The Voice That Cries Out

Voce mea ad Dominum clamavi: id est, non corporis voce, quae cum strepitu verberati aeris promitur; sed voce cordis, quae hominibus silet, Deo autem sicut clamor sonat. Qua voce Susanna exaudita est: et de qua voce ipse Dominus praecipit, ut in cubiculis clausis, id est, in secretis cordis sine strepitu oretur. Nec facile quisquam dixerit hac voce minus orari, si nullus verborum sonus reddatur ex corpore; quoniam et silentes cum in cordibus oramus, si alienae ab affectu orantis cogitationes intercurrant, nondum dici potest: Voce mea ad Dominum clamavi. Neque hoc recte dicitur, nisi cum sola anima, nihil carnis nihilque carnalium intentionum in oratione attrahens, loquitur Domino, ubi solus audit; clamor autem etiam iste dicitur, propter vim ipsius intentionis.  Sanctus Augustinus Hipponensi, Enarratio in Psalmum III

'With my voice I have cried out to the Lord', 1  that is, not with the voice of the body, which is sent forth with the sound of the reverberation of the air, but with the voice of the heart, which is silent to men, but to God sounds like a cry. By this voice Susanna was heard, and with this voice the Lord Himself commanded that in closed closets, 2 that is, in the hidden places of the heart, without noise, one should pray. Nor would anyone easily say one prays less with this voice, if no sound of words is emitted from the body, because even when in silence we pray within the heart, if by unwanted disposition the thoughts of the one praying are troubled, it cannot yet be said, 'With my voice I have cried out to the Lord.' Nor is this said rightly, save when the soul alone, taking to itself nothing of the flesh, and nothing of the intent of the flesh, in prayer speaks to God, where He only hears. But even this is called a cry because of the strength of its intention. Saint Augustine of Hippo, Expositions on the Psalms, Psalm 3

1 Ps 3:4
2 Mt 6:6
3 Ps 3.5 
4 Dan 2.45 

Seeking in Prayer

Μόνην ζήτει ἐν τῇ προσευχῇ σου τὴν δικαιοσύνην, καὶ τὴν βασιλείαν, τουτέστι τὴν ἀρετὴν, καὶ τὴν γνῶσιν, καὶ τὰ λοιπὰ πάντα προστεθήσεταί σοι. Δίκαιον, μὴ μόνον περὶ οἰκείας καθάρσεως προσεύχεσθαι, ἀλλὰ καὶ ὑπὲρ παντὸς τοῦ ὁμοφύλου, ἵνα ἀγγελικὸν μιμήσῃ τρόπον.  ̔́Ορα ἐὰν ὰληθῶς Θεῷ̈ παρέστηκας ἐν τῇ προσευχῇ σου, ἢ ἐπαίνῳ ἀνθρώπων ἡττᾶσαι, καὶ τούτων θηρᾷν ἐπείγῃ, ὥσπερ ἐπικαλύμματι κεκρημένος τῇ παρατάσει τῆς προσευχῃς.  Εἴτε μετὰ ἀδελφῶν προσεύχῃ, εἴτε κατὰ μόνας, ἀγώνισαι, μὴ ἔθει, ἀλλὰ αἰσθήσει προσεύχεσθαι. Αἴσθησις ἐστὶ προσευχῆς σύννοια μετ' εὐλαβείας, καὶ κατανύξεως, καὶ ὀδύνης ψυχῆς ἐν εξαγορεύσει πταισμάτων μετὰ στεναγμῶν ἀφώνων.   ̓Εὰν περιβλέπηται ὁ νοῦς σου ἀκμὴν ἐν τῷ καιρῷ τῆς προσευχῆς, οὐδέπω ὡς μοναχὸς προσεύχεται, ἀλλ' ἔτι κοσμικός ἐστι, τὴν ἔξωθεν σκηνὴν καλλωπίζων. Εὐάγριος ὁ Ποντικός, Περι Προσευχῆς

In your prayer seek only righteousness and the kingdom, that is, virtue and knowledge, and everything else will be given to you. 1 It is right to pray not only for your own purification, but also for all your own kin, so as to imitate the angelic way. See if you truly stand before God in your prayer, or whether you have lost yourself to human praise and eagerly hunt for it, hiding behind the veil of prayer 2. Whether you pray with  brothers or alone, struggle to pray not in the customary way, but with perception. Perception in prayer is concentration, with reverence and compunction and distress of soul, in admission of  faults amid silent groans. If the mind is  looking around during the time of prayer, it is not yet praying as a monk, but it is still worldly, decorating the exterior tabernacle 3. Evagrius Ponticus, On Prayer 1 Mt 6:33 2 cf. Mt 23:5  3 cf. Mt 23:27

Crooked Hearts

Si direxerit ad eum cor suum, spiritum illius et flatum ad se trahet.  Curva hominum corda, cum vult, ad se erigendo, dirigit. Curvum cor est cum ima appetit, dirigitur cum ad superna sublevatur. Si ergo homo cor suum ad Dominum dirigit, spiritum et flatum illius Dominus ad se trahit. Spiritum videlicet pro internis cogitationibus, flatum vero qui per corpus trahitur,  pro externis actionibus ponit. Deo ergo spiritum hominis et flatum a se trahere est ad conversionem sui desiderii et interiora nostra et exteriora commutare, ut nihil iam menti exterius libeat, nihil caro inferius, vel si appetit, adipisci conetur; sed omne quod homo est ad eum videlicet a quo est et interius desiderando ferveat, et exterius se edomando constringat. Sanctus Gregorius Magnus, Moralia, sive Expositio in Job, Liber XXIV, Cap XXI

If he has directed his heart towards Him, He will draw to Himself his spirit, and his breath. 1 The hearts of men are crooked when, as he wishes, stirred by self, it is directed. The heart is crooked when it desires things below. When it is directed to things above it is lifted up. If a man therefore direct his heart to the Lord, the Lord draws to Himself his spirit and his breath. Spirit here means inward thoughts, but breath, which is drawn through the body, is external actions. For God, then, to draw the spirit and breath of man to Himself, is for Him to change our own desires, both within and without, to turn towards Him, that nothing without may any longer please the mind, and that the flesh, even if it wishes, may not try to lay hold of any inferior object, but that the whole man may be inflamed by internal desire for Him from whom it is, and may be by greater control bound to Him. Saint Gregory the Great, Moralia, or Commentary on Job, Book 24, Chapter 21 1 Job 34.14

Keeping Watch

Sed sciendum nobis est quia saepe, dum aliis rebus intendimus, fit ut alias negligamus; et ubi negligimus, ibi procul dubio oculum non habemus. Nam Pharisaeus ille qui ascenderat in templum orare, testante Evangelio, quid dixit agnovimus. Ait enim: Deus, gratias ago tibi. Recte autem gratias Deo agebat, a quo acceperat bona quae fecerat. Qui etiam subjungit: Quia non sum sicut caeteri hominum, raptores, injusti, adulteri, velut etiam hic Publicanus; jejuno bis in Sabbato, decimas do omnium quae possideo. Ecce ad exhibendam abstinentiam, ad impendendam misericordiam, ad referendas Deo gratias oculum Pharisaeus habuerat, sed ad humilitatis custodiam oculum non habebat. Et quid prodest quod contra hostium insidias pene tota civitas caute custoditur, si unum foramen apertum relinquitur, unde ab hostibus intretur? Quid ergo prodest custodia quae pene ubique circumponitur, quando inimicis tota civitas per neglectum loci unius aperitur? Pharisaeus autem qui jejunium exhibuit, decimas dedit, Deo gratias retulit, quasi pene per circuitum in suae civitatis custodia vigilavit. Sed quia unum in se foramen superbiae non attendit, ibi hostem pertulit, ubi per negligentiam oculum clausit. Quia ergo sanctorum mentes undique se circumspicientes invigilant, atque in omni suo opere pavoris et sollicitudinis oculum circumducunt, ne aut prava agant, aut recta quae praecepta sunt non agant, aut bonis actibus expletis, in suis cogitationibus intumescant, et tanto gravius offendant quanto justi videntur foris et occultius peccant, recte dicitur: Totum corpus eorum plenum oculis in circuitu. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia VII

But it should be known to us that often while we intend one thing we neglect another, and where we neglect there we do not have our eye. For that Pharisee who ascended to the temple to pray, we know what he said by Gospel's witness. He said, 'God, I give thanks to you.'  1 Rightly indeed did he give thanks to God from whom he received the goods he did. Then he said 'I am not like other men, thieves, unjust, adulterers, like even this tax collector, twice I fast on the Sabbath, I give tenth of all I possess.' Behold, an exhibition of abstinence and a presentation of mercy, to which the Pharisee had an eye to give thanks to God, but he did not attend to the guarding of humility. How does it benefit to carefully guard a city against all the assaults of the enemy, if one door overlooked is left open, through which the enemy may enter? How does it benefit to place a guard almost everywhere when all the city is open to the enemy because of one place neglected? The Pharisee displayed his fasting, he gave his tenth, he returned thanks to God, he watched almost the whole circuit of the city. But because there was one opening of pride to which he did not attend, there the enemy came in, there where the eye was closed by negligence. Therefore the minds of the saints keep watch everywhere, and in every work of theirs fear and care keeps the eye watchful, lest they act wickedly, or they do not act in accordance with right laws, or having done good deeds they become puffed up with their own thoughts, and so much more gravely they offend who seem righteous and are blind to their sins. Well it is said, 'Their bodies, all around, were full of eyes.' 2 Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 7 1 Lk 18.11 2 Ezek 1.18

War And Peace

'Tempus belli et tempus pacis' Quandiu in praesenti saeculo sumus, tempus est belli: cum autem migraverimus de hoc saeculo, pacis tempus adveniet. In pace enim locus est Dei, et civitas nostra Jerusalem, de pace sortita est vocabulum. Nemo ergo se nunc putet esse securum: in tempore belli accingendum est, et arma tractanda, ut victores quondam requiescamus in pace. Sanctus Hieronymous, Commentarius Ecclesiasten, Liber I

'A time of war and a time of peace.'1 While we are in the present world, it is a time of war. When we leave this world, there comes the time of peace. Peaceful is the place of God, and our city of Jerusalem, which is named peace chosen. 2 None therefore should think himself secure now. In time of war one must wear armor, and take up weapons, so that victors we may rest in peace.   Saint Jerome, Commentary on Ecclesiastes, Book 1 1 Eccl 3.8  2. Ps 75.3

Strength and Peace

Κύριος ἰσχὺν τῷ λαῷ αὐτοῦ δώσει· Κύριος εὐλογήσει τὸν λαὸν αὐτοῦ ἐν εἰρήνῃ.  Ἀπὸ μὲν τοῦ ἁμαρτωλοῦ λαοῦ ἀφελεῖ Κύριος ἰσχύον τα καὶ ἰσχύουσαν, τῷ δὲ δικαιοπραγοῦντι δίδωσιν ἰσχύν. Διότι 'Τώ ἔχοντι παντὶ δοθήσεται.' Ἐνδυναμωθεὶς δὲ πρὸς τὴν τῶν ἀγαθῶν ἔργων ἐνέργειαν, ἄξιος γίνεται τῆς ἀπὸ τοῦ Θεοῦ εὐλογίας. Ἔοικε δὲ τελειοτάτη των εὐλογιῶν εἶναι ἡ ἐιρήνη, εὐστάθεια τις οὖσα τοῦ ἡγεμονικοῦ· ὥστε τὸν εἰρηνικὸν ἄνδρα ἐν τῷ κατεστάλθαι τὰ ἥθη χαρακτηρίζεσθαι· τὸν δὲ πολεμούμενον ὑπὸ τῶν παθῶν μήπω τῆς ἀπὸ Θεοῦ εἰρήνης μετεσχηκέναι, ἥν ὁ Κύριος ἔδωκε τοῖς ἑαυτοῦ μαθηταῖς, ἥτις, ὑπερέχουσα πάντα νοῦν, φρουρήσει τὰς ψυχὰς τῶν ἀξίων. Ταύτην καὶ ὁ Ἀπόστολος ἐπεύχεται ταῖς Ἐκκλησίαις, λέγων· ' Κάρις ὑμῖν καὶ εἰρήνη πληθυνθείη.' Γένοιτο οὖν ἡμῖν καλῶς ἀγωνισαμένοις, καὶ τὸ φρόνημα τῆς σαρκὸς κατατρεψαμένοις, ὅ ἐστιν ἔχθρα εἰς Θεὸν, ἐν γαληνιώσει καὶ ἀκύμονι καταστάσει τῆς ψυχῆς γενομένης, εἰρήνης ἡμᾶς υἱοὺς χρηματίζειν, καὶ τῆς εὐλογίας τοῦ Θεοῦ μετασχεῖν ἐν εἰρήνῃ. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΚΗ' Ψαλμον

The Lord shall give strength to his people, the Lord shall bless his people in peace. 1  From a sinful people the Lord takes away strength and firmness, 2 and He gives strength to the doers of righteousness. For to everyone who has it shall be given 3 That one has contributed to the perfection of good works makes one worthy of blessings from God. And that which seems to be the most perfect blessing is peace, a firmness of the leading faculty, the mind, and so the character of the peaceful man is a tranquility of behaviour and manners, against whom are opposed by their passions those who do not participate in the peace of God, which peace the Lord gave to his disciples when he supplied them with every understanding,4 watching over the souls of those worthy. This the Apostle understands saying, Grace to you and peace multiplied. 5 So after contending well, having routed carnal affection, which is inimical to God, having established the soul in tranquility and quiet, we are called sons of peace, 6 and in peace we are made participants of the blessing of God. Saint Basil of Caesarea, Homilies on the Psalms, Psalm 28 1 Ps 28.11  2 cf Isa 3.1  3 Mt 25.29  4 Philipp 4.7  5 1 Pet 1.2   6 cf Mt 5.9

Blessings And Suffering

Beati inquit cum vos persequuntur, et exprobrant et dicunt omne malum adversum vos propter justitiam, mentientes: Gaudete et exsultare, quoniam merces vestra copiosa est in coelis: Sic enim persecuti sunt prophetas qui fuerunt ante vos Perfecta virtus est, fratres, post totius justitiae ministrationes, propter vertitatem opprobria ab hominibus sustinere, affligi cruciatibus, morte denique affici, nec terreri, proposito nobis exemplo Prophetarum, qui diversis modis propter justitiam lacerati, passionum Christi conformes et praemii esse meruerunt. Hic gradus celsior est, in quo Christum Paulus aspiciens dicebat: 'Unum autem, quae quidem retro sunt obliviscens, ad ea quae in primo sunt me extendens, sector ad bravium supernae vocationis Dei in Christo Jesu'  Et adhuc apertius ad Timotheum: Certamen, inquit, bonum certavi, cursum consummavi ' Quasi qui omnes gradus ascenderat, addidit: Fidem servavi: In reliquo reposita est mihi corona justitiae.' Vere enim universo cursu completo hoc supererat, ut per tribulationes et passiones gaudens Paulus, ad gradum sublimiorem martyrii perveniret. Digne ergo Dominus servis suis suadet: 'Gaudete,' inquiens, ' et exsultate, quia merces vestra copiosa est in caelis'; et crescere per incrementa persecutionum evidenter ostendit. Ostensi sunt, fratres, octo gradus Evangelici, exstucti ex lapidibus, ut dixeram, pertiosis. Ostensa est illa scala Jacobi, cujus cacumen de terra pertingebat ad coelum, ac per eam ingressus, sine fine in conspectu Domini laetus astabit, laudaturus Dominum cum sanctis angelis in aeternum. Sanctus Chromatius Aquileiensis, Sermo De Octo Beatitudinibus

'Blessed are you' He said 'when they persecute you and revile you and speak every evil against you on account of righteousness, telling lies: Rejoice and be happy, because your reward is great in heaven. For so they persecuted the prophets who were before you.' 1 Perfect is the virtue, brothers, after the service of the whole of righteousness, that on account of truth suffers the opprobrium of men, is afflicted with tortures, and finally on which death is imposed, nor is there fear, with the example of the Prophets given to us, who were grieved with many things on account of righteousness, conforming to the sufferings of Christ and meriting reward. This is the more heavenly step, in which Paul sees Christ, saying, 'One thing, forgetting what is left behind and to those things before me straining, pursuing the goal, the heavenly calling of God in Christ Jesus.' 2 And then openly he says to Timothy. 'I have fought the good fight, I have run the race.' 3 As one who has climbed up all the steps, he adds, 'I have kept the faith and there awaits for me a crown of righteousness.'  4 Truly with the whole course completed this one has overcome, through tribulations and suffering Paul rejoices, having come to the higher step of martyrdom. Worthily then the Lord exhorts his servants, saying ' Rejoice, and be happy your wealth is great in heaven.' and he openly shows that it grows as persecution increases. Revealed, brothers, are the eight steps of the Gospel, built from precious stones, so to say. The ladder of Jacob is revealed,  which stretches from earth to heaven, 4 and by it there is entry, that without end one may stand joyful in the presence of the Lord, praising the Lord with the holy angels in eternity.   Saint Chromatius of Aquileia, On the Eight Beatitudes   1 Mt 5.11 -12  2 Phillip 3.13 - 14  3 2 Tim 4.7  4 2 Tim 4.8  5 Gen 26.12

Righteousness and Men

'Attendite,' inquit, 'ne justitiam vestram faciatis coram hominibus ut videamini ab eis: alioquin mercedem non habetis apud Patrem vestrum qui in coelis est.' Et quomodo quod fit hominibus coram hominibus non fit? Patentis justitiae latet sensus, publici operis quod secretum? Qui potest celare radios solis justitiae poterit occultare fulgorem. Justitia lux rerum consiliis non velatur obscuris. Justitia cum sibi facto claret, omnes illustrat exemplo. Et quid est quod eam Dominus coram hominibus fieri non vult, per quam statum capiunt res humanae? Et ubi est illud: 'Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum qui in coelis est?' Quomodo justitiam vult celare, cujus opera vult sic elucere? Fratres, hic praeceptio coelestis vult jactantiam tollere, auferre pompam, vanitatem demere, submovere inanem gloriam: sic justitiam vult celare. Justitia quae per se sibi abundat ad gloriam, spectaculum populi, vulgi laudes, favores hominum, mundi gloriam non requirit: a Deo genita spectat; in oculis agit divinis; supernis virtutibus mixta semper a Deo solo, ut glorificetur, exspectat. Sed haec est justitia, quae ex Deo est; illa vero justitia quae est hypocrisis, justitia non est: mentitur oculis, fallit aspectum, videntibus illudit, decipit audientes, seducit turbas, trahit populos, famam vendit, emit clamorem, fit saeculo, Deo non fit, mercedem rapit praesentem, praemium non quaerit in futuro. Sanctus Petrus Chrysologus, Sermo IX

'Take care,' He said, 'lest your righteousness be done in the presence of men that you be seen by them, lest a reward you shall not have from your Father who is in heaven.'  1 And how may it be done among men and not in the presence of men be done? Where hides the sense of open righteousness, what is the secret of public deeds? Who is able to hide the rays of the sun of righteousness he could conceal lightening. Righteousness, the light of things, should not be veiled with obscure counsel. Righteousness done blazes forth, enlightening all things by its example. And now why does the Lord not want it done in the presence of men, by which doing men witness it? And is it not said, 'So let your light shine among men, that they see your good works and they glorify your Father who is in heaven?'  2 How does he wish to conceal righteousness , the work of which he wishes to shine forth? Brothers, with heavenly teaching he wishes to take away boasting, to carry away pomp, to be rid of vanity, to drive off vainglory. So he wishes to conceal that righteousness. The righteousness that in itself is rich in glory has no need of being seen by the people, it does not need the praise of crowds, the pleasure of men, the delight of the world; let it see that it is born of God, that in the eyes of the Divine it is done, that amid the higher powers it hopes that it be glorified always by God alone. This is the righteousness which is from God. That righteousness which is hypocrisy is not righteousness, it lies to the eyes, wears a false appearance, plays tricks by appearance, deceives listeners, seduces mobs, drags away peoples, sells renown, buys clamour, acts for the age and not for God, seizes on present reward, and does not seek it in the future. Saint Peter Chrysologus, Sermon 9 1. Mt 6.1 2 Mt 5.16

The End of Righteousness

Cavete facere iustitiam vestram coram hominibus, ut videamini ab eis. Numquid hoc voluit dicere, ut quaecumque bona facimus, abscondamus ab oculis hominum, et timeamus videri? Si times spectatores, non habebis imitatores: debes ergo videri. Sed non ad hoc debes facere ut videaris. Non ibi debet esse finis gaudii tui, non ibi terminus laetitiae tuae, ut putes te totum fructum consecutum esse boni operis tui, cum visus fueris atque laudatus. Nihil est hoc. Contemne te cum laudaris: ille in te laudetur, qui per te operatur. Noli ergo ad laudem tuam operari quod bonum agis, sed ad laudem illius a quo habes ut bonum agas. Abs te habes male agere, a Deo habes bene agere. Contra perversi homines videte quam praeposteri sint. Quod faciunt bene, volunt sibi tribuere: si male faciunt, Deum volunt accusare. Converte hoc distortum nescio quid et praeposterum, faciens illud quodammodo capite deorsum: quod susum, faciens iusum: quod deorsum, faciens sursum. Iusum vis facere Deum, et te susum? Praecipitaris, non elevaris: ille enim semper sursum est. Quid ergo? tu bene, et Deus male? Imo hoc dic, si vis verius dicere: Ego male, ille bene; et quod ego bene, ab illo bene: nam a me quidquid ago male. Ista confessio firmat cor, et facit dilectionis fundamentum. Nam si opera nostra abscondere debemus bona, ne videantur ab hominibus; ubi est illa sententia Domini in eo sermone quem habuit in monte? Ubi hoc dixit, ibi et illud paulo ante dixit: Luceant opera vestra bona coram hominibus. Et non ibi cessavit, non ibi finem fecit; sed addidit: Et glorificent Patrem vestrum qui in coelis est. Et Apostolus quid ait? Eram autem ignotus facie Ecclesiis Iudaeae, quae in Christo sunt: tantum autem audientes erant quia qui nos aliquando persequebatur, nunc evangelizat fidem quam aliquando vastabat; et in me magnificabant Deum. Videte quemadmodum et ipse, quia sic innotuit, finem non posuerit in laudem suam, sed in laudem Dei. Et quantum ad ipsum pertinet, vastator Ecclesiae, persecutor invidus, malignus, ipse confitetur, non nos conviciamur. Amat Paulus dici a nobis peccata sua, ut glorificetur ille qui talem morbum sanavit. Magnitudinem enim vulneris manus medici secuit, et sanavit. Vox illa de coelo prostravit persecutorem, et erexit praedicatorem; occidit Saulum, et vivificavit Paulum. Saul enim persecutor erat sancti viri 6; inde nomen habebat iste quando persequebatur Christianos: postea de Saulo factus est Paulus. Quid est Paulus? Modicus. Ergo quando Saulus, superbus, elatus: quando Paulus, humilis, modicus. Ideo sic loquimur, Paulo post videbo te, id est, post modicum. Audi quia modicus factus est: Ego enim sum minimus Apostolorum; et: Mihi minimo omnium sanctorum, dicit alio loco. Sic erat inter Apostolos tamquam fimbria vestimenti: sed tetigit Ecclesia Gentium tamquam fluxum patiens, et sanata est. Sanctus Augustinus Hipponensis, In Epistolam Ioannis Ad Parthos Tractatus Decem, Tractatus VIII

'Take care that you do not your righteousness before men, that you be seen by them.' 1 Did He wish to say this, that whatever good things we do, we should hide them from the eyes of men and fear to be seen? If you fear spectators you will not have imitators; you should therefore be seen. But you must not do it to the end you may be seen. Not there should be the end of your joy, not there the goal of your happiness, that you should think to have obtained the whole fruit of your good work when you are seen and praised. It is nothing. Despise yourself when you are praised, let Him be praised in you who works through you. Therefore do not work the good you do for your own praise, but to the praise of Him from whom you are able to do good. From your self you have the ability to do evil, from God you can do well. On the other hand, look at perverse men, how preposterous they are. What they do well, they delight to ascribe to themselves; if they do badly they delight to accuse God. Turn around this distorted and preposterous thing, which puts the thing, as one may say, head downward, which makes that lowest which is highest, and that which is downwards makes upward. Do you want to make God the lowest and yourself the highest? You fall headlong, you do not lift yourself up, for He is always above. What then? You do well, and God does badly? Rather say this, if you would speak more truly, I do badly, He does well, and what I do well from Him I do well, for from myself whatever I do is bad. This confession strengthens the heart, and makes a foundation for love. For if we should hide our good works lest they be seen by men, what becomes of that sentence of the Lord in the sermon which He gave on the mount? Where He said this, there He also said a little before, 'Let your good works shine before men.' 2 And He did not stop there, He did not there make an end there, but added, 'And glorify your Father which is in Heaven.' And what does the Apostle say? 'And I was unknown by face to the Churches of Judea which were in Christ, for they heard only that he who once persecuted now preaches the faith which once he destroyed. And in me they glorified God.'  3 And see how he, becaming well known, did not turn it to his own praise but to the praise of God. And as regards him as a devastator of the Church, an envious persecutor, a man malignant, it is he himself who confesses this, not we that reproach him for it. Paul loves to have his sins spoken of by us, that He may be glorified who healed such a disease. For the greatness of the wound the hand of the physician cut and healed. That voice from heaven prostrated a persecutor and raised up a preacher, slew Saul and gave life to Paul. For as Saul was the persecutor of a holy man, so this man had his name when he persecuted the Christians. 4 Afterward Saul became Paul. What does Paul mean? In Latin little. Therefore when he was Saul he was proud, lifted up; when he was Paul, he was humble, little. Thus we say, I will see you ' paulo post,' that is, after a little while. Hear that he was made little: 'For I am the least of the Apostles,' 5 and, 'To me the least of all saints,' 6 he says in another place. So was he among the Apostles as the hem of the garment, but the Church of the Gentiles touched it, like she who suffered a flow of blood, and was healed. 7 Saint Augustine of Hippo,Ten Tractates on the Epislte of John to the Parthians, Tractate 8 1 Mat 6:1 2 Mt 5:16  3 Gal 1:22-24 4 1 Sam 19 5 1Cor 15.9 6 Eph 3.8 7 Mt 9:20-22

Achieving Humility

Εἰ γὰρ Παῦλος οὐκ ἐπῃσχύνθη καὶ τέκνον καλέσαι, καὶ σπλάγχνον, καὶ ἀδελφὸν, καὶ ἀγαπητὸν, πῶς ἂν ἡμεῖς ἐπαισχυνθῶμεν; Καὶ τί λέγω, Παῦλος; ὁ Παύλου Δεσπότης οὐκ ἐπαισχύνεται τοὺς ἡμετέρους δούλους ἀδελφοὺς αὑτοῦ καλεῖν, καὶ ἡμεῖς ἐπαισχυνούμεθα; Ὅρα, πῶς ἡμᾶς τιμᾷ· ἀδελφοὺς ἑαυτοῦ καλεῖ τοὺς ἡμετέρους δούλους, καὶ φίλους, καὶ συγκληρονόμους. Ἰδοὺ ποῦ κατέβη. Τί οὖν ποιήσαντες ἡμεῖς, τὸ πᾶν ἠνυκότες ἐσόμεθα; Οὐδὲν ὅλως δυνησόμεθα, ἀλλ' ὅπου δ' ἂν ταπεινοφροσύνης ἔλθωμεν, τὸ πλέον αὐτῆς ὑπολέλειπται. Σκόπει γάρ· Ὅπερ ἂν ποιήσῃς σὺ, περὶ τὸν ὁμόδουλον ποιεῖς, ὁ δὲ σὸυ δεσπότης περὶ τοὺς σοὺς δούλους πεποίηκεν. Ἄκουσον, καὶ φρίξον· Μηδέποτε ἐπαρθῇς ἐπὶ ταπεινοφροσύνῃ. Τάχα γελᾶτε τὸ λεχθὲν, εἰ ταπεινοφροσύνη ἐπαίρει· ἀλλὰ μὴ θαυμάσητε· ἐπαίρει, ὅταν μὴ γνησία ᾖ. Πῶς καὶ τίνι τρόπῳ; Ὅταν διὰ τὸ ἀποδέξασθαι ἀνθρώπους γένηται, καὶ οὐχὶ Θεὸν, ὅταν πρὸς τὸ ἐπαινεῖσθαι καὶ μεγαλοφρονεῖν· καὶ γὰρ τοῦτο διαβολικόν. Ὥσπερ γὰρ πολλοὶ διὰ τὸ μὴ κενοδοξεῖν κενοδοξοῦσιν· οὕτω καὶ διὰ τὸ ταπεινοῦσθαι ἐπαίρονται διὰ τὸ μέγα φρονεῖν. Εἰ μνημονεύει τῆς παραγγελίας τοῦ Χριστοῦ τῆς λεγούσης· Ὅταν πάντα ποιήσητε, λέγετε, ὅτι Ἀχρεῖοι δοῦλοί ἐσμεν· καὶ πάλιν τοῦ Διδασκάλου τῆς οἰκουμένης λέγοντος· Ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι. Ὁ πείσας ἑαυτὸν, ὅτι οὐδὲν μέγα κατώρθωσεν, ὅσα ἂν ποιήσῃ, οὗτος μόνος ταπεινοφρονεῖν δύναται, ὁ μὴ πρὸς τὸ τέλος ἥκειν νομίζων. Πολλοὶ ἀπὸ ταπεινοφροσύνης ἐπήρθησαν. Ἀλλὰ μὴ ἡμεῖς τοῦτο πάθωμεν. Ἐποίησάς τι ταπεινόν; μὴ φρονήσῃς μέγα, ἐπεὶ τὸ πᾶν ἀπώλεσας. Τοιοῦτος ἦν ὁ Φαρισαῖος· ἐπήρθη, ἐπειδὴ ἐδίδου τοῖς πένησι τὰς δεκάτας, καὶ τὸ πᾶν ἀπώλεσεν. Ἀλλ' οὐχ ὁ τελώνης οὕτως. Ἄκουε Παύλου πάλιν λέγοντος· Οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι. Ὁρᾷς, ὅτι οὐκ ἐπῆρεν αὐτὸν, ἀλλὰ παντοίως συνέστελλε καὶ ἐταπείνου, καὶ ταῦτα εἰς τὴν ἄκραν κορυφὴν ἀνεληλυθώς; Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὑπομηνα Ἐις Την Προς Φιλημονα Ἐπιστολην, Ὀμιλια Β'

For if Paul was not ashamed to call a slave his son, his heart, his brother, his beloved, surely we ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His brethren; and are we ashamed? See how He honors us. He calls our servants His own brethren, and friends, and fellow heirs. See how far he has descended. What, then, having done, shall we have accomplished our whole duty? We are not able to do it, but to whatever point of humility we have come, the greater part of it is left behind. For see that whatever you do, you do to a fellow servant, but your Master has done it to your servants. Hear and shudder! Never be exulted on account of humility! Perhaps you laugh at the expression, as if humility could puff up? But do not wonder, it does puff up when it is not genuine. How and in what way? When it is done to gain the favor of men, and not of God, when it is done for praised and pride, and this is diabolical. As many by not being vainglorious are vainglorious, so by humbling themselves they are elated by thinking highly of themselves. For instance, a brother has come, or even a servant, and you have received him, you have washed his feet, and immediately you think highly of yourself. 'I have done,' you say, 'what no other has done. I have achieved humility!' How then may one continue in humility? If one remembers the command of Christ, which says, 'When you shall have done all things, say, We are unprofitable servants.' 1 And again the teacher of the world, says, 'I count not myself to have apprehended.' 2 He who has persuaded himself that he has done no great thing, however much he may have done, he alone is able to be humble, he who does not think that he has achieved perfection. Many are elated on account of their humility, but let not us be so affected. Have you done something humble? Think not highly of it, otherwise all will be lost. Such was the Pharisee, he was puffed up because he gave his tenth to the poor, and so he lost it all. 3 But not so the publican. Hear Paul again saying, 'I know nothing by myself, but I am not by that justified.' 4 Do you see that he does not exalt himself, but by every means abases and humbles himself, and that when he had arrived at the very summit? Saint John Chrysostom, Second Homily on Philemon 1 Lk 17:10 2 Philip 3:13   3 Lk 18:12  4 1 Cor 4:4

The Author of Hebrews

Ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς Ἑβραίους ἐπιγεγραμμένης Ἐπιστολῆς οὐκ ἔχει τὸ λόγῳ ἰδιωτικὸν τοῦ Ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην εἴναι τῷ λόγῳ, τουτέστι, τῇ φράσει. Ἀλλὰ ἐστὶν ἡ Ἐπιστολὴ συνθέσει τῆς λέξεως ἑλληνικωτέρα, πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς, ὁμολογήσαι ἄν· πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς θαυμάσιά ἐστι, καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἄν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀποστολικῇ. Ἐγὼ δὲ ἀποφαινόμενος εἴποι μ' ἄν, ὅτι τὰ μὲν νοήματα τοῦ Ἀποστόλου ἐστὶν, ἡ δὲ φράσις, καὶ ἡ σύνθεσις, ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, καὶ ὡσπεριεὶ σχολιογραφήσαντος τὰ εἰρημένα ὑπὸ τοὺ διδασκάλου. Εἰ τις οὖν Ἐκκλησία ἔχει ταύτην τὴν Ἐπιστολὴν ὡς Παύλου, αὔτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ, οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασι. Τίς δὲ ὁ γράψας τὴν Ἐπιστολὴν, τὸ μὲν ἀληθὲς Θεὸς οἴδεν.  Ὠριγένης, Ὁμιλίαι Πρὸς Ἑβραίους Ἐπιστολὴς

The character of the writing style of the letter entitled to the Hebrews does not have the roughness of speech which the Apostle himself confesses to, that is, in the phrasing. Rather the letter is fashioned more in the Greek way, as anyone able to distinguish differences of style would admit; but even so the thought of the letter is wonderful, and not inferior to the acknowledged writings of the Apostle, and anyone who has read the Apostle carefully would agree to the truth of this. If I were asked to declare myself, I would say that the thought is the Apostle's but the phrasing and the arrangement are by someone who remembered the Apostolic teaching and, just like a recorder of a lesson, wrote his own version of the things spoken by his teacher. If, then, any church holds this letter to be Paul's, let it be commended for it, for not without reason did the men before us hand it down as Paul's. But who wrote the letter is known to God alone. Origen, Homily on the Epistle to the Hebrews 1 2 Cor 11.6

Peter and Caiaphas

Τοὺς σαπέντας τῇ παλαιότηι, καὶ τὴν νέαν χάριν ἀθετήσαντας, ἀσκοὺς παλαιοὺς ὁ Κύριος προσηγόρευσεν, ὡς διαῥῥηγνυμένους, καὶ τὸν καινὸν λόγον τῆς βασιλείας ἐκχέοντας. Τοιοῦτος ὁ Καῖάφας ἐλήλεγκται. Ἀκούσας γὰρ παρὰ τοῦ Κυρίου, ὅτι Υἱὸς τοῦ Θεοῦ εἰμι, διέῥῥηξε τὰ ἱμάτια. Ὁ δὲ Πέτρος τὸν νόμον τοῦ Πνεύματος τῆς ζωῆς προσδεξάμενος, οὐ μόνον διδασκόμενος οὐκ ἀνένευσεν, ἀλλὰ καὶ μόνον ἐρωτηθεὶς ὡμολόγησεν, ἔμφυτον δείξας τῆς ἀληθείας τὴν εἴδησιν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΝΖ', Κυρῳ

Those who rot in old age and reject new grace the Lord names old wine skins, for they break and the new words of the kingdom flow out. 1 By this Caiaphas was marked, for when he heard the Lord say, 'I am the son of God,' he rent his vestments. 2 But Peter receiving the law of the Spirit of life, not only did not refuse to be taught, but being questioned confessed, exhibiting the knowledge of truth within. 3 Saint Isidore of Pelusium, Book 1, Letter 57, To Cyrus 1 Mt 9.17 2 Mt 26. 63 -65 3 Mt 16.16

Peter's Sickness

Cum venisset Jesus in domum Petri, vidit socrum ejus jacentem et febricitantem, et reliqua... In socru Petri, vitiosa infidelitatis aestimatur affectio, cui adjacet libertas vountatis, quae nos quadam sibi conjugil societate conjungit. Ergo ingressu Domini, in Petri domu, id est, in corpore curatur infidelitas peccatorum calore exaestuans, et vitiorum aegra dominatu. Mox deinde sanata, officii famulatu ministrat. Nam primus credidit, et apostolatus est princeps: et quod in eo ante languebat, Dei verbo invalescens ministerio tamquam publicae salutis operatum est. Recte autem hanc ex socru Petri similitudinem ad affectionem infidelitatis aptari, loco qui de nuru et socru consequitur tractabimus. Nunc autem ideo infideliatis socrus Petri nuncupabitur, quia usque dum credidit, voluntatis suae servitio detinebatur. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap VII

When Jesus had come into the house of Peter, he saw his mother in law thrown down by a fever... 1 In Peter's mother in law we should understand a diseased affection of disbelief that is linked with freedom of will, and it binds us to her in familial association. Thus with the entry of the Lord into the house of Peter, that is, into the body he cured, the unbelief of those burning in the heat of their sins and  ruled by the sickness of vices. Soon after, being healed, she ministers in the office of a servant. For he was the first to believe and is the prince of the Apostles, and even if before in this he was weak, he was fortified by the ministry of the Word of God, working for the common salvation. Rightly then is this tale of Peter's mother in law used for the disposition of infidelity, which we will consider in later place with the daughter and mother in law. Now indeed we will announce disbelief as Peter's mother in law because as much as he did believe the servitude of his will detained him Saint Hilary of Poitiers, from the Commentary On The Gospel Of Saint Matthew, Chapter 7 1 Mt 8.14

Guarding the Faith

Domine victori Theodosio et triumphatori, semper Augusto filio, Galla Placidia, piissima et florens, perpetua Augusta et mater. Dum in ipso ingressu civitatis antiquae hanc curam habuissemus ut cultum beatissimo Petro apostolo redderemus, in ipso adorando altari martyris reverendissimus Leo episcopus, paullum se post orationem retinens, propter catholicam fidem apud nos deflevit, ipsum similiter summum apostolorum, quem nuper adieramus, testem objiciens, episcoporum multitduine circumseptus, quos ex innumerabilibus civitatibus Italiae pro principatu proprii loci seu dignitate collegit; et veribus permiscens lacrymas, ad communionem sui fletus nostros quoque gemitus provocavit. Non enim modicum detrimentum est ex his quae gesta sunt, ut fides, quae tantis temporibus regulariter custodia est a sacratissimo patre nostro Constantino, qui primus imperio splenduit Christianus, nuper turbata sit ad arbitrium unius hominis, qui in synodo Ephesinae civitatis odium et contentiones potius exercuisse narratur, militum praesentia et metu appetens Constantinopolitanae civitatis episcopum Flavianum, eo quod libellum ad apostolicam sedem miserit, et ad omnes episcopos harum partium, per eos qui directi fuerant in concilio a reverandissimo episcopo Romae, qui secundum definitiones Nicaeni concilii consueti sunt interesse, domine sacratissime fili, venerabilis imperator. Hac itaque gratia, tua mansuetudo tantis turbis resistens, veritatem fidei catholicae religionis immaculatam servari praecipiat: ut secundum formam et definitionem apostolicae sedis, quam etiam nos tamquam praecellentem similiter veneramur, in statu sacerdotii illaeso manente per omnia Flaviano, ad concilii et apostolicae sedis judicium transmittatur, in qua primus ille, qui coelestes claves dignus fuit accipere, principatum episcopatus ordinavit; quando scilicet decet nos huic maximae civitati, quae domina omnium est terrarum, in omnibus reverentiam conservare. Diligentius autem etiam in hoc providete, ne quod priscis temporibus nostra generatio custodivit, sub nos imminui videatur, et per praesens exemplum schismata generentur inter episcopos et sanctas Ecclesias. Sanctus Leo Magnus, Epistola LVI, Galla Placidia ad Theodosium

To the Lord Theodosius, victor and conqueror, an ever august son, Galla Placidia, most pious and prosperous, perpetual Augusta and mother.  When having arrived in the ancient city, and having had care to pay our devotion to the most blessed Apostle Peter, at the martyr's very altar, the most reverend Bishop Leo waiting behind a little after the service lamented over the Catholic Faith to us, and bringing forth as witness the chief of the Apostles himself, whom we had just approached, and surrounded by a multitude of bishops whom he had brought together from numerous cities of Italy by the eminence and dignity of his position, mixing tears with his words, he called on us to blend our moans with his weeping. For no slight harm has come from things done by which the Faith, so long guarded since the days of our most holy father Constantine, who was the first in supreme power to shine forth as a Christian, has been recently disturbed by the will of one man, who in the synod held at Ephesus 1 is said to have rather stirred up hate and contention, distressing by the presence and fear of soldiers Flavianus, the bishop of Constantinople, because he had sent an appeal to the Apostolic See, and to all the bishops of these parts by  those who had been sent to the Synod by the most reverend Bishop of Rome, who in accordance to the Canons of the Council of Nicaea have been accustomed attend in such a manner, most sacred Lord and Son and venerable Emperor. Because of this we pray your clemency to resist such disturbances, and to command that the immaculate truth of the Catholic Faith be preserved without spot, that according to the standard and decision of the Apostolic See, which we likewise revere as preeminent, Flavianus may remain uninjured in his priestly office, and the affair be referred to the Synod of the Apostolic See, which he who was worthy to receive the heavenly keys first arranged to have the greatest power; when certainly it becomes us to preserve the honour of this great city, which is the mistress of all the earth. Indeed let us be most diligent to provide for this, lest what in former times our people protected seem by us to be harmed, and that by present example schisms not be caused among bishops and holy churches. Pope Leo the Great, Letter 56, Galla Placidia to Theodosius 1 The Latrocinium of Ephesus

John and the Desert

Quid ille quo major inter natos mulierum non surrexit; nonne in deserto clamans, in deserto vivebat? In deserto ab hoc baptismus traditur, in deserto poenitentia praedicatur, in deserto primum mentio regni coelestis infertur. Ibi haec ille audientibus primus ingessit, ubi haec citius ambiens quisque promeruit. Nec immerito futurus hic arduus deserti habitator, ante faciem Domini angelus mittitur, viam reserat in coeleste regnum, et praecursor et testis dignus qui Patrem e coelo loquentem audiret, Filium baptizando contingeret. Spiritum sanctum descendentem videret. Sanctus Eucherius Lugdunensis, De Laude Eremi Source: Migne PL 50.706a-b

What of that man compared to whom none greater has risen up among those born of women, 1 was he not one crying out in the desert, and one lived in the desert? 2 In the desert baptism is given by him, in the desert he preaches penance, in the desert the first mention of the kingdom of heaven arises. There he first announces it to those there to hear, there where that which surrounds anyone may swiftly gain. Not without cause will he be a hardy dweller in the desert, he who is sent as a messenger before the face of the Lord, he who opens the way into the kingdom of heaven, he who is a worthy forerunner and witness, he who heard the Father speaking from heaven, he who baptized the Son, he who saw the Holy Spirit descending. Saint Eucherius of Lyon, In Praise of the Desert 1 Mt 11.11 2 Mt 3.3