The Hidden Treasure

Κατὰ μέντοι τὸν Ματθαῖον κεκρυμμένην ζύμην τὴν βασιλείαν τῶν οὐρανῶν προειπὼν, δι' ἧς ἐδήλου τὴν ἐπιχορηγίαν τοῦ ἁγίου Πνεύματος, καὶ τὴν ὠφέλειαν τὴν ἀπὸ τοῦ εὐαγγελικοῦ λόγου, διὰ τῆς ἑξῆς παραβολῆς τὴν αὐτὴν βασιλείαν ἐοικέναι φησὶ θησαυρῷ. Εἴη δ' ἂν θησαυρὸς μέγας ὁ κατὰ τὰς οὐρανίους ἐπαγγελίας τοῖς ἀξίοις τεταμιευμένος, ὃν ὁ ὀφθαλμὸς οὐκ εἶδεν, ὃς τοὺς πολλοὺς λανθάνει. Ὁ δὲ τοῦτον νοήσας, ὡς τὸ κατ' εἰκόνα τοῦ Θεοῦ σώζων ἐν ἑαυτῷ, χαρᾶς ἔμπλεως γεγονὼς, ὡς ἂν τὸ τέλειον τῶν ἀγαθῶν εὑρηκὼς, τὰ λοιπὰ πάντα δεύτερα τίθεται, καὶ τοῦτον ἀντιλαμβάνει. Καταλλήλως δὲ θησαυρὸν καὶ ἀγρὸν εἰπὼν, ἄνθρωπον αὐτῷ συνῆψε τὸν εὑρηκότα· οὕτω δηλώσας τὸν ἐν ἀνθρώπῳ θεοφιλῆ νοῦν. Ἡ μὲν οὖν ῥηθεῖσα αὕτη παραβολὴ διὰ τοῦ θησαυροῦ τοῦ κεκρυμμένου τὰς οὐρανίας ἐπαγγελίας ἐδήλου τὰς ὑπερβεβηκυίας, πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατρὶ, καὶ τὸν ἐν Θεῷ πλοῦτον, θησαυρὸν ὄντα παντὸς ἀγαθοῦ. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.568a

According to Matthew, after proclaiming the kingdom of heaven to be as hidden leaven, by which was signified the gift of the Holy Spirit, and the usefulness which comes of the evangelical teaching, He added there the parable which likened the kingdom to a treasure. 1 And this is a great treasure according to the heavenly promises, reserved for those worthy of it, which the eye has not seen, and which is hidden to many. But he who knows this, as one who guards the image of God in himself, elated with joy, is as the one who shall find the greatest of goods, and judge everything else as inferior, so that he may possess it. However, having spoken of the treasure and the field, he adds the man who finds it, which signifies that God loving mind of a man. Therefore under the name of a hidden treasure this parable signifies the heavenly promises beyond measure, for many are the mansions with the Father, 2 and the riches in God, which are a treasure of every good. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Mt 13.44 2 Jn 14.2

Good Gifts

Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum... Postquam docuit vitia quibus tentamur, non a Deo nobis, sed a nobis ipsis inesse, ostendit e contra quia quidquid boni agimus, hoc Deo donante percipimus. Unde et eum Patrem luminum appellat, quem auctorem novit spiritalium charismatum. Cui consonat illud apostoli Pauli: Quid enim habes quod non accepisti? Apud eum non est transmutatio, nec viccisitudinis obumbratio. Quia in Dei natura mutabilitas non est, neque lumen ejus sicut lumen hujus mundi aliqua vicissitudinis umbra intercidit, liquet utique quia sola nobis dona lucis, et non etiam tenbras immittit errorum. Voluntatie enim genuit nos verbo veritatis. Et Dominus in Evangelio: Non vos me elegisits, sed ego elegi vos. Et in Osea propheta: Diligam eos spontanee. Quod ergo dixerat: Omne datum optimum, et omne donum perfectum a Deo descendere, consequenter astruit addendo, quia non nostris meritis, sed suae beneficio voluntatis, per aquam regenerationis, de filiis tenebrarum nos in filios lucis mutaverit. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.15b-c

Every good endowment and perfect gift is from above, coming down from the Father of lights... 1 After teaching that the vices by which we are tested are not from God but are in ourselves, he shows that on the contrary whatever good we do, we receive it from the gift of God. Whence he names Him the Father of lights, whom he knows is the creator of spiritual benefactions. With which the Apostle Paul agrees: 'What do you have that you did not receive?' 2 With Him there is no change, nor shadow of alteration. Because there is no changeability in the nature of God, nor is His light like the light of this world, which alternates with shifting shadows, so it is clear that He sends only gifts of light to us and not the darkness of errors. Of His own will He brought us forth by the word of truth. And Lord says in the Gospel: 'You did not choose me, I chose you.' 3 And in the prophet Hosea: 'I shall love them of my own will.' 4 When therefore he says that every good gift and perfect gift comes down from God, he consequently emphasises it by adding that it is not by our own merits, but by the benevolence of His own will, through the water of regeneration, that He transforms us from sons of darkness into sons of light. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.17 2 1 Cor 4.7 3 Jn 15.16 4 Hosea 14.5

Power And Powerlessness

Sed et omnipotens quomodo es, si omnia non potes? Aut si non potes corrumpi nec mentiri nec facere verum esse falsum, ut quod factum est non esse factum, et plura similiter: quomodo potes omnia? An haec posse non est potentia, sed impotentia? Nam qui haec potest quod sibi non expedit et quod non debet potest. Quae quanto magis potest, tanto magis adversitas et perversitas possunt in illum et ipse minus contra illas. Qui ergo sic potest, non potentia potest, sed impotentia. Non enim ideo dicitur posse, quia ipse possit, sed quia sua impotentia facit aliud in se posse; sive aliquo alio genere loquendi, sicut multa improprie dicuntur. Ut cum ponimus 'esse' pro 'non esse', et 'facere' pro eo quod est 'non facere', aut pro 'nihil facere'. Nam saepe dicimus ei, qui rem aliquam esse negat: sic est, quemadmodum dicis esse; cum magis proprie videatur dici: sic non est quemadmodum dicis non esse. Item dicimus: iste sedet, sicut ille facit, aut: iste quiescit, sicut ille facit; cum 'sedere' sit quiddam non facere et 'quiescere' sit nihil facere. Sic itaque, cum dicitur habere potentiam faciendi aut patiendi quod sibi non expedit aut quod non debet, impotentia intelligitur per potentiam; quia quo plus habet hanc potentiam, eo adversitas et perversitas in illum sunt potentiores, et ille contra eas impotentior. Ergo, Domine Deus, inde verius et omnipotens, quia nihil potes per impotentiam, et nihil potest contra te. Sanctus Anselmus Cantuariensis, Proslogion, Caput VII Source: Migne PL 158.230b-d

But how are you omnipotent if you are not able to do everything? Or if you cannot be corrupted, or deceive or make the true false, so that what is is made what is not, and many other similar things, how are you said to be able to do everything? Or do these things come not from power, but from powerlessness? For he who can do these things does what does not benefit himself and he should not do. And the more he is able to do these things, so the much more are adversity and perversity able to find a place in him and he will be less oppossed to them. Therefore he who can act so, does not do these things by power but by powerlessness. For it is not said that he can do them because he is able to, but because of his powerlessness another can do them in him, or it is meant in some other manner, as many other words are used incorrectly, just as 'to be' for 'not to be' and 'to do' for 'not to do' or 'to do nothing'. So often we say when someone denies something exists 'so it is as you say it is,' when it would seem more correct to say 'so it is not as you say it is not.' Likewise we say, 'He sits,' as if he were doing something, or 'he rests,' as if he were doing something, when to sit is a certain way of not doing, and to rest is not to do. Thus when it is said there is power to do or suffer what does not benefit, or which should not be done, powerlessness should be understood by power, because the more of this 'power' there is, the more power adversity and perversity have in one, and against them one is more powerless. Therefore, Lord God, you are more truly omnipotent, because you do nothing through powerlessness, and nothing has power against you. Saint Anselm of Canterbury, Proslogion, Chapter 7

Waiting To Enter

Οὐ πᾶς, ἄρα, ὁ λέγων, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Θεοῦ. Οὕτος δ' ἂν εἴη ὁ γνωστικὸς ἐργάτης, ὁ κρατῶν μὲν τῶν κοσμικῶν ἐπιθυμιῶν, ἐν αὐτῇ ἔτι τῇ σαρκὶ ὤν· περὶ δὲ ὦν ἔγνω τῶν μελλόντων, καὶ ἔτι ἀοράτων, πεπεισμένος ἀκριβῶς ὡς μᾶλλον ἠγεῖσθαι τῶν ἐν ποσὶ παρεῖναι ταῦτα. Οὗτος ἐργάτης εὔθετος, χαίρων μὲν ἐφ' οἶς ἔγνω, συστελλόμενος δὲ ἐφ' οἶς ἐπεγκυλίεται τῇ τοῦ βίου ἀνάκγῃ, μηδέπω καταξιούμενος τῆς ὦν ἔγνω ἐνεργούσης μεταλήψεως. Ταύτῃ τῷ βίῳ τῷδε ὡς ἀλλοτρίῳ, ὅσον ἐν ἀνάγκης συγχρῆται μοίρᾳ. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Ζ’, Κεφ' AB’ Source: Migne PG 9.504a-b

Therefore 'Not every one who says Lord, Lord, shall enter into the kingdom of God, but he who does the will of God.' 1 Such is the wise labourer, who has mastery of worldly desires even while yet in the flesh, and concerning things he knows which are to come and are still unseen he has an acute persuasion, so that such things are more present than the things nearby. This capable worker rejoices in what he knows, but he is hemmed in because of his involvment in the necessities of life, not yet accounted worthy of active participation in what he knows. So he uses this life as if it were another's, that is, only as much as it is necessary. Clement of Alexandria, The Stromata, Book 7, Chapter 12 1 Mt 7.21

Profit And Loss

Quid autem proficit homini, si totum mundum lucretur, animae autem se detrimentum faciat? Puto quod mundum lucratur qui non abnegat semetipsum, nec tollit crucem suam, et sequitur Christum secundum ea quae dicta sunt, nec perdit animam suam, ut salvet eam in spiritali amore, qui omnes in se carnales concupiscentias habuerit. Quia sicut omnia relinquit, ut Petrus insinuat, qui nihil concupiscit carnale: ita omnia lucratur, et tenet sibi, licet non possit assequi, dum in omnibus ejus concupiscentiis inhiat et versatur; et ideo cui non crucifigitur mundus, ipse deterimentum animae suae facit. Unde et nobis gemina proponiur electio, ut ex proposito maneat uniusjusque retributio. Quid si voluerimus mundum lucrari, perdimus animas nostras; aut si animas nostra voluerimus lucrari, abnegemus et perdamus hunc mundum, ita ut omnes concupiscentias ejus abdicemus. Videat igitur fidelis anima, quid potius eligendum sit, quidve sectandum; quia unum horum aut perdet aut salvabit sibi, quamvis mundum retinere non possit, et sine se nihil habere. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib VIII, Cap XVI Source: Migne PL 120.572b-c

For what does it profit a man if he gains the whole world but he loses his soul? 1 I think that he gains the world who does not deny himself, nor does he bear his cross and follow Christ according to the things which  have been said, nor does he destroy his soul that he may save it in spiritual love, but he possesses every carnal desire in himself. Because as he who forsakes everything, so Peter intimates, desires nothing carnal, so he gains everything and holds to himself, though he cannot follow while he lusts and twists about in all his desires. Therefore he to whom the world is not crucified makes the loss of his own soul. Whence even to us there is proposed a twofold choice, and from the proposal there awaits for each one a reward. If we wish to gain the world, we destroy our souls, or if we wish to gain our souls, we forsake and destroy the world, so that we may cast down all its desires. Therefore let the faithful soul see which one it is better to choose, and which one to follow, because one of these destroys and one saves it, though it cannot retain the world and it is allowed to have nothing. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chap 16 1 Mt 16.26

Perilous Lips And Tongues

Domine libera animam a labiis iniquis et a lingua dolosa.... Haec enim sola tribulatio justiis periculosa est, malae adhortationis societas, et pestiferi consilii consuetudo, a qua animus referendus est, et aures obstruendae sunt. Distinxit autem labia iniqua et linguam dolosam. Et quidem iniquitas inverecunda est, palam audet, palam molitur, palam perficit. Hi sunt, qui abnegantes Deum, nullum humanis rebus asserunt reliquum esse in religione Dei profectum; sed solum hoc sibi bonum esse, quod luxui et corpori vivant, adimentes Deo curam, providentiam, arbitrium, potestatem. Horum ergo labia sunt iniqua. Dolosae autem linguae opus fallax est, et per simulationem noxium, quod sub religionis nomine evertat religionem, et per vitae spem deducat in mortem. Haereticorum quoque ista mendacia sunt, prophetarum dictis et Evangeliorum virtutibus et Apostolorum praescriptionibus mendacio occultatis, aliter omnia tradere et docere quam scripta sunt. Ab his igitur per Dei misericordiam orantes liberamur: et inter illorum tribulationes, clamantes ad Deum exaudiemur. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmus CXIX Source: Migne PL 9.647a-c

O Lord, free from my soul from wicked lips and the deceitful tongue... 1 For this alone is a dangerous tribulation for the righteous, association with wicked exhortations and familiarity with harmful counsels, from which the soul should be withdrawn and the ears blocked up. But he distinguishes between wicked lips and the deceitful tongue. And certainly wickedness is immodest, it openly dares and strives and accomplishes. These are men who deny God and assert that for human affairs there is no profitable peace in the religion of God but the only thing that is good for them is to live in bodily luxury, dismissing God's care, providence, judgement and power. Therefore these lips are wicked. But the work of the cunning tongue is deceit, and through criminal dissimulation they overturn religion in the name of religion, and through hope of life they lead to death. These are the lies of heretics who with lies obscure the words of the prophets and the virtues of the Evangelists and the commands of the Apostles, and hand on and teach anything but what has been written. From these, therefore, we pray to be freed by the mercy of God, and amid the tribulations they bring, crying out to God, may we be heard. Saint Hilary of Poitiers, Homilies on the Psalms, Psalm 119 1 Ps 119.2

Tribulation And Good Speed

Quinta utilias tribulationis est, quod accelerat iter tuum ad Deum. Unde quot tribulationes habuisti,tot nuncios misit tibi Deus, ut ad ipsum festinares nec in via tardares. Et vide quam prava sunt, quae cor pravum retardant ne homines festinent ad Deum. Quum ergo tribulatio auferat delectationem et amorem in rebus transitoriis, quse retardant hominem ire ad Deum festinanter; unde Gregorius, mala quae hic nos comprimunt, nos ire ad Deum compellunt: noli ergo parvum aestimare beneficium tribulationis, quae a gravi carcere te liberavit, et accelerat iter tuum ad regnum coeli. Juxta illud Ecclesiastis, De carcere catenisque quis introducitur ad regnum. Carcer vocatur ibi quicquid cor inordinate diligit in hoc mundo. Vincula quibus ligatur, sunt affectiones pravae. Et quanto amor est major, tanto carcer est profundior. De hoc carcere Deus te ducit per tribulationem, quando rem inordinate amatam vel in posterum amandam tibi aufert, vel contrariam tibi facit eam. Quod significatum est, ubi dicitur quod Petrus servabatur in carcere Herodis; et sequitur, quod angelus Domini ei astitit, percussoque latere Petri, excitavit eum, dicens: Surge velociter. Per latus intelligitur frater tuus, qui de eodem latere exivit de quo tu, vel, omnes generaliter illi, qui de cognatione vel affinitate tibi sunt juncti. Quando ergo ille, qui jure naturali deberet esse amicus tibi, est contrarius, vel morte subtrahitur, intellige, te percussum latere ad hoc quod de carcere exeas, et cor tuum in solo Deo ponas, qui deficere non potest. Sed considera quod Petrus non conqueritur de ictu in latere, per quem liberabatur a carcere: sic tu conqueri non debes de tribulalione, quae te ab amore mundano malo; vel falso sanat et liberat. Et si forte ictus tribulationis difficilis est tibi sustineri, respice Christum, qui pro te vulneratus erat in latere, et tunc facilius sustinebis. Sicut bonus miles, quando videt vulnera domini sui, non sentit sua. Noli ergo repellere nuncios Domini, qui te ad Dominum revocant, et festinare cogunt: quia qui repellit nuncium, repellit Dominum. Tunc enim nuncius repellitur, quando cor per impatientiam tribulationi contradicit. Et nota quod tribulatio duo facit, scilicet affligit animam ipsam purgando, et purgat affligendo. Sed quando cor cum rebellione recipit tribulationem, ab afflictione non recipit tribulatus purgationem. Unde talis amaritudinem tribulationis accipit, et ejusdem perdit utilitatem, et tamen velit nolit, oportet eum sustinere tribulationem. Petrus Blenensis, De Utilitate Tribulationum Source: Migne PL 207.998d-999c

The fifth usefulness of tribulation is that it hurries you on the way to God. Whence as many troubles as you have, they are so many messengers God has sent to you, so that you might be sped on to Him, lest you tarry in the way. See how wretched they are who with wretched hearts delay men lest they hurry on to God. This tribulation, then, removes delight and love in transitory things which keep men from going quickly to God. Whence Gregory says, 'Evils which oppress us here, drive us to go to God.' 1 Do not, then, judge the benefit of tribulation slight, which has freed you from the depths of a prison and hurried you on your way to the kingdom of heaven. According to a passage of Ecclesiastes: 'From prison and chains a man is brought into the kingdom.' 2 He names here a prison whatever the heart excessively loves in this world. The chains which bind are depraved affections. And the greater that love, so much more deeper the prison. From this prison God leads you by tribulation, when it makes a thing loved excessively something once loved, or something which is averse to you. Which was signified when it is said that Peter was held in the prison of Herod. And it continues that the angel of the Lord stood beside him and struck him on the side and woke him, saying, 'Rise up quickly.' 3 By the side your brother is to be understood, who came out from the same side which you did, or all those in general who by blood or likeness are joined to you. When, therefore, he who should be a friend to you by natural law is opposed to you, or is taken off by death, understand that you have been struck on the side so that you might leave the prison and that you should set your heart on God alone, who is not able to fail you. But consider that as Peter was not overthrown by the blow on the side, but by it freed from the prison, so you should not be conquered by tribulation, but it should heal and free you from the love of worldly evil or lies. And if perhaps this blow of tribulation is difficult to endure, look to Christ, who was pierced in the side for you and you shall endure more easily, like a good soldier who does not feel his own wounds when he sees the wounds of his lord. Do not, then, drive off the messengers of the Lord who call you back to the Lord and drive you to hurry on, because he who drives off a messenger, drives off the Lord. And then the messenger is driven off when the impatient heart disputes in tribulation. And note that this tribulation is twofold in that it afflicts the soul for cleansing and it cleanses with affliction. But when the heart rebels against the acceptance of tribulation it does not receive cleansing by affliction. Whence it receives the grave bitterness of tribulation and ruins its usefulness, and however it wishes it were not, it is necessary for it to endure tribulation. Peter of Blois, On The Usefulness of Tribulations 1 Greg Mag 2 Eccle 4.14 3 Acts 12.1-11

The Mountain And The City

Dixitque Lot ad eos : Quaeso, domine mi, quia invenit servus tuus gratiam coram te, et magnificasti misericordiam tuam quam fecisti mecum, ut salvares animam meam, nec possum in monte salvari, ne forte apprehendat me malum, et moriar: est civitas hæc juxta, ad quam possum fugere, parva, et salvabor in ea: numquid non modica est, et vivet anima mea? Est civitas parva. Id est, Segor quae antea Bale dicebatur secundum quod dixit: Est civitas parva, quae vocata est Segor, id est parvula. Mystice mons celsitudinem virtutum, significat ad quem nos angelus cohortatur, dicens: In montem salvum te fac, sicut verbi gratia est contemptus omnium facultum. Ad quem perfectionem Dominus invitat dicens: Si vis perfectus esse, vade, et vende omnia quae habes, et da pauperibus, et veni, sequere me, et habebis thesaurum in caelo. Qui vero se viderit ad hunc montem non posse conscendere, melius est ut in Segor, hoc est, in parvula remaneat, contentus laicali vita et communi conversatione, quam post arreptum virtutis montem ad humilia, id est ad saecularia redeat. Virginitas quoque celsissimus mons est ad quem doctor gentium hortatur, dicens: Bonum est homini, si sic permanserit sicut et ego. Hortatur ergo angelus Lot ut ad hunc montem conscendat, fugiens incendia libidinum. Sed qui se viderit hoc non posse servare descendat ad Segor, hoc est, utatur legitimo conjugio, quia melius mediocri bono uti quam per abrupta libidinum praecipitari. Unde et Dominus apostolis dicentibus: Si sic est causa uxoris, non expedit nubere, respondit: Non omnes capiunt verbum hoc, sed quibus datum est: qui potest capere, capiat. Et Apostolus: Propter fornicationem, inquit, unusquisque suam uxorem habeat. Remigius Antissiodorensis, Commentarius In Genesim, Caput XIX Source: Migne PL 131.92a-c

And Lot said to them: 'I beg, my Lord, since your servant has found favour before you, and you have magnified your mercy which you showed to me, that you save my soul. I cannot go up the mountain and be saved, lest some evil seize me and I perish, but there is a city close by to which I can flee, a little city, and I shall be saved there. Is it not small, and shall my soul not live?' 1 'A little city.' That is, Segor, which was also called Bale, according to which he said. 'There is a little city which is called Segor,' that is, small. Spiritually the mount is the height of the virtues, signifying that to which the angel exhorts us, saying, 'On the mountain save yourself,' which for the sake of a word is contempt of things here. To which perfection the Lord invites us, saying: 'If you will be perfect, go, and sell what you have, and give it to the poor, and come, follow me, and you shall have treasure in heaven.' 2 But he who sees that he is not able to ascend this mountain, it is better that he should dwell in Segor, that is, in little things, content with the lay life and common intercourse, and so after considering the mountain of virtue he returns to humble things, that is, the world. Virginity is also a heavenly mountain to which the teacher of the Gentiles exhorts us, saying, 'It is good for a man if he shall remain as I am.' 3 Therefore the angel tells Lot to go up the mountain that he might flee the fire of lust. But he who looks on himself as one who cannot do this, he goes down to Segor, that is, he makes use of lawful marriage, because a lesser good is better than to be suddenly cast into lust. Whence when the Apostles said: 'If this is the case with a wife, it does not profit to marry,' the Lord answered: 'Not everyone can receive this word, but to those it is given. He who is able, let him do it.' 4 And the Apostle says: 'Because of fornication let each man have his own wife.' 5 Remigius of Auxerre, Commentary On Genesis, Chapter 19 1 Genes 19.18-20 2 Mt 19.21 3 1 Cor 7.8 4 Mt 19.10-12 5 1 Cor 7.2

Advancing In Understanding

Quapropter si vobis cura est ad spiritalis scientiae lumen, non inanis iactantiae vitio, sed emundationis gratia pervenire, illius primum beatitudinis cupiditate flammamini, de qua dictum est: Beati mundo corde, quoniam ipsi Deum videbunt; ut etiam ad illam de qua angelus ad Danielem ait pervenire possitis: Qui autem docti fuerint, fulgebunt sicut splendor firmamenti; et qui ad iustitiam erudiunt multos, quasi stellae in perpetuas aeternitates; et in alio propheta: Illuminate vobis lumen scientiae dum tempus est. Tenentes itaque illam quam habere vos sentio diligentiam lectionis, omni studio festinate actualem, id est, ethicam, quam primum ad integrum comprehendere disciplinam Absque hac namque illa quam diximus theoretica puritas non potest apprehendi, quam hi tantum, qui non aliorum docentium verbis, sed propriorum actuum virtute perfecti sunt, post multa operum ac laborum stipendia, iam quasi in praemio consequuntur. Non enim a meditatione legis intelligentiam, sed de fructu operis acquirentes, cum Psalmographo canunt: A mandatis tuis intellexi. Et excoctis passionibus universis, fiducialiter dicunt: Psallam et intelligam in via immaculata. Ille enim psallens intelligit quae canuntur, qui in via immaculata gressu puri cordis innititur. Et idcirco si scientiae spiritali sacrum in corde vestro vultis tabernaculum praeparare, ab omnium vos vitiorum contagione purgate, et curis saeculi praesentis exuite. Impossibile namque est animam quae mundanis vel tenuiter distentionibus occupatur, donum scientiae promereri, vel generatricem spiritualium sensuum, aut tenacem sacrarum lectionum fieri. Sanctus Ioannes Cassianus, Collationes, Collatio XIV, De Spirituli Scientia, Caput IX, Quod de actuali scientia proficiatur ad spiritalem Source: Migne PL 49.965b-966b

Whence if you have care to come to the light of spiritual knowledge, but not for the fault of empty boasting, but for the sake of being cleansed, first be inflamed with the desire for that blessedness concerning which it was said: 'Blessed are the pure in heart for they shall see God,' 1 so that you might even achieve what the angel said to Daniel: 'But they who are learned shall shine as the splendor of the firmament, and they who instruct many to righteousness as stars forever and ever.' 2 And in another prophet: 'Enlighten yourselves with the light of knowledge while there is time.' 3 And so keeping to that diligence in reading which I know that you have, hasten with all eagerness to gain first a comprehensive grasp of practical, that is, ethical, discipline. For without this that theoretical purity which we have spoken of cannot be obtained, which only those who are perfected acquire as reward, and not by the words of others who teach, but by the virtue of their own actions, and after much expenditure of effort and toil. For gaining knowledge not from meditation on the law but from the fruit of their own labour, they sing with the Psalmist: 'By your commandments I have understood.' 4 And having overcome all the passions, they confidently say: 'I will sing, and I will understand in the immaculate way.' 5 For as he sings, he understands what he sings who in the immaculate way is striving with the step of a pure heart. And therefore if you wish to prepare in your heart a holy tabernacle of spiritual knowledge, purge yourself from the infection of all sins and strip off the cares of the present world. For it is impossible for the soul which is occupied even lightly with worldly concerns to merit the gift of knowledge, or to become  a spiritual interpreter, or to be diligent in the reading of holy things. Saint John Cassian, Conferences, Conference 14, On Spiritual Knowledge, Chapter 9, How one advances from practical knowledge to spiritual knowledge 1 Mt 5.8 2 Dan 12.3 3 Hosea 10.12 4 Ps 118.104 5 Ps 100.2

The Blessed Man And Sinners

Μακάριος ὁ ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν. Ἐπεὶ φυσικῶς ὀρεγόμεθα πάντες τοῦ μακάριοι εἶναι, τέλος ἀγαθοῦ τὸ μακάριον ὁριζόμενοι, πεπλανημένως γε μὴν πολλοὶ τοῦτο μεταδιώκειν ἐν σωμάτων ἡδοναῖς ἡγοῦνται, πλούτους θαυμάζοντες καὶ ἀξιώματα, καὶ τὰς ἐν τῷ παρόντι βίῳ τρυφάς· εἰκότως ὁ λόγος ἐν τούτοις ὅθεν ἐχρῆν τὴν καταρχὴν ἐποιήσατο τῆς κατὰ Θεὸν ὑμνῳδίας, τὸν ἀληθῶς μακάριον καὶ τέλους ἀγαθοῦ τοῦ παρὰ Θεῷ ἠξιωμένον ὑπογράφων. Καὶ ἐνθάδε μὲν διὰ τὸ σπάνιον τῶν πάλαι πρότερον κατορθούντων ἕνα τινὰ μακαρίζει· ὁ δὲ Σωτὴρ ἡμῶν πλείονας ποιῶν μακαρίους, πληθυντικῶς τοὺς μακαρισμοὺς προσφέρεται. Πάντων δὲ πρῶτος αὐτὸς ἂν εἴη ὁ μακαριζόμενος· διὸ καὶ ἐπ' αὐτὸν ἀνοίσει τις τὸν παρόντα ψαλμὸν, ἅτε γενόμενον ἄνδρα τῆς νύμφης αὐτοῦ Ἐκκλησίας· τοῦτο δὲ ἔοικεν ἡ Ἑβραϊκὴ φωνὴ παριστᾷν, καθ' ἣν μακάριος ὁ ἀνὴρ μετὰ τῆς τοῦ ἄρθρου προσθήκης εἴρηται. Καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισεν. Πρῶτοί εἰσιν οἱ τὴν ψευδώνυμον ἔχοντες γνῶσιν, μηδὲν ἔχοντες ἑστηκὸς, ἀλλ' ἀνεξετάστοις κινούμενοι λογισμοῖς ἐν οἷς ἂν βουληθῶσιν, οἱ ἀσεβεῖς. Δεύτεροι πάντες οἱ μετὰ γνῶσιν ἀληθείας ἐξαμαρτάνοντες. Οἱ δὲ λοιμοὶ τρίτοι, μὴ μόνον νοσοῦντες, ἀλλὰ καὶ φθοροποιοῦ διδασκαλίας μεταδιδόντες τοῖς ἄλλοις, ἢ κατὰ γνῶσιν ἢ κατὰ πρᾶξιν, ἢ κατ' ἀμφότερα· οἳ καὶ ἐνίδρυνται τῷ κακῷ, τῶν δευτέρων ἑστηκότων ἐν ἁμαρτίαις, τῶν δὲ πρώτων ὁδευόντων ἐν πλάνῃ. Ὁ δὲ πάντων τούτων ἀπηλλαγμένος μακάριος. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς Αʹ Source: Migne PG 23.76c-77a

Blessed is the man who does not go off into the counsel of sinners... 1 Since by nature we all desire to be happy, the end of the good man is said to be happiness, but being deceived many are led to think that they should seek this in the pleasures of the body, and in the magnificence of wealth and honour here, and in the delights of the present life, whence rightly this is placed at the beginning of the hymns praising God, in which is described who the blessed man really is, and it follows that the good end is from God. And here because certainly in the past those who lived rightly were rare, so the Psalmist speaks of one man who is blessed. But our Saviour who makes many blessed, adds an abundance of blessed ones. And He is the first among those who are blessed. Certainly the first Psalm must be referred to Him, as the man of whom the bride is the Church. And the Hebrew seems to signify this, according to which, Blessed is 'the' man, is said, with the article. ...and in the way of sinners he does not stand, and in the seat of pestilence he does not sit. The first are those who having the false name of knowledge, have nothing stable , but shifting about with untested thoughts, in which they delight, they are wicked men. The second are all those who after knowing the truth turn to error. The third are not only those who are diseased but they give to others the teachings of corruption, either of knowledge, or deeds, or both. They are sat in evil, the second stand in sin, and the first walk in the way of error. But the blessed man is delivered from all of them. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 1 1 Ps 9.10-11 2 Mt 7.13, 5.3

Salvation And The World

OBJ. IX. Quod non pro totius mundi redemptione Salvator sit crucifixus. RESP. Nullus omnino est ex omnibus hominibus, cujus natura in Christo Domino nostro suscepta non fuerit: quamvis ille natus sit in similitudine carnis peccati, omnis autem homo nascatur in carne peccati. Deus ergo Dei Filius mortalitatis humanae particeps factus absque peccato, hoc peccatoribus et mortalibus contulit, ut qui nativitatis ejus consortes fuissent, vinculum peccati et mortis evaderent. Sicut itaque non sufficit hominum renovationi, natum esse hominem Jesum Christum, nisi in ipso eodem, de quo ipse ortus est, Spiritu renascantur: sic non sufficit hominum redemptioni, crucifixum esse Dominum Christum, nisi commoriantur ei et consepeliantur in Baptismo. Alioquin nato Salvatore in carne substantiae nostrae, et crucifixo pro omnibus nobis, non fuerat necessarium ut renasceremur, et similitudini mortis ejus complantaremur. Sed cum sine hoc Sacramento nemo hominum consequatur vitam aeternam; non est salvatus cruce Christi, qui non est crucifixus in Christo. Non est autem crucifixus in Christo, qui non est membrum corporis Christi; nec est membrum corporis Christi, qui non per aquam et Spiritum sanctum induit Christum. Qui ideo in infirmitate nostra communionem subiit mortis, ut nos in virtute ejus haberemus consortium resurrectionis. Cum itaque rectissime dicatur Salvator pro totius mundi redemptione crucifixus, propter veram humanae naturae susceptionem, et propter communem in primo homine omnium perditionem: potest tamen dici pro his tantum crucifixus, quibus mors ipsius profuit. Dicit enim Evangelista, Quia Jesus moriturus erat pro gente; et non tantum pro gente, sed etiam ut filios Dei dispersos congregaret in unum. In sua enim venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri: qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Diversa ergo ab istis sors eorum est, qui inter illos censentur, de quibus dicitur, Mundus eum non cognovit. Ut possit secundum hoc dici redemptor mundi: dedit pro mundo sanguinem suum, et mundus redimi noluit; quia lucem tenebrae non receperunt, et tenebrae receperunt, quibus dicit Apostolus, Fuistis aliquando tenebrae, nunc autem lux in Domino. Ipse vero Dominus Jesus, qui dixit se venisse quaerere et salvare quod perierat: Non veni, inquit, nisi ad oves quae perierant domus Israel. Sed quae sint istae oves domus Israel, apostolus Paulus exponat, dicens: Non omnes qui ex Israel, hi sunt Israel; neque quia sunt semen Abrahae, omnes filii, sed in Isaac vocabitur tibi semen: id est, non qui filii carnis, hi filii Dei; sed qui filii promissionis, aestimantur in semine. In istis ergo sunt illi, de quibus dictum supra memoravimus: Quia Jesus moriturus erat pro gente; et non tantum pro gente, sed etiam ut filios Dei dispersos congregaret in unum. Quia non solum ex Judaeis, sed etiam ex gentibus, per eum qui vocat quae non sunt, tanquam quae sunt, et qui dispersos Israel congregat, filii Dei filii promissionis in unam Ecclesiam congregantur: ut impleatur quod promissum est Abrahae, cui dictum est, quod in semine ejus benedicendae essent omnes tribus terrae. Sanctus Prosperus Aquitanus, Pro Augustino Responsiones ad Capitula Calumiatum Gallorum, Capitulum IX Source: Migne PL 51.164c-166b

Objection 9: That the Saviour was not crucified for the redemption of the whole world. Response: Our Lord Christ did not assume everything of the whole nature of man, although since every man is born in the sinful flesh He was born in the likeness of the sinful flesh. 1 God, the Son of God, therefore, participated in humanity without sin, bearing sin and mortality as consorts of His nativity, so that men might escape the chains of sin and death. As it does not suffice for the renewal of men that Jesus Christ was born man, unless in Him men, for whom He was born, is reborn in the Spirit, so it does not suffice for the redemption of man that Christ was crucified, unless we die with Him and are buried with Him in baptism. Besides, the birth of our Saviour in the substance of our flesh and His crucifixion for all of us was not necessary that we be renewed and that we be planted with Him in the likeness of His death. 2 But when no man may come to eternal life without this sacrament, so a man is not saved by the cross of Christ unless he is crucified with Christ. And he is not cruficied with Christ, who is not a member of His body, nor is a man a member of the body of Christ unless he has been endowed with Christ through water and the Holy Spirit. He, then, in our infirmity undergoes the communion of death, so that we by His power might be associates in His resurrection. Whence it is rightly said that the Saviour was crucified for the whole world, because of the taking up of our true nature and because of the common ruin of all men in the first man. But one can say that He was crucified only for those who profit by his death. For the Evangelist says that Jesus was to die for the people, and not only the people, but even so that the scattered sons of God be brought back to unity. 3 'He came to His own and His own did not receive Him. But as many as did receive Him, He gave power to be sons of God, who not through blood, nor from the will of the flesh, nor from the will of man, but who are born from God.' 4 Therefore there is a difference in the fates of these who are reckoned to be among those of whom it is said, 'The world did not know Him.' 5 Thus according to this one can speak of the Redeemer of the world, for He gave His blood for the world and the world was unwilling to be redeemed, because there is a darkness that did not receive the light and a darkness that did, 6 concerning which the Apostle says: 'You were once in darkness, now in the light of the Lord.' 7 However Jesus Christ Himself said that He had come to seek and save that which was lost. 'I have not come,' He said, 'but for the lost sheep of the house of Israel.' 8 But who are these lost sheep of the house of Israel Paul explains, saying, 'Not all who are from Israel are of Israel, not all the seed of Abraham are the sons of God, but through Isaac your seed shall be named.' 9 That is, it is not those who are sons of the flesh that are sons of God but the sons of the promise are reckoned in the seed. In these, then, they are, concerning which it is said above, we recall, that Jesus was to die for the people, and not only for the people, but even that the scattered sons of God be gathered into one, 3 Because they are not only from the Jews, but even from the Gentiles, through Him who calls things which are not as there were, 10 and who gathers the scattered ones of Israel, 11 and the sons of God who are the sons of the promise are gathered into one Church, that what was promised to Abraham be fufilled, to whom it was said that in his seed all the tribes of the earth will bless themselves. 12 Saint Prosper of Aquitaine, Answers For Augustine Against the Chapters of the Fault Finding Gauls, Chapter 9 1 Rom 8.3 2 Rom 6.5 3 Jn 11.51 4 Jn 1.11 5 Jn 1.10 6 Jn 1.5 7 Ephes 5.8 8 Mt 15.24 9 Rom 9.6-7 10 Rom 4.17 11 Ps 142.2 12 Gen 12.3

Careful Watching

Nisi Dominus custodierit civitatem, in vanum vigilabunt qui custodiunt eam. De domo ad civitatem transitum facit, ut nec in singulis elatio detestanda surripiat, nec in Ecclesia sancta jactantia perniciosa praevaleat. Civitas enim Domini Jerusalem intelligitur coelestis, cujus adhuc pars peregrinatur in terris, in qua episcopi vigilare contendunt, ut commissum sibi gregem pergvigili cura custodiant. Quibus idem dicitur: ne noxiis cogitationibus incitentur, et credant aliquid humanas vigilias praevalere, cum sola Divinitas incursionis pericula possit arcere Intelligimus quam sit impudens Pelagiana, quam iniqua praesumptio, ut contra eam decreverit toties Spiritus sanctus dicere, quod tamen ipsa passa non sit audire. Cassiodorus, Expositio In Psalterium, Psalmus CXXVI Source: Migne PL 70.928c

Unless the Lord guards the city, they watch in vain who guard it. 1 He passes from the house to the city, that there not rise up in anyone a detestable elation, and there not prevail a wicked boasting in the holy Church. For the city of the Lord is understood to be the heavenly Jerusalem, a part of which yet journeys on earth, in which the bishops are admonished to be watchful, that they guard with all vigilance the flock which has been entrusted to them. To whom the same is said, lest they are lifted up by vile thoughts and come to believe that human watching is enough, when it is the Divine alone that is able to guard against the peril of attacks. Which we understand to be that shameless Pelagianism, which iniquitous presumption so often speaks against what the Holy Spirit has decreed, which however it will not suffer to hear. Cassiodorus, Commentary On The Psalms, from Psalm 126 1 Ps 126.2

The Hidden Hook

Ὥσπωερ οἱ ναυτικοὶ βρώματι τὸ δέλεαρ κατακρύπτουσι, καὶ τοὺς ἰχθύας ἀπροόπτως ἀγρεύουσιν· οὕτως οἱ πονηροὶ τῶν αἱρέσεων σύμμαχοι, τῇ χρηστολογίᾳ τὰς ἑαυτῶν κακονοίας καλύπτοντες, ἀγκιστρεύουσι τοὺς ἁπλουστέρους πρὸς θάνατον. Πάσῃ τοίνυν φυλακῇ τήρει τὴν σὴν καρδίαν, μή που δόκησιν τὴν τοῦ Χριστοῦ φύσιν μετὰ τὴν σάρκωσιν δέξῃ. Θατέρας γάρ ἐστιν ἀναίρεσις ἡ περὶ μιᾶς τούτων συγκατάθεσις· ἤ τῆς θείας τραπείσης, ἤ τῆς ἡμῶν μειωθείσης. Αὕτη τοῦ Μάνητος ἡ Χάρυβδις, δι ἧς πάντας εἰς γέενναν καταγαγεῖν ἐσπούδασε. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΡΒ’ Τιμοθεῳ Αναγνωστῃ Source: Migne PG 78.252c

As fishermen hide the hook in food and catch the fish unawares, so it is with the wicked defenders of heresies, for hiding their evils under golden words they hook simple folk and draw them to death. Therefore with every care guard your heart, lest you ever come to accept that the nature of Christ after the incarnation was a mere phantom. In another way there is ruin by agreement to one nature alone, either removing the Divine nature or eliminating our own. This is the Charybdis of Mani through which he strove to drive everyone to down hell. Saint Isidore of Pelusium, Book 1, Letter 102, to Timotheus the Lector

In The Midst

Δανιὴλ μὲν ὡς οἰκέτης γνήσοις διὰ προσευχῆς τὰ τῶν λεόντων ἐν τῷ λάκκῳ ἐνέφραξε στόματα. Χριστὸς δὲ ὁ τούτου Δεσπότης ἰδίᾳ ἐξουσίᾳ, τῶν πυλωρῶν τοῦ ᾅδου καὶ τῶν ἀμειδῶν φρουρῶν τῆς ἐκεῖσε ζοφερωτάτης εἰρκτῆς τοὺς φάρυγγας ἔκλεισεν. Καὶ γὰρ εἴρητο προφητικῶς ἐν τῇ βίβλῳ τοῦ Ἰώβ· Ἀνοίγονται σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ ᾅδου ἰδοντες σε ἔπτηξαν. Ζῶντες λέγονται οἱ πιστεύσαντες τῷ Χριστῷ, νεκροὶ δὲ ὅσοι μὴ ἐπιστευσαν· διόπερ γέγραπται· Καὶ ἐστάθη Ἀαρὼν ὁ ἱερὺς ἀνάμασον τῶν ζώντων καὶ τῶν ἀποθανόντων. Μεταξὺ γάρ ἐστιν ὁ Δεσπότης Χριστὸς, τῶν τε παραδέξασθαι καὶ τῶν μὴ βουληθέντων παραδέξασθαι. Καὶ μαρτυρεῖ Ἰωάννης ὁ Βαπτιστὴς λέγων τῷ λαῷ ἐπὶ τοῦ Ἰορδάνου, ὅτι Μέσος ὑμῶν ἔστηκεν, ὄνπερ ὑμεῖς ἀγνοεῖτε. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΠΗ', Ἀκακιῳ Μεμοριαλιῳ Source: Migne PG 79.121b

Daniel the faithful servant stopped up the mouths of the lions in the pit by prayer, 1 but Christ his Lord by His own authority closed up the mouths of the gate keepers of hell and the cruel guards of that blackest prison, which was foretold in the book of Job: 'The gates of death open to you in fear and the guards of the gates of hell cowered.' 2 They who believe in Christ are those who live, but the dead are those who do not believe, whence it is written: 'And the priest Aaron stood in the midst of the living and the dead.' 3 For certainly the Lord Christ is in the midst of those who receive Him and those who do not want to receive Him. And John the Baptist gives witness to this when he says to the people at the Jordan that 'There is one standing among you whom you do not know.' 4 Saint Nilus of Sinai, Book 1, Letter 88, to Acacius the Historian 1 Dan 6 2 Job 38.17 3 Numb 16.48 4 Jn 1.26

Appearances And Peter

Videtur enim separatim se istis undecim demonstrasse, sicut se Ammaoni et Cleophae seorsum iam vespere demonstraverat: et quemadmodum isti duo, ita etiam videntur illi undecim ad confirmandos reliquos convenire potuisse. Denique et conturbati sunt, ut habes secundum Lucam; et ideo aperuit eis sensum, ut intelligerent ea quae scripta sunt. Hunc autem latius, illum succinctius scripsisse non dubium est. Quomodo enim soli Cephae visum dicerent, si ab omnibus erat visus? Sed sicut ex mulieribus Mariae, et alii Mariae Magdalenae; ita ex viris Petro visus est primo mane. Et Paulus sic ait: Tradidi enim vobis imprimis, quia Christus mortuus est secundum Scripturas, et quia sepultus est, et quia resurrexit tertia die secundum Scripturas, et visus est Cephae. Et ideo Marcus specialiter inducit iuvenem mandantem ut Petro et discipulis dicerent mulieres, quia surrexit Dominus. Petrus ergo vidit solus Dominum; devotio enim parata semper et prompta credebat, et ideo studebat frequentiora fidei signa colligere. Alibi cum Ioanne, alibi solus, ubique tamen impiger currit, ubique aut solus, aut primus: non contentus vidisse quae viderat, repetit intuenda, et quaerendi Domini amore succensus, non satiatur videndo. Videt eum solus, videt cum undecim, videt cum septuaginta, videt et quando Thomas credidit, videt cum piscaretur: sed non vidisse contentus, impatiens desiderii, negligens captionis, immemor periculi, non tamen immemor reverentiae; ubi Dominum vidit in littore, veste se texit, serum aestimans si cum caeteris navigio perveniret. Sic cum in undis Dominus ambularet, super undas maris naturae suae oblitus occurrit: sic cum a Iudaeis Dominus teneretur, adversum turbas gladium solus exeruit: sic et nunc cum Dominus stetisset in littore periculoso, compendio religiosum maturavit obsequium. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber X Source: Migne PL 15.1847b-1848a

It seems that the Lord showed himself separately to the eleven disciples, just as He showed Himself in the evening to Ammeaus and Cleophas, and as with these two, so even it seems with the eleven, that they might come together to strengthen the rest. 'But then they were troubled,' as Luke has it, 'and therefore He opened their eyes that they might understand what was written.' 1 And that this one wrote more widely and that one more succinctly must not be doubted. For how do they say that Cephas alone saw if He was seen by everyone? But as from the women with Mary, and with the other Mary Magdalen, so at the break of day He appeared to Peter. So Paul says: 'For I handed it on to you from the first that Christ died according to the Scriptures, and that He was buried, and that He rose on the third day according to the Scriptures, and He appeared to Cephas.' 2 Therefore Mark especially sets down that the youth commanded the women to tell Peter and the disciples that the Lord had risen. 3 So Peter alone saw the Lord, for with a ready and prompt devotion he believed, because of which he more frequently desired to gather up signs of the faith. Here with John, there alone, and everywhere with energy he rushes, everywhere he is on his own or first. He was not content to see what he had seen, he looked for repetition, and burning with a love of seeking the Lord, he is not satisfied with seeing once. He saw alone, he saw with the eleven disciples, he saw with the seventy, he saw when Thomas believed, he saw when he fished, but having seen he was not satisfied, he was impatient with desire, and caring not for the fishing and careless of danger, he was yet not forgetful of reverence. When he saw the Lord on the shore, he bound his garment about him, because he judged that to come with the others in the boat would be an impediment. So when the Lord walked on the waters, he crossed over the waters, forgetful of his own nature, 4 and when the Lord was seized by the Jews, so he alone struck with a blade against the crowd. So now with the Lord standing on the shore, by a perilous shortcut, he hastens to holy devotion. 5 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 10 1 Lk 24.13-35 2 1 Cor 15.3-5 3 Mk 16.7 4 Mt 14.28-33 5 Jn 21.4-8