Sin And Servitude

Sed quaeritur, cum peccator faciat omne, quod vult, iustus autem non; quomodo peccator dicitur servus. Dicendum, quod peccator recte dicitur servus peccati, quia magna servitus est sequi malam voluntatem; et propter conditiones servilis, quae in peccatore reperiuntur, propter quas servus recte dicitur. Servus enim vilis est, sic et peccator; tertii Regum primo: Erimus ego et filius meus Salomon peccatores, id est viles. Vilibus vescitur, sic peccator; Lucae decimo quinto, fllius prodigus implere cupiebat ventrem de siliquis porcorum. Vilia operatur, sic et peccator; Exodi primo: Operibus duris luti et lateris omnique famulatu premebantur. Viliter tractatur , sic peccator; leremiae decimo sexto: Servietis diis alienis , qui non dabunt vobis requiem. Alienus est a lucro; Osee octavo: Culmus stans non est in eo, germen non faciet farinam; quodsi fecerit, alieni comedent eam. Alienus a Domini sui secreto, sic peccator; infra decimo quinto: lam non dicam vos servos , sed amicos, quia omnia, quaecumque audivi a Patre meo, nota feci vobis. Peccatoribus non revelat, quia sunt in tenebris. Alienus ab honoris familiaritate; ad Romanos octavo: Non accepistis spiritum servitutis iterum in timore. Alienus ab hereditate, sic peccator; lob vigesimo septimo: Dives, cum dormierit, nihil secum afferet; ad Galatas quarto: Non erit heres filius ancillae cum filio liberae, Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VIII Source: Here, p776-778

It must be asked, when the sinner may do anything he wishes, but the righteous man may not, how it that it is the sinner who is calked a slave. 1 It must said that the sinner is rightly called a slave of sin, because to follow an evil will is a grave state of servitude, and then because of the servile conditions which are found in a sinner, he is rightly called a slave. A slave is wretched and so is a sinner, in the first chapter of the third book of Kings, 'I and my son Solomon shall be sinners,' 2 that is, vile creatures. As one who feeds on vile things, so is the sinner, as in the fifteenth chapter of Luke the prodigal son desired to fill his stomach with the swill of pigs. 3 As one who does vile things, so is the sinner, as in the first book of Exodus when everyone was oppressed in servitude with the hard labour of mud and bricks. 4 As one who is drawn to base things, so is the sinner, in the sixteenth chapter of Jeremiah, 'You will serve foreign gods, who will give you no rest.' 5 As one estranged from wealth, so is the sinner, in the eighth chapter of Hosea 'There is no standing stalk in it, the bud shall yield no meal; and if it should yield, strangers shall devour it.' 6 The sinner is estranged from fellowship with the Lord, as the sinner is below in the fifteenth chapter, 'Now I do not call you servants but friends, because I have made known to you everything I have heard from my Father.' 7 He does not reveal anything to sinners because they are in darkness. As one alien to the honor of familiarity, so is the sinner, in the eighth chapter of Romans, 'You did not again receive the spirit of servitude in fear.' 8 As one estranged from an inheritance, so is the sinner. In the twenty seventh chapter of Job, 'When the rich man shall sleep, he shall take nothing with him.' and in the fourth chapter of Galatians, 'The son of a slave girl does not inherit with the son of the free woman.' 9 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 8 1 Jn 8.34 2 3 King 1.21 3 Lk 15.16 4 Exod 1.14 5 Jerem 16.13 6 Hosea 8.7 7 Jn 15.15 8 Rom 8.15 9 Job 27.19, Galat 4.30

Sin And Vestments

Τὰ τῇ Γραφῇ ἐμφερόμενα ῥυπαρὰ ἱμάτια, λογισμοί εἰσι πονηροί, καὶ λόγοi φαῦλοι, καὶ πράξεις παράνομοι. Διόπερ περὶ τοῦ Ἰούδα ἐν βίβλω Ψαλμῶν , ἐῥέθη· Ενεδύσατο κατάραν ὡς ἱμάτιον· καί· Ενδυσάσθωσαν αἰσχύνην, καὶ ἐντροπὴν οἱ ζητοῦντες τὰ κακά μοι. Οὐδὲν δὲ οὕτως αἰσχύνει, καὶ ἐπάρατον δείκνυσι τὸν ἄνθρωπον, ὡς ἁμαρτία. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ TAB’ Ἱλαριῳ Μοναχῳ Source: Migne PG 79.201d

Those things that Scripture refers to as sordid vestments 1 are depraved thoughts and wicked speech and erroneous deeds, because of which it is said of Judas in the Psalms, 'He put on a curse like a vestment,' and 'Let those who seek to do evil to me be covered with confusion and shame.' 2 There is nothing more disgraceful and repulsive to show in a man than sin. Saint Nilus of Sinai, Book 1, Letter 332, To Hilarius The Monk 1 Zach 3.3 2 Ps 108.18, Ps 70.13

Claims And Conduct

Εἰ βασιλείας ἐμᾶς , τί χρημάτων οὐχ ὑπερορᾷς; Εἰ δὲ καὶ τῆς θείας ἀμοιβῆς ἀντιποιῇ, τί τὴν ἀνοθρωπίνην θηρώμενος οὐ λήγεις; Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Δεύτερον, Ἐπιστολὴ Λ' Ἀθανασιῳ Source: Migne PG 78.477b

If you desire the kingdom, why do you not scorn wealth, and if you would acquire the Divine reward why do you not cease to seek after the things of men? Saint Isidore of Pelusium, Book 2, Letter 30, To Athanasius

Glory And Strength

Ἐπαινεῖσθε ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ. Ὁ δὲ 'Ακύλας καυχᾶσθε ἀντὶ τοῦ ἐπαινεῖσθε τέθεικε. Παρακελεύεται δὲ ὁ λόγος , μὴ ἐπὶ πλού τῳ, μὴ ἐπὶ ῥώμῃ , μὴ ἐπὶ δυναστείᾳ μέγα φρονεῖν, ἀλλ᾽ ἐν τῇ τοῦ Θεοῦ γνώσει καὶ προμηθείᾳ. Τοῦτο παρηγγύησε καὶ ὁ θεῖος ᾿Αποστόλος, Ὁ καυχώμενος γάρ, φησὶν, ἐν Κυρίῳ καυχάσθω. Ταῦτα καὶ ἡ σοφωτάτη 'Αννα διέξεισι, Μὴ καυχάσθω ὁ σουφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μή καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὑτοῦ. Καὶ, Μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ , ἀλλ᾽ ἐν τούτῳ καυχάσθω ὁ καυχώμενος , ἐν τῷ συνιεῖν καὶ γινώσκειν τὸν Κύριον, καὶ ποιεῖν κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. Τῆς γὰρ εἰς τὸν Θεὸν ἐλπίδος εὐφροσύνη καρπός . Ζητήσατε τὸν Κύριον, καὶ κραταιώθητε. Καὶ διδάσκων πῶς δεῖ τοῦτο ποιεῖν, ἐπήγαγε· Ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντός. Οὐ γὰρ ἅπαξ ἢ δὶς , ἀλλὰ παρὰ πάντα τὸν βίον τὴν ἄνωθεν ἐπικουρίαν προσήκει ζητεῖν, καὶ τὴν ὠφέλειαν καρποῦσθαι. Ἀμαχοι γὰρ οἱ ζητοῦντες ἔσονται, καὶ ἀήττητοι. Τοῦτο καὶ ὁ Κύριος νομοθετῶν ὑπηγγείλατο· Αἰτεῖτε καὶ δοθήσεται ὑμῖν , ζητεῖτε καὶ εὑρήσετε , κρούετε καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΔ' Source: Migne PG 80.1709b-c

Have praise in his holy name. 1 Aquila puts glory for praise here. This passage plainly exhorts us not to exult in wealth or strength or power, but in the knowledge and providence of God. This is what the holy Apostle exhorts, saying, 'He who would glory, let him glory in the Lord.' 2 And this the most wise Hannah explains, 'Let not the wise man glory in his wisdom nor the rich man in his wealth,' 3 and 'Let him glory in this who glories, in the understanding and knowledge of the Lord, and in making judgement and righteousness on the earth.' 4 Let the hearts of the seekers of the Lord rejoice. For the fruit of hope is gathered up in the joy of God. Seek the Lord and be strengthened. And teaching how this must be done, he continues, 'Seek His face always.' For not once or twice but through the whole of one's life one should seek the Divine help and lay hold of its utility. For they who seek Him are unconquered and unconquerable. The Lord in giving the law teaches this, saying, 'Ask and you shall receive, seek and it shall be given to you, knock and it shall be opened to you, for everyone who asks receives and he who seeks finds, and to him who knocks it shall be opened.' 5 Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 104 1 Ps 104.3 2 2 Cor 10.17 3 1 King 2.10 LXX 4 Jerem 9.23-24 5 Mt 7.7-8

Nations And Peoples

Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν, πάντες οἱ λαοί· ὅτι ἐκραταιώθη τὸ ἔλεος αὐτοῦ ἐφ' ἡμᾶς, καὶ ἡ ἀλήθεια τοῦ Κυρίου μένει εἰς τὸν αἰῶνα. Ὰνακαλεῖται τοίνυν ὁ λόγος ἐπὶ τὸν ὕμνον τοῦ Θεοῦ πάντα τὰ ἀλλογενῆ καὶ ἀλλόφυλα ἔθνη· εἶτα ἀποδιαστείλας τῶν ἐθνῶν τοὺς λαοὺς ἐπιλέγει· Ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί . Νοήσεις δὲ τὴν διαφορὰν ἐπιστήσας τῇ προφητείᾳ τῇ λεγούσῃ παρὰ τῷ Ζαχαρίᾳ· Χαῖρε καὶ εὐφραίνου, θύγατερ Σιών· ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος. Καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν Κύριον, καl ἔσονται αὐτῷ εἰς λαὸν, κἀγὼ ἔσομαι αὐτοῖς εἰς Θεόν. Τέως μὲν γὰρ ἔθνη τυγχάνοντα , οὔπω λαὸς ἦν αὐτοῦ, μεταβαλόντα δὲ τοῦ προτέρου βίου, καὶ μετασχόντα τῶν τοῦ Θεοῦ μυστηρίων δι' ἀναγεννήσεως καὶ λουτροῦ παλιγγενεσίας, γίνονται αὐτοῦ λαοί. Ο δὴ εἰσέτι καὶ νῦν πληροῦται καθ' ὅλης τῆς τῶν ἀνθρώπων οἰκουμένης , μυριάνδρῶν λαῶν ὥσπερ κατὰ χοροὺς ἱσταμένων καὶ τὸν παρ' Ἑβραίοις προφητῶν Θεὸν ὑμνούντων, καὶ τὰ αὐτὰ ἀναγνώσματα, μαθήματά τε καὶ δόγματα διδασκομένων. Ταῦτα γοῦν ὀφθαλμοῖς ὁρώμενα, οὐκ ἄλλως ἢ διὰ μόνης ἐθνῶν οἰκουμένης. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙϚ' Source: Migne PG 23.1361b-c

Praise the Lord all you nations, praise Him, all the people, for His mercy is confirmed on us, and the truth of the Lord remains forever. 1 This passage calls on all the foreign and distant nations to praise the Lord, and then it distinguishes the people from the nations when it says, 'Praise Him, all the people.' You will understand this discrimination if you attend to what is said in the prophet Zachariah, 'Rejoice and exult, daughter of Sion. Behold, I come and I shall dwell in your midst, says the Lord. And many nations shall flee to the Lord and they shall be with him among the people, and I shall be with them in God.' 2 While they were of the nations they were not yet His people, before life was converted, then through the regenerative washing they were made participants of the mysteries of God and were a part of His people. Which even in this day is fulfilled throughout the whole world, when countless peoples, as if arranged in a choir, celebrate God with the prophets, who certainly were Hebrews, and they study their writings and discipline and teachings. These things, which we see with our eyes, would not be, unless through the power of the Saviour who has arranged it so among all the nations of the world. Eusebius of Caesarea, Commentary on the Psalms, Psalm 116 1 Ps 116.1-2 2 Zach 2.10-11

One Thing

Unam petii a Domino, hanc requiram. Unam quidem petisse se dicit a Domino, quam exponit inferius Sed videmus si unam, et non magis omnia. Calculo quidem singularis, sed rerum utilitate numerosa; angusta precatio, latum praemium; breviter quaeritur, sed granditer impetratur. Bonorum ergo mos est domum Domini solam expetere, in qua Bona omnia continentur. Mali autem terrena voluntate discissi, dum sanitatem corporis petunt, cum divitias precantur, cum inimicorum deiectiones expostulant, petendo fatigantur, et interdum peritura conquirunt. Ut inhabitem in domo Domini omnibus diebus vitae meae: ut videam voluntatem Domini, et protegar a templo sancto eius. Haec est una supplicatio, quam superius expetebat. Et vide quia nulla castra, nullum praelium metuere debuit, qui tali se munitione vallavit. Quae sunt enim civitates similes, qui sunt exercitus fortiores, quam habitare in domo Domini, ubi nihil humanum, nihil diabolicum certum est pertimesci? Et hoc non parvo tempore, sed omnibus diebus vitae suae. Quando, rogo, metuat, cui omnis vita secura est? Videt etiam voluntatem Domini, qui praecepta eius intelligit, qui puritati ipsius tota se mente subdiderit. Propheta enim postulat protegi a corporis Christi templo, unde et firmamentum fidei, et invictum robur defensionis accipitur. Ad illud enim pervenerat animi virtute, quod adhuc non videbat in specie. Cassiodorus, Expositio In Psalterium, Psalmus XXVI Source: Migne PL 70.188a-b

One thing I sought from the Lord, this I required... 1 He says that he asked for one thing from the Lord, which he expands on below, but now let us see if this one thing is not more than everything. Calculation is certainly one thing but it has many uses. The prayer is anguished but the reward is expansive. The request is brief, but it entreats what is great. Therefore it is the custom of those who are good to ask only for the house of the Lord in which every good is contained. Those who are evil are divided in their wills for worldly things, for they seek bodily health and they pray for wealth and they cry out for the overthrow of their enemies, and all the while seek what will perish. ...that I might dwell in the house of the Lord all the days of my life, so that I might see the will of the Lord and be protected from His holy temple. This is the sole supplication, which was asked for above. And note that no camp, no army should cause fear to him who is surrounded by such fortifications. For who are those who are like cities and strong armies, but those who dwell in the house of the Lord, where nothing human, nor anything demonic, can affright? And this is not for a short time, but all the days of his life. When, I ask, shall he fear for whom the whole of life is secure? He who understands His commandments sees the will of the Lord, he who subdues the whole mind to His purity. For the prophet asks to be protected by the temple of Christ's body, and there is the foundation of faith, and he receives unconquerable strength for a defence. What he did not see appear he approached with the power of the soul. Cassiodorus, Commentary On The Psalms, from Psalm 26 1 Ps 26.6

Destroying And Building

Veranus. De qua destructione vel aedificatione loquitur, cum dicit: Tempus destruendi et tempus aedificandi? Nunquid de aedificatione ac destructione domorum loquitur? Quid enim nobis prodesset, si hoc diceret? Quis enim nescit quod alii destruunt, et alii aedificant domos? Salonius. Non hic loquitur Salomon de domorum, sed de malorum destructione, et aedificatione bonorum; quoniam necesse est prius mala destruere, et sic bona postea aedificare, iuxta illud Psalmistae: Declina a malo, et fac bonum. Hoc ergo dicit, quia tempus est destruendi mala et tempus est aedificandi bona, quoniam in praesenti vita concessum est nobis tempus a Deo ut destruamus mala, et aedificemus bona: id est, prius in nobis per poenitentiam deleamus peccata; postea vero per sancta desideria, virtutum construamus aedificia. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.999b-c

Veranus: Of what destruction and building does he speak when he says, 'There is a time for destroying and a time for building?' 1 Does he speak of the building and destruction of houses? And how does it benefit us if he speaks so? Who does not know that some houses are built and some are destroyed? Salonius: Solomon does not speak of houses, but of the destruction of evils and the building up of goods, because according to the Psalmist it is first necessary to destroy evils and after to build up goods, 'Decline from evil and do good.' 2 Therefore he says this, that there is a time for destroying evils and a time for building up goods, because in the present life God grants us a time to destroy evils and a time to build up goods, that is, first we destroy the evil in us through penance, and after, desiring holy things, we construct the building of the virtues. Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccles 3.3 2 Ps 36.27

Salvation And Glory

Πλὴν ἐγγὺς τῶν φοβουμένων αὐτὸν τὸ σωτήριον αὐτοῦ τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν Ἔτι καὶ τῶν σωτηρίων θαυμάτων, νεκρῶν μὲν ἀνισταμένων, τυφλῶν δὲ βλεπόντων , καὶ λεπρῶν καθαριζομένων, καὶ τῶν ὁμοίων γινομένων θαυμάτων. Ὡς δὲ μακρὰν ἀπὸ ἁμαρτωλῶν σωτηρία, ἐνεργούντων τὰ τῆς ἀπωλείας, οὕτως ἐγγὺς τῶν διὰ φόβον Θεοῦ τὰ τῆς σωτηρίας πραττόντων ὁ Κύριος καὶ τοῦτον ἔχουσιν αὐτοῖς ἀχωρίστως , οὐκ ἔστιν ὑστέρημα· ὧν μὴ κατασκηνοῖ δόξαν ἐν τῇ καρδίᾳ· ταύτην γὰρ αὐτῶν ἐκάλεσε γῆν καρποφοροῦσαν αὐτοῖς ἀνὰ ἑκατόν· κατὰ τὸ Ὁ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Χριστοῦ. Οὕτω καὶ ἐν τῷ σώματι κατὰ τὸ, Δοξάσατε τὸν Θεὸν ἐν τῷ σώματι ἑαυτῶν, τῶν τελείαν σωφροσύνην ἐχόντων. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΠΔ' Source: Migne PG 39.1480d-1481a

Truly His salvation is near to those who fear Him, so that glory may dwell in our land. 1 When His miracles shall come to be, and the dead rise, and the blind see, and lepers shall be cleansed, and other wonders of this type are seen. So as salvation is far from sinners who accomplish the works of ruin, so the Lord is near to those who in the fear of God perform the works of salvation, and this they have who cannot be separated from Him, and there is no disparity here, so that glory does not dwell in the heart, for He calls this heart the earth that yields a hundredfold, 2 according to which, 'God who calls light to shine in darkness, has shined in our hearts for the enlightenment of knowledge of the glory of Christ.' And thus even in the body, according to, 'Glorify God in your body, ' 3 which is perfect prudence. Didymus the Blind, Commentary on The Psalms, from Psalm 84 1 Ps 84.10 2 Mt 13.8 3 2 Cor 4.6, 1 Cor 6.20

Seeking Salvation

Εἰ σωτηρίας ὁρᾷς , πάντα ποίει τὰ εἰς ταύτην ἄγοντα. Τοῦ γὰρ ἐπιθυμοῦντός τι γενέσθαι, οὐ τὸ γενέσθαι, κωλύειν ἐστὶν· ἀλλὰ τὸ πάντα πράττειν ὅπως ἂν γένοιτο. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Δεύτερον, Ἐπιστολὴ ΚΖ' Παλλαδιῳ Διακονῳ Source: Migne PG 78.473d

If you seek salvation, do everything that will lead to it. For he who desires something to be, when it is not, is at a loss unless he does everything to bring it to be. Saint Isidore of Pelusium, Book 2, Letter 27, to Palladius the Deacon

Trial And Endurance And Glory

Propter quod peto ne deficiatis in tribulationibus meis pro vobis; quae est gloria vestra. Exhortationem quam debet omnibus, ut eos confirmatos redderet, in se revocavit. Propter hanc, inquit, causam scilicet, quia mihi minimo omnium sanctorum data est haec gratia inter gentes evangelizare, et caetera; propter quod, id est, propter istam causam, peto ne deficiatis in tribulationis meis. Multum enim qui Paulum sequuntur fatigari possent in fide, cum audirent eumdem Paulam tribulationes sustinere. Si enim ille qui praedicat, qui evangelizat, qui a Dei electus est, multa tolerat, fatiagatur periculis, laboribus multisque aliis tribulationis; multum, inquam, deterrentur illi qui eum sequuntur, et fidem pene non integram incipiunt habere, quod quasi et ipsa periclitiari possint et graviter laborare; si quidem ille qui evangelizat et praedicat, est tantae gratiae in tribulationis. Sit ergo peto, inquit propter id quod mihi revelatum est, ut non vos deficiatis in tribulationis meis: quas tamen tribulationis non meo merito patior, neque mea causa, sed quoniam vos vel infirmi in fide estis, vel adhuc trepidatis, et nescio quomodo alia adjungitis. Idcirco ego tribulationes sustineo, volens vos ad disciplinam veram observationemque revocare, ut a Christo ne recedatis,; nihil ad Christum adjungatis, solam spem de Christo habeatis. Haec non est gloria vestra; mea, inquit. Ergo tribulationes quoniam pro vobis sunt; gloria, inquit, vestra est, ut ad gloriam me laborante, operante, per tribulationes exercitato, ad gloram vestra venire possitis. Victorinus Afrus, In Epistolam Pauli ad Ephesios, Liber Primus, Caput III Source: Migne PL 8.1267b-d

Because of which I pray that you not grow weary at my tribulations for you, which is your glory. 1 He recalls himself as an exhortation for everyone, so that it might strengthen them, because of which, he says, that is, the cause, it has been given to me the least of all who are holy to evangelise the nations, and the rest, because of which, that is, this cause, I pray you do not grow weary at my tribulations. For those who followed Paul could have been greatly wearied in their faith when they heard that the same Paul endured tribulations. For if he who preached and evangelised, and was chosen by God, suffered so much, being wearied by dangers and many labours, with other tribulations, many may have been deterred who followed him, who had not yet begun to have a perfect faith, with which they were able to be endangered and endure hard toils, though certainly he who evangelised and preached had such grace in tribulations. Therefore I pray, he says, because of what was revealed to me, that you do not grow weak because of my tribulations, which, however, I do not suffer for any merit of mine, nor for my sake, but because you are either infirm in faith or yet fearful, and I do not know what other things to add. Therefore I endure my tribulations because I wish to call you to the observation of true discipline, so that you do not fall away from Christ. You are not bound to Christ, you only have hope in Christ, That is not your glory, but mine, he says. Therefore the tribulations I suffer for you, are your glory, so that with my toiling for glory, and working, through the exertion of tribulation, you are able to come to your glory. Victorinus Afrus, On the Letter of Saint Paul to the Ephesians, Book One, Chapter Three 1 Ephes 3.13

A Good Feast

Itaque festa celebremus, non in fermento veteri... Hoc est laetitiam habentes renovationis, facta vetera fugiamus, immunditiam omnem abjicientes a nobis, quae est corruptio; quia sicut fermentum totam massam corrumpit, ita et mala vita totum hominem. Ergo ut non solum a turpitudine vitae nos observemus, sed et ab iniquitatis studio, adjecit: Nec in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis. Hoc est, ut sinceritas mundam vitam faciat, veritas autem omnem fraudem excludat. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput V Source: Migne PL 17.209d-210a

Therefore let us not feast with the old leaven... 1 That is, possessing the joy of renewal let us be done with old deeds, and cast away every uncleanliness, which is corruption, because as leaven corrupts the whole loaf, so even a wicked life corrupts the whole man. Therefore that we should not only guard ourselves from any vileness of life, but also be careful of any iniquity, He adds, Nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. That is, let honesty make life clean and let truth expel every deceit. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 9 1 1 Cor 5.8

Vigilance And Prayer

Quis vestrum habens amicum, et ibit ad illum media nocte, et dicet illi: Amice, commoda mihi tres panes... Nec solum media nocte Dominus, sed omnibus prope docet vigilandum esse momentis; venit enim et vespertina, et secunda, et tertia vigilia, et pulsare consuevit: Beati, itaque, servi illi, quos cum venerit Dominus, invenerit vigilantes. Si ergo desideras ut virtus Dei praecingat se, et ministret tibi, vigilandum est semper: multae enim insidiae sunt bonis, et gravis corporis somnus; quia si dormire mens coeperit, vigorem suae virtutis amittit. Excita igitur somnum tuum, ut pulses ostium Christi: quod aperiri sibi etiam Paulus exposcit, non solum suis, sed etiam populi orationibus obsecrans se iuvari, ut aperiatur ostium sibi ad loquendum mysterium Christi. Et fortasse illud est ostium quod apertum vidit Ioannes; vidit enim, et dixit: Post haec vidi, et ecce ostium apertum in coelo; et vox prima quam audivi tamquam tubam loquentem mecum, et dicentem: Ascende huc, et ostendam tibi quae oporteat fieri. Apertum est igitur ostium Ioanni, apertum est ostium Paulo; ut nobis panes, quos ederemus, acciperent. Perseveravit ostium pulsans opportune, importune; ut gentes mundani tramitis labore vexatas, alimoniae coelestis ubertate recrearet. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber VII Source: Migne PL 15.1721c-1722a

Which of you having a friend, and he shall go to him at midnight and say to him, 'Friend, lend me three loaves...' 1 The Lord teaches that one must not only be vigilant at midnight, but at nearly all times, for the evening came and the second watch and the third watch, and then He was accustomed to knock, and blessed are those servants who are found watchful when the Lord comes. 2 If, then, you desire that the virtue of God should gird you and minister to you, always be vigilant, for there are many plots against those who are good, and the slumber of the body is heavy, because if the mind sleeps, the vigour of its virtue is lost. Thus rouse yourself from your sleep, so that you may knock on the door of Christ, 3 that Paul beseeched to be opened for himself, and not even with his own prayers, but he begged that even the prayers of the people should help him, so that the door might be opened for him to speak the mysteries of Christ. 4 And perhaps that is the door which John saw opened, for he saw and said, 'After I had seen these things, behold, a door open in heaven, and the first voice which I heard was like a trumpet speaking to me, saying, 'Come up here and I will show you what must be.' 5 Therefore the door that opened for John opened for Paul, so that they might receive the bread we should eat. He kept knocking on the door, in season and out of season, so that he might refresh the worldly peoples amid the toil of their ways with the food of heaven. 6 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 7 1 Lk 11.7 2 Lk 12.37 3 Jn 10.7 4 Colos 4.2-4 5 Apoc 4.1 6 2 Tim 4.2,5

Righteousness And Appearance

Sed considera, quia non dixit tantummodo, Ne coram hominibus faciatis: sed addidit, Ut videamini ab eis. Qui ergo non ideo facit, ut ab hominibus videatur, etsi coram hominibus fecerit, tamen non videtur coram hominibus fecisse. Ergo si sic facere eleemosynam non est possibile, ut nullus videat, aut sentiat: tamen eo proposito facere, ut non ab hominibus videamur, possibile est. Dicit enim Dominus: Sic luceat lumen vestrum coram hominibus, ut videant homines opera vestra bona, etc. Sicut ergo accensa lampas abscondi non potest: sic nec opus justitiae potest celari. Ergo non eleemosyna ingrata est ante Deum, quae hominibus visa fuerit, sed quae ideo facta fuerit, ut ab hominibus videatur. Utputa, omnis homo qui aliquod opus facit, cujus causa facit id quod facit, in corde suo illius aspicit et personam. Ecce facis epistolam, ut aliquem salutes amicum; quamdiu scribis, semper in corde tuo amici illius vides personam, propter quem scribis epistolam. Item artifex tenens opus in manu, semper eum prae oculis suis habet, qui ei opus commisit faciendum, dum cogitat quomodo illud facere mandavit: sic et qui propter Deum eleemosynam facit, neminem videt in corde suo, nisi personam Dei tantummodo, propter quem facit. Ideo etsi evenerit ut quibusdam praesentibus faciat, tamen animus ejus homines illos non videt, etsi ipse videatur ab eis. Numquam transisti per viam aliquid cogitans, et a multis quidem hominibus visus es, ipse autem nullum vidisti, intendens in id quod cogitabas? Quia animus sine corpore apud seipsum potest videre quod cogitat, corpus autem sine animo nihil potest videre. Ergo similiter et e contrario fieri potest, ut quis, nullis praesentibus, eleemosynam faciat, et tamen, praesentibus hominibus, videatur fecisse; utputa qui propter homines eleemosynam facit: id est, qui desiderat ut ab hominibus videatur, semper in corde suo personas hominum videt: ideo etsi evenerit ut faciente eo nullus sit praesens, tamen coram hominibus fecisse videtur, quia cor ejus semper hominum personas videbat Opus Imperfectum in Matthaeum, Homilia XIII Source: Migne PG 56.704-705

Now consider that He did not say only, 'Do not do perform your righteousness before men,' but added, 'That you might be seen by them.' 1 Therefore he who does not act so that he might be seen by men, even if he does it in the presence of men, he is not seen to have done it in the presence of men. Therefore if it is not possible to give alms so that no one will see or know it, yet it is possible to have the intention of doing it so that we are not seen by men. For the Lord says, 'Let your light shine out before men so that they may see your good works.' 2 Therefore as it is not possible to hide a lit lamp, so it is not possible to conceal a righteous work, and no alms giving is scorned before God which has been seen by men, but only that which is done so that men might see. That is, every man who does anything, through the cause of what he does, looks on the person in his heart. You write a letter so that you may greet a friend, and while you write you see the person of your friend in your heart, on account of whom you write the letter. Likewise an artisan holding some work in his hand, always has before his eyes the one for whom he is making the work, while he thinks how he should do it as he was told, and thus he who gives alms on account of God, sees no one else in his heart but only the person of God, because of whom he acts. Therefore even if it happens that he acts in the presence of others, yet his soul does not look on those men, even if he is seen by them. Is it not that when you are passing along a road and thinking about something, you are seen by many men, but you see no one because you are intent on that which you are thinking of? For the soul without the body is able to look on what it is thinking about, but the body without the soul cannot see anything. Therefore, in similar fashion, but in an opposite way, it is possible that someone who is alone gives alms and yet he does it in the presence of men, since he gives alms because of men, that is, he desires that he might be seen by men, and he is always looking on men in his heart. Therefore if it happens that he acts with no one present, yet he is seen to do it in the presence of men, because his heart is always looking to men. Opus Imperfectum on Matthew, from Homily 13 1 Mt 6.1 2 Mt 5.16

Ways Of Approach And Reward

Non vultis venire ad me, ut vitam habeatis. In his verbis duo facit Dominus. Primo increpat malitiam ad se venire nolentium, cum dicit: Non vultis. Secundo tangit fructum ad se venientium, cum dicit: Ut vitam aeternam habeatis. Dicit ergo: Non vultis venire. Nota, quod veniendum est ad Christum, post Christum et per Christum. Veniendum est ad Christum docentem tanquam magistrum, ipsum audiendo; Matthaei undecimo: Venite ad me , omnes , qui laboratis et oneratis estis, et ego reflciam vos. Veniendum post Christum conversantem , tanquam post paedagogum, ipsum imitando; Matthaei quarto: Venite post me; faciam , vos fleri piscatores hominum. Veniendum est per Christum patientem tanquam per ostium, in ipsum credendo; loannis decimo quarto: Nemo venit ad Patrem nisi per me. De omnibus istis loannis decimo quarto: Ego sum via, dirigens in conversatione; veritas, instruens in praedicatione; vita, ad vitam aeternam introducens in passione. Item tangit fructum veniendi ad Deum, cum dicit: Ut vitam aeternam habeatis. Fructus autem iste triplex est. Primus est impetratio veniae; secundus est adeptio gratiae; tertius est perceptio glorlae. Primus igitur fructus est impetratio veniae; Isaiae primo: Quaerite iudicium, subvenite oppresso, iudicate pupilio, defendite viduam; et venite et arguite me, dicit Dominus. Si fuerint peccata vestra ut coccinum, quasi nix dealbabuntur;" et si fuerint rubra quasi vermiculus, velut lana alba erunt. Secundus fructus est adeplio gratiae; Matthaei undecimo: Venite ad me, omnes, qui laboratis et onerati estis, et ego reficiam vos; et Isaiae quinquagesimo quinto: Omnes sitienles, venite ad aquas, et qui non habetis argentum properate, emite et comedite. Venite, emite absque argento et absque ulla commutatione vinum et lac. Tertius fructus est perceptio aeternae gloriae; loannis quinto: Non vultis venire ad me, ut vitam aeternam habeatis; et Canticorum quarto: Veni de Libano, veni, coronaberis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput V, Collatio XXIV Source: Here, p562-3

You do not wish to come to me that you may have eternal life. 1 The Lord does two things with these words. First He cries out against the wickedness of those who do not wish to come to Him, when He says, 'You do not wish,' and secondly He touches on the fruit of coming to Him, when He says, 'That you may have eternal life.' Therefore He says, 'You do not wish to come,' and note that there is a coming to Christ, and after Christ, and through Christ. There is a coming to Christ with instruction as a teacher, by hearing. In the eleventh chapter of Matthew, 'Come to me all of you who labour and are burdened and I will give you rest.' 2 There is coming to Christ through conduct, as after a tutor, by imitation. In the fourth chapter of Matthew, 'Come after me and I shall make you fishers of men.' 3 There is a coming through Christ through endurance, as through a door, by belief, in the fourteenth chapter of John, 'No one comes to the Father unless through me.' And concerning all these, in the fourteenth chapter of John, 'I am the way,' directing in conduct 'and the truth' instructing with preaching, 'and the life,' through endurance bringing one to eternal life. 4 Likewise He touches on the fruit of coming to Christ when he says, 'That you may have eternal life.' And this fruit is threefold. First is the acquisition of forgiveness, second the reception of grace, third the seeing of glory. Therefore the first fruit is the acquisition of forgiveness. In the first chapter of Isaiah, 'Seek judgement, relieve oppression, judge for the orphan, defend the widow, and come and dispute with me, says the Lord. If your sins are as scarlet, they shall be made white as snow, and if they are as red as crimson they shall become as white as wool. ' 5 The second fruit is the reception of grace. In the eleventh chapter of Matthew, 'Come to me all of you who labour and are burdened and I will give you rest,' 2 and in the fifty fifth chapter of Isaiah, 'All who thirst, come to the waters, and you who do not have your own money, eat and feast. Come and eat without money and drink wine and milk without price.' 6 The third fruit is the seeing of eternal glory, In the fifth chapter of John, 'You do not wish to come to me that you might have eternal life,' 1 and in the fourth chapter of the Song of Songs, 'Come from Libanus, come, and you shall be crowned.' 7 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 5 1 Jn 5.40 2 Mt 11.28 3 Mt 4.19 4 Jn 14.6 5 Isaiah 1.17-18 6 Isaiah 55.1 7 Song 4.8

Calling The Righteous

Non enim veni in mundum vocare justos... Non enim veni vocare falsos justos, qui erant de justitia sua gloriantes, sicut Pharisaeos, qui ignorantes Dei justitiam, et suam volentes statuere, justitiae Dei non sunt subjecti. Sed illos, qui se peccatores recognoscunt, et gratiae Dei colla submittunt. Quandiu enim justi in oculis suis erunt sapientes, ad fidem converti non poterunt, sed, postquam sua peccata recognoscunt, ipsi idem peccatores, non justi ad fidem vocari poterunt. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IX Source: Migne PL 162.1331c

I did not come into the world to call the righteous... 1 He did not come into the world to call those falsely righteous, who gloried in their righteousness, like the Pharisees, who ignored the righteousness of God and wished to establish their own, not being subject to the righteousness of God, 2 but those who recognised themselves to be sinners, and who submitted their necks to the grace of God. For while the righteous are wise in their own eyes, they cannot be converted to the faith, but after they recognise their own sins, as sinners and not as righteous men, they can be called to the faith. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 9 1 Mt 9.13 2 Rom 10.3