Pacian of Barcelona

In his own words on Numbers

• Numbers 6:18

  For what does it mean that the Nazarites let their hair grow long, saving that by a life of special continency proud thoughts gain ground? And what does it signify, that, the act of devotion over, the Nazarite is commanded to shave his head, and cast the hair into the sacrificial fire, but that we then reach the height of perfection, when we so overcome our external evil habits, as to discard from the mind even thoughts that are superfluous? To consume these in the sacrificial fire is, plainly, to set them on fire with the flame of divine love; that the whole heart should glow with the love of God, and burning up every superfluous thought, should as it were consume the hair of the Nazarite in completing his devotion.

  Morals on the Book of Job, Book 2, Section 84

• Numbers 7:89

  What does it mean that Moses often enters the tabernacle and comes out, except that he, whose mind is raised up in contemplation, must go out to deal with the affairs of the weak? Inside he contemplates the mysteries of God. Outside he bears the burdens of carnal persons. And Moses, who always has recourse to the tabernacle in matters of doubt and consults the Lord in the ark of the covenant, undoubtedly offers an example to officeholders. When in their public lives they are unsure of what to decide, they should always ponder in their minds, as in the tabernacle. They would seek advice, as it were, at the ark of the covenant, if they study the pages of sacred Scripture in their hearts when they deal with a doubt. Truth himself, manifested to us by taking on our humanity, devoted himself to prayer on the mountain and performed miracles in the cities. Thus he showed good pastors a model to imitate. They should desire what is highest in contemplation but care for the needs of the weak by their compassion. Charity rises up to the heights in a marvelous way when it mercifully turns to the depths of the neighbor's needs. When it descends in kindness to the lowest, it returns in vigor to the highest. Exposition of the Old and New Testament, Numbers

• Numbers 8:7

  Hairs of the flesh mean whatever human corruption is left. Hairs of the flesh are the thoughts of the old life, which we so expel from our minds that no grief at their loss fatigues us. Levite means "one taken up." So all Levites should shave the hairs of the flesh. For he who is taken up into divine service should appear before the eyes of God cleansed of all carnal thoughts. His mind should not bring forth illicit thoughts and deform the beautiful shape of his soul with unruly hair. But as much as the virtue of holy conversation draws a man up, as we said, he was still born into the old life, and he bears it with him. Thus the hairs of the Levites are to be shaved off, not pulled out. For when hairs have been shaved off the flesh the roots remain, and the hairs grow and are shaved off again. Vain thoughts should be cut off with great effort, but they can never be entirely rooted out. For the flesh always begets what is vain, and the spirit cuts it back with the knife of watchful concern. We see this happening in us more subtly when we reach the heights of contemplation. Exposition of the Old and New Testament, Numbers

• Numbers 8:24

  What is indicated by the twentyfifth year, in which the flower of young manhood blooms, except those battles against every vice? And what is meant by fifty, which contains the repose of the jubilee, except the internal peace that comes when the war of the mind is won? What do the vessels of the tabernacle mean, except the souls of the faithful? Hence the Levites serve the tabernacle from their twentyfifth year, and from their fiftieth year they become the keepers of the vessels. This means that those who are still struggling with vices and risk consenting to them should not presume to undertake the care of others. For when the elect are still subject to temptation, they must be subjected and engage in service and grow tired through their duties and labors. But when they have won the war against temptations and are secure in their inner tranquillity, they are given the care of souls. For in the tranquil age of the mind, when the heat of temptation abates, they are guardians of the vessels and become healers of souls. Exposition of the Old and New Testament, Numbers

• Numbers 9:8

  To leave the crowds and return to the tabernacle means to leave the tumult of external things behind and enter the hidden places of the mind. For the Lord is consulted there, and one hears, silently and within, what should be done outside and publicly. Good pastors do this every day. When they do not know how to decide about doubtful matters, they return to the hidden place of the mind as if to some tabernacle. They ponder the divine law, as if they were seeking advice from the Lord at the ark of the covenant. What they first hear silently within, they later make known when they act publicly. To fulfill their external offices without blame, they have recourse unceasingly to the secret places of the heart, and thus they hear the voice of God through his hidden inspiration, as they withdraw from carnal sensations in spiritual meditation. Exposition of the Old and New Testament, Numbers

• Numbers 10:2

  "Make for yourself two trumpets of hammered silver." The army is led by two trumpets because the people are called to readiness in faith by the two commandments of charity. Scripture bids them to be made of silver, so that the words of the preachers may shine with gleaming light and not confuse the minds of the hearers with any darkness of their own. They are to be hammered, because those who preach the life to come grow through the blows of the present tribulations. Scripture says well, "When the short signal sounds, the camps will move." When the preacher's word is subtle and concise, the hearers are aroused more ardently for the struggle against temptation. Exposition of the Old and New Testament, Numbers

• Numbers 10:29

  We can better persuade proud men to do what is useful if we say that their setting out will profit us rather than them, or if we say that improvement will profit us rather than them and ask that the cost be on our account, not theirs. For pride is easily turned to good if it can be adapted to the profit of others. Thus Moses, with God guiding him, advanced through the desert with a column of cloud going before him. When he wished to draw his relative Hobab away from his life with the Gentiles and subject him to the lordship of almighty God, he said, "We are going to the place that the Lord will give us. Come with us, so that we can do you good, for the Lord has promised good to Israel." When Hobab answered, "I will not go with you but will return to my land, where I was born," Moses added, "Do not leave us. You know where we should make camp in the desert, and you will be our guide." Moses' mind was not limited by ignorance of the route. For knowledge of the Deity had made him familiar with prophecy. The column had gone before him. Familiar speech had taught him about all things interiorly, through careful conversation with God. But this prudent man, speaking to a proud listener, asked Hobab to give him help. Moses needed Hobab as a guide along the way, so that he could be Hobab's guide in life. So Moses acted so that the proud listener, as he urged the better way on him, would become more devoted to him if he were thought to be indispensable. He thought he outranked Moses, who asked him for help, and thus yielded to Moses' words as Moses entreated him. Exposition of the Old and New Testament, Numbers

• Numbers 19:15

  The cover of a vessel, or a seal, is the control of discipline. Discipline keeps a man from being overwhelmed, as if he were an unclean or polluted vessel that is rejected. For a vessel without a cover or a seal is spoiled, like as in the case of one who devotes himself to ostentation and is not covered by any veil of silence. Exposition of the Old and New Testament, Numbers

• Numbers 24:15

  For the ungodly man knows not the evil things he has done, except when he has already begun to be punished for those same evil deeds. Hence it is said by the Prophet; And the vexation alone shall give understanding to the hearing. For he then 'understands' what he has heard, when he now grieves that he is 'vexed' for the neglect of it. Hence it is said by Balaam concerning himself; the man whose eye is shut hath said: He hath said which heard the words of God, which saw the vision of the Almighty, which shall fail, and so his eyes shall be opened. For he gave counsel against the children of Israel, but he saw afterwards in punishment what it was he had been guilty of before in sin. Now the Elect, forasmuch as they see beforehand so that they should not sin, the eyes of these surely are open before their fall. But the wicked man opens his eyes after his fall, because after his sin he now in his own punishment sees that he ought to have avoided that ill which he did.

  Morals on the Book of Job, Book 15, Section 58

• Numbers 24:21

  Hence is that which is said to the Cinite, by Balaam when prophesying, Strong indeed is thy dwelling place, but if thou hast placed thy nest in the rock. For Cinite is interpreted 'possessor.' And who are they who possess present things, except those who are skilled in the ability of worldly wisdom? And they truly build themselves therein a strong dwelling place, if becoming, by humility, as little children in their own sight, they are nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the Redeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away. Let us behold the eagle building itself the nest of hope in high places. He says; Our conversation is in heaven. And again; Who hath raised us up together, and hath made us sit together in heavenly places. He has his rest in high places, because in truth he fixes his thought on things above. He wishes not to degrade his mind to the lowest objects, he wishes not, by the baseness of human conversation, to dwell in things below. Paul was, perhaps, then confined in prison, when he was witnessing that he was sitting together with Christ in heavenly places. But he was there, where he had already fixed his ardent mind, not there, where the sluggish flesh was still necessarily detaining him.

  Morals on the Book of Job, Book 31, Section 94

• Numbers 32:4

  Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not. And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many beasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven.

  Morals on the Book of Job, Book 27, Section 24

• Numbers 35:28

  What does it mean that the manslayer, absolved after the death of the high priest, returns to his own land, except that the human race, which by sinning brought death upon itself, after the death of the true priest, namely our Redeemer, is loosed from the bonds of its sins and restored to the possession of paradise?

  Homilies on Ezekiel, Book 1, Homily 6