Humanity and Divine Capacity

He contemplates and scientifically applies what knowledge is, and what the 'mystery of the kingdom' is, which this one sings. Again, as many as practice—and this alone is what they stand at until they practice—they sing; as we said also concerning the rams, that they have a life that is well-proportioned, but if they are not led, they have neither a life nor the necessary works of life. He sings.

But he who both sings and practices, and sings and contemplates: if he begins from practicing, it is a psalm of song; but if from contemplating, it is a song of a psalm. We see these things happening: often some, wishing to contemplate, stand at the virtues and their works, and taking from the standing itself the possibility to succeed, they come to the practicing. It has become a song of a psalm. The song led, the contemplation.

'Having desired wisdom, he kept the commandments' (Ps 119:2); the one desiring saw; he kept the commandments, he sang; and again he has songs being provided to him. Sometimes it begins with the song and receives the psalm, and then, with the psalm having made a way for the soul, it brings a song again. If therefore the beginning and the thought of the beginning arise from work as a craft, it is a psalm of song; but when someone, having begun from contemplation, receives the desire to live according to virtue, it is a song of a psalm.

It was necessary therefore for the one being brought in to inaugurate the house to dance thus for the inauguration of the house. This is called a sequence. A sequence is when one follows the other without turning back. But if the following turns back, as it happens that the former becomes the follower and the latter becomes the leader, it is a sequence. The 'to David' indeed refers to this one who succeeded, to whom the victory and the hymn are referred, or to the singer himself. Even if the singer says it, it seems he speaks from the Holy Spirit.

It is not the same to say that 'a man says' and 'a learned man says'; for when we say a man is the one announcing, the things announced are human, but when we say a learned man, they are knowledgeable. The knowledge is subordinate to him, and he becomes as a servant of the knowledge. The 'worthy' one therefore 'with hand' sings this psalm or this song, the psalm of the song or again. And every practical man is 'worthy' 'by hand'. But the Savior most especially has this; and g...

But others receive capacity from him. John, indeed, looking at his greatness, said: 'I am not worthy to untie the strap of his sandals.' Again, if capacity is given from him: 'Our capacity is from God, who made us worthy to be ministers of a new covenant.' Those who are driven to this and seized by love of the matter become imitators of Christ, seeing him acting 'competently' and they themselves act 'competently' according to what is possible for them.

He began saying in the Psalms that what is said about the man whom the Savior took up, might be said about every imitator of him, not only what is said about him as the only-begotten Son and the Word of God; it might be said—I do not speak about humans, nor even about rulers, but about no created thing at all. What is now being said fits the man of the Savior; therefore also others are able to do these things. 'I will exalt you, Lord, because you have lifted me up' (Psalm 30:1). What I have said many times, and now I say: what is said about God, is understood as being about God; but what is said about humans, is understood as being about humans.

Sometimes, what is said about humans, if not as mortals and as men, but as rational beings, is said, and about angels and generally about every spiritual substance; for according to the spiritual, man is of the same kind, according to the capacity for becoming perfect, 'just as the Father in the heavens is perfect' (Matt 5:48). For what more can an angel bear fruit according to what is possible? Then the Savior says to men that I and my Father will come, 'and we will make a single dwelling with him.' What more has a diligent angel to acquire? And furthermore: 'Give, that just as I and you are one, these may be one in us' (John 17:21). What more has the higher being to acquire? We take the difference according to more bodily things: the angel does not have flesh. But it is not the meaning of being rational for man to have flesh, since all things having flesh are rational.

See then: if, therefore, it says among us about being exalted from a lowly place to a higher one and being moved upward above, it is necessary first to change the place. It is impossible for one not changing place to be exalted or to be humbled, I speak locally. When therefore the saint says: 'I will exalt you', this he says: I will give thanks to you. If anyone thinks of Christ according to...