriously cultivated and then to be enriched by the plentiful streams of heavenly waters, so as to bear fruit thirtyfold, sixtyfold and a hundredfold and to obtain the blessing which says, "Blessed shall be your barns and blessed your stores."
Deuteronomy 28:23 — EXEGETIC HOMILIES 3.8
What is meant by "a heaven of brass"? Absolute dryness and lack of aerial waters through which the earth produces its fruits.
Deuteronomy 30:15 — HOMILY ON PSALM 61:4
There is a certain balance constructed in the interior of each of us by our Creator, on which it is possible to judge the nature of things. "I have set before you life and death, good and evil," two natures contrary to each other. Balance them against each other in your own tribunal.
Deuteronomy 32:39 — HOMILY ON PSALM 29:4
He himself permits the suffering which he again restores. The One who strikes is the One who heals. The afflictions precede in order that the graces may be lasting. Only then do we exert ourselves exceedingly for the preservation of what has been given.
Ecclesiastes 1:15 — HOMILIES ON THE PSALMS 11:7 (PSALM 7)
He is upright in heart who does not have his mind inclined to excess or to deficiency but directs his endeavors toward the mean of virtue. He who has turned aside from valor to something less becomes crooked through cowardice, but he who has strained on to greater things inclines toward temerity. Therefore the Scripture calls those "crooked" who go astray from the middle way by excess or by deficiency. For, as a line becomes crooked when its straightforward direction is deflected, now convexly, now concavely, so also a heart becomes crooked when it is at one time exalted through boastfulness, at another dejected through afflictions and humiliations. Wherefore Ecclesiastes says, "The crooked will not be kept straight."
Ecclesiastes 2:2 — THE LONG RULES 17
Those who live under discipline should avoid very carefully even such intemperate action as is commonly regarded lightly. Indulging in unrestrained and immoderate laughter is a sign of intemperance, of a want of control over one's emotions, and of failure to repress the soul's frivolity by a stern use of reason. It is not unbecoming, however, to give evidence of merriment of soul by a cheerful smile, if only to illustrate that which is written: "A glad heart makes a cheerful countenance," but raucous laughter and uncontrollable shaking of the body are not indicative of a well-regulated soul, or of personal dignity, or self-mastery. This kind of laughter Ecclesiastes also reprehends as especially subversive of firmness of soul in the words: "Laughter I counted error," and again, "As the crackling of thorns burning under a pot, so is the laughter of fools." Moreover, the Lord appears to have experienced those emotions that are of necessity associated with the body, as well as those that betoken virtue, as, for example, weariness and compassion for the afflicted; but, so far as we know from the story of the gospel, he never laughed. On the contrary, he even pronounced those unhappy who are given to laughter.
Ecclesiastes 3:1 — THE LONG RULES 37
It is necessary to bear in mind that for certain other tasks a particular time is allotted, according to the words of Ecclesiastes: "All things have their season." For prayer and psalmody, however, as also, indeed, for some other duties, every hour is suitable, that, while our hands are busy at their tasks, we may praise God sometimes with the tongue (when this is possible or, rather, when it is conducive to edification); or, if not, with the heart, at least, in psalms, hymns and spiritual canticles, as it is written. Thus in the midst of our work we can fulfill the duty of prayer, giving thanks to him who has granted strength to our hands for performing our tasks and cleverness to our minds for acquiring knowledge, and for having provided the materials, both that which is in the instruments we use and that which forms the matter of the arts in which we may be engaged, praying that the work of our hands may be directed toward its goal, the good pleasure of God.
Ecclesiastes 4:4 — HOMILY CONCERNING ENVY
Wise, therefore, was he who forbids us even to dine in company with an envious person, and in mentioning this companionship at table, he implies a reference to all other social contacts as well. Just as we are careful to keep material which is easily inflammable as far away as possible from fire, so we must refrain insofar as we can from contracting friendships in circles of which envious persons are members. By so doing, we place ourselves beyond the range of their shafts. We can be caught in the toils of envy only by establishing intimacy with it. In the words of Solomon, "A man is exposed to envy from his neighbor." And so it is. The Scythian is not envious of the Egyptian, but each of them envies a fellow countryman. Among members of the same nation, the closest acquaintances and not strangers are objects of envy. Among acquaintances, neighbors and fellow workmen, or those who are otherwise brought into close contact, are envied, and among these again, those of the same age and kinsmen and brothers. In short, as the red blight is a common pest to corn, so envy is the plague of friendship.
Ecclesiastes 4:10 — THE LONG RULES 7
In the solitary life, what is at hand becomes useless to us and what is wanting cannot be provided, since God the Creator decreed that we should require the help of one another, as it is written, so that we might associate with one another. Again, apart from this consideration, the doctrine of the charity of Christ does not permit the individual to be concerned solely with his own private interests. "Charity," says the apostle, "seeks not her own." But a life passed in solitude is concerned only with the private service of individual needs. This is openly opposed to the law of love, which the apostle fulfilled, who sought not what was profitable to himself but to many that they might be saved. Furthermore, a person living in solitary retirement will not readily discern his own defects, since he has no one to admonish and correct him with mildness and compassion. In fact, admonition even from an enemy often produces in a prudent person the desire for amendment. But the cure of sin is wrought with understanding by him who loves sincerely. Holy Scripture says, "for he that loves, at times corrects." Such a one it is very difficult to find in solitude, if in one's prior state of life one had not been associated with such a person. The solitary, consequently, experiences the truth of the saying, "Woe to him that is alone, for when he falls he has none to lift him up." Moreover, the majority of the commandments are easily observed by several persons living together, but not so in the case of one living alone, for while he is obeying one commandment, the practice of another is being interfered with. For example, when he is visiting the sick, he cannot show hospitality to the stranger, and in the imparting and sharing of necessities (especially when the ministrations are prolonged), he is prevented from giving zealous attention to [other] tasks. As a result, the greatest commandment and the one especially conducive to salvation is not observed, since the hungry are not fed nor the naked clothed. Who, then, would choose this ineffectual and unprofitable life in preference to that which is both fruitful and in accordance with the Lord's command?
Ecclesiastes 7:24 — CONCERNING FAITH
Even if all minds, in fact, should combine their researches and all tongues would concur in their utterance, never, as I have said, could anyone achieve a worthy result in this matter. Solomon, the wisest of all, presents this thought clearly to us when he says, "I have said: I will be wise; and it departed farther from me"; not that it really fled but because wisdom appears unattainable particularly to those to whom knowledge has been given in an exceptionally high degree by the grace of God.
Ecclesiastes 10:4 — HOMILIES ON THE PSALMS 15:1 (PSALM 32)
He who sins gives place to the devil, taking no heed of him who said, "Do not give place to the devil," or to Ecclesiastes, "If the spirit of him that has power ascends upon you, leave not your place." Let us, then, who are in the Lord and who, as much as we are able, observe closely his wonders, so draw joy to our hearts from the contemplation of them.
Exodus 2:12 — EXEGETIC HOMILIES 1.1
He who hated the pomp of royalty returned to the lowly state of his own race. He preferred to suffer affliction with the people of God rather than to have the fleeting enjoyment of sin. He who, possessing naturally a love for justice, on one occasion even before the government of the people was entrusted to him was seen inflicting on the wicked punishment to the extent of death because of his natural hatred of villainy. He was banished by those to whom he had been a benefactor. He gladly left the uproar of the Egyptians and went to Ethiopia and, spending there all his time apart from others, devoted himself for forty entire years to the contemplation of creation.
Exodus 5:17 — EXEGETIC HOMILIES 18.8
Even Pharaoh knew that it was proper for one to seek God when he was unoccupied, and for this reason he reproached Israel: "You are unoccupied, you are idle, and you say, 'We shall offer prayers to the Lord, our God.' " Now leisure itself is good and useful to him who is unoccupied, since it produces quiet for the acquisition of salutary doctrines. But the leisure of the Athenians was evil, "who used to spend all their leisure telling or listening to something new." Even at the present time some imitate this, misusing the leisure of life for the discovery of some newer teaching.
Exodus 7:1 — LETTER 189
Moses was appointed god of the Egyptians when he who was giving the revelation spoke to him in this manner: "I have appointed you the god of Pharaoh." Therefore the title conveys an indication of some power, either protective or active. But the divine nature in all the names which may be contrived remains, just as it is, inexplicable, as is our teaching.
Exodus 12:7 — EXEGETIC HOMILIES 20.3
Moses caused the doorposts of the Israelites to be signed with the blood of a lamb; but you have given us a sign, the blood itself of a Lamb without blemish, slain for the sin of the world. Ezekiel says that a sign was given on the foreheads of the persons.
Exodus 12:29 — EXEGETIC HOMILIES 11.8
"He that has opened a pit and dug it." We do not find the name of "pit" (lakkos) ever assigned in the divine Scriptures in the case of something good, nor a "well" of water (phrear) in the case of something bad. That into which Joseph was thrown by his brothers is a pit (lakkos). And there is a slaughter "from the firstborn of Pharaoh unto the firstborn of the captive woman that was in the prison (lakkos)."
Exodus 14:15 — EXEGETIC HOMILIES 22
Or do you not hear how Moses, although he said nothing but met the Lord with his inexpressible groanings, was heard by the Lord, who said, "Why do you cry to me?" God knows how to hear even the blood of a just man, to which no tongue is attached and of which no voice pierces the air. The presence of good works is a loud voice before God.
Exodus 14:31 — ON THE SPIRIT 14.33
But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents' line of argument, it rather weakens our confession in the God of the universe. "The people," it is written, "believed the Lord and his servant Moses." Moses then is joined with God, not with the Spirit; and he was a type not of the Spirit, but of Christ. For at that time in the ministry of the law, he by means of himself typified "the Mediator between God and men." Moses, when mediating for the people in things pertaining to God, was not a minister of the Spirit; for the law was given, "ordained by angels in the hand of a mediator," namely Moses, in accordance with the summons of the people, "Speak thou with us, ...but let not God speak with us." Thus faith in Moses is referred to the Lord, the Mediator between God and men, who said, "Had ye believed Moses, ye would have believed me."
Exodus 22:27 — Unknown work
It appears also that one who does not give back his pledge to a poor man stands condemned with God, for the following threat is directed against such a one: "He who does not receive back his pledge will cry to me," says the Lord, "and I will hear him because I am compassionate."[Of old] it was wicked and unlawful to gather the sheaves left after the harvest, or to glean the vines after the vintage or to gather up the olives that remain after the trees were picked, because these things were to be left for the poor. Now if this was commanded of those who were under the law, what shall we say of those who are in Christ? To them the Lord says, "Unless your justice abound more than that of the scribes and Pharisees, you shall not enter the kingdom of heaven." .
Exodus 33:11 — THE LONG RULES 16
The whole life of the saints and of the blessed, the example of the Lord himself while he was with us in the flesh, are aids to us in this matter. Moses, through long perseverance in fasting and prayer, received the law and heard the words of God, "as a man is inclined to speak to his friend."
Exodus 34:29 — EXEGETIC HOMILIES 14.5
Every soul is beautiful which is considered by the standard of its own virtues. But most beautiful, true and lovely, which can be contemplated by him alone who has purified his mind, is that of the divine and blessed nature. He who gazes steadfastly at the splendor and graces of it receives some share from it, as if from an immersion, tinging his own face with a sort of brilliant radiance. Whence Moses also was made resplendent in face by receiving some share of beauty when he held converse with God. Therefore he who is conscious of his own beauty utters this act of thanksgiving: "O Lord, in your favor, you gave strength to my beauty."
Ezekiel 1:1 — ON THE HOLY SPIRIT 23:54
We believe that the Spirit is present everywhere, while the rest of the bodiless powers are circumscribed by place.
Ezekiel 1:15 — HOMILIES ON THE PSALMS 13:3 (PS 28)
Whoever is stretching forward, like a wheel, touching the earth with a small part of itself, is really such as that wheel was, about which Ezekiel spoke.
Ezekiel 3:18 — THE LONG RULES 29
It is of the greatest importance that the superior [in a religious community] be convinced that if he fails to offer his brother the proper guidance, he will draw on himself heavy and inescapable wrath, for his blood will be required at his hands.
Ezekiel 9:5 — HOMILIES ON THE PSALMS 20:3 (PS 59)
You have given a sign, the blood itself of a lamb without blemish, slain for the sin of the world. And Ezekiel says that a sign was given on the foreheads of the persons.
Ezekiel 13:4 — HOMILIES ON THE PSALMS 19:8 (PS 48)
At another time, because of his deceit toward his brother, he makes himself like the villainous fox. Truly, there is in him excessive folly and a bestial lack of reason, because, made according to the image of the Creator, he neither perceives his own constitution from the beginning nor wishes to understand such great dispensations that were made for his sake, so that he could learn his own dignity from them; he does not realize that, throwing aside the image of the heavenly, he has taken up the image of the earthly.
Ezekiel 18:32 — LETTER 44
Remember the compassion of God, how he heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written, how he that falls rises again, and he that is turned away turns again, he that has been smitten is healed, he that is caught by wild beasts escapes and he that confesses is not rejected. The Lord does not want the death of the sinner, but that he return and live. Do not be contemptuous like one who has fallen into the depths of sins. Ezekiel 34:16 — HOMILY ON THE WORDS 'GIVE HEED TO THYSELF.' If you are a shepherd, take care that none of your pastoral duties is neglected. And what are these duties? To bring back that which is lost, to bind up that which was broken, to heal that which is diseased.
Ezekiel 37:5 — HOMILIES ON THE PSALMS 16:13 (PS 33)
There should … be certain bones of the inner person in which the bond of union and harmony of spiritual powers is collected. Just as the bones by their own firmness protect the tenderness of the flesh, so also in the church there are some who through their own constancy are able to carry the infirmities of the weak. And as the bones are joined to each other through articulations by sinews and fastenings that have grown on them, so also would be the bond of charity and peace, which achieves a certain natural junction and union of the spiritual bones in the church of God.
Ezra 3:8-9 — LETTER 236.2
When Jerusalem was demolished by Nebuchadnezzar, the kingdom was destroyed, and no longer were there hereditary successions to the sovereignty as formerly; at that time, moreover, being out of power, the posterity of David were living in captivity. But, when the followers of Salathiel and Zerubbabel returned, they led the people more democratically, transferring the rule henceforth to the priesthood because of the intermingling of the priestly and royal tribes.
Galatians 5:24 — ON BAPTISM 1.15
We "crucify" the flesh, of course, by being baptized in the water of baptism, which is a likeness of the cross and his death, his entombment and his resurrection, as it is written.
Genesis 1:1 — HEXAEMERON 1.1-11
1. It is right that any one beginning to narrate the formation of the world should begin with the good order which reigns in visible things. I am about to speak of the creation of heaven and earth, which was not spontaneous, as some have imagined, but drew its origin from God. What ear is worthy to hear such a tale? How earnestly the soul should prepare itself to receive such high lessons! How pure it should be from carnal affections, how unclouded by worldly disquietudes, how active and ardent in its researches, how eager to find in its surroundings an idea of God which may be worthy of Him! But before weighing the justice of these remarks, before examining all the sense contained in these few words, let us see who addresses them to us. Because, if the weakness of our intelligence does not allow us to penetrate the depth of the thoughts of the writer, yet we shall be involuntarily drawn to give faith to his words by the force of his authority. Now it is Moses who has composed this history; Moses, who, when still at the breast, is described as exceeding fair; Moses, whom the daughter of Pharaoh adopted; who received from her a royal education, and who had for his teachers the wise men of Egypt; Moses, who disdained the pomp of royalty, and, to share the humble condition of his compatriots, preferred to be persecuted with the people of God rather than to enjoy the fleeting delights of sin; Moses, who received from nature such a love of justice that, even before the leadership of the people of God was committed to him, he was impelled, by a natural horror of evil, to pursue malefactors even to the point of punishing them by death; Moses, who, banished by those whose benefactor he had been, hastened to escape from the tumults of Egypt and took refuge in Ethiopia, living there far from former pursuits, and passing forty years in the contemplation of nature; Moses, finally, who, at the age of eighty, saw God, as far as it is possible for man to see Him; or rather as it had not previously been granted to man to see Him, according to the testimony of God Himself, If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house, with him will I speak mouth to mouth, even apparently and not in dark speeches. It is this man, whom God judged worthy to behold Him, face to face, like the angels, who imparts to us what he has learned from God. Let us listen then to these words of truth written without the help of the enticing words of man's wisdom 1 Corinthians 2:4 by the dictation of the Holy Spirit; words destined to produce not the applause of those who hear them, but the salvation of those who are instructed by them. 2. In the beginning God created the heaven and the earth. Genesis 1:1 I stop struck with admiration at this thought. What shall I first say? Where shall I begin my story? Shall I show forth the vanity of the Gentiles? Shall I exalt the truth of our faith? The philosophers of Greece have made much ado to explain nature, and not one of their systems has remained firm and unshaken, each being overturned by its successor. It is vain to refute them; they are sufficient in themselves to destroy one another. Those who were too ignorant to rise to a knowledge of a God, could not allow that an intelligent cause presided at the birth of the Universe; a primary error that involved them in sad consequences. Some had recourse to material principles and attributed the origin of the Universe to the elements of the world. Others imagined that atoms, and indivisible bodies, molecules and ducts, form, by their union, the nature of the visible world. Atoms reuniting or separating, produce births and deaths and the most durable bodies only owe their consistency to the strength of their mutual adhesion: a true spider's web woven by these writers who give to heaven, to earth, and to sea so weak an origin and so little consist…
Genesis 1:1 — HEXAEMERON 2.2-3
[The Manichaeans assert that] the form of the world is due to the wisdom of the supreme Artificer; matter came to the Creator from without; and thus the world results from a double origin. It has received from outside its matter and its essence and from God its form and figure. They thus come to deny that the mighty God has presided at the formation of the universe and pretend that he has only brought a crowning contribution to a common work, that he has only contributed some small portion to the genesis of beings. They are incapable from the debasement of their reasoning of raising their glances to the height of truth. Here below arts are subsequent to matter—introduced into life by the indispensable need of them. Wool existed before weaving made it supply one of nature's imperfections. Wood existed before carpentering took possession of it and transformed it each day to supply new wants and made us see all the advantages derived from it, giving the oar to the sailor, the winnowing fan to the laborer, the lance to the soldier. But God, before all those things that now attract our notice existed, after casting about in his mind and determining to bring into being time which had no being, imagined the world such as it ought to be and created matter in harmony with the form that he wished to give it. He assigned to the heavens the nature adapted for the heavens and gave to the earth an essence in accordance with its form. He formed, as he wished, fire, air and water, and gave to each the essence that the object of its existence required. Finally, he welded all the diverse parts of the universe by links of indissoluble attachment and established between them so perfect a fellowship and harmony that the most distant, in spite of their distance, appeared united in one universal sympathy. Let those men therefore renounce their fabulous imaginations, who, in spite of the weakness of their argument, pretend to measure a power as incomprehensible to man's reason as it is unutterable by man's voice. God created the heavens and the earth, but not only half—he created all the heavens and all the earth, creating the essence with the form.
Genesis 1:1 — HEXAEMERON 1.5
It appears, indeed, that even before this world an order of things existed of which our mind can form an idea but of which we can say nothing, because it is too lofty a subject for men who are but beginners and are still babes in knowledge. The birth of the world was preceded by a condition of things suitable for the exercise of supernatural powers, outstripping the limits of time, eternal and infinite. The Creator and Demiurge of the universe perfected his works in it, spiritual light for the happiness of all who love the Lord, intellectual and invisible natures, all the orderly arrangement of pure intelligences who are beyond the reach of our mind and of whom we cannot even discover the names. They fill the essence of this invisible world, as Paul teaches us. "For by him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions or principalities or powers" or virtues or hosts of angels or the dignities of archangels. To this world at last it was necessary to add a new world, both a school and training place where the souls of men should be taught and a home for beings destined to be born and to die. Thus was created, of a nature analogous to that of this world and the animals and plants which live on it, the succession of time, forever pressing on and passing away and never stopping in its course. Is not this the nature of time, where the past is no more, the future does not exist, and the present escapes before being recognized? And such also is the nature of the creature that lives in time—condemned to grow or to perish without rest and without certain stability. It is therefore fit that the bodies of animals and plants, obliged to follow a sort of current and carried away by the motion that leads them to birth or to death, should live in the midst of surroundings whose nature is in accord with beings subject to change. Thus the writer who wisely tells us of the birth of the universe does not fail to put these words at the head of the narrative. "In the beginning God created"; that is to say, in the beginning of time. Therefore, if he makes the world appear in the beginning, it is not a proof that its birth has preceded that of all other things that were made. He only wishes to tell us that, after the invisible and intellectual world, the visible world, the world of the senses, began to exist.
Genesis 1:1 — HEXAEMERON 6.1
Why these words? It is because we propose to study the world as a whole, and to consider the universe, not by the light of worldly wisdom, but by that with which God wills to enlighten His servant, when He speaks to him in person and without enigmas. It is because it is absolutely necessary that all lovers of great and grand shows should bring a mind well prepared to study them. If sometimes, on a bright night, whilst gazing with watchful eyes on the inexpressible beauty of the stars, you have thought of the Creator of all things; if you have asked yourself who it is that has dotted heaven with such flowers, and why visible things are even more useful than beautiful; if sometimes, in the day, you have studied the marvels of light, if you have raised yourself by visible things to the invisible Being, then you are a well prepared auditor, and you can take your place in this august and blessed amphitheatre.
Genesis 1:2 — Unknown work
5. Do not then go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness. Each of us, let us acknowledge it, is the first author of his own vice. Among the ordinary events of life, some come naturally, like old age and sickness, others by chance like unforeseen occurrences, of which the origin is beyond ourselves, often sad, sometimes fortunate, as for instance the discovery of a treasure when digging a well, or the meeting of a mad dog when going to the market place. Others depend upon ourselves, such as ruling one's passions, or not putting a bridle on one's pleasures, to be master of our anger, or to raise the hand against him who irritates us, to tell the truth, or to lie, to have a sweet and well-regulated disposition, or to be fierce and swollen and exalted with pride. Here you are the master of your actions. Do not look for the guiding cause beyond yourself, but recognise that evil, rightly so called, has no other origin than our voluntary falls. If it were involuntary, and did not depend upon ourselves, the laws would not have so much terror for the guilty, and the tribunals would not be so without pity when they condemn wretches according to the measure of their crimes. But enough concerning evil rightly so called. Sickness, poverty, obscurity, death, finally all human afflictions, ought not to be ranked as evils; since we do not count among the greatest boons things which are their opposites. Among these afflictions, some are the effect of nature, others have obviously been for many a source of advantage. Let us then be silent for the moment about these metaphors and allegories, and, simply following without vain curiosity the words of Holy Scripture, let us take from darkness the idea which it gives us. But reason asks, was darkness created with the world? Is it older than light? Why in spite of its inferiority has it preceded it? Darkness, we reply, did not exist in essence; it is a condition produced in the air by the withdrawal of light. What then is that light which disappeared suddenly from the world, so that darkness should cover the face of the deep? If anything had existed before the formation of this sensible and perishable world, no doubt we conclude it would have been in light. The orders of angels, the heavenly hosts, all intellectual natures named or unnamed, all the ministering spirits, did not live in darkness, but enjoyed a condition fitted for them in light and spiritual joy. No one will contradict this; least of all he who looks for celestial light as one of the rewards promised to virtue, the light which, as Solomon says, is always a light to the righteous, the light which made the Apostle say Giving thanks unto the Father, which has made us meet to be partakers of the inheritance of the saints in light. Colossians 1:12 Finally, if the condemned are sent into outer darkness evidently those who are made worthy of God's approval, are at rest in heavenly light. When then, according to the order of God, the heaven appeared, enveloping all that its circumference included, a vast and unbroken body separating outer things from those which it enclosed, it necessarily kept the space inside in darkness for want of communication with the outer light. Three things are, indeed, needed to form a shadow, light, a body, a dark place. The shadow of heaven forms the darkness of the world. Understand, I pray you, what I mean, by a simple example; by raising for yourself at mid-day a tent of some compact and impenetrable material, and shutting yourself up in it in sudden darkness. Suppose that original darkness was like this, not subsisting directly by itself, but resulting from some external causes. If it is said that it rested upon the deep, it is because the extremity of air naturally touches the surface of bodies; and as at that time the water covered everything, we are obliged to say that darkness was upon the face of the deep.
Genesis 1:2 — HEXAEMERON 2.1
Surely the perfect condition of the earth consists in its state of abundance: the budding of all sorts of plants, the putting forth of the lofty trees both fruitful and barren, the freshness and fragrance of flowers, and whatever things appeared on earth a little later by the command of God to adorn their mother. Since as yet there was nothing of this, the Scripture reasonably spoke of it as incomplete. We might say the same also about the heavens; that they were not yet brought to perfection themselves, nor had they received their proper adornment, since they were not yet lighted around by the moon nor the sun, nor crowned by the choirs of the stars. For these things had not yet been made. Therefore you will not err from the truth if you say that the heavens also were incomplete.
Genesis 1:3 — The Hexaemeron, Homily 2: The Earth Was Invisible and Unfinished
The first word of God created the nature of light; it made darkness vanish, dispelled gloom, illuminated the world, and gave to all beings at the same time a sweet and gracious aspect. The heavens, until then enveloped in darkness, appeared with that beauty which they still present to our eyes. The air was lighted up, or rather made the light circulate mixed with its substance, and, distributing its splendour rapidly in every direction, so dispersed itself to its extreme limits. Up it sprang to the very æther and heaven. In an instant it lighted up the whole extent of the world, the North and the South, the East and the West. For the æther also is such a subtle substance and so transparent that it needs not the space of a moment for light to pass through it. Just as it carries our sight instantaneously to the object of vision, so without the least interval, with a rapidity that thought cannot conceive, it receives these rays of light in its uttermost limits. With light the æther becomes more pleasing and the waters more limpid. These last, not content with receiving its splendour, return it by the reflection of light and in all directions send forth quivering flashes. The divine word gives every object a more cheerful and a more attractive appearance, just as when men in deep sea pour in oil they make the place about them clear. So, with a single word and in one instant, the Creator of all things gave the boon of light to the world. Let there be light. The order was itself an operation, and a state of things was brought into being, than which man's mind cannot even imagine a pleasanter one for our enjoyment. It must be well understood that when we speak of the voice, of the word, of the command of God, this divine language does not mean to us a sound which escapes from the organs of speech, a collision of air struck by the tongue; it is a simple sign of the will of God, and, if we give it the form of an order, it is only the better to impress the souls whom we instruct.
Genesis 1:4 — The Hexaemeron, Homily 2: The Earth Was Invisible and Unfinished
How can we worthily praise light after the testimony given by the Creator to its goodness? The word, even among us, refers the judgment to the eyes, incapable of raising itself to the idea that the senses have already received. But, if beauty in bodies results from symmetry of parts, and the harmonious appearance of colours, how in a simple and homogeneous essence like light, can this idea of beauty be preserved? Would not the symmetry in light be less shown in its parts than in the pleasure and delight at the sight of it? Such is also the beauty of gold, which it owes not to the happy mingling of its parts, but only to its beautiful colour which has a charm attractive to the eyes. Thus again, the evening star is the most beautiful of the stars: not that the parts of which it is composed form a harmonious whole; but thanks to the unalloyed and beautiful brightness which meets our eyes. And further, when God proclaimed the goodness of light, it was not in regard to the charm of the eye but as a provision for future advantage, because at that time there were as yet no eyes to judge of its beauty. And God divided the light from the darkness; (Genesis 1:4) that is to say, God gave them natures incapable of mixing, perpetually in opposition to each other, and put between them the widest space and distance.
Genesis 1:5 — HEXAEMERON 2.8
Now, henceforth, after the creation of the sun, it is day when the air is illuminated by the sun shining on the hemisphere above the earth, and night is the darkness of the earth when the sun is hidden. Yet it was not at that time according to solar motion, but it was when that first created light was diffused and again drawn in according to the measure ordained by God, that day came and night succeeded.
Genesis 1:5 — The Hexaemeron, Homily 2: The Earth Was Invisible and Unfinished
Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night.
Genesis 1:5 — HEXAEMERON 1.5
In fact, there did exist something, as it seems, even before this world which our mind can attain by contemplation but which has been left uninvestigated because it is not adapted to those who are beginners and as yet infants in understanding. This was a certain condition older than the birth of the world and proper to the supramundane powers, one beyond time, everlasting, without beginning or end. In it the Creator and Producer of all things perfected the works of his art, a spiritual light befitting the blessedness of those who love the Lord, rational and invisible natures, and the whole orderly arrangement of spiritual creatures which surpass our understanding and of which it is impossible even to discover the names. These fill completely the essence of the invisible world.
Genesis 1:6 — HEXAEMERON 3.4
And surely we need not believe, because [the firmament] seems to have had its origin, according to the general understanding, from water, that it is like either frozen water or some such material that takes its origin from the percolation of moisture, such as is a crystalline rock.
Genesis 1:6 — The Hexaemeron, Homily 3: On the Firmament
1. We have now recounted the works of the first day, or rather of one day. Far be it from me indeed, to take from it the privilege it enjoys of having been for the Creator a day apart, a day which is not counted in the same order as the others. Our discussion yesterday treated of the works of this day, and divided the narrative so as to give you food for your souls in the morning, and joy in the evening. Today we pass on to the wonders of the second day. And here I do not wish to speak of the narrator's talent, but of the grace of Scripture, for the narrative is so naturally told that it pleases and delights all the friends of truth. It is this charm of truth which the Psalmist expresses so emphatically when he says, How sweet are your words unto my taste, yea, sweeter than honey to my mouth. Yesterday then, as far as we were able, we delighted our souls by conversing about the oracles of God, and now today we are met together again on the second day to contemplate the wonders of the second day. I know that many artisans, belonging to mechanical trades, are crowding around me. A day's labour hardly suffices to maintain them; therefore I am compelled to abridge my discourse, so as not to keep them too long from their work. What shall I say to them? The time which you lend to God is not lost: he will return it to you with large interest. Whatever difficulties may trouble you the Lord will disperse them. To those who have preferred spiritual welfare, He will give health of body, keenness of mind, success in business, and unbroken prosperity. And, even if in this life our efforts should not realise our hopes, the teachings of the Holy Spirit are none the less a rich treasure for the ages to come. Deliver your heart, then, from the cares of this life and give close heed to my words. Of what avail will it be to you if you are here in the body, and your heart is anxious about your earthly treasure? 2. And God said Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. Genesis 1:6 Yesterday we heard God's decree, Let there be light. Today it is, Let there be a firmament. There appears to be something more in this. The word is not limited to a simple command. It lays down the reason necessitating the structure of the firmament: it is, it is said, to separate the waters from the waters. And first let us ask how God speaks? Is it in our manner? Does His intelligence receive an impression from objects, and, after having conceived them, make them known by particular signs appropriate to each of them? Has He consequently recourse to the organs of voice to convey His thoughts? Is He obliged to strike the air by the articulate movements of the voice, to unveil the thought hidden in His heart? Would it not seem like an idle fable to say that God should need such a circuitous method to manifest His thoughts? And is it not more conformable with true religion to say, that the divine will and the first impetus of divine intelligence are the Word of God? It is He whom Scripture vaguely represents, to show us that God has not only wished to create the world, but to create it with the help of a co-operator. Scripture might continue the history as it is begun: In the beginning God created the heaven and the earth; afterwards He created light, then He created the firmament. But, by making God command and speak, the Scripture tacitly shows us Him to Whom this order and these words are addressed. It is not that it grudges us the knowledge of the truth, but that it may kindle our desire by showing us some trace and indication of the mystery. We seize with delight, and carefully keep, the fruit of laborious efforts, while a possession easily attained is despised. Such is the road and the course which Scripture follows to lead us to the idea of the Only begotten. And certainly, God's immaterial nature had no need of the material language of voice, since His very thoughts could be transmitted to His fellow-worker.…
Genesis 1:7 — HEXAEMERON 3.9
But as far as concerns the separation of the waters I am obliged to contest the opinion of certain writers in the church who, under the shadow of high and sublime conceptions, have launched out into metaphor and have seen in the waters only a figure to denote spiritual and incorporeal powers. In the higher regions, accordingly, above the firmament, dwell the better; in the lower regions, earth and matter are the dwelling place of the malignant. So, say they, God is praised by the waters that are above the heavens, that is to say, by the good powers, the purity of whose soul makes them worthy to sing the praises of God. And the waters that are under the heavens represent the wicked spirits, who from their natural height have fallen into the abyss of evil. Turbulent, seditious, agitated by the tumultuous waves of passion, they have received the name of sea, because of the instability and the inconstancy of their movements. Let us reject these theories as dreams and old women's tales.
Genesis 1:7 — The Hexaemeron, Homily 3: On the Firmament
Before laying hold of the meaning of Scripture let us try to meet objections from other quarters. We are asked how, if the firmament is a spherical body, as it appears to the eye, its convex circumference can contain the water which flows and circulates in higher regions? What shall we answer? One thing only: because the interior of a body presents a perfect concavity it does not necessarily follow that its exterior surface is spherical and smoothly rounded. Look at the stone vaults of baths, and the structure of buildings of cave form; the dome, which forms the interior, does not prevent the roof from having ordinarily a flat surface. Let these unfortunate men cease, then, from tormenting us and themselves about the impossibility of our retaining water in the higher regions. Now we must say something about the nature of the firmament, and why it received the order to hold the middle place between the waters. Scripture constantly makes use of the word firmament to express extraordinary strength. The Lord my firmament and refuge. I have strengthened the pillars of it. Praise him in the firmament of his power. The heathen writers thus call a strong body one which is compact and full, to distinguish it from the mathematical body. A mathematical body is a body which exists only in the three dimensions, breadth, depth, and height. A firm body, on the contrary, adds resistance to the dimensions. It is the custom of Scripture to call firmament all that is strong and unyielding. It even uses the word to denote the condensation of the air: He, it says, who strengthens the thunder. Scripture means by the strengthening of the thunder, the strength and resistance of the wind, which, enclosed in the hollows of the clouds, produces the noise of thunder when it breaks through with violence. Here then, according to me, is a firm substance, capable of retaining the fluid and unstable element water; and as, according to the common acceptation, it appears that the firmament owes its origin to water, we must not believe that it resembles frozen water or any other matter produced by the filtration of water; as, for example, rock crystal, which is said to owe its metamorphosis to excessive congelation, or the transparent stone which forms in mines. This pellucid stone, if one finds it in its natural perfection, without cracks inside, or the least spot of corruption, almost rivals the air in clearness. We cannot compare the firmament to one of these substances. To hold such an opinion about celestial bodies would be childish and foolish; and although everything may be in everything, fire in earth, air in water, and of the other elements the one in the other; although none of those which come under our senses are pure and without mixture, either with the element which serves as a medium for it, or with that which is contrary to it; I, nevertheless, dare not affirm that the firmament was formed of one of these simple substances, or of a mixture of them, for I am taught by Scripture not to allow my imagination to wander too far afield. But do not let us forget to remark that, after these divine words let there be a firmament, it is not said and the firmament was made but, and God made the firmament, and divided the waters. Genesis 1:7 Hear, O you deaf! See, O you blind!— who, then, is deaf? He who does not hear this startling voice of the Holy Spirit. Who is blind? He who does not see such clear proofs of the Only begotten. Let there be a firmament. It is the voice of the primary and principal Cause. And God made the firmament. Here is a witness to the active and creative power of God.
Genesis 1:7 — HEXAEMERON 4.2
Someone may ask this: Why does the Scripture reduce to a command of the Creator that tendency to flow downward which belongs naturally to water?… If water has this tendency by nature, the command ordering the waters to be gathered together into one place would be superfluous.… To this inquiry we say this, that you recognized very well the movements of the water after the command of the Lord, both that it is unsteady and unstable and that it is borne naturally down slopes and into hollows; but how it had any power previous to that, before the motion was engendered in it from this command, you yourself neither know nor have you heard it from one who knew. Reflect that the voice of God makes nature, and the command given at that time to creation provided the future course of action for the creatures.
Genesis 1:9 — The Hexaemeron, Homily 4: Upon the Gathering Together of the Waters
What trouble you have given me in my previous discourses by asking me why the earth was invisible, why all bodies are naturally endued with colour, and why all colour comes under the sense of sight. And, perhaps, my reason did not appear sufficient to you, when I said that the earth, without being naturally invisible, was so to us, because of the mass of water that entirely covered it. Hear then how Scripture explains itself. Let the waters be gathered together, and let the dry land appear. The veil is lifted and allows the earth, hitherto invisible, to be seen. Perhaps you will ask me new questions. And first, is it not a law of nature that water flows downwards? Why, then, does Scripture refer this to the fiat of the Creator? As long as water is spread over a level surface, it does not flow; it is immovable. But when it finds any slope, immediately the foremost portion falls, then the one that follows takes its place, and that one is itself replaced by a third. Thus incessantly they flow, pressing the one on the other, and the rapidity of their course is in proportion to the mass of water that is being carried, and the declivity down which it is borne. If such is the nature of water, it was supererogatory to command it to gather into one place. It was bound, on account of its natural instability, to fall into the most hollow part of the earth and not to stop until the levelling of its surface. We see how there is nothing so level as the surface of water. Besides, they add, how did the waters receive an order to gather into one place, when we see several seas, separated from each other by the greatest distances? To the first question I reply: Since God's command, you know perfectly well the motion of water; you know that it is unsteady and unstable and falls naturally over declivities and into hollow places. But what was its nature before this command made it take its course? You do not know yourself, and you have heard from no eye-witness. Think, in reality, that a word of God makes the nature, and that this order is for the creature a direction for its future course. There was only one creation of day and night, and since that moment they have incessantly succeeded each other and divided time into equal parts. 3. Let the waters be gathered together. It was ordered that it should be the natural property of water to flow, and in obedience to this order, the waters are never weary in their course. In speaking thus, I have only in view the flowing property of waters. Some flow of their own accord like springs and rivers, others are collected and stationary. But I speak now of flowing waters. Let the waters be gathered together unto one place. Have you never thought, when standing near a spring which is sending forth water abundantly, Who makes this water spring from the bowels of the earth? Who forced it up? Where are the store-houses which send it forth? To what place is it hastening? How is it that it is never exhausted here, and never overflows there? All this comes from that first command; it was for the waters a signal for their course. In all the story of the waters remember this first order, let the waters be gathered together. To take their assigned places they were obliged to flow, and, once arrived there, to remain in their place and not to go farther. Thus in the language of Ecclesiastes, All the waters run into the sea; yet the sea is not full. Ecclesiastes 1:6-7 Waters flow in virtue of God's order, and the sea is enclosed in limits according to this first law, Let the waters be gathered together unto one place. For fear the water should spread beyond its bed, and in its successive invasions cover one by one all countries, and end by flooding the whole earth, it received the order to gather unto one place. Thus we often see the furious sea raising mighty waves to the heaven, and, when once it has touched the shore, break its impetuosity in foam and retire. Fear ye not me, says the Lord....which have placed the sand…
Genesis 1:10 — Unknown work
Why does Scripture say above that the waters were gathered together unto one place, and that the dry earth appeared? Why does it add here the dry land appeared, and God gave it the name of earth? It is that dryness is the property which appears to characterize the nature of the subject, while the word earth is only its simple name. Just as reason is the distinctive faculty of man, and the word man serves to designate the being gifted with this faculty, so dryness is the special and peculiar quality of the earth. The element essentially dry receives therefore the name of earth, as the animal who has a neigh for a characteristic cry is called a horse. The other elements, like the earth, have received some peculiar property which distinguishes them from the rest, and makes them known for what they are. Thus water has cold for its distinguishing property; air, moisture; fire, heat. But this theory really applies only to the primitive elements of the world. The elements which contribute to the formation of bodies, and come under our senses, show us these qualities in combination, and in the whole of nature our eyes and senses can find nothing which is completely singular, simple and pure. Earth is at the same time dry and cold; water, cold and moist; air, moist and warm; fire, warm and dry. It is by the combination of their qualities that the different elements can mingle. Thanks to a common quality each of them mixes with a neighbouring element, and this natural alliance attaches it to the contrary element. For example, earth, which is at the same time dry and cold, finds in cold a relationship which unites it to water, and by the means of water unites itself to air. Water placed between the two, appears to give each a hand, and, on account of its double quality, allies itself to earth by cold and to air by moisture. Air, in its turn, takes the middle place and plays the part of a mediator between the inimical natures of water and fire, united to the first by moisture, and to the second by heat. Finally fire, of a nature at the same time warm and dry, is linked to air by warmth, and by its dryness reunites itself to the earth. And from this accord and from this mutual mixture of elements, results a circle and an harmonious choir whence each of the elements deserves its name. I have said this in order to explain why God has given to the dry land the name of earth, without however calling the earth dry. It is because dryness is not one of those qualities which the earth acquired afterwards, but one of those which constituted its essence from the beginning. Now that which causes a body to exist, is naturally antecedent to its posterior qualities and has a pre-eminence over them. It is then with reason that God chose the most ancient characteristic of the earth whereby to designate it. 6. And God saw that it was good. Genesis 1:10 Scripture does not merely wish to say that a pleasing aspect of the sea presented itself to God. It is not with eyes that the Creator views the beauty of His works. He contemplates them in His ineffable wisdom. A fair sight is the sea all bright in a settled calm; fair too, when, ruffled by a light breeze of wind, its surface shows tints of purple and azure,— when, instead of lashing with violence the neighbouring shores, it seems to kiss them with peaceful caresses. However, it is not in this that Scripture makes God find the goodness and charm of the sea. Here it is the purpose of the work which makes the goodness. In the first place sea water is the source of all the moisture of the earth. It filters through imperceptible conduits, as is proved by the subterranean openings and caves whither its waves penetrate; it is received in oblique and sinuous canals; then, driven out by the wind, it rises to the surface of the earth, and breaks it, having become drinkable and free from its bitterness by this long percolation. Often, moved by the same cause, it springs even from mines that it has crossed, deriving w…
Genesis 1:11 — HEXAEMERON 5.1
After the earth, rid of the weight of the water, had rested, the command had come to it to bring forth first the herbs, then the trees. And this we see still happening even at the present time. For the voice that was then heard and the first command became, as it were, a law of nature and remained in the earth, giving it the power to produce and bear fruit for all succeeding time.
Genesis 1:11 — HEXAEMERON 8.1
When the earth heard, "Let it bring forth vegetation and the fruit trees," it did not produce plants that it had hidden in it; nor did it send up to the surface the palm or the oak or the cypress that had been hidden somewhere down below in its womb. On the contrary, it is the divine Word that is the origin of things made.
Genesis 1:11 — Unknown work
1. At the shows in the circus the spectator must join in the efforts of the athletes. This the laws of the show indicate, for they prescribe that all should have the head uncovered when present at the stadium. The object of this, in my opinion, is that each one there should not only be a spectator of the athletes, but be, in a certain measure, a true athlete himself. Thus, to investigate the great and prodigious show of creation, to understand supreme and ineffable wisdom, you must bring personal light for the contemplation of the wonders which I spread before your eyes, and help me, according to your power, in this struggle, where you are not so much judges as fellow combatants, for fear lest the truth might escape you, and lest my error might turn to your common prejudice. Why these words? It is because we propose to study the world as a whole, and to consider the universe, not by the light of worldly wisdom, but by that with which God wills to enlighten His servant, when He speaks to him in person and without enigmas. It is because it is absolutely necessary that all lovers of great and grand shows should bring a mind well prepared to study them. If sometimes, on a bright night, while gazing with watchful eyes on the inexpressible beauty of the stars, you have thought of the Creator of all things; if you have asked yourself who it is that has dotted heaven with such flowers, and why visible things are even more useful than beautiful; if sometimes, in the day, you have studied the marvels of light, if you have raised yourself by visible things to the invisible Being, then you are a well prepared auditor, and you can take your place in this august and blessed amphitheatre. Come in the same way that any one not knowing a town is taken by the hand and led through it; thus I am going to lead you, like strangers, through the mysterious marvels of this great city of the universe. Our first country was in this great city, whence the murderous dæmon whose enticements seduced man to slavery expelled us. There you will see man's first origin and his immediate seizure by death, brought forth by sin, the first born of the evil spirit. You will know that you are formed of earth, but the work of God's hands; much weaker than the brute, but ordained to command beings without reason and soul; inferior as regards natural advantages, but, thanks to the privilege of reason, capable of raising yourself to heaven. If we are penetrated by these truths, we shall know ourselves, we shall know God, we shall adore our Creator, we shall serve our Master, we shall glorify our Father, we shall love our Sustainer, we shall bless our Benefactor, we shall not cease to honour the Prince of present and future life, Who, by the riches that He showers upon us in this world, makes us believe in His promises and uses present good things to strengthen our expectation of the future. Truly, if such are the good things of time, what will be those of eternity? If such is the beauty of visible things, what shall we think of invisible things? If the grandeur of heaven exceeds the measure of human intelligence, what mind shall be able to trace the nature of the everlasting? If the sun, subject to corruption, is so beautiful, so grand, so rapid in its movement, so invariable in its course; if its grandeur is in such perfect harmony with and due proportion to the universe: if, by the beauty of its nature, it shines like a brilliant eye in the middle of creation; if finally, one cannot tire of contemplating it, what will be the beauty of the Sun of Righteousness? If the blind man suffers from not seeing the material sun, what a deprivation is it for the sinner not to enjoy the true light!
Genesis 1:12 — HEXAEMERON 5.1
The adornment of the earth is older than the sun, that those who have been misled may cease worshiping the sun as the origin of life.
Genesis 1:12 — HEXAEMERON 9.1
When I hear "grass," I think of grass, and in the same manner I understand everything as it is said: a plant, a fish, a wild animal and an ox. Indeed, "I am not ashamed of the gospel." … (Some) have attempted by false arguments and allegorical interpretations to bestow on the Scripture a dignity of their own imagining. But theirs is the attitude of one who considers himself wiser than the revelations of the Spirit and introduces his own ideas in pretense of an explanation. Therefore, let it be understood as it has been written.
Genesis 1:14 — The Hexaemeron, Homily 6: The Creation of Luminous Bodies
We have spoken about signs. By times, we understand the succession of seasons, winter, spring, summer and autumn, which we see follow each other in so regular a course, thanks to the regularity of the movement of the luminaries. It is winter when the sun sojourns in the south and produces in abundance the shades of night in our region. The air spread over the earth is chilly, and the damp exhalations, which gather over our heads, give rise to rains, to frosts, to innumerable flakes of snow. When, returning from the southern regions, the sun is in the middle of the heavens and divides day and night into equal parts, the more it sojourns above the earth the more it brings back a mild temperature to us. Then comes spring, which makes all the plants germinate, and gives to the greater part of the trees their new life, and, by successive generation, perpetuates all the land and water animals. From thence the sun, returning to the summer solstice, in the direction of the North, gives us the longest days. And, as it travels farther in the air, it burns that which is over our heads, dries up the earth, ripens the grains and hastens the maturity of the fruits of the trees. At the epoch of its greatest heat, the shadows which the sun makes at mid-day are short, because it shines from above, from the air over our heads. Thus the longest days are those when the shadows are shortest, in the same way that the shortest days are those when the shadows are longest. It is this which happens to all of us Hetero-skii (shadowed-on-one-side) who inhabit the northern regions of the earth. But there are people who, two days in the year, are completely without shade at mid-day, because the sun, being perpendicularly over their heads, lights them so equally from all sides, that it could through a narrow opening shine at the bottom of a well. Thus there are some who call them askii (shadowless). For those who live beyond the land of spices see their shadow now on one side, now on another, the only inhabitants of this land of which the shade falls at mid-day; thus they are given the name of amphiskii, (shadowed-on-both-sides). All these phenomena happen while the sun is passing into northern regions: they give us an idea of the heat thrown on the air, by the rays of the sun and of the effects that they produce. Next we pass to autumn, which breaks up the excessive heat, lessening the warmth little by little, and by a moderate temperature brings us back without suffering to winter, to the time when the sun returns from the northern regions to the southern. It is thus that seasons, following the course of the sun, succeed each other to rule our life.
Genesis 1:14-15 — HEXAEMERON 6.8
"Let them serve," he says, "for the fixing of days," not for making days but for ordering the days. For day and night are earlier than the generation of the luminaries. This the psalm declares to us when it says: "He placed the sun to rule the day, the moon and stars to rule the night." How, then, does the sun rule the day? Because, whenever the sun, carrying the light around with it, rises above our horizon, it puts an end to the darkness and brings us the day. Therefore one would not err if he would define the day as air, lighted by the sun, or as the measure of time in which the sun tarries in the hemisphere above the earth. But the sun and the moon were also appointed to be for the years. The moon, when it has completed its course twelve times, measures a year, except that it frequently needs an intercalary month for the accurate determination of the seasons, as the Hebrews and the most ancient Greeks formerly measured the year. The solar year is the return of the sun from a certain sign to that same sign in its regular revolution.
Genesis 1:16 — Unknown work
11. On its variations depends also the condition of the air, as is proved by sudden disturbances which often come after the new moon, in the midst of a calm and of a stillness in the winds, to agitate the clouds and to hurl them against each other; as the flux and reflux in straits, and the ebb and flow of the ocean prove, so that those who live on its shores see it regularly following the revolutions of the moon. The waters of straits approach and retreat from one shore to the other during the different phases of the moon; but, when she is new, they have not an instant of rest, and move in perpetual swaying to and fro, until the moon, reappearing, regulates their reflux. As to the Western sea, we see it in its ebb and flow now return into its bed, and now overflow, as the moon draws it back by her respiration and then, by her expiration, urges it to its own boundaries. I have entered into these details, to show you the grandeur of the luminaries, and to make you see that, in the inspired words, there is not one idle syllable. And yet my sermon has scarcely touched on any important point; there are many other discoveries about the size and distance of the sun and moon to which any one who will make a serious study of their action and of their characteristics may arrive by the aid of reason. Let me then ingenuously make an avowal of my weakness, for fear that you should measure the mighty works of the Creator by my words. The little that I have said ought the rather to make you conjecture the marvels on which I have omitted to dwell. We must not then measure the moon with the eye, but with the reason. Reason, for the discovery of truth, is much surer than the eye. Everywhere ridiculous old women's tales, imagined in the delirium of drunkenness, have been circulated; such as that enchantments can remove the moon from its place and make it descend to the earth. How could a magician's charm shake that of which the Most High has laid the foundations? And if once torn out what place could hold it? Do you wish from slight indications to have a proof of the moon's size? All the towns in the world, however distant from each other, equally receive the light from the moon in those streets that are turned towards its rising. If she did not look on all face to face, those only would be entirely lighted up which were exactly opposite; as to those beyond the extremities of her disc, they would only receive diverted and oblique rays. It is this effect which the light of lamps produces in houses; if a lamp is surrounded by several persons, only the shadow of the person who is directly opposite to it is cast in a straight line, the others follow inclined lines on each side. In the same way, if the body of the moon were not of an immense and prodigious size she could not extend herself alike to all. In reality, when the moon rises in the equinoctial regions, all equally enjoy her light, both those who inhabit the icy zone, under the revolutions of the Bear, and those who dwell in the extreme south in the neighbourhood of the torrid zone. She gives us an idea of her size by appearing to be face to face with all people. Who then can deny the immensity of a body which divides itself equally over such a wide extent? But enough on the greatness of the sun and moon. May He Who has given us intelligence to recognise in the smallest objects of creation the great wisdom of the Contriver make us find in great bodies a still higher idea of their Creator. However, compared with their Author, the sun and moon are but a fly and an ant. The whole universe cannot give us a right idea of the greatness of God; and it is only by signs, weak and slight in themselves, often by the help of the smallest insects and of the least plants, that we raise ourselves to Him. Content with these words let us offer our thanks, I to Him who has given me the ministry of the Word, you to Him who feeds you with spiritual food; Who, even at this moment, makes you find in my weak…
Genesis 1:20 — HEXAEMERON 8.2
God also said, "Let birds fly above the earth across the firmament of the heavens." Why did he give winged creatures also their origin from the waters? Because the flying animals have a certain relationship, as it were, with those that swim. For just as the fish cut the water, going forward with the motion of their fins and guiding their turns and forward movements by the change of their tails, so also in the case of birds, they can be seen cutting and moving through air on wings in the same manner.
Genesis 1:20 — Unknown work
1. How did you like the fare of my morning's discourse? It seemed to me that I had the good intentions of a poor giver of a feast, who, ambitious of having the credit of keeping a good table saddens his guests by the poor supply of the more expensive dishes. In vain he lavishly covers his table with his mean fare; his ambition only shows his folly. It is for you to judge if I have shared the same fate. Yet, whatever my discourse may have been, take care lest you disregard it. No one refused to sit at the table of Elisha; and yet he only gave his friends wild vegetables. 2 Kings 4:39 I know the laws of allegory, though less by myself than from the works of others. There are those truly, who do not admit the common sense of the Scriptures, for whom water is not water, but some other nature, who see in a plant, in a fish, what their fancy wishes, who change the nature of reptiles and of wild beasts to suit their allegories, like the interpreters of dreams who explain visions in sleep to make them serve their own ends. For me grass is grass; plant, fish, wild beast, domestic animal, I take all in the literal sense. For I am not ashamed of the gospel. Romans 1:16 Those who have written about the nature of the universe have discussed at length the shape of the earth. If it be spherical or cylindrical, if it resemble a disc and is equally rounded in all parts, or if it has the forth of a winnowing basket and is hollow in the middle; all these conjectures have been suggested by cosmographers, each one upsetting that of his predecessor. It will not lead me to give less importance to the creation of the universe, that the servant of God, Moses, is silent as to shapes; he has not said that the earth is a hundred and eighty thousand furlongs in circumference; he has not measured into what extent of air its shadow projects itself while the sun revolves around it, nor stated how this shadow, casting itself upon the moon, produces eclipses. He has passed over in silence, as useless, all that is unimportant for us. Shall I then prefer foolish wisdom to the oracles of the Holy Spirit? Shall I not rather exalt Him who, not wishing to fill our minds with these vanities, has regulated all the economy of Scripture in view of the edification and the making perfect of our souls? It is this which those seem to me not to have understood, who, giving themselves up to the distorted meaning of allegory, have undertaken to give a majesty of their own invention to Scripture. It is to believe themselves wiser than the Holy Spirit, and to bring forth their own ideas under a pretext of exegesis. Let us hear Scripture as it has been written.
Genesis 1:20 — The Hexaemeron, Homily 7: The Creation of Moving Creatures
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth after their kind. After the creation of the luminaries the waters are now filled with living beings and its own adornment is given to this part of the world. Earth had received hers from her own plants, the heavens had received the flowers of the stars, and, like two eyes, the great luminaries beautified them in concert. It still retained for the waters to receive their adornment. The command was given, and immediately the rivers and lakes becoming fruitful brought forth their natural broods; the sea travailed with all kinds of swimming creatures; not even in mud and marshes did the water remain idle; it took its part in creation. Everywhere from its ebullition frogs, gnats and flies came forth. For that which we see to-day is the sign of the past. Thus everywhere the water hastened to obey the Creator's command. Who could count the species which the great and ineffable power of God caused to be suddenly seen living and moving, when this command had empowered the waters to bring forth life? Let the waters bring forth moving creatures that have life. Then for the first time is made a being with life and feeling. For though plants and trees be said to live, seeing that they share the power of being nourished and growing; nevertheless they are neither living beings, nor have they life. To create these last God said, Let the water produce moving creatures.
Genesis 1:21 — The Hexaemeron, Homily 7: The Creation of Moving Creatures
What necessary object was there that did not immediately appear? What object of luxury was not given to man? Some to supply his needs, some to make him contemplate the marvels of creation. Some are terrible, so as to take our idleness to school. God created great whales. Genesis 1:21 Scripture gives them the name of great not because they are greater than a shrimp and a sprat, but because the size of their bodies equals that of great hills. Thus when they swim on the surface of the waters one often sees them appear like islands. But these monstrous creatures do not frequent our coasts and shores; they inhabit the Atlantic ocean. Such are these animals created to strike us with terror and awe. If now you hear say that the greatest vessels, sailing with full sails, are easily stopped by a very small fish, by the remora, and so forcibly that the ship remains motionless for a long time, as if it had taken root in the middle of the sea, do you not see in this little creature a like proof of the power of the Creator? Sword fish, saw fish, dog fish, whales, and sharks, are not therefore the only things to be dreaded; we have to fear no less the spike of the stingray even after its death, and the sea-hare, whose mortal blows are as rapid as they are inevitable. Thus the Creator wishes that all may keep you awake, so that full of hope in Him you may avoid the evils with which all these creatures threaten you. But let us come out of the depths of the sea and take refuge upon the shore. For the marvels of creation, coming one after the other in constant succession like the waves, have submerged my discourse. However, I should not be surprised if, after finding greater wonders upon the earth, my spirit seeks like Jonah's to flee to the sea. But it seems to me, that meeting with these innumerable marvels has made me forget all measure, and experience the fate of those who navigate the high seas without a fixed point to mark their progress, and are often ignorant of the space which they have traversed. This is what has happened to me; while my words glanced at creation, I have not been sensible of the multitude of beings of which I spoke to you. But although this honourable assembly is pleased by my speech, and the recital of the marvels of the Master is grateful to the ears of His servants, let me here bring the ship of my discourse to anchor, and await the day to deliver you the rest. Let us, therefore, all arise, and, giving thanks for what has been said, let us ask for strength to hear the rest. Whilst taking your food may the conversation at your table turn upon what has occupied us this morning and this evening. Filled with these thoughts may you, even in sleep, enjoy the pleasure of the day, so that you may be permitted to say, I sleep but my heart wakes, Song of Songs 5:2 meditating day and night upon the law of the Lord, to Whom be glory and power world without end. Amen.
Genesis 1:21 — The Hexaemeron, Homily 5: The Germination of the Earth
How then, they say, can Scripture describe all the plants of the earth as seed-bearing, when the reed, couch-grass, mint, crocus, garlic, and the flowering rush and countless other species, produce no seed? To this we reply that many vegetables have their seminal virtue in the lower part and in the roots. The reed, for example, after its annual growth sends forth a protuberance from its roots, which takes the place of seed for future trees. Numbers of other vegetables are the same and all over the earth reproduce by the roots. Nothing then is truer than that each plant produces its seed or contains some seminal virtue; this is what is meant by "after its kind." So that the shoot of a reed does not produce an olive tree, but from a reed grows another reed, and from one sort of seed a plant of the same sort always germinates. Thus, all which sprang from the earth, in its first bringing forth, is kept the same to our time, thanks to the constant reproduction of kind.
Genesis 1:21 — The Hexaemeron, Homily 9: The Creation of Terrestrial Animals
Let the earth bring forth the living creature. Behold the word of God pervading creation, beginning even then the efficacy which is seen displayed to-day, and will be displayed to the end of the world! As a ball, which one pushes, if it meet a declivity, descends, carried by its form and the nature of the ground and does not stop until it has reached a level surface; so nature, once put in motion by the Divine command, traverses creation with an equal step, through birth and death, and keeps up the succession of kinds through resemblance, to the last. Nature always makes a horse succeed to a horse, a lion to a lion, and an eagle to an eagle, and preserving each animal by these uninterrupted successions she transmits it to the end of all things. Animals do not see their peculiarities destroyed or effaced by any length of time; their nature, as though it had been just constituted, follows the course of ages, for ever young.
Genesis 1:24-25 — HEXAEMERON 9.2
"Let the earth bring forth living creatures according to their kinds: cattle and creeping things and beasts of the earth according to their kinds." Consider the word of God moving through all creation, having begun at that time, active up to the present and efficacious until the end, even to the consummation of the world. As a ball, when pushed by someone and then meeting with a slope, is borne downward by its own shape and the inclination of the ground and does not stop before some level surface receives it, so too the nature of existing objects, set in motion by one command, passes through creation, without change, by generation and destruction, preserving the succession of the species through resemblance, until it reaches the very end.
Genesis 1:24-25 — HEXAEMERON 9.3
The soul of brute beasts did not emerge after having been hidden in the earth, but it was called into existence of the time of the command.
Genesis 1:24 — The Hexaemeron, Homily 8
The command of God advanced step by step and earth thus received her adornment. Yesterday it was said, Let the waters produce moving things, and today let the earth bring forth the living creature. Is the earth then alive? And are the mad-minded Manichæans right in giving it a soul? At these words Let the earth bring forth, it did not produce a germ contained in it, but He who gave the order at the same time gifted it with the grace and power to bring forth. When the earth had heard this command Let the earth bring forth grass and the tree yielding fruit, it was not grass that it had hidden in it that it caused to spring forth, it did not bring to the surface a palm tree, an oak, a cypress, hitherto kept back in its depths. It is the word of God which forms the nature of things created. Let the earth bring forth; that is to say not that she may bring forth that which she has but that she may acquire that which she lacks, when God gives her the power. Even so now, Let the earth bring forth the living creature, not the living creature that is contained in herself, but that which the command of God gives her. Further, the Manichæans contradict themselves, because if the earth has brought forth the life, she has left herself despoiled of life. Their execrable doctrine needs no demonstration. But why did the waters receive the command to bring forth the moving creature that has life and the earth to bring forth the living creature? We conclude that, by their nature, swimming creatures appear only to have an imperfect life, because they live in the thick element of water. They are hard of hearing, and their sight is dull because they see through the water; they have no memory, no imagination, no idea of social intercourse. Thus divine language appears to indicate that, in aquatic animals, the carnal life originates their psychic movements, while in terrestrial animals, gifted with a more perfect life, the soul enjoys supreme authority. In fact the greater part of quadrupeds have more power of penetration in their senses; their apprehension of present objects is keen, and they keep all exact remembrance of the past. It seems therefore, that God, after the command given to the waters to bring forth moving creatures that have life, created simply living bodies for aquatic animals, while for terrestrial animals He commanded the soul to exist and to direct the body, showing thus that the inhabitants of the earth are gifted with greater vital force. Without doubt terrestrial animals are devoid of reason. At the same time how many affections of the soul each one of them expresses by the voice of nature! They express by cries their joy and sadness, recognition of what is familiar to them, the need of food, regret at being separated from their companions, and numberless emotions. Aquatic animals, on the contrary, are not only dumb; it is impossible to tame them, to teach them, to train them for man's society. The ox knows his owner, and the ass his master's crib. Isaiah 1:3 But the fish does not know who feeds him. The ass knows a familiar voice, he knows the road which he has often trodden, and even, if man loses his way, he sometimes serves him as a guide. His hearing is more acute than that of any other terrestrial animal. What animal of the sea can show so much rancour and resentment as the camel? The camel conceals its resentment for a long time after it has been struck, until it finds an opportunity, and then repays the wrong. Listen, you whose heart does not pardon, you who practise vengeance as a virtue; see what you resemble when you keep your anger for so long against your neighbour like a spark, hidden in the ashes, and only waiting for fuel to set your heart ablaze!
Genesis 1:24-25 — HEXAEMERON 1.11
Let us glorify the Master Craftsman for all that has been done wisely and skillfully, and from the beauty of the visible things let us form an idea of him who is more than beautiful. And from the greatness of these perceptible and circumscribed bodies let us conceive of him who is infinite and immense and who surpasses all understanding in the plenitude of his power. For even if we are ignorant of things made, yet at least that which in general comes under our observation is so wonderful that even the most acute mind is shown to be at a loss as regards the least of the things in the world, either in the ability to explain it worthily or to render due praise to the Creator, to whom be all glory, honor and power forever.
Genesis 1:24 — The Hexaemeron, Homily 9
6. Beasts bear witness to the faith. Have you confidence in the Lord? Thou shall walk upon the asp and the basilisk and you shall trample under feet the lion and the dragon. With faith you have the power to walk upon serpents and scorpions. Do you not see that the viper which attached itself to the hand of Paul, while he gathered sticks, did not injure him, because it found the saint full of faith? If you have not faith, do not fear beasts so much as your faithlessness, which renders you susceptible of all corruption. But I see that for a long time you have been asking me for an account of the creation of man, and I think I can hear you all cry in your hearts, We are being taught the nature of our belongings, but we are ignorant of ourselves. Let me then speak of it, since it is necessary, and let me put an end to my hesitation. In truth the most difficult of sciences is to know one's self. Not only our eye, from which nothing outside us escapes, cannot see itself; but our mind, so piercing to discover the sins of others, is slow to recognise its own faults. Thus my speech, after eagerly investigating what is external to myself, is slow and hesitating in exploring my own nature. Yet the beholding of heaven and earth does not make us know God better than the attentive study of our being does; I am, says the Prophet, fearfully and wonderfully made; that is to say, in observing myself I have known Your infinite wisdom.
Genesis 1:26 — The Hexaemeron, Homily 9: The Creation of Terrestrial Animals
Does not the light of theology shine, in these words, as through windows; and does not the second Person show Himself in a mystical way, without yet manifesting Himself until the great day? Where is the Jew who resisted the truth and pretended that God was speaking to Himself? It is He who spoke, it is said, and it is He who made. Let there be light and there was light. But then their words contain a manifest absurdity. Where is the smith, the carpenter, the shoemaker, who, without help and alone before the instruments of his trade, would say to himself; let us make the sword, let us put together the plough, let us make the boot? Does he not perform the work of his craft in silence? Strange folly, to say that any one has seated himself to command himself, to watch over himself, to constrain himself, to hurry himself, with the tones of a master! But the unhappy creatures are not afraid to calumniate the Lord Himself. What will they not say with a tongue so well practised in lying? Here, however, words stop their mouth; And God said let us make man. Tell me; is there then only one Person? It is not written Let man be made, but, Let us make man. The preaching of theology remains enveloped in shadow before the appearance of him who was to be instructed, but, now, the creation of man is expected, that faith unveils herself and the dogma of truth appears in all its light. Let us make man. O enemy of Christ, hear God speaking to His Co-operator, to Him by Whom also He made the worlds, Who upholds all things by the word of His power. But He does not leave the voice of true religion without answer. Thus the Jews, race hostile to truth, when they find themselves pressed, act like beasts enraged against man, who roar at the bars of their cage and show the cruelty and the ferocity of their nature, without being able to assuage their fury. God, they say, addresses Himself to several persons; it is to the angels before Him that He says, Let us make man. Jewish fiction! A fable whose frivolity shows whence it has come. To reject one person, they admit many. To reject the Son, they raise servants to the dignity of counsellors; they make of our fellow slaves the agents in our creation. The perfect man attains the dignity of an angel; but what creature can be like the Creator? Listen to the continuation. In our image. What have you to reply? Is there one image of God and the angels? Father and Son have by absolute necessity the same form, but the form is here understood as becomes the divine, not in bodily shape, but in the proper qualities of Godhead. Hear also, you who belong to the new concision Philippians 3:2 and who, under the appearance of Christianity, strengthen the error of the Jews. To Whom does He say, in our image, to whom if it is not to Him who is the brightness of His glory and the express image of His person, Hebrews 1:3 the image of the invisible God? Colossians 1:15 It is then to His living image, to Him Who has said I and my Father are one, John 10:30 He that has seen me has seen the Father, John 14:9 that God says Let us make man in our image. Where is the unlikeness in these Beings who have only one image?
Genesis 1:27 — The Hexaemeron, Homily 9: The Creation of Terrestrial Animals
It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God. If God permits, we will say later in what way man was created in the image of God, and how he shares this resemblance. Today we say but only one word. If there is one image, from whence comes the intolerable blasphemy of pretending that the Son is unlike the Father? What ingratitude! You have yourself received this likeness and you refuse it to your Benefactor! You pretend to keep personally that which is in you a gift of grace, and you do not wish that the Son should keep His natural likeness to Him who begot Him. But evening, which long ago sent the sun to the west, imposes silence upon me. Here, then, let me be content with what I have said, and put my discourse to bed. I have told you enough up to this point to excite your zeal; with the help of the Holy Spirit I will make for you a deeper investigation into the truths which follow. Retire, then, I beg you, with joy, O Christ-loving congregation, and, instead of sumptuous dishes of various delicacies, adorn and sanctify your tables with the remembrance of my words. May the Anomœan be confounded, the Jew covered with shame, the faithful exultant in the dogmas of truth, and the Lord glorified, the Lord to Whom be glory and power, world without end. Amen.
Genesis 2:7 — HOMILY ON PSALM 48
"And he breathed into his nostrils," that is to say, he placed in man some share of his own grace, in order that he might recognize likeness through likeness. Nevertheless, being in such great honor because he was created in the image of the Creator, he is honored above the heavens, above the sun, above the choirs of stars. For which of the heavenly bodies was said to be an image of the most high God?
Genesis 2:8 — ON THE HOLY SPIRIT 27.66
For this reason we all look to the east in our prayers, but few know that this is because we are seeking the ancient fatherland, which God planted in Eden, toward the east.
Genesis 4:23-24 — Letter 260
Some suppose that Cain was slain by Lamech, and that he survived to this generation that he might suffer a longer punishment. But this is not the case. Lamech evidently committed two murders, from what he says himself, "I have slain a man and a young man," the man to his wounding, and the young man to his hurt. There is a difference between wounding and hurt. And there is a difference between a man and a young man. "If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold." It is right that I should undergo four hundred and ninety punishments, if God's judgment on Cain was just, that his punishments should be seven. Cain had not learned to murder from another, and had never seen a murderer undergoing punishment. But I, who had before my eyes Cain groaning and trembling, and the mightiness of the wrath of God, was not made wiser by the example before me. Wherefore I deserve to suffer four hundred and ninety punishments. There are, however, some who have gone so far as the following explanation, which does not jar with the doctrine of the Church; from Cain to the flood, they say, seven generations passed by, and the punishment was brought on the whole earth, because sin was everywhere spread abroad. But the sin of Lamech requires for its cure not a Flood, but Him Who Himself takes away the sin of the world. Count the generations from Adam to the coming of Christ, and you will find, according to the genealogy of Luke, that the Lord was born in the seventy-seventh.
Genesis 6:4 — HOMILY 20, Of Humility
Strength of arm, swiftness of foot and comeliness of body—the spoils of sickness and the plunder of time—also awaken pride in man, unaware as he is that "All flesh is grass and all the glory of man as the flower of the field. The grass is withered and the flower is fallen." Such was the arrogance of the giants because of their strength. Such also was the God-defying pride of the witless Goliath.
Genesis 25:31-32 — ON RENUNCIATION OF THE WORLD
This vice of gluttony delivered Adam up to death; by the pleasure of the appetite consummate evil was brought into the world. Through it Noah was mocked, Canaan was cursed, Esau was deprived of his birthright and married into a Canaanite family. Lot became his own son-in-law and father-in-law, by marrying his own daughter.
Habakkuk 2:2-3 — LETTER 238
You are perhaps distressed that you are driven outside the walls, but you shall dwell under the protection of the God of heaven. The angel who watches over the church has gone out with you. So they lie down in empty places day by day, bringing upon themselves heavy judgment as seen in the dispersion of the people. And, if in all this there is sorrow to be borne, I trust in the Lord that it will not be without its use to you. Therefore, the more have been your trials, look for a more perfect reward from your last judge. Do not take your present troubles ill. Do not lose hope. Yet a little while and your helper will come to you and will not tarry.
Hebrews 3:1 — LETTER 8
According to the words of the wise Solomon in the Proverbs, he was created. "The Lord," he says, "created me." And he is called "the beginning of the evangelical way" which leads us to the kingdom of heaven, since he is not a creature in substance but was made the "way" in the divine dispensation. For "being made" and "being created" have the same meaning. In fact, as he was made a way, so also was he made a door, a shepherd, a messenger, a sheep, and, in turn, a high priest and apostle, different names given according to the different conceptions.
Hebrews 4:12-13 — LETTER 260
And Scripture calls by the name of "sword" the Word which has the power of trying and of discerning thoughts and which "extends even to the division of soul and spirit, of joints and marrow." … Every soul at the time of the passion was subjected to a sort of test, as it were, according to the words of the Lord, who said, "You will all fall away because of me." Simeon prophesies concerning Mary that, standing beside the cross and looking at what was happening and hearing his words—even after the testimony of Gabriel, after the secret knowledge of her divine conception, after the great showing of miracles—"Even you will flee," he says, "a certain perplexity about your soul." For the Lord must taste of death for the sake of all, and, being made a propitiation for the world, he must justify all people in his blood. Therefore, some doubt will touch even you yourself who have been taught from above concerning the Lord. That is the sword. "That the thoughts of many hearts may be revealed," meaning that, after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proved unsound in order that the power of the Lord might be manifested.
Hebrews 7:27 — HOMILIES ON THE PSALMS 19.4 (PSALM 48)
Although we are not his brothers but have become his enemies by our transgressions, he who is not mere man, but God, after the freedom that he bestowed on us, also calls us his brothers. "I will tell of your name," he says, "to my brethren." Now, he who has redeemed us, if you examine his nature, is neither brother nor man; but if you examine his condescension to us through grace, he calls us brothers and descends to our human nature. He does not need a ransom, for he himself is the propitiation.
Hebrews 8:1-2 — On the Spirit 6.15
If he assigns to the Father the upper place by way of precedence, and asserts that the only begotten Son sits below, he will find that to the creature of his imagination attach all the consequent conditions of body. And if these are the imaginations of drunken delusion and phrensied insanity, can it be consistent with true religion for men taught by the Lord himself that "He that honoureth not the Son honoureth not the Father" to refuse to worship and glorify with the Father him who in nature, in glory, and in dignity is conjoined with him? What shall we say? What just defence shall we have in the day of the awful universal judgment of all-creation, if, when the Lord clearly announces that He will come "in the glory of his Father;" when Stephen beheld Jesus standing at the right hand of God; when Paul testified in the spirit concerning Christ "that he is at the right hand of God;" when the Father says, "Sit thou on my right hand;" when the Holy Spirit bears witness that he has sat down on "the right hand of the majesty" of God; we attempt to degrade him who shares the honour and the throne, from his condition of equality, to a lower state? Standing and sitting, I apprehend, indicate the fixity and entire stability of the nature, as Baruch, when he wishes to exhibit the immutability and immobility of the Divine mode of existence, says, "For thou sittest for ever and we perish utterly." Moreover, the place on the right hand indicates in my judgment equality of honour. Rash, then, is the attempt to deprive the Son of participation in the doxology, as though worthy only to be ranked in a lower place of honour.
Hebrews 10:26-27 — LETTER 22
Each one should conciliate, as far as he is able, anyone at variance with him. He should not hold past wrongs against the repentant sinner but from his heart should pardon him. He who says that he repents of his sin should not only feel remorse for the sin which he has committed but should also bring forth fruits befitting repentance. If he who has been corrected for his first sins and has been deemed worthy of pardon again falls, he prepares for himself a more wrathful judgment.
Hebrews 11:38 — LETTER 42
Here is the narrow and close way that leads to life. Here are the teachers and prophets, "wandering in deserts, mountains, caves and holes in the earth." Here are the apostles and evangelists … living as citizens of the desert.
Hebrews 12:5-6 — HOMILIES ON THE PSALMS 16.1 (PSALM 33)
In truth, tribulations are, for those well prepared, like certain foods and exercises for athletes which lead the contestant on to the hereditary glory, if, when reviled, we bless; if when maligned, we entreat; if ill-treated, we give thanks; if afflicted, we glory in our afflictions. It is indeed shameful for us to bless on propitious occasions but be silent on dark and difficult ones. On the contrary, we must bless even more at that time, knowing that "the Lord disciplines him whom he loves and chastises every son whom he receives."
Hebrews 12:5-6 — HOMILIES ON THE PSALMS 20:5 (PSALM 59)
Not in the amount of money, not in the pride of power, not in the height of glory is victory gained, but the Lord freely gives his help to those who seek him through excessive affliction. Such was Paul, who made his afflictions his boast. Therefore he was able to say, "When I am weak, then I am strong." "Give us therefore, O Lord, help from trouble," since "suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint." Do you see where affliction leads you? To hope that does not disappoint. Are you ill? Be of good cheer, because "the Lord disciplines him whom he loves."
Hebrews 12:14 — LETTER 54
I am much distressed that the canons of the Fathers have fallen through and that the exact discipline of the church has been banished from among you. I am apprehensive lest, as this indifference grows, the affairs of the church should, little by little, fall into confusion. According to the ancient custom observed in the churches of God, ministers in the church were received after careful examination. The whole of their life was investigated; an enquiry was made as to their being neither partiers nor drunkards, not quick to quarrel, keeping their youth in subjection, so as to be able to maintain "the holiness without which no man shall see the Lord." This examination was made by presbyters and deacons living with them. Then they brought them to the chorepiscopi; and the chorepiscopi, after receiving the suffrages of the witnesses as to the truth and giving information to the bishop, so admitted the minister to the sacerdotal order. Now, however, you have quite passed me over; you have not even had the grace to refer to me and have transferred the whole authority to yourselves. Furthermore, with complete indifference, you have allowed presbyters and deacons to introduce unworthy persons into the church, just any one they choose, without any previous examination of life and character, by mere favoritism, on the score of relationship or some other tie. The consequence is that in every village there are many who are considered ministers but not one single person worthy of the service of the altars. Of this you yourselves supply proof from your difficulty in finding suitable candidates for election.
Hebrews 12:22-23 — HOMILIES ON THE PSALMS 18.4 (PSALM 45)
Some give the definition that a city is an established community, administered according to law. And the definition that has been handed down of the city is in harmony with the celestial city, Jerusalem above. For there it is a community of the firstborn who have been enrolled in heaven, and this is established because of the unchanging manner of the life of the saints, and it is administered according to the heavenly law. Therefore, it is not the privilege of human nature to learn the arrangement of that city and all its adornment. Those are the things "no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him," but there are myriads of angels there, an assembly of saints and a church of the firstborn that are enrolled in heaven. Concerning that, David said, "Glorious things are spoken of you, O city of God." To that city through Isaiah God has promised, "I will make you majestic forever, a joy from age to age. Devastation and destruction shall no more be within your borders; you shall call your walls Salvation." Therefore, having raised the eyes of your soul, seek, in a manner worthy of things above, what pertains to the city of God. What could anyone consider as deserving of the happiness in that city which the river of God makes joyful and of which God is the craftsman and creator?
Hosea 8:8 — LETTER 44, TO A FALLEN MONK
O appalling hardness! O strange cruelty! You did not fear God, nor did you reverence others or feel shame before your friends. So you have suffered shipwreck of all things at once. You have stripped yourselves of every good thing at the same time. Therefore again I grieve for you, wretched man! You who were announcing your ardor for the kingdom have fallen from the kingdom. You who were inspiring all with a reverence for the doctrine did not have the fear of God before your eyes. You who were preaching holiness are now found to be polluted. You who glory in poverty are caught stealing money. You who through your guidance point out the punishment of God have drawn down chastisement upon yourselves. How shall I bewail you? How shall I grieve for you? The morning star, which rose early, has fallen and shattered upon the earth. The two ears of everyone who hears it will ring. How did the Nazirite who shone brighter than gold become darker than soot? And how did the worthy son of Zion instantly become like a polluted vessel?
Hosea 10:12 — ON BAPTISM 2:9
So that we may know clearly what is meant by not having a share in the works which do not bear fruit, let us first inquire as to what sort of actions merit the attribute unfruitful—whether those only that are forbidden or such also are commendable but are not performed in good dispositions. In the Old Testament, the prophet, comparing the saints with the tree, says, "which shall bring forth its fruit in due season." Solomon declares, "The work of the just is unto life, but the fruit of the wicked is sin"; and Hosea, "Sow for yourselves in justice, reap the fruit of life."
Hosea 12:6 — HOMILY ON MERCY AND JUSTICE
Combine justice with mercy, spending in mercy what you possess with justice. It is written, "Keep mercy and justice, and draw near to thy God always." Because God loves mercy and justice, he who takes care to do mercy and justice draws near to God. It remains, then, for each to examine himself and for the rich person to take careful inventory of the private resources from which he is to offer gifts to God, to make sure that he has not oppressed a poor person, or used force against one weaker than himself, or cheated one dependent upon him, thus exercising license rather than justice. We are bidden to practice fairness and justice also toward those who serve us. Do not employ force because you are in command, and do not take advantage because it is within your power to do so.
Isaiah 1:1 — COMMENTARY ON ISAIAH 1:8
It is our task to pay diligent attention to the mind, so that it becomes clear-sighted, becoming perfect through appropriate exercises, while it is God's gift that the Spirit should illuminate us for the comprehension of his mysteries. The prophet puts "vision" first in his account and then introduces his report of the words, in order to show that he did not receive it through the faculty of hearing but is proclaiming the meaning of the word that has been impressed on his mind. For we need voice to indicate our thoughts, but God, affecting directly the very ruling aspect of the soul in those who are worthy, impresses on them the knowledge of his own will.
Isaiah 1:3 — PREFACE ON THE JUDGMENT OF GOD 7
If even among the barbarians harmony is maintained through subjection to a single leader, what should we think of the disharmony among us and our failure to be subject to the Lord's commands? We should realize that our good God gives us examples to teach us and lead us to conversion. On the great and awesome day of judgment he will use them as a demonstration of the shame and condemnation of those who have not heeded his instruction. He has already said, and he continues to say, "The ox knows his owner and the donkey his master's manger; but Israel has not known me, and my people have not understood."
Isaiah 1:3 — THE LONG RULES 2
If the love of children for their parents is a natural endowment and if this love is noticeable in the behavior even of brute beasts, as well as in the affection of human beings in early infancy for their mothers, let us not appear to be less rational than infants or more savage than wild beasts by alienating ourselves from him who made us by being unloving toward him.… This gratitude is characteristic not only of humans, but it is also felt by almost all animals, so that they attach themselves to those who have conferred some good upon them.
Isaiah 1:11 — COMMENTARY ON ISAIAH 1:24
How do you hope to find any redemption for your souls through sacrifices that are offered in quantity but with no repentance worth mentioning? For God is merciful not through the blood of animals or through slaughter on the altar but upon the contrite heart. For "the sacrifice to God is a contrite heart."It is fitting for the same to be said to those who are lavish in their expiations but do not repent through their deeds.… Scripture says, "What is the multitude of your sacrifices to me?" So it dismisses the multitude and seeks after the single sacrifice.
Isaiah 1:11 — COMMENTARY ON ISAIAH 1:26
Observe that God does not say that he does not wish for any blood, but for this particular blood from these particular animals. For he would not say that he does not wish for the blood that was poured out "in the last times for the annulment of sins," "which speaks more effectively than that of Abel," but he changes the sacrifices to the spiritual plane, since "the change of priesthood" is about to happen. For if he rejects the physical sacrifices, he manifestly rejects the high priest according to the law.… They of the stock of Aaron are cast out, therefore, so that he [Christ] according to the order of Melchizedek might enter instead. The "continuous sacrifices" are no more, no more the sacrifices of the Day of Atonement, no more "the ashes of the heifer which purify those that partake." For the sacrifice is one, the Christ, and the mortification of the saints according to him; the sprinkling is one, the bath of regeneration;14 the absolution of sins is one—the blood poured out for the salvation of the world. Because of this God renounces the former things, so that he may establish the latter.
Isaiah 1:15 — COMMENTARY ON ISAIAH 1:36
Let those who do nothing right in life and think they are justified by the length of their prayer listen to these words. For the words of the prayer are not useful by themselves but only when they are offered up with earnest intent. Now the Pharisee also seemed to multiply his supplication. But what does the Scripture say? "The Pharisee stood and prayed thus to himself," not to God, for he turned back toward himself, since at all events he was in the sin of arrogance.
Isaiah 1:18 — LETTER 46
The great physician of souls is ready to cure your suffering; he is the ready liberator, not of you alone, but of all those enslaved by sin.
Isaiah 2:3 — COMMENTARY ON ISAIAH 2:72
Ask a man of circumcision, a Jew after the flesh, which law and which word the prophet is talking about. About the law given through Moses? Let them show how this law comes "out of Zion." For Moses did not enter the land of possession, whereas Zion is in Judea. The Scripture was mistaken then, according to them, using one name instead of another, for it said Zion instead of Sinai or Horeb. But it refers to the holy law. Which one? When was it given? Where was it written? And "the word out of Jerusalem" as well? The Jew after the flesh says that Isaiah means preaching of the prophets. Yet the preaching of the prophets took place everywhere across Judea, not only in Jerusalem and throughout Israel but also in captivity, in Nineveh and throughout the earth. Let them restrain themselves then before the truth and receive the law giving of the Lord that comes from the watchtower, the God-bearing flesh from which he watched over human actions. "And the word of the Lord out of Jerusalem." Having started from there, the preaching of the gospel has been sown around the whole world.
Isaiah 5:1-2 — Homilies on the Hexaemeron 5.6
He invites us to produce fruits in abundance, for fear lest our sterility should condemn us to the fire. He constantly compares our souls to vines. "My well beloved," says He, "hath a vineyard in a very fruitful hill," and elsewhere, I have "planted a vineyard and hedged it round about." Evidently He calls human souls His vine, those souls whom He has surrounded with the authority of His precepts and a guard of angels. "The angel of the Lord encampeth round about them that fear him." And further: He has planted for us, so to say, props, in establishing in His Church apostles, prophets, teachers; and raising our thoughts by the example of the blessed in olden times, He has not allowed them to drag on the earth and be crushed under foot. He wishes that the claspings of love, like the tendrils of the vine, should attach us to our neighbours and make us rest on them, so that, in our continual aspirations towards heaven, we may imitate these vines, which raise themselves to the tops of the tallest trees. He also asks us to allow ourselves to be dug about; and that is what the soul does when it disembarrasses itself from the cares of the world, which are a weight on our hearts. He, then, who is freed from carnal affections and from the love of riches, and, far from being dazzled by them, disdains and despises this miserable vain glory, is, so to say, dug about and at length breathes, free from the useless weight of earthly thoughts.
Isaiah 7:9 — COMMENTARY ON ISAIAH 7:197
Certainly one must have faith in the Scriptures as containing the divine mind, and thus one must proceed to the understanding of what is written in them. For one must go beyond the types and thus apprehend the truth of what has been shown to us. First one must believe in the Scriptures with the simple faith that they are "inspired by God and useful" and then go on to examine subtly and enquiringly the meaning contained in them.
Isaiah 22:2 — LETTER 46
Now is the time to utter aloud those words of the prophet who said, "Who will give water to my head and a fountain of tears to my eyes, and I will weep for the slain of the daughters of my people?" For, even if deep silence enfolds them and they lie dispossessed once and for all of their senses by the horrible deed (for by the deadly blow they have been deprived already of the very awareness of their condition), still we must not tearlessly disregard so great a fall. For, if Jeremiah judged those whose bodies were smitten in war worthy of innumerable laments, what should be said regarding so terrible a disaster to souls? "Your slain," it is said, "are not slain by the sword, and your dead are not dead in battle." But I bewail the sharp sting that causes real death, that is, grievous sin, and the fiery darts of the evil one, barbarously burning soul and body alike.
Isaiah 22:4 — LETTER 44
Remember the compassion of God, how he heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written, how he that falls rises again, and he that is turned away turns again, he that has been smitten is healed, he that is caught by wild beasts escapes, and he that confesses is not rejected. The Lord does not wish the death of the sinner, but that he return and live. Be not contemptuous as one who has fallen into the depths of sins.There is still time for patience, time for forbearance, time for healing, time for amendment. Have you slipped? Rise up. Have you sinned? Cease. Do not stand in the way of sinners, but turn aside; for then you will be saved when turning back you bewail your sins. In fact, from labors there is health; for sweat, salvation. So take heed, lest, in wishing to keep your contracts with others, you transgress your covenants with God that you confessed before many witnesses. Do not, therefore, because of certain human considerations, hesitate to come to me. For, receiving my dead, I shall lament; I shall care for him, "I shall weep bitterly for the devastation of the daughter of my people." All welcome you, all will aid you in your sufferings. Do not lose heart; be mindful of the days of old. There is salvation; there is amendment. Have courage; do not despair. There is no law that passes sentence of death without pity, but grace, exceeding the chastisement, awaits the amendment. Not yet have the doors been closed; the Bridegroom listens; sin is not the master. Again take up the struggle; do not draw back, but pity yourself and all of us in Jesus Christ, our Lord, to whom be glory and might, now and forever, for ages of ages. Amen.
Isaiah 25:8 — HOMILIES ON THE PSALMS 114
For eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him. Then, before he describes the good things there, telling in detail the escape from the troubles of the world, he gives thanks for them to the liberator of souls, who has delivered him from the varied and inexorable slavery of the passions. But what are these good things?"For he has delivered my soul from death, my eyes from tears, my feet from falling." God describes the future rest by a comparison with things here. Here, he says, the sorrows of death have compassed me, but there he has delivered my soul from death. Here the eyes pour forth tears because of trouble, but there, no longer is there a tear to darken the eyes of those who are rejoicing in the contemplation of the beauty of the glory of God. "For God has wiped away every tear from every face."
Isaiah 27:1 — HOMILIES ON THE PSALMS 32:1
Let us earnestly endeavor, therefore, to flee every crooked and tortuous act, and let us keep our mind and the judgment of our soul as straight as a rule, in order that the praise of the Lord may be permitted to us since we are upright. In the same way the serpent, which is the author of sin, is called crooked, and the sword of God is drawn against the dragon, the crooked serpent, which makes many twists and turns in its progress.… Therefore one who follows the serpent shows that his life is crooked, uneven and filled with contrarieties; but one who follows after the Lord makes his paths straight and his footprints right.
Isaiah 28:17 — HOMILIES ON THE PSALMS 32:3
The Judge wishes to have mercy on you and to share his own compassion, but on condition that he finds you humble after sin, contrite, lamenting much for your evil deeds, announcing publicly without shame sins committed secretly, begging the brothers to labor with you in reparation. In short, if he sees that you are worthy of pity, he provides his mercy for you ungrudgingly. But if he sees your heart unrepentant, your mind proud, your disbelief of the future life and your fearlessness of the judgment, then he desires the judgment for you. [This is like] a reasonable and kind doctor [who] tries at first with hot applications and soft poultices to reduce a tumor. But, when he sees that the mass is rigidly and obstinately resisting, casting away the olive oil and the gentle method of treatment, he prefers henceforth the use of the knife. Therefore [God] loves mercy in the case of those repenting, but he also loves judgment in the case of the unyielding. Isaiah says some such thing, too, to God: "Your mercy in measure." For he compares the mercy with the judgment of him who gives compensation by scale and number and weight according to the deserts of each.
Isaiah 40:6 — HOMILIES ON THE PSALMS 13:3 (PSALM 28)
"The voice of the Lord is on the waters." In many places you might find the word voice occurring. Therefore, for the sake of understanding what the voice of the Lord is, we should gather, as far as we are able, from the divine Scripture what has been said about the voice; for instance, in the divine warning to Abraham: "And immediately the voice came to him: He shall not be your heir." And in Moses: "And all the people saw the voice and the flames." Again in Isaiah: "The voice of one saying, Cry." With us, then, voice is either air that has been struck or some form that is in the air against which he who is crying out wishes to strike. Now, what is the voice of the Lord? Would it be considered the impact on the air? Or air, which has been struck reaching the hearing of him to whom the voice comes? Or neither of these but that this is a voice of another kind, namely, an image formed by the mind of people whom God wishes to hear his own voice, so that they have this representation corresponding to that which frequently occurs in their dreams? Indeed, just as, although the air is not struck, we keep some recollection of certain words and sounds occurring in our dreams, not receiving the voice through our hearing but through the impression on our heart itself, so also we must believe that some such voice from God appeared in the prophets.
Isaiah 40:6 — HOMILIES ON THE HEXAMERON 5:2
I want the marvel of creation to gain such complete acceptance from you that, wherever you may be found and whatever kind of plants you may chance on, you may receive a clear reminder of the Creator. First, then, whenever you see a grassy plant or a flower, think of human nature, remembering the comparison of the wise Isaiah, that "all flesh is as grass, and all the glory of humanity as the flower of the grass." For the short span of life and the briefly enduring pleasure and joy of human happiness have found a most apt comparison in the words of the prophet. Today he is vigorous in body, grown fleshy from delicacies, with a flowerlike complexion, in the prime of life, fresh and eager, and irresistible in attack. Tomorrow that same one is piteous or wasted with age or weakened by disease.
Isaiah 40:13-14 — ON THE HOLY SPIRIT 5:7
"Who has known the mind of the Lord or who rather has been his counselor?" This passage is not merely a rhetorical question. If it were, "who" could not possibly refer to anyone. Rather, the use of "who" indicates a rare personage.… All these questions … have the same answer: "For the Father loves the Son and shows him all that he himself is doing."
Isaiah 40:22-23 — HOMILIES ON THE HEXAMERON 1:8
"He that stretches out the heavens as a vaulted ceiling." These same thoughts, let us also recommend to ourselves concerning the earth, not to be curious about what its substance is; or to wear ourselves out by reasoning, seeking its very foundation; or to search for some nature destitute of qualities, existing without quality of itself; but to realize well that all that is seen around it is related to the reason of its existence, forming an essential part of its substance.
Isaiah 42:14 — LETTER 223
Still, the saying of Isaiah has come to my mind: "I have kept silence; I shall not always keep silence and endure, shall I? I have been as patient as a woman in labor." May it be that we both receive the reward for our silence and acquire some power for refuting, so that, when we have given our proofs, we may dry up this bitter torrent of falsehood poured out against us. May we say, "Our souls have passed through a torrent," and, "If it has not been that the Lord was with us, when people rose up against us, perhaps they had swallowed us up alive, perhaps the waters had swallowed us up."
Isaiah 42:18 — HOMILIES ON THE PSALMS 16.13. (PSALM 33)
It is evident, indeed, that some possess ears better able to hear the words of God. But to those who do not have those ears, what does he say? "Hear, you deaf, and, you blind, behold." Also, "I opened my mouth and panted," and "You have broken the teeth of sinners."4 All these things were said in reference to the faculties that render service for spiritual food and spiritual doctrine.
Isaiah 44:6 — ON THE HOLY SPIRIT 18:45
If we count, we do not add, increasing from one to many. We do not say, "one, two, three," or "first, second, and third." God says, "I am the first, and I am the last." We have never to this present day heard of two gods.… How does one and one not equal two gods? Because we speak of the emperor and the emperor's image—but not two emperors.… The image of the emperor is an image by imitation, but the Son is a natural image.
Isaiah 44:27 — HOMILIES ON THE HEXAMERON 3:6
Yet there will be a time when all things will be burned up by fire, as Isaiah says when he addresses the God of the universe: [You] "who say to the deep, 'Be thou desolate, and I will dry up all your rivers.' " Casting aside, therefore, the wisdom that has been turned into foolishness, receive with us the teaching of truth, homely in speech but infallible in doctrine.
Isaiah 45:3 — HOMILIES ON THE PSALMS 15:5 (PSALM 32)
To one who believes, a promise is given by God: "I will give you hidden treasures, unseen ones." When we have been deemed worthy of knowledge face to face, we shall see also the depth in the storehouses of God.
Isaiah 50:6 — HOMILY AGAINST THOSE WHO ARE PRONE TO ANGER
If you remain unruffled, you silence your insolent assailant by giving him a practical illustration of self-control. Were you struck? So also was the Lord. Were you spat on? The Lord also suffered this, for "he did not turn his face from the shame of the spittle." … You have not been condemned to death or crucified.
Isaiah 52:3 — HOMILIES ON THE PSALMS 19:4 (PSALM 48)
No one is sufficient to redeem himself, unless he comes who turns away the captivity of the people, not with ransoms or with gifts, as it is written in Isaiah, but in his own blood.
Isaiah 56:10 — LETTER 210:6
In souls, pure and cleansed from all defilement, the prophetic gift shines clear. In a foul mirror you cannot see what the reflection is, neither can a soul preoccupied with cares of this life and darkened with the passions of the lust of the flesh receive the rays of the Holy Spirit. Every dream is not a prophecy, as Zechariah says, "The Lord shall make bright clouds and give them showers of rain … for the idols have spoken vanity, and the diviners have spoken false dreams." Those who, as Isaiah says, "dream and love to sleep in their bed" forget that an instigation of error is sent to "the children of disobedience."
Isaiah 60:18 — HOMILIES ON THE PSALMS 18:4 (PSALM 45)
Some give the definition that a city is an established community, administered according to law. And the definition that has been handed down of the city is in harmony with the celestial city, Jerusalem above. For there it is a community of the firstborn who have been enrolled in heaven, and this is established because of the unchanging manner of life of the saints, and it is administered according to the heavenly law. Therefore, it is not the privilege of human nature to learn the arrangement of that city and all this adornment. Those are the things "eye has not seen or ear heard, nor has it entered into the heart of humanity, what things God has prepared for those who love him." But there are myriads of angels there, and an assembly of saints and a church of the firstborn that are enrolled in heaven.… Therefore, having raised the eyes of your souls, seek, in a manner worthy of things above, what pertains to the city of God. What could anyone consider as deserving of the happiness in that city, which the river of God makes joyful and of which God is the craftsman and creator?
Isaiah 61:1 — On The Holy Spirit, Chapter 12
For the naming of Christ is the confession of the whole, shewing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of "Jesus of Nazareth whom God anointed with the Holy Ghost;" and in Isaiah, "The Spirit of the Lord is upon me, because the Lord hath anointed me;" and the Psalmist, "Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows."
James 1:26 — SERMONS 10
Anger causes tongues to become unbridled and speech unguarded. Physical violence, acts of contempt, reviling, accusations, blows and other bad effects too numerous to recount are born of anger and indignation.
James 3:6 — CATENA
If you love life, fulfill the commandment of life. "The one who loves me," said Jesus, "keeps my commandments," and the first commandment is this: "Keep your tongue from evil, and your lips from speaking guile." For the sin which is caused by the tongue is very active and many-sided, being active in wrath, lust, hypocrisy, judgment and deception. Do we need to recall the many names which are given to sins of the tongue? For from it come slanders, coarse jokes, idiocies, irrelevant accusations, bitterness, swearing, false witness—the tongue is the creator of all these evil things and more.
Judges 9:53 — ON HUMILITY
The homicide Abimelech, bastard son of Gideon, killed the seventy legitimate sons, and, thinking he had hit upon a ruse for securing his grasp on the royal power, he destroyed his accomplices in the crime. He, however, was in turn destroyed by them and in the end was slain with a stone cast by a woman's hand.… In short, countless examples teach us that the profit of human wisdom is illusory, for it is a meager and lowly thing and not a great and preeminent good.
Judges 21:25 — PREFACE ON THE JUDGMENT OF GOD
After a long time spent in this state of indecision and while I was still busily searching for the cause I have mentioned, there came to my mind the book of Judges, which tells how each man did what was right in his own eyes and gives the reason for this in these words: "In those days there was no king in Israel." With these words in mind, then, I applied also to the present circumstances that explanation which, incredible and frightening as it may be, is quite truly pertinent when it is understood; for never before has there arisen such discord and quarreling as now among the members of the church in consequence of their turning away from the one, great and true God and only King of the universe. Each person, indeed, abandons the teachings of our Lord Jesus Christ and arrogates to himself authority in dealing with certain questions, making his own private rules and preferring to exercise leadership in opposition to the Lord to being led by the Lord.
Jeremiah 2:10-11 — LETTER 46, TO A FALLEN VIRGIN
This alone among all evils is without comparison. This is a new act of shamelessness in life. "Go over to the islands of Kittim and see," the Lord says. "Send to Kedar and consider carefully whether anything like this has ever been done—if a nation has changed its gods? (Yet they are not gods at all.)." But the virgin "has changed her glory," and her glory is in her shame.
Jeremiah 2:12 — On the Spirit 13.30
And not only Paul, but generally all those to whom is committed any ministry of the word, never cease from testifying, but call heaven and earth to witness on the ground that now every deed that is done is done within them, and that in the examination of all the actions of life they will be present with the judged. So it is said, "He shall call to the heavens above and to earth, that he may judge his people." And so Moses when about to deliver his oracles to the people says, "I call heaven and earth to witness this day;" and again in his song he says, "Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth;" and Isaiah, "Hear, O heavens, and give ear, O earth;" and Jeremiah describes astonishment in heaven at the tidings of the unholy deeds of the people: "The heaven was astonished at this, and was horribly afraid, because my people committed two evils."
Jeremiah 2:13 — HOMILIES ON THE PSALMS 11:8 (PS 7)
"He has opened a pit and dug it." We do not find the name of "pit" ever assigned in the divine Scriptures to something good or a "well" of water to something bad. That into which Joseph was thrown by his brothers is a pit. There is a slaughter "from the firstborn of Pharaoh to the firstborn of the captive woman that was in prison." In the Psalms, "I am counted among those who go down to the pit." In Jeremiah it is said, "They have forsaken me, the fountain of living water, and have dug to themselves cisterns, broken cisterns that can hold no water."
Jeremiah 2:13 — LETTER 8
Is he not one who bewitches the sheep of our patriarch, that they may not drink from the pure water that springs up unto life everlasting but may draw down on themselves the saying of the prophet: "They have forsaken me, the fountain of living water, and have dug for themselves cisterns, broken cisterns that can hold no water"? Because they should confess that the Father is God, the Son is God and the Holy Spirit is God, as the divine Word teaches and as they who have pondered it more deeply have taught.
Jeremiah 3:7 — LETTER 46
In addition to these things, "when people fall, do they not rise again? If one turns away, does he not return?" Why, then, is the virgin "turned away with a stubborn revolting," even though she heard Christ, her spouse, saying through Jeremiah, "And when she had committed all these fornications, I said, 'Return to me, and she did not return'?" "Is there no balm in Gilead? Is there no physician there? Why then has the health of the daughter of my people not been restored?" Indeed, many safeguards against evil would you find in the divine Scripture and many remedies which from destruction bring salvation—the mysteries of death and resurrection, the words of the terrible judgment and everlasting punishment, the doctrines of repentance and the forgiveness of sin, those innumerable examples of conversion, the drachma, the sheep, the son who spent his livelihood with harlots, was lost and found, was dead and alive again. Let us use these safeguards against evil. Through them, let us heal our soul.
Jeremiah 3:14-15 — LETTER 62
We should consider our pastor happy in his death because he has laid aside his life at an age rich with years and has gone to his rest with the greatest honors from the Lord. Concerning all else we have this to recommend, that you should cast off all depression, regain self-control and rise to the necessary duty of caring for the church, so that the holy God may give heed to his own flock and provide for you a shepherd according to his will, one who will govern you wisely.
Jeremiah 5:4 — LETTER 223
Truly, slander humiliates a person, and slander troubles the poor person. The evil of slander is so great that it brings down both the perfect person … from his height, and the poor person, that is, the one who lacks great learning, as it seems to the prophet, who says, "Perhaps they are poor … therefore they will not hear. I will go to the great ones," meaning by "the poor" those lacking in intelligence, and here, of course, those not yet made orderly in the inner person or having attained to the perfect measure of their age. These, the proverb says, are troubled and made to waver.
Jeremiah 5:8 — HOMILIES ON THE PSALMS 17:1-2 (PS 44)
Angels do not change. Not one of them is a child, or a young man, or an old man, but in whatever state they were created, in the beginning, in that state they remain. Their substance is preserved pure and inviolate for them. But we change in our body, as has been shown, and in our soul and in the inner person, always shifting our thoughts with the circumstances. In fact, we are one sort of person when we are cheerful and when all things in our life are moving forward with the current. But we are another sort in precarious times, when we stumble against something that is not according to our wishes. We are changed through anger, assuming a certain savage state. We are also changed through our lusts of carnal things, becoming like beasts through a life of pleasure. "They become amorous horses," being madly in love with their neighbors' wives. The deceitful person is compared with a fox, as Herod was. The shameless person is called a dog, like Nabel the Carmelian. Do you see the variety and diversity of our change? Then, admire him who has fittingly adapted this title to us. For this very reason, a certain one of the interpreters seems to me to have handed over beautifully and accurately the same thought through another title. He says, "For the lilies," in place of, "For them that shall be changed." He thought that it was appropriate to compare the transitory state of human nature with the early death of flowers. But since this word has been inflected in the future tense (It is said, "For them that shall be changed," as if at some time later this change will be shown to us), let us consider whether there is suggested to us the doctrine of the resurrection, in which a change will be granted to us, but a change for something better and something spiritual.
Jeremiah 5:8 — HOMILY ON FASTING 1:9-10
Fasting can be utilized as a weapon against demonic armies: "For this kind does not come out except through prayer and fasting." Many good things come from fasting, but being satiated introduces the beginnings of insolence. It immediately rushes in alongside the delicacy you are eating and it accompanies rich sauces. All kinds of licentious behavior begin grazing at its table. After this, men start becoming "lusty horses" toward women because all this luxury begins to start a maddening itch that enters into their soul. Those who get drunk begin perverting themselves against nature, using a male like a female, or vice versa. Fasting, by contrast, reveals the proper boundaries for marriage. It curtails the excesses of even those things that may be permitted by law but that are abstained from by agreement so that the couple can devote themselves to prayer.But we should not limit the goodness of fasting only to abstaining from foods. True fasting, in whatever form, is the enemy of evil. "Loose the chains of injustice!" Forgive your neighbor when an offense occurs against you and forgive his debts. Do not "fast in order to bring about judgment and strife."14 You may not eat meat, but you devour your brother. You abstain from wine but hold on to insolence. You wait till evening to indulge [in a meal] but spend the day in court. "Woe to those who are drunk, but not from wine!" Wrath can also be a drunkenness of the soul, making it senseless, like wine. Grief can also feel like being drunk, weighing down the mind. Fear is another form of drunkenness whenever it fears something where there is no need for fear, because the psalmist says, "deliver my soul from the fear of my enemy." When taken together, each of these passions that allow the mind to be taken over and to go out of control is rightly termed drunkenness.… Guard against this kind of drunkenness, but do not be given over to the kind that comes from wine, either. Do not start being a water drinker just because you have been drinking too much. Do not let drunkenness be what leads you into fasting. The door that leads to fasting is not entered through drunkenness. Neither is greed the entryway into justice, nor is intemperance the way to sound judgment. In summary, evil never leads to virtue. There is another door into fasting. Drunkenness leads to intemperance. Contentment is what opens the door to fasting.
Jeremiah 5:8 — HOMILIES ON THE PSALMS 19:8 (PS 48)
Humanity … did not understand and neglected to follow God and to become like his Creator. And becoming a slave of the passions of the flesh, "he is compared with senseless beasts and is become like them." Now he is like an amorous horse that neighs after his neighbor's wife. Now like a ravenous wolf, lying in wait for strangers, but at another time, because of his deceit toward his brother, he makes himself like the villainous fox. Truly, there is excessive folly and beast-like lack of reason that he, made according to the image of the Creator, neither perceives his own from the beginning nor even wishes to understand such great dispensations that were made for his sake. At least, he should learn his own dignity from them, but he is unmindful of the fact, and he throws aside the image of the heavenly, but he has taken up the image of the earthly.
Jeremiah 5:22 — HOMILIES ON THE HEXAMERON 4:3
Through all the story of waters be mindful of that first word, "Let the waters be gathered." It was necessary for them to flow that they might reach their own place. Then, being in the places appointed, they were to remain by themselves and not to advance further. For this reason, according to the saying of Ecclesiastes, "All the rivers run into the sea, yet the sea does not overflow." It is through the divine command that waters flow, and it is due to that first legislation, "Let the waters be gathered into one place," that the sea is enclosed within boundaries. For fear that the flowing water, spreading beyond the beds that hold it, always passing on and filling up one place after another, should continuously flood all the lands, it was ordered to be gathered into one place. Therefore, the sea, frequently raging with the winds and rising up in waves to towering heights, whenever it merely touches the shores breaks its onrush into foam and retires. "Will you not then fear me, says the Lord? I have set the sand as a bound for the sea." With the weakest of all things, sand, the sea, irresistible in its violence, is bridled.
Jeremiah 5:22 — LETTER 203
When I say "we," I do not refer to human power but to the grace of God, who in the weakness of people shows forth his own power. This the prophet, speaking in the person of the Lord, says, "Will not you, then, fear me? I have set the sand as the boundary for the sea." For by this weakest and most contemptible of all things, sand, the mighty One has bound the great and ponderous sea. Therefore, since our condition is somewhat similar, it would follow that some of the true brethren should be sent continuously from your charity to visit us in our afflictions and that affectionate letters should come more frequently to us, on the one hand to strengthen our zeal, and on the other to correct us if we fail in any respect. Indeed, we do not deny that we are subject to many faults, since we are people and are living in the flesh.
Jeremiah 8:4 — LETTER 44
Have the strength to rise up from the earth. Remember the good Shepherd and how he will pursue and deliver you. And if there are but "two legs or the tip of an ear," leap back from him who has wounded you. Remember the compassion of God, how he heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written: how he who falls rises again, and he who is turned away turns again. He who has been smitten is healed, and he who is caught by wild beasts escapes. He who confesses is not rejected. The Lord does not wish the death of the sinner but that he return and live. Do not have contempt for yourself, like one who has fallen into the depths of sin.
Jeremiah 8:22 — LETTER 46:5-6
"Shall not he that falls rise again, and he that is turned away, shall he not turn again?" Why, then, is the virgin "turned away with a stubborn revolting," even though she heard Christ, her spouse, saying through Jeremiah: "And when she had committed all these fornications, I said: Return to me, and she did not return?" "Is there no balm in Gilead? Or is there no physician there? Why, then, is not the wound of the daughter of my people closed?" Indeed, you will find many safeguards against evil in the divine Scripture, and many remedies which from destruction bring salvation. There are the mysteries of death and resurrection, the words of terrible judgment and everlasting punishment, the doctrines of repentance and the forgiveness of sin and those innumerable examples of conversion. There are the drachma, the sheep and the son who spent his livelihood with harlots, who was lost and found, was dead and lived again. Let us use these safeguards against evil. Through them, let us heal our soul.…While we can, let us lift ourselves from the fall. Let us never despair of ourselves, if only we depart from evil. Jesus Christ came into the world to save sinners. "O come, let us worship and fall down; let us weep before him." The Word who invited us to repentance calls aloud, "Come unto me, all you who labor and are heavy laden, and I will give you rest." There is, then, a way of salvation, if we want it. "Death in his might has swallowed up, but again the Lord has wiped away tears from off all faces" of those who repent. The Lord is faithful in all his words. He does not lie when he says, "Though your sins are scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool." The great Physician of souls who is the ready liberator, not of you alone, but of all who are enslaved by sin, is ready to heal your sickness. From him come the words, it was his sweet and saving lips that said, "They who are whole do not need a physician but those who are sick.… I have not come to call the righteous but sinners to repentance." What excuse have you, what excuse has anyone, when he speaks in this way? The Lord wishes to cleanse you from the trouble of your sickness and to show you light after darkness. The good Shepherd who left those who had not wandered away is seeking after you. If you give yourself to him, he will not hold back. He, in his love, will not disdain even to carry you on his own shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only come back, and while you are yet far off, he will run and fall on your neck, and, now that you are cleansed by repentance, will enfold you in embraces of love. He will clothe with the chief robe the soul that has put off the old person with all his works. He will put a ring on hands that have washed off the blood of death and will put shoes on feet that have turned from the evil way to the path of the gospel of peace. He will announce the day of joy and gladness to those who are his own, both angels and human beings, and will celebrate your salvation far and wide. For "truly I say unto you," he says, "there is joy in heaven before God over one sinner who repents."
Jeremiah 9:23-24 — HOMILY 20, ON HUMILITY
No sensible person, then, will be proud of his wisdom or of possessing the other goods I have mentioned but will follow the excellent advice of blessed Anna and of the prophet Jeremiah: "Let not the wise person glory in his wisdom, and let not the strong person glory in his strength, and let not the rich person glory in his riches." But what is true glory, and what makes a person great? "In this," says the prophet, "let him that glories, glory that he understands and knows that I am the Lord." This constitutes the highest dignity of humankind, this is his glory and greatness. Truly it is to know what is great and to cleave to it, and to seek after glory from the Lord of glory. Jeremiah 16:16 — HOMILY ON THE WORDS 'GIVE HEED TO THYSELF.' In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of pursuits. "The house of God, which is the church of the living God," has hunters, travelers, architects, builders, farmers, shepherds, athletes, soldiers. To all of these this short admonition will be appropriate, for it will produce in each proficiency in action and energy of will. You are a hunter sent forth by the Lord, who says, "Behold, I send many hunters, and they shall hunt them on every mountain." Take good care, therefore, that your prey does not elude you, so that, having captured them with the word of truth, you may bring back to the Savior those who have been made wild and savage by iniquity.
Jeremiah 17:6-7 — HOMILIES ON THE PSALMS 11:2 (PS 7)
One who puts his trust in humankind or is buoyed up by some other concerns of life, such as power or possessions or any of the things considered by the many to be glorious, is not able to say, "O Lord my God, in you have I put my trust." In fact, there is a command that we should not put our trust in rulers, and "cursed is the one who trusts in humankind." As it is proper not to worship anything else besides God, so also is it proper not to trust in any other except God the Lord of all things. "The Lord," it is said, "is my hope and my praise."
Jeremiah 17:6-7 — THE LONG RULES 42
A person who relies on himself, however, or even on the person whose duty it is to provide for his needs, and thinks that his own activity or that of his associate is a sufficient resource for his livelihood runs the risk, as he places his hope in humankind, of falling under the curse that reads, "Cursed is the one that trusts in humankind and makes flesh his arm and whose soul departs from the Lord." Now, by the words "that trusts in humankind" the Scripture forbids a person to place his hope in another, and by the words "and makes flesh his arm" it forbids him to trust in himself. Either course is termed a defection from the Lord. Further, in adding the final issue of both, "He shall be like tamarisk in the desert, and he shall not see when good shall come," the Scripture declares that for anyone to place his trust either in himself or in anyone else is to alienate himself from the Lord.
Jeremiah 17:6-7 — HOMILIES ON THE PSALMS 18:1 (PS 45)
One thing you must flee, sin. One refuge from evil must be sought, God. Do not trust in princes. Do not be exalted in the uncertainty of wealth. Do not be proud of bodily strength. Do not pursue the splendor of human glory. None of these things save you. All are transient. All are deceptive. There is one refuge: God. "Cursed is the one who trusts in humankind" or in any human thing.
Jeremiah 18:13 — LETTER 46:3
Who would not grieve over such things and say, "How is the faithful city become a harlot?" How would not the Lord say to some of those who are now walking in the spirit of Jeremiah, "Have you seen what the virgin of Israel has done to me?" I betrothed her to me in trust, in purity, in righteousness, in judgment, in pity, and in mercy; as I promised her through Hosea the prophet. But she loved strangers, and while I, her husband, was yet alive, she is called adulteress and is not afraid to belong to another husband.
Jeremiah 23:23 — THE LONG RULES 5
He also observes the rule, "Whether you eat or drink or whatever else you do, do all to the glory of God." But one who departs from the strict observance of the commandment in performing his actions clearly shows that he has given small thought to God. Mindful, therefore, of the voice of him who said, "Do I not fill heaven and earth? declares the Lord" and again, "Am I a God at hand and not a God afar off?" Also, "Where there are two or three gathered together in my name, there am I in the midst of them." We should perform every action as if under the eyes of the Lord and think every thought as if observed by him. Thus, fear will abide constantly within us who hate iniquity, as it is written, insolence, pride, and the ways of the wicked, and love will be made perfect, fulfilling the words of the Lord: "I seek not my own will but the will of him that sent me."
Jeremiah 37:15 — HOMILIES ON THE PSALMS 14:3 (PS 29)
Thus there is the expression in Exodus: "From the firstborn of Pharaoh to the firstborn of the captive woman who was in the pit." But they even threw Jeremiah also into a pit. His brothers through jealousy confined Joseph in a pit without water. Each act, therefore, either draws us downward by oppressing us with sin or lifts us upward by raising us on wings toward God. Therefore, you have saved me, I who formerly lived a wicked life, and have separated me from those who go down to the dark and frigid region. The meaning of the words "you have upheld me" is to say, "you have led me back from my downward course, so as not to give my enemies an occasion to rejoice over me."
Jeremiah 48:10 — ON RENUNCIATION OF THE WORLD
Do not allow another to do the work that is rightly yours, so that the reward as well may not be taken from you and given to another and he be enriched with your wealth while you are put to shame. Perform the duties of your ministry decently and with care as if you were serving Christ, for "cursed," says the prophet, "is everyone who does the work of the Lord negligently." Fear, as if the eye of the Lord were on you, the perversity that arises from fastidiousness and contempt, even though the task in hand seems to you a menial one. The work of the ministry is an exalted work and leads to the kingdom of heaven.
Jeremiah 48:10 — CONCERNING BAPTISM 2:6
Elsewhere, he expresses his condemnation more vividly: "Depart from me, you cursed, into everlasting fire that was prepared for the devil and his angels." Then he alleges not the commission of any forbidden act but the omission of commended ones, saying, "For I was hungry, and you gave me nothing to eat; I was thirsty, and you gave me nothing to drink," and so on. There are many passages like that that one might find to prove that not only are those who do wicked things worthy of death—for whom has been prepared the inextinguishable fire as well—but that along with these those are condemned who leave good works undone or who perform them negligently. For it is written, "Cursed is every person who does the work of the Lord negligently."
Jeremiah 48:10 — THE LONG RULES 9
What condemnation, then, ought we to expect to fall on those who are frivolous and irresponsible in the management of goods that are already consecrated to the Lord? Are they not liable to the sentence of doom pronounced on the negligent, as it is written, "Cursed is he who does the work of the Lord negligently"?
Jeremiah 48:10 — THE LONG RULES 24
It is hazardous for a superior to be delinquent, since he holds the position of arbiter in everything. It is both injurious and detrimental for those under their charge when they are disobedient. It is especially perilous if, in addition, the one who is in a superior position is scandalous. Each one who shows in his own place a tireless zeal, fulfilling the apostle's precept, "in carefulness not slothful," merits praise for his promptness. But for negligence he deserves the opposite, that is, unhappiness and woe. For the prophet says, "Cursed is the one who does the work of the Lord negligently."
John 1:1 — HOMILY 16.3, IN THE BEGINNING WAS THE WORD
This Word is not a human word. For how was there a human word in the beginning, when man received his being last ofall? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word. Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself. Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom. The Holy Spirit foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, he was not. That none might presume then to babble such things, the Holy Spirit says, In the beginning was the Word. Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing. Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.
John 1:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in princ. Joan.) This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word. (Hom. in Princ. Joan. c. 3) Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself. (Hom. in princ. Joan. c. 3) Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom. (Hom. in Princ. Joan.) The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, He was not. That none might presume then to babble such things, the Holy Ghost saith, In the beginning was the Word. (Hom. in princ. Joan. §. 4) Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing. (Hom. i. in princ. Joan. c. 4) Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.
John 1:12 — CONCERNING BAPTISM 1.2
When the soul has been clothed with the Son of God, it becomes worthy of the final and perfect stage and is baptized in the name of the Father himself of our Lord Jesus Christ, who, according to the testimony of John, gave the power to be made the sons of God.
John 1:14 — HOMILY ON CHRIST'S ANCESTRY 2.6
How can the Godhead be in the flesh? In the same way as fire can be in iron: not by moving from place to place but by the one imparting to the other its own properties. Fire does not speed toward iron, but without itself undergoing any change it causes the iron to share in its own natural attributes. The fire is not diminished, and yet it completely fills whatever shares in its nature. So is it also with God the Word. He did not relinquish his own nature, and yet "he dwelt among us." He did not undergo any change, and yet "the Word became flesh." Earth received him from heaven, yet heaven was not deserted by him who holds the universe in being.…Let us strive to comprehend the mystery. The reason God is in the flesh is to kill the death that lurks there. As diseases are cured by medicines assimilated by the body, and as darkness in a house is dispelled by the coming of light, so death, which held sway over human nature, is done away with by the coming of God. And as ice formed on water covers its surface as long as night and darkness last but melts under the warmth of the sun, so death reigned until the coming of Christ; but when the grace of God our Savior appeared and the Sun of justice rose, death was swallowed up in victory, unable to bear the presence of true life. How great is God's goodness, how deep his love for us!
John 3:5 — ON THE SPIRIT 15.35
First of all, it is necessary that the continuity of the old life be cut. And this is impossible unless a man be born again, according to the Lord's word; for the regeneration, as indeed the name shews, is a beginning of a second life. So before beginning the second, it is necessary to put an end to the first. For just as in the case of runners who turn and take the second course, a kind of halt and pause intervenes between the movements in the opposite direction, so also in making a change in lives it seemed necessary for death to come as mediator between the two, ending all that goes before, and beginning all that comes after.
John 4:24 — ON THE SPIRIT 26.64
The "worship in the Spirit" suggests the idea of the operation of our intelligence being carried on in the light, as may be learned from the words spoken to the woman of Samaria. Deceived as she was by the customs of her country into the belief that worship was local, our Lord, with the object of giving her better instruction, said that worship ought to be offered "in Spirit and in Truth," plainly meaning by the Truth, Himself. As then we speak of the worship offered in the Image of God the Father as worship in the Son, so too do we speak of worship in the Spirit as shewing in Himself the Godhead of the Lord. Wherefore even in our worship the Holy Spirit is inseparable from the Father and the Son. If you remain outside the Spirit you will not be able even to worship at all; and on your becoming in Him you will in no wise be able to dissever Him from God;—any more than you will divorce light from visible objects. For it is impossible to behold the Image of the invisible God except by the enlightenment of the Spirit, and impracticable for him to fix his gaze on the Image to dissever the light from the Image, because the cause of vision is of necessity seen at the same time as the visible objects. Thus fitly and consistently do we behold the "Brightness of the glory" of God by means of the illumination of the Spirit, and by means of the "Express Image" we are led up to Him of whom He is the Express Image and Seal, graven to the like.
John 5:20 — ON THE SPIRIT 8.19
"The Son can do nothing of himself." And the self-complete Wisdom? I received "a commandment what I should say and what I should speak." Through all these words He is guiding us to the knowledge of the Father, and referring our wonder at all that is brought into existence to Him, to the end that "through Him" we may know the Father. For the Father is not regarded from the difference of the operations, by the exhibition of a separate and peculiar energy; for whatsoever things He sees the Father doing, "these also doeth the Son likewise;" but He enjoys our wonder at all that comes to pass out of the glory which comes to Him from the Only Begotten, rejoicing in the Doer Himself as well as in the greatness of the deeds, and exalted by all who acknowledge Him as Father of our Lord Jesus Christ, "through whom are all things, and for whom are all things."
John 5:20 — ON THE SPIRIT 8.20
Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflexion of an object in a mirror, passing without note of time from Father to Son. "For the Father loveth the Son and sheweth him all things," so that "all things that the Father hath" belong to the Son, not gradual accruing to Him little by little, but with Him all together and at once.
John 5:29 — LETTER 46.5
Think again of your last day.… The distress, the gasping for breath, the hour of death, the imminent sentence of God, the angels hastening on their way, the soul fearfully dismayed and lashed to agony by the consciousness of sin, turning itself piteously to things of this life and to the inevitable necessity of that long life to be lived elsewhere. Picture to me, as it rises in your imagination, the conclusion of all human life, when the Son of God shall come in his glory with his angels … when he shall come to judge the quick and dead to give to everyone according to what they have done.
John 9:38 — LETTER 234.3
Worship follows faith, and faith is confirmed by power. But if you say that believers also know, they know from what they believe; and vice versa, they believe from what they know. We know God from his power. We, therefore, believe in him who is known, and we worship him who is believed.
John 12:49 — ON THE HOLY SPIRIT 8.19
Through all these words [Jesus] is guiding us to the knowledge of the Father and referring our wonder at all that is brought into existence to him, to the end that "through him" we may know the Father.
John 12:49 — ON THE HOLY SPIRIT 8.20
It is not because Jesus lacks deliberate purpose or initiative, nor is it because he has to wait for some prearranged signal, that he employs language of this kind. His purpose is to make plain that his own will is connected in indissoluble union with the Father. Let us not then understand that what he calls a "commandment" is a peremptory mandate delivered by organs of speech, and giving orders to the Son, as to a subordinate concerning what he ought to do. Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflection of an object in a mirror, passing without note of time from Father to Son.… Everything the Father has also belongs to the Son. The Son does not acquire it piecemeal. Rather, he has it all at once. Among people, the workman who has been thoroughly taught his craft through long training and experience is able to work for his own future, utilizing that training he has received. And are we to suppose that the wisdom of God, the Maker of all creation, he who is eternally perfect, who is wise without a teacher, the Power of God, "in whom are hidden all the treasures of wisdom and knowledge," needs piecemeal instruction to mark out the manner and measure of his operations?… If you consistently follow this line of reasoning, you will turn the Son into an eternal student who is never able to graduate since the Father's wisdom is infinite.
John 14:6 — ON THE HOLY SPIRIT 8.18
We understand the "way" to be the road to perfection, advancing in order step by step through the words of righteousness and the illumination of knowledge, always yearning for that which lies ahead and straining toward the last mile, until we reach that blessed end, the knowledge of God, with which the Lord blesses those who believe in him. For truly our Lord is a good way, a straight road with no confusing forks or turns, leading us directly to the Father. For "no one comes to the Father," he says, "except through me." Such is our way up to God through his Son.
John 14:9 — ON THE HOLY SPIRIT 8.21
"He who has seen me has seen the Father"; this does not mean that he has seen the image and the form of the divine nature, since the divine nature is simple, not composed of various parts. Goodness of will is a current in the stream of the divine essence, and thus is perceived to be the same in the Father and the Son.
John 14:17 — ON THE HOLY SPIRIT 18.46-47
Only the Spirit can adequately glorify the Lord. "He will glorify me," not as a creature, but as the Spirit of truth, since he himself is truth shining brightly. He is the Spirit of wisdom, revealing Christ, the power of God and the wisdom of God, in his own greatness. As the Paraclete he reflects the goodness of the Paraclete (the Father)29 who sent him, and his own dignity reveals the majesty of him from whom he proceeded.… If we are illumined by divine power and fix our eyes on the beauty of the image of the invisible God, and [if we] through the image are led up to the indescribable beauty of its source, it is because we have been inseparably joined to the Spirit of knowledge. He gives those who love the vision of truth the power that enables them to see the image. And this power is himself. He does not reveal it to them from outside sources but leads them to knowledge personally: "No one knows the Father except the Son," and "No one can say 'Jesus is Lord' except in the Holy Spirit." Notice that it does not say through the Spirit but in the Spirit. It also says, "God is Spirit, and those who worship him must worship in spirit and truth," and "in your light do we see light," through the illumination of the Holy Spirit, "the true light that enlightens every one who comes into the world." He reveals the glory of the Only Begotten in himself, and he gives true worshipers the knowledge of God in himself. The way to divine knowledge ascends from one Spirit through the one Son to the one Father.
John 14:19 — ON THE HOLY SPIRIT 22.53
[Jesus] applied the word world to those who, being bound by this material and carnal life and beholding the truth by material sight alone, were ordained through their unbelief in the resurrection to see our Lord no more with the eyes of the heart.… For the carnal person who has never trained his mind for contemplation but rather keeps it buried deep in the lust of the flesh, as in mud, is powerless to look up to the spiritual light of the truth.
John 14:26 — ON THE HOLY SPIRIT 9.22-23
The Spirit is simple in being. His powers are many. They are entirely present everywhere and in everything. He is distributed but does not change. He is shared yet remains whole. Consider the analogy of the sunbeam: each person on whom its kindly light falls rejoices as if the sun existed for him alone, yet it illumines land and sea and is master of the atmosphere. In the same way, the Spirit is given to each one who receives him as if he were the possession of that person alone, yet he sends forth sufficient grace to fill the entire universe. Everything that partakes of his grace is filled with joy according to its capacity—the capacity of its nature, not of his power.The Spirit does not take up his abode in someone's life through a physical approach. How could a corporeal being approach the bodiless One? Instead, the Spirit comes to us when we withdraw ourselves from evil passions that have crept into the soul through its friendship with the flesh, alienating us from a close relationship with God. Only when a person has been cleansed from the shame of his evil and has returned to his natural beauty, and [only when] the original form of the royal image has been restored in him, is it possible for him to approach the Paraclete. Then, like the sun, he will show you in himself the image of the invisible, and with purified eyes you will see in this blessed image the unspeakable beauty of its prototype. Through him hearts are lifted up, the infirm are held by the hand, and those who progress are brought to perfection. He shines on those who are cleansed from every spot and makes them spiritual people through fellowship with himself. When a sunbeam falls on a transparent substance, the substance itself becomes brilliant and radiates light from itself. So too Spirit-bearing souls, illumined by him, finally become spiritual themselves, and their grace is sent forth to others. From this comes knowledge of the future, understanding of mysteries, apprehension of hidden things, distribution of wonderful gifts, heavenly citizenship, a place in the choir of angels, endless joy in the presence of God, becoming like God, and the highest of all desires, becoming God.
John 14:28 — AGAINST EUNOMIUS 4
"Greater" is used when talking about size, time, dignity, power, or the cause of something. The Father cannot be called greater than the Son in size because he is incorporeal. He cannot be called greater than the Son in time because the Son is the creator of time. You can't say that he is greater in dignity either, because he was not made into something that he had not previously been, nor can you say he is greater in power since, "whatever the Father does, the Son does as well." And finally, no one can say the Father is greater because he is the cause of the Son's existence, because he is also the cause of our existence, and this would place the Son on a similar footing with us. Instead, see the words as expressing the honor that is given by the Son to the Father instead of devaluing the Son who speaks these words. You should also realize that what is greater is not necessarily of a different essence. One human being is called greater than another human being, just like one horse is called greater than another horse. If the Father is called greater, it does not immediately follow that he is of another substance. In a word, the comparison lies between beings of one substance, not between those of different substances. A human being is not properly said to be greater than a brute or an inanimate thing. Human beings are compared to human beings, just as brutes are compared with other brutes. The Father is therefore of one substance with the Son, even though he is called greater.
John 15:3 — ON THE HOLY SPIRIT 22.53
The world, that is, life enslaved by the affections of the flesh, can no more receive the grace of the Spirit than a weak eye the light of a sunbeam. But the Lord, who by his teaching bore witness to purity of life, gives to his disciples the power of now both beholding and contemplating the Spirit. For "now," he says, "you are clean through the word that I have spoken to you," wherefore "the world cannot receive him, because it does not see him … but you know him. For he dwells with you." And this is what Isaiah says, "He who spread forth the earth and that which comes out of it; he who gives breath to the people on it, and Spirit to them that trample on it." For those who trample down earthly things and rise above them are shown to be as worthy of the gift of the Holy Spirit.
John 15:9-10 — CONCERNING BAPTISM 1.2
Now, if observing the commandments is the essential sign of love, it is very greatly feared that without love even the most effective action of the glorious gifts of grace—even of the most sublime powers and even of faith itself and the commandment that make a person perfect—will not be of help.… It is evident, therefore, and undeniable that without charity—even though ordinances are obeyed and righteous acts are performed, even though the commandments of the Lord have been observed and great wonders of grace effected—they will be considered as works of iniquity … because those who perform these acts have as their aim the gratification of their own will.
John 15:12 — LETTER 56
Do we fail to love according to the commandment of the Lord? Then we lose the distinctive mark imprinted on us. Are we puffed up till almost bursting with empty pride and arrogance? Then we fall into the inevitable condemnation of the devil.
John 16:24 — SERMON 9.5, On Prayer
We should give thanks to God for the good things he gives us and not bear it with bad grace because he measures his giving. Should he grant us to be in union with him, this we shall receive as a most perfect and joyful gift. Should he delay this, let us suffer the loss in patience since he disposes of our lives more perfectly than we could ever order them. The halcyon is a sea bird that nests by the shore, laying its eggs in the sand and bringing forth its young in the middle of winter when the sea beats violent and frequent storms. But during the seven days while the halcyon broods—for it takes but seven days to hatch its young—all winds sink to rest and the sea grows calm. And as it then is in need of food for its young ones, the most bountiful God grants this little creature another seven days of calm so that it may feed its young. Since all sailors know of this, they give this time the name of the halcyon days. These things are ordered by the providence of God for the creatures that are without reason so that you may be led to seek of God the things you need for your salvation. And when for this small bird he holds back the great and fearful sea and bids it be calm in winter, what will he not do for you made in his own image? And if he should so tenderly cherish the halcyon, how much more will he not give you [what you need] when you call on him with your heart?
John 17:10 — ON THE HOLY SPIRIT 8.19
The Lord says "all mine are yours," as if he were submitting his lordship over creation to the Father, but he also adds "yours are mine," to show that the creating command came from the Father to him. The Son did not need help to accomplish his work, nor are we to believe that he received a separate commandment for each portion of his work. Such extreme inferiority would be entirely inadequate to his divine glory. Rather, the Word was full of his Father's grace. He shines forth from the Father and accomplishes everything according to his parent's plan. He is not different in essence, nor is he different in power from his Father, and if their power is equal, then their works are the same. Christ is the power of God and the wisdom of God. All things were made through him, and all things were created through him and for him, not as if he were discharging the service of a slave, but instead he creatively fulfills the will of his Father.
John 19:25 — LETTERS 260.9
Now every soul in the hour of the Passion was subjected, as it were, to a kind of searching. According to the word of the Lord it is said, "All ye shall be offended because of me." Simeon therefore prophesies about Mary herself, that when standing by the cross, and beholding what is being done, and hearing the voices, after the witness of Gabriel, after her secret knowledge of the divine conception, after the great exhibition of miracles, she shall feel about her soul a mighty tempest. The Lord was bound to taste of death for every man—to become a propitiation for the world and to justify all men by His own blood. Even thou thyself, who hast been taught from on high the things concerning the Lord, shalt be reached by some doubt. This is the sword. "That the thoughts of many hearts may be revealed." He indicates that after the offence at the Cross of Christ a certain swift healing shall come from the Lord to the disciples and to Mary herself, confirming their heart in faith in Him.
Job 1:20-21 — LETTER 5.2
Be perfectly assured of this, that though the reasons for what is ordained by God are beyond us, yet always what is arranged for us by him who is wise and who loves us is to be accepted, be it ever so grievous to endure. He himself knows how he is appointing what is best for each and why the terms of life that he fixes for us are unequal. There exists some reason incomprehensible to us why some are sooner carried far away from us, and some are left a longer while behind to bear the burdens of this painful life. So we should always adore his lovingkindness and not express discontent, remembering those great and famous words of the great athlete Job, when he had seen ten children at one table, in one short moment, crushed to death, "The Lord gave and the Lord has taken away." As the Lord thought good so it came to pass. Let us adopt those marvelous words. At the hands of the righteous Judge, those who demonstrate similar good deeds shall receive a similar reward. We have not lost the boy; we have restored him to the Lender. His life is not destroyed; it is changed for the better. He whom we love is not hidden in the ground; he is received into heaven. Let us wait a little while, and we shall be once more with him. The time of our separation is not long, for in this life we are all like travelers on a journey, hurrying on to the same shelter. While one has reached his rest, another arrives, another hurries on, but one and the same end awaits them all. He has outstripped us on the way, but we shall all travel the same road, and the same hostel awaits us all.
Job 19:21 — Unknown work
The noble Job in his harsh adversity cried out in blame not misery. That is to say, 'You're meant to be merciful not unjustly reproach me! Instead you assail me and overwhelm a man with whose sufferings you ought to show sympathy for friendship's sake.
Joel 2:6 — CONCERNING BAPTISM 1:2
And so he will deserve to fulfill, likewise, those other words that have a bearing in this connection: "buried together with him by baptism unto death." For what purpose? "That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life." He who is dead must be buried, and he who is buried in the likeness of death must rise again by the grace of God in Christ. No longer, because of sin, should he bear about in the inner man a countenance like a blackened kettle, but, after his sins have been made manifest by fire and pardon has been granted through the blood of Christ, he should shine forth in newness of life, by the justifications of Christ, more precious than any jewel.
Joel 2:11 — Homilies on the Hexaemeron 2.8
If then the beginning of time is called "one day" rather than "the first day," it is because Scripture wishes to establish its relationship with eternity. It was, in reality, fit and natural to call "one" the day whose character is to be one wholly separated and isolated from all the others. If Scripture speaks to us of many ages, saying everywhere, "age of age, and ages of ages," we do not see it enumerate them as first, second, and third. It follows that we are hereby shown not so much limits, ends and succession of ages, as distinctions between various states and modes of action. "The day of the Lord," Scripture says, "is great and very terrible," and elsewhere "Woe unto you that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness and not light." A day of darkness for those who are worthy of darkness.
Joel 2:30-31 — HOMILIES ON THE HEXAEMERON 6:4
Further, the Lord has announced to us that at the dissolution of the universe, signs will appear in the sun, in the moon and in the stars. The sun shall be turned into blood and the moon shall not give her light, signs of the consummation of all things.
Joel 2:32 — THE LONG RULES, PREFACE
Well then, someone will say, will the large number of Christians who do not keep all the commandments practice the observance of some of them in vain? In this connection, it is well to recall blessed Peter, who, after he had performed so many good actions and had been a recipient of such great blessings, was told, upon his being guilty of one lapse only: "If I do not wash you, you will have no part with me." I shall not point out that his act bore no signs of indifference or contempt but was a demonstration of honor and reverence. But, someone might say, it is written, "Everyone who calls on the name of the Lord shall be saved."
Jonah 2:1-2 — LETTER 242
Since the holy God has promised those who hope in him a means of escape from every affliction, we, even if we have been cut off in the midst of the seas of evils and are racked by the mighty waves stirred up against us by the spirits of wickedness, nevertheless endure in Christ who strengthens us. We have not slackened the intensity of our zeal for the churches, nor do we, as in a storm when the waves rise high, expect destruction. We still hold fast to our earnest endeavors as much as is possible, sensible of the fact that he who was swallowed by the whale was considered deserving of safety because he did not despair of his life but cried out to the Lord. So then, we ourselves, having reached the uttermost limit of evils, do not give up our hope in the Lord but watch and see his help on all sides.
Joshua 7:25 — PREFACE ON THE JUDGMENT OF GOD
Accordingly, I find, in taking up the Holy Scripture, that in the Old and New Testament contumacy toward God is clearly condemned, not in consideration of the number or heinousness of transgressions but in terms of a single violation of any precept whatsoever, and, further, that the judgment of God covers all forms of disobedience. In the Old Testament, I read of the frightful end of Achan and the account of the man who gathered wood on the sabbath day. Neither of these men was guilty of any other offense against God, nor had they wronged a man in any way, small or great; but the one, merely for his first gathering of wood, paid the inescapable penalty and did not have an opportunity to make amends, for, by the command of God, he was forthwith stoned by all his people. The other, only because he had pilfered some part of the sacrificial offerings, even though these had not yet been brought into the synagogue nor had been received by those who perform this function, was the cause not only of his own destruction but of that also of his wife and children and of his house and personal possessions besides. Moreover, the evil consequences of his sin would presently have spread like fire over his nation—and this, too, although the people did not know what had occurred and had not excused the sinner—unless his people, sensing the anger of God from the destruction of the men who were slain, had promptly been struck with fear, and unless Joshua, son of Nun, sprinkling himself with dust, had prostrated himself together with the ancients, and unless the culprit, discovered thus by lot, had paid the penalty mentioned above.Perhaps someone will raise the objection that these men might plausibly be suspected of other sins for which they were overtaken by these punishments, yet the Holy Scripture made mention of these sins alone as very serious and worthy of death.
Joshua 24:27 — ON THE SPIRIT 13.30
Moreover, Joshua, the son of Nun, even set up a stone as witness of his words (already a heap somewhere had been called a witness by Jacob), for he says, "Behold this stone shall be a witness unto you this day to the end of days, when ye lie to the Lord our God," perhaps believing that by God's power even the stones would speak to the conviction of the transgressors; or, if not, that at least each man's conscience would be wounded by the force of the reminder. In this manner they who have been entrusted with the stewardship of souls provide witnesses, whatever they may be, so as to produce them at some future day. But the Spirit is ranked together with God, not on account of the emergency of the moment, but on account of the natural fellowship; is not dragged in by us, but invited by the Lord.
Leviticus 25:10 — LETTER 260
Seven weeks of years in ancient times produced the celebrated jubilee, in which the earth kept the sabbath, debts were canceled, slaves were set free and, as it were, a new life was established again, the old one in a certain way attaining its fulfillment in the number seven. These things are figures of this present age which revolves through the seven days and passes us by; an age in which the penalties for the lesser sins are paid according to the loving care of the good Lord, so that we may not be handed over for punishment in the age without end.
Luke 1:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. 6.) The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fulness of the Divine Wisdom; hence it follows, The angel Gabriel was sent.
Luke 1:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Epist. 236. ad Amphil.) Our Lord sat not on the earthly throne of David, the Jewish kingdom having been transferred to Herod. The seat of David is that on which our Lord reestablished His spiritual kingdom which should never be destroyed. Hence it follows, And he shall reign over the house of Jacob.
Luke 1:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(235. Ep. Amph.) Knowledge is spoken of in various ways. The wisdom of our Creator is called knowledge, and an acquaintance with His mighty works, the keeping also of His commandments, and the constant drawing near to Him; and besides these the marriage union is called knowledge, as it is here. (Lib. de Spirit. Sanct. c. v.) Hence also, St. Paul says, God sent forth his Son, born not (through a woman) but of a woman. For the words through a woman might convey only a notion of birth as a passing through, but when it is said, of a woman, (Gal. 4:4.) there is openly declared a communion of nature between the son and the parent.
Luke 1:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Psalm 33) For the Virgin, with lofty thoughts and deep penetration, contemplates the boundless mystery, the further she advances, magnifying God; And Mary said, My soul doth magnify the Lord.
Luke 1:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) The first-fruit of the Spirit is peace and joy. Because then the holy Virgin had drunk in all the graces of the Spirit, she rightly adds, And my spirit hath leaped for joy. (exultavit.) She means the same thing, soul and spirit. But the frequent mention of leaping for joy in the Scriptures implies a certain bright and cheerful state of mind in those who are worthy. Hence the Virgin exults in the Lord with an unspeakable springing (and bounding) of the heart for joy, and in the breaking forth into utterance of a noble affection. It follows, in God my Saviour. (ubi sup.) But if at any time light shall have crept into his heart, and loving God and despising bodily things he shall have gained the perfect standing of the just, without any difficulty shall he obtain joy in the Lord.
Luke 1:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Ps. 33.) But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness.
Luke 1:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the wind. But spiritually all mankind suffered hunger except the Jews; for they possessed the treasures of legal tradition and the teachings of the holy prophets. But because they did not rest humbly on the Incarnate Word, they were sent away empty, carrying nothing with them, neither faith nor knowledge, and were bereft of the hope of good things, being shut out both of the earthly Jerusalem, and the life to come. But those of the Gentiles, who were brought low by hunger and thirst, because they clung to the Lord, were filled with spiritual goods.
Luke 1:54-55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith.
Luke 1:73 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Ps. 29. et in Ps. 14. App. op.) But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither dos God swear as man, but His word is in very truth expressed to us in place of an oath, confirming by an unchangeable sentence what He promised.
Luke 1:74 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Ps. 29. et in Ps. 14. App. op.) But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither dos God swear as man, but His word is in very truth expressed to us in place of an oath, confirming by an unchangeable sentence what He promised.
Luke 1:79 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(sup. Esai. c. ii) For in thick darkness were the Gentile people sitting, who were sunk deep in idolatry, until the rising light dispersed the darkness, and spread abroad the brightness of truth.
Luke 2:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. de grat. act.) If you examine the words of the righteous, you will find that they all sorrow over this world and its mournful delay. Alas me! says David, that my habitation is prolonged. (Ps. 120:5.)
Luke 2:29-30 — HOMILY ON PSALM 61.2
Now, it is a custom in Scripture to call the Christ of God, salvation, as Simeon says: "Now let your servant depart in peace, O Lord, because my eyes have seen your salvation." Therefore let us subject ourselves to God, because from him is salvation. He explains what salvation is. It is not some mere active force, which provides us with a certain grace for deliverance from weakness and for the good health of our body. What then is salvation?"For he is my God and my Savior: he is my protector, I shall be moved no more." The Son, who is from God, is our God. He himself is also Savior of the human race, who supports our weakness, who corrects the disturbance that springs up in our souls from temptations.
Luke 2:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ep. 260. ad Opt.) The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. (Numb. 21:8.) (ubi sup.) For a sign betokens something marvellous and mysterious, which is seen indeed by the simple minded.
Luke 2:35 — LETTER 260
"That the thoughts of many hearts may be revealed" means that after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proven unsound in order that the power of the Lord might be manifested.
Luke 2:51-52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Const. Mon. 4.) But from His very first years being obedient to His parents, He endured all bodily labours, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labours, submitted Himself to a complete subjection.
Luke 3:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And because a path is a way trodden down by those that have gone before, and which former men have worn away, the word bids those who depart from the zeal of their predecessors repeatedly pursue it.
Luke 3:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) But as the hills differ from mountains in respect of height, in other things are the same, so also the adverse powers agree indeed in purpose, but are distinguished from one another in the enormity of their offences.
Luke 3:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(cont. Eunom. lib. 2.) Now it may be observed, that the following words natus and filius are spoken of animals, but genimen may be said of the fœtus before it is formed in the womb; the fruit of the palm trees is also called genimina, but that word is very seldom used with respect to animals, and when it is, always in a bad sense.
Luke 3:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) For neither does the speed of its sire make the horse swift; but as the goodness of other animals is looked for in individuals, so also that is reckoned to be man's legitimate praise which is decided by the test of his present worth. For it is a disgraceful thing for a man to be adorned with the honours of another, when he has no virtue of his own to commend him.
Luke 3:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But we are hereby taught, that every thing we have over and above what is necessary to our daily support, we are bound to give to him who hath nothing for God's sake, who hath given us liberally whatever we possess.
Luke 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(lib. de Spir. Sanct. c. 12.) But because he says, He shall baptize you with the Holy Spirit, let no one admit that baptism to be valid in which the name of His Spirit only has been invoked, for we must ever keep undiminished that tradition which has been sealed to us in quickening grace. To add or take away ought thereof excludes from eternal life.
Luke 3:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) But they are mixed up with those who are worthy of the kingdom of heaven, as the chaff with the wheat. This is not however from consideration of their love of God and their neighbour, nor from their spiritual gifts or temporal blessings.
Luke 4:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For not by word provoking the enemy, but by His actions rousing him, He seeks the wilderness. For the devil delights in the wilderness, he is not wont to go into the cities, the harmony of the citizens troubles him.
Luke 4:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But because not to suffer hunger is above the nature of man, our Lord took upon Himself the feeling of hunger, and submitted Himself as it pleased Him to human nature, both to do and to suffer those things which were His own. Hence it follows: And those days being ended, he was a hungered. Not forced to that necessity which overpowers nature, but as if provoking the devil to the conflict. For the devil, knowing that wherever hunger is there is weakness, sets about to tempt Him, and as the deviser or inventer of temptations, Christ permitting him tries to persuade Him to satisfy His appetite with the stones. As it follows; But the devil said unto him, If thou art the Son of God, command these stones that they be made bread.
Luke 4:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, the Lord remained for forty days untempted, for the devil knew that He fasted, yet hungered not, and dared not therefore approach Him. Hence it follows: And he eat nothing in those days. He fasted indeed, to show that He who would gird Himself for struggles against temptation must be temperate and sober. (ex Const. Mon.) But we must not however so use the flesh, that through want of food our strength should waste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord therefore, once performed this work, but during this whole succeeding time He governed His body with due order, and so in like manner did Moses and Elias.
Luke 4:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He tried to persuade Christ to satisfy His appetite with stones, i. e. to shift his desire from the natural food to that which was beyond nature or unnatural.
Luke 4:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) But Christ while He vanquishes temptation, banishes not hunger from our nature, as though that were the cause of evils, (which is rather the preservative of life, but confining nature within its proper bounds, shows of what kind its nourishment is, as follows; And Jesus answered him, saying, It is written, Man shall not live by bread alone.
Luke 4:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Or, He came to heal the broken hearted, i. e. to afford a remedy to those that have their heart broken by Satan through sin, because beyond all other things sin lays prostrate the human heart.
Luke 4:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 2. de jejun. Hom. de fame.) For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of food to the righteous, which are wont to steal the food of others.
Luke 4:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in div.) Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from the fountain of life.
Luke 5:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Reg. fus. tract. 8.) He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted.
Luke 5:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The children of the Bridegroom also cannot fast, i. e. refuse nourishment to the soul, but live on every word which proceedeth out of the mouth of God.
Luke 6:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow.
Luke 6:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.
Luke 6:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 6. in Hex.) Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ's sake, not as in comparison with those things in our power, but as being in itself great because given by God.
Luke 6:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Reg. fus. tract. 16-19.) Now it is plain that the rule of abstinence is necessary, because the Apostle mentions it among the fruits of the Spirit. (Gal. 5:23.) For the subjection of the body is by nothing so obtained as by abstinence, whereby, as it were a bridle, it becomes us to keep in check the fervour of youth. Abstinence then is the putting to death of sin, the extirpation of passions, the beginning of the spiritual life, blunting in itself the sting of temptations. But lest there should be any agreement with the enemies of God, we must accept every thing as the occasion requires, to show, that to the pure all things are pure (Tit. 1:15.), by coming indeed to the necessaries of life, but abstaining altogether from those which conduce to pleasure. But since it is not possible that all should keep the same hours, or the same manner, or the same proportion, still let there be one purpose, never to wait to be filled, for fulness of stomach makes the body itself also unfit for its proper functions, sleepy, and inclined to what is hurtful.
Luke 6:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in reg. brev. 176.) It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.
Luke 6:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. 1, 23. in App.) But we almost all of us offend against this command, and especially the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonour in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil (Rom. 12:17.), if he is eager to retaliate on him who injures him.
Luke 6:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Ps. 14.) Now this mode of avarice is rightly called in the Greek τόκος, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of to-day is escaped, if it falls upon us repeatedly, and is increased? Reflect then how canst thou restore thyself? Whence shall thy money be so multiplied as that it will partly relieve thy want, partly refresh thy capital, and besides bring forth interest? But thou sayest, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But thou sayest, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and thou wilt admire the mercifulness of the author. When thou art about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Dost thou not wish the Almighty to be bound to restore to thee? Or, should He make some rich citizen thy security, dost thou accept him, but reject God standing as security for the poor?
Luke 6:35 — HOMILY ON PSALM 14
"Lend to those from whom you do not hope to receive in return." "And what sort of a loan is this," he says, "to which there is no hope of a return attached?" Consider the force of the statement, and you will admire the kindness of the Lawmaker. When you have the intention of providing for a poor person for the Lord's sake, it is at the same time both a gift and a loan. It is a gift because of the expectation of no repayment, but a loan because of the great gift of the Master who pays in his place and who, receiving trifling things through a poor person, will give great things in return for them.
Luke 6:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.
Luke 6:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.
Luke 6:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.
Luke 6:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Princ. Prov.) But lay your foundations upon a rock, that is, lean upon the faith of Christ, so as to persevere immoveable in adversity, whether it come from man or God.
Luke 8:8 — HOMILY ON PSALM 33.13
What should we say concerning this: "He who has ears to hear, let him hear"? It is evident that some possess ears better able to hear the words of God. What does he say to those who do not have those ears? "Hear, you deaf, and, you blind, behold." All such expressions are used in reference to the inner man.
Luke 8:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Princ. Prov.) Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.
Luke 8:21 — THE MORALS 22
Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.
Luke 9:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Cons. Mon. cap. 4.) But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities.
Luke 9:23 — THE LONG RULES
For we must deny ourselves and take up the cross of Christ and thus follow him. Now self-denial involves the entire forgetfulness of the past and surrender of one's will—surrender which it is very difficult, not to say quite impossible, to achieve while living in the promiscuity customary in the world. And in addition, the social intercourse demanded by such a life is even an obstacle to taking up one's cross and following Christ. Readiness to die for Christ, the mortification of one's members on this earth, preparedness for every danger which might befall us on behalf of Christ's name, detachment from this life—this it is to take up one's cross; and we regard the obstacles springing from the habits of life in society as major impediments thereto.
Luke 9:23 — CONCERNING BAPTISM
It is necessary, therefore, to receive instruction before baptism, having first removed any impediment to learning and so making ourselves fit to receive the instruction. Our Lord Jesus Christ himself confirms this assertion by his example and also by the formal injunction: "So every one of you that does not renounce all that he possesses cannot be my disciple;" and … by the definitive declaration: "He that takes not up his cross daily and follows me is not worthy of me." … And then we are ready for the baptism of water, which is a type of the cross and of death, burial and resurrection from the dead.…Whoever, therefore, is worthy to be baptized in the name of the Holy Spirit and who has been born anew undergoes a change of abode, habits and associates, so that, walking by the Spirit we may merit to be baptized in the name of the Son and to put on Christ.
Luke 9:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. c. 4. 5.) For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.
Luke 9:59-62 — CONCERNING BAPTISM 1.1
The man said, "Allow me first to go and bury my father." The Lord replied, "Let the dead bury their dead; but go and preach the kingdom of God." Another man said, "Let me first arrange my affairs at home." He rebuked him with a stern threat, saying, "No man, putting his hand to the plow and looking back, is fit for the kingdom of God." A person who wishes to become the Lord's disciple must repudiate a human obligation, however honorable it may appear, if it slows us ever so slightly in giving the wholehearted obedience we owe to God.
Luke 10:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.
Luke 10:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. Quod Deus non est auctor mali.) He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the air. (adv. Eunom. l. 3.) For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame, both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil.
Luke 10:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. 4.) There are some who are written indeed not in life, but according to Jeremiah in the earth, (Jer. 17:13.) that in this way there might be a kind of double enrolment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, (Ps. 69:28.) this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.
Luke 10:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Ps. 44.) By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God. (Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
Luke 10:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Ps. 44.) By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God. (Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
Luke 10:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves. Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.
Luke 10:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation. (in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.
Luke 10:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation. (in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.
Luke 11:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Const. Monast. cap. 1.) There are two kinds of prayer, one composed of praise with humiliation, the other of petitions, and more subdued. Whenever then you pray, do not first break forth into petition; but if you condemn your inclination, supplicate God as if of necessity forced thereto. And when you begin to pray, forget all visible and invisible creatures, but commence with the praise of Him who created all things. Hence it is added, And he says unto them, When you pray, say, Our Father.
Luke 11:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Reg. brev. ad inter. 252.) As if He said, For thy daily bread, namely, that which serves for our daily wants, trust not to thyself, but fly to God for it, making known to Him the necessities of thy nature.
Luke 11:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in reg. brev. ad inter. 221.) It does not however become us to seek by our prayers bodily afflictions. For Christ has universally commanded men every where to pray that they enter not into temptation. But when one has already entered, it is fitting to ask from the Lord the power of enduring, that we may have fulfilled in us those words, He that endureth to the end shall be saved. (Mat. 10:22.)
Luke 11:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Const. Mon. c. 1.) For perhaps He delays purposely, to redouble your earnestness and coming to him, and that you may know what the gift of God is, and may anxiously guard what is given. For whatever a man acquires with much pains he strives to keep safe, lest with the loss of that he should lose his labour likewise.
Luke 11:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Const. c. 1.) If also any one from indolence surrenders himself to his desires, and betrays himself into the hands of his enemies, God neither assists him nor hears him, because by sin he has alienated himself from God. It becomes then a man to offer whatever belongs to him, but to cry to God to assist him. Now we must ask for the Divine assistance not slackly, nor with a mind wavering to and fro, because such a one will not only not obtain what it seeks, but will the rather provoke God to anger. For if a man standing before a prince has his eye fixed within and without, lest perchance he should be punished, how much more before God ought he to stand watchful and trembling? But if when awakened by sin you are unable to pray stedfastly to the utmost of your power, check yourself, that when you stand before God you may direct your mind to Him. And God pardons you, because not from indifference, but infirmity, you cannot appear in His presence as you ought. If then you thus command yourself, do not depart until you receive. For whenever you ask and receive not, it is because your request was improperly made, either without faith, or lightly, or for things which are not good for you, or because you left off praying. But some frequently make the objection, "Why pray we? Is God then ignorant of what we have need?" He knows undoubtedly, and gives us richly all temporal things even before we ask. But we must first desire good works, and the kingdom of heaven; and then having desired, ask in faith and patience, bringing into our prayers whatever is good for us, convicted of no offence by our own conscience.
Luke 11:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Christ also divides the spoil, showing the faithful watch which angels keep over the salvation of men.
Luke 11:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. 7.) A sign is a thing brought openly to view, containing in itself the manifestation of something hidden, as the sign of Jonas represents the descent to hell, the ascension of Christ, and His resurrection from the dead. Hence it is added, For as Jonas was a sign to the Ninevites, so shall also the Son of man be to this generation. He gives them a sign, not from heaven, because they were unworthy to see it, but from the lowest depths of hell; a sign, namely, of His incarnation, not of His divinity; of His passion, not of His glorification.
Luke 11:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. 1.) This word woe, which is uttered with pain intolerable, is suited to those who were shortly after to be cast out into grievous punishment.
Luke 12:11-12 — THE MORALS 63
The Christian should not fear or be distressed in difficult circumstances and thus be distracted from trust in God. He should take courage as if the Lord were at hand directing his affairs and strengthening him against all his adversaries. It is as if the Holy Spirit were instructing him even as to the very replies he should make to his enemies.
Luke 12:16-17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Hom. de Avar.) Not indeed about to reap any good from his plenty of fruits, but that the mercy of God might the more appear, which extends its goodness even to the bad; sending down His rain upon the just and the unjust. But what are the things wherewith this man repays his Benefactor? He remembered not his fellow-creatures, nor deemed that he ought to give of his superfluities to the needy. His barns indeed bursting from the abundance of his stores, yet was his greedy mind by no means satisfied. He was unwilling to put up with his old ones because of his covetousness, and not able to undertake new ones because of the number, for his counsels were imperfect, and his care barren. Hence it follows, And he thought. His complaint is like that of the poor. Does not the man oppressed with want say, What shall I do, whence can I get food, whence clothing? Such things also the rich man utters. For his mind is distressed on account of his fruits pouring out from his storehouse, lest perchance when they have come forth they should profit the poor; like the glutton who had rather burst from eating, than give any thing of what remains to the starving.
Luke 12:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) It was easy for him to say, I will open my barn, I will call together the needy, but he has no thought of want, only of amassing; for it follows, And he said, This will I do, I will pull down my barns. Thou doest well, for the storehouses of iniquity are worthy of destruction. Pull down thy barns, from which no one receives comfort. He adds, I will build greater. But thou shalt complete these, wilt thou again destroy them? What more foolish than labouring on for ever. Thy barns, if thou wilt, are the home of the poor. But thou wilt say, Whom do I wrong by keeping what is my own? For it follows also, And there will I bestow all my fruits and my goods. Tell me what is thine, from whence didst thou get it and bring it into life? As he who anticipates the public games, injures those who are coming by appropriating to himself what is appointed for the common use, so likewise the rich who regard as their own the common things which they have forestalled. For if every one receiving what is sufficient for his own necessity would leave what remains to the needy, there would be no rich or poor.
Luke 12:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Thou art so careless with respect to the goods of the soul, that thou ascribest the meats of the body to the soul. If indeed it has virtue, if it is fruitful in good works, if it clings to God, it possesses many goods, and rejoices with a worthy joy. But because thou art altogether carnal and subject to the passions, thou speakest from thy belly, not from thy soul.
Luke 12:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in loc.) But he was permitted to deliberate in every thing, and to manifest his purpose, that he might receive a sentence such as his inclinations deserved. But while he speaks in secret, his words are weighed in heaven, from whence the answers come to him. For it follows, But God said unto him, Thou fool, this night thy soul shall they require of thee. Hear the name of folly, which most properly belongs to thee which not man has imposed, but God Himself.
Luke 12:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And that you may understand an elation of this kind, remember the vanity of your own youth; if at any time while by yourself you have thought about life and promotions, passing rapidly from one dignity to another, have grasped riches, have built palaces, benefitted friends, been revenged upon enemies. Now such abstraction is sin, for to have our delights fixed upon useless things, leads away from the truth. Hence He goes on to add, For all these things do the nations of the world seek after, &c. But with respect to the necessaries of life, He adds, And your Father knoweth that ye have need of these things.
Luke 12:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(reg. brev. ad int. 92.) But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. (1 Tim. 4:4.) And next, that our Lord's command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms.
Luke 12:40 — THE MORALS 22
What is the mark of a Christian? It is to watch daily and hourly and to stand prepared in that state of total responsiveness pleasing to God, knowing that the Lord will come at an hour that he does not expect.
Luke 12:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Proœm. in reg. fus.) He says not, 'doing,' as if by chance, but so doing. For not only conquest is honourable, but to contend lawfully, which is to perform each thing as we have been commanded.
Luke 12:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in lib. de Sp. San. c. 16.) The body indeed is not divided, so that one part indeed should be exposed to torments, the other escape. For this is a fable, nor is it a part of just judgment when the whole has offended that half only should suffer punishment; nor is the soul cut in sunder, seeing that the whole possesses a guilty consciousness, and cooperates with the body to work evil; but its division is the eternal severing of the soul from the Spirit. For now although the grace of the Spirit is not in the unworthy, yet it seems ever to be at hand expecting their turning to salvation, but at that time it will be altogether cut off from the soul. The Holy Spirit then is the prize of the just, and the chief condemnation of sinners, since they who are unworthy will lose Him.
Luke 12:47-48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in reg. brev. 267.) But you will say, If the one indeed received many stripes, and the other few, how do some say He assigns no end to punishments? But we must know, that what is here said assigns neither measure nor end of punishments, but their differences. For a man may deserve unquenchable fire, to either a slight or more intense degree of heat, and the worm that dieth not with greater or more violent gnawings.
Luke 12:47-48 — PREFACE ON THE JUDGMENT OF GOD
When I consult the New Testament, I find that our Lord Jesus Christ does not absolve from punishment even sins committed in ignorance, although he attaches a harsher threat to deliberate sins. "And that servant who knew his master's will but did not make ready or act according to his will shall receive a severe beating. But he who did not know and did what deserved a beating shall receive a light beating." I hear something like this from the lips of the only-begotten Son of God and consider the anger of the holy apostles against sinners. I observe that the sufferings of those who have transgressed in even one particular are not less serious but rather more serious than those cited from the Old Testament. I then comprehend the severity of the judgment. Our Lord says, "To whomever much is given, much will be required of him."
Luke 12:49-50 — CONCERNING BAPTISM 1.2
He also said, "I came to cast fire upon the earth; and would that it were already kindled!" These flaming words from the lips of our Lord Jesus Christ reveal the malice of sin. He also reveals the excellence of good actions performed for the glory of God and his Christ.… Then we are ready for the baptism of water, which is a type of the cross, death, burial and resurrection from the dead.…One who is prepared to be baptized in the name of the Holy Spirit is one who has been born anew, who undergoes a change of residence, habits and associates so that, walking by the Spirit, he may be ready to be baptized in the name of the Son and to put on Christ.
Luke 12:54-55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Hexam. Hom. 6, 4.) Now we must observe, that conjectures concerning the stars are necessary to the life of man, as long as we do lot push our searches into their signs beyond due limits. For it is possible to discover some things with respect to coming rain, still more concerning heat and the force of the winds, whether partial or universal, stormy or gentle. But the great advantage that is rendered to life by these conjectures is known to every one. For it is of importance to the sailor to prognosticate the dangers of storms, to the traveller the changes of the weather, to the husbandman the abundant supply of his fruits.
Luke 12:57 — THE MORALS 17
Having recognized the nature of this present time from the signs revealed to us by the Scriptures, we should dispose our affairs accordingly.
Luke 13:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(De Pœnit.) For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits.
Luke 13:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 9. in Hex.) Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things.
Luke 13:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Basil. Hom. 1. de Jej.) The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and show another on the surface to the world.
Luke 13:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in reg. ad int. 240.) For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. (int. 241.). But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river. (Hom. in Psalm 1, 15.) For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity.
Luke 13:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(reg. brev. ad int. 282.) He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it profiteth me nothing. For whatever is done not from regard to the love of God, but to gain praise from men, obtains no praise from God.
Luke 13:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esaiam c. 16. §. 301.) He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another's protection; when thy mother then has fled away, thou art taken from thy nest as too weak to defend thyself, too feeble to fly; as it follows, Behold, your house is left unto you desolate.
Luke 14:8-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in reg. fus. ad inter. 12.) To take then the lowest place at a feast, according to our Lord's command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a strife raised about it, will place you on a level with those who dispute concerning the highest place. Wherefore, as our Lord here says, it becomes him who makes the feast to arrange the order of sitting down. Thus in patience and love should we mutually bear ourselves, following all things decently according to order, not for external appearance or public display; nor should we seem to study or affect humility by violent contradiction, but rather gain it by condescension or by patience. For resistance or opposition is a far stronger token of pride than taking the first seat at meat, when we obtain it by authority.
Luke 14:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God.
Luke 14:26-27 — CONCERNING BAPTISM 1.1
The Father did not send the only-begotten Son, the living God, to judge the world but to save the world. True to himself and faithful to the will of the good God his Father, he points to a doctrine whereby we may be made worthy of becoming his disciples with his severe decree. He says, "If any man comes to me and does not hate his father and mother, and his wife and children and brothers and sisters, yes, and his own life also, he cannot be my disciple." This hatred teaches the virtue of piety by withdrawing us from distractions and does not lead us to devise hurtful schemes against one another. "Whoever," says the Lord, "does not carry his cross and come after me, cannot be my disciple." Receiving the baptism of water, we make this same agreement when we promise to be crucified and to die and to be buried with him.
Luke 14:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, (Gal. 6:14.) which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed.
Luke 14:28-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. 2.) Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy's approach. In like manner was our understanding given us to preserve the good, to guard against the evil. For the building up whereof the Lord bids us sit down and count our means if we have sufficient to finish. But our Lord's intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to show the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil.
Luke 14:33 — THE LONG RULES 5
Whoever would truly be a follower of God must break the bonds of attachment to this life. This is done through complete separation from and forgetfulness of old habits. It is impossible for us to achieve our goal of pleasing God unless we snatch ourselves away from fleshly ties and worldly society. We are then transported to another world in our manner of living. The apostle said, "But our citizenship is in heaven." The Lord specifically said, "Likewise every one of you that does not renounce all that he possesses cannot be my disciple."
Luke 15:3-7 — LETTER 46
Leaving those that have not strayed, the good Shepherd seeks you. If you will surrender yourself, he will not hold back. In his kindness, he will lift you up on his shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only turn to him, and while you are still afar off, he will run and embrace your neck. With loving embraces, he will enfold you, now cleansed by your repentance.… He says, "Truly I say to you that there is joy in heaven before God over one sinner who repents." If any one of those who seem to stand will bring a charge that you have been quickly received, the good Father himself will answer for you. He will say, "It is fitting that we should celebrate and be glad, for this my daughter was dead and is come to life again. She was lost and is found."
Luke 15:12-13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Esai. 3, 23.) Besides, it belongs more to the character of the aged to have an old man's mind and gravity, than his hoar hairs, nor is he blamed who is young in age, but it is the young in habits who lives according to his passions.
Luke 15:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
There are three different distinct kinds of obedience. For either from fear of punishment we avoid evil and are servilely disposed; or looking to the gain of a reward we perform what is commanded, like to mercenaries; or we obey the law for the sake of good itself and our love to Him who gave it, and so savour of the mind of children.
Luke 15:20-24 — LETTER 46
Leaving those that have not strayed, the good Shepherd seeks you. If you will surrender yourself, he will not hold back. In his kindness, he will lift you up on his shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only turn to him, and while you are still afar off, he will run and embrace your neck. With loving embraces, he will enfold you, now cleansed by your repentance.… He says, "Truly I say to you that there is joy in heaven before God over one sinner who repents." If any one of those who seem to stand will bring a charge that you have been quickly received, the good Father himself will answer for you. He will say, "It is fitting that we should celebrate and be glad, for this my daughter was dead and is come to life again. She was lost and is found."
Luke 16:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. de Avar.) Or if thou hast succeeded to a patrimony, thou receivest what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that thy father has not been guilty of exaction, whence hast thou thy money? If indeed thou answerest, "From myself;" thou art ignorant of God, not having the knowledge of thy Creator; but if, "From God," tell me the reason for which thou receivedst it. Is not the earth and the fulness thereof the Lord's? (Ps. 24:1.) If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant.
Luke 16:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(In Esai. 5.) Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition. But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.
Luke 16:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.
Luke 18:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. c. 2.) "He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.
Luke 18:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai 2. 12.) In like manner it is possible to be honourably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble; a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.
Luke 18:14 — ON HUMILITY
The stern Pharisee, who in his overweening pride not only boasted of himself but also discredited the tax collector in the presence of God, made his justice void by being guilty of pride. Instead of the Pharisee, the tax collector went down justified, because he had given glory to God, the holy One. He did not dare lift his eyes but sought only to plead for mercy. He accused himself by his posture, by striking his breast, and by entertaining no other motive except propitiation. Be on your guard, therefore, and bear in mind this example of severe loss sustained through arrogance. The one guilty of insolent behavior suffered the loss of his justice and forfeited his reward by his bold self-reliance. He was judged inferior to a humble man and a sinner because in his self-exaltation he did not await the judgment of God but pronounced it himself. Never place yourself above anyone, not even great sinners. Humility often saves a sinner who has committed many terrible transgressions.
Luke 18:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Reg. Brev. ad int. 217.) We shall receive the kingdom of God as a child if we are disposed towards our Lord's teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning.
Luke 18:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. cap. 1. 23.) Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions.
Luke 18:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Reg. Brev. int. 92.) He does not tell us to sell our goods, because they are by nature evil, for then they would not be God's creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God's command both blots out sins, and bestows the kingdom.
Luke 19:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Esai. c. 13. 13.) Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For God Himself is nigh to every one of us, when our good works bind us to Him. And He is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ask of me, and I will give thee the heathen for thine inheritance. (Ps. 2:8.)
Luke 19:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.
Luke 20:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And this happens as it were to men who are condemned, having nothing to answer to the plain evidence of justice. But it is the property of Divine mercy not to inflict punishment in secret, but to foretell it with threatenings, that so it might recall men to repentance; and thus it follows here, He shall come and destroy those husbandmen.
Luke 21:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. 1. in illud Atten de tibi.) Every animal has within itself certain instincts which it has received from God, for the preservation of its own being. Wherefore Christ has also given us this warning, that what comes to them by nature, may be ours by the aid of reason and prudence: that we may flee from sin as the brute creatures shun deadly food, but that we seek after righteousness, as they wholesome herbs. Therefore saith He, Take heed to yourselves, that is, that you may distinguish the noxious from the wholesome. But since there are two ways of taking heed to ourselves, the one with the bodily eyes, the other by the faculties of the soul, and the bodily eye does not reach to virtue; it remains that we speak of the operations of the soul. Take heed, that is, Look around you on all sides, keeping an ever watchful eye to the guardianship of your soul. He says not, Take heed to your own or to the things around, but to yourselves. For ye are mind and spirit, your body is only of sense. Around you are riches, arts, and all the appendages of life, you must not mind these, but your soul, of which you must take especial care. The same admonition tends both to the healing of the sick, and the perfecting of those that are well, namely, such as are the guardians of the present, the providers of the future, not judging the actions of others, but strictly searching their own, not suffering the mind to be the slave of their passions, but subduing the irrational part of the soul to the rational. But the reason why we should take heed He adds as follows, Lest at any time your hearts be overcharged, &c.
Luke 22:19-20 — THE MORALS 21
We should eat the body and drink the blood of the Lord as a commemoration of the Lord's obedience unto death. They who live might then no longer live for themselves but to him who died for them and rose again.
Luke 22:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Moral. Reg. 21. c. 3. Reg. Brev. ad int. 172.) Learn then in what manner you ought to eat the Body of Christ, namely, in remembrance of Christ's obedience even unto death, that they who live may no more live in themselves, but in Him who died for them, and rose again. (2 Cor. 5:15.)
Luke 22:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Reg. Brev. ad int. 301.) For as in bodily diseases there are many of which the affected are not sensible, but they rather put faith in the opinion of their physicians, than trust their own insensibility; so also in the diseases of the soul, though a man is not conscious of sin in himself, yet ought he to trust to those who are able to have more knowledge of their own sins.
Luke 22:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Reg. Brev. ad int. 301.) For as in bodily diseases there are many of which the affected are not sensible, but they rather put faith in the opinion of their physicians, than trust their own insensibility; so also in the diseases of the soul, though a man is not conscious of sin in himself, yet ought he to trust to those who are able to have more knowledge of their own sins.
Luke 22:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Reg. fus. dis. int. 30.) Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering unto many. As then he who attends many wounded and wipes away the blood from their wounds, least of all men enters upon the service for his own exaltation, much more ought he to whom is committed the care of his sick brethren as the minister of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. (ad int. 31.). Again, it is meet that those who are in the chief places should be ready to offer also bodily service, after our Lord's example, who washed His disciples' feet. Hence it follows, And he that is chief, as he that doth serve. But we need not fear that the spirit of humility will be weakened in the inferior, while he is being served by his superior, for by imitation humility is extended.
Luke 22:33-34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Reg. Brev. ad int. 8.) We must know then, that God sometimes allows the rash to receive a fall, as a remedy to previous self-confidence. But although the rash man seems to have committed the same offence with other men, there is no slight difference. For the one has sinned by reason of certain secret assaults and almost against his will, but the others, having no care either for themselves or God, knowing no distinction between sin and virtuous actions. For the rash needing some assistance, in regard to this very thing in which he has sinned ought to suffer reproof. But the others, having destroyed all the good of their soul, must be afflicted, warned, rebuked, or made subject to punishment, until they acknowledge that God is a just Judge, and tremble.
Luke 22:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Reg. Brev. int. 31.) Or the Lord does not bid them carry purse and scrip and buy a sword, but predicts that it should come to pass, that in truth the Apostles, forgetful of the time of the Passion, of the gifts and law of their Lord, would dare to take up the sword. For often does the Scripture make use of the imperative form of speech in the place of prophecy. Still in many books we do not find, Let him take, or buy, but, he will take, he will buy.
Matthew 1:25 — Homily: On the holy generation of Christ 5; PG 31, 1468 B
For "he did not know her" - it says - "until she gave birth to a Son, her firstborn." But this could make one suppose that Mary, after having offered in all her purity her own service in giving birth to the Lord, by virtue of the Holy Spirit, did not subsequently refrain from normal conjugal relations. That would not have affected the teaching of our religion at all, because Mary's virginity was necessary until the service of the Incarnation, and what happened afterward need not be investigated in order to affect the doctrine of the mystery. But since the lovers of Christ [that is, the faithful] do not allow themselves to hear that the Mother of God ceased at a given moment to be a virgin, we consider their testimony sufficient.
Micah 7:9 — THE LONG RULES 55
We sometimes bear illness as a punishment for sin intended for our conversion, "for whom the Lord loves," says the Scripture, "he chastises." Again Scripture teaches, "Therefore are there many infirm and weak among you, and some have died. But if we would judge ourselves, we should not be judged, we are chastised by the Lord that we be not condemned with the world." Consequently, when we who belong to this class have recognized our transgressions, it may be fitting that we should simply bear in silence and without recourse to medicine all the afflictions which come to us, remembering the words of the prophet: "I will bear the wrath of the Lord because I have sinned against him." We should, moreover, give proof of our amendment by bringing forth fruits worthy of penance, remembering the words of the Lord: "Behold, you are made whole; sin no more, lest some worse thing happen to you." Sometimes also, when sickness afflicts us at the request of the evil one, our benevolent master may condescend to enter combat with him, treating him as if he were a mighty adversary and confounding his boasts by the heroic patience of his servants.
Micah 7:19 — HOMILIES ON THE PSALMS 28:8
"The Lord sits enthroned over the flood." A flood is an overflow of water that causes all lying below it to disappear. It cleanses all that was previously filthy. Therefore he calls the grace of baptism a flood, so that the soul, being washed well of its sins and rid of the old person, is suitable henceforth as a dwelling place of God in the Spirit. Further, what is said in the twenty-first psalm agrees with this. For after he has said, "I have acknowledged my sin, and my injustice I have not concealed," and also, "For this shall every one that is holy pray to you," he then said, "And yet in a flood of many waters, they shall not come near him." Indeed, sin shall not come near to one who received baptism for the remission of his transgressions through water and the Spirit. Something akin to this is found in the prophecy of Micah: "Because he delights in mercy, he will turn again and have mercy on us. He will put away our iniquities and will cast them into the bottom of the sea."
Mark 1:8 — CONCERNING BAPTISM 31.2
The baptism which was handed down through Moses recognized, first, a distinction among sins, for the grace of pardon was not accorded all transgressions. It also required various sacrifices, laid down precise rules for purification, and segregated for a time those who were in a state of impurity and defilement. It appointed the observance of days and seasons, and only then baptism was received as the seal of purification. The baptism of John was far more excellent: It recognized no distinction of sins, nor did it require a variety of sacrifices, nor did it appoint strict rules for purification or any observance of days or seasons. Indeed, with no delay at all, anyone who had confessed his sins, however numerous or grave, had access at once to the grace of God and his Christ.
Mark 1:20 — Unknown work
A beginning is made by detaching oneself from all external goods: property, selfimportance, social class and useless desire, following the holy example of the Lord's disciples. James and John left their father Zebedee and the very boat upon which their whole livelihood depended. Matthew left his counting house and followed the Lord, not merely leaving behind the profits of his occupation, but also paying no heed to the dangers which were sure to befall both himself and his family at the hands of the magistrates because he had left the tax accounts unfinished. Paul speaks of the whole world being crucified to him, and he to the world. Thus, those who are strongly seized with the desire of following Christ can no longer be concerned with anything pertaining to this life, not even with the love of their parents or other relatives insofar as this runs counter to the calling of the Lord. The Long Rules, Question
Mark 2:18 — HOMILY 1, ON FASTING
Take heed that you do not make fasting to consist only in abstinence from meats. True fasting is to refrain from vice. Shred to pieces all your unjust contracts. Pardon your neighbors. Forgive them their trespasses.
Mark 3:17 — HOMILY 13.3
Thunder is produced when a dry and violent wind, closed up in the hollows of a cloud and violently hurled around in the cavities of the clouds, seeks a passage to the outside. The clouds, offering resistance under the excessive pressure, produce that harsh sound from the friction of the wind. But when, like bubbles distended by the air, they are unable to resist and endure any longer, but are violently torn apart and give the air a passage to the outer breeze, they produce the noises of the thunder. And this normally causes the flash of lightning. It is the Lord who is upon the waters and who arouses the mighty noises of the thunder, causing such an exceedingly great noise through the delicate medium of air. The eloquent teaching which leads from baptism to sanctification is like thunder to the soul. That the gospel is like thunder is made evident by the disciples who were given a new name by the Lord: sons of thunder.
Mark 4:39 — ON THE HOLY SPIRIT 8.21
Pay close attention to the Lord's words; whenever he instructs us about the Father, he knows that by using terms of personal authority, such as "I will; be clean"; and "Peace! Be still!" and "But I say to you"; and "You deaf and dumb spirit, I command you";18 and other similar expressions, we will be led to recognize his authority as master and creator. By these encounters we are meeting the Father of the Son, the Father who creates through the Son. This does not insinuate that the Father's creation is imperfect, or that the Son's energy is feeble, but shows their unity of will.
Mark 7:12 — THE MORALS 4
The condemnation of those who have knowledge yet do not put their knowledge into practice is more severe. Even sin committed in ignorance is not without risk.
Mark 9:45 — HOMILIES 5, SAYINGS FOR A TIME OF HUNGER AND THIRST 2
Do not think that I am threatening you with false goblins like some mother or nurse, as they are accustomed to do with small children. Whenever the children wail wildly and incessantly, they put the children to silence by means of bogus tales. But these things I am telling you are not a fiction. Rather, they are true reason publicly proclaimed with a straightforward voice.
Mark 10:11 — LETTER 188, TO AMPHILOCHIUS 9
This declaration of the Lord applies equally to man and woman. It prohibits departing from marriage except in the case of fornication.
Mark 10:14 — THE LONG RULES 15
The apostle praised one [Timothy] who had known the holy Scripture from infancy. He also instructed that children be reared "in the discipline and correction of the Lord." So we consider every time of life, even the very earliest, suitable for receiving persons into the community of faith.
Mark 12:30 — EXEGETIC HOMILIES, HOMILY 17
It is not the privilege of any chance person to go forward to the perfection of love and to learn to know him who is truly beloved, but of him who has already "put off the old man, which is being corrupted through its deceptive lusts, and has put on the new man," which is being renewed that it may be recognized as an image of the creator. Moreover, he who loves money and is aroused by the corruptible beauty of the body and esteems exceedingly this little glory here, since he has expended the power of loving on what is not proper, he is quite blind in regard to the contemplation of him who is truly beloved.
Numbers 15:32 — PREFACE ON THE JUDGMENT OF GOD 15.32-36
I find, in taking up the Holy Scripture, that in the Old and New Testament stubbornness toward God is clearly condemned not in consideration of the number or heinousness of transgressions but in terms of a single violation of any precept whatsoever, and, further, that the judgment of God covers all forms of disobedience. In the Old Testament, I read of the frightful end of Achar and the account of the man who gathered wood on the sabbath day. Neither of these men was guilty of any other offense against God, nor had they wronged others in any way, small or great. But the one, merely for his first gathering of wood, paid the inescapable penalty and did not have an opportunity to make amends. By the command of God, he was forthwith stoned by all his people.
Numbers 16:32 — CONCERNING BAPTISM, QUESTION 8
In the Old Testament, as, for instance, in the case of Korah and the men who dared to enter the priesthood without being called to it and by the severity of the wrath which came upon them to their utter destruction, we see how grave a thing it is to do that which is unsuitable as regards the person.
Numbers 20:10 — PREFACE ON THE JUDGMENT OF GOD
The people were murmuring because there was no water. Moses merely had said to his people, "Can we bring you forth water out of this rock?" Thus he wavered only slightly, yet for this alone he immediately received the threat that he should not enter into the land of promise, which was at that time the chief of all the promises made to the Jews. When I behold this man asking and not obtaining pardon, when I see him not deemed worthy of forgiveness because of those few words, even in consideration of so many righteous deeds, truly I discern, in the words of the apostle, "the severity of God." I am fully persuaded that these words are true: "If the just man shall scarcely be saved, where shall the ungodly and the sinner appear?"
Philemon 1:11 — THE LONG RULES, Q.11.R
All bound slaves who flee to religious communities for refuge should be admonished and sent back to their masters in better dispositions, after the example of St. Paul who, although he had begotten Onesimus through the gospel, sent him back to Philemon. He had convinced Onesimus that the yoke of slavery, borne in a manner pleasing to the Lord, would render him worthy of the kingdom of heaven. Paul not only urged Philemon to annul the threat against his servant, being mindful of the Lord's own words: "If you forgive men their offenses, your heavenly Father will forgive you also your offenses." But also, in order that Philemon might be more kindly disposed toward Onesimus, Paul writes: "For perhaps he therefore departed for a season from you that you might receive him again forever; not as a servant, but instead of a servant, as a most dear brother." If, however, it should be the case of a wicked master who gives unlawful commands and forces the slave to transgress the command of our Master, the Lord Jesus Christ, then it is our duty to oppose him, so that the name of God not be blasphemed by that slave's performing an act displeasing to God.
Philippians 2:8 — LETTER 261
It is apparent that the Lord accepted natural feelings to confirm that his humanity was real and not illusory, but the feelings that come from wickedness, all those that besmirch the purity of our lives, he repudiated as being unworthy of his unsullied Godhead.
Philippians 3:20 — ON BAPTISM 1.21
We drag our body like a shadow along the ground, but we guard our soul as one that shares in the citizenship of heaven.
Proverbs 3:12 — THE LONG RULES 55
Not all sicknesses for whose treatment we observe medicine to be occasionally beneficial arise from natural causes, whether from faulty diet or from any other physical origin. Illness is often a punishment for sin imposed for our conversion.… Consequently, when we who belong to this class [of sinners] have recognized our transgressions, we should bear in silence and without recourse to medicine all the afflictions which come to us, in accordance with the words, "I will bear the wrath of the Lord because I have sinned against him."
Proverbs 3:13-15 — HOMILY ON THE BEGINNING OF PROVERBS 4
The souls of those who are about to speak with wisdom should first be cleansed through divine fear. For to distribute the mysteries of salvation to the general public and to receive all persons equally, including those whose life is not adorned with purity and those who have not been examined and prepared to make reasonable use of the mysteries, is like pouring one's most precious ointment into a filthy vessel.
Proverbs 4:23 — ON RENUNCIATION OF THE WORLD
Believe these words of mine that proceed from the fraternal charity of my heart. Have recourse to older men who make themselves difficult of access and in no way harm the young by their charm of countenance but animate them to virtuous deeds by sayings from Proverbs. "With all watchfulness, keep your heart"; for, like golden treasure, it is the object of the constant vigilance of thieves, night and day, and in an unguarded moment it is stolen without your being aware of it. See that the adversary does not seduce you into the sin of our first parent and cast you with all speed out of the paradise of delight.
Proverbs 4:23 — THE LONG RULES 5
Whoever, therefore, would be truly a follower of God must sever the bonds of attachment to this life, and this is done through complete separation from and forgetfulness of old habits. We must wrest ourselves from both fleshly ties and worldly society, being transported, as it were, to another world in our manner of living, as the apostle said: "But our commonwealth is in heaven." Without this it is impossible for us to achieve our goal of pleasing God, inasmuch as the Lord said specifically, "So likewise every one of you that does not renounce all that he possesses cannot be my disciple." And having done this, we should watch over our heart with all vigilance.
Proverbs 5:15 — HOMILIES ON THE PSALMS 12 (PSALM 14)
"Drink water out of your own cistern," that is, examine your own resources, do not go to the springs belonging to others, but from your own streams gather for yourself the consolations of life. Do you have metal plates, clothing, beasts of burden, utensils of every kind? Sell them; permit all things to go except your [soul's] liberty.
Proverbs 6:6 — THE LONG RULES 37
Why should we dwell upon the amount of evil there is in idleness, when the apostle clearly prescribes that he who does not work should not eat. As daily sustenance is necessary for everyone, so labor in proportion to one's strength is also essential.… The Lord couples sloth with wickedness, saying, "Wicked and slothful servant." Wise Solomon, also, praises the laborer not only in the words already quoted, but also, in rebuking the sluggard, associating him by contrast with the tiniest of insects: "Go to the ant, O sluggard." We have reason to fear, therefore, lest, perchance, on the day of judgment this fault may also be alleged against us, since he who has endowed us with the ability to work demands that our labor be proportioned to our capacity.
Proverbs 8:10 — HOMILY ON THE BEGINNING OF PROVERBS 5
"Accept discipline, not silver," so that at a time of calamity or physical illness or domestic trouble, you would think nothing at all perverse of God, but accept the blows meted out by him with great patience as though you were being castigated for your sins. Thus, conscious of being disciplined, say, "I will bear the wrath of the Lord because I have sinned against him."
Proverbs 11:4 — HOMILY ON THE BEGINNING OF PROVERBS 14
[Solomon] leads toward understanding especially when he says, "Possessions are of no advantage in the day of wrath." For he infused your heart with the knowledge that an abundance of money will be of no help to you in that day, nor will it remove eternal punishment. And when he says, "The innocent will inherit the earth," he clearly means the earth of which the meek are also heirs, for first the psalmist said, "But the meek will inherit the earth," and then the Lord, when preaching about beatitude, said, "Blessed are the meek, for they will possess the earth." Proverbs 13:8 — HOMILY ON THE WORDS 'GIVE HEED TO THYSELF.' Suppose you are an ignoble and undistinguished person, poor and of lowly origin, without home or city, sick, in need of daily sustenance, in dread of the powerful, cowering before everyone because of your abject condition. "But he that is poor," says the Scripture, "bears not reprehension." Yet, do not despair or cast aside every good hope because your present state is quite unenviable. Rather, turn your thoughts to the blessings already granted you by God and to those reserved by promise for the future.
Proverbs 15:5 — HOMILY ON THE BEGINNING OF PROVERBS 11
Prudence is that quality by which all things are accomplished through skillful industry, in the same way that malice is that quality whereby only evil is perpetrated. Because, therefore, every activity admits prudence and because evils likewise occur in all things, the name of prudence signifies two realities. Whoever uses cleverness and skill for the destruction of others is evil, but one who acts cleverly and shrewdly to avoid the harm that others have in store for him, directly and wisely detecting his own good, possesses a prudence that is worthy of praise. Attend diligently, therefore, to the voice of the prudent soul, and you will know that it contains a center in which the prudence which uses healthy counsel for its own benefit and that of its neighbor is to be praised. But the prudence which applies itself to the neighbor's detriment, using its faculties for the purpose of destruction, becomes liable to condemnation.
Proverbs 15:5 — HOMILY ON THE BEGINNING OF PROVERBS 6
True prudence is the knowledge of what to do and what not to do. One who possesses it never refrains from virtuous works and is never pierced by the deadly arrow of vice. Thus, he who understands words of prudence knows the difference between what is insidious, structured for deception, and what reminds us quietly about the best way to live life. Like the good practice of a banker, he will retain what is good and abstain from every form of evil. Grant such prudence to the builder of his house, that he would lay its foundation upon rock, that is, support it on faith in Christ, so that it will remain unmoved when the winds and rains and thunderstorms attack. For the Lord teaches us through this parable to remain immovable in the presence of temptations, both those of human and also of supernatural origin. Beyond this, he teaches us not to neglect the necessary things, but, having been equipped for the journey of life, to anticipate the coming of the bridegroom with eager hearts.
Proverbs 15:13 — THE LONG RULES 17
Those who live under discipline should avoid very carefully even such intemperate action as is commonly regarded lightly. Indulging in unrestrained and immoderate laughter is a sign of intemperance, of a want of control over one's emotions and of failure to repress the soul's frivolity by a stern use of reason. It is not unbecoming, however, to give evidence of merriment of soul by a cheerful smile, if only to illustrate that which is written, "A glad heart makes a cheerful countenance"; but raucous laughter and uncontrollable shaking of the body are not indicative of a well-regulated soul, or of personal dignity, or self-mastery.
Proverbs 16:24 — ON RENUNCIATION OF THE WORLD
This course … will bring you honor and true glory. With your ears opened to give heed and your hands ready to execute the command you have heard, let your tongue be silent and keep your heart under custody. Be slow and dull for idle talk but knowing and wise in hearkening to the saving words of the holy Scriptures. Let the hearing of worldly tales be to you as a bitter taste in your mouth but the discourse of holy men as a honeycomb.
Proverbs 18:17 — ON HUMILITY
Speak not in your own praise, nor contrive that others do so. Do not listen to indecent talk. Conceal insofar as you can your own superior gifts. On the other hand, where sin is concerned, be your own accuser, and do not wait for others to make the accusation. Thus, you will be like a just man who accuses himself in the first speech made in court, or like Job who was not deterred by the crowd of people in the city from declaring his personal guilt before all.
Proverbs 19:17 — Unknown work
If you help a poor person in the Name of the Lord, you are making a gift and at the same time granting a loan. You are making a gift because you have no expectation of being reimbursed by that poor person. You are granting a loan because the Lord will settle the account. It is not much that the Lord receives by means of the poor, but He will pay a great deal on their behalf.
Proverbs 20:10 — HOMILY ON THE BEGINNING OF PROVERBS 9
If there were two persons to be judged, one being given more consideration and the other less consideration, with a judge standing between both and making them equal by depriving only the one who has more than enough, the judge can be said to have failed to the extent that the adjudged party is injured. He who does not first have true justice instilled in his soul, but is corrupted by money or favors his friends or seeks vengeance against his enemies or reveres power, is unable to effect justice.… For rectitude in judgment is evidence that someone's soul is well disposed toward equity and law. Hence, it prohibits this in what follows, saying, "Large weights and small weights are abominable before God," with inequality in judgment being indicated in Proverbs under the title of weights.
Proverbs 21:1 — HOMILIES ON THE PSALMS 15:9 (PSALM 32)
If "the heart of the king is in the hand of God," he will not be saved through power of arms but through the divine guidance. Now, not any random person is in the hand of God but one who is worthy of the name of king.
Proverbs 21:13 — ON MERCY AND JUSTICE
Benefactions to the needy, financed by unjust gains, are not acceptable with God. Even one who refrains from committing injustices, and yet does not share the goods he possesses with anyone, is not deserving of praise.… If you will make an offering to God from the fruits of injustice and rapine, it would be better not to possess such wealth and not to make an offering.
Proverbs 22:6 — HOMILY ON THE BEGINNING OF PROVERBS 13
Thus, here also it calls him a new child who was reborn through the washing of regeneration and educated and made childlike, who is made fit for the kingdom of heaven through this process in the same way. The book of Proverbs, therefore, provides training which imparts perception and understanding to the recently born child who is hungry for rational and genuine milk: a perception of present realities but an understanding of future realities. For the child is educated in human matters and given a perception of reality so that he would neither be enslaved to shameful desires nor long for the empty glory of this world. Beyond this, Proverbs confers an understanding of the coming age and encourages faith in the promises by its words.
Proverbs 22:10 — THE LONG RULES 47
If some persist in their disobedience, finding fault in secret and not openly stating their grievance, thus becoming the cause of quarreling in the community and undermining the authority of the commands given, they should be dismissed from the community as teachers of disobedience and rebellion. For the Scripture says, "Cast out the scoffer from the council, and contention shall go out with him" and also, "Put away the evil one from yourselves, for a little leaven corrupts the whole lump."
Proverbs 22:24 — THE LONG RULES 5
A secluded and remote habitation also contributes to the removal of distraction from the soul. Living among those who are unscrupulous and disdainful in their attitude toward an exact observance of the commandments is dangerous, as is shown by the following words of Solomon: "Do not be a friend to an angry man, and do not walk with a furious man, lest perhaps you learn his ways and take snares unto your soul."
Proverbs 23:6 — HOMILY CONCERNING ENVY
Wise, therefore, was he who forbids us even to dine in company with an envious man, and in mentioning this companionship at table, he implies a reference to all other social contacts as well. Just as we are careful to keep material which is easily inflammable as far away as possible from fire, so we must refrain insofar as we can from contracting friendships in circles of which envious persons are members. By so doing, we place ourselves beyond the range of their shafts. We can be caught in the toils of envy only by establishing intimacy with it.
Proverbs 23:13-14 — HOMILY ON THE BEGINNING OF PROVERBS 5
As small children who are negligent in learning become more attentive and obedient after being punished by their teacher or tutor, and as they do not listen before the lash, but, after feeling the pain of a beating, hear and respond as though their ears were just recently opened, improving also in memory, so likewise with those who neglect divine doctrine and spurn the commandments. For, after they experience God's correction and discipline, then the commandments of God which had always been known to them and always neglected are most readily received as though by ears freshly cleansed.
Proverbs 23:29 — ON THE SPIRIT 11:27
"Who hath woe? Who hath sorrow?" For whom is distress and darkness? For whom eternal doom? Is it not for the transgressors? For them that deny the faith? And what is the proof of their denial? Is it not that they have set at naught their own confessions? And when and what did they confess? Belief in the Father and in the Son and in the Holy Ghost, when they renounced the devil and his angels, and uttered those saving words. What fit title then for them has been discovered, for the children of light to use? Are they not addressed as transgressors, as having violated the covenant of their salvation?
Proverbs 27:5 — THE LONG RULES 46
It is surely clear that concealing sin contributes to the death of the sick person, "for the sting of death is sin," says the Scripture, and also, "Open rebukes are better than hidden love." Let no one, therefore, conceal a sin in behalf of another, lest fratricide take the place of fraternal charity.
Proverbs 28:14 — THE LONG RULES, PREFACE
He who in all things stands in awe out of reverent timidity is called blessed, and he stands firm in the truth who is able to say, "I set the Lord always in my sight; for he is at my right hand that I shall not be moved."
Proverbs 30:3-4 — HOMILY ON THE BEGINNING OF PROVERBS 17
Raise your eyes to heaven, therefore, like him who said, "To you who lives in heaven, I lift my eyes." Look upon the sun of righteousness and, as you are directed by the commandments of the Lord, which resemble the most radiant of stars, have vigilant eyes. Do not allow the eyes [of the soul] to slumber or the eyelids to rest, that the commandments might lead you perpetually. "For, your law is a lamp to my feet," he says, "and a light to my path." Indeed, if you never fall asleep at the helm while steering through life, given the obviously unstable state of worldly affairs, you will obtain the cooperation of the Spirit, who will lead you beyond and transport you with gentle breezes and in peaceful security until you arrive unharmed at that tranquil and serene gate by the will of God, to whom be glory and power forever and ever. Amen.
Proverbs 30:8-9 — THE LONG RULES 20
Solomon says, "Give me neither beggary nor riches; give me only what is necessary and sufficient," lest being filled I should deny and say, Who sees me? Or being poor, I should steal and forswear the name of my God; thus representing riches as satiety, poverty as a complete lack of the necessities of life, and sufficiency as a state both free from want and without superfluity. Sufficiency varies, however, according to physical condition and present need.… In every case, care must be taken for a good table, yet without overstepping the limits of the actual need.
Proverbs 31:27 — THE LONG RULES 37
Why should we dwell upon the amount of evil there is in idleness, when the apostle clearly prescribes that he who does not work should not eat? As daily sustenance is necessary for everyone, so labor in proportion to one's strength is also essential. Not vainly has Solomon written in praise: "and she has not eaten her bread idle."
Psalms 1:1 — HOMILIES ON PSALMS 10:3 (PS 1)
What is truly good is principally and primarily the most blessed. And that is God.… For truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure. But stupid and worldly people, ignorant of the nature of good itself, frequently bless things worth nothing, riches, health, renown; not one of which is in its nature good, not only because they easily change to the opposite but also because they are unable to make their possessors good. What person is just because of his possessions? What person is self-controlled because of his health? On the contrary, in fact, each of these possessions frequently becomes the servant of sin for those who use them badly. Blessed is the one, then, who possesses that which is esteemed of the greatest value, who shares in the goods that cannot be taken away. How shall we recognize that person? "He who has not walked in the council of the ungodly."
Psalms 1:1 — HOMILIES ON THE PSALMS 10:6 (PS 1)
The "chair" here refers to steady and lasting persistence in the choice of evil. This we must guard against because the practice of assiduously occupying ourselves with sins engenders in our soul a certain condition that can scarcely be removed. An inveterate condition of the soul and the exercise of evil strengthened by time are hard to heal or even entirely incurable, since, for the most part, custom is changed into nature. Indeed, not to attach ourselves to evil is a request worth praying for. But there remains a second way: immediately after the temptation to flee it as if it were a venomous sting, according to words of Solomon concerning the wicked woman: "Do not set your eye on her, but leap back; do not delay." Now, I know that some in their youth have sunk down into the passions of the flesh and have remained in their sins until their old age because of the habit of evil. As the swine rolling about in the mire always smear more muck on themselves, so these bring on themselves more and more each day the shame of pleasure. Blessed is it, therefore, not to have had evil in your mind; but, if through the deceit of the enemy, you have received in your soul the counsels of impiety, do not stay in your sin. And, if you have experienced this, do not become established in evil. So then, "do not sit in the chair of pestilence."
Psalms 1:1 — HOMILIES ON THE PSALMS 10:4 (PS 1)
He put before us three acts that must be guarded against.… In accordance with the nature of things, he set up this order by his words. First, we take counsel with ourselves; next, we strengthen our resolution; then, we continue unchanged in what has been determined.
Psalms 1:1 — HOMILIES ON THE PSALMS 10:3 (PS 1)
Like the foundation in a house, the keel in a ship and the heart in a body, so is [Psalm 1 as a] brief introduction to the whole structure of the Psalms. For when David intended to propose in the course of his speech to the combatants of true religion many painful tasks involving unmeasured sweats and toils, he showed first the happy end, that in the hope of the blessings reserved for us we might endure without grief the sufferings of this life.
Psalms 4:4 — THE LONG RULES, Q 37
When the day's work is ended, thanksgiving should be offered for what has been granted us or for what we have done rightly therein and confession made of our omissions, whether voluntary or involuntary, or of a secret fault, if we chance to have committed any in words or deeds, or in the heart itself; for by prayer we propitiate God for all our misdemeanors. The examination of our past actions is a great help toward not falling into like faults again; wherefore the psalmist says, "The things you say in your ears, be sorry for them on your beds."
Psalms 7:5 — HOMILIES ON THE PSALMS 11:3 (PS 7)
The soul of the one who is just, severing itself from affection for the body, has its life hidden with Christ in God, so that it can say like the apostle: "It is now no longer I that live, but Christ lives in me. And the life that I now live in the flesh, I live in faith." But the soul of the sinner and of one who lives according to the flesh and is defiled by the pleasures of the body is wrapped up in the passions of the flesh as in mud; and the enemy, trampling on this soul, strives to pollute it still more and, as it were, to bury it, treading on him who has fallen, and with his feet trampling him into the ground.
Psalms 7:7 — HOMILIES ON THE PSALMS 11:4 (PS 7)
"And a congregation of people shall surround you." It is evident that if one unjust person is chastened, many will be converted. Punish, therefore, the wickedness of this person, in order that a great congregation of people may surround you.
Psalms 7:8 — HOMILIES ON THE PSALMS 11:6 (PS 7)
These words seem to contain some boastfulness and to be very much like the prayer of the Pharisee who was exalting himself, but, if one considers them reasonably, the prophet will be seen to be far from such a disposition.… "According to my justice" [means] according to that attainable by people and possible for those living in the flesh. "And according to my innocence," [in this] he names his innocence as if it were simplicity and ignorance of things useful to know according to the saying in the Proverbs: "The innocent believes every word." Since, therefore, we people through ignorance fall unguardedly into many sins, he entreats God and asks to meet with pardon because of his innocence. From this it is evident that these words show the humility of the speaker rather than arrogance.
Psalms 7:10 — HOMILIES ON THE PSALMS 11:7 (PS 7)
My help is not from wealth or from corporal resources or from my own power and strength nor from human ties of kinship, but "my help is from God." What assistance the Lord sends to those who fear him, we have learned elsewhere in a psalm that says, "The angel of the Lord shall encamp round about them that fear him and shall deliver them." And in another place: "The angel who has delivered me."
Psalms 7:11 — HOMILIES ON THE PSALMS 11:7 (PS 7)
Do not be so poorly disposed toward God as to think that he is too weak to avenge, for he is also strong. What reason is there, then, that swift vengeance is not inflicted on the sinner? Because he is patient, "he is not angry every day."
Psalms 7:12-13 — HOMILIES ON THE PSALMS 11:7 (PS 7)
Just as men who are polishing up their arms indicate by this action the attack in war, so Scripture, wishing to bespeak a movement of God toward vengeance, says that he polishes his sword. "He has bent his bow." … There is no bowstring that stretches the bow of God, but a punitive power, now strained tight, again loosened. Scripture threatens the sinner that future punishments are prepared for him, if he remains in his sin.
Psalms 7:15 — HOMILIES ON THE PSALMS 11:8 (PS 7)
We do not find the name of "pit" ever assigned in the divine Scriptures in the case of something good or a "well" of water in the case of something bad. As to the reason for the pits being assigned among the worse things and the wells among the better, we think it is this. The water in the pit is something acquired, having fallen from the sky; but in the wells, streams of water, buried before the places were dug out, are revealed when the heaps of earth covering them and the material of any sort whatsoever, lying on them, which is also all earth, have been removed. Now, it is as if there were a pit in souls in which the better things, changed and debased, fall down, when a person, having resolved to have nothing good and noble of his own, puts to flight the thoughts of the good and noble that have slipped into it, twisting them to evildoing and to contradictions of truth. And again, there are wells, when a light and a stream of water unimpaired in word and in doctrines break forth after the baser materials that had been covering it are removed. Therefore, it is necessary for each one to prepare a well for himself, in order that he may guard the command mentioned previously, which says, "Drink water out of your own cistern and the streams of your own well. Thus we shall be called the sons of those who have dug the wells, Abraham, Isaac and Jacob. But a pit must not be dug lest we fall into the hole, as it is said in this place, and so fail to hear the words written in Jeremiah in reproach of sinners, for, God says concerning them what we have briefly mentioned before: "They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water."
Psalms 15:5 — HOMILIES ON THE PSALMS 12:5 (PS 15)
We advise the poor … to persevere in their terrible situations rather than to accept the misfortunes that come from the payment of interest. But if you [who are rich] obey the Lord, what need is there of these words? What is the counsel of the Master? "Lend to those from whom you do not hope to receive in return." "And what sort of a loan is this," one might ask, "to which there is no hope of a return attached?" Consider the force of the Lord's statement, and you will admire the kindness of the Lawmaker. Whenever you have the intention of providing for a poor person for the Lord's sake, the same thing is both a gift and a loan, a gift because of the expectation of no repayment but a loan because of the great gift of the Master who pays in his place.… "He who has mercy on the poor lends to God." Do you not wish to have the Lord of the universe answerable to you for payment?… Give the money, since it is lying idle, without weighing it down with additional charges, and it will be good for both of you. There will be for you the assurance of its safety because of his custody; for him receiving it, the advantage from its use. And, if you are seeking additional payment, be satisfied with that from the Lord. He himself will pay the interest for the poor. Expect kindly acts from him who is truly kind. This interest, which you take, is full of extreme inhumanity. You make profit from misfortune, you collect money from tears, you strangle the naked, you beat the famished; nowhere is there mercy, no thought of relationship with the sufferer; and you call the profits from these things humane! Woe to you who say that the bitter is sweet and the sweet bitter, and who call inhumanity by the name of humanity. … "People do not gather grapes from thorns or figs from thistles," or humanity from interest. Every "bad tree bears bad fruit." Some are collectors of a hundredfold and some collectors of tenfold, names horrible indeed to hear; monthly exactors, they attack the poor according to the cycles of the moon, like those demons that cause epileptic fits. It is wicked lending for both, for the giver and for the receiver, bringing loss to the one in money and to the other in soul.… It is not evident for whom you collect. It is indeed apparent who he is who weeps because of the interest, but it is doubtful who he is who is to enjoy the abundance that comes from it. In fact, it is uncertain whether you will not leave to others the gift of wealth, but the evil of injustice you have treasured up for yourself. "And from him who would borrow of you, do not turn away," and do not give your money at interest, in order that, having been taught what is good from the Old and the New Testament, you may depart to the Lord with good hope, receiving there the interest from your good deeds, in Christ Jesus our Lord, to whom be glory and power forever. Amen.
Psalms 19:10 — THE LONG RULES, Q.8
Renunciation [is] … the severance of the bonds of this material and transient life and freedom from human concerns, whereby we render ourselves more fit to set out on the road leading to God. It is the unhindered impulse toward the possession and enjoyment of inestimable goods, "more to be desired than gold and many precious stones." In short, it is the transference of the human heart to a heavenly mode of life, so that we can say, "But our conversation is in heaven." Also—and this is the chief point—it is the first step toward the likeness to Christ, who, being rich, became poor for our sake. Unless we attain to this likeness, it is impossible for us to achieve a way of life in accord with the gospel of Christ.
Psalms 29:1 — HOMILIES ON THE PSALMS 13:2 (PS 29)
Everyone who discusses divine matters in an orderly way so as always to hold the correct opinion concerning the Father, the Godhead of the Only-begotten and the glory of the Holy Spirit, brings glory and honor to the Lord. And, because his providence penetrates even to the smallest things, he increases the glory who is able to give the reasons for which all things were created and for which they are preserved, and also for which, after this present stewardship, they will be brought to judgment. He who is able himself to contemplate each individual creature with clear and unconfused thoughts and, after having contemplated them himself, is able to present to others also the facts concerning the goodness of God and his just judgment, he is the one who brings glory and honor to the Lord and who lives a life in harmony with this contemplation. For, the light of such a person shines before others, since by word and work and through mighty deeds of every kind the Father in heaven is glorified.
Psalms 29:2 — HOMILIES on the PSALMS 13:3 (PS 29)
Many assume an attitude of prayer, but they are not in the court because of the wandering of their mind and the distraction of their thoughts coming from vain solicitude.… He who makes his belly a god, or glory, or money, or anything else that he honors more than all things neither adores the Lord nor is in the holy court, even though he seems to be worthy of the visible assemblies.
Psalms 29:3 — HOMILIES ON THE PSALMS 13:4 (PS 29)
The waters are also the saints, because rivers flow from within them, that is, spiritual teaching that refreshes the souls of the hearers. Again, they receive water that springs up to eternal life, wherefore it becomes in those who receive it rightly "a fountain of water, springing up unto life everlasting." On such waters, then, is the Lord.
Psalms 29:4 — HOMILIES ON THE PSALMS 13:4 (PS 29)
The voice of the Lord is not in the weak and dissolute soul but in that which vigorously and powerfully achieves the good.… Magnificence is virtue extraordinarily great. One who performs great actions becomingly … hears himself called magnificent. When the soul is not enslaved by the pride of the flesh but assumes a greatness and dignity proper to it because of its awareness of its attributes received from God, in this soul is the voice of the Lord. Therefore, they who entertain noble thoughts of God, contemplating sublimely the reasons for creation, and being able to comprehend to a certain extent at least the goodness of God's providence, and who besides are unsparing in their expenditures and are munificent in supplying the needs of their brothers, these are the magnificent people in whom the voice of the Lord dwells.… No difficult conditions will grieve the magnificent person; nor, in short, will any suffering greatly trouble him, nor will the sins of paltry and contemptible little people move him, nor the impurity of the flesh humble him. He is almost inaccessible to the humiliating passions, which cannot even look on him because of the loftiness of his mind.… Those, then who give great glory to God, elevate his magnificence.
Psalms 29:5 — HOMILIES ON THE PSALMS 13:5 (PS 29)
The cedar is at times praised by Scripture as a stable tree, free from decay, fragrant, and adequate for supplying shelter, but at times it is attacked as unfruitful and hard to bend, so that it offers a representation of impiety.… The Lord is said to break those vainly puffed up and magnifying themselves in the things of this world that are considered exalting, wealth, glory, power, beauty of body, influence or strength.… Just as the cedars, which are lofty in themselves, because they are produced on a high mountain become more conspicuous through the added height of the mountain, so also those leaning on the perishable things of the world are cedars indeed through their false glory and vanity of mind; and they are called cedars of Libanus because they are glorying in the elevation that belongs to another and are raised up to their false glory by the earth and earthly circumstance, as if by the summit of Libanus.
Psalms 29:7 — HOMILIES ON THE PSALMS 13:6 (PS 29)
Although fire seems to human intelligence to be incapable of being cut or divided, yet by the command of the Lord it is cut through and divided. I believe that the fire prepared in punishment for the devil and his angels is divided by the voice of the Lord, in order that, since there are two capacities in fire, the burning and the illuminating, the fierce and punitive part of the fire may wait for those who deserve to burn, while its illuminating and radiant part may be allotted for the enjoyment of those who are rejoicing. Therefore, the voice of the Lord divides the fire and allots it, so that the fire of punishment is dark, but the light of the state of rest remains unkindled.
Psalms 29:8 — HOMILIES on the PSALMS 13:7 (PS 29)
The thick woods, the woody souls in which, like some wild beasts, the varied passions of sins lurk, are cleared out by that word, which is "keener than any two-edged sword."
Psalms 29:9 — HOMILY ON PSALM 13:8 (PS 29)
One who is in the temple of God does not speak out abuse or folly or words full of shameful matters, but "in his temple all shall speak his glory." … This one duty, referring glory to the Creator, belongs to every army of heavenly creatures. Every creature, whether silent or uttering sound, whether celestial or terrestrial, gives glory to the Creator. But wretched people who leave their homes and run to the temple, as if to enrich themselves somewhat, do not lend their ears to the words of God; they do not possess a knowledge of their nature; they are not distressed, although they have previously committed sin; they do not grieve at remembering their sins, nor do they fear the judgment; but, smiling and shaking hands with one another, they make the house of prayer a place of lengthy conversation, pretending not to hear the psalm that solemnly protests and says, "In the temple of God all shall speak his glory." You not only do not speak his glory, but you even become a hindrance to the other, turning his attention to yourself and drowning out the teaching of the spirit by your own clamor. See to it that you do not at some time leave condemned along with those blaspheming the name of God instead of receiving a reward for glorifying him. You have a psalm; you have a prophecy, the evangelical precepts, the preachings of the apostles. Let the tongue sing, let the mind interpret the meaning of what has been said, that you may sing with your spirit, that you may sing likewise with your mind. Not at all is God in need of glory, but he wishes you to be worthy of winning glory. Therefore, "what a person sows, he will also reap." Sow glorification, that you may reap crowns and honors and praises in the kingdom of heaven. This statement, "In his temple all shall speak his glory," was made not unfittingly in a digression, because some in the temple of God talk endlessly until their tongue aches; and these enter without profit.
Psalms 29:10 — HOMILIES ON THE PSALMS 13:8 (PS 29)
God sits in the soul that shines from its washing, as if he were making it a throne for himself.
Psalms 30:4 — HOMILIES on the PSALMS 14:3 (PS 30)
One does not sing to the Lord by simply uttering the words of the psalm with his mouth, but all who send up the psalmody from a clean heart and who are holy, maintaining righteousness toward God, these are able to sing to God, harmoniously guided by the spiritual rhythms. How many stand there, coming from fornication? How many from theft? How many concealing in their hearts deceit? How many lying? They think they are singing, although in truth they are not singing. For the Scripture invites the saint to the singing of psalms. "A bad tree cannot bear good fruit," nor a bad heart utter words of life. Therefore, "make the tree good and its fruits good." Cleanse your hearts, in order that you may bear fruit in the spirit and may be able, after becoming saints, to sing psalms intelligently to the Lord.
Psalms 30:6 — HOMILIES on the PSALMS 14:5 (PS 30)
As the prosperity of a city is dependent on the supply of goods for sale in the market, and as we say that a country is prosperous that produces much fruit, so also there is a certain prosperity of the soul when it has been filled with works of every kind. It is necessary first for it to be laboriously cultivated and then to be enriched by the plentiful streams of heavenly waters, so as to bear fruit thirtyfold, sixtyfold and a hundredfold and to obtain the blessing that says, "Blessed shall be your barns and blessed your stores." One, therefore, who is conscious of his own constancy, will say with sure confidence and will strongly maintain that he will not be turned away by any opponent, like a full field that the Lord has blessed.
Psalms 30:7 — HOMILIES on the PSALMS 14:6 (PS 30)
God is said to turn away his face when in times of troubles he permits us to be delivered up to trials, in order that the strength of him who is struggling may be known.… We pray always for the face of God to shine on us, in order that we may be in a state becoming to a holy person, gentle and untroubled in every way, because of our readiness for the good. "I am ready," he says, "and am not troubled."
Psalms 30:7 — HOMILIES on the PSALMS 14:5 (PS 30)
They who are engaged in the examination of the reason for virtues have said that some of the virtues spring from contemplation and some are noncontemplative … beauty and strength are noncontemplative virtues since they follow from the contemplative.… But, for this, namely, that beauty may exist in the soul and also the power for the fulfillment of what is proper, we need divine grace.… For I was beautiful according to nature but weak, because I was dead by sin through the treachery of the serpent. To my beauty, then, which I received from you at the beginning of my creation, you added a strength that is appropriate for what is proper. Every soul is beautiful that is considered by the standard of its own virtues. But beauty, true and most lovely, that can be contemplated by him alone who has purified his mind, is that of the divine and blessed nature. One who gazes steadfastly at the splendor and graces of it receives some share from it, as if from an immersion tingeing his own face with a sort of brilliant radiance.… Moses also was made resplendent in face by receiving some share of beauty when he held converse with God. Therefore, one who is conscious of his own beauty utters this act of thanksgiving: "O Lord, in your favor, you gave strength to my beauty."
Psalms 30:11 — HOMILIES on the PSALMS 14:7 (PS 30)
The joy of God is not found in just any soul but, if someone has mourned much and deeply his own sin with loud lamentations and continual weepings, as if he were bewailing his own death, the mourning of such a one is turned into joy.… The mourning garment, which he put on when bewailing his sin, is torn, and the tunic of joy is placed around him and the cloak of salvation, those bright wedding garments, with which if one is adorned, he will not be cast out from the bridal chamber.
Psalms 30:12 — HOMILIES ON THE PSALMS 14:8 (PS 30)
When you granted me pardon because of my repentance and led me back into glory, taking away the shame of my sins, for this I shall give praise to you for all eternity. In fact, what space of time could be so great, that it could produce in my soul forgetfulness of such mighty benefits?
Psalms 33:1 — HOMILIES ON THE PSALMS 15:1 (PS 33)
"Rejoice," therefore, "in the Lord, O you righteous," not when the interests of your home are flourishing, not when you are in good health of body, not when your fields are filled with all sorts of fruits, but when you have the Lord—such immeasurable Beauty, Goodness, Wisdom. Let the joy that is in him suffice for you.… For the just person, the divine and heavenly joy is lasting, since the Holy Spirit dwells in him once and for all. "But the firstfruit of the Spirit is charity, joy, peace." Therefore, "rejoice in the Lord, O you just." The Lord is like a place capable of containing the just, and there is every reason for one who is in him to be delighted and to make merry. Moreover, the just person becomes a place for the Lord when he receives God in himself.… Let us, then, who are in the Lord and who, as much as we are able, observe closely his wonders, so draw joy to our hearts from the contemplation of them.
Psalms 33:2 — HOMILIES ON THE PSALMS 15:2 (PS 33)
It is necessary to praise the Lord on the harp; that is, to render harmoniously the actions of the body. Since, indeed, we sinned in the body, "when we yielded our members as slaves of sin, to lawlessness," let us give praise with our body, using the same instrument for the destruction of sin. Have you reviled? Bless. Have you defrauded? Make restitution. Have you been intoxicated? Fast. Have you made false pretensions? Be humble. Have you been envious? Console. Have you murdered? Bear witness, or afflict your body with the equivalent of martyrdom through confession. And then, after confession you are worthy to play for God on the ten-stringed psaltery. For it is necessary, first, to correct the actions of our body, so that we perform them harmoniously with the divine Word and thus mount up to the contemplation of things intellectual.… One, therefore, who observes all the precepts and makes, as it were, harmony and symphony from them, this one, I say, plays for God an a ten-stringed psaltery.
Psalms 33:3 — HOMILIES ON THE PSALMS 15:3 (PS 33)
The loud noise is a certain inarticulate sound, when those who are fighting side by side in a war shout out in unison with each other. Sing, then, in harmony and in agreement and in union through charity.
Psalms 33:4 — HOMILIES ON THE PSALMS 15:3 (PS 33)
"If you see the heavens," he says, "and the order in them," they are a guide to faith, for through themselves they show the Craftsman; and, if you see the orderly arrangement about the earth, again through these things also your faith in God is increased. In fact, it is not by acquiring knowledge of God with our carnal eyes that we believe in him, but by the power of the mind we have perceived the invisible God through visible things. Therefore, "all his works are done with faithfulness." Even if you consider the stone, it also possesses a certain proof of the power of its Maker. Likewise, if you consider the ant or the gnat or the bee. Frequently in the smallest objects the wisdom of the Creator shines forth. He who unfolded the heavens and poured out the boundless expanses of the seas, he it is who hollowed out the very delicate sting of the bee like a tube, so that through it the poison might be poured out. Therefore "all his works are done with faithfulness." Do not say, "This happened by chance" and "that occurred accidentally." Nothing is casual, nothing indeterminate, nothing happens at random, nothing among things that exist is caused by chance. And do not say, "It is a bad mishap," or "it is an evil hour." These are the words of the untaught. "Are not two sparrows sold for a farthing? And yet not one of them will fall" without the divine will. How many are the hairs of your head? Not one of them will be forgotten. Do you see the divine eye, how none of the least trifles escapes its glance?
Psalms 33:5 — HOMILIES ON THE PSALMS 15:3 (PS 33)
The Judge wishes to have mercy on you and to share his own compassion.… But if he sees your heart unrepentant, your mind proud, your disbelief of the future life and your fearlessness of the judgment, then he desires the judgment for you, just as a reasonable and kind doctor tries at first with hot applications and soft poultices to reduce a tumor, but, when he sees that the mass is rigidly and obstinately resisting, casting away the olive oil and the gentle method of treatment, he prefers henceforth the use of the knife. Therefore, God loves mercy in the case of those repenting, but he also loves judgment in the case of the unyielding.
Psalms 33:6 — HOMILIES ON THE PSALMS 15:4 (PS 33)
Where are those who set at naught the Spirit? Where are those who separate it from the creative power? Where are those who dissever it from union with the Father and Son? Let them hear the psalm that says, "By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth." The term "Word" will not be considered as this common form of diction that consists of names and expressions; nor will the Spirit be considered as vapor poured out in the air but as the Word, which was in the beginning with God, and as the Holy Spirit, which has obtained appellation as its own. As, then, the Creator, the Word, firmly established the heavens, so the Spirit, which is from God, which proceeds from the Father, that is, which is from his mouth (that you may not judge that it is some external object or some creature but may glorify it as having its substance from God) brings with it all the powers in him.… Since, then, the Savior is the Word of the Lord and the Holy Spirit is the Spirit from his mouth, both joined with him in the creation of the heavens and the powers in them, and for this reason the statement was made: "By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth." For nothing is made holy except by the presence of the Spirit.
Psalms 33:7 — HOMILIES ON THE PSALMS 15:5 (PS 33)
The reasons according to which he dispenses all things individually are stored up only in the knowledge of God. In fact, we learned in another psalm, which said, "Thy judgments are a great deep," that the judgments made about each one are called a deep. Therefore, if you seek to know why the life of a sinner is continued but the days of sojourning of the just are cut short; why the unjust thrive but a just person is afflicted; why the young child is snatched away before coming to maturity; whence are wars; why there are shipwrecks, earthquakes, droughts, heavy rains; why things destructive of people are created; why one person is a slave, another free, one is rich, another is poor (and the difference in sins and in virtuous actions is great; she who was sold to a brothel keeper is in sin by force, but she who immediately obtained a good master grows up with virginity); why this one is treated with kindness and that one condemned; and what is the reward in the case of each of these from the Judge; taking all these questions into your mind, consider that the judgments of God are the depths and, because they are enclosed in the divine storehouses, are not easily grasped by those encountering them. To one who believes, a promise is given by God: "I will give you hidden treasures, unseen ones." When we have been deemed worthy of knowledge face to face, we shall see also the depths in the storehouses of God.
Psalms 33:10 — HOMILIES ON THE PSALMS 15:6 (PS 33)
It is possible to refer these things to the time of Jesus' passion when they thought that they were crucifying the King of glory, but he through the economy of the cross was renewing humanity. For in the resurrection the counsel of nations, of Pilate and his soldiers, and of whoever was active in the matter of the cross was brought to nought; the counsels of the princes were rejected, and also those of the high priests and scribes and kings of the people. In fact, the resurrection destroyed their every device.… Therefore, when you hear someone making great threats and announcing that he will bring on you all sorts of ill treatment, losses, blows or death, look up to the Lord, who brings to nothing the counsels of nations and rejects the devices of the people.
Psalms 33:13 — HOMILIES ON THE PSALMS 15:8 (PS 33)
Consider the lofty spectator; consider him who is bending down regarding the affairs of humankind. Wherever you may go, whatever you may do, whether in the darkness or in the daytime, you have the eye of God watching. "From his habitation that he has prepared." The gates are not being opened, the curtains are not being drawn together, the habitation of God is ready for viewing. He looks on all people. No one escapes his sight; no darkness, no concealing walls, nothing is a hindrance to the eyes of God. He is so far from failing to look on each individually that he even looks into the hearts, which he himself formed without any admixture of evil. God, the Creator of humankind, made the heart simple according to his saving image; but later we made it, by union with passions of the flesh, a complicated and manifold heart, destroying its likeness to God, its simplicity and its integrity. Since he is the Maker of hearts, therefore, he understands all our works. But we call both words and thoughts and, in general, every movement of a person, his works. With what feelings or for what purpose they are, whether to please people or to perform the duties of the commands given us by God, he alone knows, who understands all our works. Therefore, for every idle word we give an account. Even for a cup of cold water, we do not lose our reward, because the Lord understands all our works.
Psalms 33:16 — HOMILIES ON THE PSALMS 15:9 (PS 33)
All things that are at once human, when compared with the true power, are weakness and infirmity.
Psalms 33:18 — HOMILIES ON THE PSALMS 15:10 (PS 33)
He who does not trust in his own good deeds or expect to be justified by his works has, as his only hope of salvation, the mercies of God. For, when he considers that the expression "Behold the Lord and his reward" refers to each according to his work, and when he ponders his own evil deeds, he fears the punishment and cowers beneath the threats. There is good hope that gazes steadfastly at the mercies and kindness of God lest it be swallowed up by grief. He hopes that his soul will be delivered from death and will be fed by him in famine.
Psalms 34:1 — HOMILIES ON THE PSALMS 16:1 (PS 34)
The prophet seems to promise something impossible. For how can the praise of God be always in a person's mouth? When he engages in the ordinary conversations pertaining to daily life, he does not have the praise of God in his mouth. When he sleeps, he will keep absolute silence. And how will the mouth of one who is eating and drinking produce praise? We answer to this that there is a certain spiritual mouth of the inner person by which he is fed when he partakes of the word of life, which is the bread that comes down from heaven. Concerning that mouth the prophet also says, "I opened my mouth and panted." The Lord even urges us to have it open wide so as to receive plentifully the food of truth. "Open your mouth wide," he says, "and I will fill it." The thought of God, therefore, having been once for all molded and, as it were, sealed in the authoritative part of the soul, can be called praise of God, since it is always present in the soul. Moreover, according to the counsel of the apostle, the zealous person can do all things for the glory of God, so that every act and every word and every work has in it power of praise. Whether the just person eats or drinks, he does all for the glory of God.
Psalms 34:4 — HOMILIES ON THE PSALMS 16:4 (PS 34)
The whole life of the just person is filled with affliction.… But God delivers his saints from their afflictions. Though he does not leave them without trial, yet he bestows on them patient endurance. For if "tribulation works out endurance, and endurance tries virtue," he who excludes tribulation from himself deprives himself of his tried virtue. As no one is crowned without an adversary, so also he cannot be declared tried except through tribulations.
Psalms 34:6 — HOMILIES ON THE PSALMS 16:5 (PS 34)
Poverty is not always praiseworthy, but only that which is practiced intentionally according to the evangelical aim. Many are poor in their resources but very grasping in their intention; poverty does not save these; on the contrary, their intention condemns them. Accordingly, not he who is poor is by all means blessed, but he who has considered the command of Christ better than the treasures of the world.
Psalms 34:8 — HOMILIES ON THE PSALMS 16:6 (PS 34)
As the nature of honey can be described to the inexperienced not so much by speech as by the perception of it through taste, so the goodness of the heavenly Word cannot be clearly taught by doctrines, unless, examining to a greater extent the dogmas of truth, we are able to comprehend by our own experience the goodness of the Lord.
Psalms 34:9 — HOMILIES ON THE PSALMS 16:6 (PS 34)
Unless fear disciplines our life, it is impossible successfully to attain holiness in body.… In him who fears there is not want, that is, he is failing with regard to no virtue who is prevented by fear from every absurd act, since he falls short of nothing good that belongs to human nature. As he is not perfect in body who is lacking in any necessary part but is imperfect because of what he lacks, so also he who is disposed contemptuously about one of the commands, because he is wanting in it, is imperfect in that in which he lacks. But he who has assumed perfect fear and through piety shrinks beneath all things will commit no sin because he despises nothing; he will not experience any want because he will possess fear sufficiently in all things.
Psalms 34:10 — HOMILIES ON THE PSALMS 16:7 (PS 34)
Wealth is unstable and like a wave accustomed to change hither and thither by the violence of the wind.… God himself is absolute Good, and they who seek him will not be without him.
Psalms 34:13 — HOMILIES ON THE PSALMS 16:9 (PS 34)
The most common and varied sin is that committed through the tongue. Were you provoked to anger? The tongue is already running on. Are you possessed by concupiscence? Before all things you have a tongue, a sort of pimp and promoter, as it were, assistant to the sin, subduing your neighbors by histrionic arts. Your tongue is also a weapon for your injustice, not uttering the words from the heart but bringing forth those inspired by deceit. But what need is there to put in words all the sins committed through the tongue? Our life is filled with faults due to the tongue. Obscenity, scurrility, foolish talk, unbecoming words, slanders, idle conversation, perjuries, false testimony, all these evils, and even more than these, are the work of the tongue.
Psalms 34:14 — HOMILIES ON THE PSALMS 16:10 (PS 34)
Mere abstinence from evil is not a characteristic of a perfect person, but for one recently instructed in basic principles it is fitting to turn aside from the impulse to evil and, being delivered from the habits of a depraved life as from a bad road, to pursue the performance of good. In fact, it is impossible to cling to the good unless one has withdrawn entirely and turned away from the evil, just as it is impossible to repair one's health unless one rids himself of the disease, or for one who has not completely checked a chill to be in a state of warmth; for, these are inadmissible to each other. So also, it is proper for one who intends to live a good life to depart from all connection with evil.… Yet, as long as we were bound to the flesh, we were yoked to many things that also troubled us. Seek, then, after peace, a release from the troubles of this world; possess a calm mind, a tranquil and unconfused state of soul that is neither agitated by the passions nor drawn aside by false doctrines that challenge by their persuasiveness to an assent, in order that you may obtain "the peace of God that surpasses all understanding and guards your heart."
Psalms 34:17 — HOMILIES ON THE PSALMS 16:12 (PS 34)
The cry of the just is a spiritual one, having its loudness in the secret recess of the heart, able to reach even to the ears of God.… They sought after nothing petty, nothing earthly, nothing lowly. For this reason the Lord received their voice, and he delivered them from all their tribulations, not so much freeing them from their troubles as making them victorious over the circumstances.
Psalms 34:18 — HOMILIES ON THE PSALMS 16:12 (PS 34)
He who has despised present things, and has given himself to the word of God and is using his mind for thoughts that are above and are more divine, he would be the one who has a contrite heart and has made it a sacrifice that is not despised by the Lord. For "a contrite and humbled heart, O God, you will not despise." … He who has no vanity and is not proud of anything human, he is the one who is contrite in heart and humble of spirit.
Psalms 34:19 — HOMILIES ON THE PSALMS 16:12 (PS 34)
He who says that affliction is not proper to the just says nothing else than that an adversary is not proper for the athlete. But what occasions for crowns will the athlete have who does not struggle?
Psalms 34:20 — HOMILIES ON THE PSALMS 16:13 (PS 34)
There should also be certain bones of the inner person in which the bond of union and harmony of spiritual powers is collected. Just as the bones by their own firmness protect the tenderness of the flesh, so also in the church there are some who through their own constancy are able to carry the infirmities of the weak. And as the bones are joined to each other through articulations by sinews and fastenings that have grown on them, so also would be the bond of charity and peace, which achieves a certain natural junction and union of the spiritual bones in the church of God.
Psalms 37:8 — HOMILY AGAINST THOSE WHO ARE PRONE TO ANGER
If, by the prudent use of reason, you could cut away the bitter root of indignation, you would remove many other vices along with this, their source. Deceit, suspicion, faithlessness, malice, treachery, rashness, and a whole thicket of evils like these are offshoots of this vice.… It is a malady on the soul, a dark mist over the reason. It brings estrangement from God, forgetfulness of the ties of kindred, cause for a strife, a full measure of disaster. It is a wicked demon coming to birth in our very souls, taking prior possession of our interior, like a shameless tenant, and barring entrance to the Holy Spirit.
Psalms 45:5 — HOMILIES ON THE PSALMS 17:6 (PS 45)
The sharp arrows of the Mighty One are the well-aimed words that touch the hearts of the hearers, striking and wounding their keenly perceptive souls.
Psalms 45:6 — HOMILIES ON THE PSALMS 17:7 (PS 45)
That is to say, your kingdom is beyond the ages and older than all thought.
Psalms 45:7 — On The Holy Spirit
Let no one be misled by the fact of the apostle's frequently omitting the name of the Father and of the Holy Spirit when making mention of baptism, or on this account imagine that the invocation of the names is not observed. "As many of you," he says, "as were baptized into Christ have put on Christ;" and again, "As many of you as were baptized into Christ were baptized into his death." For the naming of Christ is the confession of the whole, shewing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of "Jesus of Nazareth whom God anointed with the Holy Ghost;" and in Isaiah, "The Spirit of the Lord is upon me, because the Lord hath anointed me;" and the Psalmist, "Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows."
Psalms 45:7 — HOMILIES ON THE PSALMS 17:8 (PS 45)
The flesh of the Lord was anointed with the true anointing, by the coming of the Holy Spirit into it, which was called "the oil of gladness." And he was anointed above his fellows; that is to say, all people who are members of Christ. Therefore, a certain partial sharing of the Spirit was given to them, but the Holy Spirit descending on the Son of God, as John says, "abode on him."
Psalms 45:8 — HOMILIES ON THE PSALMS 17:9 (PS 45)
The sweet odor of Christ gives forth the fragrance of myrrh because of his passion, and of aloes because he did not remain motionless and inactive for three days and three nights but descended to the lower world to distribute the graces of the resurrection.… And it breathes forth the fragrance of cassia, a very delicate and fragrant bark, … because of the suffering of the cross undertaken in kindness to every creature. Therefore, you have myrrh because of burial; aloes, because of the passage down to the lower world (since every drop is borne downward); and cassia, because of the dispensation of the flesh on the wood.… And these aromatic herbs, he says, are not sparingly present in the garments of Christ (that is to say, the parable of the sermons and the preparation of the doctrines) but are brought from all the buildings. He says that the largest of the dwellings are houses and that these are constructed of ivory, because the prophet is teaching, I think, the wealth of the love of Christ for the world.
Psalms 45:9 — HOMILIES ON THE PSALMS 17:9 (PS 45)
The queen … is the soul that is joined with the Word, its Bridegroom; not subjected by sin but sharing the kingdom of Christ, it stands on the right hand of the Savior in gilded clothing, that is to say, adorning itself charmingly and religiously with spiritual doctrines, interwoven and varied.
Psalms 45:13 — HOMILIES ON THE PSALMS 17:11 (PS 45)
The spiritual garment is woven when the attendant action is interwoven with the word of doctrine. In fact, just as a bodily garment is woven when the woof is interwoven with the warp, so when the word is antecedent, if actions in accordance with the word should be produced, there would be made a certain most magnificent garment for the soul that possesses a life of virtue attained by word and action.
Psalms 46:1 — HOMILIES ON THE PSALMS 18:1-2 (PS 46)
Do not flee what you do not need to flee, and do not have recourse to him to whom it is unnecessary. But one thing you must flee: sin; and one refuge from evil must be sought: God. Do not trust in princes; do not be exalted in the uncertainty of wealth; do not be proud of bodily strength; do not pursue the splendor of human glory. None of these things saves you; all are transient, all are deceptive. There is one refuge, God.… God is the true aid for the righteous. Just as a certain general, equipped with a noble, heavy-armed force, is always ready to give help to an oppressed district, so God is our helper and an ally to everyone who is waging war against the wiliness of the devil, and he sends out ministering spirits for the safety of those who are in need.
Psalms 46:4 — HOMILIES ON THE PSALMS 18:4 (PS 46)
Some give the definition that a city is an established community, administered according to law. And the definition that has been handed down of the city is in harmony with the celestial city, Jerusalem above. For there it is a community of the first-born who have been enrolled in heaven, and this is established because of the unchanging manner of life of the saints, and it is administered according to the heavenly law. Therefore, it is not the privilege of human nature to learn the arrangement of that city and all its adornment. Those are the things "eye has not seen nor ear heard, nor has it entered into the human heart, what things God has prepared for those who love him," but there are myriads of angels there, and an assembly of saints and a church of the firstborn that are enrolled in heaven. Concerning that David said, "Glorious things are said of you, O city of God." To that city through Isaiah God has promised, "I will make you to be an everlasting glory, a joy unto generation and generation, and there shall not be wasting nor destruction in your borders, and salvation shall possess your walls." Therefore, having raised the eyes of your soul, seek, in a manner worthy of things above, what pertains to the city of God.
Psalms 46:5 — HOMILIES ON THE PSALMS 18:5 (PS 46)
Since God is in the midst of the city, he will give it stability, providing assistance for it at the first break of dawn … sending out equal rays of his providence from all sides to the limits of the world. Preserving the justice of God, he apportions the same measure of goodness to all.… Now, the perceptible sun produces among us the early morning when it rises above the horizon opposite us, and the Sun of justice produces the early morning in our soul by the rising of the spiritual light, making day in him who admits it. "At night" means we are in this time of ignorance. Therefore, having opened wide our mind, let us receive "the brightness of his glory," and let us be brightly illumined by the everlasting Light, "God will help it in the morning early." … For those on whom the spiritual light will rise, when the darkness that comes from ignorance and wickedness is destroyed, early morning will be at hand. Since, then, light has come into the world in order that he who walks about in it may not stumble, his help is able to cause the early morning … who on the third day, early on the morning of the resurrection, gained the victory through death.
Psalms 46:7 — HOMILIES ON THE PSALMS 18:6 (PS 46)
Our protector, he says, is not another God besides him who was handed down by the prophets. But [he is] the God of Jacob, who spoke in an oracle to his servant, "I am the God of Abraham, the God of Isaac and the God of Jacob."
Psalms 46:8 — HOMILIES ON THE PSALMS 18:7 (PS 46)
Just as … great distances make the perception of visible objects dim, but a nearer approach offers a clear knowledge of the objects seen, so also in the case of objects of contemplation in the mind, he who has not drawn near to God is not able to see his works with the pure eyes of his mind. Therefore, "Come," first approach, then see the works of the Lord, which are prodigious and admirable.… He who has heard the call and has approached and cleaves to the One commanding will see him who through the cross made all things peaceful "whether on the earth or in the heavens."
Psalms 49:1 — HOMILIES ON THE PSALMS 19:1 (PS 49)
He who is assembling and summoning all by the proclamation is the Paraclete, the Spirit of truth, who brings together through prophets and apostles those who are saved.… The sharing of the summons is a uniting in peace, so that those who were, up to this time, opposed to each other because of customs might, through gathering together, become habituated to each other in love.
Psalms 49:4 — HOMILIES ON THE PSALMS 19:2 (PS 49)
The things that I teach, he says, from the Spirit, these I proclaim to you, saying nothing of my own, nothing human; but, since I have been listening to the propositions of the Spirit, who hands down in mystery to us the wisdom of God, I am opening for you and am making manifest the proposition; moreover, I am opening not otherwise than through psaltery. The psaltery is a musical instrument that gives out its sounds harmoniously with the melody of the voice. Accordingly, the rational psaltery is opened especially at that time when actions in harmony with the words are displayed. And he is a spiritual psaltery who has acted and has taught. He it is who opens the proposition in the psalms, setting forth the possibility of the teaching from his own example.… There is nothing incongruous or out of tune in his life.
Psalms 49:6 — HOMILIES ON THE PSALMS 19:3 (PS 49)
Even if he seems to be one of the very powerful people in this life, even if he is surrounded with a great number of possessions, these words teach him to descend from such a notion and to humble himself under the mighty hand of God. … Not even the soul is complete in itself for salvation.… Every human soul has bowed down under the evil yoke of slavery imposed by the common enemy of all and, being deprived of the very freedom that it received from the Creator, has been led captive through sin. Every captive has need of ransoms for his freedom. Now, neither a brother can ransom his brother, nor can anyone ransom himself, because he who is ransoming must be much better than he who has been overcome and is now a slave. But, actually, no one has the power with respect to God to make atonement for a sinner, since he himself is liable for sin. "All have sinned and have need of the glory of God. They are justified freely by his grace through the redemption that is in Christ Jesus" our Lord.
Psalms 49:7 — HOMILY ON PSALMS 19:4 (PS 49)
In fact, what can one find great enough that he may give it for the ransom of his soul? But one thing was found worth as much as all people together. This was given for the price of ransom for our souls, the holy and highly honored blood of our Lord Jesus Christ, which he poured out for all of us; therefore, we were bought at a great price. If, then, a brother does not redeem, will a man redeem? But if man cannot redeem us, he who redeems us is not a man. Now, do not assume, because he sojourned with us "in the likeness of sinful flesh," that our Lord is only man, failing to discern the power of the divinity, who had no need to give God a ransom for himself or to redeem his own soul because "he did no sin, neither was deceit found in his mouth." No one is sufficient to redeem himself, unless he comes who turns away the captivity of the people, not with ransoms or with gifts, as it is written in Isaiah, but in his own blood.… He does not need a ransom, but he himself is the propitiation.
Psalms 49:11 — HOMILIES ON THE PSALMS 19:6 (PS 49)
One who is dead through sins does not dwell in a house but a sepulcher, since his soul is dead.… The thoroughly depraved person dwells in a sepulcher and does not even lay down a foundation of penance because of his dead works, but he is "like a whited sepulcher, which outwardly is very conspicuous but inwardly is full of dead men's bones and of all uncleanness." Therefore, when such a one speaks, he does not open his mouth in the word of God, but he has an open sepulcher as his throat.
Psalms 49:12 — HOMILIES ON THE PSALMS 19:8 (PS 49)
Humankind, then, having been advanced above other created things in honor, did not understand and neglected to follow God and to become like the Creator. Becoming a slave of the passions of the flesh, "he is compared with senseless beasts and is become like them": now he is like an amorous horse that neighs after his neighbor's wife, now like a ravenous wolf, lying in wait for strangers, but at another time, because of his deceit toward his brother, he makes himself like the villainous fox. Truly, there is excessive folly and beast-like lack of reason, that he, made according to the image of the Creator, neither perceives his own constitution from the beginning, nor even wishes to understand such great dispensations that were made for his sake, at least, to learn his own dignity from them, but that he is unmindful of the fact that, throwing aside the image of the heavenly, he has taken up the image of the earthly. In order that he might not remain in sin, for his sake "The Word was made flesh and dwelled among us," and he humbled himself to such an extent as to become "obedient to death, even to death on a cross."
Psalms 49:16 — HOMILIES ON THE PSALMS 19:10 (PS 49)
When you see the unjust becoming rich and the just poor, do not fear for yourself; do not be dismayed in mind, as if the providence of God is nowhere looking on human affairs, or perhaps, somewhere there is a divine watchfulness, but it does not reach to places near the earth, so as to watch over our affairs; for, if there were a providence, it would be apportioning to each person what is proper to him, so that the just, who understand how to use wealth, would be rich, but the wicked, who have wealth as the instrument of their wickedness, would be poor.… Now, since there are many who have such notions and who, because of the apparent inconsistency of the distribution of the fortunes of life, assume that the world is not the work of providence, the Scripture addresses these to calm their uninstructed emotion.… Do not be faint about present affairs, but await that blessed and everlasting life. Then you will see that poverty and contempt and the lack of luxuries befall the just person for his good. And do not be troubled now about imagined good things, as though they were unjustly divided. You will hear how it will be said to a certain rich man, "You in your lifetime have received good things," but to the poor person that he receives evils in his life. As a consequence, therefore, the latter is consoled, but the former suffers pain.
Psalms 51:10-12 — ON THE HOLY SPIRIT 9:22
We shall now examine what kinds of ideas about the Spirit we hold in common, as well as those that we have gathered from the Scriptures or received from the unwritten tradition of the Fathers. First of all, who can listen to the Spirit's titles and not be lifted up in his soul? Whose thoughts would not be raised to contemplate the supreme nature? He is called the Spirit of God, the Spirit of truth who proceeds from the Father, right Spirit, willing Spirit. His first and most proper title is Holy Spirit, a name most especially appropriate to everything that is incorporeal, purely immaterial and indivisible.
Psalms 55:12-13 — LETTER 265
But what especially strengthens us in our desire for union with you is the account of your reverences' zeal for orthodoxy—the fact that neither by a vast number of treatises nor by subtlety of sophisms was your firmness of heart overcome, but that you recognized those who were making innovations contrary to the teachings of the apostles and did not consent to cover over in silence the harm done by them. Truly, we have found great grief among all those who are clinging to the peace of the Lord because of the manifold innovations of Apollinaris of Laodicea, who has grieved us so much more in that he seemed to belong to our party in the beginning. In fact, any suffering from an evident enemy, even if the pain is excessive, can somehow be borne by the one afflicted, as it is written: "For if my enemy had reviled me, I would verily have borne with it." But, to experience some hurt from one who is of like spirit and an intimate friend, this is most certainly hard to bear and holds no consolation. For, him whom we had expected to have as a fellow defender of the truth, him, I say, we have now found hindering in many places those who are being saved by perverting their minds and drawing them away from the right doctrine.
Psalms 55:22 — HOMILY ON DETACHMENT 21
All of them will stand about Job when the Judge of human life will gather together the universal church, when the trumpet that is to announce the coming of the King calls loudly to the tombs and demands the bodies that have been entrusted to their charge. Then, they who now appear to be dead will take their place before the Maker of the whole world more quickly than will the living. For this reason, I think, the Lord allotted to Job a double portion of his other wealth but judged that he would be satisfied with the same number of children as before. Do you see how many blessings the just Job reaped from his patience? You, also, should therefore bear patiently any harm that may have come to you from yesterday's fire enkindled by a demon's treachery, and alleviate your feelings of distress over your misfortune with more courageous thoughts, in accordance with the words of the Scripture: "Cast your care on the Lord, and he will sustain you."
Psalms 55:22 — LETTER 161
But do not lament a burden that surpasses your strength. For if you were the one destined to bear this responsibility alone, it would not be merely heavy but utterly unendurable. But, if the Lord is the one who helps you bear it, "Cast your care on the Lord," and he himself will bear it. Only, let me urge you in all things to guard against this—that you be not carried along with others by wicked customs, but that through the wisdom given to you by God you change the formerly adopted evil practices into something good. For Christ has sent you, not to follow others but that you yourself may guide those who are being saved.
Psalms 60:1-3 — HOMILIES ON THE PSALMS 20:3
Therefore, "O God, you have cast us off." You have cast off those who in proportion to their sins removed themselves a distance from you. You have destroyed the accumulations of our wickedness, doing good to us because of our weakness. You were angry, since "we were by nature children of wrath," having no hope and being without God in the world. You had mercy on us when "you sent forth your only-begotten Son as a propitiation for our sins," in order that in his blood we might find redemption. We would not know that we were having these kindnesses done to us, unless "you have made us drink the wine of sorrow." By wine he means the words that lead the hardened heart to conscious perception.
Psalms 60:7-9 — HOMILIES ON THE PSALMS 20:4
"Gilead is mine, and Manasseh is mine." Gilead is a grandson of Manasseh; this is said in order that he may show that the succession of the patriarchs, from whom is descended Christ according to the flesh, comes down from God. "And Ephraim is the support of my head. Judah is my king." He will join together by agreement the parts that are severed. "Moab is the washbasin of my hope." Or "a pot for washing," another of the interpreters says; or "a pot of security"; that is to say, the excommunicated person, who has been forbidden with threats to enter the church of the Lord. For the Moabite and the Ammonite will not enter until the third and until the tenth generation and until everlasting time. Nevertheless, since baptism possesses remission for sins and produces security for the debtors, he, showing the deliverance through baptism and the affection for God, says, "Moab is a pot for washing" or "a pot of security." Therefore, all "foreigners are made subject," bowing down under the yoke of Christ; for this reason he will set his shoe in Edom. The shoe of the divinity is the God-bearing flesh, through which he approaches humans. In this hope, pronouncing blessed the time of the coming of the Lord, the prophet says, "Who will bring me into the fortified city." Perhaps he means the church, a city, indeed, because it is a community governed conformably to laws; and fortified, because of the faith encompassing it. Whence one of the interpreters produced a very clear translation: "Into a city fortified all around." Who, then, will permit me to see this great spectacle, God living among people? These are the words of the Lord: "Many prophets and just people have longed to see what you see, and they have not seen it."
Psalms 60:11-12 — HOMILIES ON THE PSALMS 20:1
Therefore, let the church of God be saluted and let it be taught to say what we were just saying: "Give us help from trouble; for the help of people is worthless." So, perhaps, the meaning of the psalm does not at all permit us to allege weakness, if indeed affliction is a patron of help and not an occasion of infirmity. To those, then, who were rejected through sin but then received again through the kindness of God, it is appropriate to say, "O God, you have cast us off and have destroyed us; you have been angry and have had mercy on us."
Psalms 62:2 — HOMILIES ON THE PSALMS 21:2
"For he is my God and my savior; he is my protector, I shall be moved no more." The Son, who is from God, is our God. He is also Savior of the human race, who supports our weakness, who corrects the disturbance that springs up in our souls from temptations. "I shall be moved no more." Humanly he confesses his disturbance. "More." For it is impossible that there should not be some disturbance from temptations in the human soul. While we are committing small and few sins, we are in a way mildly disturbed, being tossed about like the leaves by a gentle breeze; but, when our vices are more and greater, in proportion to the increase of our sins the disturbance is apt to be intensified.
Psalms 62:3 — HOMILIES ON THE PSALMS 21:3
"How long do you rush in upon a person? You all kill, as if you were tearing down a leaning wall and a tottering fence." Again the homily speaks out against the depraved ministers of the devil, charging them with a lack of moderation in the snares they lay. Certainly, people are weak animals; but you rush on, not content with the first attack, but you attack a second and a third time, until you subdue the soul that has fallen beside you to such an extent that it is very similar to a leaning wall and a tottering fence. Now, a wall, as long as it maintains an upright position, remains steadfast; but, when it leans, since it has been weakened, it is destined to fall. For if heavy bodies are joined together, they stand erect after leaning, but those which are composed of several parts no longer stand erect when pressure has been put on one part of them. The homily shows, therefore, that the nature of humankind, which is composite, was not susceptible to plots for a second fall. "You are God's tillage, God's building," it is said. The enemy has shattered this building; the Craftsman has repaired the rents made in it. Thus the fall was necessary because of sin, but the resurrection was great because it brings immortality.
Psalms 62:4 — HOMILIES ON THE PSALMS 21:3
"But they have thought to cast away my price; they ran in thirst: they blessed with their mouth but cursed with their heart." The price of [humanity's redemption] is the blood of Christ: "You have been bought," it is said, "with a price; do not become the slaves of people." The soldiers of Satan planned, therefore, to make this price useless to us, leading again into slavery those who had once been freed. "They ran in thirst." He is speaking of the eager plots of the demons, because they run against us, thirsting for our destruction. "They blessed with their mouth but cursed with their heart." There are many who approve evil deeds and say that the witty person is charming; the foulmouthed, statesmanlike; the bitter and irascible they name as one not to be despised; the miserly and selfish they praise as thrifty; the spendthrift, as bountiful; the fornicator and lewd, as one devoted to enjoyment and ease; and, in general, they gloss over every evil with the name of the proximate virtue. Such people bless with their mouth but curse with their heart. For by the auspiciousness of the words, they bring every curse on their life, making themselves liable to condemnation on the day of judgment because of those things that they approved.
Psalms 62:7 — HOMILIES ON THE PSALMS 21:4
"In God is my salvation and my glory; he is the God of my help, and my hope is in God." Blessed is one who exults in none of the lofty things of life but regards God as his glory: who holds Christ as his boast; who is able to say, according to the apostle, "But as for me, God forbid that I should glory except in the cross of Christ." Many are glorified in body, who devote their time to gymnastic contests, or, on the whole, who are vigorous in the flower of their age; and many, because of their valor in the wars, who consider the murdering of those of the same race bravery. In fact, rewards in wars and the trophies raised by a general and by cities, are according to the magnitude of the slaughter. Others are glorified because they put walls around cities; and others, because of the structures of the aquaducts and the buildings of the great gymnasia. That person who has spent his wealth in fighting wild beasts and who exults in vain words of the people is puffed up with the praises and thinks himself something great, having his glory in his shame. He even shows his sin inscribed on tablets in conspicuous places of the city. Another is extolled for his wealth; another, because he is a skillful and invincible orator, or he is acquainted with the wisdom of the world. It is proper to pity the glory of all these and to deem happy those who make God their glory. For if a certain one thinks he is something great because he is the servant of a king and is held in great honor by him, how much ought you to exalt yourself, because you are a servant of the great King and are called by him to the closest intimacy, having received the Spirit of the promise, so that, sealed with his approval, you are shown to be a child of God?
Psalms 62:8 — HOMILIES ON THE PSALMS 21:4
Since the psalmist is conscious of the use of sincere hope in God, he invites the people to a zeal equal to his own, saying, "Trust in him, all you people; pour out your hearts before him." It is impossible for us to become capable of divine grace unless we have driven out the evil passions that have preoccupied our souls. I know doctors who do not give the salutary medicines before they have drained out by means of an emetic the matter that was causing the sickness, which the intemperate had stored up in themselves through a bad diet. Perfume should not be poured into a vessel that had previously been filled with some foul-smelling liquid, unless it is washed out first. Therefore, it is necessary that its initial contents be poured out, in order that it may be able to contain that which is being brought in.
Psalms 62:9-10 — HOMILY ON DETACHMENT 21
Thus, no one is able to see the perilous traps before he falls into them. In the same way, Satan, hostile to us from the beginning, sneaks into the shadows of worldly pleasures that grow thickly enough about the road of life to hide the brigand while he plots against us. There he lurks in secret and spreads his nets for our destruction. If, then, we would safely traverse the road of life lying before us, and offer to Christ our body and soul alike free from the shame of wounds and receive the crown for this victory, we must always and everywhere keep the eyes of our soul wide open, holding in suspicion everything that gives pleasure. We must unhesitatingly pass by such things, without allowing our thoughts to rest in them, even if we think that we see gold lying before us in heaps, ready to be picked up by any who so desire. "If riches abound," says the Scripture, "set not your heart on them." We must pay no heed, even if the earth buds forth every kind of delicacy and offers luxurious dwellings to our gaze, for "our citizenship is in heaven; from whence also we look for the Savior, our Lord Jesus Christ." Nor should we take notice when dancing and merrymaking and reveling and banquets ringing with the sound of the flute are offered for our enjoyment, for the Scripture says, "Vanity of vanities, and all is vanity."
Psalms 62:9-10 — HOMILIES ON THE PSALMS 21:5
Then he brings up a decision for all that was said, not now from his own words but one that he heard from God. "God has spoken once, these two things have I heard," he says. And let it not disturb anyone that what was said is, as it were, incredible, namely, that God spoke once and the prophet heard two things. For it is possible for someone to speak once but for the things spoken on the one occasion to be many. In fact, when a certain person met someone once, he discussed many things. The one who heard his words is able to say, "He talked with me once, but he spoke about many things." This is what was meant on the present occasion, the manifestation of God occurred to me once, but there are two matters about which he talked. He did not say, "God spoke of one thing, but I heard these two." If he had, the statement would seem to have some discrepancy in it. What were the two things that he heard? "That power belongs to God, and mercy to you, O Lord." God is powerful, he says, in judgment, and likewise merciful. Therefore do not trust in iniquity, and do not hand yourself over to riches. Do not choose vanity; do not carry around the corrupt lawcourt of your soul. Knowing that our Lord is mighty, fear his strength and do not despair of his kindness. Now, in order that we may not do wrong, fear is good; and in order that he who has once slipped into sin may not throw himself away through despair, the hope of mercy is good. For power belongs to God, and mercy is from him.
Psalms 62:9-10 — HOMILIES ON THE PSALMS 21:4
"But foolish are the sons of people." The psalmist knew that not all follow his instruction or permit themselves to hope in God, but that they have their hope in the follies of life. Therefore, he says, "But vain are the sons of people, the sons of people are liars." Why vain? Because they are liars. Where, especially, is their deceit proved? "In the balances used for defrauding," he says. In what sort of balances does he mean? All people do not weigh in the balance, do they? All people are not wool sellers or butchers, are they? Or do not handle gold or silver, or in general themselves deal with these materials that the merchants are accustomed to exchange by means of scales and weights, do they? But there is a large class of artisans, which does not need scales at all for its work; and there are many sailors and many who are always engaged about courts of justice and the duty of ruling, among whom there is deceit, but the deceit is not practiced through scales. What, then, does he mean? That there is a certain balance constructed in the interior of each of us by our Creator, on which it is possible to judge the nature of things. "I have set before you life and death, good and evil," two natures contrary to each other; balance them against each other in your own tribunal; weigh accurately which is more profitable to you: to choose a temporary pleasure and through it to receive eternal death, or having chosen suffering in the practice of virtue, to use it to attain everlasting delights.
Psalms 64:2 — HOMILIES ON THE PSALMS 16:8
What, really, does our spiritual father intend to teach? "I will teach you the fear of the Lord." When he ordered us above to fear the Lord, he also showed the profit that comes from fear, saying, "Those who fear him do not lack anything." At present also, they hand down to us a certain teaching of divine fear. Now it is in the power of every one, even of the private individual, to say that it is necessary to be healthy; but, to say how health must be obtained, that certainly belongs to him who understands the art of medicine. Every fear is not a good and saving feeling, but there is also a hostile fear, which the prophet prays may not spring up in his soul, when he says, "Deliver my soul from the fear of the enemy." Fear of the enemy is that which produces in us a cowardliness with regard to death and misleads us to cower before distinguished persons. How, in fact, will he who fears these things be able in time of martyrdom to resist sin even to death and to pay his debt to the Lord, who died and rose again for us? He also, who is easily scared by the demons, has the fear of the enemy in him. On the whole, such a fear seems to be a passion born of unbelief. For no one who believes that he has at hand a strong helper is frightened by any of those who attempt to throw him into confusion.
Psalms 66:13-14 — CONCERNING BAPTISM 2:8
If you require evidence from the Old Testament also in order for me to convince you that the judgment of God occurs in this way [as I have presented it], Moses says, "You shall love the Lord your God with all your heart and with all your mind and with all your strength," and "You shall love your neighbor as yourself." To this the Lord adds, "On these two commandments depend the whole law and the prophets." The apostle also bears witness in the words: "Love, therefore, is the fulfilling of the law." Moreover, they who do not observe these commands and do not perform the acts of justification that derive from them are liable to punishment, as Moses declares in the words "Cursed is every one who does not abide in all that is written in this book." And David says, "If I have contemplated iniquity in my heart, the Lord will not hear me." In another place, also, he says, "There have they trembled for fear where there was no fear; for God has scattered the bones of those who attacked you." There is need, then, of great diligence and of ceaseless care, lest, perhaps, in carrying out the commandment improperly as regards any of the details we have discussed, we may not only lose a reward so great and so blessed but also become the objects of threats so terrible.
Psalms 68:6 — HOMILIES ON THE HEXAEMERON 7:3
Men like this are ravening wolves covered with sheep's clothing, as the Lord calls them. Flee then fickleness and pliability; seek truth, sincerity, simplicity. The serpent is shifty; so he has been condemned to crawl. The just is an honest man, like Job. Wherefore God setteth the solitary in families. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. Yet a wise and marvellous order reigns among these animals. Fish do not always deserve our reproaches; often they offer us useful examples. How is it that each sort of fish, content with the region that has been assigned to it, never travels over its own limits to pass into foreign seas? No surveyor has ever distributed to them their habitations, nor enclosed them in walls, nor assigned limits to them; each kind has been naturally assigned its own home. One gulf nourishes one kind of fish, another other sorts; those which swarm here are absent elsewhere. No mountain raises its sharp peaks between them; no rivers bar the passage to them; it is a law of nature, which according to the needs of each kind, has allotted to them their dwelling places with equality and justice.
Psalms 69:20 — LETTER 242
Since the holy God has promised those who hope in him a means of escape from every affliction, we, even if we have been cut off in the midst of a sea of evils and are racked by the mighty waves stirred up against us by the spirits of wickedness, nevertheless endure in Christ who strengthens us, and we have not slackened the intensity of our zeal for the churches, nor do we, as in a storm when the waves rise high, expect destruction. We still hold fast to our earnest endeavors as much as is possible, sensible of the fact that he who was swallowed by the whale was considered deserving of safety because he did not despair of his life but cried out to the Lord. So, then, when we have reached the uttermost limit of evils, we do not stop hoping in the Lord, but we watch and see his help on all sides. Therefore, we have now turned also to you, our most honored brothers, whom we frequently expected to come to our aid in the time of tribulations. When we were disappointed in our hope, we also said to ourselves, "I looked for one that would pity me, but there was none, and for those that would comfort me, but I found none." Our sufferings are such as to have reached even to the limits of our inhabited world; if, when one member suffers, all the members suffer along with it, surely it was proper for you in your mercy also to be compassionate toward us who have been suffering for a long time. Not the nearness of the places, but the union of spirit, is apt to engender the friendship that we believe is entertained for us by your charity.
Psalms 77:2-3 — THE LONG RULES
Prayers are recited early in the morning so that the first movements of the soul and the mind may be consecrated to God and that we may take up no other consideration before we have been cheered and heartened by the thought of God, as it is written: "I remembered God and was delighted," and that the body may not busy itself with tasks before we have fulfilled the words "To you will I pray, O Lord; in the morning you shall hear my voice. In the morning I will stand before you and will see."
Psalms 78:52-53 — ON THE HOLY SPIRIT 19:49
The Spirit speaks with the authority of the Lord: "The Spirit said to [Peter], 'Rise and go down, and accompany them without hesitation; for I have sent them.' " Are these the words of an abject inferior? "Set apart for me Barnabas and Saul for the work to which I have called them." Does a slave give commands like this? Isaiah says, "The Lord God and his Spirit have sent me," and "the Spirit came down from the Lord and led them." Do not try again to convince me that this "leading" by the Spirit is some lowly service. Scripture testifies that it is the work of God: "He led forth his people like sheep," it says, and "You who lead Joseph like a flock," and "He led them in safety so that they were not afraid." Therefore, when you hear that "the Comforter will bring to remembrance all that I have said to you and will guide you into all truth," do not quibble over the meaning.
Psalms 90:1-2 — HOMILIES ON THE PSALMS 18:2
Therefore, "God is our refuge and strength." To him who is able to say, "I can do all things in him," Christ, "who strengthens me," God is strength. Now, it is the privilege of many to say, "God is our refuge," and "Lord, you have been our refuge." But to say it with the same feelings as the prophet is the privilege of few. For there are few who do not admire human interests but depend wholly on God and breathe him and have all hope and trust in him. And our actions convict us whenever in our afflictions we run to everything else rather than to God. Is a child sick? You look around for an enchanter or one who puts superstitious marks on the necks of the innocent children; or finally, you go to a doctor and to medicines, having neglected him who is able to save. If a dream troubles you, you run to the interpreter of dreams. And, if you fear an enemy, you cunningly secure some man as a patron. In short, in every need you contradict yourself in word, naming God as your refuge; in act, drawing on aid from useless and vain things. God is the true aid for the righteous person. Just as a certain general, equipped with a noble heavy-armed force, is always ready to give help to an oppressed district, so God is our helper and an ally to everyone who is waging war against the wiliness of the devil, and he sends out ministering spirits for the safety of those who are in need.
Psalms 91:13 — HOMILIES ON THE HEXAEMERON 9:6
Beasts bear witness to the faith. Hast thou confidence in the Lord? "Thou shalt walk upon the asp and the basilisk and thou shalt trample under feet the lion and the dragon." With faith thou hast the power to walk upon serpents and scorpions. Do you not see that the viper which attached itself to the hand of Paul, whilst he gathered sticks, did not injure him, because it found the saint full of faith? If you have not faith, do not fear beasts so much as your faithlessness, which renders you susceptible of all corruption.
Psalms 92:10 — HOMILIES ON THE PSALMS 13:5
Remember the calf in Exodus, which they fashioned through idolatry, which Moses beat to powder and gave to the people to drink. In a manner similar to that calf, he will utterly destroy all Lebanon and the practice of idolatry prevailing in it. "And as the beloved son of unicorns." The only-begotten Son, he who gives his life for the world whenever he offers himself as a sacrifice and oblation to God for our sins, is called both Lamb of God and a sheep. "Behold," it is said, "the lamb of God." And again, "He was led like a sheep to slaughter." But, when it is necessary to take vengeance and to overthrow the power attacking the human race, a certain wild and savage force, then he will be called the Son of unicorns. For, as we have learned in Job, the unicorn is a creature irresistible in might and unsubjected to human beings. "For you cannot bind him with a thong," he says, "nor will he stay at your crib." There is also much said in that part of the prophecy about the animal acting like a free person and not submitting to humans. It has been observed that the Scripture has used the comparison of the unicorn in both ways, at one time in praise, at another in censure. "Deliver," he says, "my soul from the sword … and my lowness from the horns of the unicorns." He said these words complaining of the warlike people who in the time of passion rose up in rebellion against him. Again, he says, "My horn shall be exalted like that of the unicorn." It seems that on account of the promptness of the animal in repelling attacks it is frequently found representing the baser things, and because of its high horn and freedom it is assigned to represent the better. On the whole, since it is possible to find the "horn" used by Scripture in many places instead of "glory," as the saying, "He will exalt the horn of his people," and "His horn shall be exalted in glory," or also, since the "horn" is frequently used instead of "power," as the saying, "My protector and the horn of my salvation," Christ is the power of God; therefore, he is called the Unicorn on the ground that he has one horn, that is, one common power with the Father.
Psalms 92:12-13 — HOMILIES ON THE PSALMS 13:3
Accordingly, it is not proper to adore God outside of this holy court, but only within it, lest anyone who is outside of it and is attracted by those outside of it might lose the right to be in the court of the Lord. Many assume an attitude of prayer, but they are not in the court because of the wandering of their mind and the distraction of their thoughts coming from vain solicitude. It is possible to consider the court in a still loftier sense as the heavenly way of life. Therefore, "They that are planted" here "in the house of the Lord," which is the church of the living God, they "shall flourish in the courts of our God." But one who makes his belly a god, or glory, or money or anything else which he honors more than all things, neither adores the Lord nor is in the holy court, even though he seems to be worthy of the visible assemblies.
Psalms 96:5 — LETTER 189
But, if he is of too little importance, according to their reasoning, to be capable of the partnership of the term "Godhead" with the Father and the Son, he is not worthy of sharing any other of the terms proper to God. For, if the terms are considered and compared with each other according to the significance observed in each, none will be found to be inferior to the title of "God." And a proof of this is that many inferior things also are called by this name. Moreover, the divine Scripture does not refrain from using this equivocal term, not even in inconsistent matters, as when it calls images by the name of "God." "For," it says, "let the gods who did not make the heaven and the earth be destroyed and be cast under the earth." It also says, "All the gods of the Gentiles are devils." And the witch with her magic arts summoning up the souls sought by Saul said that she saw gods. Furthermore, even Balaam, a certain diviner and soothsayer, who bore his oracles in his hand, as the Scripture says, and who successfully procured for himself instruction from the demons through his divining trickery, is related by the Scripture to have taken counsel with God. And, it is possible, collecting many such passages from the divine Scriptures, to allege that this name has no precedence above the other appellations proper to God, since, as it has been said, we even find it used equivocally in incongruous matters. But the name of holiness, and of eternity, and of righteousness and of goodness, we are taught by the Scriptures, is nowhere communicated to things that are unfit. Therefore, if they do not deny that the Holy Spirit shares with the Son and the Father in the names piously used exclusively in the case of the divine nature alone, what reason is there to try to make out that he has no partnership in this one alone that both evil spirits and idols have been shown to share through a certain equivocal use?
Psalms 102:26 — HOMILIES ON THE PSALMS 17:2
For this very reason, a certain one of the interpreters seems to me to have handed over beautifully and accurately the same thought through another title, saying, "For the lilies," in place of, "For them that shall be changed." He thought that it was appropriate to compare the transitoriness of human nature with the early death of flowers. But, since this word has been inflected in the future tense (it is said: "For them that shall be changed," as if at some time later this change will be shown to us), let us consider whether there is suggested to us the doctrine of the resurrection, in which a change will be granted to us, but a change for something better and something spiritual. "What is sown in corruption," he says, "rises in incorruption." Do you see the change? "What is sown in weakness rises in power; what is sown a natural body rises a spiritual body," when every corporeal creature will change together with us. Also, "The heavens shall grow old like a garment, and as a robe" God "shall change them, and they shall be changed." Then, according to Isaiah, "The sun will be sevenfold, and the moon like the present size of the sun."
Psalms 104:30 — LETTER 8
But, if we must go on with our discussion and make a deeper study, let us, from this point, contemplate especially the divine power of the Holy Spirit. We find three creations mentioned in the Scripture; the first, the bringing forth from nonexistence into existence; the second, the change from worse to better; and the third, the resurrection of the dead. In these you will find the Holy Spirit co-operating with the Father and the Son. Take, for instance, the calling into existence of the heavens. And what does David say? "By the word of the Lord the heavens were established, and all their power by the spirit of his mouth." Now, humankind is created a second time through baptism, "for if anyone is in Christ, he is a new creature." And what does the Savior say to the disciples? "Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." You see here, also, the Holy Spirit present with the Father and the Son. But what would you say concerning the resurrection of the dead, when we shall have departed and returned into our dust, "for we are dust and to dust we shall return"? "And he will send forth the Holy Spirit, and he will create us, and he shall renew the face of the earth." For what Paul spoke of as the resurrection, David called renewal.
Psalms 104:30 — ON THE HOLY SPIRIT 19:49
Resurrection from the dead is accomplished by the operation of the Spirit: "You send forth your Spirit, and they are created; and you renew the face of the earth." If "creation" means the conversion of sinners to a better way of life (the Scripture often understands it this way; for example, the words of Paul: "If any one is in Christ, he is a new creation."), and the renewal of this earthly life and changing our earthly, passionate life into heavenly citizenship, then we should know that our souls attain such a high degree of exaltation through the Spirit. Understanding all this, how can we be afraid of giving the Spirit too much honor? We should instead fear that even though we ascribe to him the highest titles we can devise or our tongues pronounce, our ideas about him might still fall short.
Psalms 116:1 — HOMILIES ON THE PSALMS 22
"I have loved," the psalmist says, "because the Lord will hear the voice of my prayer." It is not in the power of everyone to say "I have loved," but of him who is already perfect and beyond the fear of slavery and who has been formed in the spirit of adoption as children. He does not add to "I have loved" the word someone, but we supply in thought "the God of the universe." For, that which is properly beloved is God, since they define "beloved" as that at which all things aim. Now, God is a good and the first and most perfect of good things. Therefore, I have loved God, who is the highest of objects to be desired, and I have received with joy sufferings for his sake. What these things are, the psalmist goes through in detail a little later—the pangs of death, the dangers of hell, the affliction, the pain, all things whatsoever that are desirable to him because of the love of God—and he demonstrates the hope that was stored up for those who receive sufferings because of their devoutness. For I did not endure the contests, he says, contrary to my will or by force or constraint, but I accepted the sufferings with a certain love and affection, so that I was able to say, "Because for your sake we are killed all the day long." And these words seem to have equal weight with the words of the apostle and to be spoken by him with the same feeling: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or hunger, or nakedness, or danger or the sword?" Therefore, I have loved all these things, knowing that I endure the dangers for the sake of piety under the hands of the Lord of the universe who sees and bestows the reward. "Because the Lord will hear the voice of my prayer." So, each one of us is able to perform the difficult tasks enjoined by the commandments whenever he displays his conduct of life to the God of the universe as if to a spectator.
Psalms 116:2 — HOMILIES ON THE PSALMS 22
"Because he has inclined his ear to me." "He inclined," he said, not that you might take some corporeal notion about God having ears and inclining them to a gentle voice, as we do, putting our ear close to those who speak low, so that by the nearness we may perceive what is said. But he said, "he inclined," in order that he might point out to us his own weakness. Because through kindness God came down to me while I was lying on the ground, as if, when some sick person is not able to speak clearly because of his great weakness, a kind physician, bringing his ear close, should learn through the nearness what was necessary for the sick person. Therefore, "He has inclined his ear to me." The divine ear, indeed, does not need a voice for perception; it knows how to recognize in the movements of the heart what is sought. Or, do you not hear how Moses, although he said nothing but met the Lord with his inexpressible groanings, was heard by the Lord, who said, "Why do you cry to me?" God knows how to hear even the blood of a just person, to which no tongue is attached and of which no voice pierces the air. The presence of good works is a loud voice before God."And in my days I will call on him." If we have prayed on one day, or if in one hour for a brief time we were saddened by our sins, we are carefree as if we had already made some compensation for our wickedness. However, the holy person says that he is disclosing his confession, which is measured by the whole time of his life, for he says, "In all my days I will call on him." Then, in order that you may not think that he called on God because he was fortunate in this life and because all his affairs were successful, he describes in detail the magnitude and difficulty of the circumstances in which, when he was involved, he did not forget the name of God.
Psalms 116:3-4 — HOMILIES ON THE PSALMS 22
"The sorrows of death," he says, "have compassed me; and the perils of hell have found me." Properly the sorrows of death have been agreed on as the pains of childbirth, when the womb, distended with its burden, thrusts out the fetus; then, the generative parts, being compressed and stretched around the fetus by spasms and contractions of the muscles, produce in the mothers the sharpest pains and most bitter pangs. He transferred the name of these pains to those that besiege the animal in the division of soul and body at death. He says that he has suffered nothing moderately but that he has been tried even to the sorrows of death and has arrived at the peril of the descent into hell. Now, did he endure only these things for which he is exalted, or did he endure these things frequently and unwillingly? Nothing that is forced is praiseworthy. But, look at the nobility of nature of the athlete. When the sorrows of death compassed me and the perils of hell found me, I was so far from succumbing to these trials that I willingly proposed to myself even much greater trials than these. Trouble and sorrow, I, as it were, willingly devised for myself; I was not unwillingly seized by them.Indeed, in the preceding words we read, "The perils of hell have found me," but here, "I met with trouble and sorrow." For, since I was found to be unyielding there in regard to what was brought on by the tempter, in order that I might show the abundance of my love toward God, I added trouble to trouble and sorrow to sorrow, and I did not rise up against these sufferings by my own power, but I called upon the name of the Lord. Such is also the declaration of the apostle, who says, "But in all these things we overcome because of him who has loved us." For he conquers who does not yield to those who lead on by force, but he is more than conqueror, who voluntarily invites sorrows for a demonstration of his endurance. Let him who was in some sin to death say, "The sorrows of death have compassed me." "For everyone," he says, "who commits sin has been born of the devil." Now, when I, he says, committed sin and was pregnant by death, then also I was found by the perils of hell. How, then, did I cure myself? Because I devised trouble and sorrow through penance. I contrived for myself a suffering of penance proportionate to the greatness of the sin, and thus I dared to call on the name of the Lord. But, what was it that I said? "O Lord, deliver my soul." I am held in this captivity, so you give ransom for me and deliver my soul.
Psalms 116:5-6 — HOMILIES ON THE PSALMS 22
"The Lord is merciful and just." Everywhere Scripture joins justice with the mercy of God, teaching us that neither the mercy of God is without judgment nor his judgment without mercy. Even while he pities, he measures out his mercies judiciously to the worthy; and while judging, he brings forth the judgment, having regard to our weakness, repaying us with kindness rather than with equal reciprocal measurement."And our God shows mercy." Mercy is an emotion experienced toward those who have been reduced beyond their desert and that arises in those sympathetically disposed. We pity the person who has fallen from great riches into the uttermost poverty, one who has been overthrown from the peak of vigor of body to extreme weakness, one who gloried in the beauty and grace of body and who has been destroyed by most shameful passions. Though we at one time were held in glory, living in paradise, yet we have become inglorious and humble because of our banishment; "our God shows mercy," seeing what sort of people we have become from what we were. For this reason he summoned Adam with a voice of mercy, saying, "Adam, where are you?" He who knows all things was not seeking to be informed, but he wished to perceive what sort Adam had become from what he had been. "Where are you?" instead of "to what sort of a ruin have you descended from so great a height?"
Psalms 116:7 — HOMILIES ON THE PSALMS 22
"Turn, O my soul, into your rest: for the Lord has been bountiful to you." The brave contestant applies to himself the consoling words, very much like Paul, when he says, "I have fought the good fight, I have finished the course, I have kept the faith. For the rest, there is laid up for me a crown of justice." These things the prophet also says to himself: Since you have fulfilled sufficiently the course of this life, turn henceforth into your rest, "for the Lord has been bountiful to you." For eternal rest lies before those who have struggled through the present life observant of the laws, a rest not given in payment for a debt owed for their works but provided as a grace of the munificent God for those who have hoped in him. Then, before he describes the good things there, telling in detail the escape from the troubles of the world, he gives thanks for them to the Liberator of souls, who has delivered him from the varied and inexorable slavery of the passions.
Psalms 116:8-9 — HOMILIES ON THE PSALMS 22
"For he has delivered my soul from death: my eyes from tears, my feet from falling." He describes the future rest by a comparison with things here. Here, he says, the sorrows of death have compassed me, but there he has delivered my soul from death. Here the eyes pour forth tears because of trouble, but there, no longer is there a tear to darken the eyes of those who are rejoicing in the contemplation of the beauty of the glory of God. "For God has wiped away every tear from every face." Here there is much danger of a fall; wherefore, even Paul said, "Let him who thinks he stands take heed lest he fall." But there the steps are firm; life is immutable. No longer is there the danger of slipping into sin. For there is neither rebellion of the flesh nor cooperation of a woman in sin. Therefore, there is no male and female in the resurrection, but there is one certain life, and it is of one kind, since those dwelling in the country of the living are pleasing to their Lord. This world itself is mortal and is the place of mortals. Since the substance of visible things is composite and every composite thing is apt to be destroyed, we who are in the world, being part of the world, necessarily possess the nature of everything. Therefore, even before the soul is separated from the body by death, we people frequently die.
Psalms 116:10-11 — CONCERNING BAPTISM 1:2
He further commanded them, "Going, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." I think that we must by faith grasp and understand each of these words and speak, according as words are granted us in answer to the prayers of all, at the opening of our mouth. It is written, "If you do not believe, you shall not understand," and also, "I have believed, therefore have I spoken." Now, I am of the opinion that the nouns and verbs and the content of the holy Scriptures do not have as regards God and his Christ or the holy prophets and evangelists and apostles the simple and conventional understanding of them. On the contrary, we should examine the words and content under the guidance of the Holy Spirit and with a pious intention, not all together but by parts, according as each may contribute to the exposition of sound doctrine. We should reflect on them devoutly and direct our thoughts to a consideration of the rules and teachings of the devout life. It is most important that we be observant and attentive to every word and choose the sense that is in keeping with our heavenly calling. This we shall accomplish if, through the prayers of all, Jesus Christ, the only-begotten Son of God, strengthen us, so that the words of the apostle may be realized in us: "I can do all things in Christ who strengthens me."
Psalms 116:16 — Unknown work
But now I am returning and running back to my original Lord, and I acknowledge my enslavement of old. You have broken through my bonds [Ps 115.7]. You freed me from the bonds of sin by descending into hell and releasing humanity when it was in the bonds of death and detained in the inescapable prisons of hell. - "On Psalm 115. Chapter 5."
Psalms 116:17 — Unknown work
It is for this raisin that to you I will sacrifice [Ps 115.8] neither quadrupeds with the hoof dividd who chew the cud, nor clan birds, nor fine flour mid with oil, nor pure frankincense, nor the incense of the mixture. For this are offers to you, Lord, from the earth. Instead I will offer that which is my very own personal possession and the offspring of my heart, namely, I will glorify you from my very own mind, as if from an altar. And I will sacrifice to you a sacrifice of praise [Ps 115.8], which is more precious to you than innumerable whole burnt offerings. For you, God, are self-sufficient and perfect. You do not demand the sacrifice of material goods, of which the affluent have more than their fair share; you demand instead confession from a good disposition and true heart which is something that all can share in equally if they wish to do so. - "On Psalm 115. Chapter 5."
Psalms 119:60 — HOMILY AGAINST THOSE PROVE TO ANGER
Let each of these considerations find entrance into your mind and check the swollen growth of wrath. By such preparations and by acquiring such dispositions, we quiet the leaping and throbbing of the heart and restore it to tranquil steadiness. This, indeed, is the implication in the words of David: "I am ready and am not troubled." You must, therefore, repress the violent and frenzied movement of the soul by recalling the example of saintly people. How gently, for instance, the mighty David bore the fury of Shimei. He did not allow himself to grow angry but turned his thoughts to God, saying, "The Lord has bid him curse David."
Psalms 121:4 — HOMILIES ON THE PSALMS 14:2
We attribute to God, as it were, every state that corresponds to our circumstances. For this reason, when we are half asleep and behaving slothfully, God, since he judges us unworthy of his observant watchfulness over us, is said to be asleep. But, when, after noticing at some time the harm that comes from his sleeping, we shall say, "Arise, why do you sleep, O Lord?" "Behold, he shall neither slumber nor sleep at that time, that keeps Israel." Some others, as it were, turn their eyes away from God because of their shameful deeds and their acts unworthy of the eyes of God. These, on repenting, say, "Why do you turn your face away?" Besides these, there are others who have cast out the memory of God and, as it were, are producing in him forgetfulness of themselves, and these say, "Why do you forget our want and our trouble?" In a word, people do the very things that are humanly spoken about God, making God behave in ways appropriate to the manner in which they have been made. Therefore, "I will extol you, O Lord, for you have upheld me; and you have not made my enemies to rejoice over me." And I will suffer nothing low or abject in my life.
Psalms 123:1-2 — HOMILIES ON THE PSALMS 15:10
"Behold the eyes of the Lord are on them that fear him." Elsewhere, it says, "The eyes of the Lord are on the just," but here, "on those that fear him." When we look upon the Lord and our eyes are on him, so that we say, "Behold as the eyes of the servants are on the hands of their masters, so are our eyes unto the Lord our God," then, we, as it were, draw the he eye of the Lord to watch over us.
Psalms 125:4-5 — THE LONG RULES, PREFACE
God is good, but he is also just, and it is the nature of the just to reward in proportion to merit, as it is written: "Do good, O Lord, to those that are good and to the upright of heart. But such as turn aside to their own crooked ways, the Lord shall lead out with the workers of iniquity." He is merciful, but he is also a judge, for "the Lord loves mercy and judgment," says the psalmist. And he therefore also says, "Mercy and judgment I will sing to you, O Lord." We have been taught who they are on whom he has mercy: "Blessed are the merciful," says the Lord, "for they shall obtain mercy." You see with what discernment he bestows mercy, neither being merciful without judgment nor judging without mercy, for "the Lord is merciful and just." Let us not, therefore, know God by halves or make his loving-kindness an excuse for our indolence; for this, his thunders, for this, his lightnings—that his goodness may not be held in dispute. He who causes the sun to rise also strikes people with blindness. He who sends the rain also causes the rain of fire. By the one he manifests his goodness; by the other, his severity. For the one let us love him, for the other let us fear, that it may not be said also to us, "Or do you despise the riches of his goodness and patience and longsuffering? Do you not know that the kindness of God leads you to penance? But according to your hardness and impenitent heart, you store up for yourself wrath against the day of wrath."
Psalms 126:5 — HOMILIES ON THE PSALMS 14:4
"Blessed are they who weep, for they shall laugh." They, therefore, who spend the days of their life, which is already at its consummation and declining toward its setting, in weeping for their sins, these will be glad in that true morning that is approaching. "They that sow in tears shall reap in joy," of course, in the future.
Psalms 139:6 — HOMILIES ON THE HEXAEMERON 9:6
In truth, to know oneself seems to be the hardest of all things. Not only our eye, which observes external objects, does not use the sense of sight on itself, but even our mind, which contemplates intently another's sin, is slow in the recognition of its own defects. Therefore, even at present our speech, after eagerly investigating matters pertaining to others, is slow and hesitant in the examination of our own nature. Yet, it is not possible for one, intelligently examining himself, to learn to know God better from the heavens and earth than from our own constitution, as the prophet says, "Your knowledge is become wonderful from myself"; that is, having carefully observed myself, I have understood the superabundance of wisdom in you. Psalms 139:6 — HOMILY ON THE WORDS 'GIVE HEED TO THYSELF.' And so, when you have gone over all these points with suitable reflections on each, when you have, in addition, studied the process of breathing, the manner in which the heart conserves its warmth, the organs of digestion and the veins, you will discern in all of these wonders the inscrutable wisdom of the Creator; so that you will be able to say with the prophet: "Your knowledge is become wonderful" from the study of myself. "Give heed, therefore, to yourself," that you may give heed to God, to whom be glory and power forever and ever. Amen.
Psalms 139:8 — ON THE SPIRIT 6:15
If they really conceive of a kind of degradation of the Son in relation to the Father, as though He were in a lower place, so that the Father sits above, and the Son is thrust off to the next seat below, let them confess what they mean. We shall have no more to say. A plain statement of the view will at once expose its absurdity. They who refuse to allow that the Father pervades all things do not so much as maintain the logical sequence of thought in their argument. The faith of the sound is that God fills all things; but they who divide their up and down between the Father and the Son do not remember even the word of the Prophet: "If I climb up into heaven thou art there; if I go down to hell thou art there also." Now, to omit all proof of the ignorance of those who predicate place of incorporeal things, what excuse can be found for their attack upon Scripture, shameless as their antagonism is, in the passages "Sit thou on my right hand" and "Sat down on the right hand of the majesty of God"? The expression "right hand" does not, as they contend, indicate the lower place, but equality of relation; it is not understood physically, in which case there might be something sinister about God, but Scripture puts before us the magnificence of the dignity of the Son by the use of dignified language indicating the seat of honour. It is left then for our opponents to allege that this expression signifies inferiority of rank. Let them learn that "Christ is the power of God and wisdom of God," and that "He is the image of the invisible God" and "brightness of his glory," and that "Him hath God the Father sealed," by engraving Himself on Him.
Psalms 139:21-22 — HOMILIES ON THE PSALMS 17:8
Yet, it is not hard for us, if we wish it, to take up a love for justice and a hatred for iniquity. God has advantageously given all power to the rational soul, as that of loving, so also that of hating, in order that, guided by reason, we may love virtue but hate vice. It is possible at times to use hatred even praiseworthily. "Have I not hated them, O Lord, that hated you and pined away because of your enemies? I have hated them with a perfect hatred."
Psalms 143:4 — HOMILY
Let that foe of yours upbraid you, but do you not upbraid him. Regard his words as a training ground in which to exercise philosophy. If you have not been pierced, you are still unwounded, and, if your spirit suffers some injury, confine the hurt within yourself; for the psalmist says, "my heart within me is troubled," that is, he gave no outward expression of his feelings but repressed them, as a wave that breaks against the shore and subsides. Quiet your heart, I beg you, when it howls and rages. Make your passions honor your reason, as an unruly boy respects the presence of a venerable man.
Psalms 148:7 — HOMILIES ON THE HEXAEMERON 3:9
Although, however, waters above the heaven are invited to give glory to the Lord of the Universe, do not let us think of them as intelligent beings; the heavens are not alive because they "declare the glory of God," nor the firmament a sensible being because it "sheweth His handiwork." And if they tell you that the heavens mean contemplative powers, and the firmament active powers which produce good, we admire the theory as ingenious without being able to acknowledge the truth of it. For thus dew, the frost, cold and heat, which in Daniel are ordered to praise the Creator of all things, will be intelligent and invisible natures. But this is only a figure, accepted as such by enlightened minds, to complete the glory of the Creator. Besides, the waters above the heavens, these waters privileged by the virtue which they possess in themselves, are not the only waters to celebrate the praises of God. "Praise the Lord from the earth, ye dragons and all deeps." Thus the singer of the Psalms does not reject the deeps which our inventors of allegories rank in the divisions of evil; he admits them to the universal choir of creation, and the deeps sing in their language a harmonious hymn to the glory of the Creator.
Romans 1:20 — HOMILY ONE, CREATION OF THE HEAVENS AND EARTH 1.6
You will find that the world was not devised at random or to no purpose, but to contribute to some useful end and to the great advantage of all beings. It is truly a training place for rational souls and a school for attaining the knowledge of God. Through visible and perceptible objects it provides guidance to the mind for the contemplation of the invisible.
Romans 1:20 — HEXAMERON 3.10
In all things visible, clear reminders of the Benefactor grip us. We shall not give any opportunity for sins, nor shall we leave any place in our hearts for the enemy, if we have God as a dweller in us by our constant remembrance of him.
Romans 1:32 — ON THE JUDGMENT OF GOD
Perverted human tradition is the source of great evil for us, in that some sins are denounced while others are viewed with indifference. Crimes like homicide and adultery are the object of a violent but feigned indignation while others, like anger, reviling, drunkenness or avarice, are not considered deserving of even a simple admonition.
Romans 2:23 — THE LONG RULES, PREFACE
If we prefer a life of pleasure to the life of obedience to the commandments, how can we expect a life of blessedness, fellowship with the saints and the delights of the angelic company in the presence of Christ? Such expectations are truly the fantasies of a foolish mind.
Romans 5:3 — HOMILY 16
For those who are well prepared, tribulations are like certain foods and exercises for athletes which lead the contestant on to the inheritance of glory. When we are reviled, we bless; maligned, we entreat; ill-treated, we give thanks; afflicted, we glory in our afflictions.
Romans 5:10 — CONCERNING BAPTISM 1.2
There are many passages of this sort, which set forth with clarity and splendor the great, ineffable benevolence of God in freely pardoning our sins and granting us the means and the power of performing righteous acts for the glory of God and his Christ, in the hope of receiving eternal life through Jesus Christ our Lord.
Romans 6:6 — CONCERNING BAPTISM 1.2
By these words we are taught that he who is baptized in Christ is baptized in his death and is not only buried with Christ and planted together with him but is first of all crucified with him. Thus we are instructed that, as he who is crucified is separated from the living, so also he who has been crucified with Christ in the likeness of his death is completely set apart from those who live according to the old man.
Romans 6:7 — CONCERNING BAPTISM 1.2
He is set free, he is delivered, he is cleansed of all sin, and not sin in word and deed only but also of all irrational movements of the mind.
Romans 6:13 — LETTER 26
This injunction would be successfully carried out, I believe, if we were willing always to keep the same disposition of mind as we had at the time of danger. For surely we realized to some degree the vanity of life, as well as the unreliability and instability of human affairs, which change so easily. And in all likelihood we felt contrition for our past faults and promised that for the future, if we were saved we would serve God with watchful exactitude.
Romans 7:9 — EXEGETIC HOMILIES 10.5
When the commandment, i.e., the power of the discernment of the good, came, the mind did not prevail over the baser thoughts but permitted its reason to be enslaved by the passions. Then sin revived but the mind died, suffering death because of its transgressions.
Romans 8:37 — HOMILIES 22
He conquers who does not yield to those who lead on by force, but he is more than conqueror who voluntarily invites sorrows for a demonstration of his endurance.
Romans 11:21 — HOMILY 20
Judgment will be in accordance with grace, and the Judge will make examination of how you have used the graces bestowed upon you.
Romans 12:3 — CONCERNING BAPTISM 2.8
Paul clearly allots to each one the form of ministry which is right for him and forbids him to encroach on another's territory when he says this.
Romans 12:6 — THE LONG RULES 7
No one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each one.
Romans 13:1 — EXEGETIC HOMILIES 15.9
The ruler is saved not through much power but through divine grace.
Romans 13:2 — AN ASCETICAL DISCOURSE
True and perfect obedience of subjects to their superior is shown not only by their refraining from every untoward action in accordance with his advice but also by their not doing even what is approved without his consent.
Romans 13:3 — THE MORALS 79.1
It is right to submit to higher authority whenever a command of God is not violated thereby.
Romans 14:15 — THE MORALS 5.3
The Christian must serve everyone who is upset with him in every way, at least insofar as he can.
Romans 14:23 — THE MORALS 80.22
If "all that is not of faith is sin, and faith comes by hearing, and hearing by the Word of God," then everything outside holy Scripture, not being of faith, is sin.
SIR 40:20 — ON THE MARTYR JULITTA
Prayer is the request for good made to God by pious persons. In no way do we limit such requests merely to words. We do not believe that God needs to be reminded of things with words. He already knows the things that are good for us, even when we do not ask for them. So, what are we saying? That our prayer should not consist in syllables but in the soul's purpose and in virtuous actions that spread throughout our entire life. "Whether you eat," says the apostle, "or drink or do any other thing, do everything to the glory of God." Seated at table, pray. Taking your bread, thank him who gave it to you. Fortifying the weakness of the body with wine, remember him who offers you this gift for the gladness of your heart and comfort in illness. Do you no longer feel the need for food? Do not allow the memory of the Benefactor to fade! If you put on your tunic, give thanks to him who gave it to you. If you wrap yourself in your cloak, let your love for God grow, who has given you suitable clothing in both winter and summer, to care for your life and to cover what is shameful. Has the day ended? Give thanks to him who lavished sunlight in service of the affairs of the day and fire to illuminate the night, for dealing with what is left to be done.
SIR 43:30 — ON THE HOLY SPIRIT 28:70
You expect to be glorified with Christ ("If we suffer with him, we will also be glorified with him"). You would not, however, glorify the Spirit of holiness along with Christ, as though he were not worthy to have the same honors that you have. You hope to reign with Christ, but you insult the Spirit of grace, relegating him to the rank of a slave and a servant. And I say these things not to show all that is due to the Spirit in glorification but to confound the bad faith of those who do not concede it to him, fleeing as impious the communion of the glory of the Spirit with the Son and with the Father. Who could allow these things to happen without weeping? Is it not obvious, to the point where even a child could understand it, that the present state presages the abandonment of the faith that threatens us? Incontestable things become doubtful. We believe in the Spirit and oppose him precisely in our professions of faith. We are baptized and still fight. We invoke him as the author of life, yet we despise him as a companion in slavery. We received him with the Father and the Son, and we dishonor him as if he were part of the creation. Those who do not know what to ask for in prayer, if they are moved to express something sacred regarding the Spirit, limit the flow of their words to maintain measure, as though they had already given him enough honor. One should mourn their weakness; we, however, do not have words to express thanks for all the gifts of which we experience the effects. The Spirit in fact surpasses all knowledge and thwarts the possibility of any speech that fails to conform to at least a minimum of his dignity, according to the words of the book called Wisdom: "Exalt him as you can, because he is higher still. In exalting him, you will increase your strength. Do not grow weary; otherwise you will not reach him."
Song of Songs 2:5 — THE LONG RULES 2
What reflection is sweeter than the thought of the magnificence of God? What desire of the soul is so poignant and so intolerably keen as that desire implanted by God in a soul purified from all vice and affirming with sincerity, "I languish with love." Totally ineffable and indescribable are the lightning flashes of divine Beauty.
Song of Songs 5:2 — HOMILIES ON THE PSALMS 16:1 (PSALM 33)
According to the counsel of the apostle, the zealous person can do all things for the glory of God, so that every act and every word and every work has in it power of praise. Whether the just person eats or drinks, he does all for the glory of God. The heart of such a one watches when he is sleeping, according to him who said in the Song of Solomon: "I sleep, and my heart watches." For on many occasions the visions seen during sleep are images of our thoughts by day.
Titus 2:13 — HOMILIES ON THE PSALMS 10.3
Therefore, the common Director of our lives, the great Teacher, the Spirit of truth, wisely and cleverly set forth the rewards, in order that, rising above the present labors, we might press on in spirit to the enjoyment of eternal blessings. "Blessed is the man who has not walked in the counsel of the ungodly." What is most truly good, therefore, is principally and primarily the most blessed. And that is God. So Paul also, when about to make mention of Christ, said: "according to the manifestation of our blessed God and Savior Jesus Christ." For, truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure.
Titus 3:4 — ON THE HOLY SPIRIT 8.18
Every kind of help comes to our souls through Christ. Various appropriate titles have been devised for each particular kind of care. When he presents a blameless soul to himself, a soul which like a pure virgin has neither spot nor wrinkle, he is called Bridegroom. But when he receives someone paralyzed by the devil's evil strokes and heals the heavy burden of his sins, he is called Physician. Because he cares for us, will this make us think less of him? Or will we not be struck with amazement at our Savior's mighty power and love for mankind, who patiently endured to suffer our infirmities with us and condescended to our weakness? No heaven, or earth, or the great oceans, or all creatures living in the waters and on dry land, or plants, stars, air, or seasons or the vast expanse of the universe can illustrate the surpassing greatness of God's might so well as he has himself. The infinite God, remaining changeless, assumed flesh and fought with death, freeing us from suffering by his own suffering!
Titus 3:10 — LETTERS 22
He who has been corrected in first faults, and received pardon, if he sins again prepares for himself a judgment of wrath worse than the former. He, who after the first and second admonition abides in his fault, ought to be brought before the person in authority, if haply after being rebuked by more he may be ashamed. If even thus he fail to be set right he is to be cut off from the rest as one that maketh to offend, and regarded as a heathen and a publican, for the security of them that are obedient, according to the saying, When the impious fall the righteous tremble.
Zechariah 6:12 — HOMILIES ON THE PSALMS 45:18.5
Therefore God helps the city, producing in it early morning by his own rising and coming. "Behold a man," it is said, "the Orient is his name." For those upon whom the spiritual light will rise, when the darkness that comes from ignorance and wickedness is destroyed, early morning will be at hand. Since, then, light has come into the world in order that he who walks about in it may not stumble, his help is able to cause the early morning. Or perhaps, since the resurrection was in the dim morning twilight, God will help the city in the morning early, who on the third day, early on the morning of the resurrection gained the victory through death.
Zechariah 10:1 — THE LONG RULES, PREFACE
Let us not, therefore, know God by halves or make his lovingkindness an excuse for our indolence; for this, his thunders, for this, his lightnings—that his goodness may not be held in despite. He who causes the sun to rise also strikes people with blindness. He who sends the rain also causes the rain of fire. By the one he manifests his goodness; by the other, his severity. For the one let us love him, for the other let us fear, that it may not be said also to us, "Or despise you the riches of his goodness and patience and longsuffering? Know you not that the mercy of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up to yourself wrath against the day of wrath."