Who Can Speak Of It?

Intuens quod modo audivimus ex lectione apostolica, quod animalis homo non percipit ea quae sunt Spiritus Dei, et cogitans, in hac praesenti turba Caritatis vestrae necesse esse ut multi sint animales, qui adhuc secundum carnem sapiant, nondumque se possint ad spiritalem intellectum erigere, haesito vehementer, quomodo, ut Dominus dederit, possim dicere, vel pro modulo meo explicare quod lectum est ex Evangelio: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc enim animalis homo non percipit. Quid ergo, fratres? silebimus hinc? Quare ergo legitur, si silebitur? aut quare auditur, si non exponitur? sed et quid exponitur, si non intellegitur? Itaque quoniam rursum esse non dubito in numero vestro quosdam, a quibus possit non solum expositum capi, sed et antequam exponatur, intellegi; non fraudabo eos qui possunt capere, dum timeo superfluus esse auribus eorum qui non possunt capere. Postremo aderit misericordia Dei, fortasse ut omnibus satis fiat, et capiat quisque quod potest: quia et qui loquitur, dicit quod potest. Nam dicere ut est, quis potest? Sanctus Augustinus Hipponensis, In Evangelium Ionannis, Tractatus I

Considering what we have just heard from the Apostolic reading, that material man does not perceive things which are of the Spirit of God, and thinking that in the present assembly, my beloved, there must of necessity be among you many material people, who know only as far as the flesh, and are not yet able raise themselves to spiritual understanding, I do indeed gravely doubt, as the Lord grants, how I may be able to express, or in my small measure to explain, what has been read from the Gospel: 'In the beginning was the Word, and the Word was with God, and the Word was God;'1 indeed this the animal man does not perceive. What then, brothers? Shall we then be silent? But why is it read, if we are to be silent? Or why is it heard, if it be not explained? But why is it explained, if it be not understood? And so, again, since it is not to be doubted that there are among your number some who can not only grasp that explained, but even understand before the explanation, I shall not defraud those who are able to grasp it, through fear of a seeming excess to the ears of those who are not able to grasp it. Finally the compassion of God has dawn near; and perhaps there may be enough for all, and each shall grasp what he is able, as he who speaks says what he is able. For to speak of it as it is, who is able? Saint Augustine of Hippo, from Tractate 1 On the Gospel of Saint John 1 Jn 1.1

A Heavier Burden

Εἷπεν ὁ ἀββᾶς Ἰωάννης· Τὸ ἐλαφρὸν φορτίον ἐάσαντες, τουτέστι τὸ ἑαυτοὺς μέμφεσθαι, τὸ βαρὺ ἐβαστάσαμεν, τουτέστι τὸ δικαιοῦν ἑαυτούς.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father John said, 'Let us be done with such a light burden, that is, self reproach; and let us bear a heavy one, that is, righteousness.' Sayings of the Desert Fathers, Palladius of Galatia

Peace and Joy

Pacem ergo habeamus ad Dominum, pacem non huius mundi, quae amica peccatis Deo dissidet; sed pacem Christi, quae cum Deo conserit, et nos Christo conformat, si adhaereat Verbo Dei anima nostra, ut efficiamur unum cum Deo per interventum mediatoris, qui est pax nostra; quia fecit utraque unum, naturas discordes Dei et hominis in se copulans; et in nobis duo unum faciens, id est, carnem animae spiritali consentientem; et tunc ignis in medio nostrum manebit, seu harum in nobis duarum vel eum spirituum trium consensus invitet, ut faciat in corde nostro sibi placitam cum Patre et Spiritu mansionem, et vicissim nos ubi ipse est ducat, dicens: Intrate in gaudium Domini vestri.  Sanctus Paulinus Nolanus, Epistola XXXVI

May we, therefore, have peace with the Lord, peace not of this world, which being far from God is a friend of sin, but the peace of Christ which is in harmony with God, and it conforms us to Christ if our soul adheres to the Word of God, so that we may be made one with God through the intervention of the mediator, who is our peace; because he has made both one, uniting in himself the discordant natures of God and man, and in us he is making two one, that is, by the accord of the flesh with the spiritual soul; and then he shall be in the midst of us as fire, bidden by the two which are in us consonant, or the three, with the spirit; so that he may make our heart a pleasing abode with the Father and the Spirit, and, in turn, he himself will lead us, saying, ' Enter into the joy of your Lord.' Saint Paulinus of Nola,  from Letter 36

The Manger

Non frustra, dilectissima mei, iumentis praesepe ponitur, neque tantum ad speciem videndi iacet; mensa etenim quadam est, quamlibet irrationabilium animatium, tamen ab hominum ratione composita, ut per eam quadrupedia cibum capiant. Quod si ii qui praesepia aedificare curaverint negligant pabulum inferre, proclivius tabida inopi stabulo iumenta deficient, et non pascentia fames depascitur animalia. At illi dignum negligentia vel avaritia damnum de tota capessent, quibus praesepis parandi tantum labor fuerit, et replendi cura defuerit: pariter enim cum animalibus mortuis et usum praesepis amittent; duo gravia damna iuste ferentes, qui unum necessarium utilis impendii sumtum pepercerint ministrare. Hoc igitur examplo, dilectissimi, cavere debemus, ne damnum animae et dispendium salutis adeamus, negligentes in Eccleisa positam a Domino mensam indigentibus, quam despicientibus oculis intuemur, aut aridis manibus praeterimus. Absit, quaeso, ab animis vestris tale contagium.  Sanctus Paulinus Nolanus, Epistola XXXIV

It is not with purpose, dear brethren, that a manger is placed before beasts, nor is it set down only to be seen; it is type of table for irrational souls which has been composed by human reason so that quadrupeds may take food. If those who have taken care to erect a manger neglect to supply it with food, the beasts will be more inclined by lack to waste away in the stable; hunger devours animals that are not fed. And in accordance with their negligence or avarice the owners will suffer a total loss, those who had laboured to prepare a manger and then lacked the care to replenish it. And with the animals dead the manger will have no use; two grave losses justly incurred, by those who did not provide the single necessary thing. By this example, dear brethren, we should take care we do not risk the loss of soul or salvation in neglecting the table of the poor in the Church placed here by the Lord, either by glancing at it with aloof eyes or passing by with empty hands. May it not be, I beg, that your souls suffer from such a sickness. Saint Paulinus of Nola, from Letter 34

Prayer and Anger

Memoria praeceptorum uiam orationibus sternit ad caelum, ne prius ascendamus ad altare Dei quam si quid discordiae uel offensae cum fratribus contraxerimus resoluamus . Quale est enim ad pacem Dei accedere sine pace? Ad remissionem debitorum cum retentione? Quomodo placabit Patrem iratus in fratrem, cum omnis ira ab initio interdicta sit nobis? Nam et Ioseph dimittens fratres suos ad perducendum patrem Et ne, inquit , irascimini in via. Nos scilicet monuit, alias enim uia cognominatur disciplina nostratum, ne in uia orationis constituti ad Patrem cum ira incedamus. Exinde aperte Dominus amplians legem iram in fratrem homicidio superponit: ne uerbo quidem malo permittit expungi; et iam si irascendum est, non ultra solis receptum , ut apostolus admonet. Quam autem temerarium est aut diem sine oratione transigere, dum cessas fratri satisfacere, aut orationem perseuerante iracundia perdere.  Tertullianus, De Oratione

The memory of His precepts stretches out for our prayers the way to heaven, that we do not step up unto God's altar before we be rid of whatever of discord or offense we have contracted with others. What sort of deed is it to approach the peace of God without peace? To seek remission of debts while retaining them? How will anger against a brother be pleasing to the Father, since from the beginning all anger is forbidden us? When Joseph sent off his brothers to bring their father, he said, 'And be not angry in the way.'1 He warned us, evidently, for our discipline is also called the Way, that in the way of prayer, we do not go to the Father with anger. After, the Lord, amplifying the Law, openly adds the prohibition of anger against a brother to that of murder. Not even by an evil word does He permit it to be discharged; and if one must be angry, it must not be maintained beyond sunset, as the Apostle admonishes. But how inconsiderate it is either to pass a day lacking prayer, while you refuse to make satisfaction to your brother, or else, by perseverance in anger, to destroy prayer. Tertullian, On Prayer 1 Gen 45.24

Promise Of Fruit

Flores multi, multitudinem fructuum pollicentur, sed examinati ventorum flabris, ad fructum paucissimi perseverant : sic credentes in Christo multi Ecclesiae videntur in pace: ubi autem persecutionis procella perflaverit, pauci martyrii reperiuntur in fructu.  Sanctus Petrus Chrysologus, Sermo XCVII Source: Migne PL 52.472

Many blossoms promise abundant fruit, but, put to the test by gusts of wind, very few persevere to bear fruit. So in peaceful times the Church seems to have many who believe in Christ, but when the storm of persecution blows, few are found to bear fruit in martyrdom. Saint Peter Chrysologus, from Sermon 97

Speaking To An Elder

Ἒλεγον περὶ τοῦ ἀββᾶ Μακαρίου, ὅτι εἰ προσήρχετο αὐτῷ ἀδελφὸς, ὡς ἀγίῳ γέροντι καὶ μεγάλῳ μετὰ φόβου, οὐδὲν ἐλάλει αὐτῷ. Εἰ δὲ ἔλεγεν αὐτῷ τις τῶν ἀδελφῶν ὡς ἐξουθενῶν αὐτον· Ἀββᾶ, ἆρα ὃταν ἦς καμηλίτης καὶ ἔκλεπτες νίτρον καὶ ἐπώλεις αὐτὸ, οὐκ ἔδερόν σε οἱ τηρηταί; Εἰ ταῦτά τις ἔλεγεν αὐτῷ ἐλάλει αὐτῳ μετὰ χαρᾶς, εἴ τι αὐτὸν ἠρώτα.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

They said about Father Macarius that if one of the brothers came to him and treated him as a holy elder, in great awe, he spoke nothing to him; but if one of the brothers spoke to him as to one of little worth, saying, 'Father, when you were a camel driver and stole nitre and sold it, did those who caught you whip you?' to the one who spoke so, he would reply cheerfully to whatever was asked. Sayings of the Desert Fathers, Palladius of Galatia

Purification And Communication

Διὰ τοῦτο καθαρτέον ἑαυτὸν πρῶτον, εἶτα τῷ καθαρῷ προσομιλητέον· εἴπερ μὴ μέλλοιμεν τὸ τοῦ Ἰσραὴλ πείσεσθαι, μὴ φέροντος τὴν δόξαν τοῦ προσώπου Μωσέως, καὶ διὰ τοῦτο δεομένου καλύμ ματος· ἢ τὸ τοῦ Μανωὲ, καὶ πείσεσθαι, καὶ λέξειν· Ἀπολώλαμεν, ὦ γῦναι. Θεὸν ἑωράκαμεν, ἐν φαντασίᾳ Θεοῦ γενομένου· ἢ, ὡς Πέτρος, τοῦ πλοίου τὸν Ἰησοῦν ἀποπέμψασθαι, ὡς οὐκ ἄξιοι τοιαύτης ἐπι δημίας. Πέτρον δὲ ὅταν εἴπω, τίνα λέγω; Τὸν κατὰ κυμάτων πεζεύσαντα. Ἢ, ὡς Παῦλος, τὴν ὄψιν πληγήσεσθαι, πρὶν καθαρθῆναι τῶν διωγμῶν, τῷ διωκο μένῳ προσομιλήσας, μᾶλλον δὲ βραχείᾳ τοῦ μεγάλου φωτὸς λαμπηδόνι· ἢ, ὡς ὁ ἐκατόνταρχος, τὴν μὲν θεραπείαν ἐπιζητήσειν, τῇ οἰκίᾳ δὲ τὸν θεραπευτὴν οὐκ εἰσδέξασθαι διὰ δειλίαν ἐπαινουμένην. Λεγέτω τις καὶ ἡμῶν, ἕως οὔπω καθαίρεται, ἀλλ' ἔστιν ἑκατόνταρχος ἔτι, πλειόνων ἐν κακίᾳ κρατῶν, καὶ στρατεύεται Καίσαρι, τῷ κοσμοκράτορι τῶν κάτω συρομένων· Οὐκ εἰμὶ ἰκανὸς, ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς. Ὅταν δὲ Ἰησοῦν θεάσηται, καίτοι μικρὸς ὢν τὴν πνευματικὴν ἡλικίαν, ὡς ὁ Ζακχαῖος ἐκεῖνος, καὶ ὑπὲρ τὴν συκομωραίαν ἀρθῇ, νεκρώσας τὰ μέλη τὰ ἐπὶ τῆς γῆς, καὶ ὑπεραναβὰς τὸ σῶμα τῆς ταπεινώσεως, τότε καὶ εἰσδεχέσθω τὸν Λόγον, καὶ ἀκουέτω· Σήμερον σωτηρία τῷ οἴκῳ τού τῳ, καὶ λαμβανέτω τὴν σωτηρίαν. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΘ', Εἰς τὰ ἅγια Φῶτα

Thus one should purify ourselves first, and then converse with the Pure, unless we would feel as Israel who could not suffer the glory of the face of Moses, and therefore demanded a veil, or that we would feel and say with Manoah 'We are destroyed, O wife. We have seen God,'1 although it was God only in his fancy, or like Peter we would send Jesus out of the boat, as being ourselves unworthy of such a visit. And when I say Peter, what do I mean? He who walked upon the waves. Or like Paul we would be stricken in eyes, ashe was before he was cleansed of his persecution, when he conversed with Him Whom he was persecuting, or rather with a short flash of that great Light, or like the Centurion seeking healing, but who would not, through praiseworthy fear, receive the Healer into his house. Let each one of us also speak so, as long as he is not cleansed, but is a Centurion still, commanding many in wickedness, and serving Caesar, the world ruler of those being dragged down, 'I am not worthy that you should come under my roof.' 2 But when he shall have looked upon Jesus, though he be little of stature like Zaccheus, and climb up the sycamore tree by mortifying his members upon the earth, and having risen above the body of humiliation, then he shall receive the Word, and then let it be heard, 'Today salvation has come to this house, let salvation be received.'3 Saint Gregory Nazianzus, from Oration, 39, On The Holy Lights 1 Judg 13.22 2 Mt 8.8 3 Lk 19.9

Festive Advice

Τοιγαροῦν ἑορτάζωμεν, μὴ πανηγυρικῶς, ἀλλὰ θεϊκῶς· μὴ κοσμικῶς, ἀλλ' ὑπερκοσμίως· μὴ τὰ ἡμέτερα, ἀλλὰ τὰ τοῦ ἡμετέρου, μᾶλλον δὲ τὰ τοῦ Δεσπότου· μὴ τὰ τῆς ἀσθενείας, ἀλλὰ τὰ τῆς ἰατρείας· μὴ τὰ τῆς πλάσεως, ἀλλὰ τὰ τῆς ἀναπλάσεως. Ἔσται δὲ τοῦτο πῶς;Μὴ πρόθυρα στεφανώ σωμεν, μὴ χοροὺς συστησώμεθα, μὴ κοσμήσωμεν ἀγυιὰς, μὴ ὀφθαλμὸν ἑστιάσωμεν, μὴ ἀκοὴν καταυ λήσωμεν, μὴ ὄσφρησιν ἐκθηλύνωμεν, μὴ γεῦσιν κα ταπορνεύσωμεν, μὴ ἁφῇ χαρισώμεθα, ταῖς προχεί τοις εἰς κακίαν ὁδοῖς, καὶ εἰσόδοις τῆς ἁμαρτίας, μὴ ἐσθῆτι μαλακισθῶμεν, ἁπαλῇ τε καὶ περιῤῥεούσῃ, καὶ ἧς τὸ κάλλιστον ἀχρηστία, μὴ λίθων διαυγείαις, μὴ χρυσοῦ περιλάμψεσι, μὴ χρωμάτων σοφίσμασι ψευδομένων τὸ φυσικὸν κάλλος, καὶ κατὰ τῆς εἰκόνος ἐξευρημένων· μὴ κώμοις καὶ μέθαις, οἷς κοίτας καὶ ἀσελγείας οἶδα συνεζευγμένας· ἐπειδὴ κακῶν διδασκάλων κακὰ τὰ μαθήματα, μᾶλλον δὲ πονηρῶν σπερμάτων πονηρὰ τὰ γεώργια. Μὴ στιβάδας ὑψηλὰς πηξώμεθα σκηνοποιοῦντες τῇ γαστρὶ τὰ τῆς θρύ ψεως. Μὴ τιμήσωμεν οἴνων τοὺς ἀνθοσμίας, ὀψο ποιῶν μαγγανείας, μύρων πολυτελείας. Μὴ γῆ καὶ θάλασσα τὴν τιμίαν ἡμῖν κόπρον δωροφορείτωσαν·οὕτω γὰρ ἐγὼ τιμᾷν οἶδα τρυφήν. Μὴ ἄλλος ἄλλον ἀκρασίᾳ νικᾷν σπουδάζωμεν. Ἀκρασία γὰρ ἐμοὶ, πᾶν τὸ περιττὸν καὶ ὑπὲρ τὴν χρείαν· καὶ ταῦτα πεινώντων ἄλλων καὶ δεομένων, τῶν ἐκ τοῦ αὐτοῦ πηλοῦ τε καὶ κράματος. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Εἰς τὰ Θεοφάνια

Let us not keep the Feast raucously, but in a reverently, not as the world does, but like that which transcends the world, not as something that is ours but as a thing of Ours, a thing of the Master, not a thing of weakness, but of health; no of creation, but of re-creation. And how shall this be? Let us not garland porches, nor adorn squares, nor prepare dances; let us not feast the eye, nor beguile the ear with tunes, nor charm with perfumes, nor prostitute the taste, nor indulge the touch, those roads so prone to evil and gateways for sin; let us not be soft in delicate and flowing cloth, whose beauty is its uselessness, nor with glitter of gems, nor with sheen of gold, nor with cleverness of colour that belies nature's beauty, against its nature fashioned; not in wildness and drunkenness, with which are mixed, I know well, licentiousness and trysts, for of evil teachers so are the lessons, or rather bad seeds give bad harvests. Let us not set up high beds, making tabernacles for the belly of what belongs to debauchery. Let us not honour bouquets of wines, the tricks of meat dressers, the great expense of unguents. Let not sea and land bring us as a gift their worthy dung, for it is thus that I have learned to value luxury; and let us not strive to outdo each other in intemperance; for to my mind such is superfluity and all which is beyond need. And all this while others hunger and lack, those who are of the same clay and soil. Saint Gregory Nazianzus, On The Theophany

Dealing with Insult

Ἐἶπεν ὁ αὐτὸς Μακάριος· Ἐάν τινι ἐπιτιμῶν, εἰς ὀργην κινηθῇς, ἴδιον πάθος πληροὶς. Οὐ γὰρ ἴνα ἄλλους σώσῃς σεαυτὸν ἀπολέσεις.   ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Macarius said, 'If someone insults you and you are moved to anger, you may satisfy your passion. But you have saved no one and you have ruined yourself.' Sayings of the Desert Fathers, Palladius of Galatia

Steering A Steady Course

Καὶ γὰρ οἰς μὲν εὔκολος πρὸς μεταβολὴν ὴ διάνοια, τούτοις οὐδεν ἀπεικος καὶ τὸν βιον εἰναι μὴ τεταγμνέον· οἶς δὲ πεπηγυία ἡ γνωμη, καὶ ἀεὶ ἐστῶσα καὶ ἡ αὐτὴ, τούτοις ἀκολουθον συμφώνως τῇ προαιρέσει τὴν ζωὴν διεξάγειν. Τῶ ὄντι γὰρ κυβερνήτη μὲν οὐκ ἐφεῖται γαλήνην ποιεῖν ὁτε βούλεται· ἡμιν δὲ ἀκυμονα ἐαυτοῖς καθιστᾷν τὸν βιον καὶ πάνυ ῥᾴδιον, ἐάν τοὺς ἔνδοθεν ἐκ τῶν παθῶν ἐπανισταμένους ἡμιν θορύβους κατασιγάσωμεν, καὶ τῶν ἔξωθεν προσπιπτόντων ὑψηλοτέραν τὴν γνώμην καταστηθώμεθα. Καὶ γὰρ οὔτε ζημίαι, οὔτε ἀῥρωστίαι, οὔτε αἱ λοιπαὶ δυσχέρειαι τοῦ βίου, ἄψονται τοῦ σπουδαίου, ἔως ἄν ἔχῃ τὴν διάνοιαν τῷ Θεῷ ἐμπορευομενην, καὶ τὸ μελλον ἀποσκοποῦσαν, καὶ τῆς χαμόθεν ἐγειρομένης ζάλης κούφως καὶ εὐσταλῶς ὑπεραίρουσαν. Ἐπεὶ οἵ γε σφοδρῶς ταῖς τοῦ βίου μερίμναις κατειλημμένοι, οἶον ὄρνιθες πολύσαρκοι εἰκῆ τὸ πτερὸν ἔχοντες, κάτω που σύρονται μετὰ τῶν βοσκημάτων. Σε δὲ τοσοῦτον ἰδεῖν ὑπὸ τῶν πραγμάτων ἐπετράπημεν, ὄσον οἱ ἐν πελάγει ἀλλήλους παραμειβόμενοι.  Ἅγιος Βασίλειος Καισαρείας, Ἐπιστολή ϚΓ’

As with the mind disposed to change, it is probable that life is not ordered; so with thought fixed and ever steadfast in itself, it follows that life is in accord with purpose. Indeed it is not given to the helmsman to make a calm when he wishes; but with us, it is no trouble at all to settle down life by stilling the storms of passion that surge within, that is, by rising above things that assail us from without. Neither loss, nor sickness, nor the other ills of life touch the steady man insofar as his mind walks with God, looking toward the future, and so easily and lightly he weathers the billows that rise up from below. Thus be not gravely troubled with the cares of life, for such men are like fat birds who have wings and yet lope along beside the grazing beasts. But you, the more you are given over to difficulties, should be like those who skim over the sea. Saint Basil of Caesarea, from Letter 93

Learning from the Dead

Ἀδελφὸς παρέβαλε τῳ ἀββᾷ Μακαρίῳ τῷ Αὶγυπτίῳ, καὶ λέγει αὐτῳ· Ἀββᾶ, εὶπέ μοι ῥῆμα πῶς σωθῶ. Καὶ λέγει ὁ γέρων· Ὕπαγε εἰς τὸ μνημεῖον, καὶ ὕβριον τοὺς νεκρούς. Ἀπελθὼν οὖν ὁ αδελφὸς, ὕβρισε καὶ ἐλίθασε· καὶ ἐλθων ἀπήγγειλε τῷ γέροντι. Καὶ λέγει αὐτῷ· Οὐδέν σοι ἐλάλησαν; Ὁ δὲ ἔφη· Οὐκι. Λέγει αὐτῳ ὁ γέρων· Ὕπαγε πάλιν αὔριον, καὶ δόξασον αὐτούς. Ἀπελθὼν οὖν ὁ αδελφὸς, ἐδόξασεν αὐτοὺς, λέγων· Απόστολοι, ἄγιοι, καὶ δικαιοι. Καὶ ἧλθε πρὸς τὸν γέροντα, καὶ εἶπεν αὐτῷ· Ἐδόξασα. Καὶ λέηει αὐτῷ· Οὐδέν σοι ἀπεκρίθησαν; Ἔφη ὁ ἀδελφός· Οὐχι. Λέγει αὐτῷ ὁ γέρων· Οἶδας πόσα ἠτίμασας αὐτοὺς, καὶ οὐδεν σοι ἀπεκρίθησαν, καὶ πόσα εδόξασας αὐτους, καὶ οὐδέν σοι ἐλάλησαν· οὕτως καὶ σὐ, ἐὰν θέλῃς σωθῆναι, γενοῦ νεκρός· μήτε τὴν ἀδικίαν τῶν ἀνθρώπων, μήτε τὴν δόξαν αὐτῶν λογίσῃ, ὡς οἱ νεκροί· καί δύνασαι σωθῆναι.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

A brother came to father Macarius the Egyptian and said to him, 'Father, speak a word, how I may be saved.' The elder said, 'Go to the graveyard and insult the dead.' The brother went away and insulted them. He returned and the elder said to him, 'What did they say to you?' The brother said, ' Nothing.' The elder said, ' Tomorrow go again and acclaim them.' The brother went out and he praised them, saying, ' Apostles, saints and just men!' He went back to the elder and said to him ' I have praised them.' The elder said to him, ' What did they answer you?' And the brother said, ' Nothing.' The elder said, ' You see that you dishonoured them and they did not respond and you praised them and they said nothing; if you wish to be saved, be the dead. Neither to the injustice of men give thought, nor to their praise, like the dead. So you will be able to be saved.' Sayings of the Fathers, Palladius of Galatia

Mother and Son

Per universas Africae terra provincias, uno tempore, tortores crudelissimas destinare, et nulla remansisset domus et locus ubi fuisset ejulatus et luctus, ut nulli aetati, nulli parceretur sexui, nisi illis qui eorum succumberent voluntati. Hos fustibus, illos suspendio, alios ignibus concremabant. Mulieres veri et praecipue nobiles, contra iura naturae, nudas omnino in facie publica cruciabant. Ex quibus unam nostram Dionysia cursim ac breviter nominabo. Cum viderent eam non solum audacem esse, sed etiam matronis caeteris pulchiorem, ipssam primo nisi sunt fustibus exspoliatem appetere. Quae cum pateretur, diceretque de Domino suo secura: Qualiter libet cruciare, verecunda tamen membra nolite nudare; amplius illi magis furentes, celsiori loco vestimentis exutam constituunt, spectaculum eam omnibus facientes. Quae inter ictus virgarum, dum rivuli sanguinis toto iam corpore fluitarent, libera voce dicebat: Ministri diaboli, quod ad opprobrium meum facere computatis, ipsa laus mea est; et quia erat Scripturarum divinarum scientia plena, aptatis arctata poenis, et ipsa iam martyr, alios ad martyrium confortabat. Quae suo sancto exemplo pene universam suam patriam liberavit. Quae cum suum unicum filium, admodum adhuc tenerae aetatis et delicatum, timore poenarum formidolosum conspiceret, verberans eum nutibus oculorum, et increpans auctoritate materna, ita confortavit, ut matre multo fortior redderetur. Cui inter crudelia verbera constituto ita dicebat: Memento, fili mi, quia in nomine Trinitatis in matre Ecclesia catholica baptizati sumus. Non perdamus indumentum nostrae salutis, ne veniens invitator vestem non inveniat nuptialem, et dicat ministris: Mittite in tenebras exteriores, ubi erit fletus oculorum, et stridor dentium. Illa, fili, poena timenda est quae nunquam finitur; illa desideranda vita quae semper habetur. Talibus itaque filium solidans verbis, velociter martyrem fecit. Venerabilis vero adolescens, Majoricus nomine, in certamine confessionis spiritum reddens, cursum palmiferum consummavit; amplexansque illa hostiam suam, quantis potuit vocibus Domino gratias agens, ad gaudium spei futurae, in sua domo maluit sepelire; ut quotiens super sepulcrum eius Trinitati preces effundit, alienam se a filio numquam esse confidat.  Victor Vitensis, Historia Persecutionis Africae Provinciae, Lib V

At the same time through the whole province of Africa cruel tortures were commanded and no house nor open space was without cries and tears, for neither age nor sex was spared unless they succumbed of their own will to become Arian. Some were beaten with clubs, some hung, others were burnt with fire. Noble women, against the law of nature, were stripped naked and crucified in public. Of these I will quickly describe Dionysia. When they saw her not only to be bold be also as the most beautiful among the other women, they struck her first with the clubs. When she had suffered and then spoke of her confidence in the Lord, that she was ready to be crucified but that she was unwilling to expose her body, so she enraged them all the more and they stripped her of her garments forthwith to make her a spectacle to everyone. She, between the renewed blows of the sticks, with streams of blood flowing over her body, said with a clear voice, ' Ministers of the devil, though you reckon to disgrace me, this is my glory.' Because she was full of the knowledge of the divine scriptures, suffering in her body, already a martyr, she fortified others for martyrdom. She liberated her whole fatherland with her holy example. Her only son, who was still at a tender and delicate and who looked on the formidable punishments with fear, the beatings paining his eyes, she addressed with the authority of a mother, that he should be brave and that he would prove much stronger than his mother. When he had been given over to the beatings, she said, ' Remember, my son, in the name of the Trinity by the mother of the Catholic Church we were baptized. Let us not lose the garment of our salvation, lest when the inviter comes he finds not the garment and he says to his servants, Send this one out into the darkness, where there is the weeping of eyes and the grinding of teeth. That fearful punishment never ends; so the life eternal desire to have.' With such words she encouraged her son and he swiftly came to martyrdom. He was a noble young man, by the name of Majoricus, in the struggle of persecution giving up this soul and swiftly seizing the palm of victory. Embracing her sacrifice the mother gave many thanks to God and for the joy of future hope she chose to bury him in her own house, so that often upon this tomb she could pray to the Trinity, confidant that she would never be apart from her child. Victor Vitensis, History of the Persecutuion of the African Province, Book 5

Contemplating Retirement

Ambrosius Severo Episcopo. Ex ultimo Persidis profectus sinu Jacobus frater et compersbyter noster, Campaniae sibi ad requiescendum littora, et vestras elegit amoenitates. Advertis quibus in locis quasi ab huius mundi vacuam tempestatibus suppetere sibi posse praesumpserit securitatem, ubi post diuuturnos labores reliquum vitae exigat. Remota enim vestri ora littoris non solum a periculis, sed etiam ab omni strepitu tranquillitatem infundit sensibus, et traducit animos a terribilibus, et seavis curarum aestibus ad honestam quietem; ut illud commune omnium specialiter vobis videatur congruere et convenire, quod ait David de santca Ecclesia: Ipse super maria fundavit eam, et super flumina praeparabit eam. Etenim liber animus a barbarorum incursibus, et praeliorum acerbitatibus, vacat orationibus, inservit Deo, curat ea quae sunt Domini, fovet illa quae pacis sunt et tranquillitatis. Nos autem objecti barbaricis motibus, et bellorum procellis, in medio versamur omnium molestairum freto, et pro his laboribus et periculis graviora colligimus futurae vitae pericula. Unde de nobis propheticum illud concinere videtur: Pro laboribus vidi tabernacula Aethiopum. Etenim in istius mundi tenebris, quibus obumbratur veritas furturae perfectionis; cum annum tertium et quinquagesimum iam perduxerim in hoc corpore situs, in quo tam graves iamdudum sustinemus gemitus, quomodo non in tabernaculis Aethiopum tendimus, et habitamus cum habitantibus Madian? Qui propter tenebrosi operis conscientiam diiudicari etiam ab homine mortali reformidant: Spiritalis enim diiudicat omnia, ipse autem a nemine diiudicatur. Vale, frater, et nos dilige, ut facis; quia nos te diligmus. Sanctus Ambrosius Mediolanensis, Epistola LIX Source: Migne PL 16.1182b-1183a

Ambrose to the Bishop Severus. From farthest Persia James, our brother and fellow-presbyter, has attained our embrace, and for his rest he has chosen the shores of Campania and your pleasant abodes. You see in what place he has presumed for himself leisurely safety from the storms of this world, and where, after long labor, he may finish the rest of his life? Your shores, far not only from danger, but from all tumult, imbues the senses with tranquility, and draws souls from the worry and raging billows of care to a noble quiet; thus those words common to all, yet appearing especially fitting and appropriate to yourselves, which David spoke concerning the holy Church: 'For He has founded it upon the seas, and established it upon the rivers.' 1 Indeed a soul free from barbarian incursions and the terrors of war, has time for prayer, serves God, cares for the things of the Lord, and favours the things of peace and tranquility. We, however, confronted with the movements of barbarians and the storms of war, in the midst of troubles are turned about, and from these toils and dangers can only gather that our future life will be still more grievous. Whence concerning us it seems the prophet sang: 'I saw the tents of Ethiopia in affliction.' 2 In this world of shadows wherein the truth of future perfection is obscured, I have now lived in the body fifty and three years and have already endured such heavy afflictions that am I not dwelling in the tents of Ethiopia, and do I not reside among the dwellers of Midian? These, owing to their consciousness of their dark works, fear being judged even by mortal men; 1 but he that is spiritual judges all things, yet he himself is judged by none. 4 Farewell, my brother, and love us, as indeed you do, for I love you. Saint Ambrose, Letter 59 1 Ps 23.2 2 Habac 3.7 3 Ps 119.5 4 1 Cor 2.15

Obtaining Peace

Εἰπε πάλιν, ὅτι ἐὰν σεαυτὸν εὐτελίσῃς, ἔξεις ἀνάπαυσιν, εἰς οἶον δ’ ἂν τόπον καθίσῃς.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Again Father Poemen said, 'If you hold yourself as one who is worthless, you will have peace in whatever place you sit.' Sayings of the Fathers, Palladius of Galatia

Offering a Son

Si quis forte de nobilibus offerit filium suum Deo in monasterio, si ipse puer minor ætate est, parentes eius faciant petitionem quam supra diximus, et cum oblatione ipsam petitionem et manum pueri involvant in palla altaris, et sic eum offerant. De rebus autem suis aut in præsenti petitione promittant sub iureiurando, quia numquam per se, numquam per suffectam personam nec quolibet modo ei aliquando aliquid dant aut tribuunt occasionem habendi; vel certe si hoc facere noluerint et aliquid offere volunt in elemosinam monasterio pro mercede sua, faciant ex rebus quas dare volunt monasterio donationem, reservato sibi, si ita voluerint usum fructum. Atque ita omnia obstruantur ut nulla suspicio remaneat puero per quam deceptus perire possit - quod absit - quod experimento didicimus. Similiter autem et pauperiores faciant. Qui vero ex toto nihil habent, simpliciter petitionem faciant et cum oblatione offerant filium suum coram testibus.  Regula Sancti Benedicti, Caput LIX

If it happens that anyone from among the nobility offers his son to God in the monastery, if the boy himself be in infancy, let his parents make the petition that we mentioned above; and together with an oblation let them fold that petition and the boy’s hand in the altar cloth and so let them offer him. And concerning his property either let them in the present petition promise on oath that never through themselves, never through any deputy, nor in any way whatever will they give anything to him at any time, or afford him opportunity of possession: or else, at the least, if they are unwilling to do this and wish to offer something as alms to the monastery for his merit, let them make a donation from the property that they wish to give to the monastery, having reserved to themselves, if they so wish, a life interest in it. Thus then let every precaution be taken, so that there may not remain with the boy anything by which he might be deceived to his ruin, as experience has shown to be possible, but which God forbid. Let those also who are poorer act similarly. Those who have nothing at all should simply make petition and with the oblation offer their boy in the presence of witnesses. The Rule of Saint Benedict, Ch. 59

A Pious Formula

Quapropter, secundum illam institutionem quam parvulorum eruditioni prudentissime comparastis, qui alias elementorum traditionem primam percipere non possunt, nec eorum vel agnoscere, vel intrepida manu queunt describere characteres, nisi quam primum typis quibusdam ut formulis cerae diligenter impressis, effigies eorum exprimere contemplatione iugi et quotidiana imitatione consuescant; huius quoque spiritalis theoriae tradenda vobis est formula, ad quam semper tenacissime vestrum intuitum defligentes, vel eamdem salubriter volvere indirupta iugitate discatis, vel sublimiores intuitus scandere illius usu ac meditatione possitis. Haec igitur vobis huius quam quaeritis disciplinae atque orationis formula proponitur, quam unusquisque monachus ad iugem Dei memoriam tendens incessabili cordis volutatione meditari, expulsa omnium cogitationum varietate, consueseat, quia nec alias eam ullo modo poterit retentare, nisi ab omnibus fuerit corporalibus cruis ac sollicitudinibus absolutus. Quae sicut nobis a paucis, qui antiquissimorum patrum residui erant, tradita est, ita a nobis quoque non nisi rarissimis ac vere sitientibus intimatur. Erit itaque ad perpetuam Dei memoriam possidendam, haec inseparabiliter proposita vobis formula pietatis: Deus, in adiutorium meum intende; Domine, ad adiuvandum me festina. Hic namque versiculus non immerito de toto Scripturarum excerptus est instrumento. Recipit enim omnes affectus quicumque inferri humanae possunt naturae, et ad omnem statum atque universos incursus proprie satis et competenter aptatur. Habet siquidem adversus universa discrimina invocationem Dei, habet humilitatem piae confessionis, habet sollicitudinis ac timoris perpetui vigilantiam, habet considerationem fragilitatis suae, exauditionis fiduciam; confidentiam praesentis, semperque astantis praesidii. Qui enim iugiter suum invocat protectorem, certus est eum esse semper praesentem. Habet amoris et charitatis ardorem, habet insidiarum contemplationem inimicorumque formidinem, quibus perspiciens semetipsum die noctuque vallatum, confitetur se non posse sine sui defensoris auxilio liberari.  Sanctus Ioannes Cassianus, Collationes, Col X, Cap X.

Thus, in accordance with that system, which you wisely compared to teaching children who are unable to grasp much in the first lessons on the alphabet, not even the shapes of the letters, nor can they trace out characters with precocious hand, unless by means of some copies and shapes carefully impressed on wax, and so they become accustomed to them by frequent contemplation and daily imitation, in like manner we must give you also the form of this spiritual contemplation, which, always fixing your mind on it with the utmost tenacity, you will learn the benefit of its unbroken continuance, and by the use of it and by meditation on it you will be able to climb to a still higher insight. This formula, then, shall be proposed to you of this system of which you enquire, which every monk in his progress towards continual recollection of God is accustomed to ponder, ceaselessly revolving it in his heart, having expelled all other thoughts, for there is no way he can retain it unless he has released himself from all bodily cares and anxieties. And as this was delivered to us by a few of those who were left of the oldest fathers, so it is given rarely by us, and only to those who truly thirst. So for maintaining perpetual recollection of God this pious formula is to be ever set before you: "O God,listen to my prayer; O Lord, make haste to help me.'1 This verse has not without merit been picked from the whole of Scripture. It embraces all the feelings which can be found in human nature, and to every state and all tribulations it can be fitly and satisfactorily adapted. It contains an invocation of God against every adversity, it contains humble and pious confession, it contains the vigilance of anxiety and continual fear, it contains the consideration of one's own weakness, trust in the answer, confidence of a present and ever ready help. For one who is continually calling on his Protector, is certain that He is always present. It has the flame of love and charity, it has a view of the snares and a dread of the enemies, which to him who sees himself day and night surrounded, confesses that he cannot be liberated without the help of his Defender. Saint John Cassian, Conferences, Conference 10, Ch 10. 1 Ps 70. 2

Judgement and Salvation

Ἔλεγεν ὁ ἀββᾶς Παφνούτιος ὁ μαθητὴς τοῦ ἀββᾶ Μακαρίου, ὅτι Παρεκάλεσα τὸν Πατέρα μου, λέγων· Εἰπε μοι λόγον. Ὁ δὲ ἔφη· Μὴ κακοποιήσῃς τινὰ, μηδὲ κατακρίνῃς τινά. Ταῦτα τήρει, καὶ σώζῃ.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Paphnutius, disciple of Father Macarius, said, ' I called on my father, saying, ' Speak me a word.' And he said to me, ' Do no evil to anyone, condemn no one. Hold to these things and you may be saved.' Sayings of the Fathers, Palladius of Galatia

The Desire for Office

Sed plerumque hi qui subire magisterium pastorale cupiunt, nonnulla quoque bona opera animo proponunt; et quamvis hoc elationis intentione appetant, operaturos tamen se magna pertractant fitque ut aliud in imis intentio supprimat, aliud tractantis animo superficies cogitationis ostendat. Nam saepe sibi de se mens ipsa mentitur, et fingit se de bono opere amare quod non amat, de mundi autem gloria non amare quod amat: quae principari appetens, fit ad hoc pavida cum quaerit, audax cum pervenerit. Tendens enim, ne non perveniat trepidat; sed repente perveniens, iure sibi hoc debitum ad quod pervenerit putat. Cumque percepti principatus officio perfrui saeculariter coeperit, libenter obliviscitur quidquid religose cogitavit. Unde necesse est ut cum cogitatio extra usum ducitur, protinus mentis oculus ad opera transacta revocetur; ac penset quisque quid subiectus egerit, et repente cognoscit si praelatus bona agere quae proposuerit possit, quia nequaquam valet in culmine humilitatem discere, qui in imis positus non desiit superbire. Nescit laudem cum suppetit fugere, qui ad hanc didicit cum deesset anhelare. Nequaquam vincere avaritiam potest, quando ad multorum sustentationem tenditur is cui sufficere propria nec soli potuerunt. Ex anteacts ergo vita se quisque inveniat, ne in appetitu se culminis imago cogitationeis illudat. Quamvis plerumque in occupatione regiminis ipse quoque boni operis usus perditur, qui in tranquillitate tenebatur, quia quiete mari recte navem et imperitus dirigit; turbato autem tempastatis fluctibus, etiam peritus se natua confundit. Quid namque est potestas culminis, nisi tempestas mentis? In qua semper cogitationum procellis navis cordis quatitur, huc illucque incessanter impellitur, ut per repentinos excessus oris et operis quasi per obviantia saxa frangatur. Inter haec itaque quid sequendum est, quid tenendum, nisi ut virtutibus pollens coactus ad regimen veniat, virtutibus vacuus nec coactus accedat? Ille si omnino renititur, caveat ne acceptam pecuniam in sudarium ligans, de euis occultatione iudicetur. Pecuniam quippe in sudario ligare, est percepta dona sub otio lenti torporis abscondere. At contra, iste cum regimen appetit, attendat ne per exemplum pravi operis, Pharisaeorum more, ad ingressum regni tendentibus obstaculum fiat: qui iuxta Magistri vocem nec ipsi intrant nec alios intrare permittunt.  Gregorius Papa I, Regulae Pastoralis Liber, Lib. I, Cap. IX

But most often those who desire the pastoral office in their souls propose to themselves that thereby they would do much good work, and, though yearning for it for the sake of elevation alone, they still foresee these good works, so that the true motive is suppressed in the depths while the surface of thought is presented to the mind. For often the mind itself lies to itself about itself, and feigns in the matter of good work to love what it does not love, and with respect to the world's glory not to love what it does love. Keen to rule, it is timid while it seeks but audacious after entry. It fears that it should not attain a state; but suddenly on having attained, thinks what it has attained to be its just due. And, when it has once begun to enjoy the office of its acquired dominion in a worldly way, it easily forgets what it had thought in a religious way. Thus it is necessary that, when thought is extended beyond deeds, the mind's eye should be recalled to works done, and a man should ponder what he has done as a subordinate; so he may quickly be able to resolve whether as a prelate he will be able to do the good things he has proposed. No one is able to learn humility in a high place who has not ceased to be proud while occupying a low one, for he does not know how to fly from praise when it abounds, who has learned to pant for it when it was lacking. No one can conquer avarice when advanced to the sustenance of many, who his own means could not suffice for himself. From his past life let every man discover what he is, lest in his craving for elevation the phantom of his thought trick him. Indeed it is common that the occupation of office destroys the practice of good deeds maintained in tranquility; even an unskilled person can steer a ship in a calm sea, but when it is disturbed by the waves of tempest even the expert sailor is confounded. For what is the power of eminence but a tempest of the mind, in which the ship of the heart is ever shaken by storms of thought and is incessantly driven here and there so as to be shattered by sudden excesses of word and deed as if by opposing rocks? In the midst of all these things, then, what course is to be followed, what is to be held to, except that one strong in the virtues should be impelled to come to office, and that one who is void of virtues should not, even under compulsion, approach? As to the former, let him beware lest, if he does not accept, he be as one who binds up money in a cloth, and he be condemned for concealing it. For, indeed, to bind up in a cloth is to hide gifts received under the listlessness of sluggish torpor. But, on the other hand, let the latter, when he desires office, take care lest by his example of bad deeds, in the manner of the Pharisees, he become an obstacle to those journeying to the entrance of the kingdom, that he not be such a one who, according to the Master's voice, neither enter himself nor allows others to enter. Pope Saint Gregory the Great, Pastoral Rule, Book 1, Chapter 9

A Charitable Scholar

Ipse enim Eusebius amator et praeco et contubernalis Pamphili tres libros scripsit elegantissimos, vitam Pamphili continentes: in quibus cum catera miris laudibus praedicaret, humilitatemque eius ferret in coelum, etiam hoc in tertio libro addidit: Quis studiosorum amicus non fuit Pamphili? Si quos videbat ad victum necessariis indigere, praebebat large quae poterat. Scripturas quoque sanctas non ad legendum tantum, sed et ad habendum, tribuebat promptissime. Nec solum viris, sed et feminis, quas vidisset lectioni deditas. Unde et multos codices praeparabat, ut cum necessitas poposcisset, volentibus largiretur. Et ipse quidem proprii operis nihil omnino scripsit, exceptis epistolis, quas ad amicos forte mittebat; in tantum se humilitate dejecerat. Veterum autem tractatus scriptorum legebat studiosissime, et in eorum meditatione jugiter versabatur.  Sanctus Hieronymus, Apologia Adversus Libros Rufini, Liber Primus  Source: Migne PL 23 404

Eusebius himself, a close friend, herald and companion of Pamphilus, wrote three most elegant books containing the life of Pamphilus in which he proclaims with praise other admirable traits and lifts to the sky his humility, and in the third book he says further: 'What lover of study was not a friend of Pamphilus? If he knew of any of them being in want of the necessaries of life, he helped them to the utmost of his power. He would not only provide them copies of the Holy Scriptures to read, but to keep, and that most readily. And he gave not only to men, but to women also if he saw that they were given to reading. He therefore kept many volumes, so that when necessity pressed he could give to those who asked. He himself however, wrote nothing of his own, except letters which he sent to friends, so humble he judged himself. But the works of the old writers he read most diligently and was constantly occupied in meditation upon them.' St Jerome, from the Apology Against The Books Of Rufinus, Book 1

The Narrow And Difficult Way

Ἠρωτήθη ὁ ἀββᾶς Ἀμμωνᾶς, τίς ἐστιν ἡ ὁδος ἡ στενὴ καὶ τεθλιμμένη, καὶ ἀποκριθεὶς εἰπεν· Ἡ ὁδὸς ἡ στενὴ καὶ τεθλιμμένη αὔτη ἐστι· τὸ βιάζεσθαι τοὺς λογισμοὺς ἑαυτοῦ, καὶ κόπτειν διὰ τὸν Θεὸν τὰ ἰοια θελήματα· καὶ τοὺτό ἐστι τὸ, Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμεν σοι. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.124a

Father Ammonas was asked, 'What is the narrow and difficult way?' 1 He answered, 'The narrow and difficult way is this: to beat down one's own thoughts and wrestle the will toward God. Thus it is that, 'Behold, we have left everything and followed you.' 2 Sayings of the Fathers, Palladius of Galatia 1 cf Mt 7.13-14 2 Mt 19.27

The Benefits Of Vigilance

Semper ergo ad omnia vigilias esse salutares nullus ignorat. Quae ars, quod opus, quod tempus, quae potestas, quod officium, non vitae lucra lucubratione perquirit? Hinc est quod rex in procinctu pervigil callidi hostis praecavet, et evitat insidias; tunc in castris miles supervenientes nocturnos impetus cauta pernoctatione propellit. Sic nauta vigilando diffusi itineris incertas vias intrat, et calles transit invios, et vestigio furtivo ad lucrosi portus votivam pervenit mansionem. Hinc pastor adjungit noctes diebus, et totum sibi tempus denegat dormiendi, in qua lupis suffragante somno, grassandi in gregem preabeatur occasio. Sic viator solers per auras noctis, aestus solis praevenit, aptumque diem providentius deputat mansioni. Hoc propheta sciens non die solo sed de nocte tota clamabat ad Dominum: Domine Deus salutis meae, in die clamavi, et nocte coram te. Quid plura ? Ipse Dominus pernoctat in oratione Dei, ut ante nos oratione liberet quam redimat passione. Et si pro servis dominus vigilat, merito pro seipsis servos vigilare sic jubet.  Sanctus Petrus Chrysologus, Sermo XXIV  Source: Migne PL 52.266

Always, therefore, be well watchful in everything. What does this art, this work, this time, this power, this office, search through the night but for the profit of life? By this the king, ready for battle by vigil, anticipates the cunning enemy and evades the ambushers, then into the camp, by nocturnal caution driven, the soldiers come. So a sailor sharp of vigilance enters on uncertain ways, and travels through difficult places, and scarcely noticed comes to the wealthy port of the promised mansion. By this the shepherd is bound day and night, refusing the time of sleep by which the ravaging wolf would carry the slaughter of the prowler into the flock. So the astute traveler with ears sensitive to the night, anticipating the sun's heat, reaches on the appropriate day the mansion providence appointed. Thus the Prophet, not the day only but the whole night, cried out to the Lord, 'Lord God of my salvation, I cry out all day and all night to you.' 1 What more? The Lord himself passed the night in prayer, that before us in prayer he free what the passion would redeem. And if the Lord keeps watch for the servants, it is commanded that the servants themselves be vigilant. Saint Peter Chrysologus, from Sermon 24 1 Ps 87. 2

Anger And Acceptance

Ὁ αὐτὸς εῖπεν· Ἐὰν ὀργίλος νεκρὸν ἐγείρῃ, οὐκ ἐστι δεκτὸς παρὰ τῳ Θεῷ. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.113c

Father Agathon said, 'If an angry man were to raise the dead, he would not be acceptable to God.' Sayings of the Fathers, Palladius of Galatia

Dead Souls

Vides fratrem indigna patientera, nihil commouetur animus, modo tua res sit incolumis. Cur nihil hic sentit anima? Nempe quia mortua. Quare mortua? Quia non adest illius uita, deus. Siquidem ubi deus, ibi caritas. Deus enim caritas est. Alioqui si uiuam es membrum, cur ulla pars corporis dolet te non modo non dolente uerum ne sentiente quidem? Accipe signum non paulo etiam certius: Defraudasti amicum, commisisti adulterium, capitale uulnus accepit anima, et tamen adeo tibi non dolet, ut etiam quasi de lucro gaudeas iactesque, quod turpiter admisisti. Certum habe mortuam iacere animam. Non uiuit corpus, si punctionem aciculae non sentiat, et uiuet anima, quae tanti uulneris sensu uacat? Audis quempiam sermones impios, tumidos, maledicos, impudicos, obscoenos proferentem, uerbis rabiosis in proximum debacchantem, caue putes isti homini uiuam esse animam. lacet in sepulcro pectoris putre cadauer, unde eiusmodi foetores exhalantur et proximum quemque inficiunt. Christus Pharisaeos sepulcra dealbata uocat. Quid ita? Nempe quia mortuam animam secum circumferebant. Et regius ille propheta: Sepulcrum, inquit, patens guttur eorum, linguis suis dolose agebant. Piorum corpora templa sunt spiritus sancti, impiorum sepulcra cadauerum, ut potissimum in eos quadret illa grammaticorum etymologia: soma quasi sèma. Sepulcrum pectus, guttur et os hiatus sepulcri. Neque ullum corpus tam mortuam est destitutum anima, quam mortua est anima relicta a deo. Enchiridion Militis Christiani, Desiderius Erasmus

You see your brother suffering disgrace, your soul is not troubled, you are uninjured. Why does the soul feel nothing here? Certainly because it is dead. Why dead? Because its life is not present, that is, God.  Where God is, there is love. God is love. If you were a living member, how could any part of your body ache and you not sense the pain? Take a more certain sign. You deceived a friend, you committed adultery, your soul has received a fatal wound, and yet you feel no pain; indeed you are happy as if you have made a profit, and you boast of what you have shamefully done. For certain your soul lies dead. A body is not alive if it does not feel the pricking of a pin, and is a soul alive which has no feeling of such a wound? You hear evil speech, malevolent, perverted, filthy, words raging wildly against a neighbour: think not the soul of that man to be alive. There lies a corpse in the sepulchre from whence such stench rises that it infects any man who comes near. Christ called the Pharisees whitened sepulchres. Why so? Because they carry dead souls about with them. And that prophetic king said, Their throat is an open sepulchre, since they spoke deceitfully with their tongues. The bodies of the good are temples of the Holy Ghost; the bodies of the wicked are the tombs of corpses, that it might be as the etymology of the grammarians say, σῶμα quasi σῆμα. The breast is the sepulchre, the throat is the gaping of the sepulchre. And yet that body deprived of the soul is not so dead as is the soul forsaken by God. Handbook of the Christian Soldier, Desiderius Erasmus

Judgement And Peace

Ὁ αὐτὸς ὅτε ἔβλεπε πρᾶγμα, καὶ ἤλθεν ὁ λογισμὸς αὐτοῦ κρῖναι, ἔλεγεν ἑαυτᾡ· Ἀγάθων, μὴ ποιήσῃς αὐτὸ σύ. Καὶ οὖτος ὁ λογισμὸς αὐτοῦ ἡσύχαζεν. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.113c

When father Agathon saw a deed and his mind inclined to judgement, he would say to himself, 'Agathon, do not do it.' And so his mind had peace. Sayings of the Fathers, Palladius of Galatia

These are the Holy Things of God

Putatis autem nos occultare quod colimus, si delubra et aras non habemus? Quod enim simulacrum Deo fingam, quam, si recte existimes, sit Dei homo ipse simulacrum? Templum quod ei extruam, quum totus hic mundus, eius opere fabricatus, eum capere non possit? et quam homo latius maneam, intra unam aediculam vim tantae maiestatis includam? Nonne melius in nostra dedicandus est mente, in nostro imo consecrandus est pectore? Hostias et victimas Domino offeram, quas in usum mei protulit, ut reiiciam ei summ munus? ingratum est; quum sit litabilis hostia bonus animus, et pura mens, et sincera sententia. Igitur, qui innocentiam colit. Domino supplicat; qui iustitiam, Deo libat; qui fraudibus abstinet, propitiat Deum; qui hominem pericule surripit, haec Dei sacra sunt; sic apud nos religiosior est ille qui iustior.  Minucius Felix, Octavius, Cap XXXII.

Do you then think that we conceal what we worship, if we have not temples and altars? Why, what image of God shall I make, since, if you should think rightly, man himself is the image of God? What temple shall I raise to Him, when this whole world, wrought by His work, cannot receive Him? And when I, a man, can dwell far and wide, shall I enclose the might of such great majesty within one little building? Were it not better that He should be dedicated in our mind, consecrated in our inmost heart? Shall I offer as victims and sacrifices to the Lord, things He has produced for my use, that I should throw back to Him His own gift? It is ungrateful. The victim fit for sacrifice is one of good spirit, and a pure mind, and a sincere judgment.Therefore he who cultivates innocence supplicates the Lord; he who attends to justice makes offerings to God; he who abstains from fraud propitiates God, and also he who snatches a man from danger. These are the holy things of God. So it is that he who is more religious among us is that man who is more just. Minucius Felix, Octavius,Chap. 32

Leaves And Fruit

Ἠρωτήθη ὁ ἀββᾶς Ἀγάθων, τί μεῖζον, ὁ σωματικὸς κόπος, ἤ ἡ φυλακή τῶν ἔνδον. Εἷπε δὲ ὁ γέρων· Ἐοικε δένδρῳ ὁ ἀνθρωπος ὁ τοίνυν σωματικὸς κόπος φύλλα ἐστιν· ἡ δέ τῶν ἔνδον φυλακὴ ὁ καρπός ἐστιν. Ἐπειδὴ δὲ κατὰ τὸ γεγραμμένον, Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκοπτεται, καὶ εἰς πῦρ βάλλεται, φανερόν ἐστιν ὅτι διὰ τὸν καρπόν ἐστιν ἡμῶν ἡ σπουδὴ πᾶσα, τουέστι τὴν τοῦ νοὸς φυλακήν. χρεία δέ ἐστι καὶ τῆς ἐκ τῶν φύλλων σκέπης καὶ εὐκοσμίας, ἄτινά ἐστιν ὁ σωματικὸς κόπος. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.112b

Father Agathon was asked, 'What is greater, corporeal labour or guarding the interior?' The old man said, 'Like the leaves of a tree are the corporeal works of a man and guarding the interior is the fruit. Indeed, as it is written, 'Every tree that does not produce good fruit is cut down and thrown in the fire.' It is evident that it is our task to watch the fruit, that is, to guard the mind. Yet it is necessary that the leaves are there as a shelter and an adornment, that is, corporeal labour.' Sayings of the Fathers, Palladius of Galatia

Man as a Tree Inverted

Quem Fructum Homo Producit O vilis humane condicionis indignitas, indigna vilitatis humane condicio ! Herbas et arbores investiga: ille de se producunt flores, frondes, et fructus, et tu de te lendes et pediculos et lumbricos. Ille de se fundunt oleum, vinum, et balsamum, tu de te sputum, urinam, et stercus. Ille de se spirant suavitatem odoris, et tu de te reddis abominacionem fetoris. Qualis est arbor, talis est fructus, "non enim potest arbor mala fructus bonos facere." Quid est enim homo secundum formam nisi quedam arbor eversa? Cuius radices sunt crines, truncus est capud cum collo, stipes est pectus cum alvo, rami sunt ulne cum tibiis, frondes sunt digiti cum articulis. Hoc est folium quod a vento rapitur et stipula que a sole siccatur.  Innocentius III, De miseria condicionis humane

What Fruit a Man Produces O vile baseness of the human condition, O shameful condition of human worthlessness. Study the herbs and trees: that one produces flowers, leaves and fruit, and you fleas, lice and worms. Another gives oil, wine and balm, you excrete spit, urine and excrement. Another breathes sweet odours, you produce an abominable fetor. Like the tree, so is the fruit: 'no bad tree is able to produce good fruit.' What is man in form but a tree inverted? The hairs of his head are the roots, the upper trunk is the head with the neck, the lower trunk is the chest with the belly, the branches are the arms and legs, the leaves are the fingers and toes. He is a leaf ripped away by the wind and a stalk which the sun burns dry. Pope Innocent III, The Misery of the Human Condition

Silence And The Stone

Ἐλεγον περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι τρία ἔτη ἐποίησεν, ἔχων λίθον εἰς τὸ στόμα αὐτοῦ, ἔως οὖ κατώρθωσε τὸ σιωπᾷν Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.113b

They say concerning Father Agathon that for three years he carried a stone in his mouth until he mastered silence. Sayings of the Fathers, Palladius of Galatia

Patience

Ipsam animam ipsumque corpus in saeculo isto expositum omnibus ad iniuriam gerimus eiusque iniuriae patientiam subimus: et minorum delibatione laedemur? Absit a seruo Christi tale inquinamentum, ut patientia maioribus temptationibus praeparata in friuolis excidat! Si manu quis temptauerit prouocare, praesto est dominica monela: Verberanti te, inquit, infaciem etiam alteram genam obuerte. Fatigetur inprobitas patientia tua: quiuis ictus ille sit dolore et contumelia constrictus, grauius a domino uapulabit; plus inprobum illum caedes sustinendo: ab eo enim uapulabit cuius gratia sustines. Si linguae amaritudo maledicto siue conuicio eruperit, respice dictum: Cum uos maledixerint gaudete. Dominus ipse maledictus in lege est et tamen solus est benedictus. Igitur dominum serui consequamur et maledicamur patienter, ut benedicti esse possimus! Si parum aequanimiter audiam dictum aliquod in me proteruum aut nequam, reddam et ipse amaritudinis uicem necesse est aut cruciabor inpatientia muta. Cum ergo percussero maledictus, quomodo secutus inueniar doctrinam domini, qua traditum est non uasculorum inquinamentis, sed eorum quae ex ore promuntur hominem communicari, item manere nos omnis uani et superuacui dicti reatum? Sequitur ergo ut, a quo nos dominus arcet, idem ab alio aequanimiter pati admoneat.   Tertullianus, Liber De Patientia

This same soul and body we bear in this age we expose to injury from everything, and we submit patiently to the hurt; and by the loss of lesser things shall we be wounded? Let it not be that a servant of Christ be defiled by a thing that the patience prepared for grave trials should forsake him in frivolous affairs. If someone attempts to provoke you by physical violence, ready is the counsel of the Lord: ' To him who strikes you,' He says, ' Turn the other cheek.'1 Let shamelessness be fatigued by your patience. Whatever that blow may be, conjoined with pain and insolence, it shall receive a heavier beating from the Lord. By enduring a wound from a shameless man, the more he will be beaten, by him whose grace sustains you. If a bitter curse or reproach break forth from the tongue, attend to the saying, ' When they curse you, rejoice.'2 The Lord Himself was 'cursed' in the the law; and yet He alone is Blessed. Therefore, let us servants follow our Lord and be cursed patiently, that we may be able to be blessed. If I hear with too little patience some impudent or wicked word spoken against me, I must of necessity either return it with bitterness, or else be tortured with mute impatience. How, therefore, on being provoked by a curse, shall I be found to have followed the teaching of the Lord, where it is said 'not by the dirt of vessels, but of the things which are sent forth out of his mouth is a man defiled,'3 and impeachment awaits us for every vain and needless word.4 It follows then that from what the Lord wards us, the same thing He admonishes us to suffer patiently from another. Tertullian, On Patience 1 Mt 5.39 2 Mt 5. 11  3 Mt 15.10 4. cf. Mat 12.36

Words and Silence

Εἶπε πάλιν, ὅτι Ἐὰν μνησθῇ ἄνθρωπος τοῦ γεγραμμένου ῥητοῦ, ὅτι Ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ, αἰρεῖται μᾶλλον τὸ σιωπᾷν.  Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Again father Poimen said, 'If a man were mindful of the word of Scripture, that is, 'From your words you will be justified and from your words you will be condemned', he would often prefer to be silent.' Sayings of the Fathers, Palladius of Galatia

Encouraging Penitence

In diebus, inquit, illis venit Ioannes Baptista praedicans in deserto Iudaeae, et dicens: Poenitentiam agite, appropinquavit enim regnum coelorum. Poenitentiam agite, quare non magis gaudete? gaudete magis, quia succedunt humanis divina, coelestia terrenis, temporalibus sempiterna, malis bona, secura anxiis, aerumnis beata, mansura perituris. Poenitentiam agite. Poeniteat plane, poeniteat qui divinis praetulit humana, qui servire voluit mundo, et dominationem mundi cum mundi Domino non habere. Poeniteat qui maluit perire cum diabolo, quam regnare cum Christo. Poeniteat qui virtutum libertatem fugiens, captivus voluit esse vitiorum. Poeniteat, et satis poeniteat, qui ne vitam teneret, manus tradidit morti. Appropinquavit enim regnum caelorum. Regnum coelorum est praemium iustorum, iudicium peccatorum, impiis poena. Beatus ergo Ioannes, qui poenitentia iudicium voluit praeveniri; peccatores non iudicium voluit habere, sed praemium; impios voluit regnum intrare, non poenam. Sanctus Petrus Chrysologus, Sermo CLXVII  Source: Migne PL 52.637

'In those days came John the Baptist preaching in the Judean desert and saying, 'Repent, the kingdom of heaven is at hand.' 1 Repent, but why not rejoice? Rejoice because the divine succeeds the human, the celestial the mundane, eternity time, good evil, security anxiety, blessedness hardship, peace destruction. Repent. Repent openly. Let him repent who preferred the human to the Divine, let him repent who wished to serve the world and not to have power with the lord of the world, let him repent who prefers to destroy with the devil rather than to reign with Christ, let him repent who fleeing the freedom of the virtues wished to be a captive of the vices, let him repent and repent who clinging on to life gave a hand to death. The kingdom of heaven is near. The kingdom of heaven is the reward of the just, the judgement of sinners, the punishment of the impious. Thus did the blessed John wish that penitence arrive before judgement; he did not wish to bring sinners to judgement but rather to reward; he would have the godless enter the kingdom rather than have them punished. Saint Peter Chrysologus, from Sermon 167 1 Mt 3. 1-2

The Benefits Of Ageing

Ἔλεγε πάλιν· Ὅτε ἤμην νεώτερος, ἔλεγον ἐν ἑαυτῷ ὅτι, Τάχα τί ποτε ἐργάζομαι ἀγαθόν· νῦν δὲ ὡς ἐγήρασα, βλέπω ὅτι οὐκ ἔχω ἑν ἔργον καλὸν ἐν ἐμαυτῷ   Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος Source: Migne PG 65.289d

Again father Matoes said, 'When I was younger I said to myself, 'Perhaps I am doing some good,' but now that I am old I see that I do not have one good work in me.' Sayings of the Fathers, Palladius of Galatia

Be Confident

Εἶπε πάλιν· Εἰ δυνατὸν, ὅσα Βήματα Βάλλει ὁ μοναχὸς, ἢ ὅσας σταγόνας πίνει εἰς τὸ κελλίον αὐτοῦ, οφείλει θαρρεῖν τοῖς γέρουσιν, εἰ ἄρα οὐ πταίει ἐν αὐτοῖς.  Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Again Father Anthony said, 'If possible, whenever a monk moves a step or drinks a drop in his cell, he should be confident to go to his elders, lest he insult them.' Sayings of the Fathers, Palladius of Galatia

Understanding The Poor

Namque hodie beatus Psalmista ad intelligentiam nos supernam convocat per clamorem: Beatus qui intelligit super egenum et pauperem. Et quae est intelligentia, ubi est, professa paupertas? Vis est intelligentiae, si rimetur viscera, si deprehendat occulta, si tecta nudet. Verum subjecta oculis, exposita in publico, ingesta rebus, non est intellgere sed videre. Nuditate algibus, tabidus fame, siti aridus, lassitudine tremens, defectu luridus, quod egenus sit intelligere qui labor ? Et si labor intelligentiae nullus est. unde est intelligentiae fructus? Oremus, fratres, ut ipse nobis intelligere intelligenda concedat, qui se intelligi in paupere sic demonstrat. Quod ipse qui coelum tegit sit nudus in paupere, quod in esuriente esuriat saturitas rerum, quod sitiat in sitiente fons fontium,intelligere,quomodo non magnum est? Quomodo non beatum intelligere, quod ei sit ampla paupertas cui angustum est coelum; qui ditat mundum, quod egeat in egente; quod frustum aquae calicem dator omnium quaerit; quod se Deus amore pauperis sic deponat, ut non adsit pauperi, sed ipse sit pauper? Hoc cui videre dederit Deus, ipse videt. Sed quomodo aut in se transfuderit pauperem, aut se in pauperem fuderit, dicat ipse iam nobis: Esurivi, inquit, et dedisti mihi manducare. Non dixit, esurivit pauper, et dedistis illi manducare; sed esurivi ego et dedistis manducare mihi.  Sanctus Petrus Chrysologus, Sermo XIV, De fructibus eleemosyne, in Psalmum XL Source: Migne PL 52.231c-232b

For today the Psalmist calls us to understand with the cry, 'Blessed he who has understanding of the destitute and poor.' 1 And what is this understanding, where is it, this grasp of poverty? Strong is the understanding if it rummages deep within, if it brings to light things hidden, if it exposes things concealed. Truth placed before the eyes, exposed to public view, heaped up among things, is not understood but merely seen. Naked with the freezing, starving with the hungry, parched with the thirsty, weary with the shivering, faint with the pale, may this be what it is to understand the destitute and may it not be a labour? For if there is no labour in understanding, what is the fruit of understanding? Let us pray, brothers, that He grant us to understand what should be understood, He who showed understanding for the poor. How is it not great to understand that He who protects the heavens may be naked with the poor, that He who permeates all things may be hungry with the hungry, that the fount of founts may thirst with the thirsty? How is it not blessed to understand that poverty may be abundance for Him for whom the heavens are narrow, that He who enriches the world wants with those who lack; that the giver of all things vainly seeks a cup of water; that God lowers himself out of love for the poor, that He is not only with the poor, but He Himself is poor? He whom God gives to see this, he sees. But does He take the poor man into himself or does He pour Himself into the poor man? He Himself says to us: 'I hungered and you gave me to eat.' He does not say, a poor man hungered and you gave him to eat but I  hungered and you gave me to eat. 2 Saint Peter Chrysologus, from Sermon 14, On The Fruits of Mercy, On Psalm 40 1 Ps 40.2  2 Mt 25.35

Count Sebastian

Referam autem factum quod ipso gestum est tempore. Fuit comes quidam Sebastianus, famosi illius gener comitis Bonifacii, acer consilio, et strennus in bello; cuius Geisericus, sicut consilia necessaria habebat, ita et praesentiam formidabat, cupiens autem illum exstinguere, occasionem mortis de religione quaesivit. Cogitavit rex ut praesentibus episcopis atque domesticis suis, Sebastianum taliter conveniret. Sebastiane, inquit, scio quia fideliter nobis adhaerere iurasti, cuius veritatem sacramenti labores tui vigilantiaque demonstrant. Sed ut nobis connex semper iugisque maneat amicitia tua, hoc placuit praesentibus sacerdotibus nostris, ut euius efficiaris cultor religionis quam et nos et noster populus veneramur. Cui Sebastianus, rem inveniens miram multisque necessariam pro tempore acute, respondit: Quaseo, domine rex, ut nunc unus panis mundissimus ac similagineus afferatur. Qui cum ignorasset Geisericus Sebastiani victoriam, illico iussit afferri, Apprehendens itaque Sebastianus mundissimum panem, ita effatus est: Hic panis ut ad tantum decorem splendoris veniret, quo mensae regiae necessarius haberetur, discussa spuria furfuris, ex massa similaginis conspersus, per aquam transivit et ignem: idcirco et aspectu clarus, et esu sauvis habetur. Ita et ego mola catholicae matris commolitus, et cribro examinationis ut simila munda purgatus, rigatus sum aqua baptismtis, et igne sancti Spiritus coctus, Et ut hic panis de furno, ita et ego per officia sacramentorum divinorum, artifice Deo, de fonte mundus ascendi. Sed fiat, si velis, quod ipse, propono. Iste panis confrigatur in frustra, madidetur aqua, et iterum conspergatur, mittaturque in furnum, si melior exierit, faciam quod hortaris. Quam propositionem Geisericus cum omnibus qui aderant cum audisset, ita ligatus est, ut se solvere omnino non posset; quem alio generis argumento postea virum occidit.  Victor Vitensis, Historia Persecutionis Africae Provinciae

I shall tell here of a deed that occurred at the same time. There was a certain Count Sebastian, son in law of the famous Count Bonifacius, sharp in counsel and mighty in war, of whom King Geiseric had need of advice, and yet his presence troubled him, and he came to desire to destroy him, and he sought an excuse for his death in religion. The King amid his Arian clergy and domestics contrived to have Sebastian come into his presence. He said to him, ' Sebastian, I know that you have sworn to adhere faithfully to us and your labours and vigilance demonstrate the truth of your oath, but that your friendship may persist firmly forever, it pleases our gathered clergy that you adopt the religion which we and our people practice.' To this Sebastian, devising something wonderful and quite necessary to many in difficult times, replied, 'Lord King, I would have brought bread most pure and made of the finest flour.' Geisreic, ignorant of Sebastian's coming victory, ordered it brought. Sebastian took the bread and said, 'This bread, to come to such splendor that it would become fit for the royal table, had worthless bran shaken from the mass of flour and passed through water and fire; thus it became fair to see and sweet to taste. Likewise I in the mill of the Catholic Mother was ground and by the sieve of examination I was similarly cleansed to purity, moistened by the water of baptism and baked by the fire of the Holy Spirit. And just as this bread came from the oven, I, through the office of the Divine Sacraments, which have God as author, rose pure from the font. Let it be, if you wish, as I propose: let this bread be broken apart, softened with water, again moistened, and put in an oven; if it comes out better I shall do as you suggest.' Hearing this, Geiseric and those with him were like those fettered, utterly unable to free themselves. But later on, on some other grounds, he had the man killed. Victor Vitensis, History of the Persecution of the African Province

Praise of a Teacher

Καὶ μὴ τοῦθ, ὃπερ εἶδος διαλεκτικὴ κατορθοῦν μόνη εἲληχε· τὸ δέ γε πάλιν ταπεινὸν τῆς ψυχῆς ἡμῶν, ἐκτεθαμβημένων μὲν τῇ μεγαλογιᾳ καὶ θαυματουργιᾳ καὶ ποικίλῃ και πανσόφῳ δημιουργιᾳ τῇ τοῦ κόσμου, καὶ τεθαυμακότων μὲν ἀλόγως ὑπεπτηχότων δὲ ὑπὸ ἐκπλήξεως, εἰδότων δὲ οὐδ᾽ ὁτιοῦν ἐπιλογίσασθαι δίκην ἀλογων ζώων, ἐξεγείρων καὶ ἀνορθῶν μαθήμασιν ἑτέροις, τοῖς φυσικοῖς, σαφηνίζων ἕκαστα τῶν ὄντων, καὶ διακρίνων καὶ μάλα σοφῶς εἰς τὰ πρώτιστα στοιχεῖα, κᾳτ᾽ ἐπιπλέκων τῷ λόγῳ καὶ ἐπιπορευόμενος τήν τε τῶν ὅλων καὶ τὴν ἐπὶ μέρους ἑκάστου φύσιν τροπήν τε τὴν πολυειδῆ καὶ μεταβολὴν τῶν ἐν τῷ κόσμῳ· ἓως φέρων ὑπὸ σαφοῦς τῆς παρ᾽ αὐτοῦ διδασκαλίας, καὶ λόγων, ὦν τε ἔμαθεν ὦν τε ἐξεύρετο περὶ τῆς τῶν ὅλων οἰκονομίας τῆς ἱερᾶς καὶ φύσεως τῆς ἀμωμήτου, ἀντὶ ἀλόγου λογικὸν ταῖς ψυχαῖς ἡμῶν ἐγκατέθετο θαῦμα. τοῦθ᾽ δ᾽ δὴ μάθημα ὑψηλον καὶ ἔνθεον ὄν ἡ ἐρασμιωτάτη πᾶσιν έκδιδάσκει φυσιολογία. τί δεὶ λέγειν τὰ τῶν ἱερῶν μαθημάτων, γεωμετρὶαν μὲν τὴν πὰσι φὶλην καὶ ἀναμφισβήτητον καὶ ἀστρονομίαν τὴν μετεωροπόρον; ἃ δὴ ἓλαστα ταῖς ψυχαῖς ἡμῶν ἐνετυποῦτο διδάσκων ἢ ἀναμιμνήσκων ἢ οὐκ οἰδ᾽ ὁ τι χρὴ λὲγειν, τὴν μὲν ὡς ὑποβαθραν πάντων ἁπλῶς ποιησάμενος οὐσαν ἄσειστον, τὴν γεωμετρίαν, καὶ κρηπὶδα τινὰ ἀσφαλῆ· ἀνάγων δὲ καὶ μέχρι τῶν ἀνωτάτω διὰ τῆς ἀστρονομίας, ὥσπερ διὰ κλίμακός τινος οὐρανμήκους ἑκατέρου τοῦ μαθήματος βατὸν ἡμῖν τὸν οὐρανὸν παρασκευάσας.  Ἅγιος Γρηγόριος ὁ θαυματουργός, Εἰς Ὀριγένην Προσφώνητικος

Nor did he share merely the discipline of dialectics; but even the lowness of mind which is amazed at the magnitude, the wondrousness, and the magnificent and absolutely wise construction of the world, for our marveling in a reasonless way, and our being overpowered with fear, and our knowing not, like the irrational creatures, what conclusion to come to, that, too, he stimulated and corrected by other studies of nature, illuminating each thing, and with acute sagacity analysing them to their primary elements, taking them up in discourse, and going over the the whole and the parts of each, and the way of diverse changes in the world, until he carried us along with him under his clear teaching; and by those reasonings which he had partly learned from others, and partly discovered himself, he placed in our minds a rational instead of an irrational wonder at the sacred economy of the universe and its flawless nature. This is that sublime and heavenly study taught by natural philosophy, beautiful to all. What need is there now to speak of the sacred mathematics geometry, so precious to all and above all dispute, and astronomy, the ways of the heavens? These different studies he imprinted on our souls, training us in them, or recalling them into us, or doing something else which I know not how to tell; and the one he made plain as the unshakable foundation of all, namely geometry, and by astronomy he lifted us up to things most high, as he made the heavens passable to us by equipping us with both of these studies, as though they were a ladder reaching the skies. Saint Gregory Thaumaturgus, Oration to Origen

Letter To A Daughter

Dilecetissime filiae Abrae Hilarius in Domino salutem. Accepi litteras tuas, in quibus intelligo desiderantem te mei esse et certe ita habeo. Sentio enim quantum praesentia horum qui amantur optabilis sit. Et quia gravem tibi esse absentiam meam scirem, ne me forte impium esse erga te existimares, qui tam siu a te abessem: excusare tibi et profectionem mean et mora volui, ut intelligeres me non impie tibi, sed utiliter deesse. Namque cum te, filia, ut unicam, ita, quantum a me est, et unanimem habeam; vellem te puclherimam omnium et sanissimam vivere. Nuntiatem ergo mihi est, esse quemdam iuvenem, habentem margaritam et vestem inaestimabilis pretii: quam si quis ab eo posset mereri, super humanas divitias et salutem et dives et salvus fieret. Ad hunc his auditis profectus sum: ad quem cum per miltas et longas et difficiles vias venissem, videns eum statim procidi. Adest enim tam pulcher iuvenis, ut ante comspectum eius nemo audeat consistere. Qui ubi me procidisse vidit, interrogari me iussit quid vellem, et quid rogarem: et ego respondi, audisse e de veste sua et margarita, et ob id venisse; et si eam mihi dignaretur praestare, esse mihi filiam quam vehementer diligerem cui hanc vestem atque margaritam quaererem. Et inter haec prostratus in faciem fleo plurimum, et noctibus et diebus ingemiscens, rogo uti audire dignaretur precem meam. Post quae, quia bonus est iuvenis ey melius illo nihil est, ait mihi, nosti hanc vestem atque hanc margaritam, quam a me lacrymis rogas uti eam filiae tuae concedam? Et ego respondi illi, Domine, auditu cognovi de ipsis, et fide credidi: et scio quia optimae sunt, et salus vera est hac veste uti, et hac margarita ornari. Et statim minstris suis praecepit, ut mihi et vestem hanc et margaritam ostenderent: et confestim ita fit. Ac vestem primo vidi: vidi, filia, vidi quod eloqui non possum. Numquid non sericum secundum subtilitatem eius spartum erat? Numquid candori eius nives comparatae non nigrescebant? Numquid aurum iuxta fulgorem eius non lividatur? Ipsa enim multicolor, et nihil prorsus comparatum ei poterat aequari. Post quam vidi margaritam: qua visa statim concidi. Non enim potuerunt oculi mei sustinere tantum eius colorem. Nam nec coeli, nec lucis, nec maris, nec terrae species pulcritudini eius poterat comparari. Et cum prostratus iacerem, ait mihi quidam de assistentibus, Video te sollicitum et bonum patrem esse, et hanc vestem atque hanc margaritam ad filiam tuam desiderare: sed ut magis desideres, ostendo tibi quid adhuc haec numquam tineis comeditur, non usus atteritur, non sorde inficitur, non vi scinditur, non damno amittitur: sed semper talis qualis est permanet. Margaritae vero haec virtus est, ut si quis eam induerit, non aegrotet, non senescat, non moriatur. Nihil omino in se habet, quod sit noxium corpori: sed utenti ea nihil accidit, quod aut mortem afferat, aut aetatem demutet, aut impediat sanitatem. Quod ubi audivi, filia, exanimari magis desiderio margaritae et vestis istius coepi: et sicut prostratus iacebam, indeficienti fletu et intenta oratione iuvenem precari coepi, dicens: Domine sancte, miserere preci meae, et miserere sollicitudini et vitae meae. Si enim hanc vestem mihi et margaritam non concedis, miser futurus sum, filiamquae meam viventem perditurus: ego propter hanc vestem et margaritam peregrinari volo. Scis, Domine, quia tibi non mentior. Post quam vocem mean audivit, iubet me levare; et ait mihi, moverunt me preces et lacrymae tuae et bene est quod hoc credisiti. Et quia dixisti, et pre hac margarita ipsam vitam tuam velle impendere, non possum eam tibi negare: sed scire debes propositum et voluntatem meam. Vestis, quam ego dedero, talis est, ut si quis voluerit veste alia colorata et serica et aurata uti, vestem meam capere non possit. Sed illi dabo eam, quae contenta sit, non serico habitu, sed nativis coloribus et insumptuoso textu vestiri: ita ut propter consuetudinem, purpuram perangustam vestis habeat: non etiam purpura ipsa diffundatur in vestem. Magarita vero, quam a me petis, naturae eius est, ut habere eam nemo possit, qui margaritam aliam habuerit: quia aliae margaritae aut de terra aut de mari sunt; mea autem, ut ipse tu vides, speciosa et pretiosa est, incomparabilis et coelestis est, nec dignatur ibi esse ubi aliae sunt. Non enim rebus meis convenit cum rebus hominis: quia qui veste mea et margarita utitur, in aeternum sanus est; non febre exardescit, non velneri patet, non annnis demutatur, non morte dissolvitur; aequalis enim semper et aeternus est. Ego tamen hanc vestem et hanc margaritam meam petenti tibi dabo, ut eam filiae tuae perferas. Sed prius scire debes quid velit filia tua. Si se huius vestis et margaritae meae dignam faciat, id est, si vestes sericas at auratas et infectas habere noluerit, si omnem margaritam alteram oderit; tunc haec quae me rogas tibi praestabo. Post quam vocem, filia, laetus exsurgo, et secretum hoc habens, hanc ad te epistolam feci: rogans te per multas lacrymas meas, ut te huic vesti et margaritae reserves, neque miserum senem tali damno tuo facias, si hanc vestem et hanc margaritam non habueris. Saint Hilarius Pictaviensis, Ad Abram Filiam Suam Source: Migne PL 10.549a-551b

Hilary to a most delightful daughter Abra, greetings in the Lord. I have received your letter in which I understand your desire to be with me and I think likewise. I feel indeed that the presence of those who are loved is desirable. And because I know my absence is a grave matter to you, lest you judge me to act impiously against you, I should offer some excuse for my delay, that you understand that I do not treat you so, but lack greater ability. For with you daughter, as my only one, so much more it is to me that I act in harmony with you. It was announced to me that there was a certain youth who had a pearl and most precious cloth, which if someone was able to merit, would make him most rich and secure above human wealth and health. Hearing about it I went off for it and I came to it by many long and difficult roads, and seeing it I fell prostate. There was there a youth so fair that before his face no one could stand. This one who saw I had come, questioned me about why I had done so and what I had to ask, and I answered that I had heard about the cloth and pearl and that because of them I had come; and if I were worthy to be in their presence that I would love my daughter all the more, for it was for her that I sought this cloth and pearl. And while saying this I was prostrate and weeping many tears, and night and day I groaned, asking that my prayer was worthy to be heard. After these things, because the youth is good and that there is no better, he said to me, 'With many tears you ask that I yield this our cloth and this our pearl to your daughter?' And I replied to him, 'Lord, having heard about these things, and with trusting faith, I know that they are the best and that true security is given by this cloth used and by adornment with this pearl.' Instantly he ordered his servants to show me the cloth and the pearl and immediately it was done. The cloth I saw first. I saw, daughter, I saw that of which I am not able to speak. Has silk ever been woven with such skill? Compared to it would snow not be black? Would not gold beside it by dull in its lustre? It was multicolored and nothing could be its equal. After that I was shown the pearl and on seeing it I fell down. My eyes were not able to sustain its hue; neither the sky nor light nor the sea nor any pleasant sight on earth could be compared to it. Having thrown myself down, one of the assistants said to me, 'I see you wish to be a caring and good father and that you desire this cloth and pearl for your daughter, but that you desire it more, I will show to you the good of this cloth and pearl. This cloth no moth consumes, no use wears, non dirt stains, no violence tears, no damage destroys, but it remains always as it is. This pearl in truth is virtue, that if she wear it, she shall not sicken, nor grow old, nor die. Nothing it has in it that may harm the body, but by its use such things do not happen, not death, not age, and health never fails.' When I had heard this, my daughter, with my whole soul I greatly desired the pearl and cloth, and prostate as I was, with tears I began to beg the youth, saying, 'Holy Lord, be merciful to my prayer and have mercy on my anxious life. If you will not give this cloth and pearl, I shall be most wretched and my living daughter will perish. On account of this cloth and pearl I have flown along in my travels. You know, Lord, that I do not lie to you.' After he had heard my voice, he ordered me to rise up, and he said, ' Your prayers and tears have moved me and good it is that you have believed. And because you said that you would endanger your own life for this pearl, I am not able to refuse it, but you should know my command and my will. The cloth which I shall give is of such a sort that if you wish to give it some other hue, even silk or gold, it cannot be done. I shall give it to one who is not pleased with silk but with natural color and to be clad in plain garb, for on account of its nature, the cloth must through suffering become purple and not by any other means may it be coloured. The pearl which you seek from me is of such a nature that no one may possess it who would have another pearl, for other pearls are of the earth or the sea but mine, which you see to be most beautiful and precious, is of the sky, and so it is peerless and no other is worthy of it. My ways do not fit with the ways of men, for he who wears my cloth and pearl, forever they are well, no fever burns them, no wound do they suffer, the years do not change them and death does not destroy them; forever and eternally they are. Yet I shall give to you this cloth and pearl which you seek from me that you present them to your daughter, but before that you should know what your daughter wishes. If she is worthy of this cloth and pearl, if garments of silk and gold she does not wish to have and every other pearl she despises, then I shall give you what you ask.' With this said, daughter, I rose up joyfully, and this secret knowing, I wrote you this letter, asking you though many tears that you choose this cloth and pearl, lest you make an old man miserable by your loss, lacking such cloth and pearl. Saint Hilary of Poitiers, from Letter to Abra his daughter