THEOSISCyrill of Alexandria
Cyril. You have spoken rightly. The law finds it disconcerting to present the likeness of those who are unclean solely among fish and aquatic creatures. Yet it reaches out to every living being, intending to assist us by offering guidance in what is beneficial and righteous. It also scrutinizes the various kinds of water-dwelling animals and birds, so that by closely observing their characteristics, we can discern what pleases God and what He abhors, thereby shaping our lives in alignment with His decrees while striving to avoid all that could bring about defilement. Hence, the law states: “Of all the animals that are in the waters, eat these: those that have fins and scales; in the seas and in the rivers, these you shall eat.
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But all that do not have fins and scales in the seas and rivers, of all that swarm in the waters and live in them, are unclean to you; they shall be unclean to you: you shall not eat their flesh, and their carcasses you shall detest; everything that does not have fins and scales in the waters is an abomination to you” (Lev. 11:9-12).
Palladius. What is the distinction among these in terms of spiritual reflection? You must explain this to me, for I do not grasp it well.
Cyril. Certainly; I will do my best to articulate what the law illustrates. Aquatic creatures created wisely by the Creator, those that glide through the waters with their scales, move swiftly and with purpose. When the sun's rays warm the surface, they rise and dare to leap from the waters, not content to remain submerged; they deftly evade the nets of fishermen. Conversely, those lacking scales and fins, covered in hard shells, rarely perceive the light above, preferring to dwell in the depths and the smallest of spaces. They are sluggish, easily ensnared, and, once revealed, can be caught without effort. Thus, we can speak clearly and truthfully about them. Now, let us transition from similitudes to clearer insights.
Palladius. It would have been excellent if you had shared this insight sooner.
Cyril. The Psalmist poetically captures the chaos of this earthly life and the unfortunate mixture of experiences when he declares: "This is the great and wide sea, in which are innumerable creatures, both small and great" (Psalms 103:25). Fish may serve as a metaphor for those who drift aimlessly through life, seeking only transient gains that lead to a carnal existence and expose them to futile endeavors.
Palladius. You speak well.
Cyril. The disciple of Christ admonishes such folly, saying: “Now listen, you who say: ‘Today or tomorrow we will go into such and such a town, and spend a year there, and trade and make a profit’; instead of saying, ‘If the Lord wills, we will live and do this or that,’ you boast in your arrogance. All such boasting is evil” (James 4:13-16). Thus, like fish navigating this vast ocean, which symbolizes the world, each person's journey is unique. While some have not completely succumbed to sin, they recognize their vulnerability to the flesh. Though they strive against sinfulness, “we all stumble in many ways,” as it is written (James 3:2). They distance themselves from flagrant wrongdoings, and no one could persuade them to engage in an obvious sin; rather, they endeavor to conceal their wrongs since “the prudent conceals knowledge” (cf. Proverbs 12:16). This signifies having scales rather than mere coverings. Such souls often ascend spiritually, turning their gaze upwards instead of sinking into the mundane, utilizing mental "feathers" to elevate their spirits and elude those that would lead them to ruin.
Palladius. You are correct; the imagery indeed captures the intended meaning.
Cyril. In contrast, some transgress without fear, surrendering to brazen and obvious moral decay. Of such individuals, it can be aptly stated that their "glory is in their shame" (Phil. 3:19), for they perpetually pursue uncleanness and, entrenched in filth, resemble creeping creatures. Their existence reflects that of the lost, indulging in promiscuity and vice, along with those who are marked by insatiable lust, reveling in impure idolatries and living out a wretched and disgraceful life.
Consequently, the law classifies as pure those who endure human frailty yet have not succumbed entirely to corruption. They swim toward the surface, focusing not solely on earthly matters but aspiring to higher things, caught between God and worldly desires. Those unclean are those who relentlessly pursue carnal pleasures and worldly thoughts, losing all sense of shame and growing accustomed to brazen disregard for moral standards. It is wise to distance oneself from such individuals, for it is dangerous to associate with the wicked rather than with the virtuous, as it is written: “He who walks with the wise will be wise, but the companion of fools will suffer harm” (Proverbs 13:21). Paul also affirms: “If anyone who is named a brother is guilty of sexual immorality, greedy, an idolater, a verbal abuser, a drunkard, or a swindler, do not even eat with such a person” (1 Corinthians 5:11).
Palladius. You have articulated this well; it is certainly beneficial.