The Procession

Quatuor ergo sunt genera in processione Domini. Boni prudentes, et boni simplices: hi sunt qui praeeunt, et qui sequuntur. Bonos autem addidi, quia prudentes non boni, iniqui sunt, juxta illud: Sapientes sunt ut faciant mala; et simplices non boni, stulti sunt. In processione sutem Domini, nec iniquus locum habet, nec stultus. Porro qui adhaerent ei, contemplativi sunt. Qui portant eum et onerantur eo, ipsi sunt duri corde, et parum devoti. Sed ecce omnes sunt in processione Domini, et nemo ex ipsis faciem ejus videt. Nam qui praecedunt, occupati sunt in paranda via, solliciti circa peccata et tentationes aliorum. Qui sequuntur, ipsi omnino faciem ejus videre non possunt: sed, sicut Moysi dictum est, posteriora ejus vident. Jumentum cui insidet, nunquam ad videndum levat oculos, sed pronum est semper in terram. Qui vero adhaerent ipsi, aliquando videre possunt, sed raptim et non continue, nec plene dum adhuc sunt in via. Attamen quantum ad alios, ipsi magis facie ad faciem eum vident, juxta quod item de Moyse scriptum est, quia caeteris quidem prophetis per visiones et somnia, Moysi vero facie ad faciem loquebatur. Quantum ad plenam sane visionem, nec ipse Moyses, dum viveret in hoc mundo, impetrare potuit faciei ipsius visionem; quia, sicut ipse ait, Non videbit me homo, et vivet. Non videbor, inquit, in hac vita: non videbit quis faciem meam in hac via, et in processione ista. Ipse itaque magna pietate sua donet nobis sic in ejus processione perseverare dum vivimus, ut in magna illa processione, qua cum suis omnibus a Patre suscipiendus est, et traditurus regnum Deo et Patri, sanctam civitatem ingredi mereamur cum eo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Dominica Palmarum, Sermo II Source: Migne PL 183.259b-d

There are four kinds in the procession of the Lord. There are the wise who are good and the simple who are good, and they go before and they follow behind. Good is added here because there are the wise who are not good but wicked, according to which, 'They are wise so that they may do evil,' 1 and there are simple folk who are not good but fools. But in the procession of the Lord the wicked man has no place, nor the fool. But those who adhere to Him are the contemplatives. Those who bear him and are borne by Him are the hard in heart and those of slight devotion. But, behold, all are in the procession of the Lord, and none of them see His face. For those who go before, they are occupied in preparing the way, and their care is for fault and the impediments of others. Those who follow, they are not able to see His face, but as was said of Moses, they look on His back. The animal which carries Him never lifts up its eyes to look, but they are always bent down to the earth. But those who adhere to Him, they are sometimes able to see Him, but only briefly and not continuously, and not fully while they are in this life. However more than others they see Him face to face, as it was written of Moses, that while to other prophets He spoke in dreams and visions, to Moses He spoke face to face. But as for the full vison, not even Moses, while he lived in this world, was able to entreat the sight of His face, because as He said, 'No man shall see me and live' 2 I shall not be seen, He says, in this life, nor shall anyone see me on this way, and in this procession. Therefore He gives great piety to us so that we might persevere in His procession while we live, and then that with all who are His we might be taken up by the Father, and being given the kingdom from God and the Father, we shall merit to enter into the holy city with Him. Saint Bernard of Clairvaux, Sermons for the Year, On Palm Sunday, from Sermon 2, 1 Jerem 4.22 2 Exod 33.11-22

Wisdom And Freedom

Haec populum justum et semen sine querela liberavit a nationibus quae illum deprimebant. Haec, scilicet sapientia, populum iustum, scilicet populum Israeliticum, per fldem iustificalum , secundum iilud ad Romanos quinto: iustificati ex fide; vel: iustum, per operationem boni ; et semen sine querela, scilicet per declinationem mali; semen, scilicet Patriarchiarum, ut dicit Glossa; item Tobiae secundo: Filii Sanctorum sumus; liberavit etc. Huius liberationis praemisit duplicem causam, scilicet populi bonitatem, cum dicit: Populum iustum; secundo, Patrum sanctitatem, cum dicit: Et semen sine querela liberavit a nationibus, id est ab Aegyptiis, in vitio nativitatis suae permanentibus. Quae illum opprimebant, id est, vexabant , scilicet in luto et latere et paleis, ut patet Exodi primo. Et nota, quod per hanc oppressionem vel vexationem potest intelligi vexatio diaboli, qua vexat servos suos in operibus luti luxuriae et lateris avaritiae et paiearum superbiae; Exodi tertio: Videns vidi afflictionem populi mei. Intravit in animam servi Dei, et stetit contra reges horrendos in portentis et signis. Intravit, id est ipsa sapientia, in animam servi Dei; Glossa: Id est Moysi, supra septimo: Per nationes in animas sanctas se transfert; item Exodi quarto: Ego ero in ore tuo et docebo te, quid loquaris. Et stetit, scilicet constanter; unde Exodi nono: Stetit Moyses coram Pharaone; stetit, inquam, contra reges horrendos: Glossa: Pharaonem et alios principes; in portentis, id est in maioribus miraculis, et signis, minoribus, quae fecit in Aegypto; unde Exodi septimo: Multiplicabo signa et ostenta mea in terra Aegypti; Ecclesiastici quadragesimo quinto: Magnificavit eum in conspectu regum; supra octavo: Timebunt me reges horrendi. Et reddidit justis mercedem laborum suorum, et deduxit illos in via mirabili, et fuit illis in velamento diei, et in luce stellarum per noctem. Et reddidit iustis; Glossa: Populi Israelitici; mercedem laborum suorum; Glosssa: Terram promissionis, quam eis prius promiserat; Genesis duodecimo: Semini tuo dabo terram hanc. Et deduxit illos, scilicet ad terram praedictam, in via mirabili; Glossa: Per desertum; in Psalmo: In terra deserta et invia et inaquosa. Haec autem via fuit mirabilis, quia nullo modo pervia tanto exercitui sine multis miraculis. Unde sequitur: Et fuit illis in velamento diei, id est aestus diurni, scilicet per columnam nubis; et in luce stellarum per noctem, id est loco lucis stellarum, et hoc per columnam ignis, ut dicit Glossa; Exodi decimo tertio: Nunquam defuit columna nubis per diem neque columna ignis per noctem. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput X Source: Here, 395

She freed a righteous people and a blameless seed from the nations who oppressed them. 1 'She,' that is, wisdom, 'a righteous people,' that is the people of Israel, justified through faith, according to the fifth chapter of Romans, 'justified by faith,' 2 or righteous through doing good, and 'a blameless seed,' that is through the refusal of evil. 'Seed' that is, of the Patriarchs, as the Gloss says. Likewise in the second chapter of Tobit, 'We are the sons of holy men.' 3 'She freed,' a double cause of this liberation is set down, that is, the goodness of the people, when it says, 'A righteous people,' and secondly the holiness of the fathers, when it says, 'She liberated a blameless seed from the nations...' that is, from the Egyptians, who remained in their original fault. 'Who oppressed them,' that is, who troubled them with mud and bricks and straw, as in the first chapter of Exodus. 4 And note that through this oppression and trouble it is possible to understand the vexation of the devil, who troubles his servants with the muddy works of luxury and with the bricks of avarice and with the straw of pride. In the third chapter of Exodus, 'I saw the affliction of my people.' 5 She entered into the soul of a servant of God, and with portent and signs he stood against fearsome kings. 'She entered,' that is, Wisdom did. 'Into the soul of a servant of God,' that is, Moses, as in the seventh chapter of Wisdom, 'She passes into holy souls among the people.' Likewise in the fourth chapter of Exodus. 'I shall be in your mouth and I shall teach you what to say.' 6 'He stood.' that is, unwaveringly, hence in the ninth chapter of Exodus, 'Moses stood in the presence of the Pharaoh.' 7 'He stood against fearsome kings.' The Gloss, 'the Pharaoh and other princes.' 'With portents,' that is with greater miracles, 'and signs,' with lesser ones, which he made in Egypt. In the seventh chapter of Exodus, 'I shall multiply my signs and revelations in the land of Egypt.' In the forty fifth chapter of Ecclesiasticus, 'I magnified him in the sight of kings.' In the eighth chapter of Wisdom, 'Terrible kings will fear me.' 8 She gave to the righteous the reward of their labours, and she led them on a wondrous way, and it was a cloud by day for them, and the light of stars by night.' 'She gave to the righteous,' the Gloss, 'the people of Israel,' 'the reward of their labours, 'which in the Gloss is the promised land, that He had promised to them. In the twelfth chapter of Genesis, 'I shall give your seed this land.' 9 'And she led them,' that is to the foretold land, on a wondrous way. The Gloss, 'Through the desert.' In the Psalm, 'A desert land, without paths and without water.' 10 And this way was wondrous because without many miracles there was no way through for the multitude. Hence it follows, 'And it was a cloud by day for them,' that is, during the heat of the day, and so, 'as a column of cloud.' 'And the light of stars by night,' that is, in place of the light of stars, and this is 'the column of fire,' as the Gloss says. In the thirteenth chapter of Exodus, 'The column of cloud never failed them by day nor the column of fire through the night.' 11 Saint Bonaventura, Commentary On Wisdom, Chapter 10 1 Wisdom 10.15 2 Rom 5.1 3 Tob 2.18 4 Exod 1.14 5 Exod 3.7 6 Wisd 7.27, Exod 4.12 7 Exod 9.10 8 Exod 7.3, Sirach 45.3, Wisd 8.15 9 Gen 12.7 10 Ps 62.3 11 Exod 13.22

Renewal And Creation

Renovamini autem sensu mentis vestrae, et induimini novum hominem, qui secundum Deum creatus est in veritate et justitia. Justum et verum est rectam viam sequi: hic autem rectam viam sequitur, qui devotus creatori suo in voluntate ejus ambulat, quam gentilitas nescit. Innovatus enim spiritu mentis novum hominem dicitur indutus, qui est Christus; Christum enim induitur, qui per fidem renatus in Christo, aemulus est vitae, quam tradidit Christus; ut juxta Deum creatus videatur: in eo enim quis creatus est, in quo sapit; et ideo veritas et justitia Dei a gentilibus ignoratur. Cum enim credentes Deum agnoscunt creatorem, servantes mandata ejus, in justitia et veritate creantur. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.391b-c

Be renewed in the sense of your minds, and put on the new man, who is created according to God in truth and justice. 1 Is it just and true to follow the right way, and he follows the right way who devoted to his Creator walks in His will, which will the Gentiles do not know. He is said to be renewed who is endowed with the new man in the spirit of his mind, which is Christ, for he is endowed with Christ who is reborn through faith in Christ, eager for the life which Christ has given, for which reason he appears created by God, for in whom he has been created he is wise, and therefore the truth and justice of God is unknown to the Gentiles, for it is when they believe in God that they know the creator, and in keeping His commandments that they are created in justice and in truth. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.23-24

The Angel And The Annunciation

Et respondens Angelus... Nota processum Angeli et Virginis. Primo ingreditur Angelus salutans, secundo consolans, tertio annuntians, quarto rei annuntiatae modum explanans: per salutationem se ostendens Angelum pacis, per consolationem spiritum benignitatis, per annuntiationem fidelitatem suae ostendens legationis, per explanationem modi se probans Angelum lucis. Angelus enim pacis probatur fuisse per hoc quod postea dixit: Et in terra pax hominibus bonae voluntatis. Ecce columba cum ramo virentis olivae reversa ad arcam Domini. Per consolationem Virginis se probat esse nuntium ejus, qui dixit: Quomodo si cui mater blandiatur, ita ego consolabor vos. Per legationis fidelitatem ostendit quomodo vere de ea scriptum est, Proverb. xiii: Legatus fidelis, sanitas. Per modum explanationis ostendit se esse Angelum lucis, sicut scriptum est: Ecce Angelus Domini stetit circa illos, et claritas Dei circumfulsit illos. Angelus ergo iste erat Angelus lucis. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput I Source: Here p92

The angel answered... 1 Consider the interaction of the angel and the Virgin. Firstly the angel greets, secondly he comforts, thirdly he announces, fourthly he explains the way of what has been announced. With the greeting he shows himself an angel of peace, with his comforting he shows himself a benevolent spirit, with the annunciation he shows the fidelity of the herald, and through the explanation of the way he proves himself to be an angel of light. Indeed he was proved to be an angel of light by what he said later, 'And on earth peace to men of good will.' 2 Behold, the dove with the green olive branch returns to the ark of the Lord. 3 With the comforting of the Virgin he proves himself to be His messenger who said, 'As him who a mother caresses, so I shall comfort you.' 4 With the fidelity of the herald he shows how truly it was written of this in Proverbs, 'A faithful herald is health.' 5 Through the explanation of the way he shows himself an angel of light, as it is written, 'Behold, an angel of the Lord stood near them, and the light of God shone around them.' 6 Therefore this angel is an angel of light. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 1 1 Lk 1.35 2 Lk 2.14 3 Gen 8.11 4 Isaiah 66.12 5 Prov 13.17 6 Lk 2.9

Angelic Visitations

Attendite, fratres, medicinalis gratia lineas, divina nobis benignitate monstratas. Tunc ad Eva angleus malus accessit, ut per eam homo, quem Deus fecerat, a Deo separaretur; nunc autem ad Mariam bonus angelus venit, ut in ea humanae naturae Deus Unigenitus uniretur. Venit ad Evam diabolus, ut vitam nobis malignus auferret; venit ad Mariam Gabriel, ut vitam reddendam hominibus nuntiaret. Per primi hominis culpam coepit diabolus homini dominari, per secundi hominis gratiam coepit ab homine superari: super primum superbus, sub secundo captivus. Per illum nos captivatos tenuit, per istum nos liberatos amisit. Primus Adam nobis auctor exstitit culpae, novissimus Adam nobis auctor exstitit gratiae. Ille de limo plasmatus terrenos protulit, iste de Spiritu sancto natus coelestes effecit. Per illum perdidimus gratiam priorem, per istum recepimus ampliorem. Ille quippe nobis intulit peccati maculam, cum qua nasceremur ad supplicium; iste nobis contulit justificationis gratiam, ut renasceremur ad regnum. Per illum nos filios saeculi generatio carnalis effecit, per istum nos filios Dei generatio spiritalis exhibuit. Ille nos vitiis subdidit, iste nos florere virtutibus fecit. Ille nos per vitia dejecit, quo primus cecidit: iste nos per virtutes elevat, quo primus ascendit. Ille quippe primus cecidit in infernum, iste primus conscendit in coelum. Sanctus Fulgentius Ruspensis, Sermo II, De duplici Nativitate Christi , una aeterna ex Patre, altera temporali ex Virgine Source: Migne PL 65.728d-729b

Observe, brothers, the lineaments of medicinal grace shown to us by the Divine benevolence. Once an evil angel came to Eve so that through her the man whom God had made might be separated from God, and now a good angel comes to Mary so that in her the only begotten God might be joined to human nature. 1 The devil came to Eve so that the wicked one might take away life from us, Gabriel came to Mary to announce that life is to be restored to man. Through fault the devil began to rule over the first man, by the grace of the second man he began to be conquered by man. Over the first man the devil vaunted, beneath the second man he was made captive. By the first he took us into captivity, by the second he lost us to freedom. The first Adam was our author of fault, the second Adam was the author of our grace. The former shaped from mud made us earthly, the latter man born of the Holy Spirit made us heavenly. Through the first man we destroyed the grace that had been given, by the second we received greater grace. The former brought the stain of sin, because of which we are born to suffering, the latter brought the grace of justification so that we might be reborn to the kingdom. Through the first man carnal generation made sons of the world, through the second man spiritual generation exhibited us as sons of God. The former subdued us to the vices, the latter made us flower with the virtues. The former cast us down among faults, by which the first fell, the latter lifts us up through the virtues by which the first arose. The former was the first to fall into hell, the latter was the first to rise into heaven. Saint Fulgentius of Ruspe, from Sermon 2, On The Twofold Nativity of Christ, One Eternal from the Father, and One Temporal from the Virgin 1 Gen 3, Lk 1.26-35

The Blessing Of Mourning

Μακάριοι οἱ πενθοῦντες... Τοῦτο οὖν ἔοικεν ἐν ἀποῤῥήτῳ διδάσκειν ὁ μακαρίζων τὸ πένθος, τὸ πρὸς τὸ ἀληθινὸν ἀγαθὸν τὴν ψυχὴν βλέπειν, μηδὲ τῇ παρούσῃ ἀπάτῃ τοῦ βίου καταβαπτίζεσθαι· οὐ γὰρ ἔστιν οὔτε ἀδακρυτὶ ζῇν τὸν ἐπεσκεμμένον δι' ἀκριβείας τὰ πράγματα, οὔτε ἐν λυπηροῖς εἶναι νομίζειν τὸν ταῖς βιωτικαῖς ἡδοναῖς ἐμβαθύνοντα· καθάπερ ἐπὶ τῶν ἀλόγων τὸ τοιοῦτον ἔστιν ἰδεῖν· οἷς ἐλεεινὴ μὲν ἡ τῆς φύσεώς ἐστι κατασκευή· τί γὰρ ἐλεεινότερον τῆς τοῦ λόγου στερήσεως; αἴσθησις δὲ τῆς συμφορᾶς αὐτοῖς οὐδε μία, ἀλλὰ κατά τινα ἡδονὴν κἀκείνοις ἡ ζωὴ διεξάγεται· καὶ ὁ ἵππος γαυριᾷ, καὶ ὁ ταῦρος κονίζεται· καὶ ὁ σὺς φρίσσει τὴν λοφιάν· καὶ οἱ σκύλακες παίζουσι, καὶ διασκιρτῶσιν οἱ μόσχοι, καὶ ἕκαστον τῶν ζώων ἔστιν ἰδεῖν διά τινων τεκμηρίων τὴν ἡδονὴν ἐνδεικνύμενον, οἷς εἴ τις κατανόησις ἦν τῆς τοῦ λόγου χάριτος, οὐκ ἂν τὸν κωφὸν αὐτῶν καὶ ταλαί πωρον βίον ἐν ἡδονῇ διετίθεντο. Οὕτως καὶ ἐπὶ τῶν ἀνθρώπων, οἷς οὐδεμία τῶν ἀγαθῶν ἐστι γνῶσις, ὧν ἡ φύσις ἡμῶν ἀπεστέρηται, τούτοις καθ' ἡδονὴν ἡ τῆς παρούσης ζωῆς διαγωγή. Ἀκολουθεῖ δὲ τῷ τοῖς παροῦσιν ἥδεσθαι, τὸ μὴ ζητεῖν τὰ βελτίω. Ὁ δὲ μὴ ζητῶν, οὐκ ἂν εὕροι τὸ μόνοις ζητοῦσι παραγενόμενον. Οὐκοῦν διὰ τοῦτο ὁ Λόγος μακαρίζει τὸ πένθος, οὐ δι' ἑαυτὸ κρίνων εἶναι μακάριον, ἀλλὰ διὰ τὸ ἐξ ἐκείνου παραγενόμενον. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Γ', Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται Source: Migne PG 44.1228d-1229b

Blessed are those who mourn... 1 It is this, then, that He seems to teach in the mystery of mourning being blessed, that the soul should look to the true good and not sink itself down into the deceits of this present life, for no one can live without tears who has clearly seen the things of this life, or not think wretched anyone who is immersed in the pleasures of this life, as may be understood with irrational creatures, whose state of nature is indeed pitiable. For what is more pitiful than the absence of reason? Yet not one of them has a sense of their misfortune, but their lives allow for certain pleasures, so the horse prances, the bull kicks up dust, the boar bristles, pups play, and calves leap about, and each animal may be known through certain signs to exhibit pleasure, but if they could grasp the gift of reason they would not spend a mindless and miserable life in pleasure. Like them are men who know nothing of the goods of which our nature has been deprived, and thus in the present life pursue pleasure. It follows from this that to delight in present things is not to seek for things that are better. But if there is no seeking, there is no finding of what comes only to those who do seek. Because of this the Word calls mourning blessed, not judging it to be blessed in itself, but because of what follows from it. Saint Gregory of Nyssa, On The Beatitudes, from the Third Oration, on 'Blessed are they who weep, for they shall be comforted.' 1 Mt 5.5

Weeping the World

Beati qui lugent. Quamvis fidelis res mundi abdicavit, quamvis de injuriis non doluit, tamen in multa incidit aliquando, et ideo necessariae sunt lacrymae quae semper abluant, quia semper peccamus, et in miseriis hujus mundi nos esse videmus. Dolemus etiam de peccatis proximorum. Duo sunt genera compunctionis, quando pro miseriis hujus mundi et peccatis nostris gemimus, et pro desiderio coelestium. Unde filia Caleph petivit a parte irriguum superius et irriguum inferius, quia anima petit compunctionem a Deo, et pro peccatis, et pro desiderio patriae coelestis. Luctum autem pro miseriis hujus vitae et desiderio supernae patriae, non habet nisi solus pauper et mitis, qui mundum non diligit, sed miserum se recognoscit, et ideo coelum concupiscit. His lugentibus pro suis et aliorum peccatis convenit postulare: Debita nostra nobis dimitte, sicut et nos dimittimus debitoribus nostris. Haec virtus quae mundi miseriam sentit, et a coelesti patria discernit, descendit a spiritu scientiae. Scientia enim de terrenis est, ut sciamus quae sit ista habitatio terrena, quam gravis, quam misera. Quod autem cogitamus de coelesti patria, hoc ideo fit, ut per comparationem miseriam hujus vitae intelligamus. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1286a-c

Blessed are those who weep... 1 Although the faithful man has forsaken the things of the world, although he has not been grieved because of injuries, however from time to time and in many things he falls, and therefore cleansing tears are always necessary, because we always sin, and we see ourselves among the wretched things of this world, and then we also grieve for the sins of our neighbours. There are two types of compunction, one when we groan for the wretchedness of this world and for our sins, and one in our desire for heavenly things. Hence the daughter of Caleb sought a part of both the higher land and the lower land, 2 because the soul seeks forgiveness from God both because of sin and with a desire for the heavenly fatherland. A man does not groan over the miseries of this life and with the desire for the supernal fatherland unless he is poor and meek, unless he is one who does not love the world but recognises his own wretchedness, and therefore desires heaven. With this groaning over himself, it also befits him to petition for the sins of others, 'Forgive us our trespasses as we forgive those who trespass against us.' 3 This virtue which feels the wretchedness of the world is learned from the heavenly fatherland and descends from the spirit of knowledge. For it is a knowledge of worldly things, so that we might know the things of this terrestrial dwelling, which are burdensome and which are wretched, and because we think of the heavenly fatherland, so it is that compared to it we understand the wretchedness of this life. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.5 2 Jud 1.12-15 3 Mt 6.12

Freedom And The Commandments

Omnis qui didicit contemnere praesens saeculum quod figuraliter Ægyptus appellatur, et per verbum Dei, ut secundum Scripturas dicam, translatus est, et non invenitur, quia ad sæculum futurum festinat ac tendit, de hujusmodi anima dicit Dominus: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Non ergo hæc ad illos tantum dicuntur, qui de Ægypto profecti sunt, sed multo magis ad te, qui nunc audis ista, si tamen proficiscaris ex Aegypto,et Aegyptiis ultra non servias, dicit hæc Deus : Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Vide si non negotia sæculi,et actus carnis, domus est servitutis : sicut rursum econtrario relinquere sæcularia, et secundum Deum vivere, domus est libertatis, sicut et Dominus in Evangelio dicit: Si permanseritis in verbo meo, vos agnoscetis veritatem, et veritas liberabit vos. Ergo Aegyptus domus est servitutis, Judæa vero et Jerusalem,domus est libertatis. Audi et Apostolum de his secundum sapientiam quæ eiin ministerio data fuerat, pronuntiantem : Quæ autem sursum est, inquit , Hierusalem, libera est, quæ est mater omnium nostrum. Sicut ergo Ægyptus, ista terrena provincia, filiis Israel domus dicitur servitutis, ad comparationem Judææ et Hierusalem, quæ eis domus efficitur libertatis : ita ad comparationem cœlestis Hierusalem, quæ, ut ita dicam, mater est libertatis, totus hic mundus, et omnia quæ in hoc mundo sunt, domus est servitutis. Et quoniam de paradiso libertatis pro pœna peccati ad hujusmodi ventum fuerat servitutem, idcirco primus sermo Decalogi, id est prima mandatorum Dei vox de libertate profertur, dicens: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Hanc vocem in Aegypto positus audire non poteras, etiamsi tibi injungatur ut Pascha facias, etiamsi accingaris lumbos , et sandalia accipias in pedibus, etiamsi virgam teneas in manu, et azyma cum amaritudine comedas. Et quid dico in Ægypto positus hæc audire non poteras ? Sed ne inde quidem profectus in prima statim mansione hæc audire potuisti, nec in secunda,nec in tertia, nec cum transires Rubrum mare, etiamsi ad Merrhain veneris, et fuerit ibi amaritudo in dulcedinem versa, etiamsi in Helim veneris ad duodecim fontes aquarum, et septuaginta arbores palmarum, etiamsi Raphidim præterieris , cæterosque profectus ascenderis : nondum ad hujuscemodi verba idoneus judicaris, sed cum perveneris ad montem Sina. Multis ergo ante laboribus peractis, multis ærumnis et tentationibus superatis, vix aliquando mereberis præcepta suscipere libertatis, et audire a Domino: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Origenes, In Exodo, Homilia VIII Source: Migne PG 12.350a-351a

Everyone who has learnt to scorn the present world, which is figuratively named Egypt, even through the word of God, that is, according to he Scriptures, is one who has passed on and is not found, and he hurries to the future age and cleaves to it, and to his soul the Lord speaks in this way , 'I am the Lord your God who led you from the land of Egypt, from the house of servitude.' 1 Therefore these things are not only said to those who came out of Egypt, but much more to you, who now hear these things. If you have advanced from Egypt and no longer serve there, the Lord says this, 'I am the Lord your God who led you from Egypt from the house of servitude.' Consider whether it is not that the affairs of the world and the deeds of the flesh is the house of servitude, and again to give up worldly things and live according to God is the house of freedom, as the Lord says in the Gospel, 'If you remain in my word, you will know the truth and the truth will make you free.' 2 Therefore Egypt is the house of bondage, but Judea and Jerusalem is the house of freedom. Hear the Apostle declare with that wisdom that was given to him for his ministry  that the Jerusalem which is above is free, the mother of us all. 3 As, then, Egypt is this world and a house of servitude to the sons of Israel, in comparison to Judea and Jerusalem, which is made the house of freedom for them, thus in comparison to the heavenly Jerusalem, which as I have said is the mother of freedom, all this world and everything in this world is the house of bondage. And because we came into servitude from the paradise of freedom through the penalty of sin, therefore the first words of the Decalogue, that is the first words of the commandments of God, is given about freedom, saying. 'I am the Lord your God who led you out of the land of Egypt and the house of servitude.' You were not able to hear this voice while you were in Egypt, even if the Pasch was enjoined on you, even if you girded your loins and you put your sandals on your feet, even if you held your staff in your hand, and you ate unleavened bread with bitter herbs. Why do I say that you were not able to hear this when you were in Egypt? Because not even when you came to the first resting place could you hear it, nor at the second, nor at the third, nor when you crossed the Red Sea, nor when you came to Mara where bitterness was turned into sweetness, nor when you came to Elim with the twelve fountains of water and the seventy palm trees, nor even as you passed through Rephidim, and you rose up over others, not even there were you yet capable of judging these words, not until you came to mount Sinai. Therefore with many labours performed, with many pains and trials overcome, only then did you deserve to receive the commandments, and to hear the Lord say, 'I am the Lord your God, who led you out of the land of Egypt, from the house of servitude.' Origen, On Exodus, from Homily 8 1 Exod 20.2 2 Jn 8.31-32 3 Galat 4.26

Understanding and the Animal Man

Tὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. Βάθη τοῦ Θεοῦ τῶν ἱερῶν Γραμμάτων ἡ κεκρυμμένη καὶ ἀπόθετος γνῶσις, ἢς εἰδὸς τὸ Πνεῦμα ταῖς τῶν ἁγίων ἀποκαλύπτει ψυχαῖς, θεῖον τινα νοῦν ἀποφεῖνον τὸν αὐτοῖς. Ψυχινὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν, καὶ οὐ δύναται γνῶναι... Ψυχινός ἐστιν ὁ κατὰ σάρκα ζῶν καὶ μήπω τὸν νοῦν φωτισθεὶς διὰ τοῦ Πνεύματος, ἀλλὰ μόνην τὴν ἐμφυτον καὶ ἀνθρωπίνην σύνεσιν ἔχων, ἤν ταῖς ἀπὰντων ψυχαῖς ἐμβάλλει ὁ Δημιουργός. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.865b-c

For the Spirit scrutinises everything, even the depths of God... The depths of God are the secret and hidden meanings of Holy Scripture, which the Spirit reveals to those who have holy souls, making a certain Divine mind dwell in them. But the animal man does not receive the things of the Spirit of God, because it is foolishness to him, and he cannot understand... 1 An animal because of his living according to the flesh and not yet having a mind enlightened by the Holy Spirit, but only having the innate human understanding, which is sent into every soul by the Creator. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 2.14

The Mockers And The Simple

Quia abominatio Domino est omnis illusor. Omnis, inquit, illusor, quia illusor est, qui vel verba Dei, quae novit, implere contemnit, vel eadam perverse intelligendo ac docendo corrumpit. Est illusor et ille qui promissa ejus quasi parva despicit, ac iram districtionis ejus quasi tolerabilem spernit: nec non et ille qui proximorum simplicitati vel paupertati improbus insultat. Ideoque omnem hujusmodi illusorem merito divina abominatur justitia. Bene autem subditur: Et cum simplicibus sermocinatio ejus. Quia saepe superbi, dum simplicibus illudunt, prudentiores se illis, quos irrident, judicant. Sed horum prudentia, juxta quod Jacobus ait, Terrena est, animalis, diabolica. Sermocinatio autem Domini cum simplicibus est, quia illos coelestis sapientiae secretis illustrat, quos terreni fastus ac simplicitatis nil habere considerat. Hinc etenim dicit, Abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis Sanctus Beda, Super Parabolas Salomonis, Liber I, Caput III Source: Migne PL 91.945a-c

Because everyone who mocks is an abomination to the Lord. 1 Everyone who mocks, it says, because he who mocks is one who though he knows the word of the Lord does not cares to fulfill it, or he corrupts it with a perverse understanding and teaching. He mocks who despises His promises as something trivial and His anger as something that is tolerable, and he is a wicked man who insults the simplicity or poverty of his neighbours. Therefore everyone who mocks like this is abominated by the Divine righteousness. Then it is well added, 'His conversation is with the simple.' Because often the proud, in their mocking of the simple, judge themselves to be wiser than those whom they ridicule. But their wisdom, as James says, is worldly and animal and diabolical. 2 The speech of the Lord is with the simple because He enlightens them with the secrets of heavenly wisdom, which the worldly scorner does not consider that the simple might possess. Hence He says, 'You have hidden these things from the wise and clever, and revealed them to little ones.' 3 Saint Bede, Commentary On Proverbs, Book 1, Chapter 3 1 Prov 3.32 2 James 2.15 3 Mt 11.25, Lk 10.21

Like A Tree

Kαὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται Ὁμοιωθεὶς τῃ σοφιᾳ, ὅμοιος γίνεται Θεῷ τῷ ποιότητα τοιάνδε χαριζομένῳ· δικαιοσύνῃ γὰρ ὁμοιοῦται αὐτῷ ὁ δίκαιος, καὶ ἁγιότητι ἅγιος, καὶ τῇ σοφίᾳ σοφὸς, σπάσας ἀπ᾿ αὐτῆς τὸ εἶναι σοφὸς, κατὰ τὸ λεχθὲν ὑπὸ τοῦ Σωτῆρος· Ἀρκετὸν τῷ μαθητῇ , ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ. Ο δὲ ὁμοιούμενος τῷ τῆς ζωῆς ξύλῳ, γίνεται μὲν ἐν τῷ παραδείσῳ ἵνα σὺν αὐτῷ φυτευθῇ , ὡς ἀπὸ προσώπου τοῦ Θεοῦ φησιν Ἡσαΐας· Κατὰ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ἑσονται αἱ ἡμέραι τοῦ λαοῦ μου. Οὐκοῦν συνδιαιωνίζει ὁ δίκαιος τῷ ξύλῳ , γινόμενος συμφυὴς κλάδος αὐτοῦ , καὶ κλῆμα γινόμενος ἐπὶ τῷ θεῖον καρπὸν ἀγαγεῖν· ἄμπελος γὰρ ἀληθινὴ, τὸ ξύλον τῆς ζωῆς τυγχάνον , φησὶ πρὸς τοὺς μαθητάς· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα, ὁ Πατήρ μου ὁ γεωργός · πᾶν κλῆμα ἐν ἐμοὶ μένον καθαίρει αὐτὸ ὁ Πατὴρ , ἵνα καρπὸν πλείονα φέρῃ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος A’ Source: Migne PG 39.1157c-d

And he shall be like a tree planted by streams of flowing waters which gives forth its fruit in its season and its leaves shall not wither... 1 Being likened to wisdom is to be likened to God who bestows that wisdom. For the righteous man is likened to the righteousness that is from Him, and the holy man to the holiness that is from Him, and the wise man to the wisdom that is from Him, according to what the Saviour said, 'It is enough for a disciple to be like his master.' He who is likened to the tree of life is planted in paradise with it. As Isaiah the prophet says in the person of God, 'As many as the days of life, so shall be all the days of my people,' 2 Therefore the righteous man lives always planted together with the tree of life, whose branches and leaves yield the Divine fruit. For the true vine, which is the tree of life, said to His disciples, 'I am the true vine, you are the branches, my Father is the farmer, every branch that remains with me, the Father prunes, so that it may bring forth more fruit.' 3 Didymus the Blind, Commentary on The Psalms, from Psalm 1 1 Ps 1.3 2 Isaiah 65.22 3 Jn 15.1-2

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