Flying

Sed quid putamus, fratres, quomodo tunc repente de terris ad coelos evolare poterit, qui nunc exercitio et usu quotidiano volitare non didicerit? Si quaeris quo doctore, quo duce, numquid non Christus sicut aquila provocabat hodei ad volandum pullos suos, quando super eos volitabat, cum scilicet, videntibus illis elevaretur, diuque sequerentur oculis euntem in coelum? Poterat utique repente in ictu oculi, ex oculis eorum rapi, et ubi vellet, consitiui. Sed plane, sicut aquila provocans ad volandum pullos suos, et super eos volitans, et corda sursum levare post se nitebatur pollicebatur exemplo corporis sui: sicut Apostolus ait, aeterni, conscius mysterii, quia et nos bajluis nibibus rapiemur obviam Christo redeunti. Ipse quidem ascenit super Cherubim, et volvavit super pennas ventorum, id est, supergressus est virtutes Angelorum: tuae tamen condescendens infirmitati, expandet alas suas, et assumet te, atque portabit in humeris suis, si modo pullus degener non existas, ut a terra levari, et aura puriore perfruit non extimescas. Guerricus Ignaciensis, In Die Ascensionis Domini Sermo Source: Migne PL 185.156b-c

But what are we to think, brothers, how then shall a man be able to fly off suddenly from earth to heaven to whom now by daily custom and use flight is not given? If you seek some teacher, or some leader, shall it not be Christ who today like the eagle exhorts his little ones to fly when He hovers over them, when, that is, He is lifted up over those watching, and for a time their eyes follow him going into heaven? 1 And then He was able suddenly, and in the blink of an eye, to be taken from their eyes, and to be established where He wished. But certainly, as the eagle exhorts its young to fly by hovering over them, so He was able to teach with the example of His body that we should strive to lift up our hearts on high after Him, as the Apostle, conscious of eternal mysteries, says that even we shall be seized up in the cloud with Christ when He returns. 2 He who ascended over the Cherubim and flew on the wings of the wind, 3 that is, He who ascended over the powers of the angels, yet coming down to your infirmity, shall stretch out His wings, and He shall take you up and carry you on His shoulders, if you are not a degenerate offspring, so that you may be lifted off the earth, and you shall not fear to enjoy the purer air. Guerric of Igny, From a Sermon on the Ascension of the Lord 1 Deut 32.11, Acts 1.9-10 2 1 Thes 4.16 3 Ps 17.11

Higher And Higher

Δεῦρο ἀπὸ λιβάνου, νύμφη, δεῦρο ἀπὸ λιβάνου· ἐλεύσῃ καὶ διελεύσῃ ἀπὸ ἀρχῆς πίστεως Tί τοίνυν ἐν τούτοις ὑπενοήσαμεν; ἀεὶ τῶν ἀγαθῶν ἡ πηγὴ πρὸς ἑαυτὴν τοὺς διψῶντας ἐφέλκεται, καθὼς ἐν τῷ εὐαγγελίῳ φησὶν ἡ πηγὴ ὅτι Εἴ τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω· ἐν τούτοις γὰρ οὔτε τῆς δίψης οὔτε τῆς πρὸς αὐτὸν ὁρμῆς οὔτε τῆς ἐν τῷ πίνειν ἀπολαύσεως ἔδωκεν ὅρον, ἀλλὰ τῷ παρατατικῷ τοῦ προστάγματος πρὸς τὸ διηνεκὲς ποιεῖται τὴν προτροπὴν καὶ τοῦ διψῆν καὶ τοῦ πίνειν καὶ τοῦ πρὸς αὐτὸν τὴν ὁρμὴν ἔχειν. Tοῖς δὲ γευσαμένοις ἤδη καὶ τῇ πείρᾳ μαθοῦσιν ὅτι χρηστὸς ὁ Kύριος οἷόν τις προτροπὴ πρὸς τὴν τοῦ πλείονος μετουσίαν ἡ γεῦσις γίνεται. Διὰ τοῦτο οὐδέποτε λείπει τῷ ἀναβαίνοντι ἡ γινομένη πρὸς αὐτὸν προτροπὴ ἡ πάντοτε πρὸς τὸ μεῖζον ἐφελκομένη· ὑπομνησθῶμεν γὰρ τῆς πολλάκις ἐν τοῖς φθάσασιν ἤδη γεγενημένης παρορμήσεως παρὰ τοῦ λόγου τῇ νύμφῃ. Ἐλθέ, ἡ πλησίον μου, λέγει καὶ πάλιν Δεῦρο περιστερά μου, καὶ Δεῦρο σεαυτῇ ἐν σκέπῃ τῆς πέτρας. Kαὶ ἄλλας τοιαύτας φωνὰς προτρεπτικάς τε καὶ ἑλκτικὰς τῆς τῶν μειζόνων ἐπιθυμίας ὁ λόγος πρὸς τὴν ψυχὴν ποιησάμενος καὶ μαρτυρήσας ἤδη τῇ πρὸς αὐτὸν ἀνιούσῃ τὸ διὰ πάντων ἀμώμητον εἰπὼν ὅτι Ὅλη καλὴ εἶ καὶ μῶμος οὐκ ἔστιν ἐν σοί, ὡς ἂν μὴ τῇ μαρτυρίᾳ ταύτῃ ἐγχαυνωθεῖσα πρὸς τὴν τῶν μειζόνων ἄνοδον ἐμποδισθείη, πάλιν διὰ τῆς προτρεπτικῆς ταύτης φωνῆς ἐπὶ τὴν τῶν ὑπερκειμένων ἐπιθυμίαν ἀναβῆναι παρακελεύεται λέγων Δεῦρο ἀπὸ λιβάνου, νύμφη. Tὸ δὲ λεγόμενον τοιοῦτόν ἐστι· καλῶς, φησίν, ἐν τοῖς φθάσασιν ἠκολούθησας, ἦλθες μετ’ ἐμοῦ πρὸς τὸ ὄρος τῆς σμύρνης, συνετάφης γάρ μοι διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, συνανῆλθές μοι καὶ ἐπὶ τὸν βουνὸν τοῦ λιβάνου, συνανέστης γάρ μοι καὶ ὑψώθης ἐν τῇ τῆς θεότητος κοινωνίᾳ, ἣν ἐνδείκνυται τοῦ λιβάνου τὸ ὄνομα, ἀνάβηθί μοι καὶ ἀπὸ τούτων ἐπὶ ἕτερα ὄρη προκόπτουσά τε καὶ ὑψουμένη διὰ τῆς ἐνεργοῦς γνώσεως, δεῦρο τοίνυν ἀπὸ τοῦ λιβάνου, φησίν, οὐκέτι μνηστὴ ἀλλὰ νύμφη. Oὐ γάρ ἐστι δυνατὸν ἐμοὶ συζῆσαι μὴ ἀλλοιωθέντα διὰ τῆς τοῦ θανάτου σμύρνης πρὸς τὴν τοῦ λιβάνου θεότητα. Ἐπεὶ οὖν ἐν τούτῳ γέγονας ἤδη τῷ ὕψει, μὴ στῆς ἀνιοῦσα ὡς ἤδη διὰ τούτων ἐπιβᾶσα τῆς τελειότητος· ἀρχὴ γάρ σοι πίστεως ὁ λίβανος οὗτος γίνεται, οὗ μετέσχες διὰ τῆς ἀναστάσεως, ἀρχὴ δὲ τῆς ἐπὶ τὰ ὑψηλότερα τῶν ἀγαθῶν πορείας. Ἀπὸ τοίνυν τῆς ἀρχῆς ταύτης, ἥτις ἐστὶν ἡ πίστις, ἐλεύσῃ καὶ διελεύσῃ· τουτέστι καὶ νῦν ἥξεις καὶ εἰς ἀεὶ διερχομένη διὰ τῶν τοιούτων ἀνόδων οὐκ ἀπολήξεις. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία Hʹ Source: Migne PG 44.941d-944c

Come away from frankincense, O bride, come away from frankincense, come and pass through the beginning of faith. 1 What, then, are we to understand by this? The wellspring of good things always draws the thirsty to itself, as in the Gospel the wellspring says, 'If anyone thirsts, let him come to me and drink,' 2 in which He sets no limit to thirst, or to the urge to come, or to the enjoyment of the drinking, but by the openness of His injunction He proclaims a continuing invitation to both thirsting and drinking and the urge to come. To those who have already tasted and have learned from the experience 'that the Lord is good,' 3 the tasting becomes an invitation to partake of more tasting. Because of this the invitation that is always drawing us to what is greater is never lacking in the one who is travelling upwards. Let us recall what was often said by the Word to the bride earlier, 'Come, my close one,' He says,' and again, 'Come, my dove, and come for yourself … to the shelter of the rock.' 4 Indeed the Word has also addressed other such things, fashioned to exhort the soul and make it desire greater things, and He has already given witness of its flawlessness in everything as it rises to Him, saying, 'You are wholly beautiful and there is no flaw in you.' 5 But lest it become proud by this witness, which would hinder its ascent to greater things, again with a voice of exhortation He calls on it to rise up to a desire which yet lies beyond, 'Come away from frankincense, O bride.' What is being said is something like this, 'You have followed well in what has gone before. You came with me to the mountain of myrrh, for you were buried with me by baptism into death, 6 and you even accompanied me to the hill of frankincense, for you rose with me and were lifted up to communion with the Godhead, which is what the word frankincense indicates, now rise with me from these to other heights, advancing and ascending by the working of knowledge.' 'Come, then, from frankincense,' he says, 'no longer as one betrothed, but as the bride.' For it is not possible to live together with me unless you are transformed by the myrrh of death into the deity of frankincense. Since, then, you have already come to this height, do not pause in your ascent, for you have not reached perfection by these accomplishments. This frankincense, which you have come to share, is the beginning of faith for you through the resurrection, and it is the beginning of a journey toward greater heights of goodness. Come, then, from this beginning which is faith, come and pass over,' that is, 'even now you shall come, and you shall pass forever through such ascents and not cease.' Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 8 1 Song 4.8 LXX 2 Jn 7.37 3 Ps 33.9, 1 Pet 2.3 4 Song 2.13-14 5 Song 4.7 6 Rom 6.4

Faith And Mountains

Qui confidunt in Domino, sicut mons Sion : non commovebitur in aeternum, qui habitat in Jerusalem. Fides quae ad Deum est, stabilem facit vitam nec ullis tentationibus moveri potest, qui supra firmam petram suam construit domum. Quis est mons Sion nisi Christus, qui est in vertice montium, et elevabitur super colles, et fluent ad eum omnes gentes? Sion est Ecclesia, in qua speculum vitae et aeternitatis visio, cujus caput est Christus. Ecce quaerit iste ascensor spiritalium graduum, qualis sit ista Jerusalem, in qua sanctorum chorus habitat, et respondetur ei: Montes in circuitu ejus, et Dominus in circuitu populi sui, ex hoc nunc et usque in saeculum. Isti montes sunt angeli, sunt prophetae, et praedicatores sancti, qui muniunt istam Jerusalem. Et ne hoc tibi parvum videretur, quod tales montes habet in circuitu, statim subjunxit: Et Dominus in circuitu populi sui. Ecce quales habemus muros, quales munitiones, quales defensores! Maneamus intra septa Jerusalem, et non timeamus insidias diaboli, nec sagittas ejus, tales habentes defensores; et hoc non ad tempus, sed in aeternum, ideo dicit: Ex hoc nunc et usque in saeculum. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXIV Source: Migne PL 100.626a-c

They who trust in the Lord are like mount Sion. He who dwells in Jerusalem shall never be moved. 1 Faith in God makes life firm, and he who has established his house on His rock cannot be shaken by any trial. 2 Who is mount Sion but Christ, who is on the peak of the mountain, and is lifted up over the hills, and all the peoples flow to him? 3 Sion is the Church, in which is the mirror of life and the vision of eternity, and of which Christ is the head. Note that he who goes up the spiritual steps asks what this Jerusalem is in which the chorus of the saints dwell, and he is answered, Mountains encircle it, and the Lord is around his people, now and forever. These mountains are the angels and the prophets, and the holy preachers, who make the walls of this Jerusalem. And lest it seem to be a little thing to you, that such mountains surround it, immediately he adds, 'And the Lord is around His people.' Behold what walls we have, what bastions, what defenders. Let us remain in the boundaries of Jerusalem, and let us not fear the plots of the devil, nor his shafts, since we have such great defenders, and not only for a time but forever, and therefore it says, 'now and forever.' Alcuin of York, Commentary on the Gradual Psalms, from Psalm 124 1 Ps 124.1 2 Mt 7.24-27 3 Isaiah 2.2

Speech, Deed, And Vanity

Vana locuti sunt unusquisque ad proximum summ. Locutio non incongrue intelligi potest, non solum in voce, sed etiam in operatione, quia indicium cordis non solum vox est, sed etiam exhibitio operis. Scimus autem quod vanum est omne quod transit. Ille vanitatem in corde habet qui transitoria diligit. Vanitatem loquitur, qui pro hac vita tranistoria immoderate laborans ipso suo studio, et opere eam se diligere ostendit. Vanitatem autem ad proximum suum loquitur qui exemplo suo eum ad petenda transitora cohortatur. Hugo De Sancte Victore, Miscellanea, Liber II, Caput X, Quod locutio sit in voce et opere, et quis vanitatem in corde habeat, quis loquatur; et quis loquatur eam ad proximum. Source: Migne PL 177.593c

Each one has spoken vanities to his neighbour. 1 It is not wrong to understand that speech is not only given by the voice but even through acts, because the proof of a heart is not only through the voice but even by the exhibition of the act. We know that everything which is vain passes away. He has vanity in his heart who loves transitory things. He speaks vainly who with excessive zeal labours for the transitory things of this life, and with that work shows what he loves. And he speaks vanity to his neighbour who by his example exhorts him to seek transitory things. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 10, That Speech May Be By the Voice or the Deed, and that he who has vanity in his heart who speaks, and who speaks to his neighbour 1 Ps 11.3

Books And Fruit

Εἴ σέ τι ὤνησεν ἡ τῆς βίβλου ἀνάγνωσις , δεῖξον ἐπὶ τῆς πράξεως. Εἰ δὲ μένεις ἐφ᾽ ὧν ἐκείνη καταηγορεί, φαίνῃ καταγινώσκων αὐτῆς. Καὶ πάντως ἐπὶ τούτοις ἡμεῖς οὔτε φθεγξόμεθά τι πρὸς σὲ διὰ γράμματος, οὔτε βιβλίον αἰτοῦντι παράσχωμεν, εἰ μὴ καὶ τῆς προτέρας καρπὸν θεασώμεθα. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΠΑ' Ἱερωνι Source: Migne 78.444d

If you have plucked some fruit from the reading of the book, show it in deeds. But if you remain as one whom it denounces, you seem to scorn it. And certainly because of such things we shall not speak to you through letters, nor attend to your requests for books, not until you we see some fruit. Saint Isidore of Pelusium, Book 1, Letter 481, to Hiero

Wisdom And Wealth

Διὰ τοῦτο ἠγάπησα τὰς ἐντολάς σου ὑπὲρ χρυσίον καὶ τοπάζιον Τελειοτέρου ἐστὶν τὸ ποιεῖν μετὰ τοῦ ἀγαπᾶν· ἀτελεστέρου δὲ ποιεῖν μὲν, οὐ μετὰ τοῦ ἀγαπᾶν δέ. Τῶν δὲ ἐν τῷ κόσμῳ τιμιώτατον δoκεῖ εἶναι χρυσός. Παρακειμένου γοῦν πλούτου παντὸς καὶ ἐντολῆς σου, οὐχ οὕτως ἐνορῶ τῷ πλούτῳ, ὡς τῇ ἐντολῇ σου. Ταῦτα συνάδει τῷ· ᾿Αγαθόν μοι ὁ νόμος τοῦ στόματός σου ὑπὲρ χιλιάδας χρυσίου καὶ ἀργυρίου· καὶ τῷ· Λάβετε παιδείαν καὶ μὴ ἀργύριον· καὶ γνῶσιν ὑπὲρ χρυσίου δεδοκιμασμένου· κρεῖσσον γὰρ σοφία λίθων πολυτελῶν· πᾶν δὲ τίμιον οὐκ ἄξιόν ἐστιν. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμός ΡΙΗ' Source: Migne PG 39.1577a

Because of this I love your commandments above all gold and jewels. 1 It is of the more perfect to act and love, and of the less perfect to act and not love. Of the things in the world nothing seems more honoured than gold, but set all wealth before me and your commandments, I would not look to riches but to your commandments. This agrees with the previous line, 'Good to me is the law of your mouth, over thousands of gold and silver,' and also with, 'Receive instruction and not silver, and knowledge over proven gold, for wisdom is better than precious stones and nothing that is valuable can match it.' 2 Didymus the Blind, Commentary on the Psalms, from Psalm 118 1 Ps 118.127 2 Ps 118.72, Prov 8.10

Age And Ability

Et factum est in tricesimo anno, in quarto mense, in quinta mensis. Hoc autem quod dicitur, quia tricesimo anno spiritum prophetiae acceperit, indicat aliquid nobis considerandum, videlicet quia juxta rationis usum doctrinae sermo non suppetit nisi in aetate perfecta. Unde et ipse Dominus anno duodecimo aetatis suae in medio doctorum in templo sedens, non docens, sed interrogans voluit inveniri. Ut enim non auderent homines in infirma aetate praedicare, ille anno duodecimo aetatis suae interrogare homines est dignatus in terra, qui per divinitatem suam semper angelos docet in coelo. Quia enim ipse est Dei sapientia, de ipso angeli videndo vivunt hoc quod beatitudine aeterna satiantur. Quod Moyses quoque sub allegoriae mysterio admonet, dicens: Non arabis in primogenito bovis. Primogenitum enim bovis accipimus in infirma aetate primi nostri temporis bonam operationem. In qua tamen arandum non est, quia cum prima sunt adolescentiae vel juventutis nostrae tempora, nobis adhuc a praedicatione cessandum est, ut vomer linguae nostrae proscindere non audeat terram cordis alieni. Quoadusque etenim infirmi sumus, continere nos intra nosmetipsos debemus, ne dum tenera bona citius ostendimus, amittamus, quia et arbusta plantata si prius in terra radicata non fuerint, manu tacta citius arescunt; at si semel radicem fixerint, manus tangit, et tamen nil officit; venti impellunt, nec tamen impellentes laedunt. Et constructi parietes si impellantur, eruuntur, nisi a suo prius fuerint humore siccati. Mens itaque quousque ab humore pravitatis suae perfecte non fuerit exsiccata, alienae linguae manu tangi non debet, ne priusquam plene percipiat, perdat soliditatem suam, ne impulsa ruat, ne velut arbustum sine radicibus, dum plus quam tolerare valet concutitur, arescat. Ad exemplum ergo non sunt ostendenda nisi quae firma sunt. Prius etenim convalescere debet mens, atque ad utilitatem proximorum postmodum demonstrari, cum jam nec per laudem elevata corruat, nec per vituperationem percussa contabescat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia II Source: Migne PL 76.796b-797a

And it happened in my thirtieth year, on the fourth month, on the fifth day of the month.... 1 This which is said, that the prophet received the spirit in his thirtieth year, indicates something which we must consider, that is, according to the use of reason one should not take up the word of teaching until a mature age. Hence even the Lord Himself at twelve years of age, sitting in the midst of the teachers in the temple, did not teach, but questioned, wishing to discover. 2 Thus that men should not venture to preach at a young age it was fitting for Him at twelve years of age to question men on earth, He who through His Divinity is always teaching the angels in heaven, because He is the wisdom of God, whom the angels seeing live by and are satiated with eternal beatitude. And Moses also admonishes this in the mystery of allegory, saying, 'You shall not yoke a bull in its first year to the plough.' 3 For we understand that the first year of the bull is the good work of the immature age of our early years, in which however there is no ploughing, because in the first years of our immaturity, or our youth, there must be no preaching from us, whence the ploughsnare of our tongues does not cut into the earth of a foreign heart. For as long as we are immature, we should contain ourselves within ourselves, lest while we swiftly expose tender goods, we lose them, because even plants planted in the earth, if they have not yet rooted, may be damaged by the mere brush of a hand, but once the roots are firm, the hand which brushes them does no harm, and even gusts of wind do not injure them. And when walls are built, if first the moisture in them is not dried up, they fall at a blow. Thus when the mind is not perfectly dry of the moisture of defects, it should not be touched by the hand of a foreign tongue, lest before it fully understands, it destroys its solidity, and lest struck it falls, as plants which are not rooted wither when struck by more than they can bear. With this example, then, things should not be exposed if they are not firm. First the mind must gain strength and then later its utility for others will be revealed, but now it must not fall by praise's elevation, nor wither because of the blows of scorn. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 2 1 Ezek 1.1 2 Lk 2.46 3 Deut 15.19

Different Teaching

Οἱ μὲν γὰρ δέονται γάλακτι τρέφεσθαι, τοῖς ἁπλουστέροις καὶ στοιχειωδεστέροις τῶν διδαγμάτων, ὅσοι τὴν ἕξιν νήπιοι καὶ ἀρτιπαγεῖς, ὡς ἂν εἴποι τις, τὴν ἀνδρείαν τοῦ λόγου τροφὴν οὐ φέροντες· ἣν εἰ προσάγοι τις παρὰ δύναμιν, τάχα ἂν καταπιεσθέντες καὶ βαρηθέντες, οὐχ ἐξαρχούσης τῆς διανοίας, ὥσπερ ἐχεῖ τῆς ὕλης τὸ ἐπεισελθὸν ἑλχῦσαι καὶ οἰχειώσασθα!, ζημιωθεῖεν ἂν καὶ εἰς τὴν ἀρχαίαν δύναμιν· οἱ δὲ τῆς ἐν τοῖς τελείοις λαλουμένης σοφίας χρήζοντες “ἧς ὑψηλοτέρας καὶ στεῤῥυτέρας, τῷ πρὸς διάχρὶσιν ἀληθοῦς τε καὶ ψευδοῦς; ἱχανῶ: γεγυμνάσθαι τὰ αἰσθητήρια, εἰ γάλα ποτίξοιντο καὶ τρέφοιντο λαχάνοις, ἀσθενῶν βρώματι, δυσχεραίνοιεν ἄν" καὶ μάλα εἰχότως, οὐ δυναμούμενοι κατὰ Χριστὸν, οὐδὲ αὔξοντες τὴν ἐπαινετὴν αὔξησιν, ἣν ἐργάζεται λόγος τελειῶν εἰς ἄνδρα, καὶ εἰς μέτρον ἡλιχίας ἄγων πνευματιχῆς, τὸν καλῶς τρεφόμενον. αὶ πρὸς ταῦτα τίς ἱκαγός; Οὐ γάρ ἔσμεν ὡς οἱ πολλοὶ χαπηλεύειν δυνάμενοι τὸν λόγον τῆς ἀληθείας, καὶ ἀναμιγνύναι τὸν οἶνον ὕδατ· τὸν εὐφραίνοντα καρδίαν ἀνθρώπου λόγον τῷ πολλῷ καὶ εὐώνῳ καὶ χαμαὶ συρομένῳ καὶ ἐξιτήλῳ καὶ εἰχῆ ῥέοντι, ὥστε αὐτοί τι παραχερδαίνειν ἐκ τῆς καπηλείας, ἄλλὸ τε ἄλλως ὁμιλοῦντες τοῖς πλησιάζουσι καὶ πᾶσι πρὸς χάριν· ἐγγαστρίμυθοί τινες ὄντες καὶ κενολύγοι, τὰς ἑαυτῶν ἡδονὰς θεραπεύοντες λόγοις ἐκ γῆς φωνουμένοις καὶ δυομένοις εῑς γῆν· ὡς ἂν μάλιστα εὐδοκιμοῖμεν τοῖς πολλοῖς, ὅτι μάλιστα ζημιοῦντες αὐτοὺς. ἃ ἀπολλύντες, καὶ αἷμα ἀθῶον ἁπλουστέρων ψυχῶν ἐκχέοντες ἐχ τῶν χειρῶν ἡμῶν ἐκζητηθησόμενον. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος B' Source: Migne PG 35.453c-456a

For some need to be fed with the milk of the simplest and most elementary teachings, those who are in an infant state and, so to say, new-made, and unable to bear the adult food of the word, for if it were to be presented to them beyond their strength, they would likely be overwhelmed and burdened owing to an immaturity of the mind, as happens with the digestion and assimilation of material bodies, and it may even be to the harm of their original power. Others are in need of the wisdom which is spoken among the perfect, 1 and the higher and more solid food, since their senses have been sufficiently exercised to discern the true and the false, 2 and therefore if they are given milk to drink and the diet of invalids, 3 they will be upset, and indeed rightly, for they will not be strengthened according to Christ, nor make that laudable increase which the Word works for the perfecting of men, bringing a man to the measure of spiritual stature with correct nourishment. 4 And who is capable in these things? For we are not, as the many, able to corrupt the word of truth, and mix in water with the wine which gladdens the heart of man, 5 that is, with much that is common and vile and and debased, and of the serpent's earth, all transient and vainly passing away, like some shopkeeper, so that he may profit himself by it, and that we may in some way accommodate ourselves to those we meet, gaining the assent of everyone, as ventriloquists and chatterers do, who serve their own pleasures by words uttered from the earth, and who sink into the earth, so that they may gain the greatest glory and a celebrated name among the multitude, while utterly injuring and indeed ruining ourselves, and shedding the innocent blood of simpler souls, which will be required at our hands. Saint Gregory Nazianzus, from the Second Oration 1 Cor 2.6 2 Heb 5.14 3 Rom 14.2 4 Ephes 4.13 5 2 Cor 2 16-17, Isaiah 1.22, Ps 103.15

Wisdom Made Foolish

Καὶ ὅλως πότε τῶν Ἔλλήνων ἡ σοφία μεμώρανται, εἰ μὴ ὅτε ἠ ἀληθὴς τοῦ Θεοῦ σοφία ἐπὶ γῆς ἑαυτὴν ἐφανέρωσι; Πάλαι μὲν γὰρ πᾶσα ἡ οἰκουμένη καὶ πᾶς τόπος τῇ θρησκείᾳ τῶν εἰδώλων ἐπλανᾶτο, καὶ οὐδὲν ἄλλο ἢ τὰ εἴδωλα θεοὺς ἐνόμιζον οἱ ἄνθρωποι. Νῦν δὲ κατὰ πᾶσαν τὴν οἰκουμένην, τὴν μὲν τῶν εἰδώλων δεισιδαιμονίαν καταλιμπάνουσιν οἱ ἄνθρωποι, ἐπὶ δὲ τὸν Χριστὸν καταφεύγουσι, καὶ Θεὸν αὐτὸν προσκυνοῦντες, δι᾿ αὐτοῦ καὶ ὃν οὐκ ᾔδεισαν Πατέρα γινώσκουσι. Καὶ τό γε θαυμαστόν, διαφόρων ὄντων καὶ μυρίων σεβασμάτων, καὶ ἑκάστου τόπου τὸ ἴδιον ἔχοντος εἴδωλον, καὶ μὴ ἰσχύοντος τοῦ παρ᾿ αὐτοῖς λεγομένου θεοῦ τὸν πλησίον ὑπερβῆναι τόπον, ὥστε καὶ τοὺς ἐκ γειτόνων πεῖσαι σέβειν αὐτόν, ἀλλὰ μόλις καὶ ἐν τοῖς ἰδίοις θρησκευομένου οὐδεὶς γὰρ ἄλλος τὸν τοῦ γείτονος ἐσέβετο θεόν, ἀλλ᾿ ἕκαστος τὸ ἴδιον ἐφύλαττεν εἴδωλον, νομίζων τῶν πάντων αὐτὸ κύριον εἶναι, μόνος ὁ Χριστὸς παρὰ πᾶσιν εἷς καὶ πανταχοῦ ὁ αὐτὸς προσκυνεῖται· καὶ ὃ μὴ δεδύνηται τῶν εἰδώλων ἡ ἀσθένεια ποιῆσαι, ὥστε κἂν τοὺς πλησίον οἰκοῦντας πεῖσαι, τοῦτο ὁ Χριστὸς πεποίηκεν, οὐ μόνον τοὺς πλησίον ἀλλὰ καὶ πᾶσαν ἁπλῶς τὴν οἰκουμένην πείσας ἕνα καὶ τὸν αὐτὸν Κύριον σέβειν, καὶ δι᾿ αὐτοῦ Θεὸν τὸν αὐτοῦ Πατέρα. Καὶ πάλαι μὲν τὰ πανταχοῦ τῆς ἀπάτης τῶν μαντείων ἐπεπλήρωτο, καὶ τὰ ἐν Δελφοῖς καὶ Δωδώνῃ καὶ Βοιωτίᾳ καὶ Λυκίᾳ καὶ Λιβύῃ καὶ Αἰγύπτῳ καὶ Καβίροις μαντεύματα καὶ ἡ Πυθία ἐθαυμάζοντο τῇ φαντασίᾳ παρὰ τῶν ἀνθρώπων· νῦν δὲ ἀφ᾿ οὗ Χριστὸς καταγγέλλεται πανταχοῦ, πέπαυται καὶ τούτων ἡ μανία, καὶ οὐκ ἔστιν ἔτι λοιπὸν ἐν αὐτοῖς ὁ μαντευόμενος. Καὶ πάλαι μὲν δαίμονες ἐφαντασιοκόπουν τοὺς ἀνθρώπους, προκαταλαμβάνοντες πηγὰς ἢ ποταμοὺς ἢ ξύλα ἢ λίθους, καὶ οὕτως ταῖς μαγγανείαις ἐξέπληττον τοὺς ἄφρονας. Νῦν δὲ τῆς θείας ἐπιφανείας τοῦ Λόγου γεγενημένης πέπαυται τούτων ἡ φαντασία. Τῷ γὰρ σημείῳ τοῦ σταυροῦ καὶ μόνον ὁ ἄνθρωπος χρώμενος, ἀπελαύνει τούτων τὰς ἀπάτας. Καὶ πάλαι μὲν τοὺς παρὰ ποιηταῖς λεγομένους θεούς, Δία καὶ Κρόνον καὶ Ἀπόλλωνα καὶ ἥρωας, ἐνόμιζον οἱ ἄνθρωποι θεούς, καὶ τούτους ἐπλανῶντο σέβοντες· ἄρτι δὲ τοῦ Σωτῆρος ἐν ἀνθρώποις φανέντος, ἐκεῖνοι μὲν ἐγνώσθησαν ὄντες ἄνθρωποι θνητοί, μόνος δὲ ὁ Χριστὸς ἐν ἀνθρώποις ἐγνωρίσθη Θεὸς ἀληθινοῦ Θεοῦ Θεὸς Λόγος. Τί δὲ περὶ τῆς θαυμαζομένης παρ᾿ αὐτοῖς μαγείας ἄν τις εἴποι; Ὅτι πρὶν μὲν ἐπιδημῆσαι τὸν Λόγον, ἴσχυε καὶ ἐνήργει παρ᾿ Αἰγυπτίοις καὶ Χαλδαίοις καὶ Ἰνδοῖς αὕτη καὶ ἐξέπληττε τοὺς ὁρῶντας· τῇ δὲ παρουσίᾳ τῆς ἀληθείας καὶ τῇ ἐπιφανείᾳ τοῦ Λόγου διηλέγχθη καὶ αὕτη, καὶ κατηργήθη παντελῶς. Περὶ δὲ τῆς Ἑλληνικῆς σοφίας καὶ τῆς τῶν φιλοσόφων μεγαλοφωνίας, νομίζω μηδένα τοῦ παρ᾿ ἡμῶν δεῖσθαι λόγου, ἐπ᾿ ὄψει πάντων ὄντος τοῦ θαύματος, ὅτι τοσαῦτα γραψάντων τῶν παρ᾿ Ἕλλησι σοφῶν καὶ μὴ δυνηθέντων πεῖσαι κἂν ὀλίγους ἐκ τῶν πλησίον τόπων περὶ ἀθανασίας καὶ τοῦ κατ᾿ ἀρετὴν βίου, μόνος ὁ Χριστὸς δι᾿ εὐτελῶν ῥημάτων, καὶ δι᾿ ἀνθρώπων οὐ κατὰ τὴν γλῶτταν σοφῶν, κατὰ πᾶσαν τὴν οἰκουμένην παμπληθεῖς ἐκκλησίας ἔπεισεν ἀνθρώπων καταφρονεῖν μὲν θανάτου, φρονεῖν δὲ ἀθάνατα, καὶ τὰ μὲν πρόσκαιρα παρορᾶν, εἰς δὲ τὰ αἰώνια ἀποβλέπειν, καὶ μηδὲν μὲν ἡγεῖσθαι τὴν ἐπὶ γῆς δόξαν, μόνης δὲ τῆς ἀθανασίας ἀντιποιεῖσθαι Ἅγιος Αθανάσιος ο Μέγας, Λόγος περί της Ενανθρωπίσεως του Λόγου Source: Migne PG 25.177d-181a

And when was the wisdom of the Greeks made foolish, but when the true wisdom of God manifested itself on earth? For formerly the whole world and every place was deceived by idols worship, and men thought nothing else but that the idols were gods, but now over the whole world men are abandoning the superstition of idols and fleeing to Christ and worshipping Him as God, and through Him coming to know the Father who they did not know. And, as another wonder, whereas the objects of worship were once various and many, and each place had its own idol, and he who was reckoned a god among them was not able to pass over to a neighbouring place to persuade neighbouring peoples to worship him, but he was even barely revered among his own people, for no one else worshipped another's god, but rather each kept to his own idol, thinking it was the lord of all, now Christ alone is worshipped as one and the same among all the peoples, and what the weakness of the idols was unable to do, that is, to persuade even those dwelling nearby, Christ has accomplished, not only persuading those close at hand, but even the whole world, to revere one and the same Lord, and through Him God His Father. Again once every place was filled with the deceits of oracles, and those in Delphi and Boeotia and Lycia and Egypt and those of the Cabiri and the Pythoness, were held in awe in men's imagination, but now that Christ is preached everywhere, their madness has ceased and there is none among them to give prophecy. And once demons used to delude men, occupying wells or rivers, or trees or stones, and thus they imposed upon the simple minded with tricks, but now, after the Divine revelation, their deception has ceased, for by the sign of the Cross, if a man but use it, their deceits are driven off. And when once through the words of poets men thought Zeus and Cronos and Apollo were gods, and were deceived into revering them, now that the Saviour has appeared among men, those others have been understood to be but mortal men, and Christ alone has been understood among men to be the true God, the Word of God. And what is one to say of the magic thought wonderful among them? That before the Word dwelt among us it was strong and active among the Egyptians, and the Chaldeans, and Indians, and those who saw it were astonished, but then with the presence of the Truth and the appearance of the Word, it also has been refuted and utterly reduced. And as for the Gentile wisdom and the loud proclamations of philosophers, I think no word of ours is needed, since the wonder is before everyone's eyes, that despite so much being written by those who were wise among the Greeks, they were unable to persuade even a few from among their own neighbours about immortality and the virtuous life, but Christ alone, with common language, and through men who were not clever in their tongues, persuaded churches full of men throughout the whole world to despise death and to give thought to eternal things, even to look beyond what is temporal and to look to what is eternal, and to account earthly glory nothing and to strive for heavenly glory alone. Saint Athanasius the Great, On The Incarnation of The Word

Thinking And Seeking

Sentite de Domino in bonitate et in simplicitate cordis quaerite illum. Sentite, id est, recte aestimate, de Domino in bonitate, id est bene, non male, ut haeretici. Monet autem ad bene sentiendum et sensu exteriori pie divinas Scripluras legendo , et sensu interiori pie intelligendo. Unde Glossa: Scripturam pie legite et intelligite, pie, scilicet devote approbando et exsequendo quod intelligitis , et non redarguendo et contemnendo quod non intelligitis. Et in simplicitate cordis quaerite illum, ad ipsum scilicet totam cordis intehtionem dirigendo. Unde Glossa: Voluntati eius vos subiicite; quod non faciunt hypocritae, et ideo inconstantes sunt, secundum illud lacobi primo: Vir duplex animo inconstans est in omnibus viis suis; et propter hoc dicitur eis Ecclesiastici secundo: Vae duplici corde! Cor duplex est, quando partes eius ad diversa feruntur principaliter, quod est occasio mortis spiritualis , secundum illud Osee decimo: Divisum est cor eorum, nunc interibunt. Simplex autem est cor, quando omnes partes eius ad unum simplicissimum feruntur, scilicet ad Deum, secundum illud Ecclesiastici trigesimo: Congrega cor tuum in sanctitate. In simplicitate cordis, id est in simplici unitate cordis. Hanc unitatem faciunt fides in rationali, secundum illud ad Ephesios quarto': Unus Dominus, una fides etc; caritas in concupiscibili ; primae ad Corinthios sexto: Qui adhaeret Domino unus spiritus est; pax in irascibili; ad Ephesios quarto: Solliciti servare unitatem spiritus in vinculo pacis. Prima unitas prohibet divisionem errorum in intellectu; secunda, desideriorum in affectu; tertia, schismatum in effectu. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 360

Think of the Lord in goodness and seek Him in simplicity of heart. 1 'Think,' that is, judge rightly, 'of the Lord in goodness,' that is, well and not wickedly, as heretics do. And he exhorts that for good thinking the exterior sense of the Divine Scripture should be read piously, and the interior meaning should be understood piously. The Gloss, 'Read and understand Scripture piously.' Piously by devoutly approving and following what you understand, and by not disputing and condemning what you do not understand. 'And seek Him in simplicity of heart,' that is, direct all the intention of your heart to Him. The Gloss, 'Subject your will to His,' which hypocrites do not and therefore they are inconstant, according to which it says in the first chapter of the Letter of James, 'A man with a double mind, inconstant in all his ways.' And because of this it is said to them in the second chapter of Ecclesiasticus, 'Woe to the one with a double mind.' 2 The heart is double when its part incline to different things, which is the cause of spiritual death, according to the tenth chapter of Hosea, 'Their hearts are divided, now they shall perish.' 3 But the heart is simple when all its parts incline to one most simple thing, that is, God, according to which, in the thirtieth chapter of Ecclesiasticus, 'Gather your hearts in holiness.' 4 'In simplicity of heart,' that is, in the simple unity of the heart. Faith makes this unity in the mind, in the fourth chapter of Ephesians, 'One Lord, one faith,' and love makes it with the desires, in the sixth chapter of the first letter to the Corinthians, 'He who cleaves to God is one spirit,' and peace makes it in the passions, in the fourth chapter of Ephesians, 'Having care to guard unity in the bond of peace.' 5 Firstly unity prohibits the division of errors in the understanding, and secondly the division of desires in affection, and thirdly the division of schism in action. Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.1 2 James 1.8, Sirach 2.14 3 Hosea 10.2 4 Sirach 30.24 5 Ephes 4.5, 1 Cor 6.17, Ephes 4.3

The Wisdom Of Words

Non in sapientia verbi, ut non evacuetur crux Christi. Quia praedicatio christiana non indiget pompa et cultu sermonis, ideoque piscatores homines imperiti electi sunt, qui evangelizarent; ut doctrinae veritas ipsa se commendaret, teste virtute; ne hominum versutia et calliditate humanae sapientiae acceptabilis videretur, non veritate, sicut disciplinae ab hominibus inventae, in quibus non ratio, non virtus, sed verborum quaeritur compositio: ac per hoc gloriam suam quaerit, qui fidem Christi verbis exornare vult. Obscurat enim illam splendore verborum, ut non illa, sed ipse laudetur; sicut et pseudoapostoli, ne stulti viderentur prudentibus mundi, in sapientia hominum Christum praedicabant duplici genere; ut eloquentiae studerent, et ea quae mundus in nobis stulta judicat, evitarent: ut neque incarnatum Dei Filium, et de Virgine natum docerent, neque carnis futuram resurrectionem; quia mundi istud sapientia et ratio stultum judicat: ac per hoc Apostolus non se in sapientia hominum dicit Christum praedicare; ne evacuetur, inquit, crux Christi; quia qui in sapientia hominis Christum annuntiat, negat veritatem praedicationis. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput V Source: Migne PL 17.188a-c

Not in the wisdom of words, that the cross of Christ not be emptied. 1 Because Christian preaching does not need the pomp and the cult of oratory, and therefore simple fishermen were chosen to evangelise, so that the teaching of truth might commend itself by the witness of power, lest human cunning and the cleverness of human wisdom seem to make it acceptable, not the truth, as it is in the disciplines of men in which there is no reason nor virtue but the arrangement of words is sought and through this a man who wishes to adorn the faith of Christ with words seeks his own glory. For the splendour of words obscures it, so that the speaker and not it is praised, and so it is with false apostles, who lest they seem fools according to the world's wisdom preach Christ with the wisdom of men in two ways, so that zealous for eloquence they avoid the things which the world judges foolish among us, and so they teach neither the incarnation of the Son of God, nor the Virgin birth, nor the future resurrection of the flesh, because the wisdom and reason of the world judges these things to be foolish. Because of which the Apostle says that he does not preach Christ with the wisdom of men, lest the cross of Christ be emptied, because he who announces Christ with the wisdom of men denies the truth of the preaching. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 5 1 1 Cor 1.17

Wisdom And Sobriety

Non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Videtur adhuc superbientes ramos oleastri, et insultantes ramis qui de bona oliva defracti sunt, etiam hunc aptare sermon, et dicere eis, non debere plus sapere quam oportet sapere: quod simile est illi sermoni quem dixit: Noli superbe sapere; hoc est enim plus sapere quam oportet. Sciendum tamen est, quod et caeteri eruditi viri utuuntur hoc definitione, ut naturam vel causam peccati in eo ponant, si aut addatur aliquid virtutibus, aut minuatur. Verbi gratia, justitia virtus est: et si quis minus aliquid facit quam justitia patitur, sine dubio injustus est. Si quis vero sub specie justitiae erga vindictas nimius fiat, et saevius agitet ultiones, in crudelitatem, ex justitia devolutus est. Unde et Salomon dicit: Noli fieri justus multum. Similiter et libertas, si intra temperantiam suam sit, virtus est, si minus habeat, timiditas, si amplius, temeritas nominantur. Pari modo et prudentia si sua mensura sit, virtus est, si minus habeat imprudentia, si plusquam oportet, malitia appellatur. Inde puto quod et serpens in paradiso prudentior dictus sit caeteris bestiis, hoc est excedens mensuram prudentiae, est partes malitiae prolapsus. Inde et filii hujus saeculi prudentiores dicuntur quam filii lucis; plus enim sapiunt quam oportet sapere. Et sic in singulis quibusque virtutibus potest aliquis plus sapere quam oportet sapere, ut sunt illi qui attendunt spiritibus seductoribus, et doctrinis daemoniorum, in hypocrisi falsa loquentes, cauteriatem habentes conscientiam suam, prohibentes nubere, et abstinentes se a cibos quos Deus creavit. Isti plus sapiunt de castitate quam oportet. Minus autem sapit quam oportet luxuriosus et incestus. Ego autem dico quod et haeretici plus sapiunt de Christo quam oportet sapere, qui negant eum Dei creatoris esse Filium, sed alterius nescio cujus melioris Dei. Sed et illi plus de Christo sapiunt quam oportet sapere, qui negant eum in carne venisse, et natuam esse ex Virgine, sed coeleste ei corpus assignant. In his ergo omnibus Paulus nos vult non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber IX, Interprete Rufino Aquileiense Source: Migne PG 14.1209c-1210c

Do not know more than it is fitting to know, but know soberly. 1 It seems that this is appropriately directed to the yet proud branches of the wild olive and the offended branches which have been broken off from the good olive, 2 and he says to them that they should not know more than it is fitting to know. But it must be understood that even other educated men use this definition, so that they place the nature or cause of error in it, if something is added to the virtues or taken away. 3 For the sake of an example, justice is a virtue, but if someone does less than justice requires he is without doubt unjust, but then if someone beneath the form of justice is vindictive and wildly seeks revenge, even to cruelty, he has utterly fallen away from justice. Whence Solomon says, 'Do not be too just.' 4 Similarly with liberty, if it has temperance, it is a virtue, but if there is a lack there is timidity, and if there is excess, it is named temerity. In like manner if wisdom has its measure it is a virtue, but if there is lack there is imprudence, and if there is too much than is fitting, it is named wickedness. Hence I think that the serpent in paradise was said to have been more wise than the other animals, that is, it exceeded the measure of wisdom, and fell into evil. And the sons of this age are said to be wiser than the sons of light, for they know more than they should know. 5 So it is that in each virtue it is possible than someone may know more than is fitting, so that they are 'those who attend to seductive sprits and the teachings of demons, speaking falsely in hypocrisy, and wounding their own conscience, forbidding marriage and abstaining from foods that God has created.' 6 These know more than is fitting for purity. But they who know less than is fitting are those who are indulge in luxury and uncleanliness. And I say that even heretics know more about Christ than is fitting, those who deny that He is the Son of God the Creator, but have some other better God for him, I know not who. And they know more of Christ than they should who deny He has come in the flesh and was born of a virgin and assign Him a heavenly body. Therefore Paul does not want us to know more than is fitting in all these things, but to know soberly. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 9, Translated by Rufinus of Aquileia. 1 Rom 12.3 2 Rom 11.17-25 3 The Golden Mean, cf Aristoltle Nic Eth Book II, 1106b- 4 Eccl 7.17 5 Gen 3.1, Lk 16.8 6 1 Tim 4.1-3

The Wisdom Of The Flesh And The Spirit

Qui enim secundum carnem sunt quae carnis sunt sapiunt qui vero secundum Spiritum quae sunt Spiritus sentiunt Sapientia odit malitiam. Quid est sapientia, nisi sapor boni? Quid malitia, nisi sapor mali? Quibus ergo sapit et dulce est in corde, sive bonum, sive malum, ipsi sunt qui sapiunt vel sentiunt quae sunt spiritus, vel quae sunt carnis: ipsi sunt et qui ambulant vel secundum spiritum, vel secundum carnem. Sequitur: Nam prudentia carnis mors est. Bene post saporem ponitur prudentia, quia sicut gustus est discernere cibos, quidquid sapiat, sic prudentiae est perpendere quid expediat. In quo si quis hoc tantum quaerit quod sapit carni, prudentia carnis est: quae mors animae est. Sicut enim anima vita est corporis, sic vita animae Deus est, et quidquid infra Deum appetit, mors illi est. Prudentia vero spiritus est quaerere vitam suam, quae Deus est: et pacem quae est in Deo, quae pax ei non potest, qui sapit quae carnis sunt: quia sicut dictum est sapientia odit malitiam: et sapientia carnis inimica est Deo, Legi enim Dei non est subjecta, nec enim potest. Quid est: neque enim potest? Non homo non caro, non spiritus, non ulla natura, non potest, sed prudentia carnis non potest. Vitium non potest, sed natura, quomodo si diceres: Claudicatio rectae ambulationi non est subjecta, nec enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbus rectam ambulationem. Quandiu claudicatio est, non potest, sic quandiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber II, Caput VIII Source: Migne PG 180.627d-628d

Those who are of the flesh know the things of the flesh but those of the spirit understand the things of the spirit. 1 Wisdom hates evil. What is wisdom unless the flavour of the good. What is wickedness but the flavour of evil? Therefore by the things it knows and are sweet to the heart, whether good or evil, there are those who know or know the things of the flesh and those who understand the things of the spirit, and there are those who walk according to the spirit and there are those who walk according to the flesh. It follows, 'For the wisdom of the flesh is death.' Rightly is wisdom placed after flavour, because as foodstuffs are distinguished by taste, whatever is known, it is of wisdom to reckon what is beneficial. In which if someone seeks only what he knows according to the flesh, it is the wisdom of the flesh, which is the death of the soul. For as the soul is the life of the body, so the life of the soul is God, and whatever is desired below God is its death. But the wisdom of the spirit is to seek its own life, which is God, and the peace which is in God, which peace is not possible for him who knows the things of the flesh, because as it was said, wisdom hates evil, and the wisdom of the flesh is the hatred of God, for it is not subject to the law of God, nor is it able to be. What does it mean, that it is not possible? It is not man, nor flesh, nor the spirit, nor any nature, that is not able, but it is the wisdom of the flesh that is not able. Vice is not able, by its nature. As if you were to say, 'Lameness is not subject to correct walking, for it is not able.' The foot is able, but lameness is not able. Remove lameness, and you shall see correct walking. While there is lameness, it is not possible, and so while there is the wisdom of the flesh, it is not able. Let there be no wisdom of the flesh, and a man is able. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 5, Chapter 8 1 Rom 8.5

The Kiss Of Wisdom

Osculetur me osculo oris sui... Vos quoque, ut caute in arcanis sensibus pedem figatis, mementote semper, quod sapiens admonet: Altiora, inquit, te ne quaesieris, et fortiora te ne scrutans fueris. In spiritu ambulate in illis, et non in sensu proprio. Doctrina Spiritus non curiositatem acuit, sed charitatem accendit. Merito proinde sponsa, quem diligit anima sua inquirens, non se suae carnis sensibus credit, non curiositatis humanae inanibus ratiociniis acquiescit; sed petit osculum, id est Spiritum sanctum invocat, per quem accipiat simul et scientiae gustum, et gratiae condimentum. Et bene scientia, quae in osculo datur, cum amore recipitur; quia amoris indicium osculum est. Scientia ergo quae inflat, cum sine charitate sit, non procedit ex osculo. Sed nec qui zelum Dei habent, et non secundum scientiam, sibi ullatenus arrogent illud. Utrumque enim munus simul fert osculi gratia, et agnitionis lucem, et devotionis pinguedinem. Est quippe Spiritus sapientiae et intellectus, qui instar apis ceram portantis et mel, habet omnino et unde accendat lumen scientiae, et unde infundat saporem gratiae. Neuter ergo se osculum percepisse putet, sive qui veritatem intelligit, nec diligit; sive qui diligit, nec intelligit. Sane in osculo isto nec error locum habet, nec tepor. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo VIII, Quomodo per osculum oris Dei significatur Spiritus Sanctus Source: Migne PL 183.812d-813b

Let him kiss me with the kiss of his mouth... 1 You also, if you would prudently fix your foot in the understanding of the mysteries, should always remember what the wise man warns, 'Do not seek after things too high, nor grapple with things that are too difficult.' 2 You must walk in the Spirit in these things and not according to your own mind. The teaching of the Spirit does not sharpen curiosity but it inspires love. Rightly, then, the bride, seeking him whom her heart loves, does not trust the corporeal senses, nor does she give herself to the inane thoughts of human curiosity, but she asks for a kiss, that is, she calls upon the Holy Spirit, through whom she receives, at the same time, the taste of knowledge and the seasoning of grace. And well it is that the knowledge given in the kiss is received with love, since the kiss is the mark of love. Therefore the knowledge that puffs up, since it lacks love, does not come from the kiss. 3 Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to it. The favour of the kiss bears a twofold gift, the light of knowledge and the fervour of devotion. He is in truth the Spirit of wisdom and understanding, who, like the bee carrying its burden of wax and honey, has the power both of kindling the light of knowledge and infusing the delicious fragrance of grace. Therefore no one should think they have been given the kiss, who knows the truth and does not love, nor should anyone who loves without understanding. Certainly in this kiss there is no place for error, nor tepidity. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 8, How the Holy Spirit is signified by the kiss of the mouth of God 1 Song 1.1 2 Eccl 3.22 3 1 Cor 8.1

The Treasure Of Wisdom

Infinitus enim thesaurus est hominibus: quo qui usi sunt, participes facti sunt amicitiae Dei, propter disciplinae dona commendati. Infinitum ideo thesaurum dicit esse sapientiae, quia quanto quis studiosius eam discit, tanto profundiorem esse cognoscit; et quanto magis in ea meditando profecerit, tanto ipsam altius petere intelliget; ideoque ipsius meditatores amicitiae Dei participes facti sunt, quia praeceptorum et voluntatis Dei veri fiunt agnitores: de quo ipsa Veritas ad discipulos in Evangelio ait: Jam non dicam vos servos, quia servus nescit quid faciat Dominus ejus. Vos autem dixi amicos: quia omnia quaecunque audivi a Patre meo nota feci vobis. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Liber II, Caput III Source: Migne PL 109.669c

She is an endless treasure to men, by use of which they become friends of God, being commended for the gift of discipline. 1 The treasure of wisdom is said to be an endless because the more a man is more studious in learning from her, so the much more he is able to know deeply, and the more he advances in contemplation, so the much more he understands how to seek high things. Therefore those who meditate in this manner are made participants in the friendship of God, because they have truly become those who know the commandments and will of God, concerning which the Truth says to the disciples in the Gospel, 'Now I do not call you servants, because a servant does not know what his master will do, but I say you are friends because everything which I have heard from my Father I have made known to you.' 2 Rabanus Maurus, Commentary on the Book of Wisdom, Book 2, Chapter 3 1 Wisdom 7.14 2 Jn 15.15