THEOSISCyrill of Alexandria
Cyril: You have spoken rightly. The law was displeased that it classified the image of unclean individuals solely through certain aquatic and other creatures, yet by encompassing every kind of living being, it seeks to assist us by providing ample wisdom about what is good and proper. It also scrutinizes the various types of aquatic animals and birds so that, by reflecting on the distinct characteristics of each, we might discern what pleases God and what He detests, thereby allowing us to lead a life in greater alignment with His commandments, distancing ourselves from all that could lead to impurity.
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Thus, the law declares: "Of all the animals that are in the waters, you may eat these: those that have fins and scales in the seas or in the rivers; these you may eat; but all that do not have fins and scales in the seas and rivers, of all that swim in the water, and of all that teem in the water, they are detestable to you; they shall be detestable to you. You shall not eat their flesh, and their carcasses you shall regard as detestable; every creature in the water that lacks fins and scales shall be an abomination to you" (Lev. 11:9-12).
Palladius: What distinction exists among these regarding spiritual insight? This is something you must clarify for me, as I struggle to comprehend.
Cyril: Certainly; I will strive to communicate as clearly as I can what the law illustrates through its examples. All aquatic creatures that the Creator wisely fashioned in the form of fish possess the ability to navigate through the water as if using oars, enabling them to move swiftly wherever they desire. When the sunlight warms the surface of the water, they rise and seem to leap from the depths, not content to remain submerged. They are adept at evading fishermen's nets. However, those creatures that lack fins and scales, instead having hard shells, do not typically ascend; rather, they retreat deep into the grass and hide in the smallest of spaces. They are slow and easily ensnared, often caught with little effort. This insight about them is clear and truthful. Now let us transition from analogies to more direct teachings.
Palladius: You would have succeeded greatly had you revealed this and continued your explanation.
Cyril: In beautifully illustrating the chaos of this life and the tragic intersection of various elements within it, the Psalmist proclaims: "This is the great and wide sea, in which are swarms without number, living things both small and great" (Psalms 103:25). The fish, in this depiction, may easily symbolize those who are adrift in the world, seeking only corporeal gain and ensnared in futile endeavors.
Palladius: You speak truthfully.
Cyril: The apostle of Christ also admonishes such individuals, stating: "Now listen to you who say: ‘Today or tomorrow we will go into such and such a city, and spend a year there, and engage in business and make a profit’; instead of saying, ‘If the Lord wills, we will live and do this or that,’ you are boasting in your arrogance; all such boasting is evil" (James 4:13-16). Thus, like fish, we traverse this expansive and deep sea, which represents the world: for every person’s journey is unique. Some may not be entirely engulfed in sin, yet they recognize their vulnerabilities, being at times ensnared by the flesh, and while they strive to avoid various sins, they admit, "for we all stumble in many things," as scripture states (James 3:2). Nevertheless, they withdraw from shameful acts, for "the prudent conceals knowledge," as written (cf. Proverbs 12:16). This, I believe, signifies having scales rather than mere coverings. It is common for them to ascend towards higher thoughts, as they do not constantly gaze at the lowly aspects of life but also contemplate the lofty, swiftly evading those who would lead them to destruction. This symbolizes the use of mental "feathers," empowering their spiritual momentum.
Palladius: You have articulated this well, for the imagery effectively conveys this idea.
Cyril: Conversely, some engage in sin without trepidation, surrendering entirely to brazen and open depravity. Regarding these, it can aptly be said that "their glory is in their shame" (Phil. 3:19); for they are perpetually focused on what is unclean, immersed in profound filth, resembling creeping creatures, or something akin to them. They are, in every respect, lethargic and easily ensnared, enslaved to the basest pleasures. Is this not the life of those who are lost? For immoral women or harlots, along with the most degrading forms of indulgence, and those who gain prominence in the world, are driven by insatiable carnal desires and take delight in impure idolatry, leading a truly cursed existence and reaching the depths of shameful degradation. Therefore, the law regards as clean those who, though burdened by human frailties, have not succumbed entirely to corruption; rather, they aspire to rise, keeping their focus on the divine instead of fixating solely on earthly matters, navigating between God and worldly concerns. Included among the unclean are those who endeavor incessantly to act and think in ways that are carnal and worldly, losing all sense of shame as they grow accustomed to openly engaging in disgraceful acts. It is wise to disengage from association with such individuals, recognizing that mingling with the immoral is perilous. The counsel is to associate with the more righteous, as it is written: "He who walks with wise men will be wise, but the companion of fools will be destroyed" (Proverbs 13:21). Additionally, Paul instructs: "But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner— not even to eat with such a person" (1 Corinthians 5:11).
Palladius: You have spoken well; this perspective is indeed advantageous.