Virtue And Wealth

Τῆς γὰρ ἀρετῆς ἡ κτῆσις, κἂν πάντες μετέχωσιν αὐτῆς ἄνθρωποι κατὰ τὴν ἑαυτοῦ δύναμιν ἕκαστος, ἀεὶ πλήρης τοῖς ἐπιθυμοῦσίν ἐστιν, οὐ κατὰ τὴν ἐπὶ τῆς γῆς κτῆσιν, ἣν οἱ διαιροῦντες εἰς τμήματα, ὅσον ἂν προσθῶσι τῇ μιᾷ μερίδι, τοσοῦτον ὑφείλοντο τῆς ἑτέρας, καὶ ὁ πλεονασμὸς τοῦ ἑνὸς ἐλάττωσίς ἐστι τοῦ συμμετέχοντος· ὅθεν καὶ αἱ περὶ τοῦ πλείονος μάχαι διὰ τὸ πρὸς τὸ ἐλαττοῦσθαι μῖσος τοῖς ἀνθρώποις συνίστανται. Ἐκείνου δὲ ἀνεπίφθονός ἐστιν ἡ πλεονεξία τοῦ κτήματος καὶ ὁ τὸ πλεῖον ἁρπάσας οὐδεμίαν ἤνεγκε ζημίαν τῷ συμμετασχεῖν ἀξιοῦντι τῶν ἴσων, ἀλλ' ὅσον ἐστί τις χωρητικός, αὐτός τε πληροῦται τῆς ἀγαθῆς ἐπιθυμίας καὶ ὁ πλοῦτος τῶν ἀρετῶν ἐν τοῖς προλαβοῦσιν οὐκ ἀναλίσκεται. Ὁ τοίνυν πρὸς τοῦτον ἀποβλέπων τὸν βίον καὶ τὴν ἀρετὴν ἑαυτῷ θησαυρίζων, ἣν οὐδεὶς ὅρος ἀνθρώπινος περι γράφει, ἆρα καταδέξεταί ποτε πρός τι τῶν ταπεινῶν καὶ πε πατημένων τὴν ἑαυτοῦ ψυχὴν ἐπικλῖναι; Ἆρα θαυμάσεται τὸν γήϊνον πλοῦτον ἢ δυναστείαν ἀνθρωπίνην ἢ ἄλλο τι τῶν ὑπὸ ἀνοίας σπουδαζομένων; Εἰ μὲν γάρ τις ἔτι περὶ ταῦτα διάκειται ταπεινῶς, ἔξω τοῦ τοιούτου ἂν εἴη χοροῦ καὶ οὐδὲν πρὸς τὸν ἡμέτερον ἕξει λόγον· εἰ δὲ τὰ ἄνω φρονεῖ καὶ συμμετεωροπορεῖ τῷ θεῷ, ὑψηλότερος πάντως τῶν τοιούτων ἐστὶν οὐκ ἔχων τὴν κοινὴν ἀφορμὴν τῆς περὶ τὰ τοιαῦτα πλάνης. Ἅγιος Γρηγόριος Νύσσης, Περί Παρθενίας, Κεφ' Δ´ Source: Migne PG 44.337c-340a

For virtue is a possession which, though all men, according to the capacity of each, should share it, yet will always be in abundance for those who earnestly desire it; not then as the possession of the earth which men divide up into parts, and the more they add to one part so the more they remove from another, so that the gain of the greater for one is to the loss of another, from which come fights for the greater part, because of men's hatred of less. But here there is no envy of him who has the larger possession, and he who seizes the larger part brings no harm upon him who would have an equal share; for as much as he is capable, so his good desire is fulfilled, and the wealth of the virtues in those who possessed them is not reduced. He, then, who looks toward this life and hoards virtue for himself, which has no limit that man can prescribe, shall he bend down his soul to walk among things below? No, he will not marvel at worldly wealth or at powerful men, or any thing for which foolishness is zealous. For if he is inclined to such base things, he is outside our goup and we have no word for him. But if he thinks of things above and walks with God, he is far above such things and has not the common cause of the error of such things. Saint Gregory of Nyssa, On Virginity, Chap 4

Want And Wealth

Duos finitimos vetus historia describit regem Achab et pauperem Nabuthen; quem horum pauperiorem, quem ditiorem credimus? Alter regali fulcro divitiarum praeditus, inexplebilis insatiabilisque opibus suis, exiguam pauperis vineam desideravit: alter despiciens animo βασιλέων τας πολυ χρύσους τύχας, imperialsque gazas, suo erat contentus palmite. Nonne videtur hic magis dives, hic magis rex, qui sibi abundabat, suas regebat cupiditates; ut nihil alienum concupisceret? Ille autem egentissimus, cui aurum suum vile, alienus palmes pretiosissimus aestimabatur? Sed qua ratione egentissimus, cognosce: quia divitiae injuste congregatae evomuntur; radix autem justorum manet, et ut palma floret. An non egentior paupere us, qui tamquam umbra praeterit? Hodie impius exaltatur, cras non erit, nec invenietur aliquis locus ejus. Quid est itaque divitem esse, nisi abundare? Quis autem abundat, qui sit animo contractior? Qui autem animo contractior, utique angustior: quae igitur in angustiis abundantia? non ergo dives, qui non abundat. Unde pulchre David: Divites, iniquit, eguerunt, et esurierunt; quoniam cum haberent Scripturarum thesauros coelestium, eguerunt qui non intellexerunt, et esurierunt qui nullum spiritalis gratiae gustarunt cibum. Nihil igitur affectu sapientis ditius, nihil insipientis egentius. Nam cum regnum Dei pauperum sit, qui esse locupletius potest? Et ideo praeclare Apostolus: O altitudo, inquit, divitiarum sapinetiae et scientiae Dei. Praeclare etiam David, qui in via testimoniorum coelestium, quasi in omnibus divitiis, delectabatur. Sanctus Ambrosius Mediolanensis, Epistula XXXVIII, Simpliciano Source: Migne PL 16.1097c-1098b

Ancient history tells of two neighbours, king Ahab and the poor Naboth. Which of these do we think to be richer, which poorer? The one endowed with the royal support of riches, insatiable and unsatisfied with his wealth, desired the little vineyard of the poor man; the other, despising in his soul the great golden fortunes of kings, and imperial treasuries, was content with his own vines. 1 Does he not seem richer and more regal, who abounded in himself, and ruled over his own desires, wanting nothing that belonged to another? And does he not appear most needy in whose eyes his own gold was reckoned vile and another man's vine precious? But know for what reason he was most needy: because riches unjustly gathered are vomited up, 2 but the root of the righteous remains, 3 and flourishes like a palm tree. 4 Is he not more needy than the poor man, who shall pass away like a shadow? 5 Today the impious is exalted, tomorrow he shall not be, and his place is no more to be found. 6 But what is it to be rich, unless to abound? But who abounds whose soul is contracted? And he who is more contracted in soul, so he is more needy, and what abundance is there in want? Therefore he is not a rich man who does not abound. Whence David rightly says: 'The rich hunger and lack,' 7 for when they possessed the treasures of the Divine Scriptures, they still lacked who did not understand, and they hungered because they did not taste the food of spiritual grace. Nothing therefore can be richer than the disposition of the wise man, nothing poorer than that of the fool. For since the kingdom of God is of the poor, what can be richer? 8 And therefore well the Apostle says: 'O the depth of the riches of the wisdom and knowledge of God!' 9 And that eminent David, who delighted in the way of the heavenly testimonies as in all riches. 10 Saint Ambrose, from Letter 38, to Simplicianus 1 3 Kings 21.1-4 2 Job 20.15 3 Prov 12.12 4 Ps 91.13 5 Ps 143.4 6 Ps 36.35-36 7 Ps 33.10 8 Mt 5.3 9 Rom 11.33 10 Ps 118.14

A Rich Man Warned

O delicate, qui deliciis et divitiis circumfusus atque confusus, confusionem exspectas et mortem; non est regnum Dei esca et potus, non purpura et byssus; quia dives ille utroque circumfluus, in puncto ad inferna descendit. Quid ergo? Sed justitia, et pax, et gaudium in Spiritu sancto. Attendis et intendis quia gaudium in fine est? Sic fatui filii Adam, et praecipiti saltu justitiam transilientes et pacem, rem finalem in principium convertere et pervertere vultis? Nemo enim est qui gaudere non velit. Non stabit et non erit istud; quia sicut non est pax impiis, sic nec gaudere impiis, dicit Dominus. Non sic impii, non sic. Prius est justitiam facere, inquirere pacem, et persequi eam: et sic demum apprehendere gaudium, imo a gaudio comprehendi. Sic angelicus ille conventus prius justitiam fecit, cum stetit in veritate, et veritatis deseruit desertorem. Post haec, illa pace firmati sunt quae exsuperat omnem sensum; quia cum diversis honorum primatibus ambiantur, nullus qui murmuret, qui invideat nullus. Sanctus Bernardus Clarae Vallensis, Sermo IX, De eisdem verbis Apostoli, Non est regnum Dei esca et potus Source: Migne PL 183.590a-c

O luxurious man, surrounded and abounding with delight and riches, expect confusion and death. The kingdom of God is not food and drink, nor purple and fine linen, because the wealthy man overflowing with both in a moment falls into hell. 1 What is it then? Righteousness and peace and joy in the Holy Spirit. 2 Do you consider and look for the joy at the end? So foolish sons of Adam, you wish with headlong leap to spring over righteousness and peace and turn and pervert the final thing to the beginning? There is no one who does not wish to be happy. But it shall not stand and this shall not be, because as there is no peace for the impious, so there is no joy for the impious, says the Lord. 3 Not so the impious, not so. 4 First be righteous, seek peace and pursue it, 5 and so at last you shall seize on joy, or rather by joy you shall be seized. So the gathering of angels were first righteous when they stood in the truth and He cast down the one who abandoned the truth. 6 After this, confirmed with that peace which overcomes all understanding, because they were endowed with differing primacies of honour , there was not one who murmured, for there was not one who envied. Saint Bernard of Clairvaux, from Sermon 9, On the same words of the Apostle: The Kingdom of God is not food and drink. 7 1 Lk 16.19,22 2 Rom 14.17 3 Isaiah 48.22, 57,21 4 Ps 1.4 5 Ps 33.15 6 Jn 8.44 7 Rom 4.17

Money And Treasure

Ubi enim est thesaurus tuus, ibi est et cor tuum. Hoc non solum de pecunia, sed et de cunctis passionibus sentiendum est. Gulosi deus venter est: ibi ergo habet cor, ubi et thesaurum. Luxuriosi thesaurus, epulae sunt. Lascivi, ludicra: amatoris, libido: Huic servit unusquisque a quo vincitur. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap VI Source: Migne PL 25.44c

Where your treasure is, there is your heart. 1 This is not only about money, but must be recognised of all the passions, The god of the glutton is his stomach, 2 therefore there he has his heart where is his treasure. The treasure of the luxurious man is feasts. Of the wanton it is pleasure, of the lover, lust, each one serving that by which he is conquered. 3 Saint Jerome, Commentary on the Gospel of Matthew, Book 1 Chap 6 1 Mt 6.21 2 Phil 3.19 3 2 Pet 2.19

Storing Wealth

Nolite thesaurizare vobis thesauros in terra, ubi aerugo et tinea domilitur, et ubi fures effodiunt et furantur. Sed thesaurizate vobis thesauros in caelo, ubi neque aerugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur. Quid tam paternum? Quid sic veniens de amore? Quod tam providum de charitate consilium? Nihil tibi perire vult, qui tua in thesauris coelestibus vult reponi. Quam securus dormit, qui Deum suorum meruit habere custodem. Quam nescit curas, quam deponit angores, quam non est anxius, quam servorum caret fastu, qui sua patri servanda committit. Quomodo paterna servat affectio, quod timor non potest sic servare servilis: pater cum dat sua filiiis, non minuit commendata filiorum. Quid sit pater, nescit; nescit se filium, qui non credit patri. Tineam non excludunt claustra, sed claudunt, et generant, non repellunt: rubiginem nutriunt servata, non vitant; quia quod de re nascitur, non vitatur. Ubi est necessitas, fures deesse non possunt. Qui ergo inter tineas, rubiginem, fures, sua ponit, exponit quae sua sunt, non reponit. Sicut de vestimento tinea, rubigo de metallo, de necessitate fures nascuntur: ita de divitiis avaritia, cupiditas de quaestu, de habendo habendi ardor acquiritur. Qui ergo vult avaritiam vincere, divitias proroget, non reponat. Praemittamus, fratres, thesauros nostros in coelum; sint vectores pauperes, qui possunt suni suo quae nostra sunt ad superna portare. Nemo de fraude dubitet bajulorum: tua est ista transvectio. Sanctus Petrus Chrysologus, Sermo VII, De Hypocrisi et Eleemosyna Source: Migne PL 52. 207b-208a

Do not heap up for yourselves treasure on earth, where rust and moth destroy and thieves break in and steal. But heap up for yourselves treasure in heaven, where neither rust nor moth destroy and where thieves do not break in and steal.1 Why so paternal? Why so loving? Why such provident counsel born of care? He who wishes that nothing of yours should perish, wishes that you place your goods in the celestial treasure house. How secure it will be then, when it merits that God watch over it. How free from care he will be who rids himself of anxiety, who is not worried, who is spared the disloyalty of guards, who has committed protection to his Father. How much paternal affection protects that which servile fear is not able to guard. When the Father gives what is his to his sons, he does not lessen the worth of what sons have entrusted. He does not know what the Father is, he does not know that he is a son, who does not trust the Father. Locked doors do not exclude moths, but they shut them up and nurture them, they do not repel them. Things preserved generate rust, they do not ward if off, because what is born from these things is what they do not repel. Where there is need, there is no lack of thieves. Therefore he who places himself among moths and rust and thieves, he exposes what is his, he does not store it away. As moths from clothing, as rust from metal, from need thieves are born, thus it is with avarice from wealth, desire from profit; from possessions the passion of possession is acquired. Therefore he who wishes to conquer avarice, let him keep himself from riches, not heap them up. Brothers, let us send our treasure chests ahead of us to heaven. The poor are the transports who in their lap can carry what is ours to the heavens. Let no one have any hesitations about the qualifications of these porters. Safe this is, safe this transportation by which our goods are carried to God, with God as guarantor. Saint Peter Chrysologus, from Sermon 7, On Hypocrisy And Alms 1 Mt 6.19-20

Leaving Everything

Ecce nos dimisimus omnia et secuti sumus te. Duo tangit: dimissionem impedimenti ad bonum, et imitationem boni. In abdicatione impedimenti dicit tria: evidentiam paupertatis, dimissionem cupiditatis, et generalitatem sive universalitatem in dimittendo rem quae est impedimentum perfectionis. Dicit igitur ecce quasi dicat. Evidens est per signum voluntariae paupertatis, quod quasi lux omnibus lucet in nobis. Luceat lux vestra coram hominibus, ut videant opera vestra bona: et glorificent patrem vestrum, qui in caelis est. Quid videbis in Sunamite, nisi choros castrorum? Sunamitis captiva interpretatur: et significat egenos et pauperes Christi, in quibus de rebus mundi nihil videtur: sed chori castrorum caelestium praesidiorum, quibus semper immisti sunt, videntur in eis, et nihil aliud [nos dimitimus] non enim nos dimiserunt res, sed nos voluntarie dimisimus ipsas, non tantum ut teneamus habitas; sed etiam ut non sequamur habendas res huiusmodi. Unde Hieronymus: Grandis fiducia: Petrus piscator erat, dives non erat, victum manu et arte quaerebat: et tamen confidenter dicit quia omnium dimisit cupiditatem. Tanta a sequentibus Christum dimissa sunt, quanta a non sequentibus concupisci potuerunt. Ecce nos reliquimus omnia et secuti summus te: quid ergo erit nobis? Beatus Bernardus: Bene Petre: et non ad insipientiam tibi, omnia dimisisti: quia eum qui exultavit ut gigas ad currendam viam, oneratus sarcina cupiditatis, sequi non poteras. Cursor lenis explicans vias suas nihil de omnibus cupientes. Quid enim mihi est in caelo? et a te quid volui super terram? Recedite, recedite, exite inde, pollutum nolite tangere. Exite ab ea populus meus, et ne participes sitis delictorum eius, et de plagis eius non accipietes. Causa enim delictorum Babylonis sunt bona fortunae: et haec sunt propter quae plagantur. Qui proiicit avaritiam ex calumnia, et excutit manum suam ab omni munete, qui obtutat aures suas ne audiat sanguinem, et claudit oculos suos ne videat malum: iste in excelsis habitabit. Excutiens enim manus ab omni munere, nihil accipit eorum quae mundus offerre potest: et qui obturat aures ne audiat sanguinem, nulli propter sua per fraudes insidiatur: et qui claudit oculos ne videat malum, vanitates et spectacula mundi cum dilectione non considerat: et ideo dignus est ut in excelsis habitet. Sic ergo omnia Discipuli dimiserunt Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p122-123

Behold, we have left everything and followed you. 1 This touches on two things: the leaving of impediments to the good and the imitation of the good. In the abdication of impediments three things are spoken: the appearance of poverty, the leaving of desire, and in the leaving the general or universal thing which is the impediment to perfection. He thus says 'Behold,' as he should. It appears through the sign of voluntary poverty which shines among us as a light among all. 'Let your light shine among men, so that they see your good works and glorify your Father who is in heaven.' 2 'What shall you see in the Shulamitess, unless a dance amid the camps?' 3 The Shulamitess is understood as a captive and signifies the needy and poor of Christ, in which nothing of the world appears, but the dance amid the camps is the heavenly protection, to which they are always sent, that they appear among them, and nothing at all 'we have left', for they did not leave us, but we have left them by our own will, not only the place, but even that we might not follow those who have such things. Jerome: 'Great faith! Peter was a fisherman, he was not rich, with his hand he seized sustenance and with skill sought it, and yet confidently he spoke because he had left all desire.' 4 Gregory: 'So they are as strictly dimissed from following Christ, as much as they are not able to be done with attending to the desire.' 5 'Behold, we have left everything and followed you; what then shall be our reward?' 6 Blessed Bernard: 'Good Peter, it was not on account of foolishness you left everything, because he who rises up like that strong man to run the course, is not able to do so weighed down by the burdens of desire.' 7 Jeremiah: 'A swift messenger seeking his way, desiring nothing.' 8 'What is there for me in heaven? And apart from you, what should I wish for upon the earth?' 9 'Withdraw, withdraw, come out from there, do not touch what is defiled.' 10 'Come out from them, my people and do not partake of their pleasures and you will not receive their blows.' 11 For cause of the pleasures of Babylon are the goods of fortune, because of which they shall be struck.' 'He who casts down avarice with calumny and withdraws his hand for every gift, he who blocks up his ears that he not hear of bloodshed and closes his eyes lest he see evil, he shall dwell in the heights.' 12 For withdrawing his hand from every gift, he receives nothing which the world can offer, and he who blocks up his ears lest he hear of bloodshed is not able to plot deceitfully for the sake of possessions, and he who closes his eyes lest he see evil, does not look lovingly on the vanities and spectacles of the world, and therefore he is worthy to dwell in the heights. So the disciples left everything. Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mk 19.27 2 Mt 5.16 3 Song 6.13 4 Jerome Com Mt 19.24 5 Gregory Evang Mt, Mt 4.18-22 6 Mt 19.27 7 Ps 18.6, Bernard ? 8 Jerem 2.24-25 9 Ps 72.25 10 Isaiah 52.11 11 Apoc 18.4 12 Isaiah 33.15-16

Accepting Poverty

Εἰ λυπεῖ ἡ πενία, ἐξουδένωται ἡ θεία νομοθεσία, Μακάριοι, φάσκουσα, οἱ πτωχοὶ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Εἰ τοίνυν ταύτης οὐκ ἀντεχόμεθα, εὔδηλον, ὡς κἀκείνης οὐκ ἐφιέμεθα· εἰ δὲ ἐκείνην εὐχαρίστως δεχόμεθα, καὶ ταύτης εἴκωμεν τοῖς προστάγμασι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΟΕ´ Κυρῳ Source: Migne PG 78.396a

If poverty grieves, set at naught is the Divine law which says: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' 1 If then we reject the former, so it is clear we refuse the latter; but if we receive that with thanks, so we shall follow His commandments. Saint Isidore of Pelusium, Book 1, Letter 375, To Cyrus 1 Mt 5.3

Wealth And The Church

Quis, rogo, Ananiam et Saphiram rebus propriis abrenuntiare coegit? Sed quia partem percuniae uterque pro sustentanda quasi longa vita retinuit, repentinae mortis sententiam non evasit. Et quia nequaquam juxta abrenuntiatorum regulam contenti sunt vivere, juxta praevaricatorum animadversionem coacti sunt immaturo exitu infeliciter expirare. Et quidem illi, utpote rudes, et ad fidem denuo venientes, necdum fortasse ad plenum evangelica praecepta didicerant, necdum sacri novae doctinae codices ad publicum in commune processerant; attamen qui in ipso fidei tirocinio quodammdo simpliciter peccaverunt, districto quidem, sed pio judicio, sola, ut credimus, sunt corporum morte multati. Nos autem, qui cuncta sacri eloquii volumina novimus, qui innumerabilium sanctorum Patrum vitas atque praecepta post illud aureum apostolorum saeculum existentium, prae oculis assidua discussione versamus, ante tribunal Christi quid excusationis obtendere, quod tergiversationis argumentum poterimus invenire? Ecce longe nobiliores quaestus, et lucra quaeque terrena non modo reliquimus, sed et perpetuam eorum abrenuntiationem non homini, sed Deo potius professi sumus. Si ergo adhuc marsupio nostro nummus includitur, si ad interni spectatoris injuriam quantumlibet pecuniae reservatur, quid illi in reddenda ratione dicemus? qua nos defensionis arte purgabimus? Huc accedit quod illi, vacillante adhuc fide, in nulla videbantur ecclesiastica posse sustentatione confidere; nimirum dum in ipso Christianae religionis exordio ipsae quoque Ecclesiae necdum fuerunt per materiale aedificium fabricatae. Nos autem, qui ubique terrarum tam largissima ecclesiarum partimonia cernimus, ut quotidie, dum mundus imminuta possessione contrahitur, Ecclesia copiosissime dilatetur; si tanquam de futuris alimentis lucrum carnale reponimus, dum nobis in posterum providendo ditescimus, thesauro fidei nos vacuos esse monstramus. De quo Apostolus: Habemus, inquit, thesaurum istum in vasis fictilibus. Et dum cautionem, quam cum Christo pepigimus, frangimus, violatae fidei potius tormenta metuere, quam praemia possumus de nostra conversione sperare. Sanctus Peter Damianus, De Contemptu Saeculi, Caput III Source: Migne PL 145.253c-254b

Who, I ask, forced Ananias and Sapphira to give up their property? But because both kept back part of their money for the maintenance of a long life, so they did not escape the sentence of sudden death. 1 And because it is in no way possible to live by a rule of renunciation along with the deceits of prevaricators, so they were forced to expire in the misfortune of an early death. And certainly they were simple and freshly come to the faith, and perhaps the precepts of Gospel had not been deeply taught, and the sacred books of the new teaching were not yet proclaimed in public, however in this youthful state of faith they sinned overtly, and with a strict but pious judgement, as we judge it, they were punished by the death of their bodies. And we, who know all the volumes of the sacred letters, and who may set in zealous admonition before our eyes those innumerable lives and teachings of the holy fathers after the golden age of the living Apostles, what excuse will we obtain before the tribunal of Christ, what argument for our treachery will we be able to find? Behold, long has gain been more noble, and we will in no way give up worldly wealth, even those who have professed perpetual renunciation, and that not to men, but rather to God. If, therefore, our wealth is shut up in our purse, if we keep back our wealth to the injury of the internal vision, what shall we say, with all reason, will be the return? That we purify ourselves by the art of security? Whence it happens that, with a yet vacillating faith, there seems to be nothing in which the Church is able to sustain confidence, though indeed in the beginning of our Christian religion the Church itself was not something made of any of the common materials of construction. We indeed observe the great patrimony of the Church across the whole world, while every day the world is contracted with diminished possessions, and the Church grows with abundance. If however for future support we lay up worldly wealth, while with foresight we enrich ourselves for coming days, we reveal that the treasury of our faith is empty. Concerning which the Apostle says: 'We have this treasure in earthern vessels.' 2 And when we shatter the pledge which we made with Christ, fearing pain rather faith's violation, what reward shall we be able to hope for regarding our behaviour? Saint Peter Damian, On Contempt For The World, from Chap 3 1 Acts 5.1-11 2 2 Cor 4.7

Common Goods

Cogitemus, fratres dilectissimi, quid sub Apostolis fecerit credentium populus, quando inter ipsa primordia majoribus virtutibus mens vigebat, quando credentium fides novo adhuc fidei calore fervebat. Domicilia tunc et praedia venundabant, et dispensandam pauperibus quantitatem libenter ac largiter Apostolis offerebant, terreno patrimonio vendito atque distracto, fundos illuc transferentes ubi fructus caperent possessionis aeternae, illic comparantes domos ubi inciperent semper habitare. Talis tunc fuit in operationibus cumulus, qualis in dilectione consensus, sicut legimus in Actis Apostolorum: Turba autem eorum qui crediderant anima ac mente una agebant: nec fuit inter illos discrimen ullum, nec quicquam suum judicabant ex bonis quae eis erant, sed fuerunt illis omnia communia. Hoc est nativitate spiritali vere Dei filios fieri, hoc est lege coelesti aequitatem Dei Patris imitari. Quodcumque enim Dei est, in nostra usurpatione commune est, nec quisquam a beneficiis ejus et muneribus arcetur, quominus omne humanum genus bonitate ac largitate divina aequaliter perfruatur. Sic aequaliter dies illuminat, sol radiat, imber rigat, ventus aspirat; et dormientibus somnus unus est, et stellarum splendor ac lunae communis est. Quo aequalitatis exemplo qui possessor in terris redditus ac fructus suos cum fraternitate partitur, dum largitionibus gratuitis communis ac justus est, Dei Patris imitator est. Sanctus Cyprianus, De Opere et Eleemosynis Source:Migne PL 4.620b-621a

Let us consider, most beloved brothers, what the people of the believers did under the Apostles, when for the first time the soul flourished with greater virtues, when the faith of believers blazed with the warmth of faith yet new. Then they sold houses and farms, and gladly and liberally presented to the Apostles the proceeds to be dispensed to the poor. Selling and separating themselves from their earthly estate, they transferred their property there where they might gain the fruits of an eternal possession, and there prepare homes where they might begin to dwell forever. Such, then, was the abundance of works, as was the agreement in love, as we read in the Acts of the Apostles: 'And the multitude of them that believed acted with one heart and one soul; neither was there any distinction among them, nor did they esteem anything their own of the goods which belonged to them, but they had all things common.' 1 This is truly to become sons of God by spiritual birth; this is to imitate by the heavenly law the equity of God the Father. For whatever is of God is common in our use, nor is any one excluded from His benefits and His gifts, so that the whole human race might equally enjoy the Divine goodness and liberality. Thus the day equally enlightens, the sun gives forth its radiance, the rain moistens, the wind blows, and sleep is one to those who sleep, and the splendour of the stars and of the moon is common. By which example of equality, he who, as a possessor in the earth, shares his returns and fruits with brothers, while he does not discriminate and is just in his gratuitous bounties, is an imitator of God the Father. Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Acts 4.32

The Church Of Rome

Vultis scire, o Paula et Eustochium, quomodo Apostolus unamquamque provinciam suis proprietatibus denotarit? Usque hodie eadem vel virtutum vestigia permanent, vel errorum. Romanae plebis laudatur fides. Ubi alibi tanto studio et frequentia, ad Ecclesias et ad Martyrum sepulcra concurritur? ubi sic ad similitudinem coelestis tonitrui Amen reboat, et vacua idolorum templa quatiuntur? Non quod aliam habeant Romani fidem, nisi hanc quam omnes Christi Ecclesiae: sed quod devotio in eis major sit, et simplicitas ad credendum. Rursum facilitatis et superbiae arguuntur. Facilitatis, ut ibi: Rogo vos, fratres, ut observetis eos qui dissensiones et offendicula, praeter doctrinam quam vos didicistis, faciunt; et declinate ab illis: hujusmodi enim Christo Domino non serviunt, sed suo ventri; et per dulces sermones et benedictiones seducunt corda innocentium. Vestra enim obedientia in omnem locum pervulgata est. Gaudeo igitur in vobis: et volo vos sapientes esse in bono, et simplices in malo. Superbiae vero: Noli altum sapere, sed time. Et: Nolo vos ignorare, fratres, mysterium hoc, ut non sitis ipsi vobis sapientes. Et in sequentibus: Dico enim per gratiam quae data est mihi, omnibus qui sunt inter vos: non plus sapere quam oportet sapere; sed sapere ad sobrietatem. Et apertius: Gaudere cum gaudentibus, flere cum flentibus. Idipsum invicem sentientes. Non alta sapientes; sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber II Source: Migne PL 26.355b-356a

Do you wish to know, O Paula and Eustochium how the Apostle describes each province according to its own characteristic? Even until today remain the same traces of virtues, or errors. The faith of the Roman people is praised. 1 Where else do they hurry to the Churches and tombs of the Martyrs with such zeal and so often? Where else does Amen resound like a thunderclap in the sky, and where else are the empty temples of idols shaken? Not that the Romans have a different faith to that which all Christ's Churches have, but their devotion is greater and also their simplicity in belief. Yet they are rebuked for their pliability and pride. For pliability, where Paul says: 'I ask you, brothers, that you watch out for those who cause divisions and create obstructions contrary to the teaching you have learned. Keep away from them; such folk do not serve the Lord Christ but their own appetites. By charming talk and flattery they seduce the hearts of the innocent. Your obedience is known everywhere. Therefore I rejoice over you and wish you to be wise about what is good and innocent about what is evil.' 2 And for pride where he says: 'Do not have high minds, but fear.' 3 And: 'I do not want you to be ignorant of this mystery, brothers, so that you may not be wise to yourselves.' And later on: 'By the grace which has been given to me, I say to every one of you: do not know more than you should know, think soberly.' 4 And more openly: 'Rejoice with those who rejoice, and weep with those who weep. Live in harmony with one another. Do not be proud, but associate with the humble. Do not be wise to yourselves.' 5 Saint Jerome, Commentary on the Letter to the Galatians, Book 2 1 Rom 1.8 2 Rom 16.17-19 3 Rom 2.20, 25 4 Rom 12.3 5 Rom 12.15-16

Enemies And Friends

Kαρδίαι δικαίων μελετῶσιν πίστεις στόμα δὲ ἀσεβῶν ἀποκρίνεται κακά δεκταὶ παρὰ Kυρίῳ. ὁδοὶ ἀνθρώπων δικαίων διὰ δὲ αὐτῶν καὶ οἱ ἐχθροὶ φίλοι γίνονται Οἱ τὰς ἐντολὰς αὐτοῦ μὴ πράττοντες, ἐχθροὶ αὐτοῦ εἰσιν· φιλοὶ δὲ αὐτοῦ γίνονται ἐπὰν τοῖς δικαίοις προδράμωσιν, ἐξομολογούμενοι τὰς πράξεις αὐτῶν τὰς πονηράς· ἐξ ὧν ἐναχθέντες ὡς ἐκεϊνοι τὰς ζωοποιοὺς ὁδοὺς πορεύσονται· Παύλου κηρύχαντος, Οἵ ποτε ὄντες ἐχθροὶ, κατηλλάγησαν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱου αὐτοῦ· προσεκτέον ὅτι πάντες οἱ ἐχθροὶ, διὰ τῶν δικαίων φίλοι γίνοντι· ἵνα καὶ πᾶσιν εἴπῃ Χριστός· Οὐκέτι ὑμᾶς καλῶ δούλους, ἀλλὰ φίλους. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.193d

The hearts of the righteous have care for faith but the mouth of the impious speaks evil words before the Lord. By the ways of righteous men enemies are made friends. 1 They who do not practice the commandments of God are His enemies, but they become His friends who hurry to righteous men to confess their evils deeds, from which led away they shall walk on the life giving ways. Paul declares: 'They who were once enemies have been reconciled with God through the death of His Son.' 2 Let it be noted how all enemies may become friends by the work of righteousness, that Christ might say to all: 'I no longer call you servants, but friends.' 3 Origen, On Proverbs, Fragment 1 Prov 15.28 LXX 2 Rom 5.10 3 Jn 15.15

After Feeding

Et dimissa turba, inquit, ascendit in naviculam... Quae non dimittitur, nisi satiata, et repleta. Tamen omnibus diebus vitae nostrae, nobiscum manet. Unde et signanter navem, quae est Ecclesia, ascendit, de qua et in qua credentium plebem ipse gubernat et regit, ne pasta deficiat inter fluctus, ne erudita oberret inter auras linguarum, ne vegetata frangatur longo itinere, ne etiam appulsa impellatur ventis, ne saeviente charybdi naufragetur turbinibus. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VII Cap XV Source: Migne PL 120.550b-c

'And having dismissed the crowd, He went up into the boat...' 1 Which crowd is not dismissed, unless satisfied and filled. And yet He remains with us all the days of our life. Whence the ship to which He goes up into signifies the Church, by which and in which He guides and reigns over the faithful, lest among the waves they have no sustenence, lest understanding perish among the gusts of tongues, lest crops rot because of the long journey, lest they are overthrown by the blows of the winds, lest they are shipwrecked among the whirlpools of cruel Charybdis. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 7 Chap 15 1 Mt 15.39

Word And Deed

Ὅς δ' ἂν ποιήσῃ και διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Οἶμαι δὲ καὶ τὸ δίχηλον ἐν τῷ νόμῳ τοῦτο σημαίνειν· τὸ διὰ λόγου καὶ πράχεως ὁδεύειν ἡμας· καὶ μήτε πράττειν ἀλόγως, μήτε λόγον ἔχειν πράξεως χωρίς· εἰ δέ τι ἐκ τῶν τοιούτων εἶναι βούλεται μεμονωμένον, πρᾶξις ἔστω λοιπὸν καὶ μὴ λόγος. Λόγος γὰρ ἀχαλίνωτος κατὰ κρημνῶν ὤθησε πολλάκις τοὺς κεκτημένους· πρᾶξις δὲ οὐδέποτε. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.376c

But he who performs the commandments and teaches them will be called great in the kingdom of heaven. 1 I think that the cloven hoof in the Law signifies this, 2 so that it is given to us to walk by word and deed, not acting without thought and not having thoughts without deeds, and if one of these only were allowed to us, let deeds remain and not thought. For unbridled thought often drives one into the vain things of one's imaginings, but the deed does not. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 5.19 2 Lev 11.3

Sheep And Imitators

Μένουσι δὲ ὥσπερ πρόβατα αἰώνα. Ποῖος νοῦς ἐστι τοῦ· μενοῦσιν ὡς πρόβατα αἰώνια; Περι ὦν φησιν ὁ Χριστός· Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούουσι, καὶ ἐγὼ ζωὴν αἰώνιον δίδωμι αὐτοῦς, καὶ τὰ ἐξῆς· ταῦτα ἐστι τὰ αἰώνια πρόβατα. Ἐπεὶ οὖν μῖμοί εἰσον οἱ ἑτερόδοξοι, καὶ ἐθέλουσι μιμεῖσθαι τῆν ποίμνην τοῦ Χριστοῦ, ἐπισκόπους ἑαυτοῖς χειροτονοῦντες, πρεσβυτέρους, διακόνους, διδασκάλους, λαὸν, κατηχουμένους, μιμούμενοι τα αἰώνια πρόβατα, πληροῦσι τό Μένουσι, δὲ ὡς πρόβατα αἰώνια. Οὐκ εἰσὶ δὲ πρόβατα αἰώνια, ἀλλὰ μένουσιν ὡς πρόβατα αἰώνια. Ὠριγένης, Εἰς Τον Ιὠβ Source: Migne PG 17.77c-d

There are like sheep eternal... 1 What does it mean: they are as sheep eternal? They are those concerning whom Christ said: 'My sheep hear my voice, and I shall give to them eternal life.' 2 They are the eternal sheep. But because there are the heterodox who are mimics, who wish to imitate the flock of Christ, who ordain for themselves bishops and priests and deacons and teachers, and the people, and catechumens, they are the imitators of the eternal sheep, so it is said that they are 'like' sheep eternal. For they are not the eternal sheep but they are like the eternal sheep. Origen, On Job, Fragment 1 Job 21.11 2 Jn 10.27-28

The Shepherd's Watch

Pastorum est vigilare super gregem propter tria necessaria: videlicet ad disciplinam, ad custodiam, ad preces. Ad disciplinam, propter morum correctionem, ne grex commissus propria molestia deficiat. Ad custodiam, propter diabolicam suggestionem, ne hostili seducatur calliditate. Ad preces, propter tentationum instantiam, ne vincatur a pusillanimitate. in discplina rigor justitiae, in custodia spiritus consilii, in prece affectus compassionis. Sanctus Bernardus Clarae Vallensis, Sententiae Source: Migne PL 183.750a-b

It is for shepherds to watch over the flock for three reasons: for discipline, for guarding, for prayers. For discipline on account of the correction of morals, lest the flock committed to one perish by its own troubles. For guarding on account of the temptation of the devil, lest it be seduced by malevolent cleverness. For prayers on account of present trials, lest it be overthrown by weakness. In discipline is the rigour of justice, in guarding the spirit of counsel, in prayer compassion. Saint Bernard of Clairvaux, Sentences