Leviticus 11

Leviticus 11:3

Bede: Hence it is properly decreed in the law that the only animals which are clean and suitable to be eaten by the people of God are those that have horns. For it is well known that those animals that chew the cud and divide the hoof are also those that have horns. So … it is mystically disclosed that the only people who can be incorporated into a spiritual union with the church of God are those who by the strength of their faith prove that they are unconquered in their battles with the vices. — On the Tabernacle 3.11

Clement of Alexandria: With whom then should we live? With the just, he replies, again under a metaphor. Everything “of split hoof and chewing the cud” is clean, because the split hoof obviously is a sign of evenly balanced justice, which chews the cud of its own food of justice, the word, which enters from without through instruction. And, once within, [it] is recalled as if from the stomach of the mind for the musings of reason. The just man chews the cud of spiritual nourishment, because he holds the Word in his mouth. Justice undoubtedly divides the hoof, in that it both sanctifies in this life and prepares us as well for the life to come. — The Instructor Book 3

Origen of Alexandria: Therefore in the shadow of this meli tree the bride longs to abide — or the Church, as we said, in the protection of the Son of God, or the soul fleeing all the remaining doctrines and clinging to the one Word of God alone, whose sweet fruit she also has in her throat, that is, by meditating unceasingly on the law of God, and by always ruminating upon it like a clean animal. — COMMENTARY ON THE SONG OF SONGS, BOOK 3

Leviticus 11:4

Novatian: Fish with rough scales are considered clean, just as persons with austere, rough, unpolished, steadfast and grave traits are commended. Fish without scales are considered unclean, just as loose, fickle, insincere and effeminate traits are censured. What does the law mean when it states, “You shall not eat the camel”? From the example of an animal, it censures an unruly life and one distorted by unpleasantness. What does the law mean when it forbids one to partake of the flesh of swine? It condemns, you can be sure, a foul and filthy life—one that delights in sordid vices by placing its supreme good not in nobility of spirit but in the flesh alone. What does the law want to indicate when it forbids the hare? It denounces nervous, effeminate men. Who would use as food the flesh of the weasel? In it the law condemns theft.Who would dare partake of the skink? The law abhors a capricious and fickle life. Who would eat the newt? The law detests aberrations of the mind. Who would dare partake of the hawk, the kite or the eagle? The law hates marauders and those who live by violence. Who does not loathe the vulture? The law execrates those who look for booty in someone else’s death. Who would eat the crow? The law detests immoral and shady intentions. When the law prohibits ostrich, it disapproves of intemperance. When it condemns the nightjar, it hates those who shun the light of truth. When it bans the swan, it loathes stiff-necked pride. When it excludes the heron, it dislikes a garrulous and undisciplined tongue. When it detests the bat, it condemns those who seek out the darkness of error that is like night. The law execrates these and similar characteristics in animals. Since the animals, however, are born with such characteristics, they are without reproach. Conversely such qualities are reprehensible in humanity, which was not created with them but learns from them by comparison with contrary nature, through the exercise of their own error. — JEWISH FOODS 3.13-23

Leviticus 11:7

Clement of Alexandria: The all-wise Educator, by the lips of Moses, compared association with corrupt men to living with swine when he forbade the ancient people to partake of swine. He made it plain in those words that they who invoke God should not seek the company of the unclean who, like swine, revel in bodily pleasures and filthy habits of life and impure delights, itching for evil-minded pleasures of sex. — The Instructor Book 3

Clement of Alexandria: It is then proper that the barbarian philosophy, on which it is our business to speak, should prophesy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: “These common things, the sow, the hawk, the eagle and the raven, are not to be eaten.” For the sow is the emblem of voluptuous and unclean lust of food and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire and fattening for slaughter and destruction. — The Stromata Book 5

Leviticus 11:10

Gregory the Dialogist: Hence again, fish that do not have fins are forbidden from being eaten by the faithful people. For fish that have scale-fins are also accustomed to leap above the waters. What therefore is figured by finned fish except elect souls? These alone indeed pass into the body of the heavenly Church, who, supported by the fins of virtues, know how to leap through heavenly desire, so that they may reach toward things above through contemplation, although they fall back again into themselves from mortal flesh. — Forty Gospel Homilies, Homily 31

Leviticus 11:13

Clement of Alexandria: He adds too that they are not to eat “kite or mastophage or eagle,” meaning “You shall not go near those who make their livelihood by plundering others.” He says other similar things under some sort of allegory. — The Instructor Book 3

Leviticus 11:33

Augustine of Hippo: When dealing with the corpses of unclean animals, the Scripture says: All the things that are inside a clay vessel in which one of those corpses has fallen will be impure, and the vessel will be broken. And every edible thing upon which water falls will be impure to you. It is not that any water that falls on food makes it impure; but the one that falls from that vessel that becomes impure because of the impure corpses, if by chance this vessel contains water. — QUESTIONS ON LEVITICUS, Q. 37 (tr. J. Litteral, draft)

Leviticus 11:44

Caesarius of Arles: Pious souls of the Lord, what the Lord admonishes us is not to be considered merely in passing, for he says, “Be holy because I am holy.” Although this term properly belongs to all the Christian people, according to what blessed Peter says, “You, however, are a chosen race, a royal priesthood, a holy nation,” this term seems particularly to apply to all priests in a special way. In all the letters which are addressed to the Lord’s priests by any men whatsoever, it is specially indicated that they are holy. Since then this term is applied to us, we ought to inquire what precisely is its meaning. It is only through Greek that the interpretation of this word holy can be discovered. For agios is the Greek for “holy,” and agios has the meaning “not of the earth.” Therefore if we are more solicitous for heavenly things than for those of earth, this term is not unfittingly applied to us. — SERMON 1.19

Jerome: “Be holy, says the Lord, for I am holy.” The apostles boasted that they had left all things and had followed the Savior. We do not read that they left anything except their ship and their nets; yet they were crowned with the approval of him who was to be their judge. Why? Because in offering up themselves they had indeed left all that they had. — LETTER 118.5

Leo the Great: He himself says, “Be holy, for I am holy,” that is to say, choose me and keep away from what displeases me. Do what I love; love what I do. If what I order seems difficult, come back to me who ordered it, so that from where the command was given help might be offered. I who furnished the desire will not refuse support. Fast from contradiction, abstain from opposition. Let me be your food and drink. None desire in vain what is mine, for those who stretch out toward me seek me because I first sought them. — SERMON 94.2

Leviticus 11:47

Augustine of Hippo: Teach the children of Israel the difference between animals that can be eaten and animals that can not be eaten. The Greek word dsoogonounta some Latin translators preferred to translate it by vivificantia (vivifying), a term that the use of our language accepts in some way, rather than inventing an unusual word, such as vivigignentia (which engender living beings). Well dsoogonounta not the beings who vivify, who make live, but those who engender living beings; not eggs, but chickens. — QUESTIONS ON LEVITICUS, Q. 38 (tr. J. Litteral, draft)