Speech And Power

Καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν. Τίς ἡ ὄνησις λέξεως λαμπρᾶς ἐχούσης τῶν ἀγαθῶν οὐδὲν , ὁποία ἡ τῶν Ἑλλήνων ἐστίν; Ἡ δέ γε τῆς θεοπνεύστου Γραφῆς ἁπλῆ μὲν ἔστι καὶ κατειθισμένη, πλουσίως γε μὴν ὀνίνησι καὶ ἀποφέρει λαμπρῶς εἰς ἐπίγνωσιν ἀληθῆ τοῦ κατὰ φύσιν ὄντος Θεοῦ· ἀποτελεῖ δὲ πρὸς τοῦτο καὶ παντα άξια τοῦ πράγματος ἐπιμελητάς· οὗ δὴ γεγονότος, καταπλουτήσειεν ἄν τις καὶ τῶν διὰ Πνεύματος χαρισμάτων τὴν ἀξιόληπτον χάριν. Οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τῶν οὐρανῶν, ἀλλ᾽ ἐν δυνάμει. Τὸ δὲ ἐ ἐν δυνάμει νοήσεις, εἱ μὲν ἐπ ' αὐτῶν φέροιτο τῶν ἁγίων ἀποστόλων, ὡς ἐν ἰσχύῖ τε καὶ ἐνεργείᾳ τῇ διὰ τοῦ Πνεύματος, καθ ' ἦν εἰσι καὶ θαυματουργοί. Εί δ᾽ ἐφ᾽ ἡμῶν αὐτῶν, ὡς ἐν δυνάμει ζωῆς τῆς ἁγίας καὶ εἰλικρινοῦς ἐκδέξῃ τὸ εἰρημένον. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.868c

And I will not know the speech of those who are puffed up, but power. 1 The usefulness of splendid oratory, if it has nothing good in it, how is it but a thing of the Gentiles? The oratory of the inspired Scriptures is certainly simple and common, but it profits most abundantly, and it bestows a true understanding of the Divine nature, and then it produces those who care for every good work, who have not become so but by being enriched through the desirable grace of the Holy spirit. For the kingdom of heaven is not a matter of words but acquired by virtue. However if the Apostle speaks of 'power' regarding the saints you should understand it as referring to the fortitude and strength by which,  through the Spirit, miracles are brought forth. And if 'power' is spoken of in reference to us, you should think it is said of the power of a holy and pure life. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 4.19

Power And Corruption

Ὡς ὁ πλοῦτος τοὺς οὐ προσέχοντας ἐκτραχηλίζειν εἲωεν, οὕτω καὶ ἡ ἀρχή. Ἐκεῖνος μὲν γὰρ εἰς πλεονεξίαν, αὕτη δὲ εἰς ἀπόνοιαν ἄγει. Ὄρα γοῠν τὸ ἀρχόμενον πλῆθος τῶν Ἰουδαίων ὑγιαῖον, τοὺς δὲ ἄρχοντας διεφθαρμένους. Ὅτι γὰρ οὕτοι αὐτῷ ἐπίστευον, λέγουσι μὲν συνεχῶς οἱ εὐαγγελισταὶ, ὅτι Πολλοὶ ἐκ τοῦ ὄχλου ἐπίστευσαν αὐτῷ. Ἐκ δὲ τῶν ἀρχόντων ἠπίστουν. Καὶ αὐτοὶ λέγουσιν, οὐχὶ ὁ ὄχλος, Μὴ τις τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν; Ἀλλὰ τί φησι; Τὸ πλῆθος, οἱ μὴ εἰδότες τὸν Θεὸν, ἐπικατάρατοί εἰσι. Τοὺς πιστεύοντας ἐπικαταράτους ἔλεγον, ἑαυτοὺς δὲ ἀναιροῦντας, συνετούς. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Υπόμνημα Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον και Εὑαγγελιστην, Ὁμιλία ΞϚ’ Source: Migne PG 59.365

As wealth will ruin those who are not prudent, so it is with power. The first leads into covetousness, the second into pride. See how the subject multitude of the Jews is sound and the rulers are corrupt. For the Evangelists continually tell us that the former believed in Christ, saying, 'Many of the multitude believed in Him,' 1 but the rulers did not believe. And it is they themselves, not the multitude, who say, 'Has any of the rulers believed in Him?' But what says one of them? 'The multitude do not know God, they are accursed.' 2 They call the believers accursed, and themselves, the slayers, wise. Saint John Chrysostom, Commentary On The Gospel of Saint John, from Homily 66 1 Jn 7.31 2 Jn 7.48-49

Power And The Gospel

Non enim erubesco super evangelium, virtus enim Dei est in salutem omni credenti... Hoc est, sicut quidam doctores erubescebant, qui doctrinam coelestem adjunctis miraculis corroborare nequibant. Virtus enim Dei est, etc. Nulla major virtus est quam quae, devicta morte, homini perditam reddidit vitam, quamvis incredulis infirmitas videbatur? Definiens ergo quid sit evangelium, pronuntiat. Virtus enim Dei est, inquit, in salutem omni credenti. Quod autem dixit quod virtus Dei est in salutem, videtur ostendere, quod sit aliqua virtus Dei quae non sit ad salutem, sed ad perditionem: sicut in Psalmis legitur: In virtute tua disperde illos; virtus enim in dextera est qua salvamur, ut virtus in qua disperdit, sinistra dicatur Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.18c-d

For I am not ashamed of the Gospel, it is a power of God for the salvation of all who believe ... 1 That is, not as certain teachers who have been ashamed, who were unable to confirm heavenly teaching with adjoining miracles. 'For it is a power of God.' What power is greater than that which having conquered death returns a destroyed life to a man, although weakness deemed it unbelievable? Therefore he proclaims the definition of the Gospel, that it is a power of God for the salvation of all who believe. That he said it is a power of God for salvation, seems to show that there is a power of God that is not for salvation, but for damnation, as is read in the Psalms, 'With your power scatter them.' 2 For as there is a power of the right hand by which we are saved, so it may be said there is a power of the left hand by which He scatters. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.16 2 Ps 58.12

Teaching And Deeds

Et stupebant in docrina ejus, quia in potestate erat sermo ipsius... Sermo doctoris in potestate fit, cum ea quae docet operatur. Nam qui actis ipse sua dicta destruit, contemnitur. Cui contra doctorem instituens Apostolus ait: Nemo adolescentiam tuam contemnat. Singulariter autem Dominus ac principaliter solus ex potestate bona locutus est, quia ex infirmitate mala nulla commisit. Ex divinitatis quippe potentia habuit id quod nobis per humanitatis suae innocentiam ministravit. Aliter in potestate erat sermo ipsius, sive ut alius evangelista dicit, erat docens eos sicut potestatem habens, et non sicut scribae. Quoniam scribae quae per legem didicerant praecepta, populis dabant. Ipse vero quasi auctor impletorque legis, vel mutando, vel augendo quae minus videbantur, libere agendo substituit. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput IV Source: Migne PL 92.379a-b

And they were astonished at His teaching, because there was power in His words... 1 The speech of a teacher has power when he does those things he teaches. For he is scorned who destroys what he has said with his deeds. Against which imposition of such a teacher the Apostle says, 'Do not let anyone scorn your youth.' 2 Only the Lord especially and principally spoke good things from power, because He did no evil from weakness. Certainly from the power of the Divinity He had with which He served us through the innocence of humanity. Otherwise, 'there was power in His words,' because as another Evangelist says, 'He was teaching them as one having power, and not like the scribes,' 3 because the scribes learnt their teaching through the Law and gave it to the people, but He as the author and fulfiller of the Law with deeds openly altered it, either by changing it or supplying what seemed to be lacking. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 4 1 Lk 4.32 2 Tim 4.12 3 Mt 7.29

The Cursing Of The Fig Tree

Τὴν συκῆν οὐκ ἁπλῶς ὁ Κὺριος κατηράσατο, μὴ τοῦτο νόμιζε, ὦ τῶν θείων ἀκόρεστε, ἀλλ' ἵνα δείξῃ τοῖς ἀγνώμοσιν Ἰουδαίοις, ὅτι ἔχει δύναμιν καὶ πρὸς τιμωρίαν ἀκροῦσαν. Ἐπειδὴ γὰρ ἐν πᾶσι τοῖς θαύμασιν οὐδὲν αὐτὸν παραχόντα τινὶ λυπρὸν ἑωράκεισαν, μόνον εὐργετεῖν αὐτὸν ὑπελάμβανον δύνασθαι, οὐκ ἔχοντα κακοῦν τοὺς πονηροὺς ἐξουσίαν. Ἐκ τῆς ἀψύχου τοίνυν οὐσίας, πείθει τὸν ἀχάριστον δῆμον, ὅτι καὶ ἀμύνασθαι δύναται, καὶ ὡς ἀγαθὸς οὐ βεδούλευται. Ἐξηράνθη οὖν ξύλον, ἵνα φοβήσῃ ἀνθρώπους. Ἄμα δέ τις τούτῳ καὶ ἀπόῥῥητος συμπέπλεχται λόγος, παρὰ γερόντων εἰς ἡμᾶς σοφῶν διαφοιτήσας· ὅτι τὸ ξύλον τῆς παραβάσεως τοῦτο, οὖ καὶ τοῖς φύλλοις εἰς σκέπην οἱ παραβάντες ἐχρήσαντο. Καὶ κατηράθη παρὰ Χριστοῦ φιλανθρώπως, μηκέτι καρπὸν ἐνεγκεῖν αἴτιον ἁμαρτίας. Ἐπειδὴ δευτέρα Θεοῦ παρουσία, πρὸς ἐνανθρώπησιν μὲν οὐκ ἔστι, πρὸς δὲ τίσιν τῶν πεπραγμένων ἐκάστῳ. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΝΑ’ Θεοπομπῳ Τριβουνῳ Source: Migne PG 78.213b-c

Do not think, O insatiable one for things Divine, that the Lord cursed the fig tree in mindless fashion, 1 but it was so that He might show to the ingrate Jews what power He possessed, and that He might use it for punishment. Since in His miracles they did not perceive anything troubling to themselves, therefore they thought that He could only do what was beneficial, and that He did not possess that power which is able to afflict the wicked with evil. But by this thing without a soul He admonishes a thankless people that He is indeed able to bring requital on crimes, though on account of His own goodness He is unwilling. That tree withered, then, so that men might be touched with fear. And there is also a certain secret message bound up in this, which wise elders have spread among us, that is, that this is the tree of transgression, whose covering of leaves sinners make use of. And it was cursed by the benevolent Christ so that it would no longer bear fruit on account of fault. For at the Second Coming He shall not be kind to those who err, but return to each man according to his deeds. Saint Isidore of Pelusium, Book 1, Letter 51, to Theopompus the Tribune 1 Mk 11.12-14

Greater Faith

Post haec autem cum venisset in Capernaum accessit ad eum centurio, rogans eum, et dicens: Domine, puer meus jacet in domo paralyticus, et male torquetur. Postquam Dominus populum docuit super montem et leprosum mundavit sub monte: post haec venit Capernauim in mysterio: post Judaeorum mundationem venit ad gentes. Et ecce centurio quidam accessit ad eum rogans. Centurio, primus fructus ex gentibus, ad cujus fidei comparitionem omnium Judaeroum fides infidelitas est inventa. Hic neques Christum audivit docentem, neque leprosum, cum mundaretur, aspexit, sed audita tantummodo sanitate leprosi, plus credidit quam audivit. Ille enim seipsum obtulit, dicens: Si vis, potes me mundare. Fidei quidem sunt haec verba, non tamen magnae, quoniam talia verba dici poterant etiam hominibus sanctis: qualis fuit Helisaeus, qui leprosum mundavit, non manibus, sed praecepto. Iste autem centurio non solum potestatis ejus virtutem confessus est, sed ipsam divinitatis ejus naturam cognovit. Non enim quasi corporalem sanctum rogavit, sed quasi Deum ubique praesentem, dicens: Dic verbo, et sanabitur puer meus. Quasi qui poterat etiam absentium infirmitatibus imperare. Erat enim iste centurio in mysterio gentium futurarum, quae neque legem aut prophetas legerant de Christo, neque ipsum Christum mirabilia facientem viderant, sed justitiam legis, quam in libris non legerant, in corde senserunt: et Christum, qum oculis non videerant, mente viderunt, ostendentes in se, quoniam Scripturae ad praejudicem peccatorum facatae sunt, non ad necessitatem sanctorum: quia rectis et fidelibus Scripturae necessariae non sunt , dicente Apostolo: Lex non est posita justo, sed injustis. Opus Imperfectum in Matthaeum, Homilia XXII Source: Migne PG 56.751

After these things, when He had come to Capernaum, a centurion came to Him, beseeching Him, and saying, 'Lord, my serving boy lies paralysed in the house, and he is cruelly tormented.' 1 After the Lord taught on the mount and cleansed the leper at the bottom of it, after these things He comes to Capernaum for a mystery. After the cleansing of the Jews He comes to the Gentiles. And behold a certain centurion comes to him with an entreaty. A centurion, the first fruit of the Gentiles, in comparision to whose faith the faith of all the Jews is shown to be faithlessness. He did not hear Christ teaching, nor did he look on the leper when he was cured, he merely heard of the healing of the leper and believed more than he heard. For the leper offered himself, saying, 'If you will, make me clean,' and certainly these are the words of faith, but not of a great faith, because such words are able to be said to holy men, as it was with Elisha, who cleansed a leper, and not with his hands but with a command. 2 But this centurion not only confessed the might of Christ's power but he grasped the nature of His Divinity. For he did not ask him as a holy man, but as God who is present everywhere, saying: 'Say the word and my servant shall be healed.' As if He was able to issue commands even to the sick who are absent. This centurion was, in a mystery, the future for the Gentiles, because they neither read the law nor the prophets, nor did they see Christ performing miracles, but the righteousness of the law, which they did not read in books, was written on their hearts, 3 and Christ whom they did not see with their eyes, they saw with the mind, showing by themselves that the Scriptures were made for the judgement of sinners, not for the need of the holy, because there is no need of the Scriptures for the righteous and the holy, as the Apostle says: 'The Law was not given for the righteous man, but for the wicked.' 4 Opus Imperfectum on Matthew, from Homily 22 1 Mt 8.5-6 2 4 Kings 5 3 cf Rom 2.14-15 4 Mt 8.5-6

Power And Powerlessness

Sed et omnipotens quomodo es, si omnia non potes? Aut si non potes corrumpi nec mentiri nec facere verum esse falsum, ut quod factum est non esse factum, et plura similiter: quomodo potes omnia? An haec posse non est potentia, sed impotentia? Nam qui haec potest quod sibi non expedit et quod non debet potest. Quae quanto magis potest, tanto magis adversitas et perversitas possunt in illum et ipse minus contra illas. Qui ergo sic potest, non potentia potest, sed impotentia. Non enim ideo dicitur posse, quia ipse possit, sed quia sua impotentia facit aliud in se posse; sive aliquo alio genere loquendi, sicut multa improprie dicuntur. Ut cum ponimus 'esse' pro 'non esse', et 'facere' pro eo quod est 'non facere', aut pro 'nihil facere'. Nam saepe dicimus ei, qui rem aliquam esse negat: sic est, quemadmodum dicis esse; cum magis proprie videatur dici: sic non est quemadmodum dicis non esse. Item dicimus: iste sedet, sicut ille facit, aut: iste quiescit, sicut ille facit; cum 'sedere' sit quiddam non facere et 'quiescere' sit nihil facere. Sic itaque, cum dicitur habere potentiam faciendi aut patiendi quod sibi non expedit aut quod non debet, impotentia intelligitur per potentiam; quia quo plus habet hanc potentiam, eo adversitas et perversitas in illum sunt potentiores, et ille contra eas impotentior. Ergo, Domine Deus, inde verius et omnipotens, quia nihil potes per impotentiam, et nihil potest contra te. Sanctus Anselmus Cantuariensis, Proslogion, Caput VII Source: Migne PL 158.230b-d

But how are you omnipotent if you are not able to do everything? Or if you cannot be corrupted, or deceive or make the true false, so that what is is made what is not, and many other similar things, how are you said to be able to do everything? Or do these things come not from power, but from powerlessness? For he who can do these things does what does not benefit himself and he should not do. And the more he is able to do these things, so the much more are adversity and perversity able to find a place in him and he will be less oppossed to them. Therefore he who can act so, does not do these things by power but by powerlessness. For it is not said that he can do them because he is able to, but because of his powerlessness another can do them in him, or it is meant in some other manner, as many other words are used incorrectly, just as 'to be' for 'not to be' and 'to do' for 'not to do' or 'to do nothing'. So often we say when someone denies something exists 'so it is as you say it is,' when it would seem more correct to say 'so it is not as you say it is not.' Likewise we say, 'He sits,' as if he were doing something, or 'he rests,' as if he were doing something, when to sit is a certain way of not doing, and to rest is not to do. Thus when it is said there is power to do or suffer what does not benefit, or which should not be done, powerlessness should be understood by power, because the more of this 'power' there is, the more power adversity and perversity have in one, and against them one is more powerless. Therefore, Lord God, you are more truly omnipotent, because you do nothing through powerlessness, and nothing has power against you. Saint Anselm of Canterbury, Proslogion, Chapter 7

The Troubles Of The Nativity

Audiens autem Herodes rex turbatus, est omnis Jerosolyma cum eo. Existimans illum regem fore terrenum, quasi de successore regni turbatus est. Semper enim grandis potestas majori timori subjecta est. Sicut ramum arborum in excelso positarum, etiam si lenis aura flaverit, movet: sic et sublimes homines in culmine dignitatum exsistentes etiam levis nuntii fama conturbat. Humiles autem, sicut in convalle, plerumque in tranquillitate consistunt. Aut ideo turbabatur, audiens regem natum Judaeos ex genere Judaeorum, cum esset ipse genere Idumaeus, ne, regno revoluto iterum ad Judaeos, et ipse a Judaeis expellerentur, et semen ejus post ipsum praecideretur a regno. Puto quod non tantum Herodes a semetipso turbantur, quantum diabolus in Herode. Herdoes enim timebat, quod suspicabatur: diabolus autem timebat, quod vere sciebat. Herodes hominem aestimabat, diabolus Deum cognoscebat. Audierat enim jam angelos aere clamantes Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis. Ideo quanto magis testes addebantur pro Christo, tanto magis destructionem potestatis sua diabolus timebat. Unusquisque ergo eorum zelo proprio turbabatur, et secundum suam naturam sui regni successorem timebat: Herodes terrenum, diabolus autem caelestem. Nam nec Herdoes terreretur, si caelestem regem nasci suspicatus fuisset, nec diabolus, si terrenem. Vis scire, quia non tantum ipse turbabatur, quantum diabolus in eo? Ecce et Judaicus populus turbabatur, qui magis de auditu isto gaudere debuerat, quia rex Judaeus surgere dicebatur, designatus a Deo. Sed turbabantur, quia de adventu justi non poterant iniqui guadere. Aut certe turbabantur timentes ne forte iratus Herodes Judaico regi, genus ejus vexaret. Nam quemadmodum, certantibus ventis, mare concutitur, sic regibus adversantibus sibi, populus regni vexantur. Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.639

When king Herod heard he was troubled, and all Jerusalem with him. 1 He was troubled because he judged Him to be a worldly king, a successor to his kingdom. Great power is always subject to great fear. As the branches of trees set on a height are moved even by a light breeze, so highly placed men in elevated places are troubled by the least word of rumour. The humble, as set in a valley, commonly remain at peace. Or perhaps he was thus troubled by hearing that a Jewish king from the Jews had been born, when he was of the people of Idumaea, lest the kingdom be returned again to the Jews and He be expelled from the Jews and his lineage be cast out of the kingdom. I think that Herod was not only troubled in himself but the devil in him was troubled just as much. Herod feared because he suspected, but the devil feared because He knew the truth. Herod judged Him to be a man, the devil knew Him to be God. For he had already heard the angels crying out 'Glory to God in the highest, and peace on earth to men of good will.' 2 So as more witnesses were added for Christ, so much more did the devil fear for the ruin of his power. Each of them then was troubled according to his jealousy and each according to his nature feared a successor to his kingdom. Herod feared a terrestrial king, the devil feared a heavenly one. For Herod would not have feared if a heavenly king had been born, nor the devil if it were a terrestrial one. You wish to know how it was that not only was he troubled so much and the devil in him? Behold, even the Jewish people were troubled, who by the hearing of this should have rather rejoiced, because it was said that the king of the Jews had risen, marked out by God. But they were troubled, because those who are iniquitous cannot rejoice at the coming of a righteous man. Or certainly they were troubled because they feared that with Herod angered because of a Jewish king he would become a trouble to his people. For as contending winds stir up the sea, so do opposed kings cause trouble to the people of the kingdom. Opus Imperfectum on Matthew, from Homily 1 1 Mt 2.3 2 Lk 2.14

Rulers And Devils

Ἐγὼ ἐπὶ σὲ, Φαραὼ, βασιλεῦ Αἰγύπτου. Ὁ μεν Φὰραὼ ἧν μὲν ἀληθὴς ἄνθρωπος βασιλεὺς ταύτης τῆς Αἰγύπτου, τῆς παρὰ τὸν Νεῖλον ποταμόν· ὁ καὶ τοὺς υἱοὺς Ἰσραὴλ τότε θλίβων, καὶ τὰ βρέφη αὐτῶν πνίγων· ἐπεῖχε δὲ λόγον τοῦ διαβόλου· καὶ ἔκαστος δὲ βασιλεὺς ἱστορούμενος ὅμοιος τούτῳ, τινὸς διαβολικῆς καὶ ἀποστατικῆς δυνάμεως ἐπέχει λόγον. Καὶ τοῦτο δηλοῖ τὸ, Ἰδου ἐγὼ ἐπὶ σὲ τὸν δράκοντα τὸν μέγαν, τὸν ἐγκαθήμενον ἐν μέσῳ τῷ ποταμῷ Αἰγύπτου, καὶ τὰ ἐξῆς. Ταῦτα δὲ οὐκ ἔχει λόγον αἰσθητῶς ἐπ' ἀνθρώπου λέγεσθαι. Ὠριγένης, Ἐκλογαι Εἰς Τον Ἰεζεκιηλ, Κεφ ΚΘ' Source: Migne PG 13.821d

'Behold, I am against you, Pharaoh, king of Egypt.' 1 Certainly Pharaoh was a man of that Egypt which is beside the river Nile, a king who afflicted the sons of Israel and murdered their children, but he is yet a type of the devil, as is any ruler who is similar to him, who is a type of the diabolical and rebellious power. And so he declares: 'Behold I am against you, great dragon, who sits in the midst of the river of Egypt.' 1 and what follows. For there is no reason that these things speak of some particular man. Origen, On Ezekiel, Fragment 1 Ezek 29.3

Heights And Falls

Τί ξενίζῃ βλέπων πονηρότατόν τε καὶ ἀνοσιώτατον ὑπερευφημούμενον, καὶ ἐνδοξαζόμενον παρανόμως, καὶ μεγάλα ἰσχύοντα παρὰ τοῖς δυναστεύουσιν; Μνήσθητι τῆς Γραφῆς ἐμβοώσης, ὅτι Ἐδόθη ὁ ἀσεβὴς ἐν ὕψεσι μεγάλοις· τουτέστι, συνεχωρήθη ὑψωθῆναι κατὰ τὸν κόσμον τοῦτον. Συγκεχώρηται δὲ οὐκ ἀκρίτως, ἀλλ' ἵνα λίαν μετάρσιος ἐκφανθεὶς, κἀκεῖθειν καταπεσὼν ἀνίατον συντριβὴν ὑπομείνῃ. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΟΔ' Πομπηιῳ Διακονῳ Source: Migne PG 79.113d-116a

Why do you gleefully welcome the sight of the celebration of grave wickedness and impiety, and the lawless glorification of great might by the powerful? Remember that the Scriptures cry out that 'Ungodliness is given to great heights.' 1 that is, it is possessed by those who are exalted according to this world. Which association will not be without judgement, but he who has appeared exceedingly exalted, falling from that, shall suffer a shattering without repair. Saint Nilus of Sinai, Book 1, Letter 74, to Pompeius the Deacon 1. Eccle 10.6

Leaders And Rich Men

Vae qui opulenti estis in Sion, et confiditis in monte Samariae, optimates, capita populorum, ingredientes pompatice domum Israel. LXX: Vae qui despiciunt Sion, et confidunt in monte Samariae: vindemiarunt primitias gentium, et ingressi sunt sibi. Ad Sion, ut supra diximus, et ad montem Samariae, id est, ad duas tribus, quae appellabantur, Juda, et ad decem, quae Israelis nomine vocabantur, prophetae sermo confertur, maxime ad eos, qui in utroque populo optimates sunt et principes, et vacant deliciis in exemplum illius divitis purpurati, qui laetabatur in convivio, et in tantam erigebatur superbiam, ut Lazarum ante ostium suum plenum ulceribus indigaretur aspicere, et ne hoc quidem ei tribueret, quod periturum esset ex mensa. Isti sunt capita populorum, qui confidunt in divitiis, et opulenti sunt in Sion, et habent fiduciam in monte Samariae, et ingrediuntur pompatice domum Israel, ut tumorem animi corpus ostendat, et pomparum ferculis similes esse videntur. Juxta leges autem tropologiae et Septuaginta interpretes, Sion refertur ad Ecclesiam, de qua scriptum legimus: Qui exaltat me de porta mortis, ut annuntiem omnes laudationes tuas in portis filiae Sion. Mons vero Samariae, propter superbiam et jactantiam custodiae mandatorum Dei, intelligitur super haereticis, qui despiciunt Ecclesiam; quia infirma mundi elegit Deus, ut confundat fortia, et stulta, ut perdat sapientiam sapientium, et intelligentiam prudentium repobet. Isti vindemiaverunt primitias gentium, ut sub nomine Christiano introducerent eos in torcularia sua, ubi non calcatur uva, sed perditur: ubi non mustum exprimitur, sed venenum. Et ingressi sunt sibi. Pulchre dixit, sibi: non enim ingressi sunt Deo, sed sibi ingressi sunt. Alioquin Deo magis egressi sunt, dum recedunt de Ecclesia. Hieronymous, Commentariorum In Amos Prophetam, Liber II Source: Migne PL 1057a-1058b

'Woe to you who rich in Zion and assured on the mount of Samaria, rich men, leaders of the people, entering in with pomp into the house of Israel.' The Septuagint: 'Woe to you who look down on Zion, and are assured on the mount of Samaria; they reap the first fruits of the peoples, and they have entered into themselves.' 1 The speech of the Prophet is addressed to Zion, as we have said above, and to the mount of Samaria, that is, to the two tribes who are called Judah, and to the ten who are called by the name of Israel, especially to those who are rich and leaders among both peoples, who are at ease in pleasures and whose example is to be rich in purple, who have rejoiced in feasts, and have been elevated in such pride that they balk to look upon Lazarus at the door covered in sores, nor do they give to him anything which has fallen from their tables. 2 These are the heads of the peoples, who are confident in their wealth, and who are rich in Sion, and who trust in the mount of Samaria, and who enter with pomp into the house of Israel. So the body shows the bloated nature of the soul, and they seem to be like frames for pomp. According to the law of tropology and the translation of the Septuagint, Zion refers to the Church, concerning which it is written: 'Who shall lift me up from the gates of death, that I might proclaim all your praises in the gates of your daughter Zion.' 3 But the mount of Samaria, on account of its pride and its boasting that it keeps the laws of God, is to be understood as speaking of heretics, who look down on the Church, 'because God has chosen the weak of the world, that he might confound the strong, and the foolish that he might destroy the wisdom of the wise and reprove the understanding of the prudent.' 4 They have harvested the first fruits of the peoples who under the name of Christian have brought in their own winepress, where the grape is not been pressed but destroyed, and where wine is not squeezed out, but poison. And they have entered into themselves. And well it is said, 'into themselves', for they have not entered into God, but into themselves. Rather they have gone out from God, since they have withdrawn from the Church. Saint Jerome, Commentary on Amos, Book 2, Chap 4 1 Amos 6.1 2 Lk 16.19-21 3 Ps 9.15 4 1 Cor 1.27

Ruling And Serving

Iesus autem vocans eos ait illis: Scitis quia hi qui videntur principari gentibus dominantur eis, et principes eorum potestatem habent, ipsorum. Non ita est autem in vobis, sed quicunque voluerit fieri maior, erit vester minister: et quicunque voluerit in vobis primus esse, erit omnium servus. Nam et filius hominis non venit ut ministraretur ei, sed ut ministraret et daret animam suam in redemptionem pro multis. Iesus autem vocans eos tanquam benignus doctor humilitatis, et tangitur hic communis omnium salutis instructio contra fastum tumoris, qui eis surrepserat: et ostenditur via salutaris ad reganandum cum Christo. Tanguntur autem hi: tria, scilicet, fastus gentium in regno terreno: disimilitudo ad illos regnantium cum Christo: et exempli subiectio in Dei Filio. Dicit igitur quia per ea quae in mundo videris hoc scire potestis. Hoc dicit quia dominatus secularis magis est umbra et phantasma quam veritas sine legibus gentium, sicut ordinari in principes, sed per tyrannidem opprimunt pauperes, sicut Nemroth violenta dominatione et ambitione dominatus et potestatis. Tradam Aegyptum in manu Dominorum crudelium: et rex fortis dominabitur eis. Qui dominamini in nihilo, qui dicitis, Nunquid non in fortitudine nostra assumpsimus nobis cornua? et vel potius tyranni oppressorum quam pro viribus et non secundum iudicium et iustitiam exercent in eos. Reges gentium dominantur eorum: et qui potestatem habent inter eos, benefici vocantur. Sic non inter erit vos: sed quicunque doctrina est viae ad regnandum cum Christo per viam humilitatis. Et ideo dicit: discipulos meos in gloria mea sicut minor, qui ad obsequia est deputatus. Qui maior est in vobis, fiat sicut minor: et qui praecessor, sicut ministrator. Quicunque humiliaverit se sicut parvulus iste: hic maior est in regno caelorum dignitate in gloria regni mei: ille per actum humilitatis et ministeris quantum ab obsequium. Et Qui se humiliat, exaltabitur. Gloriam praecedit humilitas. Sapientia humiliati exaltabit caput illius, et in medio magnatorum confidere illum faciet. Qui humiliatus fuerit erit in gloria. Ponit seipsum in exemplum, in carnem et in mundum formam servi accipiens, in similitudinum hominum factus, exinaniens semetipsum: et ideo hoc est, ut serviatur ei. Nam quis maior est? Qui recumbit, aut qui ministrat? Ego autem in medio vestrum sum sicut qui ministrat. Ecce intelliget servus meus: et admirabitur et exaltabitur et sublimis erit valde. Et tangit maximum quod exhibuit ministerium: et dicit in pignus efficaciter, sed pro omnibus sufficienter. Apud Dominum misericordia, et copiosa apud eum redemptio. Dedi dilectam animam mean in manus inimicorum eius. Ipse est propitiatio pro peccatis nostris: non solum autem pro nostris, sed etiam pro totius mundi. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci Source: Volumen 9, pdf p384

Jesus, calling them, said: You know that princes of the Gentiles rule over them and the rulers have power over them. It shall not be so with you, but whoever wishes to be great he shall be your servant, and whoever wishes to be first among you, he shall be a servant of every one. For even the Son of Man did not come that He be served but that He serve and give His soul for the redemption of many. 1 As a kind teacher of humility Jesus calls them, and His teaching touches on the common salvation of all, against the haughtiness of puffing up which had crept up on them, and the way of salvation to rule with Christ is shown. These three things are touched on, first the arrogance of the peoples in their worldly kingdoms, then how ruling with Christ is dissimilar to them, and then is given the example of the subjection of the Son of God. He says, therefore, that by the things you see in the world you know this of power. He says this because worldly power is more a shadow and a phantasm than the truth. As the peoples are without the law, so their princes are established, who by tyranny oppress the poor, like Nimrod who with violent domination and ambition ruled and held power. 2 'I shall hand over Egypt into the hands of cruel lords, and a mighty king shall dominate them.' 3 'You who rule in nothing, you say: Is it not that by our own strength we lift up our horns? ' 4 And they rule rather as tyrants of the oppressed than for men: they do not exert themselves according to judgement and righteousness among them. 'The kings of the nations rule over them, and he who has power among them they call benefactors. It shall not be so among you,' 5 but the teaching of the way to rule with Christ is by the way of humility. And therefore He says: My disciples in my glory are like a youth who has been appointed to serve. 'He who is greater among you let him be like the least, and who is a leader let him be a servant.' 6 'Whoever shall humble himself like this little one, he is greater in the kingdom of heaven,' 7 in the glory of my kingdom, by the act of humility and as much as he ministers in service. 'And he who humbles himself will be exalted.' 8 'Humility comes before glory.' 9 'The wisdom of the humble man shall exalt his head and it shall set him securely in the midst of the great.' 10 'He who was humble shall be glorified.' 11 Then He gave Himself as example, in the flesh and in the world 'taking on the form of a servant, being made in the likeness of a man, emptying Himself,' 12 and so He is that He might serve. 'For who is greater? He who reclines or he who serves? And I am in the midst of you as a servant.' 13 'Behold, my servant understands, and he shall be admired and exalted and lifted up to the heights.' 14 And it touches on the greatest that He has shown service, and He says He acts as surety, but indeed it is enough for all. 'With the Lord is compassion and a wealth of redemption.' 15 'I gave my beloved soul into the hands of the enemy.' 16 He is a propitation for our sins, not only for ours, but even for the whole world. Saint Albert The Great, Commentary On The Gospel of St Mark 1 Mk 10.42-45 2 Gen 10.8-10 3 Isaiah 19.4 4 Amos 6.13 5 Lk 22.25 6 Lk 22.26 7 Mt 18.4 8 Lk 18.14 9 Prov 15.33 10 Sirach 11.1 11 Job 22.29 12 Philip 2.7 13 Lk 22.27 14 Isaiah 52.13 15 Ps 129.7 16 Jerem 12.7

Prayer And Deed

Τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ: ὦ γύναι, μεγάλη σου ἡ πίστις: γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης. Εἰπὼν δὲ , Γενηθήτω, βασιλικῶς ἐφθέγχατο· οὐ δι' εὐχῆς τὸ ὅραμα ἀνύσας, ἀλλὰ διὰ τῆς θεοπρεποῦς ἐξουσίας. Ῥηθέντος τοῦ λόγου, τὸ ἔργον οὐ χρονίζει· Θεὸς γὰρ ὁ λέγων, καὶ τὸ ῥῆμα ἐνεργοῦν, καὶ ἡ δύναμις πανταχοῦ. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source:  Migne PG 72.425c

Then in answer Jesus said to her, 'Woman, great is your faith; let it be done to you as you wish.' And from that hour her daughter was healed. 1   And saying, 'Let it be,' He spoke royally, not as in prayer seeking something in view to be accomplished, but with authority bringing about a miracle. For it is God who speaks, and His word is effective, and His power is present everywhere. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 15.28

Thy Kingdom Come

Ἐλθέτω ἡ Βασιλεία σου. Ἴνα καταργηθῇ μὲν πᾶσα ἀρχὴ καὶ ἐξουσία καὶ δύναμις, ἔτι δὲ καὶ πᾶσα βασιλεία τοῦ κόσμου, καὶ ἡ βασιλεύουσα ἐν τοῖς θνητοῖς ἡμῶν σώμασιν ἁμαρτία· πάντων δὲ τούτων βασιλεύσῃ ὁ Θεός. Ὠριγένης, Εἰς Τὸ Κατὰ Λουκαν Ἐπαγγελιον Source : Migne PG 17.353c

Thy kingdom come. 1 That is, that every rule and authority and power perish, and likewise every kingdom of the world, and the sin ruling over our mortal bodies, but that God rule over all these things. Origen, On the Gospel of Luke, Fragment 1 Lk 11.2

Sins And Enemies

Nam multis annis pro suis offensis multis regibus servierunt, et iterum conversi liberati sunt. Sed quid est, quod saepe peccantes in manu hostili traduntur, nisi quod nostra peccata, quando delinquimus, vires hostibus praebent, et quando nos facimus malum in conspectu Domini, tunc confortantur adversarii nostri, id est, daemones, spiritualium nequitiarum virtutes? Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Librum Judicum, Cap I Source: Migne PL 83.379c-d

For many years, for their many wrongs, they were under the power of kings, 1 and again turning from their wrongs they were liberated. But what is this, that sinning often they were given into the hand of the enemy, unless that our sins, when we err, give strength to the enemy, and when we do evil in the sight of the Lord, then our adversaries are strengthened, that is, demons, powers of spiritual iniquity? Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On The Book of Judges, Chap 1 1 Judges 3

Dwelling Places Of Demons

Sed quid existis videre? Hominem mollibus vestitum? Ecce qui mollibus vestiuntur, in domibus regum sunt. Vestem ambitum corporis quo induitur anima significat, quod luxu ac lasciviis mollescant. Sed qui vestiti mollibus sunt in domibus regum sunt. In regibus, transgressorum angelorum nuncupatio est: hi enim saeculi sunt potentes, mundique dominantes. Ergo vestiti mollibus in domibus regum sunt, id est eos, quibus per luxum fluida et dissoluta sunt corpora, esse daemonum habitationem, consimilem sedem propsitis suis atque operibus eligentium. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XI Source: Migne PL 9.980b-c

But what did you go out to see? A man in soft vestments? Behold, they who wear soft vestments are found in the the palaces of kings. 1 This signifies the covering of the surrounding body by which the soul is endowed, which luxury and lust soften. But they who are garbed in softness are found in the the palaces of kings. And among kings means among the fallen angels, for these are the powers of the world and the rulers of it. Therefore those garbed in softness are found in the palaces of kings, that is, those who by luxury have weak and dissolute bodies and being a dwelling place of demons have chosen a similar place for their thoughts and works.   Saint Hilary of Poitiers, from the Commentary On The Gospel of Saint Matthew, Chapter 11 1 Mt 11.8

Ambition Questioned

Ἄν βούλει ἄρχειν τῆς ἐπαρχίας, ἀτιμωθήσῃ· ἂν δὲ σαυτὸν ταπεινώσῃς, ἑλεηθήσῃ· γέγραπται γὰρ, ὅτι Ὁ Θεὸς ἐκχέων ἐπ' ἄρχοντας ἀτιμίαν, τοὺς ταπεινοὺς ἰάσατο. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΞΙ  Δεκουριωνι Source: Migne 79 148

If you wish to rule over some province, you may be disgraced, if you humiliate yourself, you may obtain mercy; for it is written: 'God pours out disgrace upon princes, He saves the humble.' 1 Saint Nilus of Sinai, Book 1, Letter 161 To Decurion 1 Job 12.21

Tribulations And Relief

Εν θλίψει ἐπλάτυνὰς με. Παυλος γ' οὖν ἤκουσεν· Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις μου ἐν ἀσθενείᾳ τελειοῦται. Καὶ οἱ διελάσαντες δὲ τῆς ἁμαρτίας τοὺς βρόχους, καὶ οἱ ἐν πίστει τελειωθέντες καὶ θλίψεις ὑπὲρ Χριστου καὶ αἰκίας ἀναδεξάμενοι τοῖς ἄνωθεν ἐντρυφήσουσιν ἀγαθοῖς. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός Δ' Source: Migne PG 69.733,755

In tribulation you brought me relief. 1 And indeed then Paul heard, 'Let my grace be enough for you; for my power is perfected in weakness.' 2 And those who thrust through the snares of sin, and those who have a perfected faith, bear tribulations for Christ and grief in the enjoyment of heavenly goods. Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 4  1 Ps 4.2  2 2 Cor 12.9

A People Excluded

Μίαν μοῖραν, ἓν ψυχῶν γένος ἀποκηρύττω τῆς πανηγύρεως, στένων μὲν καὶ ἀλγῶν, καὶ οὐδὲ ἐπαΐον τας ἴσως πενθῶν, οὐδ' αἰσθανομένους τῆς ἑαυ τῶν ἀπωλείας ἀποδυρόμενος· τοῦτο γὰρ τῆς πληγῆς αὐτῶν τὸ ἐλεεινότατον· ἀποκηρύττω δ' ὅμως, οἳ, σπαρέντες οὐκ ἐπὶ τὴν στερεὰν πέτραν καὶ ἄσειστον, ἀλλ' ἐπὶ τὴν ξηράν τε καὶ ἄγονον· εἰσὶ δὲ οἱ τῷ λόγῳ προσελθόντες ἐπιπολαίως καὶ ὀλιγόπιστοι, καὶ διὰ τὸ μὴ ἔχειν βάθος γῆς, εὐθέως ἐξανατείλαντες, καὶ προκύψαντες, ἵνα τοῖς πλησίον ἀρέσωσιν, ἔπειτα ὑπὸ βραχείας τοῦ πονηροῦ προσβολῆς καὶ ὀλίγου πειρασμῶν καύσωνος, ἐξηράνθησαν καὶ ἀπέθανον. Καὶ τούτων ἔτι χείρους, καὶ μᾶλλον ἀποκηρυκτέοι τῆς πανηγύρεως, ὅσοι μηδὲ πρὸς ὀλίγον ἀντέβησαν τῷ καιρῷ, καὶ τοῖς τὴν κακὴν αἰχμαλω σίαν ἡμᾶς αἰχμαλωτίζουσιν ἀπὸ τοῦ ἀναβάντος εἰς ὕψος, καὶ καλῶς ἡμᾶς αἰχμαλωτίσαντος· ἀλλ' ἐκπεριουσίας ἐφάνησαν πονηροί τε καὶ εὔωνοι, οὐδὲ πρὸς ὀλίγον ἀντισχόντες, οὐδὲ γενομένης τινὸς αὐτοῖς θλίψεως, ἢ πειρασμοῦ, διὰ τὸν Λόγον σκανδαλισθέντες, ἀλλὰ προσκαίρου κέρδους, ἢ θεραπείας, ἢ δυναστείας μικρᾶς, οἱ δείλαιοι τὴν ἑαυτῶν σωτηρίαν ἀπεμπολήσαντες. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Δ' Κατὰ Ἰουλιανοῦ βασιλέως Source: Migne PG 35.541

One group, one kind of souls, I exclude from the festive assembly,  groaning and suffering, and who are perhaps neither attentive to the causes of my distress, nor aware of their own lamentable ruin, which is the most pitiable part of their affliction, nevertheless I exclude all who have not been sown on the solid and unshakeable rock, but on the dry and sterile ground, and they are those of little faith who have come to the Word superficially, and who because they have no depth of earth, on springing up and emerging, upon a brief assault of the wicked one, and a slight blaze of trial, have withered and died. 1 And there are those yet worse than them, and indeed more worthy of exclusion from the festive assembly: as many as did not even for a little while hold out against the time and against those who were leading us away into an evil captivity, away from Him who ascended up on high and for our good made captives of us, 2 but they did most overtly show themselves wicked and worthless, for they did not resist even for a little while, though not even any affliction or trial had troubled them on account of the Word, but for the sake of present gain, or place at court, or brief power, the wretches bartered away their own salvation. Saint Gregory Nazianzus, from Oration 4, Against the Emperor Julian 1 Mt 13.5-6 2 Ps 67.19

Against Retaliation

Δεύτερον δὲ χαλεπὸν μὲν οἶδα λόγον ἐρῶν καὶ δυσπαράδεκτον τοῖς πολλοῖς· φιλεῖ γὰρ ἐν ἐξουσίᾳ τοῦ ἀντιδρᾷν κακῶς γενόμενος ἄνθρωπος, ἄλλως τε κἂν δικαίαν ἔχων τὴν ὀργὴν ἐξ ὧν πέπονθεν, ἥκιστα λόγου πείθεσθαι χαλινοῖς τὸν θυμὸν ἀνακόπτοντος· ἀκουσθῆναι δὲ ὅμως καὶ προσδεχθῆναι ἄξιον. Μὴ ἀπλήστως χρησώμεθα τῷ καιρῷ, μὴ κατατρυφήσωμεν τῆς ἐξουσίας, μὴ πικροὶ γενώμεθα τοῖς ἠδικηκόσι, μὴ ὧν κατέγνωμεν, ταῦτα πράξωμεν· ἀλλ' ὅσον φυγεῖν τὰ δεινὰ τῆς μεταβολῆς ἀπολαύσαντες, ὅσον εἰς ἀντίδοσιν ἥκει, μισήσωμεν. Αὐτάρκης δίκη τοῖς γε μετρίοις τὸ τῶν λελυπηκότων δέος, καὶ τὸ προσδοκῆσαι ταῦτα παθεῖν, ὧν εἰσιν ἄξιοι, καὶ οἰκείῳ συνειδότι βασανισθῆναι· ἃ γάρ τις ὡς πεισόμενος δέδοικε, ταῦτα πέπονθε, κἂν μὴ πάθῃ, καὶ πλείω παρ' ἑαυτοῦ τυχὸν ἢ τῶν δρασόντων κολάζεται. Μὴ τοίνυν θελήσωμεν τὴν ὀργὴν μετρηθῆναι, μηδὲ φανῶμεν ἐλάττους κολασταὶ τῆς ἀξίας· ἀλλ' ἐπειδὴ τὸ πᾶν εἰσπράξασθαι μὴ δυνάμεθα, τὸ πᾶν συγχωρήσωμεν· γενώμεθα τούτῳ κρείττους τῶν ἠδικηκότων καὶ ὑψηλότεροι· δείξωμεν τί μὲν διδάσκουσιν ἐκείνους οἱ δαίμονες, τί δαὶ ἡμᾶς ἐκπαιδεύει Χριστὸς, ὃς, οἷς πέπονθε τὸ εὐδόκιμον ἔχον, οὐχ ἧττον νενίκηκεν οἷς δυνάμενος οὐ πεποίηκεν. Ἓν ἀντιδῶμεν τῷ Θεῷ χαριστήριον· αὐξήσωμεν χρηστότητι τὸ μυστήριον· εἰς τοῦτο τῷ καιρῷ χρησώμεθα Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Ε', Κατὰ Ἰουλιανοῦ βασιλέως Στηλιτευτικὸς Δεύτερος Migne PG 35.712

Secondly, the words I am about to utter, I know, will be difficult and hard to admit for many, for a man when having the power to retaliate wickedly loves to do so, especially when righteously indignant because of what he has suffered, where reason is tardy to force anger to obey the rein, though indeed it deserves to be listened to and followed. Let us not overreach during the moment, let us not misuse our power, let us not be bitter towards those who have mistreated us, let us not do the things that we have deplored in others, but as much as we fly wretchedness and profit by that change, so let us as much hate all thoughts of retaliation. Sufficient justice for temperate men is the terror of those that have injured them, and their expectation that they will suffer the same things, being worthy if it, and the torments of their own conscience; for what someone fears that he shall suffer, the same he suffers even though he does not, and perhaps even more from himself than he would from those who would inflict it. Let us, then, not wish for anger to be measured out, nor let us appear as punishers less than is merited, but since we cannot exact the full debt from them, let us waive the whole, let us be better and more high minded than those who have been unjust, let us show them what the demons teach them and what Christ has taught us, who having glory in the things that He suffered, was not less in the things He refrained from doing though able. Let us return to God our thanks, let us magnify the Mystery by goodness, and so let us make good use of the time. Saint Gregory Nazianzus, from Oration 5, Against the Emperor Julian