Catholicity

Infused & Intrinsic righteousness

Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
Fill me with joy and gladness;
let the bones which thou hast broken rejoice.
Hide thy face from my sins
and blot out all my iniquities.
Create in me a clean heart, O God,
and put a new and right spirit within me.
Psalm 51, 7-10

Since we have these promises, beloved, let us cleanse ourselves
from every defilement of body and spirit, and make holiness perfect
in the fear of God.
2 Corinthians 7, 1

Put off your old nature which belongs to your former manner of life and is corrupt
through deceitful lusts, and be renewed in the spirit of your minds, and put on
the new nature, created after the likeness of God in true righteousness and holiness.
Ephesians 4, 22-24

My explications of the Patristic texts

Irenaeus of Lyons (A.D. 180)
Against Heresies, 5:10,1

“So likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit, and remain in their former condition, desirous of being of the flesh rather than of the Spirit, then it is very justly said with regard to men of this stamp, ‘That flesh and blood shall not inherit the kingdom of God;’ just as if anyone were to say that the wild olive is not received into the paradise of God. Admirably, therefore, does the apostle exhibit our nature and God’s universal appointment in his discourse about flesh and blood and the wild olive. For as the good olive, if neglected for a certain time, if left to grow wild and to run to I wood, does itself become a wild olive; or again, if the wild olive is carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness…For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch. And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence and receive the word of God as a graft, arrive at the pristine nature of man–that which was created after the image and likeness of God.”

The text presents a theological reflection on the concepts of spiritual growth, faith, and the nature of humanity in relation to God. It draws a parallel between men’s spiritual condition and the cultivation of olive trees, highlighting the contrast between those who embrace the Spirit of God and those who revert to a fleshly state.

St. Irenaeus begins by asserting that individuals who genuinely progress in their faith and embrace the Spirit of God can be described as spiritual beings, akin to being planted in the ‘paradise of God.’ This signifies a state of divine favor and vitality. Conversely, those who turn away from the Spirit and remain tied to their worldly desires (referred to as the ‘flesh’) risk forfeiting their spiritual inheritance. The phrase “flesh and blood shall not inherit the kingdom of God” emphasizes that a carnal existence cannot attain the blessings of God’s kingdom.

The author uses the metaphor of olive trees to illustrate the potential for spiritual transformation. A good olive tree can become wild and unfruitful if neglected, just as a spiritually neglectful person can become unfruitful in righteousness. However, a wild olive can be cultivated and grafted back to bear fruit, symbolizing the possibility of redemption and return to a state of grace through care, diligence, and the acceptance of God’s word.

The call to vigilance is also emphasized. The reference to an enemy sowing tares while men sleep implies that spiritual vigilance is crucial to avoid the degradation of one’s faith. It is a reminder that neglect can lead to spiritual barrenness, much like allowing weeds to overtake a garden.

Finally, Irenaeus concludes with the notion that by nurturing their faith and accepting God’s word, individuals can return to their original state—created in the image and likeness of God. This underscores the transformative power of faith and the importance of active participation in one’s spiritual journey.

In essence, the passage is a reflection on the choices individuals make regarding their spiritual lives and the consequences of those choices. It encourages believers to remain diligent, embrace the Spirit of God, and strive for a fruitful life that reflects their divine potential.

Origen of Alexandria (A.D. 230)
First Principles, I:I,3

“And since many saints participate in the Holy Spirit, He cannot, therefore, be understood to be a body, which being divided into corporeal parts, is partaken of by each one of the saints; but He is manifestly a sanctifying power, in which all are said to have a share who have deserved to be sanctified by His grace.”

Origen discusses the nature of the Holy Spirit in relation to the saints and the concept of sanctification. He emphasizes that the Holy Spirit is not a physical entity or body that can be divided among individuals. Instead, the Holy Spirit is described as a unifying and sanctifying power.

His opening statement asserts that the Holy Spirit cannot be understood as a corporeal being because it is not something that can be physically divided. This distinction highlights the spiritual rather than physical essence of the Holy Spirit. Origen further suggests that many saints share in the Holy Spirit not by dividing Him, but by partaking in His sanctifying power. This implies a communal and collective experience of holiness, rather than an individual ownership. The Holy Spirit is characterized as a “sanctifying power.” This means that His role is to purify, uplift, and make individuals holy. This indicates that the work of the Holy Spirit is active and transformative, empowering individuals to become sanctified through grace.

In conclusion, the author emphasizes that those who are sanctified do so through the grace of the Holy Spirit. This suggests that sanctification is not a result of individual merit alone but is granted through divine grace, accessible to all who are deemed worthy.

In short, Origen conveys that the Holy Spirit acts as a singular, unifying, sanctifying force in the lives of the saints rather than a divisible entity and that participation in this sanctification is based on grace.

Cyprian of Carthage (A.D. 254)
On Works and Alms,14

“You are mistaken and are deceived, whosoever you are, that think yourself rich in this world. Listen to the voice of your Lord in the Apocalypse, rebuking men of your stamp with righteous reproaches: ‘Thou sayest,’ says He, ‘I am rich, and increased with goods, and have need of nothing; knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness may not appear in thee; and anoint thine eyes with eye-salve, that thou mayest see.’ You, therefore, who are rich and wealthy, buy for yourself of Christ gold tried by fire; that you may be pure gold, with your filth burnt out as if by fire if you are purged by almsgiving and righteous works. Buy for yourself white raiment, that you who had been naked according to Adam, and were before frightful and unseemly, may be clothed with the white garment of Christ. And you who are a wealthy and rich matron in Christ’s Church, anoint your eyes, not with the collyrium of the devil, but with Christ’s eye-salve, that you may be able to attain to see God, by deserving well of God, both by good works and character.”

St. Cyprian presents a moral and spiritual admonition aimed at those who consider themselves wealthy or self-sufficient in the material sense. It draws from biblical imagery, particularly from the Book of Revelation, where Christ critiques the complacency of individuals who perceive themselves as rich while being spiritually impoverished.

The opening lines of the text pose a challenge to those who view their material wealth as a sign of true richness. The assertion is that such a view is misleading and reflects a fundamental misunderstanding of one’s spiritual state. This echoes the idea that true wealth is found in spiritual fulfillment and virtue, rather than in material possessions. The text references a voice from the Apocalypse, emphasizing the idea that God addresses those who are self-satisfied with their material success. The quote “I am rich, and increased with goods, and have need of nothing” illustrates the false security that wealth can provide. It contrasts this with God’s perspective, revealing the individual’s true condition: “wretched, and miserable, and poor, and blind, and naked.” This stark portrayal underscores the theme that external appearances can be deceptive.

The counsel to “buy of me gold tried in the fire” symbolizes the pursuit of genuine spiritual refinement. Gold that has been tested by fire represents purity and authenticity, suggesting that spiritual wealth is achieved through trials and virtue rather than temporal gains. Almsgiving and righteous acts are proposed as means of achieving this spiritual gold, indicating that selflessness and charity lead to true enrichment.

The reference to “white raiment” symbolizes purity and righteousness. This imagery is rooted in Christian teachings, where white clothing signifies redemption and holiness. The text calls for those who have been “naked according to Adam,” referencing the idea of original sin, to seek this clothing, thus illustrating the transformation from a state of shame to one of dignity and acceptance in the eyes of God.

Cyprian’s advice to anoint one’s eyes with “eye salve” suggests the necessity of spiritual discernment. This healing of sight allows believers to perceive divine truths and recognize their spiritual state. The contrast with “the collyrium of the devil” emphasizes the dangers of false knowledge or worldly wisdom that blinds individuals to their actual condition and the need for genuine character improvement.

Overall, the text underscores a profound spiritual lesson: true wealth is found in a deep relationship with God characterized by good works, charity, and moral integrity. It calls for self-examination and transformation, urging individuals to seek what truly enriches the soul rather than relying on transient material success.

Athanasius of Alexandria (A.D. 351)
On the Defense of the Nicene Creed, 31

“Moreover, when He teaches us to pray, He says not, ‘When ye pray, say, O God Unoriginated,’ but rather, ‘When ye pray, say, Our Father, which art in heavens.’ And it was His Will, that the Summary of our faith should have the same bearing. For He has bid us be baptized, not in the name of Unoriginate and Originate, not into the name of Uncreate and Creature, but into the name of Father, Son, and Holy Spirit, for with such an initiation, we too are made sons verily, and using the name of the Father, we acknowledge from that name the Word in the Father. But if He wills that we should call His own Father our Father, we must not on that account measure ourselves with the Son according to nature, for it is because of the Son that the Father is so called by us; for since the Word bore our body and came to be in us, therefore by reason of the Word in us, is God called our Father. For the Spirit of the Word in us names through us His own Father as ours, which is the Apostle’s meaning when he says, ‘God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.’”

St. Athanasius presents a theological reflection on the nature of God and the relationship between humanity and the divine, particularly focusing on how we address God and the significance of the titles used in the Christian faith. He emphasizes that when individuals pray, they are taught to address God as “Our Father,” rather than using abstract terms like “Unoriginated.” This suggests a personal and intimate relationship between believers and God, stressing that God desires to be known as a loving father figure. The author notes that baptism is performed in the name of the Father, Son, and Holy Spirit. This triadic naming indicates the foundational nature of the Christian faith, marking believers as part of a familial relationship with the divine. The choice of names highlights the importance of understanding Jesus (the Son) as integral to recognizing God (the Father).

Athanasius further explains that while believers are called sons of God, this does not mean they share the same nature as the Son (Jesus Christ). Instead, their ability to call God “Father” is rooted in the relationship established through the Son. The Son’s incarnation (being “the Word made flesh”) makes it possible for us to recognize and address God as our Father. The final part of the text speaks to the role of the Holy Spirit, which is described as a means through which believers experience direct communication with God. The Apostle’s mention of the Spirit inspiring believers to cry “Abba, Father” underscores a deeply personal and experiential aspect of faith, reinforcing the notion of God as a caring, familial figure.

Overall, this passage articulates key Christian doctrines related to the identity of God, the significance of Jesus Christ, and the experiential relationship believers can have with the divine through the Holy Spirit. It underscores both the mystery of God’s nature and the accessibility of that relationship through prayer and sacramental practices.

John Chrysostom (A.D. 391)
Romans, Homily VII:24,25

“‘To declare His righteousness.’ What is declaring of righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful. So also is the declaring of His righteousness not only that He is Himself righteous, but that He doth also make them that are filled with the putrefying sores ‘asapentas’ of sin suddenly righteous.”

St. John explores the concept of declaring righteousness in a theological context, emphasizing that this declaration is not merely about God’s intrinsic qualities but also about His active role in transforming others. He compares the declaration of righteousness to the declaration of riches, life, and power. Just as declaring riches means not only that God is rich in Himself but that He also enriches others, the same logic applies to life and power. God’s richness, life-giving, and empowerment are shared aspects that benefit creation.

Chrysostom’s focus then shifts specifically to righteousness. It posits that God’s righteousness is not purely a state of being; rather, it is a transformative force. The author suggests that God’s righteousness is declared so that those who are morally and spiritually “unclean” or filled with sin can be made righteous. The reference to “putrefying sores ‘asapentas’ of sin” invokes imagery of disease and decay, illustrating the severity of sin. The statement infers that just as God brings life to the dead and makes the weak powerful, He also has the authority to cleanse and justify those who have sinned, restoring them to righteousness.

Overall, the text underlines a message of hope and redemption, highlighting the active role of divine righteousness in the lives of believers, turning their state of sinfulness into one of righteousness. It emphasizes that God’s declarations are deeply relational and transformative, working in the lives of individuals beyond simply stating His qualities.

Augustine of Hippo (A.D. 427)
On Grace and Free Will, 6:13

“But in order that he might be taught whose that was, of which he had begun to boast as if it were his own, he was admonished by the gradual desertion of God’s grace, and says: ‘O Lord, in Thy good pleasure Thou didst add strength to my beauty. Thou didst, however, turn away Thy face, and then I was troubled and distressed.’ Thus, it is necessary for a man that he should be not only justified when unrighteous by the grace of God,–that is, be changed from unholiness to righteousness,–when he is requited with good for his evil, but that, even after he has become justified by faith, grace should accompany him on his way, and he should lean upon it, lest he fall. On this account, it is written concerning the Church herself in the book of Canticles: ‘Who is this that cometh up in white raiment, leaning upon her kinsman?’ Made white is she who by herself alone could not be white. And by whom has she been made white except by Him who says by the prophet, ‘Though your sins be as purple, I will make them white as snow’? At the time, then, that she was made white, she deserved nothing good; but now that she is made white, she walketh well;–but it is only by her continuing ever to lean upon Him by whom she was made white. Wherefore, Jesus Himself, on whom she leans that was made white, said to His disciples, ‘Without me ye can do nothing.’”

St. Augustine explores the themes of grace, justification, and dependence on God within the context of Christian theology. He begins by reflecting on the idea of boasting about one’s own accomplishments or attributes, warning against the tendency to take pride in what one has received as a gift from God. The speaker recounts a personal experience of feeling abandoned by God’s grace, expressing distress when divine support is withdrawn.

The author’s core message is that while an individual may be justified or made righteous through God’s grace—transforming them from unholiness to holiness—this transformation is not a one-time event. Instead, it is an ongoing journey where continued reliance on grace is essential. The reference to the Church in the book of Canticles (Song of Solomon) serves as an allegory for believers who are described as being “made white,” symbolizing purity and righteousness that is not achievable through their own efforts.

The imagery of the Church as one “leaning upon her kinsman” emphasizes the necessity of dependence on Jesus Christ, who is the source of their righteousness. The transformation is contrasted with a state of sinfulness, where sins are likened to deep colors that can be cleansed by divine intervention. The assertion that individuals can do nothing without Christ highlights the importance of continuous reliance on divine grace for spiritual growth and moral living.

In essence, Augustine emphasizes that grace is essential both for initial justification and for the ongoing process of living a righteous life, underscoring the belief that true strength and goodness come from a relationship with God rather than from one’s own merits.

For I say unto you, That except your righteousness shall exceed the righteousness
of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Matthew 5, 20

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