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