St. Cyril on the Road to Emmaus

And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself (Luke 24:27).

In this discourse the Lord shows that the law was necessary to make ready the way, and the ministry of the prophets to prepare men for faith in this marvelous act. The law and the prophets were necessary in order that, when the resurrection really took place, those who were troubled at its greatness might remember what was said of old, and be induced to believe.

Christ brings forward therefore Moses and the prophets, interpreting their hidden meaning, and making plain to the worthy what to the unworthy was obscure. In this way he settles in them that ancient and hereditary faith taught them by the sacred books which they possessed, for nothing which comes from God is without its use, but all and several of them have their appointed place and service.

In their due place servants were sent before to make ready for the presence of the Master, by bringing in beforehand prophecy as the necessary preparative for faith. This happened so that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, being unveiled and made plain by the clearness of the interpretation.

Having thus then stirred up their minds by the writings of the law and the prophets, He afterwards more plainly sets Himself before them. For, having consented to their request to go with them to the village, He took bread, and blessed it, and brake, and divided it among them. “For their eyes, it says, “were held that they might not know Him,” until namely the word had entered stirring up their heart to faith, and then, rendering what they had before heard and believed visible, He offered them the sight seasonably after the hearing. He does not, however, continue with them, for “He vanished, it says, out of their sight.”

For our Lord’s relation to men after His resurrection does not continue the same as before, for they too have need of renovation, and a second life in Christ, that the renewed may associate with the renewed, and the incorruptible approach the incorruptible. For which reason, as John tells us, He did not permit Mary to touch Him, until He should go away and return again.

Cyril of Alexandria (c. 376-444): from Commentary on St Luke’s Gospel.

Lent: Finding the Promised Land

St. Andrew of Crete's reflection on Exodus explains the importance of mortification: you have an arrogant will, O my soul, preferring gluttony and self gratification to the manna from heaven; go and imitate Moses in the wilderness, that like him you may behold God present in the burning bush.
God had called us out of the slavery of sin, but the human will must be strengthened to respond to this call.



You have heard, O my soul, how the waves and waters of the river formed a protective chamber for the baby Moses, allowing his basket of reeds to escape the cruel edict of the Pharaoh.

The midwives, though instructed by Pharaoh to kill the male infants of the Hebrews, obeyed their God instead.

Now that you, my hopeless soul, have been spared death like Moses, like him also be nourished on the wisdom of the Lord.

By killing the oppressive Egyptian, Moses severed his bond to Pharaoh. But you, O my hopeless soul, have not even begun to attack the wickedness of your mind.

If you have not accomplished even this much, how can you expect to pass through the time of repentance, which alone can drive away our sinful passions?

Go, my soul, and imitate the great Moses in the wilderness, that like him you may behold God present in the burning bush.

Think of the staff that Moses stretched over the waters to divide them. It is an image of the Cross of Christ whereby you, my soul, can also accomplish great things.

Aaron’s faithfulness was shown by his offering an acceptable sacrifice to God. But you, my soul, like the priests Hophni and Phineas have offered only your deceitful and selfish life.

[...] The waves of my transgressions have turned back on me, O Saviour, just as once the Red Sea turned back to engulf the Egyptian forces.

Like Israel of old you have an arrogant will, O my soul, preferring gluttony and self gratification to the manna from heaven.

The Canaanites’ wells can be likened to worldly philosophies, from which you, my soul, have preferred to drink rather than from the rock from which when struck by Moses there poured out a river of wisdom, the knowledge of God.

Like the arrogant Israelites in the wilderness, you prefer the comforts of Egypt and unclean food to manna, the food sent from heaven.

Water pouring from the rock when struck by Your servant Moses, prefigured Your life giving side, O Saviour, from which we saw the Water of Life.

Find the Promised Land and explore it secretly as Joshua, son of Nun, once did. See what kind of land it is and settle there, obeying the Law of God.

Andrew of Crete (c.650-740): The Great Canon, Tuesday of the First Week, Odes 5

The Spirit teaches the mind how to heal all the wounds of the soul

These things I have said to you, beloved, that you may know how it is required of a man to repent in body and soul, and to purify them both.

And if the mind conquers in this contest, then it prays in the Spirit, and begins to expel from the body the passions of the soul which come to it from its own will. Then the Spirit has a loving partnership with the mind, because the mind keeps the commandments which the Spirit has delivered to it.

And the Spirit teaches the mind how to heal all the wounds of the soul, and to rid itself of every one, those which are mingled in the members of the body, and other passions which are altogether outside the body, being mingled in the will.

And for the eyes it sets a rule, that they may see rightly and purely, and that in them there may be no guile. After that is sets a rule also for the ears, how they may hear in peace, and no more thirst or desire to hear ill speaking, nor about the falls and humiliations of men; but how they may rejoice to hear about good things, and about the way every man stands firm and about the mercy shown to the whole creation, which in these members once was sick. 

Then again the Spirit teaches the tongue its own purity, since the tongue was sick with a great sickness. For the sickness which afflicted the soul was expressed in speech through the tongue, which the soul used as its organ, and in this way a great sickness and wound was inflicted upon it, and especially through this member – the tongue – was the soul stricken.

The Apostle James testifies to us and says, “If any man thinketh himself to be religious and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain” (Jas. 1:26), And in another place he says, “The tongue is a little member, and defileth the whole body” (Jas. 3:5) – and much besides, which I cannot all quote now.

But if the mind is strengthened with the strength that it receives from the Spirit, first it is purified and sanctified, and learns discrimination in the words that it delivers to the tongue, that they may be without partiality and without self-will.

And so the saying of Solomon is fulfilled, “My words are spoken from God, there is nothing froward nor perverse in them” (Prov. 8:8). And in another place he says, “The tongue of the wise is healing” (Prov. 12:18); and much besides.

Anthony the Great (c.251-356): Letter 1.

Do you not know that the Church of God is a surgery and a harbor?

Do you not know that the Church of God is a surgery and a harbor?

Now, if you remain in a surgery ailing and unhealed, when, henceforth, will you be cured? And if you are tempest-tossed in a harbor, where, hereafter, will you find rest?

Stand with reverence, I implore you. Stand with awe at the fearful hour of the Anaphora; for with whatever attitude and thoughts each of you attends at that hour, such also is the frame of mind in which he offers worship to the Master.

The oblation is called the Anaphora because it is offered up to God. Therefore, stand before God in silence and compunction. Confess your sins to God through the priests. Condemn your actions and do not be ashamed; for, there is a shame that brings sin, and there is a shame which is glory and grace (Ecclesiasticus 4:21). Condemn yourself before men, so that the Judge may justify you before angels and the whole world.

Seek mercy, seek forgiveness, seek remission of past sins and deliverance from future sins, so that you may approach the Mysteries worthily, so that you may partake of the Body and Blood with a pure conscience, and so that it may be for your purification and not for your condemnation.

Hear what the Divine Paul says: Let each man examine himself, and so let him eat of that Bread, and drink of that Cup. For he that eats and drinks unworthily, eats and drinks damnation unto himself, not discerning the Lord's Body. For this cause many are weak and sickly among you, and many sleep (1 Corinthians 11:27-30).

[...] you will become worthy, if only you desire it. Recognize that you are a sinner. Cut yourself off from sin. Desist from sin, wickedness, and anger. Display the works of repentance; endue yourself with prudence, meekness, and forbearance. Show compassion from the fruits of righteousness for those in need, and you will have become worthy. Beseech God with a contrite heart, and He will fulfill your petitions; for, if you do not do this, you will be wasting the time you spend in church.

[...] I beseech you to pray as you ought, so that when we draw near to God in our prayers, we may stand before Him in a way that befits Him.

Anastasius of Sinai (7th Century): A Homily on the Holy Eucharist and on Not Judging Others or Remembering Wrongs, PG 89, 825A-849C