Offering a Son

Si quis forte de nobilibus offerit filium suum Deo in monasterio, si ipse puer minor ætate est, parentes eius faciant petitionem quam supra diximus, et cum oblatione ipsam petitionem et manum pueri involvant in palla altaris, et sic eum offerant. De rebus autem suis aut in præsenti petitione promittant sub iureiurando, quia numquam per se, numquam per suffectam personam nec quolibet modo ei aliquando aliquid dant aut tribuunt occasionem habendi; vel certe si hoc facere noluerint et aliquid offere volunt in elemosinam monasterio pro mercede sua, faciant ex rebus quas dare volunt monasterio donationem, reservato sibi, si ita voluerint usum fructum. Atque ita omnia obstruantur ut nulla suspicio remaneat puero per quam deceptus perire possit - quod absit - quod experimento didicimus. Similiter autem et pauperiores faciant. Qui vero ex toto nihil habent, simpliciter petitionem faciant et cum oblatione offerant filium suum coram testibus.  Regula Sancti Benedicti, Caput LIX

If it happens that anyone from among the nobility offers his son to God in the monastery, if the boy himself be in infancy, let his parents make the petition that we mentioned above; and together with an oblation let them fold that petition and the boy’s hand in the altar cloth and so let them offer him. And concerning his property either let them in the present petition promise on oath that never through themselves, never through any deputy, nor in any way whatever will they give anything to him at any time, or afford him opportunity of possession: or else, at the least, if they are unwilling to do this and wish to offer something as alms to the monastery for his merit, let them make a donation from the property that they wish to give to the monastery, having reserved to themselves, if they so wish, a life interest in it. Thus then let every precaution be taken, so that there may not remain with the boy anything by which he might be deceived to his ruin, as experience has shown to be possible, but which God forbid. Let those also who are poorer act similarly. Those who have nothing at all should simply make petition and with the oblation offer their boy in the presence of witnesses. The Rule of Saint Benedict, Ch. 59

A Pious Formula

Quapropter, secundum illam institutionem quam parvulorum eruditioni prudentissime comparastis, qui alias elementorum traditionem primam percipere non possunt, nec eorum vel agnoscere, vel intrepida manu queunt describere characteres, nisi quam primum typis quibusdam ut formulis cerae diligenter impressis, effigies eorum exprimere contemplatione iugi et quotidiana imitatione consuescant; huius quoque spiritalis theoriae tradenda vobis est formula, ad quam semper tenacissime vestrum intuitum defligentes, vel eamdem salubriter volvere indirupta iugitate discatis, vel sublimiores intuitus scandere illius usu ac meditatione possitis. Haec igitur vobis huius quam quaeritis disciplinae atque orationis formula proponitur, quam unusquisque monachus ad iugem Dei memoriam tendens incessabili cordis volutatione meditari, expulsa omnium cogitationum varietate, consueseat, quia nec alias eam ullo modo poterit retentare, nisi ab omnibus fuerit corporalibus cruis ac sollicitudinibus absolutus. Quae sicut nobis a paucis, qui antiquissimorum patrum residui erant, tradita est, ita a nobis quoque non nisi rarissimis ac vere sitientibus intimatur. Erit itaque ad perpetuam Dei memoriam possidendam, haec inseparabiliter proposita vobis formula pietatis: Deus, in adiutorium meum intende; Domine, ad adiuvandum me festina. Hic namque versiculus non immerito de toto Scripturarum excerptus est instrumento. Recipit enim omnes affectus quicumque inferri humanae possunt naturae, et ad omnem statum atque universos incursus proprie satis et competenter aptatur. Habet siquidem adversus universa discrimina invocationem Dei, habet humilitatem piae confessionis, habet sollicitudinis ac timoris perpetui vigilantiam, habet considerationem fragilitatis suae, exauditionis fiduciam; confidentiam praesentis, semperque astantis praesidii. Qui enim iugiter suum invocat protectorem, certus est eum esse semper praesentem. Habet amoris et charitatis ardorem, habet insidiarum contemplationem inimicorumque formidinem, quibus perspiciens semetipsum die noctuque vallatum, confitetur se non posse sine sui defensoris auxilio liberari.  Sanctus Ioannes Cassianus, Collationes, Col X, Cap X.

Thus, in accordance with that system, which you wisely compared to teaching children who are unable to grasp much in the first lessons on the alphabet, not even the shapes of the letters, nor can they trace out characters with precocious hand, unless by means of some copies and shapes carefully impressed on wax, and so they become accustomed to them by frequent contemplation and daily imitation, in like manner we must give you also the form of this spiritual contemplation, which, always fixing your mind on it with the utmost tenacity, you will learn the benefit of its unbroken continuance, and by the use of it and by meditation on it you will be able to climb to a still higher insight. This formula, then, shall be proposed to you of this system of which you enquire, which every monk in his progress towards continual recollection of God is accustomed to ponder, ceaselessly revolving it in his heart, having expelled all other thoughts, for there is no way he can retain it unless he has released himself from all bodily cares and anxieties. And as this was delivered to us by a few of those who were left of the oldest fathers, so it is given rarely by us, and only to those who truly thirst. So for maintaining perpetual recollection of God this pious formula is to be ever set before you: "O God,listen to my prayer; O Lord, make haste to help me.'1 This verse has not without merit been picked from the whole of Scripture. It embraces all the feelings which can be found in human nature, and to every state and all tribulations it can be fitly and satisfactorily adapted. It contains an invocation of God against every adversity, it contains humble and pious confession, it contains the vigilance of anxiety and continual fear, it contains the consideration of one's own weakness, trust in the answer, confidence of a present and ever ready help. For one who is continually calling on his Protector, is certain that He is always present. It has the flame of love and charity, it has a view of the snares and a dread of the enemies, which to him who sees himself day and night surrounded, confesses that he cannot be liberated without the help of his Defender. Saint John Cassian, Conferences, Conference 10, Ch 10. 1 Ps 70. 2

Judgement and Salvation

Ἔλεγεν ὁ ἀββᾶς Παφνούτιος ὁ μαθητὴς τοῦ ἀββᾶ Μακαρίου, ὅτι Παρεκάλεσα τὸν Πατέρα μου, λέγων· Εἰπε μοι λόγον. Ὁ δὲ ἔφη· Μὴ κακοποιήσῃς τινὰ, μηδὲ κατακρίνῃς τινά. Ταῦτα τήρει, καὶ σώζῃ.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Paphnutius, disciple of Father Macarius, said, ' I called on my father, saying, ' Speak me a word.' And he said to me, ' Do no evil to anyone, condemn no one. Hold to these things and you may be saved.' Sayings of the Fathers, Palladius of Galatia

The Desire for Office

Sed plerumque hi qui subire magisterium pastorale cupiunt, nonnulla quoque bona opera animo proponunt; et quamvis hoc elationis intentione appetant, operaturos tamen se magna pertractant fitque ut aliud in imis intentio supprimat, aliud tractantis animo superficies cogitationis ostendat. Nam saepe sibi de se mens ipsa mentitur, et fingit se de bono opere amare quod non amat, de mundi autem gloria non amare quod amat: quae principari appetens, fit ad hoc pavida cum quaerit, audax cum pervenerit. Tendens enim, ne non perveniat trepidat; sed repente perveniens, iure sibi hoc debitum ad quod pervenerit putat. Cumque percepti principatus officio perfrui saeculariter coeperit, libenter obliviscitur quidquid religose cogitavit. Unde necesse est ut cum cogitatio extra usum ducitur, protinus mentis oculus ad opera transacta revocetur; ac penset quisque quid subiectus egerit, et repente cognoscit si praelatus bona agere quae proposuerit possit, quia nequaquam valet in culmine humilitatem discere, qui in imis positus non desiit superbire. Nescit laudem cum suppetit fugere, qui ad hanc didicit cum deesset anhelare. Nequaquam vincere avaritiam potest, quando ad multorum sustentationem tenditur is cui sufficere propria nec soli potuerunt. Ex anteacts ergo vita se quisque inveniat, ne in appetitu se culminis imago cogitationeis illudat. Quamvis plerumque in occupatione regiminis ipse quoque boni operis usus perditur, qui in tranquillitate tenebatur, quia quiete mari recte navem et imperitus dirigit; turbato autem tempastatis fluctibus, etiam peritus se natua confundit. Quid namque est potestas culminis, nisi tempestas mentis? In qua semper cogitationum procellis navis cordis quatitur, huc illucque incessanter impellitur, ut per repentinos excessus oris et operis quasi per obviantia saxa frangatur. Inter haec itaque quid sequendum est, quid tenendum, nisi ut virtutibus pollens coactus ad regimen veniat, virtutibus vacuus nec coactus accedat? Ille si omnino renititur, caveat ne acceptam pecuniam in sudarium ligans, de euis occultatione iudicetur. Pecuniam quippe in sudario ligare, est percepta dona sub otio lenti torporis abscondere. At contra, iste cum regimen appetit, attendat ne per exemplum pravi operis, Pharisaeorum more, ad ingressum regni tendentibus obstaculum fiat: qui iuxta Magistri vocem nec ipsi intrant nec alios intrare permittunt.  Gregorius Papa I, Regulae Pastoralis Liber, Lib. I, Cap. IX

But most often those who desire the pastoral office in their souls propose to themselves that thereby they would do much good work, and, though yearning for it for the sake of elevation alone, they still foresee these good works, so that the true motive is suppressed in the depths while the surface of thought is presented to the mind. For often the mind itself lies to itself about itself, and feigns in the matter of good work to love what it does not love, and with respect to the world's glory not to love what it does love. Keen to rule, it is timid while it seeks but audacious after entry. It fears that it should not attain a state; but suddenly on having attained, thinks what it has attained to be its just due. And, when it has once begun to enjoy the office of its acquired dominion in a worldly way, it easily forgets what it had thought in a religious way. Thus it is necessary that, when thought is extended beyond deeds, the mind's eye should be recalled to works done, and a man should ponder what he has done as a subordinate; so he may quickly be able to resolve whether as a prelate he will be able to do the good things he has proposed. No one is able to learn humility in a high place who has not ceased to be proud while occupying a low one, for he does not know how to fly from praise when it abounds, who has learned to pant for it when it was lacking. No one can conquer avarice when advanced to the sustenance of many, who his own means could not suffice for himself. From his past life let every man discover what he is, lest in his craving for elevation the phantom of his thought trick him. Indeed it is common that the occupation of office destroys the practice of good deeds maintained in tranquility; even an unskilled person can steer a ship in a calm sea, but when it is disturbed by the waves of tempest even the expert sailor is confounded. For what is the power of eminence but a tempest of the mind, in which the ship of the heart is ever shaken by storms of thought and is incessantly driven here and there so as to be shattered by sudden excesses of word and deed as if by opposing rocks? In the midst of all these things, then, what course is to be followed, what is to be held to, except that one strong in the virtues should be impelled to come to office, and that one who is void of virtues should not, even under compulsion, approach? As to the former, let him beware lest, if he does not accept, he be as one who binds up money in a cloth, and he be condemned for concealing it. For, indeed, to bind up in a cloth is to hide gifts received under the listlessness of sluggish torpor. But, on the other hand, let the latter, when he desires office, take care lest by his example of bad deeds, in the manner of the Pharisees, he become an obstacle to those journeying to the entrance of the kingdom, that he not be such a one who, according to the Master's voice, neither enter himself nor allows others to enter. Pope Saint Gregory the Great, Pastoral Rule, Book 1, Chapter 9

A Charitable Scholar

Ipse enim Eusebius amator et praeco et contubernalis Pamphili tres libros scripsit elegantissimos, vitam Pamphili continentes: in quibus cum catera miris laudibus praedicaret, humilitatemque eius ferret in coelum, etiam hoc in tertio libro addidit: Quis studiosorum amicus non fuit Pamphili? Si quos videbat ad victum necessariis indigere, praebebat large quae poterat. Scripturas quoque sanctas non ad legendum tantum, sed et ad habendum, tribuebat promptissime. Nec solum viris, sed et feminis, quas vidisset lectioni deditas. Unde et multos codices praeparabat, ut cum necessitas poposcisset, volentibus largiretur. Et ipse quidem proprii operis nihil omnino scripsit, exceptis epistolis, quas ad amicos forte mittebat; in tantum se humilitate dejecerat. Veterum autem tractatus scriptorum legebat studiosissime, et in eorum meditatione jugiter versabatur.  Sanctus Hieronymus, Apologia Adversus Libros Rufini, Liber Primus  Source: Migne PL 23 404

Eusebius himself, a close friend, herald and companion of Pamphilus, wrote three most elegant books containing the life of Pamphilus in which he proclaims with praise other admirable traits and lifts to the sky his humility, and in the third book he says further: 'What lover of study was not a friend of Pamphilus? If he knew of any of them being in want of the necessaries of life, he helped them to the utmost of his power. He would not only provide them copies of the Holy Scriptures to read, but to keep, and that most readily. And he gave not only to men, but to women also if he saw that they were given to reading. He therefore kept many volumes, so that when necessity pressed he could give to those who asked. He himself however, wrote nothing of his own, except letters which he sent to friends, so humble he judged himself. But the works of the old writers he read most diligently and was constantly occupied in meditation upon them.' St Jerome, from the Apology Against The Books Of Rufinus, Book 1

The Narrow And Difficult Way

Ἠρωτήθη ὁ ἀββᾶς Ἀμμωνᾶς, τίς ἐστιν ἡ ὁδος ἡ στενὴ καὶ τεθλιμμένη, καὶ ἀποκριθεὶς εἰπεν· Ἡ ὁδὸς ἡ στενὴ καὶ τεθλιμμένη αὔτη ἐστι· τὸ βιάζεσθαι τοὺς λογισμοὺς ἑαυτοῦ, καὶ κόπτειν διὰ τὸν Θεὸν τὰ ἰοια θελήματα· καὶ τοὺτό ἐστι τὸ, Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμεν σοι. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.124a

Father Ammonas was asked, 'What is the narrow and difficult way?' 1 He answered, 'The narrow and difficult way is this: to beat down one's own thoughts and wrestle the will toward God. Thus it is that, 'Behold, we have left everything and followed you.' 2 Sayings of the Fathers, Palladius of Galatia 1 cf Mt 7.13-14 2 Mt 19.27

The Benefits Of Vigilance

Semper ergo ad omnia vigilias esse salutares nullus ignorat. Quae ars, quod opus, quod tempus, quae potestas, quod officium, non vitae lucra lucubratione perquirit? Hinc est quod rex in procinctu pervigil callidi hostis praecavet, et evitat insidias; tunc in castris miles supervenientes nocturnos impetus cauta pernoctatione propellit. Sic nauta vigilando diffusi itineris incertas vias intrat, et calles transit invios, et vestigio furtivo ad lucrosi portus votivam pervenit mansionem. Hinc pastor adjungit noctes diebus, et totum sibi tempus denegat dormiendi, in qua lupis suffragante somno, grassandi in gregem preabeatur occasio. Sic viator solers per auras noctis, aestus solis praevenit, aptumque diem providentius deputat mansioni. Hoc propheta sciens non die solo sed de nocte tota clamabat ad Dominum: Domine Deus salutis meae, in die clamavi, et nocte coram te. Quid plura ? Ipse Dominus pernoctat in oratione Dei, ut ante nos oratione liberet quam redimat passione. Et si pro servis dominus vigilat, merito pro seipsis servos vigilare sic jubet.  Sanctus Petrus Chrysologus, Sermo XXIV  Source: Migne PL 52.266

Always, therefore, be well watchful in everything. What does this art, this work, this time, this power, this office, search through the night but for the profit of life? By this the king, ready for battle by vigil, anticipates the cunning enemy and evades the ambushers, then into the camp, by nocturnal caution driven, the soldiers come. So a sailor sharp of vigilance enters on uncertain ways, and travels through difficult places, and scarcely noticed comes to the wealthy port of the promised mansion. By this the shepherd is bound day and night, refusing the time of sleep by which the ravaging wolf would carry the slaughter of the prowler into the flock. So the astute traveler with ears sensitive to the night, anticipating the sun's heat, reaches on the appropriate day the mansion providence appointed. Thus the Prophet, not the day only but the whole night, cried out to the Lord, 'Lord God of my salvation, I cry out all day and all night to you.' 1 What more? The Lord himself passed the night in prayer, that before us in prayer he free what the passion would redeem. And if the Lord keeps watch for the servants, it is commanded that the servants themselves be vigilant. Saint Peter Chrysologus, from Sermon 24 1 Ps 87. 2

Anger And Acceptance

Ὁ αὐτὸς εῖπεν· Ἐὰν ὀργίλος νεκρὸν ἐγείρῃ, οὐκ ἐστι δεκτὸς παρὰ τῳ Θεῷ. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.113c

Father Agathon said, 'If an angry man were to raise the dead, he would not be acceptable to God.' Sayings of the Fathers, Palladius of Galatia

Dead Souls

Vides fratrem indigna patientera, nihil commouetur animus, modo tua res sit incolumis. Cur nihil hic sentit anima? Nempe quia mortua. Quare mortua? Quia non adest illius uita, deus. Siquidem ubi deus, ibi caritas. Deus enim caritas est. Alioqui si uiuam es membrum, cur ulla pars corporis dolet te non modo non dolente uerum ne sentiente quidem? Accipe signum non paulo etiam certius: Defraudasti amicum, commisisti adulterium, capitale uulnus accepit anima, et tamen adeo tibi non dolet, ut etiam quasi de lucro gaudeas iactesque, quod turpiter admisisti. Certum habe mortuam iacere animam. Non uiuit corpus, si punctionem aciculae non sentiat, et uiuet anima, quae tanti uulneris sensu uacat? Audis quempiam sermones impios, tumidos, maledicos, impudicos, obscoenos proferentem, uerbis rabiosis in proximum debacchantem, caue putes isti homini uiuam esse animam. lacet in sepulcro pectoris putre cadauer, unde eiusmodi foetores exhalantur et proximum quemque inficiunt. Christus Pharisaeos sepulcra dealbata uocat. Quid ita? Nempe quia mortuam animam secum circumferebant. Et regius ille propheta: Sepulcrum, inquit, patens guttur eorum, linguis suis dolose agebant. Piorum corpora templa sunt spiritus sancti, impiorum sepulcra cadauerum, ut potissimum in eos quadret illa grammaticorum etymologia: soma quasi sèma. Sepulcrum pectus, guttur et os hiatus sepulcri. Neque ullum corpus tam mortuam est destitutum anima, quam mortua est anima relicta a deo. Enchiridion Militis Christiani, Desiderius Erasmus

You see your brother suffering disgrace, your soul is not troubled, you are uninjured. Why does the soul feel nothing here? Certainly because it is dead. Why dead? Because its life is not present, that is, God.  Where God is, there is love. God is love. If you were a living member, how could any part of your body ache and you not sense the pain? Take a more certain sign. You deceived a friend, you committed adultery, your soul has received a fatal wound, and yet you feel no pain; indeed you are happy as if you have made a profit, and you boast of what you have shamefully done. For certain your soul lies dead. A body is not alive if it does not feel the pricking of a pin, and is a soul alive which has no feeling of such a wound? You hear evil speech, malevolent, perverted, filthy, words raging wildly against a neighbour: think not the soul of that man to be alive. There lies a corpse in the sepulchre from whence such stench rises that it infects any man who comes near. Christ called the Pharisees whitened sepulchres. Why so? Because they carry dead souls about with them. And that prophetic king said, Their throat is an open sepulchre, since they spoke deceitfully with their tongues. The bodies of the good are temples of the Holy Ghost; the bodies of the wicked are the tombs of corpses, that it might be as the etymology of the grammarians say, σῶμα quasi σῆμα. The breast is the sepulchre, the throat is the gaping of the sepulchre. And yet that body deprived of the soul is not so dead as is the soul forsaken by God. Handbook of the Christian Soldier, Desiderius Erasmus

Judgement And Peace

Ὁ αὐτὸς ὅτε ἔβλεπε πρᾶγμα, καὶ ἤλθεν ὁ λογισμὸς αὐτοῦ κρῖναι, ἔλεγεν ἑαυτᾡ· Ἀγάθων, μὴ ποιήσῃς αὐτὸ σύ. Καὶ οὖτος ὁ λογισμὸς αὐτοῦ ἡσύχαζεν. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.113c

When father Agathon saw a deed and his mind inclined to judgement, he would say to himself, 'Agathon, do not do it.' And so his mind had peace. Sayings of the Fathers, Palladius of Galatia

These are the Holy Things of God

Putatis autem nos occultare quod colimus, si delubra et aras non habemus? Quod enim simulacrum Deo fingam, quam, si recte existimes, sit Dei homo ipse simulacrum? Templum quod ei extruam, quum totus hic mundus, eius opere fabricatus, eum capere non possit? et quam homo latius maneam, intra unam aediculam vim tantae maiestatis includam? Nonne melius in nostra dedicandus est mente, in nostro imo consecrandus est pectore? Hostias et victimas Domino offeram, quas in usum mei protulit, ut reiiciam ei summ munus? ingratum est; quum sit litabilis hostia bonus animus, et pura mens, et sincera sententia. Igitur, qui innocentiam colit. Domino supplicat; qui iustitiam, Deo libat; qui fraudibus abstinet, propitiat Deum; qui hominem pericule surripit, haec Dei sacra sunt; sic apud nos religiosior est ille qui iustior.  Minucius Felix, Octavius, Cap XXXII.

Do you then think that we conceal what we worship, if we have not temples and altars? Why, what image of God shall I make, since, if you should think rightly, man himself is the image of God? What temple shall I raise to Him, when this whole world, wrought by His work, cannot receive Him? And when I, a man, can dwell far and wide, shall I enclose the might of such great majesty within one little building? Were it not better that He should be dedicated in our mind, consecrated in our inmost heart? Shall I offer as victims and sacrifices to the Lord, things He has produced for my use, that I should throw back to Him His own gift? It is ungrateful. The victim fit for sacrifice is one of good spirit, and a pure mind, and a sincere judgment.Therefore he who cultivates innocence supplicates the Lord; he who attends to justice makes offerings to God; he who abstains from fraud propitiates God, and also he who snatches a man from danger. These are the holy things of God. So it is that he who is more religious among us is that man who is more just. Minucius Felix, Octavius,Chap. 32

Leaves And Fruit

Ἠρωτήθη ὁ ἀββᾶς Ἀγάθων, τί μεῖζον, ὁ σωματικὸς κόπος, ἤ ἡ φυλακή τῶν ἔνδον. Εἷπε δὲ ὁ γέρων· Ἐοικε δένδρῳ ὁ ἀνθρωπος ὁ τοίνυν σωματικὸς κόπος φύλλα ἐστιν· ἡ δέ τῶν ἔνδον φυλακὴ ὁ καρπός ἐστιν. Ἐπειδὴ δὲ κατὰ τὸ γεγραμμένον, Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκοπτεται, καὶ εἰς πῦρ βάλλεται, φανερόν ἐστιν ὅτι διὰ τὸν καρπόν ἐστιν ἡμῶν ἡ σπουδὴ πᾶσα, τουέστι τὴν τοῦ νοὸς φυλακήν. χρεία δέ ἐστι καὶ τῆς ἐκ τῶν φύλλων σκέπης καὶ εὐκοσμίας, ἄτινά ἐστιν ὁ σωματικὸς κόπος. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.112b

Father Agathon was asked, 'What is greater, corporeal labour or guarding the interior?' The old man said, 'Like the leaves of a tree are the corporeal works of a man and guarding the interior is the fruit. Indeed, as it is written, 'Every tree that does not produce good fruit is cut down and thrown in the fire.' It is evident that it is our task to watch the fruit, that is, to guard the mind. Yet it is necessary that the leaves are there as a shelter and an adornment, that is, corporeal labour.' Sayings of the Fathers, Palladius of Galatia

Man as a Tree Inverted

Quem Fructum Homo Producit O vilis humane condicionis indignitas, indigna vilitatis humane condicio ! Herbas et arbores investiga: ille de se producunt flores, frondes, et fructus, et tu de te lendes et pediculos et lumbricos. Ille de se fundunt oleum, vinum, et balsamum, tu de te sputum, urinam, et stercus. Ille de se spirant suavitatem odoris, et tu de te reddis abominacionem fetoris. Qualis est arbor, talis est fructus, "non enim potest arbor mala fructus bonos facere." Quid est enim homo secundum formam nisi quedam arbor eversa? Cuius radices sunt crines, truncus est capud cum collo, stipes est pectus cum alvo, rami sunt ulne cum tibiis, frondes sunt digiti cum articulis. Hoc est folium quod a vento rapitur et stipula que a sole siccatur.  Innocentius III, De miseria condicionis humane

What Fruit a Man Produces O vile baseness of the human condition, O shameful condition of human worthlessness. Study the herbs and trees: that one produces flowers, leaves and fruit, and you fleas, lice and worms. Another gives oil, wine and balm, you excrete spit, urine and excrement. Another breathes sweet odours, you produce an abominable fetor. Like the tree, so is the fruit: 'no bad tree is able to produce good fruit.' What is man in form but a tree inverted? The hairs of his head are the roots, the upper trunk is the head with the neck, the lower trunk is the chest with the belly, the branches are the arms and legs, the leaves are the fingers and toes. He is a leaf ripped away by the wind and a stalk which the sun burns dry. Pope Innocent III, The Misery of the Human Condition

Silence And The Stone

Ἐλεγον περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι τρία ἔτη ἐποίησεν, ἔχων λίθον εἰς τὸ στόμα αὐτοῦ, ἔως οὖ κατώρθωσε τὸ σιωπᾷν Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.113b

They say concerning Father Agathon that for three years he carried a stone in his mouth until he mastered silence. Sayings of the Fathers, Palladius of Galatia