Patristic Wisdom: Looking to the Twenty-First Sunday after Pentecost

Now as He was going out on the road, one came running, knelt before Him, and asked Him, “Good Teacher, what shall I do that I may inherit eternal life?” So Jesus said to him, “Why do you call Me good? No one is good but One, that is, God. You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’” And he answered and said to Him, “Teacher, all these things I have kept from my youth.” Then Jesus, looking at him, loved him, and said to him, “One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.” But he was sad at this word, and went away sorrowful, for he had great possessions. (Mark 10:17–22)

There is no other second goodness existing in the Son, save that which is in the Father. And therefore also the Savior Himself rightly says in the Gospel, “There is none good save one only, God the Father,” that by such an expression it may be understood that the Son is not of a different goodness, but of that only which exists in the Father, of whom He is rightly termed the image, because He proceeds from no other source but from that primal goodness, lest there might appear to be in the Son a different goodness from that which is in the Father. Nor is there any dissimilarity or difference of goodness in the Son. And therefore it is not to be imagined that there is a kind of blasphemy, as it were, in the words, “There is none good save one only, God the Father,” as if thereby it may be supposed to be denied that either Christ or the Holy Spirit was good. But, as we have already said, the primal goodness is to be understood as residing in God the Father, from whom both the Son is born and the Holy Spirit proceeds, retaining within them, without any doubt, the nature of that goodness which is in the source whence they are derived. And if there be any other things which in Scripture are called good, whether angel, or man, or servant, or treasure, or a good heart, or a good tree, all these are so termed inexactly, having in them an accidental, not an essential goodness.

Origen, On First Principles 1.2.13

When the Gospel was read, dearest brethren, we heard the Lord say: “If you will enter into life, keep the commandments.” Who is there, brethren, who does not want life? And yet who is there who wishes to keep the commandments? If you are unwilling to keep the commandments, why do you seek life? If you are slothful in the work, why do you hasten to the reward? That rich young man said that he had kept the commandments, and he heard still greater commands: “If you will be perfect, one thing is lacking to you: sell all that you have, and give to the poor.” You will not lose it, but “You shall have treasure in heaven; and come, follow me.” For how does it profit you to do this and not follow me? What that man heard, most beloved, we, too, have heard; the Gospel of Christ is in heaven, but it does not cease to speak on earth. Let us not be dead to it, for He thunders; let us not be deaf, for He shouts. But if you are unwilling to do the greater things, do the lesser ones. These are the greater ones: “Sell all that you have, and give to the poor; and come, follow me.” The lesser ones are these: “You shall not kill, you shall not commit adultery, you shall not seek false witness, you shall not steal, honor your father and mother, you shall love your neighbor as yourself.”

Caesarius of Arles, Sermons 153.1

Patristic Wisdom: Looking to the Twentieth Sunday after Pentecost

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.” And He took them up in His arms, laid His hands on them, and blessed them. (Mark 10:13–16)

But, in turn, if, in the case of the greatest sinners and those sinning much against God, when afterward they believe, the remission of their sins is granted and no one is prevented from baptism and grace, how much more should an infant not be prohibited, who, recently born, has not sinned at all, except that, born carnally according to Adam, he has contracted the contagion of the first death from the first nativity. He approaches more easily from this very fact to receive the remission of sins because those which are remitted are not his own sins, but the sins of another.

And, therefore, dearly beloved Brother, this was our decision in the council that no one ought to be cut off by us from baptism and from the grace of God, who is merciful and kind and loving to all. Since this must be observed and maintained towards all, we think it ought to be even more observed regarding infants themselves and the newly born who deserve more, for this very reason, from our help and from the divine mercy because immediately at the very beginning of their birth, wailing and weeping, they can do nothing but plead.

Cyprian of Carthage, Letters 64.5

Patristic Wisdom: Looking to the Nineteenth Sunday after Pentecost

But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched—where

“Their worm does not die
And the fire is not quenched.”

And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched—where

“Their worm does not die
And the fire is not quenched.”

And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire—where

“Their worm does not die
And the fire is not quenched.”

For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another. (Mark 9:38–50)

If today a man is thrown out of the assembly of this church because of some wicked deed, in how much grief and tribulation will his soul be? If it causes unbearable pain to be thrown out of this church, where the one who is rejected can eat and drink and speak with men and has the hope of deserving to be called back again to the church, how much pain do we think there will be if, because of his sins, a man is separated from that Church which is in heaven, segregated from the assembly of the angels and the company of all the saints? For such a man it will not be enough punishment for him to be cast outside, but in addition he will be shut out into the night, to be consumed by an eternal fire. The man who has merited to be shut out of that heavenly Jerusalem will not only have for punishment the fact that he will not be able to eat or drink, but he will also suffer the flames of hell, “where there is weeping and gnashing of teeth.” There will be the wailing of lamentation and repentance without any remedy, that worm too which does not die, and the fire which is not extinguished; there death is sought as an end to torment, and it is not found. Why is death sought and not found in hell? Because those who are unwilling to accept life in this world when it is offered to them will seek death in hell and will not be able to find it. There will be night without the light of day, bitterness without pleasure, darkness without light. There neither riches nor parents nor spouses nor children nor neighbors will be able to help a man.

Caesarius of Arles, On the Feast of a Church [Sermon 227.4]

Patristic Wisdom: Looking to the Eighteenth Sunday after Pentecost

Then they departed from there and passed through Galilee, and He did not want anyone to know it. For He taught His disciples and said to them, “The Son of Man is being betrayed into the hands of men, and they will kill Him. And after He is killed, He will rise the third day.” But they did not understand this saying, and were afraid to ask Him. Then He came to Capernaum. And when He was in the house He asked them, “What was it you disputed among yourselves on the road?” But they kept silent, for on the road they had disputed among themselves who would be the greatest. And He sat down, called the twelve, and said to them, “If anyone desires to be first, he shall be last of all and servant of all.” Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, “Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.” (Mark 9:30–37)

Let vanity not be known among you; rather, let simplicity and harmony and a guileless attitude weld the group together. Let each persuade himself that he is not only inferior to the brother at his side, but to all men. If he knows this, he will truly be a disciple of Christ. For, as the Savior says: “Everyone who exalts himself shall be humbled and he who humbles himself shall be exalted.” And again: “If any man wishes to be first among you, he will be last of all”; and the servant of all: “for the Son of man has not come to be served but to serve and to give his life as a ransom for many.” And the apostle: “For we preach not ourselves, but Jesus Christ as Lord; and ourselves merely as your servants in Jesus.” Knowing, then, the fruits of humility and the penalty of conceit, imitate the Master by loving one another and do not shrink from death or any other punishment for the good of each other. But the way which God entered upon for you, do you enter upon for Him, proceeding with one body and one soul to the invitation from above, loving God and each other. For love and fear of the Lord are the first fulfillment of the law.

Gregory of Nyssa, On the Christian Mode of Life 8

Patristic Wisdom: Looking to the Seventeenth Sunday after Pentecost

And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them. Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him. And He asked the scribes, “What are you discussing with them?” Then one of the crowd answered and said, “Teacher, I brought You my son, who has a mute spirit. And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not.” He answered him and said, “O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me.” Then they brought him to Him. And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth. So He asked his father, “How long has this been happening to him?” And he said, “From childhood. And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us.” Jesus said to him, “If you can believe, all things are possible to him who believes.” Immediately the father of the child cried out and said with tears, “Lord, I believe; help my unbelief!” When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, “Deaf and dumb spirit, I command you, come out of him and enter him no more!” Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, “He is dead.” But Jesus took him by the hand and lifted him up, and he arose. And when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?” So He said to them, “This kind can come out by nothing but prayer and fasting.” (Mark 9:14–29)

So much did the apostles realize that everything which pertains to salvation was bestowed on them by the Lord that they asked for faith itself to be given them by the Lord when they said: “Increase our faith,” for they did not presume that its fullness would come from free will but believed that it would be conferred on them by a gift of God. The Author of human salvation teaches us how even our faith is unstable and weak and by no means sufficient unto itself, unless it has been strengthened by the Lord’s help, when he says to Peter: “Simon, Simon, behold Satan has sought to sift you like wheat, but I have asked my Father that your faith might not fail.” Someone else, finding that this was happening in himself, and seeing that his faith was being driven onto the rocks of a disastrous shipwreck by the waves of unbelief, asked the same Lord for help with his faith when he said: “Lord, help my unbelief.” So much did the evangelical and apostolic men realize that every good thing is accomplished by the Lord’s help, and so certain were they that they could not by their own power and free will preserve their faith itself unharmed, that they besought this as a help and a gift to them from the Lord.

John Cassian, Conference of Abba Paphnutius: On the Three Resurrections 16:1–2

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

Give comfort, fainthearted in mind! Be strong; do not be frightened! Look, our God is repaying judgment, and he will repay! He himself will come and save us! Then blind people’s eyes will be opened, and dumb people’s ears will hear. Then the lame will leap like a deer, and the stammerer’s tongue will be clear, because water has broken forth in the desert, and a ravine in a thirsting land. And the waterless place will turn into marshes, and there will be a spring of water in the thirsty land; there birds’ happiness will be a dwelling of reed and marshes. (Isaiah 35:4–7 LXX)

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, “Ephphatha,” that is, “Be opened.” Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, “He has done all things well. He makes both the deaf to hear and the mute to speak.” (Mark 7:31–37)

Now what can [those who deny the incarnation] say to this, or how can they dare to face this at all? For the prophecy not only indicated that God is to sojourn here but also announces the signs and the time of his coming. For they connect the blind recovering their sight, and the lame walking, and the deaf hearing, and the tongue of the one who stammers being made plain, with the divine coming which is to take place. Let them say, then, when such signs have come to pass in Israel, or where in Judah anything of the sort has occurred. Naaman, a leper, was cleansed, but no deaf man heard nor lame walked. Elijah raised a dead man; so did Elisha; but none blind from birth regained his sight. For in good truth, to raise a dead man is a great thing, but it is not like the wonder wrought by the Savior. Only, if Scripture has not passed over the case of the leper and of the dead son of the widow, certainly had it come to pass that a lame man also had walked and a blind man recovered his sight, the narrative would not have omitted to mention this also. Since, then, nothing is said in the Scriptures, it is evident that these things had never taken place before. When, then, have they taken place, save when the Word of God himself came in the body? Or when did he come, if not when lame men walked, and those who stammer were made to speak plainly, and deaf men heard, and men blind from birth regained their sight?

Athanasius, On the Incarnation 38

Deafened ears, of sound unconscious, every passage blocked and closed,
At the word of Christ responding, open all the portals wide,
Hear with joy friendly voices and the softly whispered speech.
Every sickness now surrenders, every listlessness departs,
Tongues long bound by chains of silence are unloosed and speak aright,
While the joyful paralytic bears his pallet through the streets.

Prudentius, Hymns 9.64–69

Patristic Wisdom: Looking to the Fifteenth Sunday after Pentecost

Your testimonies are wonderful.
        On account of this, my soul examined them.
The revelation of your words will give light
        and instruct infants.
I opened my mouth and excited a spirit,
        because I was desiring your commandments.
Look upon me, and have mercy upon me,
        according to the justice of those who love your name.
Make my steps straight according to your word,
        and do not let any lawlessness have dominion over me.
Redeem me from the false accusation of people,
        and I will keep your commandments.
Show forth your face upon your servant,
        and teach me your righteous ordinances.
My eyes were traversed with streams of waters,
        since they did not keep your law.

(Ps 118:129–136 LXX [Ps 119:129–136])

I opened my mouth and drew in breath, because I longed for thy commandments. If you are attracted to a literal interpretation here, it explains the tendency of a speaker. First the mouth is opened, the breath is drawn in, and then the tongue is moved to allow the voice to sound forth. But if you interpret spiritually, as you should, the mouth connotes the entry to the mind which is opened when we hasten to learn something. It draws in breath when by the divine gift it is filled with a spirit of wholesome longing, and begins with constant heart to seek what previously it was known to have sought only through God’s grace. So the weak little ones opened their mouths and drew in breath, in other words, strength for action, which they could not attain of their own accord. So that you may better realize that this first part is addressed to the good of the understanding rather than to the function of speaking, there follows: Because I longed for thy commandments. They first expressed zeal of will, to explain later their longing for the commandments; the sequence could not be logical if they said that they would first speak and then long for what was to their benefit.

Direct my steps according to thy word, and let not any iniquity have dominion over me. My steps denotes movements of the soul, for just as by our steps we move from place to place, so by those paces of the soul, so to speak, we advance to things better or worse. The blessed troop asked that these steps be directed according to the Lord’s word, so that they should not be seduced by evil vices, and slip into deadly errors. According to thy word means “according to the commands which You lay down for improving the life of the human race.” Next comes: And let not any iniquity have dominion over me. It was essential that if the Lord were to deign to direct their steps according to His word, no iniquity should prevail over them, for it could not be so utterly banished that it could not assault them further. But when it does not prevail, we escape it, whereas slavery to it consigns us down to destruction. The phrase, any iniquity, is not idle, for they know that if it prevails over them at any point, it carries them off, and it is no use keeping the Law in many matters if we are seen to transgress it in any respect. Scripture says: If anyone keeps the whole law but offends in one point, he becomes guilty in all.

Cassiodorus, Explanation of the Psalms 118.131, 133

Patristic Wisdom: Looking to the Fourteenth Sunday after Pentecost

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches. Then the Pharisees and scribes asked Him, “Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?” He answered and said to them, “Well did Isaiah prophesy of you hypocrites, as it is written:

This people honors Me with their lips,
But their heart is far from Me.
And in vain they worship Me,
Teaching as doctrines the commandments of men.

For laying aside the commandment of God, you hold the tradition of men—the washing of pitchers and cups, and many other such things you do.” He said to them, “All too well you reject the commandment of God, that you may keep your tradition. For Moses said, ‘Honor your father and your mother’; and, ‘He who curses father or mother, let him be put to death.’ But you say, ‘If a man says to his father or mother, “Whatever profit you might have received from me is Corban”—’ (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do.” (Mark 7:1–13)

For the tradition of those elders, which they pretended to observe according to the Law, was contrary to the Law given by Moses. Wherefore also Isaiah says, Your vintners mingle wine with water: signifying that the Elders mingled with the strict commandment of God a diluted tradition: contriving, that is, a law spurious, and contrary to The Law: as also the Lord made manifest, saying unto them, Why do you transgress the commandment of God, because of your own tradition? Yes, not only did they by perversion make void the Law of God, mingling water with wine; but they even set up in opposition their own law, which even to this day is called Pharisaical. Wherein they take away some things, some they add, others they expound at their own will: and of these their teachers make special use. And being minded to maintain these traditions, they have no mind to submit themselves to God’s Law, training them up for the coming of Christ: but they called the Lord Himself to account for healing on the Sabbath, which however, as we said before, was not forbidden by the Law. (For themselves too in a manner used to do a work of healing, in that they would circumcise a man on the sabbath.) But with themselves they found no fault, when by their tradition and Pharisaical Law (of which I spoke before) they were transgressing the Commandment of God, and not having that which the Law commands, i.e., Love towards God.

But that this is the first and greatest commandment, and the next that towards our neighbor, the Lord taught, when He said that the whole Law and Prophets hang on these commandments. Nor did even He bring down any other commandment greater than this: but this same one He renewed to His Disciples, bidding them love God with all their heart, and all others as themselves. But had He come down from another Father, never would He have adopted His first and chief commandment from the Law: rather surely he would have tried at any rate to bring it down as somewhat greater from the perfect Father, instead of using that which had been given by the God of the Law.

And Paul too says, Love is the fulfilling of the Law: and that when all other things are done away, there abides faith, hope, charity, and that the greatest of these is charity: and that neither knowledge without love towards God avails anything: nor understanding of mysteries, nor faith, nor prophecy, but that all things are void and in vain without love: and that it is love which completes the perfect man, and that he who loves God is perfect, both in this world and in the future. For we never come to an end in our loving of God, but the more we shall have looked upon Him, so much the more we love Him.

Irenaeus of Lyons, Against Heresies 4.12.1–2

Patristic Wisdom: Looking to the Thirteenth Sunday after Pentecost

And now, fear the Lord and serve him in uprightness and in righteousness and put away the foreign gods that our fathers served in the region of them beyond the river and in Egypt, and serve the Lord. But if it is not pleasing to you to serve the Lord, choose for you yourselves today whom you will serve, whether the gods of your fathers in the region of them beyond the river or the gods of the Amorites among whom you live upon their land. I and my household will serve the Lord because he is holy.’” And in response, the people said, “May it never happen to us that we should depart from the Lord to serve other gods. The Lord our God, he is God. He brought us up and our fathers from Egypt and protected us on the whole way that we went on it and among all the nations that we passed by. And the Lord drove out the Amorites and all the nations dwelling in the land from our presence, but we also will serve the Lord for he is our God.” (Joshua 24:14–18 LXX)

Therefore, what Joshua said to the people when he settled them in the holy land, the Scripture might also say now to us. The text reads as follows, “Now fear the Lord and worship him in sincerity and righteousness.” And it will tell us, if we are being misled to worship idols, what follows, “Destroy the foreign gods which your fathers worshiped beyond the River and in Egypt, and worship the Lord.”

Origen, Exhortation to Martyrdom 17

Therefore many of His disciples, when they heard this, said, “This is a hard saying; who can understand it?”… From that time many of His disciples went back and walked with Him no more. Then Jesus said to the twelve, “Do you also want to go away?” But Simon Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.” (John 6:60, 66–69)

“To whom shall we go?” Peter asks. In other words, “Who else will instruct us the way you do?” or “To whom shall we go to find anything better?” “You have the words of eternal life”; not hard words, as those other disciples say, but words that will bring us to the loftiest goal, unceasing, endless life removed from all corruption. These words surely make quite obvious to us the necessity for sitting at the feet of Christ, taking Him as our one and only teacher and giving Him our constant and undivided attention. He must be our guide who knows well how to lead us to everlasting life. In this way, we shall ascend to the divine court of heaven, and entering the church of the firstborn, delight in blessings passing all human understanding.

Cyril of Alexandria, Commentary on the Gospel of John 4.4

Patristic Wisdom: Looking to the Twelfth Sunday after Pentecost

Daniele da Volterra. Elijah on Mount Horab

He lay down and slept there under the tree. Look, someone touched him and spoke to him, “Arise and eat!” Elijah looked and behold, by his head a loaf of barley and a flask of water. He arose and ate and drank and returned to sleep. The angel of the Lord returned for a second time and touched him and said to him, “Arise, eat, because the way is difficult for you.” He arose and ate and drank. He went in the strength of that food for forty days and forty nights until he arrived at Mount Horeb. (1 Kings 19:5–8)

Elijah was sleeping under a tree. Now an angel came to him and woke him up (sleep was weighing him down because of his fatigue, affliction and discouragement) and provided him with strength and comfort through the meal that he prepared for him.… Allegorically, the bread baked in the ashes, which [the angel] offers to Elijah, has two different meanings: on the one side, it immediately shows the toils of penitence which the ashes symbolize perfectly, since they are a figure of mourning and of a contrite heart; the unleavened bread soaked in ashes and the water are also the food of the poor and the miserable. But we can say, with greater accuracy, that they are figures of all the righteous, for whom the providence of the Creator has established a course of life in the paths of privation. Therefore he leads them through much suffering, privation of food and a severe fast in order to purify them completely from all the filth of earthly things. Then he guides them to the mountain, which is the perfection and the accomplishment of the saints.

Ephrem the Syrian, On the First Book of Kings 19.4

And Jesus said to them, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.… Most assuredly, I say to you, he who believes in Me has everlasting life. I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.” (John 6:35, 47–51)

Now wicked men hunger for bread like this, for weak souls will hunger; but the righteous alone, being prepared, shall be satisfied, saying, “But I will see Your face in righteousness. I will be satisfied with the seeing of Your glory.” For he who partakes of divine bread always hungers with desire; and he who thus hungers has a never-failing gift, as Wisdom promises, saying, “The Lord will not let a righteous soul starve.” He promises too in the Psalms, “I will abundantly bless her provision; I will satisfy her poor with bread.” We may also hear our Savior saying, “Blessed are they who hunger and thirst after righteousness, for they shall be filled.” Well then do the saints and those who love the life which is in Christ raise themselves to a longing after this food. And one earnestly implores, saying, “Which way the deer yearns after the springs of waters, thus my soul yearns after You, O God. My soul thirsts for the living God. How long will I be present and appear before the face of God?” And another; “O God, my God, to You I rise early. My soul thirsts for You. How often my flesh longs for You in the desolate and inaccessible and waterless earth. Thus I appeared to You in the holy place, to see Your might and Your glory.”

Since these things are so, my brethren, let us mortify our members which are on the earth, and be nourished with living bread, by faith and love to God, knowing that without faith it is impossible to be partakers of such bread as this. For our Savior, when He called all men to him, and said, “If any man thirst, let him come to Me and drink,” immediately spoke of the faith without which a man cannot receive such food; “He that believes on Me, as the Scripture says, out of his belly shall flow rivers of living water.”

Athanasius, Festal Letter 7.6–7

Jacopo Bassano, The Feeding of the Five Thousand