and straightway he says: "Eat, O my neighbors, and drink, and be inebriated, O brethren." Behold the Savior speaks; to the children He prescribes to eat, to the greater He says: "And drink"; to the perfect He said: "And be inebriated, O brethren." A Indeed, Paul, being perfect and filled with this divine ebriety, was saying: "For whether we are beside ourselves, it is to God: or whether we be sober, it is for you." Do not think, however, that he was beside himself from wine; for he himself gave the precept: "Do not be inebriated with wine, in which is luxury," but writes to Timothy: "Use a little wine for your stomach's sake." If he prescribes this to others, how much more to himself? For he was inebriated with that good and divine ebriety of the Word. May God grant that we also be numbered with him in the kingdom of heaven, in Christ Jesus. Amen. B
MONITION CONCERNING THE SERMONS OR COMMENTARIES ON MATTHEW
Whether Athanasius gave sermons or commentaries on Matthew, or not, was formerly a matter to be weighed merely by conjectures, since the catenae on the Gospel of Matthew, while circulating certain fragments of Athanasius and noting only the name of Athanasius, mentioned neither commentaries nor sermons nor homilies. And because some things of this kind were excerpts taken from works already printed, it occurred to me that the rest, which did not exist in printed editions, were taken from the lost works of the holy Doctor. But now every cause for suspicion or doubt is removed: for in the codices, both Italian and French, which we have recently happened upon, we find the commentaries and sermons of Athanasius on Matthew explicitly mentioned; indeed, we even provide not a few things from the sixth and ninth sermons according to the testimony of manuscripts. Nor is it surprising that these commentaries are sometimes called *hermeneiai*, or interpretations, sometimes *logoi* or sermons, or more properly, books. For this is the custom of the Greeks, that they distribute prolix works and treatises into *logoi* or books. By which reasoning that interpretation on Matthew was distinguished into many books or sermons. And we see in the following that from the interpretation of the Gospel according to Matthew, the sixth sermon is brought forward. These things certainly show that by those words, *hermeneia* and *logos*, which are placed before the interpretations of Athanasius, the same work is meant.
Therefore, we have already published some fragments of these commentaries, taken from manuscripts and catenae, at the end of the works of Athanasius, but generally they were truncated and mangled. Furthermore, since many more things, long unobserved, have recently come to light from manuscripts, we have restored everything to its native order. I confess, however, that because I am accustomed to study brevity, I hesitated for a time whether I ought to publish these newly extracted pieces separately, omitting others already published, and refer the reader from time to time to those already printed. But then, partly by the persuasion of friends, and partly by my own judgment and inclination, I drove away that tiresome scruple; either because it did not seem sufficiently considerate of the reader’s leisure that he should be sent back and forth repeatedly to various places while reading, instead of having everything at once; or especially because those few things already published are for the most part mutilated at the beginning, middle, and end, and sometimes appear from the manuscripts twice or thrice as long.
But because things that exist in foreign places are wont to smell of the foreigner, we confess that we sometimes doubted regarding the fragment torn from the commentary of Athanasius, *On the Nine Incurable Diseases of Herod*, and conjectured it to be among the Athanasian works where chance had carried it. But when, placed in its proper location, it was permissible to compare it with other interpretations on Matthew, we easily recognized in it the hand of Athanasius. Furthermore, what he narrates here concerning the nine diseases of Herod, he has borrowed almost word for word from Josephus; and he discourses learnedly on the birth of Herod from the same Josephus and from Africanus.
Perhaps another scruple might arise, because regarding the interpretation of that text, "Blessed are the clean of heart," Athanasius [uses] that verse of Job, "No one is clean of defilement, even if his life on earth be but of one day," concerning bodily defilements—
strive to understand, and not against the opinion of certain heretics (so he says), that stains or sins reside in the souls of infants. But, as he himself quite clearly interprets, he is speaking of stains or actual sins, as they are called, which no sane person would say exist in children. And if anyone should object, why Athanasius does not refer the statement of Job to original sin, I would answer him that Athanasius, and others who have spoken similarly, understood by the stains of the soul only the sins committed by each individual; yet he was not ignorant that, from the fall of Adam, all his descendants have contracted the debt of death for both soul and body. And furthermore, the passage is not intact, but mutilated; if everything were extant, we would undoubtedly discern this mind of Athanasius from the sequence. Concerning these matters, more in the preface.
Here, moreover, many noble things occur against fate and the astrologers; concerning the removal of bishops, presbyters, and deacons who conduct themselves unworthily; concerning the distribution of the mysteries of Christ, that is, the holy Eucharist, to be performed by the deacon; regarding how the saying is to be understood: "Blasphemy against the Son of man will be forgiven, but not against the Holy Spirit"; and against those who deemed the moon to be among the gods, which indicates the Athanasian age, when the error of the multitude of gods was still flourishing in the world. And many things of this kind are well treated.
However, as to the time when these commentaries were edited, one can only guess from that passage where the holy Doctor convicts Apollinarius of impiety. For as it has been established from the testimony of Athanasius himself in the synod of Antioch in the year 362, and also from the passage of Proclus in the synod of Constantinople, it was only in the final years of his life that Athanasius erupted into open war with Apollinarius and condemned him among men as a heresiarch. Perhaps it could also be said that Athanasius, having edited these commentaries earlier, afterwards added that clause against Apollinarius; a thing which we have shown elsewhere the holy Doctor did more than once.
FROM THE SERMONS OR COMMENTARIES ON THE GOSPEL OF MATTHEW
A *The book of the generation of Jesus Christ.* Christ was both priest and king: priest in that He offered Himself as a sacrifice for all; king, in that He reigned against sin and death.
*Fourteen generations.* What is the reason that, when only twelve persons appear in these generations, fourteen generations are nonetheless found? I believe that the evangelist has set down the migration itself in place of a person; and in place of another person, Christ.
Athanasius of Alexandria, Book of the Interpretation of the Gospel according to Matthew
*For we saw His star in the East.* If there were a star in the heaven for every individual human being, why was the heaven filled with infinite and innumerable stars on the third day, when Adam was formed on the sixth day?
B *And with some things interposed by Chrysostom.* That neither fate, nor genesis—that is, the hour of birth—nor the course of the stars directs our affairs, is clear from this: For if all things that happen depended on them, and not on the will and choice of men, why do you beat a servant accused of theft? What cause is there for you to drag an adulterous wife to a tribunal? Why do you blush with shame over wicked deeds? Why is it that you do not endure contumelious words, but if anyone calls you an adulterer, or a fornicator, or a drunkard, or anything of the sort, you call the matter an insult? For if sin did not proceed from your own intent, there would be no crime in what is done, nor...
would it be a matter of shame to be told of it. But now, since you do not pardon those who sin, and since you yourself are ashamed when doing evil, and strive to remain hidden, and since you consider those who bring these things before you to be insulting you, you confess through all these things that our actions are not bound by necessity, but are honored by the liberty of the will. Indeed, we know how to pardon those held fast by necessity; and if someone, driven by a demon, should tear our tunic or inflict blows upon us, we not only do not reproach him, but we feel pity and pardon him. Why is this? Because he acted not by the choice of his own will, but by the impulse of a demon. B Therefore, if other sins were also committed through the necessity of fate, we would certainly grant pardon; but since we know that they do not proceed from necessity, for this reason we do not spare—neither masters their servants, nor husbands their wives, nor wives their husbands, nor teachers their students, nor fathers their children, nor rulers those under them; but we become harsh inquisitors of their transgressions and punishers, and we resort to tribunals, and we subject them to blows, and we use castigations, and we do everything that we may deliver them from their evils.
That, "We have come to worship Him," is a sign of the uprightness and faith of the Magi. For those who traversed such a vast distance for the sake of worshipping Christ, what would they not have done had such a mystery occurred in their own land? Therefore, men of this kind are to be commended for their faith, and for the sake of their virtue, to be praised in every way. C
Athanasius of Alexandria, from his interpretation on Matthew. On the nine incurable diseases by which Herod was afflicted and died.
(See Vol. II, col. 1251.)
"Arise, take the young child."
This manner of speaking thoroughly refutes the impiety of Apollinarius, who said that Christ did not receive an intelligent soul, but existed only as a body without soul and reason.
"And his food was locusts and wild honey."
D That the herb known as "locust" is a certain thing, Solomon teaches us, saying: "The almond-tree shall flourish, and the locust shall be made fat." But that "wild honey" is not an herb, but is truly wild honey, which is most bitter and unpleasant to the taste.That, "He shall baptize you in the Holy Spirit," signifies that He will cleanse you; because, of course, the baptism of John is not able to perform this, but that of Christ is, who also has the authority to forgive sins.
A *If thou art the Son of God.* Why does the devil question Christ at every temptation, saying: *If thou art the Son of God*? He speaks these words according to the likeness of those things formerly said by him in paradise. For he said to Adam: *In the day that ye eat, your eyes shall be opened*; showing them, as it were, that they had been deceived by God. Therefore, he continually adds herein at each of his own words, *If thou art the Son of God*; that is, if the voice that called thee Son is true, why dost thou not confirm it by doing what I say to thee?
*Teaching in their synagogues.* Christ teaches openly and with confidence, so that they (the Jews) may believe that what He teaches is not contrary to the Law. Which, of course, most of all provoked the Jews to fury against Him.
*Blessed are those who hunger and thirst for righteousness.* He calls those who hunger and thirst for righteousness those who practice righteousness with eagerness and fervent spirit. For, He says, they shall be satisfied, even in this life, because they are content with a few things; and much more so in the life to come, inasmuch as they will always be dwelling with Christ, where there is neither pain nor mourning.
*Blessed are the pure in heart, for they shall see God.* Because whoever has purged his own heart of every affection of desire, sees the image of the divine nature in its own beauty. For the purity of the soul is sufficient to behold God as in a mirror within itself.
B *Of Athanasius of Alexandria.* C From the sixth sermon of the interpretation on the Gospel according to Matthew, on that saying: *No one is clean from filth, even if his life on earth has been but one day.*
But the heretics are surely ignorant of that, *No one is clean from filth, even if his life has been but one day*, [for it] was said concerning the natural filth which an infant brings with him after coming forth from the mother's womb. Wherefore the lawgiver Moses also said D that the woman who has given birth is unclean, for forty days in the case of a male, and for eighty in the case of a female, on account of the greater humidity of [her] nature. But if it were not as the Law of Moses sets forth, and one were to borrow arguments from the very nature of the case to the contrary, what sin can an infant commit whose life has been but one day? Adultery? By no means, since it does not flourish in pleasure. Fornication? Nothing of the sort, since it is not capable of such desire. Murder? But it cannot wield a lethal weapon. Perjury? But it is not yet able to speak clearly. Avarice? But it knows neither another's money, nor its own. Moreover, little children are utterly forgetful of wrongs; for until they reach man's estate, they pray [even] when beaten, and when driven away, they do not defend themselves. Whence also the Lord said to those who believe in Him: *Unless you are converted and become as little children, you shall not enter into the kingdom of heaven.* Since
infants are entirely innocent of such offenses, what sin does a child one day old have, unless, as we said, it is bodily filth? For it is not said: *No one is clean from sin*, but, *from filth.* A
*Athanasius of Alexandria.*
How are we to understand the statement: *Whoever looks at a woman to desire her has already committed adultery with her in his heart?* B He commits adultery with a woman in his heart who has consented to the act, but has been prevented by place, or time, or the fear of Roman laws. That many who have not performed the impiety have nonetheless been punished as adulterers is easy for everyone to be convinced of from the case of Holofernes. For when he was eager to perpetrate the defilement, Judith, like a certain law of justice, drawing her sword, cut off his head, having first invoked for aid and defense God, the giver of the laws and the helper of temperance. In like manner also the two elders, when they had said to Susanna, *Behold, we are in your desire*, even though they had not performed the deed, were punished and put to death as adulterers. If, therefore, at the present time anyone is of such a sort—intemperate, incontinent, desiring other men's wives—he commits adultery in his mind; for he who has dominion over his passions, being pure from the offense and from obscene speech, is not an adulterer, but a master of his passions, checking the heavy onset of pleasure with divine fear, just as a sea wave is checked by a strong and solid rock. C
*Si oculus tuus dexter scandalizat te, erue eum, et projice abs te* [If your right eye causes you to stumble, pluck it out and throw it from you], and what follows. Walking on the unerring and life-giving way, let us pluck out the eye if it is an occasion of stumbling to us; not indeed the physical one, for the blind also are adulterers, but the spiritual one. For example, if a bishop or a presbyter, who are the eyes of the Church, behave improperly and become an occasion of falling to the people, they must be cast out. For it is better to hold gatherings in the house of prayer without them, than with them to be cast, as with Annas and Caiaphas, into the gehenna of fire. Similarly, if a deacon, who is considered to be the hand, should do something unworthy, let him be separated from the altar. And the servant who is reckoned as the foot, if he should run improperly toward falsehood and the taking of bribes, according to the example of Gehazi, he too must be removed from his ministry as a wicked and imprudent man, so that the Church may be kept gathered without offense. D
*Athanasius of Alexandria.*
*From the book of the interpretation of the holy Gospel.*
*Take heed that you do not perform your alms before men, so as to be seen by them; otherwise, you have no reward with your Father who is in heaven.*
The Only-Begotten counsels us not to perform alms before men; not that we should delay to cherish our brothers in doing good to those in need, but that we should not seek to hunt after present glory according to the vainglorious Pharisees; but rather that we should await the reward from God in the world to come for faithful and diligent alms, A for He rejoices as much in the gift as He does in the rich and good intent of the giver, as we can learn from the poor widow who cast two mites into the treasury.
B "But when you do alms," he says, "let not your left hand know what your right hand is doing." That is, let not the desires of the flesh know the thought of the Holy Spirit. But how is it even possible, while performing alms, for one's left hand not to cooperate in the work of beneficence? For it is necessary in every way for both hands to cooperate with each other in doing good. For while the left hand holds the money, or the purse, the right hand sows the good seed into the field of the hearts of the poor, that it may reap a harvest not clinging to the stubble, but to the eternal and immortal life hanging upon the cross. And the Only-Begotten does not wish the sinister and carnal thoughts to know what the right hand of the Holy Spirit is doing, lest at some point they hinder the good purpose and rich intent by saying: "We need to provide food and expenses for many years, various garments, adorned houses, silver vessels, deposited gold, servants for service, and villages and lands for income." For the right parts of the Holy Spirit care for none of these things at all, nor do they reflect upon them, trusting in the Lord's voice: "Seek first the kingdom of God, and all these things shall be added to you." And thus, surely, the left will not know what the right is doing.
For when the mind, with undistracted and intense desire toward pleasing God, struggles with its whole power so as not to fall from what is proper, it contends C lawfully; then it takes thought of no other member, if not only of that which serves the task at hand, just as an artisan keeps his eye at any given time only on the tool that is useful to him. Furthermore, if there is no reason for disbelief in faith, nor can light be the cause of darkness, nor can the devil be shown to exist with Christ, it is manifest that what is entirely contrary to reason cannot exist with reason. And if that which is contrary to reason can in no way exist with reason, then one who has been raised to the reason of virtues knows not that which is contrary to reason, but knows only virtue; D and for this reason, he knows neither the right hand by way of excess, nor the left by way of defect. For in both cases, that which is openly contrary to reason occurs.
"And when you pray, do not use many words." Here He turns away long prayers, but not frequent ones. For He commands us to pray without ceasing.
Athanasius of Alexandria, On the Subject of Not Laying up Treasures on Earth, a book of interpretation of the Gospel according to Matthew: Sermon IX.
A "Do not lay up for yourselves treasures on earth," says Christ, "where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in nor steal." Those who heard these words said, "Very beautiful is the counsel, and acceptable is the sentiment, to store up the goods of this life in heaven rather than on earth. But how shall we place gold and silver in heaven? We are at a loss. For heaven is very high, and we cannot reach it with our hand. We do not see that ladder which the patriarch Jacob beheld, so that by climbing it we might deposit our possessions in heaven." To these things the Lord replies: "Even if heaven is very high, you can nevertheless deposit there the store of justice, which can never be plundered. Give to the poor and needy what he requires, and you shall find these things laid up in heaven, safe, unpolluted, incorruptible. You also have a ladder reaching from earth to heaven, namely, the saving cross; and its steps are the dogmas B of the immaculate Gospels. Therefore, ascend by them to the heavenly mansions, so that you may be glorified forever. Pay attention also to what is said by me: 'The lamp of your body is your eye. If your eye is simple, your whole body will be bright; but if your eye is evil, your whole body will be dark.' Now the body becomes dark, when the eye is evil, not through any fault of the Creator—for all things that God made are very good—but because of the wicked and evil-wishing disposition of the one who possesses it. When you hear of an 'evil eye,' O sensible listener, understand it not to be the one that is in the head, but the evil thought that exists in the unenlightened heart. And even if it should happen that the physical eye becomes darkened by a copious flow of fluid and pain in the skull, yet physical blindness does not alienate anyone from future and eternal goods."
Athanasius, On that which is written: Is not the soul more than food, and the body than clothing?
C The soul differs from food, in that the former is a kind of vivifying spirit; the latter is earthly and easily dissolved. The body is superior to clothing, because the former is the work of divine hands, while the latter is the fleece of an irrational animal. Many, D upon hearing that the soul eats, are astonished at the expression, since they see the hand bringing food to the mouth. But you, beloved, do not be surprised when you hear that the soul eats. For indeed it is so, and
it is in no other way. A The soul eats what is sent to the mouth, for it is warm by nature, according to the word of Wisdom: "A warm soul is like a burning fire." Just as fire cooks what is put into a cauldron, so the fiery soul digests and consumes the food introduced into the stomach. And even if the soul is called "cold" in its essence, as some of the simpler sort have thought, it is not said so because it is cold in nature, but because, due to its great heat, it dries up moisture. This becomes clear from the power and efficacy of the sun; for since fire is hot and fiery, it dries up mud and draws up all moisture. That the soul is hot by nature, be persuaded, brother, by those who have died. For when the soul is separated from the body, all the limbs are found to be crystalline, and no less cold than winter ice or snow. B You can also prove the point from what happens during times of famine; for as long as the soul enjoys an abundance of food, the body thrives and grows strong; but when food is lacking, it consumes and destroys the body itself. For the body cannot withstand the heat of the soul without food, just as a bronze vessel placed over a furnace cannot endure the intensity of the fire without water; for it is scorched and melts away completely. In the same way, the cauldron of the body, lacking food, is worn away and perishes entirely by the fiery soul. The sum of all that has been said points primarily to the command of the Lord: "Do not be anxious for your soul, what you shall eat, or for your body, what you shall put on; the soul is more than food, and the body than clothing." If, therefore, we have been deemed worthy of the superior and greater goods by the grace of the Bountiful One, all the more shall we be filled with these lesser and more trivial things.
Seek first the kingdom of God. The kingdom of God is nothing other than the possession of future goods; that is, the contemplation and knowledge of God, as far as it is within the capacity of the human soul.
On the fact that one must not judge, from the Gospel according to Matthew, by the blessed Athanasius.
"Judge not, that you be not judged; for with what judgment you judge, you shall be judged; and with what measure you mete, it shall be measured to you again." But the Lord says that the same and equal things happen to the one who judges and to the one who measures—not as the children of the heretics say, misleading themselves, and not knowing what they are saying, nor the things about which they assert [their claims]. D For these, trafficking in money through senseless and harmful rites of penance, want to say that one should not judge or condemn those who commit mortal sins. For the Lord said: "Do not judge, that you be not judged." If, however, the matter were as they insist, surely the righteous Noah would have been condemned for having judged the mocker Ham to be a slave to his brothers. And Moses, having judged the man gathering wood on the
A sabbath, commanded him to be stoned to death outside the camp. And his successor Joshua, having passed sentence upon Achan for his theft, utterly destroyed him with all his household. Phinehas also, having judged Zimri for his fornication, pierced him through with a javelin. And Samuel slew Agag, the king of the Amalekites, before the Lord. Elijah, having judged the false prophets, slaughtered them like swine in the torrent. And Elisha, having judged Gehazi for the receiving of money, showed him to be a leper. And Daniel, having judged the licentious elders on account of their false accusation, punished them according to the Mosaic law. And Peter, having received the keys of the kingdom of heaven, having judged Ananias and his wife for having kept back some of the price of their own property, immediately caused them to give up the ghost. And Paul judged Alexander the coppersmith, saying: "The Lord will render to him according to his works." And he delivered Hymenaeus and Philetus to Satan, that they might be instructed not to blaspheme anymore. B He also reproves the Corinthian Churches for not judging, saying: "Is there not among you any wise man who shall be able to judge between his brother? Or do you not know that we shall judge angels?" If, therefore, all the righteous who have judged were not condemned thereby, but were rather chosen for the spiritual ministry, why should we not judge according to them? The Lord therefore said: "Judge not, that you be not judged," not so that we should be about to do or act without judgment, but because the Pharisees and Scribes would judge one another, yet would not correct themselves. For example, they judged the murderer to deserve death according to the law, while they themselves were lawlessly putting the prophets to death; they judged the adulterer to be punished as an adulterer, while they themselves, like wanton horses, were neighing after the wives of others; they judged the thief, while they themselves were plunderers of other men's wealth. C And they were straining out a gnat and swallowing a camel. That the Pharisees and Scribes were indeed such people is evident from what the Lord says to each of them in the following passages: "Why do you behold the mote that is in your brother's eye, but do not consider the beam that is in your own eye? Or how can you say to your brother, 'Let me pull out the mote out of your eye,' and behold, a beam is in your own eye? Hypocrite, first cast out the beam out of your own eye, and then shall you see clearly to cast out the mote out of your brother's eye." But if you have the beam of intemperance in your own eye, being blind, how are you able to turn your neighbor away from the mote of a small sin? The divine D Paul, writing to the Romans, also speaks about such hypocrites, who feign piety: "You who teach another, do you not teach yourself? You who preach that one should not steal, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege? You who boast in the law, through the breaking of the law dishonor God?" And again: "For in whatever judgment you judge the
other, you condemn yourself; for you do the same things as the one who judges." A Just as those who transgress the Passover, by that transgression of the Passover, dishonor Christ, whose the Passover is. Therefore, in whatever matter a man judges another, if he does the same himself, he condemns himself; just like those two elders, who, having judged Susanna as an adulteress and condemned her, according to the Mosaic law were themselves condemned as adulterers. Pharaoh, too, was paid back in the measure he meted out: for having ordered the infants to be drowned and suffocated in the river, he himself perished, submerged in the Red Sea. The priests indeed, having slaughtered Zacharias beside the altar, were themselves slaughtered by the Romans beneath the altar; so that you may learn that in the measure by which one metes, it is meted back to him, and by the things through which anyone sins, by these he is also punished.
On the undefiled mysteries.
B "Do not give what is holy to the dogs, nor cast your pearls before swine," says Christ. This is indeed a matter of right judgment. For the Lord did not speak indiscriminately or without distinction: "Give what is holy and [your] pearls to all"; but, "Do not give what is holy to the dogs," that is, to evil workers, as the Apostle says: "Beware of dogs, beware of evil workers, beware of those who mutilate the flesh," by which are signified lascivious men. Nor is it without reason, but quite congruously, that lascivious men are compared to swine. For just as if someone pulls a pig out of the mire, it thinks it is being harmed; so if someone turns a lascivious person away from the mire of pleasure, he considers the one counseling temperance to be an enemy rather than a friend. C Let us not, therefore, cast our pearls of the undefiled mysteries before men who are like swine. But someone will say: They wish to partake of the holy things, and yet they are shameless dogs and swine wallowing in the mire of pleasure; but you must not give them. For the sick also demand water, but doctors forbid it; and tyrants desire the royal purple, but its guards, suspecting danger, do not grant it. See to it, therefore, you also, deacon, that you do not offer the purple of the immaculate body to the unworthy; lest you become answerable, not according to the Roman laws, but according to the words of the Lord. "Do not, therefore, give what is holy to the dogs, nor cast your pearls before swine," lest they trample them with their feet, that is, with thoughtless reasonings, and turning, tear you to pieces, D creating schisms and heresies.
Of Athanasius of Alexandria, On false prophets.
The Lord said: "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves; you will know them by their fruits."
A If, therefore, you see anyone, brother, who is clothed in an honest garment, do not pay heed to him, even if he is clothed in sheep's skin and holds the name of presbyter, or bishop, or deacon, or ascetic; but examine his deeds more accurately: whether he is temperate, whether he is hospitable, or merciful, or loving, or persevering in prayers, or patient. If he has his belly as his god, and his throat as Hades, laboring under the disease of riches, and having piety as a means of profit, dismiss him. For he is not a knowledgeable shepherd, but a ravenous wolf. But if you know how to test trees by their fruits—what sort they are in nature, in taste, in richness—then much more ought you to test the merchants of Christ by their deeds; for, while carrying a pretense of piety, they possess a diabolical soul. And if you do not gather grapes from thorns, or figs from thistles, what do you suppose—that you might hear something good from prevaricators, or learn something useful from traitors? Avert yourself, therefore, from them as if they were Arabian wolves, and thorns of disobedience, and thistles of iniquities, and evil trees. If you see some wise man, according to the counsel of Wisdom, watch for him in the morning, and let your foot wear out the thresholds of his doors, that you may learn from him the shadows of the Law and the gifts of graces. Neither a sophistic speech nor a modest dress introduces one into the kingdom of heaven, but a faith that is perfect and simple, along with a virtuous and shining providence. B
Of Saint Athanasius.
"Take my yoke upon you, and learn from me, for I am meek and lowly in heart, and you will find rest for your souls; for my yoke is easy, and my burden is light." Having been benefited from this, the divine Apostle called sin "ponderous and easily besetting." For what is heavier and more harmful than sin? And, conversely, what is lighter and more useful than virtue? For sin, as it is written in Proverbs, having wounded many, casts them down with its weight, and every man is bound by the chains of his own sins. Virtue, however, gives life to those who embrace it and raises them to a height, as the writer of Proverbs says: "It is a tree of life to those who embrace it"; and the Psalmist: "The Lord raises up the meek." For this reason, sin is symbolically seen as being weighed down with a talent of lead, because it drags those who use it down into the depths of Hades. And for those in whom carnal burdens and the desires of the flesh exist, and who are surrounded by sin, it is not free for them to lift their eyes toward God. The yoke of the Savior, therefore, is easy and the burden light. But how, one might ask, is the burden light, when He says: "If anyone does not hate father or mother," and, "Whoever does not take up his cross and follow me, is not worthy of me," and, "Whoever does not renounce all that he possesses, cannot be my disciple," C and even commands one to give up his very life? This [is what] D
A Paul teaches when he says: "For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison," and again: "The sufferings of this present time are not worth comparing with the glory that is to be revealed to us."
Produced from Colbertine codex 254, eleventh century. It is a Catena on Matthew. By Saint Athanasius.
"Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks a word against the Holy Spirit will not be forgiven, either in this age or in the age to come." Here it is appropriate to cite what the Apostle says: "The letter kills, but the Spirit gives life." For if we understand many of the places in the divine Scriptures according to the letter, we shall fall into impious blasphemies; such is the saying of the Lord now set before us. For if we interpret the words according to the bare letter, we shall be carried away not only into illicit thoughts, but we shall also find the Lord himself contradicting B himself. For if "whoever speaks a word against the Son will be forgiven," how did the Son himself say, "Whoever denies me [before men] will be denied before the angels of God"? And again, if "every sin and blasphemy will be forgiven people," how are we to give an account for every idle word? How will he who says to his brother, "You fool," be liable to the hell of fire? And how does Paul also say, "Do not be deceived; neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God"? If these things are so, how, I ask, will every sin and blasphemy be forgiven people? And if this is true, why then is the wretched Origen accused, because he fixes an end to punishments, and preaches that eventually C the remission of all sins will be granted by God both to men and to demons? Again, if blasphemy against the Holy Spirit has no forgiveness, why does the Church complain about Novatus for rejecting penance? But that which is more obscure and difficult to understand is this: that he who speaks a word against the Son will be forgiven, but he who speaks a word against the Spirit will not be forgiven, so that the Son appears inferior to the Holy Spirit and the Father. Why, then, do we reject the impious Arians, who claim the Son is inferior and lesser than the Spirit? Why, then, does the Son say, "I and the Father are one," and, "Whoever does not honor the Son does not honor the Father," and again D here says, "Whoever speaks a word against the Son, he shall be forgiven"? Has blasphemy against the Son been forgiven to the Arians, Simonians, Sabellians, Photinians, and all others who blas-
blasphemed against the incarnation of the Son? A Away with such absurdity! For if he who says to his brother, "Fool," is liable to the hell of fire, into what hell, tell me, shall he be cast who declares his God to be a creature, not the Son of God, but a slave and an assistant and something small? And if whoever speaks a word against the Son shall be forgiven, how did the Son Himself say, "He who does not eat my flesh and drink my blood, has not eternal life"? Moreover, how can anyone, while dishonoring the Son, not blaspheme against the holy Trinity? B For he who speaks blasphemy against It clearly denies holy baptism; and he who denies this, strips himself of the Holy Spirit. And just as with this visible sun, if you insult its heat or its ray, such an insult rebounds upon the whole nature of the sun; so it is also with the triple-sunned light and mystery of the holy Trinity: an insult brought against one person is a blasphemy against the whole fullness of the Godhead. What then is meant by that saying to the Jews: "Every sin and blasphemy shall be forgiven to men; C but whoever speaks a word against the Son of man, it shall be forgiven him; but whoever speaks a word against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the future"? Let us listen intelligently, and not be led astray. That Christ is twofold after the ineffable union—I mean from Godhead and humanity—the sacred Scriptures cry out to us: for "the Word became flesh." The Godhead of the Word, therefore, Christ Himself calls the Holy Spirit, just as He spoke to the Samaritan woman, "God is Spirit"; but His humanity He calls the Son of man: "Now," He says, "is the Son of man glorified." The Jews, therefore, who always offended God, were guilty of a double blasphemy against Christ. D Some of them struck against His flesh, that is, against the Son of man, thinking Him a prophet and not God, and they called Him a glutton and a wine-bibber: to whom He gave forgiveness. For it was the beginning of the preaching, and the world could not yet believe that He who had become man was God. Hence Christ says, "Whoever speaks a word against the Son of man, that is, against His body, it shall be forgiven him." For I dare to say that not even the blessed disciples themselves had the perfect understanding regarding His Godhead, until the Holy Spirit descended upon them at Pentecost. For even after the resurrection, seeing Him, some worshipped, but others doubted; yet they were not condemned for this. But those who blasphemed against the Holy Spirit, that is, against the Godhead of Christ, and said that "By Beelzebul, the prince of demons, He casts out demons," are not forgiven, neither in this age nor in the future. It should be observed further that Christ did not say to the one who blasphemes and afterwards repen-
repents that it will not be forgiven: but to the one who blasphemes, or rather, who persists in blasphemy. For worthy repentance dissolves all sins. B Regarding the statement that it is not forgiven either here or in the future: some, having inquired more diligently, say that there are four ways by which forgiveness of sins is obtained: two in this life, and two in the future life. Since we cannot remember the sins of all time, so that one might repent of them here, our Lord has mercifully provided, as it was said, two modes of repentance in the future. For when someone has acted rightly without distinction, whether moved by mercy and compassion toward his neighbor, or by whatever other offices of humanity he has performed; these things, in the future age at the time of judgment, are weighed in the balance, and according to the side to which they tip, forgiveness is obtained. And this is the first mode. The second is this: when someone, constrained by sins, yet hearing the Lord saying, "Judge not, that you be not judged," dares to judge no one, having examined his own way of life; as a keeper of the commandment, he himself is not judged. For that most truthful one is not unmindful of his own commandment. By two other modes, forgiveness C is obtained here: when someone, being in sins, is directed by divine providence through afflictions, necessities, or illnesses; for he does not know that God is cleansing him through such things. And if he gives thanks while being tempted, he receives a reward for his thanksgiving; but if he is ungrateful, he is judged for the very sins for which he is being disciplined, and furthermore, he is compelled to pay the penalties due for his ungrateful spirit. Therefore, sins committed against men can be pardoned in many ways: for if someone, sinning against a man, earns merit from another man, he has satisfied that same nature against which he sinned. But blasphemy against the Spirit (which is unbelief, admitting no pardon unless one becomes a believer), as a sin of impiety and unbelief, will be forgiven neither in this age nor in the future.
Athanasius of Alexandria, On Lunatics.
Lord, have mercy on my son, for he is a lunatic, and suffers badly. D Those who are lunatics are not so because the moon is the cause of their insanity; nor indeed was the moon created for evil, or for the harm of human nature, but for the assistance of good and useful things. For being by nature humid, it procures the sweetest sleep for bodies, and it soothes the darkness of the night, being adorned with a milky color; and by its balance it tempers the sun, which is dry and hot, and by its moisture and coldness it cherishes all plants, meadows, herbs, and vegetables—taking them into its arms as a true mother—and makes them flourish, so that at the dawn’s twilight one may see trees adorned with dense leaves, and meadows in the height of flowers