Prayer And The Body

Εὔχονται πολλάκις τινὲς ἀπαλλαγῆναι τοῦ ἰδίου σώματος, ὡς πρὸς τὸ ἁμαρτάνειν τὴν ψυχὴν συνελαύνοντος . Ἐχρῆν δὲ αὐτοὺς μᾶλλον εὔχεσθαι ἀπαλλαγῆναι τοῦ ἑαυτῶν μοχθηροῦ τρόπου, καὶ τῆς ἐμπαθοῦς, καὶ φιλορύπου γνώμης. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΚΖ' Ἱππονικῳ Σκρινιαριῳ Source: Migne PG 79.201a

It very often happens that not a few pour out their prayers so that they may be freed from their own body, as if it were that the soul is driven to sin by it. Rather they should pray to be delivered from their own vicious habits and sordid minds and confused desires. Saint Nilus of Sinai, Book 1, Letter 327, To Hipponicus The Scrinarius

Prayer And Devotion

Maria ergo, cum venisset, ubi erat lesus, videns eum, cecidit ad pedes eius... Ecce, devotio, semper ad pedes Domini; unde Lucae septimo: Maria stans retro secus pedes Domini; et decimo: Sedens secus pedes Domini, audiebat verbum illius. Non legitur de Martha, quod ceciderit ad pedes; quia non sic devota nec sic calida, ut Maria; Deuteronomii trigesimo tertio: Qui appropinquant pedibus eius accipient de doctrina illius. Et subditur fidelis confessio: Et dixit ei: Domine, si fuisses hic, frater meus non fuisset mortuus; in quo insinuat virtutem Domini, ut soror prius fecerat; sed iila amplius dixit, quod adhuc resuscitaret , si vellet; et haec ob reverentiam tacuit et ob devotionem flevit et amplius Dominum movit, sicut infra patebit. In quo innuitur, quod Dominus magis audit gemitum cordis quam sonum oris; Gregorius: Veraciter orare est amaros in compunctione gemitus et non composita verba resonare ; unde primi Regum primo dicitur, quod Anna largiter flevit et tacite oravit. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XI Source: Here, p882

Then Mary, when she had come where Jesus was, fell at his feet... 1 Behold devotion is always at the feet of the Lord. In the seventh chapter of Luke, 'Mary standing behind the feet of the Lord,' and in the tenth, 'Sitting at the feet of the Lord, she heard His word.' 2 This is not said about Martha, that she fell at His feet, because she was not so devout or fervent as Mary. In the thirty third chapter of Deuteronomy, 'Those who shall draw near His feet will receive His teaching.' 3 And it speaks of faithful confession. 'And she said to Him, O Lord, if you were here my brother would not have died.' in which she hints at the power of the Lord, as her sister had previously done, but she says more, even that He might resurrect him, if He wished. But this is not voiced because of reverence and there are tears because of devotion, which moved the Lord more, as we have said. In which it should be understood that the Lord listens more closely to the groans of the heart than to the sounds of the mouth. Gregory says, 'True prayer is in the groans of bitter compunction and does not resound with composed words.' Hence in the first book of Kings is is said that Hannah wept greatly and prayer silently. 4 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 11 1 Jn 11.32 2 Lk 7.38, 10.39 3 Deut 33.3 4 Moralia 33.23.43, 1 Kings 1.10

Trials And Salvation

Kύριε τί ἐπληθύνθησαν οἱ θλίβοντές, με πολλοὶ ἐπανίστανται ἐν ἐμέ, πολλοὶ λέγουσιν τῇ ψυχῇ μου οὐκ ἔστιν σωτηρία αὐτῷ ἐν τῷ θεῷ αὐτοῦ. ᾿Αφίησι δὲ Θεὸς πολλοὺς θλίβειν τὸν δίκαιον, διδοὺς ἀφορμὴν αὐτῷ βάρους δόξης, ἀπὸ τῶν ὑπερβαλλουσῶν θλίψεων ὑφισταμένης· καὶ εἴ ποτε ὁ δίκαιος ἐπαπορῶν λέγοι τῷ Θεῷ· Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με; ἔτι αὐτοῦ λαλοῦντος, εἰπὼν, Ἰδοὺ πάρειμι, ἀποκρίνεται, ἵνα βάρος δόξης ἐργάσηταί σοι τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεως· καθ ' ὑπερβολήν. Διό· Πολλαὶ αἱ θλίψεις τῶν δικαίων. Εἰ δὲ ἐστι σωτηρία μὲν οὐκ ἐν τῷ Θεῷ, Δαυΐδ τοῖς τέως πρόσκειται τὸ· ἐν τῷ Θεῷ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Γ' Source: Migne PG 39.1161d-1164a

Lord, those who trouble me are multiplied, and many set themselves against me, and many say to my soul there is no salvation for him in God. 1 God allows many to afflict the righteous man in order to give an occasion for the acquisition of a great weight of glory, which is obtained from a mass of tribulations. And if sometimes the righteous man who is gravely oppressed says to God, 'Lord, why are those who trouble me multiplied?' He replies, 'Behold, I am here, 2 your great weight of glory will make this tribulation light,' which is hyperbolic. Hence it is said, 'Many are the tribulations of the righteous.' 3 And that there is no salvation but from God, therefore David adds 'in God' Didymus the Blind, Commentary on The Psalms, from Psalm 3 1 Ps 3.2-3 2 Isaiah 52.6, 2 Cor 4.17 3 Ps 33.20

Threefold Grace

Quid habes quod non accepisti? Crearis, sanaris, salvaris. Qui recte sapiunt, hanc triplicem divinae gratiae confitentur operationem. Prima est formatio, secunda reformatio, tertia consummatio. Primo in Deo Christo foramur, secundo per ipsum reformamur, tandem per ipsum et cum ipso consummabimur. Siquidem quod non erat in illo creari oportuit; quod erat et deformatum erat, per formam reformari, et memba non nisi a capite perfici; quod erit cum occurremus in vivum perfectum et mensuram aetatis plenitudinis Christi. Quando apparebit Christus vita nostra tunc et nos apparebimus cum ipso in gloria. Creatio ergo fit sine noibs; consummatio de nobis, neutra a nobis. Sola reformatio quodammodo fit nobiscum, propter consensum voluntarium. Unde reputatur inter merita, quae sunt jejunia nosta, vigilia, opera misericordiae, et caetera virtutum exercitia, quibus constat nostrum interiorem hominem renovari de die in diem. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit IX De triplici divinae gratiae operatione Source: Migne PL 177.815b-d

What do you have that you have not received? 1 You are created, you are healed, you are saved. He who rightly understands confesses the threefold operation of Divine grace. First is formation, second reformation, and third consummation. Firstly were are formed in Christ, secondly we are reformed through Him, finally through and in Him we are perfected. Certainly it was necessary to create what was not in Him, and to reform what was and had become deformed, and then the members are not perfected apart from the head, which shall be when we come to the perfect life and the measure of the age of the fullness of Christ, when Christ our life shall appear and we shall appear with Him in glory. 2 Therefore creation is performed without us, and perfection concerns us but neither are from us. Only reformation is done with us on account of the consent of the will. Hence it is reckoned among merits, which are our fasts and vigils and works of mercy and exertions in the other virtues, which constitutes the renewal of our interior man from day to day. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 9, On The Threefold Operation of Divine Grace 1 Cor 4.7 2 Ephes 4.13, Colos 3.4 3 2 Cor 4.16

Divine Learning

Oportet, fratres charissimi, ut mundo corde et casto corpore sapientiam divinam discere diligatis, et intelligere appetatis; quia ipsa cognitio Dei fideliter se quaerentibus et instanter meditantibus tribuit. Cognitione autem Dei nihil melius est; quia nihil beatius est, et ipsa vera beatitudo est. Unde et Salvator ad Patrem ait: Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. Hujus ergo sapientiae notitia qualiter adipiscatur, audite. Primo omnium quaerendum est homini quae sit vera scientia, veraque sapientia: quia sapientia hujus saeculi, stultitia est apud Deum. Scientia vera est, a diaboli servitio, quod sunt peccata, recedere; et sapientia perfecta est, Deum colere secundum mandatorum illius veritatem: quia in his duobus vita beata acquiritur, sicut Psalmista ait, Diverte a malo, et fac bonum. Nec etiam sufficit cuiquam mala non facere, nisi etiam et bona faciat; nec bona facere, nisi etiam mala omittat. Omnis ergo qui sic sapiens est, procul dubio beatus erit in aeternum. Beata siquidem vita est cognitio divinitatis; cognitio divinitatis, virtus boni operis est; virtus boni operis, fructus est aeternae beatitudinis. Rabanus Maurus, Homilia XLVIII, De studio sapientiae, lectione et meditatione legis Dei. Source: Migne PL 110.88d-89a

It is necessary, dearest brothers, that the heart be clean and the body chaste for you to love the learning of divine wisdom and to be eager to understand, because the knowledge of God is given to those who faithfully seek Him and to those who firmly meditate on Him, and there is nothing better than this knowledge of God, because there is nothing more blessed, and it is the true blessing. Hence the Saviour says to the Father, 'This is eternal life, that they know you, the one true God, and Him whom you sent, Jesus Christ.' 1 Hear, then, in what way the awareness of this wisdom is acquired. First of all a man must ask what is true knowledge and what is true wisdom, for 'the wisdom of this world is foolishness to God.' 2 True knowledge is to withdraw from the service of the devil, that is, from sin, and it is perfect wisdom to revere God according to the truth of His commandments, for in these two ways the blessed life is obtained, as the Psalmist says, 'Turn from evil and do good.' 3 It is not enough for someone not to do evil, unless he also does good, nor to do good unless he eschews all evils. Therefore everyone who is so wise will certainly be blessed in eternity, and that blessed life is the knowledge of divine things, and the understanding is the doing of good works, and the fruit is the doing of good works is eternal blessedness. Rabanus Maurus, from Homily 48, On the study of wisdom, and reading, and meditation on the law of God. 1 Jn 17.3 2 1 Cor 3.19 3 Ps 33.15

Sitting And Teaching

Videns autem Jesus turbas, ascendit in montem... Ut vitaret eas, quia coram eis tam alta non erant praedicanda. In his ergo docet quod praedicator debet dicere juxta capacitatem audientium. Et cum sedisset, accesserunt ad eum discipuli ejus. Ideo sedit, ut doceret se esse magistrum. Magistrorum enim et docentium est sedere. Accedunt discipuli, ut vicinius audiant quae adimplenda properant. Et aperiens os suum. Per hoc quod dicit aperiens, significat quod non pauca sed multa, non humilia sed profunda, quasi thesaurum aperiens, dicturus erat. Allegoria. Christus ascendit in montem, id est, in Ecclesiam, ut impleretur quod dictum erat per David: Ego autem constitutus rex ab eo super Sion montem. Quod significat ibi Sion, hic et mons iste. Sedere, est humiliari per humanitatem assumptam. Aliter non doceret nos, nisi formam nostram assumendo sederet, id est, se nobis inclinaret, et via sessione ejus humilitatis, potuerunt ei discipuli accedere, quia quandiu erat in throno majestatis suae, non poterant eum homines comprehendere. Unde dicitur: In mundo erat, et mundus eum non cognovit. Et qui prius nobis erat locutus in prophetis, in Filio suo locutus est, et proprium os Filius nobis modo aperuit. Alia lex data est in terrore, quia fumus et turbae et procellae fuerunt circa montem. In datione vero Novi Testamenti nihil horum, sed totum in tranquillitate fuit factum, ut doceret hanc legem non timore, sed amore complendam esse. Alia lex scripta in lapididus, ista in cordibus. Aliter enim Novum a Veteri Testamentio non distaret. Unde Apostolus: Multo melioris Testamenti mediator est. Et per prophetam ait Dominus: Hoc Testamentum quod disponam domui Israel, post dies illos, dando leges meas in mentes eorum, et in corde eorum superscribam eas etc. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1283b-1284a

And seeing the crowds Jesus went up the mountain... 1 That He might avoid them, because in their presence high things should not be preached. With this, then, He teaches that the preacher should speak according to the capability of the hearers. And when He sat, His disciples came to Him. Therefore He sits that He may teach, He who is the teacher, for it is of teachers and instructors to sit. And the disciples came that they might listen closely to what should be swiftly fulfilled. And He opened His mouth. This opening signifies that the things to be said were not few but many, and not common but profound, as with the opening of a treasury. Allegorically Christ went up the mountain, that is, into the Church that He might fulfill what was written through David, 'I have been established as a king by Him over mount Sion.' 2 And what Sion signifies is this mount. To sit is to be humble through the assumption of humanity. And He could not teach us unless He sat in the form He had taken up, that is, when He inclined Himself to us, and by the way of the sitting of His humility the disciples were able to draw near Him, because while He was enthroned in His majesty, no man was able to grasp Him. Hence it is said, 'In the world He was, and the world did not know Him.' 3 And He who previously spoke to us through the prophets, now spoke in His Son, and the Son opened His own mouth to us. Another law was given in fear because there was smoke and turmoil and storms around the mountain, 4 but in the giving of the New Testament there was none of these things, but all was done peacefully, so that He might teach that this law was not to be fulfilled through fear but love. Another law was written in stone, this law in the heart. But He did not separate the New and Old Testaments, hence the Apostle says, 'He is the mediator of the much better Testament.' 4 And through the prophet the Lord says, 'This testament which I shall give to the house of Israel after those days shall be a giving of my laws into their minds, and I will inscribe it in their hearts.' 5 Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.1 2 Ps 2.6 3 Jn 1.10 4 Exod 19.16-18 5 Heb 5.8 6 Heb 8.10, Jerem 31.33

The Transfiguration And Peter

Kαὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. Ἐγένετο δὲ τὸ εἶδες αὐτοῦ ἕτερον, οὐχ ὡς μεταστάντης αὐτοῦ εἰς ἄλλην φύσιν. Ἔμεινε γὰρ οἷος ἦν· ἀλλὰ τὸ σχῆμα τοῦ προσὠπου αὐτοῦ ἐφάνη λαμπρότερον ἢ πρότερον. Ωσπερ οὖν καὶ ἐπὶ τῶν ἱματίων αὐτοῦ γέγονε. Τούτων γὰρ τὸ εἶδος μόνον ἐξήστραψεν, οὐχὶ τῆς οὐσίας τῶν ἱματίων μεταμειφθείσης, ἀλλὰ τῆς ἐπιφανείας. Μωϋσῆς δὲ καὶ Πλίας συνειστήκεισαν αὐτῷ προσευχομένῳ, Β ἵνα δειχθῇ ὅτι οὐκ ἔστιν ἐναντίος τοῖς προφήταις καὶ τῷ νόμῳ. Εἰ γὰρ ἦν, οὐκ ἂν ὁ τὸν νόμον δοὺς Μωϋσῆς, καὶ ὁ τῶν προφητῶν θερμότατος Ἠλίας, ἠνέσχοντο δορυφορεῖν αὐτὸν, καὶ αὐτῷ συνίστασθαι. Ἔλεγον δὲ τὴν ἔξοδον ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, τουτέστι τὸν θάνατον. Ὁ δὲ Πέτρος ὕπνῳ ἐβαρεῖτο, τῇ προσευχῇ σχολάζοντος τοῦ Χριστοῦ. ᾿Ασθενής γὰρ ἦν, καὶ τὸ ἀνθρώπινον ἐπλήρους, ὕπνῳ δουλεύων. Διαγρηγορήσας δὲ, θεωρεῖ τὴν δόξαν, καὶ τοὺς δύο ἄνδρας· ὥσπερ δὲ ἀποδεχόμενος τὴν ἐκεῖσε διατριβὴν, διά τε τὸ φῶς καὶ διὰ τὸ θεωρεῖν τοὺς προφήτας, φησί · Καλόν ἐστιν ἡμᾶς ὧδε εἶναι. Ἐνόμιζε γὰρ ὅτι τότε ἦν ἡ συντέλεια, καὶ ἡ βασιλεία τοῦ Ἰησοῦ· μὴ εἰδὼς ὁ λέγει. Ούπω γὰρ ἦν τὸ πέρας, εἰδὲ τῆς βασιλείας ἡ ἡμέρα ἐνειστήκει, οὐδὲ τῆς τῶν ἀγαθῶν ἀπολαύσεως ὧν μεθέξουσιν οἱ ἅγιοι. ῎Αμα δὲ καὶ φοβούμενος τὸ σταυρωθῆναι τὸν Χριστὸν, ταῦτά φησιν. Ἐπεὶ γὰρ ἤκουσεν αὐτοῦ, ὅτι δεῖ αὐτὸν ἀποκτανθῆναι , καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι , φησὶ ταῦτα, μονονουχὶ λέγων· Μὴ κατέλθωμεν ἐκ τοῦ ὄρους, ἐνταῦθα καταμείνωμεν, ἵνα τὸν σταυρὸν διαδράσωμεν καὶ τὸ πάθος. Ἔχομεν Ἠλίαν βοηθὸν, εἰ ἐπέλθωσιν ἡμῖν οἱ Ἰουδαῖοι, τὸ πῦρ κατενεγκόντα, καὶ τοὺς πεντηκοντάρχους ἀπολέσαντα. Έχομεν Μωϋσῆν τὸν τόσα καὶ τόσα έθνη ἀφανίσαντα· ταῦτα δὲ ἔλεγε μὴ εἰδὼς ὁ λέγει. Αὐτὸς μὲν γὰρ ἐνόμιζεν ὅτι παγχάλεπόν τι καὶ κακόν ἐστιν ὁ σταυρὸς, καὶ διὰ τοῦτο ἀποδιδράσκων αὐτὸν , ταῦτα ἔλεγεν. Ὁ δὲ Κύριος ἐδίψα σταυρωθῆναι, ἐπεὶ τὐκ ἐνῆν ἄλλως τοὺς ἀνθρώπους σωθῆναι. Τοῦ δὲ Πέτρου, Ποιή ωμεν σκηνάς τρεῖς, λέγοντος, ὁ Κύριος σκηνὴν ἀχειροποίηταν ἐξαίφνης ποιεῖ, καὶ ἐν ταύτῃ εἰσέρχεται μετά γε τῶν προφητῶν, ἵνα δειχθῇ ὅτι οὐδὲν ἐλαττοῦται τοῦ Πατρός. Ωσπερ γὰρ ἐν τῇ παλαιᾷ ἡ νεφέλη ἐλέγετο ἔχειν τὸν Κύριον, καὶ Μωϋσῆς εἰσήρχετο ἐν αὐτῇ, καὶ οὕτω τὸν νόμον ἐδέχετο, οὕτω καὶ νῦν ἡ νεφέλη τὸν Χριστὸν ἐδέξατο, καὶ νεφέλη οὐ γνοφώδης · παρῆλθε γὰρ ἡ σκιά τοῦ νόμου, καὶ τὸ σκοτεινὸν τῆς ἀσαφείας· ἀλλὰ νεφέλη φωτεινή. Ἦλθε γὰρ ἡ ἀλήθεια καὶ ἔλαμψεν ἡ τοῦ Κυρίου χάρις, καὶ οὐδὲν σκοτεινέὴν νῦν. Ἐγένετο δὲ καὶ φωνὴ ἐκ τῆς νεφέλης, ὥσπερ καὶ τὸ παλαιὸν φωνὴ τοῦ Θεοῦ ἡκούετο ἐκ τῆς νεφέλης. Εὑρέθη δὲ Ἰησοῦς μόνος, ἵνα μὴ τις νομίσῃ ὅτι τὸ, Οὗτός ἐστιν ὁ Υἱός μου, περὶ Μωϋσέως ἢ Ἡλίου λέχθη. Τάχα μέντοι καὶ τοῦτο σημαίνει, ὅτι μέχρι μέν τινος καιροῦ ἐφαίνοντο ὁ νόμος καὶ οἱ προφῆται ὥσπερ καὶ ἐνταῦθα Μωσῆς καὶ Ἠλίας, εἶτα μόνος Ἰησοῦς, ἐκείνων παρελθόντων· τὸ γὰρ Εὐαγγέλιον νῦν κρατεῖ, τῶν νομικῶν παρελθόντων. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Θ' Source: Migne PG 123.821a-824a

And while He prayed His face was changed, and His garments became white and glittering. 1 'His face was changed.' His nature did not change, He remained as He was, but the appearance of His face appeared more splendid than before and likewise His garments shone in their appearance but they were not changed in their substance as garments, but in appearance. And Moses and Elijah stood with him praying, that they might show He was no adversary of the law and the prophets. For if He had been, neither the giver of the law, Moses, nor that most fervent of the prophets Elijah would have associated with him or stood with Him. And they spoke of His departure and how it would be fulfilled in Jerusalem, that is, His death. But Peter was weighed down with sleep, and falling away from praying with Christ, for he was weak and in a human manner subject to sleep. But when he was awake He saw the glory and the two men, and then as if approving that life on account of its splendor, he said, 'It is good for us to be here.' For he thought this was the consummation and the kingdom of Jesus, not knowing what he said. But it was not yet the end, it was not yet the day of the kingdom, nor were the fruits of joy communicated to the saints. But fearing the crucifixion of Christ he said this, because he had heard that it was necessary for Him to be killed, and to rise on the third day, and so he spoke in this sort of manner, 'Let us not go down from the mountain, let us remain here, and let us avoid the cross and passion. We have Elijah here, who if the Jews approach us, can call down fire, as on the fifty, and burn them up, 2 and we have Moses, who destroyed such a great number of Gentiles.' He said these things not knowing what he said. For he thought the cross was wicked and wretched and because of this he wished to avoid it, and so he spoke. But Christ desired to be crucified, because there was no other way to save men. And with Peter saying, 'Let us make three booths,' the Lord would have no booth made and enter in with the prophets, so that he might show that He was in nothing less than the Father, for as in the old law the Lord spoke in a cloud, and Moses entered into it and received the law, even now a cloud came over Christ, but it was not dark, since the old law had passed with the darkness of its obscurity, but the cloud was now bright. For the truth had come and the grace of the Lord shone forth and there was no more darkness. Then there was a voice from the cloud, as once the voice of God had been heard from the cloud and Jesus was found alone, so that no one might think that 'This is my son' was said about Moses or Elijah. And perhaps it even signified this, that until that time the law and the prophets had appeared, just as in this place Moses and Elijah were found, but then only Jesus was seen without them, for now the Gospel reigned and the law was set aside. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 9 1 Lk 9.29 2 4 Kings 1.10

The Promise Of The Transfiguration

Sunt quidam de hic stantibus qui non gustabunt mortem donec videant Filium hominis venientem in regno suo. Sermo itaque et promissio omnipotentis Dei, omni est repleta gaudio et consolatione in spe futurorum, eo quo sperare poterant omnes, qui prius promiserat universis de futuro; dum hic lici paucis, se firmat ostensurum, venientem in regno suo, antequam de proximo mortem gustarent. Et hoc quidem quia in ea claritate se tansformavit in monte coram discipulis, quos secum assumpsit, in qua venturum se promiserat in gloria Patris cum angelis suis. Et notandum quia regnum Christi, in quo venturus erat, ut eum viderent venientem in regno suo, ipse est gloria Patris; quia sicut regnum Christi, Patris est regnum: ita et gloria Patris Christi est gloria, quae ostenda est in monte, licet paucis, ut et ipsi qui viderant et caeteri qui audierant, illis repromissa se vidisse demum narrantibus, firmarentur ad fidem de filio hominis, quia visus est in gloria, quod ipse esset verus Filius Dei qui et filius hominis. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VIII, Caput XVI Source: Migne PL 120.575a-b

There are some standing here who shall not taste death before they see the Son of Man coming in His kingdom. 1 This speech and promise of almighty God is full of all joy and comfort and hope for the future, because all are able to hope in what He promised for everyone in the future, while here it is given to a few whom He strengthens by showing them His coming in His kingdom before they taste death. And this is because He transfigured Himself in that brightness on the mount before His disciples who He took up with Him, in which He promised His coming in the glory of the Father and His angels. And it must be noted that the kingdom of Christ in which He shall come, so that they shall see Him coming in His kingdom, is the glory of the Father, because the kingdom of Christ is as the kingdom of the Father and thus the glory of the Father is the glory of the Son, which was shown on the mount to a few, so that they who saw and others who heard, who were told by those who saw what was promised, would be strengthened in faith concerning the Son of Man, because He was seen in His glory, that He is the Son of God who is the Son of Man. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chapter 16 1 Mt 16.28

Various Garments

Ἐξεδυσάμην τὸν χιτῶνά μου, πῶς ἐνδύσομαι αὐτόν; ἐνιψάμην τοὺς πόδας μου, πῶς μολυνῶ αὐτούς; Ἴδωμεν δὲ καὶ πῶς ὑπακούει τῷ λόγῳ ἡ νύμφη, πῶς ἀνοίγει τῷ νυμφίῳ τὴν εἴσοδον. Ἐξεδυσάμην, φησί, τὸν χιτῶνά μου· πῶς ἐνδύσομαι αὐτόν; ἐνιψάμην τοὺς πόδας μου· πῶς μολυνῶ αὐτούς; καλῶς ἤκουσε τοῦ κελεύσαντος ἀδελφὴν αὐτὴν καὶ πλησίον γενέσθαι καὶ περιστερὰν καὶ τελείαν, ἵνα διὰ τούτων εἰσοικισθῇ τῇ ψυχῇ ἡ ἀλήθεια· ἐποίησε γὰρ ἅπερ ἤκουσεν ἐκδυσαμένη τὸν δερμάτινον ἐκεῖνον χιτῶνα, ὃν μετὰ τὴν ἁμαρτίαν περιεβάλετο, καὶ ἀπονιψαμένη τῶν ποδῶν τὸ γεῶδες, ᾧ ἐνειλήθη ἀπὸ τῆς ἐν παραδείσῳ διαγωγῆς εἰς τὴν γῆν ἀναλύσασα, ὅτε ἤκουσεν ὅτι Γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ. διὰ τούτων ἤνοιξεν ἐπὶ τὴν ψυχὴν τῷ λόγῳ τὴν εἴσοδον διασταλέντος τοῦ τῆς καρδίας παραπετάσματος, τουτέστι τῆς σαρκός. Σάρκα δὲ εἰπὼν τὸν παλαιὸν λέγω ἄνθρωπον, ὃν ἐκδύσασθαί τε καὶ ἀποθέσθαι κελεύει ὁ θεῖος ἀπόστολος τοὺς μέλλοντας τῷ λουτρῷ τοῦ λόγου τὸν ῥύπον τῶν βάσεων τῆς ψυχῆς ἀποκλύζεσθαι. Oὐκοῦν ὁ τὸν παλαιὸν ἀπεκδυσάμενος ἄνθρωπον καὶ περιελὼν τῆς καρδίας τὸ κάλυμμα, ἤνοιξε τῷ λόγῳ τὴν εἴσοδον, ὃν ἐντὸς γενόμενον ἔνδυμα ποιεῖται ἑαυτῆς ἡ ψυχὴ κατὰ τὴν τοῦ ἀποστόλου ὑφήγησιν, ὃς κελεύει τὸν ἐκδυσάμενον τὴν ῥακώδη τοῦ παλαιοῦ ἀνθρώπου περιβολὴν Ἐνδύσασθαι τὸν καινὸν χιτῶνα τὸν κατὰ θεὸν κτισθέντα ἐν ὁσιότητι καὶ δικαιοσύνῃ· Ἰησοῦν δὲ λέγει εἶναι τὸ ἔνδυμα. ἡ δὲ ὁμολογία τῆς νύμφης τοῦ μηκέτι τὸν ἀποβληθέντα χιτῶνα πάλιν ἀναλαμβάνειν, ἀλλ’ ἀρκεῖσθαι τῷ ἑνὶ χιτῶνι κατὰ τὸν δοθέντα τοῖς μαθηταῖς νόμον, ὃν διὰ τῆς ἄνωθεν γεννήσεως ἀνακαινισθεῖσα μετημφιάσατο, βεβαιοῖ τοῦ Kυρίου τὸν λόγον τὸν κελεύοντα τοὺς ἅπαξ τῷ θείῳ κοσμηθέντας ἐνδύματι μηκέτι ἐπενδύσασθαι τὸν τῆς ἁμαρτίας χιτῶνα, μηδὲ δύο χιτῶνας ἔχειν, ἀλλὰ τὸν ἕνα μόνον, ἵνα μὴ δύο περὶ τὸν αὐτὸν ὦσιν οἱ ἀσύμβατοι πρὸς ἀλλήλους χιτῶνες. τίς γὰρ κοινωνία τῷ σκοτεινῷ ἐνδύματι πρὸς τὸ φωτοειδές τε καὶ ἄϋλον; Oὐ μόνον δὲ τοῦτό φησιν ὁ νόμος τὸ μὴ δεῖν δύο χιτῶνας ἔχειν, ἀλλὰ μηδὲ ἐπιρράπτειν τὸ καινὸν ὕφασμα τῷ παλαιῷ ἱματίῳ, ἵνα μὴ χείρων γένηται ἡ ἀσχημοσύνη τοῦ τὸ τοιοῦτον περιβαλλομένου μήτε τοῦ ἐνραφέντος μείναντος καὶ τοῦ παλαιοῦ χεῖρον τὸ σχίσμα παθόντος καὶ δυσθεράπευτον· Αἴρει γάρ, φησί, τὸ πλήρωμα τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται, ὡς δημοσιεύεσθαι δι’ αὐτοῦ τὰ ἀσχήμονα. διὰ τοῦτό φησιν Ἐξεδυσάμην τὸν χιτῶνά μου· πῶς ἐνδύσομαι αὐτόν; Tίς γὰρ ἂν βλέπων περὶ ἑαυτὸν τὸν ἡλιοειδῆ τοῦ Kυρίου χιτῶνα τὸν διὰ καθαρότητος καὶ ἀφθαρσίας ἱστουργηθέντα, οἷον ἐπὶ τῆς ἐπὶ τοῦ ὄρους μεταμορφώσεως ἔδειξεν, εἶτα καταδέχεται τὸ πτωχόν τε καὶ ῥακῶδες ἱμάτιον ἑαυτῷ περιθεῖναι, ὅπερ ὁ μέθυσος καὶ πορνοκόπος, καθὼς ἡ Παροιμία φησί, περιβάλλεται; Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία IAʹ Source: Migne PG 44.1004d-1005c

I have removed my tunic. How shall I put it on? I have washed my feet. How shall I soil them? 1 Let us see again how the Bride is obedient to the Word, how she opens a way in for the Bridegroom. 'I have removed my tunic,' she says. 'How shall I put it on? I have washed my feet. How shall I soil them?' Rightly she heard the One who exhorted her to become 'a sister' and 'a close one' and 'a dove' and 'perfect,' in order that in this way Truth might dwell in her soul, for she did what she heard, she put off that 'tunic of skin' that she had put on after sin, 2 and from her feet she washed off the earthy stuff that covered them after she returned to the earth from her time in the Garden, when she heard the words, 'You are earth and to earth you shall return.' 3 These are the ways in which she opened a way into her soul for the Word, having torn the veil of her heart, that is, the flesh. And when I say 'flesh,' I speak of 'the old man,' 4 who the holy Apostle commands should be scoured off by those who are going to wash off the filth of the soul’s feet in the bath of the Word. So whoever has scoured off the old man and torn the veil of the heart has opened a way in for the Word, and with His coming in, the soul makes Him her garment in accordance with the instruction of the Apostle, he who commands the one who has taken off the rags of the old man to put on the new tunic that has been 'created after the likeness of God in holiness and righteousness,' and he says that this garment is Jesus. 5 As to the Bride’s insistence that she will never again take up the tunic she has put off but will be content, in accordance with the command given to the disciples, 6 with the one tunic that she put on when she was renewed through being reborn from above, this confession, I say, confirms the Lord’s word, which commands that those who have once been adorned with the Divine garment should never again put on sin's shirt, nor possess two shirts, but only one, lest there be two conflicting garments on one person. For what does the garment of mourning have in common with the one that is full of light and immaterial? The law, though, does not merely say that one must not have two shirts but also that one must not sew new cloth on an old cloak, otherwise the shabby look of the person who wears it becomes even worse when the patch fails to hold, and when the old garment tears it is worse and impossible to mend. For He says, 'The new patch will tear away from the old cloth, and the result will be a worse tear,' 7 which will make disgrace public. Hence she says, 'I have removed my tunic. How shall I put it on?' For who seeing himself garbed in the Lord’s glistening tunic, woven out of purity and incorruptibility as He manifested it in His transfiguration on the mount, would then put on the poor, ragged garment with which, as Proverbs says, 'the drunkard and whoremonger attires himself? 7 Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 11 1 Song 5.3 2 Gen 3.21 3 Gen 3.19 4 Colos 3.9 5 Ephes 4.24, Rom 13.14 6 Mt 10.10 7 Mk 2.21 8 Prov 23.21

Brightening The Eyes

Praeceptum Domini lucidum, illuminans oculos Revera lucidum, quia sincere purun el immaculatum, quale a Patre luminum prodire docet. Hoc iliuminat oculos, non istos carnales quos et pecora nobiscum possunt habere communes, sed illos utique interiores qui divino munere spiritualiter clarificantur. Cassiodorus, Expositio In Psalterium, Psalmus XVIII Source: Migne PL 70.141a

The commandment of the Lord is bright, illuminating the eyes. 1 Truly bright, he teaches, because perfectly pure and immaculate, as from the Father of lights. 2 This illuminates the eyes, but not the carnal eyes, not those which animals have in common with us, but those interior ones which are spiritually brightened by the Divine gift. Cassiodorus, Commentary On The Psalms, from Psalm 18 1 Ps 18.9 2 James 1.17

Water And Wine

Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδεὶ πόθεν ἐστὶν οἱ δὲ διάκονοι ᾔδεισαν οἱ ἡντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, καὶ λέγει αὐτῷ· Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ἐλάσσω · σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. Οὐχ ἁπλῶς δὲ οἶνον ἐποίησεν, ἀλλὰ καὶ κάλλιστον.Τοιαῦτα γὰρ τὰ τοῦ Χριστοῦ θαύματα· πολλῷ βελτίω τῶν διὰ φύσεως τελουμένων. Τοῦ μὲν οὖν τὸ ὕδωρ οἶνον γενέσθαι, μάρτυρες οἱ διάκονοι, οἱ ἡντληκότες τὸ ὕδωρ· τοῦ δὲ κάλλιστον γενέσθαι , ὁ ἀρχιτρίκλινος· ἅπερ πάντα, τοῦ χρόνου προϊόντος , ἔμελλον κηρυχθέντα πιστωθῆναι βεβαιότερον τοῖς ἀκούουσι. Δύνασαι δὲ νοῆσαι οἶνον μὲν τὸν εὐαγγελικὸν λόγον, ὕδωρ δὲ πάντα τὰ πρὸ τοῦ Εὐαγγελίου· ὑδαρέστερα γὰρ ἦσαν, καὶ πρὸς τὴν τοῦ λόγου τελείωσιν μὴ φθάνοντα. Οἷον τί φημι Δέδωκε νόμους διαφόρους τῷ ἀνθρώπῳ ὁ Κύριος, ἕνα τὸν ἐν τῷ παραδείσῳ, δεύτερον τὸν ἐπὶ Νῶε,τρίτον τὸν ἐπὶ ᾿Αβραὰμ τῆς περιτομῆς, τέταρτον τὸν διὰ τοῦ Μωσέως, πέμπτον διὰ τῶν προφητῶν. Πάντες οὖν οὗτοι , ὡς πρὸς τὴν τοῦ Εὐαγγελίου ἀκρίβειαν καὶ δύναμιν συγκρινόμενοι, ὑδαρεῖς εἰσιν, εἴτις ἁπλῶς αὐτοὺς καὶ κατὰ τὸ γράμμα νοεῖ. Εἰ δ' ἐμβαθύνας τῷ πνεύματι, κατανοήσει τὰ κεκρυμμένα, εὐρήσει τὸ ὕδωρ οἶνον γεγενημένον· τὰ γὰρ ἁπλῶς λεγόμενα καὶ κατὰ τὸ γράμμα νοούμενα τοῖς πολλοῖς ὕδωρ ὄντα, πάντως ὁ πνευματικῶς ἀνακρίνων, εὐρήσει οἶνον κάλλιστον, ὕστερον πινόμενον, καὶ τηρούμενον παρὰ τοῦ νυμφίου Χριστοῦ · ἐπεὶ καὶ ἐν ἐσχάτοις καιροῖς ἐδείχθη τὸ Εὐαγγέλιον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ B' Source: Migne PG 123.1193b-d

The master of the feast tasted the water which had been turned into wine, and he did not know whence it came; only the servants who had drawn the water knew. The master of the feast then called to the bridegroom, and said to him, 'Every man serves the good wine first, and when the guests are drunk he serves the worst, but you have kept the good wine until now. 1 He did not simply make wine but the best wine. For such are the wonders of Christ, that they are much better than what is brought about by nature. And that the water was turned into wine, the servants who tasted the water were witnesses, but that it was the best the master of the wedding feast gave witness, which signifies that everything preached in times before was made made more believable to the hearers, since one is able to understand the wine as the word of the Gospel, and water as what came before the Gospel, which was a tasteless liquid and did not bring to perfection. For the sake of an example I will say that the Lord gave various laws to men, one in paradise, the second in the time of Noah, the third to Abraham, which was circumcision, the fourth to Moses, and the fifth through the prophets. All these, then, when compared to the revelations and power of the Gospel, were water, if someone understands them simply according to the letter, But if someone walks according to the spirit and understands hidden things, he shall find water turned into wine. For what is simply said and understood according to the letter is like water to many, but he who judges spiritually finds the best wine and drinks what has been brought forth by Christ the bridegroom, for in the last times the Gospel has been set forth. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 2 1 Jn 7.37-38

The Spirit's Rest And Flight

Et requievit, inquit, super eos spiritus, et prophetarunt omnes. Requiescere spiritum non in quibuscunque hominibus legimus: sed in sanctis et beatis. Requiescit enim spiritus Dei in iis qui mundo sunt corde, et in iis qui purificant animas suas a peccato: sicut econtrario non inhabitat in corpore subdito peccatis, etiamsi habitavit aliquando in eo. Non enim potest Spiritus sanctus consortium pati et societatem spiritus mali. Certum est enim peccati tempore adesse in corde uniuscujusque spiritum malum, et agere partes suas. Cui utique cum locus datur, et recipitur a nobis per cogitationes malas, et concupiscentias pessimas, contristatus, et, ut ita dicam, coangustatus fugatur de nobis Spiritus sanctus. Propter quod et Apostolus sciens haec ita accidere, monebat dicens: Nolite contristare Spiritum sanctum , in quo signati estis in die redemptionis. Igitur peccantes contristamus Spiritum sanctum: juste vero agentes et sancte, requiem ei paramus in nobis. Origen, In Numeros, Homilia VI, Interprete Rufino Aquileiense Source: Migne PG 12.608b-c

And the Spirit rested on them and they all prophesied. 1 We read that the Spirit did not rest on just any man but on the holy and the blessed. For the spirit of God is in those who have pure hearts, and in those who have purified their souls from sin, just as on the contrary it does not dwell in a body enslaved to sin, even if at one time it did dwell in such a man. For the Holy Spirit can have no association nor society with an evil spirit, and it is certain that at the time of sin an evil spirit has come into a man and acts its part. And we give it a place and it is received by us because of evil thoughts, and base desires and then, as I might say, the Spirit is grieved by its confinement and flies from us. Because of which, the Apostle, who knew that these things happen, warned us, saying, 'Do not grieve the Holy Spirit, with which you have been signed for the he day of redemption.' 2 Therefore it is those who sin who grieve the Holy Spirit, but it is by acting rightly and in holiness that we prepare a place of rest for Him in us. Origen, On Numbers, from the Sixth Homily, Translated by Rufinus of Aquileia. 1 Numb 11.25 2 Ephes 4.30

Speech And Power

Καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν. Τίς ἡ ὄνησις λέξεως λαμπρᾶς ἐχούσης τῶν ἀγαθῶν οὐδὲν , ὁποία ἡ τῶν Ἑλλήνων ἐστίν; Ἡ δέ γε τῆς θεοπνεύστου Γραφῆς ἁπλῆ μὲν ἔστι καὶ κατειθισμένη, πλουσίως γε μὴν ὀνίνησι καὶ ἀποφέρει λαμπρῶς εἰς ἐπίγνωσιν ἀληθῆ τοῦ κατὰ φύσιν ὄντος Θεοῦ· ἀποτελεῖ δὲ πρὸς τοῦτο καὶ παντα άξια τοῦ πράγματος ἐπιμελητάς· οὗ δὴ γεγονότος, καταπλουτήσειεν ἄν τις καὶ τῶν διὰ Πνεύματος χαρισμάτων τὴν ἀξιόληπτον χάριν. Οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τῶν οὐρανῶν, ἀλλ᾽ ἐν δυνάμει. Τὸ δὲ ἐ ἐν δυνάμει νοήσεις, εἱ μὲν ἐπ ' αὐτῶν φέροιτο τῶν ἁγίων ἀποστόλων, ὡς ἐν ἰσχύῖ τε καὶ ἐνεργείᾳ τῇ διὰ τοῦ Πνεύματος, καθ ' ἦν εἰσι καὶ θαυματουργοί. Εί δ᾽ ἐφ᾽ ἡμῶν αὐτῶν, ὡς ἐν δυνάμει ζωῆς τῆς ἁγίας καὶ εἰλικρινοῦς ἐκδέξῃ τὸ εἰρημένον. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.868c

And I will not know the speech of those who are puffed up, but power. 1 The usefulness of splendid oratory, if it has nothing good in it, how is it but a thing of the Gentiles? The oratory of the inspired Scriptures is certainly simple and common, but it profits most abundantly, and it bestows a true understanding of the Divine nature, and then it produces those who care for every good work, who have not become so but by being enriched through the desirable grace of the Holy spirit. For the kingdom of heaven is not a matter of words but acquired by virtue. However if the Apostle speaks of 'power' regarding the saints you should understand it as referring to the fortitude and strength by which,  through the Spirit, miracles are brought forth. And if 'power' is spoken of in reference to us, you should think it is said of the power of a holy and pure life. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 4.19

The Way Of The Reed

...calamum a vento moveri? Calamus est vacuus, et nullam habet virtutem: et ideo qualisvis ventus flaverit super eum, huc et illuc flectit illum. Sic et homo carnalis et saecularis in quo fidei nulla est medulla, et virtus veritatis non invenitur in eo, qualiscumque tentatio venerit super eum, curvat eum. Nam Deus volens ostendere Job, in quibus hominibus diabolus requiescit, introducit draconem in figura diaboli, et cum multa dixisset de eo, inter caetera ait: Secus calamum et papyrum requiescit. Calamus enim est vacuus, papyrus autem nimium levis, et mollis. Sic omnis homo carnalis, vacuus in fide, et levis in sensu, et mollis in passionibus, calamus est et papyrus. Opus Imperfectum in Matthaeum, Homilia XXVII Source: Migne PG 56.773

...a reed shaken by the wind?' 1 A reed is hollow and has no strength, and therefore whatever wind blows upon it bends it this way and that. So it is with a carnal and worldly man in whom there is no core of faith and in whom the power of truth is not found, so that whatever temptation comes upon him it bends him down. For God wishing to show Job in which men the devil dwelt, introduced the dragon as a figure for the devil, and having said much about him, among other things He said, 'He dwells amid the reeds and the papyri.' 2 A reed is hollow and papyrus is extremely light and soft. So every carnal man is empty of faith, and he is light in his mind, and he is soft amid passions, and so he is a reed and papyrus. Opus Imperfectum on Matthew, from Homily 27 1 Mt 11.7 2 Job 40.16 Vulgate, Job 40.21 LXX

Joseph The Slave

Madianitae vendiderunt Joseph in Aegypto Putiphari eunucho Pharaonis, magistro militum. Caeterum quod ad moralem pertinet locum, quia omnes vult salvos fieri Dominus Deus noster, dedit per Joseph etiam iis qui sunt in servitute solatium: attribuit magisterium; ut discerent etiam in ultima conditione posse mores esse superiores, nec ullum statum immunem esse virtutis, si animus se uniuscujusque cognoscat; carnem servituti subditam esse, non mentem; multosque servulos esse dominis liberiores, si in servitute positi a servilibus putent operibus abstinendum. Servile est omne peccatum, libera est innocentia. Unde et Dominus ait: Omnis qui facit peccatum, servus est peccati. Quomodo enim non servus omnis avarus, qui pro exigno pecuniae lucello se ipsum auctionatur? Timet omnia, ne congesta amittat, qui non utenda congessit, majore periculo servaturus quo majora quaesivit. Quomodo non mendicus, cui sunt parva quae possidet? Nam etsi mihi dives videatur, sibi eget: nec testimoniis sua vota solatur, qui quod optat nescit credere. Quomodo autem non et ille servus, qui subditus est libidini? Primum suis ardet incendiis, et pectoris sui facibus exuritur. Quibus recte dicit propheta: Ambulate in lumine ignis vestri, et in flamma quam accendistis. Suscipit omnes metus, insidiatur somno singulorum: ut unius cupiditate potiatur, fit servus omnium. Servit igitur hanc miseram quidem servitutem, qui ipse sibi dominos facit, ipse vult habere quos timeat. Nihil enim tam speciale servitutis est, quam semper timere. Ille vero in quavis conditione servitii semper liber, qui mundi amore non capitur, avaritiae vinculis non tenetur, metu criminis non alligatur, qui securus spectat praesentia, quem futura non terrent. Nonne videtur tibi iste in servitute dominari: ille autem in libertate servire? Serviebat Joseph, regnabat Pharao: beatior hujus servitus, quam regnum illius. Denique tota Aegyptus collapsa esset fame, nisi regnum suum consilio servuli subdidisset. Sanctus Ambrosius Mediolanensis, De Jospeph Patriarca, Caput IV Source: Migne PL 14.649b-650b

The Madianites sold Joseph in Egypt to Putiphar, an eunuch of Pharaoh, captain of the soldiers. 1 Now let us look to the moral of the passage. Because the Lord wishes to save everyone He gives comfort through Joseph to those who are slaves, and adds a teaching, so that they might learn that even in the lowest state it is possible to have better ways and that no state is shut off from virtue, if the soul of a man knows itself, and that it is the flesh that is subject to servitude and not the mind. Many slaves are more free than their masters if set in slavery they think to abstain from servile works. Every sin is slavish and innocence is freedom. Hence the Lord says, 'Everyone who sins is a slave to sin.' 2 For how is every avaricious man not a slave, who for even a tiny profit will put himself up for sale? He fears everything, lest he lose what he has gathered, he who cannot use what he has gathered, and with greater peril he becomes more slavish the more he has sought. How is he not a beggar for whom what he does possess is little? For even if he seems to be rich he is needy in himself. Nor does he soothe his desires with proofs, he who does not know how to believe what he hopes for. And how is he not a slave who is subdued to lust? First he burns with his own flames and then he burns up with the deeds of his heart. To such men the prophet rightly says, 'Walk in the light of your own fire, and in the flame you have kindled.' 3 Fear takes hold of everyone of them, it stalks the sleep of each one of them, the desire of one man makes him a slave of all. He serves in a wretched servitude who makes masters for himself, he who wishes to have what will make him fearful. There is no more certain a slavery than to be always afraid. But he who is a state of slavery is free if he is not seized by the love of the world, and if he is not held by the chains of avarice, and if not bound by the fear of evil, if he can look securely on present things and not be terrified by the future. Does it not seem to you that he rules in slavery and another man with his freedom is a slave? Joseph was a slave, Pharaoh reigned, but more blessed was the servitude of the former than the rule of the latter. Then all Egypt would have been ruined by famine if its ruler had not bowed to the counsel of a slave. Saint Ambrose, On The Patriarch Joseph, Chapter 4 1 Gen 37.36 2 Jn 8.34 3 Isaiah 50.11