Questions and Answers (154 Questions and Answers)

OF THE SAINTLY ANASTASIUS OF SINAI, BISHOP OF ANTIOCH: QUESTIONS AND RESPONSES CONCERNING VARIOUS TOPICS BY VARIOUS PERSONS.

He derived the solutions not from himself, but from experience and from the reading of the Holy Scriptures.

CATALOGUE OF WRITERS

Holy Bible. Clement of Rome. Gregory of Nyssa. Cyril of Jerusalem. John Chrysostom. Basil the Great. John Climacus. Marcus the Monk. Maximus the Monk. Palladius. Diadochus. Isidore of Pelusium. Cyril of Alexandria. Nilus the Monk. Nicephorus, Bishop of Constantinople. Dionysius the Areopagite.

^A Gregory the Theologian. Theodoret. Athanasius. Serinus or Serenus. Josephus. Eusebius Pamphili. Clement of Alexandria. Olympiodorus. Nemesius the Bishop. Dionysius of Alexandria. Epiphanius. Hippolytus. Origen. Sophronius. Irenaeus.

INDEX OF QUESTIONS OF THIS VOLUME

I. What is the sign of a true Christian.

II. Who are the true worshippers, who worship the Father in spirit and truth.

III. If someone, having sinned, repents, and again falls into sin, does he lose his repentance and his labors, especially if he dies after the sin.

IV. If someone ceases from sin, is this sufficient for repentance, or not.

V. If one is old, or infirm, and small of soul ^B

^A and cannot be a monk, or perform the things that are of a monk, how will he be able to do penance, and be saved? VI. Whether it is good to confess sins to spiritual men. VII. Whether it is better to communicate constantly, or at some interval. VIII. In how many ways do fornication and illusions through dreams happen to a man. IX. How many modes of desertion there are, whether in afflictions, or in infirmities, or in sins: and how shall we distinguish the discipline and chastisement that proceeds from God, from the temptation that proceeds from the devil. X. What is the cause that some believers fall into bodily slips, yet are favored by God with benefits, and are delivered from dangers. XI. Since God says through the prophet Haggai: "Mine is the silver, and mine is the gold, and to whom I will, I shall give it," does it follow that every man who has become rich has been enriched by God? XII. What is the mammon of iniquity. XIII. What measure of one's own goods ought one to offer to God. XIV. Where is it more profitable to offer money, in Churches, or to the poor. XV. If someone has a wife, and children, and is involved in secular affairs, how can he please God and keep the commandments. XVI. Since the Apostle says that the powers of the world are ordained by God, are therefore every prince, king, and bishop appointed by God? XVII. Whether the evils that the nations do to us, they do by the command of God. XVIII. Whether all those who are drowned, or are cast down from cliffs, or are buried under earth, suffer this according to divine threat and command, or by the operation of the evil one. XIX. What is fortune; and is it permitted for Christians to confess fortune. XX. By what power does it happen that those who are alien to the true faith, and live wickedly, often prophesy and work miracles. XXI. Why do men not foreknow the day of their death? And whether, when they are dying, they perceive any of the good or evil things that are to befall them thereafter. XXII. What sins are remitted after death through the liturgies and alms performed for those who have fallen asleep. XXIII. Is paradise sensible, or intelligible; corruptible, or incorruptible? XXIV. The question of Theodoret, bishop of Cyrus, what is that: "According to the image and likeness." XXV. How should one understand that: "When the sons of God saw the daughters of men."

^A XXVI. If all that God makes is very good, how does He subsequently speak of clean and unclean animals? XXVII. Why did God command Abraham to sacrifice a three-year-old heifer, a three-year-old goat, a three-year-old ram, a turtledove, and a pigeon? XXVIII. Why did God command him to be circumcised? XXIX. How is one to understand: "I will harden the heart of Pharaoh"? XXX. For what reason does Job curse the day on which he was born? XXXI. How did the devil stand before God with the angels? XXXII. If the king of Babylon is allegorically taken for the devil, how does God, through Jeremiah the prophet, call him "my servant," saying: "I have given all the land to Nebuchadnezzar, king of Babylon, my servant, and I have given the beasts of the field to serve him"? XXXIII. How, when God had permitted Balaam to go to Balak, does He hinder him through the angel? XXXIV. What power did the seer's curse have, seeing that God forbade him to curse? XXXV. How is justice preserved, when children are punished for their fathers? XXXVI. How is one to understand that: "The Lord God gave you not a heart to know, and eyes to see, and ears to hear, unto this day"? XXXVII. Why, on account of a small lapse, was Moses commanded to see the land from afar, but forbidden from bringing the people in? XXXVIII. Why did God not forbid Jephthah to sacrifice his daughter, as He did with Abraham and his son? XXXIX. How is one to understand that which concerns the ventriloquist? XL. What was the ephod, through which the priest questioned God? XLI. How is one to understand that: "Solomon spoke of trees, from the cedar even unto the hyssop that springeth out of the wall"? XLII. What is: "Wisdom hath builded her house"? XLIII. How is one to understand that: "There is nothing better for a man than that he should eat and drink, and that he should make his soul enjoy good in his labor"? XLIV. Of what magnitude was the temple of Solomon? XLV. From whence did the Samaritans have this name? XLVI. How does God, who through the law commanded Israel to offer sacrifices, say through Jeremiah: "I spoke not to your fathers concerning sacrifices, nor did I command them concerning burnt offerings"?

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INTERROGATIONS AND RESPONSES

^A XLVII. What and how great were the operations in the Spirit that Elias and Elisha wrought? XLVIII. What was the statue that appeared to Nebuchadrezzar? ^A XLIX. What are the seven conduits that Zechariah saw? L. What is the difference between law and commandment? LI. Who in the Scripture had other names, changed them, and for what cause? LII. How is that to be understood: "The sinner is praised in the desires of his soul, and the unjust man is blessed"? LIII. How is it to be understood: "The thought of man shall confess to thee"? LIV. How is that to be understood: "If anyone knows his brother sinning a sin not unto death, he shall ask, and he will give him life, for those sinning not unto death"? LV. How is that to be understood: "Whom he foreknew and predestinated, these he also called"? And: "Whom he wills, he has mercy on, and whom he wills, he hardens"? And: "Not of him who wills, nor of him who runs, but of God who shows mercy"? For many say that: "Whom God wills, he saves, or destroys." LVI. How is that to be understood: "If anyone's work is burned, he will suffer loss, but he himself will be saved, yet so as through fire"? LVII. How is that to be understood: "Making peace through the blood of his cross, whether things on earth or things in the heavens"? LVIII. How is that to be understood: "Knowledge puffs up, but charity edifies"? LIX. Why does the Apostle say: "I do not permit a woman to teach"? LX. What is: "If your right eye, or your hand, scandalizes you, cut it off from you"? LXI. How is that to be understood: "If two of you agree upon the earth"? LXII. Since the Lord said to his saints: "Whatever you bind on earth shall be bound in heaven": if anyone has provoked a holy man to wrath, and he sends a sickness, or a demon, or death, or some other punishment into his house, can a man, by asking another holy man, escape the sentence of the holy man? LXIII. Since the Lord says: "Whose sins you remit, they are remitted to them": if a man sins against a man, and subsequently, led by repentance, receives forgiveness from him, has it been forgiven also by God? LXIV. Since Christ says: "It is not what enters through the mouth that defiles the man," why did the Fathers decree that we should not eat meat during the holy fasts? LXV. How is that to be understood: "Every scribe instructed in the kingdom of heaven is like a master of a house who brings forth from his treasure things new and old"?

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^A LXVI. How is that to be understood: "There are eunuchs who have made themselves eunuchs for the sake of the kingdom of God"? LXVII. How is that to be understood: "See that you do not scandalize one of these little ones"? LXVIII. How is it understood: "If anyone compels you one mile, go with him two"? LXIX. How is that to be understood: "Do not be anxious about what you shall eat, or what you shall drink, or what you shall put on"? LXX. How is that to be understood: "Do not judge, and you shall not be judged"? LXXI. How is that to be understood: "Pray that your flight may not be in winter or on the Sabbath"? LXXII. How is that to be understood: "Two shall be in the field"? LXXIII. How the thief entered into paradise before the resurrection. LXXIV. That those who are saved shall be divided into three ranks and states. LXXV. Whence a man may know if Christ dwells within him. LXXVI. Can anyone explain those things "which eye has not seen, and ear has not heard, and which have not entered into the heart of man"? LXXVII. What are those good things given to us by Christ, into which angels desire to look, as the prince of the apostles, Peter, says? LXXVIII. Why Christ glorified and loved our nature above that of the angels. LXXIX. If some infidel, Jew, or Samaritan has done many good things, does he enter into the kingdom of heaven? LXXX. How is it to be understood: "In every nation, he who fears God and works righteousness is acceptable to Him"? LXXXI. Whither do infants go who are still devoid of malice, such as four- or five-year-olds among the Jews and the unbaptized—into condemnation or into paradise? LXXXII. Can anyone obtain remission of sins through one good work? LXXXIII. If a man commits a sin and later performs certain merits to obtain pardon, and then again, after the merits, commits a sin, has he utterly lost the merits that he performed? LXXXIV. From what age are a man's sins judged by God? LXXXV. For what reason, when fornication has a greater judgment than the blasphemy of heretics, if both turn to repentance, does the Church receive the heretic immediately into communion, but segregates the fornicator for a time from the assembly of the faithful? ^C LXXXVI. Why we do not rebaptize heretics who have returned to the Catholic Church. LXXXVII. It is a famous question, widely known in almost the whole world, whether day is prior to night, or vice versa, whether night is prior to day. LXXXVIII. There is also another widely known question,

that is to say, whether the life of man has a limit or not. For some say it has one, while others say it does not.

LXXXIX. What is the soul of man, what is its nature, whence does it subsist, when is it created, and how does it act within the body, and whither does it depart after its separation from the body? ^A

XC. What, in general, should we now believe regarding souls? And whether they all exist simultaneously.

XCI. If those who depart to the underworld do not recognize one another, how did the rich man recognize and beseech Abraham and Lazarus? And not only that, but he also remembered his own five brothers whom he had left behind in his house.

XCII. How is the body, which has been devoured by countless beasts and birds, or drowned in the sea and consumed by numberless fish, and buried and dissolved in the depths of the abyss, gathered together and brought to resurrection? ^B

XCIII. What does it mean to pray without ceasing? For it is not possible for a man who is occupied with the care of his household and children, and who lives in the world, to pray without intermission.

XCIV. Whence do we see among us Christians, more so than among other unbelieving nations, many who are frequently maimed, or gouty, or lepers, or epileptics, and afflicted with other such diseases?

XCV. Whence does it happen that from their very birth and tender age some are found to be naturally mild; others irascible; others addicted to life’s pleasures and fornicators; others haters of women, or continent; and there are some, again, who are by nature generous, while others are not? ^C And not only this, but we also see some who are naturally most sagacious and clever; while others are dull, foolish, and so forth.

XCVI. That all human nature is struck with awe, seeing many fearful and terrifying things occurring at the deaths of men.

XCVII. What is pride?

XCVIII. Is the devil the author of all sin and fornication, and are we to blame him for it?

XCIX. Since in the ancient law many had two wives at once, or were not condemned for it, is this permitted for Christians?

C. If someone, while washing his mouth, or again swallowing water in a bath, does so against his will, ought he to communicate or not? ^D

CI. If someone kills two or more men, and is then apprehended and put to death, will he obtain remission or not?

CII. Are gifts offered to God from thefts and iniquities pleasing to Him?

CIII. Since we frequently hear the word of God, but do not fulfill it in our deeds, do we not bring condemnation upon ourselves thereby?

CIV. How many are the ways of those being saved, and of obtaining remission of sins from God?

CV. What should we do, when standing in Church, we desire to weep for our sins, and yet we are not able?

^A CVI. Whence does a man know that his sins have been remitted by God, and that he will certainly find mercy on the day of judgment? CVII. If I set out to do some work, whence should I infer whether it pleases God or not? CVIII. Is it fitting for a Christian to cast lots? CIX. If there is a certain believer who troubles me, and I cannot be reconciled to him, nor greet him from my whole heart, but only with my lips; what should I do? Should I reconcile with him even if only superficially, or entirely separate myself from him? CX. When our rulers are Jews, or infidels, or heretics, is it necessary to offer prayers for them in the Church, or not? CXI. What then; is it necessary to pray even for the Gentiles who died before the coming of Christ, and should we not anathematize them? CXII. Is it true that that pythoness woman, at Saul's request, truly raised Samuel? CXIII. Is it advisable, when someone travels abroad, to carry the Eucharist with him in a vessel; or to communicate wherever and from whomever communion is administered? CXIV. To some it has seemed impossible that one who flees from a contagious place to another can be saved from death. CXV. Is a Christian required, on the day he is about to receive the Eucharist, to abstain from the company of his own wife, and not approach her? ^C CXVI. What should I do if I am questioned about the faith by heretics, and I do not know how to state the dogma? CXVII. Is there, then, no concise method by which a simple man might be enabled to answer a heretic? CXVIII. Why has Satan not stirred up so many heresies and schisms in any other profession as he has in the Christian faith? CXIX. Why did God permit the devil to attack men? Why did He not remove him from the midst? CXX. Whence do dreams come, and how do they often turn out to be true? CXXI. Since the Apostle says that an unbelieving husband is sanctified by a believing wife, and likewise an unbelieving wife by a believing husband, is it therefore permitted for a Christian to marry an unbelieving or Gentile woman? ^D CXXII. Does one sin who flees in a time of persecution? CXXIII. Since we see that some women, who are slaves, even in that same captivity commit fornication, what should be said of them? CXXIV. How many corporal adulteries are there? CXXV. Since God says to the serpent: "Man shall watch thy head," that is, the beginning of all thy counsel; "but thou shalt watch his heel," that is, the last things of his life; whence does Satan know

the end of a man? For we have seen many who have lived well and excellently all their lives, but fell away at the very ends of their lives, of whom one is that detestable apostate, Julian. ^A

CXXVI. Some wish to say that Satan fell because he refused to adore man.

CXXVII. You said above, in the discourse on the elements, that it often happens through a certain natural connection and on account of the humors that some women are sterile, some fruitful, and some have few children. But you gave no reason for this manner of cause.

CXXVIII. What is the talent which the Lord, at the consummation of the age, says He will take away from the wicked servant and give to those who had traded excellently with the five talents?

CXXIX. What is the mammon of iniquity, of which the Lord spoke?

CXXX. What kind of sins are those committed knowingly, and what kind are those committed in ignorance? Which are the graver? ^B

CXXXI. Since God commands in the Holy Scriptures: "Deliver those who are being led to death," what then? Is it good to deliver even robbers and murderers?

CXXXII. If I am held in servitude or captivity, and I am not able, as I would like, to go to church when I wish, or to fast, or to keep vigil, by what means can I find forgiveness of sins?

CXXXIII. Tell me, who was worse than King Manasseh, through whose wickedness the Israelites worshiped idols for fifty-five years? Yet he, when he had done penance through confession, was received by God.

CXXXIV. For what reason does it come about that many, who offer themselves alacritously to death for the orthodox faith, having progressed even to the threshold of death, are called back and liberated afterwards, whether by the prayers of men or by a change on the part of the tyrants? Whence ought we to consider such a liberation to come: from God, or from men? ^C

CXXXV. What is true humility, and how can we practice it with the help of God?

CXXXVI. What is the meaning of that saying: "If I distribute all my goods to the poor, and if I deliver my body to be burned, but have not love, I am not profited at all"? How can one expend all his goods on the food of the needy without love?

CXXXVII. Does the consummation of the world have a fixed time, or not?

CXXXVIII. Some hear with difficulty that apostolic saying which states that in the resurrection, "then the Son Himself will also be subjected to the Father, who subjected all things to Him."

CXXXIX. Many, not only the faithless but also some of the faithful who are addicted to legal polygamy, object to us that... ^D

the Lord's saying, "I have not come to abolish the Law, but to fulfill it." What then must be our answer to them regarding this? ^A CXL. If someone in the desert or in captivity, pressed by distress and hunger, eats the flesh of a camel, or of a wild ass, or of any other of this kind, is it reckoned to him for judgment or not? ^B CXLI. If someone proposes for himself what he deems to be good—for example, to abstain for a time from wine, or from meat, or from his own wife, or anything of the sort—but afterwards he does not carry out this intention due to negligence, what must be done? CXLII. How does the Apostle say, at times: "Do not be foolish," and at other times: "Do not be wise in your own sight"? CXLIII. Since the Apostle says: "As in Adam all die, so also in Christ shall all be made alive": why do we all die of the father's fault in Adam, but when my father is made alive in Christ and cleansed from his own transgression, he transmits nothing of his purity to me? CXLIV. Why are the Gospels neither more nor fewer than four? CXLV. What is the circumcised foreskin of the Lord? CXLVI. Who were those whose blood Pilate mingled with the sacrifices? CXLVII. How will every blasphemy be forgiven to men, but that against the Holy Spirit will not be forgiven? ^C CXLVIII. How is that saying of the Lord to be understood: "If I do not go away, the Paraclete will not come," when nevertheless He imparts the Holy Spirit to the apostles by breathing [upon them]? CXLIX. What is the judge of iniquity? CL. How is that saying to be understood: "He who has a tunic, let him sell it and buy a sword"? CLI. How is it that he who loves his soul will lose it? CLII. How is the Lord's three-day burial and resurrection to be understood? CLIII. Do the evangelists agree concerning the time of the resurrection, or not? CLIV. From Maximus the Monk, concerning whose type and image the Church is. ^D [From] Saint Basil, from the book *On the Holy Spirit*, chap. 27. Beginning: "The Old [Covenant] clearly proclaimed the Father, but the Son more obscurely." End: "And by advancements the light of the Trinity will shine forth for those who are brighter." Of the same, to Eubulus, how the Word was begotten from the Father. Beginning: "For just as our word brings into the light the unseen council-chamber of the soul." Of the same, to Evagrius the Monk. Beginning: "In what way the spoken word is indeed indivisible from the soul that has brought it forth." End: "For indivisible, as we have said, is the nature of the higher beings." Concerning the difference of substance and nature according to external philosophers. Beginning: "The name of substance is significant of the simple existence of beings." End: "And may God who fills all things, our God, be praised."

QUESTION I. What is the sign of the true Christian?

^A ANSWER. Some say that it is right faith and pious works. But our Redeemer does not define the true Christian by these alone. For one can be furnished with faith and good works, yet think highly of oneself, and thus not be a perfect Christian. For the true Christian is the veritable house of Christ, composed of good works and pious dogmas. Therefore, the true faith without works is dead, just as works are [dead] without faith. For this reason, we must with all our strength keep ourselves safely from sordid works, lest it be said of us: "They profess that they know God, but in their works they deny Him." Whence the Lord says: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him, and make our abode with him."

From these [words], therefore, we learn that through right faith and good works the house of the soul is built, and thus God dwells within us. ^B "For I will dwell in them," He says, "and will walk among them." And indicating this, the Apostle said: "Do you not know yourselves, that Christ Jesus is in you, unless indeed you are reprobate?" The devil, therefore, does not know whether Christ the master of the house is within your mind or not. But when he sees you swelling with anger, or shouting, or swearing, or speaking obscenities, or finding fault, or reviling, or complaining, or railing, or condemning, or harboring hatred, or doing injustice to anyone, or acting proudly, or haughtily, or laughing excessively and being distracted, or else not praying continuously ^C and being unmindful of death, then he understands that the God who guards you and takes care of you is not in your soul. And thus, finally, the wicked one enters like a thief—since the divine lamp is not lit in your heart—and plunders the house of your soul, "and your last state becomes worse than the first."

From Deuteronomy. "And now, Israel, what does the Lord thy God require of thee,

^A but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve the Lord thy God?"

176 Of David. "Ye that love the Lord, hate evil." The Lord preserves all who love him, and all sinners he shall destroy. And: "Thou art not a God that wills iniquity; nor shall the malignant dwell beside thee; nor shall the unjust remain before thy eyes," etc.

From Isaiah. "This people draws near to me with their mouth, and with their lips they honor me, but their heart is far from me. But in vain do they worship me," says the Lord. And: "They seek me day by day, and desire to know my ways, as a nation that has done justice, and has not abandoned the judgment of its God," says the Lord. And: "When you stretch forth your hands, I will turn ^B my eyes from you: for your hands are full of blood. Wash yourselves, be clean, take away the evils from your souls; learn to do good, seek judgment, liberate the oppressed, judge for the orphan, and justify the widow. And come, let us argue, says the Lord."

From Solomon. "Perverse ways are an abomination to the Lord, but all who are blameless in the way are acceptable to him." And: "By alms and faith are sins purged; but by the fear of the Lord everyone declines from evil."

From Sirach. "Say not: God created me; he has no need of a sinful man. For every abomination the Lord has hated. And do not say: His compassion is great; he will have mercy on the multitude of my sins. For mercy and wrath are with him; and on sinners ^C his wrath will rest (and according to his great mercy, so also is his great correction); for he will judge a man according to his works, and every one shall find according to his own works."

From the Apostolic Constitutions. Let him who is baptized, therefore, be a stranger to impiety; not exercising himself in the works of sin; a friend of God, an enemy of the devil; an heir of God, a coheir of Christ; renouncing Satan and the demons and all their works; chaste, pure, holy, religious, a son of God; praying to the Father as a Son, and saying, as if in the common name of the faithful, in this manner: "Our ^D Father, which art in heaven,

^A and so forth. He does this so that, lest if he calls God Father unworthily, he might be reproached by Him, just as the firstborn son Israel once heard: "If I am a Father, where is My honor? And if I am a Master, where is My fear?" For the glory of fathers is the holiness of their children; and the honor of a master is the fear of his servants.

From Gregory of Nyssa, on the Lord's Prayer

For He who is by nature good cannot naturally be the father of an evil will and purpose; nor can the Holy One be the father of one who has defiled his life; nor can the Immutable be the father of one who is turned this way and that; nor can the Life Itself be the father of one who is dead through sin; nor can He who is pure and undefiled be the father of those who are driven by shameful and ignominious passions and commit wicked deeds; nor can the Benefactor be the father of the greedy and the rapacious; nor, in sum, can He who is seen and considered to be in all things good be the parent of those who are found in any evil. ^B For if anyone, looking at himself and seeing that he still has need of purification, and recognizing his own base conscience to be full of stains and branded with the marks of wickedness, should, before he has been purified from such and so many evils, insert himself into the kinship of God and say "Father"—to the Just, the unjust; to the Pure, the impure—such words would be a direct insult and reproach; for he would be naming God as the father of his own wickedness. For the word "father" signifies the cause of the one produced from him.

Therefore, if someone with a corrupt conscience says that God is his Father, he will be accusing Him of being nothing else than the leader and author of his own evils. But "what fellowship has light with darkness?" says the Apostle; ^C rather, light is allied with light, justice with justice, and the incorruptible with the incorruptible; and contraries have kinship only with those things of their own kind. "For a good tree cannot bring forth evil fruit."

If, therefore, anyone being "slow of heart," as the Scripture says, and seeking a lie, dares to usurp the words of the prayer, let him know that it is not the heavenly Father he is invoking, but the infernal one, who is himself always a liar and becomes the father of the lie that is formed in each person, along with sin, and the father of sin. ^D For this reason, those subject to passions are called children of the earth. And he who has departed from life is called the "son of perdition."

^A Do you wish to know the characteristics of the wicked image? Envy, hatred, calumny, pride, avarice, vicious desire, the disease of the mania for vain glory. These, and such as these, are what the form of the adversary is distinguished and marked by. Whose soul, therefore, is infected and branded with such stains and marks, if he calls upon the Father, which Father will listen to him? Clearly, he who is related to the one calling. This is not the heavenly one, but the subterranean one; for he will acknowledge that one as his own kinsman whose signs of kinship he bears. Therefore, the prayer of the wicked and depraved man, as long as he remains in wickedness, becomes an invocation of the devil. But for the one who has departed from wickedness and lives in purity, the voice will invoke the good Father.

^B By the same, to Lybbius the monk. If, therefore, anyone takes upon himself the name of Christ, yet does not show in his life all the things that are considered together with this name, he lies regarding the name. For it is not possible that the Lord should not be justice, purity, truth, and the exclusion of all evil; nor is it possible for one to be a true Christian without showing in himself the participation in those names.

Cyril of Jerusalem, from his Catechetical Lectures. It will profit us nothing to be called by the name of Christians, if works do not also follow. For it is written: “If you were the children of Abraham, you would do the works of Abraham” (John VIII, 39).

^C From Chrysostom, on the Gospel according to Matthew. For he who calls God Father has confessed in one little word the forgiveness of sins, the removal of punishment, justification, sanctification, liberation, the adoption of sons, intimacy with the Only-Begotten Son, and the abundant gift of the Holy Spirit. For it is impossible for him to call God Father who has not become a participant in all these good things and a son of God. “For as many,” he says, “as are led by the Spirit of God, they are the sons of God” (Rom. VIII, 14). Therefore, he who calls God Father ought to conduct his life in such a way that he does not appear unworthy of this relationship. “For no one,” he says, “can serve two masters, God and mammon” (Matt. VI, 24).

^D Do not, therefore, reason about superfluities; for God has once pronounced and said that it is impossible for this and that service to exist together. Do not, therefore, say that it is possible. For when the one commands you to plunder, the

^A other commands you to steal even the goods of others; when the one commands you to possess chastity, the other commands you to possess luxury; when the one enjoins upon you the chastisement of the belly, the other commands drunkenness and delights; when the one commands you to despise all those things, the other commands you to cling to and pine for present things; when the one commands you to admire selected marbles, painted walls, and gilded ceilings, the other commands you to shudder at all such things and to aspire to the beauty of true philosophy and the ornaments of character—how is it possible for such contrary and unequal things to agree? Now, the Lord called Mammon—that is, money—Lord here, not on account of its own nature, but on account of the misery of those who have inclined themselves to its service. Thus, also, the Apostle calls the belly God, not, indeed, from any dignity of dominance, but from the unhappiness of those who serve it. ^B

Of Saint Basil from the Ascetic Works

If we believe the Lord who says, “Everyone who commits sin is a slave of sin;” and again, “You are of your father the devil, and you want to do the desires of your father,” we must know that such a person is not only a partaker, but also a slave. For one writes down as his lord and father him whose work he performs. And the Apostle confirms this, saying: “Do you not know that to whom you present yourselves as slaves for obedience, you are slaves to him whom you obey, whether of sin to death, or of obedience to righteousness?” ^C And faith must not be dead, just as a body without a spirit is dead. Again: “You believe that God is one; you do well; and the demons believe and tremble.” But the Lord says: “Why do you call me, Lord, Lord, and do not do what I say?” For it is necessary for us to confess Him as Lord by work itself, insofar as we are governed by Him, with sin not reigning and dominating within us; lest it be said of us also: “They loved Him with their mouth, but their heart was not right with Him.” Let us also hear the Apostle saying: “Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor sodomites, nor thieves, nor the covetous, nor drunkards, nor revilers will inherit the kingdom of God.” And again: “Every fornicator, or unclean person, or covetous man, who is an idolater, has no inheritance in the kingdom of Christ and of God; let no one seduce you with empty words; for because of these things the wrath of God comes upon the sons of disobedience. Do not, therefore, become partakers with them.” If, therefore, we ourselves, who say we believe and expect the kingdom, are in these vices, we are not partakers of the King, but will be companions of the enemies of the King. For if we have learned Christ, we have learned the truth. But if we know the truth, we will live in the truth of works; otherwise, coming to judgment, He will place our part with the unbelievers, sa^D

saying: "I never knew you; depart from me, you who work iniquity," and we will profit nothing by saying, "Lord, Lord," for even the demons believe. ^B

From Chrysostom, On Fasting.

Let my prayer, he says, be set forth as incense before you, the lifting up of my hands. Look around at your hands and see what kind they are. And if they possess nothing rapacious, or filthy, or avaricious, then say with confidence: "Let my prayer be set forth as incense." But if you have stolen something, or performed some prohibited action, do not cry out, nor lift up your hands, until you have ceased from the evil. For even if, by God's permission, you are able to lift them on high, your prayer (as being polluted) in no way ascends to heaven. Indeed, you will even hear Him saying: "When you stretch out your hands to me, I will turn my eyes away from you; and if you multiply your prayers, I will not listen to you, says the Lord."

Of the same, from his commentary on the Gospel according to Matthew.

Let us learn, therefore, what it is that defiles a man; let us learn, and let us shun it. For in the Church we see this custom prevailing among many, that they take care to enter with clean garments, and they have a care to wash their hands and mouth, but they take no thought as to how they might present a clean soul to God. Yet, in saying this, I do not forbid the washing of one's hands or mouth, but I wish them to be washed as is fitting; not with water alone, but instead of water, with virtues. For the filth of the hands is rapine, the perpetration of evil deeds, and the applying of them against one's neighbor; the filth of the mouth is blasphemy, reproach, obscenity, buffoonery, laughter, and insult.

If, therefore, you are conscious of yourself having done none of these things, nor said them, nor are you defiled by such filth, approach with confidence. But if you have received countless such stains, why do you labor in vain, washing your tongue and hands with water, while carrying around in them that deadly and harmful filth? For tell me, if you had dung and mud in your hands, would you dare to pray? By no means. And yet, this brings no harm, whereas those things bring ruin and destruction. How is it, then, that in things where it makes no difference whether you do them or not, you are cautious and fearful, yet in those things which are prohibited, you are negligent? What then, he says, should one not pray? One must, indeed, but one must not be defiled, nor covered with so much mud. What then, he says, if I am found in this state? Purify yourself. How, and by what means? Weep, groan, give alms, confess, be reconciled to the one you have afflicted with insult, and cleanse your tongue of it, lest you provoke God all the more.

^A For if someone, having filled his hands with dung, were to seize your feet in supplication, not only would you not listen to him, but you would even kick him with your foot. How, then, do you dare to approach God in such a manner? For the tongue is the hand of those who pray, and by it we lay hold of the knees of God. Do not, therefore, make it filthy, lest it also be said to you: "If you multiply your prayer, I will not listen to you." For in the hand of the tongue are life and death. And: "By your words you will be justified, and by your words you will be condemned." And you, indeed, after intercourse with your wife, do not dare to pray in such a way; but after curses, insults, contumelies, and other evils, before having been properly purified, you reach out your hands. And how do you not shudder, tell me, to invoke that formidable and terrible name? Have you not heard Paul saying: "I desire therefore that men pray in every place, lifting up pure hands, without wrath and disputing; in like manner also the women"? ^B

From the same, on the Gospel of Saint John. For that faith is of no profit to us if our life is depraved and corrupt, the Lord says: "Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven. For many will say to me in that day: Lord, did we not prophesy in your name? And I will say to them: I do not know you." For what is the benefit of faith when the Master does not know us? When, therefore, we do not perform the will of God, we are under the snare of the devil. And just as a sparrow, even if it is not held by its whole body, but is held by only one foot, ^C is in the power of the one who ensnared it; so, too, we, even if we are not entirely held fast, but are held either by faith or by life, are under the power of the devil. "For by whom anyone is overcome, to him he is also a slave."

From John Climacus. He who says that he possesses true faith, but defiles it with sins, is like a person who does not have eyes. But he who does not have faith, but perhaps does some good things, is like one who draws water and pours it into a perforated jar.

From Mark the Monk. Some who do not perform the commandments think that they believe rightly; others, however, who perform them, look forward to the kingdom as a wage that is owed to them. Both, however, fall short of the kingdom. ^D

From Maximus the Monk, from the Ascetic Chapters. In these three things does the Christian philosophize: in the commandments, in the dogmas, and in the faith. And the commandments…

and the commandments alienate the mind from the passions. ^A Dogmas, however, lead to the knowledge of beings. And faith [leads] to the contemplation of the holy Trinity: to whom is due all glory, honor, and adoration, to the Father, and to the Son, and to the holy Spirit, now and always, and unto the ages of ages.

QUESTION II

Who are the true worshippers, who worship the Father in spirit and in truth?

^B

ANSWER.

From the discussion of a certain holy man, I will render what was said somewhat clearly. For when someone once came to a certain anchorite who was a Hesychast ^C, he said to him: "I marvel, Father, how you persist so in being separated from the holy Church and abstaining from the holy synaxes." To whom the servant of God answered and said: "All synaxes, and liturgies, and feasts are performed for this reason, O man, so that man may be purified of his sins, and God may dwell in him, as it is written: 'I will dwell in them and walk among them'; ^D and because 'We will come, I and the Father, and will make our abode with him.' When, therefore, man has become the living temple of God, the God-bearing soul departs from all desire for sensible Churches, and synaxes, and human feasts; for within itself it has the Father, and the Son as high priest, and the Spirit as the true fire; within, the true sacrifice to God, a broken spirit; within, the altar, and the propitiatory for sins, spiritual tears; within, the kingdom of heaven. For the kingdom of heaven, he says, is within you. And remaining [in this state], as a spiritual person, with spiritual eyes [he]

^A he offers spiritual sacrifices. "For God is spirit, and those who worship him must worship in spirit and truth." For all things that are seen are temporary, as Paul says, whether sacrifices or offerings, but the things not seen are eternal; "Things which the eye has not seen, and ear has not heard, and which have not entered into the heart of man," for one who does not obey. Such are the things which God prepared and revealed to us through His Spirit, who dwells in us; for we did not receive the spirit of the world, but from God, so that we might see the things granted to us by God, which we also speak. And one who is deemed worthy to possess such things, and is deified by the habitation of God within him, henceforth worships God within himself and performs the liturgy, seeing the temple of his body as the altar of God, in which he sees the fullness of the Trinity dwelling.

Thus, therefore, quiet is the greatest of all virtues, as it is the cause of the knowledge of God, according to him who says: "Be still, and know that I am God." ^B Wherefore the Lord Himself, again teaching the manner of quiet and indicating the fruit that comes from it to the one who loves it, says: "But you, when you pray, enter into your inner room, and having closed your door, pray to your Father who is in secret; and your Father who sees in secret will reward you openly." Whence also through Isaiah He says: "Upon whom shall I look, if not upon the humble and quiet, and one who trembles at my words?"

From the Lausiac history of Palladius

There was a certain Valens, by race a Palestinian, but in mind a Corinthian, puffed up in his thinking. For the Apostle, writing to the Corinthians, says: "And you are puffed up." Valens, therefore, being puffed up with empty pride, even despised the communion of the holy Eucharist itself. ^C For the devil of pride transformed himself into the Savior. But Valens, having seen him, worshipped him, and struck with madness, came into the assembly. And the brotherhood in Christ being gathered, he said: "I have no need of communion henceforth. For I have seen Christ today." Then the holy Fathers, having bound him and shackled him for one year, released him, having taken away his opinion and conceit of himself through prayers, various acts of contempt, and a more austere life.

From Saint Basil, on Isaiah

Those who, by a certain ineffable power, mentally conceive of such a vision, and keep their minds undistracted and pure, have the Word of God as if echoing within them.

^A *From the ascetic chapters of Diadochus.* No one at all can come to the fear of God unless he has been removed from all the cares of this life. For when the mind is in quiet and much freedom from care, then the fear of God greatly troubles it, purging it in much perception from every earthly passion.

*From the ascetic chapters of Isidore.* Solitary life has produced for me a moderate amount of knowledge. For he who is occupied in the midst of tumults, and yet wishes to know heavenly things, does not remember that which was sown among thorns is suffocated by them. And he who does not enjoy quiet cannot know God.

*From Cyril’s Against Julian.* We, performing a mental and spiritual worship, are commanded to offer up as a sweet-smelling savor every act of equity, faith, hope, charity, justice, self-control, and unceasing praises. For this incorporeal sacrifice befits the incorporeal and pure God, and represents an intelligible adornment and the ways of a true and blessed life. In sum, a Christian is a familiar of inner quiet.

^B *From Chrysostom, on the degrees of ascent.* So it is possible, even while living in the midst of bustling cities, to be alone, when we flee from wicked and corrupt gatherings and stay quiet. For he who is able to correct others should mingle with those who are ready to receive the medicine, and make them better; but he who is weaker should flee from the wicked, lest he receive ruin from them. It is not to be numbered among trivial and negligible things to flee from hypocrites and the deceitful, to hate the proud and arrogant, to turn away from them and abominate them, and to pray in silence. ^C

*From the same, from the sermon on the Canaanite woman.* It must be known that for prayer a place is not sought, but a manner. Jeremiah was in the mud, and he drew God to him. Daniel was in the lions' den, and he rendered God propitious to himself; the three holy youths were in the furnace, and they placated God. Job was on the dunghill, and he saw God. Moses was by the sea, and God said to him: "Why do you cry out to me?" The thief was on the cross, and he opened paradise. Therefore, you too, wherever you may be, pray with a pure conscience, and God will hear you. For the earth is His, and the fullness thereof; and in every place is His dominion. And the Jews who ^D

^A at that time called upon God in Jerusalem, and God was known only in Judaea; but we, in every place, for the whole earth was filled with the knowledge of the Lord, even as much water covers the seas. Nothing, therefore, prevents prayer on account of the place, provided only the manner of praying be suitable. For David says: “I will praise the name of my God with a song; I will magnify him in praise, and it will please God” (Ps. LXVIII, 31, 32).

He who is entangled in sins and given to anger, and who dares impudently to aspire to divine knowledge, and to ascend to spiritual prayer, let him hear that apostolic rebuke, that it is not safe for him to pray with a naked and uncovered head. For such a soul, it says, ought to have power, that is, a veil, upon its head on account of the surrounding angels, being clothed with modesty and humility. For just as the burning noonday, or a great mass of fire, does not help one suffering from an eye ailment with its open and intense contemplation of the sun, so neither can the terrible and supernatural prayer benefit a mind infected with evil affections and unclean: nay, it rather provokes God to anger; for a destitute mind does not have the power to philosophize about divine things outside of God.

From Nilus the Monk, to Agathius the monk.

Therefore, the Apostle commands us to pray in every place, “lifting up holy hands” (1 Tim. II, 8), since every place is suitable for prayer. For what did the pure construction of the temple profit the Jews, if they came to prayer with profane hands and defiled a pure temple with foul actions? For God turns away in disgust from those who thus pray, even if they were to pray in the very holy of holies, embracing the propitiatory with great zeal and stretching out their hands to the wings of the Cherubim, treating them as impious, saying: “If you stretch out your hands to me, I will turn my eyes away from you. And if you multiply prayers, I will not hear you; for your hands are full of blood” (Isa. I, 15). So He receives those who call upon Him with a pure heart and holy actions, and from every place He hears their prayer, attending to the affection and not the place, even if it might seem that there is some difference. Thus, when Cornelius was praying in his own house, an angel coming to him said: “Your prayers and your alms have ascended before God” (Acts X, 4). What harm, then, did the fact that his prayer was made in his house do to Cornelius,

and what did the Pharisee benefit ^A from his standing in the Temple, filled with pride and arrogance?

Nicephorus, Archbishop of Constantinople, from those things which he wrote against the Iconoclasts: “The Lord will appear upon them,” says Zephaniah, “and will destroy all the gods of the nations of the earth; and they shall worship Him, everyone from his place” (Soph. II, 11). And Malachi, in the person of God, says: “In every place incense is offered to My name, and a pure sacrifice” (Malach. I, 11). For now that truth and grace are shining forth in every place, worship is no longer restricted to fixed boundaries of places, nor is it to be observed according to that ancient and shadowy command of the Law. But just as the word of the Gospel, having been poured out over all the earth, resounds, so also the mode of glorification and adoration is extended and spread abroad everywhere, because His dominion flourishes in every place; to Whom belongs honor and dominion, now and always, and unto the ages of ages. Amen. ^B

QUESTION III

RESPONSIO

“The justice of the just shall not deliver him in the day in which he shall sin. And the wickedness of the wicked shall not hurt him, in the day in which he shall turn away from his wickedness” (Ezech. XXXIII, 12). “I will judge every one according to his ways, O house of Israel” (Ezech. XXXIII, 20).

^B And David: “God is a just judge, and strong, and patient, and is not angry every day. Unless you will be converted, he will brandish his sword” (Ps. VII, 12, 13). And again: “But the Lord shall lead out with the workers of iniquity such as turn aside into bonds” (Ps. CXXIV, 5). And the Lord: “No man putting his hand to the plough, and looking back, is fit for the kingdom of God” (Luc. IX, 62). Describing therefore the repentance of such, and their vain labor, the divine Apostle says: “Are you so foolish, that, whereas you began in the Spirit, you would now be made perfect by the flesh? Have you suffered so great things in vain? If it be yet in vain” (Galat. III, 3, 4). And again: “What participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial?” (II Cor. VI, 14, 15).

[Isaiah.] “Woe to the wicked: evil, according to the works of his hands, shall befall him” (Isa. III, 11).

[Solomon.] “Seven times shall the just man fall, and shall rise again: but the wicked shall fall down into evil” (Prov. XXIV, 16). “A man in labors laboureth against himself, and doth violence to his own destruction” (Prov. XVI, 26). And: “He that keepeth the commandment, keepeth his own soul: but he that neglecteth his own ways, shall die” (Prov. XIX, 16). And: “The wicked man when he is come into the depth of sins, contemneth; but ignominy and reproach shall come upon him” (Prov. XVIII, 3). And: “You who have left the ways of right, to walk in the ways of darkness, who are glad when they have done evil, and rejoice in most wicked things” (Prov. II, 13, 14). And: “As a dog that returneth to his vomit, and becomes odious, so is the imprudent man that returneth to his sin” (Prov. XXVI, 11; II Petr. II, 22).

[From Ecclesiasticus.] “He that washeth himself after touching the dead, if he toucheth him again, what doth his washing avail? So a man that fasteth in his sins, and doth the same again, what doth his humbling himself profit him? Who will hear his prayer?” (Eccli. XXXIV, 30, 31). And: “What did it profit him that he was humbled? And having turned back from justice to sin, the Lord will prepare him for the sword” (Eccli. XXXIV, 27). And: “According to his great mercy, so also is his correction, he will judge a man according to his works” (Eccli. XVI, 12). And: “Every one shall find according to his works” (Eccli. XVI, 14). And: “Blessed is he that could have transgressed, and hath not transgressed: and could do evil things, and hath not done them” (Eccli. XXXI, 10).

^A And to the sinner that goeth two ways. Woe to faint hearts, and to slack hands, and to the sinner that goeth upon two ways.

*From the Gospel.*

“When the unclean spirit is gone out of a man, be walketh through dry places, seeking rest, and findeth none. Then he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is made worse than the first.”

*Of Peter the Apostle.*

“For if, flying from the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled in them and overcome: their latter state is become unto them worse than the former. For it had been better for them not to have known the way of justice, than after they have known it, to turn back from that holy commandment which was delivered to them. For that of the true proverb has happened to them: The dog is returned to his vomit: and, The sow that was washed, to her wallowing in the mire.”

*Of Cyril of Jerusalem, from his Catechetical Chapters.*

Flee therefore evil works. For if you succumb to these, after you have renounced Satan and joined yourself to God, you will perhaps experience a harsher tyrant, who formerly treated you as his own, and has released you somewhat from bitter servitude. But since he has been very vehemently irritated by you, you will both be deprived of Christ and experience his cruelty. Have you not heard how Lot was saved with his daughters, but his wife was turned into a pillar of salt, and that on account of the depraved change or reversion of her will? Attend therefore to yourself, and do not turn back, having once set your hand to the plow, to the depraved actions of this life. ^C

*Of Saint Basil, from the Oration against Drunkards.*

For he who has been in the progress of good works, and then has run back to his old habit, is not only deprived of the reward which is given for those things, but is also deemed worthy of a heavier condemnation; for the reason that, when he has tasted the good word of God, and has been deemed worthy of the knowledge of the mysteries, he has betrayed everything, being ensnared by short-lived pleasure. ^D

*Of Saint John Chrysostom, on Matthew.*

It must be known that although we are to give heavy punishments for former sins, yet if we afterward fall into the same things again, we shall suffer again much heavier things: and that deservedly. For he who has not even become better through punishment, as though devoid of all sensibility, is led as a contemner to greater torments.

^A From the same, from the commentary on the Epistle to the Hebrews. Tell me, I pray, if you had recovered from a long illness, and then abandoned yourself again to those foods which cause sickness, would you not have lost your previous labor and injured yourself even more? For if natural states are subject to change, how much more so are those things which proceed from the free will.

From the Ascetica of Saint Maximus. If for a short time we lop off the causes of our passions and busy ourselves with spiritual contemplations, yet do not dwell in them [always], holding this to be our very work, we easily slip back again into the passions of the flesh, reaping no other fruit from that than the complete obscuration of the mind and a turning toward material things; and in the desires of the flesh, we are like swine wallowing in the mire. For those who are purified for a short time and attain a knowledge [of heavenly things], but afterward surrender themselves to sloth, are like Saul, who, having been deemed worthy of the kingdom, and having administered it unworthily, was cast out of it by the terrible wrath of God. ^B

From Nilus, from those things which he wrote to the monk Eucarpius. Therefore, the labor of the righteous is not vain, nor are the ways of the sinner to be reproved, since a change has occurred in both. For "As I shall find you, so will I judge you," says the Lord. For where are the many labors of the great Moses, [which were] defeated in a moment by a single word of contradiction, which closed off for him the entrance into the land of promise? And where is the intellect and wisdom of Solomon? And what is the utility of that great prudence of his? And what did the pious affection toward God that preceded it profit him, when after3ward, from a mad love for women, he fell into the mad worship of idols? And where is the association of Gehazi with Elisha, who on account of his avarice drew leprosy upon himself? And what, too, did the great teaching of Christ profit Judas, and the many miracles which Christ performed, when he later ended his life by a noose? Wherefore, not he who begins well and proceeds badly is perfect; but he who finishes well, he is just before God. ^C

QUESTION IV.

ANSWER.

^A servants to righteousness unto sanctification." And again: "Abhorring what is evil, cleaving to what is good." Then, showing also the fruits of repentance, he subjoins: "With brotherly love, loving one another with affection; in honor preventing one another; in solicitude not slothful; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; instant in prayer; communicating to the necessities of the saints; pursuing hospitality."

[From the text of] Saint Basil, from the Oration on that [verse]: "Attend to thyself."

Attend to thyself, so that according to the reason and proportion of the sin, you may receive aid from the medicine. Great and grave is the sin: you have great need of confession, of bitter tears, of extended vigils, of assiduous fasting. The transgression is light and tolerable: let the repentance be made equal also; only attend to thyself, so that thou mayest know both the strength and the infirmity of the soul; for many, ^B on account of too great negligence in attending, laboring under the greatest and incurable diseases, do not even know that they are sick.

[From the text of] Chrysostom, from the Commentary on Matthew.

"Bring forth fruits worthy of repentance": this is, Hast thou robbed another's goods? Henceforth give also thine own. Hast thou committed fornication? Exercise chastity and continence. Hast thou treated someone with contumely, and beaten him? Bless from henceforth those who beat thee. Hast thou lived in delights, and intoxicated thyself? Be sober and drink water. Hast thou looked with unchaste eyes upon another's beauty? "Turn away thy eyes, that they may not see vanity," lest death again climb up through thy windows, as it is written. ^C For it is not enough for our health to remove the arrow alone, but medicine must also be applied to the wound.

[From the text of] Saint Gregory the Theologian, on the New Sunday.

Has the sense of smell effeminated thee? Flee from pleasant odors. Hast thou been softened by touch? Renounce delicate and soft things. Has the hearing persuaded thee of something wrong? Place a door to fraudulent and curious words. And a little after: Yesterday thou wast theatrical, and didst delight thyself in spectacles? Today show thyself dedicated to contemplation. Yesterday thou wast a maledicent and impudent person? Today pursue with good words, and be mild and placid. Yesterday thou wast a reveller? Today be sober. Yesterday thou wast a drinker of wine? Today be a drinker of water. Yesterday thou didst sleep softly and delicately on ivory beds, and wast anointed with the first and most excellent ointments? ^D Tomorrow sleep on the ground and watch. For him who excites to laughter be thoughtful; for him who is adorned splendidly, clothe thyself in a ragged and vile garment. For the insolent and glorious, show thyself modest. For him who raises his neck on high, incline thyself downward.

[From the text of] Maximus, from the Ascetic Chapters.

"Decline," he says, "from evil, and do good."

^A that is, fight against the enemies that you may diminish the passions; then be sober, that they may not increase (again). Fight that you may acquire the virtues; and afterwards be sober, that you may preserve them. And this would be both to work and to keep. For abstinence from evil acts does not justify, but the observance of the (divine) commandments with an addition, according to him who says: "And I will add upon all thy praise." Whence also Jeremiah says: "As your intention was to wander away from God, so, having turned back, seek him ten times more." And the Wise one also admonishes: "Child, you have sinned; do not add again, and pray about your former [sins]. Flee from sin as from the face of a serpent." Of this kind is also that: "Because I know my iniquity," and, "I will be troubled for my sin." Let us exert ourselves, therefore, to be well-pleasing to God, that we may be accounted worthy of His kingdom; for to Him is due glory, now and always, and unto the ages of ages. Amen.

QUESTION V.

If anyone is an old man, or infirm and of little courage ^C, and is not able to be a monk, or to do the things that belong to a monk, how will such a one be able to repent and be saved?

ANSWER.

Since the Lord says: "My yoke is easy, and my burden is light," it is clear that even the old man and the infirm is able to keep His law; for it is written: "The ways of the Lord are right, and the just shall walk in them"; and: "All are plain to those who understand, and right to those who find knowledge"; and that: "The word of the Lord is right, and all his works are in faith." For He neither commanded us to be celibate, nor, on the other hand, to withdraw from all things that are in the world; but He ordained that we should love God and our neighbor, be humble-minded, be compassionate, pray, endure ^D afflictions, be gentle, peaceful, not hold grudges, not condemn, and not lie. For the Apostle says: "Having put away falsehood, speak truth each one with his neighbor; for we are members one of another. Be angry, and do not sin; let not the sun go down upon your anger. Neither give place to the devil. He who steals, let him steal no longer, but rather let him labor, working with his own hands, that he may have to give to him who has need. Let no corrupt speech proceed from your mouth; but if any is good for the building of the need, that it may give grace to those who hear. Let not..."

^A you grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice; and be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you. Therefore be imitators of God as dear children, and walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma. But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks. And again: "Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men." Do you see that nothing burdensome or impossible has been enjoined upon us? With good reason, therefore, did the Lord say: "My yoke is easy and My burden is light."

*From Micah.* "He has shown you, O man, what is good; and what does the Lord require of you but to do justice, to love mercy, and to walk humbly with your God?"

*From Zechariah.* "Thus says the Lord Almighty: Render true judgment, show mercy and compassion everyone to his brother; do not oppress the widow or the fatherless or the stranger. And of the malice of his brother, let no one remember it in your hearts; and take courage. These are the things that you shall do: speak every man the truth to his neighbor; give reliable, peaceful judgment in your gates. Let none of you think evil in your heart against your neighbor; and do not love a false oath, for all these things I hate, says the Lord."

*From Isaiah.* "Seek the Lord, and when you find Him, call upon Him. When He draws near to you, let the wicked forsake his ways, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy."

*From Sirach.* "Look at the ancient generations and see: Whoever trusted in the Lord and was put to shame? Or who endured in His fear and was forsaken? Or who called upon Him and He overlooked him? For He is merciful and compassionate."

From the holy Gospel.

Of Isidore.

Maximus, from the Ascetic Chapters.

^D

From Chrysostom, on the parable of the fig tree.

many live not according to the dignity of the faith, they are not called vines, but figs, as those who, having been planted in it from their early youth through baptism, have not changed their ways even up to old age. With good reason, therefore, the long-suffering God says to the vine-dresser, or the angel of the Church: "Behold, these three years I come seeking fruit on this fig tree, and I find none; cut it down; why does it even consume the ground?" But he answering says to him: "Lord, let it alone this year also, until I shall dig around it, and put in manure,"^A and what follows. The three years, therefore, in which the Lord comes seeking fruit, are the three ages of man: child, young man, and old man; as He also says elsewhere: "If the Lord shall come in the first watch, or in the second, or in the third watch, and shall find him so doing, blessed is that servant."^B "Let it alone, Lord, and this year also." This signifies the great kindness of God, which extends even unto extreme old age for the sake of sinners. For many, pricked to the heart in old age itself, having received manure through temptations, reproaches, and insults, have brought forth the fruit of virtue.

Of the same, on the sixth Psalm

O most God-loving man, let the appearing tabernacle of the world be to you a Scenopegia, that is, a feast of Tabernacles; which is gathered up more quickly than whatever expansive veil, any linen shroud or any curtain you may wish. Since, therefore, the world is a Scenopegia, celebrate the seven feast days in the Scenopegia. Which seven days? Your seven ages, through which you enter into living, in order that you may reach the eighth day, which is void of ^C worship, and which is to come, when no longer is a sacrifice or service of worship offered to God for sins. But you say: What if I do not reach the seventh day of old age? Yet possess it by learning and doing, and you shall receive the reward of purpose, for those who are "called according to purpose," as the Apostle says.

The seven ages of man

I. Consider the first day to be that of infancy, so that you may be immediately enlightened by baptism; for indeed, light was created on the first day.

II. Consider the second day to be boyhood, so that you may be confirmed by divine words; for the firmament was created on the second day.

III. Consider the third day to be adolescence, that you may dry up the moisture of depraved affections by chastity; for on the third day God separated the dry from the moist nature.

IV. Consider the fourth day to be youth, that you may carry ^D around the four virtues like stars, and that you may shine as a luminary in the world; for on the fourth day the luminaries were created.

V. Lead the fifth day for middle age, by which

you may bridle the animals of your senses, so that they may not leap into sin; for the animals were created on the fifth day. ^A VI. Assign the sixth day to old age, in which it is necessary by reason, as a man, to fortify your innate movement from the beginning, and to refashion the clay of your body, and to adorn it with various virtues; for on the sixth day man was created. VII. Treat the seventh day as the age already white-haired and snowy, when, piously resting on the earth like a whitening ear of grain and ripe wheat that is harvested at the opportune time, you shall enter the sepulcher, that you may there, as on the seventh day, find rest. For the Lord rested from his evangelical works in the sepulcher on the seventh day. Upon the eighth day, therefore, await the departure from the tabernacle and the liberation from the sepulcher and the resurrection from the dead. For on the eighth day the Lord rose from the dead. ^B On the eighth day, he says, is the going-out: «You shall do no servile work therein.» Why, then, did God prohibit offering sacrifices and the worship of latria on the eighth day? Because the eighth day heralded the resurrection of the dead; but in the resurrection of the dead there are no longer sacrifices, or latria, or offerings for the remission of sins. «Since there is no one in death who remembers you; and in hell who shall confess to you?» For this reason, he ordered sacrifices to be offered during the seven days of the Feast of Tabernacles, so that, as long as you live and dwell as in a tabernacle in the flesh, you might offer sacrifice and victims, as it is written: «My child, as long as you live, offer your offerings ^C to the Lord your God.» Remember that death will not delay, and the covenant of hell has not been shown to you. For on the eighth day, in the resurrection of the dead, when we shall depart from the tabernacle, from the coffin, and from the tomb, as from a hut and dwelling-place, there will no longer be any place for sacrifices for sins, as the Apostle says: «A certain fearful expectation of judgment remains, and the fire of the zeal that will devour those who have sinned.» When «those who have done good will come forth to the resurrection of life, but those who have done evil, to the resurrection of judgment.» Let us therefore glorify the most holy name of the Savior, our God, the lover of men, and let us pray to obtain the lot of eternal goods; for ^D to him be glory, to the ages of ages. Amen.

QUESTION VI.

^A irrational sympathy and through an untimely and unskilled imposition of penances, they should make you either a dull-witted despiser of God’s economy, or listless and slack. If, therefore, you find a spiritual man, experienced and able to heal you, confess your sins to him unashamedly and with faith, as though to the Lord and not to a man. For the Wise Man says: "For your soul do not be ashamed, for there is a shame that brings sin, and there is a shame that is glory and grace. Do not accept a person against your own soul, and do not be ashamed even to your own fall. And do not be ashamed to confess your sins" (Eccli. iv, 24-26). And John says: "For if, he says, we confess our sins, God is faithful and just, so that He may forgive our sins and cleanse us from all unrighteousness" (I John i, 9).

^B But many of the simpler sort of men, performing the works of shame and darkness, not only do these things themselves and walk in darkness, but they also easily assent to those who act in this way, and approve of them, and become teachers of evil reasoning; and neither do they themselves come to the light, nor do they allow those who would to enter. With good reason did the Lord say concerning such ones: "Woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven before men; for you do not enter, nor do you allow those who are entering to enter. Woe to you, scribes and Pharisees, hypocrites, because you compass sea and dry land to make one proselyte, and when he becomes one, you make him twice as much a son of hell as yourselves. Woe to you, blind guides" (Matth. xxiii, 13, 15). For nothing leads to inevitable punishment ^C so much as to hinder and obstruct the salvation of those who wish to be saved, and to make many imitators of one's own vices. For the destruction of those who have obeyed and imitated them becomes an addition of punishment for him who taught them.

As to the fact that, along with their own sins, they also have after death the sin consequent to the souls that are harmed and perish from their evil doctrine, hear what the Apostle says: "Some men's sins are manifest, going before to judgment; but some they also follow" (I Tim. v, 24). Therefore, without the confession of their crimes, they languish incurably from sloth, indolence, and the loss of the fear of God. For this reason they do not come to the ^D light of confession, lest their works be reproved, as the Lord says again: "Everyone who does evil hates the light, and does not come to the light, lest his works should be manifested" (John iii, 20). Likewise also the divine Apostle: "Do not participate in the unfruitful works of darkness, but rather even reprove them. For it is a shame even to speak of those things which are done by them in secret. But all things that are reproved are manifested by the light; for everything that is made manifest is light."

^A

^B But those who speak foolishly, or rather impiously, that confession made to men is of no profit, because they are subject to the same passions and disturbances of soul—for God alone can take away sins—let them know that in saying this, they first of all provide a pretext for their own wickedness and folly. Furthermore, they diminish the words of the Lord Himself, who says to His disciples: "Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." And again: "Whose sins you forgive, they are forgiven them; and whose sins you retain, they are retained." And that: "You are the light of the world, and the salt of the earth." Further, they also disregard the brother of the Lord according to the flesh, who says: "Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much." For the Apostle says: "Bear one another's burdens, and so fulfill the law of Christ."

And in addition to these things, they will surely abolish baptism and every divine priesthood, because these are performed by men, while it is God who sanctifies. For God is accustomed to work the salvation of men not only through angels, but also through holy men. And of old, indeed, He did so through the prophets, and in the last times through Himself and the divine apostles, and thenceforth until the consummation of the age, ^C He says to His ministers in this generation: "He who receives you receives Me, and he who rejects you rejects Me, and he who hears you hears Me." Therefore, even if it is a man who hears the confession, it is God who, through him, calls to repentance, instructs, and forgives, just as He did for David through Nathan; for which reason he said: "I said, 'I will confess my transgression against myself to the Lord.'" For the confession was to the Lord, and the conversion was brought about through Nathan. Whence he also says again: "Let those who fear You turn to me, and those who acknowledge Your testimonies." And, "The righteous shall strike me with mercy and rebuke me." For the holy servants of God are both co-workers and dispensers ^D of salvation for those who wish to be saved.

Signifying this, the Apostle said: "Let a man so consider us, as servants of Christ and stewards of the mysteries of God." And again: "For we are God's co-workers; you are God's building." For as I have said, man co-works with man unto repentance, and ministers, and instructs, and rebukes those things which pertain to salvation, according to the prophet; but God erases the sins of those who confess, saying: "I am He who blots out your transgressions for My own sake."

saying: "I am he who blots out your iniquities for my own sake, and I will not remember your sins. But do you remember, and let us be judged: tell your sins first, so that you may be justified." ^A

*From the Book of Numbers.*

"And the Lord spoke to Moses, saying: Speak to the sons of Israel, saying: Any man or woman who shall commit any of the sins of mankind, and through negligence shall neglect, and that soul shall offend, he shall confess the sin which he has done, and shall render the trespass to the head."

*From the Book of Job.*

"If he shall think in his heart to return to the Lord; but shall have announced his own crime to man, and shall have shown his own iniquity; but having prayed to the Lord, and it shall be acceptable to him: he shall enter with a cheerful face with his profession; but he shall render justice to men. Then: Then the man shall accuse himself, saying: What have I been doing? And it was not worthily that God searched me out for the things in which I have sinned. And if, when I sinned, I voluntarily concealed my sin; for I did not fear the throng of the multitude, so as not to confess my sins in their sight." ^B

*From the Proverbs of Solomon.*

"He who reveals his sins is well known in the assemblies. He who covers his impiety shall not prosper: but he who tells of his reproofs shall be beloved."

*From the Ascetical works of Saint Basil.*

The confession of sins has the same rationale as the exhibition of bodily diseases. As, therefore, the diseases of the body are not laid open to all men, nor to any casual person, but to those skilled in their treatment and healing; so confession of sins must be made to those who are able to cure, according to what is written: "You who are able, bear the infirm with the weak," that is, take them away through healing. It is necessary, therefore, for those to whom the dispensation has been entrusted to confess their sins. For it is written in the Gospel that those who were baptized with the baptism of John confessed their sins. And in the Acts of the Apostles, those who were being baptized announced their own actions. ^C But being mindful of the judgment of God, who said through the prophet: "Woe to those who are wise in themselves and learned in their own sight"; and of the Apostle, who says: "For I long to see you, that I may impart to you some spiritual grace, to confirm you; that is, to be comforted among you by that faith which is in one another, both yours and mine"; we deem it necessary to speak to those ^D who are like-minded, and who have given certain proof

of their faith and understanding: so that either that which has wandered may be set right, or that which is accurate may be confirmed; and that we may flee the aforementioned judgment of those who are wise in their own eyes.

It is not lawful, therefore, nor is it advantageous for anyone to permit himself either to do or to say the things he thinks are good. For since the Lord says, concerning the Holy Spirit, that "He will not speak on His own authority, but whatever He hears He will speak"; and concerning Himself, that "the Son can do nothing of His own authority, nor even one thing. For I have not spoken on My own authority, but the Father who sent Me gave Me a commandment, what I should say and what I should speak." And since the Apostle says, "Not that we are sufficient of ourselves to think anything as if it were from ourselves"; who would come to such a madness ^B as to dare to do anything on his own authority? For he who chooses something that pleases him privately, falls into the divine sentence which says, "Woe to those who are wise in their own eyes, and prudent in their own sight."

*From Isidore.*

For what reason did Cain and Lamech, having committed murders, not suffer the same punishment? One indeed paid the penalty, but the other obtained forgiveness. Because the former, even when accused, denied it; but the latter, even though not accused, made confession. For even if the sins were equal, the things that followed the sin were not equal. Whence it says: "Declare your sins first, that you may be justified." Therefore, let us give our utmost effort not to sin. But if we do commit a sin, let us not, through denial and the ^C hiding of the passion, make our case more severe.

*From Dionysius the Areopagite, from that which he wrote concerning the holy ones who have fallen asleep (Ecclesiastical Hierarchy, ch. 7).*

Yielding to the Sacred Scriptures, I would say that the prayers of the saints are altogether beneficial in this life, in this manner: if anyone, being kindled with a desire for holy gifts, and being devoutly affected toward receiving them, yet conscious of his own insignificance, should approach one of the holy men, and entreat him to become his helper and intercessor, he will altogether receive from this a benefit exceeding all advantages. For he will enjoy the most sacred gifts ^D which he asks for, with the divine clemency receiving him; and primarily, in him, embracing his religious knowledge of self, and his reverence for the saints, and the praiseworthy desire for the holy petitions which he asks, and the more sacred disposition consistent with these. For this also has been established by divine decrees, that divine gifts are to be granted to those who are worthy to receive them in a most befitting order, through those who are not unworthy to transmit them. If anyone, therefore, despises this sacred order, and, having come to a wretched conceit, deems himself sufficient for divine communion, and scorns the holy ones, he, surely, if he should ask for petitions that are unworthy of God and not holy, and lacks a state of intense divine

^A desire, and one consistent with himself, will never through himself obtain his ignorant request.

Maximus, from the *Dubitationes*. I know that the prayers of a righteous man are strong and efficacious, whenever he who seeks the prayer of the righteous man performs the works of prayer; both correcting his previous life and making the prayer of the righteous man strong through his own good conduct. For there is no profit in the righteous man’s prayer while he himself lingers in transgressions. For even the great Samuel once mourned for the transgressing Saul; but he could not appease God, because his mourning did not have as an assistant the correction fitting for the one who was transgressing. Wherefore, God, making His servant cease from ^B useless mourning, says to him: "How long dost thou mourn for Saul, seeing I have rejected him from reigning over Israel?" And again, Jeremiah is not heard praying for the Jews, as one who did not have, to strengthen the power of prayer, their turning away from error. Wherefore, God, drawing him away from vain petition, says: "And do not thou pray for this people, and do not ask that they may obtain mercy, for I will not hear them." For it is a matter of great foolishness to seek through the prayers of the saints the salvation of one who delights in his own pernicious affections, and for those who are stained in their own purpose by the very things in which they boast, to ask that these be forgiven them.

Of Saint Gregory the Theologian, from the Oration on the Lights

Of Chrysostom, from the Commentary on John

Of the same, from the Commentary on the First Epistle to the Corinthians

^A From the same, on the 50th Psalm. "Then Nathan went to David." A prophet went to a prophet; for David was a prophet. But physicians, when they are sick, call for other physicians; for sickness corrupts the art. So it is here.

From the same, from the Commentary on the Epistle to the Ephesians. "But all things," he says, "that are reproved are made manifest by the light." For just as a wound, as long as it lies hidden and covered from above, runs deep within and receives no healing; so too sin, as long as it is concealed, as if in darkness, is committed with much boldness; but when it is made manifest, the one who committed it becomes light. For when he has been admonished, when he has repented, when he has obtained remission, have you not cleared away his darkness? Did you not then heal his wound? Have you not changed the sin into some fruit? Let us bestow such gifts upon our friends, that we may draw their souls up from the wrath of God and from the disease of sin. Bind him therefore, and do not release him until you have appeased God, lest, being released, he be more grievously bound by the wrath of God; for if you do not bind him, bonds that will never be broken await him. And do not think such an act to be one of cruelty and inhumanity, but rather of the highest benevolence and gentleness, and of the most excellent care and great concern. ^B "But they have given enough time for punishment." Tell me, how much? One year, two, or three? But I do not seek the length of time, but the amendment of the soul. Show me this: whether they were pricked at heart, or changed for the better, and there will be nothing left to be desired. If this does not happen, there is no profit in the length of the time. But we do not ask whether the wound was bound many times, but whether the bonds were beneficial; if they were beneficial, ^C even if applied for a short time, do not apply them any longer. The term of the release should be the progress of the one who was bound. If, therefore, we ourselves, in order that we might cure others, have looked not to the glory or confusion of men, but rather to the punishments and ignominy of the other life, and above all, have diligently considered how gravely God is provoked by sins, we shall without delay flee to the remedies of repentance, and we shall recover perfect health.

^D From the same, on the Gospel according to John. If you are not freed from evils, do not enter the sacred courts. For it is not fitting that scabby and suffering sheep should be pastured together with the healthy, but they should be driven from the flock until they are cured of the disease. "For we are members of Christ; let us not therefore become members of a harlot." This is not a place of fornication, but of the Church. If you have the members of a harlot, do not stand in the Church, lest you insult the place.

Of the Same, on the Gradual Psalms.

^A It is forbidden for the unclean and profane to ascend the sacred enclosures. Wherefore, if anyone is worthy to ascend, he is also worthy to offer blessing. For the house of God is like heaven: just as every access is barred there to hostile powers, so it is in the house of God; for in the Jewish law, access to every place in the temple was not open to everyone, but there were many and diverse distinctions. One part was open to the high priest alone, and that once a year; another to the priests, another to the Jews, and another to the proselytes. Consider how great must be the holiness of one who receives far greater things than those who, at that time, received the Holy of Holies. You do not have the Cherubim, but the Lord of the Cherubim dwelling within; you do not have the urn, the manna, the tablets, and the rod of Aaron, ^B but the Body and Blood of the Lord, and the Spirit in place of the letter. And by how much you have been counted worthy of greater and more venerable sacraments, by so much the more are you obligated to greater holiness, and to greater punishment if you transgress the commandments.

From Solomon.

"Guard your foot when you go into the house of the Lord."

From Isaiah.

"They desire to draw near to God, as a people that has practiced righteousness and has not forsaken the judgment of its God."

From Hosea.

"Keep mercy and judgment, and draw near to your God continually."

From Leviticus.

"You shall teach the children of Israel to beware of their uncleannesses, etc., when they defile my tabernacle, which is among them."

From the Apostolic Constitutions.

^C That he who has sinned should be separated on account of his sin, God says to Moses, when he asked that Miriam might be forgiven: "Let her be separated outside the camp for seven days, and after that she shall come in." So, therefore, we too ought to separate those who say they repent of their sins for a set time, according to the nature of the sin, and afterward receive them back as we would our sons.

From the Ascetic Chapters of Maximus.

He who speaks of the failing or sin of a brother, speaks for one of two reasons: either that he may correct the person himself, or that he may benefit another. But if he speaks to others for reasons other than these, whether to reproach the person himself or someone else, or speaks by slandering him, he shall not escape divine abandonment; but he will certainly fall into the same or another ^D fault.

^A

*From the Ladder.* Wounds that are led into a triumph do not grow worse, but shall be healed; for nothing gives the demons and thoughts such strength against us as fostering these in the heart without confession. But a soul that is a friend to confession is restrained by it as if by a bridle, so as not to fall into sins; for those things which are not brought to confession we perform securely as if in the dark. Do not be deceived, O son, and do not obey the spirit of your own persuasion, and do not reveal your faults to the master as if from the person of another; for in this way you shall not be freed from shame. Uncover your naked wounds ^B to the Physician, speak, and do not be ashamed: "Mine is this wound, Father, mine the plague, from my own sloth, and not inflicted upon me by another. No one bears the cause of this, not man, not spirit, not body; none other, but my own sole idleness." And in appearance and look, and in thought, conduct yourself in confession as a defendant, with eyes fixed on the ground, and, if possible, bathe the feet of the physician, as if they were Christ's, with tears; for it is an frequent habit of the demons, either to suggest that we should not confess, or to do so as if from the person of another, or to accuse others as the authors of our own faults. For this reason, John also ^C demanded confession from those coming to his baptism, not because he himself needed it, but to procure their salvation. And let us not be disturbed if we must still battle after confession; for it is better to struggle against thoughts than against one's own persuasion. But may God deliver us from the snares of the devil, so that we may be found pleasing before Him, and not be put to shame, when He renders to each according to his works, to Whom belongs glory for ever.

QUESTION VII.

ANSWER. Since the Apostle says: ^D "Let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (I Cor. xi, 28-32); it is manifest that one ought to cleanse oneself, and first purge oneself from every contrary action, and thus approach the divine sacraments, lest that

^A mystery result in the destruction of soul and body. For God says through Moses to the people of Israel: "Every man, whoever shall approach from any of your seed to the holy things, whatever the sons of Israel may sanctify to the Lord, and his uncleanness be upon him, that soul shall be cut off from me" (Levit. xxii, 3). And again: "You shall make the sons of Israel cautious regarding their uncleannesses, and they shall not die on account of their uncleanness, in that they defile my tabernacle which is among them" (Levit. xv, 31). Hence, even the Apostle says to those who communicate unworthily, as was said: "For this reason many among you are weak and sickly, and many sleep" (I Cor. xi, 30)—that is, they fall ill and die. For this reason, also, the divine David, when he and those with him were about to eat the loaves of the presence ^B—which were a prefiguration of the body of Christ—at once the high priest asked David if they were pure from intercourse with a woman; and then he gave them the loaves (1 Reg. xxi, 4, 5).

From the Commentary of Chrysostom on the Epistle to the Ephesians.

I see many participating in the body of Christ lightly and rashly, and more by habit and law than by pure thought and mind, following those who participate. If the time of the Great Fast and Pascha arrives, whoever it may be becomes a participant in the sacraments. But it is not right to observe festivals, but to cleanse the conscience, and then communicate. For the unclean and unworthy person is not worthy to receive the holy and venerable flesh even on a feast day. For let us consider that those who were participants in the ancient sacrifice used great parsimony and abstinence; they were purified beforehand and cleansed on every side. But you, approaching the sacrifice ^C which the angels themselves revere, do you limit and circumscribe the matter to periods of time, and with defiled hands and lips do you take the body and blood of Christ? And would you not choose to kiss a king with your mouth smelling foul, and yet do you kiss the King of heaven with a soul smelling foul? The thing is clearly an affront. Therefore, if you are not worthy of participation, you are not worthy even of the prayer and the standing together with those who are worthy; for you hear the herald saying: "You who are in penance, draw near," and as many as do not participate are not in penance.

By the same, from the Commentary on the Epistle to the Hebrews.

Many are partakers of this sacrifice once in the year; others, twice; and others, often. To all of them, therefore, we address our words, not only to those who are here, but also to those who sit in the desert. For they participate once a year, and often even after two years. What then? Whom shall we approve: those who participate once, or those who participate often, or ^D those who participate rarely? Neither

^Athose who participate once, nor those who participate often, nor those who participate rarely; but entirely those who participate with a pure conscience, those who participate with a life beyond reproach. Let such as these always approach, but let those who are not such not approach even once. Why is this? Because they take judgment upon themselves, and condemnation, and punishment, by partaking unworthily. And do not marvel; for just as food, which by its nature nourishes, if it falls into one who has an aversion to food, ruins and corrupts everything and becomes the cause of disease, so too is it with the holy mysteries. You enjoy the spiritual table, ^B and yet once again you drag your mouth through the mire; you anoint yourself with ointment, and yet once again you fill it with a foul stench. When after a year you finally become a participant of the communion, do you think forty days are sufficient for you to cleanse away the sins of the whole time? And when the seventh day has passed again, do you give yourself once more to your former ways? Tell me, if you were healthy for forty days, recovering from a long illness, and you again gave yourself to foods that cause illness, would you not have lost your previous labor, and harmed yourself even more? For if natural things change, how much more so do those of the will? You assign forty days to the health of the soul—or perhaps not even forty—and do you hope to appease God? You are joking, saying these things. Therefore, for this reason the priest also proclaims: "Holy things to the holy," that is, if anyone is not holy, let him not approach. He does not say merely "clean from sins," but "holy."

From the Epistle of Saint Basil to the Patrician Caesarius.

^C That a person may, if a priest is not present, receive communion with his own hand is a thing unnecessary to demonstrate, for long custom confirms it through the usage of matters. For all the monks who are in the deserts, where there is no priest, keeping communion at home, partake by themselves. And in Alexandria and in Egypt, each one of the laity who dwell there, for the most part, has communion in his house, and when he wishes, he partakes by himself. For once a priest has finished the sacrifice and given it, the one who receives it and partakes ^D thereof ought to believe that he is partaking as if from the priest himself. For in the Church, the priest hands over the portion, and the one who receives it holds it with all power and liberty, and thus brings it to his mouth with his own hand. It is therefore the same in virtue, whether one receives one portion from the priest, or many portions at once.

QUESTION VIII.

From how many modes do fornication and illusions occur in man through dreams?

ANSWER.

As the Fathers say, from four: namely, from the natural inflammation which is kindled

^A by excessive eating, drinking, and sloth; or from insolence and pride; or from judgment, when we judge others who are sinning; or from the envy of demons, when they see us progressing according to God. It is also possible for someone to sustain a nocturnal illusion from weakness and debility of strength. Again, it is possible for one to be compelled toward pollution and fornication by a bad habit of the flesh. For there are two fluxes that exist in the body: one indeed which often pollutes and defiles, and one which sanctifies, namely semen and a tear. And just as every sin that a person commits is outside the body, but he who commits fornication offers his own semen as a sacrifice to the wicked one as if from his own flesh; so also, whatever good things a person does are outside the body. But a tear is offered to God from our very essence, just as the blood of the martyrs is also offered. ^B Therefore it is necessary after repentance to preserve also the tears for sins, and not to pollute the soul and body again; for it is a bad thing to accustom oneself so that one often washes the garment of the body, and again defiles it. For that which is often washed and worn out becomes rotten and useless; and when it has subsequently been afflicted by age and has become inveterate, it cannot even be washed anymore. I truly have seen men, born a hundred years, imbecile and trembling in almost their whole body, who nonetheless could not abstain from corporal sin, because of long-standing habit. Thus, evil habit is more grievous than all evils, and the worst of all evils. And therefore, the Apostle, persuading us, says: «Let us cast off the works of darkness, and let us put on the armor of light. Let us walk honestly as in the day; not in revellings and drunkenness; not in chambers and impurities; not in contention and emulation: but put ye on the Lord Jesus Christ. And make not provision for the flesh in its concupiscences.» And again: «Let not sin therefore reign in your mortal body, so as to obey the concupiscences thereof.» ^C But it must be known that there are many and diverse judgments before the just judge, and punishments which he is about to inflict upon those who sin in their bodies. For otherwise is the believer judged, and otherwise the unbeliever. «For the servant,» he says, «who knew the will of his lord and did not according to his will, shall be beaten with many stripes.» And there is one judgment for him who commits fornication in youth, another for him who does so in old age; and there is one for him who has not taken a wife, and another for him who has; there is one for him who has an honest wife, and another for him who dwells with a bad one; it is one thing to violate one person, and another to be polluted in many. The judgment of a master and priest is one, that of a private person is another. «For the mighty,» he says, «shall be mightily tormented.» There is one judgment for him who sins from habit and evil custom, and another for him who sins by surprise; there is another forgiveness for him who strikes, and for him who is afflicted.

^A And again, he who uses nature according to nature is punished in one way, and he who commits that which is against nature is punished in another, and indeed more bitterly than any other sin—an act which even irrational animals do not commit. Whence also the divine Scripture, narrating concerning Wisdom, says: “She delivered the righteous man from the ungodly who were perishing, when he fled from the fire that descended upon Pentapolis, of whose wickedness a smoking waste is still a witness, and plants bearing fruit that never ripen.” ^B Thus also the divine Peter, making mention of the destruction of the Sodomites, subjoins, saying: “The Lord knows how to deliver the godly out of temptation, and to reserve the unjust under punishment for the day of judgment: but chiefly them that walk after the flesh in the lust of defilement, and despise dominion.” Likewise also Jude, the brother of James, concurs, saying: “As Sodom and Gomorrah, and the cities about them, having in like manner given themselves over to fornication, and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire. Likewise also these, dreaming, defile the flesh, despise dominion, and blaspheme dignities.” And next: “Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.” And: “To whom is reserved the blackness of darkness for ever.” ^C For if those men, not having learned the law, nor having read the prophets, became a consumption of fire and brimstone on account of that abominable practice, how much more are we worthy of punishment, who constantly read the law, the prophets, and the apostles, and yet do worse things? For this reason, even if we commit such acts, this conflagration will not come upon us here, since another, more grievous fire is prepared for us, and one which is never quenched—as it is written: “Their worm shall not die, neither shall their fire be quenched.”

Let them hear, who are married, and who, in pride and luxury, and rather in fearlessness of God, abandon their wives and wallow in impurities, even against nature—they who have no apology on the day of judgment. ^D For what will they answer when they see others who were with them, yet who kept their virginity? Let them hear also again the Apostle saying concerning such as these: “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. And into uncleanness, he says, that their bodies should be dishonored between themselves.” And again: “Know you not that you are the temple of God, and that the Spirit of God dwells in you? If any man”

^A violates the temple of God, God shall destroy him. For the temple of God is holy, which you are.” And again: “God is not mocked. For what things a man shall sow, those also shall he reap: for he that soweth in his flesh, of the flesh shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting.” And again: “Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor covetous, nor drunkards, nor railers, nor extortioners shall possess the kingdom of God.” And again: “For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, ^B whether it be good or evil.” And again: “Every man’s work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man’s work, of what sort it is.”

*Isaiah.* “Woe to you that draw iniquity with cords of vanity, and sin as the rope of a cart.”

*Jeremiah.* “The children are foolish, and not knowing: they are wise to do evil, but to do good they have no knowledge. If the Ethiopian can change his skin, or the leopard his spots: you also may do well, when you have learned evil.”

*Of Saint Basil, on the first Psalm.* It is indeed to be desired not to have touched evil. But the second ^C navigation, as they say, is, immediately after the experience, to flee as if from the bite of a poisonous serpent, according to what is written by Solomon concerning the evil woman: “Look not round about thee in the way, and do not gaze upon her, but flee, delay not.” But now I know some who in their youth fell into the vices of the flesh, and because of the habit of evil remained in sins even unto death (or gray hairs). For just as swine, which roll in the mire, always smear themselves with mud, so also these people always imprint upon themselves the filth which arises from pleasure. Blessed, then, is he who has not thought of evil; but if, through the slipping in of the enemy, you have received into your soul thoughts of impiety, do not persist in the sin. And if you have already suffered something like this, do not settle down in the evil. For to be assiduously occupied in sins puts into the mind a habit ^D difficult to move. For an inveterate vice of the soul, and the meditation of evil confirmed by time, is a thing difficult to cure, or rather incurable, with the habit for the most part completely changed into nature.

*Isidore, from his Epistles.* For in faults, it is not only sought what is the species of the sin, but also the mind of the one sinning, and the standing, and the occasion, and the manner, and the root, and whether one has rejoiced after the sin;

whether he felt pain, or felt no pain at all, whether he persisted, whether he repented, whether it happened by chance, or by guile, or from premeditation, or from an evil habit and custom. There are also many other things through which this investigation proceeds, as well as the difference of the occasion, and the status of one’s life: for he who commits the same sin before the Law, and he who does so after the Law and grace, will not suffer the same punishment; but the former, indeed, more mildly, the latter, however, more severely, and another, inevitably. All of which things are clearly set forth in the holy Scriptures. ^A

Theodoret, from the Curationis Graecarum Affectionum

For you should not say that the sin is equal if someone, incited by anger and wrath, strikes his neighbor and brings him to death, as it is for one who has premeditated it; nor if he strikes him for this reason, is it the same as one who strikes him in accordance with guile and word, and contrives his death by premeditation; for the former was a furnace of intemperate wrath, but the latter was of supreme malice. And the former was not entirely of the will, but the latter was entirely so in its depth. Thus, not all men fall into sins of the will in the same way. For some, having followed love, and not being occupied with beautiful faces, are suddenly pierced by the stings of an elegant form; for sometimes, as soon as they have seen, they succumb to the perturbation and desire, their reason being immediately cast down from its sovereignty. Others, however, spend their life in this, so as to feed their ^B anxious eyes with the spectacle of forms. There are those, moreover, who at first do not handle their food and drink without a certain fear and shame; but being agitated by their internal desire, they gradually succumb, because they have neglected to struggle bravely. Some, indeed, behave more intemperately; for they gorge themselves on heaped-up banquets and contrive every species of luxury; and they excite other appetites for pleasures with every sort of artifice; and indeed, even if they perceive them to be languishing and extinguishing, they are very greatly disturbed. Since, therefore, there is such a difference among those who sin, it is not fitting to conceive an equal indignation toward all, but we ought indeed to abominate those who by profession pursue the life of swine; ^C but others, by counseling, and exhorting, and reaching out a hand, one must diligently care for, and exhibit to them saving medicines. And, in turn, if those who have abandoned themselves to their appetites continue to live the life of brute animals, let us indeed lament them while they are alive, but upon the graves of the departed let us inscribe the epigram of Sardanapalus: for so it was inscribed upon his tomb:

"These things I have, what I ate, and the wantonness, and with desire What I enjoyed, but many and all blessed things I have left behind. For I am dust, of great ^D Nineveh’s kingdom I was master."

But indeed, they lied exceedingly who inscribed it thus.

^A For he who has completed his life no longer possesses what he once ate or drank, but all those things have passed away into putrid corruption. He possesses only the stench of his own lawlessness, which continually torments the soul that is conscious of its sins and perpetually retains them in the bosom of its memory, with incessant pain.

There are seven modes of sinning (12). 1. Ignorance, as in Laban. 2. Deception (15), as in Eve. 3. Obreption, as in Peter. 4. Oblivion, as in Moses, who did not sanctify God at the rock. 5. Tyranny, as in Darius, who handed over Daniel. 6. Unbelief, as in the wife of Lot. 7. Contempt, as in Gehazi, the servant of Elisha. 8. Evil disposition, as in the Pharisees, who were hiding the resurrection of the Lord.

From the Chapters of Saint Maximus

^B There is not one reason for those who sin by action, but diverse ones; for it is one thing to sin by habit, and another by obreption. The latter had neither desire before the sin, nor after the sin; but he is greatly afflicted by what he has done. On the contrary, however, is he who sins by habit. For firstly, he does not cease to sin even in thought; and, after he has done it, his disposition remains the same. For a man sins in four ways, namely: by obreption, by deception, by ignorance, and by disposition. And the first three indeed easily come to recognition and repentance. But he who sins out of disposition, and comes ^C to repentance neither through temptation nor through time, has an immedicable disease. And the concupiscible faculty of the soul, being more frequently irritated, infuses into the soul a difficult habit of lust. But the mind, being continuously troubled, renders him timid and cowardly. Now, the former is cured by the exercise of established fasts, vigils, and prayers; the latter, by kindness, charity, humanity, and mercy. And from the affections subjected to the soul, the demons receive opportunities to move in us turbulent and passion-agitated thoughts; then, waging war against the mind through these, they force it to assent to sin. And once it is overcome, they lead it to the sin that is of thought; and having finished this, they thereafter lead it captive to the action. All turbulent and passion-agitated thoughts, therefore, either irritate the faculty ^D of the soul which is concerned with desiring, or they disturb the irascible faculty, or they cast darkness upon the reason. And from this it comes about that the mind grows dim toward spiritual contemplation and the zeal for prayer.

From Climacus

In these three most general modes consists all demonic warfare in us: namely, either from negligence, or from pride, or from the envy of the demons. And it is from...

[VARIE LECTIONES.] • ignorance. • ratiocinative.

[NOTÆ.] (12) These are not present in our Greek manuscript. In the Vaticans they do not appear. Hervetus, from Athanasius in *Quaestiones*.

^A of demons. They are left, however, by the singular permission of God, among spiritual persons—certain most minute passions—so that by means of certain vile and abject sins, by greatly reprehending ourselves, we may acquire the wealth of humility, which cannot be stolen away.

From the Responses of Saint Athanasius

Saint Chrysostom on Psalm 6

^C Those angels who deposited it know what manner of tunic they placed with you, and in the royal archives which are above, they have written what kind of garment was given to you. They are coming to demand it back from your soul. If they do not find it immaculate, what will you do? You will no longer find a pool, no longer a priest. There is a river of fire; there is no Jordan. Interrogate those who are here, the keepers of the king's garments, and learn from them how they record those who receive the royal and jeweled garments; how they deliver and receive the number of the pearls that are inserted into the garments; how they take care that they receive all such things as they had given. ^D And if it should happen that one of the pearls perishes, with what damage and affliction is that which was lost replaced! But if, on account of a pearl into which ruin falls, such great caution is applied, how much greater must be applied on account of the heavenly pearl!

What, then, are the pearls of that tunic? The virtues. Hear the good keeper of the vestments, Paul, saying...

^A "Put on, therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, humility," etc. "Heal me, O Lord, for my bones are troubled" (Ps. VI, 5). He speaks of the disturbance which is born of sin. For just as, when violent winds blow into the sea, they disturb everything, and the sand in the deep is carried upward, and those who are sailing are in danger, so too in us: the soul is troubled, the body is moved, the boat is filled with the disturbance of the storm, there is much darkness, everything leaves its proper place, and there is great confusion. This is accustomed to happen especially in cupidities and lusts; this also occurs in anger and in calamities. For all these things trouble both the bones and the soul, and the pupils of the eyes are inverted, and not even the eyes look in their proper order. But just as, if a charioteer is disturbed, the horses are carried along in disorder, so too if the reason is disturbed, all things are confounded and inverted, and they lose their own path. ^B And how does this disturbance occur? For it does not happen in the soul as it does in the sea, by the emission of winds, or by some sudden incident; but it happens by our own sloth; for it is within our power whether or not the concupiscence is kindled. For unless you light the flame, there will be no furnace; unless you provide nourishment to the matter; unless you give unnecessary effort to contemplating beautiful visages; unless you are curious about another’s beauty; unless you ascend to the theaters of iniquity; unless you fatten the flesh; unless you drown reason with wine: the flame is not stirred up, the furnace is not ignited, the most foul beast is not born, the purity of the mind is not severed ^C as if by immense winds. Are these things sufficient, then, he asks? They are not sufficient; but other things must also be added: continuous prayers, association with the saints, moderate fasting, simple diet, necessary business and occupations; and before all other things, the fear of God, the future judgment, the intolerable torments, the promises of good things. Through all these things you are able to bridle the raging concupiscence and calm the sea agitated by waves.

Serinus (15'). ^D When, by long-continued exercise and meditation, anyone has arrived at the habit of spiritual goods, and has learned what sort of material he ought to prepare for his memory, then he will be able to easily propel the enemy's snares. It does not behove us, therefore, to ascribe the agitation of our heart either to human nature or to its creator, God, but to the sloth and negligence of our own free will.

Josephus, On the Maccabees.

We seek, therefore, whether reason rules the disturbances of the mind.

^A Let us discern what reason is, and what a passion is, and how many are the types of passions, and whether reason holds dominion over them all. Reason is a mind preferring the life of wisdom to correct speech. Wisdom is the knowledge of divine and human things, and of the causes of these. This, then, is the discipline of the law, through which we learn the divine things with reverence and the human things in a profitable manner. There are four types of wisdom: prudence, justice, temperance, and fortitude; but prudence is the most sovereign of all, and next to it, reason holds sway over the passions. The natures of the passions are two, more comprehensive than all others: pleasure and pain. Both of these are innate to the soul. There are many joys connected with pleasure, and before pain there is fear; after pain, sorrow. Anger is a passion common to both pleasure and pain. ^B In pleasure there is also a malignant disposition, the most varied and manifold of all passions: in the soul, arrogance, slander, avarice, love of glory, contentiousness, and envy; in the body, gluttony, greed, and eating alone. Just as there are, then, two plants of the body and the soul—pleasure and pain—so too are there many offshoots of these plants, each of which the master-husbandman, reason, by pruning, clipping, interweaving, watering, and in every way cultivating, tames the matter of the passions. For reason is the guide of the virtues and the sovereign of the passions.

Temperance, then, is the mastery over the desires. Of the desires, some are of the soul, others of the body; and reason is seen to hold dominion over both. For whence are we moved toward forbidden foods, and yet turn away from the pleasures that arise from them? Is it not because reason is able to master the appetites? I certainly think so. For the passions of the appetites are held in check by temperate reason, and all the motions of the body are bridled by reason. For thus also the temperate Joseph is praised: that while still young, and in the prime of his age and vigorous for coitus, he broke by reason the goad of these passions. ^C And not only is reason seen to overcome the provocation toward lust, but also every form of softness or sweet titillation of pleasure, and every other desire.

The law indeed says: "Thou shalt not covet thy neighbor’s wife, nor anything that is thy neighbor’s." Since, in what way is one who is a solitary eater, a glutton, and a drunkard instructed? Clearly, reason is the master of the passions. Again, reason is seen to hold dominion even over the more violent passions—avarice, vainglory, arrogance, and envy—for the moderate and temperate mind compels one to repel all these malignant vices, just as it also repels anger, to which ^D [the following] are subject...

^A For Moses, when moved by just indignation against Dathan and Abiron, did not act regarding them out of anger, but rather governed his anger with reason. For, as I have said, the temperate mind is capable of triumphing over the passions, and can transform some while rendering others void. Why, then, does Jacob rebuke the followers of Simeon and Levi because they suddenly slaughtered the Shechemites, saying, “Cursed is their anger”? ^B For when God fashioned man, He implanted manners within him, and in all things seated the sacred mind as a ruler through the senses; and He gave it a law by which, if one lives accordingly, one will rule a kingdom that is temperate, just, and brave.

How then, one might say, if reason is the master of passions and perturbations, does it not master forgetfulness and ignorance? This is a truly ridiculous argument. For reason was not fashioned by nature to have dominion over passions in total, but rather over the passions of the body. For instance, one cannot excise desire from us, but reason can ensure that we do not become slaves to desire. One cannot excise anger from the soul, but it is possible for reason to assist against anger. One cannot excise our malice, but reason can provide aid so that we are not swayed by malice. For reason is not the eradicator of passions and perturbations, but their adversary. The temperate mind is capable of overcoming the necessities of passions and perturbations, of extinguishing the burning heats of bodily, excessive impulses, of vanquishing the pains of the body, and of rejecting the dominance of all passions. ^C But someone might perhaps say: "Not everyone overcomes their passions." This is because not everyone possesses a prudent reason; only those who care for Providence with their whole heart are able to overcome the passions of the flesh.

From Maximus, from the Disputation with Pyrrhus

Virtues, he says, are natural in us, and exist equally in all men; but inequality arises from the fact that we do not equally cultivate and elaborate upon what belongs to nature. For if all of us with equal zeal were to work upon what is natural—that for which we were born—then virtue, like nature, would be observed just the same in all, admitting neither more nor less. ^D If then, he says, the virtues do not come to us from exercise but from our creation, and virtue is natural, how is it that we acquire virtues through exercise and labor? Exercise, and the labors that accompany it, were devised by those who are devoted to virtue solely for the sake of casting off the deception that is mingled with the soul through the senses, and not for the sake of introducing virtues from the outside as something recent; for they reside in us from our creation, as has been said. Whence, as soon as the deception is perfectly separated, the soul’s splendor—which is the virtue of the soul according to nature—is simultaneously revealed. For if he who is not foolish is entirely wise, and he who is not…

^A Does it not, by the removal of those things which are contrary to nature, merely appear as it is accustomed to be, just as the brilliance and luster of iron, which was naturally present, appears upon the removal of rust?

Malice and simplicity are opposed to prudence; greed and deficiency to justice; fornication and stupidity to temperance; audacity and timidity to fortitude. Neither pleasure and pain were originally implanted in the flesh, nor oblivion and ignorance in the soul, nor the being shaped and reshaped by the images of various things in the mind; for the transgression of these is what discovered their generation. Whoever, therefore, removes pleasure and pain from the flesh has rightly exercised virtue placed in action. And whoever exterminates oblivion and ignorance from the soul has beautifully performed those things which are of natural contemplation. But he who has freed the mind from many forms and species ascends to the possession of a theological mystagogy, and is illuminated only by that which is according to nature, and by the true light of the Godhead, inasmuch as he has led nature back to itself and, as it were, to its first origins. For these are the primary and more general affections of flesh, soul, and mind. May He who made all things in wisdom deign to make us partakers of His kingdom, and to attain His eternal goods; for to Him belongs honor and power now and always, and unto the ages.

QUESTION IX

How many are the modes of dereliction, whether in afflictions, or in infirmities, or in sins? And how shall we know that which proceeds from God as discipline and chastisement, and that which proceeds from the devil as temptation?

RESPONSIO

There are indeed many and different modes of dereliction. But there are two purposes of God in which one is derelict: namely, either for conversion and chastisement, as a father toward a son, or by way of aversion, as a king toward an enemy—of which kind was the dereliction of Judas by Christ ^B afterward. Lazarus was derelict, and the paralytic, for the remission of sins. For He says: "Behold, you have been made whole, sin no more." Paul was chastised on account of the magnitude of his accomplishments, that "he might not be exalted too much," as he says. Job was chastised that he might become more just, as God says to him: "Do you think that I have answered you otherwise than that you should appear just?" The prophets were also delivered into captivity for a pattern and benefit of the people. ^C Therefore, he who is being derelict ought to search within himself for the cause of the dereliction, and to correct it, through which either enemies obtain dominion over him,

^A or he is plotted against by friends, or he is set at naught and despised by those of lower standing; or he is delivered into passions of dishonor, and afflictions, and infirmities, through the just condemnation of God. For often, either from pride and boastful vainglory, or from judging others, or remembering injuries received, or because we do not reprehend and condemn ourselves, or because of preceding sins, we are delivered into base and bodily passions. "For if we would judge ourselves," he says, "we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world." For God often encompasses the sinner, who does not repent, with temptations and afflictions, and through these temptations he comes to knowledge, just as happened to Nebuchadnezzar and Manasseh. "With bit and bridle," He says, "constrain the jaws of those who do not draw near to You." And indeed, the discipline and temptation that come from God, arriving for that which is profitable to man, never cut off good hope from the soul, of the kind that Job had, who said to God: "I will wait, until I am made again; and You shall appoint me a time, in which You will make mention of me." And again: "Blessed is the man whom the Lord reproves; therefore, do not refuse the instruction of the Almighty. For He causes pain, and again restores; He has struck, and His hands have healed; six times He will deliver you from necessities, and in the seventh, no evil shall touch you."

^B But the temptation that comes from the devil (with God permitting), fills the soul with despondency, and anger, and despair. But not only that; we often fall into calamities, and temptations, and imbecilities because of our own lack of discernment and arrogance—something that happens to those who, although they see with their own eyes that the wintry weather is upon them, nonetheless lead the ship out from the harbor, and clearly cast themselves into many dangers and temptations.

^C *From Exodus.* "There He set for him (Moses) statutes and judgments; and there He tested him, and said: If you shall hearken with hearing to the voice of the Lord your God, and shall do what is pleasing before Him, and with your ears shall perceive His commandments, and shall keep all His statutes; every infirmity, which I brought upon the Egyptians, I will not bring upon you. For I am the Lord your God, who heals you."

*From Deuteronomy.* "And you shall remember all the way which the Lord your God led you in the desert, that He might afflict you, and test you, and that the things in your heart might be known, whether you would keep His commandments, or not. And He afflicted you, and made you hungry. And you shall know in your heart, that as if a man should instruct his son, so..."

the Lord your God will instruct you; and He will do you good in your latter days. ^A

From the Book of Judges

From David

From Solomon

From Judith

From Sirach

From Hosea

From Micah

^A Nahum. « The Lord is sweet to those who wait for Him in the day of affliction, and He knows those who fear Him. »

Isaiah. « I will groan and comfort myself; for my loins are filled with weakness, and pangs have taken hold of me as a woman in labor; I have acted unjustly so as not to hear; I have been eager so as not to see. My heart wanders, iniquity plunges me; my soul has leaned toward fear. And when the wrath of My fury comes, says God, I will heal again. And for a little time I have forsaken you, and with great mercy I will have mercy on you. In a little wrath I turned My face from you, and in everlasting mercy I have had mercy on you, says the Lord who delivers you. And I will not take vengeance on you forever, says the Lord, nor will I be angry with you always. For spirit shall go forth from Me, and I have made every breath. Because of sin I grieved him for a little while, and I struck him, and turned My face from him. And he was grieved, and walked sorrowfully in his ways; but I have seen his ways, and I have healed him, and comforted him, and given him true consolation. »

Jeremiah. « Children, patiently endure the wrath that has come upon you from God; for your enemy has pursued you, and you shall see his destruction quickly, and you shall mount upon their necks. Take courage, children, and cry out to God; for there shall be a remembrance of you by Him who brought it. For as your mind went astray from God, ten times more must you seek Him when you return. For He who brought evils upon you will bring upon you everlasting joy with your salvation. » ^B

From the Gospel. The Lord said: « You shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. » And: « You shall be betrayed by parents and brothers, and kinsfolk and friends, and they shall put some of you to death. And you shall be hated by all for My name's sake. In your patience you shall possess your souls. »

James the brother of the Lord. « Blessed is the man who endures temptation; for when he has been approved, he shall receive the crown of life which the Lord has promised to those who love Him. »

Peter the apostle. « For this is grace, if for the sake of conscience toward God one endures sorrows, suffering unjustly. For what glory is it, if, when you sin and are buffeted, you endure it? If you are reproached in the name of Christ, you are blessed; for the ^C glory and power of God ^D rest upon you.

^A

Of the Apostle Paul.

“Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we have been made as the filth of the world, the offscouring of all things until now.” And: “And not only so, but we also glory in tribulations, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed.” And: “You have not yet resisted unto blood, striving against sin.” And: “Have you forgotten the exhortation which speaketh unto you as unto sons? My son, despise not the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If you endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” and the rest. “Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” ^B

Of Saint Basil, on the beginning of the book of Proverbs.

To know this discipline, therefore, is not a matter for any ordinary mind. Therefore, many who have become weary with labor do not wait for the benefit of the outcome because of ignorance, but, not bearing the austerity of the diligent effort, they remain in the weaknesses of ignorance. For this reason the voices of the just are worthy of admiration, saying: “O Lord, rebuke me not in thy fury, nor chasten me in thy wrath”; for they do not reject the discipline, but the wrath. Similar to this is also that: “Chasten us, O Lord, but in judgment, and not in fury.” And that: “The discipline of the Lord openeth my ears”; for this discipline is more precious than much money. Wherefore Solomon says: “Receive instruction, and not silver.” ^C That in a time of tribulation, whether of the body suffering or of those of the household who have labored, you may neither have an evil thought concerning God, but in great patience receive his stripes, being chastened for the sins which you have committed. And you too shall say: “I will bear the indignation of the Lord, because I have sinned against him.” And: “It is good for me that thou hast humbled me,” just as Paul was saying: “Chastened, and not killed.” ^D

From the same, in the Ascetic discourses.

Thus also the ancients were taught their hope in God through many labors, by faith and hope. For Joseph was afflicted by labors,

^A for thirteen years, through being sold, through slanders, and through prisons, following those brilliant and great promises of God which were given him in dreams; but later, contrary to expectation, he becomes the master of Egypt. David, moreover, not only by promises, but also having received the anointing of kings, was in danger; he was fleeing, he was hiding, he was passing over to foreigners, driven out by the envy of him who then reigned; but later he saw even the downfall of the one who was persecuting him, and received the kingdom. For many are the temptations that happen to the saints, and exercises of hope, when for so long a time those things which are hoped for are not fulfilled, but even all things occurring are contrary.

What, forsooth, was it reasonable for Joseph to think, he who had been sold? Where was he to think that the adoration which the dreams promised would come to pass? And what of David, who had been anointed king, and yet was afflicted as a captive and was a fugitive as a criminal? What could he think concerning the anointing? But they did not despair of the promises of good things on account of the evils that were happening; for this reason they remained pious and religious: since they had nothing more than hope in God. What, indeed, would you say concerning Abraham, who was commanded to offer for a sacrifice his son, concerning whom the answer had been given: “In ^B Isaac shall your seed be called”? How did he not doubt, or say: “O Lord, I shall sacrifice Isaac, and how will the promise be fulfilled?” But he did not conceive, nor did he speak, anything of the sort; wherefore it was also reckoned to him as righteousness. For truly, beyond hope in God, all hope is vain and empty: whether someone hopes in riches: “The rich have lacked and hungered, but those who seek the Lord will not be in want of any good thing;” or if someone trusts in man: “Cursed is the man who has his hope in man, and makes flesh his arm, and whose heart has departed from the Lord.” And: “Blessed is the man who trusts in the Lord, and the Lord shall be his hope.” And: “It is better to trust in the Lord, than to trust in princes.” But a king is not saved by much power, and a giant will not be saved in the ^C multitude of his strength; a horse is a false thing for safety, and in the multitude of its strength it will not be saved. “Behold, the eyes of the Lord are upon those who fear Him, upon those who hope in His mercy, to rescue their souls from death, and to feed them in famine.”

From the Chapters of Saint Maximus

Every man is indeed to be loved from the heart; but hope is to be placed in God alone, and He is to be served with all one’s strength. For as long as He Himself preserves us, both all our friends observe us, and all our enemies can do nothing against us. But after He Himself

abandons us, then all our friends turn away, and all our enemies grow strong against us. And whenever a temptation unexpectedly comes upon you, do not ask who is to be blamed, but why it happened, and you shall find correction; for whether through him or through another, you had to drink the wormwood of all the divine judgments. And the demons tempt us either by themselves, or they arm against us those who do not fear the Lord; and by themselves, when we are separated from men, just as they did to the Lord in the desert; but through men, when we live together with them, just as they did to the Lord through the Pharisees. But we, looking toward God, our Creator, shall repel them from both sides.

From Chrysostom: On the First Epistle to the Corinthians

There is no profit to us if we are in good standing with everyone, but we offend God; and there is no danger if everyone turns away from us and hates us, but God approves and loves us. For that which truly is peace, and that which truly is grace, is from God. For the race of men is unstable; ^B and not only friends and brothers, but also fathers, often changed for a small cause, have chased away as an enemy the one they begot and reared, and sons have cast out fathers. Consider, then: David had grace with God; Absalom had grace with men; what end did each have, and who is in better standing? You know. Abraham had grace with God; Pharaoh with men; for men, seeking to please him, surrendered the wife of the righteous man; yet who has turned out more illustrious? It is clear to everyone. And why do I speak of the righteous? The Israelites had grace with God, but were hated by the Egyptians; nevertheless, they overcame, conquered, and prostrated those who hated them. Let this, therefore, be the care of all, whether one be a slave or a man of free status: let him pray to find grace with God, and thus to be pleasing and acceptable to men.

From the same, on Psalm VI

Many, therefore, have wars within their houses; one is warred upon by his wife, another is besieged by his children; one is subdued by a brother, and another by a servant. And each one loses heart, is vexed, fights, and wages war, and is warred upon; and he does not take account of himself, thinking that, had he not ^C sown sins, thorns and thistles would not have risen in his house; if he had not hidden the sparks of sins, his house would not be burning. For that one’s own evils are the fruit of sins, and that God appoints domestic executioners against the sinner, the Scripture is witness. Your wife wages war with you; she meets you as you enter like a wild beast, she whets her tongue like a sword.

^A It is a grievous matter that she who should be a helper has become an adversary. Nevertheless, examine yourself: perhaps in your youth you acted with youthful excess toward women, and now the wound inflicted by you upon a woman is being healed by a woman; and your wife, acting in the office of a surgeon, applies medicine to a foreign ulcer. Even if she who cuts does not understand, the Physician, God, knows. For He has used her as a tool against you, just as iron—the tool—knows not what it does, yet the physician knows the future healing that will come through the iron. So too, even if the wife who strikes and the husband who is struck know not the cause of the blow, God, as the Physician, knows what is beneficial for you.

That a wicked wife is a purgation for sins, the holy Scripture is witness, saying: "A wicked woman shall be given to a sinful man; as a bitter antidote she shall be given him, consuming the bad humors of his sins." ^B That to be besieged by one's children is a punishment for sins, David is witness, who was attacked in war by his son Absalom for his unlawful marriage. That brothers, too, have waged war against brothers because of sins, the book of Judges is witness. For when those of the tribe of Benjamin committed fornication against the traveler’s concubine, and she, unable to endure the immense insult, died, the eleven tribes were stirred, and they were exterminated, as it is written: "Thou hast destroyed all who go a-whoring from thee" (Ps. LXXII, 27). Brothers, therefore, waged wars against brothers because of sins. If, then, you are attacked by brothers, do not groan against them, but call yourself to account and inquire for which sins your brothers are your enemies. Not that all are attacked by brothers because of sins—for Joseph was attacked by his brothers, yet not because of sins; and Job was plotted against by his wife, not certainly because of sins—but because most mortals have domestic enemies because of sins. ^C Often, too, friends turn into enemies because of sins, and those who once loved now hate and turn away, God casting such hatred upon them for reasons He alone knows. For thus it is written regarding the Egyptians: "He turned their heart to hate his people" (Ps. CIV, 25). Yet this hatred would not have been given by God had they not loved wrongly beforehand. For to those for whom friendship resulted in destruction, this hatred became an occasion for virtue.

What need I say of domestic evils, when even our own body, which is to all of us the most familiar and ^D dearest, sometimes wars against us when we sin, punishing us through fevers, diseases, and pains, and the servant-body scourges the mistress-soul because she has sinned? The witness is Christ, who said to the one He had healed: "Behold, you have been made whole; sin no more, lest a worse thing come to you" (John v, 14). And now, as we sin, God raises up enemies against us. But while we are engaged in war, let us not wage war against them, but rather let us call ourselves to account.

and if we have sinned in any way, let us correct ourselves; and we shall see our enemies falling before our eyes. For that is why we were commanded not to take revenge upon our enemies, since God often stirs them up against us on account of our sins, and we shall achieve nothing by warring against those whom God has roused against us. Do you wish to see the downfall of those who war against you? Repent of the sins you have committed, and the enemies shall fall. ^A

From the same, from the Psalms of Degrees.

From the same, from the work To Stagirius.

^A

From the Questions of Athanasius

From the Chapters of St. Maximus

From the Ascetic Discourses of Diadochus

From Eusebius Pamphili to Marinus

^A I believe that he was delivered over to this evil spirit because of that one utterance which he said: "I said in my prosperity, I shall never be moved." For to be so high-minded as to accept such a statement—that he would not be moved, but would remain immutable and passionless in his prosperity—was arrogant and proud, and not like the saying, "Unless the Lord build the house, they labor in vain who build it," and what follows. But the holy Apostle, knowing these things, dared not say, "I shall never be moved," but was anxious, saying, "Lest perhaps, when I have preached to others, I myself should become disqualified." And he admonishes, saying, "Let no one glory in men; but he who glories, let him glory in the Lord." And, "Let him who thinks he stands take heed lest he fall; for not he who commends himself is approved, but whom the Lord commends." And again the prophecy: "Do not glory, and speak not high things into arrogance, nor let great speaking proceed out of your mouth." Solomon also says, "Do not glory in the morrow; for you do not know what the coming day may bring forth." But David, when his affairs were prosperous by God’s grace and he had advanced to great virtue, ^B dared to say, "I shall never be moved"; wherefore he was immediately abandoned by the Lord, who had been providing him with those good things, and he was joined to an evil spirit. Hence he says, "I said in my prosperity, I shall never be moved; yet you turned your face from me, and I became troubled," teaching that, having previously said, "I shall never be moved," afterwards, when God turned away His face because of this haughty voice, he confesses he was troubled. Then, having benefited from these things, he no longer attributes his former successes to himself, but to God, saying, "Lord, in your will you have supplied strength to my beauty." For when you turned your face away and I became troubled, then I knew that even long ago, by your will and by your grace and gift, beauty existed in my soul. That is why he says, "And as I was exalted, I was humbled and troubled." But, "It is good for me that you have humbled me, that I may learn your statutes." And: "I have known, Lord, that your judgments are righteousness, and in truth you have humbled me." ^C

From the Ascetic writings of the holy Basil.

The failings of the pious often redound to their benefit by divine dispensation, God permitting one to fall so that the pride with which he struggles may be cured; an example of which may be seen in the Apostle Peter, and what happened to him. But God forbid that we should glory except in the name of our Lord Jesus Christ, ^D the great God and Savior of our souls.

for to Him glory is due, now and always, and unto the ages of ages.

QUESTION X

RESPONSE. The judgments of the Lord are incomprehensible and unsearchable; and for this reason, one ought not to condemn a man until that day. Ecclesiastes says, therefore: "There is a righteous man who perishes in his righteousness, and there is a wicked man who remains in his malice." And: "There are righteous men to whom it happens as though they had done the deeds of the wicked; and there are wicked men to whom it happens as though they had done the deeds of the righteous." For some, perhaps, are seen to have certain faults, while in secret they have chosen to do, and do, many excellent deeds toward God; and in our sight they are considered to be sinners, but before God they are righteous. ^B Others, because of the prayers of their ancestors, like Solomon through David, are deemed worthy of clemency and pardon. For God says to him: "Because these things have been done with you, and you have not kept my commandments and my precepts which I commanded you, I will surely tear the kingdom from your hand and give it to your servant. Nevertheless, in your days I will not do it, for David your father's sake."

Again, others, who are currently evil but are going to repent truly and sincerely in the end, are already regarded by God as righteous from the present moment, as was the Apostle Paul. ^C Others, on account of their repentance and conversion, enjoy the goodness of God, which to those who do not understand and remain hardened serves as a provision for the punishment they will suffer there, like that rich man who was unmerciful toward Lazarus. For the Apostle says: "Do you ignore that the goodness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each one according to his works." Therefore, the divine David rightly advises, saying: "Do not emulate him who prospers in his way, in a man engaged in iniquities." ^D And: "For sinners shall perish; but the enemies of the Lord, as soon as they have been honored and exalted, failing, they have vanished like smoke." And: "When sinners have sprung up like grass, and all who work iniquity have appeared, it is so that they may be destroyed forever and ever." Therefore: "Do not fear when a man becomes rich, and the glory of his house is multiplied. For, like grass, they shall quickly wither." And: "You shall seek his place and will not find it." And you shall say: "How did it come to desolation?" [index: entries preserved]

They have suddenly ceased, they have perished on account of their iniquity, as though in a dream; he shall leave his riches to others. And all that wretched and miserable wealth of his, and that vain and soul-destroying fleeting glory, has disappeared like a dream. ^A Wisely, therefore, did the Wise Man say: "Do not covet the glory of a sinner; for you do not know what his end shall be. Do not be pleased with the good pleasure of the ungodly; remember that they shall not be justified until they go down to Hades." And: "The path of sinners is smoothened with stones, and at the end of it is the pit of Hades."

Chrysostom from the Commentary on the Epistle to the Corinthians

Wherefore was Abraham rich, but Jacob in need of bread? Was not the latter also a righteous man? Why, therefore, was the one rich, and the other a hired servant? ^B Indeed, why was Esau rich, while being profane, and Jacob in such great servitude? And why again did Isaac live his entire life in security, while Jacob lived in toil and hardship? For which reason he said: "The days of the years of my life are few and evil." Why did David, being a prophet, live his entire time in dangers and labors, while his son Solomon lived forty years more securely than all men, enjoying profound peace, glory, honor, and experiencing every kind of luxury? Why also, even among the prophets, is one afflicted more and another less? ^C Entirely because this was beneficial for each one; and therefore one must exclaim in the case of each: "The judgments of the Lord are a great abyss."

From the same on the Gospel according to Matthew

Let us not be deceived, nor let us lead ourselves astray, nor by all means seek a life that is tranquil and free from all trouble. "For whom," he says, "the Lord loves, He chastises." Wherefore, when we enjoy prosperity ^D while living in wickedness, then we should be most sorrowful. For it is necessary for those who sin to be afraid and to be sorrowful, and especially when we suffer nothing grievous. For when God requires penalties from us in part, He makes the payment for such things light for us. But when He is lenient and patient regarding each of the transgressions that we commit, He reserves us—persisting in the same things—for a greater punishment. If, then, affliction is necessary for those who conduct themselves rightly, how much more so for those who sin. See, therefore, how great a patience Pharaoh enjoyed, only to pay the final penalty for all things afterward! How great were the transgressions of Nabuchodonosor, and yet at the end he paid the total debt; and the rich man, because he suffered nothing grievous here, for that very reason became most miserable, because having lived in luxury in the present life, he departed, there to pay the penalty for all these things, and he found there no consolation for the evil. But nevertheless, there are some who are so cold and...

senseless ^A as to seek only the things that are here, and to call those words ridiculous: "Let me enjoy present things for the time being, and then I will consider the things that are uncertain: give me this day, and take tomorrow." And how do those who say these things differ from goats or swine? You senseless ones, to seek only the things on earth, and to state those laughable things!

From the same, from the Commentaries on the Acts of the Apostles. Those who offend in many things and are not punished ought to fear and tremble greatly. For to them the leniency and patience of God is increased. For the greater the benefits with which we have been endowed, the more strictly we shall be punished when we are seen to be unworthy of the benefit. ^B

QUESTION XI

ANSWER

From Job. "Wealth gathered unjustly shall be vomited forth."

From Solomon. "There is a great infirmity which I have seen under the sun: riches kept by their owner to his own hurt."

From Sirach. "He who gathers by his own soul, gathers for others, and in his goods ^D others shall indulge." And, "Good are the riches in which there is no sin." And, "Evil is poverty in the mouth of the ungodly." And, "He that loves gold shall not be justified; for many have been given over to a fall for the sake of gold, and their ruin is before their face."

^A Of David. "The righteous shall see, and fear, and shall laugh at him, and shall say: Behold the man who did not make God his helper, but trusted in the multitude of his riches, and prevailed in his vanity."

Of Isaiah. "I am the Lord who loves justice and hates robbery from iniquity, and I will give their labor to the righteous, says the Lord."

Of Gregory of Nyssa, from his work on the "Our Father." If God is justice, he who has his nourishment from avarice and the desire to possess more does not have his bread from God. If your means do not come from the possessions of others, if your income is not from tears, if no one has hungered because of your satiety, if no one has groaned because of your fullness, such bread is God’s; it is the fruit of justice, the ear of peace. But if, while cultivating the property of others and having iniquity in your eyes, you say, "Give us bread," it is another who hears this voice, and not God. For the contrary nature brings forth the fruit that is born of injustice; and he who cultivates injustice is fed by the benefactor of injustice.

Of Saint Basil, from his sermon to the rich. See to it, then, that when you have gathered riches with infinite labors, you do not prepare material for sin for others, and then find yourself suffering a double punishment: both for the things you did unjustly, and for the means you provided to others. ^B

Of Nilus the Monk, from the book to Agatho. It often happens that one who has inherited ancestral property and has managed it well by distributing it to the needy, stands before the Judge, praised for the things he did well, and receives the promises with a cheerful face. But he who has abandoned this, is dragged off to punishments, because he did not show kindness to the needy from his wealth, having left his own labors as a cause of salvation for others, while he himself, the wretch, gained nothing for himself from his own. Solomon aptly says: "He who gathers his wealth with usury and excess, gathers it for him who pities the poor"; so that he who, because of his avarice, has been the cause of his own punishments, may also be the cause of rewards of goodness for others. ^C

Of Gregory the Theologian, in the "Equalizer." Let us not mix our wealth with the tears of others, by which, just as by rust and moth, it will be consumed, or, to use the language of Scripture, it will be vomited forth. ^D

Of Basil, from the "Hexaemeron." The covetous man has the things that belong to the poor; but you, when you have taken these and made them part of your own wealth, have shown yourself more iniquitous than the unjust, and more greedy than the covetous.

Chrysostom from the Commentary on the First Epistle to the Corinthians.

^A “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness.” For indeed, greed is the old leaven of vice and wickedness, and wherever it enters, it renders things unclean. Even if you gain little through injustice, like a small leaven it leavens and defiles the whole mass of your house. For this reason, those few things brought in badly have often cast out and dissipated things well stored up. What then, you ask, since many greedy people do not suffer these things? They will suffer them most certainly, even if they do not suffer them immediately. But if they escape now, then fear even more, because they are being kept for a greater punishment; and even if they themselves should escape, others who inherit their goods will not escape. And is this just, you say? It is exceedingly just. For he who has succeeded to an inheritance acquired through injustice, even if he did not snatch it himself, nevertheless possesses the stolen goods. He bound them up, but you hold them. He committed the injustice, but you enjoy it. He “treasured up sin and wrath in the day of wrath.” And you are the heir of his sins and his wrath, and a reckoning will be required of you for them entirely. The laws of the outsiders also know this; for they order those who have snatched and taken away not only to be released, but they command that everything be demanded back from those among whom one finds his property. If indeed you know those who have been harmed, restore it, and do what Zacchaeus did, with great addition. But if you do not know them, distribute all these things to the poor; and you indeed will have the reward, but they, the punishment.

^B Ejusdem from the Commentary on the holy Gospel according to John.

Weep, you who have been harmed, not for yourselves, but for those who harmed you; for they did not harm you, but destroyed themselves. And you, in return for the harm received, have the kingdom of heaven, but they, in return for their gain, have hell. Therefore, let us lament them with a lamentation not taken from the common people, but from the holy Scriptures, which the prophets also lamented, saying: “Woe unto them that join house to house, and lay field to field, that they may take away something from their neighbor.” — “Woe unto him that buildeth his house on high, not with justice.” And the Lord: “Woe unto you that are rich, for you have received your hunger; for you have received your reward and your consolation.”

^C Ejusdem Chrysostom from the Homily on the Resurrection.

But if the prosperity of the wicked troubles some, let them consider this also in this matter: that just as thieves, and violators of tombs, and parricides, and criminals, before they come to judgment, enjoy many delights and pleasures, preparing their own abundance from the calamities of others, and acquiring unjust wealth—

and are worshiped each day. But when they have undergone the sentence of the Judge, they pay the penalty for all those things. So too, these men, purchasing harlots, and setting out Sybaritic tables, and knitting their brows, and walking haughtily in the marketplace, and tearing apart the poor—when Christ shall arrive with His angels, and shall sit upon that tribunal, and shall bring the whole world into the midst, they shall be brought forward naked and stripped of every apparent spectacle and pomp, and having no advocate or defender, shall be carried off without pardon to the regions of fire. ^A

The Same, from the First Epistle to the Corinthians.

^B Whence, then, do the rich possess their wealth? It has been said, "Riches and poverty are from the Lord." Let us therefore examine those who object this to us: Is every riches and every poverty from God? Who would say this? We see wealth gathered by rapine, by tomb-robbing, by sorcery, and by other such pretexts, and those who possess it are not even worthy of life. What then? Tell me: do we say that this wealth is from God? Far be it! But whence? From sin. For the harlot grows rich, having subjected her body to insult and shame, and a handsome youth has often grown rich from debauchery. ^C Such wealth, therefore, is from God as that of Abraham, and Isaac, and Jacob, and Job. Wherefore he also said, "If we have received good things from the hand of the Lord, shall we not endure the evil?" And the subsequent multiplication of his wealth was a gift of God. Again, that poverty is from God, such as He suggested to him who was then rich, saying, "If you wish to be perfect, go and sell what you have, and give to the poor." And again establishing laws for the disciples: "Do not possess gold, nor silver."

Do you wish to see also those who have not become rich from ^D God? Look at the rich man in the time of Lazarus, and Ahab, and Gehazi, and those who are like them. For the former, rightly possessing as having received from God, spend it upon the commands of God; but the latter, offending God in the very acquiring, and doing the same in the spending, either wasting it on harlots and parasites, or burying it, while spending nothing on the poor—for as I said, those whose gathering has been to the offense of God, their distribution is like it. Learn, therefore, that there is also a poverty not brought about by God. For when some profligate youth spends his wealth on harlots, or on sorcerers, or on certain other such desires, and becomes poor, is it not evident that this has not come from God, but from his own profligacy? Again, if someone becomes poor through idleness or folly, is it not clear that he himself is the cause of his own poverty? Do not say, therefore, that God gives all wealth and all poverty.

^A Palladius, from the *Life of Chrysostom*. Thus, the prosperities of evil men are everywhere unshaken, while God shows His gentleness and patience toward them, so that the saints, facing those who afflict them, also proclaim this for the consolation of those of us who now suffer.

And first, Job says: "Have my flesh pains; but why do the impious live, and wax old in wealth? Their seed is according to their desire, their children [are before their eyes; their houses] are abundant. Fear is nowhere, the scourge of the Lord is not upon them. Their cow has not miscarried, but being pregnant, has been preserved from heat, and has not failed. They remain as eternal sheep, and their children play, taking up the psaltery and harp, and they take delight in the sound of a psalm; they have finished their life in good things, and in the rest of Hades they have fallen asleep. And he says to the Lord: 'Depart from me, I do not wish to know thy ways.'"

^B The second is David, who says: "How good is God to Israel, to the upright in heart! But as for me, my feet were almost moved, my steps had well-nigh slipped; for I was jealous of the lawless, seeing the peace of sinners." And again: "Whose mouth has spoken vanity, and their right hand is the right hand of iniquity; whose sons are as newly planted trees in their youth; their daughters are beautified, adorned like the likeness of a temple. Their storehouses are full, bursting from this one to that. Their sheep are fruitful, increasing in their exits; their oxen are fat. There is no breaking down of a wall, nor passage, nor outcry in their streets."

^C The third is Habakkuk, who says: "How long, O Lord, shall I cry out, being wronged, and wilt thou not hear? I shall scream, and wilt thou not save? Why hast thou shown me labors and toils, to look upon misery and impiety? Judgment has come against me, and the judge receives; therefore the law is dissipated, and judgment does not go forth to the end, because the impious oppresses the just."

The fourth is Jeremiah, who says: "But I will speak judgments to thee, O Lord. Why is it that the way of the impious prospers? All the transgressors have transgressed. Thou hast planted them, and they have taken root, and they have brought forth fruit; thou art near to their mouth, and far from their reins."

^D The fifth is Malachi, against those who blame the providence of God and call the saints miserable; he says in the person of the Lord: "Ye have burdened my words against me, says the Lord. And ye have said: 'In what have we spoken against thee?' Ye have said: 'Vain is he who serves God, and what more, because we have kept his precepts, and because we walked as suppliants before the face of the Lord Almighty? And now we call the foreigners blessed, and all are built up who do—

^A wicked things, and have risen against God, and have been saved. These things spoke those who do not fear the Lord, each to his neighbor.” And again: “You who provoke God in your words, and you have said, In what do we provoke him? In that you say, Everyone who does evil is good before the Lord, and in them he has taken pleasure; and where is the God of justice?” The divine Apostle also says that “evil men and seducers shall grow worse, erring and driving into error.” Do not, therefore, call them blessed because of the prosperity they have here; but weep rather because of the future punishment. Nor judge the just miserable because of the poverty with which they labor here, but rather call them blessed because of the future riches. [For we also should strive to become heirs of which, in Christ Jesus our Lord, to whom is due all glory, honor and worship, with the unoriginate Father, and with the all-holy Spirit, now and always, and unto the ages of ages.]

QUESTION XII.

RESPONSE. Mammon, as some suppose, should not be called the wealth that is gathered from injustice and greed—from which the Lord said one should make friends of the poor—but that wealth which is laid by beyond our need. For whoever has the means to nourish or save one perishing from hunger, or debt, or captivity, and does not bring aid, will be justly condemned ^B as truly an unjust person and a murderer. Therefore, the Lord called not the wealth produced from injustice, but that which is stored up beyond our need, the mammon of iniquity, just as also elsewhere, rebuking the unmerciful, He says: “If therefore you have not been faithful in the unrighteous mammon, who will entrust to you the true? And if you have not been faithful in that which is another’s, who will give you that which is your own?” ^C He calls the superfluous abundance of money “another’s.” For we were not born with wealth, but naked, according to that which is written: “We brought nothing into this world, and it is certain we can carry nothing out.” It is therefore naturally foreign to every man to be rich; for it comes to him from without, and happens to some. When, therefore, you have not been faithful in the unrighteous and in the foreign—that is, in those things which are beyond our need and in those which have come from without—how would you receive that which is true and your own? That is to say, the divine grace ^D and the gift given by God, for He who says: “Take heed and beware of all avarice: for not in the abundance of anyone’s life is it from the things which he possesses”; and: “Unless your righteousness exceeds that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven”; and through the prophet: “I am the Lord, who loves justice, and hates robbery from iniquity,” does not command by means of wealth which is prepared from injustice and

^A avarice to appease Him. For the Good does not teach vice, nor does the benefactor teach avarice, nor does the Just one instruct in injustice. Far be it!

He speaks, therefore, of riches that are beyond our necessity: just as his brother according to the flesh, James, inveighs against such people, saying: “Come now, you rich, weep and howl for your miseries that are coming upon you. Your riches have rotted, and your garments have become moth-eaten. Your gold and silver have rusted, and their rust will be a testimony against you, and will eat your flesh like fire. You have stored up wrath for yourselves in the last days.”

^B You see that this statement is made concerning superfluous riches, and not about those that are prepared from injustice. “For what,” says the Apostle, “is the participation of justice with iniquity? Or what fellowship has light with darkness? Or what agreement has Christ with Belial?” And again: “Mortify your members which are upon the earth: fornication, impurity, passion, evil desire, and covetousness, which is idolatry; for which the wrath of God comes upon the sons of disobedience.” And: “For know this, understanding that every fornicator, or unclean person, or covetous man, who is an idolater, has no inheritance in the kingdom of Christ and of God.” And: “The root of all evils is greed.” And: “The Lord knows those who are His; and let everyone who names the name of the Lord depart from iniquity.” And: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the covetous, nor the rapacious ^C will inherit the kingdom of God.”

Of Solomon

Sirach

Malachi

Ezekiel

^A *From the Apostolic Constitutions.*

A bishop ought to know whose oblations he must accept, and whose he must not. For keepers of taverns are to be avoided by him as far as giving is concerned. “For a shopkeeper will not be justified from sin.” Regarding them, indeed, Isaiah also says: “Your shopkeepers mix wine with water.” Furthermore, fornicators are to be shunned by him: “For you shall not,” he says, “offer the hire of a harlot unto the Lord.” So too are rapacious men, those who covet the property of others, and adulterers. For the sacrifices of such are ^B abominable to God. But also, those who afflict the widow, and who exercise tyranny over orphans, and those who fill the prisons with the innocent—or those who treat their own servants wickedly—I mean with blows, and hunger, and evil servitude—or those who do harm to many: these, O bishop, and their offerings, must be avoided by you. Refuse also tricky impostors, thieves, unjust tax collectors, those who use false balances and deceitful measures, and the soldier who is a slanderer and is not satisfied with his wages, but who harasses the poor. Also the murderer, the executioner, and the judge who wickedly subverts cases, the treacherous man, the profane worker, the drunkard, the blasphemer, the usurer, and every other wicked person, and he who fights against the will of God. For Scripture says that all such are abominable before God. For those who receive anything from such persons, and who feed widows and orphans [with it], shall be subject to the judgment of the Lord. And if a widow who has eaten of these things should pray for them, she will not be heard; because God, who is the knower of hearts, pronounced judgment concerning the ungodly, saying: “If Moses and Samuel stood before my face, my soul would not be toward them.” And: “But you, do not pray for this people, nor ask that I might have mercy on them, and do not approach me for them, ^C for I will not hear you.”

Nor is this all, but those who have been in sins and have not repented, will not only not be heard when they pray, but they also provoke God by reminding him of their own wickedness. Shun, therefore, such ministries, just as you would the barking of a dog or the hire of a harlot. For both are forbidden by the laws. For neither did Elisha accept the things that were brought to him by Hazael, nor did Ahijah accept those from Jeroboam. But if the prophets of God did not accept gifts from the impious, neither should you, O bishops. Flee, therefore, O bishop, those offerings that are not to be admitted to the altar of God. “For depart,” he says, “from the unjust, and you shall not be afraid, and terror shall not draw near to you.” Let Solomon also say to the people subject to you: “Honor the Lord from your righteous labors, and offer to him the first-fruits from your fruits of justice.”

From righteous labor, therefore, feed the faithful:

and clothe the destitute, and arrange for the money collected from them to be dispensed for the redemption of the poor, delivering servants, captives, prisoners, and those afflicted with reproaches and insults, who through condemnation for the name of Christ are sent by tyrants to the mines, to combat in the arena, or to death. For Scripture says: “Deliver those being led to death, and ransom those being killed; do not spare.” ^A If, however, it should ever be necessary to receive money even unwillingly from an impious person, consume it on wood and charcoal, so that if a widow or orphan receives such money, they are not forced to buy food and drink with it, which is not fitting. For it is right that such things be consumed by fire (and certainly should not be the sustenance of the pious). For the law also establishes this, ordering that the sacrifice for sins, made toward evening, be consumed by fire. For whoever accepts anything from men who persist in evils and do not repent, communicates with them in prayer and draws down trouble from God, who turns away from the unjust, and he builds them up through an unworthy communion, and at the same time is polluted along with them, failing to allow them to come to repentance.

Gregory the Theologian against Julian.

Saint Basil from the Longer Rules.

Therefore, it is necessary for us to temper mercy with judgment,

^A in accordance with what is written: “Observe mercy and judgment, and always draw near unto your God;” for God loves mercy and judgment. Henceforth, let every man examine himself; let the rich man observe his own labors, from which he offers gifts to God, whether he has oppressed the poor, whether he has used violence against the weaker, whether he has defrauded one who is subject to him. For do not be violent just because you are powerful, nor defraud because you are able, but since you have the power in your hands, show your justice. For it is not in that which you are unable to do, but in that which you have the power to transgress but do not transgress, that you provide proof of your obedience toward God and your fear [of Him]. But if you have taken things away from the poor and give them to the poor, it would be appropriate, as it has been said, to neither plunder nor give. Why do you defile your own mind, bringing upon yourself an offering and attempting to offer it from iniquity? In that you intend to show mercy to another poor man, show mercy to him whom you are wronging; use your kindness upon him, grant it to him, and you will fulfill mercy with judgment. For God will not hold communion with greed, nor is the Lord a partner of thieves and robbers. For He did not leave the poor to us as if He were unable to feed them, but He was seeking from us a just and philanthropic fruit-bearing for our own benefit. ^B For alms are not generated from iniquity, nor is a blessing from a curse. For God says, “What I hated you were doing, and you were covering my altar with tears.” For God does not accept your gifts if you afflict your brother. Wherefore He says: “If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go, first be reconciled to your brother, and then come and offer your gift.” Remember also Zacchaeus, who, having proposed to give back fourfold if he had falsely accused any man, thus measured out half of the remaining money to the poor. For he knew that Christ does not accept gifts from iniquity, unless the greeds against those who have been wronged are dissolved. And these are the things said to those who perform alms from iniquity.

Toward him ^C who refrains from doing wrong but neglects to show mercy, we say that “An unfruitful tree is cut down and cast into the fire.” And such a tree will never please the heavenly husbandman who says that he came seeking fruit on the fig tree and did not find it, and who orders it to be cut down, lest it take up the ground in vain. For riches are given by God for the sake of stewardship, as they were to Abraham, and to ^D Job, and to those like them; for those who are meaner, it is a provocation to return to a better state according to the...

manner, since he who, after such great favor from God, persists in wickedness, undoubtedly renders himself liable to condemnation. ^A

From the same, on the Gospel according to Luke.

A most grievous species of avarice is this: not to share with the needy even those things which perish. "What," he says, "do I hold unjustly, while I hold my own?" What, tell me, I pray, is yours? Whence did you receive them that you brought them into this world? Who then is the avaricious man? He who is not content with his own lot. And who is the defrauder and robber? He who takes away the things that belong to each person. And are you not avaricious, are you not a defrauder, you who take for yourself the things you received for stewardship, treating them as your own? Truly, if he who strips one who is clothed is called a plunderer, is he who does not clothe the naked, when he has the power to do so, deserving of another name? The bread which you hold belongs to the hungry; the garment which you keep in your storehouse belongs to the naked; the shoe which rots with you belongs to the man who lacks shoes; the money which you have buried belongs to the needy man; therefore, you inflict injury upon those to whom you are able to give.

From the same, to the rich. ^B

An evil plan: "While I live," one says, "I shall enjoy pleasures; but having died, I shall do what is commanded." Abraham will say to you also: "You received your good things in your life," and the rest. Thanks are due to death, not to you. For if you were immortal, you would not have remembered the commandments. "Be not deceived: God is not mocked." A dead man is not brought to the altar. Offer your sacrifice while alive. He who offers from that which superabounds is not accepted. But you offer to the Benefactor what remained surplus after your whole life. Do you dare to receive distinguished men from the leftovers of your table? How then do you dare to appease God with the leftovers of your wealth?

From Chrysostom, on the Epistle to the Romans.

And it is better indeed, and provides great confidence, to bring relief to poverty while alive; but if you are unwilling to do that, do this even when dying; this is not indeed a sign of great charity toward Christ, yet it is a sign of some charity. ^C

From the same, on the Epistle to the Ephesians.

This is not truly almsgiving or mercy, if, when dying, when you are no longer the master, you provide it. For you are no longer giving from your own, but out of necessity itself. Thanks are due to death, not to you. This is not a matter of affection, but of mockery. Nevertheless, let it be done even in this way. And even then, free yourself from the vice of inhumanity.

From the same, on the Gospel according to John.

By alms, he says, and by faith, sins are washed... ^D

^A But I do not mean alms that come from iniquity; for this is not alms, but cruelty and inhumanity. For what profit is there to strip one man and clothe another? For even if we gave all that belongs to others, no profit returns to us from it; and Zacchaeus shows this, who said then that God is propitiated when one gives fourfold of what was taken away. But we, seizing innumerable things and giving a few, think we make God propitious, although we rather provoke Him. For tell me, if you dragged a dead and putrid donkey from the crossroads and brought it to the altar, would not everyone loathe you as an abominable person? What then if I prove that a sacrifice which is from rapine is far more detestable, then what excuse will we have? Let us look at something precious and rare, like a necklace or a collar, being dedicated to God from rapine; does it not smell worse than a dead donkey? And you, indeed, while you ask in words that He might forget the things you do when seizing, you certainly cause Him to remember perpetually when you lay your sacrifice upon the altar. But now, this is not the only sin, but it is also so much more grievous ^B because you also pollute the souls of the saints. For they perpetually carry Christ, and do you dare to send thither from such impurity? "Not so," he says, "these are not the same monies, but others." These are jests and trifles. Do you not know that, even if something of iniquity falls into a great multitude of riches, it pollutes and defiles everything? And just as if someone should throw dung into a pure spring, he renders it all impure, so if iniquity has entered into riches, those things which are there emit a foul odor. For not to show mercy is better than to show mercy in such a way. Since it would have been better for Cain not to have offered at all. But if he who offered less provoked God, how does he not provoke Him who gives what belongs to others? "But they are mine," he says. They are not yours after rapine, but his from whom you seized them, and he himself is their master, even if you squander them a thousand times over. "I told you," He says, "not to seize, and do you honor Me out of them?" Therefore He will say to you: "You thought wickedly that I would be like you; I will reprove you, and set your sins before your face." (Ps. XLIX, 21)

From the same, on the Gospel according to Matthew

^D It is likely that if those who have done nothing unjustly are punished because they did not distribute, much more so are those who seize the goods of others. Do not, therefore, say this, that another has been wronged and another has been shown mercy; for this is the terrible thing. For it was necessary that the one who is wronged be the same as the one who is shown mercy. But now, while you wound some, you heal one whom you did not wound. Or rather, do not wound. For the humane person is not the one who strikes and heals, but the one who heals those struck by others. For it is not possible for the same alms to heal the evil caused by greed.

^A For if you defraud someone of an obol, you do not need an obol, but a talent for almsgiving, in order to remove the wound of greed. Therefore, the thief who is caught pays back fourfold; but the one who snatches is worse than the thief. And if the latter must give fourfold for the things he has stolen, much more so must the snatcher give fourfold, if indeed he can even thus expiate his injustice. For not even then will he receive the fruit of almsgiving. This is why Zacchaeus said: "I will pay back fourfold those whom I have defrauded, and half of my goods I will give to the poor." If, then, in the Law one must give fourfold, much more so is it required in grace. Therefore, even if you give a hundredfold, you have not yet given everything. But if, by doing this, you barely heal the evil, what excuse, what forgiveness, what hope of salvation will you have when you reverse the order, and snatch away whole estates, yet grant back a few things—and not even to those who were wronged, but to others instead? Do you wish to know how much evil you do by giving alms in this way? Hear the Scripture saying: "As one who kills a son before his father’s eyes, so is he who offers sacrifice from the money of the poor." ^B

Isidore’s Epistle to Bishop Eusebius

QUESTION XIII

RESPONSE

From Chrysostom on Matthew.

When anyone has received greater benefits, so much the more is he liable to punishment if he is ungrateful and does not wish to become better through the honor shown him. For this reason, those who are rich ^B are punished more than the poor when they are evil, for they have not become gentle even in their prosperity. Do not say to me that they have given alms. For if they have not given according to what is fitting, not even so will they escape punishment. For alms are not judged by the measure of what is given, but by the generosity of the intention. If those who give only in part pay a penalty, as those who do not give, as is fitting, how much more those who suffer from avarice? For Christ ^C commanded our righteousness to abound more than that of the Scribes and Pharisees. Therefore, if you give alms, but not more than they, you will not enter into the kingdom of heaven. And how much alms did they provide? A tenth of everything they possessed, and then another tenth, and after that a third, so that it was not far from a third part of their property. For three tenths when added together make this. And along with these, the first-fruits, and the first-born, and other greater things—such as those given for sins, those for purifications, those at the feasts, those for the Jubilee, those in ^D the cancellation of debts, and the releases of household slaves, and loans freed from interest. If he who gave the third part—or rather, half of his belongings (for when those are added together with these, it is a half)—if, therefore, he who gives half accomplishes nothing, of what worth is he who does not provide even the tenth? For what profit is there when, having great wealth, you provide as much as if someone were to give a cup from the sea, and you do not even emulate the greatness of soul of the widow? How, then, will you say: "Have mercy on me, O God, according to Thy great mercy, and according to the multitude of Thy compassions blot out my iniquity," when you yourself show mercy not according to the great, and perhaps not even according to the small? Deservedly did the Lord say, "Few are those who are saved."

From the Apostle.

"He who sows sparingly, sparingly shall he also reap. And he who sows in blessings, from blessings shall he also reap. Each one, as he has purposed in his heart; not with sadness, or out of necessity; for God loves a cheerful giver. And God is able to make all grace abound unto you, that having always all sufficiency in everything, you may abound to every good work; as it is written: He distributed, he gave to the poor, his righteousness remains for the age of the age."

QUESTION XIV.

From Chrysostom on Matthew.

From the same, on Herodias.

From the same, on the Epistle to the Philippians.

^A in corporal things, we communicate with them in spiritual things." For if we serve the saints with eagerness and faith, we shall obtain a share of their rewards. For this reason Christ says: "Make to yourselves friends of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations." But all those who possess the right faith together with a life according to it are saints, even if they do not perform signs or cast out demons. For even John, who is greater than all those born of women, does not appear to have performed any sign.

From the Ascetic Works of Saint Basil

From the Stromata of Clement of Alexandria

From the Questions of Theodoret

^A For he is truly blessed who is able to provide for himself, and does not occupy the place of an orphan, or a widow, or a stranger, since the Lord Himself also said that it is more blessed to give than to receive. Woe to those who have, and receive in hypocrisy, or who are able to provide for themselves, but wish to receive from others; for each will render an account to the Lord God on the day of judgment. For he who receives on account of age, or orphanage, or old age, or infirmity, or failing health, or the large number of children whom he supports, such a person will not only not be reproached, but will even be praised. For he who, being reckoned as an altar of God, will be honored by God, praying assiduously for those who give to him—not receiving in idleness, but in proportion to his strength giving back a reward for what is given to him through prayer. Such a one, therefore, as has been said, shall be blessed by God; but he who has, and through simulation or idleness receives, shall be condemned by Christ our God.

QUESION XV

ANSWER

From the Ascetic works of Saint Basil. Therefore, God, being benign and merciful, and taking care of

^A our salvation, divided the lives of men into two kinds, marriage and virginity; so that he who cannot bear the reward of virginity might come to the cohabitation of a wife, knowing this, that he will be required to give an account of temperance and holiness, and of likeness to the saints who lived in marriage and the procreation of children; such was Abraham in the Old Testament, who, out of reverence toward God, even sacrificed his only son and still boasted, and had the doors of his tent open, prepared for the reception of the guests who were arriving. Did they not hear: «Sell what you have, and give to the poor»? And yet Abraham, Isaac, Jacob, Samuel, David, and many others showed greater things than these. But in the New Testament, what was Peter like, and the rest of the apostles? For fruits of love toward God and toward one's neighbor, and of turning away from these commandments—and from all things in which one has acted unjustly—will be required of everyone. For the Lord says: «He who loves father or mother more than me is not worthy of me.» And: «Whoever does not hate his father and mother, and wife and children, and still even his own soul, cannot be my disciple.»

^B Does it not seem to you that the Gospels were proposed also to those who are joined to wives? Behold, it is made clear to you that obedience to the Gospel is required of all men, both monks and those who are married. For to him who has come to marriage, the concession of the union and of the desire for and intercourse with the female will suffice; but the rest of the commandments, being equally laid down for all, do not carry danger to those who transgress them. For indeed, Christ, while announcing the Father's commands, was speaking with those who were in the world. And if it happened that He answered something when questioned in private, He testified to His own disciples, saying: «What I say to you, I say to all.» Do not, therefore, be deceived, O man who hast chosen union with a woman, as though you could freely embrace the world. For you have need of more labors and watchfulness for the attainment of salvation; as you have chosen to dwell ^C in the midst of snares and under the power of the apostate spirits, and to have the provocations of sins before your eyes, and to be goaded night and day in all your senses toward their desire. Know, therefore, that you will not escape the wrestling ground of the apostate, nor will you reach his victory without many labors, which are necessary for the observance of the evangelical dogmas.

^D From John Climacus. For I heard some in the world who were living carelessly saying to me: How can we, living with a spouse and being subject to public cares, pursue the monastic life? To whom I replied...

we have answered: Whatever good things you are able to do, do them. Abstain from lies; do not steal, do not revile anyone, do not exalt yourselves against anyone, do not hate anyone, abstain from fornication, do not separate yourselves from the assemblies, have sympathy for those in need, do not cause anyone to stumble, ^A do not approach what belongs to others, and be content with the wages of your own wives. If you do this, you are not far from the kingdom of heaven. Whatever good things you can do, do them; to no one...

From the Apostolic Constitutions

When Moses the lawgiver said to the Israelites: "Behold, I have set before your face the way of life and the way of death," and added: "Choose life, that you may live," and when the prophet Elijah said to the people: "How long will you limp on both your legs? If the Lord is God, follow after him," ^B rightfully, therefore, did the Lord Jesus say: "No one can serve two masters; for he will either hate the one and love the other, or he will hold to the one and despise the other." Necessarily, therefore, we too, following our teacher Christ, say that there are two ways: one of life, and another of death. The first, therefore, happens to be the way of life, and it is this, which the law also proclaims: "You shall love the Lord your God with all your soul and with all your mind, and your neighbor as yourself." And: "Whatever you do not wish to happen to you, do not do this to another." Bless those who curse you, pray for those who insult you, love your enemies. ^C "For what grace is it to you, if you love those who love you? Even the tax collectors do this." Abstain from carnal and worldly desires. "If anyone gives you a blow on your right cheek, turn to him the other also." "If I have repaid those who repay me with evil." "If anyone forces you to go one mile, go with him two; and to him who wants to contend with you in court and take your tunic, let go to him also your cloak, and from him who takes what is yours, do not ask it back; give to him who asks of you." From him who wishes to borrow from you, do not turn away. It is right, therefore, for all to give from their own labors; but the holy ones are to be preferred. ^D "You shall not kill, you shall not commit adultery, you shall not corrupt boys; for cursed is he," he says, "who sleeps with a male with the bed of a woman; you shall not commit fornication, for there is no one who commits fornication among the sons of Israel." "You shall not steal." For Achan, having stolen in Jericho, was stoned and departed from life, and Gehazi, having stolen and lied, inherited the leprosy of Naaman, and Judas, stealing the goods of the poor, betrayed the Lord, and moved to repentance, hanged himself. And Ananias and Sapphira, when they had stolen their own,

^A having tempted the Spirit of the Lord, were immediately put to death by the judgment of Peter our fellow-apostle. You shall not practice magic. For “you shall not suffer sorcerers to live.” You shall not covet the things of your neighbor. You shall not swear falsely; for it was said, “You shall not swear at all.” And, “You shall not slander, because he who slanders the poor provokes Him who made him.” You shall not backbite. For “do not love to backbite, lest you be rooted out.” You shall not hold a grudge; for the ways of those who hold a grudge lead to death. Do not be garrulous; for a garrulous man shall not prosper, and his own lips are a snare to a man. Your word shall not be empty; for for every word you shall give account; by your words you shall be justified, and by your words you shall be condemned. You shall not lie; for “You shall destroy,” he says, “all those who speak a lie.” And you shall not be avaricious. For “Woe,” he says, “to him who defrauds his neighbor of his avarice.”

You shall not be a hypocrite, so that your portion may not be placed with them. Do not be proud; for God resists the proud. You shall not show partiality in judgment; for judgment is of the Lord. You shall not hate your brother. “For by reproving,” he says, “you shall reprove your brother, and you shall not take on sin because of him.” Flee from every evil. “For depart,” he says, “from evil, and trembling will not approach you.” Do not be irascible, nor malicious, nor frenzied, or rash, so that you do not suffer the things of Cain, and the things of Saul ^B [and Joash]; for the one slew Abel his brother, because he was considered acceptable by God; and the other persecuted David who had conquered Goliath, being moved by jealousy at the applause of the women dancing; and the other killed the two generals, Abner and Amasia. You shall not be an enchanter, or purging your son with fire. You shall not be an augur, nor an omen-observer, nor learn any evil teaching; for the law has forbidden all these things. Do not be a scoffer, nor a wandering-eyed person; for from these, fornication and adultery arise. Do not be a lover of money, so that instead of God you do not serve Mammon. Do not be high-minded, and lifted up, like the Pharisee; “For he who exalts himself shall be humbled,” and, “that which is exalted among men is an abomination before the Lord.”

Do not be stiff-necked, and irascible; for it leads to blasphemy; but be long-suffering and mild, because a rash man will fall into evils. You shall not command your manservant, or your maidservant, in bitterness of soul, lest they sigh against you, and it shall be ^D

to you wrath from God. “For do not give,” he says, “a man an opportunity ^A to curse you; for if he curses you in the bitterness of his soul, He who made him will hear him.” Do not look down on your brothers and your kinsmen. “You shall not,” he says, “look down on those of your own seed.” You shall not approach your prayers in the day of your affliction before you have resolved your bitterness. Endure what happens to you with an even temper, and the accidents [of life] without annoyance, knowing that a reward will be given to you by God, as it was to Job and to Lazarus. You shall glorify him who speaks to you the word of God; you shall remember him day and night; and you shall honor him as one who secures for you a good and tranquil life. For where there is instruction about God, there God is present; for you shall seek out the face of the saints daily, that you may find rest in their words; you shall not make enmity against them, having remembered Dathan and Abiron. This is the way of life. But the way of death is perceived in evil actions: for in it is the ignorance of God, on account of which murders, fornications, and the rest occur.

QUESTION XVI.

RESPONSE.

For when Phocas the tyrant became emperor, and began to carry out those bloodlettings through that butcher Bosonus, a certain monk in the city of Constantinople, a holy man who had great confidence in God, was arguing with God in his simplicity, saying: "Lord, why have you made such a man emperor?" Then, as he said this for many days, a voice came to him from God saying: "Because I found none worse."

There was also another city in the Thebaid, iniquitous and one that did many wicked and detestable things, in which a certain man of the most abandoned sort from the populace, through a certain false compunction, was suddenly tonsured and put on the monastic habit; yet he did ^D not cease at all from his wicked actions. It happened, therefore, that the bishop of the city died. And to a certain man there appeared

^A a holy angel of the Lord saying, "Go and arrange for the city to elect as bishop that layman who dwells there." He went, therefore, and did what he had been commanded. But the one who had been previously mentioned as a layman—or rather, the commoner—having been elected, began to grow haughty in his thoughts and to be greatly pleased with himself. And the angel of the Lord, appearing to him, said, "Why are you proud and why are you so pleased with yourself, O miserable man? In truth, you have not become bishop because you were worthy of the priesthood, but because this city was worthy of such a bishop." Therefore, when you see someone unworthy or a wicked king, or a ruler, or a bishop, do not marvel, nor reproach the providence of God; but rather learn and believe that it is because of our own iniquities that we are handed over to such tyrants, and that not even then do we refrain from our evil deeds.

Isaiah

Hosea

Jeremiah

The Fourth Book of Kings

Isidore, from his letters

^A condemnation, the subjects are weighed down. Nor are they unjustly punished, but each one receives the rewards of his own actions, and is deprived of divine long-suffering because of the votes [passed] against the governor.

*From the Apostolic Constitutions.*

For an impious king is no longer a king, but a tyrant. Nor is a bishop, weighed down by ignorance or malice, any longer a bishop, but is so called in name only—not appointed by God but by men, like Ananias and Semeias in Jerusalem, and Sedecias and Achias, the false prophets in Babylon.

*From Olympiodorus on Job.*

"For the Lord," he says, "looks upon all, both on a nation and on a man alike." ^B And: "He gives a hypocritical king, because of the perversity of the people." God himself signifies this clearly through the prophet Hosea, saying to Israel: "And I gave thee a king in the wrath of my fury." For often He permits one who seems good in form to be proclaimed king, so that through him all the subjects may be afflicted because of their own perversity and wickedness.

*From Saint Gregory of Nyssa, concerning those who are snatched away before their time.*

Just as a craftsman, using a hammer or an anvil on iron that is hard and resistant, which is not easily softened by fire or fashioned into some vessel necessary for life, causes it by frequent blows to be worked upon and softened, so that it may be formed into something useful; so too does God allow those who are ^C distinguished for their malice through their own free will to live, for a better end and purpose. Just as He allowed Pharaoh and Nebuchadnezzar to be born, so that by their scourge Israel might be disciplined.

*From Chrysostom.*

"There is no power," he says, "unless from God." What are you saying? Is every ruler, then, chosen by Christ? He does not say this, nor is my argument now about individual rulers, but about the thing itself. That there should be authorities, and that some should rule and others be ruled, and that all things should not be carried along simply and ^D at random—like the masses, who are driven hither and thither like waves—this I say is the work of divine wisdom. For this reason he did not say: "There is no ruler unless from God." So also, when a certain wise man says: "A woman is joined to a man by the Lord," he says this: that the Lord created marriage, not that He himself joins each person with a woman. For we see many having a mutual life together in an evil and illegitimate marriage. Nor, however, is this...

^A to be attributed to God. But as to what ^B is said concerning joining man and woman, because "from the beginning He made them male and female," and said, "For this cause shall a man leave his father and mother, and shall cleave to his wife."

From Theodoret, On Providence

If, however, seeing some rulers selling justice for gifts, you are scandalized regarding Providence, I will dispel these thoughts of yours (I will discuss the mode of your thinking), and I say that God did not entrust the leadership to such as these, but the wickedness of those who are ruled has drawn upon itself this authority. For when they did not wish to derive any benefit from those among them who ruled well, but rather insulted their instruction by the wickedness of their own character, they deprived themselves of divine care. ^B Afterwards, being stripped of divine administration, such rulers fell to their lot; for nail is driven out by nail. "For I will give," He says, "rulers according to your hearts," so that by the experience of worse men, they may [come into remembrance of the better, and of that good and noble] training, and be reminded of it. We find that God, because of the excess of human wickedness, often relaxes the reins, and permits the race of men to be carried wherever it wishes. And teaching us this same thing through Zechariah, He said to Israel: "And I said, I will not shepherd you; let that which is dying die, and that which is perishing perish, and let the rest eat, each one the flesh of his neighbor." And through David He says, "And my people did not hear my voice, and Israel did not pay attention to me, and I sent them away according to the desires of their hearts."

From the same, from the Therapeutics

Just as cities maintain executioners, so that through them they may punish murderers, and tomb-robbers, and those who commit other such evils—not because they praise them, but rather because they hate their way of life intensely, yet endure the service of these men because of the necessity—so also the Administrator of the world permits tyrants to exist, as if they were certain executioners, so that through them He may exact punishment from the impious and the lawless. ^C Later, He hands over these men too to final punishment, because they did not act while serving God, but were slaves to their own wickedness when they committed those terrible deeds. In this way, He handed over Israel, when they had sinned, to the cruelty of the Assyrians. But after these men did not recognize the purpose of their punishment, or rather the end and intention, then He broke their power as well and forced them to serve others, as the prophets also teach, from whom Plato, as I suppose, having stolen the occasion,

^A said that those who are incurably disposed are disciplined for the benefit of others.

QUESTION XVII.

ANSWER.

Likewise also through Isaiah: "I was angry," he says, "with my people; O daughter of the Chaldeans, you profaned my inheritance. I gave them into your hand; but you did not show them mercy; ^C upon the elder you laid your yoke very heavily, and you said: I shall be a lady forever. You did not understand these things in your heart, nor did you remember the latter things. Now therefore, destruction shall come upon you suddenly, and you shall not know it; a pit, and you shall fall into it. And misery shall come upon you, and you shall not be able to be cleansed."

From this, therefore, we learn that those who war against us and do us wrong will undergo the ultimate punishment. But we ought to know that, because of our sins, we are often delivered, as has been said, into the hands of unjust enemies by the just judgment of God. For Isaiah says again concerning Israel: ^D "Who gave Jacob to destruction, and Israel to those who plundered him? Was it not God, against whom they sinned, and they would not walk in His ways, nor hear His law? And He brought upon them the wrath of His fury; and war prevailed against them, and those who burned them round about, and they did not know, neither did they understand." And again: "Is the Lord’s hand not able to save? Or has He hardened His ear, that He may not hear? But your sins..."

^A separate between you and God. And because of your sins, He turned His face from you, that He might not have mercy. For your hands are defiled with blood, and your fingers with sins; your lips spoke iniquity, and your tongue meditates injustice. No one speaks what is just, and there is no true judgment."

Similarly, Isaiah also says in the person of God: "I will deliver you to the sword, and you shall all fall in slaughter; because I called, and you did not obey; I spoke, and you despised, and you did evil in my sight; and what I did not want, you chose." Again: "All nations shall know that the house of Israel was led into captivity for its sins, because they despised me; and I turned my face from them, and delivered them into the hands of their enemies, and they all fell by the sword, and according to their iniquities I dealt with them." ^B

Therefore, nothing of the heavy and harsh things that happen comes unjustly upon sinners, but all things happen according to the just judgment of God, and our iniquities bring evils upon us. For, it says, "Everything comes into the bosom of the unjust; for all things from the Lord are just." And, "If our iniquity commends the justice of God, what shall we say? Is God unjust who inflicts wrath? (I speak according to man). God forbid." For our salvation and destruction are in our power and free will, as it is written that "God made man from the beginning, and left him in the hand of his own counsel." And, "In the sight of men are life and death, and whatever shall please him shall be given to him." ^C Wherefore the Wise Man also warns, saying: "Do not seek death in the error of your life, nor bring upon yourselves destruction by the works of your hands; because God did not make death, nor does He rejoice in the destruction of the living." Showing that our ruin is chosen by us of our own will, he says again: "But the ungodly with hands and words called it to them." The witness of this matter, to speak theologically, is he who was called Lucifer because of his splendor, and became darkness because of his pride—the fall of whom the great Isaiah also, admiring, cries out lamentably: "How has he fallen from heaven, Lucifer, who arose in the morning? He who sent to all nations has been crushed to the earth." ^D Then, inveighing against his free and spontaneous turning away and madness, he adds: "But you said in your mind: I will ascend into heaven, I will set my throne above the stars of heaven, I will sit on the high mountain, which is toward the north; I will ascend above the clouds, and I will be like the Most High." Likewise, showing also the just judgment of God regarding him, he adds: "But now you shall descend into hell, and to the fun—

foundations of the earth." You see how, having spoken iniquity on high and having declared himself a rebel, he has fallen by the just judgment of God? With reason, then, did the Wise Man say: "The lips of the foolish shall cast him down," and "the mouth of the bold calls forth death." ^A

Thus, therefore, both Adam and Eve, having been led astray by his deceit and counsel, and having caught the sickness of desiring to be equal to God, and having transgressed the commandment of God, were cast out of paradise and became heirs of death. Whence the just Judge says to Eve: "I will multiply thy pains and thy groans; in pains thou shalt bring forth children, and thy turning shall be to thy husband, and he shall rule over thee." And to Adam: "Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree whereof I commanded thee that thou shouldst not eat, thereof thou hast eaten; cursed is the earth in thy works; in sorrows shalt thou eat of it all the days of thy life; thorns and thistles shall it sprout for thee, and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat thy bread, till thou return to the earth from whence thou wast taken; for dust thou art, and unto earth thou shalt go."

Likewise also He said to Cain because of the murder of his brother: "Why," He says, "hast thou done this? The voice of thy brother's blood cries to me from the earth. And now thou art cursed from the earth, which has opened its mouth to receive the blood of thy brother from thy hand; when thou tillest the earth, it shall not yield unto thee its strength; groaning ^B and trembling shalt thou be upon the earth."

But indeed, also concerning those who were overwhelmed by the flood because of their iniquities, He says to Noah: "The time of all flesh is come before me, for the earth is filled with their iniquity. And behold, I destroy them and the earth." So also concerning the Sodomites, who were burned because of their sins and nefarious crimes, He says to Abraham: "The cry of Sodom and Gomorrah is multiplied unto me, and their sins are very great," etc. And: "The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord out of heaven, and He overthrew those cities, and all the region round about, and all that dwelt in the cities." So also, the hard-hearted Pharaoh was drowned ^D with his entire army. And as many as tempted and provoked the Lord to anger in their pursuits were hateful and abominable; and they were exterminated because of their iniquities by the judgment of God, who renders to each according to his works. And therefore, giving the law, He said: "And if a man shall inflict a blemish upon his neighbor; as he hath done to him, so shall it be done to him: fracture for fracture, eye for eye, tooth for tooth. For if any one shall inflict a blemish on a man, even so shall it be...

^A given to him. Whence also the prophet says, "As you have done, so shall it be to you. Your retribution shall be returned upon your own head."

The Book of Judges also says: "And they ran after Adonibezek, and took him, and cut off the extremities of his hands and of his feet." And Adonibezek said: "Seventy kings with their hands and feet cut off were gathering up what was under my table. As I have done, therefore, so has God rendered to me." Rightly, therefore, did the Wise Man say: "By whatever things a man sins, by these he is punished."

From Exodus

From Leviticus

^A before your enemies, and those who hate you shall pursue you, and you shall flee when no one is pursuing you. And if you do not obey me until this point, I will proceed to chastise you seven times for your sins, and I will break the pride of your arrogance, and I will make your heaven like iron, and your earth like bronze, and your strength shall be in vain. And your land shall not yield its seed, and the tree of your field shall not yield its fruit. And if after these things you walk crooked, and do not wish to obey me, I will add to you seven plagues according to your sins, and I will send forth upon you the wild beasts of the earth, and they shall devour you, and consume your cattle, and make you few in number, and your roads shall be desolate. And if you are not chastised by these things, but walk crookedly toward me, I also will walk with you in a crooked wrath, and I will strike you seven times for your sins, and I will bring upon you a sword avenging the vengeance of the covenant. And you shall flee into your cities, and I will send death among you, and you shall eat the flesh of your sons and of your daughters. And I will make your cities desolate, and I will lay waste your holy places, and I will not smell the scent of your sacrifices, and I will lay waste your land, ^B and your enemies shall marvel at them, and you shall be delivered into the hands of your enemies; and I will scatter you among the nations, and a traversing sword shall consume you.

Of Job. In the day of destruction the wicked is exalted; he shall be led away in the day of his wrath.

Of Solomon. All the works of the Lord are with justice; but the impious is kept for an evil day.

From Ecclesiasticus. There are spirits that have been created for vengeance, and in their wrath they have confirmed their scourges. In the time of consummation they shall pour out their power, and they shall appease the wrath of him that made them. Fire, and hail, and famine, and death, all these were created for vengeance. The teeth of wild beasts, and scorpions, and vipers, and the sword that avenges to the extermination of the impious. ^D Death, and blood, and contention, and oppressions, and famine, and destruction, and the scourge, all these things were created for sinners. And for their sake the flood came.

From Ezekiel. Thus says the Lord: If a land should sin against me by committing a trespass, I will stretch forth my hand upon it, and I will send forth upon it four judgments...

^A my four worst judgments: the sword, and famine, and evil beasts, and death; and I will punish it, and it shall be for an abolition and extermination. And if these three men were in the midst of it, Noah, and Job, and Daniel, as I live, says Adonai the Lord, if their sons and daughters shall be saved, [but these alone shall be saved]; and the land shall be for destruction. And thus says the Lord: I shall speak a conclusion concerning a nation or kingdom, to take them away and to destroy them, and that nation shall turn from the evils which I spoke to do to them, and I shall speak a conclusion concerning a nation and kingdom, to be rebuilt and to be planted, and they shall do evils before me, so as not to hearken to my voice, and I shall repent of the good things which I spoke to do to them.

^B And the Lord said to me: Have you seen, son of man, what the elders of the house of Israel do here, each of them in their hidden bedchamber? For they said: The Lord has forsaken us, the Lord does not see the land. Is it a small thing for the house of Israel to do the iniquities which they have done here, to provoke me, as if mocking me? And I will deal with them in wrath; my eye shall not spare, nor will I have mercy.

And they shall cry ^C in my ears with a loud voice saying: The vengeance of the city has drawn near; and each one had the vessels of extermination in his hand. And behold, six men were coming from the way of the high gate, which looks toward the north, and an axe in the hand of each of them. And one man in the midst of them was clothed in a long robe, and a girdle of sapphire upon his loins; and they entered and stood beside the bronze altar. And the glory of the God of Israel ascended from upon the Cherubim that was upon it, into the vestibule of the house. And he called the man clothed in the long robe, and the Lord said to him: Pass through the midst of Jerusalem, and give the sign upon the foreheads of the men who are groaning and suffering over all the iniquities being done in the midst of it. And to those he said, while I was listening: Go after him into the city, and strike, and let not your eyes spare, and have no mercy; strike the old man, and the young man, and the virgin, and infants, and women unto destruction, but upon all those upon whom is the sign, do not draw near. And begin from my sanctuary. And they began with the men who were elders who were in the house; and he said to them: Defile the house, and fill the ways with the slain as you go out, and strike. And it came to pass ^D while they were striking, that I fell upon my face, and I cried out, and said: Woe, Adonai Lord, will you destroy the remnant of Israel, in the pouring out of your wrath upon Jerusalem? And he said to me: The iniquity of the house of Israel and Juda has been magnified very greatly, and the earth has been filled with iniquity and uncleanness; for they have said: The Lord has forsaken the earth, the Lord does not see.

And therefore I will not spare, nor will I pity them; but I have given their ways upon their heads.

Osee. ^A ‹Battle against the children of iniquity has come to chastise them; and many peoples will be gathered against them, to chastise them in their iniquities.›

St. Basil, from that [work]: That God is not the author of evils. ^B

Slaughters, and the taking of cities, and abductions into slavery, and the miserable spectacles of those who have been captured, and, simply put, whatever heavy things befall from enemies, I say that these occur by the just judgment of God upon those who are worthy of chastisement, He inflicting punishments through the enemies. Or would you have wished that Sodom not be burned up after those impious crimes? Or that Jerusalem not be overturned, nor the temple left desolate, after that horrible madness of the Jews against the Lord? And how was it right for these things to happen otherwise than by the hands of the Romans, to whom the Jews—the enemies of their own life—delivered our Lord?

From the same, from the Longer Rules. ^C

Thus also the world is governed by the relaxations and afflictions that occur piecemeal; and if a destructive punishment ever overtakes some, such a thing is partial and not universal, occurring for the benefit of others, just as a part is amputated by physicians for the benefit of the remaining parts of the body. Thus was the generation of the giants overwhelmed by the flood. Thus did the race of the Sodomites perish, when it had abounded in the highest degree of vice; and the Egyptian nation, and the Chanaanite people: the former indeed burned up with fire; the latter, however, submerged by waters; but the Chanaanites were delivered to enemies, so that they might be removed from the midst. But other innumerable nations, which labor under the same vices, remain unpunished; and while the parts that suffer do so for the correction of the remainder, for the others who are not punished, fire and wrath is treasured up in the day of wrath and revelation of God. For then they will be burned up, not for benefit and repentance, but for the liquefaction and manifestation of the vice, just as a testing fire separates foreign materials mixed with gold and silver. ^D

Gregory the Theologian, from the oration on the plague of hail.

And wrath comes according to the measure of sins, being called a chalice in the hand of the Lord, and a cup of ruin, which is drunk; and even if for all it subtracts something from the deserved punishment, and clemency tempers the impulse of wrath, inclined indeed from harshness toward lenity and remission for those who are instructed by fear, and from long affliction conceive and bring to birth conversion, and give birth to a spirit of perfect salvation; asserting

^A that they are bringing forth such fruit; nevertheless, He holds back the dregs—that is, the extremity of wrath—so as to pour it out entirely upon those who are not cured by kindness and clemency, but who truly are hardened, like the hard-hearted Pharaoh and the bitter task-master, having been reserved to demonstrate the power of God against the impious.

From Saint John Chrysostom, on Matthew. For if, when wars are present and so many temptations are impending, we sin, what would we be if we were living in safety? And, if you are willing, consider the first man: for if, having lived in Paradise for but a short time—perhaps not even one whole day—and having enjoyed its delights, he arrived at such a pitch of wickedness as to imagine himself equal to God, and to think the deceiver a benefactor, and to fail to keep even one commandment, what would he not have done if he had lived the rest of his life without any affliction?

From the same, on the Psalms of Degrees (Gradual Psalms). Since they did not use their honors as they ought, God corrects them with the contrary, according to His solemn custom: this may be seen in Adam ^B, whom, since he did not use his dwelling in Paradise to his own advantage, He corrected by expulsion; and the woman, who had become corrupted by being on an equality of honor, He rendered better through servitude and subjection. Thus also the Jews, who had become worse and had strayed through their freedom and security, He corrects with the contrary.

From Isidore, from his letters. Do not marvel, beloved, that God does not spare ^C his own temples and basilicas when He sends fear upon the earth. For you have in the Divine Scriptures an accurate explanation of this matter. For if He did not spare the holy Ark, but gave it up to aliens, together with those priests of theirs who had sinned, and delivered the city of the sanctuary, and the Cherubim of glory, and the vestments, and the prophecy, and the chrism, and the declaration of the law, to be trampled and defiled by the Gentiles, then He does not spare either the holy churches or the immaculate mysteries; so that, by not sparing even His own courts, He may incline the transgressors to fear and temperance, as they await a more severe torment on account of what they do. For, "let the pine tree howl," it says, "because the cedar has fallen" ^D; that, when the strong fall, the weaker may be instructed and chastised. For when the impious fall, says Solomon, the righteous are afraid.

From Theodoret, on the prophets. The Lord governs and administers all things by measure and weight. For when He had set the limit of life for those who were living in the time of Noah at a hundred and twenty years, after He saw that sin was growing and overflowing, He did not wait for the prescribed term, but cut it short and rendered it briefer, and in the hundredth year brought the flood upon all. Thus also to Abraham, that his seed would be a sojourner.

^A foretelling it, he teaches the reason. "For not yet," he says, "are the iniquities of the Amorites filled up, even until now." "Not yet," he says, "have they sinned enough to deserve total destruction; wherefore I will not allow them to be delivered to slaughter just now, but I wait for the measure of their iniquity." For our sins, which occur in time, fall under a measure up to a certain quantity; and then our righteous judge, God, brings penalties upon us, to whom be glory and sovereign power unto the ages of ages. Amen.

QUESTION XVIII.

ANSWER.

Others, again, perhaps possess minor faults, which, being pardoned through that affliction, they are subsequently found perfect before God. Still others, as leaders and those set over others, having transferred to themselves the sins of the people, often fall into most grievous calamities and ends for their own greater salvation and that of their subjects. For the Christ was wounded for our iniquities, and for us underwent death. Knowing this, therefore, let us not be astonished when we see Isaiah sawn asunder, John beheaded, Stephen stoned, Peter crucified, ^D and many other holy men who are preeminent in holiness falling into grievous perils and cruel kinds of death.

Similarly, also in the case of wicked men, in three ways...

^A deaths become violent: either so that, because others fall into the threat of them, the rest may be rendered more cautious, and learn wisdom through the misfortune of others; or so that they themselves, having finished their fate, may find there a portion of rest and refreshment. For they find the greatest salvation there, those who are separated from the body by a bitter death. And the Lord, signifying this, said concerning certain cities that would not receive His proclamation: "It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city." Or, again, according to the divine wrath and threat of God, as it happened to Pharaoh and in the flood. For some are punished here only, as was Lazarus; others, both here in part and again there in part, just as those burned in Sodom ^B; others there only, as was the rich man who neglected Lazarus.

Do not say, therefore, nor curiously inquire, when you see someone cast down or suffocated: "Why did he die in such a way? Has his hour perhaps come? Or did he die before his time; or did the evil one do this?" But know that we often fall into temptations, calamities, and deaths through our own lack of discernment and arrogance. Just as those suffer who observe the wintry shift of the weather and draw their ship out of the harbor, and cast themselves into other dangers, acting as those having free will—with neither God desiring these things, nor indeed the devil—as they do these and such things by their own power and authority. For since Christ says, "But the very hairs of your ^C head are all numbered," it is clear that Satan has power not only over men, but not even over beasts or swine, as the Gospel witnesses.

Therefore, in such a kind of death, death indeed, as has been said, sometimes comes by the threat of God upon those who sin and perform no penance, as in the flood and at Sodom. For it is written: "The wicked are in misery at their death." And, "The death of sinners is evil." And, "When the storm passes, the wicked shall be no more." And, "The righteous escapes from the trap, and the wicked is given up in his stead." Other things happen by permission, as in the case of the children of Job; and other things by the sole knowledge of ^D God, with Him neither consenting to it nor preventing it. For He says: "Are not two sparrows sold for a copper coin, and one of them shall not fall to the ground without my Father who is in heaven?" He was saying these things to show that nothing happens without His knowledge, yet He is not the one working in all things.

Perhaps also, by the will of God, some often die a bitter death for their own salvation, as I said. For when the Emperor Maurice had asked God to pay the penalty for his sins in this world, he saw in a dream a certain illustrious king commanding that he be delivered to the soldier Phocas; which also came to pass.

^A There was also another anchorite, shining with signs and wonders, who had a certain disciple with him in the desert. One day, it occurred that his disciple went into a certain city, which had a wicked and godless governor, and he found him to be dead and being carried out with a great crowd and honor, with wax candles and incense being brought forward. When he returned to the desert, he found his own God-bearing instructor eaten by a hyena. He began to be distressed, and almost to contend in judgment with God, saying: "Where is your just judgment, O Lord? How did that wicked governor, who often provoked you to anger, die so gloriously, whereas this holy man, who served you in so many things, suffered such a death, devoured by a beast?" ^B While he was thus contending with Him, and speaking such things, an angel of the Lord stood by him and said: "That governor, though he was entirely wicked, possessed one good work; and because of that honor he received at his funeral, he obtained the reward of that one good work, and he departed from there utterly and perfectly condemned. Your instructor, however, having done all things that were pleasing to God, still had, as a man, some small fault; and through this death he lost that fault, and departed from there fully purified and expiated. Wherefore, one should not pronounce a sentence of condemnation upon those who have fallen into violent deaths, nor say that they suffered such deaths because of their sins. For no person can clearly know by what judgment God administers these things, since it often happens even to just men that they die by ^C such a death, although the occasion of it is obscure and uncertain." For Ecclesiastes says: "There is a just man who perishes in his righteousness, and there is an impious man who remains in his wickedness; and there is a just man to whom some incident happens as to a just man." And David says: "O God, the nations have come into your inheritance, they have defiled your holy temple, they have made Jerusalem as a fruit-watcher's hut, they have set the dead bodies of your servants as food for the birds of the air, the flesh of your saints to the beasts of the earth. They have poured out their blood like water around Jerusalem, and there was no one to bury them." But for many of the just, it is advantageous that they live for a short time, as Solomon also said before: "Having become pleasing to God, he was beloved, and living ^D among sinners he was taken away; he was snatched away, lest wickedness should change his understanding, or deceit beguile his soul. For the fascination of vanity obscures good things, and the instability of concupiscence perverts a mind without malice. Being perfected in a short time, he fulfilled long times; for his soul was pleasing to the Lord, therefore He hastened to lead him out from the midst of iniquity."

^A Furthermore, when sinners are afflicted with constant bodily infirmities, and righteous men often fall into them as well, God permitting and willing it, God desires to manifest to us the testing of the faith and patience of the righteous. This is so that those who have endured harsh and laborious circumstances with a grateful mind, and have undergone a cruel death, might not be separated from the love of God in any matter; as may be seen in Isaac, who in his old age, deprived of this temporal light, did not depart from the love of God. And Job, delivered unto great temptations, remained unmoved. Moreover, the Apostle also, having a perpetual infirmity in his flesh, did not cease to give thanks to God. Signifying this very infirmity, he says: “And lest the greatness of the revelations should exalt me, there was given to me a sting of my flesh, an angel of Satan, to buffet me, that I may not be exalted. For which thing thrice I besought the Lord, that it might depart from me. And he said to me: My grace is sufficient for thee; for power is made perfect in infirmity” (II Cor. XII, 7-9). And again, concerning this same infirmity, he says to the Galatians: “And your temptation in my flesh, you despised not, nor rejected: but received me as an angel of God, even as Christ Jesus” (Gal. IV, 14-15). Since, therefore, as it has been shown, certain accidents, bodily weaknesses, and grave deaths happen even to holy men, we cannot rashly and absolutely condemn those to whom these things happen as sinners; ^B lest, if we judge not truly of such matters, we become like the friends of Job, who, when they saw his terrible ulcer and swarm of worms—inasmuch as God permitted him to receive such a temptation from the devil—condemned him as a sinner. They were heirs of a horrible destruction, being such as had spoken contrary to the truth, had not the prayer of Job quickly rendered God propitious to them. But he who commits murder, by God’s permission takes from the midst the man who falls into his hands; yet he himself is again, by the law of God, removed from the midst by the magistrates, as one who has desired and fulfilled a wicked action. ^C

From the discourse of Nemesius, Bishop of Emesa, on Providence.

How then, he says, do holy men fall into bitter deaths and innocent slaughters? For if they are unjust, why did righteous Providence not prevent the murder? But if they are just, those who committed the murder are completely blameless. To this we reply that the one who kills, kills unjustly; and he who is killed is killed either justly or profitably. Justly sometimes, on account of evil deeds committed, unknown to us; profitably, because Providence anticipates, or rather cuts off, the sins which he was about to commit, and therefore it is beneficial for him that his life should end at this point. ^D Now he who, ^B [missing - see page] murders... for He is a fulfiller of an evil deed.

killed, he has placed himself in the position of an executioner, but in the case of those who are killed for (some) useful purpose, he has placed himself in the position of parricides and accursed men.

From Saint Basil, that God is not the author of evils.

What is properly evil, namely sin—which is most worthy of the name of evil—depends upon our free will, since it is in our power either to abstain from vice or to be wicked. As for other things, some are presented as contests, to demonstrate greatness of soul; just as to Job were the deprivation of his children, the loss of all his wealth in a single moment of time, and the affliction of the ulcer. Others are presented as a medicine for sins, as with David, the domestic disgrace, to one paying the penalties for unlawful lust. Again, we observe another kind of terrible thing which is brought about by the just judgment of God, in order to render more modest those who are inclined to sin; as Dathan and Abiron, who were swallowed by the earth, when an immense abyss opened beneath their feet; they themselves did not become better by this punishment (for how could they, if they went down to Hades?), but they made others more modest by their example. Thus was Pharaoh drowned with his army. Thus were ^C those who formerly inhabited Palestine cast out.

From Chrysostom, on the earthquake.

There is no righteous man who does not have some sin, and no sinner who does not have some good. Therefore, if you see some righteous man suffering from illness, or fallen into some temptation, do not be troubled, but reflect within yourself and say: "This righteous man has committed some evil, however small, as a human being, and he receives (the penalty) here, so that he may not be punished there." Again, if you see a sinner, a rapacious man, a covetous man, one who commits a thousand evils, enjoying prosperity, do not marvel, but say: "This man, who commits a thousand evils and suffers nothing terrible, has done some good, and he is receiving his reward here in this life, so that he may be punished there." For this reason Abraham, since it happened that Lazarus also had sin, and the rich man (had) something good, said: "You received your good things in your life, and Lazarus likewise the evil things."

From the same, to Stagirius.

Why, he says, do many even until death, from their

^A age, fall into many calamities? Because, in the first place, He punishes them for their own wickedness; and secondly, so that others might also profit from the evils that befall them. But if this does not happen in all cases, the time of judgment has not yet come. What, then, he says, of those who, before they come to a determination of good or evil, are punished as though they had committed great wrongs? This is not due to one cause, but to many and diverse ones. For it can happen because of the intemperance of those who nurtured them, or because of the irregularity and intemperance of the air, or because of many other such occurrences. In addition to these things, God knows that many of them will become wicked, and therefore He restrains them by these punishments as if by certain shackles.

From the same, on the Second Epistle to Timothy.

If no wicked person were punished, no one would think that God ^B governs human affairs; and if all were punished, no one would expect a future resurrection, since all would be receiving their recompense here. Therefore, He punishes, and He does not punish. For this reason, the just are afflicted here because they are sojourners, because they are strangers, because they are in a foreign land, and they endure these things for the sake of probation, as did Job; but sinners, if they ever endure anything of the sort, are paying the penalty for their sins. For there are some among the good who have wicked works, and they are purified of them here; and there are those among the wicked who have good works, and they receive their reward for them here, so that they may be punished there.

From the same, from the interpretation on John.

And why, he says, are not all punished in this way? For we see many of the wicked ^C enjoying good health, robust and flourishing, and having affairs that are very prosperous. But the fact that they have suffered nothing here becomes a provision for a greater punishment hereafter. The Apostle meant this when he said: "When we are judged by the Lord, we are disciplined, so that we may not be condemned along with the world."

From the oration of the Theologian on the love of the poor.

But whether this harassment or sickness comes from God, it is not yet clear, as long as this earthly frame of ours experiences disturbance and turbulence within itself, as if in the waves. And who knows whether the one man is punished on account of his vice, while the other is exalted as if he were being praised, and not the reverse—that the one is raised high on account of his wickedness, while the other is put to the test on account of his virtue; ^D the one, I say, raised higher so that he may fall more heavily, while he is permitted first to drive out and reveal all his vice like some disease, so that he may be punished more justly; while the other is oppressed beyond expectation, so that, like gold tested in a furnace, if he has any slight impurity, he may melt it away? For no one is entirely clean of filth.

Saint Basil from the Monastic Rules

Not all illnesses, for which we see the art of medicine is sometimes useful, arise from nature. For often illnesses are scourges for sins, brought on for the sake of conversion: "For whom the Lord loves, He chastens." And: "For this reason many among you are weak and sickly, and many sleep. For if we judged ourselves, we would not be judged; but when we are judged, we are chastened by the Lord, that we may not be condemned with this world." ^A Those, therefore, who are in such a state, ought to remain quiet and, having abandoned medical practices, endure what has been brought upon them, according to him who said: "I will bear the wrath of the Lord, because I have sinned against Him," and prove their amendment, and for this reason bring forth fruits worthy of repentance, and remember the Lord saying: "Behold, you have been made whole; sin no more, lest a worse thing come upon you."

Sometimes it happens also by the request of the evil one, when the philanthropic Master allows him to engage with someone as a great athlete in a contest, and by the end of his endurance, he exposes the enemy's boasts and brings his guile to nothing—as we have learned happened in the case of Job; or else they are set forth by God as a model for those of little endurance, those who are able to persevere in their sufferings even unto death, like Lazarus, who, while beset by such sores, is nowhere written to have asked the rich man for anything, nor to have been dissatisfied with his circumstances. ^B And this is why he attained rest in Abraham’s bosom, as having received his evils in his own life.

We find yet another cause of illnesses commonly happening to the saints, as in the case of the Apostle: in order that he not be thought to have exceeded the boundaries of human nature, and that no one consider him to have anything more in his natural constitution than others (just as the Lycaonians did, who approached him with garlands and bulls), he was in constant illness, so that it might be more easily understood that he was endowed with human nature. ^C Therefore, what benefit could medicine bring to such people? Does it not rather create a danger for them, if, having abandoned right reason, they turn all their concern toward the healing of the body?

But to those who have brought illness upon themselves from a vicious manner of living, we should use the healing of the body as a kind of pattern and outline to follow in the healing of the soul. For to avoid all the benefits received from medicine is contentious; and to place one’s hope of health entirely in physicians is completely abhorrent to reason. But just as we use agriculture, yet we ask for the fruits from God; and we entrust the rudder to the helmsman, ^D

^A but we still pray to God that He may preserve us safe from the deep. Thus, even when we employ a physician, and reason permits this to be done, we must by no means despair of God’s kindness toward us.

*From the Chapters of Maximus.* A wise man, ^B regarding medicine as proceeding from divine judgments, bears with a grateful heart those calamities which befall him through them, considering that there is no other cause for these than his own sins. But a foolish man, ignoring God’s most wise providence, when he is punished for sinning, considers either God or men to be the causes of his own evils. For it is not possible that anyone who has sinned can escape the coming judgment without voluntary labors here, or involuntary calamities that are inflicted upon him.

QUESTION XIX

*ANSWER.* Fortune ^C was spoken of among the Greeks as the administration of the world without Providence. But the Christian confesses that God administers all things and takes care of all things. If he too confesses a fortune, he has fallen away from the dogma and conviction of the Christians, like the vain-minded Greeks; for they foolishly attribute all things that happen to men to fortune and the stars. Just as also the Pharisees foolishly establish genesis (namely, the time of birth) and fate.

And concerning those who worship what is called fortune, the divine Scripture, rebuking their madness and impiety, says: “Who prepare a table for the demon, and mingle a cup for fortune.” And concerning the astrologers: “Let them stand,” it says, “and save you, the astrologers ^D of the heaven,” etc. “Behold, all shall be burned like stubble by fire, and they shall not deliver their soul from the flame.” Likewise, the Lord also, triumphing over their foolishness, says: “Where are your astrologers? Let them announce to you what is about to happen.”

*From the book of Saint Gregory of Nyssa on Fate.* If the hour of the birth of one born, he says, is accurately observed, the stars predict the whole life of the one who is born in order—namely, the time, the pursuits and habits, the characteristics of his morals, the dangerous turnings, marriages, and procreations of children, and the honors he will attain, or on the contrary, childlessness, diseases, dishonors, the brevity of life, and the evils that result from poverty. But I, laughing at the things that were said, said to them: “We were unaware that those who take their origin from Galen and Hippocrates, and others of this kind, suppose there to be fates; for they too, ordering one to disregard the movement of the stars from the subject

^A predict the future by conjecture, when the eyes are hollow, the temples sunken, and the foreheads hardened to the skin, they foretell death. But I have said that for many whose bodies were in a very sickly state, and who were expected to die at any moment, the art of medicine has, as it were, unraveled and rewoven the threads of such a fate; just as the writings of Plato narrated about the trainer Herodicus, that by means of gymnastic experience, although the disease was lethal, he could not bring himself back to perfect and absolute health. Yet, always delaying the present death by some devised method, he was preparing for himself not the security of life, but the prolongation of death. Whence it is that he lasted even into old age, having wisely invented this method of not dying. Therefore, fate would not be firm and stable for us if any art is found which excludes its necessity. ^B

What then, regarding the calamities that happen in war, earthquakes, the ruin of cities, the shipwrecks of cargo-ships that occur along with men, the floods, conflagrations, the yawning of the earth, and all such kinds of destruction? How will these agree with the prediction? How many calamities, which have happened in both former ages and our own time, have we heard of and witnessed? The Noetic flood, the conflagration of the Sodomites, the Egyptian army drowned in the Red Sea, and the slaughter of foreigners that occurred afterward, and the mass killings of innumerable men, and the natural death in a short time of many thousands of the Israelite people in the desert, and the one hundred and eighty-five thousand who were slain in one moment of time, and the calamities which in Median and Greek times were brought upon land and sea, and all things of this kind worthy of record, the memory of which is a teacher to posterity. ^C

But let us pass over all these; the things which our own life has seen and reviewed will suffice as testimony to what is being said. Who does not know great Bithynia? Who is ignorant of the broad and wide region of Thrace, how war has leveled the one, and an earthquake with fire has utterly destroyed the other in a moment of time? How many boys there, how many infants, how many youths, how many aged persons, both free and slave, masters and subjects, rich and poor, the healthy and the sick, all perished in one moment of time, the fire equally ravaged them all, and for all of them their homes became their tombs? Where are those connections of the stars, ^D which define the difference of life among men? Were all those born under the same configuration of the stars? Did even the horoscope or natal star of all of them...

^A show the countless differences in ages and dignities, testifying that they do not all coincide at the moment of birth? If, therefore, the time of birth is different for each, and yet the uniformity of these calamities has received no change from the cause related to their birth, is it not permitted by this to convict the prediction of vanity, inconstancy, and levity?

From Theologian, On the Love of the Poor

QUESTION XX

ANSWER

for a man ^A of orthodox faith must not be judged by signs and prophecies to be holy, but rather by his manner of life. For many times, not only orthodox sinners, but also heretics and unbelievers have performed miracles and prophesied by divine permission and concession, as has been said. For concerning Balaam, Saul, Nebuchadnezzar, and Caiaphas, we recognize the operation of the Holy Spirit acting within them, despite them being unworthy and profane, for reasonable causes.

Since therefore, as has been shown, signs and prophecies often occur through sinners and unbelievers by a certain dispensation, one ought not from henceforth judge anyone by such things as to whether he is holy, but rather by their fruits, as the Lord says: By their fruits you shall know them. The fruits of the true and spiritual man are also shown by the Apostle, saying: "The fruit of the Spirit is charity, joy, peace, patience, kindness, goodness, faith, gentleness, continence. Against such things there is no law." If, therefore, a man possesses such fruits, whether he performs signs or does not perform them, it is clear that such a one is holy and a friend of God. For it is from the true friends of God, and not from elsewhere, that the grace of spiritual charisms proceeds. Either he receives the word of wisdom, or the word of knowledge, or faith, or the gift of healings, or something else of those things which are recounted by the Apostle when he discourses upon the gifts of the Holy Spirit. But without these fruits, he who performs signs and brings forth prophecies is one of those who in that day will say: "Lord, Lord, did we not do many mighty works in thy name, and prophesy?" and who will hear this: "Amen I say to you, I never knew you; depart from me, you who work iniquity." And these things have been said concerning orthodox sinners who perform signs.

Furthermore, when a heretic performs signs or prophesies, it is clear ^C that he is deluded by demons, even though he may think that these things are being worked in him by God. For demons possess no foreknowledge of future or hidden things, but the Lord alone, who knows all things before they come to be, as He also says through the prophet: "There is none who announces the future, except me." But the demons tell men those things which they see and hear; and by making conjectures from certain signs, they signify many things. Indeed, they signify the arrival of travelers, seeing them walking on the road and being about to come, and they announce their arrival beforehand. Furthermore, they eavesdrop on the consultations of men deliberating apart against their enemies, and their conversations, and by announcing these things to whom they wish, and things similar to these, they indicate them to men from what they see and hear; and likewise they announce to men the fertility and sterility of the earth's fruits, and the movements of winds, and storms, and the lack of rain. ^D

and the severity of winters, and everything similar to these, conjecturing from certain signs, just as men do. And again, they grasp the thoughts and designs of men, likewise, either from certain tokens [seen in the man or from certain words]. And not only do the ^A unclean demons find that they can say such things, but also the deaths of men; for there is a certain system implanted by Providence in the human body, especially in its features, which indicates whether death will follow long or a little while after, as those who have learned the medical science subtly and accurately say. And there are some who assert that even the Saracens, to whom a more lengthy experience is available, possess this foreknowledge, by which they clearly recognize from a certain sign the one who is about to die in battle. Thus also do demons announce the death of men, and all the more so because they are more perspicacious regarding material properties. For since they are subtle and incorporeal spirits, they scrutinize and understand, beyond all human medical science, the faculties, the operations, and the abundance or defect of the vital power which exists through the substance of the blood in the body: and from this they conjecture the death of a man, by way of surmise, but not perfectly and accurately. And the same thing can be said regarding diviners and ventriloquists. For since the demons observe who has stolen, and where the stolen goods are, they are able to reveal these things; just as, having frequently observed a great volume of rain having occurred in the Indian ^B region, they predict to someone in Egypt that there will be a great rise of the Nile. But if someone asks them of the number of cubits or digits of the rise, they hesitate and are proved to know nothing.

Again, at other times, through pseudo-prophets who are subservient to them—by whose labors they perform miracles for their own seduction and that of others, and heal physical ailments—they display a dead man, as if raised from the dead, and introduce him as one conversing imaginarily with the living. For the demon, entering into the lifeless body of the man and moving it, wishes to persuade [the observer] as if he had risen through the vain prayer of the deceitful man; and, as if from the persona of the dead, the evil one converses with the man who is being deceived by him, concerning what he wants, and concerning what he is again being asked by him, announcing to him things that have been done and spoken in secret by men, as if he knew them exactly, ^C because he himself was present secretly while these things were being done by them, and was watching and listening to them. But God will deliver us from this deception.

On the deception regarding heretical bishops

But God will deliver us from such deception. For we knew an heretical bishop in Cyzicus, which is a city of those called Macedonians, the Pneumatomachi, who transferred an olive tree from the place where it stood to another place on the pretext of prayer, because it was shadowing the window ^D of their profane oratory.

^A And in the case of a certain unjust moneylender, who was harassing a widow on account of a debt owed by her husband, and demanding not what was due, but much more, the aforementioned heretical bishop, having learned of this, while the husband was still not yet buried, when he was being carried out, halted the bed on which he lay, and caused the dead man to speak, and to say how much the debt owed to his creditor was. Moreover, when this heretic died, various specters and portents appeared also at his tomb. Therefore, one ought not to proclaim every person who performs signs ^B as a saint, but to examine them, in accordance with him who says: "Believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1). And the Apostle says: "For such false apostles, deceitful workers, transforming themselves into the apostles of Christ" (2 Cor. 11:13). And no wonder: "for Satan himself transformeth himself into an angel of light" (2 Cor. 11:14). It is no great thing, therefore, if his ministers also be transformed as the ministers of justice, whose end shall be according to their works. For when the Antichrist comes, ^C by the permission of God, through the help of demons, he will perform very many signs and lying wonders, for the destruction indeed of the unbelieving, but for the proving of the faithful. And what is strange or novel if, with the devil assisting him, he performs various imaginary signs, when we have already known other magicians and sorcerers to have performed varied prodigies by the energy of demons, among whom are Jannes and Mambres, who in the time of Moses changed their rods into serpents, and the waters into blood, and brought up a multitude of frogs from the waters, so that the land of Egypt was filled with them (cf. Exod. 7 and 8; 2 Tim. 3)?

Again, Simon, who was a magician in the time of the apostles, ^D how many phantastical signs did he perform? For he made statues walk, and when rolled in fire, he was not burned; he flew into the air, and made bread from stones; he became a serpent, and was transformed into other beasts; he became two-faced; he turned himself into gold; he opened closed doors; he loosened iron bonds; at banquets he presented specters of all kinds of forms; he made vessels that were in the houses appear as if they moved of their own accord for service, while those who carried them were not seen; he caused many shadows to go before him, which he said were souls of the dead. Many who called him a sorcerer he won over to himself, and having sacrificed an ox under the pretext of a future banquet, and having entertained them at the feast, he subjected them to various diseases and demons. Being sought therefore by Caesar, and struck with fear, he fled, having imposed his own form upon another. Likewise also...

^A Julian, Apollonius, and Apuleius, magicians in the time of the Emperor Domitian, wrought various specters, from which such enchantment is commemorated by the ancients. When Rome was at one time laboring under a pestilential disease, and everyone was perishing here and there, the Emperor and his grandees urged these magicians to bring aid to the perishing city. Apuleius said: "I will settle the pestiferous ruin that has pervaded the third part of the city within fifteen days." Then Apollonius: "And I will settle that which has raged in the other third part within ten days." Julian, who was the greatest among them—and who, through this vanity, approached closer to the devil—responded, saying: "Within fifteen days the whole city will perish, not waiting for your help; but as for that other part of the city which pertains to me, let it be freed from the pestiferous contagion even now." And so the plague ceased. Then, when the Emperor ^B asked him to restrain the plague in the other two parts of the city as well, he immediately freed them from the disease. Even to this day, in certain places, the rituals of Apollonius are performed: some for the purpose of averting four-footed beasts and birds that can harm men; others for stopping the courses of rivers when they wander outside their channels; others for averting other things prepared for the ruin and destruction of men. Not only did the demons do these things through him during his life, but even after his death, remaining at his monument, they performed certain signs in his name, for the deceiving of those whom the demon easily seduces and furtively ^C lures to things of this kind. But what shall we say of the magical works of Manetho, who was so great in this magical deception that he often mocked Apollonius of Tyana, as though he had not arrived at the peak of perfection in this art? For he used to say that it was required, just as he himself did what he wished by word alone, and did not entrust the things he brought about to certain rituals (or sacrifices being performed).

From Jeremiah

"Woe to them, because they speak from their own heart, and not from the mouth of the Lord." And: "I did not send prophets to them, and they ran." And: "I did not speak to them, and they prophesied, says the Lord." ^D

From Ecclesiastes

"There is no man who has free power over the spirit, and knows what is to be; and I saw all the works of God, because man will not be able to find the work that is done under the sun. However much a man may labor to seek, he will not find. And whatever a wise man says he knows, he will not be able to find." And: "As the bones in the womb of a pregnant woman, so the works of God are not known."

^A *From Ezekiel.* Thus says the Lord: "Whoever shall be alienated from me, and shall come to the false prophet to inquire of him in my name, I, the Lord, will answer him in himself, and I will set my face against that man, and I will make him a sign and a proverb, and I will remove him from the midst of my people; and you shall know that I am the Lord. And if the false prophet wanders and leads astray, I, the Lord, have led that prophet astray, and I will stretch out my hand against him, and I will remove him from the midst of my people Israel. And they shall bear their iniquity according to the iniquity of him who inquires." And: "Woe to those who prophesy out of their own heart, and see nothing at all."

^B *From Wisdom.* "For what man shall know the counsel of God? Or who shall think what God wills? For the thoughts of mortal men are fearful, and our providence is unstable; and we guess with difficulty at things on the earth, and we find with labor what is in our hands; but who shall investigate the things that are in heaven? And who has known thy counsel, O God, unless thou hast given wisdom?"

^C *From the Apostle.* "O the depth of the riches and wisdom and knowledge of God! How incomprehensible are his judgments, and his ways unsearchable! For who has known the mind of the Lord? Or who has been his counselor?"

*From the Apostolic Constitutions.* Neither is everyone who prophesies pious, nor is everyone who casts out demons holy. For Balaam the diviner prophesied while he was impious; so did Saul and Caiaphas. The devil also says many things, as do his cohorts, and yet they do not share in even one spark of piety. It is clear, therefore, that the impious, even if they prophesy, do not reveal piety through their prophecy; nor will those who cast out demons be rendered holy by their departure, but they shall undergo the final punishment. For Balaam indeed paid the penalty for having corrupted Israel at Beelphegor; Saul and Caiaphas brought death upon themselves; and the sons of Sceva, while attempting to drive out demons, were wounded by them and fled in disgrace.

^D *From Theodoret’s Doubting Questions.* Demons work by God’s permission. Just so did Pharaoh’s sorcerers; they performed what had been done regarding the rod, the river, and the frogs, by the concession of God, on account of the ruler’s madness. For He commanded them to inflict the divinely-sent plagues, but they were unable to undo those that had been inflicted. For they performed only those things which God permitted. He therefore declared this here as well,

^A saying: “If there arise in the midst of you a prophet, or one dreaming a dream, and he gives thee a sign or a wonder, and the sign or wonder come to pass whereof he spoke unto thee, saying, Let us go and serve other gods, which ye have not known; ye shall not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.” Therefore, by God’s permission, the false prophet performs portents. We are taught, however, not to give credence to signs when he who performs these things teaches things contrary to piety. He also commanded that the false prophet be put to death: “So shalt thou put the evil away from among you.”

From Cyril, on Adoration in Spirit

^B To such a degree of mental levity have some among the Greeks slipped, that they imagine the knowledge of our affairs to reside not only in demons and seers, but even in birds flying through the air. And so they curiously observe their flights toward both the sunrise and the sunset, to the right and to the left. And if a croaking crow should appear, they prick up their ears and await it as if it were something most true, and return home rejoicing. ^C The wretches are not at all ashamed to attribute and ascribe the power of such venerable prophecy to sparrows. Yet they have a ready defense: they say that the gods manifest themselves through the birds. But we deny that these gods are the apostate angels, from whom those people have supposedly received their famous and eminent prophets and foretellers of the future. Therefore, the foreknowledge of the future is by no means to be ascribed to demons. We shall rather ascribe it to God, and deem it truly excellent, while regarding those divinations which are performed by means of birds—which are signs of a weak and unstable mind—as frauds and impostures, which the law itself also condemns with this edict: “There shall not be found in Israel any one that divineth a divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or one that inquireth of the dead.” ^D But I know not how some are deceived by a pretense of piety: for they say that those who strive to heal the sick with incantations invoke the Lord Sabaoth, and from this they wish to prove that what these men are doing can in no way be accused of wickedness. But these people seem to bring a cold and, for diabolical deception, highly suitable mind to the task, ascribing to the workers of portents—who are ministers of demons—the glory that by right and by the best of claims belongs to God alone, not without a reciprocal adulation, by which they tickle others and are in turn tickled by them. For the entire host of demons is hostile to God and most greedy for glory. It is necessary, therefore, not to be led away by their wicked and perverse counsels, but to flee from such evil physicians and workers of portents. But you, if any part of your body is in pain, and you truly believe that the Lord Sabaoth, and such invocations as the divine Scripture assigns to God for that purpose, will be remedial for you,

then pray for yourself, uttering ^A such words; for it is better to ascribe glory to God than to impure demons. Remember also him who says: "Is any one among you sick? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick, and the Lord will raise him up; and if he has committed sins, they will be forgiven him." Chrysostom from Psalm 145: "Put not your trust in princes," for cursed is anyone who places his hope in man. But the child is sick, and you look about for an enchanter, and hang curious charms upon the necks of the infants. And if a dream terrifies you, you fly to an interpreter of dreams; and if you lose something, you run to a diviner; and if you fear an enemy, you immediately think of the protection of some powerful man. And thus, in all other matters, you clearly show that while you call God your refuge with your mouth alone, in reality you seek and demand the aid of vanities. Put your hope, therefore, in the Lord, and He will keep you safe from every evil; for to Him glory is due for all ages.

QUESTION XXI.

^B

^C

RESPONSE.

If they were to foreknow this, many absurd things would happen. For everyone who has an enemy, knowing that the day of his death was now approaching, would go and put that person to death, reasoning that, whether by God or by men, since I am dying, I will at least kill my enemy first. Again, he who foreknew by God’s intention that he was to live for a hundred years, would no longer concern himself with virtue or justice, but would waste his whole life wallowing in debauchery and sins, and often would only begin to repent a few days before his death. And what grace, then, is owed to a person who has spent the entire time of his life serving Satan, and only a few days in the service of God, and that only because he was compelled by necessity? That every person who is dying receives some sense and assurance of the things that will happen to him on account of the deeds he has performed, the great Dionysius testifies, speaking of those who have fallen asleep in a holy manner: he says that when they come to the end of this present life, they see more clearly the way to their own incorruption, as it is now nearer, and they celebrate with hymns the praises of the divine operation and are filled with divine pleasure, no longer fearing lest they be turned toward the worse; but knowing well that the good things stored up—

and [they] will possess [these goods] stably for eternity. ^A But those who are filled with uncleanness and incurable stains, if they have been initiated into some sacred mystery, but have themselves—having wickedly cast it [the mystery/grace] out from their own mind—deserted to soul-destroying desires: when they come to the end of this life, the legislation of the divine oracles will no longer appear to them equally worthy of contempt. Rather, beholding the cravings of their own vices with different eyes, and pronouncing blessed the holy life from which they foolishly fell away, they are wretchedly and involuntarily torn from this life, led to no holy hope because of their most wicked life. Nothing of this sort happens in the falling asleep of holy men, who, having been advanced to the goal of their own struggles, are filled with holy joy, and with great pleasure enter upon the path of holy regeneration. ^B

From the Theologian [Gregory Nazianzen], from the oration on his brother Cæsarius.

I believe the words of the wise, that every soul, both good and god-beloved, as soon as it is released from the body to which it was joined, and is delivered from here, immediately becomes endowed with the perception and contemplation of the good that awaits it, inasmuch as that which was darkening it has been purged away—or I do not know what one ought to say—it rejoices with a certain wonderful pleasure and exults, and gladly journeys toward its own Master, having escaped the life here as if from some cruel prison, and having shaken off the shackles that were encircling it (by which the wing of the mind was being dragged down); and it, as it were, already tastes in anticipation the blessedness laid up for it. ^C

From Chrysostom, from [the homilies] on Matthew.

Do you not know how, on the final day, sins twist the soul, and how they stir up the heart from the very depths? For this reason, indeed, it is possible then to hear many relating terrible visions, of which, furthermore, those who are departing are unable even to bear the sight; and they shake the very bed upon which they lie with great force, and look terribly at those who are present, while the soul pushes itself inward, and hesitates to be torn from the body, and cannot bear the sight of the coming angels. For if we are struck with terror when we see formidable men, when we gaze upon threatening angels and the severe powers of those who are conducting us, what shall we not suffer when the soul is being dragged from the body and pulled away, while it is wailing greatly, but rashly and in vain? ^D

From Diadochus, from [the work] on spiritual perfection.

If, therefore, we have not repented as is fitting, and have not confessed all our sins, we shall find a certain hidden fear at the time of our departure. Therefore it is necessary for us to pray to Him who [is] the Lord.

[index: entries preserved]

^A For he who is found in fear at that time, it is manifest that he shall depart unto the Tartarean rulers; but the soul that rejoices in the love of God, at the hour of dissolution, hastens and is carried with joy above all the ranks of demons to the angels of peace. Wherefore, in the coming of the Lord, they who have departed from this life with such confidence shall be caught up with all the saints; but they who even for a little while were fearful at that time—the time of death—shall be left behind in the multitude of all other men, as being under judgment and sentencing and examination, so that, having been tested by the fire of judgment, they may receive the lots owed to them according to their deeds. "For each one's work," it says, "the fire will test."

From Saint Nilus to Agathius. ^B Truly terrible is the mystery of death, when the formidable presence of those who demand the soul seizes it, shuddering at its departure, with both fear and terrible appearance; when also the demons, upbraiding it for its sin, drag it to themselves into joyless and gloomy places, so that even before the punishment the inflicted fear and trembling is sufficient as punishment; when the conscience, looking back at its own wicked deeds, expects with trembling the punishment due to its sins: at which time the body lies drenched in sweat, providing signs of the anguish with which it is inwardly afflicted; for of that anxiety which is not seen, those things which then fall under the eyes are sufficiently certain proofs. And just as those who drink bitter potions change and contort their face because of the bitterness, so also the soul, from the disposition which it openly manifests, expresses and reveals in the face itself its internal state.

QUESTION XXII

RESPONSE Concerning this, the great Dionysius says again that if the sins of the one who has deceased are slight and trivial, he receives some benefit from those things which are performed on his behalf. But if they are grave and grievous, God has shut against him. ^D Nevertheless, we ought to take care of our own souls, and not place hope of obtaining forgiveness of sins in the offerings of others after death.

From Dionysius the Areopagite, where he discusses the sacred vessels. Indeed I know well, assenting to the divine scriptures, that each will receive a reward according to his worth: "For the Lord," they say, "has shut against him." And, "Each shall bring back his own [deeds] of the body, according to what he has done, whether good or evil." But nevertheless, the prayers of the just and good even in this life, let alone

^A nor that [these prayers] profit after death only those who are worthy of holy prayers; the true traditions of the holy Oracles teach us this. For what did Saul gain from Samuel? And what did the prophetic prayer profit the people of the Hebrews? Indeed, the divine Hierarch is the interpreter, as the Oracles say, of the heavenly judgments; for he is an angel of the Lord God Almighty. He has learned, therefore, from the divinely delivered Oracles, that for those who have lived holily, a most brilliant and divine life is rendered by the most just and divine scales, the divine philanthropy overlooking, in its goodness, the stains contracted by them from human weakness, since no one, as the Oracles say, is clean from filth. These things, then, the Hierarch knows to be promised by the true Oracles; and he asks that they come to pass, and that the sacred recompenses be bestowed upon those who have lived holily. For the Hierarch, the interpreter of divine justice, would never seek things not most pleasing ^B to God, and which He Himself had not divinely promised to grant. Wherefore he does not pray for these things for the uninitiated who have died, not only because he would thereby depart from the order of the interpreter's office, even though he might arrogantly dare to act against the one appointed by the Initiator, but also because he would fail to obtain the holy prayer from the just Oracle, hearing himself not unreasonably: "You ask, and do not receive, because you ask amiss."

From the Apostolic Constitutions.

Celebrate the third day of those who have died with psalms and prayers, on account of Him who rose on the third day; and the ninth for the remembrance of the living and the dead; and the fortieth according to the ancient law and pattern (for thus the people mourned Moses); and let an anniversary be offered for his remembrance, and let something of his goods be given to the poor for his remembrance. We say these things concerning the pious; but for the impious, even if you were to give all the goods of the world ^C to the poor, you will profit him nothing. For to whom God was hostile in life, He is certainly also angry in death; for there is no injustice with God. "For the Lord is righteous, and has loved righteousness." And: "Behold man, and his work." And: "You will render to each one according to his works."

From Ezekiel.

"The righteousness of the righteous shall be upon him, and the iniquity of the wicked shall be upon him. I will judge each of you according to your way, O house of Israel, says the Lord."

From Saint Epiphanius in the Panarion.

Prayer also benefits the pious dead. For even if it does not cut away great sins, it nonetheless profits, because, being men, we often slip ^D voluntarily and involuntarily.

^A Of the same, from the same. There is no place for repentance after death. For neither does Lazarus go over to the rich man there, nor the rich man to Lazarus; for the storehouses are sealed, and the time is fulfilled, and the struggle is finished, and the crowns have been given; and those who were defeated in the stadium of life have been cast out, and all things are clearly brought to a close after our departure from here.

290. Of Chrysostom on Matthew. No one who has not cleansed his sins from here, once transferred to the other life, will be able to escape the judgment for them. But just as those who are held in these prisons are dragged in chains to the tribunal, so too all souls, when they depart from things here, harnessed by the varied chains of their sins, are led away to the terrible judgment seat of God. ^B

QUESTION XXIII.

ANSWER. Just as Scripture establishes two Jerusalems, the heavenly and the earthly; so also two paradises: one spiritual, and another sensible, from which those waters of the Nile and the Euphrates flow out upon the earth, where Adam, and Eve, and the serpent, and the plants were. For if we were to take the serpent, the plants, and the waters allegorically, we would altogether interpret Adam and Eve allegorically as well, and thus overturn, or rather abolish, Holy Scripture. Just as Adam was midway between corruption and incorruption, so too the paradise was, and is.

From the Ancoratus of Saint Epiphanius. If paradise is not upon the earth, and the things written in Genesis are not true, but are stated by way of allegory, nothing of what follows will be true: for all things are spoken by way of allegory. "In the beginning," he says, "God made the heaven and the earth, and all things." And these are not allegorical, but run into the eyes of all, and since God had truly made a real human being, He placed him in paradise, and he ate from the tree. ^C Paradise, he says, is in Eden toward the east. And a fountain went up from Eden. He did not say: it descended, lest we might think that Eden is in heaven: for if it had been in heaven, it would have been necessary for him to say: It descends from on high. But, he says, a river goes out from Eden, and it is divided into four beginnings: the name of one is Phison, which among the Indians and Ethiopians is called the Ganges. Among the Greeks it is called the Indus, and it circles the whole land of Evilat, and both the small and the great Ethiopia, the parts of the Evilæans; for he names the innermost Indians the Evilæans. Moreover, it transits great Ethiopia, ^D and flows toward the south and the sunset within the three Gadira into the great Ocean, which surrounds

^A all the earth. The second is Geon, which is also the Nile, descending into Ethiopia, and passing through small Ethiopia, and Anubitim, and Blemmyan, and Axonitim; and flooding parts of Thebais and Egypt, it falls into this sea. If anyone does not believe, let him hear Jeremiah saying: "What have you to do with the land of Egypt, that we may drink the turbid water of Geon?" The third is the Tigris, which flows opposite the Assyrians, and divides the parts of the East, and going under the earth, rises again from Armenia in the midst of the Cardyians and Armenians, and it springs forth again, and is divided into the land of the Assyrians. The fourth is the Euphrates, and this one likewise goes ^B under the earth, coming up from Armenia, and flooding Persia. If, therefore, there is no sensible paradise upon the earth, then certainly there is neither a spring nor a river, nor four beginnings, nor a fig tree, nor a tree. [If there is no tree], then there is no Eve who ate from it. If there is no Eve, then there is no Adam. And if there is no Adam, then there are no men, but truth is a fable henceforth, and everything is allegorized, according to the raving Origen.

From Dionysius of Alexandria against Origen.

If paradise is not a part of this world, nor created in it; and if God did not create it with the others, nor around the world, but willed it to be a certain supermundane place, ^C how did He bring the earthly man, formed by Him, into it? How did God there produce from the earth all the living creatures of the field, and the birds of the heaven (where He had also produced Adam and the woman), and bring them to Adam, to see what he would call them? How were the deadly tree, and the deceiving serpent, there? Let everyone, therefore, determine for himself that paradise was made not in heaven, but on earth. For it is a place in the East, and a chosen region.

QUESTION XXIV.

The question of Theodoret, bishop of Cyrrhus, as to what is that: "According to the image and likeness".

ANSWER.

Some indeed have called that which is invisible in the soul the image of God, but they have not spoken rightly. ^D For if that which is invisible in the soul were the image of God, angels would rather be called images of God, and all incorporeal and holy natures, inasmuch as they are altogether freed from bodies and have an invisible quality that is not mingled. Some, because of their extreme foolishness, when they hear the Scripture saying: "Open your eyes, and see, and incline your ear, and hear"; and, "The Lord smelled an odor of fragrance"; and, "The mouth of the Lord has spoken these things"; and, "In His hand are all the ends of the earth"; and other things of this kind, hearing and understanding badly, have thought the Divine to be endowed with human form, and the extremely foolish have not discerned that, as for men through human

^A speech, God, in dialogue with the weak, adjusts his words, and because we see through eyes, he names his power of sight 'eyes,' and his power of hearing 'ears,' and the command 'the mouth.' But it was necessary for him [the listener] not only to hear these words, but also those that teach that God cannot be circumscribed. "Whither," he says, "shall I go from your Spirit, or whither shall I flee from your face? If I ascend up into heaven, you are there; if I descend into hell, you are present." And: "Do not I fill heaven and earth, says the Lord?" And: "God is a spirit, and they that worship him must worship in spirit and in truth." If God is a spirit, he is therefore simple, incomposite, and without form. We know, therefore, that man was made in the image of God, because of his authority. For God says: "Let us make man in our image, and after our likeness," and he adds: "And let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth." For just as He Himself possesses dominion over all things, so He also gave to man authority over the irrational animals.

It is possible, indeed, to find other things that in some way refer to and imitate the archetype. For man also creates in imitation of God the Creator: both houses, and cities, and representations of the heaven and the sun and the stars, ^B and images and likenesses of men and of irrational animals; but the difference in the creation is immense. For He produces things both from what is not and from what is, without labor; and He has no need of time, matter, or deliberation for that which is to be produced. But man, in truth, has need of time, labor, matter, and deliberation. Although, in doing this, man also imitates the Creator in some way, namely, as an image imitates the pattern. For the image has the likeness of the pattern; but while it has the form of the parts, it does not have the operations: for it lacks the soul through which the body is moved. So, again, man also reigns and judges in imitation of God; but God, when judging, ^C does not require witnesses and accusers. For thus He condemned Cain, having been Himself the witness of his hatred and wickedness; but man, when judging, has need of witnesses and accusers, for he is ignorant of the things that have happened. Thus man is also called a god, and the image of God. "I said," He says, "you are gods," and the rest; and "A man ought not to cover his head, being the image and glory of God." But the one is God by nature, the other is a god by grace. So also, it is a property of God that He cannot be circumscribed; but the human mind also imitates Him in a certain way: for in a moment of time it travels over the whole earth, both the heavenly things and the subterranean; ^D not, however, in essence, but only by the vision and imagination of the mind. But God possesses the attribute of not being circumscribed by essence, and by wisdom, and by power.

^A One might also find a more accurate and precise imitation in the human soul. For it too possesses reason and life; and the mind begets the reason, or word, and together with the word the spirit proceeds—not being begotten as the word is, but always accompanying the word and proceeding together with it as it is begotten. But these things exist in man only as in an image; wherefore the word and the spirit possess no hypostasis in him, nor do they subsist. In the Holy Trinity, however, we understand three hypostases, inconfusely united and subsisting by themselves. For the God-Word was begotten of the Father before the ages, and is inseparable from Him who begat Him; and the Spirit proceeds from the Father, but is understood in His own proper hypostasis. "For all these," he says, "the one and same Spirit works, distributing to each one individually as He wills." ^B Thus, that which is according to the image is the intellectual power, the free will, and the sovereignty and authority; but that which is according to the likeness is the assimilation to virtue, as far as is possible.

From Nemesius, Bishop, On the Nature of Man.

We know that man was not made at the beginning either confessedly mortal or immortal, but on the boundary of either nature, so that if he followed the bodily affections, he would fall into bodily changes; but if he preferred the goods of the soul, he would be judged worthy of immortality. For if God had made him mortal from the beginning, He would not have condemned him to death when he sinned; for no one condemns the mortal to mortality. But if, on the other hand, He had created him immortal, he would have had no need of bodily food, nor would it have been so easy for God to repent; ^C nor would He have made one whom He had begotten immortal suddenly mortal; for it is not seen that He did this in the case of the angels who sinned, but they remained immortal according to the nature which they had from the beginning, receiving another punishment for their sins, and not death. It is better, therefore, to understand the utterance of Holy Scripture in this way, or it must be said that he was created mortal, but was able through continuous progress to attain to immortality—that is, he was immortal in potentiality. And because it was not expedient for him to know his own nature before his perfection, God forbade him to taste of the tree of knowledge. For there were—or rather, there still are—very great powers in plants; but then (as it was at the beginning of the creation of the world), since they were pure, they possessed a most powerful action. The tasting of a certain fruit, therefore, taught of what nature that fruit consisted. ^D Now God did not wish him to know his own nature before his perfection, lest, having known himself to be in need of many things, he might attend to those things which pertain to the needs of the body, neglecting the care of the soul; and for this reason He forbade him to partake of the fruit of knowledge. Having disobeyed, however, and having known himself, he fell away from perfection

and became needy of bodily covering; and thus he immediately sought a garment. For the Scripture says: “He knew that he was naked.” Previously, however, he had been in ecstasy, and in ignorance of his own self. Having fallen, then, from perfection, he fell likewise from the immortality which he will later receive by the grace of Him who created him. After the fall, moreover, the consumption of flesh was also permitted to him. For previously He had commanded him to be content only with those things which spring from the earth; for such things were in paradise. But when perfection was despaired of, He permitted him henceforth to enjoy whatever he might wish. For man indeed had need of food and drink, because of depletions and digestions. ^B Furthermore, since man is composed of a body, and every body consists of the four elements, it is necessary that he be subject to those actions to which the elements are subject—namely, division, mutation, and flux—which pertain only to the body; to mutation, that is, according to quality, and to flux according to evacuation; for the living creature is constantly evacuated through both manifest and non-manifest pores, or passages, of which we shall speak later.

It is necessary, therefore, that either equal amounts be substituted for what is evacuated, or that the living creature be dissolved through lack of nourishment. Since, however, the things that are evacuated are dry, moist, and spirit, it is necessary that the living creature be sustained by dry and moist food, and by spirit. Moreover, food and drink are supplied to us through the elements ^C from which we are composed. For everything is nourished by that which is akin and similar to it, but is healed by its opposite. We take up the elements partly directly, and partly through certain intermediate natures; as, for instance, water: sometimes by itself, and sometimes through the medium of wine, oil, and all those things that are called moist fruits; for wine is nothing else than water affected by a certain quality from the vine. Similarly, we make use of fire: sometimes directly, when we are warmed by it; and sometimes through the medium of those things which we eat or drink, for in all of them a greater or lesser portion of fire is implanted. The same must be thought regarding air; for we use it directly in that we breathe it ^D and have it poured around us, and draw it in while eating and drinking, but also through all other natures by which we are nourished. We do not feed on earth directly in any way, but always through certain intermediate things. For earth becomes grain, and grain is food for us. Larks, doves, and partridges often eat the earth, but man does so through the medium of the seeds of trees, berries, and meats.

But since, not only for the sake of decency, but also for the excellence of the sense of touch, in which man surpasses all animals, He did not cover us with hide, as He did with oxen and other creatures that are clothed with thick skin, nor with large and

^A dense skin, as with goats, sheep, and hares; nor with scales, as with serpents and fishes; nor with a shell, as with tortoises and oysters; nor with a soft shell, as with crabs or lobsters; nor with wings, as with birds; we necessarily required clothing to make up in us what nature bestowed on other living creatures. These, then, are the reasons why we need food and clothing. Furthermore, we need shelter for the same reasons that we need clothing and food, and most especially so that we may be able to ward off the attacks of wild beasts. We require the use of doctors and medicine because of the intemperance of qualities and the dissolution of the body's continuity. ^B When a change occurs in quality, it is necessary for the constitution of the body to be brought back to the proper temperament by means of a contrary quality; for it is not, as some suppose, the intention of physicians to cool a body that is too hot, but to restore it to a suitable temperament; for if they were to cool it too far, they would induce the contrary disease. Therefore, man has need of food and drink on account of evacuations and dissipations; of clothing, because we have received from nature no thoroughly firm covering; and of a house, because of the intemperance of the air and wild beasts. We have come to have need of medicine and physicians ^C on account of the changes of qualities and the sensation that has been bestowed upon the body. For if sensation were not present in us, we would neither feel pain nor have need of treatment, since we would not be suffering; and we would have perished in ignorance of the evil, not curing the ailment. For in ancient times man had need of none of these things, nor did any of the brute animals dare to harm man; rather, all things were servile and subject to him, so long as he ruled over his own passions and the irrationality within him. But not ruling over his own passions, but being ruled by them, he was likewise rightly overcome by the irrational wild beasts from without; for together with sin, the harm from these things also entered in. That this is true, we are taught by those who have lived an excellent life and, for this reason, were in no way harmed ^D by them; as Daniel was by the lions, and Paul by the viper. Who, then, would worthily admire the dignity of this animal, which unites in itself mortal things with immortal, and joins those endowed with reason to those lacking it, and which bears in its own nature the image of the entire creation? For this reason it has been called a little world. And he has been deemed worthy of such honor and care and providence from God, that for his sake both the future and the present exist, and God has become man. He is a child of God, he reigns over the heavens, having been made according to the image and likeness of God, he resides with Christ, and he presides over every principality and power. Who can recount the advantages by which he surpasses other living creatures? For he crosses the seas, he enters the heavens by contemplation, he observes the courses of the stars, their distances, and their measures. He enjoys the fruits of the earth and the sea, he overpowers wild beasts and sea monsters, he masters every science and art; he reaches across borders through the writings, as he wishes,

and, hindered by nothing from the body, he predicts the future. He commands all things, dominates all things, enjoys all things, and is attended by all things as if by bodyguards. He is guarded by the protection of angels, he speaks with God, he commands demons, he investigates the nature of things that are, and he curiously explores God; he is God’s house ^A and temple, and an heir of His kingdom: to Him be glory unto the ages of ages. Amen.

QUESTION XXV.

ANSWER.

QUESTION XXVI.

ANSWER.

^A All things, therefore, are good in their season, and serve for some use to man, even as medicinal remedies are prepared from venomous reptiles. For Sirach says: "All the works of the Lord are good, and He will supply every need in its season. And it is not possible to say, This is worse than that; for all things shall be tested in due time," and "The Lord created medicines from the earth, and a prudent man will not be offended by them."

From the Rules of Saint Basil.

QUESTION XXVII.

ANSWER.

^A would be the advent of God. For He appeared through fire both to Moses and afterwards to the whole people.

QUESTION XXVIII.

ANSWER.

Scholium (from the Vatican codex).

From the Panarion of Saint Epiphanius.

From the Ancoratus.

^A providence God divided these years. And immediately He attributed two hundred and fifteen years, during which they dwelt in the land of Chanaan, to this time of sojourning, and the other two hundred and fifteen years He assigned to those who were about to descend into Egypt. For Moses says: "Now the sojourning of the children of Israel in the land of Chanaan and in the land of Egypt was four hundred and thirty years." Yet the impure Manichaeans mock us, falsely declaring: "An excellent God, indeed, of the old law, who drove out the Chananæans so that He might give their dominion to the Israelites!" But let the foolish ones know that since God is just, He conducts all things justly. For the just Noe, who was a remnant of the world after the flood, strove in many ways to instruct his sons in piety, lest they should fall into the same evils into which men had fallen at the time of the flood. For he did not only incite them to piety with words, but he also exacted from ^B each one of them an oath concerning the preservation of goodwill toward their brothers, and he immediately distributed the whole world to his three sons, dividing it into lots and assigning each his own portion.

The Division of the sons of Noe

To Sem, the firstborn, there fell by lot whatever lies from Persia and Bactria as far as the Indos, and the length of his lot extended as far as the land of Rhinocurura. This Rhinocurura is situated in the midst of Egypt and Palestine, opposite the Red Sea. The portion of Cham. To Cham, the second-born, he gave everything from the region of Rhinocurura as far as Gadira, toward the south. The portion of Iapheth. To Iapheth, the third, there fell as a portion everything to the north from Media as far as Gades and Rhinocurura. The sons of Sem: Elam, from whom came the Elamites, the ancient Persians. Assur, from whom came the Assyrians. Arphaxad, from whom came the Chaldeans. Aram, from whom came the Syrians. Lud, from whom came the Lydians. Heber, from whom came the Hebrews. Thus, to Sem there were born sons and grandsons, twenty-five in all, until ^C the languages were divided, and they were dispersed by languages, tribes, and kingdoms. Their names are these: Elamites, Assyrians, Chaldeans, Lazones [Lacones], Eetes [Cretas], Lydians, Gaspheni, Massyni, Hebrews, Indians, Madianites, Bactrians, Arabs, who are also Dardanii, Camelii, Mardi, Arriani, Cedrusii, Scythians, Hyrcani [Acarnanes], Harmæi, Gymnosophists, Troglodytes, Pæones, Parthians, Cylleni, Syrians, Commagenians (Elamites, Magusæans, Armenians, Cilicians, Cappadocians, Ponticians, Bicones, Chalybes), Iberians.

The sons of Cham: Chus, from whom came the Chusæan Ethiopians. This Ethiopian begat Nemrod the giant and hunter, who first discovered magic [astrology]; and having founded Babylon, he reigned there, having become the first king. Metriam, from whom came the Metræan Egyptians; Mesram, from whom came the Egyptian Mesraii; Phud, from whom came the Phuthæan Libyans. ^D Chanaan, from whom came the Chananæans.

^A Sabbas, from whom came the Sabbai, a nation of the Ethiopians; Evilat, from whom came the Getuli.

As for Cham, the second son, his sons and his sons' sons, down to the division of the languages, were thirty-two. Ethiopians, Troglodytes, Angæi (or Aggæi), Hesauni, Ichthyophagi, Hellanici, Egyptians, Phoenicians, Marmaridæ, Cares, Psyllitæ, Mossyni, Macones (Macedonians), Macrones, Syrtitæ, Leptitæ, Magnetes, Bithyni, Nomades, Lycii, Mariandeni, Pamphyli, Moscheusidii, Pisideni, Augalæi, Cilices, Mauri, Cretes, Margades, Numidæ, Afri, Bizaceni, Nasamones, Phasgeni, Mazices, Garami, Blemmyes, Auxomitæ, who are included in Egypt as far as the Ocean; whose islands are Cursula, Lampusa, Gaulus, Rhide, ^B Carinthus, Astypalæa, Chios, Lesbus, Tenedus, Imbrus, Jasus, Samus, Cous, Cydonesirus, and the greatest, Cyprus. Sabatha, from whom came the Astabari; Esbecatha, from whom came the Esebechteni.

The sons of Japheth: Gomer, from whom came the Galatæ; Magog, from whom came the Scythæ; Madai, from whom came the Medi; Javan, from whom came the Iones; Elisa, from whom came the Æoles; Thobel, from whom came the Iberes; Mosoch, from whom came the Cappadoces; Thiras, from whom came the Thraces; Aschanaz, from whom came the Rhegines; Riphath, from whom came the Paphlogones; Thorgama, from whom came the Phryges; Tharsis, from whom came the Cilices; Chettim, from whom came the Cypri and Rhodii; Gog, from whom came the Gothi; Gergomam, from whom came the Armeni.

^C Japheth, the third son, had fifteen sons and sons' sons. Medi, Albani, Gargani, Armenii, Arrei, Amazones, Coli, Corzeni, Benneageni, Cappadoces, Galatæ, Mariandeni, Colchi, Sauromatæ, Germani, Macedones, Phryges, Mæones (Meotæ), Scythæ, Tauri, Thraces, Bastrani, Illyrii, Græci, Libyes, Pannonii, Sestri (Vesteri), Ongenni (Venni), Dauni, Iapyges, Calabri, Hippici, Latini (who are also Romans), Tyrrheni, Galli, Celtæ, Libistemi, Campani, Celtiberi, Aquitani, Illyriani, Besontes, Cartani, Lusitani, Vaccæi, Britanni, Scoti, Hispani; their islands are Britannia, Sicilia, Euboea, Rhodus, Chius, Lesbus, Cytherea, Zacynthus, Cephalenia, Corcyra, Cyprus. If you find the name of a nation or an island placed twice in the inheritance ^D of another, let no one marvel or doubt, for this happened either through the planting of colonies in those parts, or through the avarice and rapacity of Cham, who seized the inheritance of his brother Sem.

These nations were born from the three sons of Noah, whom their father bound by oath that no one should invade the borders of his brother, denouncing extermination upon the transgressor, and upon all his seed, who, stimulated by avarice against his own brother, should have occupied any place belonging to his brother. When, therefore, Egypt and all those lands which had fallen to Cham by lot toward the south, and which were quite hot, [were taken, Chanaan, the son of Cham...]

in the burning of his greed, invaded Palestine, that is, Judea, and claimed it for himself, though it was of the lot of Sem. Yet God, patient and long-suffering, was granting to the posterity of Cham a space for repentance, that they might restore to the sons of Sem their own inheritance. Moved by mercy, therefore, He brought no evil upon them. But as God’s patience continued for many years, according to that saying: “The iniquities of the Amorrhæans are not yet fulfilled,” and Chanaan persisted in his wickedness, he who begot the Amorrhæan, the Assenæan, the Aradian, and the Sidenian; at length, the true avenger and judge, God, after eighteen generations, avenges the oath by which they had bound themselves to one another before God, with the seed of Chanaan being extinguished and exterminated, according to the oath that proceeded from His own mouth, and the land being restored to the posterity of Sem. Did God not, therefore, deliver a just judgment, when He restored to each party that which was just? Vainly, therefore, do the Manichæans calumniate. ^B

QUESTION XXIX.

ANSWER. It was easy for God, after the disobedience, to bring destruction upon Pharao; but using ineffable leniency, He brought a moderate chastisement; yet this rendered his heart hard and resistant. For just as the sun, by the operation of its heat, softens wax indeed, but hardens clay, so too, by the leniency of God, some men are softened, while others are hardened, since not all believe in the life to come. God chastises some wicked men here, but declares others pious. For this reason, the Apostle named some vessels of wrath, and others vessels of mercy; since ^C through the former it is manifest that God punishes justly, while through the latter He shows concern and provision for the athletes of virtue. For just as physicians, when many are present, cut those who are suffering from an incurable disease, teaching their disciples the method of medicine; so too God, because of the disobedience and hardness of heart of Pharao, subjected him to every kind of torment, for the instruction of the rest. For the book of Proverbs says: “When the pestilent man is scourged, the fool shall be wiser; but the wise man, when he shall see the wicked punished, is himself instructed; the foolish, passing by, are affected with loss, and when the wicked fall, the just become fearful.” ^D

SCHOLIUM. Let no one imagine that Pharao was led by God in such a way that he was forced not to sense what was being done, but

that the delay of the scourges is sometimes the cause that the soul gathers a callus. For when God afflicted him with plagues, he promised to release the people; when He remitted the torments, he was hardened. For it is written: “But Pharao seeing that there had been respite, aggravated his heart, and hearkened not to them, as the Lord had commanded.”

From Chrysostom, to Stagirius

QUESTION XXX.

ANSWER. Since Job was just, in whom no blame could fall, he rightly practiced the things of grace before grace. But that which is most excellent in grace is that which charity rightly performs toward God and neighbor. Since, therefore, he was concerned not only for himself, but also watched and provided lest his neighbors, while he was struggling and bearing himself bravely in tribulations, should ^C be offended—those who knew his piety—and should say or think things that were not permitted, and become subject to sin on his account (for either considering God to be unjust, or not sincerely accepting the life of the just, they would receive not so much utility as harm), just as his friends also condemned him a little later, saying: “Thou hast been little scourged, if an account of thy sins be had,” and earlier: “Is thy wickedness not great? and are not thy iniquities numberless?”—the just man, as a prophet of God, foreseeing this, lamented. And that this is true, observe: because he did not utter such a thing either because of the loss of his possessions, or because of the wound and affliction of his body; rather, he received everything with thanksgiving. But when his friends came to him ^D and saw him from afar, they did not recognize him, and crying out with a loud voice they wept, rending each one his garment and sprinkling themselves with dust; they sat with him seven days and seven nights, and no one of them spoke a word; for they saw that the affliction was very great. Then, indeed, it says, his mouth was opened...

and Job cursed his day. Thus, the righteous man did not lament out of a divergence of his own mind or from suspicion of harm. For the saints are accustomed to speak of and to lament the calamities of others as if they were their own, just as Jeremiah, on account of the iniquity of the people and the destruction of the temple, cursed his own birth, and likewise the day in which he came forth having been born. If he did not bear the pains or labors arising from the iniquity of others, how much more reasonably did the long-suffering Job grieve, because on his account some were being tripped up? For this reason he also despaired of living, as having been found the cause for others to fall into sin.

What, then, is this apparent curse? ^B "Let that day," he says, "not come into the number of the months, nor let the Lord seek it out from above. Let the stars of that night be darkened." He curses a thing that no longer subsists, but a day and night that have passed. For how is it possible that things which have happened and passed by should come to be again, even if that day and that night should return? By the stars, he tacitly hints at the change to occur toward the better at the end of the age in the new aeons, just as David also says: "In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the works of your hands. They will perish, but you remain," and what follows. And the Apostle: "Food for the stomach and the stomach for food; but God will destroy both it and these," naming the change toward the better "destruction" and "abolition." ^C For indeed, in the day of consummation, the sun and moon shall be darkened, as the prophet says, and the stars shall not give their light. But that he was not speaking those things out of desperation and faint-heartedness, hear him saying to God: "I will wait for you until I be made again, and you appoint a time in which you will remember me." And again: "I know that I shall be found righteous; for who is he that will judge with me?" Therefore, he was not saying these things as one who is agitated or casting down his own spirit, but as one who suspected a loss to others—things which were not even reckoned to him at all as a sin. For it says: "In all these things that befell him, Job did not sin even with his lips before God, nor did he attribute folly to God." ^D But his friends, not understanding these things, and condemning him, were not about to escape the wrath sent by God, had not the righteous man quickly rendered God appeased and propitious toward them, and let this sin go for them. For God says to them: "Unless it were for the sake of my servant Job, I would have destroyed you; for you have not spoken the truth against my servant Job."

Extract from the Commentary of Cyril of Alexandria on Job.

Regarding the times of the life of the just Job, which Scripture says—namely, that he lived after the plague ^A [Vulg. ed. 140] years, but in all he lived two hundred and forty-eight years—it is possible to conjecture exactly that he spent seven years in temptation, being seventy-eight years old at the beginning of the temptation, so that in the end altogether there were eighty-five years, which God doubled, besides other goods that He gave him, in double measure also was life granted to him. For the Lord, who gave all things in double measure, would not have made life, by which all the aforementioned goods are excelled, mutilated and lacking. For He says: "The Lord blessed the last of Job more than his beginning," ^B and this in double measure. In order, therefore, that the entire number of years may agree, let us subtract from the eighty-five of the temptation the seven years, so that there remain 78, which, when joined with the 170 [years] that were after the temptation, make all the years of his life two hundred and forty-eight. Let us consider, therefore, the kindness of God, who even doubled the seven years of temptation, which He did not wish to include in the time of his life, since He did not count the time of the plague in the years of life. For in a certain sense he did not even live that time in this life.

QUESTION XXXI.

ANSWER.

That even those men are called ministers of God who wage war against us on account of our sins, hear what Ezekiel says concerning Nebuchadnezzar:

^A “Thus saith the Lord: Behold, I give to Nebuchadnezzar king of Babylon the land of Egypt; and the multitude of Nebuchadnezzar king of Babylon shall take it, and he shall despoil its spoils, and he shall plunder its plunder, and it shall be wages for his army for his service, which he served against Tyre. I have given him the land of Egypt for what he did for me.” And again, the words spoken from the person of the Lord to the devil are not understood as words spoken by the Lord to the adversary, or that the devil spoke to the Lord, but the very things which God permits the devil to do against men are taken for and understood as words and utterances.

QUESTION XXXII

If the king of Babylon is allegorically understood as the devil, how does God through the prophet Jeremiah call him a servant, saying: “I have given all the land to Nebuchadnezzar king of Babylon, my servant, and the beasts of the field I have given to serve him?”

ANSWER.

The devil is both the enemy and the avenger of God. He is an enemy when, using perverted charity toward us out of hatred for God, and through the mediation of voluntary passions and the allurements of pleasure, he persuades our free will to prefer temporal things to eternal goods, by which, stealing away the whole desire of our soul, he leads us entirely away from the love of God, making us voluntary enemies of our Creator. He is an avenger ^C when, having stripped off his hatred toward us, as those already subject to him on account of sin, he demands punishment from us. For nothing is so pleasing to the devil as a man being punished. When this is permitted to him, he, devising frequent and mutually succeeding afflictions of involuntary evils, like a whirlwind, cruelly attacks us, having received authority by the permission of God: not because he wishes to fulfill the divine command, but because he desires to nurture the flame of his own hatred toward us, so that by the great weight of painful calamities, the soul, exhausted by overcoming, may cut itself off ^D from the hope of heavenly things; and for the sake of correction from the inflicted calamities, might seize the occasion for atheism. For since God is good and wishes to uproot entirely the seed of malice—that is, pleasure—which has turned the mind away from the love of God, He permits the devil to bring upon us hardships and punishments, by the same operation scraping away the virus of the pleasure received through such troubles, and engendering in us hatred and a perfect aversion to present things, which only tickle the senses, inasmuch as their use and enjoyment bring nothing else but pains and torments: for it is also in his wishes that a man, through those very sins to which he has bound himself, might, as if through certain steps, strive toward virtue. Therefore, because the devil, by the permission of God, sins...

^A in order to act as a cause of the circumstances leading to virtue for those who have voluntarily slipped from it. Just as the devil is called the servant of God because he punishes those who sin by divine permission—for it is fitting and just that those who have gladly received his evil suggestions for voluntary sins should be punished by the devil—so the devil is the sower of pleasure through voluntary movements of the mind, and the inductor of grief through involuntary punishments. The beasts which God gives to the king of Babylon are demons; each one, according to its innate constitution and aptitude, functions for the introduction of this or that temptation. For one is productive of one kind of wickedness, and another is clearly more foul and more apt for wickedness than another. Yet without divine permission, demons can in no way serve their prince of all evils, the devil. Therefore God, as He knows best, in His clemency and sweet providence, gives power to the devil to exact punishments from us for our misdeeds through his ministers; and Scripture clearly teaches this, when it says that the devil could not approach Job without God’s permission. ^B

From Chrysostom on Matthew

By the fact that the Lord said, "But deliver us from the evil one": for thine is the kingdom, and the power, and the glory, He recalls to our memory who it is that rules over us, and that He is more powerful than all, and that one ought to fear no one besides Him, fittingly agreeing with him who says: "My son, honor the Lord, and thou shalt be strong; and besides Him, fear no other." For even he who wages war against us is subject to Him, even if he seems to be an adversary, with God meanwhile permitting it. For he himself also is one of the servants, and indeed one of the most vile and abject; and he would not dare to attack any of his fellow-servants unless he had first received authority from above, as in the case of Job. And why do I speak of fellow-servants? He did not even dare to invade the swine until it was permitted to him, ^C just as he neither dared against the herds and flocks of Job.

QUESTION XXXIII

How, when God had permitted Balaam to set out to Balac, does He forbid him through an angel?

ANSWER

When Balac, the king of the Moabites, had sent for Balaam in order that he might come and curse Israel, he said to those who had come to him what God had spoken to him; namely: "Thou shalt not go, neither shalt thou curse Israel." But Balac, not being persuaded, persisted in summoning him, having supposed both that he would corrupt Balaam with the promise of gifts, and that God would yield to his purpose. Then, therefore, Balaam, when it was proper for him to send away those who had returned—since God had already once ^D

forbidden him from going—he inquired again about them. Indignatus ergo Deus, ^A God, therefore, being indignant, does not answer him further, as before, but says: "Arise and follow them." This is something that often happens with physicians, who sometimes order one to abstain from harmful foods. But when the sick are inclined toward them, and in a way force the physician to allow them to take them, then the physician, since he was not heard once, permits it with indignation. For he knows that they do not want to be corrected. God was doing this, at the same time, if I may so speak, being angry, and at the same time wishing to show ^B Balaam that, although he was indeed going to Balak, it would not be permitted for him to act according to his own will and curse the people.

QUESTION XXXIV.

RESPONSE. It had no power; for the opinion held concerning it was false. But because the people, constantly acting wickedly, were suffering plagues sent by God, He dispensed these things in view of their weakness. For, so that they would not think, while being chastised by God, that they were falling into calamities through the prophet's curse, He did not allow the prophet to use curses, cutting off the occasion for the unjust. But that man did not inquire of the true God; yet He who was answering him was not the one being called upon by him, but the one who was unknown to him. For God often comes even to the impious, not because of them, but because of the saints; as He came to Laban for the sake of Jacob, and to Pharaoh for the sake of Joseph, and to Nebuchadnezzar for the sake of Daniel, and to ^C this person himself, for the sake of Israel. Therefore, a little later, He sent an angel with a sword to Balaam, indicating that in the future both he and Balak would be destroyed. For this man was the author of that foul counsel, through which twenty-four thousand fell in one day, when they were initiated into Beelphegor, when the Midianite women appeared in the camps and enticed them into lewdness by his counsel. For it says: "And they killed Balaam the son of Beor in the war of Midian along with the wounded, and they brought back the spoils, and Moses was angry, saying: Why did you take the females alive? These were a stumbling block to the sons of Israel, according to the word of Balaam, so that they might transgress and despise the word of God because of Beelphegor. And this plague arose." ^D

QUESTION XXXV.

RESPONSE. As one who has a great love for children and a numerous offspring, He terrifies them with threats, and says: "Rendering the sin of the fathers upon the children, unto the third and four-

fourth generation to those who hate me, and showing mercy unto thousands and ten thousands to those who love me and keep my commandments." ^A That it is alien to piety to attend only to the bare words of the precept, God Himself teaches, by providing a contrary law: "The fathers shall not die for the children," He says, "nor the children for the fathers, but each shall die in his own sin." And through Ezekiel He says: "What is this proverb among you, saying: 'The fathers have eaten sour grapes, and the children's teeth have been set on edge'? As I live, saith the Lord, if this proverb shall be used any more in Israel; but the teeth of those who have eaten the sour grape shall be set on edge, because all souls are mine. The soul that sins, it shall die."

From the Apostolic Constitutions.

Each one shall give an account for himself, and God will not destroy the just together with the unjust; for with Him, that which is without sin is not punished. For He did not overwhelm Noah in the flood, ^B nor burn up Lot, nor destroy Rahab along with others. Furthermore, if you wish to know about events of our own time: Judas received with us the same lot of the ministry that we also received, and Simon Magus received the seal that is in the Lord; but both of them were proved to be reprobate: the former hanged himself, the latter, while flying contrary to nature, was dashed to pieces. Noah and his sons were in the ark, but Ham alone, being found evil, received the punishment. If fathers are not punished for their children, nor children for their fathers, it is clear that neither are wives punished for husbands, nor servants for masters, nor kinsmen for kinsmen, nor friends for friends, nor the just for the unjust; but each one is required to give an account for his own deed. For Noah was not made to pay a penalty for the world, nor was Lot burned for the sake of the Sodomites, nor was Rahab slain for the sake of the people of Jericho, nor was Israel drowned for the sake of the Egyptians. For living together does not condemn one simultaneously, ^C but rather the agreement of the mind. Therefore, no one shall die for another, but each is bound by the chains of his own sins. And behold, a man and his work [are] before him, and the righteousness of the just [man] shall be upon him. "I will judge you each according to your way, O house of Israel, saith the Lord."

QUESTION XXXVI

How is that to be understood: "The Lord God gave you not a heart to know, and eyes to see, and ears to hear, unto this day"?

ANSWER

Just like that [passage]: "God gave them up to a reprobate mind, and unto vile passions"; and, "God hardened the heart of Pharaoh"; and, "Why hast Thou made us to err, O Lord, from Thy way, and hardened our hearts [from Thy fear]?"; and, "Thou hast deceived us, O Lord, and we were deceived."

^A And all things such as these, in which an exact and accurate understanding does not show that anything absurd is generated by God in human nature; but it blames the free will, which, although given to nature as a good thing (and as a gift of God), has, through a lack of prudence, resulted in us having the power of inclination toward the opposite. Such also is that which says: "God hath given an evil distraction unto men," because the good gift of God—namely, the voluntary motion of free will—has become, for the wandering choice of men, an instrument for sin and for the distraction of the soul, in that it has been drawn down from lofty and noble things toward the passible movements of the soul.

Likewise similar to these is that which was spoken by Isaiah and the evangelist John: "He hath blinded their eyes, and hardened their heart"; and that of the Apostle: ^B "In whom the God of this world hath blinded the senses of the unbelievers." For those men who have not believed in God are blinded, lest, understanding, they should despise Him. "For the servant," he says, "who knew the will of his Lord, and did it not, shall be beaten with many stripes; but he who did not know, yet did things worthy of stripes, shall be beaten with few." God therefore, sparing them, blinds the minds of the unbelievers, and as a good Being He also says this: "If you will not believe, you shall not understand." Wherefore David says: "They have not known, nor have they understood; they walk in darkness." Furthermore, divine Scripture often uses human forms of speech, as being more familiar. For some are wont to say when rebuking disciples and servants: "God hath blinded thy heart." Having used this manner of speaking here also, it reproves their senselessness by means of customary words. ^C

QUESTION XXXVII

RESPONSE. By this, God teaches us that He demands an exact account of life from those who are perfect in virtue, and while He is gentle and merciful toward other men who commit great crimes, He does not grant this indulgence to the saints. A certain Wise Man also said this: "For to the least mercy is granted, but the mighty shall be mightily examined." And the Lord says: "For to whom, He says, little has been given, little shall be required of him; but to whom much has been given, much also shall be required of him." ^D

From the Ascetic works of Saint Basil: When I see Moses, that servant of God, that great man, who was accounted worthy of such and so great an honor from God, and who was so often testified to by Him, as having been heard...

^A saying, "I know you beyond all others, and you have found grace before Me." When I see him at the water of contradiction, for no other reason than that he said to the people who were murmuring because of the lack of water, "Shall I draw water for you out of this rock?"—for this reason alone I see him receiving the threat that he would not enter into the land of promise, which was the sum of the promises made to the Jews. When, therefore, I see him asking and not obtaining, and see him having obtained no pardon for so many rightly and noble deeds, because of that one brief word, I truly see the severity of God, as the Apostle says. Yet I believe that saying to be true: "If the righteous one is scarcely saved, where will the ungodly and the sinner appear?" And why do I say these things? When I hear that terrible judgment of God, which He pronounces against him who has bound himself by one sin out of ignorance, I cannot help but fear the magnitude of His wrath. For it is written: "If a soul should sin and do any of the Lord's commandments which ought to be done, and he did not know it, and he has transgressed, and has defiled himself with sin, he shall bring a blameless ram from the sheep, valued in silver, as a guilt-offering to the priest; and the priest shall make atonement for him, ^B for the ignorance in which he was ignorant, and he himself knew not, and he has sinned before the Lord." If, therefore, for the things that are done through ignorance there was so inexorable a judgment, and for expiation the sacrifice was so necessary, just as Job also offered for his children, what shall we say about those things that are done by those who know?

QUESTION XXXVIII.

ANSWER.

were to be in the future, to consider it carefully when vowing to God, and as is proper; without delay, however, and with faith and joy to fulfill the promise. Yet Jephthah won the victory, not on account of the vow, but on account of the just judgment of God. For it was not fitting that Israel should be destroyed on account of a vow made wrongly.

QUESTION XXXIX.

RESPONSE. Some say that Samuel was truly raised up ^B. Others, refuting this argument, say that some deceiver of the people, a demon, displayed the figure of Samuel and said the things he had often heard Samuel say, but that he was ignorant of the time of Saul’s death. I, for my part, consider the first position impious. I do not believe that necromancers can summon even an ordinary soul, let alone a prophet, and such a great prophet at that. For it is clear that souls dwell in some other place, awaiting the resurrection of bodies. It is, therefore, entirely impious to believe that ventriloquists have such power. The second position, however, is one of ignorance rather than impiety. For those attempting to overturn that impious interpretation supposed the prophecy to be false, and for this reason attributed it to demons, the teachers of lies. But let them hear the book inscribed as Paralipomenon, which says thus: "And Saul died in the iniquities in which he dealt wickedly against the Lord, according to the word of the Lord; because he did not observe Him, and because Saul inquired of a ventriloquist to seek, ^C and Samuel the prophet answered him; and he did not seek the Lord, and He slew him." It is clear, therefore, from this, that God Himself, having fashioned the form of Samuel as He willed, delivered the pronouncement; it was not that the ventriloquist had the power to do this, but God alone, who delivered the verdict even through His adversaries. For we hear Him saying: "Even if you approach the false prophet, I the Lord will answer him." For indeed, even through the impious diviner Balaam, He blessed the people and foretold future events, not by the wicked spirit speaking, but by the divine Spirit acting.

Since, however, some have supposed the prophecy to be false, it is necessary to discuss this briefly as well. The author said beforehand that, "In those days the foreigners will gather their camps to go out to war against Israel. And they go out, and they encamp in Somam. And Saul gathers every man of Israel, and they encamp in Gelboe. And Saul sees the camps of the foreigners...

and his heart was greatly amazed. And Saul inquired of the Lord, and the Lord did not answer him by dreams, nor by manifestations, nor by the prophets. He called the declarations given by the Ephod ^A “manifestations.” And Saul said to his servants, “Seek for me a woman who has a familiar spirit.” It is therefore clear that when the Hebrews and the foreigners had encamped, Saul sought the woman with the familiar spirit, for he saw the camp of the foreigners and was greatly afraid. Having gone away to the woman with a familiar spirit, and receiving the verdict/decree in the morning, he collapsed ^B immediately, having eaten nothing by night when, having secretly abandoned the camp, he came to inquire of the woman with the familiar spirit, nor during that whole day. Having received the woman’s comfort/summons, he ate, and having spent the night ^C, he reached the battle line. For it says: “And she brought it before Saul, and before his servants, and they ate; and rising up they departed that night.” Then, with the light rising, the battle took place. Truly, therefore, the prediction was true, which said: “Tomorrow you, and Jonathan your son with you, the Lord will deliver into the hands of the foreigners.” But Samuel, while he was still alive, had predicted nothing of these things, but only the taking away of the kingdom; he made no mention of Jonathan. But here he predicted the destruction of both Jonathan and Saul, and the slaughter of the people, and the victory of the foreigners. The prediction was therefore true; for it was divine, and not, as I believe, made by Samuel. For she herself spoke of the figure she beheld, while Saul from the figure conjectured it to be Samuel. History, however, named ^D that which was seen “Samuel,” because he had sought and believed it to be so. Just as the Scripture called the angels who appeared to Abraham, and the Lord with them, “men,” because the patriarch, thinking them to be such, set a table before them; and just as the Scripture calls those who are not gods “gods”—so too here, the one who was seen in the figure of Samuel (whether exhibiting an angel or a phantom of the figure of Samuel) he named “Samuel,” so that, having faithfully accepted the sentence of his death, he might depart from life with groans.

From Cyril, concerning worship in spirit

These are trifles, and a grave madness, to think that the soul of the prophet was truly drawn down by the detestable incantations of a wretched woman. I have heard, however, that those who lure the demons with certain secret words, and incantating over water, see images and shadows, and as in a mirror, certain shapes and forms—perhaps it is the demons, who cleverly insinuate themselves and put on the figure of those who are thought to be called up. Furthermore, to those who are stirring up and grieving, God reveals future things, through those by whom least of all

^A it is fitting. Sometimes when God reveals the aforementioned things, they were echoed, as is likely, by holy angels into the human mind.

QUESTION XL

RESPONSE

From Chrysostom on the vestment of the priest.

And it is possible to see that the configurations are one thing, and the meanings another. For God does not at all rest in blue and purple, ^D but in bodily flowers He describes the image of virtues. For if He truly rested in those glorious garments, why did He not clothe Moses with them before Aaron? But Moses was indeed stripped of that vestment, while he himself clothed the priests. For Moses was not washed with water, but he washed; he was not anointed with oil, but he anointed; he did not wear a priestly garment, but he clothed the priests: that you might learn, to him who

is perfect according to God, excellence is sufficient for ornament. Therefore, he fashioneth and expresseth the virtues in the habit of the priest. Above, upon the head, is the name of God; upon the breast, reason; below, flowers and fruits.

From Saint Epiphanius regarding the twelve stones set in the breastplate of the high priest.

^A The Sardius stone, called the Babylonian, is fiery and blood-colored. It is born in the land of Babylon among the Assyrians. It is transparent and has the power of healing. Physicians use it by anointing for tumors, welts, and wounds inflicted by iron.

The Topaz is redder than the carbuncle stone. It is born in Topaz, which is a city of India. When ground in a medicinal mortar, it does not emit a red juice in accordance with its color, but a milky one. It fills many bowls—as many as he who grinds it desires—and it is diminished neither in weight nor in circumference. The juice expressed from it is useful for the treatment of diseases of the eyes, and if drunk, for hydromania; it also heals those who are seized by madness from the sea grape.

The Emerald is green. In the mountains of India, the barbarians who mine it cut it. Its power is such that faces may be seen in it as in a mirror.

The Carbuncle is of a very deep red color. It is born in the city of Carthage in Libya, which is called Africa. They say it is not found by day, but by night. ^B For from afar it scintillates like a lamp or a burning coal, and from hour to hour it ceases. Those who seek it, knowing it to be of such a nature, go toward its gleam and find it. When it is carried, whatever clothes it may be covered with, its splendor shines outside the garment.

The Sapphire shows a purple color. It is born in India and Ethiopia. When ground, it heals tumors and scabs if it is anointed with milk on ulcerated places. And the Law which was given to Moses on the mountain is said to have been written upon a sapphire stone.

The Jasper is similar to the emerald. It is found at the mouth of the river Thermodon, ^C and near Amathus in Cyprus. It is useful in curing the comitial disease (epilepsy).

The Hyacinth is reddish. It is found in the interior of the Barbaria of Scythia. The ancients were accustomed to call all the northern region where the Goths and Danes are "Scythia." There, then, deep within the desert of great Scythia, is a chasm or most profound pit, inaccessible to men, and surrounded on all sides by crags of stone, so that if anyone looking down from the top of the mountains above, as if from ramparts, cannot see the bottom of the pit, but [sees] it as a certain chaos ^D that is darkened by depth: where those dwell who are condemned by neighboring kings to perpetual imprisonment.

^A When they have sacrificed lambs and flayed them, they throw them down from the rocks into the chaos of the abyss, and the stones stick to that meat. Eagles, therefore, dwelling in the rocks above, descend to the scent of the meat and carry up the lambs, which have the stones [attached]. While they eat the meat, the stones remain on the mountain-top. The condemned, having watched where the meat was carried up by the eagles, go there, and in this way they collect the stones. They have this efficacy: when thrown upon the coals of a fire, they themselves are not harmed, but they quench the coals. And not only this, but if anyone holds the stone wrapped in a linen cloth and places it upon the coals, he who holds it is burned by the heat of the fire in his hand, yet the linen cloth remains entirely unharmed. It is said also to procure an easy delivery for women in childbirth.

Achates (agate) is of a light blue color. It is also found in those regions of Scythia. If it is rubbed on the forehead, it averts the pain from the bite of scorpions and vipers.

Amethyst is deeply fiery; it is found in the mountains of Libya on the seashore.

Chrysolite is like gold; it is found in the Phreatid rock near the edge of Achemenid Babylon. For they call Babylon and that well of the rock "Achemenid." If it is rubbed, it is medicinal for those who suffer from stomach and abdominal pain.

Beryl is of a sea-green color; it originates in the summits of the mountain called Taurus.

Onychinus (onyx) is yellowish; it is also found in the same mountain.

^B (From Theodoret, Bishop of Cyrrhus, on that passage of Exodus: "My name is the Lord, and I did not make it known to them.")

He teaches with what honor and kindness he deigned to treat him. For the name he did not make known to the patriarchs, this he made manifest to Moses; for he said to him, "I am who I am." This, among the Hebrews, is called ineffable; for it is forbidden for them to utter it with the tongue. It is written by four characters, whence it is also called the tetragrammaton. This was also written upon the golden plate ^C which, fastened to the headband of the head, hung upon the forehead of the high priest. The Samaritans call that name Jabe, but the Jews, Ja.

QUESTION XLI

How is that to be understood: "Solomon spoke of the trees, from the cedar to the hyssop that is in the wall"?

ANSWER.

[He spoke] of the natures and powers of plants and trees,

and of all living creatures, as is said. Hence, it seems that those who have written medical books have culled many things from this, investigating the order of hot and cold, dry and moist things; in what proportion this plant is colder or hotter than that, and which part of this animal provides a remedy for a certain malady—such as the bile of a hyena, or the fat of a lion, or the blood of a bull, or the flesh of vipers. For learned physicians have written about these things, having taken the opportunity from those things which Solomon first wrote. ^A But that Solomon discoursed on all these things, hear him speaking in the Wisdom: "In the hand of God are both we and our words; and He gave me the knowledge of things that are, to know the constitution of the world, and the operation of the elements; the beginning and end and middle of the times, the alterations of the turns [of the sun], and the changes of seasons, the circuits of years, and the positions of the stars, the natures of animals, and the wraths of wild beasts, the violence of winds, and the reasonings of men, the differences of plants, and the virtues of roots. The artificer of all things taught me Wisdom." ^B

From the Third Book of Kings.

From Hippolytus, On the Song of Songs.

From Eusebius Pamphili, On Ancient History.

and songs, in which he philosophized about plants and every kind of animal, [both] land-dwelling and winged and swimming, and [about] the cures for every ailment—these, having been written for him, Hezekiah caused to disappear, because the people were obtaining the cures for their illnesses from them, and were neglecting to ask, and from that point on were ignoring the cures from God. ^A

QUESTION XLII

ANSWER Christ, the wisdom and power of God and the Father, has built for Himself a house, namely, the flesh; for “The Word became flesh and dwelt among us.” And, “She has raised up seven pillars,” the hebdomad of the Holy Spirit, as Isaiah says: “And there shall rest upon Him the seven spirits of God.” ^B “She has slaughtered her own victims,” the prophets who in their own time were being put to death by the faithless for the sake of the truth, and who were crying out: “For Thy sake we are being put to death the whole day long; we were reckoned as sheep for the slaughter.” “She has mixed her wine into a bowl,” in the Virgin, having united His own divinity to the flesh, as pure wine, the Savior was born from her, unconfusedly, God and man. “She has prepared her own table,” [that is] the knowledge of the Trinity, which is proclaimed. ^C “She has sent forth her own servants,” calling them together with a high proclamation: “Whoever is foolish, let him turn aside to me,” [referring to] the apostles, who were calling all the world into the knowledge of God. “And to those lacking in wit she said,” [meaning] those who did not yet possess the power of the Holy Spirit: “Come, eat my bread and drink the wine which I have mixed for you.” He gave to us His divine flesh and holy blood to eat and drink for the forgiveness of sins.

QUESTION XLIII

ANSWER Ecclesiastes does not command [us] to eat and drink carnally, but spiritually. For since the one who said in the Proverbs: “Be not deceived by the satiety of the belly,” and, “It is better to go into a house of mourning than into a house of feasting,” and, “The heart of the wise is in the house of mourning, and the heart of the foolish is in the house of mirth”—how, for the subversion of his own words, would he here command [us] to be merry and to indulge the belly? But one eats and drinks spiritually by performing the commandments of the Lord, [eating] the food that remains for eternal life.

^A

QUESTION XLIV.

ANSWER. The length was forty cubits, and the width twenty. It was not turned toward the east, so that those praying might not worship the rising sun, but the Lord of the sun. Let no one be surprised if, while Scripture said the length was forty cubits, I have said sixty; for a little further on it mentions another twenty, calling them the Holy of Holies, which it also names Dabir. Therefore, the Holy [place] was forty cubits, and the Holy of Holies was an additional twenty. Josephus says that the temple was of two stories, and that the total height was one hundred and twenty cubits. For the book of Chronicles has signified this as well, saying: “And Solomon began to build the house of God. The first measurement was a length of sixty, and a width of twenty, and a height of one hundred and twenty. And he gilded it on the inside with pure gold.” ^B

QUESTION XLV.

ANSWER. From the history set before us, we can learn this easily. “For Ambri the king acquired the mountain of Somoron from Semer, the lord of the mountain, for two talents of silver, and he built it, and called its name Somoron.” From Semer, therefore, the mountain was named Somoron; and from the mountain, the city of Samaria. Samaria, moreover, is what is now called Sebastea. For this was the royal seat of the ten tribes. But when the ten tribes had been led into captivity, and the city had become deserted, the kings of the Assyrians caused four nations to migrate from the eastern regions into those cities, to guard the place, namely the Cutthaeans, the Catthaeans, the Sepharvites, and the Anagogaeans. ^C These, indeed, from Samaria and from the guard [custodia], were named Samaritans: which, in the language of the Chaldeans, is interpreted as "guards." ^D

From Epiphanius, to Diodorus. The mountain and neighboring places were called Somoron from Semer, one of the sons of the Canaanites, before Abraham ascended to that land. But when the guards [custodes] had come, they were called Samaritans, that is to say, guards.

They were guards not only of the land, but also of the Law. For they kept only the Pentateuch, which they received through Esdras the priest, so that from it the seed of Abraham might be recognized; but they did not keep the Law perfectly. For this reason, the Scripture says: "They remained doing the law of God, and worshipping idols." But since the law forbids the worship of idols, how will it still be fulfilled? The matter stands in this way: When the priests of the four nations learned that Esdras had arrived, detesting idols according to the law of God, they hastened and hid the idols on Mount Garizim in a certain cave, and they turned the heart of the Samaritans to pray toward the mountain: those from the east toward the west, and those from the west toward the east, and those from the north toward the south, and those from the south toward the north, pray while facing the mountain, so that the Scripture might be fulfilled which says: "They remained doing the law of God, and worshipping their idols." For even if they themselves are ignorant that idols are lying there, it is not possible that the divine Scripture should speak falsely. ^{A B}

QUESTION XLVI.

How does God, who through the law commanded Israel to offer sacrifices, say through Jeremiah: "I did not speak to your fathers concerning sacrifices, nor did I command them concerning holocausts"? ^C

ANSWER.

He implies this also through Isaiah, saying: "I do not desire the blood of bulls and goats. For who has required these from your hands?" Thus David says: "Sacrifice and oblation you did not desire; holocausts and for sin you did not seek." From this, therefore, it is clear that the performance of sacrifices is not a primary goal, nor is the will of the One who established the law concerned with holocausts, but rather He was condescending to their weakness. For when they made the calf, and were attempting to sacrifice to gods that were not gods, then, after the law, the commandment concerning sacrifices was also given, so that they might truly transfer to the One who is truly God the focus of their mind which had once been exercised toward things that are not. But when, through very many signs and wonders, as time progressed, they had obtained a knowledge of Him, even if not a pure one, then through the prophets He restrains the offerings of animal sacrifices, and says: "I will not accept calves from your house, nor goats from your flocks." And, "Shall I eat the flesh of bulls, or drink the blood of goats?" And, "Did you offer a sacrifice to me for forty years in the desert, O house of Israel?"—"For I desire mercy, and not sacrifice." And, "A sacrifice of praise shall glorify me." And, "Sacrifice to God a sacrifice of praise." ^D

obedience is above sacrifice. And: “The sacrifice of praise will glorify me.” Wherefore he says: “I will praise the name of my God with a canticle, and I will magnify him in praise;” and: “It shall please God better than a new calf; for a sacrifice to God is a spirit of a contrite heart.” This, therefore, is what is meant by, “I spoke not to your fathers concerning sacrifices,” that is, I was not pleased with them, but I was condescending to their weakness. Whence he says again through Ezechiel: “I gave them precepts that were not good, and judgments, in which they shall not live, and I will pollute them in their own dogmas;” that is, they are not worthy of my compassion, nor suited to the easy yoke which I wished to place upon them; but they were harsh, and necessary and fitting not to the gentleness of the lawgiver, but to the insolence of those for whom the laws were being made. For how is it not harsh to flee from a dead body, which we all shall become; or for a woman who has given birth to be reckoned among the unclean for many days, she who has been the instrument of the work of God the Creator; or to pull down a house in which some scar or crack has appeared on the walls or beams? For no one will say that the walls or beams have sinned; but with a harsh bit He wished through these things to tame the stiff-necked people of the Hebrews. ^B

From the Apostolic Constitutions (Book VI, Chapter 21)

The Law is the Decalogue, which, before the people made the calf (that is, the Egyptian Apis), God gave them by a voice that could be heard. And therefore it is called Law (lex), because according to nature it justly renders judgment; for it is good, and brings with it no necessity. Whence it says: “If you make me an altar.” It did not say: Make one, but, If you make one. He laid no necessity upon them, but permitted it to their own power, so that it might be free; for God does not need sacrifices, being in no way needy; but as One who knows—just as He had known before—that the God-loving Abel, and Noah, and Abraham, and those who followed thereafter, not being commanded, but moved by the natural law, had offered sacrifice to God of their own accord, from a grateful mind. Therefore, He permits it to the Hebrews, not commanding, but, if they should wish, conceding; and if they should offer [them] with a right intention, He holds their sacrifices as grateful and acceptable. And therefore He says: If you desire to sacrifice, do not sacrifice to Me as one who is needy; for I am in need of nothing: “For the world is mine, and the fullness thereof.” But when they became unmindful of these things, and invoked a calf in place of God, and ascribed to it the cause of their departure from Egypt, saying: “These are your gods, O Israel, who led you out of Egypt,” and denied God who had visited them through Moses in their affliction, then indeed God, being angered, as one toward whom they had been ungrateful, bound them with indissoluble bonds, by the oppression of burdens and the hardness of the chain. And He said no longer: If you shall do; but: Make an altar, and sacrifice continually; for you are unmindful and ungrateful. Because, therefore, of the heart's

^A hardness He bound them both to the difference of foods and animals, having made a distinction between the clean and the unclean—even though every animal is clean—so that by sacrificing, and resting, and being purified, and observing such things, they might come to the realization of God who ordained these for them, and might not forget Him.

From Theodoret, On the Cure of Greek Affections.

QUESTION XLVII.

ANSWER.

^A 1. He divided the Jordan. 2. He healed the barren and lethal waters. 3. He killed forty-two insolent children who mocked him, by means of two bears. 4. He brought a river of waters in a drought, and thereby also achieved victory against the Moabites. 5. He increased a little oil to a very great amount. 6. He caused a barren woman to bear a son. 7. And he raised this same one when he had died. 8. He healed a lethal stew, after also feeding one hundred men in a famine with twenty loaves and a little grain, so that some even remained over. 9. He freed Naaman the Syrian from leprosy. 10. The leprosy of Naaman fell upon Gehazi the servant. 11. He caused iron to float to the surface of the water. 12. He caused the enemies to see nothing. 13. He brought about an abundance of wheat and barley, after putting the enemies to flight, and also predicted the death of him who did not believe. 14. He raised a dead man thrown into his grave by his own body. Thus has been fulfilled also that which was said, that many would be destroyed by Hazael, and other things which he said concerning him.

QUESTION XLVIII.

ANSWER. That image was a figure of the kingdoms of the whole world; in these kingdoms the Babylonians reigned at that time, being the golden head of the image; then the Persians, as the silver; then the Greeks from Alexander ^C as the bronze; after these, the Romans, as iron, because they were strong and mighty. Afterward, the toes of the feet, to signify the democracies to come, divided into the ten toes of the image, in which the iron was mixed with the earthenware. After this, a stone was cut without hands, and it struck the image. For since the iron was mixed with the earthenware, and had reached down to the very tips of the toes, and men were not in agreement with one another, what else was to be expected but that Christ would come from heaven to transfer the kingdoms of the world and raise up the heavenly kingdom of the saints, the eternal one which shall not be destroyed?

From Hippolytus, On Daniel. For since the iron legs, which hold dominion ^D now, have proceeded to the traces of the feet and the toes, in accordance with the manifestation of the terrible beast, just as was signified in former times, the stone shall come from the heavens, the one which struck the image and crushed it, and transferred all the kingdoms; and He shall give the kingdom to the saints of the Most High. This is the one who became a great mountain and filled the earth, of whom it was said: "I was watching in the vision of the night, and behold, with the clouds of heaven one like the Son of man coming, and He came even to the Ancient of days; and to Him was given the rule, and honor, and the kingdom, and all peoples, tribes, and tongues shall serve Him."

^A His power is an eternal power, which shall not pass away, and His kingdom shall not be destroyed.

From the Dialogue of Origen with Megethius the Marcionite.

Megethius says: Daniel says, “A stone was cut out of the mountain without hands, and it struck the statue, and made it like dust, and it was blown away by the wind.” It is shown, then, that Christ has not yet come; for if He had come, there would not be another kingdom on earth, as Daniel declared. But from the fact that all kingdoms continue to subsist, it is ^B clearly left that Christ, who was preached through the Law and the Prophets, has not yet come.

The Response of Origen.

But, as it seems, you say that the Scriptures are bare, and not such as to fall under understanding. For the Prophets and the Gospel clearly indicate two advents of Christ: one, the first, indeed in humility; and after that, a second in glory. And concerning the first, Isaiah says thus: “We saw Him, and He had no beauty, nor appearance, but His appearance was ignoble, failing beyond the sons of men.” And, “Behold My servant, whom I have chosen; My beloved, in whom My soul is well pleased. He shall not strive, nor cry out in the streets; a bruised reed He shall not break, and smoking flax He shall not quench.” And Zechariah: “Rejoice greatly, O daughter of Zion, preach, O daughter of Jerusalem. Behold, thy King comes to thee, meek, and sitting upon an ass.” And it is shown in the Gospel that ^C sitting upon an ass He entered Jerusalem. Paul also knows of the second and glorious advent of Christ, writing thus: “At the command of God, with the voice of the archangel, the Lord shall descend from heaven,” as Daniel also says, “I saw as it were the Son of man coming upon the clouds of heaven.” He says also in the Gospel: “As the lightning comes forth from the east, and is seen even to the west, so shall the advent of the Son of man be.” It is shown, therefore, that His first advent was in humility, but the second in glory; wherefore, concerning His second advent, Daniel said this: “For then every kingdom and power shall be dissolved, and the Lord alone shall reign ^D into the ages.” But you are greatly deceived, not knowing the Scriptures, nor the power of God, but confounding all things, both the times and the events. For it behooves those who wish to understand the divine Scriptures piously to discern with great accuracy the times, and the persons, and the purpose of the one speaking. For he who does not discern these things falls into many absurdities.

^A It is, he says, irrational and crude not to attend to the power of the purpose, but rather to the words. And this is not the trait of those who wish to understand divine things, but of those who receive mere sounds, and hold these externally merely up to the ears, without them passing through; and they do not wish to know what such a word signifies, and how it ought to be clarified by other words that have equivalent power and are more expressive and clear; instead, they are attached to elements and letters that are not paths to understanding, and to syllables and unknown words which do not pass through to the rational part of their soul, but remain outside, echoing around their lips and ears.

From the Dialogues of the great Basil.

One must, from among the listeners, examine those who are instructed in the divine Scriptures as to what is taught by the teachers, and accept those things which are in harmony with the holy Scriptures, and reject those that are alien; and one must vehemently turn away from those who persist in such doctrines that are contrary to Scripture. ^B "For woe," he says, "to the man through whom the scandal comes."

QUESTION XLIX.

What are the seven infusoria [lamps/vessels] which Zechariah saw?

RESPONSE.

"And the angel who spoke within me returned," he says, "and said to me, 'What do you see?' And I said, 'I have seen, and behold, a golden candlestick, the whole of it, and a lamp-stand [lamp] above it, and seven lamps, and seven infusoria, and two olive trees above it.' And the angel said to me, 'This is the word of the Lord.'" Who, therefore, is the candlestick? The holy Mary. And why a candlestick? Because she bore the immaterial Light, God incarnate. And why is it all-golden? Because after the birth she remained a virgin. For he says: "This gate shall be closed, and no one shall pass through it, ^C but the Lord God alone shall enter and shall sit, for he himself is the leader, and shall go forth, and shall close the gates behind him." That the womb is called a gate, Job is the witness, saying: "Why did you not close the gates of my mother's womb?"

What, then, is the lamp-stand? God the Word incarnate; for Isaiah says: "For Sion's sake I will not be silent, and for Jerusalem's sake I will not rest, until my justice shall have gone forth as light; and my salvation shall burn as a lamp." And what are the seven lamps? The singular laws. For he says: "Your law is a lamp to my feet, and a lamp is the commandment of the law, and light." That there are seven laws, listen. The first law is that which is innate, concerning which Paul says: "When the nations that do not have the law ^D follow by nature the things of the law, these, not having the law, are a law unto themselves."

^A The second is that which is through sight; for the God whom the law proclaims, sight confirms through created things; for from the magnitude and beauty of created things their Creator is proportionately considered and discerned. The third is the commandment given to Adam concerning the tree. For the Apostle says: "The law indeed is holy, and the commandment holy, and just, and good." The fourth is that which was under Noah in the cloud. The fifth is that which was under Abraham, through circumcision. The sixth is the law of the letter. The seventh is the law of divine grace. And that grace has a law, the Apostle says: "Bear one another's burdens, and so you shall fulfill the law of Christ." Isaiah also says: "From Zion shall go forth the law, and the word of the Lord from Jerusalem; and he shall judge between many nations."

What are the seven infusions? The seven gifts of the Spirit, as Isaiah says: "There shall come forth a rod out of the root of Jesse, and a flower shall rise from the root, and there shall rest upon him seven spirits: the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety; he shall be filled with the spirit of the fear of God." What are the two olive trees? ^B The two testaments. For just as the olive tree has a leaf that is always green, so also the two testaments have perpetual and never-ceasing testimonies concerning God. Observing all these, blessed David sang: "I have kept thy commandments and thy testimonies, O Lord," and, "Pierce thou my flesh with thy fear; for I have been afraid of thy judgments." And, "I have done judgment and justice; for thou, O Lord, hast done judgment and justice in Jacob." And again he says: "The Lord shall be known when he executes judgment." Whence, speaking to those who keep them, he says this: "Blessed are they that keep judgment, and do justice at all times." ^C For this reason the prophecy admonishes, saying: "In this let him that glorieth glory, to understand and know the Lord, and to do judgment and justice." And the Lord through Ezekiel says: "And if the wicked man shall turn away from all his sins, and shall do judgment and justice, he shall live, and shall not die."

QUESTION L.

^A Judgments are called those things which he wrote with God judging and approving, as is manifest in him who had blasphemed the terrible name of God, which sacrilege Moses referred to God; for he was unwilling to take judgment upon himself regarding it. But the blasphemer having been covered with stones by the command of God, he issued this decree and judgment against other blasphemers: "He that blasphemeth the name of the Lord, let him die the death." Justifications are these precepts: "If thou possessest an Hebrew servant," he says, "six years he shall serve thee," and so forth. For these pertain to the highest justice: restrictions against theft, murder, and adultery, the honor of parents, the observance of oaths, and similar matters, which are observed even by those who lack the Law.

Question LI.

RESPONSE. We find changes of names among the holy. For God first called Eve "woman" [viraginem], "because," he says, "she was taken out of her husband." After the transgression, having changed the name, he called her "Life," "because she is the mother of all the living." When he knew her, he called her Eve. The second is Abraham. He was previously called Abram; his name being changed by God, he was called Abraham, "because he was to be the father of many nations." Thirdly, Sara was called Sarai; her name being changed, she was called Sara, because she was to bring ^C forth Isaac. Fourthly, Jacob was called Jacob; but the Lord wrestling with him, having changed his name, afterward called him Israel: "Because," he says, "thou hast been strong with God, and with men thou shalt be powerful." Fifthly, Esau was called Esau; he was afterward called also Edom by his peers, which is "red." Sixthly, Joseph was called Joseph; but Pharaoh, having admired the spirit that was in him, called him in Egyptian Psonthomphanech. Seventhly, Job was called Jobab; but after the plague, he was called Job, on account of the charity he had toward God and his endurance. Eighthly, Osee was called the son of Nave; but Moses, when he sent him to spy out the land, having changed his name, called him Jesus, which is "salvation of the people." Ninthly, Daniel was called Daniel; but Nabuchodonosor called him Baltasar, fittingly to the name of his god; because he saw the Holy Spirit in him. Tenthly, the three children were called Ananias, Azarias, and Misael; but Asphanez, the eunuch of Nabuchodonosor, called them Sidrach, Misach, and Abdenago, on account of their virtue. Eleventhly, the apostle Peter was called Simon; but the Lord says to him: "Thou shalt be called Cephas," which is interpreted Peter, because he was about to say: "Thou art Peter, and upon this rock I will build my Church." Twelfthly,

Jacob and John were called sons of Zebedee: but the Lord called them Boanerges, which is, sons of thunder: because, as thunder, they were about to preach the Gospel of the Lord with a loud voice. Thirteenthly, Paul was called Saul, as long as he was persecuting the Church of Christ; but having become an apostle, and having come to Paphos, a city of Cyprus, after his name was changed, Scripture called him Paul.

QUESTION LII.

RESPONSE.

From the Apostolic Constitutions (Book VI, ch. 18).

QUESTION LIII.

RESPONSE. A festival belongs to those who rejoice, but confession belongs to those who are examined; and the latter is a matter of sorrow, while the former is a matter of joy. This, then, is what it says: that in judgment, even a passing and imperfect thought of good, when brought forward and heard, is far better than a bad thought, even if it be absolute and complete; for the latter is called into judgment, whereas the former provides a festival day and gladness.

From Basil on Isaiah.

From the discourse of Chrysostom on Saul.

QUESTION LIV.

RESPONSE. He calls a sin not unto death that which is committed in ignorance; but a sin unto death, that which is committed knowingly. Wherefore he adds: «I do not say that any one should pray for it,» for it is in his own power to turn himself, or not to turn. Or, a sin unto death is one whose injury passes to God, and not to a man who is of the same nature, ^C concerning which sin it is written: «If a man shall sin against a man, he shall be prayed for before the Lord; but if a man shall sin against the Lord, who shall pray for him?» Properly, therefore, if...

he speaks of blasphemy and impiety against God, which the Mosaic law punishes with death, and not with a pecuniary fine or any other penalty. Wherefore, he seems to speak this regarding heretics, not regarding the nations or the Jews; for the latter shall not be numbered among the brethren. Furthermore, however, even great sins which are committed knowingly—such as homicide, adultery, the insane love of males, and those things which are similar—are called the death of the soul.

QUESTION LV

ANSWER [EX CHRYSOSTOMO]

The liberty of our life is further established by Job in these words: «The Lord will hear the righteous»; and he said: «If they be converted from injustice; if they hear and serve, they shall spend their days in good, and their years in glory;» but he does not save the impious, because they refuse to acknowledge the Lord.

^D Do you see how we are the authors of our own destruction, and not God? When, therefore, the Apostle said, «Whom he foreknew, he also predestined,» he solved the question; for God foreknew that Pharaoh would not repent of his crimes, and he hardened his heart by that delay and leniency which led him to such contempt and audacity that he was even swallowed up by the waters. Similarly, he foreknew the uprightness of Jeremiah, and predestined him as a vessel of election. If, therefore, God saves whom he wills, and destroys whom he wills,

^A nor is he who is saved worthy of a reward, nor he who perishes worthy of punishment, and it is written in vain that: "You will render to each according to his works," and: "Each will receive his own reward according to his own labor," and it is also said in vain that: "God wills all men to be saved, and to come to the knowledge of the truth."

Concerning, however, the text: "It is not of him who wills, nor of him who runs," he says this on account of Esau. Concerning him it has also been said that it is not of Esau who wills to receive the blessing of his father, and who runs by the command of his father into the field to hunt game so that, having eaten, he might bless him; but it is of Jacob, who was shown mercy by God because he was guileless and good. Esau failed to obtain this blessing because he was a fornicator and profane.

If any man should apply this to us also, he will not depart from what is fitting; for it is not just of the one willing virtue, nor of the one running and struggling to achieve it, but also of God who shows mercy and assists. "For you can do nothing without me," he says. Therefore the Apostle says: "Work out your own ^B salvation with fear and trembling; for it is God who works in you both to will and to work for his good pleasure." And Ecclesiastes says: "The race is not to the swift, nor the battle to the strong." And David: "Unless the Lord builds the house, they labor in vain who build it." And: "Unless the Lord guards the city, the watchman keeps watch in vain."

QUESTION LVI.

How is that text to be understood: "If anyone’s work is burned up, he will suffer loss; though he himself will be saved, but only as through fire"?

THE RESPONSE OF SAINT CHRYSOSTOM

That is to say, he will not endure the violence of the fire; but just as if someone, having golden armor, should pass through a river of fire, he remains brighter and purer, but if he should pass through it having hay, he is burned up along with it; so it is also with works. Therefore he says: "He will suffer loss"—behold one punishment; "though he himself will be saved, but only as through fire"—behold ^C a second punishment. What he means is this: he does not himself perish just as his works do, passing into nothingness, but he remains in the fire. Therefore, he calls the object "salvation"—namely, the perpetual remaining in the fire. For this reason he says, "as through fire." For we, too, are accustomed to say that that is "preserved in fire" which is not easily burned up and reduced to ash.

QUESTION LVII.

ANSWER.

From Basil on Psalm XXXIII.

From Epiphanius in the Panarion.

^A "Loose the four angels who are at the Euphrates," meaning those who are set over them and are restrained, to permit war among the nations until the long-suffering of the Lord is fulfilled; and at His command, vengeance is to be brought about for His saints through them. For the angels who are set in authority are held back by the Spirit, having no time of assault, because justice has not yet released them to loose the remaining nations on account of the injury done to the saints. For such ones are loosed and come upon the earth, as John and the prophets say; and the angels being moved, they move the nations to a desire for vengeance.

From Cyril, On Worship in Spirit.

From Theodoret, On the Cure of Greek Affections.

From Nicephorus of Constantinople, Against the Iconoclasts.

QUESTION LVIII

ANSWER He is speaking about things sacrificed to idols: "We know that we all have knowledge." For many among the Corinthians, when they had learned that "Not what enters into the mouth defiles a man, but what comes out," and that idols are wood, and stones, and demons, which can neither harm nor help, used this very perfect cognition immoderately, to the detriment of others and of themselves. For they would enter the idol temples and participate in the tables spread there, and from this they were bringing upon themselves great destruction. For those who were still held by the fear of idols, and did not know how to despise them, would attend those dinners, because they saw the "more perfect" ones doing this, and they were greatly harmed by it. ^B He says, "This knowledge," that is to say the purported perfection, "inflates, but love edifies." Wishing to clarify this, he said: "But if anyone loves God, he is known by Him." Therefore, he says, I do not forbid having perfect knowledge, but rather having it with love and for edification.

QUESTION LIX

ANSWER Because she once taught Adam badly. Before the disobedience, the woman was in the same honor as the man. For the same words which God used in the formation of the man, He used also in the creation of the woman. For just as He said regarding him: "Let us make man according to our image and likeness," and did not say, "Let man be made," so also regarding her He did not say, "Let woman be made," but rather, "Let us make for him a helper like unto him." But after the sin: "Toward your husband shall be your turn, and he shall rule over you." I made you, He says, equal in honor, and you did not use that authority well; pass over, therefore, to subjection. You did not bear liberty, take up servitude; you did not know how to rule, become therefore one of those who obey; acknowledge the man as your master, and he shall rule over you. ^D "Toward your husband shall be your turn," that is, your refuge, your harbor, your security. For this reason, therefore, "I do not permit a woman to teach, nor to exercise authority over a man," for she indeed once taught badly, and exercised authority, and overturned everything.

She has also caused her yoke-fellow, Adam, to be cast out of Paradise. He adds the cause: "For Adam," he says, "was not deceived; the woman, having been deceived, has fallen into transgression." For this reason, he says, I have brought her down from the seat of teaching. For he who does not know how to teach, let him learn; but if he does not wish to learn, but rather to teach, he destroys both himself and those who learn. Which, therefore, both happened in the case of the woman at that time, and for this reason he says: "Let a woman learn in silence and in all subjection." For her insubordination and insolence brought world-wide destruction and shipwreck, whence the Wise Man says: ^A "From a woman is the beginning of sin, and because of her we all die." And the writer of Proverbs also says: "Many she has wounded and cast down, and they are numberless whom she has killed." Wherefore he also exhorts, saying: "Do not attend to an evil woman; for honey drops from the lips of a harlot woman, who for a time smoothes your throat, but afterwards you will find it more bitter than gall and sharper than a two-edged sword." And: "A woman hunts the precious souls of men; she is volatile and prodigal; her feet do not rest in her house; sometimes she wanders outside, sometimes in the streets; she lies in wait at every corner." And: "Her house is the way to hell, leading down into the chambers of death, and she does not know shame. ^B For she sits at the doors of her house, upon a seat in the streets, openly calling to those who pass by." And: "Hell, and the love of a woman, and Tartarus, and the earth not satisfied with water, and fire, will never say: 'It is enough.'" And: "Such is the way of an adulterous woman; who, when she has committed the act, wiping her mouth, says: 'I have done no wrong.'" And: "It is better to live in a desert land than with a tongue-tied and quarrelsome woman." And: "As a worm in wood, so does an evil woman destroy a man." And: "As drops cast a man out of his house on a winter day, so does a reviling woman from her own house." And: "As a golden ear-ring in a swine's snout, so is beauty for a malicious woman." And Ecclesiastes: "I find," he says, "a woman more bitter than death, who is a snare and a net of the heart; her hands are bonds. ^C He who pleases God will escape from her; but he who is a sinner will be caught by her. One man among a thousand I have found, but a woman among all these I have not found." And: "Better is the wickedness of a man than a woman doing good." And: "Any wound, but not the wound of the heart, and any wickedness, but not the wickedness of a woman." And: "All wickedness is small compared to the wickedness of a woman." And likewise also Sirach admonishes, saying: "Do not give a woman permission to ascend above your strength." And ^D [alt-version omitted]

^A "There is no head above the head of a serpent, and there is no wickedness above the wickedness of a woman. It is better to dwell with a lion and a dragon than to dwell with a wicked woman; for a woman's wickedness darkens her aspect and obscures her face, like a bear." And: "As an ascent of sand is to the feet of the aged, so is a talkative woman to a quiet man." And: "A yoke of oxen that wavers is a wicked woman; he who holds her is as one who grasps a scorpion." And: "Do not fall for the beauty of a woman, and do not covet a woman." "Do not give way to water, nor to a wicked woman freedom of speech against you: if she does not walk according to your hand, cut her off from your flesh." And: "A drunken woman is a great wrath, and she will not cover her shame." And: "As a thirsty traveler will open his mouth and drink of any water near at hand, and will sit opposite every tent-peg, and open his quiver against every arrow." And: "A woman's fornication shall be known in the loftiness of her eyes and in her eyelids." And: "If you have daughters, pay attention to their bodies, and do not make your face cheerful toward them." And: "On a daughter who is unyielding, keep a firm watch, lest, finding freedom, she use it for herself and make you a laughing-stock to your enemies, and a byword in the city, and put you to shame in the multitude of many people." "A wicked woman is a wicked portion, and she shall be given to a sinful man." ^B With reason, then, did God say to her after the transgression: "Multiplying, I will multiply your sorrows and your groanings." For she was the source of much grief, groaning, pain, and anguish for us; wherefore He says: "In sorrows you shall bring forth children, and your turning shall be toward your husband, and he shall rule over you." And for this reason, the Apostle establishes the law, saying: "Let women be subject to their own husbands as to the Lord; because the husband is the head of the woman, as Christ is of the Church; and just as the Church is subject to Christ, so also let the women be to their husbands in everything." And: "I want you to know that the head of every man is Christ, but the head of the woman is the man." And: "For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man is not from woman, ^C but woman from man; for man was not created for the woman, but woman for the man." And: "Let your women keep silence in the churches; for it is not permitted to them to speak, but to be subject, as the law also says. And if they wish to learn anything, let them ask their own husbands at home; for it is shameful for women to speak in the church." And: "Let a woman learn in silence with all subjection; ^D but I do not permit a woman to teach, nor to exercise authority over a man, but to be in silence." And: "Let a widow be chosen no less than sixty years old."

the wife of one husband, well reported of for good works; if she has brought up children, if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted, if she has diligently followed every good work." And: "Now she that is a widow indeed, and desolate, trusts in God, and continues in supplications and prayers night and day. But she that lives in pleasure is dead while she lives." And: "But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not." And: "Silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth." ^A

On Herodias. (From Chrysostom.)

No wild beast can be compared with a wicked and talkative woman. For what is more terrible than a lion among quadrupeds? Or what is more fierce than a dragon among reptiles? Yet these are nothing compared to a wicked woman. That the lion and the dragon are inferior to a wicked woman in evil, the Wise Man testifies, saying: "It is better to dwell with a lion and a dragon than to dwell with a wicked woman." For indeed, the lions revered Daniel in the den, but Jezebel put Naboth to death. The whale preserved Jonah in its belly, but Delilah, having shorn Samson, delivered him to the aliens. ^B Dragons, and asps, and horned vipers feared John in the wilderness, but Herodias cut off his head at a banquet. The ravens fed Elijah in the wilderness, but Jezebel, after the benefit of the rain, pursued him to kill him; and being terrified with fear, he fled into the wilderness a journey of forty days, and being exhausted, he asked that he might die, saying: "O Lord my God, it is enough; take, I pray, my life from me, for I am not better than my fathers." Woe is me! The prophet feared a woman, he who carried the rain of the whole earth upon his tongue! He who had made fire descend from heaven by a word, and had raised the dead by prayer, feared a woman! For no malice can be compared to a wicked woman. ^C The Wise Man testifies to me with this word, saying: "There is no head above the head of the serpent, and there is no malice above the malice of a woman." O the evil of the devil, and his sharpest weapon! By a woman from the beginning he overthrew Adam in paradise; by a woman he shut Joseph in prison; by a woman he stirred up David with fury to the deceitful murder of Uriah; by a woman he drove the wisest Solomon to transgression; by a woman he blinded Samson; by a woman he persecuted Elijah; by a woman he cut off the head of the forerunner of Christ; by a woman he slays all, he strangles all, he dishonors all, he ^D

impure; she reviles everyone, she murders everyone, she blames everyone, she abuses everyone. For a shameless woman spares no one; she does not respect a prophet, she does not revere a priest, she does not honor the gray-headed. ^A O the worst of all evils, the wicked woman! If indeed she is poor, she is rich in malice; but if she happens to have riches, by using them as an aid to her malice, she is a double evil. She is an unbearable animal, an incurable disease, a savage beast. For I truly have seen even asps calmed by flatteries, and lions, and tigers, and leopards, if they are coaxed, growing tame; but a wicked woman, when she is abused, rages, and when she is flattered, is puffed up. And if she has a husband who is a ruler, by night and by day, by her words she pushes him on, inciting him to murder, like Herodias did to Herod; if she has a poor husband, she stirs him up to anger and quarrels; and if she happens to be a widow, she herself by her own devices abuses and slanders everyone. For she does not restrain her tongue for the fear of God, nor does she look to the future judgment, nor does she turn her eyes toward God, nor does she know how to keep the bond of friendship. For it is nothing for a wicked woman to hand her own husband over to death; for indeed, the righteous Job's own wife was handing him over to death, saying: "Say some word to the Lord, and die." O wicked intent! O unholy mind! She was not moved by pity, seeing her own husband's entrails ^B as if burning from coal fires, through the bubbling pustules, and his whole flesh entangled with worms. She was not bent toward mercy, seeing him groaning throughout, and in agony, and perpetually suffering sores from his loins. She was not softened toward compassion, beholding him who once had been clothed in royal purple, now lying naked and rotting on a dunghill. She did not remember the ancient friendship and intimacy he had had with her, and how much she had been magnified and glorified through him, but said, "Say some word to the Lord, and die." O the grace of a woman! O the balm and pharmacy of pains! O the friendship of a spouse! For the pain that was for a time did not suffice for her, but she was procuring for him, through her blasphemy, eternal torment.

Do you wish to see yet another woman of this same wicked marriage? Look at Delilah for me, how she shaved her own husband and handed him over to foreigners—her own member, her own bed-fellow, whom she used to hide, whom yesterday she cherished with love, today she was burying with deceit. And was he not beautiful? And who was more beautiful than he, who wore seven braids upon his head, bearing the image of the sevenfold grace? ^D And was he not brave? And who was braver than he, who alone killed a fearsome lion on the road, and with one jawbone of an ass struck down a thousand foreigners? But was he not also a saint? He was so holy that when he was once thirsty in a shortage of water, he found...

^A a spring of water from the dead bone, and from that he drew a remedy for his thirst. And his own wife, like a bitter enemy, bound this man—so beautiful, so brave, so holy—and handed him over to the foreigners. And how, then, did a woman prevail over such a brave man? It was through the husband’s own goodness. For she stole away the secret of his strength by night, and by ties of strength she laid him low, naked. Tell me, has any beast ever plotted such things against its own male? What dragoness wishes her own mate to perish? What lioness hands her own husband over to be slaughtered? Truly, there is no malice above the malice of a woman. Therefore, he who has an evil wife should know that he is already receiving the wages of his iniquities. For Solomon says: “An evil wife shall be given to a sinful man.” ^B

The Same, upon the saying: “Everyone who looks at a woman.”

“Everyone who looks at a woman,” he says, “to desire her, has already committed adultery with her in his heart.” Truly a terrible commandment, and one in great need of sobriety. For what is a woman? A trap adorned, deceiving men into pleasures, with a bright face and an uplifted neck, signaling with her eyes, chanting with her tongue, polluting with her voice, enchanting with her words, playing with her feet, pleasing with her form and the habit of her body, and killing with her deeds. “For she has wounded and cast down many, and countless are those she has killed.” Therefore he says: “Many have been led astray by the beauty of a woman, and from this, love is kindled like a fire.” What is a woman? A shipwreck on land, a fountain of vice, a treasury of filth, a lethal encounter, a slipping of the eyes, the ruin of souls, a lance for the heart, the destruction of the young, the scepter of Hades, a precipitous desire. What is woman? A calumny against the saints, the rest of the serpent, the comfort of the devil, an inconsolable sorrow, an ignited furnace, a scandal to those who are being saved, a sickness that cannot be cured, a daily obsession, an inn for the profligate, a workshop of demons. ^C

What is woman? A wicked love-potion, a shameless beast, an ungovernable impulse and appetite, an unbridled mouth, an overthrower of mysteries, a leader of darkness, a teacher of transgressions, a wicked pleasure, an insatiable desire, the cause of eternal torment. What is woman? Earthly wisdom, a man’s sloth, intemperance sleeping at his side, anxiety waking with him, a clothed viper, a voluntary battle, a daily loss, a household storm, a man’s shipwreck, a cruel brute, a receptacle for adulterers, a weapon of the devil, a desirable madness, a universal death. Rightly did the Wise Man say: “Small is all malice compared to the malice of a woman.” But you, if you desire such a beast... ^D

hear the author of the Proverbians ^A saying: “Let your eyes look straight, and let your eyelids look upon just things.” And: “Let not the desire of beauty overcome you, nor be caught by your eyes, nor be carried away by her eyelids; for a woman hunts the souls of noble men.” — “Now therefore, my son, hear me, and attend to the words of my mouth; let not your heart decline into her paths, and do not wander in the tracks of her way; for many she has wounded and cast down, and countless are they whom she has killed; and do not fix your eye upon her, but leap away, and do not delay.”

When, therefore, you see a woman who is beautiful, shining, having bright eyes, glistening from her cheeks, and carrying an indescribable charm upon her face, setting fire to your reason and increasing your lust, consider that the woman is what you are admiring, and that which sets you on fire is ashes, and the furor of your soul will cease. Strip away in your thought the skin from her face, and then you will see how vile and abject her appearance is; for you will find nothing else but bones, nerves, veins, and foul odor. Consider, too, this woman again, growing old, changing, dying, and all that flower of hers falling away. Think upon what you admire, and be ashamed of your judgment, and having been ashamed, repent.

QUESTION LX.

What is this: “If your right eye or your hand causes you to stumble, cut it off from you?”

^BANSWER.

Christ does not say this about the members of the body, God forbid! But about friends and relatives. “For we are members of one another.” If, therefore, He says, you have a friend or a relative who is as necessary to you as a right eye or a hand (according to what is said by Job: “I was an eye to the blind, and a foot to the lame”), and you see yourself being harmed by him in your soul, cut him off from you. “For there is no fellowship of light with darkness;” especially if there is any hypocrisy or deceit involved, one must flee from them and beware of them as of a serpent. For the Lord says: “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves; by their fruits you will know them.” And John: “Do not believe every spirit, but test the spirits, whether they are from God; because many false prophets have gone out into the world.” And Paul: “For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder; for Satan himself transforms himself into an angel of light. It is no great thing, therefore, if his ministers also transform themselves as ministers of righteousness, whose end will be according to their works.” ^{C D}

^A Solomon also admonishes, saying: “My son, let not ungodly men deceive thee: for their feet run to evil, and they make haste to shed blood.” And: “Covet not the reproaches of evil men, neither desire their ways; for they will not sleep, unless they have done evil.” And: “A perverse heart deviseth evils; at all times such a one stirreth up troubles. Wherefore his destruction shall come suddenly, a breaking and a remedy is not to be found, because he rejoiceth in all things which the Lord hateth; but he shall be crushed for the uncleanness of his soul.” And: “He that winketh with the eye with deceit, gathereth griefs for men.” And: “An iniquitous man tempteth his friends, and leadeth them into ways that are not good; and fixing his eyes, he thinketh perverse things, and with his lips he defineth all evils.” And: ^B “A furnace of wickedness is the mouth of the iniquitous man; and he who is hated by the Lord shall fall into it.” And: “If thy enemy ask thee with a loud voice, do not believe him; for there are seven abominations in his soul.” And: “Better are the wounds of a friend than the voluntary kisses of an enemy.” And: “The Holy Spirit will flee from the deceitful, and will withdraw himself from thoughts that are without understanding, and will depart from foolish thoughts.”

Similarly Sirach also commands, saying: “Save thyself, and beware of evil, and take heed strictly, for thou walkest with thy ruin.” And: “Know that thou walkest in the midst of snares, and that thou art walking upon the battlements of cities.” And: ^C “If thou possessest a friend, possess him in temptation, and do not believe him quickly; for there is a friend in his season, and he will not remain in the day of thy affliction; and there is a friend who is turned to hatred, and will reveal the fighting of thy reproach; and there is a friend a companion of the table, and he will not remain in the time of affliction; and if thou art humbled, he will be against thee, and will hide himself from thy face.” And: “Do not submit thyself to a foolish man; and do not rise up from the face of an insolent and contumelious man, lest he lay snares for thy mouth.” And: “Separate thyself from thine enemies, and take heed of thy friends; and to thy son, and wife, and brother, do not give power over thee in thy life.” And: ^D “Do not give thy money to another, that thou mayest not repent, and ask back from them. For it is better that thy children should ask of thee, than that thou shouldst look to the hands of thy children.” And: “Beware of an evil man; for he deviseth evils; lest he give thee reproach forever.” And: “Do not believe thy enemy forever; for as copper is covered with rust, so also is his wickedness; and if he be humbled, he also goeth stooping.”

^A

From the Limonarium, or Spiritual Meadow.

From the Apostolic Constitutions (Book II, c. 17).

From St. Basil’s Ascetic Works.

And yet, regarding base and wicked guile and falsehood, one may see ^A many examples, both through the Scriptures and through those things that are always happening. But concerning just schemes and guile which, not wickedly, but justly and wisely conceals and hides, and puts forward an artificial appearance, doing the very opposite to those who are treacherous, deceitful, and lying people, hiding and contriving one’s own benefit and the benefit of others as a goal—let Moses be the first example, since, by the command of God, he put forward for the King the appearance that he would lead the people away for a journey of three days to worship God, even though his purpose was entirely to liberate the Israelite people and to transfer them from Egypt to Judea.

Such also is that which he did who was sent by God to anoint David as king, pretending that he was going to offer sacrifice, so that Saul might not know that he had established a king in his stead, and so that Samuel might not come into danger. Furthermore, Jonathan, when he wished to save David from the treachery of Saul, says: "Therefore ^B he did not come to the King’s table," as was his custom, because he had gone away to his own homeland, Bethlehem.

Fleeing from Saul, David said to Ahimelech the priest that he was sent by Saul on some serious business; through guile, he procured safety for himself, not harm for others. And when he came to King Achis, he feigned madness, which was not true; but he donned the mask of a madman so that he might not be killed by the foreigners.

Truly, even for the purpose of taking just revenge upon enemies, guile has often been approved, as was the case with Ehud, who killed Eglon, and Jael, who slew Sisera, ^C and Judith, who put Holofernes to death for the salvation of the people of Israel. Thus also did Paul approach the Jews with holy guile, and became as a Jew, that he might gain the Jews, wherefore he says: "Being crafty, I took you with guile." Therefore, on account of such guile and falsehoods, the saints are not to be called liars and deceitful, but wise toward the good, and guileless toward the evil.

It must be guarded against, however, if at any time there should be need of such falsehood to accommodate the malice existing among men, that we do not add an oath to such a word. "For you shall not," it says, "take the name of the Lord your God in vain." And: "Do not love a false oath." And do not drag the divine name into the affairs of the world, when, on account of the contentiousness of wicked men, or on account of dangers impending over us and our friends, or in general because of some circumstance, it is necessary to use ^D deception, but—

let the name of God be revered, separated from these things, called upon only in truth, and in necessity and great matters.

From Theodoret on Hosea

QUESTION LXI

ANSWER OF ST. BASIL

From Chrysostom on Matthew

^A on earth concerning any matter, whatever they shall ask, it shall be done for them by my Father who is in heaven.”

He did not therefore say that regarding the presiding officers of the Church: “Whatever you bind shall be bound,” but rather concerning the one who has called upon the sinner to be reconciled; for if he binds him who is not obedient, his bonds remain indissoluble, binding him both in present punishment and in the punishment of the world to come. With good reason, therefore, did the Apostle say: “Let not the sun go down upon your anger.”

QUESTION LXII.

Since the Lord says to his saints: “Whatever you bind shall be bound”; if someone stirs a holy man to anger, and he sends a disease, or a demon, or death, or some other punishment into his house, can a man, by asking another holy man, avoid the sentence of the holy man?

ANSWER.

If the one who sent the punishment into the house of the one who provoked him is a saint, it is clear that this is done by the will of God; and that man is bound not only on earth, but also in heaven, in accordance with the Lord’s word. Furthermore, the saints are not at variance with one another, as those who know the bond of the charity of the Spirit; and the Lord will not hear a saint, even if he should pray, to dissolve the prayers ^B or execration of another saint. “For who,” says he, “shall accuse against the elect of God? It is God who justifies; who is he that shall condemn?” For even when Elijah had bound up the heaven for three years and six months, no one among the saints was able to loose it, unless it were Elijah—even though God did have at that time seven thousand saints who had not bowed the knee to Baal. And when Paul had delivered the fornicator in Corinth to Satan for the destruction of the flesh, no one had the power to loose him from the bond except Paul, who had also bound him. For God is not accustomed to overturn the decrees of his own servants, but rather exacts penalties from those who wrong them. And hear what God says to king Abimelech ^C concerning the wife of Abraham: “Restore the man his wife, for he is a prophet, and he shall pray for you, and you shall live; but if you do not restore her, know that you shall surely die, you and all things that are yours.” And Abraham prayed, and God healed Abimelech and his wife and his maidservants, and they conceived again; for God had concluded/closed every womb in the house of Abimelech because of Sarah, the wife of Abraham. You see how God, in avenging his own servant, had brought about sterility and death, had the saint not immediately dissolved the wrath through his prayers, he who had also bound everyone. Thus also were those who had exacerbated Job ^D and condemned him—his three friends—to be subject to a terrible

perdition, had not the just man, who had bound them, [maybe/it is so interpreted] dissolved this through prayer. Dathan and Abiron, becoming adversaries to Moses, were swallowed alive by the earth. Likewise, the Korite men, having separated themselves from Aaron, became fodder for divine fire; and Mary, having reproached and reviled Moses, was immediately struck with leprosy. Jeremiah, however, having been reviled by the people of Israel, cursed them, saying: "Hearken, O Lord, to the voice of my justification, if evils are repaid in place of good, for they have spoken together words against my soul. Remember my standing before thy face to speak good things for them, and to turn away thy wrath from them. Therefore, give them over to famine and the sword, and do not leave their iniquities unpunished, and do not wipe away their sins from before thy face, for they have devised a plan to capture me, and have hidden a snare for me." And then the Lord said to me: "Behold, I bring evils upon them, so that everyone hearing them, both ears of his will tingle."

^B Saul, meanwhile, pursuing and afflicting David, while David said to him: "Why do you pursue my soul to take it? Let the Lord judge between me and you, and let him deliver me from your hand," became the slayer of himself, and ended his life. Whence David, singing, said: "Let his sword enter into his own heart." And: "In the works of his hands the sinner was caught." Thus also Achitophel, drafting plans against him and preparing Absalom for his destruction; the one ended his life by a noose, the other fell by the sword. Solomon, therefore, inscribing a worthy epitaph for them, says regarding Achitophel: "Whoever kindles vice shall perish by it." And: "He who prepares a net before the face of his friend, shall himself be caught in it." ^C And regarding Absalom: "The eye that mocks at his father, let the ravens of the valleys dig it out, and let the young eagles eat it." And: "The lamp of him who reviles his father shall be extinguished; and the pupils of his eyes shall see darkness." For indeed, all things return into the bosom for the unjust; for with the Lord all things are just.

As for the youths mocking Elisha, and him cursing them in the word of the Lord, two bears came out of the wood and tore forty-two of the children. Appropriately, therefore, it is said that: "Death and life are in the power of the tongue." And: "They shall fall because of the impudence ^D of their tongue." Likewise, therefore, also the—

master Elias burned up the captains of fifty and those who were with them with heavenly fire. ^A What, then, of the admirable Peter and Paul? Did not the one bring death upon Ananias and Sapphira? And the other, by cursing the magician Elymas, struck him with blindness, so that he went about at once seeking for someone to lead him by the hand? You see how God, honoring his own servants, listens to their prayers and their curses; for he does their will and hears their supplication. And therefore the Wise Man warns, saying: "Give no place to a man, namely a righteous one, to curse you; for the Lord will hear the prayer of him who curses you in the bitterness of his soul." And: "The eyes of the Lord are upon the righteous, and his ears are unto their cry." Wherefore, also those who hate and condemn the just man, wrong God and despise him. For God says to Samuel concerning the stiff-necked Israel: "They have not despised you, but me." And to the apostles: "He who hears you, hears me; and he who rejects you, rejects me." Whence the Apostle says: "But if you sin in this way against the brethren, and wound their conscience, you sin against Christ." ^B Thus, therefore, to good and pious men, the saints are luminaries and saviors, as the Lord says to them: "You are the light of the world, and the salt of the earth"; but to the wicked and lawless, they are destructive and the cause of trouble. For just as the sun illuminates healthy eyes but darkens the weak and makes them grow dim, so too do the saints. Signifying this, the Apostle said: "We are a sweet odor of Christ to God in those who are being saved and in those who are perishing; to one an odor of life unto life, to others an odor of death unto death." So too, by the coming of the Savior, most of the Jews were blinded, but the nations received their sight. Wherefore the Lord says: ^C "For judgment I came into this world, that those who do not see may see, and those who see may become blind." It is also "set for a fall and for a rising." For a fall, indeed, to the unbelieving, but for a rising to those who believe; and to some he is a stone of stumbling and a rock of offense, but to others a cornerstone and a praised rock. Moreover, his "Cross is to those who are perishing foolishness, but to those who are being saved it is the power of God"; and to the Jews a scandal, to the Greeks foolishness, but to us salvation.

Ex Exodo.

'"

QUESTION LXIII.

stumble and are abused, He says: "Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the sake of the Son of Man. Rejoice in that day and leap for joy! For indeed your reward is great in heaven. For in like manner their fathers did to the prophets. But woe to you, when all men speak well of you, for so did their fathers to the false prophets" (Luc. vi, 22-26). ^B Therefore, by God’s permission, those who were once friends or even our subordinates often rise up against us, insulting and wronging us; if we endure these things with a gentle and patient spirit, we shall receive great goods from the Lord. Hence even David, when insulted by Shimei, said to those who wished to avenge him: "Let him alone, and let him curse; so that the Lord may see my humility, and may return good to me for his cursing today" (II Reg. xvi, 11-12). And again, while singing, he said: "O God, do not be silent in my praise! For the mouth of the sinner and the mouth of the deceitful are opened against me; they have spoken against me with a deceitful tongue, and have surrounded me with words of hatred, and fought against me without a cause. Instead of loving me, they maligned me, but I was praying" (Psal. cviii, 2-4). And what more shall I say? "They will curse, but You shall bless, O Lord; let those who rise up against me be ashamed, but Your servant shall be glad" (Psal. cviii, 28). And that "Those who bless the righteous Lord shall inherit the land, but those who curse Him shall be destroyed" (Psal. xxxvi, 22). Therefore, God says to the righteous Abraham: "He who blesses you is blessed, and he who curses you is cursed" (Gen. xii, 3). And He says to the Apostles: "When you enter a house, say: 'Peace to this house.' And if a son of peace is there, your peace will rest upon him; but if he is not worthy, your peace will return to you" (Luc. x, 5-6). If, therefore, peace returns to them ^C because it did not find one worthy of it, much more does a curse return to the head of the one who sent it forth unjustly, inasmuch as he to whom it was sent is not worthy to receive it. For how could it be otherwise? He who reviles in vain curses himself, as Solomon says: "As birds fly and as sparrows, so an empty curse shall not come upon anyone" (Prov. xxvi, 2). God therefore permitting, as it has been said, the foolish are raised up against the prudent, the ungodly against the godly, and the unjust against the just, despising them and ^D subjecting them to injury. For the righteous Job says: "Just and righteous..."

are laughed to scorn and delivered into the hands of the ungodly, and a righteous and blameless man became a mockery. For at an appointed time he was prepared to fall, and his houses to be despoiled by the lawless." And Solomon: "They shall see the righteous, and shall make him of no account; but the Lord shall laugh them to scorn; and they shall be for a shameful ruin and a reproach among the dead for age." And: "Then shall the righteous stand in great boldness before the face of such as have afflicted him, and made no account of his labours. And when they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation. And they shall say within themselves, repenting and sighing: This is he whom we had sometimes in derision, and a proverb of reproach: we fools accounted his life to be madness, and his end to be without honour: how is he numbered among the children of God, and his lot is among the saints? Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us." And: "The righteous live for evermore; and in the Lord is their reward." And: "He that judgeth the unjust man just, and the just man unjust, is unclean and abominable before God." And: "Men of blood and partakers hate the righteous." And: "An upright man is unclean unto the wicked." And Sirach: "Godliness is an abomination to the sinner." Therefore Isaiah says to the saints: "Fear not the reproach of men, neither be ye overcome by their contempt." ^B

Of Chrysostom, from the discourse *To Athanasius*. For the righteous are often delivered into the hands of the ungodly, not that the latter may be honoured, but that the former may be proved. And although the wicked may depart in a shameful and disgraceful death, as Job says, yet the pious are mocked for the present, so long as the kindness of God remains hidden, and those great rewards which are laid up for both, at the time when both discourse and action and thought shall be weighed in the scales of God, when He shall arise to judge the earth, gathering together the counsels and the deeds, and laying bare those things which are sealed up with Him and kept safe.

Of Saint Basil, from the *Ascetic writings*. It is not good for you to avenge yourself, but better to cast the judgment upon God, who inflicts penalty upon those who act unjustly. ^D Therefore: "Not avenging yourselves, he says, but give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord." For the long-suffering of Christ did overthrow the boldness of the devil. He was not enraged against those who heaped insults upon Him, but delivered them to Him who judges righteously; that is, He accepted judgment according to the human form. For this reason also Moses and David—the former bearing with his brother and sister, and the latter with Shimei, who were insulting and reviling

them; for they knew that God is a God of vengeance. ^A Since, therefore, God is long-suffering, be you also long-suffering; and since Christ bears, the minister of Christ must also bear. And He will surely execute vengeance in time, and He will finish the wickedness of sinners and make the just one straight.

From Chrysostom on Matthew

Has your neighbor injured, insulted, and slandered you? Pity him, then, and weep and mourn; for it is not you who have offended God, but he. Consider that Christ, when about to be led to the cross, was indeed rejoicing for Himself, but was weeping for those who were afflicting Him on the cross. But has he slandered you before many and persecuted you with reproaches and curses? What then, since God knows this, who is about to demand an account, and not merely from those who heard it? For he has set himself up as the material and subject of punishment, so that he may be convicted not only of his own deeds, but also of those that pertain to you, and render an account to God. For the Lord says: “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.” And: “Every idle word that men shall speak, they shall give account thereof in the day of judgment. For by your words you shall be justified, and by your words you shall be condemned.” And the Apostle: “Therefore you are inexcusable, O man, whoever you are that judge; for wherein you judge another, you condemn yourself; for you who judge do the same things.” If this is not enough for you, consider that your Master ^B was also maligned by Satan and by wicked men, wherefore He also said: “If they have called the master of the house Beelzebub, how much more his household? Do not therefore fear them.” And that wicked demon did not only slander Him, but was also believed; and he slandered Him with no ordinary accusations, but with the greatest insults and charges; for he declared Him to be possessed by a demon, a deceiver, an enemy of God, a Samaritan, and born of fornication.

QUESTION LXIV

Since Christ says: “Not that which enters through the mouth defiles a man,” why have the Fathers decreed that we should not eat meat during the holy fasts?

ANSWER

The Lord did not say this regarding food. For He knew that gluttony and excessive drinking defile a man, by stirring up within him the passions of the flesh toward lust. For indeed the strength of Satan, as Job says, is in the navel of the belly. But since the Pharisees condemned the apostles, as those who ate with unwashed hands, the Lord, in answer to this, says: “Not that which enters through the mouth ^D

^A defiles man; that is, the filth of the hands, which you observe, but the sins that proceed from man, those are what defile man.” Whence He adds: “But to eat with unwashed hands does not defile man.” Nevertheless, if it is permitted to you to eat everything, yet not everything is expedient, according to the Apostle; for he says: “All things are lawful to me, but not all things are expedient,” that is, to eat and to drink. “But I will not be brought under the power of any,” which means to say, I ought not to be ruled by foods and the desire for them. For many, not heeding this, but looking only ^B to the fact that it is granted to men to eat and to drink and to fill the belly, as God has given us both those things that are taken from the earth and those from the sea to enjoy as food, are—not a little or lightly—harmed by satiety and pleasure. Concerning these things He says: “Food for the belly, and the belly for food; but God will destroy both it and them.”

Therefore, in every fast, and in sleeping on the ground, and in an austere and difficult life, there are two goals of piety. The first is that, having abstained from the pleasant things of this world, one may instead enjoy future goods. The second is that, when the body has been humbled and cast down, the soul and the mind may also be humbled; and when the soul has been humbled, a man easily prays to God with compunction of heart and receives ^C forgiveness. But if anyone abstains from meats, yet gorges himself with other foods and drinks, and makes his body fat and filled with grease, it is of no profit to be fasting.

It must be known, moreover, that it is not right to fast for eight weeks ^D in the great Quadragesima, as the Arians do, who do not keep within the number of the forty days that the Lord has given us, since they add one week, not listening to Moses saying: “And you shall keep the word which I command you; you shall not add to it, nor take away from it.” Nor [that of] the writer of the Proverbs, who says: “Do not add to His words, lest He correct you, and you be found a liar.” Nor [that of] the Baptist, who says: “Do nothing more than what is appointed for you.” Nor [that of] the Apostle, who has it thus: “If I, or an angel from heaven, should preach to you anything besides what we have preached to you, let him be anathema.” For thus it happened also from the beginning. God said to Adam: “This do, and that do not do.” He, indeed, as one thinking he would find something more, disobeyed, and lost what he had. It is not necessary, therefore, to invent labor for a commandment, but to proceed according to what has been handed down.

in those things which have been handed down; for if eight weeks must be fasted, it should no longer be called Quadragesima, but the forty-seventh, since the Quadragesima ends at the feast of Palms. We fast the Great Week for the sake of Christ’s passion and Pascha, not for the sake of Quadragesima. For this dogma, as we have said, is of the heretics, not of the Catholics. Just as some also ^A fast the Quadragesima on Saturday and Sunday, in accordance with the dogma of those whom they call Eustathians, and the Marcionists, and the Lampetians, and the Massalians, who once appeared in Paphlagonia. For the Saturday and the Lord’s day are holy and festival days, and it is not permitted to fast on them. The former is blessed because of God's cessation from all the works which He had wrought; the latter is sanctified because of the resurrection of the Lord.

From the Apostolic Constitutions (Book V, ch. 12).

Keep the days of the Lord’s festivals. Firstly, those for the Nativity, afterwards for the Epiphany; then the Quadragesima, which contains the remembrance of the life lived by the Lord and of His legislation. Let this fast be concluded before the fast of Pascha, beginning on the second day of the week and ending on the sixth day (before the solemnities of Palms). When you have spent these days in fasting, begin the fast of the holy week of Pascha for the perishing Jews. For the Lord commanded us to fast these six days because of the iniquity of the Jews, whom He wished to be mourned for because of their ruin; for He Himself also shed tears for them. On the days of Pascha, however, begin to fast from the second day of the week until Saturday, living only on bread, herbs, and water: for these are days of mourning, not of solemnity. Fast on the Saturday itself, not because it is appropriate to fast on Saturday, seeing that it is a pause and rest from the creation of the world; but because it is necessary to fast on this day alone, since ^B the Creator of all things on this Saturday entered the inmost and lowest parts of the earth: for on His very feast they seized the Lord, that it might be fulfilled: "He set His signs in the midst of His feast, and they knew not."

^C Fast the whole of Preparation and Saturday, if it is possible, tasting nothing until the cock-crowing of the night. If anyone’s strength cannot bear these two together, let them observe at least the Saturday; for the Lord says concerning it: "When the bridegroom shall be taken away, then they shall fast in those days." In these days, therefore, He was taken away from us by the wickedness of the lawless Jews, and was fastened to the cross. Wherefore we exhort you also to fast on these days, even as we have fasted. As for the remaining...

days before the evening of Preparation, let each one eat, or as far as anyone is able, while fasting from the second day until the cock-crowing. When the first day of the Sabbath begins to shine, which is the Lord’s Day, keep watch from evening until cock-crowing, praying and reading the Law, and the prophets, and the Psalms, until the cry of the cocks, and having ceased from your mourning, beseech God that Israel may turn back, and receive a place for repentance, and the forgiveness of their impiety. Wherefore that foreign judge, having washed his hands, said: “I am innocent of the blood of this just man; see you to it.” And Israel cried out: “His blood be upon us and upon our children.” And: “We have no king but Caesar.” ^B

When the Lord has risen from the dead, offer your sacrifice, concerning which He ordained for you through our ministry, saying: “Do this in remembrance of me.” And having done this, break your fast while rejoicing and keeping festival, because Jesus Christ, the pledge of our resurrection, has risen from the dead. And this shall be for you an everlasting statute, until the consummation, until the Lord comes. And again: counting forty days from the first Lord’s Day, celebrate the feast of the Ascension of the Lord; and whatever is the fiftieth day from the first Lord’s Day, let it be for you a great solemnity. For on this day, at the third hour, the Lord sent to us the gift of the Holy Spirit. And after you have celebrated Pentecost, celebrate one week, and after that, fast; for it is right both to rejoice at the gift from God, and to fast after the rest. For Moses and Elijah fasted forty days, and Daniel for three weeks did not eat bread of desires, nor did meat or wine enter his mouth. ^C

After this fast, we command you to fast all Wednesdays and Fridays, and to bestow the surplus of your fasting upon the needy. Nevertheless, observe every Sabbath, except the one, and every Lord’s Day, by holding an assembly and rejoicing. For he is guilty of sin who fasts on the Lord’s Day, which is the day of the Resurrection, or on Pentecost, or on any day of the Lord’s feast, looking gloomy; for it is necessary to rejoice on them, and not to mourn. Let not your fasts be with the hypocrites; for they fast on the second, and fifth, and on the Sabbath. But you, fast the five days, or the Wednesday and Friday, because the council against the Lord was plotted by the Jews on Wednesday, and on Friday because on this day He suffered. ^D Observe the Sabbath and the Lord’s Day with feasting, because the former is a memorial of creation, the latter of the resurrection. Yet one Sabbath alone is to be observed by you in the whole year, namely that on which Christ was in the sepulcher

^A of the Lord's burial, which it fitting to fast, and not to celebrate as a feast.

From Exodus.

And the Lord said to Moses: ^B "Speak to the children of Israel, saying: Three times of the year you shall observe for me: the feast of unleavened bread in the first month, from the fourteenth day; for seven days you shall eat unleavened bread with wild herbs and the bread of affliction: for in this you departed from Egypt." — "And you shall count for yourselves from the seventh week seven full days to fifty, and you shall call it an illustrious and holy day." — "And on the fifteenth day of the seventh month, the year being now half spent, the day of propitiation shall be celebrated, and a feast of Tabernacles, an illustrious and holy day shall it be for you, and you shall humble your souls. And every soul that shall not be humbled shall be cut off from its people. And for seven days you shall bring holocausts, dwelling in tents, so that your generations may see that I made the children of Israel dwell in tents when I led them out from the land of Egypt. I am the Lord your God."

Hence it is with good reason, as it seems, that among us also the three Lents ^C are observed, which those feasts of the Hebrews — which in no way admit the addition of a thirty-fold number — prefigured.

Constitution of the Apostles Peter and Paul (Apostolic Constitutions, Book VIII, ch. 33).

We, Peter and Paul, decree that servants shall work for five days, but on the Sabbath and the Lord's day they shall rest in church for the sake of instruction in piety. For we say that the Sabbath has the rationale of creation, and the Lord's day, of the resurrection. And let them rest for the whole of the Great Week and the one that follows it, because the former is for the passion, and the latter for the resurrection, and there is need for instruction as to who it is who suffered and rose again, and who it is who granted us forgiveness and raised us up with Himself. On the Ascension, let them rest because of the completion ^D of Christ's dispensation. On Pentecost, let them rest because of the coming of the Holy Spirit. On the Nativity, let them rest because of the birth of the Word of God from the holy Virgin. On the Epiphany, let them rest, because in it was made the manifestation of Christ's divinity, when the Father bore witness to Him in baptism, and the Paraclete in the form of a dove indicated to those present Him to whom the testimony was given. On the days of the Apostles, let them rest; for they were your teachers in Christ, and made you worthy of the Holy Spirit. And perform prayers in the morning, and at the third hour, and the sixth, and the ninth, and at...

^A cock-crow. In the morning, indeed, giving thanks that the Lord has enlightened you, having led away the night and brought in the day. The third [hour], since in it the Lord received the sentence from Pilate. The sixth, since in it He was crucified. The ninth, since all things were moved at the Crucifixion of the Lord, shuddering at the audacity of the lawless Jews, and not bearing the insult to the Lord. In the evening, giving thanks that He has granted us the night as a rest from the labors of the day. And at the cry of the cocks, because at that hour the arrival of the day is announced, for the working of the works of light. And if it is not possible to be in church because of those who are of ill faith, let the gathering be in homes, lest a pious person enter the church of the impious. For the place does not sanctify the man, but the man the place. If, therefore, the impious hold the place, one must flee because it has been profaned by them: for just as divine priests sanctify, so the execrable contaminate.

From the Sixth (or Trullan) Synod, canon 89.

The days of the saving Passion, spending them in fasting, and prayer, and contrition of heart, it behooves the faithful to break the fast around the middle of the night following the great Sabbath; the divine evangelists Matthew and Luke, the one by the adverb, *At the end of the Sabbath* 20; the other by, *At early dawn* 21, indicating to us the shortness of the night.

From Leviticus.

« And the Lord spoke to Moses, saying: In the first month, on the fourteenth day of the month, around the middle of the evening, it shall be the Lord’s Passover 22. »

From Basil's Ascetics.

See that the enemy does not deceive you with the sin of the first parent, and quickly cast you out from the paradise of delights ^C. For he who stole Adam away from life, and hoped to supplant even Jesus, will much more not fear to mix for you also the first cause of evils; for he knows it to be a powerful enticement. Gluttony, therefore, handed Adam over to death, and brought destruction into the world. But Noe is mocked 23, and Cham was cursed. Esau falls from his birthright 24, and contracts marriage with the Canaanites 25. Lot becomes the husband of his own daughters, his own son-in-law and father-in-law, father, husband, and grandfather, on both sides outraging the laws of nature ^D. This also made Israel a worshiper of idols, and caused their limbs to fall in the desert. This also exposed a certain prophet, sent by God to rebuke an impious king, to a wild beast 27. And he whom Jeroboam the king, with all his royal power, could not get justice against, he, being caught by the deception of gluttony, finished his life in a miserable death.

The Same, from a Sermon on Fasting

From Chrysostom on Matthew

QUESTION LXV

ANSWER

^A impostors shall wax worse and worse, erring and driving into error. But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from infancy thou hast known the sacred Scriptures, which are able to instruct thee unto salvation through the faith which is in Christ Jesus. For all Scripture is inspired by God, and is profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, furnished unto every good work."

And Moses, giving the law, said: "And these words, which I command thee this day, shall be in thy heart and in thy soul; and thou shalt instruct thy children in them, and shalt speak of them ^B sitting in thy house, and walking by the way, and lying down, and rising up."

And the Lord, giving command, said: "Search the Scriptures, for in them ye have eternal life; and they are they which bear witness of me." Wherefore David says: "Blessed are they that search his testimonies; with their whole heart they shall seek him." Whence he exhorts, saying: "Give me understanding, and I shall search thy law, and I shall keep it with my whole heart." And: "I will meditate in thy justifications, I will not forget thy words." And: "Thy testimonies are wonderful; therefore hath my soul searched them." And: "How sweet are thy words unto my throat! More than honey to my mouth." And: "More to be desired than gold and much precious stone, and sweeter than honey and the honeycomb."

His son Solomon, that wisest man, also gives counsel, saying: "My son, if thou seekest wisdom as silver, and searchest for her as for a treasure; then shalt thou understand the fear of the Lord, and find the knowledge of God, because the Lord giveth wisdom, and from his face ^C come knowledge and understanding." And: "If thou be wise, thou shalt be wise for thyself and thy neighbors; but if thou prove evil, thou alone shalt bear the evils." And: "I saw that wisdom excels folly as much as light excels darkness." And: "The eyes of the wise man are in his head." And: "The fool walketh in darkness." And: "A man's wisdom shall illuminate his countenance." And: "I said: Good is wisdom above power." And: "Into a malicious soul wisdom shall not enter, nor will it dwell in a body subject to sins; for the holy Spirit of discipline will flee deceit, and will withdraw from thoughts that are without understanding." And: "He that despiseth wisdom and discipline is miserable, and his hope is vain, and his labors unprofitable, and his works useless, ^D and his birth is accursed." And: "Honor wisdom, that ye may reign for ever."

^A For the Lord of all also loved her; for she is an initiate of the knowledge of God, and an investigator of his works. "But what is richer than wisdom, which worketh all things?" And: "If a man loveth righteousness, her labors are virtues; for she teacheth temperance and prudence, and justice and fortitude, than which there is nothing more useful to men in life." And if one also desires great experience, she knows things of old, and conjectures those that are to come. She understands subtilties of speeches, and interpretations of dark riddles; she foreknows signs and wonders, and the outcomes of seasons and times.

Likewise Sirach also says: "The Lord created wisdom, and will supply her to those who love him." And: "If thou hast desired wisdom, keep the commandments, and the Lord will supply her unto thee." And: "My son, from thy youth choose discipline, and until thou art gray-headed thou shalt find wisdom. ^B As one that plougheth and as one that soweth, come unto her, and wait for her good fruits. For in her work thou shalt labor a little, and thou shalt quickly eat of her produce." How very harsh she is to the ignorant, and the heartless man will not remain with her. — For wisdom is according to her name, and she is not manifest to many. ^C Hearken therefore, my son, and receive my opinion, and do not refuse my counsel. And, "Put thy feet into her fetters, and thy neck into her yoke. Bow thy shoulder, and bear her, and be not grieved with her bands. Come unto her with thy whole soul, and keep her ways with all thy power. Search, and seek, and she shall be made known unto thee; and when thou hast gotten hold of her, do not let her go. For at the last thou shalt find her rest, and she shall be turned for thee into gladness. If thou shalt love her, and incline thine ear, thou shalt be wise. Stand in the multitude of the elders; and if any man be wise, cleave unto him; desire to hear every divine discourse; and let not the parables of understanding escape thee. If thou seest a man of understanding, get thee early unto him, and let thy foot wear the steps of his doors. Let thy mind be upon the commandments of the Lord, and meditate continually in his precepts. He himself shall establish thine heart, and desire of wisdom shall be given unto thee." And: "Do not despise the narrations of the wise, and be conversant in their proverbs, for of them thou shalt learn discipline." And: "Do not spurn the narrations of the elders, for they also learned of their fathers." ^D And: "Of them thou shalt learn understanding, and in time of need to give an answer." And: "Do not hinder speech in the time of salvation; for by speech wisdom shall be known, and discipline by the word of the tongue." And: "If thou hast understanding, answer thy neighbor; if not, let thy hand be upon thy mouth." And: "Do not speak against the truth, and be confounded for thine own ignorance." And: "Even if it be"

like a house destroyed, so is wisdom to a fool; and knowledge to the senseless is as words that cannot be examined, and the heart of a fool is as a broken vessel, and it will not hold any knowledge.” And: “A man void of sense hath no need of wisdom, for he is rather led by folly; and a parable shall be rejected from the mouth of a fool, for he will not utter it in its proper time.” And: “There is one who is a teacher of many in his time, yet to his own soul is unprofitable.” And: “There is one who is wise in words, who is hateful, for grace was not given to him by the Lord.” And: “The wisdom of the humble shall raise his head, and in the midst of the great shall he set him.” And: “Blessed is the man who ^A shall die in wisdom, and who shall discourse in his understanding.”

And these things indeed concern true wisdom and its disciples. But regarding that which is falsely named, and its teachers, as the Apostle says: “For the wisdom of this world is foolishness with God.” For it is written: “He who taketh the wise in their craftiness.” And again: “The Lord knoweth the thoughts of the wise, that they are vain.” And: “Professing themselves to be wise, they became fools.” And: “It is written, I will destroy the wisdom of the wise, and the understanding of the prudent I will subvert. Where is the wise? Where is the scribe? Where is the inquisitor of this world? Hath not God made foolish the wisdom of this world? For since in the wisdom of God ^B the world by wisdom knew not God.” And: “Beware lest there be any man that will seduce you by philosophy and vain deceit, according to the tradition of men, according to the elements of the world.”

Likewise, therefore, the wise Solomon also says concerning them: “For they are vain by nature, in whom is the ignorance of God, and out of the goods that are seen they could not know Him who is; neither by attending to the works have they acknowledged who is the workman; but have imagined either fire, or spirit, or the swift air, or the circle of the stars, or the great water, or the luminaries of heaven, to be the rulers of the world and gods. And indeed they perhaps go astray who seek God and desire to find Him. For being occupied in the works of their hands, they search. ^C But they are miserable, and their hope is among the dead.” And: “Their heart is ashes, and their hope is more worthless than earth, and their life is more dishonorable than clay, because they have ignored Him who created them.”

From Basil, on the beginning of the Proverbs.

One ought not to apply oneself to just any disciplines, but to know the most useful discipline contributes not a little to salvation. For there are some who are at leisure for geometry, which the Egyptians invented, or for astrology, which was held in honor among the Chaldeans, or, to speak ^D once for all, about...

figures and shadows, and occupied with the contemplation of meteorological phenomena, they have neglected the instruction of the divine oracles. But also poetics, and rhetoric, and the invention of sophisms have occupied many, the matter of which is falsehood. For neither can poetry consist without fable, nor rhetoric without the art of speaking, nor sophistry without paralogisms. Since, therefore, many, on account of the excessive study which they put into these things, have neglected the knowledge of God, growing old in the investigation of vain things, the recognition of discipline is necessary for the avoidance of foolish and harmful sophistry.

From the Oration of the Theologian on the Plague of Hail

The first wisdom is to despise the wisdom that consists in speech and in the turns of words, and in counterfeit and superfluous disputations. ^B But would that it fell to me to speak five words in the church with understanding, rather than ten thousand words in a tongue and the voice of an obscure trumpet! I praise this wisdom, this I embrace, through which the ignoble have attained glory, and to which those who were of no account have been preferred above the rest, and with which fishermen have entangled the whole world with the bonds of the Gospel, as if with nets, and by the consummated and abbreviated Word, have overcome that wisdom which is destroyed. For neither is he who is wise in speech wise to me; nor is he who has a voluble tongue, but an unlearned soul, unlike those sepulchers which, although they are fair and decent on the outside, ^C are nonetheless teeming with corpses within and cover over a huge stench. But he is truly the one who speaks little of virtue, but demonstrates much through the things which he does, and secures faith and authority for his speech through his life. For in my judgment, that beauty which is seen by the eyes is more excellent than that which is painted by speech; and the riches which the hands hold [are more excellent] than those which dreams fashion; and the wisdom which is demonstrated through work [is more excellent] than that which shines and gleams in speech; for a good understanding is for all who perform it, but not for those who preach it.

From the same (from the First Invective against Julian)

What sayest thou? Is it thine to "Hellenize"? What? Are not the letters of the Phoenicians, or, as some please, of the Egyptians, or of the Hebrews, who are still wiser than these, ^D who even believe that the Law was inscribed on tablets by God? Is it thine to speak Attic, to count and calculate with fingers, and likewise measures and weights? Are these not the Euboeans'? If Palamedes, the inventor of many things, and on account of this [subject to] envy, was a Euboean. Are the poems thine? What? Or are they not rather of that old woman, who, when someone walking in the opposite direction with a faster gait had struck her shoulder (for so they tell), and she herself afterwards proceeded to abuse him, through the vehemence of her impulse, let out a song. Which, when it had delighted the young man greatly, and having been measured more accurately in numbers, thou didst create thy wonderful poetry. But that, whence is it to thee,>

to be initiated, and to initiate, and to perform religious rites? Is it not from the Thracians? And let the name itself persuade thee. Sacrifice, however, is it not from the Chaldeans, or from the Cyprians? Astronomy, is it not an invention of the Babylonians? Geometry, that of the Egyptians? The practice of magic, is that not Persian? And of the divination of dreams, of whom or of what men dost thou hear? Of divining by birds, from whom? From none other than the Phrygians, who were the first to observe more curiously the flights and movements of birds. And, that I may not be long-winded, whence hast thou each thing? Is it not one from one source, another from another? From all of which having come together into the same, is not one mystery of superstition formed and constituted? What then shall we take? If all things have gone back to their original discoverers, thou hast nothing of thine own, except wickedness and this innovation concerning the Divine. For the power of the Word becomes an armor of virtue to the gentle and modest, but a goad of wickedness to the depraved. ^A

From the Apostolic Constitutions.

Abstain from all ethnic books. For what concern hast thou with foreign writings, or laws, or false prophets, which overturn even the lighter sort from the faith? For what is lacking to thee in the law of God, that thou shouldst rush toward the fables of the nations? For if thou wishest to read histories, thou hast the books of Kings; if wisdom and poetry, thou hast the prophets, Job, and the writer of Proverbs; in whom thou shalt find greater subtlety, skill, and sharpness than in any other poetry or institution of wisdom; because the utterances are of the Lord, who alone is wise. If thou desirest songs, thou hast the Psalms; if antiquity, thou hast Genesis; if lawful precepts, thou hast the illustrious law of the Lord God. Therefore, abstain strongly from all foreign and diabolical things. ^B

From the Prisca Historia of Eusebius.

Since the Greeks also profess to possess wisdom, and heretics think that they have instruction, for this reason Solomon teaches true wisdom and instruction, so that one might not, through the homonymy of the name "wisdom," fall into the sophistries of the Greeks and of the heresies. For the Greeks, indeed, saying they were wise, became fools. But the heretics, thinking themselves to be educated, have been turned aside from the right path. But by hearing the divine oracles, a wise man will become wiser. For when he has heard the laws of God, and has kept them, and has not despised the instruction of the Lord, nor departed from it, he shall become a wise son, and, having been trained and educated, he will quickly also receive the knowledge of God. ^C For since among the Greeks some said that God is a body, and others likened him even to idols, and the heretics themselves also thought wrongly about him, therefore he explains the true knowledge about God, saying: “In every place the eyes of the Lord look upon [the good and the evil].” ^D

But he was more concerned with moral character, while exhorting [us] in very many other things, but especially concerning [the kinds of] learning which rather afflict and wear down the soul than benefit it, saying: “Do not be hasty with your mouth, and let not your heart be quick to utter a word before the face of God; for God is in heaven above, and you are on earth below. Therefore let your words be few; for there are many words that increase vanity.” And that excessive eagerness and love of learning becomes harmful, he teaches by saying: “Do not be righteous too much; for there is a righteous man who perishes in his righteousness.”

^B He also points out how, through curiosity and excessive zeal, one who has attempted to search out wisdom has slipped into impiety, and he warns us to pay attention, so that we might not fall into that same abyss, saying: “Do not be over-wise, lest by turning aside, you act impiously.”

He speaks also about the slippery path toward women: “I found a woman more bitter than death, who is a snare and a net of the heart.”

He shows furthermore that human nature cannot attain an accurate and exact comprehension of all things, saying: “I saw all the works of God, that a man shall not be able to find the work that is done under the sun. However much a man may labor to seek, he will not find it.” Which it is fitting for one to fast, but not to celebrate.

From the Ascetic Chapters of Maximus

Knowledge is beautiful by its nature, just as health, and wealth; but to the many it has profited in the opposite way. For to the wicked, knowledge does not turn out for the good, even if it is, as has been said, good by nature. And similarly, [it is the same] for health, and wealth, and joy, and glory. For they do not use them profitably. Whence he says: “Delicacies are not profitable to a fool.” Therefore ^C the opposite happens to them.

From Isidore, from the Apostolic [Letters]

Just as it is not safe for one who lacks weapons to make a journey with a pugnacious man; so it is not easy to stir up words of doctrine with the ignorant. For the latter will use all his might against one who is alone and forsaken by all, if anything ungrateful to him should be said or done; while the former speaks rashly with his own ignorance; for he shuns all the testimonies of the whole world, indeed, both philosophical discourses and actions proceeding from virtue. For ^D bold and spirited ignorance is for the most part customary (from which may we strive to be freed).

QUESTION LXVI.

How is that saying to be understood: "There are eunuchs who have castrated themselves for the sake of the kingdom of God?"

^A THE REPLY OF CHRYSOSTOM.

He does not speak of the excision of limbs—far be it!—but of the uprooting of evil thoughts. For he who excises a limb is liable to a curse, as the Apostle says: "I wish that those who unsettle you would even cut themselves off!" For such a person dares to do the deeds of murderers, and gives an occasion and opportunity to those who malign the creation of God. He opens the mouths of the Manichaeans, and with the same wickedness entangles himself as those who among the Greeks mutilate their members. For to excise members was from the beginning a work of demonic operation and of the plots of Satan, so that they might malign the work of God and mutilate this creature; so that, attributing the whole not to free will, but to the nature of the members, the wretches might henceforth sin fearlessly as if not liable to account. The devil instituted these things so that he might introduce the idea of fate, and destroy the freedom given to us by God, and persuade us that natural things are evil. And besides these things, he corrupts the nature and the mind of such people more thoroughly. ^B For these are the poisonous flatteries of the devil. And for this reason I implore you to flee from such transgression; for after the limb is cut off, neither the cupiditas nor the mind is made more peaceful because of it, but it becomes even more grievous and troublesome. You, therefore, give thanks to God, because with reward and with crowns you endure those things which those who are castrated by men endure without crowns, and—the desire being still restless and raging—hold fast.

From Saint Epiphanius against the Valesians, who castrated themselves.

Those who are bold for this prompt work have cut themselves off and alienated themselves from all things: for they are no longer men because of that which has been taken away, nor are they women, because it is against nature; indeed, they have anticipated the very name of the crown of conflict and of this reward; nor ^C can they be from those three orders of eunuchs which the Lord named. "There are," he says, "eunuchs who were so born from their mother's womb." These sustain no blame for such castration, nor do they receive any reward, because they were born in this way. Nor, again, do they have sin, as they cannot perform the acts of men, being deprived of those instruments which God gave for procreating children. But neither do they have the reward of the castration of the kingdom of heaven, because they have not been initiated into the struggle. If, however, they also struggle with desires—while they are unable to perform the things that are not to be done—and do not perform them, they have no reward. For they do not refrain because they do not wish to, but because they cannot, and this is the first order of eunuchs which the Lord named.

^A “And there are,” he says, “eunuchs who were made eunuchs by men.” For those who were made eunuchs by men were so treated for royal or princely use. For some barbarian kings and princes, on account of jealousy and suspicion towards their own wives, castrate their boys while they are still very young, so that when they reach manhood they may trust their wives to them. And thus, the reason for this has come to be in the world. Whence, I suppose, the term *eunuch* (eunouchos) is etymologically derived from being able to be of good mind (eunoein), once the members (by which they might be distracted) have been removed.

“And there are,” he says, “eunuchs who have castrated themselves for the sake of the kingdom of heaven.” These are the noble apostles, and those who followed them as virgins and monks. For John and James, the sons of Zebedee, ^B remained in virginity, and were neither castrated by men nor joined in marriage; but having fought a wonderful struggle against the flesh, they have brought back the glory and crown of this castration. After them, how many thousands in the world living the monastic life and exercising virginity have obtained the same reward! They indeed did not mingle with the bodies of women, but fought the most perfect struggle, as did Elias and Daniel in the Old Testament, and many others.

But it must be known that, beyond the nefarious crime of the worst kind of castration in which those wretched ones entangle themselves—both those who castrate and those who are castrated—they shall have no reward or grace from the fact ^C that they refrain from venereal use; rather, both will undergo one and the same judgment, the one as he who has harmed himself, the other as he who has corrupted his neighbor; and they are plotters against the divine work and their own souls. Furthermore, such a eunuch will be inflamed with a more vehement heat of lust, and besides this, his nature and mind will be perverted. For the Wise Man also judges that such a one does not refrain from evil desires, but is unable to perform the act. For he says: “The desire of a eunuch to deflower a maiden is as good things poured out upon a closed mouth, or food placed ^D upon a grave, or a libation made to an idol. It neither eats, nor smells; so is the eunuch embracing a maiden, and sighing.” But Solomon, restraining their indecency, says: “Blessed is the eunuch who has not wrought iniquity with his hand, nor thought wicked things against the Lord.” Therefore, such an operation and habit is iniquitous and demonic, and to be rejected by the law of God, and contrary to it. For the Lord, giving the law, said: “He who is shorn or cut shall not enter into the assembly of the Lord, unto the third and fourth generation.” And again, giving a commandment concerning sacrifices, he says: “One who is shorn and castrated you shall not offer to the Lord at the altar, because there is a blemish in them, and they shall not be accepted.”

^A

*From the Funeral Oration of the Theologian on Saint Basil.* There are men among women, and women among men, who, since they cannot commit debauchery in the natural way, commit fornication with their tongues.

*From Isidore.* They hunt and entice through makeup and the elegance of their adornment; the men, indeed, the women; and the women, as well as the androgynes, the men.

*From Saint Basil.* You have stirred up for us lizards and toads, creatures of the spring, it is true, but nonetheless unclean. But if there is even any need for witnesses, slaves will not stand to give testimony, nor that infamous and pernicious race of eunuchs: this race, I say, not feminine, but effeminate, raging after women, envious, hired for evil profit, fickle, unsharing, taking everything, insatiable, bewailing their dinner, irascible, suffering from an insane love of gold, savage, womanish, serving the belly (and what need is there to say anything else?), condemned to the iron from their very birth. For how can the mind of those whose feet are twisted be straight? ^B These men, therefore, are indeed moderate and temperate without merit through the iron, but their sterility drives them to madness on account of their own turpitude. These shall not give testimony in judgment, but the eye of the just and the countenance of upright men shall.

373 From the same work, *On Virginity*.

even though its horns are cut off, ^A does not thereby become a horse, but still remains an ox, even if it lacks horns; so too the male, when all his private parts are cut away, has not by that amputation become a woman, but is still male by nature, even if he lacks those parts, and he remains enslaved to the desire of fleshly intercourse. Wherefore, being dragged along by a violent madness and rushing toward union, even if he cannot corrupt with that part with which he violently presses upon the unhappy female, he is nonetheless so affected by the image of the crime as if he had corrupted her. And by inciting her more vehemently to sin, he corrupts her whole soul and vehemently inflames the body toward the act of corruption. Often, too, by fixing his teeth into the flesh of the person he lies with, they manifest the rabies with which they burn through their bites. Therefore, it is not fitting to praise those who have cut themselves off from temperance: for we do not praise horses because they do not strike with their horns, but if they do not kick [with their hooves], then we praise them; while we accept oxen that do not use their horns for the sake of their gentleness. For a person is not held in admiration because of what he cannot do, but because, when he is able to do wrong, he does not use that power for injury. Let these men therefore also cut out their eyes, tongue, hands, and feet, and let them plug their ears, lest any of these become an instrument of sin, according to their way of thinking.

QUESTION LXVII

ANSWER OF BASIL

But scandal arises from several causes. For it arises from him who causes the scandal, and this in various ways. It happens sometimes from malice, sometimes from the inexperience of this or that person. That person also who is scandalized, when he sees the true and orthodox doctrine being proposed, evidently manifests the abundance of his own malice. The same happens in things: for either when you keep the commandments of God, or those which are in

^A accordance with the command, people stumble and are scandalized, as the Pharisees were, regarding the Word of the Lord who answered them on such matters, when the disciples approached and said to Him: "Dost Thou know that the Pharisees, when they heard this saying, were scandalized?" to whom He says: "Every plant which My heavenly Father has not planted shall be rooted up; let them alone, they are blind leaders of the blind." ^B But when someone stumbles or is scandalized by things that are in our own power, then one must come to the remembrance of those words of the Lord to Peter, who said: "Then are the children free? But lest we should scandalize them, go to the sea, cast in a hook," and what follows; and those of the Apostle: "It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak."

QUESTION LXVIII

ANSWER. The Apostle says: "Prove all things; hold fast that which is good. Abstain from all appearance of evil"; and "Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Since the Apostle admonishes these things, it is left manifest that if anything is commanded that is consonant with the precept of the Lord, or conducive to it, one must accept it with all zeal and diligence, so that the admonition of the Apostle may be fulfilled: ^D "Forbearing one another in love of Christ." But if anything is ordered by someone that is contrary to the precept of Christ, and violates or contaminates it, then it is the time to say: "We ought to obey God rather than men"; and that of the Lord must be brought to remembrance: "My sheep do not follow a stranger, but will flee from him: for they know not the voice of strangers."

QUESTION LXIX

ANSWER. This commandment teaches us not to trust in ourselves, but in God. For when the Lord prohibited anxious care, He added the promise, saying: "For your Father knoweth what things ye have need of, before ye ask Him." Such was the Apostle, saying: "We have had the sentence of death in ourselves, that we should not trust"

we are not trusting in ourselves, but in God, who raises the dead. ^A This kind of resolve is also greatly aided by an ardent zeal for the commandments of God and an insatiable desire, by which he who is held is not even at leisure to be distracted by bodily needs.

QUESTION LXX.

RESPONSE. Since the Lord says at one time, "Judge not, and you shall not be judged," and at another, "Judge righteous judgment," we are not forbidden from judging altogether, but are taught to know the difference in judging. ^B Therefore, if something is uncertain and not manifest, one ought not to judge a brother, as the Apostle says about such things: "Judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts." But to defend the judgments of God is an unavoidable necessity, lest one fall into his wrath. For he says: "Rebuke the sinner before all." Unless one is doing the same things as the one being accused, such that he is unable to judge his brother with confidence. For the Lord says: "First cast the beam out of your own eye, and then you will see clearly to cast the speck out of your brother’s eye."

*From Chrysostom on Matthew.* Many of the foolish seculars are wont to do this especially against the monks. When they see one of the monks ^C having something superfluous, they throw the Lord's law at him, though they themselves usurp and possess countless things. And if they see him taking food a little more daintily and copiously, they become bitter accusers, though they themselves get drunk and gluttonize every day, not knowing that along with their own sins they are collecting from this a greater fire for themselves, and furthermore, they deprive themselves of all defense. Whence the Lord adds, saying: "Why do you see the speck that is in your brother’s eye, but do not consider the beam that is in your own eye?"

QUESTION LXXI.

RESPONSE. ^D It should be noted that God did not make winter or the Sabbath evil. For it is written: "You have made summer and spring." We are in winter when the passions of the flesh dominate us; and in the Sabbath when we spend our life in idleness. Therefore he says: "Blessed is that servant whom, when the Lord comes, he will find watching."

QUESTION LXXII.

ANSWER OF SAINT EPHRAEM.

QUESTION LXXIII.

ANSWER. Those who deny the resurrection of the bodies... [index: entries preserved]

^B claim that souls receive their rewards without their bodies. They say, "The thief entered into paradise, but not with a body; it is evident, therefore, that there is no resurrection of bodies." Furthermore, when it was necessary to struggle, the body received the greater portion of the sweat, but when it is time for crowns, only the soul is crowned? Do you not hear Paul saying, "For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body," and, "This mortal must put on immortality"? Therefore, the Lord spoke to the thief concerning that which is about to take place beyond contradiction: "Today you will be with me in paradise," just as he says elsewhere: "He who does not believe in the Son has already been judged." Yet there is no resurrection yet, nor punishment; how then has he already been judged? By sin, certainly. And again: "He who believes in the Son has passed from death to life." He did not say "will pass," but "has passed"; he speaks of things that are about to occur without contradiction as if they had already occurred. Thus he also foretold to the thief what was entirely going to happen. For indeed, when doctors see someone whose case is desperate, they say that he is already dead and is a corpse, even though they see him still breathing; and just as he has no hope of salvation and is dead to the doctors, so too the thief, since he no longer expected a return to perdition, entered paradise by sentence, not by experience. ^C Thus also Adam heard: "In the day that you eat of the tree, you shall die the death." What then? Did he eat and die? In no way; for he lived nine hundred and thirty years after that day. How then did God say: "In that day you shall die"? By sentence, not by experience. Understand this for me also in the case of the thief, because the time for the retribution of works has not yet come. For the Apostle says concerning the just: "And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect."

From the Theological Oration on Caesarius

^A

QUESTION LXXIV.

That those who are saved shall be divided into three orders and states.

RESPONSE FROM IRENAEUS.

For then those who are deemed worthy of citizenship in heaven shall depart thither; others shall enjoy the delights of paradise; others shall possess the holy earth and the splendor of the city, with all the blessings that are provided for it ^C by God. For everywhere the Savior will be seen, as they who see him shall be worthy. That there is this difference of habitation is evident from the fact that some bear the hundredfold fruit, some the sixtyfold, and some the thirtyfold. Of these, some shall be taken up into the heavens, others shall dwell in paradise, and others shall inhabit the city. And for this reason, the Lord said: "In my Father's house there are many mansions"; for all things are of God, who provides for everyone a fitting habitation. ^D

QUESTION LXXV ^A Whence does a man know whether Christ dwells in him?

RESPONSE This question is similar to that of someone asking a pregnant woman, "How do you know that you have conceived in your womb?" Just as she does not need to learn this from another—for she knows it of herself and within herself, from the stopping of her periods, from the movements of the fetus within, and furthermore from her aversion to many foods—so too the soul does not need to learn from another when Christ dwells in it through the Holy Spirit. For immediately it sees the impure flows of wicked ^B affections, which were wont to follow from evil habit, being stilled and suppressed, and the craving for various foods lulled to sleep, and the sweetness of pleasure hated above all things; for the sweetness of honey is loathsome to every pregnant woman. When, therefore, the soul of a Christian perceives such proofs and evidence within itself, then it too, having become [filled] with the Spirit-bearing prophet, says to God: "Because of your fear, O Lord, we have conceived in the womb, and have been in pain, and have brought forth the spirit of your salvation, which we have wrought upon the earth." That this is indeed the proof of a true Christian, hear the Apostle saying: "Do you not recognize yourselves, that Jesus Christ is in you? Unless you are reprobates." ^C

QUESTION LXXVI ^A Can anyone explain those things which "eye has not seen, nor ear heard, nor have they ascended into the heart of man"?

RESPONSE It has been granted to some not only to explain these things, but even to possess them, of whom Christ says: "I and the Father will come, and we will make our abode with them"; for where Christ dwells and walks about, all knowledge also dwells. For it must be known that what is said, "Eye has not seen, nor ear heard," refers to matters of the past—that is, to the righteous who lived before Christ—nor shall they see; ^D just as Christ says: "Many prophets and righteous men desired to see what you see, and to hear what you hear, and did not hear." And again he says: "No one has seen God." He did not add: "Nor shall they ever see." He says: "Blessed are the pure in heart, for they shall see God." Therefore, if you please, pay close attention, and you will understand that, according to Paul, all those who exist have seen, and even now see, what the eye of those living under the Law did not see, nor ear hear, nor did it ascend into the heart of man under the Old Testament, which God has prepared for those who love him.

And he immediately added, saying: “But to us God has revealed them through his Spirit. For the Spirit searches even the deep things ^A of God.” Therefore, those things which the eye has not seen are known to those who are worthy and fit; although they are called ineffable and inexplicable, for the sake of those who are incapable of them. For in the same passage, the Apostle immediately adds: “The natural man does not perceive the things of the Spirit, for they are foolishness to him.” For they are known by the spirit and by spiritual men, and to them they are revealed. Therefore, strive to learn these things by deed and experience, and not by the bare word to no profit.

QUESTION LXXVII

What are those goods given to us by Christ, “into which the angels desire to look,” ^B as the prince of the apostles, Peter, says?

ANSWER

Some say that these are the things which the eye has not seen, nor ear heard, and which have not ascended into the heart of man. Others say that the mystery of the Eucharist was signified by the holy Peter. But what is the logic of this? For our unbloody sacrifice is performed, immolated, and attended as if by a guard by the holy angels. Therefore, it seems to me that the angels desire that in their own nature, just as in our flesh, the Word of God, who created that nature, should dwell according to ^C essence. Again, they desire that their nature also might be worshiped and glorified by us, sitting on the cherubic throne in the bosom of the Father, even as our nature in Christ is worshiped by them and by every visible and invisible creature. They also have another desire, namely, to receive the keys of the kingdom of heaven, and to sit upon twelve thrones judging like Christ, in the day of judgment, just as the fishermen are about to judge. ^D I would say that the Cherubim and Seraphim desire to be granted such boldness toward Christ as he had who reclined upon his breast, and also the sinful women who anointed and perfumed him. But I shall reveal to you that which is the greatest of all. Christ said: When he comes in the day of judgment, the powers of heaven shall be shaken by his fear and trembling; but the righteous he will examine, and he who created them shall pass by and serve them. These and such like are the goods given to us by Christ, into which the angels desire to look—that is, to enter.

QUESTION LXXVIII.

QUESTION LXXIX.

QUESTION LXXX.

were given to iniquity. At that time, therefore, whoever feared God and worked justice, just as Cornelius the Centurion did, was acceptable to God and was called a worshipper of God, whether he were a Jew or a Greek, just as the Ninevites and the friends of Job were worshippers of God. But when the doctrine of Christ had been promulgated, and the Apostles had been sent to instruct us concerning ^A baptism, hear what the Lord says to them: "Into whatsoever city you enter, and they receive not your words, going forth even shake off the dust of your feet against them. Amen I say to you: it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." How, therefore, shall he be acceptable to God who neither believes nor defers to the doctrine of Christ? For such a one neither fears God nor works justice. Understand in the same sense also that which was said by Paul, that before the preaching of the Gospel there was "glory and honor to every one that worketh good, to the Jew first, and to the Greek." But after the preaching, "If an angel," he says, "from heaven preach to you besides that which we have preached to you, let him be anathema."

QUESTION LXXXI.

ANSWER.

QUESTION LXXXII.

ANSWER. Yes; for Rahab the harlot was saved by the reception of the spies, and the thief by faith, and the harlot by weeping and lamentations.

If a man has sinned, and afterwards has performed certain merits in order to obtain pardon, and then again after those merits he sins, has he utterly lost the merits that he had performed?

it is not he who dissolves them. Furthermore, it is also towards the magnitude of the fault, and the magnitude of the merit. However, if he does not desist from the sin, but ends his life in it, every remission is taken away. Truly, such judgments as these only God knows.

^A QVESTIO LXXXIV. From what age are the sins of a man judged before God? ANSWER. There are various distinctions regarding this before God; for each person is judged according to their knowledge and wisdom; some from the twelfth year of age; others from an even later one.

^B QVESTIO LXXXV. For what reason, when fornication has a greater judgment than the blasphemy of heretics, yet when both are converted to repentance, the Church receives the heretic into communion immediately, but isolates the fornicator from the assembly of the faithful for some time? ANSWER. Because the one sin is voluntary; the other is through ignorance. Furthermore, [this is done] so that heretics may be encouraged more readily toward conversion, while fornicators may be rendered more hesitant toward their shameful act.

^C QVESTIO LXXXVI. Why do we not rebaptize those heretics who return to the Catholic Church? ANSWER. If this were accepted by custom, a person would not easily withdraw their foot from heresy, out of the fear of rebaptism. Moreover, it is known that through the imposition of priestly hands, with prayers joined to it, the Holy Spirit descends, and the Acts of the Apostles are a testimony to this.

^D QVESTIO LXXXVII. A famous question, spread through almost the whole world, is whether the day is prior to the night, or conversely, is the night prior to the day? ANSWER. Looking at the creation of the world as it is described by Moses, it is not possible for anyone to assert that the night is prior to the day. For on the first day God created the nature of true light, and afterwards evening was made, as the light set. "And there was evening, and there was morning, one day." But in truth, the new creature, as the Apostle calls it, the Church of Christ to be sure, is no longer subject to the Mosaic decrees. For [since] the Church of Christ no longer follows the Mosaic instruction...

yet Christ arose from the dead on the Sabbath, that is to say after the Sabbath; for this reason God ordained and commanded the Jews to begin the Sabbath from the evening, that is, from the setting of the sun on the Day of Preparation, so that they might not have a plausible pretext against us, who begin the Lord's Day from the evening of the Sabbath. God has done this so that you might learn that we have passed from darkness into light. Therefore we begin from darkness, but we end our day in light. ^A

QUESTION LXXXVIII.

RESPONSE.

Add to this, likewise, another wicked Manichæan dogma that springs up from this. What is it? This, that since God is prescient and foreknows all things before their birth, if He indeed wishes every man to be saved and no one to perish, why, having had foreknowledge of the apostasy of Julian the transgressor and the denial of Judas Iscariot, did He not rather predetermine and predefine a shorter limit of life for them, so that having died before their own downfall they might have been saved? And this objection can be raised regarding any monk or man leading a righteous life, who later falls away from the path of virtue and rushes to ruin. The cause therefore reverts to God. And it is necessary, then, to say one of two things: either that God did not have foreknowledge, or, if He did have foreknowledge, it is clear that He did not will them to gain salvation, but to perish. For if He wished them to be saved, He ought to have fixed the limits of their lives before their downfall. Therefore, ^C as I said before, it is well said that the limit of each one's life is the incomprehensible command of God. But if a fixed and unalterable predefinition of years is established and set for man, how does the Apostle say to the Corinthians that because they partook unworthily of the Eucharist, they become infirm and die? For if a limit of life is set, the Apostle would not have exhorted ^D

Solomon: “Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?” ^A He says the same, that death is brought upon children through the curses of parents. But we shall discuss these matters more copiously, God willing, at another time, bringing forward many reasons why a short life sometimes falls to the lot of the just, while a long life falls to the wicked; and at what age one who dies in infancy is to be reckoned; and why, likewise, those who think to build temples dedicated to Christian piety, and to accomplish other works beneficial to the public, depart hence before they put an end to their undertakings. Meanwhile, we have discoursed briefly on this question in this place also. To those who object the great Basil, as if he had established a predetermination of life, we respond that this holy Father understood by this term that definitive sentence: “Dust thou art, and unto dust shalt thou return.” ^B

QUESTION LXXXIX

All people, thirsting most eagerly and as if with a great thirst, desire to learn, even if only a little, and to know accurately what the soul of man is, and of what kind it is, and whence it consists, and how it acts in the body, and whither it departs after separation from the body?

ANSWER

It is manifest that those things which are passed over in the divine Scriptures ought not to be searched out with excessive curiosity; for those things the knowledge of which is profitable to us, God reveals, but those things the knowledge of which brings no utility, He hides. But because man is a contentious and curious animal, if I have been able to learn anything obscurely from the holy Fathers upon this matter, I shall endeavor to make it clear to you. It is known that man is said to be created to the image and likeness of God, because many things which exist in the divine nature by essence, exist as if by a shadow in a figure and likeness, that is to say in our soul, not by nature. ^C For example: we believe and confess that God, by His own nature, is incomprehensible, unnameable, invisible, untouchable, and incorruptible; therefore the soul also, subsisting as if to the image of God, is to us men incomprehensible, unlookable-upon, inexplicable, incapable of being touched, and exempt from corruption and death. Furthermore, it has the power of producing: for man begets man, and builds houses and cities; he plants trees, and embraces arts, sciences, and the faculty of speech with his mind, inasmuch as he is created to the image of God. Wherefore, just as no one of men from the ages has been able to say who and of what kind is the substance of the soul existing according to the image of God, so neither… ^D

is anyone able to explain the nature of man. Just as God makes manifest His own powers and operations through the material creatures that fall under our view ^A (I speak of heaven, air, sun, moon, rainfall, and earthquakes, and the sea, though He Himself remains invisible), so too does our soul, which is invisible and according to His image, manifest its own operations through its own body, which is seen, as through a certain world. Within, from the brain above—which is called the "little heaven" [uraniscus]—it has the ruling mind, like unto God who is above the heaven, as a governor and ruler, managing the body as if it were a certain world ^B. Therefore, if it should seem that one has received a grievous wound to the head, the mind immediately suffers, and the man can no longer discern or remember as before. Furthermore, the soul exercises its reasoning power through the heart, its desiring power through the liver, its laughing power through the spleen, its breathing power through the lungs, its reproductive power through the kidneys, its spirited power through the blood, its discerning power through the eyes, and its power of speech through the tongue. Wherefore, if the tongue is cut or removed, the faculty of speech ceases. So, in the same way, when the soul is separated from the whole body, it no longer speaks, nor remembers, nor becomes angry, nor sees; but it remains the immortal soul in a certain inward contemplation of itself, until it again receives its own body, now incorrupt, and thereafter performs incorrupt operations. But these things have been said regarding those who have ended their lives in sins. For those souls which have acquired the Holy Spirit, having become as it were a body and instrument to Him, it seems to me that through His illumination they are made joyful even after death, and ^C they glorify God and the Word intellectually, and intercede for one another, as we learn from the Scriptures.

It is necessary to know, however, that all the apparitions which occur in churches or at the tombs of the saints are performed through holy angels, by the permission of God. For how is it possible, since the resurrection of bodies has not yet occurred, and the bones and flesh of the saints are still dispersed, that we should see the saints themselves ^D as whole men, often appearing on horses, armed? But if you wish to contradict these things, tell me, I pray, by what reason it is that Paul, or Peter, or another apostle, or martyr, who is one, appears at the same time and the same hour in many places? For not even an angel is able to be present in different places at the very same moment, but this belongs to the uncircumscribed God alone.

^A But so that no one may think we are fabricating medical myths, hear the theological views of Scripture regarding souls. For that a soul separated from the body is deprived of the faculty of reasoning, hear what the Psalmist says concerning those who have died: "In that day," he says, "all their thoughts shall perish." And that they remember nothing, he says again: "There is no one in death who is mindful of thee, O God." But if they are not mindful of God, it is clear thereafter that they do not pray either. "For not even the dead," he says, "will praise thee, O Lord, nor all they who go down into Hades." And that they do not even see the world, hear the Prophet speaking about man: "For the spirit passed through in him, and he shall not exist, and he shall not know his place any longer."

How, then, do souls there recognize one another, given that they never saw one another in this life stripped — that is, separated from the body? For recognition arises from difference and from various distinct signs; but in that age no soul possesses a difference of form or figure by which it is distinguished from another, but for all there is one and an equal similarity of essence.

^B But not even after the resurrection shall we recognize one another by natural cognition. For there will not be there smallness or greatness of bodies, no whiteness, no blackness, no infancy, no old age; but such as Adam was, such shall we all rise who have departed this life since the world was founded. Just as grains which fall from an ear of corn and are buried as tiny seeds in the earth do not rise as small, but become full-grown ears, such as those were from which they fell. For the holy Fathers define resurrection as the restoration of the first man to his ancient state. By natural reason, therefore, no one recognizes the other; but by divine permission, many will recognize many. For it has even been said concerning the Jews that "they shall look on him whom they pierced."

^D *Note.* Saint Jerome against Vigilantius: "Will you put chains on the Apostles, so that they are held in custody until the day of judgment, and are not with their Lord, of whom it is written: 'They follow the Lamb whithersoever he goeth' (Apoc. xiv, 4)? If the Lamb is everywhere, therefore those who are with the Lamb must also be believed to be everywhere. And when the devil and demons wander the whole world, and by excessive speed are present everywhere, shall the martyrs, after the shedding of their blood, be kept enclosed, shut in a chest, and be unable to come forth from there?"

(73) This is not so. It can naturally remember and move itself. The testimonies of Scripture do nothing to the point. The sense of the first passage is that, at the time of death, all the plans of man cease, and whatever he had decreed to do in the future perishes. The sense of the second is that there is no one in death — that is, in damnation — who is mindful of God with an affection of love and reverence. The third similarly pertains to the damned, who do not praise God. The fourth is not sufficiently aptly invoked here. For the sense is: the vital spirit, or the actual bodily life, will not remain in man, but will be passing through in him, and will never subsist in the same state, because it will always be changed from infancy to boyhood, from boyhood to adolescence, etc. And it will not know its place any longer, that is, it will not return to the place from which it departed, nor will it see the age again which it once let go. Thus Cardinal Bellarmine on Psalm cii. That separated souls also recognize one another naturally, which this author denies, you will learn from the treatise of the Conimbricenses, *De anima separata*, disp. 5, art. 1, concl. 2. Even after the common resurrection of all, one will naturally recognize whom one knew in this life, and whom one did not know here, there also one will be able naturally to recognize who and what sort they were and are.

QUESTION XC.

RESPONSIO. No one has spoken clearly on this matter. Nevertheless, we can learn something from the words of Christ, namely that the souls of the just, following the soul of the holy thief into Paradise, exist there, as it seems to me. For even the divine Anthony, when he besought God to reveal to him the place of souls, saw the holy souls existing in Paradise. Similarly also the God-bearing Samson, and certain others of the Fathers. Again, the Old and New Testaments testify that the souls of the sinners are sent away into the prison of Hades as into a place of detention, just as the Lord also spoke concerning that rich man in the case of Lazarus. In like manner also David says: "Thou shall not leave my soul in Hades" (Ps. XV, 10). And: "O Lord, thou hast brought up my soul from Hades" (Ps. XXIX, 4). And again he says: "Let sinners be turned back into Hades" (Ps. IX, 18). Now, the saying "be turned back" signifies that the souls of these people had already been there; then they ascend and take back their own bodies, and thus the judgment of the Judge goes forth against them, saying: "Let sinners be turned back into Hades." It is clear that he who is turned back, ^B returns to whence he departed. Hades is the lowest place of the lowest underworld, a place by nature full of sorrow, into which Christ also descended by His immaculate and divine soul, that He might visit those who sat in darkness and the shadow of death.

QUESTION XCI.

RESPONSIO. From that entire narrative about the rich man and Lazarus, we learn that Christ wished to relate not a history, but a parable. That it is a parable, and a figurative type of discourse, is first evident from the fact that no one is to enter either into Gehenna or into the Kingdom of Heaven until the time of the general resurrection of the bodies. ^D While, therefore, the body lies in the grave, what sort of tongue ought the rich man to have had for speaking and for requesting a drop of water, so that he might be able to extinguish his flame?

^A Secondly, that those cast into the underworld do not see the righteous being caught up in the clouds and led into the kingdom of God above the peak of the heavens; to say nothing, as I have already said, of the fact that neither has perfect punishment nor retribution been given as yet, neither to the wicked nor to the righteous. For what kind of justice would this be, if, when soul and body have sinned together, the soul were to be punished or crowned without the body (80)? Hear Paul teaching these things about the righteous: "Having been proven by the testimony of faith, they did not receive the promises, God having provided something better for us, so that they might not be perfected without us." Elsewhere: "That each one of us may bring back what he has done through the body." By these he shows that, once the soul is set free from the body, none of these things is performed.

Furthermore, the souls of the wicked are tormented by a particular anguish and sad expectation. But the souls of the righteous enjoy joy and tranquility, and sometimes they present themselves to be seen by the living. A certain man related this to me, saying: "When I had diligently and earnestly called upon God that He might reveal to me the state and manner of life of the soul separated from the body, I saw myself in a dream at night led into a vineyard, and my body separated from me and lying lifeless at a small distance. I knew, indeed, that I was separated from the body, and that I had a sober mind and ^B understanding; yet it was not permitted me to struggle out of the dream. Nor could I form, or recognize, in what appearance and figure I was outside the body; only this much I understood, that my soul has a separate subsistence, and does not fall under imagination. For let no one think that the soul is dissolved and perishes after death like some smoke or cloud, just as the soul and breath of beasts perishes. And hear Christ, teaching us the subsistent and immortal nature of our soul, and saying: 'Do not fear those who kill the body, but cannot kill the soul.' Therefore, souls remain in distinct substance even after the death of the body, and man does not sow and, as it were, create an inanimate human in the womb, but a perfect and ensouled one (81): for neither did the body exist before the soul, nor the soul before the body, as Origen dreams. But heretics say that man sows and fashions an inanimate body. However, the soul of a brute lacking reason is that which, through an airy spirit in the blood, becomes a vital motion, which, since it consists of the elements, is once again—in the brute—

^A resolved within them as the animal dies. But the soul of man is a substance that partakes of reason, is immortal and intellectual, not having its existence from the elements but from God—of what nature it is, whence it is, and how it is, the Creator alone knows. That it is clear, every soul that is united to a body has a beginning, yet is without end: for even the souls of embryos and of those miscarried, after they have been fashioned into the likeness of God, neither die nor perish, but will be gathered together with us unto God in the resurrection, through the ineffable operation and omnipotence of God. These things ^B we have said to you briefly concerning the soul, not dogmatically, but in a friendly spirit. As for the rest, we beseech the brethren in Christ, and our orthodox teachers who correct us, to supply what is lacking in this disputation concerning souls.

QUESTION XCII

Many faithful hearts suffer a scandal and are struck by a grave doubt when they think upon the resurrection of bodies: how, namely, is the body, which has been devoured by unnumbered beasts and birds, and consumed by countless fishes, and buried and dissolved in the depths of the sea, gathered up again and able to be brought to the resurrection?

RESPONSE

The whole of the Christian, and all the mysteries of the Christian, is faith. But true faith is an assent devoid of curiosity. For when we wish to scrutinize curiously the words and deeds of the divine Scripture of God, we perish and are ^C submerged into the depths of unbelief. And this holds good not only regarding the resurrection of bodies, but also concerning our own original formation, if we do not embrace Scripture with a simple heart and an uncurious faith. For look, it says: "And God took dust from the earth, and fashioned man, and breathed into his face the breath of life." And again it says: "I heard your voice as you were walking in paradise." But since God lacks hands, being as He is incorporeal, how did He take dust? And since He does not possess a mouth, how did He breathe the breath of life into his face? And since He has neither feet nor a tongue, how did Adam hear His voice as He was walking, and how was he filled with fear? Do you see that one must receive the divine Scriptures with uncurious faith? For if you give place to Satan ^D to sow the curiosity of his reasoning and unbelief into your mind, he will not cease from casting scandals and offenses before you even regarding God Himself. Therefore, I exhort you, let us also receive the doctrine concerning the resurrection of bodies with faith, confessing that "the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and shall rise"

gent ^A. For if we believe Him to be omnipotent, He who brought man into being from nothing, it is certainly easier for Him to refashion and restore the creature which He formed and which death has dispersed. If we believe, as David sang, that the ends of the earth are in the hand of God, wherever a body may be carried, or even if it be dissolved, burned, or devoured, it is always in the hand of God, as are the water, the fire, and the beasts from which He brings forth the body that they received, ate, devoured, and submerged. For the body given over to death does not go away into destruction; but even if it be consumed by a thousand animals or other causes, it is resolved into the four elements of which it consists—that is, into heat, into water, into moisture, and into earth, into dryness; and in these elements, as if in a certain deposit, the body is preserved and kept until the day of the resurrection, when the power of God will raise it up again from them, just as He did from the beginning, when He created it.

And so that I may show by a certain physical argument that the lifeless body departs into the elements, pay attention. The vital and life-giving element in brute beasts, in humans, and in every living thing that moves is the blood—that is, the warm and operative motion of the element of fire; in brute beasts, it binds, holds together, and moves the three other elements. And because the blood is a bond, it follows that if it is excessively poured out or evacuated, whether from a man or from any ^B other animal, the animal immediately dies. If, however, it is not poured out, but its warm and vital motion and operation flow out, the animal likewise ends its life. Furthermore, that heat is the vital element, let the eggs of birds, which are hatched and vivified by warm brooding, provide proof to you. A cauldron full of water, when fire is set beneath it, also as it were revives and moves, and by boiling emits a certain sound. Moreover, Holy Scripture, where it speaks of the Samaritan woman, calls that water "living" which moves and leaps up with a sound. For this reason, perhaps, God says to God: "For with Thee is the fountain of life." For every fountain imitates our life, death, and resurrection. For water from a fountain is born, like an infant, in the dark, womb-like abyss; when the mature time arrives, it comes forth into the light, moves, ^C and immediately emits a sound. Afterward, when it is poured into a cauldron, like an amputated limb, it suddenly dies, having lost its motion. But when you apply fire beneath the cauldron, as if it were proper to the warm element to render things animate, it returns without delay to the condition it had at the fountain; for it revives and leaps up, and emits a sound while it revives. Likewise, plants, trees, and all things that are sown, if they were not warmed by the heat of the sun, would neither send forth roots, nor be endowed with life. But if into the light ^D

they come forth, they do not produce seed. Hence, winter, through the cold element, brings to plants unfruitfulness, and to animals sterility; by which it in a certain way imitates the grim gloom of death. The turtledove yields to the cold, the swallow hides, the nightingale falls silent; and men, as if in sepulchers, lie hidden in their winter quarters, and flee to the heat as if to life. And when life is separated from our body through the cooling and retreat of the warmth which is in the blood, the separation of the soul also takes place.

^B Therefore, if you were to open a body that is already dead, you will find bile, fluid, and phlegm in it, but never blood. For the hot element first retreats from the body; the moist comes second, and the cold third; finally, there remains in the grave and in the earth only the dry, that is, the dust which God took from the earth. The earth alone receives what is its own. The other three elements depart to their own places: heat into fire, cold into air, moisture into water. When, therefore, the resurrection takes place, the elements come together at the command of God into one, and the soul itself likewise will be joined with them, and the whole and entire man will rise again.

When, therefore, a doubt arises in you, looking at the lifeless dust and earth in the sepulcher, and you are in perplexity, wondering how this miserable ash can become animated, ^C and how an entire and solid man might be formed, turn your eyes immediately to yourself; you will see in yourself an image of the future resurrection of bodies already having taken place. For whence, tell me, did you arise and become an entire man? Did you not, formed from a vile, sordid, and tiny seed, emerge from the womb, as from a sepulcher, by the power of God? But if that which is lifeless—the dust—leads you away from faith and assent, and you say: "How does that which is lifeless produce that which is endowed with a soul?" If you are willing to look around, you will find from the foundation of the world many examples of the resurrection and regeneration ^D of animated things from that which is inanimate. The sun is inanimate, yet from it, as I have often said, proceeds the animated motion of all bodies. The waters are inanimate, and yet from them, both in the past and even now, various animals have been born and are being born, and birds flying on high, and as it were rising again. The earth is inanimate, and yet from it all beasts and reptiles have arisen. The air is inanimate; nevertheless, down to this present time, it exhibits to us the animated resurrection of birds. In like manner, turning your eyes to the other resurrections of animated things from the inanimate, believe that, by the power of God alone, there shall be an animated resurrection from your own inanimate dust and flesh. For He who by will alone, and by His word alone, brought into being from that which was not the incorporeal powers of the angels, and heaven and earth, and sea, and all the visible and invisible creation,

^A with much greater ease and without hindrance, by His word alone and command, He will raise and refashion the bodies of the dead, in such manner as He who is their sole Creator understands.

QUESTION XCIII.

ANSWER.

QUESTION XCIV.

ANSWER.

Perhaps you might say: Can anyone, from a delicate manner of living and from food and drink, fall into the falling sickness and become an energumen? ^D Hear what Christ says concerning certain of those possessed: “This kind of demon does not go out, except by prayer and fasting.” Therefore, if a demon is often to be expelled by fasting, it follows that by the permission of God, on account of pleasures, delights, gluttony, and other bodily causes, that same [demon] can enter into a man. Since, a short time before the siege...

of Cyprus, a certain philosopher and medic-sophist came to the oratory or church of Saint Epiphanius and, having seen the multitude of those suffering, said, "You can, by the help of God, through a properly instituted diet and through certain purges and bloodletting, be cured"; and having undertaken this by the command of the archbishop, he restored many to the desired health. ^A

QUESTION XCV

The question most frequently asked and most worn thin by everyone is this: how does it happen that some people, from their very birth and early childhood, are naturally meek, while others are irascible; some are lovers of this life and fornicators, while others are haters of women and continent; and others again are by nature generous? And not only this, but we see some naturally sagacious and very clever, while others are dull and stupid, and so on.

RESPONSE

Regarding this matter, we have spoken in a private treatise, in which, starting from the rising of the sun through the regions to the west, and again in a circle to the north, and thereafter, and even back to the east itself, we have shown that it is not God who makes this man temperate and that other man a fornicator; nor indeed this one irascible and the other long-suffering; but that this depends on the qualities and temperaments of regions, places, elements, airs, and the changes and variations of the seasons. Furthermore, there are physical causes that accompany the elements of the body, through the concurrence of which, in the time of conception, if the hot element should abound and superabound, the infant will be produced of ^B a hot temperament, a lover of life, and generous. If the conception should occur with the cold element dominating, that which is born will be of a colder and more chaste complexion or constitution. The same reasoning applies to the other two elements. For dryness produces a man who is irascible, bitter, sober, and sharp; while humidity produces a sluggish, lazy, material-immersed, gluttonous, and sordid man. For if we should say that this man was born and made evil by divine decree, not only will this man be excluded from a reward, but even the one studious of temperance [will be excluded], for God made the latter temperate; yet neither will the fornicator or the irascible man deserve punishment, since he was created such by God. ^C Whence it follows that prudence and temperance are from nature; these are not called virtues by the holy Fathers, but certain natural prerogatives and excellences, which the most vain astrologers babble are visited upon men by the position and movement of the stars. But, as I said before, ^D

we have spoken more fully about these matters in another place.

QUESTION XCVI.

^A All men rightly wonder and are astonished at the many admirable and stupendous things ^A which occur surrounding the death of men. For this reason, we desire to learn, at least to some extent, what the cause is why many men, even princes and kings, who are wicked and often become leaders and teachers of wicked doctrines, heresies, and impieties, and who bring harm to almost the whole world, prolong their lives for many years—their longevity resulting in the ruin of many—while others, heralds of piety, virtue, and religion, and who have been the cause of salvation for many souls, live for a short time and die in the flower of their youth. Again, others from among the Gentiles, desiring baptism, have died one or two days before being washed in the saving waters and attaining salvation, and thus have departed to the underworld burdened with their own sins. Others, having spent fifty or eighty years living a holy life and even shining with miracles, have fallen into heresy or fornication and departed from here still entangled in these base acts. Another impious prince, having fallen into illness or being caught in war, resolved within himself that if he should return with victory or rise from his bed, he would close the churches of the Christians and open the temples of idols; and having purposed this in his mind, he recovered and restored the idols. ^B Another prince, however, resolved the opposite, namely that if he were freed from his illness, he would open the Christian churches, close the shrines of idols, bestow alms, and free captives; and to make all things more secure, he made a will and called witnesses. Yet he did not recover his former health, but breathed his last while still liable to his sins, and nothing of those good things which he had established came to pass. Infinite examples of this kind may be observed daily. For this reason, those who are strangers to the faith hesitate, thinking that the world is borne along and ruled without Providence; but the faithful experience a certain doubt concerning the justice of God, which they dare not reveal to anyone, but are inwardly wounded in their hearts by grave scandal.

^D

ANSWER.

That it is a law and commandment of Scripture which says: "Seek not things that are too high for thee, and search not into things that are above thee," ^A we know, just as it is also written that the judgments of God are a great abyss. Yet, on the other hand, we are not ignorant of Him who says that He manifests His justices and judgments to Israel; to Israel, I say, the spiritual Israel in Christ. Israel, indeed, if you interpret it, means "a mind seeing God." Therefore, he who sees God is able, illuminated by the Holy Spirit, to perceive some of the judgments and mysteries of Christ. For, He says, the Spirit searches everything, even the deep things of God. For although it has been said: "Who has known—

the mind of the Lord?" ^A, yet Paul and those who follow Paul say: "We have the mind of Christ"; just as Jeremiah also testifies that God will not do any thing which He will not reveal to His servants the prophets.

But if He revealed the hidden and secret things of the heart to those who were under the Law, as David sings: "The uncertain and hidden things of your heart you have manifested to me," how much more will He reveal them to those who live under grace; who have learned the things that "eye has not seen, nor ear heard, nor have they entered into the heart of man"; who have entered into certain divine shrines, into which angels desire to look, as the divine Scripture testifies; who, with the Holy Spirit, possess also the Son and the Father, according to this promise of Christ which says: "I and the Father will come to him, and will make our abode with him." And again He says: ^B "No one knows the Father, except the Son, and he to whom the Son wills to reveal Him." If, therefore, God Himself and the almighty Father is revealed to the just in an ineffable spiritual way, how much more will He make known to them those things which are brought to pass concerning His creatures? And if He once notified all things in part to the Greeks who were worthy of this benefit, for their conversion and knowledge of God—things pertaining to heaven, earth, stars, sun, sea, elements, bodies, and spirits—how much more will He afford this benefit to those in whom He dwells as an inhabitant?

From the foundation of the world, ^C questions and various doubts, interrogations, and controversies have existed concerning these and other matters of this kind: and not about these alone, but also about others, such as why a holy man, while walking on the road, was suddenly extinguished; another expired in a bath; another, at the table, having taken a cup, drank with it the cup of death; another woman died while giving birth, another in the bridal chamber, an inviolate virgin, at the very time of the nuptial joy, breathed out her soul; another, ordained to the priesthood and destined for the gain of many souls, died on the third day, having contracted a disease. Regarding all of these, let him who can receive it with faith, receive it, and let him hear the solution of each one from the teaching of the holy Fathers.

^D In the beginning, when God created the heaven, and the earth, and the sea, and all this visible creation, He wondrously fashioned it out of four elements, as I have already said beforehand, out of fire, and water, earth, and air; from which also our body and that of animals is composed. God therefore has given to these four elements, as to certain leaders and charioteers, as His own will dictates, the power of administering, acting, and governing the corporeal nature produced from them, as if from certain fathers. Hence it is possible to see all terrestrial bodies—plants, clearly, and animals, and everything both animate and inanimate—moved, changed, aging, reviving, and corrupting according to the mixture and temperament of the airs and elements. If you doubt these things, tell me, whence

^A often comes a deadly plague upon animals, birds, and the fish of the sea, which have sinned in no way against God?

Therefore, our human body, too, taken from the earth and being of the same substance as these—mortal, corruptible, and having its composition from the very same elements from which animals also are constituted—is, as it seems to me, by a divine and primordial command, governed, led, increased, kept alive, afflicted with sickness, and finally brought to death by the elements, as if by certain progenitors of it, according to the Word of God. By "life" and "death," I mean that which naturally arises by divine power from the union and dissolution of the elements. For I know there are three classes of death: the first is that which generally and commonly happens to all; the second is the spiritual kind, such as that which once befell the Corinthians who were partaking unworthily, ^B and which was sent upon them by divine threat—the same kind as that which the firstborn of Egypt underwent; for this death was not brought upon them by the natural order and constitution of air or elements, but by divine indignation. The third is that which, through the ineffable judgment of God, sometimes befalls both the just and the unjust, when they are cast down, suffocated, or buried and concealed by the earth, as happened to the children of Job.

In like manner, we recognize two differences in life. The one is the common, natural kind, which, as I have often said, exists by the providence of God through the orderly and well-tempered governance of the elements. The other is that which is granted by God, I mean the life bestowed by Him, such as the life of fifteen years granted to Hezekiah during his illness, and that of Lazarus after his resurrection, and other ^C similar cases.

For we must, in addition to these things, understand that God, as Lord of life and death, of natures, of the elements, and of all things, adds life whenever and wherever He wills. And wherever He wills, He brings death even upon the just, as He says to Moses: "Let Aaron be added to his fathers," and again to Moses himself: "Ascend the mountain, and die." In my judgment, just as additions and successions and increases are often granted by God to Nebuchadnezzar, David, and certain other fathers of peoples and great kings of nations for the dignity and splendor of the people, so too, additions of years often accrue to the just; for God adds the life of the body beyond the natural life. But our discourse now is not about these rare additions and subtractions by which God can extend or contract life, but rather about the common course of life and death, to which the bodies of all men, being composed of elements, are subject: ^D how it is that in some regions these bodies remain healthy and long-lived, while in others, conversely, they sicken and...

have a short duration. ^A How is it that some places are frequently subject to plague, while other regions inhabited by impious peoples know nothing at all of such pestilence? And whence comes it that in the same place, and often within the same race of Greeks, Barbarians, or believers, some are prolific, though they be evil, while others are childless, though they be good? And again, why do some who practice piety have short lives, while others who are wicked finish their lives in old age? And for what reason are some snatched away while speechless and comatose, and die, while others, having been ill for a long time, do not die?

^B And that the investigation and demonstration of the matters proposed may be clearer by the grace of God, let us again assume a certain region, impious and lawless, serving the devil and in general knowing not what God is, but worshipping and serving stones and abominable wood and flies and monkeys. Tell me, then, you who say that a predetermination of the life of each person is prescribed by God for the sake of what is beneficial: how and for what reason do some of the natives of that impious city pass out of this life as centenarians, while others reach only fifty years? Some are childless, others blessed with many children. Some are taken while going about their daily business, while others wrestle with death for five or even ten days, being troubled, and thus are separated from the body, whereas others yield up their souls peacefully and calmly. Tell me, then, since all of them are impious and wicked, whence is it that some of them have passed their whole time in health, while others are sickly and endure many ailments? And some have many children, while others are childless? And some died while walking about, while others have been ill for a long time before dying? And some are a hundred years old, while others are two hundred? Others are infants, and others still at the breast have departed this life? He who praises and asserts a predetermination of the timing of life falls into error regarding God in these matters. For if there is foreknowledge, as indeed there is, for what reason did He predetermine five hundred years of life for this idolater, as you say, and for that one again a hundred? And why did He take this pure infant, innocent of his father's idolatry, out of this life? ^C For if these things happened according to predetermination, God will be found a respecter of persons, in that He takes the innocent one away from human affairs, but allots five hundred years to another, not being ignorant that he will consume all those years in idolatry.

^D But let these things not be so, may it never be! God is not the author of evils, according to the myths of the Manichaeans. For they say that the good and just God predetermined life for the good and just, but that the evil god, they say, causes the birth and the death of impious and wicked men. But the holy and apostolic teacher Clement, in the first discourse of his *On Providence and the Just Judgment of God*, writes something of this kind: "Just as it is possible even now for a man to form a man, in the manner in which Adam was formed, yet it is not done so, because He has granted to man the power of begetting men, by words..."

^A spoken to our nature: "Be fruitful and multiply, and replenish the earth." Thus, he says, by His omnipotent and providential power, He has arranged that the dissolution and death of bodies should take place in a certain natural sequence and order, through the transformation of the elements, according to His essential knowledge and comprehension. I heard the voice of a holy Father of Fathers teaching, that God, by His all-good and providential power, has essentially implanted in our nature both the generation through flesh, which is constituted by the power of God from the elements, and likewise its dissolution and decease. Therefore, whenever you see some men living to a great age who are impious, while some who are godfearing survive for only a few years, do not admit any absurd thought about God into your mind; but consider that divine providence has ^B decreed that the nature and temperament of the elements and of the air should be administered and governed according to the moments of the divine mind; that is to say, all that falls under our sight—the nature of cattle, of birds, of fish, and of humans—and both the birth and the destruction of their bodies. Hence, we see that when the moist and liquid element is infected with some plague, masses of fish die; when the earth is affected, cattle perish. If the cold of the air becomes excessive, destruction is brought upon the birds; if the element of fire, by the nod of God, burns too intensely, fatal destruction is spawned for men. Therefore, because of the motions, approaches, withdrawals, mixtures, and qualities of the elements according to the divine will, some regions ^C are free from deadly evils, as they enjoy dry and pure air, and likewise waters that are pure and suitable for preserving health. The waters of Jericho in the time of the prophet Elisha attest to this, for they brought forth sterility and death. Wherefore the prophet, intending to heal them, said: "Thus saith the Lord: I have healed these waters, and there shall not be in them any more death or sterility" (4 Kings 2:21). Do you hear, you who put forward these definitions for us, the prophetic and divine voice clearly testifying that death and sterility befall men from waters, just as, conversely, it is clear from the Egyptian waters, which are exceedingly productive and fertile, that life and fruitfulness come from water? If, by the permission of God, bodies perish through water, it follows that the same can happen from the other elements, according to certain increments or decrements.

If, however, these things are otherwise, tell me, why did God entrust the science of medicine to men, and prepare herbs and all kinds of other things suitable for healing? ^D Hence, as I at least think, physicians, with the approval of God, often deliver man from death. Therefore, the wise men of old diligently insisted to philosophers and physicians that they should explain as accurately as possible what the qualities of the elements and of the earth itself were in each region; for which, as slaves that are transported to the east

^A live for a long time; what are the conditions of that land which is toward the north, and thus they inquired in order concerning all the regions, so that they might learn as if by experience that there are stars, provinces, and waters that quickly destroy bodies brought there. And, indeed, not long ago, when I had journeyed to the Dead Sea, to the regions of Zoara ^B and Tetrapyrgia, where the airs are harsh, destructive, burning, and putrid, similar to those in Cyprus, I found that all the captives and their slaves who work the public fields were Cypriots. And when I wondered and desired to understand the cause of this matter, those who were in charge of the business gave me this answer: that the air of this place does not bear any bodies other than those from Cyprus. They added that captives frequently sent here from various other regions had exchanged life for death within a short space of time.

Therefore, it is clearly to be discerned from this that God, the creator and maker of all things, who from the beginning gave to each nature of created things its own proper operation, also gave to the elements, according to His own providence, knowledge, and will, the task of governing the birth, growth, and life of our bodies, and that death comes to the body through the movement, decay, growth, or division of these four elements. For at whatever hour and moment the warm and vital operation of the body, for some cause, ^C departs from the body, the man—who is a body composed of elements and enlivened by divine power through them—immediately dies and is thereafter dissolved. Because of these things, some infants die; because of these, even some embryos reach their end, according to a natural elemental cause and antipathy, the vital heat of the blood's operation having grown weak and departed, and being unable to enliven the body for long. For as I have already said, at whatever hour the warm and kinetic energy in the blood departs, the life of the body immediately separates from it. And for this reason, some who have suddenly fallen on the road have breathed their last. For this reason, others die at the table. For this reason, some wicked men grow to extreme old age. For this reason, some who had planned to do good did not reach their goal, but were destroyed beforehand. For this reason, some holy men who had fallen away died in such a state. For it seems to me that, just as all regions preserve foods and seeds for a long time—or the opposite—they do the same for human bodies. ^D Because of this, some pious people bury their children quickly, having met an untimely death, while conversely, the children of some wicked men live for a long time. For this reason, when a pestilence occurs in this city, infants die; in another city, mature men; in another, women and the elderly; and sometimes it is a plague, at other times a fever, and at other times an effervescence.

Sometimes, moreover, people die of a pleuritic condition during epidemics, according to the movement, increase, and decrease of the air and the elements, and the diversity and condition of various regions; yet not without the knowledge and will of God—far be it!—since all these things happen by that primordial movement and constitution of the elements which God instilled in them.

From this it happens, in my ^A judgment, that sometimes women who are eminent cultivators of piety suffer from sterility, as for example Sarah, Rebecca, and Anna; while others, who are wicked, are enriched with numerous offspring. Though perhaps I shall not be bold if I say that this happens from a certain natural and God-implanted disposition and cause. For often a woman, married successively to ten husbands, has brought them all to the grave, being filled with a most sharp and over-active humor and seed. Similarly, a man, for the same cause, having been married successively to many women, has buried them all. Some maintain that it happens in the same way—namely, from the temperament and difference of the elements—that some who are conspicuous for holiness struggle with death for many days and only with difficulty disentangle the soul from ^B the body; while others, covered with many sins, breathe out their soul quietly and without a struggle. The deaths of those who die of pleurisy are a testimony to this; for these, whether they be pious or impious, pass away without violence, eating, drinking, and speaking. For since the pleuritic disease consists of cold matter, it immediately suppresses the vital heat of the blood, and by this means prepares a more painless exit for the soul.

That, however, mortal causes for the most part arise from a redundancy of blood, I will demonstrate to you with three or four proofs. First, because infants, being of a hotter nature, frequently die. Second, because around ^C the time of Easter, when spring is beginning, when blood is too copious and is diminished by bloodletting, various kinds of death occur most especially. Third, because many of the dying expire after the sun has set, under cover of night, the cold of this time expelling the vital operation of the blood and chilling the sick person. Hence, if you dissect the dead, you will find those three things—phlegm, black bile, and yellow bile—in the body, but you will not find blood.

But I do not want any envious person to rush in here and assert that we are introducing fate. For He is present who says, "Not one sparrow shall fall to the ground without the knowledge of our Father who is in heaven" (Matt. x, 29); for in His hand are the ends of the earth (Ps. xciv, 4), and He carries and transfers all things by the word of His power (Heb. i, 3). But this very God, the administrator and provider ^D of all things, who carries and governs all things by the nod of His power and by His word, created man from the beginning.

^A a composite being; for from an immortal and rational soul, and also from a body combined and formed of material elements, he subsists. He bestowed upon him two natural and essential administrations: the soul, to be the governor, and free will, which may lead the soul either to virtue or to vice, with God incurring no blame whatever for this matter; he furthermore gave the body for life, through the governance and administration of the elements by divine providence. Just as God, from the first origin of things, imparted to the sun the power of heating, to the moon the power of illuminating the darkness of the night, to the earth a generative or seminal force for the increase of things, to plants the power of bearing fruit, to animals the ability to procreate through the congress of male and female, and, to speak concisely, imparted to each nature its own proper faculty of acting; so too, in my opinion, He gave to the elements of bodies the administration and governance of life and death, so that they might possess these things under His providence.

It is very necessary for you to know this, so that whenever you see the impious prolonging their lives for many years ^B, while one man is extinguished quickly, and another is struck down in the very midst of familiar conversation; or when you see the children of some pious man all snatched away by death in infancy, while the sons of another wicked man reach old age; or this man, pleasing and dear to God, struggling with death for many days, while a pagan, alien to the true faith, breathes out his soul quietly and without disturbance; or this holy woman, remarkable for the innocence of her life, pressed by sterility, while that woman, turned away from true religion, is gladdened by a large progeny; or again, in this God-fearing region, diseases of every kind constantly spreading, while another province, lacking the true faith, is never infested by any contagion; in a word, when you see such stupendous and wonderful things, do not be aghast, nor conceive in your mind anything ^C unseemly or blasphemous against God, having been taught accurately from what has been said before that none of these things—and things like them—happen outside the knowledge and overlooking of the Creator, who governs all things; yet they take place in no other way than through the governance, order, and natural administration of the elements originally established by God. Moreover, we have not brought forth those things which we have said with a desire to define or to contend, but have adduced them as probable points and founded in conjecture, asking that those who are more learned may forgive us and supply our deficiencies. ^D

QUESTIO XCVII. Quid sit superbia? – What is pride?

RESPONSION. It is an opinion, as if one were to claim that whatever good he does within himself, he has from himself; not calling to mind Him who says: "All your righteousness before God is as a menstrual cloth" (Isa. LXIV, 6).

^A

QUESTION XCVIII.

QUESTION EXTRA ORDINEM.

QUESTION EXTRA ORDINEM.

QUESTION XCIX.

^A also to take another man with him, and then those two will not be one flesh, but three or four. But those who wish to live according to the norm of those who lived under the Law fall from the grace of Christ; for they, having reached the highest peak of impiety, sacrificed their sons and daughters to demons, from whom God does not require more than true religion and right judgment, as may be known from all the Scriptures of the Law. But to us, who have been redeemed by the blood of Christ, it falls to exhibit all temperance and philosophy ^B. For Adam and Eve bore the figure of the whole human race. Furthermore, to desire different women proceeds from an immoderate study of pleasure and a lack of the fear of God.

QUESTION C.

ANSWER. Certainly. Otherwise the devil, having seized this occasion to call him away from communion, will draw him back more often. Wherefore the Fathers do not restrain such a one, just as they do not repel from the reception of the holy Eucharist one who has been defiled by a nocturnal phantasm. Nevertheless, let us approach the divine mysteries with fear, just as the woman with the issue of blood approached Christ.

QUESTION EXTRA ORDINEM.

ANSWER. This question does not have a single answer. For there are some to whom daily communion is suitable; there are others to whom this is not fitting; and there are others to whom communion is not at all suitable.

QUESTION EXTRA ORDINEM.

ANSWER. Regarding this, I will explain to you the reason, not my own, but that of the Apostolic father Dionysius the Areopagite; for thus he says: In the monastery ^D of those who have fallen asleep...

^A ...if they are indeed minor and trivial, the sins of the deceased receive some benefit from the synaxes (that is, from the sacrifices) celebrated on their behalf; but if they are grievous and heinous, God has brought their matters to a close. Yet we ought not to torment ourselves with excessive anxiety regarding the state after death.

QUÆSTIO EXTRA ORDINEM (93)

RESPONSIO. Since the Lord says: "My yoke is sweet, and my burden light," it is clear that even the old man and the feeble can satisfy the law of Christ; for He has not commanded us to maintain virginity, nor to withdraw from all things that are in the world, nor to abstain from meat or wine; but rather this: that we love God and our neighbor, that we put aside the memory of injuries received, that we be humble, that we have compassion for others according to our strength, that we endure hardships, and that we show ourselves meek and peaceful. All these things even the infirm, the old, and the man joined in marriage can do, and by doing them he will attain salvation, even if he had committed all the crimes of king Manasseh.

QUESTION CI

RESPONSIO. Although the law and God say: "Eye for eye, and soul for soul," I cannot say: A soul for many souls. For there is a man who is worth more than ten thousand men, whether he be a teacher or a munificent provider for the needy: he who kills such a man has not killed one man, but an entire people, and is guilty of a thousand homicides, just as Herod, who killed the Forerunner, and the other wicked men who killed the apostles; for it would have been better for Nero to kill the whole of Rome, which was estranged from the faith of Christ, than to strike with the sword the Doctor of the world, ^C the blessed Paul.

QUESTION CII

RESPONSIO. Theft differs from theft, and iniquity from iniquity; for it is one thing to plunder something from a sacred place, and another from the produce of the earth or sea, or from the property of unbelievers. And it is another thing to do injury to the needy, to farmers, and to...

the greedy. However, God does not seek many things, but only the intention. But if you can by no means offer anything except from what has been unjustly acquired, it is expedient to spend it on good and honest causes. Nevertheless, things unjustly taken from the needy and farmers are not acceptable to God, but are detestable. ^A

QUESTION CIII.

RESPONSE. Even if we do not act, nevertheless, unless we blame ourselves for hearing and not acting, we are guilty; for to blame oneself is a part of salvation. ^B

QUESTION CIV.

RESPONSE. Three. The first is never to have sinned; the second is to have repented worthily. There is also a third way of obtaining salvation for those who have sinned, through temptations, afflictions, and patience according to what is said: "With bit and bridle constrain their jaws, those who do not approach you" (Ps. XXXI, 9), which is what happened to Nebuchadnezzar (Dan. IV). For sometimes God casts the sinner who does not repent into temptation, and through temptations he comes to humility; and through this humility he is saved without many ascetic actions, as can be seen in the publican and the thief. ^C

QUESTION CV.

RESPONSE. Weeping for God’s sake is a gift of God, granted to man through the Holy Spirit—a second baptism, and I dare to say, one more necessary than the baptism of the pool; for the first baptism is stained by almost everyone as life progresses; but through tears, as if by water and the Spirit, we are cleansed. Therefore, from this we also refute the Jews and the Arabs, for they do not possess the Holy Spirit. For none of them, while pouring out prayers, ever shed a single tear for their own sins. There are, however, among us some whose hearts are naturally harder and drier, especially those who are irascible, bitter, and choleric. And again, there are some naturally endowed with tender and flexible hearts. He, therefore, who is by nature hard-hearted and incapable of compunction, ^D

^A nor able to weep for the dead, nor for his own children, nor for any other calamity, or to groan toward God, let him beat his breast, restrain his laughter, and cast down his eyes; and in this way God will grant him tears. It must be known, however, that prayer performed in your innermost room is far more fruitful than that which is performed in the church before everyone.

EXTRAORDINARY QUESTION.

RESPONSE.

QUESTION CVI.

RESPONSE.

Again, one stands as a servant who loves his master, and advancing from this, converses with God ^C as a hired worker, free and released from all debt. Finally, the soul, having been lightened in the course of time of the burden by which it was pressed, speaks and stands before God as a friend to a friend, and as a bride to her own bridegroom, and as a son to his own father, where there is no longer any room left for fear, nor any thought of the punishment to be inflicted, but everything is nothing other than charity, constant joy, unfailing freedom, gladness of soul, exultation, and endless rejoicing, as those who have been raised by the grace of Christ to such heights ^D report to us.

QUESTION CVII.

RESPONSE.

the discernment of good and evil. Therefore, whatever a man shall do for God, with a simple heart and good intention, he shall have no condemnation from those things. ^B

QUESTION CVIII. Num deceat Christianum sortes ducere?

ANSWER. We find nowhere any permission from the Fathers to do this, since they number sorcerers, as being alien to the true faith, with enchanters and fortune-tellers. Whoever therefore thinks to cast lots must before all things call upon God, and when prayers are finished, let him cast lots, having first consulted God whether this is to be done for the sake of this or that business; and if He permits you, cast [them], but if He forbids you, do not cast.

Question 109. If there is a believer who harasses me, and I cannot be reconciled to him, nor greet him with my whole heart, but only with my lips, what should I do? Should I reconcile with him even if only superficially, or should I separate myself from him entirely?

ANSWER. Be reconciled to him even if only with the mouth; for often from this, by way of progression, perfect charity is obtained. It is better for you to be half-dry than to be totally dry.

Extraordinary Question. In what sense is it to be understood: 'For if two or three of you agree on earth about anything they ask, it will be done for them by my Father'?

ANSWER. The Lord, who knows the varied delusions and pride ^C of man, wishes that we should not put our trust in ourselves, even if we possess a virtuous life and holiness, but that, when we ask for anything, we should deem ourselves unworthy to obtain our desire, and therefore take others of the same mind and sentiment to join in our entreaties and to agree with us. For he who prays alone and receives [what he asks], often in elation...

but when many pray and are heard, they ^A remain within the bounds of humility. I have often done this with others and succeeded, and I now counsel you to do the same in your petitions to God. For when two or three pray with their whole soul about a matter, or often also fast for a second or third day, the heart of the one seeking to act is certainly assured, whether through a vision or in some other way.

QUESTION CX.

ANSWER

QUESTION CXI.

ANSWER

QUESTION CXII.

ANSWER

that "death," that is to say, the devil, "reigned from Adam unto Moses," that is, unto the completion of the law, "even over them that had not sinned after the likeness of the transgression of Adam," that is, even over the souls of the saints. ^A

QUESTION CXIII.

ANSWER.

QUESTION CXIV.

ANSWER.

for one, by the will of God, to escape that contagion which arises from the air, when he moves himself to other healthy places; but you will not escape that which is brought on by the threat of God, wherever you may flee, even if you were to penetrate beneath the depths of the earth; for you must die. If, however, death has not yet been decreed against him, he will not die. But let no one, when hearing us assert that a pestilential contagion arises from the air, think that it arises without the nod of God. For it is written: “Two sparrows are sold for a farthing, and one of them shall not fall upon the ground without the will of my Father who is in heaven” (Luke XII, 6). Therefore, all things that the stars and other creatures produce naturally, are brought about by the nod of God. ^B

QUESTION CXV.

ANSWER.

QUESTION CXVI.

QUESTION CXVII.

^A a king has treasuries and precious houses, where his necessary mysteries are transacted, in whom does he place his trust, in his faithful men or in the faithless? They answered him: It is manifest that the king entrusts such houses to those who are most faithful of all his men. Then the orthodox man, answering, said to them: Learn, therefore, that there is no true faith on earth except that which the catholic Church professes. And for this reason God has entrusted to us all His holy and necessary places, in which, during the time of His pilgrimage, He performed His mysteries; that is, Nazareth, Mount Tabor, Bethlehem, the Jordan, Mount Sion, Golgotha, the Resurrection; and not only these, but also Mount Sinai—in a word, all the other places of the New and Old Testament, which we, who follow the catholic Church, possess. If, therefore, we think wrongly regarding divine matters, but you think rightly, God did not act correctly when He handed over His holy places to us. If you object ^B that we hold these places by regal and tyrannical power, you are proved to be lying. For see, when the Barbarians hold the region in which the holy places are situated, God has not allowed them to be taken away from us. But if, as is probable, you intend to say that the Arians held the holy places not long ago, we reply that this certainly happened by tyrannical violence. But they were in vain, for God immediately restored the holy places to us orthodox worshippers. And now the seven-hundredth year is passing. Having heard these things, the heretics, shamed, departed.

QUESTION CXVIII

ANSWER. Because all the sects of the nations destitute of baptism are pleasing and acceptable ^C to the devil; wherefore he ceases to fight against them. He directs his darts solely against the faith of Christ, as against that which is opposed and adverse to him, and which often dominates him. That the matter is so, you may learn from this: before Christ's advent, there was no nation that worshipped God, except the Israelites. Hence, the evil daemon could not wage wars except against them. For that reason we know their tribes to have been divided, their kingdom ^D rent, and they themselves often worn down by mutual wars and split into various sects and heresies. Nor did they fight for God in their heresies and schisms, but for idols, as it appears from the books of Kings and from the prophets, from whom Jeremiah says, "According to the number of the cities of Israel were their gods," and the heresies of the vain faith

^A of theirs and their schisms. Therefore, just as now, so also then, while every impious nation had one faith, Satan split the God-fearing nation of Israel into myriad faiths.

QUESTION CXIX

ANSWER

QUESTION CXX

ANSWER

QUESTION CXXI

ANSWER

QUESTION CXXII.

QUESTION CXXIII.

QUESTION CXXIV.

QUESTION CXXV.

^A hear the decrees of God against men as they hover in the air. But this is impossible; for God does not perform all things by a cry of the voice, but by an inaudible and ineffable counsel. In my judgment, therefore, since Satan is a subtle spirit and devoid of a body, he knows and investigates, more than any physician, the faculties, operations, and the increases and decreases of vital life which the body possesses through the blood. And from this he conjectures the life of a man, not with certainty, but probably. The same must be said of fortune-tellers and ventriloquists (pythonesses). For, since demons are slight and subtle spirits, they easily observe who has taken this person or that by kidnapping, and where he has hidden the stolen goods. They can indicate these and similar things. Just as also, when they see heavy rains falling in India, they often predict to certain inhabitants of Egypt that the Nile will rise high. But if someone asks them for the measure—that is, to what cubit or digit the Nile will rise—they immediately fall silent, nor do they know how to predict what is to come. ^B

QUESTION CXXVI.

QUESTION CXXVII.

^A surrender themselves to lasciviousness through frequent coitus, do not retain the seed, just as happens with prostitutes; for they conceive with difficulty. Therefore, in various places, certain wealthy people who abound in luxuries desire children and do not obtain them. The poor, however, often account for a large number of offspring: for nature, dried out by poverty, suddenly—like thirsty earth—grasps at the moisture of the seed that is cast into it. Let those who lead a most needy life among us be witnesses—beggars, wanderers, and Arabs, to whom barely enough bread is available, yet who are thronged by an innumerable offspring. Often, too, milk, as those most skilled in medical science report, by reason of a perverse humor and temperament, destroys the infant.

If an adversary should say to me: "What then? Is it outside of God’s knowledge that a man should abound in many children, live, or die?" I will reply: those things which occur naturally through created things—elements, air, temperaments, waters, and milk—are not brought about without the nod of God; for from him, immediately from their first origin, all created things received, according to his will and providence, their natural actions flowing from their essence. Tell me, whence is there in the basilisk the ^B power of killing, and in the viper a lethal poison, while in other little animals resides the faculty of healing and casting off poisonous evils? Whence are some plants and herbs baneful, while others are harmless, fit for purging and healing? After some parents, as if divinely instructed, noticed these and similar things, and saw that the first, second, and third offspring they had suckled had met their end, they ceased thereafter to nurse those born from them. Nevertheless, in all these things we must exclaim: "How great are thy works, O Lord! in wisdom hast thou made them all" (Ps. CIII, 24).

However, I will bring forward yet another solid and effective argument, one that would convince even a very contentious person, to demonstrate that by the decree of God our body is administered, vivified, and perfected through the elements; and perhaps not the body alone, but we ourselves, and even the motions and actions of the incorporeal soul. For observe: at the beginning of the day, when the motion of the bile is wont to occur in the morning, we are ^C more sharp and vehement. Then, after taking food and a moderate amount of wine, we assume a more peaceful and quiet mind. When we go on a journey and are exhausted by much labor, our soul then languishes and relaxes; and sometimes at night, when the mind is at rest and clearly clear-headed, the rest itself stirs up a tumult. Sometimes, from the tumult or a certain heat of the body that is in conflict, the mind is wont to be, as it were, poured out beyond the body. Therefore, when the body is still infantile and imperfect, our mind is likewise infantile, imperfect, and foolish, so that it avails of no faculty of discernment; but as the limbs enlarge and grow, our mind also, by a certain progression, ^D

is increased and illumined. If, therefore, even this incorporeal and invisible faculty of our soul and mind is governed, increased, led, and directed by the temperament of the elements and of the body, by the command of God, then do not doubt further, when you ^A hear that the generation, growth, coagmentation, and dissolution of the body, which is composed of matter, are ascribed to the elements by the providence of God.

Indeed, even inanimate plants ^B are wont to be conformed to the constitution of the elements and the air. Therefore this region does not produce palms; another does not bear olive groves; another is without vineyards; another lacks acorns. Hence, the more precise cosmographers affirm that Paradise tends more to the east than all other parts of this universe, and that it is as if a certain altar of it. For "the Lord planted a paradise in Eden in the east" (Gen. II, 8); near to which is the region of the Indians, and almost all the most fragrant and odoriferous aromatics receive their fragrance and sweetness from the most odoriferous plants of Paradise, the winds carrying and distributing the fragrance, in the likeness of those plants which, through the winds, receive the seed from the sea and infuse it into others. All sweetness, especially that which Indian aromatics exhale, prepared without the humidity of oil or similar things, is healthful and preserves the human body; just as, conversely, stench corrupts it. ^C Whence a certain philosopher says: If you happen upon one who is dying, before he loses his mind, he can, by a certain preparation of aromatics, have his reason kept unimpaired for half an hour, so that he may be able to dispose of his affairs.

QUESTION CXXVIII.

What is the talent which the Lord threatens that He will take away from the wicked servant at the consummation of the world, and give to those who had traded excellently with the five talents (cf. Matth. XXV, 28)?

ANSWER.

Some say it is the Holy Spirit, which he had received in baptism. I do not agree with them: for he who had received five talents also had the Holy Spirit himself and did not stand in need of another spirit. Hence we learn that God sometimes bestows various graces and gifts even upon the unworthy and those ^D turned away from the true faith, so that, having revered the Giver, they might transfer themselves to the path of virtue. But since certain wicked men were ignorant of this, they thought themselves to be righteous by their own endeavor; and being puffed up and blinded by the gift with which they were honored, and being deprived of the same in the other life, they descended into hell.

^A *From Saint Basil, from the book on the Holy Spirit.* "For in the splendors of the saints there are many mansions with the Father," that is, differences of dignities. "For as star differs from star in glory, so also is the resurrection of the dead." Those, therefore, who are sealed by the Holy Spirit unto the day of redemption, and who have kept the firstfruits of the Holy Spirit which they received whole and undefiled, shall hear that word: "Well done, good and faithful servant; you have been faithful over a few things, I will set you over many." Likewise, those who have grieved the Holy Spirit by the wickedness of their conduct, or who have not labored with what was given to them, shall be deprived of what they have received—the grace being transferred to others—or, as one of the evangelists speaks, they shall be cut asunder, ^B that is, they shall be utterly alienated from the Holy Spirit. For although now He does not mingle with the unworthy, yet He appears to be present to those who have once been sealed, awaiting their salvation through conversion. But if the soul should utterly trample upon and profane the grace of the Spirit, then it shall be cut off from the soul entirely.

*In another codex, these are added:* I consider the parable of the talents to refer to every gift of God, so that everyone may multiply the grace which he has from God for the benefit of many; for no one is devoid of the grace of God. Therefore, whoever at any time keeps a grace of God for his own enjoyment, without benefiting others, shall be condemned as one who has hidden the talent.

QUESTION CXXIX.

ANSWER. It is not, as some suppose, that the Lord permits us to make friends for ourselves with the poor by means of things gathered from iniquity, so that they may receive us there into the eternal tabernacles; ^C rather, He called all those stored-up riches which are not necessary for our own use the mammon of iniquity; for he who is able to feed, or to save from famine, debt, or captivity, one who is perishing, and does not save him, he is unjust and a murderer, and not undeservedly shall he be condemned.

QUESTION CXXX.

ANSWER. Those in knowledge are as many as your own conscience convicts you of doing evil; those in ignorance are those you suppose to be good, while they are evil. ^D

^A It is also to be understood that many things are done out of ignorance by way of an excess of greater judgments. For all heresies seem to themselves to believe rightly. Even the heathens, who formerly punished the martyrs, thought they were acting clearly, and those who burned churches deemed this to be an offering made to God, and those who crucified Christ did not know what they were doing; and Herod, because of his oath, believed that he was rightly putting John to death; and the sister of Moses, struck by leprosy, thought that she was not unjustly casting curses upon Moses. It is necessary to know these things, lest we think that we will go unpunished if we have sinned in any matter out of ignorance.

QUESTION CXXXI.

RESPONSIO. I would not say so. For no one is more benevolent than God, who commanded that blood be poured out in return for blood. But if anyone, on account of faith, or on account of debts, or because of the anger of his master, or for a similar cause, is being dragged to death, it is a noble thing to bring aid to such a one. Furthermore, there are those who even save those guilty of death and include them in monasteries for the sake of penance: their zeal is not to be reproved.

QUESTION CXXXII.

RESPONSIO. If those who lived in the world, in marriage, and in public office, and who enjoyed created things, had not been pleasing to God in every age, perhaps those who make excuses for their sins would have a ready defense. But now it is clear from the divine Scriptures that almost all whom God held dear were pleasing to God even while in riches, in the world, and with offspring; I mean those around Abraham and Joseph, and their successors, and furthermore Moses and Daniel, and countless others. But this is also one of the wiles of the devil, to suggest to a man that it is impossible for him to be saved unless he renounces his lifestyle, becomes a monk, and departs into the deserts. For, charming and circumscribing many men with such ideas, he has caused them to procrastinate their renunciation by entertaining long-held hopes, and meanwhile, they have plunged themselves into every kind of vice, and finally, with their renunciation abandoned, they have descended to the punishment of eternal fire.

QUESTION CXXXIII.

ANSWER. Since he was a captive, he could not reconcile himself to God through money and alms. But regarding the wicked at the time of Nebuchadnezzar, whom Daniel wished to see saved if he were provided with the means through almsgivings, he appeared to him, saying: "O king, let my counsel be acceptable to you, and redeem your sins with alms, and your iniquities with mercies to the poor." ^B But what defense will we have on the day of judgment, especially the present generation, in such need and circumstance, seeing our brothers and fellow believers in nakedness, labor, and toil? For Israel was indeed once led into captivity, but it was not condemned into wildernesses, but was translated among states and peoples. Nevertheless, if you are unable, through lack of means, to sympathize with your brothers through money, I suggest to you a counsel truly saving for all men, the opulent as well as the needy. And what is this counsel? That whenever you recline at your table, and behold the abundance of various dishes set before you, you should groan, and condemning yourself, say: "O God, do not let such a supply of goods, with which You have heaped me, be imputed to my damnation! How many of our brothers at this moment yearn for a small crumb of bread! How many in the wilderness do not have even the water itself to satisfy their thirst, but are scorched by the heat of the sun!" ^C Likewise, when you go to your bed, revolve the same words in your mind. Do the same in the bath, in the square, and in the church, always weighing yourself as if on a scale, and pronouncing yourself guilty of damnation. And I believe that everyone who confesses with such thoughts, and condemns himself, finds a portion of mercy before God. But those who say: "For this reason God gave me riches, that I might eat, and drink, and enjoy pleasures, and if He had willed, He could surely have provided even to the beggar the matter of eating, drinking, and enjoying delicacies," have closed to themselves the door of the kingdom.

^D

QUESTION CXXXIV.

ANSWER. Many and diverse indeed are the ways and judgments of God, by which men are liberated from such death...

For God frequently delivers those who act as teachers or providers for the poor; and while He approves their intention, He delivers them for the salvation of others. He delivers others, too, because perhaps the matter for which they are determined to die does not carry as great a reward as they flatter themselves it does. Often, likewise, the devil is jealous, so that a man might not be crowned. There are furthermore many other ways, which it is not necessary to relate for the sake of those who do not grasp them. ^A

QUESTION CXXXV.

ANSWER. Humility does not consist in a person sinning and acknowledging himself to be a sinner and deserving of punishment. For every sinner has this estimation of himself, and perhaps even the demons do; hence they said to Christ: "Have you come here to destroy us before the time?" By saying "before the time," they signified that they know and expect that they will be condemned to Gehenna there. Hence the Scripture says: "Do you believe that God is one? Even the demons believe and shudder." Therefore, true humility is to persist in good works, while considering oneself unclean and unworthy of God, and expecting salvation only from God’s kindness. For whatever good works we perform, we do not repay God even for the very air we breathe. For even if we were to offer to God all things that we possess, He owes us no reward, since all things are His; moreover, no one who receives what is his own becomes a debtor to the one offering it. Furthermore, what shall we render to the Lord for our very birth? For the goods with which He has deigned to shower us? For children, for riches, for the dangers from which He has often delivered us? For the blood which He shed for us? And after these, for our sins which He has mercifully forgiven, and for the kingdom of heaven which He has promised us? ^{B C}

Since, therefore, we owe so many and such great things, and yet we pay nothing back, in what humility and contrition of heart ought we to abide at all times? So that we do not prefer ourselves to anyone, condemn no one, slander no one, put aside the memory of an injury [that has been done to us], love all, and sympathize with all. Let us desire the Lord with the same affection with which many desire their mistresses. For it is not rare that it happens that someone, being caught by the desire for some woman, has spent all his possessions so that he might obtain her filth. Let us fear God, at least as we fear wild beasts and dogs. For it often happens that when some are setting out to steal, they hear a little dog barking, and immediately turn back, not out of the fear of God, but because of the puppy. Therefore, let us fear God. Let us be affected in spirit as those condemned to death, who, bound in chains, ^D

^A are always anxious and full of cares and distresses, asking when the inquisitor and judge will come and pay to each the reward due for their deeds. For he who occupies himself with such cares is advanced to genuine humility.

QUESTION CXXXVI

What is the meaning of the statement: "If I distribute my goods to the poor, and if I deliver my body to be burned, but have not love, it profits me nothing"? How can anyone spend all his possessions on food for the needy outside of love?

ANSWER

There are some people who seem to perform many acts of almsgiving, but meanwhile are haters of their brothers, abusive, arrogant, unjust, mindful of injuries, and envious. By reason of such passions, their almsgiving becomes henceforth useless; for it seems to me that through such passions the lamps of the five virgins were extinguished, being deprived of such spiritual oil. ^B

QUESTION CXXXVII

Does the consummation of the world have a fixed terminal time, or not?

ANSWER

God indeed foreknows all things before they come into being. However, the holy Fathers say that the end of the world will occur when the world above and the number of just men is fulfilled and completed according to the number of the angels who fell. It is necessary for the world above to be filled, as Gregory also testifies. The utterance of the Apostle which says, "If anyone's work is burned up, he will suffer loss; though he himself will be saved, but only as through fire," ^C conveys this sentiment: that sin will perish there and will no longer exist; but he who committed the sin, being already free from corruption in the resurrection, will be saved in the fire—that is, he will remain and not be destroyed in it.

QUESTION CXXXVIII

Some receive with difficulty that apostolic saying which states: "Then, in the resurrection, the Son himself will also be subjected to the Father, who subjected all things to him."

ANSWER

Such a problem or question belongs to the Arians and Nestorians, who desire to show God to be lesser, a servant, and created. One must therefore ask them how the Son ^D will be subjected to the Father in the resurrection, as if he is now insubordinate? The same Apostle refutes them, saying, "Christ was obedient and subject to the same Father even unto death, even the death of the cross." If, therefore, he obeyed his own Father unto death, even the death of the cross, how could he be more subordinate in the resurrection?

Therefore, the body of Christ, which is the Church of those who shall attain salvation, with holy Paul as witness, will be subjected to the Father through Christ, and together with Christ worshipping the Father in the resurrection, as the Son addresses God and Father: "Behold, I and the children whom God has given me," ^A regarding me the Son, saying: "Ask of me," as to a genuine and consubstantial Son, "and I will give you the nations as your inheritance, and the ends of the earth as your possession. You shall shepherd them with a strong and mighty hand."

QUESTION CXXXIX.

ANSWER.

QUESTION CXL.

ANSWER.

whose violence, and lamentation, and distress, and darkness, the eye of God alone, which never sleeps, sees and knows; who also created, and chastised, and delivered them, and who will quickly visit them, the ^A Dayspring from on high, to enlighten those who sit in darkness and in the shadow of death, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever.

QUESTION CXLI.

If anyone should set for himself that which he deems to be good—for example, to abstain for a time from wine, or meat, or his own wife, or anything similar—but afterwards, through negligence, does not carry out this resolution, what must be done?

ANSWER.

First, he must condemn his own weakness and misery, in that he has determined something, yet failed to carry it out in practice. Next, there exists in the Euchologion ^B a prayer for this very purpose, by which the priest loosens the one who has bound himself; for priests have received from God the power to bind and to loose both in heaven and on earth. Similarly, if a man has sworn to do some evil thing contrary to the command of God, he is released both through his own repentance and through the prayer of the priest. For when Peter—as he himself surely thought—had sworn quite rightly, saying, "You shall never wash my feet," Christ, perceiving that he had decreed this perversely, immediately dissolved his resolution. But Herod, having purposed evil and confirmed it by an oath for the sake of Herodias, ^C holding his own oath to be binding, rushed into his own destruction. Therefore, it is advisable that you bind yourself neither to good nor to evil; for where there is an obligation, there also is transgression, as happened in the case of Adam.

Question CXLII.

How does the Apostle say, at one time, "Do not become foolish," and at another, "Do not be wise in your own eyes"?

ANSWER.

Every command is circumscribed by its own boundary. For when he had said, "Do not become foolish," he immediately added, "but understanding what the will ^D of God is"; and, "Do not be wise in your own sight, but fear the Lord," and, "Depart from every evil." So that he is a fool who does not understand the will of God; but he is "wise in his own eyes" who is led by his own thoughts, and does not walk in accordance with faith in the words of the Lord, "taking every thought captive into the obedience of Him."

QUESTION CXLIII

ANSWER It is necessary to examine how the first parent transmitted to us the condemnation imposed upon him for violating God's commandment. He was told: "You are earth, and to earth you shall return." He who was incorruptible soon became corruptible and submitted to the laws of death. After this fall, when he had begotten children, they emerged from him as from a corruptible being, and were themselves corruptible. Thus, we have become heirs of the curse brought upon Adam. For we are not punished as if we had personally violated that command of God along with him, but because, as I said, having become mortal, he transmitted sin into his seed. For we were born mortal from a mortal. But our Lord Jesus Christ, called the second Adam, ^B reformed and repaired us for incorruption, and in Him the force and power of the ancient curse has been dissolved. Whence He says: "As by a man came death, so also by a man the resurrection of the dead." Therefore, the universal and most general condemnation inflicted upon us because of the transgression of Adam is corruption and death; and likewise, through Christ, the perfect redemption happens to all generally, with no one excepted. For our nature in Him casts off the death that had been imposed upon it, because the first man begot man out of corruption. But the father of any one of us, even if he should be sanctified through the Holy Spirit and obtain the remission of sins, does not for that reason transmit this gift of his to us. For there is One who sanctifies all into incorruption, our Lord, by whom and from whom this gift ^C is distributed equally among all. Moreover, the remission of sin is one thing, and redemption from death is another. Everyone attains the remission of their own sins in Christ through the Holy Spirit. But we are all together delivered from the ancient corruption and sentence. "For death reigned from Adam until Moses," that is, the sentence of death was in force until the law.

Synodal decree from the Council of Carthage. (Cap. 109, 110.)

as the Catholic Church has always understood. For by this canon of faith, infants also, who could commit no sin of their own, are truly baptized for the remission of sins, that through regeneration what they contracted from their ancient origin might be cleansed in them.

QUESTION CXLIV.

ANSWER. Since there are four quarters of the world in which we live, and four universal winds, and the Church is spread over the whole earth, of which the Gospel is the pillar and foundation, and the spirit of life; it is fitting that four pillars should have been erected, from which the breathing spirit refreshes men and leads them to incorruption. From this it is clear that the Word, the craftsman of all things, who sits upon the Cherubim ^B and holds all things together, when He manifested Himself to men, gave us the fourfold Gospel, held together by one spirit, just as David, seeking His coming, says, "You who sit upon the Cherubim, manifest yourself." For the Cherubim consist of four faces, and their faces are images of the works to be accomplished by the Son of God. The first face, they say, is like a lion, signifying Christ's efficacy in action, His dominion, or principate, and royal power. The second, like a calf, indicating His sacerdotal and pontifical dignity. The third, having the face of a man, clearly delineating His presence in human flesh. The fourth, like a flying eagle, clarifies the gift of the Holy Spirit flying over the Church. And the Gospels, therefore, in which Christ resides, are in harmony with these. For that according to John explains that first and glorious generation from the Father, saying, "In the beginning was the Word." That according to Luke, as being of a sacerdotal character, begins from Zacharias the priest offering incense to God. For he knew that a fatted calf was being prepared, which they were to sacrifice on account of finding the younger son. The Gospel according to Matthew announces His generation according to man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham." That according to Mark took its beginning from the prophetic spirit, which comes upon men from on high, saying, "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet." And the Word of God Himself communed in His glorious divinity with the patriarchs who preceded Moses; to those truly

^A who were under the law, He prescribed the priestly order, laws, and institutions. Thereafter, having assumed human nature, He sent forth the gifts of the Holy Spirit to the whole earth, covering and protecting us with His own wings. What, therefore, is the conduct and way of acting of the Son of God, such also is the figure of the animals; and what the species of the animals is, such also is the character of the Gospel. For the animals are quadriform, the Gospel likewise is quadriform, as is the conduct and the way of acting of the Lord. And for this reason, four universal covenants were given to humanity: one in the celestial arc in the times of the Noetic flood; a second to Abraham by the sign of circumcision; a third was the legislation through Moses; a fourth through the Gospel, instituted by our Lord Jesus Christ. Since these things are so, they are altogether vain and ignorant, and even audacious, who spurn the established form of the Gospel and introduce either more or fewer faces of the Gospels: the former, ^B that they may appear to have discovered more than the truth allows, the latter, so that they may hold the economy and dispensation of God in contempt.

QUESTION CXLV.

ANSWER.

QUESTION CXLVI.

ANSWER. They were the Galileans who followed the doctrine of Judas the Galilean, whom Luke also mentions in the Acts of the Apostles. Judas taught, as Josephus also testifies in the final work of his *Judaic Antiquities*, belching forth multiple phantasies under the pretext of piety, that no one should even be addressed by the title of "lord" with the lips, and this neither for the sake of honor nor of urbanity and decency. From among these many, because they refused to call Caesar "lord," sustained most grievous punishments; who also taught that sacrifices to God were not

^A to be offered except according to the prescription of the Mosaic Law. For this reason they forbade the sacrifices commanded by the senate for the wellbeing of the emperor and the Roman nation. Rightly, therefore, did Pilate, angered at the Galileans for these things, order them to be slaughtered during the very sacrifices which they thought they were offering according to the institute of Moses, so that the blood of the offerers was mingled with the sacrifices being offered.

QUESTION CXLVII.

RESPONSIO. Many things, He says, you have spoken against me, that I am a deceiver and contrary to God. These things I say to you, not seeking revenge. For assuming indeed that you stumble against me because of the flesh with which I am clothed, for what reason do you also sin against the Holy Spirit? For you cannot say that He is unknown to you. Therefore, you shall be punished both here and there. Those things which you blasphemed against me, He says, before the passion, I forgive you, as well as the very attempt of the cross with which you afflicted me. But your offenses against the Holy Spirit, unless you repent, you shall pay for both here and there; for even among men some are punished both here and there, as the Sodomites, and these men themselves; for they paid the penalty here when they suffered those most extreme things at the capture of their city, and there they shall undergo ^C most grievous punishments. But others only there, as that rich man who feasted. Others only here, as the fornicator among the Corinthians. Others neither here nor there, just as the prophets and the apostles.

From the Asceticon of Saint Basil.

QUESTION CXLVIII.

RESPONSIO. Through the insufflation He grants them the authority and spiritual grace to remit sins; for He adds: "Whose sins you shall forgive, they are forgiven; and whose you shall retain, they are retained." But through the descent at Pentecost, He bestowed upon them the grace of His own baptism and the operation of signs. Hence

^A He says, "But you shall be baptized in the Holy Spirit"; and, "You shall receive power when the Holy Spirit has come upon you." For before the passion, the apostles did not perform healings by the Holy Spirit, but by the power and command given by Christ. "For," He says, "the Holy Spirit was not yet given, because Jesus was not yet glorified"; but He is glorified, having risen from the dead.

*Eusebius to Marinus.* That Holy Spirit which was breathed upon the apostles by Christ was indeed for the loosening and remitting of all sin. But what was promised—that they would be baptized in the Holy Spirit and partake of the power of operations—indicates the operative faculty of those miracles which they were to perform, as well as the power to undergo the future perils awaiting them. For before receiving this power, He did not wish them to preach to the nations or Gentiles, but commanded them to await and look for that power from on high to come upon them. The Apostle also, specifically distinguishing this gift from the other operations of the Holy Spirit, taught this, saying: "To another, the workings of miracles," and the prophecy says: "The Lord will give a word to those who preach the gospel with great power." When they did not yet partake of this power, they all denied Him and were scandalized at the time of the passion. But when they had all partaken of it, they turned back with testimonies and confessions on His behalf; for the Lord, renewing the human race—and, that grace which it had once lost, He restored to them by breathing into the faces of the disciples, saying—"Receive the Holy Spirit." ^B

QUESTION CXLIX.

ANSWER. Let David answer: "God is a righteous judge, strong and long-suffering." And: "Neither from the east, nor from the west, nor from the desert mountains, for God is the judge." ^C There was a judge in a certain city. In what city? Is this city a mimicry and a certain exemplar of the Church of God? "Glorious things are spoken of you, O city of God." This city is an image of the heavenly city, concerning which the Apostle says: "But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem." "There was a certain judge, who neither feared God, nor regarded man"; for God has neither a God whom He might fear, nor a man whom He might regard; for there is no respect of persons with Him. "And there was a widow in that city." For every soul possessed of authority, ^D sometimes by reason of its thought

^A having been brought under the power of the devil, who was at one time its husband, but who, having renounced him, embraces Christ, is a widow; and she prays day and night to the judge, saying: "Avenge me of mine adversary." Who is the adversary against whom we perpetually struggle? Let Saint Peter say: "Little children, be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist steadfast in the faith." What, then, does the judge say? "Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her coming she weary me." And the Lord adds, saying: "Hear what the judge of iniquity saith," and not of justice? He is a judge of the unjust; for "the law is not made for a righteous man."

QUESTION CL.

RESPONSE. When the Lord wished to make known to His disciples the aggression and attack of the Jews against Himself, He indicated it by the enigma of the sword. For when He had said, "Buy a sword," He added: "For it is written that this which is written concerning me must yet be accomplished in me: And he was reckoned with the transgressors." Thus He neither kept perfectly silent, lest they be disturbed by an unexpected attack, nor did He make it perfectly clear, lest they might be seized by some fear. But when the disciples said, "Behold, here are two swords," and did not understand what was said, He Himself says: "It is enough." Although it was not enough; for if He had wished them to use human aid, not even a hundred swords would have been enough. If, however, He did not wish that, then even two were superfluous. Nevertheless, He did not dissolve the enigma. And indeed He is seen doing this in many places. For when they do not understand what is said, He passes over it and leaves the understanding of the things that were said to the outcome of the events, entrusting it thereafter to the event itself, just as when He said: "Destroy this temple of God."

QUESTION CLI.

RESPONSE. He who loves his life is he who performs its illicit desires; but he who hates it is he who does not yield to it when it urges harmful things. He who wishes to save it—that is, he who desires to escape from dangers in a way he ought not—this man shall lose it; just as He called the death that happens to it in dangers, its salvation. "For he," He says, "shall find it unto life eternal."

QUESTION CLII. How are we to understand the three-day burial and the resurrection of Christ?

FROM SEVERUS OF ANTIOCH ^A We are accustomed to count each day from the evening and to join it with the preceding night as one. For thus also Moses, in the book of Exodus, when he was prescribing the rites of the Passover and the feast of Unleavened Bread, said: "Beginning from the fourteenth day of the first month, in the evening, you shall eat unleavened bread." And he counted the beginning of the following day from the preceding day. And the rest of the Sabbath he likewise delivered, so that the preceding night and the following day should be kept in leisure. And the Jews bear witness to this, observing it even until today, for they honor with cessation from work and with rest not the night that follows the Sabbath, but the one that precedes it. And we, too, in the observation of the Lord’s Day, honor the preceding night as joined with the day, and not the following night. For every natural ^B day-and-night is, as one might say, one body, and whatever anyone does within those twenty-four hours is said to have been done on that day. For example, when someone, having finished a short journey, returns to his own country or city, whether on the second or the third day of the week, or at any hour, everyone says that such a person arrived on the second or third day; and they reckon the whole day, which is one with the preceding night, to his journeying.

Therefore, we ought to reckon that period of the three-day burial from the time when the incarnate Son of God descended to the underworld; for from that time He was truly and in reality in the heart of the earth. But He was in the heart of the earth after He expired on the cross; for then He descended into the lower parts ^C of the earth, as the Apostle says. Therefore, from the emission of the spirit, those three days and nights must be counted. He gave up his spirit at the ninth hour of Preparation [Friday], with three hours of that day still remaining. Since, therefore, Friday is joined with the preceding night according to the custom handed down in the Holy Scriptures, we consider that the Lord spent the entire day and night of Friday in the heart of the earth. Then, after the setting of the sun, the Sabbath and its night, which the Jews also observe religiously, begin. This night alone (the whole and entire one), together with the following day, the Lord spent in the subterranean regions. With the Sabbath fulfilled and completed by the setting of the sun, the night of the Lord’s Day began, ^D to which night the following day is, according to the custom of the Scripture, consequently added. Thus we shall see the Lord to have risen from the dead in that specific day-and-night period of the Lord’s Day: for he who spent part of that day-and-night in the heart of the earth is considered to have spent the whole there; for the whole is known from the part. Therefore, on Friday He spent the final part of the day-and-night in the subterranean regions;

^A but on Sunday, the part of the first. And the whole of Saturday, through the entirety of the twenty-four hours, He made a day of mourning, completing the Jewish feast.

QUESTION CLIII.

RESPONSE

- ^A seph and James, the children of Joseph the carpenter from his previously deceased wife, was addressed and named as Theotokos. It was for this reason that the Jews, slandering the Lord, said: “Is not this the carpenter’s son? Is not his mother called Mary, and his brothers James, and Joseph, and Simon, and Judas?” It is for this reason that John, who theologized with such boldness, openly called her the mother of the Lord, while the other evangelists, being occupied for the most part with the economy and the dispensation, economically named her the mother of James and Joseph; for they were the first and most eminent children of Joseph. It is possible, however, to find her named by the evangelists after but one of the children of Joseph, namely “Mary of James” and “Mary of Joseph.” Mark, moreover, called her the mother of James the Less and of Joseph, since there was another James, the son of Alphaeus, who was one of the twelve. ^B

From the Panarion of Saint Epiphanius

Joseph was the brother of Cleopas; for both were born of Jacob, who was surnamed Panther. Joseph had as his wife Salome, of the tribe of Judah, from whom six children were born to him: four males and two females. The firstborn was James, surnamed the Just; then Joseph; afterwards Simon; after whom came Judas; and finally, in this order, Mary and Salome. And Mary, having taken Cleopas as her husband, was esteemed as the sister of the Theotokos Mary. Whence Saint John says: “Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary of Cleopas.” ^C

From Eusebius, to Marinus

In the passion of the Lord, we find three Marys in all, along with the other women. The first is the Theotokos; the second is her sister, Mary of Cleopas; and the third is the Magdalene. Some, however, say that there are two Magdalenes: one, she who went to the tomb late on the Sabbath, as Matthew writes; and another, who, as Saint John reports, went to the tomb in the morning. And that this [second] one is the same person mentioned by Mark, from whom He had cast out seven demons—for he adds this as if there were another Magdalene—is what Mark indicates by saying: “Now when he was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons.” Perhaps this is the same one to whom it was said, “Touch me not,” but not the one of whom Matthew writes. For although she is also called Magdalene, the sacred Scripture narrates different things about them. But if anyone should contend that there is one and the same Magdalene, the Scripture notwithstanding remains consistent with itself, nor can it be accused of any disagreement. They affirm the Magdalene to be the same person who ^D

not touching the Lord at first when she wept and did not believe, did touch Him when she was commanded by Him, along with the other Mary, to "grieve no more." For she finally adored Him as God, and no longer held Him for a man, as she did before when she wept and was still in unbelief.

Concerning the further question, how it is that in Matthew the Lord is said to have appeared to the disciples in Galilee on the mountain, ^A but in John by the Sea of Tiberias, we reply that Christ appeared to them not only once or twice, but frequently. Therefore, you would not be wrong to conclude that the appearance which Matthew narrates is the fourth, which he writes did not happen by the Sea of Galilee, but on the mountain to the eleven, saying: "And the eleven disciples went away into Galilee, into the mountain where Jesus had appointed them. And seeing Him, they adored." Nor would you be in error to say that after this, He was seen by the eleven apostles together with the seventy disciples, all gathered in one place. The Apostle certainly bears witness that He appeared to even more after the resurrection, saying: "That He rose again the third day according to the Scriptures; and that He was seen by Cephas; ^B and after that by the eleven; then He was seen by more than five hundred brethren at once." You see how often and to how many He showed Himself to be beheld after His resurrection. Indeed, He appeared to those who were hiding in Jerusalem for fear of the Jews, and before all men to Simon Peter, and of the women, to those who were with the Magdalene. Whence Luke also says, "For forty days appearing to them, and eating with them, He gave them the teachings of the kingdom of God."

Question CLIV.

RESPONSE. The Catholic Church is a figure of the intelligible world, the sensible world, and of man. ^C Of the intelligible world, the sanctuary or tabernacle is the symbol. Of the sensible world, the temple or that portion of the temple outside the sanctuary or choir is the symbol. As for man, the sanctuary is the image of the soul, and the temple is the image of the body. When the holy synaxis or mass is performed, the first entrance of the priest represents the first coming of Christ; the readings which are subsequently instituted signify the divine will, to which all must be informed and conformed. The holy Gospel exhibits the consummation of this age and the perfect abolition of the ancient error. The descent of the bishop from the throne, and the ^D expulsion of the catechumens, calls to our mind the second coming of Christ from heaven and the final separation of the righteous from the sinners, and the justice of God toward the

preparation of sins from the saints, and a retribution ^A worthy of each person’s merits. But the closing of the doors, the entrance of the holy mysteries, the divine greeting, and the recitation of the Creed by which we profess the faith, indicate the passing of sensible things, the manifestation of intelligible things, and the new succession to us of the transmitted mystery; the general concord of all with God and among themselves, their agreement, charity, and identity, and the thanksgiving for the ways in which we have attained salvation. The most holy Trisagion hymn, accustomed to be sung unceasingly by the angels, teaches us that the heavenly and earthly powers will praise God with harmonious voices in the life to come. Furthermore, the invocation of God the Father, and the utterance of that which follows: *One is holy*, and what comes after, and the participation in the holy mysteries, teaches that all are to be children and, as it were, kin of God.

Isidore of Pelusium, from his Letters

The priest announces peace to the Church from the height of the cathedra; he mimics the Lord when He was taken up into the heavens, when He both left and gave His blessing to His disciples. But that which is answered by the people: *And with thy spirit*, has this meaning: Thou hast granted us peace, O Lord—that is, mutual concord; but grant us peace, that is, such a union with Thee as cannot in any way be severed, so that being at peace through Thy Spirit—which Thou didst place within us in the beginning of creation—we may not be drawn away from Thy charity.

^C That pure linen cloth which is spread out under the ministry of the divine gifts is the ministry of Joseph of Arimathea. For as he, having wrapped the body of the Lord in a linen cloth, consigned it to the tomb, in the same way we, sanctifying the bread of oblation upon the linen cloth, find the body of Christ without doubt. That towel with which the deacons perform their office in the holy mysteries brings to our memory the humility of the Lord, who washed the feet of the disciples and wiped them. That cloak which the bishop wears upon his shoulders, and which is woven from wool, not from linen, signifies the skin of that sheep which the Lord sought when it had wandered, and having found it, carried it upon His shoulders. For the bishop, who bears the type of Christ, fulfills His office, and by wearing it shows to all that he is an imitator of that ^D good and great shepherd, who set before Himself the task of bearing the infirmities of all.

Saint Basil, from the book On the Holy Spirit (chap. 27)

Of the dogmas preserved in the Church, some we have derived from written teaching, while others we have received transmitted to us in secret from the tradition of the apostles. Both of which have the

^A same power regarding piety. And to this no one will contradict, whoever has even a slight acquaintance with ecclesiastical institutions. For if we undertook to reject unwritten customs as having no great power, we would unwittingly damage the vital elements of the Gospel, or rather, reduce the preaching to a mere name.

For instance, to mention first what is primary and most common: who has taught in writing that those who have placed their hope in the name of our Lord Jesus Christ should be marked with the sign of the cross? What Scripture has taught us to turn toward the east when we pray? Who among the saints has left us in writing the words of the Church used during the manifestation of the bread of the Eucharist and the cup of blessing? We are not content with those things that the Apostle or the Gospel mentions, but we say other things also, both before and after, as having great importance for the mystery, having received them from unwritten teaching. ^B

And concerning the blessing of the water of baptism and the oil of anointing, and furthermore the person being baptized, from what Scriptures do we have these? Is it not from a silent and mystical tradition? And as for the anointing with oil itself, what written discourse has taught it? And from where is the custom of triple immersion derived?

Moreover, the other things done in baptism, such as renouncing Satan and his angels, from what Scripture do we have them? Is it not from this private and hidden teaching, ^C which our Fathers guarded in silent and indescribable stillness, those holy men having been well instructed that the dignity of the mysteries should be preserved in silence? For how would it be reasonable for the teaching of those things which it is not even permitted for the uninitiated to behold to be paraded abroad in writing?

For "dogma" is one thing, and "proclamation" is another. For dogmas are kept silent, while proclamations are made public. There is also a species of silence in the obscurity employed by Scripture, which exercises the mind toward the contemplation of dogmas for the benefit of those who study the Scriptures. For this reason, we all turn toward the east when we pray, but few of us know that we are seeking our ancient homeland, the paradise which God planted in Eden in the east. ^D And we stand upright when we perform our prayers on the first day of the week, but not all of us know the reason. For we do not only remind ourselves, through standing to pray on the day of the resurrection, that as having risen with Christ we ought to seek those things which are above by the grace given to us, but also because that day appears in some way to be an image of the age to come. And so, although it is the beginning of days, it was not called "first" by Moses, but "one." "For it came to pass," he says, "evening and morning, day one" (Gen. 1, 5), as that which is frequently recalled.

^A And so, it is one, the very same, and the eighth day, signifying that one, true, and real eighth day, of which David ^B also made mention in some of the titles of the Psalms, showing forth through itself the state after this current time, the day that knows no pause, the day without evening, without successor, that endless and ageless eternity which knows neither end nor old age. It is necessary, therefore, that the Church should teach her foster children to complete their prayers standing on this day, so that by the constant reminder of that life which will never cease, we may not neglect to prepare provisions for that migration. Moreover, the whole time up to Pentecost is a reminder of the resurrection which we await in that age. For that one and first day, multiplied seven times, completes the seven weeks of the sacred Pentecost. For beginning from the first, it ends in the same. And by every genuflection and rising again, we show by our actions that because of sin we have fallen to the earth, and through the humanity of Him who created us, we have been called back to heaven.

The day would fail me if I were to go on recounting the mysteries of the Church which have been handed down without writing. I pass over other things; but this very profession of faith, by which we believe in the Father, and the Son, and the Holy Spirit—from what scriptures do we have it? If indeed, from the tradition of baptism, according to the mystery of piety, as we are baptized, so we ought also to believe, we exhibit a profession similar to our baptism: let them allow us, by the same logic, to glorify God in a similar way as we believe. But if they reject the mode of glorification as not handed down in writing, let them produce for us proof from the Scriptures both for the profession of faith and for the other things we commemorate. We say this: if nothing else is accepted without the Scriptures, then let not this be accepted either. But if very many hidden things have been accepted by us without writing, then along with many others, let us accept this as well. For I think it is apostolic to adhere also to unwritten traditions. "I praise you," he says, "that you remember all my instructions and hold to the traditions just as I handed them down to you, whether by word or by letter" (2 Thess. 2, 15).

^D From the same, from the book on the Holy Spirit. The Old Testament clearly proclaimed the Father, but the Son more obscurely; the New Testament manifested Him, and showed the divinity of the Holy Spirit. For it was not safe, while the divinity of the Father had not yet been fully conceded and made known, to speak openly of the Son; nor, while the divinity of the Son had not yet been received and broadcast, to labor much—to say something more daring—concerning the Holy Spirit, lest, as happens to those who are burdened by delicacies beyond their strength, they might cast their weaker eyes upon the solar light and be endangered regarding their whole faculty of vision. But by particular additions, and, as David called them, "ascents" (Ps. LXXXIII, 6), and by progressions from glory to glory and by advancements, the light of the Trinity shone forth to those who were more enlightened.

From the same, from the letter to Eubulus, how the Son and Word was begotten of the Father.

^A For just as our own word brings the obscure council-chamber of the soul into the light, so also the Son and Word of God manifested to the world the mystery hidden in the Father before the ages. And just as the word that proceeds does not leave the speaker naked, yet fills the hearer—for it comes to the hearer without departing from the speaker—so also the Word of God, existing in the Father, came to us in the flesh, neither separated from the Father by reason of nature, yet united to us by reason of grace, being God by nature, but Word by designation. For just as John, being man by nature, was called a "voice crying out" because of the impassibility of that nature—"In the beginning was the Word"—yet not a word without subsistence; for other words are the commandments and justifications of God. But the only-begotten Son is the Word, not pronounced in syllables and words, but the Word who bestows the Word of life. For He says: "If anyone hears my word, he has eternal life."

From the same, from the letter to Evagrius the monk.

^B In the way that the spoken word is indivisible from the soul that brings it forth, and yet nonetheless it falls into the minds of those who listen in such a way that it is not separated from the source, and yet is present in them, producing a union rather than a separation of their souls and ours; so likewise consider the Son for me as never separated from the Father, and again the Holy Spirit from Him, just as a thought is in the mind. For as it is not possible to conceive of any division or cleavage between the mind and the thought, and the soul, ^C so neither is it possible to conceive of any cleavage or division between the Holy Spirit, the Son, and the Father. For the nature of intelligible and divine things is indivisible. Or, in whatever way it is not possible to find division in the midst of the circle and the ray of the sun—but the ray is joined to the circle, and the circle, like an eye, sends out rays everywhere—so, like certain rays of the Father, the Word—the Son who expresses the Father—and the Holy Spirit have been sent out to us. For just as the rays of light, having an indivisible relationship among themselves according to nature, are neither separated from the light nor cut off from one another, ^D and send the grace of the light down to us, so also the Son and the Holy Spirit, the dual ray of the Father, reach out to us with the light of truth and are united to the Father. In the way that, in the case of some fountain of waters which gushes forth nectar-sweet water in abundance, it happens that a massive current and an irresistible stream is divided by that same current into two rivers; though having had the flow from one source from the beginning, they hold two distinct courses thereafter—no harm to the substance having been brought by the division that occurred, for even if there is a division in the course and the situation, if you look at the quality of the liquid, you will find it to be one and the same everywhere; and although the aforementioned rivers are far separated from one another and from the source...

they nevertheless possess their origin joined in perpetuity to the mother, which is the fountain. In a similar way, the Father, the source of everlasting life, sends forth a twofold, as it were, river—the Son, clearly, and the Holy Spirit—whose intellectual arrival has extended even to us, nor yet are they separated from the Father; for the nature of the celestial is indivisible, as we have said. ^A

On the difference between substance and nature according to external philosophers.

The term "substance" signifies the simple existence of beings—that is, being itself, in which all things participate in a general way. The term "nature" signifies the simple motion of beings; for all nature is in motion, and of created things, nothing is devoid of motion. Therefore, they call substance the simple and absolute subsistence of beings, but they call nature the motion of them simply, which they establish in five ways. ^B For it is either intellectual, or rational, or sensitive, or vegetative, or inanimate. Intellectual nature is found in angels, who act and communicate through the sole motions of the mind. Rational nature is in human beings, who bring forth the hidden motions of their heart through words and communicate them to others. Sensitive nature is found in beasts; for besides the faculty of nourishing, increasing, and generating, they possess also a sensitive faculty. Vegetative nature is in plants; for they also move according to their nutritive, augmentative, and ^C generative power. Inanimate nature is that which is in stones, by the power of which they also move according to quality and according to "where," that is, place: according to quality, when they are heated or cooled; according to "where," when they are transferred from place to place. And this is the opinion of the external philosophers concerning these names. But the teachers of the Church have used these names indifferently, and have called substance "nature," just as they have called ^D hypostasis "person." But to our God, who fills all things, be glory now and always, and to the ages of ages. Amen.

OF ANASTASIUS THE SINAITE, O DISCOURSE ON THE HOLY SYNAXIS AND ON NOT JUDGING AND NOT BEARING GRUDGES.

Bless, Father. ^A 447-449

The grace of the Holy Spirit, through all of Divine Scripture, always exhorts us to the practice of His divine commandments; but it urges and incites us most especially through that admonition of the prophet David which is sung daily in the psalmodies. For the book of the Psalms teaches piety, legislates concerning faith, instructs in temperance, leads to the fear of God, discourses on punishment, [and on] compunction, on continence, on repentance, on compassion, on the love of God, on the patience of God, on purity, on long-suffering, on fasting, on beneficence. For attendance and devotion ^B to prayer and the Divine Scriptures is the mother of all virtues. For through prayer we obtain every request and gift from God. For He says: "In the churches bless God," and "In the midst of the congregation I will praise thee." Whence the Prophet, as if from the person of God, sets before our eyes the necessity of ceaseless familiarity and conversation with God by these words: "Be still and know that I am God."

^B For outside of stillness and much persevering assiduity in the prayers and in the divine readings of the Scriptures, it is impossible either to obtain one's petitions or to know God truly. ^A We are handed over to many afflictions and straits on account of the blindness that holds us. For if, in the schools of the perishing arts, someone who has spent a long time often barely manages to learn a common trade, how much more must he who wishes to attain the knowledge of God and to succeed in pleasing Him be obliged to be still in God, and to have his own soul fervently and burningly winged towards Him until the end of life? Do you not see how those who have obtained temporal and fleeting authority, when the opportunity for acting is offered to them, are incited and propelled by their own thoughts as if by fire, so that each of them says: "What an opportunity I have seized! How widely I rule! How great an empire I possess! How happily all things turn out for me! Let me grow rich, let me build, let me plant, let me seize, let me expand, let me get ahead before a change of fortune and circumstance occurs. I will not wait, I will not delay. For I do not know what the coming day will bring." By these and such-like thoughts, the multitude of men, as if driven and pushed by demons, are hurried along, choked by the temptations and anxious cares of this life, and achieving nothing. ^B And there is no word for them concerning the soul, concerning death, concerning punishment, concerning judgment. But we almost entirely ignore and deceive ourselves. And if this were the only evil, it would be a lighter one; but we also hate one another, and we slander, and plot, and envy, and calumniate, and jeer at one another; and none of us gives heed to his own sins, none is anxious about his own burden; ^C but we curiously examine the sins of our neighbors, while we are filled with mire up to the neck, and we are not at all concerned about this. Until old age we care for the concerns of others, and not even in that very old age do we examine our own evils. And we see the small faults of our brethren, but we do not see the beam that is in our own eye. We are weighed down and bent ^D by the burden of our own sins, and yet we are occupied with curiously investigating the faults and transgressions of others. And we do not blush even at this. We spare no one; we revere no one; but we bite everyone, we strive to devour everyone—the small, the great, the guilty, the innocent, the priests, our teachers, our leaders, our monitors, and those who call us back to better things. Therefore the wrath of God comes upon us. Therefore we are disciplined, and delivered into many afflictions and straits, namely because of the blindness by which we are detained.

^A For great is our blindness; great is our sloth; great is our negligence. Within us there is no compunction, there is no fear of God, nor amendment, nor repentance; but our entire mind is turned toward wickedness, and luxury, and drunkenness. And yet, although we spend whole days in theaters, in scurrility, and in other works of the devil, we do not grow weary, but, for the sake of those vain and ludicrous things, we hold food, shelter, and other necessary matters in contempt and neglect. But in the Church of God, we are not willing to give even one single hour to prayer and reading, and to stand before God; rather, we struggle to break away from the Church of God as if from a burning pyre, and if a somewhat longer reading from the holy Gospel is instituted, we stand around in indignation. ^B And if the priest prolongs his prayers even a little, we are seized with sadness and become listless; and if he who offers the unbloody Sacrifice delays even a little, we loathe it, and we yawn, and we are as eager to be freed from prayer as from a tribunal; and we are driven by the devil to hasten away to our vain actions and pleasures. For great is our misery, dearly beloved. For indeed, even though we ought to be burning in spirit in every prayer and supplication—especially, however, when the immaculate mysteries are being enacted and offered—we ought to stand before the Lord in such a great Synaxis with fear and trembling. Yet we do not even perform this, which the reason of our duty demands, with sincere prayers in a contrite and ^C humbled spirit, but we carry out our forensic business and the administration of our many vain affairs when we are supposed to be attending the holy Synaxis.

And many, indeed, do not labor over with what purity and repentance they might approach the holy table, but rather with what garments they might be adorned. Others, who do come, do not deign to remain until the end, but inquire through others what is happening in the Synaxis, and whether the time for Communion is at hand; and then, rushing in like dogs, they snatch the mystical bread and depart. Others, present in the temple of God, do not keep quiet for even one hour, engaging in mutual conversations, intent more upon chatter than upon prayers. Others, having abandoned the holy Liturgy or Mass, give themselves up to the pleasures of the flesh. Others bestow no care or effort upon their own conscience, that it might be purged from the filth of sins through repentance; but they heap upon themselves ^D more burdens of sins, while the beauty

and forms of women they gaze upon, making the church of God a brothel through their own irrational lusts. Others discuss business and their possessions, turning that place during that most fearful hour into a marketplace and a forum. ^A Others busy themselves with backbiting one another, or even the very priests who are offering the sacrifice in the Synaxis.

Nor are certain of the women found exempt from such things; but besides these, as many as serve the devil do not occupy themselves in the church of God for the sake of prayer, so much as to be seen and to lead astray many of the simpler sort. Since, therefore, this admonition of ours embraces both sexes, men that is to say and women, I return to the path and reasoning established at the beginning of this discourse, and I lament and bewail those things which our own sloth and contempt have brought upon us, who appear to be Christians. ^B For what is more grave than that custom, when, filled as we are with extortion, wickedness, and every kind of sin, we wash our hands with a little water, and thus, unclean and filthy, receive that holy body and the divine blood which was shed for the salvation of the world?

Do you not see how Judas, having unworthily and treacherously partaken of the Master's body, was immediately condemned, and gave more place to the wicked one? For it says: *And after the sop, Satan entered into him* (Joan. XIII, 27); not that the devil despised that bread, but he was rebuking him who had partaken of it, because he had partaken to his own judgment. With what conscience, tell me, do you approach these mysteries, you who have within your breast your own conscience as an accuser? ^C Tell me, pray: if you were carrying dung in your hands, would you dare to touch royal garments? And why do I say this? You would not even touch your own garments with soiled hands, but having first washed and dried them, you would then touch your clothes. Why, therefore, do you not impart the same honor to God that you hold for vile garments? And what forgiveness, I pray, will you obtain? For neither is it pleasing to God simply to enter into the church and to honor and salute the divine representations of the holy icons, ^D and to kiss the precious crosses; nor should the washing of hands be considered a purification. But this is what is pleasing to God...

that one should flee and wash away the filth of sins, and by confession, and by tears, and by a humbled spirit, wipe away the chains of sins 7, and thus approach the immaculate mysteries. ^A At perhaps someone will say: "It is not pleasant for me to weep and lament for myself." And why? Because you do not labor, because you do not feel, because you do not weigh the terrible day of judgment. Nevertheless, if you cannot weep, at least sigh, and be sorrowful, and restrain your laughter, even cast away your haughtiness, and stand before the Master with fear, with your eyes cast down to the ground, and making your confession to Him with a spirit that is cast down and prostrate. Do you not see those who stand before an earthly king, and often an impious one at that, how they stand before him with all reverence, looking toward him with trembling, neither speaking, nor moving about, nor distracted; but standing before him in quiet and in fear? But we, as if in a theater or a bathhouse, so do we stand in the church of God, laughing, chattering, gossiping, deceiving ourselves, ^B and thinking 8 that we are standing in church. Do you not know that the church of God is a medical clinic and a harbor? If, then, you remain sick in a clinic and are not healed, when will you be healed hereafter? And if you are tossed by waves in a harbor, where will you find rest? Stand, I beseech you, with reverence. Stand with fear in that terrible hour of the *Anaphora*; for with whatever disposition, and with whatever frame of mind each of you stands at that hour, so also is he offered up to the Master. For it is called *Anaphora* because it is offered up to God. Stand, therefore, before God with quiet and compunction. Confess your sins to God through the priests. Condemn your own actions, and do not be ashamed; for there is a shame that brings on sin, and there is a shame that brings forth glory and grace. ^C Condemn yourself before men, so that before the angels and the whole world the Judge may justify you; ask for mercy, ask for pardon, ask for the remission of past faults, and for deliverance from those to come, that you may approach the mysteries worthily, that you may partake of the Body and Blood with a clean conscience, so that it may be for your cleansing and not for judgment. Hear the divine Paul saying: "But let a man examine himself, and so let him eat of that bread, and drink of that cup." For he who eats and drinks unworthily, ^D eats and drinks judgment to himself, not discerning the Lord's body.

^A Do you see that weakness and death are for the most part brought on by approaching the divine mysteries unworthily?

Perhaps you will say: "And who is worthy?" I know this myself. Yet you shall become worthy, provided you are willing. Recognize yourself as a sinner. Tear yourself away from sin. Abstain from sin, and from malice, and from anger. Show the works of repentance. Put on temperance, gentleness, long-suffering. From the fruits of righteousness, bring forth compassion for the needy and bowels of mercy, and you have become worthy. Pour out prayers to God with a contrite spirit, and He shall fulfill your petitions; for if you do not do this, you spend your time in the church in vain. This is not my voice, but the Lord's, who says: "Why do you call me, 'Lord, Lord,' and do not do my will?" For faith without works is dead. ^B What then? someone might object, because I am bound by evil deeds, must I therefore cease from prayer, or should I not be present in the church of God? This is not my intention, nor does my discourse lean toward this. But I admonish you how one ought to pray, so that when we approach for prayer, we stand in a manner befitting the divine majesty; lest the Lord also say to us what He said to the Jews: "My house shall be called a house of prayer, but you have made it a den of thieves." For if those who were buying and selling in the Jewish temple were scourged and driven out by the Lord, what punishment and hell shall be decreed for those who tear one another with mutual reproaches, and who retain the memory of injuries? ^C What torture shall not be inflicted upon us, who are counted as belonging to the camp of God, yet are subject to the devil?

For since the priest acts as a mediator between God and men, and appeases God for the sins of the multitude, consider, I pray, how he protects and adjures everyone, addressing the people with these words: "Since, most beloved, you have appointed me mediator between you and God at this mystic table, I warn you again and again that you must exercise the same diligence as I do. Depart from all thoughts of this life. Bid farewell to all concern for bodily things. For this is a time not for empty occupation, but for attentive and intense prayer. ^D Listen to what the deacon proclaims to you, saying: 'Let us stand decently, let us stand with fear.' Let us attend to the holy anaphora [offering], let us bow our..."

^A necks, let us close our minds 11, let us close our tongues ['], let us fill 12 our intellect, and let us ascend to heaven. Let us lift our mind and hearts upward, let us raise the eye of the soul upward to God, let us pass beyond the heaven, let us pass beyond the angels, let us pass beyond the Cherubim, and let us hasten to the very throne of the Master; let us seize the very immaculate feet of Christ, let us weep, let us constrain His compassion, let us confess before His holy and supercelestial and intellectual altar.

These things the priest testifies to us, saying: 'Let us lift up our hearts.' What then do we answer to this? 'We have them toward the Lord.' What are you saying? What are you doing? The mind is hovering toward perishable and temporary things; and it is occupied with appearances, and substances, and pleasures, and lawsuits; and you say: 'I have them toward the Lord'? Attend, I beseech you, lest perhaps you do not have your mind upward toward the Lord, but downward toward the devil. What are you doing, O man? The priest offers the bloodless sacrifice for you to the Master, and you are ^B disdainful? The priest contends for you; as if standing at a fearful tribunal, so he stands at the altar, and beseeches and urges that the grace of the Holy Spirit may come down upon you from above, and no care for your own salvation touches you? Do not act thus, I advise you. Renounce this evil and vain habit; join your outcry with the priest contending for you; join your labor with the priest praying for you. Give yourself for your own salvation. 'The prayer of a righteous man avails much, working energetically.' And it is effective, if you also strive together with the priest, and show the fruits of repentance; for if one is building and one is tearing down, what have they gained but labors? For what is there not of severity in this tearing down, that you should not only lie to God during that fearful hour of the divine Synaxis, but also harbor resentment against your own brothers, although you pronounce in the prayer: 'And forgive us our debts, as we also forgive our debtors 12'?

' What do you say, O man? Why do you insolently act with such audacity against God? The memory of the evils which your brother has inflicted upon you flourishes within you; you sharpen a sword against him; you devise snares against him; and you carry that pernicious poison in your heart; meanwhile, however, you cry out to God: "Forgive me my debts, as I also forgive my debtor." Did you come to the church of God to pray, or to lie? To receive grace, or to draw down upon yourself wrath or vengeance? To obtain the remission of sins, or an addition to the punishments that are owed for your sins? In short, did you come to attain salvation, or punishment? ^A Do you not see that for this very reason, at that awesome hour, we embrace one another in the kiss of peace, so that, after casting away every bond of wickedness and hardness of heart, we may approach the Lord with a pure heart?

O man, what are you doing? While the angels minister as part of the holy office, and fly with their wings to veil the sacred and mystical table; while the Cherubim stand around and cry out the Trisagion hymn with a clear voice; while the Seraphim bow down with reverence; while the priest reconciles the mercy of God to you through his prayer, all the while everyone else is fixed in fear and trembling; ^B while the Lamb of God is being sacrificed, with the Holy Spirit descending from above; while the angels invisibly go about the entire congregation and mark and record the souls of the faithful—do you not shudder in your soul, you who despise, as you offer the kiss of Judas to your brother, and hide deep in your heart a long-standing and tenacious memory of injuries and the deadly venom of the serpent against your brother? And do you say to him who knows the hidden things of the heart: "Forgive me, as I also forgive my brother?" Does not such a prayer of yours differ in no way from an evil imprecation? ^C Behold, what you say, you say against yourself: If I forgive, forgive; if I pardon, pardon; if I have compassion, have compassion; if I hold onto the remembrance of injuries against my fellow servant, hold onto them against me; if I am angry, be angry; in the measure that I measure, let it be measured back to me; if I feign forgiveness through hypocrisy, may I also receive feigned mercy through hypocrisy. I pass judgment against myself, O Lord; for I have heard your awesome word which says: "In the measure with which you measure, it shall be measured back to you." ^D And: "If you do not forgive men their trespasses, neither will your heavenly Father forgive you." Persuaded, therefore, by the sentences of these your truthful words, I have forgiven and pardoned those who have trespassed against me.

forgive me, therefore, O Lord, as I have forgiven my fellow servants. Let us say these things; let us pray these things daily, while we stand at the time of the terrible and awe-inspiring synaxis, which the priest, knowing, after the consecration of that unbloody sacrifice, lifts up the bread of life and shows it to all. Then the deacon exclaims and says: "Let us attend," which means, "Take heed to yourselves, brothers," he says. Behold, shortly before you agreed, saying: "We lift them up to the Lord." And again, ^A confessing the pure and unforgetful-of-wrongs state to God, you said: "Forgive us, as we also forgive our debtors"; wherefore also you kissed one another in the kiss of peace. But since I am also a man, ignorant of your thoughts, I cast from myself the judgment; for I do not know who is worthy or unworthy of the reception of these mysteries, and for this reason I call out, that you should take heed to yourselves, and recognize before whom you are standing.

Then the priest ^B adds immediately, and says: "Holy things to the holy." What does he say? See, beloved, how you approach the communion of the divine mysteries, lest any of you, approaching to communicate, should hear: "Do not touch me, get away from me, you who practice malice and iniquity. Stay far away, you who do not deign to forgive your brother." And then, having come, offer your gift, and you will be deemed worthy of the communion. Cast from yourself all the filth of malice, and then come and receive the purifying coal. Say to Him: "I know, Lord, that I am a debtor of many sins and debts, but because of Thy command I have forgiven my brothers, so that I also, Lord, may be deemed worthy of forgiveness from Thee." These and such things the priest suggests to us through that short exclamation. ^C

Wherefore, let us forgive our brothers, and cast out from ourselves all malice and wickedness, we who wish to walk worthily of the calling in which we were called. Do not say, "I have forgiven my brother many times, and he has sinned against me again," for you will hear the same thing from the Lord. Do not say, "So-and-so has done great wrongs to me; he plotted against my house, he claimed my field for himself, he killed my son, he has shown me many evils, he threw me into prison, he delivered me to death, and I cannot forgive this." Do not, beloved, do not say so, I entreat you. For as much as you forgive your brother, ^D so much, and greater, will the Lord forgive you. Imitate also you that Stephen, the first among the martyrs. For what did he say while being stoned? "Lord, do not hold this sin against them." Imitate James, the brother of the Lord, of whom even the Ga-

for the sake of your salvation underwent death; and if your brother desires to raise you upon a tree, cry out with the Lord and say: "Father, forgive them this sin." Look at him who owes the Master ten thousand talents. When you hear of ten thousand talents, understand this as the heavy burden of sins. Since he fell at the feet of the Master, since he besought Him, since he repented, he obtained forgiveness for all those things. But because he harbored a grudge and did not forgive his fellow servant, he no longer obtained relief, but was delivered to eternal punishment; and grievance alone had the power to destroy him, more than all those heavy debts of ten thousand talents. ^B Therefore, I beseech you, let us flee from this wicked and unforgivable sin. And if you wish to learn that the clouding of the mind caused by holding a grudge is worse than any other sin, listen. Every other sin is committed in a short time and is finished quickly; for example, if someone commits fornication, after the shameful act he reflects on the magnitude of the sin and passes on to repentance. But holding a grudge keeps the passion constantly festering. For indeed, whether rising, sleeping, praying, or traveling, he who is possessed by this passion carries its poison in his heart ceaselessly and without interruption, so that he who is enslaved to it can neither enjoy the grace of God nor be deemed worthy of the remission of sins. For where a grudge is planted, nothing there is of benefit: neither fasting, nor prayer, nor tears, nor confession, nor supplication, nor virginity, nor almsgiving, nor any other good thing; for the grudge held ^C against a brother destroys and dissolves everything.

Let us also note that saying with care. For He did not say: "If you offer your gift at the altar, and you remember that you have something against your brother," but rather, "If you remember that your brother has something against you, go first, be reconciled with your brother, and then come and offer your gift." If, therefore, we ought to provide a cure even for the evil and malice of our brother, what excuse have we for our own? ^D

^A And not only for not doing this, but even for harboring memories of injuries against our brothers, and keeping within ourselves this pernicious poison of the serpent? I often hear many people saying: "Woe is me! How can I attain salvation? I have no strength to fast, I do not know how to keep vigil, I cannot remain continent, I cannot bear to withdraw from the world; how then can I be saved?" How? I say to you: "Forgive, and it will be forgiven to you; pardon, and it will be pardoned to you." Behold, one short path to salvation. I will point out to you then a second one. Which one? "Do not judge," he says, "and you will not be judged." Behold another, without fasting, without vigils, and without labor.

Do not therefore judge your brother, even if you see him with your own eyes committing a sin. For there is one Judge and Master, who will render to each according to his works, and there is one day of judgment, in which we shall all stand, ^B having our necks laid bare according to our deeds, and receiving the mercy of God. For the Father judges no one, but has handed over all judgment to the Son. Whoever, therefore, judges before the coming of Christ is an Antichrist, because he usurps the dignity of Christ. Do not therefore let us judge our brothers, I beseech you, so that we may be deemed worthy of forgiveness. For you perhaps see him sinning, but you do not know with what end he might end his life. That thief who was crucified with Jesus was a murderer and a manslayer; but Judas was an apostle and disciple of Jesus, and one of his true disciples. Yet, within a short space of time, this change occurred: the thief entered into the kingdom, ^C and the disciple rushed to destruction. But let it be granted that your brother is a sinner; whence do you know his other deeds? For many who have often sinned openly have repented greatly in secret, and we have seen them sinning, but we have not known their repentance and conversion; and by us they are judged as sinners, but before God they are found to be justified. Therefore, I beseech you, let us not harbor grievances, nor judge any man, until the righteous judge comes. ^D

who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. ^A Above all, do not bring a priest of God under interrogation regarding secret and uncertain matters which you have heard about him. Do not say, "The one presenting [the offering] is a sinner, he is condemned, he is unworthy, and the grace of the Holy Spirit does not descend." Do not entertain any such thought. Another is the knower and examiner of hidden things. Recognize yourself, that everyone is higher than you, and yield the judgment to the righteous judge. Let the priest be one who does not err concerning divine dogmas; but you are not the judge of the rest—unless you have lost your senses, or rather, if you recognize your own measure and station. ^B What then, someone will say, is not a high priest subject to interrogation and to ecclesiastical canons? Yes, I say. But he will not be interrogated by you, but by God, or often by a greater high priest. Why do you, being a sheep, interrogate the shepherd? Why do you, in the manner of the Pharisees, snatch for yourself the judgment-seat of God and the sacred office which was not entrusted to you, nor credited to you by God?

Therefore, I admonish you, do not judge anyone, ^C and especially not a priest of God; but approach the divine mysteries with faith, with efficacious repentance, and with a pure conscience, and you will attain the sanctification of all. For even if it is an angel of God who offers the unbloody sacrifice, if you approach unworthily, the angel will by no means cleanse you of sins; and that what is said is true, Judas himself witnesses. For he, having received the divine bread from the very immaculate hands of the Lord, because he received it unworthily, Satan immediately entered into him. And if you wish to hear a certain narrative, by which it is proven that refraining from judging someone frees one entirely from sins, and

^A again effectively seals the judgment of sins, listen. For even now, with Christ the Lord serving as witness, there live in the flesh those who have witnessed this with their own eyes. A certain monk, having spent his life in total negligence and sloth, fell into a lethal illness; and when he had reached his very last breath, he did not fear death in the least, but departed from the body with the utmost thanksgiving and alacrity. One of the God-loving fathers sitting by him asked him, saying, "Brother, believe us, as we have observed, we deemed that you had spent your life in all sloth and negligence; whence, therefore, such security has come to you at this hour, we do not know." To this the brother replied, "Truly, venerable fathers, truly I have spent my life in all sloth, and even now the angels of God brought to me at this very hour ^B the ledger of my sins, and when they had read the sins [committed] from the time I bade farewell to the world, they said to me, 'Do you recognize these?' I answered, 'Indeed, I recognize them. However, from the moment I renounced worldly things and became a monk, I neither judged any man, nor did I harbor a grudge. And I pray that the word of Christ be kept also for me. For He said: Judge not, and you shall not be judged (Luc. vi, 37). And: Forgive, and it will be forgiven to you (ibid.).' And as I said these things to the angels, the ledger of my sins was immediately torn apart, and behold, free from all care, and indeed full of joy, I am departing to Christ." And as that brother explained these things to the fathers, he surrendered his spirit to the Lord in peace, having left to those present an example for every benefit and edification. May we also be deemed worthy of such benefit, edification, and portion, by keeping ourselves invulnerable to all condemnation and grudge-bearing, by the grace and loving-kindness of our most holy and merciful God; for to Him is due all glory, honor, and adoration with His only-begotten Son and His most holy and life-giving Spirit, now and always, and to the ages of ages. Amen.

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