God of my heart . . . I didn’t know how to love you, because I did not know how to conceive the existence of anything—however glorious—beyond mere matter. The soul that goes puffing and wheezing after such figments of the imagination [as fortune telling] is one that goes whoring from you^[1] and trusts what is phony and feeds on the wind. Yet while I wouldn’t have this sorcerer sacrificing to demons on my behalf, I was actually sacrificing to them myself just by being involved in my superstition. For what else is to feed on the wind, if not to feed on error, and so to become the sport and plaything of the demonic?

It happened one day that the enemy of the human race met the wrestler of the eternal King on a journey and challenged him with these words: If you would like to see what each of us can accomplish with his strength, let us have a contest. Barely finished speaking, he approached the saint and touched him in visible and corporeal reality, and for some time tried his wavering opponent, but the latter pressed Christ with prayers, and the divine aid strengthened his trembling steps and straightway caused the fugitive, apostate spirit to vanish into air. If it seems incredible to anyone that an invisible spirit can become substantial, save in the mystical sense, let it be explained to him how the divine pages narrate the struggle of Jacob with the angel too.^[1] I have this to say: that it would require less boldness for Satan to tempt a servant than the Lord, Emilian than Christ, man than God, the creature than the Creator. LIFE OF ST.

There were places in Jerusalem where he taught and other places to which he retired.^[1] In daytime he was teaching in the temple. Just this had been foretold by Hosea: In my house^[2] did they find me, and there did I speak with them.

Combine justice with mercy, spending in mercy what you possess with justice. It is written, Keep mercy and justice, and draw near to thy God always. Because God loves mercy and justice, he who takes care to do mercy and justice draws near to God. It remains, then, for each to examine himself and for the rich person to take careful inventory of the private resources from which he is to offer gifts to God, to make sure that he has not oppressed a poor person, or used force against one weaker than himself, or cheated one dependent upon him, thus exercising license rather than justice. We are bidden to practice fairness and justice also toward those who serve us. Do not employ force because you are in command, and do not take advantage because it is within your power to do so.

Thus, therefore, was God revealed; for God the Father is shining forth through all these works, the Spirit indeed working, and the Son ministering, while the Father was approving and human salvation being accomplished. As he also declares through Hosea the prophet, I, he says, have multiplied visions and have used similitudes by the ministry of the prophets. But the apostle further expounded this very passage when he said, Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God who worked all in all. The manifestation of the Spirit is given to every one to profit thereby.^[1] He who works all things in all is God. As to what nature he is and how great he is, God remains invisible and indescribable to all creatures that have been made by him. But he is by no means unknown. For all things learn through his Word that there is one God the Father, who contains all things, and who grants existence to all. This is written in the Gospel: No man has seen God at any time, except the only-begotten Father, who is in the bosom of the Father; he has declared him.^[2]

How is it, then, that John said, No one has at any time seen God?^[1] He was affirming that all those instances were manifestations of his humbling of himself, not the vision of pure Being itself. If they had actually seen the very nature of God, they would not have beheld it under different appearances. For that which is itself simple, and without shape, and not made up of parts, and not restricted by limits, does not sit or stand or walk about, since all these are functions of material bodies. However, he alone knows how he exists. Now, to show this, God the Father declared by one of the prophets, I have multiplied visions, and by the hands of the prophets I have used similitudes, that is, I reached out for the lowly. I did not appear as I was in myself. His Son was soon to appear to us in the guise of real flesh. But in the prophets he gave them experience of this beforehand by allowing them to see something of the substance of God in the way in which it was possible for them to see him.

Stephen, teaching these truths, when he was yet on earth, saw the glory of God and Jesus on his right hand, and he exclaimed, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.^[1] When he said these words, he was stoned. Thus did he fulfill the perfect teaching, reflecting in every respect the one who led to martyrdom and praying for those who were slaying him in these words: Lord, lay not this sin to their charge. Thus were they made holy who came to recognize one and the same God through various dispensations, who from beginning to end was present with humanity in various dispensations, just as had been declared by the prophet Hosea: I have multiplied visions, and used similitudes by the hands of the prophets.

How is it, then, that John says, No one has ever seen God?^[1] He says this so that you may know that he is speaking of a clear knowledge and a perfect comprehension of God. All the cases cited were instances of God’s condescension and accommodation. That no one of those prophets saw God’s essence in its pure state is clear from the fact that each one saw him in a different way. God is a simple being; he is not composed of parts; he is without form or figure. But all these prophets saw different forms and figures. God proved this very thing through the mouth of another prophet. And he persuaded those other prophets that they did not see his essence in its exact nature when he said, I have multiplied visions, and by the ministries of the prophets I was represented. What God was saying was, I did not show my very essence, but I came down in condescension and accommodated myself to the weakness of their eyes. However, John does not say only of humanity that no one has ever seen God. This was proved by what I have said—I mean by the prophetic utterance that states, I have multiplied visions, and by the ministries of the prophets I was represented.^[2]