The Curse And The Crown Of Thorns

Ἐπειδὴ κατάρας ἤν ἄκανθα γεώργιον, ἤν ἡ γῆ κατεδικάσθη μετὰ τήν ἡμετέραν παράβασιν, πᾰσαν δὲ θεραπεῦσαι ἐν ἑαυτῷ ὁ Κύριος παρεγένετο· τούτου χάριν ἀκάνθας ὡς νικηφόρος ἐστεφανώσατο, ὥσπερ οἱ δόκιμοι ποιοῠσι τῶν νικητῶν, αὐτὸ τὸ  ὅπλον ἤ ὄργανον θριαμβεύοντες, δι' οὖ τὴν νίκην εἰργάσαντο, Θαρσεῖτε, λέγων, ἐγὼ νενίκηκα τὸν κόσμον. Ὁ γὰρ ἐν τῇ φύσει τῶν ἀνθρώπων γενόμενος, καὶ ἐν τοῖς αὐτῶν πταίσμασι μὴ γενόμενος, καὶ τῷ γένει τὴν ἀρχαίαν καλλονὴν ἀποδέδωκε, καὶ τὸ κράτος τῆς κατάρας ἐν αὐτῇ τῇ φύσει κατέλυσε. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ϟΕ' Εὐτονιῳ Διακονῳ Source:  Migne PG 78.248b-c

Since it was the curse which commanded thorns from the earth on account of our trespass, 1 so the Lord who came to cure every ill in Himself wore the crown of thorns like a victor, as famous and celebrated champions bear in triumph the weapon or instrument by which victory was achieved. 'Be of good cheer, I have conquered the world,' 2 He says. For He who took up human nature, but not the faults of human nature, restored the old beauty of our race, casting off the power of the curse in that nature. Saint Isidore of Pelusium,  Book 1, Letter 95, To Eutonius the Deacon 1 Gen 3.17-18 2 Jn 16.33

The Cross And Virtue

Αἱ Χεῖρες τοῦ  Χριστοῦ προσπαγεῖσαι τῷ σταυρῷ, καὶ οἱ πόδες προσηλωθέντες σημαίνουσι πράξεων τε πονηρῶν, καὶ τοῦ πρὸς πᾶσαν δυσσέβεαιν καὶ στερεὸν ἐμποδισμόν. Τῇ γὰρ ἰσχύει τοῦ Δεσποτικοῦ σταυροῦ κατεπαλαίσαμεν, καὶ κατεπατήσαμεν, καὶ ἐξεβιασάμεθα τὴν πρώνη ἡμᾶς νικῶσαν, καὶ ἀπατῶσαν καὶ ἐκβιασζομένην ἁμαρτίαν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΚΗ', Ἱππονικῳ Σκρινιαριῳ Source: Migne PG 79.201a-b

The hands of Christ affixed to the cross and the nailing of His feet signify both evil actions and what is the firm impediment to every wickedness and crime. For with virtue we have been stretched out on the cross of the Lord, and there we have trampled on and kicked off what before had conquered us and laughed at us and driven us to sin. Saint Nilus of Sinai, Book 1, Letter 328, To Hipponicus the Notary

Scattering The Counsels Of Men

Κύριος διασκεδάζει βουλὰς ἐθνων· ἀθετεῖ δὲ λογισμοὺς λαῶν. Ἐξηγησίς ἐστι τοῦ προάγοντος, πῶς ἔκτισεν ὁ Θεὸς τοὺς εἰς αὐτὸν πεπιστευκότας ἐκ τοῦ διασκεδάσει τὰς ἀσυνέτους βουλὰς τῶν λαῶν, ἂς εἶχον περὶ εἰδωλολατρείαν καὶ περὶ πᾶσαν ματαιότητα, καὶ ἀθετεῖν τὰς βουλὰς τῶν ἀρχόντων. Δυνατὸν δὲ καὶ ἐπὶ τὸν τοῦ πάθους καιρὸν ἀναγαγεῖν ταῦτα, ὅτε οἱ μὲν ἐνόμιζον σταυροῦν τὸν βασιλέα τῆς δόξης, ὁ δὲ διὰ τῆς τοῦ σταυροῦ οἰκονομίας  ἀνενεοῦτο τὴν ἀνθρωπότητα. Ἐν γὰρ τῇ ἀναστάσει διεσκεδάζετο μὲν ἡ βουλὴ τῶν ἐθνῶν, τοῦ Πιλάτου καὶ τῶν στρατιωτῶν, καὶ ὅσοι τὰ περὶ τὸν σταυρὸν ἐνήργουν· ἠθετοῦντο δὲ αἱ βουλαὶ τῶν ἀρχόντων, ἀρχιερέων καὶ γραμματέων καὶ τῶν βασιλέων τοῦ λαοῦ. Ἡ γὰρ ἀνάστασις πᾶσαν αὐτῶν διέλυσε τὴν ἐπίνοιαν. Ἀναλεγόμενος δὲ τὰ ἐφ' ἑκάστης ἱστορίας ὅσα περὶ τὰ ἄπιστα ἔθνη ἐνήργησεν ὁ Θεὸς, εὑρήσεις καὶ κατὰ τὸν σωματικὸν νοῦν πολλὴν ἔχον τὴν δύναμιν τὸ ῥητόν. Ὅτε γὰρ Ἰωρὰμ υἱὸς Ἀχαὰβ ἐβασίλευσεν ἐν Ἰσραὴλ, τότε ὁ βασιλεὺς Συρίας υἱὸς Ἀδὲρ, πολλῇ  δυνάμει καὶ βαρείᾳ χειρὶ στρατηγήσας, περιεκάθητο τὴν Σαμάρειαν, ὥστε ἐπιλιπεῖν αὐτοῖς τὰ ἀναγκαῖα, καὶ κεφαλὴν ὄνου πεντήκοντα εἶναι σίκλων ἀργυρίου, καὶ τέταρτον κάβου κόπρου περιστερῶν πέντε σίκλων ἀργυρίου. Τότε τοίνυν, ἵνα ἡ ἐπαγγελία τοῦ Ἐλισσαίου πληρωθῇ, διεσκεδάσθησαν αἱ βουλαὶ τῆς Συρίας, καὶ καταλιπόοντες τὰς σκηνὰς ἑαυτῶν καὶ πᾶσαν τὴν περιουσίαν ἔφυγον, τοσαύτην εὐθηνίαν καταλιπόντες ἐν τῇ Σαμαρείᾳ, ὥστε μέτρον σεμιδάλεως σίκλου, καὶ δίμετρον κριθῆς ἑνὸς σίκλου πωλεϊσθαι. Οὕτω μὲν οὖν ὁ Κύριος οἴδε διασκεδαζειν βουλὰς ἐθνῶν. Πῶς δὲ ἀθετεῖ βουλὰς ἀρχόντων, ἐπὶ τοῦ Ἀχιτοφελ μεμαθήκαμεν, ὅτε ηὔξατε εὐχὴν ὁ Δαβὶδ λέγων· Διασκέδασον δὴ τὴν βουλὴν Ἀχιτοφελ. Ὅταν οὗν ἀκούσῃς τινὸς ἀπειλοῦντος μεγάλα, καὶ ἐπαγγελλομένεου σοι παντοδαπὰς ἐπάξειν κακώσεις, ζημίας, ἤ πληγάς, ἤ θανάτους, ἀπόβλεψον πρὸς τὸν Κύριον τὸν διασκεδάζοντα βουλὰς ἐθνῶν, καὶ ἀθετοῦντα λογισμοὺς λαῶν. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΛΒ' Ψαλμον  Source: Migne PG 29.340a-d

The Lord scatters the counsel of the Gentiles; He reproves the thoughts of the peoples. 1   The exposition is as before, how God fashions those who have believed in Him by scattering the mindless counsel of the peoples, which ever has concern for vain idolatry, and  reproving the counsel of princes. These things we can also refer to the  time of the passion, when they who thought to crucify the king of glory rather by the dispensation of the cross renewed the race of man. For in the resurrection the counsel of the Gentiles was scattered, the counsel of Pilate and his soldiers, and the rest of them, as many as worked for the raising of the cross; thus the counsel of the princes and of the priests and of the scribes and of the rulers of the people was reproved. For the resurrection swept away all their contrivances. And if you turn to the histories you shall find there God doing the same with the faithless nations, those who were very strong according to worldly things. For when Joram the son of Ahab ruled in Israel, the king of Syria, the son of Ader, with powerful and heavy hand made war and besieged Samaria, by which they lacked even the necessary things, and the head of an ass sold for fifty silver shekels and the fourth part of a measure of the dung of a dove was worth five silver shekels. 2 Then the promise of Elisha was fulfilled and the counsel of the Syrians was scattered, and fleeing they left all their tents and wealth, abandoning such treasures in Samaria, that then they sold a measure of wheat and two measures of barley for a single shekel. 3 Thus does the Lord know how to scatter the counsels of the Gentiles. And how He reproves the counsel of princes, we learn concerning Achitophel, when David prayed, saying, 'Disperse now the counsel of Achitophel.' 4 When, then, you hear of grave threats and boasting, that against you will be brought all manner of torments, curses or blows, or even death, look to the Lord's scattering of the counsel of the Gentiles, and His reproval of the thoughts of the people. Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 32 1 Ps 32.10 2 4 Kings 6.25 LXX 3 4 Kings 7.1,16,18 4 2 Kings 15.31

Preparing The Meal

Ἐρώτησις α'  Ἀπέλθατε τὴν ἀπέναντι κώμην, καὶ εὑρήσετε ἄνθρωπον κεράμιον ὕδατος βαστάζοντα. Τίς ἡ πόλις; Ἐκκλησία. Τί τὸ κεράμιον τοῦ ὕδατος; Τὸ ἅγιον βάπτισμα. Τίς ὁ ἄνθρωπος; Ὁ Πρόδρομος. Τί τὸ ἀνώγεον; Ἡ βασιλεία τῶν οὐρανῶν. Ἂλλα ϛ'  Ἀπέλθατε εἰς τὴν ἀπέναντι κώμην πρὸς τὸν δεῖνα, καὶ εἴπατε αὐτῷ· Ὁ Διδάσκλαος λέγει· Πρὸς σὲ ποιῶ τὸ Πάσχα μετὰ τῶν μαθητῶν μου. Τίς ἡ πόλις; Ὁ ᾅδῃς. Ὁ δεῖνα; Ὁ Ἀδάμ· ἔμελλε γὰρ ἐγεῖραι αὐτὸν ἐκ νεκρῶν. Ψευδο Ἀθανάσιος, Πησεις Και Ἐρμηνειαι Παραβολων Του Ἅγιον Εὔαγγελιου Source: Migne PG 28.712a,c

Question 1 Go into the opposite quarter and you shall find a man carrying a jar of water...1 What is the city? The Church. What is the jar of water? Holy baptism. Who is the man? The forerunner. 2 What is the upper room? The kingdom of heaven. Question 6 Go into the opposite quarter to a certain man, and say to him, 'The Master says: At yours I will make the Paschal meal with my disciples.' 3 What is the city? Hell. The man? Adam, for He was to raise him from the dead. Pseudo-Athanasius, Words And Interpretations of the Holy Gospel 1 Mk 14.13 2 John the Baptist. 3 Mt 26.18

Sweet And Bitter

Dic mihi, in Apocalypsi pro quo dicit: Accipe librum, et comede illum; et erit in ore meo dulcis, quasi mel, et amarus in ventre. Respondit : Mellica est Scriptura in ore Ecclesiae, qui sunt sapientes, et fideles; amara est in haereticis saevientibus. Sanctus Isidorus Hispalensis, De Veteri et Novo Testamento Quaestiones, Quaestio XXX Source: Migne PL 83.203c-d

Tell me, in the Apocalypse, why does it say: 'Take the book and eat it ... and it was sweet in mouth, like honey, and bitter in my stomach.' 1 Answer: As sweet as honey is Scripture in the mouth of the Church, they who are wise and faithful, but bitter it is among the savage heretics. Saint Isidore of Seville, Questions on the Old and New Testaments, Question 30 1 Apoc 10.9-10

The Merit Of Temperance

Passionum autem velut duces naturales delectatio et dolor, quas sequuntur caeterae. Illae enim complectuntur universas, quarum utraque non solum corporis, sed etiam secundum animam passiones sunt. Et quia diximus subesse his alias passiones, ante delectationem concupiscentia, post delectationem gratulatio est: ante dolorem autem est timor, post dolorem tristita. Commotio autem animi communis passio, et delectationis et doloris est. Transcurram alias, id est, superbiam, avaritiam, ambitionem, contentionem, invidiam, quae sunt secundum animam passiones: transcurram etiam inexplebilem vorandi libidinem, effusionemque luxuriae atque lasciviae, quae vitia nexa sunt corpori, et secundum illud operantur. Meritoque temperantia quam maxime istarum passionum restinguit ardorem, quae primum sobrietate atque moderamine animum temperat, mentem informat, deinde etiam deliciarum abstinentia restringit habenas corporalis ferocitatis. Ideo lex recidit ciborum licentiam, epularum copias, non solum ut resecaret luxuriam, verum tractationi rationis aperiret, quae irritamenta gulae caeterasque recideret cupiditates, corporeas passiones motusque cohiberet. Temperantia est igitur correctionis praevia, disciplinae magistra. Ab hac profectus Jacob sanctus, primatus a fratre quos non habebat, accepit, ejusque praelatus assensu docuit in reliquum in temperantes proprio sibi viles esse judicio. Ab hac profectus Joseph, et calorem juventutis edomuit, et tentatum adulterinis animum illecebris rectae rationis inductione firmavit. Denique quamvis fortis esset et validus, tamen tractatu rationis fulcire se maluit, dicens uxori domini sui: Si dominus meus non scit praeter me aliquid in domo sua, et omnia quaecunque habet, dedit in manus meas, neque subtractum est a me quidquam praeter te quae uxor illius es: et quomodo faciam verbum hoc malum, et peccabo coram Deo. Haec est igitur rectae rationis tractatio quam Graeci λογισμὸν nuncupant, qua mens sapientiae intenta solidatur. Pulchra enim ratio, quod nec beneficiis domini esse deberet ingratus, nec occultum posset esse peccatum, quod, Deo teste, commmitteret, quem latere non posset. Sanctus Ambrosius Mediolanensis, De Jacob et Vita Beata, Lib I Source:  Migne PL 14 630-31

Pleasure and pain are the natural leaders of the passions, which the rest follow. For they indeed embrace everything, both of them not only the passions of the body, but also of the soul. And indeed we have said that there are other passions attendant to these, before pleasure desire, after pleasure happiness, before pain fear, after pain sorrow. A common commotion, then, of the soul is a passion, and it is of pleasure or pain. I shall pass over other things, that is, pride and avarice and ambition, contention, envy, which are passions according to the soul; I shall even pass over devouring insatiable lust, and the flood of luxury and lascivity, which are vices bound to the body and which work according to it. With merit temperance greatly extinguishes the fire of these passions, first soothing the soul with sobriety and moderation, then shaping the mind, and then with abstinence it binds back the corporeal wildness from such pleasures. Thus the law curtails licence in foodstuffs, 1 excess in feasting, not only that it bind back lust, but that it open up the practice of reason, which the distractions of gluttony and the rest of the desires occlude, and it represses the disturbances of corporeal passions. Temperance is therefore the beginning of correction, a teacher of discipline. By this the holy Jacob profited, receiving the birthright which he did not have from his brother, whose assent to the exchange teaches how vile the judgement is when there is a lack of temperance. 2 And by this Joseph profited, taming the heat of youth and strengthening the soul to right reason in the snare of adultery. Then, although he was robust and healthy, he preferred to support himself by the counsel of reason, saying to the wife of his master, 'If my master does not know without me the things of his house and everything which he has, if he has given it into my hands and nothing is withheld from me, apart from you who are his wife; how then might I agree to this evil proposal and sin before God?' 3 This, then, is that management of reason which the Greeks name 'logismos', which fortifies the mind with wisdom. Reason is beautiful, that it can neither be ungrateful for the goods of the Lord, nor is it able to hide what is at fault, which, with God as witness, should it commit, it would not able to conceal. Saint Ambrose, from On Jacob and the Good Life, Book 1 1.Levit 11.4,23 2 Gen 25.35 3 Gen 39.7-9

Bestirring Drunkards

Expergiscimini ebrii, et flete, et ululate, omnes qui bibitis vinum in dulcedine: quoniam periit ab ore vestro. LXX: Evigilate, quo ebrii estis in vino vestro: et plorate et plangite, omnes qui bibitis vinum in ebrietate: quoniam ablatum est de ore vestro.   Quasi senes atque presbyteri audire debemus: nulla res ita inebriat ut animi perturbatio. Est tristitia quae ducit ad mortem: haec abominanda ebrietas est. Est ira quae justitiam Dei non operatur, et furori proxima,mentis suae impotem facit: in tantum ut labia tremant, dentes concrepent, vultus pallore mutetur. Recteque illud laudatur Archytae Tarentini, qui cum villico suo esset iratus: Iam te, inquit, occiderem, nisi iratus essem. Quid referam de gaudio et voluptate, et maxime amore, qui excaecat cordis oculos: et nihil aliud amantem, nisi id quod amat, cogitare permittit. An non est dicenda ebrietas, eum propter vile scortum, et ignominiosam corporis partem, animae libertas in serviles blanditias inclinatur? cum laborem suum alterius facit esse delicias? cum furto, scelere, atque perjuriis, opes futurae praeparet voluptatis? Et cum videatur ab omnibus, se existimat non videri: dummodo potiatur eo quod desiderat. Sed et avaritia excaecat animum ejus, cui nihil satis est: et muliebris timor, et dulcium cupido vitiorum. Unde dicitur ad eos: Evigilate et expergiscimini, qui ebrii estis: nequaquam vino, ut in solis LXX continetur, sed omni perturbatione vitiorum: Flete, et plangite, et agite poenitentiam: et assumite tristitiam quae ducit ad vitam, et ululate, omnes qui  bibitis vinum in dulcedine, sive, in ebrietate. Dulcia enim sunt vitia: quia mel distillat de labiis mulieris meretricis: et idcirco in Dei sacrificia non offertur: quoniam periit, sive ablatum est de ore vestro vinum, ebrietas atque dulcedo quae vos deceperat. Saepe quippe Dei fit providentia, ut qui non cognoverunt Deum in prosperis, cognoscant in adversis: et qui divitiis male abusi sunt, ad virtutes penuria corrigantur. Juxta hunc sensum audiant senes: habitatores autem terrae percipiant auribus, de illo vino nunc praecipi, in quo est luxuria, et quo qui inebriati fuerint, regnum Dei possidere non possunt. Qui vini ebrietate sopitus est, evigilet et ploret ebrium se fuisse, et ululet: ut postea ululatus ejus et fletus vertatur in risum, et gaudeat se ebrietatis materiam non habere, quae eum per abundantiam ebrium fecerat et vesanum. Sanctus Hieronymous, Commentarium in Joelem Prophetam, Cap I Source: Migne PL 25.953c-954b

Bestir yourselves drunkards and weep, and howl all you who drink wine in sweetness, because it has perished from your mouth. The Septuagint reads: Wake, you who are drunk on your wine, and weep and cry out, all you who drink wine in drunkenness, because it has been taken away from your mouth.1 As old men and elders we should hear: nothing inebriates like the troubled soul. It is a gloom that leads to death, and this is the drunkenness to be abominated. It is an anger that does not work the righteousness of God, 2 and it is near to fury, making the mind powerless, so that the lip trembles, the teeth ache, and the face blanches. And rightly praised is Archytas of Tarentum, who said to his steward, 'I would have already killed you if I had been angry.' What can I tell of joy and pleasure and especially love to him who has blinded the eyes of the heart and is permitted to think nothing else loveable unless it is that which he loves? But must it not be said of drunkenness, on account of vile prostitutes and the disgraceful parts of the body, that it inclines the freedom of the soul to servile charm? When all a man's labour is but to make himself dear to another? With the thief, amid crime and false oaths, will he not prepare the future wealth of his pleasure? And when it is observed by all, yet he does not judge himself so, provided that he drinks down what he desires. But as avarice blinds the soul, which is sated with nothing, so it is with fretfulness for a woman, and the desire of the sweetness of the vices. Whence it is said to them: Watch and wake, you who are drunk, and not now for wine, which is found  only in the Septuagint, but weep for every tribulation of the vices and cry out and make penance, and take up the sorrow which leads to life, and howl all you who drink wine in sweetness, or in drunkenness. Sweet indeed are the vices, because honey drips from the lips of a whorish woman, 3 and thus no sacrifice is offered to God, because your wine has perished, or has been taken away from the mouth, the drunkenness and the sweetness for which He reproves you. Often indeed the providence of God may be so, that those who do not know God in prosperity shall know him in adversity, and he who with wealth is vilely abused, may be led to virtue by poverty. According to this understanding let the old hear, let the ears of the dwellers on the earth attend, on that wine thinking, in which is luxury and by which they were made drunks, unable to possess the kingdom of God. 4 He who has been made insensible by wine, let him wake and weep over his drunkenness and howl, that after crying out and tears he may turn to smiles, and rejoice that he is no longer drunk, which through an abundance of drunkenness made him a madman. Saint Jerome, Commentary on The Prophet Joel, Chapter 1 1 Joel 1. 5 2 James 1.20  3 Prov 5.3  4 Ephes 5.5

The Wineskin Sect

Ascitae ab utre appellati sunt, ἀσκός enim graece latine uter dicitur, quem perhibentur inflatum et opertum circuire bacchantes tamquam ipsi sint evangelici utres novi novo vino repleti. Sanctus Augustinus Hipponensis, De Haeresibus ad Quodvultdeum Source: Migne PL 42.42

The Ascitae are named from the wineskin, for the Greek 'askos'  is wineskin in Latin, which inflated and closed they dance around like bacchants, since they are the evangelical new wineskins full with new wine. Saint Augustine of Hippo, On Heresies, To Quodvultdeus.

A Slavish Monk

Χαίρει Ἰουδαῖος Σαββάτῳ καὶ ἑορτῇ· μοναχὸς γαστρίμαργος Σαββάτῳ καὶ Κυριακῇ· πρὸ χρόνου τὸ Πάσχα ψηφίζει, καὶ πρὸ ἡμερῶν τὰ ἐδέσματα εὐτρεπίζει. Ψηφίζει κοιλιόδουλος ἐν ποίοις βρώμασιν ἑορτάσει· ὁ δὲ θεόδουλος ἐν ποίοις χαρίσμασιν πλουτήσει. Ξένου ἐπιδημήσαντος εἰς ἀγάπην ὅλος ἐκ γαστριμαργίας κινεῖται· καὶ παράκλησιν ἀδελφοῦ τὴν ἑαυτοῦ κατάλυσιν λογίζεται· ἐπὶ παρουσίᾳ τινῶν τοῦ οἴνου καταλύειν ἐσκέψατο· καὶ ἀρετὴν δοκῶν κρύπτειν, πάθους δοῦλος ἐγένετο. Ἐχθραίνει πολλάκις κενοδοξία τῇ γαστριμαργίᾳ, καὶ ὡς ἐπὶ ὀνησίμῳ δούλῳ τῷ ἀθλίῳ μοναχῷ διαμάχονται· ἡ μὲν καταλύειν βιάζεται, ἡ δὲ τὴν ἑαυτοῦ ἀρετὴν θριαμβεύειν ὑποτίθεται· σοφὸς μοναχὸς ἀμφοτέρων ἐκφεύξεται, ἐν οἰκείῳ καιρῷ τῇ ἑτέρᾳ τὴν ἑτέραν ἀποσειόμενος. Ἅγιος Ἰωάννης τῆς Κλίμακος, Λόγος ΙΔ', ἡ Κλίμαξ Source: Migne PG 88.864d-865a

The Jew rejoices on Sabbaths and feast days; the monk who is a glutton on Saturdays and Sundays. He reckons up the days until Easter, and he prepares the food for it days before. A slavish belly calculates on what dishes it will feast, but the servant of God considers with what graces he may be enriched. A visitor arriving, he is moved to be hospitable entirely out of gluttony, and he judges laxity for himself as a comforting of his brother. In the presence of others, he thinks it right to allow himself wine, and thinking that he conceals his virtue he becomes a slave of passion. Often vainglory is an adversary of gluttony, and they fight among themselves for the wretched monk as for a purchased slave. The one drives him to relax, the other suggests that he should lead about his virtue in triumph. The wise monk flees both, at the right time shaking off the one by the other. Saint John Climacus, from Step 14, The Ladder

Freedom And Slavery

Unusquisque in ea vocatione, in qua vocatus est, in ipsa permaneat. Hoc firmat, quod supra dixit. 'Servus vocatus es. Non sit tibi curae: sed  et si potes liber fieri, magis utere.' Hortatur ut bene serviens de Dei timore carnali domino, dignum se faciat libertate, ne audiens forte: Servus vocatus es? Non tibi sit curae;' negligentior esset circa bonos actus carnalis domini, et doctrina Christi blasphemaretur, et nec ille Deum prometetur, qui in his terrenis bene serviens, meritum sibi collocat apud Deum: quia dixit Dominus: Qui in minimo fidelis est, et in magno.' Qui enim in Domino vocatus est servus, liberatus est Domini. Ereptus enim a peccatis, quae vere servos probant, libertus fit; hic enim omnino servus est, qui imprudenter agit, sicut et veteribus placuit, qui omnes sapientes liberos appelarunt, imprudentes autem omnes servos. Unde et Saloman: Servo, inquit, sapienti liberi servient. Hic ergo qui credit, etsi servus sit ad tempus, quia rem facit prudentem, ut credat in Christum, libertus fit Domini. Si ergo peccata servos faciunt, sicut Cham filius Noe peccati et imprudentiae causa factus est servus; cum quis accipit remissionem peccatorum, libertus efficitur. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput VII Source: Migne PL 17.220c-d

'Each one in the vocation in which he is called, let him remain.' 1 Here he confirms that which he said above, 'You are called and a slave? Let it not worry you; but if you can make yourself free, better it would be.' 2 He exhorts that by serving well a carnal lord in the fear of God, a man will be made worthy to gain his freedom, lest perhaps hearing, 'Are you are a slave? Let it not worry you,' there be neglect for good deeds for a carnal lord and the teaching of Christ be blasphemed, and he not merit God, he who serving well in worldly things will be with merit gathered to God, because the Lord said, 'He who is faithful in the least of things, is so in the greatest.' 3 For he who is a slave and has been called to the Lord is freed in the Lord. 4   For seized from sin, which truly proves one a slave, he is made free. For he is an utter slave, who acts imprudently, as it pleased the men of old to name everyone wise a free man and all the foolish slaves. Whence Solomon says, 'Free born sons will be servants of the wise servant.' 5 He, then, who believes, even if he be a slave for a time, because he acts prudently, believing in Christ, is made free in the Lord. If therefore sins make slaves, so Ham the son of Noah, by reason of sin and imprudence, was made a slave, and when someone receives forgiveness for sin, he is liberated Ambrosiaster, from the Commentary On The First Epistle of Saint Paul To The Corinthians, Chapter 7 1 1 Cor 7.20-21 2 1 Cor 7.21 3 Lk 16.10 4 1 Cor 7.22 5 Sirach 10.28

The Bread Of Idleness

Στεγναὶ διατριβαὶ οἴκων αὐτῆς σῖτα δὲ ὀκνηρὰ οὐκ ἔφαγεν.  Σῖτα ὀκνηρὰ, τὰ ὀκνοποιοῦντα τυχεῖν τῆς βασιλείας τοὺς ἀπλουστέρους καὶ ἀφελεστέρους, ἡ εὐγνώμων καὶ θεοφιλὴς ψυχὴ οὐκ ἐσθίει, οὔτε μὴν τούτων γεύεται, εἰ τάχα τύχοι αὐτῶν ἐπιθυμῆσαι· τὰς κακίας γάρ φησι σῖτα ὀκνηρά. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.252b

She watches the ways of her house and she has not eaten the bread of idleness. 1 Idle bread is the kingdom of indolence of the more foolish and inept, which the faithful and pious soul does not eat; it does not even taste it, unless perhaps we may say that 'a taste' is when the desire for it comes upon us, for evils he speaks as idle bread. Origen, On Proverbs, Fragment 1 Prov 31.27

Guarding And Watching

Ἴσως ἀγνοεῖς, ἀδελφὲ, ὅτι ὁ νόμος τοῦ Θεοῦ τηρούμενος, τηρεῖν, καὶ φρουρεῖν, καὶ περισκέπειν πέφυκεν τοὺς τηρεῖν τοῦτον, καὶ φυλάττειν σὺν νήψει σπουδάζοντας. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΝΖ' Θεογνωστος Source: Migne PG 79 148a

Perhaps you are ignorant, my brother, of the keeping of the law of God, that to keep is to protect, and to watch over those who keep it, and to guard it in a state of alert sobriety. Saint Nilus of Sinai, Book 1, Letter 157 To Theognostos

Base Speech

Περὶ αἰσχρολογίας.   Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.   Πᾶς λόγος σαπρὸς μὴ ἐκπορευέσθω ἐκ τοῦ στόματος ὑμῶν, ἀλλ' εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσιν. Αἰσχρότης καὶ μωρολογία, ἢ εὐτραπελία, τὰ μὴ ἀνήκοντα, μηδὲ ὀνομαζέσθωσαν ἐν ὑμῖν, καθὼς πρέπει ἁγίοις.   Αἰσχρολογία μὴ ἐξερχέσθω ἐκ τοῦ στόματος ὑμῶν.  Ἡ τῶν λόγων συνήθεια ὁδός ἐστιν ἐπὶ τὰ πράγματα. Διὸ πάσῃ φυλακῇ τὴν ψυχὴν τηρητέον, μὴ διὰ τῆς τῶν λόγων ἡδονῆς παραδεξάμενοί τι, λάθωμεν τῶν χειρόνων, ὥσπερ καταδηλητήρια μετὰ τοῦ μέλιτος προσιέμενοι. Κακοῦ μελέτη χρόνῳ βεβαιωθεῖσα δυσίατός ἐστιν, ἢ καὶ παντελῶς εἰς φύσιν ὡς τὰ πολλὰ τοῦ ἔθους μεθισταμένου. Κηρῷ τὰ ὦτα φράσσε πρὸς φαύλους λόγους, Ὠδῶν τε τερπνῶν ἐκμελῆ λυγίσματα. Αἰσχροὶ καὶ εἰκαῖοι, οἱ ἐν τοῖς ματαίοις εὐφυΐαν ἀνεπιδεικνύντες, βραδεῖς μὲν ὄντες τὰ καλὰ παιδεύεσθαι, τὰ δὲ ἐναντία μανθάνειν ὀξύτατοι καὶ προχειρότατοι. Αἰσχρολογίας αὐτοῖς τε ἡμῖν παντελῶς ἀφεκτέον, καὶ τοὺς χρωμένους αὐτῇ ἐπιστομιστέον, καὶ ὄψει δριμυτέρᾳ, καὶ προσώπου ἀποστροφῇ, καὶ τῷ ἀπομυκτηρισμῷ καλουμένῳ, πολλάκις δὲ καὶ λόγῳ θρασυτέρῳ. Τὸ ἐν τοῖς ὀνόμασιν ἀτακτεῖν, μελέτην ἐμποιεῖ τοῦ καὶ εἰς τὰ ἔργα ἀκοσμεῖν. Πάντη ἀφεκτέον αἰσχρῶν ἀκουσμάτων καὶ θεαμάτων· πολὺ δὲ πλέον ἔργων αἰσχρῶν καθαρευτέον. Ὁδὸς ἐπ' ἀναισχυντίαν ἡ αἰσχρολογία, καὶ τέλος ἀμφοῖν ἡ αἰσχρουργία. Κίνδυνον φέρει πολλάκις τὸ δυσφήμους λόγους ἀκούειν. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Α' , Τιτλ ΜϚ.  Source:Migne PG 95 1254c-1256a

Concerning Base Speech Depraved speech corrupts good morals. 1   Let not a wicked word proceed from your mouth, but if it is something good for edification, let it be given for the edification of those who hear. 2 Baseness and foolish speech, and scurrilous talk, which pertains to nothing, let it not be spoken among you, as befits the holy. 3 Let not base speech come out of your mouth. 4 It is the way of words to lead to deeds, whence the soul must be guarded most diligently, lest being somewhat carried away by the pleasure of speaking we are forgetful of evils, not marking our own hands mixing together poison and honey. 5 A passion for evil is fortified by duration; and inevitably, as many things do, by custom it passes into a man's nature. 5 Seal up your ears with wax to base words and to the sweet sound of songs. 6 Base and mindless they are who in vain things evince a sort of cleverness, and when to things sublime you direct them are sluggish, though to doing base things they are swift, and most keen to display it. 7 One should not only abstain from obscene words but also silence those who use them, and even at the sight of their gaze avert your face, so often will you be preserved even from the speech of the most reckless. 8 Immodesty in words does this, that next we are carried to repulsive deeds. 8 Immediately we must abstain from hearing of baseness and from obscene sights, that much more surely we will not be stained by wicked deeds. The way to disgrace is through obscene words, and the end of both is obscene works. 8   The hearing of base words is often a bearer of peril. 9   Saint John of Damascus, Sacred Parallels, Part 1, Chap 46 1 1 Cor 15.33 2 Ephes 5.4 3 Ephes 5.4 4. Colos 3.8 5. Basil Homily to Youths 6 Greg Naz Tetras 17 7. Philo 8 Clem Paed, 2 6 9 Didymus

Angels And Announcements

Quid est quod dicit: Et audivi vocem viri inter Ulai, et clamavit, et ait: Gabrihel, fac intelligere istam visionem? quis ille est qui Gabrieli praecepit, ut Danielem faciat intelligere visionem? Judaei Michaelem autumant. Et cur vocatur Gabrihel, ut intelligere faciat, et non alius vocatur angelus? Quia cum visio de praeliis erat, regumque certaminibus, immo regnorum successionibus, dignum erat ut Gabrihel, qui praepositus est praeliis, huic officio manciparetur.   Quare tempore quo erat Dominus nasciturus, ad Zachariam et ad Mariam Gabrihel missus est, et non alius angelus? Quia, ut dictum est, praeliis est praepositus, indicturus bellum daemonibus, et triumphaturus de mundo venit. Petrus Archidiaconus  Liber De Diversis Quaestiunculis  Source:  Migne 96 1356

What is this that is said: And I heard the voice of a man between the Ulai gates And it called out and said, 'Gabriel, give understanding to this vision. 1 Who is it that commands Gabriel that he give understanding to the vision of Daniel? The Jews say it is Michael. And why is Gabriel called, that he give understanding, and not some other angel? Because the vision was about war, and the strife of kingdoms, and the successions of kingdoms, and rightly was it Gabriel, he who is first placed in struggles, who was given this office. Why in the time when the Lord was to be born was Gabriel send to Zachariah and Mary and not some other angel? Because, as said, he is first placed in struggles, and he came to declare the war against devils and the triumph over the world. Peter of Pisa, The Book of Diverse Questions 1 Dan 8.16

Mary And The Word

Εἰποῦσα δὲ ἡ παναγία Παρθένος· Ἰδοὺ ἡ δούλη Κυρίου, γένοιτό μοι κατὰ τὸ ῥῆμά σου· τοῦτο ἐδήλεωσεν· Πίναξ εἰμὶ, φησὶν, γραφόμενος ὃ βούλεται ὁ γραφεύς. Γραφέτω, ποιείτω ὃ θέλει ὁ τοῦ παντὸς Κύριος. Ἅγιος Ἀθανάσιος, Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Ἐκλογή Source: Migne PG 27.1302c

The all holy Virgin saying, 'Behold the handmaid of the Lord, be it done to me according to your word,' 1 by this declared: 'I am a tablet, let be written what the writer wishes. Let it be written, let it be done as the Lord of all wishes.' Saint Athanasius, Fragment on Luke 1 Lk 1.38