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| St. Ambrose: Concerning Repentance |
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Posted by: Stone - 02-25-2022, 09:36 AM - Forum: Fathers of the Church
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Introduction.
These two books were written against the Novatian heresy, which took its name, and to a considerable extent its form, from Novatus, a priest of the Church of Carthage, and Novatian, schismatically consecrated bishop at Rome. It was the outcome of a struggle which had long existed in the Church upon the question of the restitution to Church privileges of those who had fallen into grievous sin, and the possibility of their repentance.
The severest ground was taken by the Novatians, who were condemned successively by many councils, which maintained the power of the Church to admit those guilty of any sin whatsoever to repentance, and prescribed various rules and penalties applicable to different cases. The heresy, however, lasted for some time, becoming weaker in the fifth century, and gradually fading away as a separate body with a distinctive name. Novatianism, in the tests which it used, its efforts after a perfectly pure communion, its crotchetty interpretations of Scripture, and many other features, presents a striking parallel to many modern sects. [See Dict. Chr. Biog., Blunt, Sects and heresies, Ceillier, II. 427, etc.]
St. Ambrose, in writing against the Novatians, seems to have had some recent publication of theirs in his mind, which is now unknown. He begins by commending gentleness, a quality singularly wanting in the sect; speaks of the power committed to the Church of forgiving the greatest sins, and points out how God is more inclined to mercy than to severity, and refutes the arguments of the Novatians based on certain passages of holy Scripture. In the second book, after urging the necessity of careful and speedy repentance, and the necessity of confessing one's sins, St. Ambrose meets the Novatian arguments based on Heb. vi. 4-6, from which they inferred the impossibility of restoration; and on St. Matthew 12:31-32, our Lord's words concerning sin against the Holy Spirit.
As regards the date of this treatise, it must have been somewhat before the exposition of Ps. xxxvii., which refers to it, but there is nothing else which can be taken as a certain guide. Possibly the Benedictine Editors are right in assigning it to about a.d. 384.
Some few persons, probably on doctrinal grounds, have been led to question the authorship of this treatise, but it is quoted by St. Augustine, and there has never been any real doubt on the subject.
Chapter 1
St. Ambrose writes in praise of gentleness, pointing out how needful that grace is for the rulers of the Church, and commended to them by the meekness of Christ. As the Novatians have fallen away from this, they cannot be considered disciples of Christ. Their pride and harshness are inveighed against.
1. If the highest end of virtue is that which aims at the advancement of most, gentleness is the most lovely of all, which does not hurt even those whom it condemns, and usually renders those whom it condemns worthy of absolution. Moreover, it is the only virtue which has led to the increase of the Church which the Lord sought at the price of His own Blood, imitating the lovingkindness of heaven, and aiming at the redemption of all, seeks this end with a gentleness which the ears of men can endure, in presence of which their hearts do not sink, nor their spirits quail.
2. For he who endeavours to amend the faults of human weakness ought to bear this very weakness on his own shoulders, let it weigh upon himself, not cast it off. For we read that the Shepherd in the Gospel Luke 15:5 carried the weary sheep, and did not cast it off. And Solomon says: Be not overmuch righteous; Ecclesiastes 7:17 for restraint should temper righteousness. For how shall he offer himself to you for healing whom you despise, who thinks that he will be an object of contempt, not of compassion, to his physician?
3. Therefore had the Lord Jesus compassion upon us in order to call us to Himself, not frighten us away. He came in meekness, He came in humility, and so He said: Come unto Me, all you that labour and are heavy laden, and I will refresh you. Matthew 11:28 So, then, the Lord Jesus refreshes, and does not shut out nor cast off, and fitly chose such disciples as should be interpreters of the Lord's will, as should gather together and not drive away the people of God. Whence it is clear that they are not to be counted among the disciples of Christ, who think that harsh and proud opinions should be followed rather than such as are gentle and meek; persons who, while they themselves seek God's mercy, deny it to others, such as are the teachers of the Novatians, who call themselves pure.
4. What can show more pride than this, since the Scripture says: No one is free from sin, not even an infant of a day old; and David cries out: Cleanse me from my sin. Are they more holy than David, of whose family Christ vouchsafed to be born in the mystery of the Incarnation, whose descendant is that heavenly Hall which received the world's Redeemer in her virgin womb? For what is more harsh than to inflict a penance which they do not relax, and by refusing pardon to take away the incentive to penance and repentance? Now no one can repent to good purpose unless he hopes for mercy.
Chapter 2
The assertion of the Novatians that they refuse communion only to the lapsed agrees neither with the teaching of holy Scripture nor with their own. And whereas they allege as a pretext their reverence for the divine power, they really are contemning it, inasmuch as it is a sign of low estimation not to use the whole of a power entrusted to one. But the Church rightly claims the power of binding and loosing, which heretics have not, inasmuch as she has received it from the Holy Spirit, against Whom they act presumptuously.
5. But they say that those should not be restored to communion who have fallen into denial of the faith. If they made the crime of sacrilege the only exception to receiving forgiveness, they would be acting harshly indeed, and, as it would seem, would be in opposition to the divine utterances only, while consistent with their own assertions. For when the Lord forgave all sins, He made an exception of none. But since, as it were after the fashion of the Stoics, they think that all sins are equal in gravity, and assert that he who has stolen a common fowl, as they say, no less than he who has smothered his father, should be for ever excluded from the divine mysteries, how can they select those guilty of one special offense, since even they themselves cannot deny that it is most unjust that the penalty of one should extend to many?
6. They affirm that they are showing great reverence for God, to Whom alone they reserve the power of forgiving sins. But in truth none do Him greater injury than they who choose to prune His commandments and reject the office entrusted to them. For inasmuch as the Lord Jesus Himself said in the Gospel: Receive the Holy Spirit: whosesoever sins you forgive they are forgiven unto them, and whosesoever sins you retain, they are retained, John 20:22-23 who is it that honours Him most, he who obeys His bidding or he who rejects it?
7. The Church holds fast its obedience on either side, by both retaining and remitting sin; heresy is on the one side cruel, and on the other disobedient; wishes to bind what it will not loosen, and will not loosen what it has bound, whereby it condemns itself by its own sentence. For the Lord willed that the power of binding and of loosing should be alike, and sanctioned each by a similar condition. So he who has not the power to loose has not the power to bind. For as, according to the Lord's word, he who has the power to bind has also the power to loose, their teaching destroys itself, inasmuch as they who deny that they have the power of loosing ought also to deny that of binding. For how can the one be allowed and the other disallowed? It is plain and evident that either each is allowed or each is disallowed in the case of those to whom each has been given. Each is allowed to the Church, neither to heresy, for this power has been entrusted to priests alone. Rightly, therefore, does the Church claim it, which has true priests; heresy, which has not the priests of God, cannot claim it. And by not claiming this power heresy pronounces its own sentence, that not possessing priests it cannot claim priestly power. And so in their shameless obstinacy a shamefaced acknowledgment meets our view.
8. Consider, too, the point that he who has received the Holy Ghost has also received the power of forgiving and of retaining sin. For thus it is written: Receive the Holy Spirit: whosesoever sins you forgive, they are forgiven unto them, and whosesoever sins you retain, they are retained. John 20:22-23 So, then, he who has not received power to forgive sins has not received the Holy Spirit. The office of the priest is a gift of the Holy Spirit, and His right it is specially to forgive and to retain sins. How, then, can they claim His gift who distrust His power and His right?
9. And what is to be said of their excessive arrogance? For although the Spirit of God is more inclined to mercy than to severity, their will is opposed to that which He wills, and they do that which He wills not; whereas it is the office of a judge to punish, but of mercy to forgive. It would be more endurable, Novatian, that you should forgive than that you should bind. In the one case you would assume the right as one who rarely offended; in the other you would forgive as one who had fellow-feeling with the misery of sin.
Chapter 3
To the argument of the Novatians, that they only deny forgiveness in the case of greater sins, St. Ambrose replies, that this is also an offense against God, Who gave the power to forgive all sins, but that of course a more severe penance must follow in case of graver sins. He points out likewise that this distinction as to the gravity of sins assigns, as it were, severity to God, Whose mercy in the Incarnation is overlooked by the Novatians.
10. But they say that, with the exception of graver sins, they grant forgiveness to those of less weight. This is not the teaching of your father, Novatian, who thought that no one should be admitted to penance, considering that what he was unable to loose he would not bind, lest by binding he should inspire the hope that he would loose. So that your father is condemned by your own sentence, you who make a distinction between sins, some of which you consider that you can loose, and others which you consider to be without remedy. But God does not make a distinction, Who has promised His mercy to all, and granted to His priests the power of loosing without any exception. But he who has heaped up sin must also increase his penitence. For greater sins are washed away by greater weeping. So neither is Novatian justified, who excluded all from pardon; nor are you, who imitate and, at the same time, condemn him, for you diminish zeal for penance where it ought to be increased, since the mercy of Christ has taught us that graver sins must be made good by greater efforts.
11. And what perversity it is to claim for yourselves what can be forgiven, and, as you say, to reserve to God what cannot be forgiven. This would be to reserve to oneself the cases for mercy, to God those for severity. And what as to that saying: Let God be true but every man a liar, as it is written, That You might be justified in Your words, and overcome when You are judged? Romans 3:4 In order, then, that we may recognize that the God of mercy is rather prone to indulgence than to severity, it is said: I desire mercy rather than sacrifice. Hosea 6:6 How, then, can your sacrifice, who refuse mercy, be acceptable to God, since He says that He wills not the death of a sinner, but his correction? Ezekiel 18:32
12. Interpreting which truth, the Apostle says: For God, sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us. Romans 8:3-4 He does not say in the likeness of flesh, for Christ took on Himself the reality not the likeness of flesh; nor does He say in the likeness of sin, for He did no sin, but was made sin for us. Yet He came in the likeness of sinful flesh; that is, He took on Him the likeness of sinful flesh, the likeness, because it is written: He is man, and who shall know Him? He was man in the flesh, according to His human nature, that He might be recognized, but in power was above man, that He might not be recognized, so He has our flesh, but has not the failings of this flesh.
13. For He was not begotten, as is every man, by intercourse between male and female, but born of the Holy Spirit and of the Virgin; He received a stainless body, which not only no sins polluted, but which neither the generation nor the conception had been stained by any admixture of defilement. For we men are all born under sin, and our very origin is in evil, as we read in the words of David: For lo, I was conceived in wickedness, and in sin did my mother bring me forth. Therefore the flesh of Paul was a body of death, as he himself says: Who shall deliver me from the body of this death? Romans 7:24 But the flesh of Christ condemned sin, which He felt not at His birth, and crucified by His death, so that in our flesh there might be justification through grace, in which before there had been pollution by guilt.
14. What, then, shall we say to this, except that which the Apostle said: If God is for us, who is against us? He who spared not His own Son, but gave Him up for us all, how has He not with Him also given us all things? Who shall lay a charge against the elect? It is God Who justifies, who is he that shall condemn? It is Christ Who died, yea, Who also rose again, Who is at the right hand of God, Who also makes intercession for us. Romans 8:31-35 Novatian then brings charges against those for whom Christ intercedes. Those whom Christ has redeemed unto salvation Novatian condemns to death. Those to whom Christ says: Take My yoke upon you, and learn of Me, for I am gentle, Matthew 11:29 Novatian says, I am not gentle. On those to whom Christ says: You shall find rest for your souls, for My yoke is pleasant and My burden is light, Matthew 11:30 Novatian lays a heavy burden and a hard yoke.
Chapter 4
St. Ambrose proceeds with the proof of the divine mercy, and shows by the testimony of the Gospels that it prevails over severity, and he adduces the instance of athletes to show that of those who have denied Christ before men, all are not to be esteemed alike.
15. Although what has been said sufficiently shows how inclined the Lord Jesus is to mercy, let Him further instruct us with His own words, when He would arm us against the assaults of persecution. Fear not, He says, those who kill the body, but cannot kill the soul, but rather fear Him Who can cast both body and soul into hell. Matthew 10:28 And farther on: Every one, therefore, who shall confess Me before men, him will I also confess before My Father, Who is in heaven, but he who shall deny Me before men, him will I also deny before My Father, Who is in heaven. Matthew 10:32-33
16. Where He says that He will confess, He will confess every one. Where He speaks of denying, He does not speak of denying every one. For, whereas in the former clause He says, Every one who shall confess Me, him will I confess, we should expect that in the following clause He would also say, Every one who shall deny Me. But in order that He might not appear to deny every one, He concludes: But he who shall deny Me before men, him will I also deny. He promises favour to every one, but He does not threaten the penalty to every one. He makes more of that which is merciful. He makes less of what is penal.
17. And this is written not only in that book of the Gospel of the Lord Jesus, which is written according to Matthew, but it is also to be read in that which we have according to Luke, Luke 12:8-9 that we might know that neither had thus related the saying by chance.
18. We have said that it is thus written. Let us now consider the meaning. Every one, He says, who shall confess Me, that is to say, of whatever age, of whatever condition he may be, who shall confess Me, he shall have Me as the Rewarder of his confession. Whereas the expression is, every one, no one who shall confess is excluded from the reward. But it is not said in like manner, Every one who shall deny shall be denied, for it is possible that a man overcome by torture may deny God in word, and yet worship Him in his heart.
19. Is the case the same with him who denies voluntarily, and with him whom torture, not his own will, has led to denial? How unfit were it, since with men credit is given for endurance in a struggle, that one should assert that it had no value with God! For often in this world's athletic contests the public crown together with the victors even the vanquished whose conduct has been approved, especially if perchance they have seen that they lost the victory by some trick or fraud. And shall Christ suffer His athletes, whom He has seen to yield for a moment to severe torments, to remain without forgiveness?
20. Shall not He take account of their toil, Who will not cast off for ever even those whom He casts off? For David says: God will not cast off for ever, and in opposition to this shall we listen to heresy asserting, He does cast off for ever? David says: God will not for ever cut off His mercy from generation to generation, nor will He forget to be merciful. This is the prophet's declaration, and there are those who would maintain a forgetfulness of mercy on God's part.
Chapter 5
The objection from the unchangeableness of God is answered from several passages of Scripture, wherein God promises forgiveness to sinners on their repentance. St. Ambrose also shows that mercy will be more readily accorded to such as have sinned, as it were, against their will, which he illustrates by the case of prisoners taken in war, and by language put into the mouth of the devil.
21. But they say that they make these assertions in order not to seem to make God liable to change, as He would be if He forgave those with whom He was angry. What then? Shall we reject the utterances of God and follow their opinions? But God is not to be judged by the statements of others, but by His own words. What mark of His mercy have we more ready at hand than that He Himself, through the prophet Hosea, is at once merciful as though reconciled to those whom in His anger He had threatened? For He says: O Ephraim, what shall I do unto you, or what shall I do unto you, O Judah? Your kindness, etc. Hosea 6:4 And further on: How shall I establish you? I will make you as Admah, and as Zeboim. Hosea 11:8 In the midst of His indignation He hesitates, as it were, with fatherly love, doubting how He can give over the wanderer to punishment; for although the Jew deserves it, God yet takes counsel with Himself. For immediately after having said, I will make you as Admah and as Zeboim, which cities, owing to their nearness to Sodom, suffered together in like destruction, He adds, My heart is turned against Me, My compassion is aroused, I will not do according to the fierceness of Mine anger. Hosea 11:8
22. Is it not evident that the Lord Jesus is angry with us when we sin in order that He may convert us through fear of His indignation? His indignation, then, is not the carrying out of vengeance, but rather the working out of forgiveness, for these are His words: If you shall turn and lament, you shall be saved. He waits for our lamentations here, that is, in time, that He may spare us those which shall be eternal. He waits for our tears, that He may pour forth His goodness. So in the Gospel, having pity on the tears of the widow, He raised her son. He waits for our conversion, that He may Himself restore us to grace, which would have continued with us had no fall overtaken us. But He is angry because we have by our sins incurred guilt, in order that we may be humbled; we are humbled, in order that we may be found worthy rather of pity than of punishment.
23. Jeremiah, too, may certainly teach when he says: For the Lord will not cast off for ever; for after He has humbled, He will have compassion according to the multitude of His mercies, Who has not humbled from His whole heart nor cast off the children of men. Lamentations 3:31-32 This passage we certainly find in the Lamentations of Jeremiah, and from it, and from what follows, we note that the Lord humbles all the prisoners of the earth under His feet, Lamentations 3:34 in order that we may escape His judgment. But He does not bring down the sinner even to the earth with His whole heart Who raises the poor even from the dust and the needy from the dunghill. For He brings not down with His whole heart Who reserves the intention of forgiving.
24. But if He brings not down every sinner with His whole heart, how much less does He bring down him with His whole heart who has not sinned with his whole heart! For as He said of the Jews: This people honours Me with their lips, but their heart is far from Me, Isaiah 29:13 so perhaps He may say of some of the fallen: They denied Me with their lips, but in heart they are with Me. It was pain which overcame them, not unfaithfulness which turned them aside. Matthew 15:8 But some without cause refuse pardon to those whose faith the persecutor himself confessed up to the point of striving to overcome it by torture. They denied the Lord once, but confess Him daily; they denied Him in word, but confess Him with groans, with cries, and with tears; they confess Him with willing words, not under compulsion. They yielded, indeed, for a moment to the temptation of the devil, but even the devil afterwards departed from those whom he was unable to claim as his own. He yielded to their weeping, he yielded to their repentance, and after making them his own lost those whom he attached when they belonged to Another.
25. Is not the case such as when any one carries away captive the people of a conquered city? The captive is led away, but against his will. He must of necessity go to foreign lands, does not willingly make the journey; he takes his native land with him in his heart, and seeks an opportunity to return. What then? When any such return, does any one urge that they should not be received; with less honour indeed, but with readier will, that the enemy may have nothing with which to reproach them? If you pardon an armed man who was able to fight, do you not pardon him in whom faith alone waged the battle?
26. If we were to enquire what is the opinion of the devil concerning those who have fallen after this sort, would he not probably reply: This people honours me with their lips, but their heart is far from me? For how can he be with me who does not depart from Christ? Without any cause do they appear to honour me who keep the doctrine of Jesus, and I thought that they would teach mine. They condemn me all the more when they forsake me after trial. Indeed Jesus is more glorified in these, when He receives them on their return to Him. All the angels rejoice, for in heaven there is greater joy over one sinner that repents, than over ninety and nine just persons who need not repentance. I am triumphed over in heaven and on earth. Christ loses nothing when they who came to me with weeping return with longing to the Church, and I am in danger even as regards my own, who will learn that in reality there is nothing here where men are led on by present rewards, but that there must be very much there where groans and tears and fasts are preferred to my feasts.
Chapter 6
The Novatians, by excluding such from the banquet of Christ, imitate not indeed the good Samaritan, but the proud lawyer, the priest, and the Levite who are blamed in the Gospel, and are indeed worse than these.
27. Do you then, O Novatians, shut out these? For what is it when you refuse the hope of forgiveness but to shut out? But the Samaritan did not pass by the man who had been left half dead by the robbers; he dressed his wounds with oil and wine, first pouring in oil in order to comfort them; he set the wounded man on his own beast, on which he bore all his sins; nor did the Shepherd despise His wandering sheep.
28. But you say: Touch me not. You who wish to justify yourselves say, He is not our neighbour, being more proud than that lawyer who wished to tempt Christ, for he said Who is my neighbour? He asked, you deny, going on like that priest, like that Levite passing by him whom you ought to have taken and tended, and not receiving them into the inn for whom Christ paid the two pence, whose neighbour Christ bids you to become that you might show mercy to him. For he is our neighbour whom not only a similar condition has joined, but whom mercy has bound to us. You make yourself strange to him through pride, in vain puffing up yourself in your carnal mind, and not holding the Head. Colossians 2:18 For if you held the Head you would consider that you must not forsake him for whom Christ died. If you held the Head you would consider that the whole body, by joining together rather than by separating, grows unto the increase of God Colossians 2:19 by the bond of charity and the rescue of a sinner.
29. When, then, you take away all the fruits of repentance, what do you say but this: Let no one who is wounded enter our inn, let no one be healed in our Church? With us the sick are not cared for, we are whole, we have no need of a physician, for He Himself says: They that are whole need not a physician, but they that are sick.
Chapter 7
St. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no part with Christ, Who wishes all men to be saved.
30. So, then, Lord Jesus, come wholly to Your Church, since Novatian makes excuse. Novatian says, I have bought a yoke of oxen, and he puts not on the light yoke of Christ, but lays upon his shoulders a heavy burden which he is not able to bear. Novatian held back Your servants by whom he was invited, treated them contemptuously and slew them, polluting them with the stain of a reiterated baptism. Send forth, therefore, into the highways, and gather together good and bad, Luke 14:21 bring the weak, the blind, and the lame into Your Church. Command that Your house be filled, bring in all unto Your supper, for You will make him whom You shall call worthy, if he follow You. He indeed is rejected who has not the wedding garment, that is, the vestment of charity, the veil of grace. Send forth I pray You to all.
31. Your Church does not excuse herself from Your supper, Novatian makes excuse. Your family says not, I am whole, I need not the physician, but it says: Heal me, O Lord, and I shall be healed; save me, and I shall be saved. Jeremiah 17:14 The likeness of Your Church is that woman who went behind and touched the hem of Your garment, saying within herself: If I do but touch His garment I shall be whole. Matthew 9:21 So the Church confesses her wounds, but desires to be healed.
32. And You indeed, O Lord, desire that all should be healed, but all do not wish to be healed. Novatian wishes not, who thinks that he is whole. You, O Lord, say that You are sick, and feel our infirmity in the least of us, saying: I was sick and you visited Me. Matthew 25:36 Novatian does not visit that least one in whom You desire to be visited. You said to Peter when he excused himself from having his feet washed by You: If I wash not your feet, you will have no part with Me. John 13:8 What fellowship, then, can they have with You, who receive not the keys of the kingdom of heaven, saying that they ought not to remit sins?
33. And this confession is indeed rightly made by them, for they have not the succession of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this, too, they do, wickedly denying that sins can be forgiven even in the Church, whereas it was said to Peter: I will give unto you the keys of the kingdom of heaven, and whatsoever you shall bind on earth shall be bound also in heaven, and whatsoever you shall loose on earth shall be loosed also in heaven. Matthew 16:19 And the vessel of divine election himself said: If you have forgiven anything to any one, I forgive also, for what I have forgiven I have done it for your sakes in the person of Christ. 2 Corinthians 2:10 Why, then, do they read Paul's writings, if they think that he has erred so wickedly as to claim for himself the right of his Lord? But he claimed what he had received, he did not usurp that which was not due to him.
Chapter 8
It was the Lord's will to confer great gifts on His disciples. Further, the Novatians confute themselves by the practices of laying on of hands and of baptism, since it is by the same power that sins are remitted in penance and in baptism. Their conduct is then contrasted with that of our Lord.
34. It is the will of the Lord that His disciples should possess great powers; it is His will that the same things which He did when on earth should be done in His Name by His servants. For He said: You shall do greater things than these. He gave them power to raise the dead. And whereas He could Himself have restored to Saul the use of his sight, He nevertheless sent him to His disciple Ananias, that by his blessing Saul's eyes might be restored, the sight of which he had lost. Acts 9:17 Peter also He bade walk with Himself on the sea, and because he faltered He blamed him for lessening the grace given him by the weakness of his faith. Matthew 14:31 He Who Himself was the light of the world granted to His disciples to be the light of the world through grace. Matthew 5:14 And because He purposed to descend from heaven and to ascend there again, He took up Elijah into heaven to restore him again to earth at the time which should please Him. And being baptized with the Holy Spirit and with fire, He foreshadowed the Sacrament of Baptism at the hands of John. Matthew 3:11
35. And in fine He gave all gifts to His disciples, of whom He said: In My Name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they shall drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall do well. Mark 16:17-18 So, then, He gave them all things, but there is no power of man exercised in these things, in which the grace of the divine gift operates.
36. Why, then, do you lay on hands, and believe it to be the effect of the blessing, if perchance some sick person recovers? Why do you assume that any can be cleansed by you from the pollution of the devil? Why do you baptize if sins cannot be remitted by man? If baptism is certainly the remission of all sins, what difference does it make whether priests claim that this power is given to them in penance or at the font? In each the mystery is one.
37. But you say that the grace of the mysteries works in the font. What works, then, in penance? Does not the Name of God do the work? What then? Do you, when you choose, claim for yourselves the grace of God, and when you choose reject it? But this is a mark of insolent presumption, not of holy fear, when those who wish to do penance are despised by you. You cannot, forsooth, endure the tears of the weepers; your eyes cannot bear the coarse clothing, the filth of the squalid; with proud eyes and puffed-up hearts you delicate ones say with angry tones, Touch me not, for I am pure.
38. The Lord said indeed to Mary Magdalene, Touch Me not, John 20:17 but He Who was pure did not say, because I am pure. Do you, Novatian, dare to call yourself pure, while, even if you were pure as regards your acts, you would be made impure by this saying alone? Isaiah says: O wretched that I am, and pricked to the heart; for that being a man, and having unclean lips, I dwell also in the midst of a people having unclean lips, Isaiah 6:5 and do you say, I am clean, when, as it is written, not even an infant of a day old is pure? David says, And cleanse me from my sin, whom for his tender heart the grace of God often cleansed; are you pure who are so unrighteous as to have no tenderness, as to see the mote in your brother's eye, but not to consider the beam which is in your own eye? For with God no one who is unjust is pure. And what is more unjust than to desire to have your sins forgiven you, and yet yourself to think that he who entreats you ought not to be forgiven? What is more unjust than to justify yourself in that wherein you condemn another, while you yourself are committing worse offenses?
39. Then, too, the Lord Jesus when about to consecrate the forgiveness of our sins replied to John, who said: I ought to be baptized by You, and You come to me? Suffer it now, for thus it becomes us to fulfil all righteousness. Matthew 3:14-15 And the Lord indeed came to a sinner, though indeed He had no sin, and desired to be baptized, having no need of cleansing; who, then, can tolerate you, who think there is no need for you to be cleansed by penance, because you say you are cleansed by grace, as though it were now impossible for you to sin?
Chapter 9
By collating similar passages with 1 Samuel 3:25 , St. Ambrose shows that the meaning is not that no one shall intercede, but that the intercessor must be worthy as were Moses and Jeremiah, at whose prayers we read that God spared Israel.
40. But you say, It is written: If a man sin against the Lord, who shall entreat for him? First of all, as I already said before, I might allow you to make that objection if you refused penance to those only who denied the faith. But what difficulty does that question produce? For it is not written, No one shall entreat for him; but, Who shall entreat? that is to say, the question is, Who in such a case can entreat? The entreaty is not excluded.
41. Then you have in the fifteenth Psalm: Lord, who shall dwell in Your tabernacle, or who shall rest upon Your holy hill? It is not that no one, but that he who is approved shall dwell there, nor does it say that no one shall rest, but he who is chosen shall rest. And that you may know that this is true, it is said not much later in the twenty-fourth Psalm: Who shall ascend into the hill of the Lord, or who shall stand in His holy place? The writer implies, not any ordinary person, or one of the common sort, but only a man of excellent life and of singular merit. And that we may understand that when the question is asked, Who? It does not imply no one, but some special one is meant, after having said Who shall ascend into the hill of the Lord? the Psalmist adds: He that has clean hands and a pure heart, who has not lift up his mind unto vanity. And elsewhere it is said: Who is wise and he shall understand these things? Hosea 14:10 And in the Gospel: Who is the faithful and wise steward, whom the Lord shall set over His household to give them their measure of wheat in due season? Luke 12:42 And that we may understand that He speaks of such as really exist, the Lord added: Blessed is that servant, whom his Lord when He comes shall find so doing. Luke 12:43 And I am of opinion that where it is said, Lord, who is like You? it is not meant that none is like, for the Son is the image of the Father.
42. We must then understand in the same manner, Who shall entreat for him? as implying: It must be some one of excellent life who shall entreat for him who has sinned against the Lord. The greater the sin, the more worthy must be the prayers that are sought. For it was not any one of the common people who prayed for the Jewish people, but Moses, Exodus 32:31 when forgetful of their covenant they worshipped the head of the calf. Was Moses wrong? Certainly he was not wrong in praying, who both merited and obtained that for which he asked. For what should such love not obtain as that of his when he offered himself for the people and said: And now, if You will forgive their sin, forgive; but if not, blot me out of the book of life. Exodus 32:32 We see that he does not think of himself, like a man full of fancies and scruples, whether he may incur the risk of some offense, as Novatian says he dreads that he might, but rather, thinking of all and forgetful of himself, he was not afraid lest he should offend, so that he might rescue and free the people from danger of offense.
43. Rightly, then, is it said: Who shall entreat for him? It implies that it must be such an one as Moses to offer himself for those who sin, or such as Jeremiah, who, though the Lord said to him, Pray not for this people, Jeremiah 7:16 and yet he prayed and obtained their forgiveness. For at the intercession of the prophet, and the entreaty of so great a seer, the Lord was moved and said to Jerusalem, which had meanwhile repented for its sins, and had said: O Almighty Lord God of Israel, the soul in anguish, and the troubled spirit cries unto You, hear, O Lord, and have mercy. And the Lord bids them lay aside the garments of mourning, and to cease the groanings of repentance, saying: Put off, O Jerusalem, the garment of your mourning and affliction. and clothe yourself in beauty, the glory which God has given you forever. Baruch 5:1
Chapter 10
St. John did not absolutely forbid that prayer should be made for those who sin unto death, since he knew that Moses, Jeremiah, and Stephen had so prayed, and he himself implies that forgiveness is not to be denied them.
44. Such intercessors, then, must be sought for after very grievous sins, for if any ordinary persons pray they are not heard.
45. So that point of yours will have no weight, which you take from the Epistle of John, where he says: He who knows that his brother sins a sin not unto death, let him ask, and God will give him life, because he sinned not unto death. There is a sin unto death: not concerning it do I say, let him ask. 1 John 5:16 He was not speaking to Moses and Jeremiah, but to the people, who must seek another intercessor for their sins; the people, for whom it is sufficient they entreat God for their lighter faults, and consider that pardon for weightier sins must be reserved for the prayers of the just. For how could John say that graver sins should not be prayed for, when he had read that Moses prayed and obtained his request, where there had been wilful casting off of faith, and knew that Jeremiah also had entreated?
46. How could John say that we should not pray for the sin unto death, who himself in the Apocalypse wrote the message to the angel of the Church of Pergamos? You have there those that hold the doctrine of Balaam, who taught Balac to put a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So have you also them that hold the doctrines of the Nicolaitans. Repent likewise, or else I will come to you quickly. Revelation 2:14-16 Do you see that the same God Who requires repentance promises forgiveness? And then He says: He that has ears let him hear what the Spirit says to the churches: To him that overcomes will I give to eat of the hidden manna. Revelation 2:17
47. Did not John himself know that Stephen prayed for his persecutors, who had not been able even to listen to the Name of Christ, when he said of those very men by whom he was being stoned: Lord, lay not this sin to their charge? Acts 7:60 And we see the result of this prayer in the case of the Apostle, for Paul, who kept the garments of those who were stoning Stephen, not long after became an apostle by the grace of God, having before been a persecutor.
Chapter 11
The passage quoted from St. John's Epistle is confirmed by another in which salvation is promised to those who believe in Christ, which refutes the Novatians who try to induce the lapsed to believe, although denying them pardon. Furthermore, many who had lapsed have received the grace of martyrdom, while the example of the good Samaritan shows that we must not abandon those in whom even the faintest amount of faith is still alive.
48. Since, then, we have spoken of the general Epistle of St. John, let us enquire whether the writings of John in the Gospel agree with your interpretation. For he writes that the Lord said: God so loved this world, that He gave His only-begotten Son, that every one that believes in Him should not perish but have everlasting life. John 3:16 If, then, you wish to reclaim any one of the lapsed, do you exhort him to believe, or not to believe? Undoubtedly you exhort him to believe. But, according to the Lord's words, he who believes shall have everlasting life. How, then, will you forbid to pray for him, who has a claim to everlasting life? Since faith is of divine grace, as the Apostle teaches where he speaks of the differences of gifts, for to another is given faith by the same Spirit. 1 Corinthians 12:9 And the disciples say to the Lord: Increase our faith. Luke 17:5 He then who has faith has life, and he who has life is certainly not shut out from pardon; that every one, it is said, that believes in Him should not perish. Since it is said, Every one, no one is shut out, no one is excepted, for He does not except him who has lapsed, if only afterwards he believes effectually.
49. We find that many have at length recovered themselves after a fall, and have suffered for the Name of God. Can we deny fellowship with the martyrs to these to whom the Lord Jesus has not denied it? Do we dare to say that life is not restored to those to whom Christ has given a crown? As, then, a crown is given to many after they have lapsed, so, too, if they believe, their faith is restored, which faith is the gift of God, as you read: Because unto you it has been granted by God not only to believe in Him, but also to suffer in His behalf. Philippians 1:29 Is it possible that he who has the gift of God should not have His forgiveness?
50. Now it is not a single but a twofold grace that every one who believes should also suffer for the Lord Jesus. He, then, who believes receives his grace, but he receives a second, if his faith be crowned by suffering. For neither was Peter without grace before he suffered, but when he suffered he received a second gift. And many who have not had the grace to suffer for Christ have nevertheless had the grace of believing on Him.
51. Therefore it is said: That every one that believes in Him should not perish. Let no one, that is, of whatever condition, after whatever fall, fear that he will perish. For it may come to pass that the good Samaritan of the Gospel may find some one going down from Jerusalem to Jericho, that is, falling back from the martyr's conflict to the pleasures of this life and the comforts of the world; wounded by robbers, that is, by persecutors, and left half dead; that good Samaritan, Who is the Guardian of our souls (for the word Samaritan means Guardian), may, I say, not pass by him but tend and heal him.
52. Perchance He therefore passes him not by, because He sees in him some signs of life, so that there is hope that he may recover. Does it not seem to you that he who has fallen is half alive if faith sustains any breath of life? For he is dead who wholly casts God out of his heart. He, then, who does not wholly cast Him out, but under pressure of torments has denied Him for a time, is half dead. Or if he be dead, why do you bid him repent, seeing he cannot now be healed? If he be half dead, pour in oil and wine, not wine without oil, that may be the comfort and the smart. Place him upon your beast, give him over to the host, lay out two pence for his cure, be to him a neighbour. But you cannot be a neighbour unless you have compassion on him; for no one can be called a neighbour unless he have healed, not killed, another. But if you wish to be called a neighbour, Christ says to you: Go and do likewise. Luke 10:37
Chapter 12
Another passage of St. John is considered. The necessity of keeping the commandments of God may be complied with by those who, having fallen, repent, as well as by those who have not fallen, as is shown in the case of David.
53. Let us consider another similar passage: He that believes in the Son has eternal life, but he that believes not the Son shall not see life, but the wrath of God abides on him. John 3:36 That which abides has certainly had a commencement, and that from some offense, viz., that first he not believe. When, then, any one believes, the wrath of God departs and life comes. To believe, then, in Christ is to gain life, for he that believes in Him is not judged. John 3:18
54. But with reference to this passage they allege that he who believes in Christ ought to keep His sayings, and say that it is written in the Lord's own words: I have come a light into this world, that whosoever believes in Me may not abide in darkness. And if any man hear My word and keep it, I judge him not. He judges not, and do you judge? He says, that whosoever believes in Me may not abide in darkness, that is, that if he be in darkness he may not remain therein, but may amend his error, correct his fault, and keep My commandments, for I have said, I will not the death of the wicked, but the correction. Ezekiel 23:11 I said above that he that believes in Me is not judged, and I keep to this: For I am not come to judge the world, but that the world may be saved through Me. John 3:17 I pardon willingly, I quickly forgive, I will have mercy rather than sacrifice, Hosea 6:6 because by sacrifice the just is rendered more acceptable, by mercy the sinner is redeemed. I come not to call the righteous but sinners. Matthew 9:13 Sacrifice was under the Law, in the Gospel is mercy. The Law was given by Moses, grace by Me. John 1:17
55. And again further on He says: He that despises Me, and receives not My words, has one that judges him. John 12:48 Does he seem to you to have received Christ's words who has not corrected himself? Undoubtedly not. He, then, who corrects himself receives His word, for this is His word, that every one should turn back from sin. So, then, of necessity you must either reject this saying of His, or if you cannot deny it you must accept it.
56. It is also necessary that he who leaves off sinning must keep the commandments of God and renounce his sins. We ought not, then, to interpret this saying of him who has always kept the commandments, for if this had been His meaning He would have added the word always, but by not adding it He shows that He was speaking of him who has kept what he has heard, and what he heard has led him to correct his faults; he has then kept what he has heard.
57. But how hard it is to condemn to penance for life one who even afterwards keeps the commandments of the Lord, let Him teach us Himself Who has not refused forgiveness. Even to those who do not keep His commandments, as you read in the Psalm: If they profane My statutes and keep not My commandments, I will visit their offenses with the rod and their sins with scourges, but My mercy will I not take from them. So, then, He promises mercy to all.
58. Yet that we may not think that this mercy is without judgment, there is a distinction made between those who have paid continual obedience to God's commandments, and those who at some time, either by error or by compulsion, have fallen. And that you may not think that it is only our arguments which press you, consider the decision of Christ, Who said: If the servant knew his Lord's will and did it not, he shall be beaten with many stripes, but if he knew it not, he shall be beaten with few stripes. Luke 12:47-48 Each, then, if he believes, is received, for God chastens every son whom He receives, Hebrews 12:6 and him whom He chastens He does not give over unto death, for it is written: The Lord has chastened me sore, but He has not given me over unto death.
Chapter 13
They who have committed a sin unto death are not to be abandoned, but subjected to penance, according to St. Paul. Explanation of the phrase Deliver unto Satan. Satan can afflict the body, but these afflictions bring spiritual profit, showing the power of God, Who thus turns Satan's devices against himself.
59. Lastly, Paul teaches us that we must not abandon those who have committed a sin unto death, but that we must rather coerce them with the bread of tears and tears to drink, yet so that their sorrow itself be moderated. For this is the meaning of the passage: You have given them to drink in large measure, that their sorrow itself should have its measure, lest perchance he who is doing penance should be consumed by overmuch sorrow, as was said to the Corinthians: What will you? Shall I come to you with a rod, or in love and a spirit of meekness? 1 Corinthians 4:21 But even the rod is not severe, since he had read: You shall beat him indeed with the rod, but shall deliver his soul from death. Proverbs 23:13
60. What the Apostle means by the rod is shown by his invective against fornication, his denunciation of incest, his reprehension of pride, because they were puffed up who ought rather to be mourning, and lastly, his sentence on the guilty person, that he should be excluded from communion, and delivered to the adversary, not for the destruction of the soul but of the flesh. For as the Lord did not give power to Satan over the soul of holy Job, but allowed him to afflict his body, Job 2:6 so here, too, the sinner is delivered to Satan for the destruction of the flesh, that the serpent might lick the dust Micah 7:17 of his flesh, but not hurt his soul.
61. Let, then, our flesh die to lusts, let it be captive, let it be subdued, and not war against the law of our mind, but die in subjection to a good service, as in Paul, who buffeted his body that he might bring it into subjection, in order that his preaching might become more approved, if the law of his flesh agreed and was consonant with the law of his flesh. For the flesh dies when its wisdom passes over into the spirit, so that it no longer has a taste for the things of the flesh, but for the things of the spirit. Would that I might see my flesh growing weak, would that I were not dragged captive into the law of sin, would that I lived not in the flesh, but in the faith of Christ! And so there is greater grace in the infirmity of the body than in its soundness.
62. Having explained Paul's meaning, let us now consider the words themselves, in what sense he said that he had delivered him to Satan for the destruction of the flesh, for the devil it is who tries us. For he brings ailments on each of our limbs, and sickness on our whole bodies. And then, too, he smote holy Job with evil sores from the feet to the head, because he had received the power of destroying his flesh, when God said: Behold, I give him up unto you, only preserve his life. Job 2:6 This the Apostle took up in the same words, giving up this man to Satan for the destruction of the flesh, that his spirit might be saved in the day of our Lord Jesus Christ. 1 Corinthians 5:5
63. Great is the power, great is the gift, which commands the devil to destroy himself. For he destroys himself when he makes the man whom he is seeking to overthrow by temptation stronger instead of weak, because while he is weakening the body he is strengthening his soul. For sickness of the body restrains sin, but luxury sets on fire the sin of the flesh.
64. The devil is then deceived so as to wound himself with his own bite, and to arm against himself him whom he thought to weaken. So he armed holy Job the more after he wounded him, who, with his whole body covered with sores, endured indeed the bite of the devil, but felt not his poison. And so it is well said of him, You shall draw out the dragon with an hook, you will play with him as with a bird, you shall bind him as a boy does a sparrow, you shall lay your hand upon him.
65. You see how he is mocked by Paul, so that, like the child in prophecy, he lays his hand on the hole of the asp, and the serpent injures him not; he draws him out of his hiding-places, and makes of his venom a spiritual antidote, so that what is venom becomes a medicine, the venom serves to the destruction of the flesh, it becomes medicine to the healing of the spirit. For that which hurts the body benefits the spirit.
66. Let, then, the serpent bite the earthy part of me, let him drive his tooth into my flesh, and bruise my body; and may the Lord say of me: I give him up unto you, only preserve his life. How great is the power of Christ, that the guardianship of man is made a charge even to the devil himself, who always desires to injure him. Let us then make the Lord Jesus favourable to ourselves. At the command of Christ the devil himself becomes the guardian of his prey. Even unwillingly he carries out the commands of heaven, and, though cruel, obeys the commands of gentleness.
67. But why do I commend his obedience? Let him be ever evil that God may be ever good, Who converts his ill-will into grace for us. He wishes to injure us, but cannot if Christ resist him. He wounds the flesh but preserves the life. And then it is written: Then shall the wolves and the lambs feed together, the lion and the ox shall eat straw, and they shall not hurt nor destroy in My holy mountain, says the Lord. For this is the sentence of condemnation on the serpent: Dust shall be your food. Genesis 3:14 What dust? Surely that of which it is said: Dust you are, and into dust shall you return. Genesis 3:19
Chapter 14
St. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent when the soul is set free from carnal desires. He gives, therefore, various rules for guarding the senses, points out the snares laid for us by means of pleasures, and exhorts his hearers not to fear the destruction of the flesh by the serpent.
68. The serpent eats this dust, if the Lord Jesus is favourable to us, that our spirit may not sympathize with the weakness of the flesh, nor be set on fire by the vapours of the flesh and the heat of our members. It is better to marry than to burn, for there is a flame which burns within. Let us not then suffer this fire to approach the bosom of our minds and the depths of our hearts, lest we burn up the covering of our inmost hearts, and lest the devouring fire of lust consume this outward garment of the soul and its fleshy veil, but let us pass through the fire. Isaiah 43:2 And should any one fall into the fire of love let him leap over it and pass forth; let him not bind to himself adulterous lust with the bands of thoughts, let him not tie knots around himself by the fastenings of continual reflection, let him not too often turn his attention to the form of a harlot, and let not a maiden lift her eyes to the countenance of a youth. And if by chance she has looked and is caught, how much more will she be entangled if she gazes with curiosity.
69. Let custom itself teach us. A woman covers her face with a veil for this reason, that in public her modesty may be safe. That her face may not easily meet the gaze of a youth, let her be covered with the nuptial veil, so that not even in chance meetings she might be exposed to the wounding of another or of herself, though the wound of either were indeed hers. But if she cover her head with a veil that she may not accidentally see or be seen (for when the head is veiled the face is hidden), how much more ought she to cover herself with the veil of modesty, so as even in public to have her own secret place.
70. But granted that the eye has fallen upon another, at least let not the inward affection follow. For to have seen is no sin, but one must be careful that it be not the source of sin. The bodily eye sees, but let the eye of the heart be closed; let modesty of mind remain. We have a Lord Who is both strict and indulgent. The prophet indeed said: Look not upon the beauty of a woman that is all harlot. But the Lord said: Whoever shall look on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 He does not say, Whosoever shall look has committed adultery, but Whosoever shall look on her to lust after her. He condemned not the look but sought out the inward affection. But that modesty is praiseworthy which has so accustomed itself to close the bodily eyes as often not to see what we really behold. For we seem to behold with the bodily sight whatever meets us; but if there be not joined to this any attention of the mind, the sight also, according to what is usual in the body, fades away, so that in reality we see rather with the mind than with the body.
71. And if the flesh has seen the flame, let us not cherish that flame in our bosoms, that is, in the depths of the heart and the inward part of the mind. Let us not instil this fire into our bones, let us not bind bonds upon ourselves, let us not join in conversation with such as may be the cause to us of unholy fires. The speech of a maiden is a snare to a youth, the words of a youth are the bonds of love.
72. Joseph saw the fire when the woman eager for adultery spoke to him. Genesis 39:7 She wished to catch him with her words. She set the snares of her lips, but was not able to capture the chaste man. For the voice of modesty, the voice of gravity, the rein of caution, the care for integrity, the discipline of chastity, loosed the woman's chains. So that unchaste person could not entangle him in her meshes. She laid her hand upon him; she caught his garment, that she might tighten the noose around him. The words of a lascivious woman are the snares of lust, and her hands the bonds of love; but the chaste mind could not be taken either by snares or by bonds. The garment was cast off, the bonds were loosed, and because he did not admit the fire into the bosom of his mind, his body was not burnt.
73. You see, then, that our mind is the cause of our guilt. And so the flesh is innocent, but is often the minister of sin. Let not, then, desire of beauty overcome you. Many nets and many snares are spread by the devil. The look of a harlot is the snare of him who loves her. Our own eyes are nets to us, wherefore it is written: Be not taken with your eyes. Proverbs 6:25 So, then, we spread nets for ourselves in which we are entangled and hampered. We bind chains on ourselves, as we read: For every one is bound with the chains of his own sins.
74. Let us then pass through the fires of youth and the glow of early years; let us pass through the waters, let us not remain therein, lest the deep floods shut us in. Let us rather pass over, that we too may say: Our soul has passed over the stream, for he who has passed over is safe. And lastly, the Lord speaks thus: If you pass through the water, I am with you, the rivers shall not overflow you. Isaiah 43:2 And the prophet says: I have seen the wicked exalted above the cedars of Libanus, and I passed by, and lo, he was not. Pass by things of this world, and you will see that the high places of the wicked have fallen. Moses, too, passing by things of this world, saw a great sight and said: I will turn aside and see this great sight, Exodus 3:3 for had he been held by the fleeting pleasures of this world he would not have seen so great a mystery.
75. Let us also pass over this fire of lust, fearing which Paul— but fearing for us, inasmuch as by buffeting his body he had come no longer to fear for himself — says to us: Flee fornication. 1 Corinthians 6:18 Let us then flee it as though following us, though indeed it follows not behind us, but within our very selves. Let us then diligently take heed lest while we are fleeing from it we carry it with ourselves. For we wish for the most part to flee, but if we do not wholly cast it out of our mind, we rather take it up than forsake it. Let us then spring over it, lest it be said to us: Walk in the flame of your fire, which you have kindled for yourselves. Isaiah 50:11 For as he who takes fire into his bosom burns his clothes, Proverbs 6:27 so he who walks upon fiery coals must of necessity burn his feet, as it is written: Can one walk upon coals of fire and not burn his feet? Proverbs 6:28
76. This fire is dangerous, let us then not feed it with the fuel of luxury. Lust is fed by feastings, nourished by delicacies, kindled by wine, and inflamed by drunkenness. Still more dangerous than these are the incentives of words, which intoxicate the mind as it were with a kind of wine of the vine of Sodom. Let us be on our guard against abundance of this wine, for when the flesh is intoxicated the mind totters, the heart wavers, the heart is carried to and fro. And so with regard to each that precept is useful wherein Timothy is warned: Drink a little wine because of your frequent infirmities. 1 Timothy 5:23 When the body is heated, it excites the glow of the mind; when the flesh is chilled with the cold of disease the spirit is chilled; when the body is in pain, the mind is sad, but the sadness shall become joy.
77. Do not then fear if your flesh be eaten away, the soul is not consumed. And so David says that he does not fear, because the enemy were eating up his flesh but not his soul, as we read: When evil-doers come near upon me to eat up my flesh, my foes who trouble me, they were weakened and fell. So the serpent works overthrow for himself alone, therefore is he who has been injured by the serpent given over to the serpent that he may raise up again him whom he cast down, and the overthrow of the serpent may be the raising again of the man. And Scripture testifies that Satan is the author of this bodily suffering and weakness of the flesh, where Paul says: There was given unto me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted. 2 Corinthians 12:7 So Paul learned to heal even as he himself had been made whole.
Chapter 15
Returning from this digression, St. Ambrose explains what is the meaning of St. Paul where he speaks of coming with a rod or in the spirit of meekness. One who has grievously fallen is to be separated, but to be again restored to religious privileges when he has sufficiently repented. The old leaven is purged out when the hardness of the letter is tempered by the meal of a milder interpretation. All should be sprinkled with the Church's meal and fed with the food of charity, lest they become like that envious elder brother, whose example is followed by the Novatians.
78. That faithful teacher, having promised one of two things, gave each. He came with a rod, for he separated the guilty man from the holy fellowship. And well is he said to be delivered to Satan who is separated from the body of Christ. But he came in love and with the spirit of meekness, whether because he so delivered him up as to save his soul, or because he afterwards restored to the sacraments him whom he had before separated.
79. For it is needful to separate one who has grievously fallen, lest a little leaven corrupt the whole lump. And the old leaven must be purged out, or the old man in each person; that is, the outward man and his deeds, he who among the people has grown old in sin and hardened in vices. And well did he say purged, not cast forth, for what is purged is not considered wholly valueless, for to this end is it purged, that what is of value be separated from the worthless, but that which is cast forth is considered to have in itself nothing of value.
80. The Apostle then judged that the sinner should then at once be restored to the heavenly sacraments if he himself wished to be cleansed. And well is it said Purge, for he is purged as by certain things done by the whole people, and is washed in the tears of the multitude, and redeemed from sin by the weeping of the multitude, and is purged in the inner man. For Christ granted to His Church that one should be redeemed by means of all, as she herself was found worthy of the coming of the Lord Jesus, in order that through One all might be redeemed.
81. This is Paul's meaning which the words make more obscure. Let us consider the exact words of the Apostle: Purge out, says he, the old leaven, that you may be a new lump, even as you are unleavened. 1 Corinthians 5:7 Either that the whole Church takes up the burden of the sinner, with whom she has to suffer in weeping and prayer and pain, and, as it were, covers herself with his leaven, in order that by means of all that which is to be done away in the individual doing penance may be purged by a kind of contribution and commixture of compassion and mercy offered with manly vigor. Or one may understand it as that woman in the Gospel teaches us, who is a type of the Church, when she hid the leaven in her meal, till all was leavened, and the whole could be used as pure.
82. The Lord taught me in the Gospel what leaven is when He said: Do you not understand that I said not concerning bread, Beware of the leaven of the Pharisees and Sadducees? Matthew 16:11 Then, it is said, they understood that He spoke not of bread, but that they should beware of the doctrine of the Pharisees and Sadducees. This leaven, then — that is, the doctrine of the Pharisees and the contentiousness of the Sadducees— the Church hides in her meal, when she softened the hard letter of the Law by a spiritual interpretation, and ground it as it were in the mill of her explanations, bringing out as it were from the husks of the letter the inner secrets of the mysteries, and setting forth the belief in the Resurrection, wherein the mercy of God is proclaimed, and wherein it is believed that the life of those who are dead is restored.
83. Now this comparison seems to be not unfitly brought forward in this place, since the kingdom of heaven is redemption from sin, and therefore we all, both bad and good, are mingled with the meal of the Church that we all may be a new lump. But that no one may be afraid that an admixture of evil leaven might injure the lump, the Apostle said: That you may be a new lump, even as you are unleavened; 1 Corinthians 5:7 that is to say, This mixture will render you again such, as in the pure integrity of your innocence. If we thus have compassion, we are not stained with the sins of others, but we gain the restoration of another to the increase of our own grace, so that our integrity remains as it was. And therefore he adds: For Christ our Passover is sacrificed for us; 1 Corinthians 5:7 that is, the Passion of the Lord profited all, and gave redemption to sinners who repented of the sins they had committed.
84. Let us then keep the feast on good food, doing penance yet joyful in our redemption, for no food is sweeter than kindness and gentleness. Let no envy towards the sinner who is saved be mingled with our feasts and joy, lest that envious brother, as is set forth in the Gospel, exclude himself from the house of his Father, because he grieved at the reception of his brother, at whose lasting exile he was wont to rejoice.
85. And you Novatians cannot deny that you are like him, who, as you say, do not come together to the Church because by penance a hope of return had been given to those who had lapsed. But this is only a pretence, for Novatian contrived his schism through grief at his loss of the episcopal office.
86. But do you not understand that the Apostle also prophesied of you and says to you: And you are puffed up and did not rather mourn, that he who did this deed might be taken away from among you? 1 Corinthians 5:2 He is, then, wholly taken away when his sin is done away, but the Apostle does not say that the sinner is to be shut out of the Church who counsels his cleansing.
Chapter 16
Comparison between the apostles and Novatians. The fitness of the words, You know not what spirit you are of, when applied to them. The desire of penance is extinguished by them when they take away its fruit. And thus are sinners deprived of the promises of Christ, though, indeed, they ought not to be too soon admitted to the mysteries. Some examples of repentance.
87. Inasmuch, then, as the Apostle forgave sins, by what authority do you say that they are not to be forgiven? Who has the most reverence for Christ, Paul or Novatian? But Paul knew that the Lord was merciful. He knew that the Lord Jesus was offended more by the harshness of the disciples than by their pitifulness.
88. Furthermore, Jesus rebuked James and John when they spoke of bringing down fire from heaven to consume those who refused to receive the Lord, and said to them: You know not whose spirit you are of; for the Son of Man is not come to destroy men's lives but to save them. Luke 9:55-56 To them, indeed, He said, You know not whose spirit you are of, who were of His spirit; but to you He says, You are not of My spirit, who hold not fast My clemency, who reject My mercy, who refuse repentance which I willed to be preached by the apostles in My Name.
89. For it is in vain that you say that you preach repentance who remove the fruits of repentance. For men are led to the pursuit of anything either by rewards or results, and every pursuit grows slack by delay. And for this reason the Lord, in order that the devotion of His disciples might be increased, said that every one who had left all that was his, and followed God, should receive sevenfold more both here and hereafter. Matthew 19:29 First of all He promised the reward here, to do away with the tedium of delay, and again hereafter, that we might learn to believe that rewards will also be given to us hereafter. Present rewards are then an earnest of those hereafter.
90. If, then, any one, having committed hidden sins, shall nevertheless diligently do penance, how shall he receive those rewards if not restored to the communion of the Church? I am willing, indeed, that the guilty man should hope for pardon, should seek it with tears and groans, should seek it with the aid of the tears of all the people, should implore forgiveness; and if communion be postponed two or three times, that he should believe that his entreaties have not been urgent enough, that he must increase his tears, must come again even in greater trouble, clasp the feet of the faithful with his arms, kiss them, wash them with tears, and not let them go, so that the Lord Jesus may say of him too: His sins which are many are forgiven, for he loved much. Luke 7:47
91. I have known penitents whose countenance was furrowed with tears, their cheeks worn with constant weeping, who offered their body to be trodden under foot by all, who with faces ever pale and worn with fasting bore about in a yet living body the likeness of death.
Chapter 17
That gentleness must be added to severity, as is shown in the case of St. Paul at Corinth. The man had been baptized, though the Novatians argue against it. And by the word destruction is not meant annihilation but severe chastening.
92. Why do we postpone the time of pardon for those who have mortified themselves, who during life have done themselves to death? Sufficient, says St. Paul, to such a one is this punishment which is inflicted by the many; so that contrariwise, you should rather forgive him and comfort him, lest by any means he should be swallowed up with overmuch sorrow. 2 Corinthians 2:6 If the punishment which is inflicted by the many is sufficient for condemnation, the intercession which is made by many is also sufficient for the remission of sin. The Master of morals, Who both knows our weakness and is the interpreter of the will of God, wills that comfort should be given, lest sorrow through the weariness of long delay should swallow up the penitent.
93. The Apostle then forgave him, and not only forgave him, but desired that love to him should again grow strong. He who is loved receives not harshness but mercy. And not only did he himself forgive him only, but willed that all should forgive him, and says that he forgave for the sake of others, lest many should be longer saddened on account of one. To whom, says he, you have forgiven anything, I forgive also, for I also have forgiven for your sakes in the person of Christ, for we are not ignorant of his devices. 2 Corinthians 2:10 Rightly can he be on his guard against the serpent who is not ignorant of his devices, of which there are so many to our detriment. He is always desirous to do harm, always desirous to circumvent us, that he may cause death; but we ought to take heed lest our remedy become an occasion of triumph for him; for we are circumvented by him, if any one perish through overmuch sorrow, who might be set free by pitifulness.
94. And that we may know that this person was baptized, he added: I wrote to you in my epistle to have no company with fornicators, not altogether with fornicators of this world. 1 Corinthians 5:9 And farther on he adds: But now I write unto you not to keep company if any man that is named a brother be a fornicator, or covetous, or an idolator. 1 Corinthians 5:11 Those whom he has joined together under one penalty, he willed to attain together to forgiveness. If any be such, he says, with him not to eat. 1 Corinthians 5:11 How severe he is with the obstinate, how indulgent to those who seek. Against those rises up in arms the injury done to Christ, while the calling upon Christ aids these.
95. But lest any one be perplexed because it is written: I have delivered such an one unto Satan for the destruction of the flesh, 1 Corinthians 5:5 and should say: How can he attain forgiveness whose whole flesh has perished, seeing that it is evident that man was redeemed both in body and soul, and is saved in both and that neither the soul without the body, nor yet the body without the soul, since both are united by their fellowship in the deeds that have been done, can be without fellowship either in punishment or in reward? Let this suffice for an answer to him: That destruction does not mean the complete annihilation of the flesh, but its chastening. For as he who is dead to sin lives to God, so the allurements of the flesh perish, and the flesh dies to its lusts, in order that it may live again to purity and to other good works.
96. And what more suitable example can we take than one from our common mother? For the earth itself, from which we are all taken, when it is not worked and cultivated, seems to be desert; and the field dies to the vines or olive-trees with which it was planted, and yet it does not lose its own nutritive power, which is, as it were, its life. And then later, when cultivation begins once more, and the seed is sown for which the land seems suitable, it breaks forth again more fruitful than before with its products. It is not, then, anything so strange if our flesh is said to die, and yet is understood to be subdued rather than annihilated.
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| Pope Went to Russian Embassy to Express Concern Over War to Moscow Envoy |
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Posted by: Stone - 02-25-2022, 08:45 AM - Forum: Pope Francis
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Pope Went to Russian Embassy to Express Concern Over War to Moscow Envoy
Reuters | Feb. 25, 2022
VATICAN CITY (Reuters) - Pope Francis went to the Russian embassy to the Holy See on Friday and relayed his concern over Russia's invasion of Ukraine to Moscow's ambassador, the Vatican said.
It was believed to be the first time a pope has gone to an embassy during a conflict. Usually ambassadors are convoked by the Secretariat of State.
Vatican spokesman Matteo Bruni said the pope spent about 30 minutes at the embassy. Bruni would not comment on a report that the pope, 85, had offered the Vatican's mediation.
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| SSPX's new 'Plan to Protect' Program |
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Posted by: Stone - 02-25-2022, 08:13 AM - Forum: The New-Conciliar SSPX
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Society of St. Pius X - Plan to Protect™
The SSPX under the expert guidance of Plan to Protect® created a protection program
Plan to Protect® provides the highest standard of abuse prevention and protection to over 7500 organizations serving the vulnerable sector globally. Plan to Protect® also recognizes those organizations that demonstrate that they are achieving this high standard.
Understanding the magnitude of the responsibility we carry in our care for children and other vulnerable people in our chapels, schools, and programs, the SSPX has sought out the expert guidance of Plan to Protect® to ensure that no stone is left unturned in its effort to faithfully protect those in its care.
Support of Experts
Plan to Protect® helps the SSPX with policy development, upkeep and implementation as well as with training and certification of SSPX Plan to Protect® staff. With their years of experience, they supervise and audit our efforts; furnish training, give advice, and exercise supervision as necessary; and provide a wealth of support materials.
Backed by this knowledge and experience, the SSPX develops policies suited to the multifaceted nature of our apostolate.
Tailormade Program
As the SSPX takes seriously its responsibility to protect children and other vulnerable persons in its care, it writes its own tailormade policies and administers its own abuse prevention program. This program has to be suited to the multifaceted nature or its apostolate. The expert guidance and support of Plan to Protect® ensures that we hold ourselves to the highest standards of protection and accountability.
With the help of Plan to Protect®, we will be better able to protect children and the vulnerable, safeguard our staff and volunteers, avoid legal difficulties, and meet any standards required by our insurance companies.
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| The Recusant #57 - Lent 2022 |
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Posted by: Stone - 02-24-2022, 07:15 PM - Forum: The Recusant
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Contents:
• Real & Apparent Disobedience (Abp. Lefebvre, Poitiers, 1977)
• “Sorrowful Heart of Mary SSPX-MC” (Fr Hewko)
• English Martyrs (Bl. James Fenn, Bl. John Finch, St. Edmund Genings)
• Where Do They Stand?
• More on Covid “Vaccines” :- The “Sede-Vax-Can-tists”
- SSPX: Conciliar Morality
• “Ten Years Ago”
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| St. Ephraim: Homily on the Lord |
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Posted by: Stone - 02-24-2022, 09:19 AM - Forum: Fathers of the Church
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Therefore let all mouths render praise to Him Who has removed from them blasphemous speech. Glory to You Who departed from one dwelling to take up your abode in another! That He might come and make us a dwelling-place for His Sender, the only-begotten departed from [being] with Deity and took up His abode in the Virgin; that by a common manner of birth, though only-begotten, He might become the brother of many. And He departed from Sheol and took up His abode in the Kingdom; that He might seek out a path from Sheol which oppresses all, to the Kingdom which requites all. For our Lord gave His resurrection as a pledge to mortals, that He would remove them from Sheol, which receives the departed without distinction, to the Kingdom which admits the invited with distinction; so that, from [the plan] which makes equal the bodies of all men within it, we may come to [the plan] which distinguishes the works of all men within it. This is He Who descended to Sheol and ascended, that from [the place] which corrupts its sojourners, He might bring us to the place which nourishes with its blessings its dwellers; even those dwellers who, with the possessions, the fruits, and the flowers, of this world, that pass away, have crowned and adorned for themselves there, tabernacles that pass not away. That Firstborn Who was begotten according to His nature, was born in another birth that was external to His nature; that we might know that after our natural birth we must have another birth which is outside our nature. For He, since He was spiritual, until He came to the corporeal birth, could not be corporeal; in like manner also the corporeal, unless they are born in another birth, cannot be spiritual. But the Son Whose generation is unsearchable, was born in another generation that may be searched out; that by the one we might learn that His Majesty is without limit, and by the other might be taught that His grace is without measure. For great is His Majesty without measure, Whose first generation cannot be imagined in any of our thoughts. And His grace is abundant without limit, Whose second birth is proclaimed by all mouths.
2. This is He Who was begotten from the Godhead according to His nature, and from manhood not after His nature, and from baptism not after His custom; that we might be begotten from manhood according to our nature, and from Godhead not after our nature, and by the Spirit not after our custom. He then was begotten from the Godhead, He that came to a second birth; in order to bring us to the birth that is discoursed of, even His generation from the Father:— not that it should be searched out, but that it should be believed — and His birth from the woman, not that it should be despised, but that it should be exalted. Now His death on the cross witnesses to His birth from the woman. For He that died was also born. And the Annunciation of Gabriel declares His generation by the Father, namely [the power of the Highest shall overshadow you]. Luke 1:35 If then it was the power of the Highest, it is plain that it was not the seed of mortal man. So then His conception in the womb is bound up with His death on the cross; and His first generation is bound up with the declaration of the Angel; in order that whoever denies His birth may be confuted by His crucifixion, and whoever supposes that His beginning was from Mary, may be admonished that His Godhead is before all; so that whoever has concluded His beginning to be corporeal, [may be proved to err hereby that His issuing forth from the Father is narrated]. The Father begot Him, and through Him created the creatures. Flesh bare Him and through Him slew lusts. Baptism brought him forth, that through Him it might wash away stains. Sheol brought Him forth, that through Him its treasures might be emptied out. He came to us from beside His Father by the way of them that are born: and by the way of them that die, He went forth to go to His Father; so that by His coming through birth, His advent might be seen; and by His returning through resurrection, His departure might be confirmed.
3. But our Lord was trampled on by Death; and in His turn trod out a way over Death. This is He Who made Himself subject to and endured death of His own will, that He might cast down death against his will. For our Lord bare His cross and went forth according to the will of Death: but He cried upon the cross Matthew 27:50-52 and brought forth the dead from within Sheol against the will of Death. For in that very thing by which Death had slain Him [i.e., the body], in that as armour He bore off the victory over Death. But the Godhead concealed itself in the manhood and fought against Death, Death slew and was slain. Death slew the natural life; and the supernatural life slew Him. And because Death was not able to devour Him without the body, nor Sheol to swallow Him up without the flesh, He came unto the Virgin, that from thence He might obtain that which should bear Him to Sheol; as from beside the ass they brought for Him the colt whereon He entered Jerusalem, and proclaimed concealing her overthrow and the destruction of her children. With the body then that [was] from the Virgin, He entered Sheol and plundered its storehouses and emptied its treasures. He came then to Eve the Mother of all living. This is the vine whose fence Death laid open by her own hands, and caused her to taste of his fruits. So Eve the Mother of all living became the well-spring of death to all living. But Mary budded forth, a new shoot from Eve the ancient vine; and new life dwelt in her, that when Death should come confidently after his custom to feed upon mortal fruits, the life that is slayer of death might be stored up [therein] against him; that when Death should have swallowed [the fruits] without fear, he might vomit them forth and with them many. For [He Who is] the Medicine of life flew down from heaven, and was mingled in the body, the mortal fruit. And when Death came to feed after his custom, the Life in His turn swallowed up Death. This is the food that hungered to eat its eater. So then, by one fruit which Death swallowed hungrily, he vomited up many lives which he had swallowed greedily. The hunger then which hurried him against one, emptied out his greed which had hurried him against many. Thus Death was diligent to swallow one, but was in haste to set many free. For while One was dying on the cross, many that were buried from within Sheol were coming forth at His cry. Matthew 27:50-53 This is the fruit that cleft asunder Death who had swallowed it, and brought out from within it the Life in quest of which it was sent. For Sheol hid away all that she had devoured. But through One that was not devoured, all that she had devoured were restored from within her. He, whose stomach is disordered, vomits forth both that which is sweet to him and that which is not sweet. So the stomach of Death was disordered, and as he was vomiting forth the medicine of life which had sickened it, he vomited forth along with it also those lives that had been swallowed by him with pleasure.
4. This is the Son of the carpenter, Who skilfully made His cross a bridge over Sheol that swallows up all, and brought over mankind into the dwelling of life. And because it was through the tree that mankind had fallen into Sheol, so upon the tree they passed over into the dwelling of life. Through the tree then wherein bitterness was tasted, through it also sweetness was tasted; that we might learn of Him that among the creatures nothing resists Him. Glory be to You, Who laid Your cross as a bridge over death, that souls might pass over upon it from the dwelling of the dead to the dwelling of life!
5. The Gentiles praise You that Your Word has become a mirror before them, that in it they might see death, secretly swallowing up their lives. But graven images were being adorned by their artificers; and by their adornments were disfiguring their adorners. But You drew them to Your cross; and while the beauties of the body were disfigured upon it, the beauties of the mind shone forth upon it. Then, as for the Gentiles who used to go after gods which were no gods, He Who was God went after them, and by His words, as by a bridle, turned them from many gods to the One. This is that Mighty One, Whose preaching became a bridle in the jaws of the Gentiles, and led them away from idols to Him that sent Him. But the dead idols, with their closed mouths, used to feed on the life of their worshippers. On this account You mingled in their flesh that blood of Yours, by which death was enfeebled and laid low; that the mouths of their devourers might be driven away from their lives. Also because Israel slew You and was defiled by Your blood, that idolatry, that had been engrafted upon him was driven away from him on account of Your blood. For he was weaned from that heathenism through Your blood; because that from it, he had never before been weaned.
6. But Israel crucified our Lord, on the plea that verily He was seducing us from the One God. But they themselves used constantly to wander away from the One God through their many idols. While then they imagine they crucify Him Who seduces them from the One God, they are found to be led away by Him from all idols to the One God; to the end that because they did not voluntarily learn of Him that He is God, they might by compulsion learn of Him that He is God; when the good which had accrued to them through Him should accuse them concerning the evil which their hands had done. Thus even though the tongue of the oppressors denied, yet the help with which they were helped convicted them. For grace loaded them beyond their power, so that they should be ashamed, while laden with Your blessings, to deny Your person. And also You had mercy on those, whose lives had been made food for dead idols. For the one calf which they made in the desert, Exodus 32:4 pastured on their lives as on grass in the desert. For that idolatry which they had stolen and brought out in their hearts from Egypt, when it was made manifest, slew openly those in whom it was dwelling secretly. For it was like fire concealed in wood, which when it is gendered from within it, burns it. For Moses ground to powder the calf and caused them to drink it in the water of ordeal; Exodus 32:20 that by drinking of the calf all those who were living for its worship might die. For the sons of Levi ran upon them, those who ran to [help] Moses and girded on their swords. For the sons of Levi did not know whom they should slay, because those that worshipped were mingled with those that worshipped not. But He, for Whom it was easy to distinguish, distinguished those who were defiled from those who were not defiled; so that the innocent might give thanks that their innocence had not passed [unseen by] the Just One; and the guilty might be convicted that their offense had not escaped [the eye of] the Judge. But the sons of Levi were the open avengers. Accordingly Moses set a mark upon the offenders, that it might be easy for the avengers to avenge. For the draught of the calf entered those in whom the love of the calf was dwelling, and displayed in them a manifest sign, that the drawn sword might rush upon them. The congregation therefore which had committed fornication in [the worship of] the calf, he caused to drink of the water of ordeal, that the mark of adulteresses might appear in it. From hence was derived that law about women, Numbers 5:17-27 that they should drink the water of ordeal, that by the mark that came on adulteresses, the congregation might be reminded of its fornication that was in the worship of the calf, and be on its guard with fear against another [fornication]; and remember the former [fornication] with penitence of soul; and that when they were judging their women, if they played the harlot against them, they might condemn themselves, who were playing the harlot against their God.
7. To You be glory who by Your cross hast taken away the heathenism in which both circumcised and uncircumcised were caused to stumble! To You be praise, the medicine of life, Who hast converted all that are joy to the angels that are found and were not lost. The uncircumcised praise You, for in Your peace the enmity that was between is swallowed up, for You received in Your flesh the outward sign of circumcision, through which the uncircumcised that were Yours, used to be accounted as not Yours. For You made as Your sign the circumcision of the heart; by which the circumcised were made known, that they were not Yours. For You came to Your own John 1:2 and Your own received You not; and by this they were made known that they were not Yours. But they to whom You did not come, through Your mercy cry out after You, that You would satisfy them with the crumbs which fall from the children's table.
8. God was sent from the Godhead, to come and convict the graven images that they were no gods. And when He took away from them the name of God which decked them out, then appeared the blemishes of their persons. And their blemishes were these — They have eyes and see not, and ears and hear not. Your preaching persuaded their many worshippers to change their many gods for the One. For in that You took away the name of godhead from the idols, worship also along with the name was withdrawn; that, namely, which is bound up with the name; for worship also attends on the Name of God. Because, then, worship also was rendered to the Name, by all the Gentiles, at the last the worshipful Name shall be gathered in entirely to its Lord. Therefore at the last worship, also shall be gathered in completely to its Lord, that it may be fulfilled that all things shall be subjected to Him. Then, He in His turn shall be subjected to Him Who subjected all things to Him. 1 Corinthians 15:27-28 So that that Name, rising from degree to degree, shall be bound up with its root. For when all creatures shall be bound by their love to the Son through Whom they were created, and the Son shall be bound by the love of that Father by Whom He was begotten, all creatures shall give thanks at the last to the Son, through Whom they received all blessings; and in Him and with Him they shall give thanks also to His Father, from Whose treasure He distributes all riches to us.
9. Glory be to You Who clothed Yourself in the body of mortal Adam, and made it a fountain of life for all mortals. You are He that lives, for Your slayers were as husbandmen to Your life, for that they sowed it as wheat in the depth [of the earth], that it may rise and raise up many with it. Come, let us make our love the great censer of the community, and offer on it as incense our hymns and our prayers to Him Who made His cross a censer for the Godhead, and offered from it on behalf of us all. He that was above stooped down to those who were beneath, to distribute His treasures to them. Accordingly, though the needy drew near to His manhood, yet they used to receive the gift from His Godhead. Therefore He made the body which He put on, the treasurer of His riches, that He, O Lord, might bring them out of Your storehouse, and distribute them to the needy, the sons of His kindred.
10. Glory be to Him Who received from us that He might give to us; that through that which is ours we might more abundantly receive of that which is His! Yea through that Mediator, mankind was able to receive life from its helper, as through a Mediator it had received in the beginning death from its slayer. You are He Who made for Yourself the body as a servant, that through it You might give to them that desire You, all that they desire. Moreover in You were made visible the hidden wishes of them that slew [You] and buried [You]; through this, that You clothed Yourself in a body. For taking occasion by that body of Yours, Your slayers slew You, and were slain by You; and taking occasion by Your body, Your buriers buried You, and were raised up with You. That Power Which may not be handled came down and clothed itself in members that may be touched; that the needy may draw near to Him, that in touching His manhood they may discern His Godhead. For that dumb man [whom the Lord healed] with the fingers of the body, discerned that He had approached his ears and touched his tongue; Mark 7:32-37 nay, with his fingers that may be touched, he touched Godhead, that may not be touched; when it was loosing the string of his tongue, and opening the clogged doors of his ears. For the Architect of the body and Artificer of the flesh came to him, and with His gentle voice pierced without pain his thickened ears. And his mouth which was closed up, that it could not give birth to a word, gave birth to praise to Him Who made its barrenness fruitful in the birth of words. He, then, Who gave to Adam that he should speak at once without teaching, Himself gave to the dumb that they should speak easily, tongues that are learned with difficulty.
11. Lo, again, another question is made clear:— We enquire in what tongues our Lord gave the power of speaking to the dumb, who from all tongues came unto Him? And although this be easy to know, yet our soul impels us to that knowledge which is greater than this. That [knowledge] then is, to know that through the Son the first man was made. For in this fact, that through Him speech was given to the dumb, the sons of Adam, we may learn that through Him speech was given to Adam their first father. And here also defective nature was supplied by our Lord. He, then, Who was able to supply the defect of nature, — it is manifest that through Him is established the supplying of nature. But there is no greater defect than this, when a man is born without speech. For since it is in this, in speech, that we excel all the creatures, the defect of it is greater than all [other] defects. He, then, through Whom all this defect was supplied — it is manifest that through Him all fullness is established. But because through Him the members receive all fullness in the womb secretly, through Him their defect was supplied openly; that we might learn that through Him in the beginning the whole frame was constituted. He spat then on His fingers and placed them in the ears of that deaf man; and He mixed clay of His spittle, and spread it upon the eyes of the blind man; John 9:6 that we might learn that as there was defect in the eyeballs of that man who was blind from his mother's womb, so there was defect in the ears of this [man]. So then, by leaven from the body of Him Who completes, the defect of our formation is supplied. For it was not meet that our Lord should have cut off anything from His body to supply the deficiency of other bodies; but with that which could be taken away from Him, He supplied the deficiency of them that lacked; just as in that which can be eaten, mortals eat Him. He supplied then the deficiency, and gave life to mortality, that we may know that from the body in which fullness dwelt, the deficiency of them that lacked was supplied; and from the body in which life dwelt, Colossians 2:9 life was given to mortals.
12. Now the Prophets performed all [other] signs; but on no occasion supplied the deficiency of members. But the deficiency of the body was reserved, that it should be supplied through our Lord; that souls might perceive that it is through Him that every deficiency must be supplied. It is meet, then, that the prudent should perceive that He Who supplies the deficiencies of the creatures, is Master of the formative power of the Creator. But when He was upon earth, our Lord gave to the deaf [and dumb], [the power] of hearing and of speaking tongues which they had not learned; that after He had ascended, [men] might understand that He gave to His disciples [the power] of speaking in every tongue.
13. Now the crucifiers supposed when our Lord was dead that His signs had died with Him. But His signs manifestly continued to live through His disciples; that the murderers might know that the Lord of the signs was living. Beforehand His murderers made trouble, crying out that His disciples had stolen His corpse. But, afterwards, His signs performed through His disciples, filled them with trouble. For His disciples, who were supposed to have stolen the dead corpse, were found to be raising to life the dead corpses of others. But the ungodly were terrified and said —His disciples have stolen His body; that they might be held in contempt when it should be discovered. But the disciples, who [they said] stole the dead body from the living guards, were found to be assailing Death in the name of Him Who was stolen; that [Death] might not steal the life of the living. So then, before He was crucified, He gave the deaf the power of hearing, that after He was crucified, all ears should hear and believe in His resurrection. For beforehand He confirmed our hearing by [the word] of the dumb whose mouth was opened, that it should not doubt concerning the preaching of the Word. Our Redeemer was in every way equipped, that in every way He might rescue us from our captor. For our Lord did not merely clothe Himself in a body, but also arrayed Himself in members and in garments; that through His members and His garments, they that were afflicted with plagues might be encouraged to approach the treasury of healing, that they who were encouraged by His mercy might approach His body and they who were dismayed by His terror might approach His vesture. For with one woman her fear suffered her merely to approach the hem of His raiment; Matthew 9:20 but with another, her love impelled her even to approach His flesh. Now by her who received healing by His garments, those were put to shame who did not receive healing from His words; and by her who kissed His feet, he was rebuked who did not desire to kiss His lips.
14. Now our Lord bestowed great gifts through small means; that He might teach us of what they are deprived who have scorned great things. For if from the hem of His garment, healing like this was secretly stolen, could He not assuredly heal when His word distinctly granted healing? And if defiled lips were sanctified by kissing His feet, how much more should not pure lips be sanctified by kissing His mouth? For the sinful woman by her kisses received the grace of His sacred feet, which had come with toil to bring her remission of her sins. She was refreshing the feet of her Healer with oil freely, for freely had He brought her the treasure of healing for her sickness. For it was not for the sake of his stomach that He Who satisfies the hungry was a ; but for the sake of the sinful woman's repentance He Who justifies sinners made Himself a .
15. For it was not for the dainties of the Pharisees that our Lord hungered, but for the tears of the sinful woman He was an hungered. For when He was satisfied and refreshed by the tears for which He hungered, He turned and rebuked him who had bidden Him to the food that passes away, that He might show that it was not for the sake of food for the body that He had become a , but for the sake of help to the soul. For it was not for the sake of pleasure that our Lord mingled with gluttonous men and winebibbers, as the Pharisee supposed; but that in their food as mortals He might mingle for them His teaching as the medicine of life. For even as it was in the matter of eating that the Evil One gave his deadly counsel to Adam and his helpmeet, so in the matter of eating the Good Lord gave His life-giving counsel to the sons of Adam. For He was the fisherman Who came down to fish for the lives of the lost. He saw the publicans and harlots rushing into prodigality and drunkenness; and He hastened to spread His nets among their places of assembly, that He might capture them from food that fattens bodies, to fasting that fattens souls.
16. Now the Pharisee made great preparations for our Lord in His banquet; and the sinful woman did but little things for Him there. Yet he by his great dainties displayed the smallness of his love to our Lord; but she by her tears displayed the greatness of her love to our Lord. Thus he that had invited Him to the great banquet was rebuked because of the smallness of his love; but she by her few tears atoned for the many follies of her offenses. Simon the Pharisee received our Lord as a prophet; because of the signs, and not because of faith. For he was a son of Israel, who when signs drew near, himself also drew near to the Lord of the signs; and when the signs ceased, he also stood naked without faith. This man also when he saw our Lord with signs, esteemed Him as a prophet; but when our Lord ceased from signs, the doubting mind of the sons of his people entered him. This man if He had been a prophet, He would have known that this woman is a sinner. But our Lord for Whom in every place all things are easy, here also did not cease from His signs. For He saw that because He had ceased a little from signs, the blind mind of the Pharisee had turned away from Him. For he had said in error, This man, had He been a prophet, He would have known. In this reflection therefore the Pharisee doubted concerning our Lord, whether He were a prophet or no; but by this very reflection he learned that He is Lord of the prophets; so that from the source from which error entered him, from that source our Lord might bring help to Him.
17. Our Lord then told him the parable of the two debtors; and made him judge; that by his tongue He might catch him in whose heart the truth was not. One owed five hundred dinars. Here then our Lord showed to the Pharisee the multitude of the offenses of the sinful woman. He then who imagined concerning our Lord that He did not know that she was a sinner, in the result heard from Him how great was the debt of her sins. The Pharisee, then, who imagined that our Lord did not know who she was, and what was the reputation of the sinful woman, was found himself not to know who our Lord was, and what was His reputation. Thus he was reproved in his error, who did not even perceive his error. For the knowledge that he was assuredly erring eluded him in his error. But he received a reminder from Him Who came to remind them that err. The Pharisee had seen great signs done by our Lord, as Israel by Moses; but because there was not faith in him, that those prodigies which he saw might be conjoined with that faith, a little cause hindered and annulled them. Had this man been a prophet, he would have known that this woman is a sinner. For he let slip the wonders that he had seen, and blindness readily entered into him. For he was of the sons of Israel, whom terrible signs accompanied up to the sea, that they might fear; and blessed miracles surrounded in the waste desert, that they might be reconciled; but through lack of faith, for a slight cause, they rejected them [saying]; As for this Moses who brought us up, we know not what has become of him. Exodus 32:1 For they ceased to regard the mighty works that had been surrounding them. They perceived that Moses was not near them; so that for this cause that had come near, they drew [near] to the heathenism of Egypt. For Moses was for a little removed from before them, that the calf that was before them might appear, that they might worship it openly also; for they had been secretly worshipping it in their hearts.
18. But when their heathenism from being inward became open, then Moses also from being hidden openly appeared; that he might openly punish those whose heathenism had revelled beneath the holy cloud which had overshadowed them. But God removed the Shepherd of the flock from it for forty days, that the flock might show that its trust was fixed upon the calf. While God was feeding the flock with all delights, it chose for itself as its Shepherd the calf, which was not able even to eat. Moses who kept them in awe was removed from them, that the idolatry might cry aloud in their mouths, which the restraint of Moses had kept down in their hearts. For they cried: Make us gods, to go before us. Exodus 32:1
19. But when Moses came down, he saw their heathenism revelling in the wide plain with drums and cymbals. Speedily, he put their madness to shame by means of the Levites and drawn swords. So likewise here, our Lord concealed His knowledge for a little when the sinful woman approached Him, that the Pharisee might form into shape his thought, as his fathers had shaped the pernicious calf. But when the Pharisee's error came to a head within him, then the knowledge of our Lord was manifested against it and dispelled it; I entered into your house; you gave Me no water for My feet: But she has moistened them with her tears. Therefore her sins which are many are forgiven her. Luke 7:44-47 But the Pharisee when he heard our Lord naming the sins of the woman, many sins, was greatly put to shame because he had greatly erred. For he had supposed that our Lord did not even know that she was a sinner. Our Lord had before shown Himself as though not knowing her for a sinner. For He allowed him who had seen His signs, to show the doubt of his mind, that it might become manifest that his mind was bound in the ungodliness of his fathers. But the physician, who by his medicines brings out the hidden disease, is not the helper of the disease but its destroyer. For while the disease is hidden, it rules in the members, but when it is made manifest by medicines, it is rooted out. So then the Pharisee saw great things and doubted about small things. But when our Lord saw that his littleness made little of great things in his mind, He speedily showed him not only that she was a sinner, but even the multitude of her sins; that he might be put to shame by little things — he who had not believed in wonders.
20. God gave room to Israel to enlarge its heathenism in the wide desert; whom God cut short with whetted sword, that their idolatry might not be spread abroad among the Gentiles. So our Lord allowed the Pharisee to imagine perverse things, that He might in turn duly reprove his pride. For concerning those things which the sinful woman was doing rightly, the Pharisee was thinking wrongly. But our Lord in His turn rebuked him, concerning the right things which he had wrongly withheld: I entered your house; you gave Me no water for My feet. Behold the withholding of that which was due! But she has moistened them with her tears. Behold the payment of what was due! You did not anoint Me with oil. Behold the token of neglect! But she has anointed My feel with sweet ointment. Behold the sign of zeal! You did not kiss Me. Behold the testimony of enmity! But she has not ceased to kiss My feet. Behold the sign of love! So then, by this enumeration our Lord showed that the Pharisee owed Him all those things and had withheld them; but that the sinful woman had come in and rendered all those things which he had withheld. Because then she had paid the debts of him who wrongfully withheld them, the Just One forgave her, her own debt, even her sins.
21. Now the Pharisee, while he was doubting concerning our Lord, that He was not a prophet, pledged himself to the truth unawares, in saying — Had this man been a prophet, he would have known that this woman is a sinner. Therefore, if it should be found that our Lord knew that she was a sinner, He is, according to your word, O Pharisee, a prophet. Our Lord, therefore, hastened to show both that she was a sinner, and that her sins were many; that the testimony of his own mouth might confute him as a liar. For he was companion of those that said: Who is able to forgive sins, but God only? Mark 2:7 For from them our Lord received testimony, that, therefore, He Who is able to forgive sins, is God. Thenceforth, then, the contention was this, that our Lord should show them whether He was able to forgive sins or no. So He speedily healed the members that were visible, that it might be made sure that He had forgiven the sins that were invisible. For our Lord cast before them the word which was expected to catch him that said it; so that when they should rush forward to catch Him by it, according to their wish, they might be caught by Him according to His wish. Fear not, My son, your sins are forgiven you. Matthew 9:2 While they were hastening to catch Him on the charge of blasphemy, they pledged themselves unawares to the truth. For Who is able forgive sins but God only? Accordingly, our Lord confuted them [as though saying]: If I shall have shown that I am able to forgive sins, even though you do not believe in Me that I am God; yet abide by your word, which determined that whoever forgives sins is God. Therefore that our Lord might teach them that He forgives sins, He forgave that man his hidden sin, and caused him to carry his bed openly; that by the carrying of the bed which carries [those that lie on it], they might believe in the slaying of the sin that slays.
This is a wonderful thing, that while our Lord there called Himself the Son of man, His adversaries, unawares, made Him to be God as forgiving sins. Accordingly, while they supposed that they had ensnared Him by their craftiness, He entangled them in their craftiness; He made it a testimony to His truth. So their evil thoughts became unto them as bitter bonds; and that they might not free themselves from their bonds, our Lord strengthened them by giving strength to him [to whom He said] — Arise, take up your bed and go into your house. Matthew 9:6 For the testimony could not again be undone, as though He were not God; inasmuch as He forgave sins. Nor yet could it be falsely affirmed that He had not forgiven sins; for lo! He had healed [men's] limbs. For our Lord bound up His hidden testimonies in those which were manifest; that their own testimony might choke the infidels. Accordingly our Lord made their thoughts to war against them, because they had warred with the Good One, who by His healing power warred against their diseases. For that which Simon the Pharisee imagined, and that which the scribes his companions imagined, they imagined in their hearts secretly; but our Lord spread it forth openly. Our Lord represented their hidden imaginations before them, that they might learn that His knowledge reveals and shows their secret things( so that though they had not recognized Him by His open signs, they might recognize Him when He represented their secret imaginations; and that if only but by this — that He searched out their hearts — their hearts might perceive that He was God — that at least when they saw that their imaginations could not be hidden from Him, they might cease from imagining evil against Him. For they had imagined evil in their heart; but He exposed it openly, by this [word] Why are you imagining evil in your heart? So that by this, that our Lord perceived their hidden imagination, they should recognize His hidden Godhead. For that Godhead, by this very thing that they in their error were reviling it, was by that reviling made known to them. For they reviled our Lord in the body, and supposed that He was not God, and cast Him down below from on high; but by the body He was made known to them as being God, by that body which was found passing to and fro among them. For they, by casting Him down to the depth, attempted to show this, that God Who is above, cannot in bodily wise be born below. But He by His passage up to the height, taught them this; that for the body also that is sent down below, it is not its nature to pass up to the height rather than down to the depths; so that by the body which from below passed on high upwards in the air, they might learn of God that by His grace He descended down below from on high.
22. But why instead of a stern reproof did our Lord speak a parable of persuasion to that Pharisee? He spoke the parable to him tenderly, that he, though froward, might unawares be enticed to correct his perversities. For the waters that are congealed by the force of a cold wind, the heat of the sun gently dissolves. So our Lord did not at once oppose him harshly, that he might not give occasion to the rebellious to rebel again. But by blandishment He brought him under the yoke, that when he had been yoked, He might work with him, though rebellious, according to His will. Now, because Simon was proudly minded, our Lord began humbly with him, that He might not be to him a teacher according to his folly. For if that Pharisee retained the Pharisees' pride, how could our Lord cause him to acquire humility, when the treasure of humility was not under his hand? But since our Lord was teaching humility to all men, He showed that His treasury was free from every form of pride. But this was for our sakes, that He might teach us, that whatever treasuries pride enters into, it is by boastfulness that it gains access to them. On this account let not your left hand know what your right hand does. Matthew 2:3 Our Lord then did not employ harsh reproof, because His coming was of grace: He did not refrain from reproof, because His later coming will be of retribution. For He put men to fear in His coming of humility; because it is a fearful thing to fall into His hands Hebrews 10:31 when He shall come in flaming fire. 2 Thessalonians 1:7-8 But our Lord bestowed the most part of His helps rather by persuasion than by reproof. For the gentle shower softens the earth and penetrates all through it: but violent rain binds and hardens the face of the earth, so that it does not receive it. For a harsh word excites wrath, and with it are bound up wrongs. And when a harsh word has opened the door, wrath enters in, and at the heels of wrath, along with it enter in wrongs.
23. But because all helps attend on humble speech, He who came to render help employed it. Observe how mighty is the power of a humble word; for lo! By it vehement wrath is put down, and by it the billows of a swelling mind are calmed. But hear whence this was. That Pharisee thought, had this man been a prophet, he would have known. Contempt as well as blasphemy can be discerned here. Hear how our Lord in reply encountered this: Simon, I have somewhat to say unto you. Love and reproof can be discerned here. For this is a word of love such as friends use with their friends. For when an adversary reproaches his adversary, he speaks not to him like this; for the madness of anger does not allow enemies to speak reasonably one to another. But He Who prayed for them that crucified Him, that He might show that the fury of anger had no power over Him, was about to put to the question those that crucified Him, that He might show that He was governed by reason and not by anger.
24. Accordingly, our Lord placed a word of conciliation at the beginning of His speech, that by conciliation He might pacify the Pharisee, into whose mind discord and division had entered. He was the physician who ranged His cures against the things hurtful [to men]. Our Lord then shot forth this word as an arrow, and set in the head of it conciliation as the barb. And He anointed it with love, that soothes the members; so that when it flew into him who was full of discord, he was at once changed from discord to harmony. For straightway upon hearing that humble voice of our Lord, saying — Simon, I have somewhat to say unto you, that secret despiser returned his answer, Say on, Lord. For the sweet voice entered his bitter mind, and begot of it pleasant fruit. For he who before this voice was one that secretly despised, after this voice became one that openly honoured. For humility, by its sweet utterance, subdues even its adversaries into rendering it honour. For it is not over its friends that humility tests its power, but over its enemies it exhibits its victories.
25. Thus the heavenly King arrayed Himself in armour of humility, and so conquered the bitter one, and drew from him a good answer as a sure pledge [of victory]. This is the armour concerning which Paul said, that by it we humble the loftiness that exalts itself against the knowledge of God. 2 Corinthians 10:5 For Paul had received the proof of it in himself. For as he had been warring in pride, but was conquered in humility, so is to be conquered every lofty thing which exalts itself against this humility. For Saul was journeying to subdue the disciples with hard words, but the Master of the disciples subdued him with a humble word. For when He to whom all things are possible manifested Himself to him, giving up all things else, He spoke to him in humility alone, that He might teach us that a soft tongue is more effectual than all things else against hard thoughts. For neither threats nor words of terror were heard by Paul, but weak words not able to avenge themselves: Saul, Saul, why do you persecute Me? Acts 9:4 But the words which were thought not even capable of avenging themselves, were found to be taking vengeance by drawing him away from the Jews and making him a goodly vessel. He who was full of the bitter will of the Jews, was then filled with the sweet preaching of the cross. When he was filled with the bitterness of the crucifiers, in his bitterness he made havoc of the churches. But when he was filled with the sweetness of the Crucified, he embittered the synagogues of the crucifiers. Our Lord then strove with humble voice with him, who had been warring against His churches with hard bonds. Thus Saul, who had been binding the disciples with bitter chains, was bound with pleasant persuasions; that he might not again cast the disciples into bonds; since he was bound by the Crucified, Who puts to silence evil voices, whom all they that were set against Him could not bind or injure. But when Paul ceased from binding the disciples, he himself was bound with chains by the persecutors. But when he was bound with chains, he loosed the bonds of idolatry by his bonds.
26. Saul, Saul, why do you persecute me? He who had conquered His persecutors in the world below, and ruled over the angels in the world above, spoke from above with humble voice. And He Who while He was upon earth had denounced ten woes against His crucifiers, when He was in heaven, did not denounce even one woe against Saul, His persecutor. Now, our Lord denounced woe to His crucifiers, that He might teach His disciples not to be dismayed by His murderers. But our Lord spoke in humility from heaven, that in humility the heads of His church might speak. And if any one should say, Wherein did our Lord speak humbly with Paul? For lo! The eyes of Paul were grievously smitten; let him know that it was not from our merciful Lord that this chastisement proceeded, who spoke those words in humility; but from the vehement light that vehemently shone forth there. And this light did not strike Paul by way of retribution on account of his deeds, but on account of the vehemence of its rays it hurt him, as he also said: When I arose, I could discern nothing for the glory of the light. Acts 22:11 But if that light was glorious, O Paul, how did the glorious light become a blinding light to you yourself? The light was that which, according to its nature, illuminates above, but contrary to its nature, it shone forth below. When it illumined above, it was delightful; but when it shone forth below, it was blinding. For the light was both grievous and pleasant. It was grievous and violent towards the eyes of the flesh; and it was pleasant and lightful to those who are fire and spirit. Matthew 4:11
27. For I saw a light from heaven that excelled the sun, and its light shone upon me. Acts 26:13 So then mighty rays streamed forth without moderation, and were poured upon feeble eyes, which moderate rays refresh. For, lo! The sun also in measure assists the eyes, but beyond measure and out of measure it injures the eyes. And it is not by way of vengeance in wrath that it smites them. For lo! It is the friend of the eyes and beloved of the eyeballs. And this is a marvel; while with its gentle lustre it befriends and assists the eyes; yet by its vehement rays it is hostile to and injures the eyeballs. But if the sun which is here below, and of kindred nature with the eyes that are here below, yet injures them, in vehemence and not in anger, in its proper force and not in wrath; how much more should the light that is from above, akin to the things that are above, by its vehemence injure a man here below who has suddenly gazed upon that which is not akin to his nature? For since Paul might have been injured by the vehemence of this sun to which he was accustomed, if he gazed upon it not according to custom, how much more should he be injured by the glory of that light to which his eyes never had been accustomed? For behold, Daniel also Daniel 10:5-6 was melted and poured out on every side before the glory of the angel, whose vehement brightness suddenly shone upon him! And it was not because of the angel's wrath that his human weakness was melted, just as it is not on account of the wrath or hostility of fire that wax is melted before it; but on account of the weakness of the wax it cannot keep firm and stand in presence of fire. When then the two approach one another, the power of the fire by its quality prevails; but the weakness of the wax on the other hand is brought lower even than its former weakness.
28. But the majesty of the angel was manifested in itself; the weakness of flesh in itself could not endure. For my inward parts were turned into corruption. Daniel 10:8 But yet men see men, their fellows, and faint before them: Yet it is not by their bright splendour that they are moved, but by their harsh will. For servants are terrified by the wrath of their masters, and those that are judged tremble through fear of their judges. But this did not befall Daniel on account of threatening or anger from the angel; but on account of his terrible nature and prevailing brightness. For it was not with threatening, the angel came to him. For if he had come with threatening, how could a mouth full of threatening become full of peace, when it came, saying, Peace be unto you, you man of desire? Thus that mouth that was a fountain of thunderings — for the voice of his words was like the voice of many hosts, Daniel 10:6 that voice became to him a fountain teeming with and containing peace. And when [the voice] reached the terrified ears which were thirsty for the encouraging greeting of peace, there was opened and poured out [for Daniel] a draught of peace. And by the angel's later [word of] peace, those ears were encouraged, which had been terrified by his former voice first. For [he said], Let my Lord speak because I have been strengthened. Daniel 10:19 But because in that heart-moving vision the fiery angel was about to announce nothing concerning Him, [the Lord], on this account that majesty [of the angel] was forward to give the salutation of peace to the lowliness [of the prophet]; that by the gladdening salutation which that awful majesty gave, the dread should be removed which lay on the mind of the lowliness and that was terrified.
29. But what shall we say about the Lord of the Angel, Who said to Moses — No man shall see Me and live? Exodus 33:20 Is it on account of the fury of His anger, that whoever shall see Him shall die? Or on account of the splendour of His Being? For that Being was not made and was not created: so that eyes which have been made and created cannot look upon it. For if it is on account of His fury that whoever shall look upon Him shall not live, lo! He would have granted to Moses to see Him because of His great love to him. Accordingly, the Self-Existent by His vision slays them that look upon Him; but He slays, not because of harsh fury but because of His potent splendour. Because of this He in His great love granted to Moses to see His glory; yet in the same great love He restrained him from seeing His glory. But it was not that the glory of His majesty would have been at all diminished, but that weak eyes could not suffice to bear the overpowering billows of His glory. Therefore God, Who in His love desired that the vision of Moses should be directed upon the goodly brightness of His glory, in His love did not desire that the vision of Moses should be blinded amidst the potent rays of His glory. Therefore Moses saw and saw not. He saw, that he might be exalted; he saw not, that he might not be injured. For by that which he saw, his lowliness was exalted; and by that which he saw not, his weakness was not blinded. As also our eyes look upon the sun and look not upon it; and by what they see are assisted; and by what they see not, are uninjured. Thus the eye sees, that it may be benefited; but it ventures not [to look], that it may not be injured. So then through love God hindered Moses from seeing that glory that was too hard for his eyes: As also Moses through his love prevented the children of his people from seeing the brightness that was too strong for their eyes. For he learned from Him Who covered him, and spread His hand, and hid from him the splendour of the glory, that it might not injure him; so that he also should spread the veil and conceal from the feeble ones the overpowering splendour, that it might not hurt them. Now when Moses saw that the sons of perishable flesh could not gaze upon the borrowed glory that was on his face, his heart failed within him; for that he had sought to dare to gaze upon the glory of the Eternal Being; in whose floods, lo! Those above and those below are plunged and spring forth; the depths whereof none can fathom; the shores whereof none can reach; whereof no end or limit can be found.
30. Now if any one should say, Was it not then possible for God [to bring it to pass] that Moses should look upon that glory and not be injured; and that Paul likewise should look upon the light and take no hurt? Let him that says this understand that though it is possible for the power and overruling force of God, that the eyes should change their nature; yet it is inconsistent with the wisdom and nature of God that the order of nature should be confused. For, lo! It is also easy for the arm of the artificer to destroy [his fabrics]; but it is inconsistent with the good sense of the artificer to ruin goodly ornaments. And if any one wishes to say, concerning something which to himself seems meet —It were meet for God to do this; let him know that it is meet for himself not to speak thus concerning God. For the chief of all things meet is this: that a man should not teach God what is meet. For it becomes not man to become God's instructor. For this is a great wickedness, that we should become teachers to Him, of Whom these created mouths of ours are unable to tell, in the formation of His handiwork. For it is an unpardonable iniquity, that the mouth in its boldness should teach what is proper to that God by Whose grace it learned to speak at all. If any one then shall say, It had been meet for God to do this, I also, because I have a mouth and a tongue, may say, It had been meet for God not to give to man freedom by which he thus reproaches Him Who is not to be reproached. But I do not dare to say that it was not meet for Him to give it; lest I also make myself an instructor of Him Who is not to be instructed. For because He is just, He would have been reproached by Himself, had He not given freedom to men, as though through grudging He had withheld from lowly man the gift that makes great. Therefore He gave it betimes by His grace, that He might not be justly reproached by Himself; even though through freedom, His own gift, lo! blasphemers wickedly reproach Him.
31. Now why were the eyes of Moses made to shine because of the glory which he saw, while on the contrary [the eyes of] Paul, instead of being made to shine, were made utterly blind? Yet we may be sure that the eyes of Moses were not stronger than those of Paul; for they were akin in one brotherhood of blood and flesh. But another power through grace sustained the eyes of Moses; whereas no power was added in mercy to the eyes of Paul, beyond their natural power, which in wrath was taken from them. But if we say that their natural power was taken away from them, and that [it was] on this account he was defeated and overcome by the overpowering light — for had their natural power remained, they would have been able to endure that supernatural light. Yet let us be sure of this, that as often as anything transcendent is revealed, that surpasses and transcends our nature, our natural power is not able to stand before it. But if on the other hand another power beyond our natural one is added to us, then by that power received by us in excess of and beyond nature, we shall be able to stand before any strange thing which comes upon us supernaturally.
32. For, lo! The power of our ears and eyes is in us and is formed in us in its natural manner; and yet our sight and hearing cannot stand before mighty thunder and lightning; first, because they come with vehemence; and secondly, because their potency suddenly surprises and astounds our feebleness. This is what happened to Paul. For the potency of the light suddenly surprised his feeble eyes and injured them. But the greatness of the voice brought low his strength and entered his ears and opened them. For they had been closed up by Jewish contentiousness as by wax. For the voice did not plough up the ears, as the light injured the eyeballs. Why? But because it was meet that he should hear, but not that he should see. Therefore the doors of hearing were opened by the voice as by a key: but the doors of sight were shut by the light that should open them. Why then was it meet that he should hear? Clearly because by that voice our Lord was able to reveal Himself as being persecuted by Saul. For He was not able to show Himself by sight as being persecuted; for there was no way whereby this should be, that the son of David should be seen fleeing and Saul pursuing after Him. For this happened in very deed with that first Saul and with the first David. The one was pursuing; the other was being persecuted; they both of them saw and were seen, each by the other. But here the ear alone could hear of the persecution of the Son of David; the eye could not see that He was being persecuted. For it was in [the person of] others He was being persecuted, while He was Himself in heaven;— He Who beforetime had been persecuted in His own person while He was upon earth. Therefore the ears [of Saul] were opened and his eyes were closed. And He Who by sight could not represent Himself before Saul as persecuted, represented Himself by word before him as persecuted; when he cried and said — Saul, Saul, why do you persecute Me? Accordingly, his eyes were closed, because they could not see the persecution of Christ; but his ears were opened, because they could hear of His persecution. So then although the eyes of Moses were bodily eyes, as those of Paul, yet his inward eyes were Christian; for Moses wrote of Me, John 5:46 but the outward eyes of Paul were open, while the inward [eyes] were shut. Then because the inward eyes of Moses shone clear, his outward eyes also were made to shine clearly. But the outward eyes of Paul were closed, that by the closing of those that were outward, there might come to pass the opening of those that were inward. For he who by the outward eyes was not able to see the Lord in His signs, he when those bodily eyes were closed, saw with those within. And because he had received the proof in his own person, he wrote to those who had their bodily eyes full of light — May He illumine the eyes of your hearts. Ephesians 1:18 Therefore the signs manifested to the external eyes of the Jews, profited them not at all; but faith of the heart opened the eyes of the heart of the Gentiles. But because, had Moses come down in his accustomed aspect from the mountain, without that shining of countenance, and said, I saw there the glory of God, the faithless fathers would not have believed him; so also, had Paul, without suffering blindness of his eyes, said, I heard the voice of Christ, the sons who crucified Christ would not have received it as true. Therefore He set on Moses as in love, an excelling sign of splendour, that the deceivers might believe that he had seen the Divine glory; but on Saul, as on a persecutor, He set the hateful sign of blindness, that the liars might believe that he had heard the words of Christ; that so you might not again speak against Moses, and that these might not doubt concerning Paul. For God set signs on the bodies of the blind, and sent them to those who were in error, who used to make signs upon the borders of their garments. But they remembered not the signs on their garments, and in the signs of the body they greatly erred. The fathers who saw the glory of Moses, did not obey Moses; nor did the sons who saw the blindness of Paul believe Paul. But three times in the desert they threatened to stone Moses and his house with stones as dogs. For all congregation bade stone them with stones. Numbers 14:10 And thrice they scourged Paul with rods as a dog on his body. [?] Thrice was I beaten with rods. 2 Corinthians 11:25 These are the lions who through their love for their Lord were beaten as dogs and were torn as flocks of sheep, those flocks that used to stone their guardian shepherds, in order that ravening wolves might rule over them.
33. But the crucifiers who corrupted the soldiers with a bribe, they perhaps said concerning Paul —The disciples have bribed him with a bribe; therefore he associates with the disciples. For those who by the giving of a bribe strove that the resurrection of our Lord might not be preached, slandered Paul with the name of a bribe, that his revelation might not be believed. Therefore the voice astonished him, and the light blinded him, that his astonishment might pacify his violence, and his blindness might put to shame his slanderers. For the voice astounded his hearing in this, that it said meekly to him —(Saul, why do you persecute Me?): and the light blinded his sight, that when the slanderers should have said that he had received a bribe, and thereby was suborned to lie, his blindness which had been brought about by that light might confute them, showing that it was through it that he had been driven to speak what was true. So that those who supposed that his hands had received a bribe, and that because of it his lips lied, might know that his eyes had given up their light and because of this his lips proclaimed the truth. But again for another reason the meek voice accompanied the overpowering light; namely, that as it were from meekness unto exaltation our Lord might produce help for the persecutor; in like manner as also all His helps were produced, from lowliness unto greatness. For our Lord's meekness continued from the womb to the tomb. And observe that greatness comes close upon His lowliness, and exaltation on His meekness. For whereas His greatness was observed in various things, His Divinity was revealed by glorious signs; that it might be known that the One Who stood among them, was not one but two. For His nature is not humble nature alone, nor is it an exalted nature alone; but there are two natures that are mingled, the one with the other; the exalted and the humble.
Therefore these two natures show forth their qualities; so that by the quality of each of the two, mankind might distinguish between the two; that it might not be supposed that He was merely one — He Who was two by commingling: but that it might be known that He was two in respect of the blending, though He was one in respect of His Being. These things our Lord, through His humility and exaltation, taught to Paul also in the way to Damascus.
34. For our Lord appeared to Saul in meekness, since meekness was close to His greatness; that because of His greatness it might be known Who He is Who spoke meekly. For even as His disciples preached on earth of our Lord in meekness and in exaltation — in the meekness of His persecution, and in the exaltation of His signs, — so also our Lord preached of Himself in meekness and in exaltation in Paul's presence — in the exaltation of the potency of the light which flashed, and in the meekness of that meek voice which said; Saul, why do you persecute Me?— so that the preaching of Him which His disciples preached concerning Him in presence of many, should be like to that preaching which He preached concerning Himself. But even as, if He had not spoken meekly, it would not have been made known there that He was meek, so, had He not appeared there as an overpowering light, it would not have been made known there that He was exalted.
35. And if you should say; What necessity was there that He should speak humbly? Could He not have convinced him also through the greatness of the light? Know, you who question, that this rejoinder may be returned to you; that because it was necessary that He should speak humbly, He therefore spoke humbly. For by Him Who is wise in all things, there was done there nothing that was not meet to be done. For He Who has given knowledge to artificers to do each thing severally with the instrument meet for it, does He not Himself know that which He gives others the power of knowing? Therefore whatsoever has been wrought or is being wrought by the Godhead, that very thing that is wrought by Him at that time, is for the furtherance of [God's] working at that time, even though to the blind the Divine orderings seem contrariwise. But that we may not restrain by constraint of words a wise enquirer, one that wishes to grow by true persuasion as the seed by the rain-drops; know, O enquirer, that because Saul was a persecutor, but our Lord was endeavouring to make him persecuted instead of persecutor, therefore He of His wisdom made haste to cry — Saul, why do you persecute Me?— in order that, when Saul who was being made a disciple, heard Him Who was making him a disciple, saying, Why do you persecute Me? he might know that the Master Whose servant he was becoming, was a persecuted Master, and so might quickly cast away the persecution of his former masters, and might clothe himself in the persecuted state of his persecuted Master. Now any master who wishes to teach a man anything, teaches him either by deeds or by words. But if he teach him neither by words nor by deeds, the man cannot be instructed in his craft. So that, even though our Lord did not teach Paul humility by deeds, yet by voice He taught him endurance of persecution which He could not teach him by deed. For before our Lord was crucified, He taught His disciples humble endurance of persecution by deed. But after He had finished His persecution by crucifixion, as He said, Lo! All things are finished. John 19:30 He could not vainly return and begin again anything which once for all had been wisely finished. Or why again do you seek for the crucifixion and shame of the Son of God?
36. For even though our Lord in His grace had beforetime brought the majesty of His Godhead into humility, yet afterwards in His justice He willed not again to bring back to humiliation the littleness of manhood which had been made great. But because it was necessary that the persecuting disciple should learn endurance of persecution, while yet it was impossible that the Master should again come down and be persecuted afresh; He taught him by voice that which could not be taught by deeds. Saul, why do you persecute Me? The explanation of which utterance is this —Saul, why are you not persecuted in Me? But in order that Saul might not suppose that it was because of His weakness our Lord was persecuted, the strength of the overpowering light which shone upon him, convinced him. For if the eyes of Saul could not endure the shining of that light, how could the hands of Saul bind and fetter the disciples of the Lord of that light? But his hands had fettered the disciples, that he might learn their power in their bonds; while his eyes could not endure the beams, that by their strength he might learn his own weakness. But had not the power of that light shone upon him, when the Lord said to him; Saul, why do you persecute Me? Then because of the madness of the pride wherein Paul was set up at that time, he would perhaps have said this to Him, I am persecuting You for this reason, because You have said, Why do you persecute Me? For who is there that would not persecute You, when You, with such strength, trouble Your persecutor with these feeble cries. But the humility of our Lord was heard in the voice, and the power of the light shone forth in the beams. So Paul could not despise the humility of the voice, because of the glory of the light.
37. Thus were his ears brought into discipleship to the voice which he heard, because his eyes sufficed not to endure the beams which they saw. That marvel of the dawning of the light was shed forth upon his eyeballs and did them hurt; and the voice of the Lord of the light entered his ears, but did them no harm. But between the light and the Lord of the light, which ought to have been the stronger? For if the light which was created by Him was so overpowering, how much more overpowering He by Whom this very light was created! But if the Lord of the light was overpowering, as indeed He is overpowering, how did His voice enter the hearing and not harm it? Even as that light which hurt the sight? But hear the wonder and the marvel which our Lord wrought by His grace. For our Lord willed not to humble that light which is His; but He being Lord of the light humbled Himself. But as the Lord of the light is greater than the light which is His, so great is the glory that the Lord of the light should humble Himself rather than humble the light.
38. As also in the night, while He was praying, it is written — There appeared to Him an angel strengthening Him. Luke 22:43 But here all mouths, celestial and terrestrial, are insufficient to give thanks to Him by Whose hand the angels were created; that He was strengthened for the sake of sinners by that angel who was created by His hand. As then the angel from above stood in glory and in brightness, while the Lord of the angel, that He might exalt man who was degraded, stood in degradation and humility; so also here that light flashed forth in manifestation; but the Lord of the light, for the sake of helping one persecutor, spoke with humble voice and lowly words.
39. For this cause therefore that light which was overpowering, because it was not diminished, entered the eyeballs with overpowering manifestation and injured them. But the Lord of the light, because He had lowered Himself in order to help, His lowly voice entered the ears that had need and helped them. But in order that the help of that voice which had become lowly, might not fail Him, therefore the strength of that light was not lowered, in order that because of that light, which was not lowered, the help of that voice which was lowered, might be believed. But this is a marvel, that until our Lord made Himself lowly in voice, Paul was not made lowly in deed; for even as, before He came down and clothed Himself in a body, our Lord was in exaltation with His Father; yet in His exaltation men did not learn humility; but when He humbled Himself and came down from His exaltation, then by His humbleness humility was soon among men; so again after His resurrection and ascension He was in glory at the right hand of God His Father, but by that His exaltation, Paul did not learn humility. Therefore He that was exalted and sat at the right hand of His Father, ceased from glorious and lofty speech, and He cried as one wronged and oppressed, with feeble and meek words, saying — Saul, Saul, why do you persecute Me? Thus, humble words prevailed over harsh bridles. For by humble words, as by bridles, the persecuted led the persecutor from the broad way of the persecutors into the narrow way of the persecuted. And since all the signs that were done in the Name of our Lord did not convince Paul, our Lord made haste to meet with humility him who was hastening on the way to Damascus in the vehemence of pride. Thus by His humble words, the harsh vehemence of pride was checked.
40. He then Who used humble words with Paul His persecutor, He also used humble sayings with the Pharisee. For so great is the power of humility that even God Who overcomes all did not overcome without it. Humility was able also in the wilderness to bear the burden of the stiff-necked people. For against the people who were more stubborn than all men, was set Moses who was more meek than all men. For God Who needs not anything, when He had set free the people, afterwards had need of the humility of Moses, that this humility might endure the wrath and murmuring of the People that provoked him. For humility alone could endure the gainsayings of that people, which the signs of Egypt and the prodigies (wrought) in the desert could not subdue. For when pride had wrought divisions among the people, humility by its prayer used to close up their divisions. If then the humility of the Stammerer endured six hundred thousand, how much more exceedingly did the humility of Him, Who gave speech to the Stammerer endure? For the humility of Moses is a shadow of the humility of our Lord.
41. Our Lord then saw that Simon the Pharisee did not believe the signs and wonders which he had seen. He came to him to persuade him with humble words; and humble utterances overcame him, whom mighty wonders had not overcome. What then are the wonders which that Pharisee had seen? He had seen the dead raised to life, the lepers cleansed, the blind with eyes opened. These signs compelled that Pharisee to entertain our Lord as a prophet. But he who entertained Him as a prophet, changed so as to despise Him for one who had not knowledge, saying (namely);— Had this man been a prophet, He would have known that this woman— who had approached Him — is a sinner. But we may despise the Pharisee and say, Had he been a man of discernment, he would have learned from that sinful woman, who approached our Lord, not that He was a prophet, but the Lord of the Prophets. For the tears of the sinful woman testified, that it was not a prophet they were propitiating, but Him, Who, as God, was angry with her sins. For, because the prophets sufficed not to raise sinners to life, the Lord of the prophets came down to heal those who were in evil case. But what physician is there who hinders the smitten, that they should not come to him, O blind Pharisee, as it befell that she came to our Physician! For why did the smitten woman approach Him — she, whose wounds were healed by her tears? He Who had come down to be a fountain of healing among the diseased, was proclaiming this — Let every one that is thirsty, come and drink. John 7:37 But when the Pharisees, this man's companions, murmured at the healing of sinners, the Physician taught concerning His art, that the door is opened for the diseased and not for the whole, for they that are whole need not a physician but they that are sick. Matthew 9:12 Therefore the praise of the physician is the healing of the diseased — that the shame of the Pharisee who reproved the praise of our physician may be greater. But our Lord used to show signs in the streets; and also when He entered into the house of the Pharisee, He showed signs which were greater than those He had shown outside. For in the street He made whole the bodies that were sick, but within He healed the souls that were diseased. Outside, He raised to life the mortality of Lazarus: but within, He raised to life the mortality of the sinful woman. He restored the living soul to the corpse from which it had gone out; and He expelled from the sinful woman the deadly sin which dwelt within her. But the blind (Pharisee) who was insufficient for great things, because of the great things which he saw not, belied those small things which he had seen. For he was a son of Israel who attributed weakness to his God, and not to himself. For (Israel said), Though He smote the rock and the waters flowed, can He also give us bread? But when our Lord saw his weakness, that it missed the great things and, because of them, the small things also, He hasted to put forward a simple word, as though for a babe that was being reared on milk, and was not capable of solid food.
42. For by that wherein you knew, O Pharisee, that our Lord was not a prophet, by that very thing it was proved that you did not know the prophets. For by this that you said — Had this man been a prophet, he would have known, you show herein that (in your esteem) whoever is a prophet knows all things. But lo! some matters were hidden from the prophets; how then do you attribute the revelation of all hidden things to the prophets? But this unwise teacher who perverted the scriptures of the Prophets, did not even understand what he read in the scriptures. For it was not only that the greatness of the Lord was not discerned by that Pharisee, but he did not even discern the weakness of the prophets. For our Lord, as knowing all things, allowed that sinful woman to come in and receive His peace. But Elisha, as one ignorant, said to the Shunamite;— Peace to you and peace be to the child. 2 Kings 4:26 Accordingly he who supposed that our Lord was proved not to be a prophet, was himself proved not to know the Prophets. When the mind contains malice and cannot refrain, then that malice which is in it, is cunning in finding a pretext for opening a door; but in case that pretext, in which the deceiver takes refuge is confuted, he knows that within this there is another concealed which he may employ.
Now observe this son of Israel, how he was like Israel in stubbornness. For heathenism was bound up in the mind of the People; therefore Moses was taken away from them, that the wickedness that was within them might become manifest. But that they might not be put to shame, and that it might not be known how they were seeking idols, they first sought for Moses, and then for idols. As for this Moses, we know not what has become of him. Exodus 32:1 And if God, Who cannot die, brought you out of Egypt, why do you seek for a man, who at some time must die? Yet they did not desire Moses, that he should become a god to them; because Moses could hear and see and reprove; but they sought for a god who could neither hear nor see nor reprove. But whenever Moses shall have died, what shall remain of him? For behold, your God is a living God, and lo! He has revealed Himself to you by living testimonies. For the bright cloud was at that time overshadowing them, and they had the pillar of light in the night-time. Water flowed for them from the rock, and they drank its streams. They were delighted every day by tasting that manna, the fame of which we have heard. How was Moses far from you? Behold the signs of Moses surround you. Or how does the person of Moses profit you, when you have such a guide as this? If your garments wear not old, and a temperate air refreshes you, if the heat and the cold do not hurt you, and you have rest from war, and art far removed from the fear of Egypt — what thing then was lacking to Israel that he sought for Moses? Open heathenism was lacking to him. For it was not for Moses that he sought, but on the pretext of Moses' absence he followed after the calf. Thus briefly have we showed, that when the mind is full of anything, but an opposing reason meets it, then it forces it by violence to open for it a door to that which it desires.
43. You too, O Pharisee, thirsty for blasphemy, what did you see in our Lord, to show that He was not a prophet? For lo! The things that belong to the Lord of the Prophets were seen in Him. For the gushing tears made haste to proclaim that they were shed as before God. The sorrowing kisses testified that they sought to win over the creditor to tear up the debt-bonds. The goodly ointment of the sinful woman proclaimed that it was a bribe of penitence. These medicines the sinful woman offered to her Physician, that by her tears He might wash away her stains, by her kisses He might heal her wounds, by her sweet ointment He might make her evil name sweet as the odour of her ointment. This is the Physician who heals men by the medicines which they bring to Him. These marvels were shown at that time; but to the Pharisee instead of these there appeared blasphemy. For what could be established in the weeping of the sinful woman, but that He can justify sinners? Else, judge in your mind, O blind teacher, why was that mournful weeping in the joyful feast, so that, while they were making merry with food, she was in bitterness with her tears? Because she was a sinner, her deeds were unchaste, and these (deeds) she was wont to do. But if at that time, from the wantonness of sinners she was turned to chastity, then acknowledge, you who said He is not a prophet, that He is One who makes those chaste that have been wanton. For by this, that you know that she is a sinner, and by this, that you see her now penitent, search out where is the power that changed her. For he ought to have fallen down and worshipped Him Who, while silent, in His silence turned to chastity those sinners whom the Prophets by their vehement utterances could not turn to chastity. A wonderful and marvellous thing was seen in the house of the Pharisee; a sinful woman that sat and wept, and she who wept said not wherefore she wept; nor did He at Whose feet she sat say to her, Why do you weep? The sinner did not need with her lips to petition our Lord, because she believed that He knew, as God, the petitions that were hidden in her tears. Nor did our Lord ask her, What have you done? For He knew that by her pure kisses she was atoning for her transgressions. So then she, because she believed that He knew the things that were hidden, offered to Him her prayers in her heart; for knowing secret things He had no need of the outward lips. If then the sinner, because she knew that our Lord was God, sought not to persuade Him with her lips; and our Lord, because as God He discerned her thoughts, therefore questioned her not; do you not, O tyrant Pharisee, from the silence of both understand the position of both; that she was praying as to God in her heart, and that He as God was in silence searching out her thoughts? But the Pharisee could not see and understand these things, because he was a son of Israel who though perceiving, saw not, and though he heard, understood not. Though then our Lord knew that that Pharisee thought evil thoughts concerning Him, He confuted him gently and not harshly. For sweetness came down from on high to break down the bitterness with which the Evil One had stamped us. Therefore our Lord taught that Pharisee of Himself and in Himself, as though saying, Even as I, though I knew the evil things in your heart, yet gently persuaded you, so though I knew the evil things of this woman, I mercifully received her.
But let us hear how long-suffering was drawn after the hasty thought, so as to draw it from haste to understanding. A certain creditor had two debtors. One owed five hundred dinars, and the other fifty dinars. — (Be not wearied, O hearer, at the length of the repetition of the parable, lest you be contrary to Him Who in the parable was long-suffering for the sake of giving help.)— At length, when neither of them had wherewithal to pay, he forgave them both. Which of them do you think would love him more? Simon said to Him, I suppose that he, to whom more was forgiven. Our Lord said to him, You have rightly judged. Our Lord in His justice commended the perverse (Pharisee), because of the right judgment, which he had judged, though he in his wickedness had answered the good Lord concerning the mercy He had wrought. Now many things are laid up in this parable; for it is a treasury full of many helps. Why then did our Lord require that the Pharisee should pass judgment for Him between the two debtors? Was it not that the greatness, coming after the littleness, might show itself that nothing of the littleness was drawn after the greatness? For our Lord, since He knew the secret things, was long-suffering and questioned Simon, that those might be put to shame who, though not knowing, were hasty to blame, but not to enquire. For if, O man, before I heard your judgment passed, I judged not of it, why did you, before you heard from Me, the case of the sinful woman, hastily blame? Now this was done for our instruction, that we might be swift to enquire, but slow to pass our sentence. For had that Pharisee been long-suffering, lo! That pardon which our Lord in the end gave to the sinful woman, would have taught him everything. Long-suffering is wont to acquire all things for those that acquire it.
44. But again; through the forgiveness of the two debtors, our Lord led into forgiveness him who was in need of forgiveness, yet in whose eyes the forgiveness of debts was hateful. For though the debts of the Pharisee himself needed forgiveness, yet the forgiveness of the debts of the sinful woman was hateful in his eyes. For had there been this forgiveness of debts in the mind of the Pharisee, it would not have been in his eyes disgraceful that that sinful woman should have come for forgiveness of her debts to God and not to the priests; for the priests could not forgive sins such as those. But this sinful woman from the glorious works which our Lord did, believed that He could also forgive sins. For she knew that whoever is able to restore the members of the body, is able also to cleanse away the spots of the soul. But the Pharisee, though he was a teacher, did not know this. For the teachers of Israel were wont to be fools, put to shame by the despised and vile. For they were put to shame by that blind man to whom they said — We know that this man is a sinner. John 9:24-31 But he said to them:— How did He open my eyes? Lo! God hears not sinners. John 9:24-31 These are the blind teachers who were made guides to others; and their perverse path was made straight by a blind man.
45. But hear the marvel that our Lord wrought. Because that Pharisee supposed that our Lord did not know that the woman who touched Him was a sinner; our Lord made the lips of the Pharisee like the strings of a harp; and by his very lips He sang how she was trampling under foot his sins, though he knew it not. And he who as though he knew had blamed, was found to be a harp, whereto another could sing of that which he knew. For our Lord compared the sins of the sinful woman to five hundred dinars, and caused them to pass into the hearing of the Pharisee by the parable which he heard; and again brought them forth from his mouth in the judgment he gave; though Simon knew not, when he was judging, that those five hundred dinars denoted the sins of the sinful woman. And (the Pharisee) who thought concerning our Lord that He had not knowledge of her sins, was himself found not to have knowledge of them, when he heard of those debts in the parable, and gave judgment concerning them with his voice. But when it was explained to him at last by our Lord, then the Pharisee knew that alike his ears and also his lips were, as it were, instruments for our Lord, through which He might sing the glories of His knowledge.
For this Pharisee was the fellow of those scribes, whose sentence by their own mouths our Lord gave against them — What then will the Lord of the vineyard do to those husbandmen? Matthew 21:40-44 They say unto Him, against themselves:— He will terribly destroy them, and will hire out the vineyard to husbandmen who will render unto Him the fruit in its season. This is the Godhead to which all things are easy, which by the mouths, the very mouths that blasphemed it, pronounced the sentence of those very mouths against them.
46. Glory then be to Him the Invisible, who clothed Himself in invisibility, that sinners might he able to draw near to Him. For our Lord did not repel the sinful woman as the Pharisee expected; inasmuch as He descended from the height which no man can reach unto, altogether in order that lowly publicans, like Zaccheus, might reach unto Him. And the Nature which none can handle, clothed Itself in a body, altogether in order that all lips Isaiah 6:7 might kiss His feet as the sinful woman did. For the sacred soul was hidden within the veil of flesh, and so touched all unclean lips and sanctified them. Thus He Whom His appetite was supposed to invite to feasting, His feet invited to tears; He was the good Physician, who came forth to go to the sinful woman who was seeking Him in her soul. She then anointed the feet of our Lord, who (anointed) not His head — she who was trodden down in the dust by all. For those Pharisees who justified themselves and despised all (else), trod her down. But He the Merciful, Whose pure body sanctified her uncleanness, had pity on her.
47. But Mary anointed the head of our Lord's body, Matthew 26:7 as a token of the better part which she had chosen. And Christ prophesied concerning that which her soul had chosen. While Martha was cumbered with serving, Mary was hungering to be satisfied with spiritual things by Him Who also satisfies us with bodily things. So Mary refreshed Him with precious ointment, as He had refreshed her with His exalted teaching. Mary by the oil showed forth the mystery of His mortality, Who by His teaching mortified the concupiscence of her flesh. Thus the sinful woman by the flood of her tears, in full assurance was rewarded with remission of sins from beside His feet; and she who had the issue of blood, stole healing from the hem of His garment. But Mary received blessing openly from His mouth, as a reward of the service of her hands upon His head. For she poured out on His head the precious ointment, and received from His mouth a wonderful promise. This is the ointment which was sown above and yielded fruit below. For she sowed it on His head and gathered its fruit from between His lips — She shall have a name and this memorial in every place where My Gospel shall be preached. Matthew 26:13 Accordingly, what she then received of Him, He is able to cause to pass unto all generations: and in no generation can any hinder it. For the ointment which she poured upon His head, gave its odour in presence of all the guests and refreshed Him; so also the goodly name which He gave her, passes down through all generations and brings honour to her. Even as all who were at the feast were sensible of her ointment; it was meet that all who come into the world should be sensible of her triumph. This is a loan whereof the increase is exacted in all generations.
48. Now Simeon the priest, when he took Him up in his arms to present Him before God, Luke 2:28 understood as he saw [Him] that He was not presenting Him, but was being himself presented. For the Son was not presented by the servant to His Father, but the servant was presented by the Son to his Lord. For it is not possible that He, by Whom every offering is presented, should be presented by another. For the offering does not present him that offers it; but by them that offer are offerings presented. So then He Who receives offerings gave Himself to be offered by another, that those who presented Him, while offering Him, might themselves be presented by Him. For as He gave His body to be eaten, that when eaten It might quicken to life them that ate Him; so He gave Himself to be offered, that by His Cross the hands of them that offered Him might be sanctified. So, then, though the arms of Simeon seemed to be presenting the Son, yet the words of Simeon testified that he was presented by the Son. Therefore we can have no dispute concerning this, because that which was said put an end to dispute — Now let Your servant depart in peace. Luke 2:29 He then who is let depart to go in peace to God, is presented as an offering to God. And in order to make known by whom he was presented, he said — For lo! My eyes have seen Your mercy. Luke 2:30 If there was no grace wrought on him, why then did he give thanks? But rightly did he give thanks, that he was thought worthy to receive in his arms Him, Whom angels and prophets greatly desired to see. For lo! my eyes have seen Your mercy. Let us understand then and see. Is mercy that which shows mercy to another, or is it that which receives mercy from another? But if mercy is that which shows mercy to all, well did Simeon call our Lord by the name of the mercy that showed mercy to him — Him Who freed him from the world which is full of snares, that he might go to Eden which is full of pleasures; for he who was priest said and testified that he was offered as an offering, that from the midst of the perishing world he should go and be stored up in the treasure-house which is kept safe. For one for whom it may be that what he has found should be lost, to him it belongs to be diligent that it should be kept safe. But for our Lord it could not be that He should be lost; but by Him the lost were found. So then, through the Son Who could not be lost, the servant who was very desirous not to be lost, was presented. Lo! My eyes have seen Your mercy. It is evident Simeon received grace from that Child Whom he was carrying. For inwardly he received grace from that Infant, Whom openly he received in his arms. For through Him Who was glorious, even when He was carried, being small and feeble, he that carried Him was made great.
49. But inasmuch as Simeon endured to carry on his weak arms that Majesty which the creatures could not endure, it is evident that his weakness was made strong by the strength which he carried. For at that time Simeon also along with all creatures was secretly upheld by the almighty strength of the Son. Now this is a marvel, that outwardly it was he that was strengthened that carried Him Who strengthened him; but inwardly it was the strength that bore its bearer. For the Majesty straitened itself, that they who carried it might endure it; in order that as far as that Majesty stooped to our littleness, so far should our love be raised up from all desires to reach that Majesty.
50. So likewise the ship that carried our Lord; it was He that bare it, in that He stayed from it the wind that would have sunk it. Peace, for you are shut up. While He was on the sea, His arm reached even to the fountain of the wind, Mark 4:39 to shut it up. The ship bare His manhood, but the power of His Godhead bare the ship and all that was therein. But that He might show that even His manhood needed not the ship, instead of the planks which a shipwright puts together and fastens, He like the Architect of creation, made the waters solid and joined them together and laid them under His feet. So the Lord strengthened the hands of Simeon the Priest, that his arms might bear up in the Temple the strength that was bearing up all; as He strengthened the feet of Simeon the Apostle, that they might bear themselves up on the water. And so that name which bore the first-begotten in the Temple was afterwards borne up by the first-begotten in the sea; that He might show that as in the sea the drowning was borne up by Him, He did not need to be borne by Simeon on the dry ground. But our Lord bare Simeon up openly in the midst of the sea to teach that also on the dry land He supported him secretly.
51. Accordingly, the Son came to the servant; not that the Son might be presented by the servant, but that by the Son the servant might present to His Lord Priesthood and Prophecy, to be laid up with Him. For prophecy and priesthood, which were given through Moses, were handed down, both of them, and reached to Simeon. For he was a pure vessel, who sanctified himself that he might be like Moses, capable for both of them. There are small vessels which are capable for great gifts. There are gifts for which one is capable, by reason of their grace; yet many are not capable for them, by reason of their greatness. Thus, then, Simeon presented our Lord, and in Him offered both these things; so that that which was given to Moses in the wilderness, was received from Simeon in the Temple. But seeing that our Lord is the vessel wherein all fullness dwells, when Simeon was offering Him before God, he poured over Him (as a drink-offering) those two (gifts), priesthood from His hands and prophecy from His lips. Priesthood continued on the hands of Simeon, because of his purifications; and prophecy dwelt in operation upon his lips, because of revelations. When then these two powers saw Him who was Lord of both, they two united together and poured themselves into the vessel that was capable of both; that could contain priesthood and kingdom and prophecy. That Infant then, who was wrapped in swaddling clothes, because of His graciousness, clothed Himself in priesthood and prophecy because of His Majesty. For Simeon clothed Him in these, and gave Him to her who had wrapped Him in swaddling clothes. For when he gave Him to His mother, he gave along with Him the priesthood; and when he prophesied to her concerning Him, This (child) is set for the fall and rising again, Luke 2:34 he gave prophecy also with Him.
52. Then Mary received her firstborn and went forth. He was outwardly wrapped in swaddling clothes, but secretly He was clothed with prophecy and priesthood. Whatsoever then was handed down from Moses, was received from Simeon, but continued and was possessed by the Lord of both. So then the steward first, and the treasurer lastly, handed over the keys of priesthood and prophecy to Him who has authority over the treasurer of them both. Therefore, His Father gave Him the spirit not by measure, John 3:34 because all measures of the spirit are under his hand. And that our Lord might show that He received the keys from the former stewards, He said to Simeon: To you I will give the keys of the doors. Matthew 16:19 But how should He have given them to another, had He not received them from another? So, then, the keys which He had received from Simeon the priest, them He gave to another Simeon the Apostle; that even though the People had not hearkened to the former Simeon, the Gentiles might hearken to the latter Simeon.
53. But because John also was the treasurer of baptism, the Lord of the stewardship came to him to receive from him the keys of the house of reconciliation. For John used to wash away in common water the blemishes of sins; that bodies might become meet for the garment of the Spirit, given by our Lord. Therefore, because the Spirit was with the Son, He came to John to receive from him baptism, that He might mingle with the visible waters the invisible Spirit; that they whose bodies should feel the moistening of the water, their souls should feel the gift of the Spirit; that even as the bodies outwardly feel the pouring of the water upon them, so the souls inwardly may feel the pouring of the Spirit upon them. Accordingly, even us our Lord when He was baptism and carried baptism with Him, so also when He was presented in the Temple, He put on prophecy and priesthood, and went forth bearing the purity of the priesthood upon His pure members, and bearing the words of prophecy in His wondrous ears. For when Simeon was sanctifying the body of the Child who sanctifies all, that body received the priesthood in its sanctification. And again, when Simeon was prophesying over Him, prophecy quickly entered the hearing of the Child. For if John leaped in the womb and perceived the voice of the Mother of our Lord, Luke 1:41 how much more should our Lord have heard in the Temple? For lo! It was because of Him that John knew (so as) to hear in the womb.
54. Accordingly, each one of the gifts that was stored up for the Son, He gathered from their true tree. For He received baptism from the Jordan, even though John still after Him used to priesthood from the Temple, even though Annas the High Priest exercised it. And again, He received prophecy which had been handed down among the righteous, even though by it Caiaphas in mockery platted a crown for our Lord, and He received the kingdom from the house of David, even though Herod held the place and exercised it.
55. This is He Who flew and came down from on high; and when all those gifts which He had given to those of old time saw Him, they came flying from every quarter and rested on Him their Giver. For they gathered themselves together from every side, to come and be grafted into their natural tree. For they had been grafted into bitter trees, namely into wicked kings and priests. Therefore they hastened to come to their sweet parent-stock; namely to the Godhead Who in sufficiency came down to the people of Israel, that the parts of Him might be gathered to Him. And when He received of them that which was His own, that which was not His own was rejected; since for the sake of His own He had borne also with that which was not His own. For He bore with the idolatry of Israel, for the sake of His priesthood; and He bore with its diviners, for the sake of His prophets; and He bore with its wicked dominion, for the sake of His holy crown.
56. But when our Lord took to Himself Priesthood from them, He sanctified by it all the Gentiles. And again, when He took to Himself prophecy, He revealed by it His counsels to all nations. And when he wove His crown, He bound the strong One who takes all men captive, and divides his spoils. These gifts were barren, with the fig-tree, which while it was barren of fruit made barren such glorious powers as these. Therefore as being without fruit, it was cut off, that these gifts might pass forth from it and bring forth fruit abundantly among all the Gentiles.
57. So He, Who came to make our bodies abodes for His indwelling, passed by all those dwelling-places. Let each one of us then be a dwelling-place for Him Who loves me. Let us come to Him and make our abode with Him. This is the Godhead Whom though all creation cannot contain, yet a lowly and humble soul suffices to receive Him.
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| Russia attacks Ukraine |
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Posted by: Stone - 02-24-2022, 08:52 AM - Forum: Global News
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Excerpt:
Putin Launches "Special Military Operation" In Ukraine, Kiev Calls It "Full-Scale Invasion"
ZH | FEB 24, 2022
LIVE FEED from Kiev:
Russian Ministry of Defense: "Military infrastructure, air defense facilities, military airfields and aircraft of the Armed Forces of Ukraine are being put out of action by high-precision means of destruction."
- RUSSIA IS ATTACKING UKRAINE'S MILITARY INFRASTRUCTURE WITH HIGH-PRECISION WEAPONS - RIA CITES RUSSIAN DEFENCE MINISTRY
- RUSSIA SAYS IT'S TARGETING UKRAINE ANTI-AIRCRAFT SYSTEMS: IFX
- RUSSIA: USING HIGH PRECISION STRIKES ON UKRAINE MILITARY: IFX
- ZELENSKIY: UKRAINE IS INTRODUCING MARTIAL LAW
- UKRAINE IMPOSES MARTIAL LAW ACROSS THE COUNTRY: ZELENSKIY
- RUSSIAN DEFMIN: NO THREAT TO UKRAINE POPULATION: TASS
- UKRAINE PRESIDENT SAYS RUSSIA CARRIED OUT MISSILE STRIKES ON OUR INFRASTRUCTURE AND ON OUR BORDER GUARDS
- RUSSIAN-BACKED REBELS SAY START ATTACK ON UKRAINE-CONTROLLED TOWN NEAR LUHANSK - IFAX
Ukraine is urging the following action:
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| Catholic Seed Company: St. Clare Heirloom Seed Company |
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Posted by: Stone - 02-23-2022, 06:24 PM - Forum: General Commentary
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From their website:
About Us
St. Clare Heirloom Seeds is a family owned and operated online business. What began as a hobby has developed into a mission for us. We have always loved gardening, and believe it is vitally important for the future of all to spread the use and preservation of heirloom and open-pollinated seeds. Genetic diversity is in danger with hybrid seeds and Genetically Modified Organism (GMOs) becoming more and more common.
Our company only sells Non-Hybrid, Non-GMO, Untreated, Heirloom and Open-Pollinated garden seeds, that you can save and regrow, trusting them to be true-to-type. Enabling you to provide a safe and healthy food source for your family right from your own backyard. It is our pledge that we will never knowingly buy or sell hybrid, treated, or genetically engineered seeds. It is our goal, to ensure, with the help of our customers, that the many wonderful garden seed varieties trusted for generations will be preserved and available for the generations to come. We want to make sure that those good old-fashioned, great tasting, non-hybrid, good for you seeds cherished and grown by so many of our ancestors will still be around in the years ahead!
Part of our mission in spreading this genetic diversity is offering you as many heirloom and open-pollinated vegetable seed varieties as we can, at an affordable price. We work to provide you with a large selection of garden seeds to choose from. If there is a specific vegetable variety you would like to see us carry, please e-mail us, we will see what we can do to obtain it. Our desire is to serve our customers, and to make your buying experience enjoyable. Let us know how we are doing, please send comments and/or suggestions to: email@stclareseeds.com.
Not only can you find here the seeds you need for a self-sufficient growing experience, but also the planting/growing and harvest instructions for each kind of vegetable, as well as other pertinent or interesting information, to help your gardening experience be a full success. Our products also include a large selection of books to help you in growing your own food, to have a wealth of helpful information at your fingertips. The titles we carry cover a number of subjects including, gardening, seed saving, organic gardening, plant propagation, preserving food, cooking the harvest, country living and traditional skills, ensuring you the information you need to grow and save heirloom and open-pollinated seeds, and helping you to begin the path to self-sufficiency.
Other products we carry include, worm castings, a helpful Garden Planner, and seed saving envelopes. We have been very pleased with these envelopes ourselves, and they are a popular favorite with many of our customers! Our desire in choosing the items we carry is to help make your gardening experience enjoyable and as easy as possible.
Our family believes in the freedoms our country’s founders fought to establish, and we are doing our part to make sure that generations to come will have the ability to grow the seeds they want, and to provide their families with their own delicious home grown goodness. It is our aspiration to preserve this rich and beautiful heritage, and to keep these freedoms we cherish alive. Please join us in this effort, and grow your own gardens from heirloom/open-pollinated seeds. God Bless America, and May God Bless You!
Sincerely,
John, Sarah, & Family
We are signers of -
The Safe Seed Pledge:
“Agriculture and seeds provide the basis upon which our lives depend. We must protect this foundation as a safe and genetically stable source for future generations. For the benefit of all farmers, gardeners and consumers who want an alternative,
We pledge that we do not knowingly buy or sell genetically engineered seeds or plants.
The mechanical transfer of genetic material outside of natural reproductive methods and between genera, families or kingdoms, poses great biological risks as well as economic, political, and cultural threats. We feel that genetically engineered varieties have been insufficiently tested prior to public release. More research and testing is necessary to further assess the potential risks of genetically engineered seeds. Further, we wish to support agricultural progress that leads to healthier soils, genetically diverse agricultural ecosystems and ultimately healthy people and communities.”
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| DT chosen to help create global health passport |
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Posted by: Stone - 02-23-2022, 06:19 PM - Forum: Socialism & Communism
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DT chosen to help create global health passport
Telecoms.com | February 23, 2022
Among the many precedents set by the Covid pandemic is the requirement to be vaccinated before you’re allowed to travel and that’s set to become a global standard.
The World Heath Organization, which had such a great pandemic, wants to ‘facilitate’ its 194 member states to introduce digital vaccination certificates. To do so it’s setting up a ‘gateway’ to standardize the issuing of QR codes that confer privileged health status to their owner. Deutsche Telekom subsidiary T-Systems has been chosen as an industry partner to develop the vaccination validation services.
“Corona has a grip on the world,” said Adel Al-Saleh, CEO of T-Systems. “Digitization keeps the world running. Digital vaccination certificates like the EU’s are key to this. We are pleased to be able to support the WHO in the fight against the pandemic. Health is a strategic growth area for T-Systems. Winning this contract underscores our commitment to the industry.”
Such assertions would have carried more weight a year ago but, with the UK ending all Covid-related restrictions and many other countries headed in that direction, this renewed zeal for the mandating of vaccines proven to have limited efficacy is baffling. It’s almost as if organizations like the WHO are reluctant to relinquish the massive increase in their power the pandemic conferred.
“COVID-19 affects everyone,” asserted Gerrett Mehl, Unit Head, WHO Department of Digital Health and Innovation. “Countries will therefore only emerge from the pandemic together. Vaccination certificates that are tamper-proof and digitally verifiable build trust. WHO is therefore supporting member states in building national and regional trust networks and verification technology. The WHO’s gateway service also serves as a bridge between regional systems. It can also be used as part of future vaccination campaigns and home-based records.”
It will certainly affect everyone if the WHO has anything to do with it. T-Systems is already involved in a similar scheme devised by the EU, which is presumably why it got this gig. The WHO intends this system to apply to other vaccinations too, so it’s not even hiding the planned mission creep. A system like this could easily be adapted to attach other conditions to international travel, thus facilitating a global social credit system. Fun times.
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| US Supreme Court refuses to hear case concerning religious exemptions from COVID jab mandates |
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Posted by: Stone - 02-23-2022, 10:50 AM - Forum: Pandemic 2020 [Secular]
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US Supreme Court refuses to hear case concerning religious exemptions from COVID jab mandates
The group of healthcare workers in Maine who are challenging the state’s mandate argued that requiring the jabs without offering a religious exemption violates the Constitution.
Tue Feb 22, 2022
WASHINGTON (LifeSiteNews) — The U.S. Supreme Court on Tuesday refused to consider a case put forward by healthcare professionals in Maine who argue their state’s COVID jab mandate “explicitly discriminates against religious exemptions,” signaling a willingness by the Court to uphold coercive jab requirements in spite of religious objections.
The Supreme Court’s decision comes after it had previously rejected an emergency request to block the mandate last year, and leaves in place an appeals court ruling upholding the sweeping mandate.
Maine’s COVID jab mandate, announced by Democrat Gov. Janet Mills in August 2021, requires all healthcare workers in the New England State to take the experimental, abortion-tainted shots with no option for a religious exemption.
The Epoch Times reported that the group of healthcare workers challenging the mandate argued that requiring the jabs without offering a religious exemption violates federal law and the U.S. Constitution.
Many Americans harbor religious and ethical reservations about the use of cells from aborted babies in the development of the COVID-19 jabs currently on the market.
Represented by Liberty Counsel, a conservative legal group, the healthcare workers filed a lawsuit seeking to block the jab mandate last year.
However, their request for a preliminary injunction was denied by an Obama-appointed judge, and an appeals court upheld the ruling.
Petitioners then requested “emergency relief” from the U.S. Supreme Court in October 2021, and after their petition was turned down, “filed a writ of certiorari, asking justices to take time to review the lower court decisions.”
The Epoch Times reported that the petitioners “asserted the appeals court erred in its ruling, including when it found that the availability of medical exemptions without any consideration of religious exemption requests does not violate the First Amendment.”
The second request to the Supreme Court was again knocked down, with at least six of the nine Supreme Court justices on Tuesday opting to reject the petition.
Reuters noted, “The justices were divided, with three conservative members saying they would have granted the request.”
While the way each justice voted has not been publicized, when the Supreme Court rejected the group’s emergency request in October Justices Gorsuch, Thomas, and Alito dissented. Trump appointees Barrett and Kavanaugh used “discretionary consideration” to block the request.
Mathew Staver, chairman for Liberty Counsel, told the Epoch Times it was “disappointing to see the court ignoring this clear injustice.”
“We thought it was a great case for the court to take,” Staver continued, contending that Maine’s COVID jab mandate presents “a clear conflict and a clear violation of federal law.”
This isn’t the first time the Supreme Court has upheld jab mandates for healthcare employees.
In January, despite knocking down the Biden administration’s sprawling COVID jab mandate for large businesses, the Supreme Court upheld the federal healthcare worker mandate in a 6-3 ruling.
At least 10 Republican-led states have subsequently filed lawsuits against the Biden administration for its federal healthcare worker jab mandate.
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| Tertullian: On Repentance |
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Posted by: Stone - 02-23-2022, 08:26 AM - Forum: Articles by Catholic authors
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Chapter 1. Of Heathen Repentance
Repentance, men understand, so far as nature is able, to be an emotion of the mind arising from disgust at some previously cherished worse sentiment: that kind of men I mean which even we ourselves were in days gone by — blind, without the Lord's light. From the reason of repentance, however, they are just as far as they are from the Author of reason Himself. Reason, in fact, is a thing of God, inasmuch as there is nothing which God the Maker of all has not provided, disposed, ordained by reason— nothing which He has not willed should be handled and understood by reason. All, therefore, who are ignorant of God, must necessarily be ignorant also of a thing which is His, because no treasure-house at all is accessible to strangers. And thus, voyaging all the universal course of life without the rudder of reason, they know not how to shun the hurricane which is impending over the world. Moreover, how irrationally they behave in the practice of repentance, it will be enough briefly to show just by this one fact, that they exercise it even in the case of their good deeds. They repent of good faith, of love, of simple-heartedness, of patience, of mercy, just in proportion as any deed prompted by these feelings has fallen on thankless soil. They execrate their own selves for having done good; and that species chiefly of repentance which is applied to the best works they fix in their heart, making it their care to remember never again to do a good turn. On repentance for evil deeds, on the contrary, they lay lighter stress. In short, they make this same (virtue) a means of sinning more readily than a means of right-doing.
Chapter 2. True Repentance a Thing Divine, Originated by God, and Subject to His Laws
But if they acted as men who had any part in God, and thereby in reason also, they would first weigh well the importance of repentance, and would never apply it in such a way as to make it a ground for convicting themselves of perverse self-amendment. In short, they would regulate the limit of their repentance, because they would reach (a limit) in sinning too — by fearing God, I mean. But where there is no fear, in like manner there is no amendment; where there is no amendment, repentance is of necessity vain, for it lacks the fruit for which God sowed it; that is, man's salvation. For God — after so many and so great sins of human temerity, begun by the first of the race, Adam, after the condemnation of man, together with the dowry of the world after his ejection from paradise and subjection to death — when He had hasted back to His own mercy, did from that time onward inaugurate repentance in His own self, by rescinding the sentence of His first wrath, engaging to grant pardon to His own work and image. And so He gathered together a people for Himself, and fostered them with many liberal distributions of His bounty, and, after so often finding them most ungrateful, ever exhorted them to repentance and sent out the voices of the universal company of the prophets to prophesy. By and by, promising freely the grace which in the last times He was intending to pour as a flood of light on the universal world through His Spirit, He bade the baptism of repentance lead the way, with the view of first preparing, by means of the sign and seal of repentance, them whom He was calling, through grace, to (inherit) the promise surely made to Abraham. John holds not his peace, saying, Enter upon repentance, for now shall salvation approach the nations — the Lord, that is, bringing salvation according to God's promise. To Him John, as His harbinger, directed the repentance (which he preached), whose province was the purging of men's minds, that whatever defilement inveterate error had imparted, whatever contamination in the heart of man ignorance had engendered, that repentance should sweep and scrape away, and cast out of doors, and thus prepare the home of the heart, by making it clean, for the Holy Spirit, who was about to supervene, that He might with pleasure introduce Himself there-into, together with His celestial blessings. Of these blessings the title is briefly one — the salvation of man — the abolition of former sins being the preliminary step. This is the (final) cause of repentance, this her work, in taking in hand the business of divine mercy. What is profitable to man does service to God. The rule of repentance, however, which we learn when we know the Lord, retains a definite form, — viz., that no violent hands so to speak, be ever laid on good deeds or thoughts. For God, never giving His sanction to the reprobation of good deeds, inasmuch as they are His own (of which, being the author, He must necessarily be the defender too), is in like manner the acceptor of them, and if the acceptor, likewise the rewarder. Let, then, the ingratitude of men see to it, if it attaches repentance even to good works; let their gratitude see to it too, if the desire of earning it be the incentive to well-doing: earthly and mortal are they each. For how small is your gain if you do good to a grateful man! Or your loss if to an ungrateful! A good deed has God as its debtor, just as an evil has too; for a judge is rewarder of every cause. Well, since, God as Judge presides over the exacting and maintaining of justice, which to Him is most dear; and since it is with an eye to justice that He appoints all the sum of His discipline, is there room for doubting that, just as in all our acts universally, so also in the case of repentance, justice must be rendered to God? — which duty can indeed only be fulfilled on the condition that repentance be brought to bear only on sins. Further, no deed but an evil one deserves to be called sin, nor does any one err by well-doing. But if he does not err, why does he invade (the province of) repentance, the private ground of such as do err? Why does he impose on his goodness a duty proper to wickedness? Thus it comes to pass that, when a thing is called into play where it ought not, there, where it ought, it is neglected.
Chapter 3. Sins May Be Divided into Corporeal and Spiritual. Both Equally Subject, If Not to Human, Yet to Divine Investigation and Punishment.
What things, then, they be for which repentance seems just and due — that is, what things are to be set down under the head of sin— the occasion indeed demands that I should note down; but (to do so) may seem to be unnecessary. For when the Lord is known, our spirit, having been looked back upon Luke 22:61 by its own Author, emerges unbidden into the knowledge of the truth; and being admitted to (an acquaintance with) the divine precepts, is by them immediately instructed that that from which God bids us abstain is to be accounted sin: inasmuch as, since it is generally agreed that God is some great essence of good, of course nothing but evil would be displeasing to good; in that, between things mutually contrary, friendship there is none. Still it will not be irksome briefly to touch upon the fact that, of sins, some are carnal, that is, corporeal; some spiritual. For since man is composed of this combination of a two-fold substance, the sources of his sins are no other than the sources of his composition. But it is not the fact that body and spirit are two things that constitute the sins mutually different — otherwise they are on this account rather equal, because the two make up one— lest any make the distinction between their sins proportionate to the difference between their substances, so as to esteem the one lighter, or else heavier, than the other: if it be true, (as it is,) that both flesh and spirit are creatures of God; one wrought by His hand, one consummated by His afflatus. Since, then, they equally pertain to the Lord, whichever of them sins equally offends the Lord. Is it for you to distinguish the acts of the flesh and the spirit, whose communion and conjunction in life, in death, and in resurrection, are so intimate, that at that time they are equally raised up either for life or else for judgment; because, to wit, they have equally either sinned or lived innocently? This we would (once for all) premise, in order that we may understand that no less necessity for repentance is incumbent on either part of man, if in anything it have sinned, than on both. The guilt of both is common; common, too, is the Judge— God to wit; common, therefore, is withal the healing medicine of repentance. The source whence sins are named spiritual and corporeal is the fact that every sin is matter either of act or else of thought: so that what is in deed is corporeal, because a deed, like a body, is capable of being seen and touched; what is in the mind is spiritual, because spirit is neither seen nor handled: by which consideration is shown that sins not of deed only, but of will too, are to be shunned, and by repentance purged. For if human finitude judges only sins of deed, because it is not equal to (piercing) the lurking-places of the will, let us not on that account make light of crimes of the will in God's sight. God is all-sufficient. Nothing from whence any sin whatsoever proceeds is remote from His sight; because He is neither ignorant, nor does He omit to decree it to judgment. He is no dissembler of, nor double-dealer with, His own clear-sightedness. What (shall we say of the fact) that will is the origin of deed? For if any sins are imputed to chance, or to necessity, or to ignorance, let them see to themselves: if these be excepted, there is no sinning save by will. Since, then, will is the origin of deed, is it not so much the rather amenable to penalty as it is first in guilt? Nor, if some difficulty interferes with its full accomplishment, is it even in that case exonerated; for it is itself imputed to itself: nor; having done the work which lay in its own power, will it be excusable by reason of that miscarriage of its accomplishment. In fact, how does the Lord demonstrate Himself as adding a superstructure to the Law, except by interdicting sins of the will as well (as other sins); while He defines not only the man who had actually invaded another's wedlock to be an adulterer, but likewise him who had contaminated (a woman) by the concupiscence of his gaze? Accordingly it is dangerous enough for the mind to set before itself what it is forbidden to perform, and rashly through the will to perfect its execution. And since the power of this will is such that, even without fully sating its self-gratification, it stands for a deed; as a deed, therefore, it shall be punished. It is utterly vain to say, I willed, but yet I did not. Rather you ought to carry the thing through, because you will; or else not to will, because you do not carry it through. But, by the confession of your consciousness, you pronounce your own condemnation. For if you eagerly desired a good thing, you would have been anxious to carry it through; in like manner, as you do not carry an evil thing through, you ought not to have eagerly desired it. Wherever you take your stand, you are fast bound by guilt; because you have either willed evil, or else have not fulfilled good.
Chapter 4. Repentance Applicable to All the Kinds of Sin. To Be Practised Not Only, Nor Chiefly, for the Good It Brings, But Because God Commands
It.
To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment, has withal engaged to grant pardon by means of repentance, saying to the people, Repent you, and I will save you; and again, I live, says the Lord, and I will (have) repentance rather than death. Repentance, then, is life, since it is preferred to death. That repentance, O sinner, like myself (nay, rather, less than myself, for pre-eminence in sins I acknowledge to be mine ), do you so hasten to, so embrace, as a shipwrecked man the protection of some plank. This will draw you forth when sunk in the waves of sins, and will bear you forward into the port of the divine clemency. Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but a drop of a bucket, Isaiah 40:15 and dust of the threshing-floor, and a potter's vessel, may thenceforward become that tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time, and shall not see fire, nor axe. Matthew 3:10 Having found the truth, John 14:6 repent of errors; repent of having loved what God loves not: even we ourselves do not permit our slave-lads not to hate the things which are offensive to us; for the principle of voluntary obedience consists in similarity of minds.
To reckon up the good, of repentance, the subject-matter is copious, and therefore should be committed to great eloquence. Let us, however, in proportion to our narrow abilities, inculcate one point — that what God enjoins is good and best. I hold it audacity to dispute about the good of a divine precept; for, indeed, it is not the fact that it is good which binds us to obey, but the fact that God has enjoined it. To exact the rendering of obedience the majesty of divine power has the prior right; the authority of Him who commands is prior to the utility of him who serves. Is it good to repent, or no? Why do you ponder? God enjoins; nay, He not merely enjoins, but likewise exhorts. He invites by (offering) reward — salvation, to wit; even by an oath, saying I live, He desires that credence may be given Him. Oh blessed we, for whose sake God swears! Oh most miserable, if we believe not the Lord even when He swears! What, therefore, God so highly commends, what He even (after human fashion) attests on oath, we are bound of course to approach, and to guard with the utmost seriousness; that, abiding permanently in (the faith of) the solemn pledge of divine grace, we may be able also to persevere in like manner in its fruit and its benefit.
Chapter 5. Sin Never to Be Returned to After Repentance.
For what I say is this, that the repentance which, being shown us and commanded us through God's grace, recalls us to grace with the Lord, when once learned and undertaken by us ought never afterward to be cancelled by repetition of sin. No pretext of ignorance now remains to plead on your behalf; in that, after acknowledging the Lord, and accepting His precepts — in short, after engaging in repentance of (past) sins— you again betake yourself to sins. Thus, in as far as you are removed from ignorance, in so far are you cemented to contumacy. For if the ground on which you had repented of having sinned was that you had begun to fear the Lord, why have you preferred to rescind what you did for fear's sake, except because you have ceased to fear? For there is no other thing but contumacy which subverts fear. Since there is no exception which defends from liability to penalty even such as are ignorant of the Lord — because ignorance of God, openly as He is set before men, and comprehensible as He is even on the score of His heavenly benefits, is not possible — how perilous is it for Him to be despised when known? Now, that man does despise Him, who, after attaining by His help to an understanding of things good and evil, often an affront to his own understanding — that is, to God's gift — by resuming what he understands ought to be shunned, and what he has already shunned: he rejects the Giver in abandoning the gift; he denies the Benefactor in not honouring the benefit. How can he be pleasing to Him, whose gift is displeasing to himself? Thus he is shown to be not only contumacious toward the Lord, but likewise ungrateful. Besides, that man commits no light sin against the Lord, who, after he had by repentance renounced His rival the devil, and had under this appellation subjected him to the Lord, again upraises him by his own return (to the enemy), and makes himself a ground of exultation to him; so that the Evil One, with his prey recovered, rejoices anew against the Lord. Does he not — what is perilous even to say, but must be put forward with a view to edification — place the devil before the Lord? For he seems to have made the comparison who has known each; and to have judicially pronounced him to be the better whose (servant) he has preferred again to be. Thus he who, through repentance for sins, had begun to make satisfaction to the Lord, will, through another repentance of his repentance, make satisfaction to the devil, and will be the more hateful to God in proportion as he will be the more acceptable to His rival. But some say that God is satisfied if He be looked up to with the heart and the mind, even if this be not done in outward act, and that thus they sin without damage to their fear and their faith: that is, that they violate wedlock without damage to their chastity; they mingle poison for their parent without damage to their filial duty! Thus, then, they will themselves withal be thrust down into hell without damage to their pardon, while they sin without damage to their fear! Here is a primary example of perversity: they sin, because they fear! I suppose, if they feared not, they would not sin! Let him, therefore, who would not have God offended not revere Him at all, if fear is the plea for offending. But these dispositions have been wont to sprout from the seed of hypocrites, whose friendship with the devil is indivisible, whose repentance never faithful.
Chapter 6. Baptism Not to Be Presumptously Received. It Requires Preceding Repentance, Manifested by Amendment of Life
Whatever, then, our poor ability has attempted to suggest with reference to laying hold of repentance once for all, and perpetually retaining it, does indeed bear upon all who are given up to the Lord, as being all competitors for salvation in earning the favour of God; but is chiefly urgent in the case of those young novices who are only just beginning to bedew Deuteronomy 32:2 their ears with divine discourses, and who, as whelps in yet early infancy, and with eyes not yet perfect, creep about uncertainly, and say indeed that they renounce their former deed, and assume (the profession of) repentance, but neglect to complete it. For the very end of desiring importunes them to desire somewhat of their former deeds; just as fruits, when they are already beginning to turn into the sourness or bitterness of age, do yet still in some part flatter their own loveliness. Moreover, a presumptuous confidence in baptism introduces all kind of vicious delay and tergiversation with regard to repentance; for, feeling sure of undoubted pardon of their sins, men meanwhile steal the intervening time, and make it for themselves into a holiday-time for sinning, rather than a time for learning not to sin. Further, how inconsistent is it to expect pardon of sins (to be granted) to a repentance which they have not fulfilled! This is to hold out your hand for merchandise, but not produce the price. For repentance is the price at which the Lord has determined to award pardon: He proposes the redemption of release from penalty at this compensating exchange of repentance. If, then, sellers first examine the coin with which they make their bargains, to see whether it be cut, or scraped, or adulterated, we believe likewise that the Lord, when about to make us the grant of so costly merchandise, even of eternal life, first institutes a probation of our repentance. But meanwhile let us defer the reality of our repentance: it will then, I suppose, be clear that we are amended when we are absolved. By no means; (but our amendment should be manifested) while, pardon being in abeyance, there is still a prospect of penalty; while the penitent does not yet merit — so far as merit we can — his liberation; while God is threatening, not while He is forgiving. For what slave, after his position has been changed by reception of freedom, charges himself with his (past) thefts and desertions? What soldier, after his discharge, makes satisfaction for his (former) brands? A sinner is bound to bemoan himself before receiving pardon, because the time of repentance is coincident with that of peril and of fear. Not that I deny that the divine benefit — the putting away of sins, I mean — is in every way sure to such as are on the point of entering the (baptismal) water; but what we have to labour for is, that it may be granted us to attain that blessing. For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever? To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? Nothing hid which shall not be revealed. Luke 8:17 Draw whatever (veil of) darkness you please over your deeds, God is light. 1 John 1:5 But some think as if God were under a necessity of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery. But if it is of necessity that God grants us the symbol of death, then He does so unwillingly. But who permits a gift to be permanently retained which he has granted unwillingly? For do not many afterward fall out of (grace)? Is not this gift taken away from many? These, no doubt, are they who do steal a march upon (the treasure), who, after approaching to the faith of repentance, set up on the sands a house doomed to ruin. Let no one, then, flatter himself on the ground of being assigned to the recruit-classes of learners, as if on that account he have a licence even now to sin. As soon as you know the Lord, you should fear Him; as soon as you have gazed on Him, you should reverence Him. But what difference does your knowing Him make, while you rest in the same practises as in days bygone, when you knew Him not? What, moreover, is it which distinguishes you from a perfected servant of God? Is there one Christ for the baptized, another for the learners? Have they some different hope or reward? Some different dread of judgment? Some different necessity for repentance? That baptismal washing is a sealing of faith, which faith is begun and is commended by the faith of repentance. We are not washed in order that we may cease sinning, but because we have ceased, since in heart we have been bathed already. For the first baptism of a learner is this, a perfect fear; thenceforward, in so far as you have understanding of the Lord faith is sound, the conscience having once for all embraced repentance. Otherwise, if it is (only) after the baptismal waters that we cease sinning, it is of necessity, not of free-will, that we put on innocence. Who, then, is pre-eminent in goodness? He who is not allowed, or he whom it displeases, to be evil? He who is bidden, or he whose pleasure it is, to be free from crime? Let us, then, neither keep our hands from theft unless the hardness of bars withstand us, nor refrain our eyes from the concupiscence of fornication unless we be withdrawn by guardians of our persons, if no one who has surrendered himself to the Lord is to cease sinning unless he be bound thereto by baptism. But if any entertain this sentiment, I know not whether he, after baptism, do not feel more sadness to think that he has ceased from sinning, than gladness that he has escaped from it. And so it is becoming that learners desire baptism, but do not hastily receive it: for he who desires it, honours it; he who hastily receives it, disdains it: in the one appears modesty, in the other arrogance; the former satisfies, the latter neglects it; the former covets to merit it, but the latter promises it to himself as a due return; the former takes, the latter usurps it. Whom would you judge worthier, except one who is more amended? Whom more amended, except one who is more timid, and on that account has fulfilled the duty of true repentance? For he has feared to continue still in sin, lest he should not merit the reception of baptism. But the hasty receiver, inasmuch as he promised it himself (as his due), being forsooth secure (of obtaining it), could not fear: thus he fulfilled not repentance either, because he lacked the instrumental agent of repentance, that is, fear. Hasty reception is the portion of irreverence; it inflates the seeker, it despises the Giver. And thus it sometimes deceives, for it promises to itself the gift before it be due; whereby He who is to furnish the gift is ever offended.
Chapter 7. Of Repentance, in the Case of Such as Have Lapsed After Baptism
So long, Lord Christ, may the blessing of learning or hearing concerning the discipline of repentance be granted to Your servants, as is likewise behooves them, while learners, not to sin; in other words, may they thereafter know nothing of repentance, and require nothing of it. It is irksome to append mention of a second— nay, in that case, the last— hope; lest, by treating of a remedial repenting yet in reserve, we seem to be pointing to a yet further space for sinning. Far be it that any one so interpret our meaning, as if, because there is an opening for repenting, there were even now, on that account, an opening for sinning; and as if the redundance of celestial clemency constituted a licence for human temerity. Let no one be less good because God is more so, by repeating his sin as often as he is forgiven. Otherwise be sure he will find an end of escaping, when he shall not find one of sinning. We have escaped once: thus far and no farther let us commit ourselves to perils, even if we seem likely to escape a second time. Men in general, after escaping shipwreck, thenceforward declare divorce with ship and sea; and by cherishing the memory of the danger, honour the benefit conferred by God — their deliverance, namely. I praise their fear, I love their reverence; they are unwilling a second time to be a burden to the divine mercy; they fear to seem to trample on the benefit which they have attained; they shun, with a solicitude which at all events is good, to make trial a second time of that which they have once learned to fear. Thus the limit of their temerity is the evidence of their fear.
Moreover, man's fear is an honour to God. But however, that most stubborn foe (of ours) never gives his malice leisure; indeed, he is then most savage when he fully feels that a man is freed from his clutches; he then flames fiercest while he is fast becoming extinguished. Grieve and groan he must of necessity over the fact that, by the grant of pardon, so many works of death in man have been overthrown, so many marks of the condemnation which formerly was his own erased. He grieves that that sinner, (now) Christ's servant, is destined to judge him and his angels. 1 Corinthians 6:3 And so he observes, assaults, besieges him, in the hope that he may be able in some way either to strike his eyes with carnal concupiscence, or else to entangle his mind with worldly enticements, or else to subvert his faith by fear of earthly power, or else to wrest him from the sure way by perverse traditions: he is never deficient in stumbling-blocks nor in temptations. These poisons of his, therefore, God foreseeing, although the gate of forgiveness has been shut and fastened up with the bar of baptism, has permitted it still to stand somewhat open. In the vestibule He has stationed the second repentance for opening to such as knock: but now once for all, because now for the second time; but never more because the last time it had been in vain. For is not even this once enough? You have what you now deserved not, for you had lost what you had received. If the Lord's indulgence grants you the means of restoring what you had lost, be thankful for the benefit renewed, not to say amplified; for restoring is a greater thing than giving, inasmuch as having lost is more miserable than never having received at all. However, if any do incur the debt of a second repentance, his spirit is not to be immediately cut down and undermined by despair. Let it by all means be irksome to sin again, but let not to repent again be irksome: irksome to imperil one's self again, but not to be again set free. Let none be ashamed. Repeated sickness must have repeated medicine. You will show your gratitude to the Lord by not refusing what the Lord offers you. You have offended, but can still be reconciled. You have One whom you may satisfy, and Him willing.
Chapter 8. Examples from Scripture to Prove the Lord's Willingness to Pardon
This if you doubt, unravel the meaning of what the Spirit says to the churches. He imputes to the Ephesians forsaken love; Revelation 2:4 reproaches the Thyatirenes with fornication, and eating of things sacrificed to idols; Revelation 2:20 accuses the Sardians of works not full; Revelation 3:2 censures the Pergamenes for teaching perverse things; Revelation 2:14-15 upbraids the Laodiceans for trusting to their riches; Revelation 3:17 and yet gives them all general monitions to repentance — under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant. The matter were doubtful if He had not withal elsewhere demonstrated this profusion of His clemency. Says He not, He who has fallen shall rise again, and he who has been averted shall be converted? He it is, indeed, who would have mercy rather than sacrifices. The heavens, and the angels who are there, are glad at a man's repentance. Luke 15:7, 10 Ho! You sinner, be of good cheer! You see where it is that there is joy at your return. What meaning for us have those themes of the Lord's parables? Is not the fact that a woman has lost a drachma, and seeks it and finds it, and invites her female friends to share her joy, an example of a restored sinner? Luke 15:8-10 There strays, withal, one little ewe of the shepherd's; but the flock was not more dear than the one: that one is earnestly sought; the one is longed for instead of all; and at length she is found, and is borne back on the shoulders of the shepherd himself; for much had she toiled in straying. Luke 15:3-7 That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home, and willingly receives him repentant after his indigence, slays his best fatted calf, and graces his joy with a banquet. Luke 15:11-32 Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; no one so rich in paternal love. He, then, will receive you, His own son, back, even if you have squandered what you had received from Him, even if you return naked — just because you have returned; and will joy more over your return than over the sobriety of the other; but only if you heartily repent — if you compare your own hunger with the plenty of your Father's hired servants — if you leave behind you the swine, that unclean herd — if you again seek your Father, offended though He be, saying, I have sinned, nor am worthy any longer to be called Yours. Confession of sins lightens, as much as dissimulation aggravates them; for confession is counselled by (a desire to make) satisfaction, dissimulation by contumacy.
Chapter 9. Concerning the Outward Manifestations by Which This Second Repentance is to Be Accompanied
The narrower, then, the sphere of action of this second and only (remaining) repentance, the more laborious is its probation; in order that it may not be exhibited in the conscience alone, but may likewise be carried out in some (external) act. This act, which is more usually expressed and commonly spoken of under a Greek name, is ἐξομολόγησις, whereby we confess our sins to the Lord, not indeed as if He were ignorant of them, but inasmuch as by confession satisfaction is settled, of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man's prostration and humiliation, enjoining a demeanor calculated to move mercy. With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain — not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God). All this exomologesis (does), that it may enhance repentance; may honour God by its fear of the (incurred) danger; may, by itself pronouncing against the sinner, stand in the stead of God's indignation, and by temporal mortification (I will not say frustrate, but) expunge eternal punishments. Therefore, while it abases the man, it raises him; while it covers him with squalor, it renders him more clean; while it accuses, it excuses; while it condemns, it absolves. The less quarter you give yourself, the more (believe me) will God give you.
Chapter 10. Of Men's Shrinking from This Second Repentance and Exomologesis, and of the Unreasonableness of Such Shrinking
Yet most men either shun this work, as being a public exposure of themselves, or else defer it from day to day. I presume (as being) more mindful of modesty than of salvation; just like men who, having contracted some malady in the more private parts of the body, avoid the privity of physicians, and so perish with their own bashfulness. It is intolerable, forsooth, to modesty to make satisfaction to the offended Lord! To be restored to its forfeited salvation! Truly you are honourable in your modesty; bearing an open forehead for sinning, but an abashed one for deprecating! I give no place to bashfulness when I am a gainer by its loss; when itself in some son exhorts the man, saying, Respect not me; it is better that I perish through you, i.e. than you through me. At all events, the time when (if ever) its danger is serious, is when it is a butt for jeering speech in the presence of insulters, where one man raises himself on his neighbour's ruin, where there is upward clambering over the prostrate. But among brethren and fellow-servants, where there is common hope, fear, joy, grief, suffering, because there is a common Spirit from a common Lord and Father, why do you think these brothers to be anything other than yourself? Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member, 1 Corinthians 12:26 it must necessarily join with one consent in the grief, and in labouring for the remedy. In a company of two is the church; but the church is Christ. When, then, you cast yourself at the brethren's knees, you are handling Christ, you are entreating Christ. In like manner, when they shed tears over you, it is Christ who suffers, Christ who prays the Father for mercy. What a son asks is ever easily obtained. Grand indeed is the reward of modesty, which the concealment of our fault promises us! To wit, if we do hide somewhat from the knowledge of man, shall we equally conceal it from God? Are the judgment of men and the knowledge of God so put upon a par? Is it better to be damned in secret than absolved in public? But you say, It is a miserable thing thus to come to exomologesis: yes, for evil does bring to misery; but where repentance is to be made, the misery ceases, because it is turned into something salutary. Miserable it is to be cut, and cauterized, and racked with the pungency of some (medicinal) powder: still, the things which heal by unpleasant means do, by the benefit of the cure, excuse their own offensiveness, and make present injury bearable for the sake of the advantage to supervene.
Chapter 11. Further Strictures on the Same Subject
What if, besides the shame which they make the most account of, men dread likewise the bodily inconveniences; in that, unwashen, sordidly attired, estranged from gladness, they must spend their time in the roughness of sackcloth, and the horridness of ashes, and the sunkenness of face caused by fasting? Is it then becoming for us to supplicate for our sins in scarlet and purple? Hasten hither with the pin for panning the hair, and the powder for polishing the teeth, and some forked implement of steel or brass for cleaning the nails. Whatever of false brilliance, whatever of feigned redness, is to be had, let him diligently apply it to his lips or cheeks. Let him furthermore seek out baths of more genial temperature in some gardened or seaside retreat; let him enlarge his expenses; let him carefully seek the rarest delicacy of fatted fowls; let him refine his old wine: and when any shall ask him, On whom are you lavishing all this? let him say, I have sinned against God, and am in peril of eternally perishing: and so now I am drooping, and wasting and torturing myself, that I may reconcile God to myself, whom by sinning I have offended. Why, they who go about canvassing for the obtaining of civil office, feel it neither degrading nor irksome to struggle, in behalf of such their desires, with annoyances to soul and body; and not annoyances merely, but likewise contumelies of all kinds. What meannesses of dress do they not affect? What houses do they not beset with early and late visits?— bowing whenever they meet any high personage, frequenting no banquets, associating in no entertainments, but voluntarily exiled from the felicity of freedom and festivity: and all that for the sake of the fleeting joy of a single year! Do we hesitate, when eternity is at stake, to endure what the competitor for consulship or prætorship puts up with? and shall we be tardy in offering to the offended Lord a self-chastisement in food and raiment, which Gentiles lay upon themselves when they have offended no one at all? Such are they of whom Scripture makes mention: Woe to them who bind their own sins as it were with a long rope.
Chapter 12. Final Considerations to Induce to Exomologesis
If you shrink back from exomologesis, consider in your heart the hell, which exomologesis will extinguish for you; and imagine first the magnitude of the penalty, that you may not hesitate about the adoption of the remedy. What do we esteem that treasure-house of eternal fire to be, when small vent-holes of it rouse such blasts of flames that neighbouring cities either are already no more, or are in daily expectation of the same fate? The haughtiest mountains start asunder in the birth-throes of their inwardly-gendered fire; and — which proves to us the perpetuity of the judgment — though they start asunder, though they be devoured, yet come they never to an end. Who will not account these occasional punishments inflicted on the mountains as examples of the judgment which menaces the impenitent? Who will not agree that such sparks are but some few missiles and sportive darts of some inestimably vast centre of fire? Therefore, since you know that after the first bulwarks of the Lord's baptism there still remains for you, in exomologesis a second reserve of aid against hell, why do you desert your own salvation? Why are you tardy to approach what you know heals you? Even dumb irrational animals recognise in their time of need the medicines which have been divinely assigned them. The stag, transfixed by the arrow, knows that, to force out the steel, and its inextricable lingerings, he must heal himself with dittany. The swallow, if she blinds her young, knows how to give them eyes again by means of her own swallow-wort. Shall the sinner, knowing that exomologesis has been instituted by the Lord for his restoration, pass that by which restored the Babylonian king to his realms? Long time had he offered to the Lord his repentance, working out his exomologesis by a seven years' squalor, with his nails wildly growing after the eagle's fashion, and his unkempt hair wearing the shagginess of a lion. Hard handling! Him whom men were shuddering at, God was receiving back. But, on the other hand, the Egyptian emperor — who, after pursuing the once afflicted people of God, long denied to their Lord, rushed into the battle — did, after so many warning plagues, perish in the parted sea, (which was permitted to be passable to the People alone,) by the backward roll of the waves: Exodus 14:15-31 for repentance and her handmaid exomologesis he had cast away.
Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience? For, sinner as I am of every dye, and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offense, Adam, restored by exomologesis to his own paradise, is not silent.
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| Canada’s House of Commons votes in favor of Trudeau’s Emergencies Act |
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Posted by: Stone - 02-22-2022, 11:08 AM - Forum: Global News
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BREAKING: Canada’s House of Commons votes in favor of Trudeau’s Emergencies Act
The Prime Minister did not show up in person to vote for the act but voted remotely.
OTTAWA (LifeSiteNews) — Canada’s House of Commons has voted in favor of a motion to confirm and maintain the Emergencies Act invoked by Justin Trudeau last week.
Trudeau won the vote Monday night with a majority of 185 votes in favor of the Emergencies Act and 151 against.
The motion will be presented to the Senate chamber this afternoon, and the debates will take place from Tuesday to Thursday next week. The Senators will then vote.
As expected, the New Democrats bolstered the minority Liberal government by voting in favor of the Act, whereas the Conservatives and Bloc Quebecois opposed it.
According to a Tweet by Anthony Furey, a national columnist for Canada’s Sun newspapers, the Prime Minister himself did not show up in person for vote at the House of Commons but voted remotely.
“Trudeau didn’t even have the decency to show up in person to vote for it in the House of Commons himself,” tweeted Furey.
The vote occurred a week after the unprecedented and controversial invocation of Canada’s Emergencies Act by Trudeau, which gave the federal government enormous powers, including the ability to shut down crowdfunding and freeze the bank accounts of freedom convoy supporters without a court order.
Trudeau justified his decision by claiming that the peaceful freedom convoy protests that had taken place in Ottawa for weeks were “hurting Canadians” and “need to stop.”
Though the majority of the peaceful protesters gathered on Parliament Hill in Ottawa cleared the area after at least one elderly lady was violently trampled by police, Trudeau defended the prolongation of the Emergencies Act ahead of the vote, claiming that “there continues to be real concerns about the coming days.”
2022-02-22T00:00:00.000Z
“This state of Emergency is not over,” Trudeau told reporters on Monday morning. “But we will continue to evaluate every single day whether or not it is time, and we are able to lift this state of emergency.”
The endorsement of the Emergencies Act by the House can be viewed as a vote of confidence in Trudeau’s government. Had it failed to pass, it could have triggered a new federal election.
In reaction to the pressures on the Liberal MPs to vote for the motion, Abby Deshman of the Canadian Civil Liberties Association offered this statement:
Quote:We are deeply disappointed the government chose to make tonight’s vote a matter of confidence. This morning, we asked the government to hold revoke the emergency declaration and barring that, to at minimum commit to a free vote in Parliament.
Instead the government made it a confidence matter and we have seen numerous government MPs express both publicly and in confidence to us that they would vote against the emergency declaration if given a chance.
Let’s be clear: there is no legal justification for using the emergencies act. The broad powers the government has granted to police curtail Charter rights across the country. This risk of abuse is high. The emergency declaration should be immediately revoked.
The Freedom Convoy to Ottawa has sparked similar demonstrations by truckers and others opposed to COVID-19 vaccine mandates around the world.
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| St. Ephraim the Syrian: Homily on Admonition and Repentance |
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Posted by: Stone - 02-22-2022, 08:54 AM - Forum: Fathers of the Church
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1. Not of compulsion is the doctrine; of free-will is the word of life. Whoever is willing to hear the doctrine, let him cleanse the field of his will that the good seed fall not among the thorns of vain enquirings. If you would heed the word of life, cut yourself off from evil things; the hearing of the word profits nothing to the man that is busied with sins. If you will to be good, love not dissolute customs. First of all, trust in God, and then hearken to His law.
2. You can not hear His words, while you do not know yourself; and if you keep His judgments while your understanding is aloof from Him, who will give you your reward? Who will keep for you your recompense? You were Holy Spirit, three Names and Persons, these three shall be a wall to you, against divisions and wranglings. Doubt not of the truth, lest you perish through the truth. You were good and gracious.
3. If you are angry against your neighbour, you are angry against God; and if you bear anger in your heart, against your Lord is your boldness uplifted. If in envy you rebuke, wicked is all your reproof. But if charity dwell in you, you have on earth no enemy. And if you are a true son of peace, you will stir up wrath in no man. If you are just and upright, you will not do wrong to your fellow. And if you love to be angry, be angry with the wicked and it will become you; if to wage war you seek, lo! Satan is your adversary; if you desire to revile, against the demons display your curses. If you should insult the King's image, you shall pay the penalty of murder; and if you revile a man, you revile the image of God. Do honour to your neighbour, and lo! You have honoured God. But if you would dishonour Him, in wrath assail your neighbour!
4. This is the first Commandment — You shall love the Lord your God with all your heart and your soul, and with your might according as you are able. The sign that you love God, is this, that you love your fellow; and if you hate your fellow, your hatred is towards God. For it is blasphemy if you pray before God while you are angry. For your heart also convicts you, that in vain you multiply words: your conscience rightly judges that in your prayers you profit nought. Christ as He hung on the height of the tree, interceded for His murderers; and you (who art) dust, son of the clay, rage fills you at its will. You keep anger against your brother; and do you yet dare to pray? Even he that stands on your side, though he be not neighbour to your sins, the taint of iniquity reaches unto him, and his petition is not heard. Leave off rage and then pray; and unless you would further provoke, restrain anger and so shall you supplicate. And if he (the other) is not to encounter you in fury, banish rage from that body, because it is holden with lusts.
5. You have a spiritual nature; the soul is the image of the Creator; honour the image of God, by being in agreement with all men. Remember death, and be not angry, that your peace be not of constraint. As long as your life remains to you, cleanse your soul from wrath; for if it should go to Sheol with you, your road will be straight to Gehenna. Keep not anger in your heart; hold not fury in your soul; you have not power over your soul, save to do that which is good. You are bought with the blood of God; you are redeemed by the passion of Christ; for your sake He suffered death, that you might die to your sins. His face endured spitting, that you might not shrink from scorn. Vinegar and gall did He drink, that you might be set apart from wrath. He received stripes on His body, that you might not fear suffering. If you are in truth His servant, fear your holy Lord; if you are His true disciple, walk in your Master's footsteps. Endure scorn from your brother, that you may be the companion of Christ. Display not anger against man, that you be not set apart from your Redeemer.
6. You are a man, the dust of the earth, clay, kinsman of the clod; you are the son of the race of beasts. If you know not your honour; separate your soul from animals, by works and not by words. If you love derision, you are altogether as Satan; and if you mock at your fellow, you are the mouth of the Devil; if against defects and flaws, in (injurious) names you delight, Satan is not in creation but his place you have seized by force. Get you far, O man, from this; for it is altogether hurtful; and if you desire to live well, sit not with the scorner, lest you become the partner of his sin and of his punishment. Hate mockery which is altogether (the cause of weeping), and mirth which is (the cause of) cleansing. And if you should hear a mocker by chance, when you are not desiring it, sign yourself with the cross of light, and hasten from thence like an antelope. Where Satan lodges, Christ will in nowise dwell; a spacious dwelling for Satan is the man that mocks at his neighbour; a palace of the Enemy is the heart of the mocker. Satan does not desire to add any other evil to it. Mockery is sufficient for him to supply the place of all. Neither his belly nor yet his purse can (the sinner) fill with that sin of his. By his laughter is the wretch despoiled, and he knows not nor does he perceive it. For his wound, there is no cure; for his sickness, there is no healing; his pain, admits no remedy; and his sore, endures no medicine. I desire not with such a one to put forth my tongue to reprove him: enough for him is his own shame; sufficient for him is his boldness. Blessed is he that has not heard him; and blessed is he that has not known him. Be it far from you, O Church, that he should enter you, that evil leaven of Satan!
7. Narrow is the way of life, and broad the way of torment; prayer is able to bring a man to the house of the kingdom. This is the perfect work; prayer that is pure from iniquity. The righteousness of man is as nothing accounted. The work of men, what is it? His labour is altogether vanity. Of You, O Lord, of Your grace it is that in our nature we should become good. Of You is righteousness, that we from men should become righteous. Of You is the mercy and favour, that we from the dust should become Your image. Give power to our will, that we be not sunk in sin! Pour into our heart memory, that at every hour we may know Your honour! Plant truth in our minds, that we perish not among doubts! Occupy our understanding with Your law, that it wander not in vain thoughts! Order the motions of our members, that they bring no hurt upon us! Draw near to God, that Satan may flee from you. Cast out passions from your heart, and lo! You have put to flight the enemy. Hate sins and wickedness, and Satan at once will have fled. Whatsoever sins you serve, you are worshipping secret idols. Whatsoever transgressions you love, you are serving demons in your soul. Whenever you strive with your brother, Satan abides in peace. Whenever you envy your fellow, you give rest to Devils. Whenever you tell the shortcoming of others who are not present, your tongue has made a harp for the music of the devil. Whenever hatred is in your soul, great is the peace of the Deceiver. Whenever you love incantations, your labour is altogether of the left hand. If you love unseemly discourse, you prepare a feast for demons. For this is the worship of idols, the working of the lusts (of the flesh).
8. If so be you give a gift in pride, this is not of God. If you are lifted up by reason of your knowledge, you have denied the grace of God. If you are poor and proud, lo! Your end is in your torment. If you are haughty and needy, lo! Your need is toward your destruction. If you are sick and cry out, lo! Your trouble is full of harm. If you are in need of food, yet your mind longs for riches; your distress is with the poor, but your torment with the rich. If you shall look unchastely, and shall desire your neighbour's wife, lo! Your portion shall be with the adulterers, and your hell with the fornicators. Let your own fountain be for yourself, and drink waters from your well. Let your fountains be for yourself alone, and let not another drink with you. Require purity of your body as you require of your yoke-fellow. You would not have her commit lewdness, the wife of your youth, with another man; commit not lewdness with another woman, the wife of a different husband. Let the defilement of her be hateful in your eyes; keep aloof from it altogether. Chastity beseems the wife; purity is as her adornment; law becomes the husband; justice is the crown for his head. Desire not the bed of your neighbour lest another desire your bed. Preserve purity in your marriage, that your marriage may be holy. His conscience reproves the man, who corrupts the wife of his neighbour. He fears, and deceives through terror, whoever has engaged in fornication. Darkness is dearer to him than light, whose manner of life is not pure. Every hour he stands in dread, who commits adultery secretly. The adulterer is also a thief who breaks into houses in darkness. The very place reproves him, where he does the evil and wickedness. He enters the chamber and sins; in the darkness he does his will. The time will come when it shall be disclosed, when his secret deeds shall be manifested. With what eyes do you look towards God in prayer? What hands do you raise when you ask pardon? Be ashamed and dismayed for yourself, that you are void of understanding. If when your neighbour see you, you are ashamed and dismayed, how much more should you be ashamed before God Who sees all? You are like the sow, your companion, that wallows altogether in mire. Even in seeing, you may sin, if your mind is not watchful; and in hearing you may transgress, if you do not guard your hearing. The fornicator's heart waxes wanton through speech that is full of uncleanness. The passion hidden in the mind, sight and hearing awaken it.
9. He puts on garments of shame who desires to commit fornication, that from the lust of raiment, lewdness may enter and dwell in his heart. Make not snares of your garments for that which is openly wanton. Speak not a word in craftiness, nor dig your neighbour's well. Look not after the harlot; be not snared by the beauty of her face. She is even as the dog that is mad, yea, much more bold than it. Modesty is removed from her face, she knows not what shame is. With spitting accept her person; with reviling meet herself; with a rod pursue her like a dog, for she is like one, and to be compared with such. Reject the sweetness of her words lest you fall into her net. She empties purses and wallets, and her gains are without number. Flee from her, for she is the daughter of vipers, that she tear not in pieces your whole body.
10. You shall not slander any man, lest they call you Satan. If you hate the name, go not near to the act; but if you love the act, be not angry at the name. Count yourself rebuked first of all by the beasts and birds, how that every kind cleaves to its kind; and so agree with your yokefellow. Rejoice not in men's dishonour, that you become not a Satan yourself. If evil should happen to him that hates you, see that you rejoice not, lest you sin. If your adversary should fall, be in pain and mourning. Keep your heart with all diligence, that it sin not in secret; for there is to be a laying bare of thoughts and of actions. Employ your hands in labour, and let your heart meditate in prayer. Love not vain discourse, for discourse that shall be profitable alike to the soul and the body lightens the burden of your labour.
11. Does the poor man cry at your door? Arise and open for him gladly: refresh him when he is wearied; sustain his heart, for it is sad. You know by experience the affliction of poverty: receive not others in your house, and drive not out the beggar. Have you also a law, a comely law for your household. Establish an order that is wise, that the abjects laugh not at you. Be careful in all your doings, that you be not a sport for fools; be upright and prudent, and both simple and wise. Let your body be quiet and cheerful, your greeting seemly and simple; your discourse without fault, your speech brief and savoury; your words few and sound, full of savour and understanding. Speak not overmuch, not even words that are wise; for all things that are over many, though they be wise are wearisome.— To them of your household be as a father. Amongst your brethren esteem yourself least, and inferior among your fellows, and of little account with all men. With your friend keep a secret; to those that love you be true. See that there be no wrangling; the secrets of your friends reveal not, lest all that hear you hate you and esteem you a mischiefmaker. With those that hate you wrangle not, neither face to face nor yet in your heart. No enemy shall you have but Satan his very self. Give counsel to the wife you have wedded; give heed to her doings; as stronger you are answerable that you should sustain her weakness. For weak is womankind, and very ready to fall. Be as a hawk, when kindled (to anger), but when wrath departs from you, be gladsome and also firm, in the blending of diverse qualities. Keep silence among the aged; to the elders give due honour. Honour the priests with diligence, as good stewards of the household. Give due honour to their degree, and search not out their doings. In his degree the priest is an angel, but in his doings a man. By mercy he is made a mediator, between God and mankind.
12. Search not out the faults of men; reveal not the sin of your fellow; the shortcomings of your neighbours, in speech of the mouth repeat not. You are not judge in creation, you have not dominion over the earth. If you love righteousness, reprove your soul and yourself. Be judge unto your own sins, and chastener of your own transgressions. Make not inquiry maliciously, into the misdeeds of men. For if you do this, injuries will not be lacking to you. Trust not the hearing of the ear, for many are the deceivers. Vain reports believe not, for false rumours are not few.
13. Regard not spells and divinations, for that is communion with Satan. Love not idle prating, not even in behalf of righteousness. Discourse concerning yourself begin not, even on behalf of what is becoming. Flee and hide yourself from wrangling, as from a violent robber. See that you be not a surety in a loan, lest you sin. According as you have, assist him, (even) the man that is poorer than you. Mock not the foolish man; pray that you be not even as he. Him that sins blame not, lest you also be put to confusion. To him that repents of his sins be a helper and counsellor, and encourage him that is able to rise. Let him hold fast hope in God, and his sin shall be burned as stubble. Visit the sick and be not wearied, that you may be beloved of men. Be familiar with the house of mourning, but a stranger to the house of feasting. Be not constant in drinking wine, lest your shortcomings multiply. Cast a wall round your lips, and set a guard upon your mouth; endure suffering with your neighbour and share also in his tribulation. A good friend in tribulation is made known to him that loves him. In charity follow the deceased, with sorrow and with offerings, and pray that he may have rest in the hidden place whither he is going.
14. When you stand in prayer, cry in your soul: Have mercy on me, I am a sinner and weak; be gracious, O God, to my weakness, and grant strength to me to pray a prayer that shall be pleasing to Your Will. Punish not mine enemies, take not vengeance on them that hate me; but grant them in Your grace that they may become doers of Your Will. At the time of prayer and petition, continue in contemplations such as these continue. Bow your head before the Mighty One.
15. Do not resist evil, for he is evil from the Evil One, whoever resists evil. Keep not back anything from any man, that if he perishes you may not be blamed. Change not your respect for a man's person, according to goods and possessions. Make all things as though they were not and God alone were in being. If you shall ask of your neighbour and he shall not give you according to your wish, see that you say not in anger a word that is full of bitterness. Oppose not [fit] seasons, for many are the changes. Put sorrow far from your flesh, and sadness from your thoughts; save only that for your sins you should be constant in sadness. Cease not from labour, not even though you be rich, for the slothful man gains manifold guilt by his idleness.
16. Be a lover of poverty, and be desirous of neediness. If you have them both for your portion, you are an inheritor on high. Despise not the voice of the poor and give him not cause to curse you. For if he curse whose palate is bitter, the Lord will hear his petition. If his garments are foul, wash them in water, which freely is bought. Has a poor man entered into your house? God has entered into your house; God dwells within your abode. He, whom you have refreshed from his troubles, from troubles will deliver you. Have you washed the feet of the stranger? You have washed away the filth of your sins. Have you prepared a table before him? Behold God eating [at it], and Christ likewise drinking [at it], and the Holy Spirit resting [on it]: Is the poor satisfied at your table and refreshed? You have satisfied Christ your Lord. He is ready to be your rewarder; in presence of angels and men He will confess you have fed His hunger; He will give thanks unto you that you gave Him drink, and quenched His thirst.
17. O how gracious is the Lord! O how measureless are His mercies! Happy the race of mortals when God confesses it! Woe to the soul which He denies! Fire is stored up for its punishment. Be of good cheer, my son, in hope; sow good [seed] and faint not. The husbandman sows in hope, and the merchant journeys in hope, you also love good [seed]; in the hope look for the reward. Do nothing at all without the beginning of prayer. With the sign of the living cross, seal all your doings, my son. Go not forth from the door of your house till you have signed the cross. Whether in eating or in drinking, whether in sleeping or in waking, whether in your house or on the road, or again in the season of leisure, neglect not this sign; for there is no guardian like it. It shall be unto you as a wall, in the forefront of all your doings. And teach this to your children, that heedfully they be conformed to it.
18. Yoke yourself under the law, that you may be a freeman in very truth. Work not the desire of your soul apart from the law of God. How many commandments must I write, and how many laws must I engrave; which, if you desire your freedom, you can learn all from yourself? And if you love purity, you will teach it to others also. Let nature be your book, and all creation your tables; and learn from them the laws, and meditate things unwritten. The sun in his course teaches you that you rest from labour. The night in her silence cries to you that a limit is set to your works. The earth and the fruit of the tree cry that there is a season for all things. The seed you sow in the winter, in the summer you gather its harvest. Thus in the world sow seeds of righteousness, and in the Resurrection gather them in. The bird in its daily gleaning reproves the covetous and his greed, and rebukes the extortion that grasps the store of others. Death, the limit of all things, is itself the reprover of all things.
19. Take refuge in God Who passes not away nor is changed. Restrain laughter by suffering, and mirthfulness by sorrow. Console suffering by hope, and sadness by expectation. Believe and trust, you that are wise, for God is He Who guides you; and if His care leaves you not, there is nothing that can harm you. If one man by another man, the lowly by the great, can be saved, how much more shall the refuge of God preserve the man that believes? Fear not because of adversaries who with violence come upon you. He will watchfully guard your soul, and hurtful things become profitable. No one shall lead you by compulsion, save only where there is freedom. No one falls into temptation, that passes the measure of his strength. There is no evil in chastisement, if so be that freedom is willing. The doings are not perverse of freedom, its will is perverted.
20. To men that are just and upright, temptations become helps. Job, a man of discernment, was victorious in temptations. Sickness came upon him, and he complained not; disease afflicted him and he murmured not; his body failed and his strength departed, but his will was not weakened. He proved perfect in all by sufferings, for as much as temptations crushed him not. Abraham was a stranger, from his place, his race [and his kindred]. But by this he was not harmed; nay rather he triumphed greatly. So Joseph from the house of bondage was made to rule as king of Egypt. They of the company of Ananias and Daniel delivered others from bondage. See then, O you that are wise, the power that freedom possesses; that nothing can injure it unless the will is weakened. Israel with sumptuous living waxed fat, and kicked, and forgot his covenant. He worshipped vain gods, and forgot the nature of his creation. The bondage that was in Egypt he forgat in the repose of the desert. As often as he was afflicted, he acknowledged the Lord alone; but when he was dwelling in repose, he forgot God his Redeemer. Seek not here repose, for this is a world of toil. And if you can wisely discern, change not time for time; that which abides for that which abides not; that which ceases not for that which ceases; nor truth for lying; nor body for shadow; nor watching for slumber; nor that which is in season for that which is out of season; nor the Time for the times. Collect your mind, let it not wander among varieties which profit not.
21. No one in creation is rich but he that fears God; no one is truly poor but he that lacks the truth. How needy is he, and not rich, whose need witnesses against him that even from the abject and the beggars he needs to receive a gift. He is truly a bondman, and many are his masters: he renders service to money, to riches, and possessions. His lords are void of mercy, for they grant him no repose. Flee, and live in poverty; (as) a mother she pities her beloved. Seek refuge in indigence, who nourishes her children with choice things; her yoke is light and pleasant, and sweet to the palate her memory. The sick in conscience alone abhors the draught of poverty; the fainthearted dreads the yoke of indigence that is honourable. Who has granted to You, Son of man, in the world to find repose? Who has granted to you, thing of dust, to be rich amidst poverty? Be not through desires needy and looking to others. Sufficient for you is your daily bread, that comes of the sweat of your face. Let this be (the measure of your need, that which the day gives you; and if you find for yourself a feast, take of it that which you need. You shall not take in a day (the provision) of days, for the belly keeps no treasure. Praise and give thanks when you are satisfied, that therein you provoke not the Giver to anger. In purity strengthen yourself, that you may gain from it profit. In everything give thanks and praise unto God as the Redeemer, that He may grant you by His grace, that we may hear and do His Will.
You to whom I have given the counsel of life, be not negligent in it. From that which is other men's (doctrine) have I written to you; see that you despise not their words. And if I depart before you, in your prayer make mention of me. In every season pray and beseech that our love may continue true. But as for us, on behalf of these things let us offer up praise and honour to Father, to Son, and to Holy Spirit, now and forever. Amen.
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| Report: CDC Has Withheld COVID Data From Americans To ‘Prevent Vaccine Hesitency’ |
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Posted by: Stone - 02-22-2022, 08:32 AM - Forum: Pandemic 2020 [Secular]
- No Replies
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Report: CDC Has Withheld COVID Data From Americans To ‘Prevent Vaccine Hesitency’
The data are “not yet ready for prime time.”
Summit News | 21 February, 2022
The New York Times reported this past weekend that the CDC has chosen not to publish huge amounts of COVID data, instead keeping it secret, because it fears that the information would cause ‘vaccine hesitancy’ among the American public.
The report notes that the withheld data includes information on boosters, hospitalizations, wastewater analyses, as well as critical information on COVID infections and deaths broken down by age, race, and vaccination status.
The justification for holding the information back? Fears that the data would be “misinterpreted” and lead to “vaccine hesitancy,” according to the report.
In other words, it didn’t fit into the narrative that everyone must get vaccinated and boosted no matter who they are and what their situation is.
The report notes:
Quote:“Kristen Nordlund, a spokeswoman for the C.D.C., said the agency has been slow to release the different streams of data “because basically, at the end of the day, it’s not yet ready for prime time.” She said the agency’s “priority when gathering any data is to ensure that it’s accurate and actionable.”
Ahhh, the plebs are not ready to know the truth.
Quote:Another reason is fear that the information might be misinterpreted, Ms. Nordlund said.”
The data has been withheld for more than a year, the report notes:
Quote:…the C.D.C. has been routinely collecting information since the Covid vaccines were first rolled out last year, according to a federal official familiar with the effort. The agency has been reluctant to make those figures public, the official said, because they might be misinterpreted as the vaccines being ineffective.
As we have previously reported, CDC director Rochelle Walensky admits that the agency’s guidance on COVID has been based on what the government perceived people would accept.
“It really had a lot to do with what we thought people would be able to tolerate,” Walensky starkly admitted during an interview in December.
Walensky also acknowledged for only the first time last month that over 75% of COVID deaths were people “who had at least four comorbidities” and were “unwell to begin with.”
The comments were later edited by the media to make it seem like there have been fewer deaths related to comorbidities.
The CDC also for more than two years based its guidance on PCR tests, which it recently admitted are producing massive amounts of false positives.
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| Opinion: Infiltration of World Governments by WEF |
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Posted by: Stone - 02-22-2022, 08:20 AM - Forum: Great Reset
- Replies (1)
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Guest stuns Joe Rogan with details on how World Economic Forum infiltrates world governments
Maajid Nawaz told Rogan the World Economic Forum has openly put its members in leadership roles to steer world governments toward ‘more and more authoritarianism.’
![[Image: Maajid-Nawaz-2-810x500.jpg]](https://www.lifesitenews.com/wp-content/uploads/2022/02/Maajid-Nawaz-2-810x500.jpg)
Maajid Nawaz on the Joe Rogan Experience
Mon Feb 21, 2022
(LifeSiteNews [emphasis mine]) — British activist and radio presenter Maajid Nawaz appeared to stun mega-star podcaster Joe Rogan in a Saturday interview when he explained how Klaus Schwab’s World Economic Forum (WEF) is infiltrating world governments to achieve a global “checkpoint society.”
In a three-hour interview released Saturday, Nawaz, the founding chairman of Quilliam, a think tank designed to confront Islamist extremism, told Rogan that the WEF has installed its members in national leadership roles around the world to further the organization’s sprawling authoritarian agenda.
Explaining that government leaders worldwide have begun lifting COVID-19 mandates and restrictions while leaving in place an apparatus of digital tracking and identification that forms the embryonic stages of a digital social credit score, Nawaz said the WEF under Schwab has worked on “embedding people in government who are subscribed to” the Great Reset agenda.
“That’s what they say themselves,” Nawaz said, pointing out that the so-called Great Reset, whose advocates have famously asserted that by 2030 people will “own nothing and be happy,” is explained in detail on the WEF’s website.
In a 2020 book entitled “Covid-19: The Great Reset,” Schwab openly argued that the COVID-19 response should be used to “revamp all aspects of our societies and economies, from education to social contracts and working conditions.”
Nawaz went on to point out that in 2017 Schwab said the WEF’s “young global leaders” would “penetrate” the cabinets of world leaders.
Members of the WEF’s Forum of Young Global Leaders have included Canadian Prime Minister Justin Trudeau, New Zealand Prime Minister Jacinda Ardern, French President Emmanuel Macron, former U.K. Prime Minister Tony Blair, Microsoft founder Bill Gates, and Facebook founder Mark Zuckerberg, among many others.
Nawaz pointed out that Blair tried to implement an ID system during the Iraq war, and is now openly moving to implement digital IDs in the post-COVID era.
The WEF has clearly articulated its interest in pursuing a global digital ID system.
“So this is going to be this never-ending process to slowly move the goal posts,” Rogan surmised.
“Towards more and more authoritarianism,” Nawaz added. “Checkpoint society. It’s all there. They’ve told us this.”
“People have to realize this, right?” Rogan responded. “This is important.”
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| Canada Moves To Make Asset Freezing Under Emergencies Act Permanent |
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Posted by: Stone - 02-21-2022, 10:59 AM - Forum: Socialism & Communism
- No Replies
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Canada Moves To Make Asset Freezing Under Emergencies Act Permanent
ZH | FEB 21, 2022 - 08:26 AM
Authored by Paul Joseph Watson via Summit News,
Canada has moved to make the asset freezing part of its Emergencies Act, which was used to target supporters of the Freedom Convoy protests, a permanent fixture.
Wow, who saw that one coming?
In order to stop what the Trudeau regime referred to as “illegal blockades,” the government threatened to freeze the bank accounts of demonstrators and anyone who donated money to them.
Under the Emergencies Act, bank are required to freeze accounts without a court order, while all crowdfunding platforms and payment providers are mandated to provide information to FINTRAC (Financial Transactions and Reports Analysis Centre of Canada).
Deputy Prime Minister Chrystia Freeland announced that many of the measures imposed ‘temporarily’ to deal with the protesters (after they had been suitably demonized as violent extremists) will now become permanent.
“We used all the tools that we had prior to the invocation of the Emergencies Act and we determined we needed some additional tools,” Freeland announced.
“Some of those tools we will be putting forward measures to put those tools permanently in place. The authorities of FINTRAC, I believe, do need to be expanded to cover crowdsourcing platforms and payment platforms,” she added.
Ronald Reagan has been proven right again.
“Nothing lasts longer than a temporary government program.”
Meanwhile, as we previously highlighted, such measures are likely to exclude protected classes (basically anyone who isn’t a native Canadian or white), with groups such as immigrants and refugees enjoying an exemption.
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