1. By the holy spirit of prophecy the winged living creatures are subtly described, that by these the very subtlety of the description may disclose to us the persons of the Evangelists as signified, and that the word of God may leave to our understanding nothing of doubt. For behold it is said: Verse 10. — And the likeness of their countenance was the face of a man, and the face of a lion on the right side of them four; and the face of an ox on the left side of them four; and the face of an eagle over them four. That these four winged living creatures designate the four holy Evangelists, the very openings of each Gospel book bear witness. For because he began from human generation, Matthew is rightly signified by the man;
because Mark began from the cry in the wilderness, he is rightly designated by the lion; because Luke set out from a sacrifice, he is well signified by the calf; but because John began from the divinity of the Word, he is worthily signified by the eagle, saying: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1), for while he fixes his gaze upon the very substance of the Divinity, he fixed his eyes upon the sun as it were after the manner of an eagle. But because all the elect are members of our Redeemer, while our Redeemer himself is the head of all the elect, in this, that his members are figured, nothing hinders that in all these he himself also should be signified. For the Only-begotten Son of God was truly made man;
he himself in the sacrifice of our redemption deigned to die as a calf; he himself by the might of his own strength rose again as a lion. The lion also is said to sleep with open eyes, because in that very death in which our Redeemer could sleep according to his humanity, he kept watch according to his divinity, remaining immortal. He himself also, ascending to the heavens after his resurrection, was lifted up to the things above as an eagle. All therefore is at once ours, who by being born became man, and by dying a calf, and by rising again a lion, and by ascending to the heavens an eagle. But because by these living creatures we have already above said that the four Evangelists, and under their figure all the perfect together, are signified (Homily
3), it remains that we should show how each one of the elect is expressed by these visions of the living creatures. 2. For every elect man and one perfect in the way of God is at once man, and calf, and lion, and eagle. For man is a rational animal. The calf, moreover, is wont to be slain in sacrifice. The lion indeed is a mighty beast, as it is written: The lion, the strongest of beasts, shall fear the approach of none (Prov. 30:30). The eagle soars to lofty heights, and with undazzled eyes gazes upon the rays of the sun. Every one therefore who is perfect in reason is a man. And since he mortifies himself from the pleasure of this world, he is a calf.
But because by that same voluntary mortification he possesses the strength of security against all adversities, whence it is written: The just, bold as a lion, shall be without dread (Prov. 28:1), he is a lion. And because he sublimely contemplates those things that are heavenly and eternal, he is an eagle. Therefore since every just man is a man through reason, a calf through the sacrifice of his mortification, a lion through the security of strength, and through contemplation is made an eagle, rightly by these holy living creatures may each one of the perfect be signified. And this we say, that we may show those things which have been said of the four living creatures to pertain also to the individual perfect. 3.
But a great question arises for us concerning these same Evangelists and holy preachers, why the man and the lion are said to be on the right side of them four, but the calf on the left side of them four. For it is not without wonder why those two are said to be on the right and this one on the left. And again it must be asked why the eagle is recorded to be not on the right, nor on the left, but above them four. We have therefore set before ourselves two questions, which we must, the Lord opening the way, resolve. The man then and the lion are said to be on the right, but the calf on the left. For on the right we have glad things, but on the left sad things. Whence also we call that thing sinister to us which we reckon adverse.
And, as we said before, by the man is designated the incarnation, by the calf the passion, but by the lion the resurrection of our Author. Now over the incarnation of the Only-begotten Son, by which we were redeemed, all the elect rejoiced; but at his death the very first of the elect, the holy apostles, were saddened, who again rejoiced at his resurrection. Since therefore both his nativity and his resurrection afforded gladness to the disciples whom his passion had saddened, the man and the lion are described as having been on his right, but the calf on his left. For those same holy Evangelists rejoiced at his humanity, were confirmed by his resurrection, who had been saddened at his passion.
The man therefore and the lion are on their right, because the incarnation of our Redeemer gave them life, his resurrection confirmed them. But the calf is on the left, because his death for a moment of time laid them low in unbelief. And rightly is the place of the eagle described as being not beside, but above, because whether by this that it signifies his ascension, or because it announces the Word of the Father to be God with the Father, John grew beyond the other Evangelists in the power of contemplation; with whom, although he speaks of his Godhead together with them, yet he contemplates it more subtly than all.
But if the eagle, joined with the three others, is recorded as being four living creatures, it is a marvel how it is described as being above them four, unless because John, by this that he saw the Word in the beginning, passed even beyond himself. For unless he had also passed beyond himself, he would not have seen the Word in the beginning (John 1:1). Since therefore he transcended even himself, he was now not only above three, but, himself being also added, above four. There follows: Verse 11. — And their faces and their wings were stretched out above. 4. Their faces and wings are described as stretched out above, because all the intent and all the contemplation of the saints stretches above itself, that it may be able to attain that which it desires in the heavenly places.
For whether he watches over good work or over contemplation, then is that which he does truly good, when he desires to please him from whom it is. For he who seems to do good things, and through these desires to please not God but men, presses down the face of his intention. And he who therefore contemplates in the sacred eloquence the things that are of the divinity, in order that through what he understands he may be able to be occupied with questions, because he desires to be satisfied not with the sweetness of the blessedness sought, but to seem learned, he indeed does not stretch out the wings of his understanding above; but since he occupies the vigilance of his sense in earthly appetite, the wings which he could have lifted on high, and by which he himself could have been lifted, he lays down in the depths.
In which matter it must be weighed that every good that is done should always be lifted through the intention to heavenly things. For he who through the good things he does covets earthly glory, presses down his wings and his face. For hence it is said through the prophet concerning certain men: They carried down their victims into the depth (Hos. 5:2). For what else are the tears of prayer, but the victims of our oblation? as it is written: A sacrifice to God is an afflicted spirit (Ps. 50:19). And there are some who therefore afflict themselves in prayer with lamentations, that they may either acquire earthly advantages, or seem to men to be holy. What do these, but carry down their victims into the depth?
Who, by this that the things they seek are in the lowest place, lay down the sacrifice of their prayer below. But the elect, who both in good work desire to please almighty God, and through the grace of contemplation long already to taste eternal blessedness, stretch out their faces and wings above. There follows: In the same place. — Two wings of each were joined together, and two covered their bodies. 5. It had been said: And their faces and their wings were stretched out above, and presently it is subjoined, as we have set forth, that two wings of each were joined together. Whereby it is openly understood that they were both stretched out above and joined together, but two covered their bodies. Now what are the wings of the living creatures called, but pinions?
In which matter it must be sought by us with diligent investigation what are the four wings of the saints, of which two, stretched out above, are joined, but two cover their bodies. For if we look attentively, we find that there are four virtues which lift every winged living creature from earthly deeds, namely, love and hope with regard to things to come, but fear and penitence with regard to things past. The wings therefore joined to one another are stretched out above, because love and hope lift up the mind of the saints to things supernal. And these are also fitly called joined, because the elect without doubt both love the heavenly things they hope for, and hope for the things they love. But two cover their bodies, because fear and penitence hide their past evils from the eyes of almighty God.
Two wings therefore, as has been said, are joined upward, when love and hope lift up the hearts of the elect to higher things, and suspend them toward heavenly things. But two wings cover their bodies, when fear and penitence hide their past evils from the sight of the eternal judge. For in this, that they remember they have sinned, in that they greatly fear and weep, what else do they but cover the body? who hide their carnal deeds from strict examination by good works superimposed. For it is written: Blessed are they whose iniquities are forgiven, and whose sins are covered (Ps. 31:1). For we cover sins, when we set good deeds over evil acts. For everything that is covered is placed beneath; and that whereby it is covered is drawn over from above.
When therefore we renounce the evils we have done, and choose the good things we may do, we as it were draw a covering over that thing which we blush to have seen. 6. For however holy men may be while yet in this life, they nevertheless have that which they ought to cover before the eyes of God, because it is altogether impossible that they should never fail either in deed, or in speech, or in thought. Whence also blessed Job, who had indeed spoken things perfect to men, yet hearing the voice of God, and reproving himself concerning that very perfect speech of his, said: I will lay my hand upon my mouth (Job 39:34). For in the hand is operation, in the mouth is speech. To lay the hand therefore upon the mouth is to cover the sins of speech by the virtue of good work.
It pleases me, dearest brethren, to summon the teacher of the Gentiles as a witness to this matter, and to behold how that holy living creature rests upon four wings, of which by two it flies to things above, but with two wings covers the body, because it hides the past things it had done. Let us see then how great a love lifts him up to heavenly things: To me to live is Christ, and to die is gain (Phil. 1:21). Let us know with how great a hope he is raised to higher things: Our conversation is in heaven, whence also we look for the Saviour, our Lord Jesus Christ (Phil. 3:20). Let us see whether, though set amid such great virtues, he still fears: I chastise my body, and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway (1 Cor.
9:27). Let us know whether it repents him of the evils he had done: I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor. 15:9). In whose words what else is accused but the hardness of our own mind? Because he bewails what he had committed before baptism, but we have committed many things even after baptism, and yet refuse to weep. The holy living creatures therefore use four wings, because through love and hope they fly to heavenly things, and through fear and penitence they bewail the unlawful deeds committed in themselves. 7. But because it has been said:
Two wings of each were joined together, this perhaps is understood, that they do not join their own wings as they lift them, but that the wing of one is joined to another, so that the wings, being lifted, may in their conjunction accord with one another in turn. In which matter a question arises: for if the two wings which lift signify love and hope, but the two which cover the bodies signify fear and penitence, why are the two which are stretched out said to be joined, and the two which cover the body are not said to be? But in this matter an easy reason, the Lord bestowing it, presents itself, that of the saints two wings are joined, namely love and hope, but the two which cover their bodies, namely fear and penitence, are not joined one to another.
For David is afflicted, fearing and doing penance for the fall of the flesh (2 Sam. 12:13). Peter wept bitterly for the fall of perfidy (Matt. 26:75). Paul bewails in himself the cruelty of his past persecution (1 Cor. 15:9). Yet all seek one fatherland, all hasten to come to the one Author of all. Two wings of each therefore are joined, and two are not, because through love and hope one is that which they desire, but through fear and penitence diverse is that which they bewail. There follows: Verse 12. — And every one of them walked before thy face. 8. It had been said above: Every one of them went before his face; but now it is said: It walked before thy face.
The same sentence therefore seems to be repeated. But because by 'before' (coram) we mean 'in the present' (that is, it signifies in the present), we can by more subtle inquiry discern that it is one thing to walk before the face, and another to walk in the present. For to walk before the face is to desire the things before; but to walk in the present is not to be absent from oneself. For every just man who solicitously regards his own life, and diligently considers how much he daily grows in good things, or perhaps how much he decreases from good things, this man, because he sets himself before himself, walks before himself, seeing as he does vigilantly whether he rises or flows away.
But whosoever neglects the guardianship of his own life, and either despises or knows not how to examine what he does, what he says, what he thinks, this man walks not before himself; because he is ignorant of what manner he is in his morals or in his acts. Nor is he present to himself who is not solicitous daily to search out and know himself. But he truly sets himself before himself, and is present to himself in the present, who attends to himself in his own acts as though to another. 9. For there are many sins which we commit, but for this reason they do not seem grievous to us, because, loving ourselves with a private love, with our eyes closed, we flatter ourselves in our own deception. Whence it comes to pass for the most part that we judge our own grievous sins lightly, and our neighbours' light evils grievously.
For it is written: Men shall be lovers of themselves (2 Tim. 3:2). And we know that private love vehemently closes the eye of the heart. Whence it comes to pass that this which we do, and reckon not to be grievous, when for the most part it is done by a neighbour, seems to us exceedingly detestable. But why is that which seemed to us vile in ourselves regarded as grievous in a neighbour, unless because we look neither upon ourselves as upon a neighbour, nor upon a neighbour as upon ourselves? For if we looked upon ourselves as upon a neighbour, we should strictly see what is reprehensible in us. And again, if we looked upon a neighbour as upon ourselves, his action would never appear intolerable to us, who have perhaps often done such things, and thought we had done nothing intolerable to a neighbour.
Moses was zealous to correct this ill-divided judgment of our mind by the precept of the law, when he said that the measure ought to be just and the sextary equal (Lev. 19:36). Hence Solomon says: Weight and weight, measure and measure, both are abominable before God (Prov. 20:10). We know that in the double weight of merchants one is greater, another lesser. For they have one weight by which they weigh for themselves, and another weight by which they weigh for a neighbour. For giving they prepare lighter weights, but for receiving heavier ones. Every man therefore who weighs the things that are his neighbour's in one way, and the things that are his own in another, has weight and weight.
Both therefore are abominable before God, because if he thus loved his neighbour as himself, he would love him in good things as himself. And if he thus regarded himself as a neighbour, he would judge himself in evil things as a neighbour. We ought therefore solicitously to see ourselves as another, and to set ourselves, as has been said, before ourselves, that, ceaselessly imitating the winged living creatures, we may always walk before our own face, aware of what we do. But the perverse, as we said a little before, walk not before their own face, because they never consider the things they do; they tend to destruction, they exult in depraved acts. Of whom it is written: Who rejoice when they have done evil, and exult in most wicked things (Prov.
2:14). But often the just man who beholds them weeps, while they themselves, after the manner of madmen, are bewailed and yet laugh. 10. Others bestow much upon the needy from their own goods, but when they have found an opportune time, they oppress the needy, and lay waste with plunder those whom they were able. They set before the eyes of their thought the good things they do, and set not the wicked things they commit. These indeed walk not before their own face, because, if they were present to themselves, they would see subtly all that they do, and would recognize how they lose their good works by evil acts, as it is written: And he that gathered wages put them into a bag with holes (Hag. 1:6).
For from a pierced purse there goes out from one side what is put in from another, because undiscerning minds do not observe how the reward that is gained by a good work is lost through an evil work. One man guards the chastity of his body and watches over himself vigilantly, lest he outwardly commit anything blameworthy; he is content with his own and does not seize what belongs to others, yet perhaps he keeps hatred in his heart against his neighbor. And though it is written, 'Whosoever hateth his brother is a murderer' (1 John 3:15), he considers how clean he is outwardly in his deeds, and does not weigh how cruel he is in his mind. In what way is such a man not absent even from his own self, who walks in the darkness of his own heart and knows it not?
Another man now no longer seizes what belongs to others, now keeps his body from uncleanness, now loves his neighbor with a pure mind, and, conscious of past evils, afflicts himself with laments and prayers; but when the prayer is ended, he seeks out things in this world over which to rejoice, and lets his careless soul sink into temporal joys, nor takes heed lest immoderate joys exceed in him the measure of tears; and so it comes about that by laughing too much he loses the good which he had gained by weeping. Such a one therefore does not walk before his own face, because he refuses to look upon the losses he suffers. For it is written, 'The heart of the wise is where sadness is, and the heart of fools where mirth is' (Ecclesiastes 7:5).
In all things therefore that we do, we ought diligently to look upon ourselves both inwardly and outwardly, that, following the winged creatures, we may be present to our own selves and ever walk before our own face, having as our one Helper with the Father Jesus Christ our Lord, who lives and reigns with Him in the unity of the Holy Spirit, world without end. Amen.