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

Questioning Priests

Conveniant namque singuli vero examine conscientiam suam, et ita deprehendent an secundum rectam rationem sacerdotali cathedrae insideant. Videamus, inquam, quid salvator mundi and factorque dicat. Vos estis inquit sal terrae: quod si sal evanuerit, in quo salietur? Ad nihilum valet ultra, nisi ut proiciatur foras et conculcetur ab hominibus. Hoc unum testimonium ad confutandos impudentes quosque abunde sufficere posset. Sed ut evidentioribus adhuc astipulationibus, quantis semetipso intolerabilibus scelerum fascibus falsi hi sacerdotes opprimant, verbis Christi comprobetur, aliqua annectenda sunt. Sequitur enim: Vos estis lux mundi. Non potest civitas abscondi supra montem posita, neque accedunt lucernam et ponunt eam sub modio, sed supra candelabrum, ut luceat omnibus, qui in domo sunt. Quis ergo sacerdotum huius temporis ita ignorantiae caecitate possessus, ut lux clarissimae lucernae in aliqua domu cunctis noctu residentibus scientiae simul et bonorum operum lampade luceat? Quis ita universis ecclesiae filiis tutu publicum conspicuumque refugium, ut est civibus firmissima forte ut editi montis civitas vertice constituta, habetur? Sed et quod sequitur: Sic luceat lux vestra coram hominibus, ut videant opera vestra bona et magnificent Patrem vestrum, qui in caelis est: quis eorum uno saltim die potst implere? Quin potius denissima quaedam eorum nebula atraque peccaminum omni insulae ita incumbit nox, ut omnes paene a via recta avertat ac per invios impeditosque scelerum calles errare faciat, quorum non modo Pater caelestis non laudatur per opera, sed etiam intolerabiliter blasphematur. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source: Migne PL 69.382d-383c

For let each meet his own conscience in true examination and thus understand whether they sit in the priestly chair according to right reason. Let us see, I say, what the Saviour and the creator of the world says. 'You are the salt of the earth, if the salt shall have spoiled, with what will it be salted? It is good for nothing but to be cast out and trodden on by men.' 1 This one testimony should abundantly suffice to confute all those who are shameless, but so that by yet more overt attestations, that is, by the words of Christ, it may be proved with what intolerable burdens of crimes these false priests oppress themselves, some words must be added. It follows, 'You are the light of the world. A city set on a hill cannot be hidden, nor do men light a lamp and put it under a bushel, but on a lampstand, so that it may shine on all those who are in the house.' 2 Who, then, of the priests of this time, who are possessed by the blindness of ignorance, will shine out as the light of a most clear lamp on those residing in the house at night with the flame of both learning and good works? Who is regarded as such a safe, public and conspicuous refuge for all the children of the Church, so that he is like a strong city set on the summit of a high hill for its citizens? And as for what follows, 'So let your light shine out before men so that may see your good works and magnify your Father who is in heaven,' 3 who among them can fulfil it for just a single day? Rather a certain thick mist and black night of their offences sits on the whole island, so that it leads away almost everyone from the right path and causes them to wander into paths impassable and obstructed by crimes, because of which works the heavenly Father is not praised but is indeed unbearably blasphemed. Saint Gildas The Wise, On The Destruction and Ruin of Britain 1 Mt 5.13 2 Mt 5.14-15 3 Mt 5.16

Warning The Prosperous

Similiter ammonendi sunt homines existentes in prosperitate ne extollantur et existentes in adversitate ne terreantur desperando de adversitate. Illi enim qui prosperantur pro voluntate non se offerant, nec in ea presumptuose, nec sustinentes adversa despiciant et mutabilitatem sive labilitatem eius iugiter considerent. Et de eorum ammonitione Gregorius ii pastoralis capitulo xvii. Unde et proverbiorum i: Prosperitas stultorum perdet eos. Augustinus epistola lxxxii: Mundus est periculosior blandus quam molestus. Iob v: Vidi stultum firma radice et maledixi pulcritudini eius. Ibi Gregorius moralium vi: Quasi per amena prata ad carcerem vadit qui per presentis vite prospera ad interitum currit. Iob xviii: Preciptiabit eum consilium suum. Ibi moralium xvi: Prosperitas gressus obligat ut vix ad bona redite possint. Unde Augustinus epistola v: Nichil infelicius felictate peccantium qua penalis nutritur iniquitas et mala voluntas velut hostis interior roboratur. Et sequitur: Si Deus pollere permittat iniquos in prosperitate, tunc indignatur gravius, et si hic impunita dimmitat, tunc punit investius. Ubi inducit illud poete: Luxuriant animi rebus plerumque secundis. De hoc Seneca multum libro de providentia ubi ait: Nichil infelicius eo cui nunquam accidit aliquid adversi quia male iudicaverunt dii de ipso. Et ponit exempla de ipsis qui adversa sustinuerunt sicut de regulo qui quanto plus tormenta sustinuit, tanto plus glorie obtinuit, et quanto plus glorie habuit, tanto uberius et virilius advesa toleravit. Solatium enim magnis viris fruit dura pro honestis tolerare. Et de hoc idem Seneca epistola viii: Munera fortune sunt insidie, et espitola lxxx: Segetum ubertas nimia sternit, rami onere franguntur, ad maritatem non provenit nimia fecunditas. Idem illis evenitur quos nimia felicitas corrumpit. De huiusmodi autem mutabilitate Gregorius iii registrum ante finem bene ubi ait: Dum omnia in hoc mundo mutabilitatis ordo corrumpat, nec elevari prosperis, nec frangi debemus adversis ut humilitati discamus quicquid delinquimus et exaltati adversitatis memoriuam quasi humilitatis anchoram in mente teneamus. Nichil est stabile in hac vita sed ut viator modo per plana modo per ardua pergat, nec est ira sed gracia per quam discimus ita eius dona tanto servemus verius quanto humilius. Artem gubernandi mare tranquillum non ostendit et obsequens ventus nisi aliquid adversum occurrat sed quia animum probet turbatio naufragii. Non est laudandus rector cui gubernacula fluctus eripuit qui fluctuantia vela deseruit. Ille vero laudandus qui predictis restitit. Johannes Gallensis, Communiloquium sive Summa Collationum, Pars secunda, Septima Distinctio, De ammonitione hominum secundum differentias eventus vel fortune. Captitulum primum: De ammonitione existentium in prosperitate Source: here, p154

Similarly to be admonished are men who live in prosperity, that they should not exalt in prosperity, nor finding themselves in adversity should they be terrified to despair because of it. For they who prosper do not willingly imperil themselves, nor are reckless, nor should they scorn the enduring of adversities but consider the changeability and instability of things. Gregory gives this warning to them in the seventeenth chapter of the second book of his Pastoral Rule. And in the first chapter of Proverbs, 'The prosperity of fools ruins them.' 1 In the eighty second letter of Augustine, 'The world is more perilous when it is charming than when it is troublesome.' In the fifth chapter of Job, 'I saw a fool firmly rooted and I cursed his beauty.' Gregory in the sixth book of the Moralia: 'He runs from a fair meadow to a prison who goes through the prosperity of the present life to ruin.' In the eighteenth chapter of Job, 'His own counsel casts him down.' In the sixteenth book of the Moralia: 'Prosperity binds the feet so they can scarcely return to good things.' And Augustine in his fifth letter, 'Nothing is more unfortunate than the happiness of sinners, because wickedness nourishes punishments and evil wills strengthen the interior enemy.' And it follows, 'If God permits the wicked to flourish in prosperity, then indignation shall be heavier, and if here He allows them to be unpunished, then he shall punish more completely.' Whence the poet says, 'Souls are enfeebled by an excess of prosperity.' 2 And concerning this Seneca has much to say in his book on Providence: 'Nothing is more unfortunate than this, that nothing averse ever befalls a man because the gods judged him to be utterly wretched.' 3 And he gives an example of those who have endured adversities, such as Regulus who endured great torments so that he could gain great glory, and the more glory he had so much more effortlessly and manfully he bore torments. The bearing of difficulties with nobility is the comfort that great men enjoy. And concerning the same thing, Seneca says in this eighth letter, 'The riches of fortune are treacherous.' And in the eightieth letter, 'Crops that are too fruitful are bent down to the earth, the overladen bough breaks, excessive fecundity never advances to ripeness.' 4 The same happens to those who are corrupted with excessive fortune. Concerning this same mutability Gregory says in the third book of his registry of letters, well before the end, 'While the rule of changeability corrupts everything in this world, we should neither be exalted by prosperity nor crushed by adversity, but learn to be humble in both what we err in and in what we excel in, holding in the mind the remembrance of adversity as an anchor of humility. Nothing is stable in this life, but it is as a traveller who at one time goes across flat land and at another through rough terrain. Nor let there be anger but thanks for what we learn, for so we serve His great gift more truly the greater is our humility. The art of piloting a ship is not shown on a tranquil sea amid light winds but by the coming of adversity, which adversity may prove the soul a shipwreck. A pilot who flees from waves and the billowing sail is not worthy of praise, but he who endures what we have spoken of is worthy of acclaim.' 5 John of Wales, The Communiloquium, Second Part, Seventh Distinction, First Chapter, On The Warning Of Men According To Different Events And Fortunes, from the First Chapter, On Warning Those Who Live In Prosperity 1 Prov 1.32 2 Ovid Ars Am 2.427 3 Sen De Prov 3.3 4 Seneca Let 8.3, Let 39.4 5 Greg Reg Let 3.52

Description Of A Monastery

Stat autem in valle de Ewyas profundissima, quantum sagittae est jactus arcu emissae, montibus ethereis orbiculariter undique conclusa, ecclesia Sancti Joannis Baptisae, plumbeis laminis operta, lapideo tabulatu pro loci natura non indecenter extructa; in loco videlicet ubi paupercula prius Sancti David Archiepiscopi capella steterat, musco silvesti solum et hedrae nexibus adornata. Vere religioni locus idoneus, et disciplinae canonicae prae cunctis insulae Britannicae coenobiis competentissimus, a duobus eremitis in honorem eremiticae vitae primo fundatus, ab omni populari strepitu in solitudine quadam longe remotus, super fluvium Hodeni per vallis ima labentis situs: unde ab Hodeni Lanhodeni dictus. Lan enim locus ecclesiasticus sonat, exquisitus tamen dici potest, quod propria loci illius nuncupatio Cambrice est Nanthodeni. Nant etenim rivus dicitur aquae decurrentis, unde usque hodie ab accolis locus iste lingua Cambrica Landewi Nanthodeni vocatur, id est, ecclesia Davidis super rivum Hodeni. Corrupte igitur Angli Lanthoni per N et, t, id est, rivus Hodeni, vel Lanhodeni, per L sine t, id est, ecclesia Hodeni, dici deberet. Pluviae quas montana creant hic creberrimae, venti pervalidi, nebulae sub bruma fere continuae; et tamen aeris quanto obtusioris tanto benignioris et clementioris salubri temperantia: morbi rarissimi, adeo quidem ut fratres apud filiam diutino labore consumpti et desperabiliter afflicti, tanquam ad salubre remedium et unicum sospitatis asylum ad matris ubera translati optatae sanitati restituantur. Giraldus Cambrensis, Itinerarium Cambriae, Liber I, Caput III, De Ewyas at Lanthoni Source: Here, p27

In the very deep valley of Ewyas, shut in on all sides by encircling lofty mountains, and no more wide than three arrow shots from a bow, stands the church of Saint John the Baptist. It is covered with a roof of lead and built of squared stones, well suited to the nature of the place. It is on the same spot where once stood a chapel of Saint David, the archbishop, which was adorned with woodland moss and wreathes of ivy. Truly the place is very fitting for piety and better for canonical discipline than any other monastery in the island of Britain. It was first founded by two hermits in honour of the eremitical life, in solitude, far distant from all common bustle, set on the bank of the Honddu river, deep in the valley where the river flows, whence it is called Llanhonddu from the river, with 'Llan' meaning the place of a church. This may seem strange because the name of the place is called Nanthonddu in Welsh, where 'Nant' means a stream of flowing water, and the place is still called Llanddewi Nanthonddu by the locals, that is the Church of David on the river Honddu, but the English tongue has corrupted it to Lanthony, though it should be called Nant Honddu with an N and t that is Honddu stream, or Llanhonddu with an L but no t, that is, the church on the Honddu. Because of the mountains there is a large amount of rain and the winds are strong, and in winter clouds continually cover the peaks, and yet as much as the air is heavy, it is soothing and clement, and the climate is healthy, with illness being very rare, so that when brothers afflicted and worn out by long labours in the daughter houses are brought back to their mother's breasts, they are quickly restored, for this is their wholesome cure and sole retreat and sanctuary Gerald of Wales, The Journey Through Wales, Book 1, Chapter 3, On Ewyas And Llanthony

Works And Pride

Εἴπε πάλιν· Οἴδα μοναχοὺς μετὰ πολλοὺς κόπους πεσόντας, καὶ εἰς ἔκστασιν φρενῶν ἐλθόντας, διὰ τὸ ἠλπικέναι ἐπὶ τὸ ἔργον αὐτῶν, καὶ παραλογισαμένους τὴν ἐντολὴν τοῦ εἰπόντος· Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.88b

Again Father Anthony said, 'I knew nine monks who fell away after many labours and went off with proud minds, for they trusted in their works and did not consider the commandment that says, 'Ask your father and he will tell you.' 1 Sayings of the Desert Fathers, Palladius of Galatia 1 Deut. 32.7

Labour And Grace

Aiunt itaque non posse ad purum quempiam carnalibus vitiis emundari, nisi universum laborem suum atque conatum ac tantae perfectionis finem intellexerit non posse sufficere; nec eam, nisi miseratione Dei et adjutorio comprehendi, non tam tradentis institutione, quam affectu atque virtute et experimentis propriis eruditus agnoscat. Ad capessenda namque tam magnifica tamque praecelsa puritatis et integritatis praemia, quantuslibet jejuniorum, vigiliarum, lectionis et solitudinis acremotionis labor fuerit impensus, condignus esse non poterit, qui haec industriae suae merito, vel laboris, obtineat. Numquam enim divinum munus labor propriis humanave compensabit industria, nisi desiderant divina fuerit miseratione concessum. Nec hoc dico, ut humanos conatus evacuans, ab industria et laboris intentione quempiam revocare contendam. Sed plane constantissime non mea, sed seniorum sententia definio perfectionem quidem sine his omnino capi non posse; his autem solis sine gratia Dei posse eam a nemine consummari. Ut enim dicimus conatus humanos apprehendere eam per seipsos sine adjutorio Dei non posse, ita pronuntiamus laborantibus tantum ac desudantibus misericordiam Dei gratiamque conferri, et, ut verbis Apostoli loquar, volentibus et currentibus impartiri, secundum illud quod etiam in Psalmo octogesimo octavo ex persona Dei cantatur: Posui adjutorium in potente, et exaltavi electum de plebe mea. Dicimus enim secundum Salvatoris sententiam dari quidem petentibus, et aperiri pulsantibus, et a quaerentibus inveniri; sed petitionem, et inquisitionem, et pulsationem nostram non esse condignam, nisi misericordia Dei id quod petimus dederit, vel aperuerit quod pulsamus, vel illud quod quaerimus fecerit inveniri. Praesto est namque occasione sibi tantummodo a nobis bonae voluntatis oblata, ad haec omnia conferenda. Amplius enim ille quam nos, perfectionem salutemque nostram desiderat et exspectat. Et in tantum beatus David proventum sui operis ac laboris propria tantum industria non posse noverat obtineri: ut a Domino promereri directionem suorum operum iterata prece deposceret, dicens: Et opera manuum nostrarum dirige super nos, et opus manuum nostrarum dirige. Et rursum: Confirma hoc Deus quod operatus es in nobis. Sanctus Ioannes Cassianus, De Coenobiorum Institutis, Liber XII Caput XIII-XIV, De Spiritu Superbiae Source: Migne PL 49.442a-448a

Thus they say that it is not possible that anyone can be purified from carnal vices unless he has understood that all his labours and efforts are insufficient for such a perfect end, and unless he recognises it can only be gained by the mercy and help of God, and not by any system handed down, but by his feelings and virtues and his own experience. For in order to acquire such magnificent and lofty prizes of purity and perfection, however great may be the exertions of fasts and vigils and readings and solitude and withdrawal, they will not be worth enough to obtain the merits of the efforts and toil. For human labour and efforts will never make up for the lack of the Divine gift, unless they desire what is granted by Divine compassion. I do not say this to make human efforts vain, or to attempt to turn any one away from his intention of exerting himself and working, but with the opinion of the elders and not my own, I clearly and most earnestly declare that perfection cannot possibly be gained without these things, yet with them alone and not the grace of God nobody can attain it. For when we say that human efforts cannot by themselves obtain it without the aid of God, we thus announce that God's mercy and grace are bestowed only upon those who labour and toil, and granted, to use the Apostle's expression, only to those who are eager to run, 1 according to which it is sung in the person of God in the eighty-eighth Psalm, 'I have laid help upon one that is mighty, and have exalted one chosen from my people.' 2 For we say, in accordance with the words of the Saviour, that it is given to those who ask, and opened to those who knock and found by those who seek, 3 but that our asking and seeking and the knocking are not enough unless the mercy of God gives what is asked, and opens what we knock at, and makes discoverable what we seek. For He is ready to give all these things to us, if only the occasion is given by our good will. Indeed He desires and hopes for our perfection and salvation far more than we do. The blessed David knew very well that he could not obtain such an increase of his work and labour by his own efforts, and so asked with renewed prayers that he might obtain the direction of his work from the Lord, saying, 'Direct the work of our hands over us, the work of our hands direct.' And again, 'Confirm, O God, what you have wrought in us.' 4 Saint John Cassian, The Institutes of the Coenobia, Book 12, Chapters 13-14, On Pride 1 Cor 9.24 2 Ps 88.20 3 Mt 7.7 4. Ps 89.17, Ps 67.29

Vows And Value

Tibi reddetur votum in Jerusalem. Omnia autem superstitionum genera quae extra religionem Dei sint condemnat. Plures enim sunt in demersissimo erroris profundo locati, qui doctrinae suae perversitatem quadam inanis laboris probitate commendent. Cernimus namque nudis philosophos corporibus algere: ipso etiam conjugiorum usu magistri abstinent: haeretici sicco panis cibo vivunt. Sed qui tandem otiosi hujus propositi profectus est? totum hoc inane atque ridiculum est, et cum ipsis superstitionis causis miserabile. Deo ergo vovenda sunt contemptus corporis, castitatis custodia, jejunii tolerantia. Atque ideo ait: Et tibi reddetur votum in Jerusalem. Vota enim tantum ecclesiasticae religionis utilia sunt. Quae cum et dignis Deo cantionibus, et propositae in Ecclesia observantiae studio probabuntur, tum digni erimus pro quibus Deum sanctus Spiritus interpellet. Idem namque per Prophetam loquitur, et docet. Ipse autem, secundum Apostolum, pro nobis inenarrabilibus gemitibus interpellat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXIV Source: Migne PL 9.414b-c

And a vow shall be paid to you in Jerusalem 1 He condemns every type of belief which is outside the religion of God, for there are many deeply sunk in error who by some perversity of their own teaching commend the good of vain labours. For we see the shivering of the naked bodies of philosophers, and that they abstain from the bonds of marriage, and that heretics live on dry bread, but who is improved by these useless resolutions? There are utterly vain and ridiculous and wretched on account of the causes of their beliefs. Contempt of the body, and guardianship of chastity, and endurance of fasts must be vowed to God, and thus he says, 'And a vow shall be paid to you in Jerusalem,' for only the vows of the holy Church are useful, which when approved by songs worthy of God and the zeal of the observance established in the Church, shall make us worthy of the Holy Spirit's crying out to God for us. For this is spoken and taught through the prophet as it is according to the Apostle, that He shall cry out for us with inexpressible groans. 2 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 64 1 Ps 64.2 2 Rom 8.26

Curing An Avaricious Man

Εἰ καὶ ἑάλως τῷ τῆς φιλαργυρίας ἰῷ, ὅσπερ καὶ παντός ἐστι ῥίζα κακοῦ, καὶ πρὸς εἰδωλολατρίαν ἐκβακχεύει σε, πᾶσαν πρὸς ἑαυτὸν μεταστήσας τὴν αἴσθησιν, ἀλλ' ἀπόκριναι αὐτῷ τὴν θεοδίδακτον φωνὴν, Κύριον τὸν Θεόν μου προσκυνήσω, καὶ αὐτῷ μόνῳ λατρεύσω. Καὶ ὁ μὲν οιχήσεται, σὺ δὲ ἀνανήψεις πρὸς τὴν αὐτάρκειαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΛΔ', Κρισπῳ Source: Migne 78.421b

If you have been struck by the dart of the love of money, which is the root of all evil, 1 and it has driven you to a frenzy, possessing all your senses, answer it with the God taught speech, 'I serve the Lord my God and Him alone I revere,' 2 and it will depart, and you will return to yourself and be content with what is sufficient. Saint Isidore of Pelusium, Book 1, Letter 434, To Crispus 1 1 Tim 6.10 2 Mt 6.24, Deut 6.13

First Lessons

Ἀρχὴ δὲ πάντων χαλεπῶν φιλαργυρία. εἰδότες οὖν ὅτι οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, ἀλλ’ οὐδὲ ἐξενεγκεῖν τι ἔχομεν, ὁπλισώμεθα τοῖς ὅπλοις τῆς δικαιοσύνης καὶ διδάξωμεν ἑαυτοὺς πρῶτον προεύεσθαι ἐν τῇ ἐντολῇ τοῦ Kυριοῦ· ἔπειτα καὶ τὰς γυναῖκας ἡμῶν ἐν τῇ δοθείσῃ αὐταῖς πίστει καὶ ἀγάπῃ καὶ ἁγνείᾳ στεργούσας τοὺς ἑαυτῶν ἄνδρας ἐν πάσῃ ἀληθείᾳ καὶ ἀγαπώσας πάντας ἐξ ἴσου ἐν πάσῃ ἐγκρατείᾳ, καὶ τὰ τέκνα παιδεύειν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ· τὰς χήρας σωφρονούσας περὶ τὴν τοῦ Kυρίου πίστιν, ἐντυγχανούσας ἀδιαλείπτως περὶ πάντων, μακρὰν οὔσας πάσης διαβολῆς, καταλαλιᾶς, ψευδομαρτυρίας, φιλαργυρίας καὶ παντὸς κακοῦ, γινωσκούσας ὅτι εἰσὶ θυσιαστήριον θεοῦ καὶ ὅτι πάντα μωμοσκοπεῖται, καὶ λέληθεν αὐτὸν οὐδὲν οὔτε λογισμῶν οὔτε ἐννοιῶν οὔτε τι τῶν κρυπτῶν τῆς καρδίας. Ἅγιος Πολύκαρπος Σμύρνης, Πρὸς Φιλιππήσιους Έπιστολή Source: Migne PG 5.1008c-1009a

'But the love of money is the root of all evils.' 1 Knowing, therefore, that 'as we brought nothing into the world, so we can bear nothing out,' 2 let us arm ourselves with the armour of righteousness, 3 and first let us teach ourselves to walk in the commandments of the Lord. Then teach your wives to walk in the faith given to them, and to love their own husbands dearly and tenderly and in all truth, and to love everyone equally and in chastity, and to raise their children in the knowledge and fear of God. Teach widows to be sensible regarding the faith of the Lord, praying continually for all, 4 being far from all slandering, evil-speaking, false-witnessing, land the love of money, and every sort of evil, knowing that they are the altar of God, and that He sees all things clearly and nothing is hidden from Him, neither reasoning, nor reflections, nor any one of the secret things of the heart. Saint Polycarp of Smyrna, from the Letter to the Philippians. 1 1 Tim 6.10 2 1 Tim 6.7 3 Ephes 6.11 4 1 Thes 5.17