Sorrow And Joy

Nescio quid dicam vel quid loquar amplius de defunctis filiorum Dei, quos gladius supra modum dure tetigit. Scriptum est enim: Flete cum flentibus, et iterum: Si dolet unum membrum condoleant omnia membra. Quapropter ecclesia plorat et plangit filios et filias suas quas adhuc gladius nondum interfecit, sed prolongati et exportati in longa terrarum, ubi peccatum manifeste graviter impudenter abundat, ibi venundati ingenui homines, Christiani in servitute redacti sunt, praesertim indignissimorum pessimorum apostatarumque Pictorum. Idcirco cum tristitia et maerore vociferabo: O speciosissimi atque amantissimi fratres et filii quos in Christo genui enumerare nequeo, quid faciam vobis? Non sum dignus Deo neque hominibus subvenire. Praevaluit iniquitas iniquorum super nos. Quasi extranei facti sumus. Forte non credunt unum baptismum percepimus vel unum Deum patrem habemus. Indignum est illis Hiberionaci sumus. Sicut ait: Nonne unum Deum habetis? Quid dereliquistis unusquisque proximum suum? Idcirco doleo pro vobis, doleo, carissimi mihi; sed iterum gaudeo intra meipsum: non gratis laboravi vel peregrinatio mea in vacuum non fuit. Et contigit scelus tam horrendum ineffabile, Deo gratias, creduli baptizati, de saeculo recessistis ad paradisum. Cerno vos: migrare coepistis ubi nox non erit neque luctus neque mors amplius, sed exultabitis sicut vituli ex vinculis resoluti et conculcabitis iniquos et erunt cinis sub pedibus vestris. Vos ergo regnabitis cum apostolis et prophetis atque martyribus. Aeterna regna capietis, sicut ipse testatur inquit: Venient ab oriente et occidente et recumbent cum Abraham et Isaac et Iacob in regno caelorum. Foris canes et venefici et homicidae, et: Mendacibus periuris pars eorum in stagnum ignis aeterni. Non inmerito ait Apostolus: Ubi iustus uix salvus erit, peccator et impius transgressor legis ubi se recognoscet? Unde enim Coroticus cum suis sceleratissimis, rebellatores Christi, ubi se videbunt, qui mulierculas baptizatas praemia distribuunt ob miserum regnum temporale, quod utique in momento transeat? Sicut nubes vel fumus, qui utique vento dispergitur, ita peccatores fraudulenti a facie Domini peribunt. Sanctus Patricius, Hibernorum Apostolus, Epistola Ad Coroticum Source: Migne PL 53.817a-518b

I do not know what to say, or how to say more about the deaths of the children God, whom the sword has touched so cruelly. As it is written, 'Weep with those who weep,' and again, 'If one member suffers pain, let all the members suffer.' 1 For which reason the Church mourns and weeps for its sons and daughters whom the sword has not yet slain, but who have been taken away and exported far across the earth, where direst sin openly abounds without shame, and where freeborn men have been sold and Christians reduced to slavery, and certainly among the lowest and worst of the apostate Picts. Therefore I cry out in sorrow and grief, 'O my fairest and most beloved brothers and sisters whom I begot without number in Christ, what am I to do for you? I am not worthy to help God or men. The wickedness of the wicked has prevailed over us. We have been made as if we were complete outsiders. Perhaps they not believe we have received one and the same Baptism, or that we have one God as a father. For them it is a disgrace that we are from Ireland. As it says, 'Do you not have one God? Why have you each abandoned your neighbour?' 2 Therefore I grieve for you, I grieve for my dearest ones, but again I rejoice within myself, that I have not worked without thanks, 3 and my wanderings were not in vain. An unspeakably horrifying crime has occurred, but, thanks to God, you who are baptised believers have withdrawn from this world to paradise. I see you, you have begun to travel to where there is no night any longer, nor sorrow, nor death, rather you leap for joy, like calves set free from chains, and you tread down the wicked, and they will be like ashes beneath your feet. 4 Therefore you will reign with Apostles and Prophets and Martyrs. You will take possession of an eternal kingdom, as He testifies in these words, 'They will come from the east and from the west, and they will recline at the table with Abraham and Isaac and Jacob in the kingdom of the heaven.' 'Left outside are dogs and sorcerers and murderers,' and 'With the lying perjurers their lot is in a lake of eternal fire.' It is not without reason that the Apostle says: 'When the righteous man shall hardly be saved, how will it be with the sinner and the impious transgressor of the law?' 5 So where will Coroticus and his lawless rebels against Christ find themselves, those who divide up baptised women as rewards, for a miserable temporal kingdom which will pass away in a moment. Just as clouds or smoke are blown away by the wind, that is how deceitful sinners will perish from the face of the Lord. Saint Patrick, Apostle of the Irish, from The Letter to Coroticus 1 Rom 12.15, 1 Cor 12.26 2 Malachi 2.20 3 Ps Phil 2.16 4 Apoc 21.4, Malachi 4.2-3 5 Mt 8.11, Apoc 22.15, 1 Pet 4.18

Power And Corruption

Ὡς ὁ πλοῦτος τοὺς οὐ προσέχοντας ἐκτραχηλίζειν εἲωεν, οὕτω καὶ ἡ ἀρχή. Ἐκεῖνος μὲν γὰρ εἰς πλεονεξίαν, αὕτη δὲ εἰς ἀπόνοιαν ἄγει. Ὄρα γοῠν τὸ ἀρχόμενον πλῆθος τῶν Ἰουδαίων ὑγιαῖον, τοὺς δὲ ἄρχοντας διεφθαρμένους. Ὅτι γὰρ οὕτοι αὐτῷ ἐπίστευον, λέγουσι μὲν συνεχῶς οἱ εὐαγγελισταὶ, ὅτι Πολλοὶ ἐκ τοῦ ὄχλου ἐπίστευσαν αὐτῷ. Ἐκ δὲ τῶν ἀρχόντων ἠπίστουν. Καὶ αὐτοὶ λέγουσιν, οὐχὶ ὁ ὄχλος, Μὴ τις τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν; Ἀλλὰ τί φησι; Τὸ πλῆθος, οἱ μὴ εἰδότες τὸν Θεὸν, ἐπικατάρατοί εἰσι. Τοὺς πιστεύοντας ἐπικαταράτους ἔλεγον, ἑαυτοὺς δὲ ἀναιροῦντας, συνετούς. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Υπόμνημα Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον και Εὑαγγελιστην, Ὁμιλία ΞϚ’ Source: Migne PG 59.365

As wealth will ruin those who are not prudent, so it is with power. The first leads into covetousness, the second into pride. See how the subject multitude of the Jews is sound and the rulers are corrupt. For the Evangelists continually tell us that the former believed in Christ, saying, 'Many of the multitude believed in Him,' 1 but the rulers did not believe. And it is they themselves, not the multitude, who say, 'Has any of the rulers believed in Him?' But what says one of them? 'The multitude do not know God, they are accursed.' 2 They call the believers accursed, and themselves, the slayers, wise. Saint John Chrysostom, Commentary On The Gospel of Saint John, from Homily 66 1 Jn 7.31 2 Jn 7.48-49

Contentment With Little

Την Ελισσαίου εὐτέλειαν ζήλου, ὑπερῴῳ καὶ λύχνῳ ἀρκούμενος· ἅπερ τὴν ὑψηλὴν καὶ πεφωτισμένην τοῦ ἀνδρὸς ἡνίσσετο πρᾶξιν· ἀλλὰ μὴ μεγάλαῖς οἰκοδομαῖς ὡς Φαραὼ προστηκόμενος καὶ προσασήκων αὐταῖς τοὺς μονάζοντας , τὴν ἀληθῆ ἐργασίαν κατάλυε. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥϟΗ’, Θεωνι Source: Migne 78.453a

Be content with the frugality of zealous Elijah and with a hut and lamp, which designates the sublimity and splendor of that man. Do not wither away in great buildings like another Pharaoh, and as solitaries who cling to these things to the ruin of the true life. Saint Isidore of Pelusium, Book 1, Letter 498, to Theonis

Living In The World

Sobrie et pie et juste vivamus in hoc saeculo. Sobrie nobis, juste proximo, pie Deo. Sobrie in duobus, in cavenda voluptate carnis, et curiositate saeculi. Unde Dominus: Attendite, ne graventur corda vestra in crapula et ebrietate, et curis hujus vitae. Ecce compedes quae crapulam, id est, carnis curam stringunt et angustant, et carcer qui curiositates saeculi claudit et obfirmat. Qui primum vincit, in carne ambulans non secundum carnem militat; qui secundum vincit, dicere potest: Conversatio nostra in caelis est. Juste item in duobus, ut nemini noceas, omnibus prodesse velis. Unde quod tibi non vis, alii non facias; et quaecunque vultis ut faciant vobis homines, eadem facite illis. Pie quantum ad fidem, quae in duobus consistit: in justificatione quae in praesenti nos justificat, et in beatificatione qua in futuro nos beatificat. Hanc fidem a nobis exigit Deus, ut credamus nos ab ipso justificandos per misericordiam, beatificandos per veritatem. Promisit enim justos beatificare. Unde quos justificabit hos et glorificabit. Et Dominus: Si terrena dixi vobis et non creditis, quomodo si coelestia vobis dixero credetis? Terrena justificatio fit in praesentia, coelestis beatificatio in futuro. Sobrie ergo vivamus, ut bonam conscientiam habeamus; juste, ut proximis prodesse possimus. Unde sapientia quae desursum est, primum pudica est, deinde pacifica, pie ut Deum diligamus; Hugo De Sancte Victore, Miscellanea, Liber V, Tit XXXII, Quomodo sobrie, pie et juste vivamus Source: Migne PL 177.763c-d

Let us live soberly and piously and righteously in this world. 1 Soberly for ourselves, righteously for our neighbour, piously for God. Sobriety is twofold, in wariness for the pleasure of the flesh and worldly cares. Hence the Lord says, 'Beware lest your hearts grow heavy with drinking and drunkenness and the cares of this life.' 2 Behold, you shackle yourself with drunkenness, that is, you bind and chain yourself with care for the flesh, and with your interest in the world you shut yourself up in prison and lock the door. He who obtains the first victory, walks in the flesh and does not fight with the arms of the flesh. 3 He who obtains the second victory is able to say 'Our way of life is in heaven.' 4 Living righteously is twofold, that you do not harm anyone and you wish to benefit everyone. Hence it was said, 'What you would not wish for yourself, do not do that to another.' And,  'Whatever you wish that men do to you, do the same to them.' 5 Living piously is a matter of faith, which consists of two things, the justification which justifies us in the present, and the beatification with which He shall bless us in the future. God exhorts this faith from us, so that we might believe we are justified by Him through mercy, and blessed through truth. For He promises to bless the righteous. Hence, 'He shall justify and bless them.' 6 And the Lord says, 'If I tell you about worldly things and you do not believe, how shall you believe when I speak to you about heavenly things?' 7 Worldly justification is in the present, heavenly beatification is in the future. Therefore let us live soberly so that we might have a good conscience, and righteously so that we may be able to be of benefit to our neighbours. Hence that wisdom from above is first modest, and then peaceful, so that we may love God piously. 8 Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 32, How we should live soberly and piously and righteously 1 Titus 2.12 2 Lk 21.3 3 Ephes 6.12 4 Phil 3.20 5 Tobit 4.16 Mt 7.12 6 Rom 8.30 7 Jn 3.12 8 Jam 3.17

Prayer And The Inner Room

Tu autem cum orabis, intra in cubiculum... Cubiculum autem dicit secretius mentis arcanum, ubi nemo videre potest quid sit in illo, nisi spiritus hominis qui est in eo. De hoc quippe cubili David monendo canit: Quae dicitis, inquit, in cordibus vestris, et in cubilibus vestris compungimini; videtur enim aliquid secretius per ea velle significari, dum quae corde promimus, quasi introrsus prius compungi jubemur. Ad hujus ergo cubilis ostium pulsat sapientia Patris ita dicens: Ecce sto ad ostium et pulso. Quod sane ostium ei per fidem aperitur, de quo in Canticis sponsa loquitur: Pessulum ostii mei aperui dilecto meo. Pulsat itaque Christus ad ostium, quoties per aspirationem boni operis mentem afficit, cujus profecto vox, quam saepe blandientis affectu ingeminat, ita dicens: Aperi mihi, soror mea, amica mea, columba mea, immaculata mea, quae nisi pulsanti aperuerit, vacua introrsus in se redit. Quid enim prodest orare in eo cubiculo mentis, ubi nec Pater, nec Filius, nec Spiritus sanctus venientes adhuc recepti sunt, neque mansionem apud eum fecere? Quapropter quisquis infra cubiculum cordis Deum, ut jussum est, vult orare, prius per fidem ostium pulsanti aperiat, et deosculetur eum per charitatem, atque intra cubiculum genitricis suae, ubi doceatur ab eo, devotus indicat. Alioquin quid prodest orare ubi non esse velis quem oras? Quod si fide jam tenes quem diligis ex toto corde tuo, et ex tota anima tua, et ex tota virtute tua, recte intras cubiculum mentis, ubi Deus Trinitas per fidem colitur, per charitatem amplectitur, per spem quoque profundius solidatur. Tale quippe templum jam sacrum est, sicut ait Apostolus: Templum Dei sanctum est, quod estis vos. Quid igitur prodest introire, orandi gratia, quo nullus est religionis locus? Idcirco, quia gratis venit Christus pulsans ad ostium, suscipiatur, et per charitatem interius tacita conscientia amplectatur Deus Trinitas: tum utique, sicut praecipitur, claudatur ostium, et oretur Deus Pater. Oretur autem non strepitu verborum tantum, sed fide ac spe et charitate intus quod quaerimus impetretur. Haec est, inquam, vera religio Christianitatis, non ut ultra coelos aut infra abyssum, vel circa fines terrarum quaerendo Deum animus se diffundat, sed intus quem diligit fide teneat, et eisdem virtutibus quibus eum colit attentius exoret. Sic itaque decet adorare eum, qui nec loco clauditur, nec fine terminatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV, Caput VI Source: Migne PL 120.275b-276a

But you, when you pray, go into an inner room... 1 He speaks of the inner room as the secret place of the heart, where no one can see what is there unless the spirit of a man that is in him. 2 Certainly concerning this David exhorts when he says, 'What you say in your hearts, struggle with in your inner rooms.' 3 for it seems there is something more secret he wishes to signify with this, that while we bring forth things from the heart, we are first commanded to struggle. And therefore the wisdom of God the Father knocks at this door, saying, 'Behold, I stand at the door and knock.' 4 Which door is opened through faith, concerning which the bride says in the Song of Songs, 'I opened the bolts of my door to my beloved.' 5 Therefore Christ knocks at the door as many times as we fix the mind in hope of good works, the voice of whom often encourages with love, saying, 'Open to me, my sister, my friend, my dove, my flawless one.' 6 which unless she shall open to him who knocks she will remain within empty in herself. For what does it profit to pray in the secret place of the mind, when there is no Father, no Son, no Holy Spirit coming and received, nor a resting place made for them? 7 Therefore whoever wishes to pray to God within the inner room of his heart, he first in faith opens the door to Him who knocks, and he embraces Him in love, even within the inner room of her who bore him, 8 where he may be taught by Him, he devoutly indicates. Besides what does it profit to pray when you have not care for the one to whom you pray? Only if in faith you hold to Him you love with your whole heart, and your whole soul and your whole strength, do you rightly enter into the inner room of your mind where God the trinity is worshipped in faith, and embraced in love, and in hope made more firm. Such then is the holy temple about which the Apostle speaks, saying, 'Because you are a holy temple of God.' 9 How could it profit to enter for the sake of prayer into a place where there is no religion? Therefore, because Christ comes knocking at the door, let Him be received, and in the love of a silent conscience within let God the Trinity be embraced. In this way, as commanded, there is prayer to God the Father. For one does not pray to Him with the sound of words only, but within in faith and hope and charity, which we are bidden to seek. This, I say, is the true Christian religion. It is not beyond the sky, or deep within the abyss, or somewhere at the ends of the world that the soul must scatter itself in the search for God, but within let it hold to Him whom it loves, and with the same efforts which it worships let it attentively pray. Thus it befits to adore Him, whom no place encloses, nor limitation constrains. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chapter 6 1 Mt 6.6 2 1 Cor 2.11 3 Ps 4.5 4 Apoc 3.20 5 Song 5.6 6 Song 5.2 7 Jn 14.23 8 Song 3.4 9 1 Cor 3.17

Prayer And The Heart

Ἐκ βαθέων ἐκέκραξα σοι, Κύριε... Ἀντὶ τοῦ, Κάτωθεν καὶ ἐξ αὐτῆς τῆς καρδίας ἀναπέμπω τὴν ἱκετείαν. Τῶν γὰρ μόνοις κεχρημένων τοῖς χείλεσιν ἡ θεία κατηγορεῖ Γραφή. Καὶ νῦν μέν φησιν ὁ προφήτης Ἱερεμίας πρὸς τὸν τῶν ὅλων Θεόν· Ἐγγὺς εἶ οι στόματτος αὐτῶν, καὶ πόῤῥω ἀπὸ τῶν νεφρών αὐτῶν· νῦν δὲ αὐτὸς ὁ Θεὸς διὰ Ἡσαΐου τοῦ προφήτου Ἰουδαίων κατηγορεί λέγων· Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, τῇ δὲ καρδίᾳ πόῤῥω ἀπέχει ἀπ' ἐμοῦ. Οἱ δὲ νῦν ἱκετεύοντες ἀπὸ τοῦ βάθους τῆς καρδίας τὴν εὐχὴν ἀναπέμπουσι. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΚΘ’ Source: Migne PG 80.1900a-b

From the depths I cried out to you, O Lord... 1 That is, 'I sent forth my prayer from the depths of my heart,' for Holy Scripture condemns those who make use of their lips alone. And certainly now the prophet Jeremiah says to the God of all things, 'You are near to their mouths, and far from their hearts,' and now God says through the prophet Isaiah for the reproof of the Jews, 'This people honour me with their lips and the their hearts are far from me.' 2 Only those who pray from the depths of the heart send forth a prayer. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 129 1 Ps 129.1 2 Jerem 12.2, Isaiah 20.13

Day And Prayer

In qucunque die invocavero te, exaudi me: multiplicabis in animam meam virtutem multam Dies hic significatur lucida sinceraque petitio, quam non cupiditas nubilat, non averitia ulla confundi; sed de illo Sole radiat, qui omes caligines mortalitatis emundat. In talibus ergo petitionibus devotus se ppopuus precatur audiri, quatenus virtute Domini completus, persecutorum evadere mereatur insidias. Nam si ad literam velis accepter, nunquid nobis tempore noctis orandum non est, maxime cum tunc diabolicis fraudibus impetamur? Fideli autem Christiano semper est dies, cum splendidis ac claris supplicationibus contendit audiri. Sed cum dicit: Multiplicabis in animam meam virtutem multam, passurum se ostendit innumera, contra quae tam multiplicia postulavit auxilia. Cassiodorus, Expositio In Psalterium, Psalmus CXXXVII Source: Migne PL 70.980c-981a

On whatever day I shall invoke you, hear me. Multiply much strength in my soul 1 The day here signifies a sincere and clear prayer which no cupidity clouds nor does any avarice obscure it, and it shines forth from that sun which brightens all mortal darkness. Therefore with such prayers a devout people prays that it might be heard, so that to the extent the power of the Lord is fulfilled it may merit to escape the plots of persecutors. For if you would understand this literally, shall it not be that we should not pray at night, at that time when we are most greatly assailed by devilish snares? But it is always day for the faithful Christian, when he strives to be heard with bright and clear supplications. When he says, 'Multiply much strength in my soul,' he shows that he is going to endure much, because of which he has asked for an abundance of aid. Cassiodorus, Commentary On The Psalms, from Psalm 137 1 Ps 137.4

Fear And Prayer

Exaudi, Deus, orationem meam, cum tribulor; a timore inimici eripe animam meam. Ingruentibus his quae superius memoravimus, per quae fides nostra et spes periclitatur, ad eum qui solus mederi his potest refertur oratio. Metus est enim, ne infirmam per naturam et consortium carnis animam, undique subrepentium illecebrarum aestus absorbeat. Adsunt namque quotidie, et pugnant blandimentis fallacibus, quasdam machinas excidii admoventes. Itaque per doctrinam coelestis eruditionis, pervigilem curam fidei impendere admonemur, timere insidiantem semper hostem, ne incautam securitatem nostram ipse in speculis positus incurset. Vigilandum ergo in oratione Dei est, et semper orandum: ut cum fatigari anima et affligi subrepentium illecebrarum aculeis coeperit, Deus semper oratus exaudiat, nosque ab his quae timemus eripiat. Ait enim: A timore inimici eripe animam meam. Deus enim non tum tantum orandus est, cum quae timentur ingruerint; sed timenda ea sunt, quae cum coeperint adesse dominantur: et semper atque indefessis precibus orandus est, ut nos a timore eorum, quorum dominatum timemus, eripiat. Scriptum est enim in Proverbiis: Cum vocarem, non exaudistis; et cum extenderem verba, non intendistis; sed inania fecistis consilia mea, et consiliis meis non intendistis. Et ego perditionem vestram irridebo. Erit ergo, cum invocabitis me, et ego non exaudiam. Propheta ergo, licet prior tempore, non tamen eorum quae postea dicerentur ignarus est; sed impendentibus semper tribulationibus anxius, et ad omnem timorem inimici sollicitus, Deum orat ob ea quae timet: et ut secum in tribulatione sit, et ut exaudiat, deprecatur. Neque enim Dei misericordiam metus noster, sed fides promeretur: et longae praeparationis documento opus est, ut mereamur audiri. Meminit ergo propheta ab his se omnibus precatu liberari: et docet orationem suam non ex dominatu eorum quae timuerit, sed ex metu esse dominatus. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXIII Source: Migne PL 9.409c-410b

Hear, O God, my prayer when I am trouble, from the fear of the enemy deliver my soul. 1 Because of the attackers we have mentioned, through which our faith and hope is imperiled, prayer is directed to Him who alone is able to provide aid. There should always be fear lest our weak souls, which are by their nature a consort of the flesh, are absorbed by the blaze of snares set everywhere about us. For they are near every day and they fight with deceitful charm, inclining us to ruin with certain machinations. Thus through the teaching of heavenly wisdom we are admonished to have care for the faith and always fear the plots of the enemy, lest careless for our security the foe storm our watchtowers. One must, then, be vigilant in prayer to God and always pray, so that when our soul begins to become fatigued and afflicted with the barbs of hidden snares, God who always hears those who have prayed, delivers us from those things which we fear, whence it says, 'from the fear of the enemy deliver my soul.' And one must pray to God not only when those we fear fall upon us, but the enemy must be feared even when he has only drawn near to conquer. One should always pray with unwearying prayers, so that He shall deliver us from the fear of those who we fear to be ruled by. It has been written in Proverbs: 'When I called you did not hear, and when I set forth my words you did not attend to them, but you treated my counsel as worthless and you had no care for my advice. I shall laugh at your ruin, and when you call on me, I shall not hear you. 2 Therefore the prophet prays to God because of what he fears in the time before, and not for later things of which he is unaware, but always for those pressing tribulations over which he frets with every fear of the enemy, even entreating God to be near in tribulations and that He might hear. For the mercy of our God is not something fearful but faith merits it, and the proof of long preparation is the work that makes us worthy of being heard. Therefore the prophet is mindful that prayer delivers us from all these things, and he teaches us his own prayer, and that not because he has been conquered by the things he fears, but because of the fear of being conquered. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 63 1 Ps 63.2 2 Prov 1.24-26

Arrows And Words

Eπὶ τῷ Kυρίῳ πέποιθα πᾶς ἐρεῖτε τῇ ψυχῇ μου μεταναστεύου ἐπὶ τὰ ὄρη ὡς στρουθίον, ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον ἡτοίμασαν βέλη εἰς φαρέτραν τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ. Κατὰ θεωρίαν δὲ, πολλῶν σοφιστικῶς παρεσκευασμένων ὁρατῶν τε καὶ ἀοράτων ἐχθρῶν, ὡς ἤδη τὸ ἡγεμονικὸν ἔχειν τεταμένον, δι᾿ ἑτοιμασίαν τόξῳ ἐντεταμένῳ ἑοικός. Ἀλλὰ καὶ βέλη ἔτοιμα, λόγοι δὴ πιθανοί· ταῦτα πρὸς τὸ κατατοξεῦσαι σε. Ἔχεις διατριβὴν ἐν ὑψηλοῖς ὄρεσιν· ἐνταῦθα γενομένη οὐ τρωθήσῃ. Εἴρηται δὲ ὡς τὰ θειότερα τῶν Γραφῶν νοήματα τῇ τῶν ὀρῶν προσηγορίᾳ σημαίνεται. Πρὸς τούτοις καὶ οἱ σοφοὶ διδάσκαλοι ἀπόστολοι καὶ προφῆται , δυνατὸν ὑπὸ τοῦ Πνεύματος εἰρημένον ἐκλαβεῖν τὸ, Μετανάστευε ἐπὶ τὰ ὄρη ὡς στρουθίον, προτρεπομένου ἀναχωρεῖν, τὸν διαδράναι θέλοντα τὴν ἰοβόλον τρῶσιν τῶν τοξοτῶν. Εἰ δὲ καὶ ἀόρατοι δυνάμεις αἱ αὐταὶ οὖσαι, ἢ συγγενεῖς τοῖς τοξόταις, λέγοιεν τὸ, Μετανάστευε ἐπὶ τὰ ὄρη ὡς στρουθίον, χλευαστικῶς αὐτὸ εἰρημένον ἐκληψόμεθα, ὑποδηλῶσαι θελόντων τοὺς ἐν ὅλῃ καρδίᾳ ἐπὶ Θεὸν πεποιθότας. Εἴτ᾿ ἐπεὶ σκότους υἱοὶ καὶ νυκτός εἰσιν οἱ πρὸς τὸ οὕτως σοφιστεύειν παρεσκευασμένοι , τοξόται ἐν ἀφεγγεῖ νυκτὶ κατατοξεύειν προτέθεινται τοὺς εὐθεῖαν καρδίαν ἔχοντας. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος I’ Source: Migne PG 39.1208b-d

In The Lord I trust, how do you say to my soul, 'Fly off like a sparrow to the mountains,' For behold the sinners have bent their bows and prepared their arrows in their quivers, to shoot in darkness at the righteous in heart. 1 In a spiritual sense there are many clever foes who have prepared themselves, whether seen or unseen, and who are like those who have prepared to shoot with the bow. These arrows which have been prepared are persuasive words. These are the things which are near to striking you. You however, O soul, have your resting places in the mountains, and placed there you shall not be wounded. It has been said that the teachings of the Scriptures have been designated with the name of mountains, and these are even the wise apostolic teachers and prophets. We may think that this line, 'Fly off like a sparrow to the mountains,' was said by the Spirit with this meaning, that is it is an exhortation for the soul's withdrawal, which is wished so that the arrows of the hunters might be avoided. But if perhaps it is the unseen powers, those who are like those wielding bows, who say, 'Fly off like a sparrow into the mountains,' we must reckon that this is said in a mocking manner, and directed at those who trust in God with the whole heart. These are the sons of night and darkness, who make use of clever speech, and as archers in obscuring night they set themselves to shoot their shafts at those who are righteous in heart. Didymus the Blind, Commentary on The Psalms, from Psalm 10 1 Ps 10.2-3 2 Jn 8.51

A True Word

Ἐὰν θέλῃς σωθῆναι, ἀληθῆ λόγον ἀγάπησον, καὶ μηδέποτε ἀκρίτως ἔλεγχον ἀποστραφῇς. Λόγος ἀληθὴς μετέβαλε γεννήματα ἐχκιδῶν, καὶ ὑπέδειξεν αὐτοῖς φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.921a-b

If you wish to be saved, love a true word and never foolishly avoid correction. A true word can transform a brood of vipers and show them how to flee the coming wrath. 1 Saint Mark The Ascetic, On The Spiritual Law. 1 Mt 3.7

The Rod And Ruling

Reges eos in virga ferrea, et tamquam vas figuli confringes eos. Multis aut male opinantibus , aut virtutem et proprietatem dictorum divinorum ignorantibus, adversa haec esse bonitati Dei videntur: ut gentes quas filius Dei in possessionem poposcit, et in hæreditatem accepit, terrore virgæ ferreæ regat, et modo vasis figuli confringat. Neque enim boni cujusquam est, dare et accipere perdenda. Et qui magis vult peccatorum poenitentiam quam mortem non existimatur secundum professionem naturæ suæ esse facturus, si virgə ferrea confringat, quos dari sibi in hæreditatem poposcit. Et primum ne quis temerariae huic et impiæ præsumptioni locus pateat, proprietates ipsæ verborum in romanam linguam translatorum cognoscendae sunt. Namque id quod nobiscum est: Reges eos in virga ferrea, quamquam ipsum reges non tyrannicum neque injustum sit, sed ex æquitatis ac moderationis arbitrio regimen rationale demonstret: tamen molliorem adhuc regentis affectum proprietas Graeca significat. Quod enim nobiscum est, reges eos, cum illis est ποιμανεῖς αὐτοὺς id est, pastoraliter reges: regendi scilicet eos curam affectu pastoris habiturus: Ipse est enim pastor bonus, cujus nos oves sumus, pro quibus animam suam posuit. Ne autem jus tyrannicum significari arbitremur in virga, quæ in virgæ nuncupatione proprietas sit, ex Novo et Veteri Testamento noscendum est. Beatus Paulus ad Corinthios scribens , quos tum ex multis peccatis ad paenitentiam moderata atque utili adhortatione revocabat, ait: Quid vultis? in virga veniam ad vos, an in charitate et spiritu mansuetudinis Numquid Paulo jus prætorium erat, ut in virga comminaretur, et cum officio lictoris ad Ecclesiam Christi adesset? Non utique ita opinandum est. Sed quia omnis Dei sermo, quo ex errore in veritatem Dei retrahimur, quo per comminationem terroremque judicii ad innocentis et sanctæ vitae viam regimur, virga est nuncupatus, per quam intra disciplinam divini metus cohibiti, moderati ac providentis rectoris monitu coercemur: beatus Apostolus conditionem eligendi adventus sui his quos monebat adjecit, utrum mallent eam in severitate doctrinae atque objurgationis adesse, an in spiritu lenitatis. Quod utrumque secundum modestiæ tenorem erat necessarium, ut obedientibus lenior, insolentibus vero severior adveniret. Et hoc quidem ex Novi Testamenti auctoritate præsumptum est. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum II Source: Migne PL 9.282b-283b

You shall rule them with an iron rod, and you shall shatter them like an earthen pot. 1 Because of poor opinion or an ignorance of the power and rightness of the Divine words, many consider this line to be contrary to the benevolence of God, because the peoples which the son of God asked for his possession and to receive as an inheritance, He desires to rule in terror with an iron rod and shatter like an earthen pot. Certainly it is not for anyone good to give and receive what is to be destroyed. And He who wishes more for the repentance of sinners than their death 2 should not  according to the understanding of His own nature be judged that He is going to do this, that He will shatter with an iron rod those given to him as the inheritance for which he asked. Firstly, lest someone consider this passage with such temerity and wicked presumption, the nature of the words which have been translated into the Roman tongue must be correctly understood, for what we have as, 'You shall rule them with an iron rod,' is not a matter of a tyrannical or unjust ruling, but is shown to be a ruling from equity and with a moderate reasonable will, since the Greek meaning signifies a softer intention of ruling. What with us is 'you shall rule them' in Greek is 'You shall shepherd them,' that is, you shall rule in the manner of a shepherd, which is to rule them with the care of a shepherd. Indeed He is the good shepherd, and we are His sheep, for whom He laid down His soul. 3 Therefore we should not judge that the rod signifies some tyrannical rule, but the meaning of the rod must be understood from the New and Old Testaments. The blessed Paul writing to the Corinthians, whom he was recalling from many sins to penitence with a moderate and profitable exhortation, says, 'What do you wish? That I come to you with a rod, or in love and with a spirit of meekness?' 4 Did Paul lack the right of a magistrate so that he might threaten with a rod, and draw near the Church of Christ with duty of a lictor? Let it not be thought. But because every word of God draws us out of error to the truth of God, and by their warnings and the terrors of judgement we are guided on the way of the innocent and holy life, so is the rod spoken of, by which discipline of Divine fear we are kept together, and by the warnings of the moderate and provident guide we are kept within bounds, whether they prefer to be near with strict teaching and denunciation, or they bear a spirit of meekness. Because if a spirit of modesty was necessary, so he would be gentle to the obedient, but he could come with more severity to the insolent. And this must be accepted on the authority of the New and Old Testaments. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 2 1 Ps 2.9 2 Ezek 18.32 3 Jn 10.11 4 1 Cor 4.21

Hating The Light

Qui male agit odit lucem... Nota, quod lucem odiunt tria genera hominum, scilicet pigri; lob vigesimo quarto: Ipsi fuerunt rebelles lumini , nescierunt vias eius nec reversi sunt per semitas eius. Infirmi; primi Regum tertio exemplum de Heli, qui non poterat videre lucernam, donec exstingueretur. Malefici; unde hic, loannis tertio: Omnis, qui male agit odit lucem. Odit piger lucem, quia ipsum excitat; infirmus, quia cruciat; maleficus, quia ipsum manifestat. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput IV, Collatio XIV Source: Here, p554

He who does evil hates the light...1 Note that there are three types of men who hate the light. Firstly the unwilling, in the twenty fourth chapter of Job, 'They were rebels against the light, they did not acknowledge His ways, nor did they return on His paths.' 2 Secondly the weak, as in the third chapter of the first book of Kings, with the example of Eli, who was not able to see the light, and then it was extinguished. 3 Finally there are those who do evil, whence it says in the third chapter of John, 'All who do evil hate the light.' 4 The unwilling man hates the light because it makes demands of him, the weak man because it troubles him, the evil doer because it exposes him. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 4 1 Job 8.11 2 Job 24.13 3 1 Kings 3.2-3 4 Jn 3.20

Evangelical Advice

Et quicumque non receperint vos, exeuntes de civitate illa, etiam pulverem de pedibus vestris excutite in testimonium supra illos. Qualis debeat esse qui evangelizat regnum Dei, praeceptis evangelicis designatur; ut sine virga, sine pera, sine calceamento, sine pane, sine pecunia hoc est, subsidii saecularis adminicula non requirens, fideique deditus sit, et quanto minus appetat temporalia, tanto magis speret ea sibi posse suppetere. Quae possunt qui volunt ad eum derivare tractatum; ut spiritalem tantummodo locus iste formare videatur corporis exuisse, non solum potestate rejecta, contemptisque divitiis, sed etiam carnis ipsius illecebris abdicatis. Quibus primo ominim datur pacis atque constantiae generale mandatum; ut pacem fecerant, constantiam servent, hospitalis necessitudinis jura custodiant; alienum a praedictore regni coelestis astruens cursitare per domos, et inviolabilis hospitii jura mutare. Sed ut hospitii gratia deferenda censetur: ita etiam si non recipiantur, excutiendum pulverem, et egrediendum de civitate mandatur. Quo non medicoris boni remuneratio docetur hospitii, ut non solum pacem tribuamus hospitibus: verum etiam si qua eos terrenae obumbrant delicta levitatis, receptis apostolicae praedicationis vestigiis, auferantur.  Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber VI Source: Migne PL 15.1685a-b

And whoever does not receive you, go out from that city and shake off even the dust from your feet in testimony against them 1 He who evangelises for the kingdom of God should be like this, which the evangelical precepts counsel, without staff, without bag, without shoes, without bread, without money, 2 that is, not needing the support of any worldly prop, but dedicated to the faith, so that the less he desires temporal things the more he hopes that they might be supplied to him. Which they can by those who wish to learn a lesson from him, which is that the only state that is spiritual seems to be when the body has been cast off, and not only by the rejection of power and contempt for wealth, but even with the dismissal of care for one's own flesh. For this, first of all, is a commandment of peace and general steadfastness is given, that they should be peaceful and serve faithfully and guard the law of needful hospitality. A preacher of the kingdom of heaven should not be rushing around houses, and perverting the inviolable law of hospitality. But let it be reckoned that thanks should be given by the hosts, so that if they are not received, so they are ordered that they must shake off the dust and leave the city. By this it is taught that no paltry reward is given to those who are hospitable, and that we do not bestow peace alone on those who are hospitable, but even if they are shadowed by small worldly faults, such things are borne away by the reception of the Apostolic preaching.  Saint Ambrose, On The Gospel of Luke, Book 6 1 Lk 9.5 2 Lk 9.3

The Salt Of The Earth

Vos estis sal terrae... Causa est quare in tribulatione deficere non debetis, quasi diceret: Necesse est, ut tribulationes constanter patiamini, quia vos estis sal terrae, hoc est fortitudo terrenorum, et ideo defectus vester esset defectus aliorum. Nota quod ipsi vocantur sal et lux mundi. Duo enim sunt necessaria fidelibus: illuminatio mentis, et fortitudo operationis. Sunt quidem apostoli lux, per quos alii illuminantur, et a tenebris ignorantiae purgantur, et dicuntur sal quasi salus, qua iidem servantur a corruptione mentis et corporis. Sicut enim sal carnem a corruptione servat, et vermes ibi exstinguit, et fluidos humores siccat, sic et apostoli, postquam aliquos illuminaverint, eos in bono proposito debent servare, et vermes vitiorum exstinguere, et omnem exsiccare carnalitatem. Unde in Psalmo:  Dominus illuminatio mea, et salus. Si enim aliquis Deum cognoscit, et firmitatem propositi non habeat, non prodest: et alibi dicitur per prophetam: Posui te in lucem gentium, ut sis salus mea usque in extremum terrae. Sal quidem facit sterilem terram, quae enim salsa est, sterilis est. Propterea destructis urbibus, victores supra fundamenta arabant, et sal supra seminabant, ut significarent sterilitatem et vastationem. Propterea dicuntur apostoli sal, quia praedicatio eorum est condimentum aliorum. Nulla enim praedicatio valet, nisi condimento apostolicae doctrinae sit suffulta. Quod si sal evanuerit, id est fortitudo vestra defecerit in tribulatione, in quo salietur? id est in quibus populus infirmior confirmabitur? Ad nihilum valet.  Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1290d-1291c

You are the salt of the earth... 1 Which is the reason why you should not fall in tribulation, as if He said, 'It is necessary that you continually suffer tribulations because you are the salt of the earth, that is, the strength of the earth, and therefore your failure shall be the failure of others.' Note that that they are called both salt and light, for these two are both needful for the faithful, the illumination of the mind and strength in works. They are certainly Apostles who are light, through whom others are enlightened and purged of their darkness of ignorance, and they are called salt as preservers, by which the body and mind is protected from corruption. As salt protects meat from rotting, killing worms there and drying up fluids, so even the Apostles, after they have illuminated others should guard them in their good resolution, killing off the worms of the vices and drying up all carnality. Whence the Psalm says, 'Lord, my illumination and my salvation.' 2 If someone knows God and has no firmness of will, it cannot profit him, as elsewhere it is said through the prophet, 'I have placed you as a light for the peoples, that you may be my salvation even to the ends of the earth.' 3 Salt does make earth sterile, for when it has been salted it is sterile, and because of this when cities are destroyed the victors plough the foundations and seed it with salt to signify its sterility and ruin, but the Apostles are said to salt because their preaching is the flavouring of others. For no preaching avails unless it is suffused with the flavouring of the Apostolic teaching. If the salt is tasteless, if your strength fails in trials, of what use is it? That is, how will a weak people be strengthened? 'It is of no benefit at all.'  Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.13 2 Ps 26.1 3 Isaiah 49.6

Blaspheming And Glorifying The Name

Ἤκουσά που τῆς ἁγίας Γραφῆς κατακρινούσης ἐκείνους, οἵ τῆς κατὰ τοῦ Θεοῦ βλασφημίας αἴτιοι γίνονται. Οὐαὶ γὰρ, φησὶ, δι' οὔς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. Τοῦτο δὲ τοιοῦτόν ἐστιν· Οἱ μήπω πεπιστευκότες τῷ λόγῳ τῆς ἀληθείας, πρὸς τὸν βίον τῶν παραδεδεγμένων τὴν τοῦ μυστηρίου πίστιν ἀποσκοποῦσιν. Ὅταν τοίνυν τὸ μὲν ὄνομα τῆς πίστεως ἔν τισιν ᾖ, ὁ δὲ βίος ἀντιφθεγγηται τῷ ὀνόματι, ᾖ διὰ πλεονεξίας εἰδωλολατρῶν, ᾖ ἐν μέθαις καὶ κώμοις ἀσχνμονῶν, καὶ τῷ βορβόρῳ τῆς ἀσθτίας ὑὸς δίκην ἐγκαλινδούμενος· πρόχειρος εὐθὺς παρὰ τῶν απίστων ὁ λόγος, οὐκ εἰς τὴν προαίρεσιν τῶν κακῶς τῷ βίῷ κεχρημένων τὴν κατηγορίαν τρέπων, ἀλλ' ὡς τοιαῦτα πράττειν τοῦ μυστηρίου διδάσκοντος· μὴ γὰρ ἂν γενέσθαι τὸν δεῖνα τὸν τὰ θεῖα μεμυημένον μυστήρια, ἢ λοίδορον, ἢ πλεονέκτην, ἢ ἂρπαγα, ἢ ἀλλο τι τοιοῦτον κακὸν, εἰ μὴ ἔννομον αὐτοῖς τὸ ἁμαρτάνειν ἦν, διὰ τοῦτο χαλεπὴν τοῖς τοιούτοις ἀπειλὴν ὁ Λόγος ἐπανατείνεται λέγων ἐκείνοις εἶναι τὸ Οὐαὶ δι' οὖς τὸ ὄνομα μου βλασφημεῖται ἐν τοῖς ἔθνεσιν. Εὶ δὴ τοῦτο νενόηται, καιρὸς ἂν εἴη, τὸ ἐκ τοῦ ἐναντίου λεγόμενον κατανοῆσαι. Εὔχεσθαι γὰρ πρὸ γε πάντων οἶμαι χρῆναι, καὶ τοῦτο ποιεῖεσθαι τῆς προσευχῆς τὸ κεφάλαιον, τὸ μὴ βλασφημεῖσθαι ἐν τῷ ἐμῷ βίῳ τῷ ὀνόματι τοῦ Θεοῦ, ἀλλὰ δοξάζεσθαι καὶ ἁγιάζεσθαι. Ἐν ἐμοὶ οὖν, φησὶν, ἁγιασθήτω τὸ ἐπικληθέν μοι ὄνοματι τῆς σῆς δεσποτείας, Ὅπως ἴδωσιν οἱ ἄνθρωποι τὰ καλὰ ἔργα,καὶ δοξάσωσι τὸν Πατέρα τὸν ἐν τοῖς οὐρανοῖς. Τίς δὲ οὕτω θηριώδης καὶ ἄλογος, ὥστε ὁρῶν ἐν τοῖς πεπιστευκόσι Θεῷ βίον καθαρὸν δι' ἀρετῆς κατωρθωμένον, πάντων τῶν ἐξ ἁμαρτίας μολυσμάτων καθαρεύοντα, πάσης τῆς πρὸς τὸ χεῖρον ὑπονοίας ἀλλοτριούμενον, λαμπρὸν τῇ σωφροσύνῃ, σεμνὸν τῇ φρονήσει, ἀνδρείας ἔχοντα πρὸς τὰς τῶν παθῶν προβολὰς, μηδαμοῦ ταῖς σωματικαῖς ἡδυπαθείαις μαλακιζόμενον, τρυφῆς καὶ βλακείας καὶ τῆς κατὰ τὸν τῦφον χαυνότητος ὡς ὅτι μάλιστα κεχωρισμένον, τοσοῦτον μετέχοντα τοῦ βίου, ὅσον ἐπάναψκες, ἄκρῳ τῷ ποδὶ τῆς γῆς ἐπιψαύοντα, οὐ ταῖς καθ' ἡδονὴν ἀπολαύσεσι τῷ γηϊνῳ τούτῳ βίῳ καταχωννύμενον, ἀλλ' ὑπερανεστῶτα πάσης τῆς κατ' αἴσθησιν γενομένης ἀπάτης, καὶ πρὸς τὴν ἀσώματον ζωὴν διὰ σαρκὸς ἁμιλλώμενον, ἕνα πλοῦτον νομίζοντα τὴν τῆς ἀρετῆς κτῆσιν, μίαν εὐγένειαν τὴν πρὸς τὸν Θεὸν οἰκειότητα, μίαν ἀξίαν καὶ δυναστείαν μίαν, τὸ κρατεῖν ἑαυτοῦ, καὶ ἀδούλωτον εἶναι τοῖς ἀνθρωπίνοις παθήμασιν, ἀχθόμενον τῇ παρατάσει τῆς τοῦ ὑλικοῦ βίου ζωῆς· σπεύδοντα δὲ καθάπερ οἱ διὰ πελάγους κακοπαθοῦντες πρὸς τὸν λιμένα καταντησαι τῆς ἀναπαὺσεως. Τίς τοίνυν τὸν τοιοῦτον ὁρῶν, οὐ δοξάζῃ τὸ ὄνομα τὸ ἐπικεκλημένον τῷ τοιούτῳ βίῳ; Οὐκοῦν ἐν τῇ προσευχῇ λέγων, Ἁγιασθήτω τὸ ὄνομά σου. Ἅγιος Γρηγόριος Νύσσης, Ἐις Την Προσυεκην, Λογος Γ' Source: Migne PG 44 1153-56

I have heard somewhere in sacred Scripture a condemnation of those who are the cause of God's detraction. 'Alas, it says, 'to those because of whom my name is blasphemed among the peoples.' 1 That is, among those who do not yet believe in the words of truth, and who consider and observe the lives of those who have received the mysteries of the faith. When, therefore, the name of the faith was borne by some and yet the life was deplorable to the name, certainly either because of idolatry, or avarice, or the foul pleasures of drunkenness and revelry, and by immersing their conduct into the filth of luxury, so instantly the word is set before the faithless, and this is not because of the behaviour of those who use their faculties wickedly in the world, but by the deeds of those who have been instructed in the mysteries, who have then engaged in wickedness that is not permitted to those who have been initiated into the Divine mysteries, that is, they use abusive language, or are profit seekers, or take what is not theirs, or perform some other evil, which wickedness the Word has gravely warned against, saying to them 'Alas, to those through whom my name is blasphemed among the peoples.' If, then, this is understood, what its contrary says should also be considered. For I think prayer is necessary before everything else, and that one should set at the head of prayer that it not be on account of my life that the name of God is blasphemed, but rather that His name should be glorified and blessed. Through me, then, may the name of your reign be sanctified, so that because of me it is said, 'That men might see your good works and glorify your Father who is in heaven' 2 Who indeed is so wild and lacking in reason that if among those who believe in God he should see a pure life, fashioned by virtue, free of iniquitous sin, and cleansed from even the suspicion of unbefitting evil, shining with temperance, weighty with prudence, strong and firm against the passions and troubles that press and assail, and not at all softened or weakened by the pleasures of the body, and greatly removed from crimes, and indolence and sloth and pride, and from temporal deeds, and the rest of the cult of the world, would not necessarily desire it, and even burn for it, with the tip of the foot touching the earth, not caring for the pleasures of the worldly life, but rising above all sensible things, struggling in the flesh toward the incorporeal life, judging the only wealth to be the acquirement of virtue, and the one nobility to dwell with God, and the one dignity and one power to rule oneself and not to be enslaved to human passions and not to be burdened with the arrangements of this material life, striving, then, just like those who are troubled and afflicted at sea, to come to the haven of rest? Who seeing such things would not glorify the name which is exhibited by such a life? So it is said in the prayer, 'Hallowed be your name.'  3 Saint Gregory of Nyssa, On the Lord's Prayer, from the Third Oration 1 Is 52.5 2 Mt 5.16 3 Mt 6.9