Wisdom Made Foolish

Καὶ ὅλως πότε τῶν Ἔλλήνων ἡ σοφία μεμώρανται, εἰ μὴ ὅτε ἠ ἀληθὴς τοῦ Θεοῦ σοφία ἐπὶ γῆς ἑαυτὴν ἐφανέρωσι; Πάλαι μὲν γὰρ πᾶσα ἡ οἰκουμένη καὶ πᾶς τόπος τῇ θρησκείᾳ τῶν εἰδώλων ἐπλανᾶτο, καὶ οὐδὲν ἄλλο ἢ τὰ εἴδωλα θεοὺς ἐνόμιζον οἱ ἄνθρωποι. Νῦν δὲ κατὰ πᾶσαν τὴν οἰκουμένην, τὴν μὲν τῶν εἰδώλων δεισιδαιμονίαν καταλιμπάνουσιν οἱ ἄνθρωποι, ἐπὶ δὲ τὸν Χριστὸν καταφεύγουσι, καὶ Θεὸν αὐτὸν προσκυνοῦντες, δι᾿ αὐτοῦ καὶ ὃν οὐκ ᾔδεισαν Πατέρα γινώσκουσι. Καὶ τό γε θαυμαστόν, διαφόρων ὄντων καὶ μυρίων σεβασμάτων, καὶ ἑκάστου τόπου τὸ ἴδιον ἔχοντος εἴδωλον, καὶ μὴ ἰσχύοντος τοῦ παρ᾿ αὐτοῖς λεγομένου θεοῦ τὸν πλησίον ὑπερβῆναι τόπον, ὥστε καὶ τοὺς ἐκ γειτόνων πεῖσαι σέβειν αὐτόν, ἀλλὰ μόλις καὶ ἐν τοῖς ἰδίοις θρησκευομένου οὐδεὶς γὰρ ἄλλος τὸν τοῦ γείτονος ἐσέβετο θεόν, ἀλλ᾿ ἕκαστος τὸ ἴδιον ἐφύλαττεν εἴδωλον, νομίζων τῶν πάντων αὐτὸ κύριον εἶναι, μόνος ὁ Χριστὸς παρὰ πᾶσιν εἷς καὶ πανταχοῦ ὁ αὐτὸς προσκυνεῖται· καὶ ὃ μὴ δεδύνηται τῶν εἰδώλων ἡ ἀσθένεια ποιῆσαι, ὥστε κἂν τοὺς πλησίον οἰκοῦντας πεῖσαι, τοῦτο ὁ Χριστὸς πεποίηκεν, οὐ μόνον τοὺς πλησίον ἀλλὰ καὶ πᾶσαν ἁπλῶς τὴν οἰκουμένην πείσας ἕνα καὶ τὸν αὐτὸν Κύριον σέβειν, καὶ δι᾿ αὐτοῦ Θεὸν τὸν αὐτοῦ Πατέρα. Καὶ πάλαι μὲν τὰ πανταχοῦ τῆς ἀπάτης τῶν μαντείων ἐπεπλήρωτο, καὶ τὰ ἐν Δελφοῖς καὶ Δωδώνῃ καὶ Βοιωτίᾳ καὶ Λυκίᾳ καὶ Λιβύῃ καὶ Αἰγύπτῳ καὶ Καβίροις μαντεύματα καὶ ἡ Πυθία ἐθαυμάζοντο τῇ φαντασίᾳ παρὰ τῶν ἀνθρώπων· νῦν δὲ ἀφ᾿ οὗ Χριστὸς καταγγέλλεται πανταχοῦ, πέπαυται καὶ τούτων ἡ μανία, καὶ οὐκ ἔστιν ἔτι λοιπὸν ἐν αὐτοῖς ὁ μαντευόμενος. Καὶ πάλαι μὲν δαίμονες ἐφαντασιοκόπουν τοὺς ἀνθρώπους, προκαταλαμβάνοντες πηγὰς ἢ ποταμοὺς ἢ ξύλα ἢ λίθους, καὶ οὕτως ταῖς μαγγανείαις ἐξέπληττον τοὺς ἄφρονας. Νῦν δὲ τῆς θείας ἐπιφανείας τοῦ Λόγου γεγενημένης πέπαυται τούτων ἡ φαντασία. Τῷ γὰρ σημείῳ τοῦ σταυροῦ καὶ μόνον ὁ ἄνθρωπος χρώμενος, ἀπελαύνει τούτων τὰς ἀπάτας. Καὶ πάλαι μὲν τοὺς παρὰ ποιηταῖς λεγομένους θεούς, Δία καὶ Κρόνον καὶ Ἀπόλλωνα καὶ ἥρωας, ἐνόμιζον οἱ ἄνθρωποι θεούς, καὶ τούτους ἐπλανῶντο σέβοντες· ἄρτι δὲ τοῦ Σωτῆρος ἐν ἀνθρώποις φανέντος, ἐκεῖνοι μὲν ἐγνώσθησαν ὄντες ἄνθρωποι θνητοί, μόνος δὲ ὁ Χριστὸς ἐν ἀνθρώποις ἐγνωρίσθη Θεὸς ἀληθινοῦ Θεοῦ Θεὸς Λόγος. Τί δὲ περὶ τῆς θαυμαζομένης παρ᾿ αὐτοῖς μαγείας ἄν τις εἴποι; Ὅτι πρὶν μὲν ἐπιδημῆσαι τὸν Λόγον, ἴσχυε καὶ ἐνήργει παρ᾿ Αἰγυπτίοις καὶ Χαλδαίοις καὶ Ἰνδοῖς αὕτη καὶ ἐξέπληττε τοὺς ὁρῶντας· τῇ δὲ παρουσίᾳ τῆς ἀληθείας καὶ τῇ ἐπιφανείᾳ τοῦ Λόγου διηλέγχθη καὶ αὕτη, καὶ κατηργήθη παντελῶς. Περὶ δὲ τῆς Ἑλληνικῆς σοφίας καὶ τῆς τῶν φιλοσόφων μεγαλοφωνίας, νομίζω μηδένα τοῦ παρ᾿ ἡμῶν δεῖσθαι λόγου, ἐπ᾿ ὄψει πάντων ὄντος τοῦ θαύματος, ὅτι τοσαῦτα γραψάντων τῶν παρ᾿ Ἕλλησι σοφῶν καὶ μὴ δυνηθέντων πεῖσαι κἂν ὀλίγους ἐκ τῶν πλησίον τόπων περὶ ἀθανασίας καὶ τοῦ κατ᾿ ἀρετὴν βίου, μόνος ὁ Χριστὸς δι᾿ εὐτελῶν ῥημάτων, καὶ δι᾿ ἀνθρώπων οὐ κατὰ τὴν γλῶτταν σοφῶν, κατὰ πᾶσαν τὴν οἰκουμένην παμπληθεῖς ἐκκλησίας ἔπεισεν ἀνθρώπων καταφρονεῖν μὲν θανάτου, φρονεῖν δὲ ἀθάνατα, καὶ τὰ μὲν πρόσκαιρα παρορᾶν, εἰς δὲ τὰ αἰώνια ἀποβλέπειν, καὶ μηδὲν μὲν ἡγεῖσθαι τὴν ἐπὶ γῆς δόξαν, μόνης δὲ τῆς ἀθανασίας ἀντιποιεῖσθαι Ἅγιος Αθανάσιος ο Μέγας, Λόγος περί της Ενανθρωπίσεως του Λόγου Source: Migne PG 25.177d-181a

And when was the wisdom of the Greeks made foolish, but when the true wisdom of God manifested itself on earth? For formerly the whole world and every place was deceived by idols worship, and men thought nothing else but that the idols were gods, but now over the whole world men are abandoning the superstition of idols and fleeing to Christ and worshipping Him as God, and through Him coming to know the Father who they did not know. And, as another wonder, whereas the objects of worship were once various and many, and each place had its own idol, and he who was reckoned a god among them was not able to pass over to a neighbouring place to persuade neighbouring peoples to worship him, but he was even barely revered among his own people, for no one else worshipped another's god, but rather each kept to his own idol, thinking it was the lord of all, now Christ alone is worshipped as one and the same among all the peoples, and what the weakness of the idols was unable to do, that is, to persuade even those dwelling nearby, Christ has accomplished, not only persuading those close at hand, but even the whole world, to revere one and the same Lord, and through Him God His Father. Again once every place was filled with the deceits of oracles, and those in Delphi and Boeotia and Lycia and Egypt and those of the Cabiri and the Pythoness, were held in awe in men's imagination, but now that Christ is preached everywhere, their madness has ceased and there is none among them to give prophecy. And once demons used to delude men, occupying wells or rivers, or trees or stones, and thus they imposed upon the simple minded with tricks, but now, after the Divine revelation, their deception has ceased, for by the sign of the Cross, if a man but use it, their deceits are driven off. And when once through the words of poets men thought Zeus and Cronos and Apollo were gods, and were deceived into revering them, now that the Saviour has appeared among men, those others have been understood to be but mortal men, and Christ alone has been understood among men to be the true God, the Word of God. And what is one to say of the magic thought wonderful among them? That before the Word dwelt among us it was strong and active among the Egyptians, and the Chaldeans, and Indians, and those who saw it were astonished, but then with the presence of the Truth and the appearance of the Word, it also has been refuted and utterly reduced. And as for the Gentile wisdom and the loud proclamations of philosophers, I think no word of ours is needed, since the wonder is before everyone's eyes, that despite so much being written by those who were wise among the Greeks, they were unable to persuade even a few from among their own neighbours about immortality and the virtuous life, but Christ alone, with common language, and through men who were not clever in their tongues, persuaded churches full of men throughout the whole world to despise death and to give thought to eternal things, even to look beyond what is temporal and to look to what is eternal, and to account earthly glory nothing and to strive for heavenly glory alone. Saint Athanasius the Great, On The Incarnation of The Word

Thinking And Seeking

Sentite de Domino in bonitate et in simplicitate cordis quaerite illum. Sentite, id est, recte aestimate, de Domino in bonitate, id est bene, non male, ut haeretici. Monet autem ad bene sentiendum et sensu exteriori pie divinas Scripluras legendo , et sensu interiori pie intelligendo. Unde Glossa: Scripturam pie legite et intelligite, pie, scilicet devote approbando et exsequendo quod intelligitis , et non redarguendo et contemnendo quod non intelligitis. Et in simplicitate cordis quaerite illum, ad ipsum scilicet totam cordis intehtionem dirigendo. Unde Glossa: Voluntati eius vos subiicite; quod non faciunt hypocritae, et ideo inconstantes sunt, secundum illud lacobi primo: Vir duplex animo inconstans est in omnibus viis suis; et propter hoc dicitur eis Ecclesiastici secundo: Vae duplici corde! Cor duplex est, quando partes eius ad diversa feruntur principaliter, quod est occasio mortis spiritualis , secundum illud Osee decimo: Divisum est cor eorum, nunc interibunt. Simplex autem est cor, quando omnes partes eius ad unum simplicissimum feruntur, scilicet ad Deum, secundum illud Ecclesiastici trigesimo: Congrega cor tuum in sanctitate. In simplicitate cordis, id est in simplici unitate cordis. Hanc unitatem faciunt fides in rationali, secundum illud ad Ephesios quarto': Unus Dominus, una fides etc; caritas in concupiscibili ; primae ad Corinthios sexto: Qui adhaeret Domino unus spiritus est; pax in irascibili; ad Ephesios quarto: Solliciti servare unitatem spiritus in vinculo pacis. Prima unitas prohibet divisionem errorum in intellectu; secunda, desideriorum in affectu; tertia, schismatum in effectu. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 360

Think of the Lord in goodness and seek Him in simplicity of heart. 1 'Think,' that is, judge rightly, 'of the Lord in goodness,' that is, well and not wickedly, as heretics do. And he exhorts that for good thinking the exterior sense of the Divine Scripture should be read piously, and the interior meaning should be understood piously. The Gloss, 'Read and understand Scripture piously.' Piously by devoutly approving and following what you understand, and by not disputing and condemning what you do not understand. 'And seek Him in simplicity of heart,' that is, direct all the intention of your heart to Him. The Gloss, 'Subject your will to His,' which hypocrites do not and therefore they are inconstant, according to which it says in the first chapter of the Letter of James, 'A man with a double mind, inconstant in all his ways.' And because of this it is said to them in the second chapter of Ecclesiasticus, 'Woe to the one with a double mind.' 2 The heart is double when its part incline to different things, which is the cause of spiritual death, according to the tenth chapter of Hosea, 'Their hearts are divided, now they shall perish.' 3 But the heart is simple when all its parts incline to one most simple thing, that is, God, according to which, in the thirtieth chapter of Ecclesiasticus, 'Gather your hearts in holiness.' 4 'In simplicity of heart,' that is, in the simple unity of the heart. Faith makes this unity in the mind, in the fourth chapter of Ephesians, 'One Lord, one faith,' and love makes it with the desires, in the sixth chapter of the first letter to the Corinthians, 'He who cleaves to God is one spirit,' and peace makes it in the passions, in the fourth chapter of Ephesians, 'Having care to guard unity in the bond of peace.' 5 Firstly unity prohibits the division of errors in the understanding, and secondly the division of desires in affection, and thirdly the division of schism in action. Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.1 2 James 1.8, Sirach 2.14 3 Hosea 10.2 4 Sirach 30.24 5 Ephes 4.5, 1 Cor 6.17, Ephes 4.3

The Wisdom Of Words

Non in sapientia verbi, ut non evacuetur crux Christi. Quia praedicatio christiana non indiget pompa et cultu sermonis, ideoque piscatores homines imperiti electi sunt, qui evangelizarent; ut doctrinae veritas ipsa se commendaret, teste virtute; ne hominum versutia et calliditate humanae sapientiae acceptabilis videretur, non veritate, sicut disciplinae ab hominibus inventae, in quibus non ratio, non virtus, sed verborum quaeritur compositio: ac per hoc gloriam suam quaerit, qui fidem Christi verbis exornare vult. Obscurat enim illam splendore verborum, ut non illa, sed ipse laudetur; sicut et pseudoapostoli, ne stulti viderentur prudentibus mundi, in sapientia hominum Christum praedicabant duplici genere; ut eloquentiae studerent, et ea quae mundus in nobis stulta judicat, evitarent: ut neque incarnatum Dei Filium, et de Virgine natum docerent, neque carnis futuram resurrectionem; quia mundi istud sapientia et ratio stultum judicat: ac per hoc Apostolus non se in sapientia hominum dicit Christum praedicare; ne evacuetur, inquit, crux Christi; quia qui in sapientia hominis Christum annuntiat, negat veritatem praedicationis. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput V Source: Migne PL 17.188a-c

Not in the wisdom of words, that the cross of Christ not be emptied. 1 Because Christian preaching does not need the pomp and the cult of oratory, and therefore simple fishermen were chosen to evangelise, so that the teaching of truth might commend itself by the witness of power, lest human cunning and the cleverness of human wisdom seem to make it acceptable, not the truth, as it is in the disciplines of men in which there is no reason nor virtue but the arrangement of words is sought and through this a man who wishes to adorn the faith of Christ with words seeks his own glory. For the splendour of words obscures it, so that the speaker and not it is praised, and so it is with false apostles, who lest they seem fools according to the world's wisdom preach Christ with the wisdom of men in two ways, so that zealous for eloquence they avoid the things which the world judges foolish among us, and so they teach neither the incarnation of the Son of God, nor the Virgin birth, nor the future resurrection of the flesh, because the wisdom and reason of the world judges these things to be foolish. Because of which the Apostle says that he does not preach Christ with the wisdom of men, lest the cross of Christ be emptied, because he who announces Christ with the wisdom of men denies the truth of the preaching. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 5 1 1 Cor 1.17

Wisdom And Sobriety

Non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Videtur adhuc superbientes ramos oleastri, et insultantes ramis qui de bona oliva defracti sunt, etiam hunc aptare sermon, et dicere eis, non debere plus sapere quam oportet sapere: quod simile est illi sermoni quem dixit: Noli superbe sapere; hoc est enim plus sapere quam oportet. Sciendum tamen est, quod et caeteri eruditi viri utuuntur hoc definitione, ut naturam vel causam peccati in eo ponant, si aut addatur aliquid virtutibus, aut minuatur. Verbi gratia, justitia virtus est: et si quis minus aliquid facit quam justitia patitur, sine dubio injustus est. Si quis vero sub specie justitiae erga vindictas nimius fiat, et saevius agitet ultiones, in crudelitatem, ex justitia devolutus est. Unde et Salomon dicit: Noli fieri justus multum. Similiter et libertas, si intra temperantiam suam sit, virtus est, si minus habeat, timiditas, si amplius, temeritas nominantur. Pari modo et prudentia si sua mensura sit, virtus est, si minus habeat imprudentia, si plusquam oportet, malitia appellatur. Inde puto quod et serpens in paradiso prudentior dictus sit caeteris bestiis, hoc est excedens mensuram prudentiae, est partes malitiae prolapsus. Inde et filii hujus saeculi prudentiores dicuntur quam filii lucis; plus enim sapiunt quam oportet sapere. Et sic in singulis quibusque virtutibus potest aliquis plus sapere quam oportet sapere, ut sunt illi qui attendunt spiritibus seductoribus, et doctrinis daemoniorum, in hypocrisi falsa loquentes, cauteriatem habentes conscientiam suam, prohibentes nubere, et abstinentes se a cibos quos Deus creavit. Isti plus sapiunt de castitate quam oportet. Minus autem sapit quam oportet luxuriosus et incestus. Ego autem dico quod et haeretici plus sapiunt de Christo quam oportet sapere, qui negant eum Dei creatoris esse Filium, sed alterius nescio cujus melioris Dei. Sed et illi plus de Christo sapiunt quam oportet sapere, qui negant eum in carne venisse, et natuam esse ex Virgine, sed coeleste ei corpus assignant. In his ergo omnibus Paulus nos vult non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber IX, Interprete Rufino Aquileiense Source: Migne PG 14.1209c-1210c

Do not know more than it is fitting to know, but know soberly. 1 It seems that this is appropriately directed to the yet proud branches of the wild olive and the offended branches which have been broken off from the good olive, 2 and he says to them that they should not know more than it is fitting to know. But it must be understood that even other educated men use this definition, so that they place the nature or cause of error in it, if something is added to the virtues or taken away. 3 For the sake of an example, justice is a virtue, but if someone does less than justice requires he is without doubt unjust, but then if someone beneath the form of justice is vindictive and wildly seeks revenge, even to cruelty, he has utterly fallen away from justice. Whence Solomon says, 'Do not be too just.' 4 Similarly with liberty, if it has temperance, it is a virtue, but if there is a lack there is timidity, and if there is excess, it is named temerity. In like manner if wisdom has its measure it is a virtue, but if there is lack there is imprudence, and if there is too much than is fitting, it is named wickedness. Hence I think that the serpent in paradise was said to have been more wise than the other animals, that is, it exceeded the measure of wisdom, and fell into evil. And the sons of this age are said to be wiser than the sons of light, for they know more than they should know. 5 So it is that in each virtue it is possible than someone may know more than is fitting, so that they are 'those who attend to seductive sprits and the teachings of demons, speaking falsely in hypocrisy, and wounding their own conscience, forbidding marriage and abstaining from foods that God has created.' 6 These know more than is fitting for purity. But they who know less than is fitting are those who are indulge in luxury and uncleanliness. And I say that even heretics know more about Christ than is fitting, those who deny that He is the Son of God the Creator, but have some other better God for him, I know not who. And they know more of Christ than they should who deny He has come in the flesh and was born of a virgin and assign Him a heavenly body. Therefore Paul does not want us to know more than is fitting in all these things, but to know soberly. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 9, Translated by Rufinus of Aquileia. 1 Rom 12.3 2 Rom 11.17-25 3 The Golden Mean, cf Aristoltle Nic Eth Book II, 1106b- 4 Eccl 7.17 5 Gen 3.1, Lk 16.8 6 1 Tim 4.1-3

The Wisdom Of The Flesh And The Spirit

Qui enim secundum carnem sunt quae carnis sunt sapiunt qui vero secundum Spiritum quae sunt Spiritus sentiunt Sapientia odit malitiam. Quid est sapientia, nisi sapor boni? Quid malitia, nisi sapor mali? Quibus ergo sapit et dulce est in corde, sive bonum, sive malum, ipsi sunt qui sapiunt vel sentiunt quae sunt spiritus, vel quae sunt carnis: ipsi sunt et qui ambulant vel secundum spiritum, vel secundum carnem. Sequitur: Nam prudentia carnis mors est. Bene post saporem ponitur prudentia, quia sicut gustus est discernere cibos, quidquid sapiat, sic prudentiae est perpendere quid expediat. In quo si quis hoc tantum quaerit quod sapit carni, prudentia carnis est: quae mors animae est. Sicut enim anima vita est corporis, sic vita animae Deus est, et quidquid infra Deum appetit, mors illi est. Prudentia vero spiritus est quaerere vitam suam, quae Deus est: et pacem quae est in Deo, quae pax ei non potest, qui sapit quae carnis sunt: quia sicut dictum est sapientia odit malitiam: et sapientia carnis inimica est Deo, Legi enim Dei non est subjecta, nec enim potest. Quid est: neque enim potest? Non homo non caro, non spiritus, non ulla natura, non potest, sed prudentia carnis non potest. Vitium non potest, sed natura, quomodo si diceres: Claudicatio rectae ambulationi non est subjecta, nec enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbus rectam ambulationem. Quandiu claudicatio est, non potest, sic quandiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber II, Caput VIII Source: Migne PG 180.627d-628d

Those who are of the flesh know the things of the flesh but those of the spirit understand the things of the spirit. 1 Wisdom hates evil. What is wisdom unless the flavour of the good. What is wickedness but the flavour of evil? Therefore by the things it knows and are sweet to the heart, whether good or evil, there are those who know or know the things of the flesh and those who understand the things of the spirit, and there are those who walk according to the spirit and there are those who walk according to the flesh. It follows, 'For the wisdom of the flesh is death.' Rightly is wisdom placed after flavour, because as foodstuffs are distinguished by taste, whatever is known, it is of wisdom to reckon what is beneficial. In which if someone seeks only what he knows according to the flesh, it is the wisdom of the flesh, which is the death of the soul. For as the soul is the life of the body, so the life of the soul is God, and whatever is desired below God is its death. But the wisdom of the spirit is to seek its own life, which is God, and the peace which is in God, which peace is not possible for him who knows the things of the flesh, because as it was said, wisdom hates evil, and the wisdom of the flesh is the hatred of God, for it is not subject to the law of God, nor is it able to be. What does it mean, that it is not possible? It is not man, nor flesh, nor the spirit, nor any nature, that is not able, but it is the wisdom of the flesh that is not able. Vice is not able, by its nature. As if you were to say, 'Lameness is not subject to correct walking, for it is not able.' The foot is able, but lameness is not able. Remove lameness, and you shall see correct walking. While there is lameness, it is not possible, and so while there is the wisdom of the flesh, it is not able. Let there be no wisdom of the flesh, and a man is able. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 5, Chapter 8 1 Rom 8.5

The Kiss Of Wisdom

Osculetur me osculo oris sui... Vos quoque, ut caute in arcanis sensibus pedem figatis, mementote semper, quod sapiens admonet: Altiora, inquit, te ne quaesieris, et fortiora te ne scrutans fueris. In spiritu ambulate in illis, et non in sensu proprio. Doctrina Spiritus non curiositatem acuit, sed charitatem accendit. Merito proinde sponsa, quem diligit anima sua inquirens, non se suae carnis sensibus credit, non curiositatis humanae inanibus ratiociniis acquiescit; sed petit osculum, id est Spiritum sanctum invocat, per quem accipiat simul et scientiae gustum, et gratiae condimentum. Et bene scientia, quae in osculo datur, cum amore recipitur; quia amoris indicium osculum est. Scientia ergo quae inflat, cum sine charitate sit, non procedit ex osculo. Sed nec qui zelum Dei habent, et non secundum scientiam, sibi ullatenus arrogent illud. Utrumque enim munus simul fert osculi gratia, et agnitionis lucem, et devotionis pinguedinem. Est quippe Spiritus sapientiae et intellectus, qui instar apis ceram portantis et mel, habet omnino et unde accendat lumen scientiae, et unde infundat saporem gratiae. Neuter ergo se osculum percepisse putet, sive qui veritatem intelligit, nec diligit; sive qui diligit, nec intelligit. Sane in osculo isto nec error locum habet, nec tepor. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo VIII, Quomodo per osculum oris Dei significatur Spiritus Sanctus Source: Migne PL 183.812d-813b

Let him kiss me with the kiss of his mouth... 1 You also, if you would prudently fix your foot in the understanding of the mysteries, should always remember what the wise man warns, 'Do not seek after things too high, nor grapple with things that are too difficult.' 2 You must walk in the Spirit in these things and not according to your own mind. The teaching of the Spirit does not sharpen curiosity but it inspires love. Rightly, then, the bride, seeking him whom her heart loves, does not trust the corporeal senses, nor does she give herself to the inane thoughts of human curiosity, but she asks for a kiss, that is, she calls upon the Holy Spirit, through whom she receives, at the same time, the taste of knowledge and the seasoning of grace. And well it is that the knowledge given in the kiss is received with love, since the kiss is the mark of love. Therefore the knowledge that puffs up, since it lacks love, does not come from the kiss. 3 Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to it. The favour of the kiss bears a twofold gift, the light of knowledge and the fervour of devotion. He is in truth the Spirit of wisdom and understanding, who, like the bee carrying its burden of wax and honey, has the power both of kindling the light of knowledge and infusing the delicious fragrance of grace. Therefore no one should think they have been given the kiss, who knows the truth and does not love, nor should anyone who loves without understanding. Certainly in this kiss there is no place for error, nor tepidity. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 8, How the Holy Spirit is signified by the kiss of the mouth of God 1 Song 1.1 2 Eccl 3.22 3 1 Cor 8.1

The Treasure Of Wisdom

Infinitus enim thesaurus est hominibus: quo qui usi sunt, participes facti sunt amicitiae Dei, propter disciplinae dona commendati. Infinitum ideo thesaurum dicit esse sapientiae, quia quanto quis studiosius eam discit, tanto profundiorem esse cognoscit; et quanto magis in ea meditando profecerit, tanto ipsam altius petere intelliget; ideoque ipsius meditatores amicitiae Dei participes facti sunt, quia praeceptorum et voluntatis Dei veri fiunt agnitores: de quo ipsa Veritas ad discipulos in Evangelio ait: Jam non dicam vos servos, quia servus nescit quid faciat Dominus ejus. Vos autem dixi amicos: quia omnia quaecunque audivi a Patre meo nota feci vobis. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Liber II, Caput III Source: Migne PL 109.669c

She is an endless treasure to men, by use of which they become friends of God, being commended for the gift of discipline. 1 The treasure of wisdom is said to be an endless because the more a man is more studious in learning from her, so the much more he is able to know deeply, and the more he advances in contemplation, so the much more he understands how to seek high things. Therefore those who meditate in this manner are made participants in the friendship of God, because they have truly become those who know the commandments and will of God, concerning which the Truth says to the disciples in the Gospel, 'Now I do not call you servants, because a servant does not know what his master will do, but I say you are friends because everything which I have heard from my Father I have made known to you.' 2 Rabanus Maurus, Commentary on the Book of Wisdom, Book 2, Chapter 3 1 Wisdom 7.14 2 Jn 15.15

Wisdom And Knowledge

Μακρόθυμος ἀνὴρ, πολὺς ἐν φρονήσει· ὁμοίως καὶ ὁ λόγοις σοφίας παραβάλλων τὸ οὗς αὐτοῦ. Χωρὶς μνήμης Θεοῦ, γνῶσις ἀληθὴς εἶναι οὐ δύναται· ἐκτὸς γὰρ τῆς προτέρας, ἡ δευτέρα νόθος ὑπάρχει. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.924b

The long suffering man is a man of much thoughts and likewise with the one whose ear receives the words of wisdom. Without mindfulness of God, true knowledge is impossible, for without the former the latter is spurious Saint Mark The Ascetic, On The Spiritual Law.

A Lack Of Understanding

Et ait illis: Nescitis parabolam hanc? et quomodo omnes parabolas cognoscetis? Secundum est, in quo increpat ruditatem cordis eorum.Nescitis parabolam hanc? Ac si dicat: Hoc est mirum post tot documenta suscepta, post tot miracula visa, post tot testimonia adhibita. Matth. xv: Adhuc et vos sine intellectu estis? Ad Hebr. v: Cum deberetis magistri esse propter tempus, rursus indigetis ut vos doceamini quae sint elementa exordii sermonum Dei: et facti estis quibus lacte opus sit, et non solido cibo. Et quomodo omnes parabolas cognoscetis? cum istam quae facilior est inter alias, et seipsam offert ad interpretationem, non intelligitis. Vos enim magistri esse debetis aliorum: et ideo capaciori sensu, perfectiora intelligere deberetis. Joan. iii: Tu es magister in Israel, et haec ignoras? Sanctus Albertus Magnus, Commentarium In Evangelium Divi Marci, Caput IV Source: Here p42

And He said to them, 'Do you not understand this parable? How shall you understand all the parables?' 1 Secondly He reproves the sluggishness of their hearts. 'Do you not understand this parable?' As if He said, 'This is indeed a wonder after all you have witnessed, after all the miracles you have seen, after all the testimony given.' In the fifteenth chapter of Matthew, 'Are you still without understanding?' In the fifth chapter of Hebrews, 'When you should be teachers according to your age, again you are so deficient that you must be taught the elements of the beginning of the word of God, and you have become as those who are in need of milk and not solid food.' 2 'And how will you understand all the parables?' When you do not understand this one that is the easiest to understand among all the other ones, and offers itself for interpretation? In the third chapter of John, 'You are a teacher in Israel, and you do not know these things?' 3 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 4 1 Mk 4.13 2 Mt 15.16, Heb 5.12 3 Jn 3.10

A Chosen People

ΕΡΩΤ ΛΕ' Τί ἐστιν , Εσεσθέ μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἐθνῶν · ἐμὴ γὰρ ἐστι πᾶσα ἡ γῆ; Πάντων εἰμὶ , φησί , ποιητὴς καὶ Δεσπότης , καὶ πάντων ὡς ποιητὴς προμηθοῦμαι· ὑμᾶς δὲ οἷόν τινα λαὸν ἐξαίρετον ἐμαυτῷ ἀφιέρωσα . Τοῦτο γὰρ ἐπήγαγεν· Ὑμεῖς δὲ ἔσεσθέ μοι εἰς βασίλειον ἰεράτευμα, ἔθνος ἅγιον. Ωσπερ γὰρ τοὺς Λευΐτας, Ἰσραηλίτας ὄντας , τῶν ἄλλων φυλῶν προτετίμηκε, καὶ εἰς τὴν θείαν ἀφιέρωσε λειτουργίαν οὐ τῶν ἄλλων ἀμελῶν , ἀλλὰ διὰ τούτων τὴν ἐκείνων ποιούμενος ἐπιμέλειαν· οὕτω τὸ τοῦ ᾿Αβραὰμ , καὶ Ἰσαὰκ , καὶ Ἰακώβ , ἐξελέξατο σπέρμα· πρῶτον ἐπειδὴ ἐξ αὐτῶν ἤμελλε κατὰ σάρκα βλαστάνειν ὁ Δεσπότης Χριστός· ἔπειτα διὰ τῶν εἰς τούτους γινομένων τὴν οἰκείαν ἐπιδεικνὺς δύναμιν , καὶ πάντας ἀνθρώπους διδάσκων τὴν τῆς θεογνωσίας ὁδόν. Τούτων μέντοι εἰρημένων · Απεκρίθη πᾶς ὁ λαὸς, καὶ εἶπε· Πάντα ὅσα εἶπεν ὁ Θεὸς ποιήσομεν, καὶ ἀκουσόμεθα. Αὕτη δὲ τοῦ λαοῦ ἡ συνθήκη ὑπογραφῇ τινι ἔοικε γραμματίου· ὅθεν τὴν οἰκείαν παραβάντες ὁμολογίαν , ταῖς τῆς νομοθεσίας ἀραῖς ὑπεβλήθησαν , ὧν τοὺς εἰς αὐτὸν πεπιστευκότας ὁ Δεσπότης Χριστὸς ἠλευθέρωσε . Χριστὸς γάρ, φησὶν , ἐξηγόρασεν ἡμᾶς ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Τὸ μέντοι περιούσιος, ἐξαίρετος ὁ Σύμμαχος ἡρμήνευσεν. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Ἐξοδον Source: Migne PG 80.232b-c

Question 35 Why is it said, 'You shall be my chosen people before all the nations, for all the earth is mine'? 1 'I am the Creator and Lord of all things,' He says, 'and as the Creator I have care for all things, and I have consecrated you to myself as a certain elect people.' Then He adds, 'You shall be a royal priesthood and a holy people.' For as the Levites, who were of the Israelites, were chosen before the other tribes and appointed to the Divine office, it is not therefore that He neglects the other tribes, but it is through them He might care for all of them. So He chose the seed of Abraham, Isaac and Jacob, firstly that Christ the Lord might arise from them according to the flesh, and then that through them His power would be made manifest, and He might teach all men to know the way and reason of God. When, then, He said this, all the people replied and said, 'All that God has said we shall do and we shall hear.' And this way of the people is like signing a treaty, whence acting against their own agreement they were made obnoxious, and came under the curse of those who dispute the law, from which Christ the Lord vindicated those who believe in him, 'For Christ redeemed us from the curse of the law, becoming a curse for us.' 2 For 'chosen' here Symmachus translates, 'elect.' Theodoret of Cyrrhus, Questions On Exodus 1 Exod 19.5 2 Galat 3.13

Coming To Him

Nemo potest venire ad me... Nemo, inquam, potest ex se; cuius causa est triplex, scilicet quia homo est gravis, quia via difficilis, quia virtus debilis. Virtus enim debilis non potest ferre molem gravem per viam diflicilem. Nemo ergo potest venire ad me, quia moles est gravis; Sapientiae nono: Corpus, quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem; et lob septimo: Factus sum mihimetipsi gravis. Quia via difficilis, Matthaei septimo: Quam angusta et arcta est via, quae ducit ad vitam; ecce, quia difflcilis ad progrediendum; et pauci inveniunt eam; ecce, quia difficilis ad arripiendum. Quia virtus est debilis; loannis decimo quinto: Sine me nihil potestis facere; et loannis decimo quinto: Sicut palmes non potest facere fructum a semetipso, nisi manserit in vite; sic nec vos, nisi in me manseritis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput VI, Collatio XXVIII Source: Here, p567

None is able to come to me... 1 No one, I say, by himself, the cause of which is threefold, that is, because man is a burden, because the way is difficult, because strength is feeble. Feeble strength is not able to bear a heavy burden on the difficult way, and therefore No one is able to come to me, because the burden is heavy, in the ninth chapter of Wisdom, 'The body which corrupts, weighs down the soul, and a worldly habitation oppresses the understanding with many thoughts.' And in the seventh chapter of Job, 'I am made a burden to myself.' 2 That the way is difficult, in the seventh chapter of Matthew, 'How rough and narrow is the way which leads to life.' Behold, because it is difficult to advance. 'And few find it.' 3 Behold, because it is difficult to gasp. That strength is feeble, in the fifteenth chapter of John, 'Without me you can do nothing.' And again, 'As branches are not able to put forth fruit from themselves unless they remain on the vine, so neither can you unless you remain in me.' 4 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 6 1 Jn 6.44 2 Wisd 9.15, Job 7.20 3 Mt 7.14 4 Jn 7.5, Jn 7.15,4

Care And Salvation

Ὁ φιλανθρωπότατος Σωτὴρ τῶν ὅλων Χριστός, τό γε ἧκον εἰς αὐτὸν, πάντας ἀνθρώπους παρεγένετο σῶσαι. Καὶ βλέπομεν, ὅτι οὐ πάντες ἑαυτοὺς ἐπιδιδόατι τῇ σωτηρίᾳ ἑαυτῶν. Τοίνυν καταγνῶμεν , καὶ ἑαυτοὺς ταλανίζωμεν τῆς ἀμελείας, καὶ τῆς κακοφασύνης, καὶ μὴ τῷ ἀγαθῷ Δεσπότῃ ἐπάγωμεν τὰ ἐγεκλήματα. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΙϚ', Πιεριῳ Συγκλητικῳ. Source: Migne PG 79.196d

The most loving Christ, the Saviour of us all, because He looked to it, came to save all men, yet we see that not everyone gives themselves to their salvation. Let us then recognise and deplore their negligence and depravity, lest we attribute fault to the good Lord. Saint Nilus of Sinai, Book 1, Letter 316, to Pierius the Syncleticus

Commandments And Love

Sed quaerit Gregorius primo de hoc quod dicit: Hoc est praeceptum meum, ut diligatis invicem: Cum cuncta divina eloquia dominicis sint plena praeceptis, quid est, quod de dilectione singulariter dicit: Hoc est praeceptum meum.? Et respondet, quod divina praecepla multa sunt et unum: multa per diversitatem operis, unum in radice dilectio . Et dilectionem radicem dicit, quia non habet viriditatem ramusculus boni operis, nisi manserit in radice dilectionis. Quia ergo mandata ad praeceptum dilectionis referuntur, in quo omnia uniuntur et implentur; inde est, quod dicit: Hoc est praeceptum meum, singulariter. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XV Source: Here, p451

Concerning this Gregory asks why He said, 'This is my commandment, that you love one another,' 1 when the whole of the Divine speech is full of commandments, and so why should He especially say of love, 'This is my commandment?' And he answers that there are many Divine commandments and there is one, that is, there are many though the diversity of works and one in the root of love. And He speaks of the root when he says that the little branch of a good work does not have greenness unless it remains in the root of love. 1 Therefore He refers the commandments to the precept of love, in which all things are united and fulfilled, and this is why He says, 'This is my commandment,' especially. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 15 1 Jn 15.12, Greg Great Hom In Evang 2.27.1 2 Jn 15.5

Peacemaking

Μακάριοι τοίνυν οἱ εἰρηνοποιοὶ, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. Τίνες οὗτοι; Οἱ μιμηταὶ τῆς θείας φιλανθρωπίας, οἱ τὸ ἴδιον τῆς θείας ἐνεργείας ἐπὶ τοῦ ἰδίου δεικνύντες βίου. Ἀναιρεῖ καθόλου καὶ εἰς τὸ μὴ ὂν περιίστησιν, ὁ τῶν ἀγαθῶν εὐεργέτης καὶ Κύριος, πᾶν ὅσον ἐστὶ τοῦ ἀγαθοῦ ἔκφυλόν τε καὶ ἀλλότριον. Ταύτην νομοθετεῖ καὶ σοὶ τὴν ἐνέργειαν, ἐκβάλλειν τὸ μῖσος, καταλύειν τὸν πόλεμον, ἀφανίζειν τὸν φθόνον, ἐξορίζειν τὴν μάχην, ἀναιρεῖν τὴν ὑπόκρισιν, κατασβεννύειν ἔνδοθεν τὴν ὑποσμύχουσαν ἐν τῇ καρδίᾳ μνησικακίαν· ἀντεισάγειν δὲ ἀντὶ τούτων, ὅσα τῇ ὑπεξαιρέσει τῶν ἐναντίων ἀντικάθηται. Ὡς γὰρ τῇ τοῦ σκότους ὑποχωρήσει τὸ φῶς ἐπιγίνεται, οὕτω καὶ ἀνθ' ἑκάστου τούτων, ὁ τοῦ πνεύματος καρπὸς ἀντεισέρχεται, ἀγάπη, χαρὰ, εἰρήνη, χρηστότης, μακροθυμία, ἅπας ὁ τῷ Ἀποστόλῳ κατειλεγμένος τῶν ἀγαθῶν ἀριθμός. Πῶς οὖν οὐ μακάριος ὁ τῶν θείων δωρεῶν διανομεύς; Ὁ μιμητὴς τῶν τοῦ Θεοῦ χαρισμάτων; Ὁ τῇ θείᾳ μεγαλοδωρεᾷ τὰς ἰδίας ἐξομοιῶν εὐποιίας; Τάχα δὲ οὐ πρὸς τὸ ἀλλότριον ἀγαθὸν μόνον ὁ μακαρισμὸς βλέπει· ἀλλ' οἶμαι κυρίως εἰρηνοποιὸν χρηματίζειν, τὸν τὴν ἐν ἑαυτῷ στάσιν τῆς σαρκὸς καὶ τοῦ πνεύματος, καὶ τὸν ἐμ φύλιον τῆς φύσεως πόλεμον εἰς εἰρηνικὴν συμφωνίαν ἄγοντα, ὅταν μηκέτι ἐνεργὸς ᾖ ὁ τοῦ σώματος νόμος, ὁ ἀντιστρατευόμενος τῷ νόμῳ τοῦ νοὸς, ἀλλ' ὑποζευχθεὶς τῇ κρείττονι βασιλείᾳ ὑπηρέτης γίνεται τῶν θείων ἐπιταγμάτων. Μᾶλλον δὲ μὴ τοῦτο νομίσωμεν συμβουλεύειν τὸν λόγον, τὸ ἐν δυάδι νοεῖσθαι τῶν κατωρθωκότων τὸν βίον· ἀλλ' ἐπειδὰν ἐξαιρεθῇ τοῦ ἐν ἡμῖν φραγμοῦ τὸ μεσότοιχον τῆς κακίας, εἷς οἱ δύο τῇ πρὸς τὸ κρεῖττον ἀνακρίσει συμφυέντες γίνονται. Ἐπειδὴ τοίνυν ἁπλοῦν τὸ θεῖον καὶ ἀσύνθετον, καὶ ἀσχημάτιστον εἶναι πεπίστευται, ὅταν καὶ τὸ ἀνθρώπινον διὰ τῆς τοιαύτης εἰρηνοποιΐας, ἔξω τῆς κατὰ τὴν διπλῆν συνθέσεως γένηται, καὶ ἀκριβῶς εἰς τὸ ἀγαθὸν ἐπανέλθῃ, ἁπλοῦν τε καὶ ἀσχημάτιστον, καὶ ὡς ἀληθῶς ἓν γενόμενον, ὡς ταὐτὸν εἶναι τῷ κρυπτῷ τὸ φαινόμενον, καὶ τῷ φαινομένῳ τὸ κεκρυμμένον· τότε ἀληθῶς κυροῦται ὁ μακαρισμὸς, καὶ λέγονται κυρίως οἱ τοιοῦτοι υἱοὶ Θεοῦ, μακαρισθέντες κατὰ τὴν ἐπαγγελίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Z', Μακάριοι τοίνυν οἱ εἰρηνοποιοὶ, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσοντα Source: Migne PG 44.1289b-1292a

Blessed are the peacemakers, for they shall be called sons of God. 1 Who are these? Those who imitate the Divine love for men, those who show the mark of the Divine energy on themselves. The Lord and Giver of good things utterly eliminates anything that is without likeness and foreign to goodness, and He also enjoins this work on you, to cast out hatred and abolish conflict, to obliterate envy and drive out strife, to destroy hypocrisy and to extinguish any smouldering memory from within the heart, and then against these things which have been removed to establish what is contrary to them. For as light appears with the removal of darkness, so each of these things is replaced with the fruit of the Holy Spirit, love and joy and peace and kindness and generosity, all the good things reckoned up by the Apostle. How, then, should the one who gives the Divine gifts not be blessed, he who imitates the charity of God and conforms his own good deeds to the Divine munificence? But perhaps the beatitude does not look to the good of others alone, for I think he is called the masterly peacemaker who brings order to the flesh and the spirit, and a harmonious peace to the war that is inherent in nature, so that the law of the body no longer strives against the law of the mind, 2 but being subjected to the greater rule becomes ordered by what is Divine. Yet because the Word counsels this we should not think that the life of righteousness should be conceived to be a duality, but rather that the dividing wall of evil that blocks up is removed, and two things become one being united to what is better. Since, then, the Divine is believed to be simple and not composite and without deceit, humanity by such peacemaking also goes beyond its twofold composition and returns completely to the good and simple and is without deceit, and thus is truly made one, so that what appears is what is hidden, and what is hidden is what appears. Then the Beatitude is truly achieved, for such men are rightly called sons of God, since they are called blessed according to the promise of Our Lord Jesus Christ. Saint Gregory of Nyssa, On The Beatitudes, from the Seventh Oration, on 'Blessed are the peacemakers, for they shall be called sons of God.' 1 Mt 5.9 2 Rom 7.21-23

Children And Perfection

Κάκεῖνο, ὅπερ ἔφης, συνήγορον εὑρίσκω τῶν πρώην γραφέντων σοι, μὴ παιδία γίνεσθαι ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζειν, ταῖς δὲ φρεσὶ τελειοῦσθαι, τοῦ πανσόφου γράψαντος Παύλου. Οὐ γὰρ ἔστιν, οὐκ ἔστι μὴ ἀποσμήξαντας τὴν κακίαν, καὶ νηπιάσαντας πρὸς ἀγνείαν, ἢ φρεσὶ τελειωθῆναι, ἢ εἰς ἄνδρα τέλειον εργάτην ἀνεπαίσχυντον ἀναβῆναι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΜΒ', Ἰσιδωρῳ Διακονῳ Source: Migne 78.425b

That, which as you say, I set down among the things recently written to you, does not mean that we should be like children in our minds, but that we should be childlike in wickedness while perfecting the mind. Unless we are cleansed of all wickedness it is not possible that we shall regain a childlike purity and chastity, so that we might achieve perfection of mind and be lifted up to the blameless work of the perfect man. Saint Isidore of Pelusium, Book 1, Letter 442, To Isidore The Deacon