Infirmity And Righteousness

Humanum dico propter infirmitatem vestram. Prudens verbi dispensator in prima eos forma doctrinae videns profecisse, humana sicut hominibus censet esse committenda, cum divina mallet, si supra hominem aliquantulum eos profecisse adverteret. Humanum, inquit, quod potestis portatre, dico. Quando exhibuistis membra vestra iniquitati ad flagita perpetranda, timor vos ducebat ad peccatura, an suavitas peccati? Respondebitis, suavitas. Ad peccatum ergo suavitas ducit; ad justitiam vero timor impingit? Hoc inhumanum est. Potius humanum est, ut sicut hoc, sic et illud. Sicut in vobis fuit haectenus libido voluptasque peccati; sic amodo delectatio sit, charitasque justitiae. Et haec quidem nondum videtur perfecta, sed quodammodo adulta justitia. Plus quippe servitutis debetur justitiae quam peccato solent homines exhibere. Nam poena corporis etsi non a voluntate, tamen revocat ab opere peccati; justitia vero sic amanda est, ut ejus operibus etiam poena corporis cohibere non debeat. Sicut ergo ille est iniquissimus, quem nec poenae corporales deterrent ab immundi operibus sordidae voluptatis; ita illo justissimus, qui nec poenarum corporalium terrore revocatur a sanctis operibus luminosae charitatis. Sed humana tibi dico, o homo: Ama justitiam, sicut amasti iniquitatem. In iniquitate secutus es voluptatem; pro justitia tolera persecutionem. Ventum est ad aspera, horrenda, truculenta, minantia; calca, frange et transi. O amare, o ire, o sibi perire, O ad Deum pervenire. Qui amat animam suam perdet eam, et qui perdiderit animam suam propter me, in vitam aeternam inveniet eam. Sic amandus est amator justitiae: sic amandus est amator invisibilis pulchritudinis. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber IV, Caput VI Source: Migne PG 180.610b-d

I speak in human terms on account of your infirmity... 1 The prudent dispensor of words seeing that they had advanced in the first manner of teaching, judges that human things must be committed to men, when he would prefer Divine things, if he had reckoned them to have advanced a little beyond the man. Human things, he says, which you are able to bear, I speak. When you exhibited your members to iniquity for the commission of crimes, did fear lead you to sin, or was it sweetness? You will answer, sweetness. Therefore sweetness leads to sin, fear drives to righteousness? This is inhuman. Rather it is human that they be reversed. As in you there was this desire and pleasure of sin, so may there be a delight in charity and righteousness. And yet this does not yet seem to be a perfect but merely a developed righteousness. Certainly it should be that men are more accustomed to exhibit the service of righteousness than sin. For the punishment of the body, even if it is not a matter of choice, yet withdraws one from the works of sin, righteousness, however, must be loved so much that even the punishment of the body does not restrain one from its works. So he is most iniquitous whom the punishments of the body do not deter from the filth of foul deeds, as he is most righteous who the terror of corporeal punishment does not call back from the holy work of illustrious charity. But I speak human things to you, O man. Love righteousness, as you have loved iniquity. In iniquity you followed pleasure; for righteousness endure persecution. When it comes to bitterness, to terror, hostility, threats, tread it under foot, crush it, and pass on. O to love, O to go on, O to lose oneself, O to come to God. He who loves his own soul shall lose it, and he who loses his own soul for me, he shall find it in eternal life. 2 So loveable is the lover of righteousness, so loveable is the the lover of beauty unseen. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 4 Chapter 6 1 Rom 6.19 2 Mt 10.39, Jn 12.25

Spirit Of Truth

Ego rogabo Patrem, et alium Paracletum dabit vobis, ut maneat vobiscum in aeternum, Spiritum veritatis Tertio promittitur nobis Spiritus in magistrum, cum dicitur: Spiritum veritatis. Ideo enim dicitur Spriitus veritatis, quia docet veritatem. Et quia magister iste non solum docet veritatem ad intelligendum, sed suggerit ad volendum et adiuvat ad exsequendum; ideo nota, quod aliquando dicitur Spriitus veritatis, quia docet veritatem; aliquando Spiritus sanctitatis, quia ad bonum movet voluntatem; aliquando Spiritus virtutis, quia adiuvat virtutem. Dabit ergo nobis Spriitum veritatis ad docendum; de quo Ioannis decimo sexto: Cum venerit ille Spiritus veritatis, docebit vos omnem veritatem. Dabit Spiritum sanctitatis ad suggerendum; Ioannis decimo quarto: Paracletus Spriitus sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia, quaecumque dixero vobis. Dabit etiam nobis Spiritum virtutis ad adiuvandum; Actuum primo: Accipietis virtutem Spiritus sancti supervenientis in vos, et eritis mihi testes, etc. Hic est Spriitus, qui adiuvat infirmitatem nostram, ad Romanos octavo. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Cap XVI Source: Here, p603

I shall ask the Father and He shall send another comforter to you, who shall remain with you forever, the Spirit of truth... 1 In three ways the Spirit is promised to us as a teacher when it is said: 'the Spirit of Truth'. For He is called the Spirit of Truth because He teaches the truth. And this teacher not only teaches the truth for understanding but also encourages the will and helps in accomplishing. Therefore note that sometimes He is named the Spirit of Truth because He teaches truth, and sometimes the Spirit of Holiness because He moves to a good will, and sometimes a Spirit of Strength because he aids with strength. Therefore He shall give to us a Spirit of Truth for teaching, concerning which John says in the sixteenth chapter: 'When that Spirit of Truth shall come, He shall teach you every truth.' 2 And he shall give a Spirit of Holiness for supplying the will, as John in the fourteenth chapter: 'The comforter, whom the Father sends in my name, He shall teach you all things, and He shall encourage you in everything I have said to you.' 3 And He gives us the Spirit of strength for aid, in the first chapter of Acts: 'You shall receive power when the Holy Spirit shall come upon you, and you shall be my witnesses.' 4 This is the Spirit which helps our weakness, as in the eighth chapter of Romans. 5 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 16 1 Jn 21.7 2 Jn 16.13 3 Jn 14.26 4 Acts 1.8 5 Rom 8.26

Teaching And Deeds

Διδάσκεις ἐπ' ἐκκλησίας τερπνῶς, ἀλλ' εἴθε μᾶλλον εὐεργετικῶς. Ἔοικας γάρ τινι ἐφ' ὕψος βάλλοντι λίθους, διάκοντι τῆς πτώσεως αὐτοῦ τὴν εὐθύτητα, καὶ ταύτην ἐφ' ἑαυτὸν προσκαλουμένῳ. Ὁ γὰρ τῶν ἁμαρτημάτων ἔλεγχος, εἰ ἐν ἡμῖν θεωρεῖται, διὰ τῶν ἔργων τοὺς λόγους ἀρνούμενος, οὐ μόνον τοὺς ἀκροατὰς πράττειν κακῶς οὐ κωλύσομεν, ἀλλὰ καὶ γέλωτα ὀφιλσκανοῦμεν, ἀλλὰ διδάσκοντες, καὶ ἕτερα πράττοντες. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΡΙΒ' Εὐσεβιῳ Ἐπισκοπῳ Source: Migne PG 78.257b

You teach most pleasingly in church, but that you did so usefully. You are like a high heap of stones, that teeters to ruin in its elevation, by itself calling it forth. For if the reproof of sins is observed from us, and deeds denies words, not only do we not fail to dissaude our hearers from evil deeds, but we are even a source of amusement to them, these things teaching and other things doing. Saint Isidore of Pelusium, Book 1, Letter 112, to The Bishop Eusebius

Receiving And Giving

Gratis acceptistis, gratis date. Hoc est quartum de modo proponendi verbum: et intelligitur tripliciter, gratis communicando, grate proponendo, et in sermone gratioso. Primum est liberalitatis, secundum charitatis, tertium dilectionis. De primo: Absque ulla commutatione bibite vinum et lac. Pecunia tua tecum fit in perditionem, quia existimasti donum Dei pecunia possidere. De secundo Si praeoccupatus fuerit homo in aliquo delicto, vos, qui spirituales estis, instruite illum in spiritu lenitatis, considerans seipsum ne et tu tenteris. De tertio: Sermo vester in gratia sale fit conditus. Omnis sermo malus ex ore vestro non procedat, sed siquis bonus est, ad aedificationem, ut det gratiam audientibus. Sic ergo quia in spiritu furoris spiritus sermo propositus non auditur. Spiritus magnus conterens petras ante Dominum. Non in spiritu Dominus, et post spiritum commotio. Supple turbationis. non in commotione Dominus, et post commotionem ignis, et post ignem sibilus aurae tenuis, Ibi Dominus: quia sibilus ille dulcedinem significat lenitatis. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput X Source: Here

Freely you have received, freely give. 1 This is the fourth part concerning the matter of preaching, and it is understood in a threefold manner: freely to share, to preach with love, and to do so with gracious speech. First is liberality, second is charity, and third is love. Concerning the first, 'Without any cost drink wine and milk.' 2 'May you and your money perish, because you judge the gift of God is gained by payment.' 3 Concerning the second: 'If a man is caught in any wickedness, you, who are spiritual, shall instruct him in a spirit of mercy, considering yourselves, lest you be tested.' 4 Concerning the third: 'Let your speech be seasoned with salt.' 5 'Let no evil word come forth from your mouth, but that which is good, which edifies, that may give grace to those who hear.' 6 Therefore set forth in a spirit of fury the word of the spirit is not heard. 'A great wind cracking the stones before the Lord. But the Lord was not in the wind. And after the wind an earthquake, causing disorder, and the Lord was not in the earthquake. And after the earthquake fire, and after the fire the whispering of a gentle breeze.' 7 There was the Lord, because that whispering signifies the sweetness of mercy. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 10 1 Mt 10.8 2 Isaiah 55.1-2 3 Acts 8.20 4 Galat 6.1 5 Colos 4.6 6 Ephes 4.29 7 3 Reg 19.11-13

Ways Of Preaching

Septem sunt modi praedicationis, id est, docendo, persuadendo, increpando, arguendo, terrendo, mulcendo et promittendo: hoc est, docendo discipulos, persuadendo personis, increpando superbos, arguendo contrarios, terrendo trepidos, mulcendo iracundos, promittendo pravis et bonis, pravis tormenta, bonis vitam aeternam. Sanctus Isidorus Hispalensis, De Veteri et Novo Testamento Quaestiones, Quaestio XXXVIII Source: Migne PL 83.206c

There are seven ways of preaching, that is, teaching, persuasion, reproving, disputing, terrifying, conciliating, and promising. This is to teach pupils, to persuade persons, to reprove the proud, to dispute with opponents, to terrify the uncertain, to conciliate the angry, and to give promises to the wicked and the good, torments for the wicked, and eternal life for the good. Saint Isidore of Seville, Questions on the Old and New Testaments, from Question 38

The Time Of Speaking

Et sicut providus explorator debet considerare status eorum et mores et consuetudines cum quibus confert, et prout viderit expedire saluti eorum sermones utiles proponere, et eos efficaciter exhortari. Quia ut ait quidam sapiens cum orator non aliter nisi orando probetur, philosophus non minus tacendo pro tempore quam loquendo pro tempore philosophatur. Est enim tempus tacendi et tempus loquendi, et ideo ait prius tacendi et postea loquendi , eo quod ille veraciter loqui novit qui prius bene tacere didicit, et quasi quoddam nutrimentum verbi est censura silentii ait Gregorius super Ezechielem libro primo omelia xi. Ubi enim non est auditus non effunda sermonem. Et nolite santum dare canibus, et primo libro saturnalium dicitur quod socrates grecus orator cum in convivio a sodalibus hortaretur ut aliquid in medio proponeret de fonte eloquentie inquit, Que presens locus et tempus exigit ego non calleo, quae ego calleo nec loco presenti sunt apta, nec tempori, ideo ibidem sequitur. Nihil tam cognatum philosophie quam locis temporibus aptare sermones, personas que aderunt in estimatione inviolata moderari in medium vocatas. Alios enim revocant exempla virtutum, alios beneficiorum, nonnullos modestie, et qui aliter agebant saepe auditis talibus ad emendationem venient. Hec ille. Regula ergo discretionis moderante prout viderit expedire pro loco et tempore proponat predicator divinus verba edificatoria implens illud. Verba prudentie statera ponderantur. Johannes Gallensis, Communiloquium sive Summa Collationum Source: here

And as a provident explorer should consider the state of the manners and customs of those with whom he encounters, even so let a man look to the words that will be useful to expedite salvation, and to effectively exhort men. Because as an orator is not judged capable unless he speaks, yet a philosopher not less by his silence than his speaking is a philosopher. 'There is a time for silence and a time for speaking.' 1 And he first says silence and then speaking because he knows truly what it is to speak who first teaches to be silent, a period of silence being as a certain nourishment of the word, as Gregory says in his eleventh homily in his first book on Ezekiel. 2 'When he is not heard, he must no pour forth words.' 3 'Do not give what is holy to dogs.' 4 And in the first book of the Saturnalia 5 it is said that the Greek orator Isocrates at a feast with friends was exhorted to propound something in their midst from his fount of eloquence and he replied that the present place and time pressed him not to speak, and what he would speak of was not apt for the present place, nor the time, therefore the same follows. Nothing so befits a philosopher as to speak aptly according to time and place, so that the persons addressed in untroubled appraisement come to be moderated before him. For some are inspired by examples of virtue, others by benefits, not a few by modesty, and they who are accustomed to act otherwise, hearing such things come to improvement. Thus moderated by the rule of discretion, in as much as he see it profits the place and time, let the holy preacher full of words of edification speak. 'Let words be weighed in the balance of prudence.' 6 John of Wales, The Communiloquium 1 Eccl 3.7 2 Greg Hom Ez 1.11.3 3 Sirach 32.4 4 Mt 7.6 5 Marcobius Saturnalia 7.1 5 Sirach 21.25

Clouds, Lightning And Rain

Educens nubes ab extremo terrae... Nubibus Dominus praecepit, ne super spinosam et infecundam vineam pluerent: Mandabo, inquit, nubibus ne pluant super eam. Cognovi et nubem in qua locutus est Deus: In columna, inquit, nubis loquebatur ad eos. Et testatur mihi Paulus in hac nube non hoc solum quod legitur intelligendum, dicens: An nescitis quia patres nostri sub nube fuerunt, et in Moysen baptizati sunt? Nubes haec itaque significat doctrinam apostolicam: quae inumbrans,et a calore defendens, aestum omnem futuri judicii excludit. Quod autem a novissimis terrae sint, audiamus Apostolum dicentem: Puto autem Deus nos apostolos extremos ostendit sicut abortivos. Dominus ipse, cum de loco et dignitate inter discipulos sermo esset, ait: Qui voluerit in vobis esse primus, sit omnium novissimus. Has ergo nubes Deus, omnia quae vult faciens, a novissimis terrae educit: et hanc inumbrantem doctrinam terrae humilia exhalant. Fulgura in pluvias fecit... Fulgur est virtutis coelestis agnitio: et hoc ipse Dominus testatur, dicens: Sicut enim fulgur exit ab Oriente, et paret usque ad Occidentem; ita erit adventus filii hominis. Et hoc quidem ita in Domino, qui non in locus ut corporalis, sed ubique, adveniens cernetur. Caeterum in singulis hodie quicumque virtutem Dei annuntiabunt, qui cognitionem ejus per doctrinam praestabunt, fulgura in pluvias facti sunt: fulgore primum ipsi scientiae coruscantes, tum deinde verborum imbrem profundentes. Et hujus pluviae ex se profundendae Moyses non jam spiritaliter per doctrinam, sed corporaliter per gloriam fulgens ita meminit: Attende coelum, et loquar: et audiat terra verba ex ore meo. Exspectetur sicut pluvia eloquium meum, et descendant sicut ros verba mea, et sicut pluvia super gramen, et ut nives super foenum. Illa fulgura in has pluvias facta sunt, verba sciliet vivificantia, et potantes irrigantia. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXXXIV Source: Migne PL 9.759c-760c

Leading the clouds from the ends of the earth... 1 The Lord commanded the clouds, that they not rain on the thorn bush and the unfruitful vine. I shall command, He says, the clouds not to rain on it. 2 And I am aware that God has spoken in a cloud: 'In a column of cloud He spoke to them,' it says. 3 And Paul gives witness to me by this cloud that not only the literal sense should be understood, saying, 'Do you not know that our fathers were under the cloud, and they were baptised in Moses?' 4 These clouds thus signify the Apostolic teaching, which giving shade, and sheltering from heat, wards off every flame of future judgement. And that they are from the far reaches of the earth, hear the Apostle say: 'For I think God reveals us as the last of the Apostles, as one untimely born.' 5 The Lord himself, when He spoke concerning place and dignity among the disciples, says, 'He who wishes to be first among you, let him be the last of all.' 6 These, therefore, are the clouds that the God who makes everything leads from the ends of the earth, and the humble things of the earth breathe forth this shade of teaching. He made lightning in the rain... Lightning is the knowledge of heavenly power, and this the Lord Himself gives witness to, saying, 'For as the lightning comes from the east and reaches even to the west, so shall be the coming of the Son of Man.' 7 And this is certainly so for the Lord, who not being a body in space, but everywhere, so His coming shall be seen. Otherwise, in each one today who announce the power of God, who bring forth His knowledge through teaching, they make lightning in the rain. And with lightning first comes the flash of knowledge and then pours down the rain of words. And concerning this pouring rain, Moses, not yet by spiritual teaching, but in the body blazing in glory, so reminds us: 'Look to heaven, and I shall speak, and let the earth hear the words of my mouth. Hope for my speech like rain, and that my words fall like dew, even like rain on the grass, and like snow upon the crops.' 8 The lightning in these rains are the life giving words, and they give water to those who thirst. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 134 1 Ps 134.7 2 Isaiah 5.6 3 Ps 98.7 4 1 Cor 10.1-2 5 1 Cor 4.9 6 Mk 10.44 7 Mt 24.27 8 Deut 32.1-2

Secrets And Preaching

Quid est, Quod aure auditis, praedicate super tecta? Id est, quod auditis in secreto soli, praedicate coram omnibus, nulli abscondentes verbum, quasi qui stet supra tecta et clamet. Quod est quod apostoli audierunt in mysterio? quid? Exiviit seminator seminare semen suum. Et quaedam ceciderunt secus viam, quaedam super petram, quaedam inter spinas, quaedam super terram bonam. Et loquebatur eis in parabolis, et sine parablois loquebatur eis nihil. Et accesserunt discipuli ejus ad eum secreto, dicentes: Enarra nobis parabolam. Quibus respondit; Vobis datum est nosse mysterium regni Dei, caeteris autem in parabolis, ut audientes non audiant, et videntes caeci fiant. Quid ergo? Quod tunc in mysterio solis apostolis credabatur, nunc evangelistis referentibus, at apostolis praedicantibus, quotidie in medio Ecclesiae omnibus populis enarratur. Ergo hoc est: Quod dico vobis in tenebris, dicite in lumine: id est, Quod dico vobis in secreto, praedicate coram omnibus; sicut est, ubi vocavit Dominus discipulos suos seorsum, dicens eis: Vos autem quem me esse dicitis? Responderunt: Tu es Christus, Filius Dei vivi, qui in hunc mundum venisti. Et mandavit eis, Nemini dixeritis: quia oportet Filium hominis crucifigi, et tertia die resurgere: quia si manifeste cognitus fuisset Filius Dei, nemo ausus fuisset manus injicere in eum. Et ideo crucifixus non esset, neque resurrexisset a mortuis. Propterea adhuc infernorum regnum esset in terra, et dominatio diaboli mundum totum teneret. Quid ergo? Postquam Dominus surrexit a mortuis, quid audierat Petrus in secreto, coepti coram omnibus praedicare, dicens: Deus patrum nostrorum suscitavit Filium suum Jesum, quem vos crucifixistis, et denegastis ante faciem Pilati, judicante illo dimitti. Vos vero justum negastis, et virum homicidam petistis donari vobis, principem autem vitae interemistis. Ergo hoc est, Quod in aure audistis, praedicate super tecta. Opus Imperfectum in Matthaeum, Homilia XXV Source: Migne PG 56.761

What is: 'What you hear in the ear, proclaim on the rooftops' ? 1 That is, what you hear alone in secret, proclaim before everyone, concealing the word from no one, as one who stands on the rooftops and cries out. What is it that the Apostles heard in mystery? 'A sower went out to sow his seed. And some fell beside the way, and some on stony earth, and some among thorns, and some on good soil.' And He spoke to them in parables and He spoke nothing to them unless in a parable. And His disciples approached Him alone, saying: 'Tell us about this parable.' To which He replied: 'To you has been given to know the mysteries of the kingdom of God, and the rest have parables, that hearing they do not hear, and seeing they are made blind.' 2 What then? That then the mystery was entrusted to the Apostles alone, and now the Evangelists tell of it, and the Apostles preach it, every day speaking in the midst of the assembly to all the people. Therefore it is said: 'What I say to you in darkness, speak in the light,' that is: What I say to you in secret, preach before everyone. So it was when the Lord called the disciples together among themselves and said, 'Who do you say I am?' And they replied, 'You are Christ, Son of the Living God, who has come into this world,' He commanded them to tell no one, because it was necessary the Son of Man be crucified and on the third day rise again, 3 and if they had openly acknowledged He was the Son of God, no one would have dared lay a hand on Him. And therefore He would not have been crucified, nor resurrected from the dead. By which the kingdom of hell would yet reign on earth and the power of the devil would hold the whole world. What then? After the Lord rose from the dead, what Peter had heard in secret he began to peach before all, saying, 'The God of our fathers raised His Son Jesus, whom you crucified, and maligned before the face of Pilate, who was thinking to free Him. You, however denied the righteous man and you sought to have a murderer given to you, and you slew the prince of life.' 4 This then is: 'What you hear in the ear, proclaim on the rooftops.' Opus Imperfectum on Matthew, from Homily 25 1 Mt 10.27 2 Lk 8.5-10, Mt 13.3-11 3 Mt 16.15,16, Lk 9.21-22 4 Acts 3.13-15

Light And Salt

Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου.. Πάλιν τοῦ κόσμου, οὐκ ἔθνους ἑνὸς, οὐδὲ εἴκοσι πόλεων, ἀλλὰ τῆς οἰκουμένης ἀπάσης· καὶ φῶς νοητὸν, καὶ τῆς ἀκτῖνος πολὺ βέλτιον· ὥσπερ οὖν καὶ ἅλας πνευματικὸν, καὶ πρότερον ἅλας, καὶ τότε φῶς· ἵνα μάθῃς ἠλίκον τῶν καταστυφόντων τὸ κέρδος, καὶ τῆς σεμνῆς διδασκαλίας τὸ ὄφελος· καὶ γὰρ στύφει, καὶ οὐκ ἀφίησι διαῥῥεῦσαι, καὶ διαβλέψαι ποιεῖ πρὸς ἀρετὴν χειραγωγοῦσα. Τὸ δὲ, Οὐ δύναται πόλις κρυβῆναι, καὶ τὰ ἐξῆς, τοῦτο δηλοῖ, ὅτι Οὕτω ἔσεσθε, φησὶν, πάσῃ τῇ οἰκουμένῃ καταφανεῖς, ὥσπερ πόλις ὑπεράνω κορυφῆς ὅρους κειμένη, καὶ ὥσπερ λύχνος ἐπὶ τῆς λυχνίας φαίνων. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.373c-d

You are the light of the world... 1 Again of the world, not of a nation, or of so many cities, but of the whole world. And the light is intellectual, which is much superior to the rays of the sun. Salt is also to be understood spiritually, for salt was mentioned first 2 and then light, that you might understand how there may be great profit in difficulties, and the benefit of sacred teaching. For it preserves, and does not allow dissolution, by which it is seen to act to bring to virtue. And the words 'it is not possible to hide a city' and the rest, make this clear, that you shall be manifest to the whole world, as a city set on a mountain, and as lamp blazing on a lamp stand. 3 Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 5.14 2 Mt 5.13 3 Mt 5.14-15

Equality And Exchange

Oὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν θλῖψις, ἀλλ' ἐξ ἰσότητος Οὐκ ἀναγκάζει ὁ τῆς εὐσεβείας λόγος μεταδιδόναι ὃ μὴ ἔχει τις, ἀλλ' ὃ ἔχει παρέχεσθαι προθύμως. κατορθωθήσεται δὲ τοῦτο ῥᾷστα σκοπήσασι τίνες οἱ κοινωνούμενοι· ἅγιοι δέ εἰσι καὶ θεοῦ θεραπευταὶ οὗτοι. διὸ καὶ ἐλπίζομεν ἀντίδοσιν ἔσεσθαι· ἱκανοὶ γὰρ ἀνθ' ὧν δέχονται αἰσθητῶν νοητὰ παρασχεῖν. οὕτω γὰρ ἰσότης καὶ ἐν τῷ νῦν καιρῷ ἔσται, ὡς ἐπὶ τῆς δόσεως τοῦ μάννα γεγένηται, οὐδὲ τοῦ τὸ ὀλίγον ἔχοντος ἐλαττουμένου οὐδὲ πλεονάζοντος τοῦ πολὺ ἔχοντος· ἀνισότης γὰρ μένει, ὅταν τῶν ἁγίων ἐπουράνια ἐχόντων, ὑμῶν δὲ ἐπίγεια κεκτημένων, ἀντίδοσις μὴ γίνηται. ὅθεν σπείρατε σαρκικὰ ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, ἵνα θερίσητε ἐξ αὐτῶν τὰ πνευματικά· οὕτω γὰρ ἰσότης ἔσται προσλαμβανόντων ὑμῶν τῶν μεγάλων, κἀκείνων τῶν μικρῶν· ἕξετε γὰρ μετὰ τῶν μικρῶν τὰ μεγάλα, κἀκεῖνοι μετὰ τῶν μεγάλων τὰ μικρά. αὕτη δὲ ἰσότης ὑπαρχθήσεται κατὰ τὸ ἐπανορθωτικὸν δίκαιον. Δίδυμος Αλεξανδρεύς, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους Source: Migne PG 39.1716b

For others are not at leisure while you toil, but there is equality... 1 Pious teaching does not insist that a man give what he does not have, but that he give gladly what he does have. This may be easier to demonstrate correctly if one looks to those who are sharing in it, they who are holy and servants of God. Certainly we may hope for a reward there, because for the material things they receive they can return spiritual things. Thus equality shall be found in the present, as happened in the giving of manna, when there was not one who had too little, nor one who abounded with too much. But there may be inequality when with the holy possessing heavenly things, and you clinging to worldly things, there can be no exchange. Whence sow in the flesh, attending to the needs of the holy, that you reap from them in the spirit. 2 So there will be equality, when you receive great things and they little things, for then with little things you have great things, and they with great things have little things. This is equality according to correct justice. Didymus the Blind, On The Second Letter of Saint Paul to The Corinthians, Fragment 1 2 Cor 8.13 2 cf Gal 6.8

Wolves And Sheep

Sicut oves in medio luporum... Ecce legationis difficultas. Et non dicit: iuxta lupos, sed ut nusquam fit effugere nisi capturam luporum, quia in hoc solo spes est, si lupi, natura lupina deposita, ab ovibus capi possunt. Beniamin lupus rapax mane dividet praedam, et vespere dividet spolia. Tales enim lupi sunt, qui de lupis possunt fieri filii dextrae et nunc praedam, quam mane, dum lupi erant, acceperunt, vespere conversionis spolia dividentes Domino reportant, sicut fecit Paulus. Lupus rapit et dispergit oves. Aestimati sumus sicut oves occisionis. Dedisti nos tanquam oves escarum, et in gentibus tanquam inter lupos dispersiti nos. In huius signum Rachel, quae ovis interpretatur, enixa est Beniamin. De quo dicitur Beniamin lupus rapax. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput X Source: Here

Like sheep in the midst of wolves... 1 Behold the difficulty of the messenger. And He does not say: near the wolves, but that there never shall be escape unless the wolves are captured, because in this alone is hope, if the wolves, whose nature is established as the wolf, they are able to seize from the sheep. 'Benjamin is a rapacious wolf dividing the prey in the morning and in the evening dividing the spoil.' 2 For so are wolves, who yet from wolves can become sons of the right hand, and then the prey, which in the morning, while they were wolves, they took, in the evening, turning to dividing the spoil, they bring it back to the Lord, as Paul did. 'The wolf seizes and scatters the sheep.' 3 'We are judged as sheep for the slaughter.' 4 'You have handed us over as sheep for eating and we are scattered among the Gentiles,' 5 as among wolves. In this is the sign of Rachel, she whose name means sheep, she who gave birth to Benjamin. 6 Concerning which it is said Benjamin is a rapacious wolf. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 10 1 Mt 10.16 2 Gen 49.27 3 Jn 10.12 4 Ps 43.22 5 Ps 43.12 6 Gen 35.16-20

In The Spirit

Hoc dico, ut nemo vos circumvenint in subtilitate sermonis. Nam etsi corpore absens sum, spiritu tamen vobiscum sum, gaudens, et videns ordinationem vestram, et supplens id, quod deest utilitati fidei vestrae in Christum. Commonet ne in malorum colloquis et astutia iniquitatis sensus eroum transduceretur; quia sapientes mundi arte quadam et minutiis disputationum irretire gestiunt simplicium animos; ut ratione mundanarum rerum abstrahant eos a spe, quae est in Christo. Unde Apostolos spiritu se illic adesse dicit, ut reverentiam ejus ante oculos habentes, abstinerent se ab hujusmodi hominibus. Si enim spiritus Elisaei prophetae vidit fraudem Giezi euntis ad Naamam Syrum, ut acciperet sub nomine ejus, quae illi mandata non fuerant, et descendentem prompto animo Naaman ei plus dedisse, quam fuerat postulatus; quanto magis Apostolus ea, quae dixit, poterat in spiritu videre. Major enim gratia fuit in apostolis, quam in prophetis. Et ut promptiores illos faceret circa traditionem evangelicam, gaudere se dicit in dispositione convesationis illorum; ut scientes unde Deo placeatur, in eo fierent firmiores, per quod digni effecti ad utilitatis profectum fidei suae addiscerent sensum. Ambrosiaster, Commentaria In Epistolam ad Colossenses, Caput II Source: Migne PL 17.482a-b

I say this that no one delude you with cunning speech. Even if I am absent in the body, yet in the spirit I am with you, rejoicing and seeing your order, and fulfilling it, that your faith in Christ lack no usefulness. 1 He warns them lest their minds be borne off by the talk of the wicked and the cleverness of iniquity, because those who are wise by the world by a certain art and intricacy of disputation tangle up and bear off simple souls, dragging them away from their hope which is in Christ by means of worldly things. Whence the Apostle says he is near in the Spirit, that they have his piety before their eyes, and they turn away from such men. For if the spirit of Elisha the Prophet saw the deceit of Gehazi when he came to Naamam the Syrian, that he might receive under his name what he was commanded he not to do, and Naman, coming down, with eager soul, gave to him more than he had asked, 1 how much more the Apostle was able to see these things which he said in the Spirit. For greater was the grace in the Apostles than in the Prophets. And that he make them more eager concerning the things given by the Gospel, he says that he rejoices in the order of their way of living, that knowing how to please God, they become stronger in Him, by which they are made worthy to understand the usefulness of their faith. Ambrosiaster, Commentary On The Letter to The Colossians, Chapter 2 1 Colos 2.4-5 2 4 Kings 5.24

Stones And Rejection

Non credentibus autem, lapis quam reprobaverunt aedificantes. Ut sicut illum reprobaverunt cum aedificarent actus suos, nolentes eum ponere in fundamento cordis sui, ita et ipsi reprobentur ab eo in adventu ejus, nolente illo tunc eos qui se reprobaverent in aedificationem accipere domus suae, quae est in coelis. Et haec distinctio honoris credentium, non credentium autem reprobatio hucucque pertingit. Hinc item de credentibus infert: Hic factus est in caput anguli. Quia videlicet sicut lapis angularis duos parietes conjungit, ita Dominus Judaeorum plebem et gentium in una sibi fidei societate copulavit. Et lapis offensionis et petra scandali. Hinc et Pauus: Nos, inquit, praedicamus Christum crucifixum, Judaeis quidem scandalum, gentibus autem stultitiam. His qui offendunt verbo, etc. Offendunt verbo eo ipso quod verbum Dei audire eos contingit. Offendunt animo, dum nolunt credere quod audiunt. Quorum stultitiam exaggerando subjecit: Nec credunt in quod et positi sunt. Quia in hoc positi, id est, in hoc per naturam facti sunt homines, ut credant Deo, et ejus voluntati obtemperent. Salomone attestante cum ait: Deum time, et mandata ejus serva, hoc est omnis homo. Id est, in hoc naturaliter factus est omnis homo, ut Deum timeat, ejusque mandatis obsecundet. Quidem Codices habent: In quo et positi sunt, quod intelliguntur juxta hoc quod Paulus de Deo loquens ait: In ipso enim vivimus, et movemur, et sumus. Sanctus Beda, In Primam Epistolam Sancti Petri, Caput II Source: Migne PL 92.50b-c

But to non-believers the stone which the builders rejected... 1 That as they rejected Him when they built up with their own deeds, unwilling to place him as the foundation of their heart, so even He shall reject them in His coming, when He shall not receive those who rejected Him for the building of His house, which is in heaven. And this is the distinction of the honour of believers, that nothing of this rejection touches them. Whence concerning those who believe he says: He became the cornerstone... Which is certainly the stone which joins two walls, thus the Lord binds the people of the Jews and the Gentiles in one faith to Himself. A stone of stumbling and a stone of scandal... Whence Paul: 'We preach Christ crucified, a scandal to the Jews, foolishness to the Gentiles. 2 To those who stumble at the word... They stumble at the word because it falls on them to hear the word of God. And they stumble in soul because they are unwilling to believe what they hear. To emphasise their foolishness he then adds: 'They do not believe in that on which they are placed.' Because on this they are placed, that is, in this by nature they are made men, that they believe in God, and obey his will. Solomon gives witness when he says: 'Revere God and observe His commandments, for this is the whole of man.' 3 That is, by this a man is naturally a man, that he reveres God, and follows His commandments. Certain copies read: 'in whom they are placed,' which is understood according to Paul when he says concerning God: 'In Him we live and move and have our being.' 4 Saint Bede, from the Commentary on the First Letter Of Peter, Chap 2 1 1 Pet 2.7 2 1 Cor 1.23 3 Eccle 12.13 4 Acts 17.28

Faith Before And After

Beatus Apostolus primis et novissimis, id est, Judaeis et Graecis, fidei vexillum unicum semper et singulare erigit ad salutem: quod quisqis habere non meruerit et tenere, coelestium possidere non poterit gloriam triumphorum. Solum est, fratres, quod contra perfidiam dimicantibus aciem dirgit, regem indicat, connectit socios, impiumque hostem sola sui visione terrificat. Sic enim hodie coepit: Non est autem scriptum propter Abraham tantum, quod reputatum est illi ad justitiam; sed et propter nos credentes in eum qui suscitavit Jesum Dominum nostrum a mortuis. Videtis, fratres, quia dum priores futura, dum praeterita credunt posteri, sic uno itinere fidei utrique perveniunt ad salutem, dum illi venturum Christum, nos jam venisse profitemur, illi usque ad mortem more hominis descensurum mirantur et credunt, nos esse mortuum et resurrexisse gloriamur. Et quid plura, fratres? Ideo salus haec tam antecendentium, quam sequentium oculis est negata, ut tota esset in fide. Sanctus Petrus Chrysologus, Sermo CX Source: Migne PL 52.503a-c

The blessed Apostle, for the first and the last, that is, for the Jew and the Greek, always holds up the one and only standard of faith, thus to lead them to salvation, because whoever does not merit to hold to it, will not be able to possess the glory of the triumphant in heaven. This alone, brothers, is what directs in the struggles against the battle lines of the faithless, it alone declares the king, it alone unites friends, and the mere sight of it alone terrifies the impious enemy. And so today the Apsotle begins: 'That this was credited to him as righteousness was not written for Abraham's sake but for ours, who believe in Him who raised Jesus our Lord from the dead.' 1 You see, brothers, that as those before believed in future events, so those after believe in past events, thus by the one way of faith both come to salvation. While they confessed Christ would come, we now confess He has come; they marvelled and believed that He was going to come down and die in the manner of a man, we glory that He has died and risen. And what more, brothers? That as this salvation was denied to the eyes of those who came before, so it is to those who come after, that all be in faith. Saint Peter Chrysologus, from Sermon 110 1 Rom 4.23-24

Paul And Purple

Ὥσπερ τὰ ἔρια πρὸς παραδοχὴν βαφῆς ἁλουργοῦ μάλα προστύφεται διὰ τὴν τοῦ ἐσθήματος τιμιότητα· οὕτως ὁ μεγαλόφρων Παῦλος τῆς Ἰουδαίκης ἀποτμηθεὶς ἀλογίας, τριημέρῳ προεστύφθη πηρώσει, ἁλουργὶς Θεοῦ γενόμενος, καὶ πάντας ἀνθρώπους γενέσθαι προτρεπόμενος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΜϚ´ Κελσῳ Source: Migne PG 78.380d-381a

As wool, for the reception of purple dye, because of the excellence of the vestment, is first strenuously wrung, in the same way the great minded Paul was removed from the irrationality of the Jews by being wrung with blindness for three days, 1 that he be empurpled for God, and exhort all men to be like him. Saint Isidore of Pelusium, Book 1, Letter 346 to Celsus 1 Acts 9.1-9