Opening And Closing

In promptu demonstrare est quod aperuit diabolo et clausit Christo. Qui enim superbiam recipit, non solum humilitatem sed et humilitatis magistrum Christum excludit, qui et dicit: Discite a me quia mitis sum et humilis corde. Qui cupiditatem introducit non solum largitatem exterminat, sed et munerum largitorem, qui ad astruendum liberalitatem largitatis suae prohibet de crastino cogitare. Qui gastrimargia peritus non solum salutare jejunium aspernatur, sed et jejunatori claudit, qui cum quadraginta diebus jejunasset, postea esuriit. Qui in cubiculo suo luxuriam collocat, non solum sanctimoniam expellit, sine qua nemo videbit Dominum, sed et pariter eum repellit, qui virginitatis gloriam dedicavit in matre, et coelos coepit virginitatis fecunditate replere. Petrus Blenensis, Sermo LXV Ad Populum Source: Migne PL 207.759c

One may quickly show how one has opened up to the devil and closed up to Christ. He who has taken up pride, has excluded not only humility but the teacher of humility, Christ, He who said: 'Learn from me because I am meek and humble of heart.' 1 He who introduces cupidity not only banishes largess, but even the giver of gifts, who for the increase of charity prohibits one from thinking of tomorrow. 2 He who welcomes artful gluttony not only despises fasting, but he shuts out the faster, He who fasted for forty days, and after He hungered. 3 He who heaps up luxury in his chambers, not only drives out holiness, without which no one has seen the Lord, but together with it he thrusts out Him who dedicated the glory of virginity in his mother, and began to fill the heavens with the fruits of its fecundity. Peter of Blois, from Sermon 65, To The People 1 Mt 11.29 2 Mt 6.34 3 Mt 4.2

Attending To The World And Heaven

Οὐκ ἔστιν ἁμαρτία τὸ πρὸς βραχὺ προσελθεῖν τῇ καθ' ἡμέραν τροφῇ ἐν τῇ τεταγμένῇ ὥρᾳ. Χρὴ δὲ λοιπὸν μετὰ τὸ προσταπεινωθῆναι τῇ χρείᾳ τοῦ σώματος, ὀξέως πάλιν εἰς τὸν οὐρανὸν κοῦφον ἀναπέμπειν τὸ φρόνημα, μηδὲν ἐν αὐτῷ συνανακουφίζων τῶν χοῖνῶν φροντισμάτων. Ἅγιος Νειλος, Βιβλιον Δεύτερος, Ἐπιστολὴ ΝΘ' Χαριτονι Μοναχῳ Source: Migne PG 79.225c

It is no sin to go swiftly every day to food at the appointed hour. But it is necessary that after lowering oneself to the necessity of the body that one quickly again lift up one's empty thoughts to heaven, in one's ascent having nothing of worldly concerns. Saint Nilus of Sinai, Book 2, Letter 59, to Charito The Monk

Seeking The Face

Ζητήσατε τὸν Κύριον, καὶ κραταιώθητε. Καὶ διδάσκων πῶς δεῖ τοῦτο ποιεῖν, ἐπήγαγε· Ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντός. Οὐ γὰρ ἅπαξ ἤ δὶς, ἀλλὰ παρὰ πάντα τὸν βίον τήν ἄνωθεν ἐπικουρίαν προσήκει ζητεῖν, καὶ τὴν ὠφέλειαν καρποῦσθαι. Ἄμαχοι γὰρ οἱ ζητοῦντες ἔσονται, καὶ ἀήττητοι. Τοῦτο καὶ ὁ Κύριος νομοθετῶν ὑπηγγείλατο· Αἰτεῖτε καὶ δοθήσεται ὑμῖν, ζητεῖτε καὶ εὐρήσετε, κρούετε καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρισκει, καὶ τῷ κρούοντι ἀνοιγήσεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ἑρμηνεια εἰς Τους Ψαλμους, Ψαλμός ΡΔ´ Source: Migne PG 80.1709c

Seek the Lord and be strengthened. 1 And teaching how it necessary to do this, he continues, 'Seek His face always.' For not once or twice, but through the whole of one's life does it befit one to seek the Divine help, and enjoy its benefit. For they who seek it are unconquerable. And this the Lord commands, having promised: 'Ask and it shall be given to you, seek and you shall gind, knock and it shall be opened to you. For who asks receives, and he who seeks finds, and to him who knocks it shall be opened.' 2 Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 146 1 Ps 104.4 2 Mt 7.7-8

Splendour And Virtue

Caveamus, fratres, ne vasorum interim vacuo splendore decepti, sero conqueri habeamus quod lampades nostrae exstinguuntur. Ego enim reor minime fuisse accensas, quae tunc videntur exstingui. Sic nempe habes: Simile est regnum coelorum decem virginibus, quae accipientes lampades suas. Accipientes dixit, non Accendentes. Quomodo enim accenderunt, quae non sumpserunt oleum secum? aut ubi ignis materia defuit, quomodo ignis fuit? At lucet castitas etiam ex seipsa. Sed quanto lucidior lampas ardens, quam sine igne, tanto pulchrior casta generatio cum charitate. Sic et a caeteris voluptatibus temperantia, et patientia in adversitatibus, honestas in conversatione, et circumspectio in sermone, eleemosyna quoque et ejusmodi opera pietatis, naturali quadam placere gratia, et velut ingenito decore etiam apud fatuas virgines renitere videntur. At quoniam vitrea magis quam ignea claritate fulgebant, eo ipso lampades suas arbitrabantur exstingui, quo nimirum inanem hunc splendorem ab aeterna conspexerint luce reprobari. Sanctus Bernardus Clarae Vallensis, Sermo CIX, De inani splendore virtutum cavendo Source: Migne PL 183.735b-d

Let us beware, brothers, lest we are deceived by the empty splendour of vessels, and finally conquered we have our lamps extinguished. For I at least imagine those handmaids were when they were seen to be extinguished. So we have: 'The kingdom of heaven is like ten virgins who received their lamps.' 1 It is said that they received them, not that they were lit, for how would they light them when they had no oil? Or where the fuel of fire was lacking, how could there be fire? And yet chastity shone from them. But as much more brightly a lamp blazes than that without fire, so much more beautiful is a chaste generation with charity. So it is even when there is temparance in other pleasures, and patience in adversity, and honesty in conduct, and circumspection in words, and also alms and pious works, and a certain natural grace of pleasing, and even a freeborn lustre with which the foolish virgins seemed to shine. But because the glass glittered more than the brightness of fire, so their lamps were adjudged to be extinguished, by which they saw empty splendour reproved by the eternal light. Saint Bernard of Clairvaux, Sermon 109, A Warning Against Empty Splendour In The Virtues 1 Mt 25.1

Good Works And Glory

Sic luceat lex vestra coram hominibus, ut videant vestra bona opera, et glorificent Patrem vestrum qui in coelis est. Ac si patenter dicat: sic luceat ut praescribo, sic utique ut doceo. Doceo autem non sub modio eam ponere, sed super candelabrum: et causam expono, ut qui in domo sunt omnibus luceat lux vestra, et videntes vestra bona opera, glorificent non vos, sed Patrem vestrum, qui est in coelis: opera enim requiro ut videantur, et ut confirmetur vestra doctrina. Neque tamen aliubi finis ponendus est operis, nisi ut per ea glorificetur Deus Pater, qui vobis lumen verum infudit, et per Spiritus sancti gratiam operandi virtutem dedit. Alioquin cassus labor et vana praesumptio, si non vita doctoris et linguae officium, ad gloriam et laudem Dei devotissime referatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber III Chap V Source: Migne PL 120.235d

'So let your light shine before men, that they see your good works, and glorify your Father who is in heaven...' 1 As if He openly says: So let light shine as I prescribe, and likewise as I teach. For I teach that it must not be hid under a bushel, but be placed on a lamp stand, and I give the reason, that your light might shine on all those in the house, who seeing your good works glorify not you, but your Father, who is in heaven. I require that works be seen and confirm your teaching. For the value of a work is not weighed in any way but by the glory it gives to the Father, who shall infuse you with true light, and shall give you by the grace of the Holy Spirit virtue in your works. Else it is an empty labour and a vain presumption, if the life of the teacher and the service of the tongue does not most devotely direct to the glory and praise of God. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3 Chap 5 1 Mt 5.16

Glory And Falls

Οὕτω  γὰρ καὶ Μωσέως ἧν δεδοξασμένον τὸ πρόσωπον· οὕτω και τῶν ἀποστόλων τοῦ Σωτῆρος ἡμῶν, οὕτω καὶ τῶν πάλαι τπῦ Θεοῦ προφητῶν, οὕτω  καὶ πάντων τῶν ἀληθῶς τοῦ Θεοῦ δούλων, ἀδοξως μενόντων καὶ πτωχῶν κατὰ τὸν βίον, τετιμημένων δὲ παρὰ τοῖς θεοσεβέσι διὰ τὴν ἐκ Θεοῦ  δεδομένην αὐτοῖς χάριν. Ἐγὼ μὲν οὖν, φησὶ καὶ ἠθέλησα , και εἶπον· Θεοί ἐστε· βουληθεὶς ὑμᾶς ὁμοίμως ἐμοὶ τῷ μέσῳ ὑμῶν ἐστῶτι Θεῷ υἱοὺς γενέσθαι τοῦ Ὑψίστου· ὑμεῖς δὲ τὴν χάριν ἠθετήσατε. Ταῖς γοῦν ἀνθρωπίναις κακίαις καὶ ταῖς ὑμετέραις ἁμαρτίαις ἐναποθνήσκετε. Ψυχὴ γὰρ ἡ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖται. Διὸ καὶ ὑμεῖς ὡς ἄνθρωποι ἀποθνήσκετε, καὶ ὡς εἶς τῶν ἀρχόντων πίπτετε. Ὡς γὰρ ἦν ποτε ὁ διάβολος τιμῆς ἠξιωμένος παρὰ τῷ Θεῷ καὶ τῶν ἐν οὐρανοῖς ἀρχοντικῶν ἀγγέλων εἶς· εἶτα μοχθηρᾷ προαιρέσει χρησάμενος ἀποπέπτωκε τῆς αὐτοῦ χώρας, ὡς εἰρῆσθαι περὶ αὐτοῦ Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ Ἑωσφόρος ὁ πρωὶ ἀνατέλλων; τοιοῦτοι τινες και ὑμεῖς γεγόνατε οὐκ ἐκ φύσεως ὄντες κακοὶ, χρησάμνοι δὲ οὐκ ἀγαθῇ τῇ προαιρέσει. Διὸ τὰ μὲν παρ' ἐμου εἰς Θεοῠ  τιμὴν ὑμᾶς ἐκάλει· ὑμεῖς δὲ τὸν ἄρχοντα τῆς πτώσεως μιμησάμενοι, ὡς εἶς , ὡς εἶς τῶν ἄρχοντα καὶ αὐτοὶ πίπτετε. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΠΑ' Source: Migne PG 23.988c-989a

For as even the face of Moses was full of glory, so even the Apostles of our Saviour, so the prophets of old of God, and even every servant of God, that while they may have led an inglorious and poor life, they had honour for being holy men before God, given to them by grace. I certainly have wished and said, 'You are Gods' 1 I wished indeed you to be so, in the midst of you standing divine, to make sons of the High, but you had contempt for grace. In your human wickedness, then, and in your sin you perish. For the soul which has sinned, shall die.' 2 And so like men you die and like one of the princes you fall' 3 For as the Devil was once endowed with honour before God, and he was one of the great angels in heaven, by use of depraved counsel he fell from that place, concerning which it is said, ' How did Lucifer fall from heaven who in the morning rose'? 4 so also you were, not that you were evil by nature, but you did not choose good things. Truly these things which have gone out from me call you to honour before God. But you, imitating the prince who has fallen, like one of the princes have fallen. Eusebius of Caesarea, Commentary on the Psalms, Psalm 81 1 Ps 81.6 2 Ezek 18.4 3 Ps 81.7 4 Isaiah 14.12

The Lamp Of The Impious

Oὐ γὰρ μὴ γένηται ἔκγονα πονηρῶν λαμπτὴρ δὲ ἀσεβῶν σβεσθήσεται Οὐ γεννήσουσι πονηροὶ ἀρετὰς καὶ δόγματα ὀρθὰ, ταῦτα γὰρ ἐστι γεννήματα τῆς ψυχῆς, διὰ τὸ μὴ φοβεῖσθαι αὐτοὺς τὸν Κύριον· οἱ δὲ ὄντες ἐν φοβῳ Κυρίου ὅλην τὴν ἡμέραν ἔξουσιν ἔκγονα, καὶ ἡ ἐλπὶς αὐτῶν οὐκ ἀποστήσεται. Ἀκολουθεῖ δὲ ταῦτα τοῖς εἰρημένοις. Οἱ μὲν γὰρ ἐχθροὶ, φησὶ, πονηροὶ ὄντες, ἑτέρων ἐπέχαιρον πτώμασιν· ὅ δὲ μέμφῃ σὺ, μὴ ζηλώσῃς. Τὸ γὰρ λαμπρὸν δῆθεν αὐτῶν καὶ ἀπατηλὸν, μέχρι τούτου τοῦ βίου, καὶ σβέννυται τελευτῇ· πολλάκις δὲ καὶ ἔτι ζώτων διελεγχθέντων ἐσβέσθη. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας Source: Migne PG 39.1640c

There is no inheritance for the wicked, the lamp of the impious shall be extinguished. 1 The wicked do not give birth to virtue and correct teachings, for these things are the offspring of the soul, since they have no reverance for God. Those who remain in the fear of the Lord produce progeny from themselves every day and their hope is not cut off. And these things follow from what is said. For the enemies, being wicked, take joy in the falls of others, but what you revile, take care you do not imitate. For their brightness is an illusion, this life is brief, and in death it is extinguished. And often even with all they had in life. Didymus the Blind, On Proverbs, fragment 1 Prov 24.20

The Needed Lamp

Cui bene facitis, attendentes, quasi lucernae lucenti in caliginoso loco... Ordo sensus est: Cui attendentes, quasi lucernae lucenti in caliginoso loco, bene facitis. In hujus etenim saeculi nocte tenebrosis tentationibus plena, ubi difficile quisquam invenitur qui non offendat, quid essemus si lucernam prophetici sermonis non haberemus? Sed nunquid lucerna semper erit necessaria? Non utique. Donec dies lucescat. Mane enim astabo et contemplabor. Ad lucernam interim nocturnam pertinet quod filii Dei sumus, et nondum apparuit quid erimus. Et in comparatione quidem impiorum, dies summus, Paulo dicente: Fuistis aliquando tenebrae, nunc autem lux in Domino. Sed si comparemus illi vitae in qua futuri sumus, adhuc nox sumus, et lucerna indigemus. Sancta Beda, In II Epistolam Sancti Petri, Caput I Source: Migne PL 93.73a

To which you do well to be attentive, as to a lamp shining in a dark place... 1 The order of the sense is this: 'to which attending, as to a lamp shining in a dark place, you do well.' In the night of this age full of dark temptations, where it is difficult to find anyone who does not stumble, what are we if we do not have the lamp of the prophetic word? But shall a lamp not always be necessary? Not so. 'Until the day comes,' he then says. 'For in the morning I will stand and see.' 2 Meanwhile the lamp in the night means that we are the sons of God 'and it has not yet appeared what we shall be.' 3 Certainly in comparison to the impious we are the day, as Paul says: 'You were once in darkness, but now light in the Lord.' 4 But if we compare it to the life which we shall have, we are yet night, and we have need of a lamp. Saint Bede, Commentary on the Second Letter of Peter, Chapter 1 1 2 Pet 1.19 2 Ps 5.5 3 1 Jn 3.2 4 Ephes 5.8

After Six Days

Μετὰ δὲ ἡμέρας ἓξ, κατὰ τὸν Ματθαῖον καὶ τὸν Μᾶρκον, παραλαμβάνει τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀνάγει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ' ἰδίαν. Kαὶ μετεμορφώθη ἔμπροσθεν αὐτῶν. Τοῦτο δὲ καὶ πρὸς τῆς κατὰ ταῦτα φαινομένης ἡμῖν διηγήσεως γεγονέτω πάλαι καὶ ὡς πρὸς τὴν λέξιν. δοκεῖ δέ μοι τοὺς ἀναγομένους ὑπὸ τοῦ Ἰησοῦ εἰς τὸ ὑψηλὸν ὄρος καὶ ἀξιουμένους τοῦ κατ' ἰδίαν αὐτοῦ τὴν μεταμόρφωσιν θεωρῆσαι, μὴ μάτην μεθ' ἓξ ἡμέρας ἀνάγεσθαι τῶν προειρημένων λόγων. Ἐπεὶ γὰρ ἐν ἓξ ἡμέραις, τελείῳ ἀριθμῷ, ὁ σύμπας γεγένηται κόσμος, τὸ τέλειον τοῦτο δημιούργημα, διὰ τοῦτ' οἶμαι τὸν ὑπερβαίνοντα πάντα τὰ τοῦ κόσμου πράγματα ἐν τῷ ἐσκοπηκέναι, οὐκέτι μὲν τὰ βλεπόμενα, πρόσκαιρα γὰρ ταῦτα, ἤδη δὲ "τὰ μὴ βλεπόμενα" καὶ μόνα "τὰ μὴ βλεπόμενα" žδιὰ τὸ εἶναι αὐτὰ αἰώνια, δηλοῦσθαι ἐν τῷ μεθ' ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τούσδε τινάς. Eἴ τις οὖν ἡμῶν βούλεται τοῦ Ἰησοῦ παραλαμβάνοντος αὐτὸν ὑπ' αὐτοῦ ἀναχθῆναι εἰς τὸ ὑψηλὸν ὄρος καὶ ἀξιωθῆναι τοῦ κατ' ἰδίαν θεωρῆσαι τὴν μεταμόρφωσιν αὐτοῦ, ὑπεραναβαινέτω τὰς ἓξ ἡμέρας, διὰ τὸ μὴ σκοπεῖν ἔτι "τὰ βλεπόμενα" μηδὲ ἀγαπᾶν ἔτι "τὸν κόσμον μηδὲ τὰ ἐν κόσμῳ", μηδέ τινα κοσμικὴν ἐπιθυμίαν ἐπιθυμεῖν, ἥτις ἐστὶν ἐπιθυμία σωμάτων καὶ τοῦ ἐν σώματι πλούτου καὶ τῆς κατὰ σάρκα δόξης, καὶ ὅσα πέφυκε τὴν ψυχὴν περισπᾶν καὶ περιέλκειν ἀπὸ τῶν κρειττόνων καὶ θειοτέρων καὶ καταβιβάζειν καὶ ἐρείδειν τῇ ἀπάτῃ τοῦ αἰῶνος , τούτου ἐν πλούτῳ καὶ δόξῃ καὶ ταῖς λοιπαῖς ἐχθραῖς ἀληθείᾳ ἐπιθυμίαις. ἐπειδὰν γὰρ διέλθῃ τὰς ἓξ, ὡς εἰρήκαμεν, καινὸν σαββατιεῖ σάββατον, εὐφραινόμενος ἐν τῷ ὑψηλῷ ὄρει ἐκ τοῦ βλέπειν μεταμορφωθέντα τὸν Ἰησοῦν αὐτοῦ· διαφόρους γὰρ ἔχει ὁ Λόγος μορφὰς φαίνομνεος ἐκάστῳῳ ὡς συμφέρει τῷ βλέποντι, καὶ μηδενὶ ὑπὲρ ὃ χωρεῖ ὁ βλέπων φανερούμενος. Ὠριγένης, Κατὰ Ματθαιον Ἐξηγητικων, Τομος ΙΒ' Source: Migne PG 13.1065b-1068b

And after six days, according to Matthew and Mark, He takes with Him Peter and James and John his brother, and leads them up a high mountain apart, 'and He was transfigured before them.' 1 And let it also appear to us for the exposition that that these things took place long ago, and according to the account. But it seems to me that those who are led up the high mountain by Jesus and are worthy of beholding His transfiguration apart are not without meaning led up six days after the discourses previously spoken. For since in six days, the perfect number, the whole world was made, the perfect work of art, because of this I think that he who transcends all the things of the world by no longer looking on the things which are seen, for they are temporal, but now the things which not seen, and only the things which are not seen, because they are eternal, is represented in: 'After six days Jesus took up with Him' certain persons. If, then, one of us wishes to be taken with Jesus, and led away by Him to the high mountain, and be judged worthy of beholding His transfiguration apart, let him pass beyond the six days, because he no longer beholds the things which are seen, nor longer loves the world, nor the things in the world, 2 nor desires with any worldly desire, which is the desire of bodies, and of the wealth of the body, and of the glory according to the flesh, and whatever nature distracts and draws away the soul from things which are better and more divine, and brings it down and fixes it to the deceit of this age, in its wealth and glory, and the rest of the desires which are the enemies of truth. For when he has passed through the six days, as we have said, he will observe a new Sabbath, rejoicing on the lofty mountain because he sees Jesus transfigured before him; for the Word has different forms, appearing to each as befits the beholder, being manifested to no one beyond the capacity of his vision. Origen, from the Commentary On The Gospel Of Saint Matthew, Book 12 1 Mt 17.1, Mk 9.2 2 1 Jn 2.15

Transfiguration And Resurrection

Assumpsit Iesus Petrum et Iacobum et Ioannem fratrem eius, et duxit illos in montem excelsum, et transfiguratum est ante eos. Quia mysterium Dominicae resurrectionis, quae est exemplum nostrae glorificationis inter omnia opera restraurationis plus habet ammirationis et difficultatis ad credendum: ideo Dominus noster Iesus Christus ad manuducendum Apostolos, et in eis ceteros Christianos, ut levius crederent miraculosum opus suae resurrectionis. cum iam completum esset: voluit coram tribus idoneis, et praeordinatis a Deo testibus, quibus totus mundus crederet divina dispensatione transfigurari, ut eis gloriam, quam habiturus erat in resurrectione, praeostenderet. Et quoniam impossibile est aliquem figere aciem sui oculi ad gloriam divinae maiestatis, nisi fit purus, et a divina gratia praeelectus et praeuentus: deinde sua diligentia fit paratus, atque summo desiderio, vel studio amoris elevatus: ideo in verbo proposito valde ordinate, et recto ordine proceditur. Nam primo notatur divina dignatio mysticae assumptionis. Secundo notatur devota dispesativa ostensio futurae glorificationis. Primo ergo notatur divina dignatio mysticae assumptionis, cum dicit: Assumpsit Iesus Petrum, et Iacobum, et Ioannem. Secundo notatur devota praeparatio affectuosae elevationis, cum subdit: Et duxit illos in montem excelsum. Glossa transfiguratus in montem ascendit, ut innuat, ut qui resurrectionem expectant, in excelsum debent elevati, et continuis precibus insistere. Tertio notatur dispensativa ostensio futurae glorificationis, cum subinfert: Transfiguratus est ante eos. Dicit ergo Assumptit Iesus Petrum et Iacobum et Ioannem. Ubi notatur divina dignatio mysticae assumptionis. Dicitur autem mystica illa assumptio eo quod assumptione istorum trium mysticatur, et figuratur assumptio triplicis status militiatis Eccleisiae, scilicet praelationis, et actionis et contemplationis. Nam status praelationis per Petrum designatur: quia primus futurus erat in regimine Ecclesiae per officium praelationis. Status actionis per Iacobum signatur, qui primus futurus erat in amaritudine poenitentiae, per tormentum passionis: quia primus inter Apostolos passus fuit. Status contemplationis per Ioannem designatur, qui primus futurus erat in plentiduine gratiae, per augmentum dilectionis. Primo ergo assumpsit Petrum, et in Petro ceteros de statu praelationis, ad praesidentiam virtualis protectionis in regimine Ecclesiae. Secundo assumpsit Iacobum, et in Iacobo ceteros de statu actionis ad abstinetniam carnalis delectationis, in amaritudine poentientiae. Tertio assumpsit Ioannem, et in Ioanne omnes de statu contemplationis, ad affluentuam spiritualis consolationis, in plenitudine gratiae. Sanctus Bonaventura, Sermo IV, Sermones de Tempore ac de Sanctis Source: Here,76a-e

And Jesus took Peter and James and John his brother, and led them up a high mountain, and He was transfigured before them. 1 Because the mystery of the Lord's resurrection, which is an example of our glorification among all the the works of renewal, is such a wonder that it is difficult to believe, therefore our Lord Jesus Christ led by the hand the Apostles, and by them other Christians, that they might easily believe the miraculous work of their resurrection. As if now it were completed, He wished to be transfigured before these three suitable ones, preordained by God to be witnesses, through which the whole world might believe in the Divine dispensation, foreshowing the glory to them which shall be in the resurrection. And because it is impossible to fix with any sharpness the eye on His Divine majesty unless it be pure, their was prior selection and anticipation by Divine grace, and then what care prepared, great desire, or zeal of love elevated. Therefore as in the order of the passage given, even with right order it progressed. First let the Divine dignity of this mystical assumption be noted. Secondly the holy arrangement for the showing of future glory. First, then, the Divine dignity of the mystical assumption is noted, when it says: 'And Jesus took Peter and James and John.' Second note the Divine devotion of preparation for love's elevation, when it continues: 'And He led them up a high mountain.' The Gloss: For the transfiguration on the mountain He went up so that it be known that those who hope for the resurrection should be elevated on high and seek it with endless prayers. Thirdly let the arrangement of the revelation of future glorificaton be noted, when he adds: 'And He was transfigured before them.' Now it says, 'Jesus took up Peter and James and John.' Where should be noted the dignity of the mystical assumption. For it is said with this mystical assumption that the assumption of these three has a mystical meaning, that the assumption is a figure of the threefold state of the Church militant, that is, prelature, action and contemplation. The state of the prelate is designated by Peter, who would be first in the ruling of the Church by the office of prelate. And the state of action is signified by James, who was to be first in the bitterness of penance, by the torment of passion, because he was the first Apostle to suffer. The state of contemplation is designated by John, who was to be the first in plenitude of grace, by the growth of love. Therefore He first took Peter, and in Peter others by the state of prelate, for preeminence in courageous protection in the ruling of the Church. Second He took up James, and in James others who by action abstain from carnal pleasures, in the bitterness of penance. Third he took up John, and in John all who are contemplatives, with the flood of spiritual consolation, in the fullness of grace. Saint Bonaventura, from Sermon 4, Sermons from the Year and the Saints 1 Mt 17.1-2

Fairness And Beauty

Τῇ ὡραῖον τοῦ κάλλους διαφέρει· ὅτι τὸ μὲν ὡραῖον λέγεται τὸ συμπεπληρωμένον εἰς τὸν ἐπιτήδειον καιρὸν πρὸς τὴν οἰκείαν ἀκμήν· ὡς ὡραῖος ὁ σῖτος, ὁ ὥριμος ἤδη πρὸς θερισμον· καὶ ὡραῖος ὁ καρπὸς τῆς ἀμπέλου, ὁ τὴν οἱκείαν πέψιν εἰς τελείωσιν ἑαυτοῦ διὰ τῆς τοῦ ἕτους ὥρας ἀπολαβὼν καὶ ἐπιτὴδειος εἰς ἀπόλαυσιν· κάλλος δὲ ἐστι τὸ ἐν τῇ συνθέσει τῶν μελῶν εὐάρμοστον ἐπανθοῠσαν αὐτῷ τὴν χάριν ἔχον. Τῇ ὡραιότητί σου, τουτέστιν, ἐν τῷ πληρώματι τῶν καιρῶν· καὶ τῷ κάλλει σου, τῇ θεωρητῇ καὶ νοητῇ θεότητι. Ἐκεῖνο γὰρ τὸ ὄντως καλὸν, τὸ κατάληψιν πᾶσαν ἀνθρωπίνην καὶ δύναμιν ὑπερβαῖνον, καὶ διανοίᾳ μόνῃ θεωρητόν. Καὶ ἐγνώριζον αὐτοῦ τὸ κάλλος οἱ μαθηταὶ, οἶς ἐπέλυε τὰς παραβολὰς κατ' ἰδίαν, Εἰδον δὲ αὐτοῦ τὸ κάλλος Πέτρος καὶ οἱ υἱοὶ τῆς βροντῆς ἐν τῷ ὅρει, ὑπερλάμπον τὴν τοῦ ἡλίου λαμπρότητα, καὶ τὰ προοίμια τῆς ἐνδόξου αὐτοῦ παρουσίας ὀφθαλμοῖς λαβεῖν κατηξιώθησαν. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον Ψαλμον ΜΔ´ Source: Migne PG 29.400b-d

Fairness and beauty differ, For that is called fair, which has come to completeness in some span of time to its own proper maturity. For example, wheat is called fair when it has grown to harvest, and the fruit of the wine is called fair which has come to its ripeness through the hours of the year and is now appropriate for use. Beauty, however, is an ordering of things, which is made by the arrangement of members, so that it has grace shining forth from itself. 'Your fairness,' that is, in the fulness of time, 'and your beauty,' 1 that is, the Divinity which is able to be apprehended by contemplation and reason. And that is true beauty, that which exceeds all human understanding and ability, which with the mind alone one is able to contemplate. For the disciples knew His beauty, He who explained the parables to them in secret. 2 And Peter and the Sons of Thunder 3 saw His beauty on the mountain, 4 His brightness surpassing the splendour of the sun, and with their eyes they were worthy to see the foretaste of His coming in glory. Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 44 1 Ps 44.5 2 Mt 13.11, 36-43 3 Mk 3.17 4 Mt 17.1-2

Morning And Night

Quamobrem ego, ut didici, benedicam Dominum in omni tempore, hoc est mane et vespere; non sicut ille qui confitebitur tibi cum benefeceris ei: non sicut illi, qui ad tempus credunt, et in tempore tentationis recedunt: sed dicam cum sanctis: Si bona suscepimus de manu Domini, mala autem quare non sustineamus? Et in mane quidem sicut pullus hirundinis, sic clamabo, in vespere autem meditabor ut columba: quatenus et cum gratiae matutinum arriserit, in modum hirundinis exsultans et clamitans gratias agam pro visitatione; et cum vespera ingruerit, non deerit sacrificium vespertinum, cum instar columbae gemens, lacrymas fundam in tribulatione. Sic enim deserviet tempus utrumque Deo, cum et ad vesperam demorabitur fletus, et ad matutinum laetitia. Moerens moerebo in vespera, quo laetus fruar matutino. Placet uterque Deo, et peccator compunctus, et justus devotus: cui e regione displicet tam ingratus justus, quam peccator securus. Aut certe sicut pullus hirundinis hac illacque discurrens, Marthae me officiis mancipabo, hilarem datorem me exhibens omni necessitatem patienti: et meditabor ut columba; gemendo utique quod obstat, dum quod restat intueor. Hoc autem faciam mane et vespere, hoc est prius et posterius, juxta quod in typum utriusque vitae dictum est a Laban: Non est consuetudinis ut minores ante tradamus ad nuptias. quanquam indifferenter de altera ad alteram transeatur. Quod significare Job puto, ubi ait: Si dormiero, dico: Quando surgam? et rursum exspectabo vesperam. Quiescens quippe in vespera contemplationis, mane desiderabat, quo surgeret ad actionem: rursumque negotiis fatigatus exspectabat vesperam, libenter repetens otia contemplationis. Sanctus Bernardus Clarae Vallensis, Sermo III, De Cantico Ezechiae Regis, Ego dixi in dimidio dierum meorum Source: Migne PL 183.548c-549a

Whence I, as I have taught, shall bless the Lord in every time, that is the morning and the evening, not as he who shall take joy in Him only when He shall give him goods, 1 not as those who for a time are faithful and in the time of trial they fall away, but I say with the saints: 'If we will receive good things from the hand of the Lord, shall we not endure evil?' 2 And in the morning like the young of the swallow, so I shall cry out, and in the evening I shall meditate like the dove, and as much as with grace the morning shall smile upon me, in that way of the swallow I shall exalt and cry forth thanks for its coming, and when the evening shall loom, I shall not lack an evening sacrifice when as the weeping dove, I shall pour forth my tears in troubles. So both times serve God, when at evening weeping lingers, and in the morning there is joy. 3 Grieving I grieve in the evening, by which I shall joyfully enjoy the morning. Both please God, the penitent sinner, and the devout righteous man, Him to whom the ungrateful righteous man and the confident sinner is displeasing. Or certainly as the young of the swallow racing here and there, I shall take myself to the office of Martha, 4 and I shall show myself as a giver of joy in every needful trouble, and then I shall meditate like the dove, groaning as one pent, which rest I had looked forward to. This I shall do day and night, first and last, according to both types of life, as said by Laban: 'It is not the custom that the younger shall be led off to marriage.' 5 Yet without concern let one into the other pass. Which I think is what Job means when he says: 'If I shall sleep, I say: When shall I rise? And again I hope for the evening.' 6 Quiet in evening contemplation, he desires the morning, in which he shall rise to deeds, again exhausted with deeds he hopes for the evening, eagerly seeking the leisure of contemplation. Saint Bernard of Clairvaux, from Sermon 3, On The Song of Hezekiah, 'I said in the midst of my days..' 1 Ps 48.19 2 Job 2.10 3 Ps 29.6 4 Lk 10.38-42 5 Gen 29.26 6 Job 7.4

Poverty's Search

Ego vero egenus et pauper sum; Deus adjuva me: adujor meus et liberator meus es tu, Domine: ne tardaveris. Turba fidelium cum dominicae passionis imitaretur exemplum, ipsa quoque verba ejus ad suam transtulit psalmodiam. Dicit enim ex persona sua Dominus in alio psalmo: Ego vero egenus et pauper sum; Dominus curam habet mei; sicut et hic dictum est a persona beatorum. Sed dum dicit: Ego vero egenus et pauper sum, significat illos divites fuisse mundanos, de quibus dicit: Confundantur et reverantur inimici mei, qui quaerunt animam meam. Sed videamus, cum sit coelesti thesauro ditissima, ubique se egenam et pauperem dicit gloriosa paupertas; utique, quia mundanas copias non habet, et intus, ubi est dives, semper ambit, semper desiderat, semper accipit; sicut Apostolus dicit: Fratres, ego me non arbitror apprehendisse; et iterum: Si quis existimat se scire aliquid, necdum cognovit quaemadmodum eum oporteat scire. Vides meito dici tales egenos, tales pauperes, qui continue acquirere gratiam Divnitatis exoptant. Egeni enim sumus quando jugiter indigemus; pauperes, dum semper ad benefica ipsius avida mente properamus. Sequitur, Deus, adjuva me, id est in tribulatione mundana, ubi et spiritus immundos hostes patimur, et Domini miseratione liberamur. Addidit utrumque conjunctum; ut adjutor sit Dominus in necessitatibus, et de hac saeculi clade liberator. Et intende quia dicit, tu, Domine, ut tota spes nostra ad eum debeat fixa respicere. Sequitur, ne tardaveris. Periclitantium mos est tardum judicare, quambis celerrimum praestetur auxilium. Ille enim competenter et mensurate facit omnia; sed nos tardum putamus, quod desiderio magno requirimus. Cassiodorus, Expositio In Psalterium, Psalmus LXIX Source: Migne PG 70.494 a-d

But I am needy and poor, God help me; you, Lord, are my helper and my liberator; do not delay. 1 He compares the crowd of the faithful with the example of the Lord's passion, even bringing His words into the Psalm. For the Lord speaks in His own person in another Psalm, 'I am needy and poor; Lord, have care for me,' 2 as even here it is spoken by one of the blessed. But when he says: 'I am needy and poor,' he signifies those who were rich in the world, concerning which he says: 'Let my enemy be confounded and terrified, those who seek my soul.' But let us see, then, when it may be most rich in the treasure of heaven, everywhere glorious poverty names itself needy and poor, that is, because it has no worldly wealth, and then within, where it is rich, it always seeks, it always desires, it always receives, as the Apostle says: 'Brothers, I do not judge myself to have obtained.' 3 And again, 'If someone judges that he knows something, he does not yet know as he should know.' 4 See how he rightly calls such folk needy and poor, who are continually desiring to acquire the grace of God. We are needy when we are ever lacking, poor when we are always driving ourselves on with eager minds to His blessings. It follows: 'God, help me.' that is, in worldly tribulations, when we are fighting against the oppositon of vices, when we suffer the hostility of unclean spirits, and the mercy of the Lord liberates us. Here he joins both together, that the Lord be a helper in necessity, and that He be a liberator from ruin of the world. And attend to what he says: 'You, Lord,' that we should look to fix all our hope in Him. It follows, 'Do not delay' It is a perilous habit to judge Him dilatroy, although He swiftly gives aid. For He does all things suitably and with measure, but we think Him tardy, because we seek with such great desire. Cassiodorus, Commentary On The Psalms, Psalm 69 1 Ps 69.5 2 Ps 39.18 3 Phil 3.13 4 1 Cor 8.2

A Treasure Prohibited

Εἰ μὲν ἀβουλήτως προήχθης πρὸς τὴν τῆς Ἐκκλησιας προστασίαν καὶ ψήφων καὶ δήμων καὶ χειρῶν σε βιασαμένων, ἔξεις ἐπίκουρον τὸν Θεὸν, πάντα πρὸ προσώπου κατευδοῦντά σοι, ὅσα πρὸς τὴν ἄνω συντείνει κατάστασιν. Εἰ δὲ χρήμασιν, ὡς θρυλλῇ, τὸν ἄπαρτον μετῆλθες θησαυρὸν, καὶ κτήσασθαι ἱερωσύνην ὡς ὁ Σίμων ἐπόθησας, οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἑν τούτῳ. Τὰ γὰρ ἐξῆς φειδοῖ παραλείψομαι, ἐν τοῦτο ὁρῶν, ὅτι Καιάφας ἱερωσύνην ὠνήσατο, ὅτε κατὰ Χριστοῦ ταύτην ἐξώπλισε. Πᾶς οὖν ὅστις ἱερωσύνην ἐκπρίηται, Καϊάφας Χριστοκτόνος εὑρίσκεται. Ἂ γὰρ ἔργοις πιστευθῆναι οὐ δύναται, ταῦτα δόμασιν ἀσεβέσι πορίζεται. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΙΕ' Λεοντιῳ Ἐπισκοπῳ Source: Migne PG 78.380d-381a

If you were unwilling to be raised to leadership of the Church and likewise to compel the votes of the people, you have a helper in God, who  arranges all things before your face which pertain to things established above. But if with money, as it is rumoured, you sought a treasure prohibited, and by the way of Simon you desired to obtain the priesthood, 1 there is no part or inheritance for you in this. Indulgently passing over what follows, I see that in this is earned the priesthood of Caiaphas, when he equipped himself against Christ. For whoever buys the priesthood is found to be one who imprisons Christ. It is not possible to be trusted with such deeds, having obtained such things with impious gifts. Saint Isidore of Pelusium, Book 1, Letter 315, to the Bishop Leontius 1 Acts 8.18-24

The Perils Of Fortune

Κέρδους πολλοῦ τετυχκὼς, καὶ λιπαρᾶς τραπέζης, τιμῶν τε ἀπολαύων τῶν ὑπὲρ τὴν ἀξίαν, μὴ ἄγαν κορυβαντία, μεταβολὴν δὲ προσδέχου, καὶ σβέσον τὸ φρύαγμα. Οὐδεν γὰρ τῆς παρὰ τοῖς ἀνθρώποις εὐδαυμονίας σαθρώτερον, οὐδὲν ἀδρανέστερον, οὐδὲν ἀθλιώτερον. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΠΓ' Αμφικτυονι Ρητορι Source: Migne PG 79.152d

Fortune has brought you much reward, your tables groan, and you enjoy honours, over which deserts do not excessively act the Corybant, but quench all exaltation. For nothing for men is so unsound as good fortune, nothing so debilitating, nothing so wretched. Saint Nilus of Sinai, Book 1, Letter 183 to Amphicyton the Orator