Detraction And Leprosy

Sicut Apostolus dicit , Haec omina in figura contingebant illis , scripta sunt autem propter commonitionem nostram: quaero quid commonitionis accipiamus ex eo quod lectum est nobis , quia detraxerunt Aaron et Maria de Moyse, et propter hoc correpti sunt, Maria vero etiam leprosa efficitur. Tanta autem fuit cura correptionis hujus, ut dum Maria septimanæ tempus expleret in lepra, populus Dei non ageret iter ad terram repromissionis , ne tabernaculum testimonii moveretur. Primo interim moneor, et utiliter ac necessario moneor ex hoc facto ne detraham fratri, ne male loquar de proximo meo, ne aperiam os meum ad derogandum non solum sanctis, sed et quibuslibet proximis meis. Vides quanta ex hoc indignatio Dei fuerit, quanta vindicta processerit. Denique adversum peccatum istud simili indignatione etiam in Psalmis Deum commoveri videmus, et dicere: Sedens adversus fratrem tuum detrahebas, et adversus filium matris tuae ponebas scandalum. Similiter autem et in alio psalmo ex persona justi scientis hoc Deo quam maxime displicere dicitur: Detrahentem occulte adversus proximum suum persequebar. Ex iis igitur omnibus divinae Scripturae sermonibus, velut gladiis quibusdam utrinque acutis, obtrectandi fratribus , et derogandi sanctis vitium resecemus. Lepra enim consequitur derogantes et cacologos, id est, maleloquos . Post haec autem a moralibus ad intelligentiam mysticam transeamus . Quamvis et in superiore tractatu pauca jam dicta sint, tamen quæ defuisse videntur, addemus. Videamus ergo quis est qui derogat Moysi , quis de eo male loquitur. Non solum Judaei, sed et hæretici, qui non recipiunt legem et prophetas , etiam ipsi detrahunt de Moyse. Denique solent ei etiam crimen impingere, dicentes , quia homicida fuit Moyses, interfecit enim Aegyptium: et alia multa, vel in ipsum, vel in prophetas blasphemo ore concinnant. Isti ergo quia detrahunt Moysi, habent lepram in anima sua et sunt in homine interiore leprosi, et ideo habentur extra castra Ecclesiae Dei. Sive ergo haeretici sint qui derogant Moysi, sive de Ecclesia sint qui detrahunt fratribus, et male loquuntur de proximis suis, omnes qui hoc vitio aguntur, dubitandum non est quin leprosi sint in anima sua. Et Maria quidem interveniente Aaron pontifice septima die curatur: nos vero si obtrectationis vitio inciderimus in animae lepram, usque ad finem septimanae mundi, id est, usque ad resurrectionis tempus leprosi in anima permanebimus, et immundi: nisi dum paenitendi tempus est, corrigamur, et conversi ad Dominum Jesum, ac supplicantes ei per paenitentiam purgemur ab immunditia leprae nostrae. Origen, In Numeros, Homilia VII, Interprete Rufino Aquileiense Source: Migne PG 12.611c-612c

Since as the Apostle says, All these things happened as a figure, and are written as a warning to us,' 1 I ask what warning we are to receive from what has been read to us, that Aaron and Mary spoke against Moses and because of this they were corrected, and Mary was afflicted with leprosy. 1 So great was the weight of this correction that Mary spent seven days in leprosy and the people of God did not continue their journey to the promised land, nor did they move the tabernacle of the covenant. Firstly I am warned by this deed, and most usefully and necessarily am I warned, not to disparage a brother, nor to speak evil of my neighbour, nor to open my mouth in derogation of any of my neighbours, and not only those who are holy. See how great the indignation of God was, and how great a punishment befell. And there is similar indignation in the Psalms against this sin when we see God moved to say, 'You sat and spoke against your brother, and against the son of your mother you set scandal. 3 Then likewise in another Psalm, speaking in the person of a righteous man who knows how greatly it displeases God, he said, 'I fell upon him who was speaking against his neighbour.' 4 From all these words of Divine Scripture, which are as a sword that is sharp on both sides, let us consider the vice of disparaging a brother and speaking derogatively of holy men. For leprosy consequently befalls those who disparage and are cacological, that is, who are speakers of evil. After these things let us pass from the mortal to the spiritual understanding. Although in a previous homily a little has been said about this, yet we shall add what seems to be lacking. Let us consider, then, who it is who disparages Moses, and who speaks evil concerning him. They are not only Jews but even heretics, those who reject the law and the prophets, and so disparage Moses. For they are accustomed to impute crimes to him, saying that Moses was a murderer and a killer among the Egyptians, and with many other accusations, against him or against other prophets, they speak blasphemy with their mouths. These, then, who speak against Moses, they have leprosy in their souls and their inner man is leprous, and therefore they are set outside the assembly of God. Therefore they are heretics who disparage Moses, or denigrate the church to their brothers, and speak ill of their neighbours, and it must not be doubted that all who engage in this vice have leprosy in their soul. And certainly after the passage of seven days Mary was cured by the high priest Aaron. However if we fall into the leprosy of the soul by the vice of detraction, even to the seventh age of the world, that is, even to the time of resurrection, we will continue with leprosy in our soul and be unclean, unless there is a period of penance and we are corrected and we are turned back to the Lord Jesus, and by prayers to Him we are cleansed through penance from the blight of our leprosy. Origen, On Numbers, from the Seventh Homily, Translated by Rufinus of Aquileia. 1 1 Cor 10.11 2 Numb 12 3 Ps 49.20 4 Ps 100.5

Leading Into Temptation

Et ne nos inducas in tentationem... Non quod Dominus dux et magister veritatis, qui via est credentibus, quempiam in laqueum tentationis inducat; sed abhorrens qui suis negligent parere disciplinis, cum eos deserit et permittit ire quocunque ducuntur illecti, tum utique inducere eo perhibetur. Fit ergo iste loquendi modus in Scripturis divinis frequentissime, per id quod sinit aut praestat fieri, ut ipse facere dicatur. Habes quoque in bono quod Spiritus sanctus postulet pro nobis gemitibus inenarrabilibus, dum nos postulare facit; habes et in malo, dum dicit: Et ego indurabo cor Pharaonis, cum eum indurari permisit. Atque propheta: Indurasti, Domine, cor nostum, indurasti ne iremus post te. Non quod pius Dominus aliquem aut inducet in laquem tentationis, aut induet, ne verbum disciplinae queat suscipere: sed quia, dum judici suo vero et justo nos deserit, quasi inducere in sacris litteris figuratur, et dum nos sinit infidelitate cordis interius congelescere, quasi indurare dicitur, quia non resolvit ad calorem amoris, quis novit frigescere ab illo, quis sedem suam ad Aquilonem posuit. Unde sponsa in Canticis: Surge, Aqulio, et veni, Auster, perfla hortum, ut flant aromata illius. Alioquin, nisi animus divino fuerit adjutus suffragio, cito flante vento tentatinis ad ruinam impellitur. Hinc est quod petimus: Et ne nos inducas in tentationem, id est, ab eo qui male tentat ne sinas nos induci. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV, Caput IV Source: Migne PL 120.296c-297a

And lead us not into temptation... 1 Not that the Lord, the guide and teacher of truth, who is the way for the faithful, leads into any sort of snare of temptation, but He abhors those who neglect to attend to His teachings, and when He has forsaken them He allows them to go into whatever snare they will be led into, and so He is held to lead them. This is frequently a way of speaking in Scripture that what is allowed, or given, is as if He did it. As a good example you have the Holy Spirit asking for us with inexpressible groaning, when He makes us entreat so, and in an evil manner you have it when He says, 'And I shall harden the heart of Pharoah,' when He permits it to be hardened, and when the prophet says, 'You harden our hearts, Lord, you hardened them, lest we should go after you.' 2 It is not that the pious Lord leads anyone into a trap of temptation, or imposes so that a man is not able to receive the word of His teaching, but the case is that while His true and just judgement is scorned, so there is a 'leading' according to the figure of the sacred writings, and while He allows the heart to freeze with unfaithfulness within, so it is said that He hardens it, because He does not set free the fire of love, knowing it is frozen by another, he who sets his seat to the north. 3 Whence the bride says in the Song of Songs, 'Rise up, north wind, and come, south wind, blow through the garden, that all its scents may arise.' 4 Besides, unless the soul is aided with the Divine assistance, the gusting wind of temptation shall drive it into ruin. Hence this is what we ask with, 'And lead us not into temptation,' that He does not allow us to be led away by the one who tempts wickedly. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chapter 4 1 Mt 6.13 2 Rom 8.26, Exod 4.21, Isaiah 63.17 3 Isaiah 14.13 4 Song 4.16

Help And Redemption

Et erunt ut complaceant eloquia oris mei: et medilalio cordis mei in conspectu tuo semper. Domine, adiutor meus et redemptor meus. Dicit quando eloquia oris ejus Domino placere praevaleant: videlicet, si a viiiis quae supcrius dixit, reddatur alienus; propter illud quod dicitur peccatori: Quare tu enarras justitias meas? Quae est autem meditatio cordis, quae potest ad Dominum pervenire? Spes, charitas, et fides, quae utique digna sunt Deo. Illa enim merentur in conspectu ejus ascendere, quae ipse cognosciiur approbare. Adjutorem vero suum dicit in bonis, redemptorem a malis, ut nemo suis meritis applicet quod coelesti largitate susceperit. Cassiodorus, Expositio In Psalterium, Psalmus XVIII Source: Migne PL 70.143c

And the speech of my mouth shall be pleasing, and the meditation of my heart shall be in your sight always. O Lord, my helper and my redeemer 1 When he says that the speech of his mouth shall be able to please the Lord, it is because he has been separated utterly from the vices of which he spoke of before, on account of which it is said to the sinner, 'Why do you speak of my righteousness?' 2 And what is the meditation of the heart that is able to come to the Lord? Hope, charity and faith, they are worthy of God, for that merits ascent into His sight which He is known to approve. And he calls Him his helper in good things, and his redeemer from evil things, because no one by the labour of his own merits shall take up the bounty of heaven. Cassiodorus, Commentary On The Psalms, from Psalm 18 1 Ps 18.15 2 Ps 49.16

Seeking The Kingdom

Nam cum dicat: Quaerite regnum Dei: et hac omnia adjicientur vobis. nec ad praesens, nec in reliquum fidelibus ostendit gratiam defuturam: si modo qui divina desiderant, terrena non quaerent, Indecorum quippe est homines curare de cibo, qui militant de regno. Novit rex quemadmodum familiam suam pascat, alat, vestiat; et ideo dixit: Jacta in Deum cogitatum tuum, et ipse te enutriet. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber VII Source: Migne PL 15.1733a

When He says: 'Seek the kingdom of God, and all these things shall be added to you,' 1 He shows that grace shall not fail the faithful in the present, nor in the time to come, but that shall only be for those who desire Divine things, and do not seek after worldly things. Certainly it is wretched for men who battle for the kingdom to fret over food. The king knows how to supply and feed and clothe his own, and therefore it has been said, 'Cast all your care on God, and He shall support you.' 2 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 7 1 Lk 12.31 2 Ps 54.23

A Failed Follower

Et ait illis Jesus: Vulpes foveas habent, et volucres coeli nidos, Filius autem hominis non habet ubi caput reclinet. Ex Domini verbis ostenditur hunc qui obsequium promittit ob hoc repudiatum, quod signorum videns magnitudinem, sequi voluerit Salvatorem, ut lucra ex operum miraculis quaereret, hoc idem desiderans, quod et Simon Magus a Petro emere voluerat. Talis ergo fides juste sententia Domini condemnatur, et dicitur ei: Quid me propter divitias et saeculi lucra cupis sequi cum tantae sim paupertatis, ut ne hospitiolum quidem habeam, et non meo utar tecto? Aliter, intelligitur miraculis Domini commotus propter inanem jactantiam eum sequi voluisse, quam significant aves. Finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Reclinatione vero capitis humilitatem suam significavit, quae in illo simulatore ac superbo non habebat locum. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.460c-d

Jesus said to them, 'Foxes have their holes, and the birds of heaven their nests, but the Son of Man has nowhere to rest His head.' 1 From these words of the Lord it is shown that this man who promised to follow is repudiated, because he wished to follow having seen the greatness of His signs so that he might try to profit from the work of miracles, which same thing Simon Magus desired, and wished to buy from Peter. 2 The speech of the Lord rightly condemns such faith and it is said to him, 'Why did you desire to follow me for the sake of wealth and worldly gain when I am so poor so that I do not have anywhere to rest and no roof over my head?' Otherwise it may be understood that having been amazed by the miracles of the Lord this man wished to follow Him for the sake of inane boasting, which the birds signify. But the following of the disciple was false, which fiction He names by foxes. However the resting of the head signifies humility, which has no place for deceit or pride. Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 9 1 Lk 9.58 2 Acts 8.18-20

Sheep And Wolves

In illo tempore dixit Jesus discipulis suis: Ecce ego mitto vos sicut oves in medio luporum. Sed hoc videamus, quare istos quidem dixit quasi oves, illos autem non quasi lupos, sed lupos. Si enim istos propter solam causam mansuetudinis oves dixisset, quoniam natura quide homines erant, mansuetudine autem oves, utique et illos quasi lupos dixisset: quoniam et illi, etsi crudelitate quasi lupi erant, tamen natura similiter homines erant. Puto ergo ista ratione istos quidem quasi oves dictos, illos autem quasi lupos, sed ad plenum lupos: quoniam homo Dei, quamvis fuerit bonus, tamen semper habet in se aliqud mali secundum carnem, quasi homo: et ovis quidem dicitur, propter quod bonus: quasi ovis autem, qua non ad plenum bonus. Qui autem Deum non cognoscit, nihil in se boni potest habere, propterea lupus dicitur, non quasi lupus, quia nihil boni habet in se, quia in se non cognoscit Deum. Causa est ista, quia omnes homines secundum carnis naturam mali sumus: et dicit Apostolus, Natura sumus filii irae: sed per timorem Dei efficimur boni. Quamvis autem per timorem Dei efficimur boni, tamen semper aliquid naturalis mali remanet in natura hominum. Ergo si natura carnalis compellit fieri malum, timor Dei ex parte retinet eum a malo. Hominem non cognoscentem Deum, aut cognoscentem quidem, sed non timentem, natura compellit facere malum, et timor Dei non retinet a malo, et ideo non potest esse in illis aliquid boni, nisi forte propter homines, quando ipsum non est bonum, sed malum, quod est propter Deum. Opus Imperfectum in Matthaeum, Homilia XXIV Source: Migne PG 56.756-7

In that time Jesus said to His disciples, 'Behold, I send you out like sheep in the midst of wolves.' 1 Let us consider this, why the former are like sheep and the latter are not like wolves, but simply wolves. For if because of the sole reason of meekness He called them sheep, since they yet had the nature of men but the meekness of sheep, so he would have said the latter were like wolves, because even they, even if they were as cruel as wolves, yet likewise had the nature of men. I think, then, that this is the reason why the former are like sheep and the latter are not like wolves but fully wolves, because the man of God, although he is good, yet always has in himself a certain evil according to the flesh as a man, and he is called a sheep on account of what is good, but he is like a sheep because he is not fully good. He who does not know God is not able to have anything good in him, because of which he is called a wolf and not like a wolf, because he has no good in him, since in himself he does not know God. This is the reason why we are all evil men according to the nature of the flesh, as the Apostle says, 'By nature we are sons of wrath, but through the fear of God we are made good.' 2 But though we are made good through the fear of God, yet there always remains some evil in the nature of men. Therefore if the carnal nature compels one to evil, the fear of God restrains one from evil. A man who does not know God, or who knows something but does not fear Him, is by nature driven to evil, and the fear of God does not restrain him, and therefore it is not possible that there is any good in him, unless according to men, for he is not good but evil according to God. Opus Imperfectum on Matthew, from Homily 24 1 Mt 5.44 2 Ephes 2.3

Trials And Aid

Δεξιὰ Κυρίου ἐποίησε δύναμιν, δεξιὰ Κυρίου ὕψωσέ με, δεξιὰ Κυρίου ἐποίησε δύναμιν. Οὐκ ἀποθανοῦμαι , ἀλλὰ ζήσομαι, καὶ διηγήσομαι τὰ ἔργα Κυρίου. Παιδεύων ἐπαίδευσέ με ὁ Κύριος, τῷ δὲ θανάτῳ οὐ παρέδωκέ με. Ὅτι μὴ εἰς ἄχρηστον οἱ διωγμοί, ἀλλ᾽ ἐπ᾿ ὠφελείᾳ καὶ δοκιμῇ τῶν πεπειρασμένων γεγόνασι, διδάσκει λέγων· Παιδεύων ἐπαίδευσέ με ὁ Κύριος. Ἔγνων γὰρ τὴν ἐμαυτοῦ ἀσθένειαν, καὶ τὴν ἐκ Θεοῦ μοι παρασχεθεῖσαν δύναμιν οὐκ ἠγνόησα. Ἐπαιδεύθην δὲ ὁποία τις ἦν ἡ δεξιὰ τοῦ Κυρίου, ἡ τοὺς πολεμίους ταπεινώσασα. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙΖ' Source: Migne PG 23.1364c

The right hand of the Lord makes virtue, the right hand of the Lord has exalted me, the right hand of the Lord makes virtue. I shall not die but live, and I shall speak of the works of the Lord. The Lord chastened me but he did not give me over to death. 1 With these words 'The Lord chastened me,' he teaches that persecutions are not without their value but they have their use for proving amid trials. 'For I knew my weakness and I was not ignorant of the strength supplied by God, and I learnt what the right hand of God might be, that it humbled my adversaries.' Eusebius of Caesarea, Commentary on the Psalms, from Psalm 117 1 Ps 117.16-18

Strong Souls

Στιβαρῶν καὶ στεῤῥῶν ὑπάρχει ψυχῶν, τὸ διὰ πολλῶν θλίψεων βαδίζειν τὴν τοῦ παρόντος αἰῶνος οδόν. Οὕτω γὰρ ὁ Κύριος κέχρηται τῇ εὐτονούσῃ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ TB', Φιληκῃ Πρεσβυτερῳ Source: Migne PG 79.192d

Souls become robust and firm by walking on the way of the many trials of this present world. So the Lord has improved fortitude. Saint Nilus of Sinai, Book 1, Letter 302, to Felix the Priest

Feet And Paths

Kατάρτισαι τὰ διαβήματά μου ἐν ταῖς τρίβοις σου ἵνα μὴ σαλευθῶσιν τὰ διαβήματά μου Τρίβοι δὲ τοῦ Κυρίου καὶ τῶν ἁγίων αὐτοῦ, αἱ τηρήσεις τῶν ἐντολῶν τυγχάνουσιν, μᾶλλον δὲ αἱ κατ᾿ ἀρετὴν ἐνέργειαι, λεῖαι καὶ ὁμαλαὶ ἀναδειχθεῖσαι, ἐκ τοῦ συνεχῶς πατεῖσθαι πρὸς τῶν σπευδόντων φθάσαι ἐπὶ τὸ τέλος αὐτῶν· τέλος δὲ αὐτῶν ἡ μακαριότης καὶ ἡ τῶν ἐπαγγελιῶν ἀπόδοσίς ἐστιν . Δράμωμεν τοίνυν κατ᾿ αὐτὰς, ἵνα σωτηρίας τύχωμεν· οὐ κλονουμένων τῶν διαβημάτων, τοῦτ᾽ ἔστιν οὐ σφαλλομένων, ὅτ᾽ ἂν ὁ Κύριος ἐν ταῖς τρίβοις αὐτοῦ καταρτίσῃ αὐτά· ὁ ταύτης τῆς αἰτήσεως τυχών, φησίν· ῎Ανευ ἀνομίας ἔδραμον καὶ κατηύθυνα· καὶ τὸ, Ὁδὸν ἐντολῶν σου ἔδραμον, ὅτ᾽ ἂν ἐπλάτυνας τὴνκαρδίαν μου. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΙϚ' Source: Migne PG 39.1237b

Perfect my feet in your paths, that my steps are not shaken. 1 The paths of the Lord and of his holy ones is holding to the commandments, or rather the doing of things virtuously, and then it is easily and openly shown that from this way of going they are hurried them to their end, which end is beatitude and the fulfillment of the promises. Therefore let us run on the paths, so that we may obtain salvation, and with feet that are not shaken, that is, they do not stumble, because the Lord is perfecting them in His paths. These things are also prayed for when he says, 'I ran without iniquity and I directed my steps,' and, 'I ran on the way of your commandments, when you expanded my heart.' 2 Didymus the Blind, Commentary on The Psalms, from Psalm 16 1 Ps 16.5 2 Ps 58.5, Ps 118.32

Praise And Fragrance

Τοιοῦτον δὲ προσαγαγὼν τῷ στόματί τε καὶ τῇ γλώσσῃ τῆς νύμφης τὸν ἔπαινον πάλιν πρὸς τὰ μείζω τῶν ἐγκωμίων μετέρχεται λέγων ὅτι Ὀσμὴ ἱματίων σου ὡς ὀσμὴ λιβάνου. Ὁ δὲ λόγος οὗτος φιλοσοφία τίς ἐστιν εἰς ὅτι βλέπει τοῖς ἀνθρώποις ὁ κατ’ ἀρετὴν βίος ὑποδεικνύων· πέρας γὰρ τῆς ἐναρέτου ζωῆς ἡ πρὸς τὸ θεῖόν ἐστιν ὁμοίωσις· καὶ τούτου χάριν ἥ τε τῆς ψυχῆς καθαρότης καὶ τὸ πάσης ἐμπαθοῦς διαθέσεως ἀνεπίμικτον δι’ ἐπιμελείας κατορθοῦται τοῖς ἐναρέτοις, ὥστε τινὰ χαρακτῆρα τῆς ὑπερκειμένης φύσεως διὰ τῆς ἀστειοτέρας ζωῆς καὶ ἐν αὐτοῖς γενέσθαι. Ἐπειδὴ τοίνυν οὐ μονοειδής τίς ἐστιν οὐδὲ μονότροπος ἡ κατ’ ἀρετὴν πολιτεία, ἀλλ’ ὥσπερ ἐπὶ τῆς τῶν ὑφασμάτων κατασκευῆς διὰ πολλῶν νημάτων, τῶν μὲν ἐπ’ εὐθείας ἀνατεταμένων τῶν δὲ κατὰ τὸ πλάγιον διῃρμένων, ἡ ὑφαντικὴ τέχνη τὴν ἐσθῆτα ποιεῖ, οὕτω καὶ ἐπὶ τῆς ἐναρέτου ζωῆς πολλὰ χρὴ συνδραμεῖν, δι’ ὧν ὁ ἀστεῖος ἐξυφαίνεται βίος, καθὼς ἀπαριθμεῖται τὰ τοιαῦτα νήματα ὁ θεῖος ἀπόστολος, δι’ ὧν ἡ τῶν καθαρῶν ἔργων ἱστουργία συνίσταται, ἀγάπην λέγων καὶ χαρὰν καὶ εἰρήνην, μακροθυμίαν τε καὶ χρηστότητα καὶ πάντα τὰ τοιαῦτα, οἷς κατακοσμεῖται ὁ ἐκ τοῦ φθαρτοῦ τε καὶ γηΐνου βίου τὴν οὐράνιον ἀφθαρσίαν μετενδυόμενος, τούτου χάριν ἀποδέχεται τὸν ἐν τῇ ἐσθῆτι κόσμον τῆς νύμφης ὡς τῷ λιβάνῳ κατὰ τὴν ὀσμὴν ὁμοιούμενον. Kαίτοι γε πρὸ τούτου πάντων εἶπε τῶν ἀρωμάτων προέχειν τὴν τοῦ μύρου τῆς νύμφης εὐωδίαν, ὡς δοκεῖν ἐν τούτῳ καθαίρεσιν εἶναι τῶν ἐγκωμίων, εἴπερ ἡ παντὸς ἀρώματος ὑπερτεθεῖσα νῦν πρὸς ἓν τῶν ἀρωμάτων ὁμοιοῦται διὰ συγκρίσεως, οὕτως εἰπόντος τοῦ λόγου ὅτι κατὰ τὴν ὀσμὴν τοῦ λιβάνου ἡ τῶν ἱματίων σού ἐστιν εὐωδία. Ἀλλ’ ἐπειδὴ ἰδιαζόντως κατά τινα λόγον εἰς τὴν τοῦ θείου τιμὴν ἀποτεταγμένον ἦν τὸ τοῦ λιβάνου θυμίαμα, τούτου χάριν ἡ ὑπὲρ πάντα τὰ ἀρώματα εἶναι κριθεῖσα ἀξιοῦται τῆς πρὸς τὸ ἓν ἄρωμα ὁμοιώσεως τὸ τῷ θεῷ ἀνακείμενον, ὡς τὸ νόημα τοῦ αἰνίγματος τοιοῦτον εἶναι ὅτι· σοί, ὦ νύμφη, τῶν ἀρετῶν ἡ περιβολὴ τὴν θείαν μιμεῖται μακαριότητα διὰ καθαρότητός τε καὶ ἀπαθείας τῇ ἀπροσίτῳ φύσει ὁμοιουμένη· τοιαύτη γάρ, φησίν, ἡ τῶν σῶν ἱματίων ὀσμή, ὡς πρὸς τὸν λίβανον ἐμφερῶς ἔχειν τὸν ἀνακείμενον εἰς τὴν τοῦ θείου τιμήν. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία θʹ Source: Migne PG 44.960d-961c

Having acclaimed the mouth and the tongue of the bride in this manner, He again passes on to a higher order of praise, saying, 'The fragrance of your garments is as the fragrance of frankincense.' 1 This statement is something philosophical, since it indicates to men what the life according virtue should be, for the limit that the virtuous life approaches is likeness to the Divine, and for the sake of this both the purity of the soul and its separation from every disposition of passion are carefully achieved in the virtuous, so that they receive a certain impression of the transcendent Nature through the greater nobility of their life. Then since the virtuous life is not uniform and does not have a single style, for as the art of weaving a garment is performed with the use of many threads, some being stretched vertically and others horizontally, thus even in the the virtuous life many things must twine together if a noble life is to be fashioned, so the holy Apostle enumerates such threads, through which pure works are woven together on the loom, speaking of love and joy and peace and patience and kindness and all such things that adorn the one who from a corruptible and earthly life is putting on the garment of heavenly incorruptibility, 2 for which reason the adornment of the Bride’s garment is likened in its fragrance to be like frankincense. Certainly the Bridegroom earlier said that the sweet smell of the Bride's perfume excelled all the spices, and thus it seems that if she who surpassed all spices is now likened to one particular spice, as the Word says with, 'The sweet smell of your clothing conforms to the fragrance of frankincense,' then it appears to nullify his previous tributes, but since for some reason frankincense was set apart for the honour of the Deity, she who was deemed to be above all spices is reckoned worthy of being likened to the particular spice that is dedicated to God, and so the meaning of the mystery is this, 'O bride, your garment of virtues is like the Divine blessedness since its purity and impassibility is like the unapproachable Nature. For,' he says, 'the scent of your garments is such as to possess a resemblance to that frankincense that is dedicated to the honouring of God.' Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 9 1 Song 4.11 2 Galat 5.22, 1 Cor 15.53

A Little Perseverence

Οταν δυνηθῇς δύο μῆνας εὐχῇ, καὶ τῇ ἡσυχία προσκαρτερῆσαι, τότε κἂν ὄνυχά πού τινα, ἢ φαντασίαν μικράν τινα ἐν νῷ λαβεῖν δυνήσῃ τῆς ἐπιπόνου τληπαθείας, καὶ τῆς πολυμόχθου διαγωγής, τῶν διὰ πάσης τῆς ζωῆς προσανεχόντων τῷ μονήρει κανόνι, καὶ τῇ ἀκτυπησία. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΠΑ' Ἱλαριος Πρεσβυτέρῳ Source: Migne PG 79.185a

When you are able to persevere two months in prayer and quiet, then you may have a certain sniff or a brief glimpse of the laborious toil and burdensome years of those who through their whole lives are bound to silence by the monastic rule. Saint Nilus of Sinai, Book 1, Letter 281, to Hilarius the Presbyter

Faith And Works

Ἡγοῦμαι μὲν μηδεμιᾶς ἑτέρας ὑμᾶς τῇ τοῦ Θεοῦ χάριτι παρακλήσεως δεῖσθαι, μετὰ τοὺς λόγους οὓς δἰ ἡμῶν αὐτῶν ἐποιησάμεθα πρὸς ὑμᾶς, παρακαλοῦντες ὑμᾶς πάντας τὴν ἐπὶ τὸ αὐτὸ ζωὴν καταδέξασθαι εἰς μίμημα τῆς ἀποστολικῆς πολιτείας, ὃ καὶ ἐδέξασθε ὡς ἀγαθὸν δίδαγμα, καὶ ηὐχαριστήσατε δἰ αὐτὸ τῷ Κυρίῳ. Ἐπεὶ οὖν οὐχὶ ῥήματα ἦν τὰ παῤ ἡμῶν λαληθέντα, ἀλλὰ διδάγματα εἰς ἔργον προελθεῖν ὀφείλοντα ἐπὶ ὠφελείᾳ μὲν ὑμῶν τῶν ἀνεχομένων, ἐπ̓ ἀναπαύσει δὲ ἡμετέρᾳ τῶν ὑποθεμένων τὴν γνώμην, εἰς δόξαν δὲ καὶ ἔπαινον τοῦ Χριστοῦ, οὗ τὸ ὄνομα ἐπικέκληται ἐφ̓ ἡμᾶς, τούτου χάριν ἀπέστειλα τὸν ποθεινότατον ἡμῶν ἀδελφόν, ἵνα καὶ τὸ πρόθυμον γνωρίσῃ, καὶ τὸ νωθρὸν διεγείρῃ, καὶ τὸ ἀντιτεῖνον φανερὸν ἡμῖν καταστήσῃ. Πολλὴ γὰρ ἡ ἐπιθυμία καὶ ἰδεῖν ὑμᾶς συνηγμένους, καὶ ἀκοῦσαι περὶ ὑμῶν ὅτι οὐχὶ τὸν ἀμάρτυρον ἀγαπᾶτε βίον, ἀλλὰ μᾶλλον καταδέχεσθε πάντες καὶ φύλακες τῆς ἀλλήλων ἀκριβείας εἶναι καὶ μάρτυρες τῶν κατορθουμένων. Oὕτω γὰρ ἕκαστος καὶ τὸν ἐφ̓ ἑαυτῷ μισθὸν τέλειον ἀπολήψεται καὶ τὸν ἐπὶ τῇ τοῦ ἀδελφοῦ προκοπῇ: ὃν καὶ λόγῳ καὶ ἔργῳ παρέχεσθαι ὑμᾶς ἀλλήλοις προσήκει ἐκ τῆς συνεχοῦς ὁμιλίας καὶ παρακλήσεως. Ἐπὶ πᾶσι δὲ παρακαλοῦμεν μεμνῆσθαι ὑμᾶς τῆς τῶν πατέρων πίστεως, καὶ μὴ σαλεύεσθαι ὑπὸ τῶν ἐν τῇ ὑμετέρᾳ ἡσυχίᾳ περιφέρειν ὑμᾶς ἐπιχειρούντων, εἰδότας ὅτι οὔτε πολιτείας ἀκρίβεια καθ̓ ἑαυτήν, μὴ διὰ τῆς εἰς Θεὸν πίστεως πεφωτισμένη, ὠφέλιμος, οὔτε ὀρθὴ ὁμολογία, ἀγαθῶν ἔργων ἄμοιρος οὖσα, παραστῆσαι ἡμᾶς δυνήσεται τῷ Κυρίῳ: ἀλλὰ δεῖ ἀμφότερα συνεῖναι, ἵνα ἄρτιος ᾖ ὁ τοῦ Θεοῦ ἄνθρωπος, καὶ μὴ κατὰ τὸ ἐλλεῖπον χωλεύῃ ἡμῶν ἡ ζωή. Πίστις γάρ ἐστιν ἡ σώζουσα ἡμᾶς, ὥς φησιν ὁ ἀπόστολος, δἰ ἀγάπης ἐνεργουμένη. Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή ΣϞE'  Source: Migne PG 32.1037c-1040a

I do not think that there is any further need to commend you to God's grace, after the words that I spoke to you in person, when I exhorted you all to adopt a life in common, in imitation of the of conduct of the Apostles, 1 which you received as good teaching, and gave thanks to the Lord for it. Since then your conduct was not so much due to the words I spoke, but to your putting them into practice, which was to the advantage of those who accepted them, and to my contentment who gave you the counsel, and to the glory and praise of Christ, by whose name we are called, because of this I have sent you a well beloved brother, that he may learn of your zeal and rouse your sloth, and make any resistance known to me. For my desire to see you all united is great, and to hear that you do not wish to live a life without witness, but rather that all of you are vigilant of each other's eagerness, and witnesses of each other's improvement. Thus will each of you receive the full reward, not only on his own behalf, but on the account of a brother's advance, for by word and deed you will be a source of profit to one another, on account of continuous association and encouragement. But above all I exhort you to be mindful of the faith of the Fathers, and not to be shaken by those who in your retreat would attempt to draw you away from it, for you are aware that the strictness of a life does not profit at all unless illuminated by faith in God, nor will a correct confession of faith, if it lacks good works, be able to set you before the Lord. Faith and works must be joined for the man of God to be perfect and for his life not fail through any defect. As the Apostle says, the faith that saves us works through love. 2 Saint Basil of Caesarea, Letter 295 1 Acts 2.44, 2 Galat 5.6

Seeking Understanding

Συνέτισόν με, καὶ ἐξερευνήσω τὸν νόμον σου, καὶ φυλάξω αὐτὸν ἐν ὅλῃ καρδίᾳ μου. Βούλεται ἐξερευνῆσαι τὸν νόμον τοῦ Θεοῦ ὁ προφήτης ἐπιστάμενος , ὅτι οὐκ ἔστι σαφὴς καὶ εὐκαταφρόνητος . Συνἐτισόν με τοίνυν , ἵνα ζητήσω αὐτὸν μετὰ τῆς πρεπούσης ἐρεύνης καὶ ἐπιστασίας, ὡς ἐξ αὐτοῦ λαβεῖν τῶν πρακτέων καὶ θεωρητῶν τὴν χρῆσιν καὶ κατάληψιν· οὕτω γὰρ δυνήσομαι φυλάξαι αὐτὸν ἐν ὅλῃ καρδίᾳ ἀνενδοιάστως αὐτῷ προσερχόμενος. Εἰ δὲ συνέσεως δεῖται ἵνα μόνον ἐρευνήσῃ τὸν νόμον, τίνος δεῖται, συνέσεως ἀπὸ Θεοῦ διδομένης, ἵνα εὔρῃ τὸ τέλος; Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙϚ' Source: Migne PG 23.1372a

Give me understanding and I shall study your law and I shall guard it with my whole heart. 1 Wishing to study the law of God the prophet is aware that it is not clear and easy to grasp. 'Give me understanding,' then, so that he may examine and ponder it correctly and grasp those things that should be done or contemplated by his study, for only then will he be able to guard it with his whole heart, and without doubt it will be with him. And if it is necessary to study the law with understanding, how great shall be the need for you to have this understanding from God, so that you might reach the end? Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.34

Food And Feasting

Procul dubio singula, quae exhibentur diversis sensibus nostris, singulos sensus delectant. Neque enim vel sonus delectat aspectum, vel color auditum. Cordi autem nostro Dominus et lux est et vox est et odor est et cibus est. Et ideo omnia est, quia nihil horum est. Et ideo nihil est horum, quia horum omnium creator est. Est lumen cordi nostro, cui dicimus: In lumine tuo videbimus lumen. Est sonus cordi nostro cui dicimus: Auditui meo dabis exsultationem et laetitiam. Est odor cordi nostro, de quo dicitur: Christi bonus odor sumus. Si autem cibum quaeritis, quia ieiunastis: Beati qui esuriunt et sitiunt iustitiam. De ipso autem Domino Iesu Christo dictum est, quia factus est nobis iustitia et sapientia. Ecce epulae praeparatae sunt. Iustitia Christus est, nusquam deest; non a coquis praeparatur nobis, nec de transmarinis partibus veluti poma peregrina a negotiatoribus apportatur. Cibus est quem sentit omnis qui sanas fauces habet interioris hominis. Cibus est qui se ipsum commendans ait: Ego sum panis vivus, qui de caelo descendi. Cibus est qui reficit nec deficit; cibus est qui cum sumitur non consumitur; cibus est qui esurientes satiat et integer manet. Cum hinc ad mensas vestras discesseritis, nihil tale manducabitis. Quia ergo ad istas epulas convenistis, bene comedite. Sed cum abieritis, bene digerite. Bene enim manducat et male digerit, qui audit verbum Dei et non facit. Non enim ducit utilem succum, sed crudum ructat indigestione fastidium. Sanctus Augustinus Hipponensi, Sermo XXVIIIa, De verisculo Psalmi CIV, Laetetur cor quarentium Dominum Source: Migne PL 38.183

Without doubt each thing that is exhibited to our senses gives its specific pleasure to a sense, for it is not that sound delights sight or colour hearing. But for our hearts the Lord is light and the voice and the fragrance and the food. And He is all these things because He is none of them, and He is none of them because He is the creator of them all. He is the light for our hearts, to whom we say, 'In your light we shall see light,' and He is the sound for our hearts, to whom we say, 'To my hearing you will give exultation and joy,' and he is a fragrance to our hearts, concerning which it is said, 'We are the good fragrance of Christ.' 1 If you seek food because you have been fasting, 'Blessed are those who hunger and thirst for righteousness.' 2 And it was said of the Lord Jesus Christ that He has been made justice and wisdom for us. 3 Behold, a feast has been prepared. Christ is justice and there is no lack of Him anywhere. He is not prepared for us by cooks, nor is He brought over the sea by merchants like exotic fruits. He is a food which appeals to everyone who has an inner man that is healthy. He is the food which recommends itself, saying, 'I am the living bread which has come down from heaven.' 4 He is the food which restores and does not perish. He is the food which is taken up and it does not disappear. He is the food that fills the hungry and remains whole. When you depart to your own tables, you will eat nothing like that. Because, then, you have come together for this feast, eat well. But when you go away digest well. For you eat well and digest badly if you hear the word of God and do not do it. If it does not lead to useful deeds, in utter aversion you vomit it out. Saint Augustine of Hippo, from Sermon 28a, On the line of the hundredth and fourth Psalm, 'Let the hearts of those who seek the Lord rejoice' 1 Ps 36.9, Ps 51.8, 2 Cor 2.15 2 Mt 5.6 3 1 Cor 1.30 4 Jn 6.51

Manna And Bread

Ambrosius Ireneaus, salutem. Quaeris a me cur Dominus Deus manna pluerit populo patrum, et nunc non pluat. Si cognoscis, pluit, et quotidie pluit de coelo manna servientibus sibi. Et corporeum quidem illud manna hodie plerisque in locis invenitur, sed nunc non est tanti res miraculi; quia venit quod perfectum est. Perfectum autem panis de coelo, corpus ex Virgine, de quo satis Evangelium te docet. Quanto praestantiora haec superioribus? Illud enim manna, hoc est, panem illum qui manducaverunt, mortui sunt: hunc autem panem qui manducaverit, vivet in aeternum. Sed est spiritale manna, hoc est, pluvia spiritalis sapientiae, quae ingeniosis et quaerentibus de coelo infunditur, et irrorat mentes piorum, et obdulcat fauces eorum. Qui igitur intellexerit infusionem divinae sapientiae, delectatur, nec alium cibum requirit, nec in solo pane vivit, sed in omni verbo Dei. Qui curiosior fuerit, quaerit quid sit istud quod melle dulcius sit. Respondet illi minister Dei: Hic est panis, quem dedit tibi Deus manducare. Quid sit iste panis, audi: Sermo, inquit, quem ordinavit Deus. Haec ergo ordinatio Dei, haec alimonia alit animam sapientis, et illuminat atque obdulcat, resplendens veritatis corusco, et mulcens tamquam favo quodam, ita diversarum virtutum suavitate et sermone sapientiae: Favi enim mellis sermones sunt boni, sicut scriptum est in Proverbiis Sanctus Ambrosius Mediolanensis, Epistola LXIV Source: Migne PL 16.1219b-1220b

Ambrose to Ireneaus, Greetings. You ask me why the Lord God rained manna on the people of the fathers but now He does not. If you consider it, every day He does rain manna from heaven on those who serve Him. The material manna is to this very day found in many places, but it is not now a miraculous event because that which is perfect has come. The Bread from heaven is perfect, the body from the Virgin, concerning which the Gospel sufficiently teaches us. How greatly does this excel what went before it? For those who ate that manna or bread are dead, but he who shall eat this bread shall live for ever. 1 But there is a spiritual manna, that is, the rain of spiritual wisdom, which is poured out from heaven on those who sincerely seek it, and which waters the minds of the righteous, and puts sweetness in their throats. Therefore, he who understands this infusion of Divine wisdom has joy in it, and he does not seek any other food, nor does he live on bread alone, but on every word of God. 2 He who is more curious will ask what it is that is sweeter than honey. The servant of God answers him, 'This is the bread which the Lord has given you to eat.' And hear what this bread is, 'The word which the Lord has commanded.' 3 Therefore this food commanded by God nourishes the soul of those who are wise, illuminating and sweetening and brightening with the beams of truth, and caressing like the honeycomb with the sweetness of many virtues and the word of wisdom; for good words are like a honeycomb, as it is written in the Proverbs. 4 Saint Ambrose, from Letter 64 1 Jn 6.5 2 Mt 4.4 3 Exod 16.15-16 4 Prov 16.24