An Enemy Of The Church

Καὶ ταῦτα λέγω, οὐκ ὀνειδίζων, οὐδὲ ἐπεμβαίνων αὐτοῦ τῇ συμφορᾷ, ἀλλὰ τὴν ὑμετέραν διάνοιαν μαλάξαι βουλόμενος, καὶ εἰς ἔλεον ἐπισπάσασθαι, καὶ πεῖσαι ἀρκεσθῆναι τῇ τιμωρίᾳ τῇ γεγενημένῃ. Ἐπειδὴ γάρ εἰσι πολλοὶ παρ' ἡμῖν ἀπάνθρωποι, ὥστε ὁμοίως καὶ ἡμῖν ἐγκαλεῖν, ὅτι αὐτὸν ἐδεξάμεθα τῷ βήματι· τὸ ἄστοργον αὐτῶν τοῖς διηγήμασι μαλάξαι βουλόμενος, ἐκπομπεύω τὰ τούτου πάθη. Τίνος γὰρ ἕνεκεν ἀγανακτεῖς, εἰπέ μοι, ἀγαπητέ; Ὅτι, φησὶν, εἰς ἐκκλησίαν κατέφυγεν ὁ πολεμήσας αὐτὴν διηνεκῶς. Διὰ τοῦτο μὲν οὖν μάλιστα δοξάζειν ἐχρῆν τὸν Θεὸν, ὅτι ἀφῆκεν αὐτὸν ἐν τοσαύτῃ καταστῆναι ἀνάγκῃ, ὥστε καὶ τὴν δύναμιν τῆς Ἐκκλησίας καὶ τὴν φιλανθρωπίαν μαθεῖν· τὴν δύναμιν μὲν, ἀφ' ὧν τοσαύτην ὑπέμεινε μεταβολὴν ἐκ τῶν πρὸς ἐκείνην πολέμων· τὴν φιλανθρωπίαν δὲ, ἐξ ὧν πολεμηθεῖσα νῦν τὴν ἀσπίδα προβάλλεται, καὶ ὑπὸ τὰς πτέρυγας ἐδέξατο τὰς αὐτῆς, καὶ ἐν ἀσφαλείᾳ πάσῃ κατέστησεν, οὐ μνησικακήσασα ὑπὲρ τῶν ἔμπροσθεν οὐδενὸς, ἀλλὰ τοὺς κόλπους αὐτῷ μετὰ πολλῆς ἁπλώσασα τῆς φιλοστοργίας. Τοῦτο γὰρ τροπαίου παντὸς λαμπρότερον, τοῦτο νίκη περιφανὴς, τοῦτο Ἕλληνας ἐντρέπει, τοῦτο καὶ Ἰουδαίους καταισχύνει, τοῦτο φαιδρὸν αὐτῆς τὸ πρόσωπον δείκνυσιν· ὅτι τὸν πολέμιον αἰχμάλωτον λαβοῦσα, φείδεται, καὶ πάντων αὐτὸν ἐν ἐρημίᾳ παριδόντων, μόνη καθάπερ μήτηρ φιλόστοργος, ὑπὸ τὰ παραπετάσματα αὐτῆς ἔκρυψε, καὶ πρὸς βασιλικὴν ὀργὴν ἔστη, πρὸς δήμου θυμὸν, καὶ πρὸς μῖσος ἀφόρητον· τοῦτο τῷ θυσιαστηρίῳ κόσμος. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὁμῖλία Εἰς Εὐτροπιον Εὐνοῦχος Πατρῖκιόν καὶ Ὕπᾶτον

I say these things not to reproach him, nor to trample on his misfortune, but because I wish to soften your minds towards him, to draw you to mercy, and to persuade you to be content with punishment inflicted. And since there are many savages among us who are inclined to censure me for having received him into the sanctuary, I exhibit the narrative of his suffering because I wish to mollify hard hearts. For tell me, beloved, why are you angry with me? Because, you say, a man has fled to the church who ceaselessly fought against her. But by this then we should certainly glorify God for allowing him to be placed in such necessity that he may learn of both the power of the Church and her love of man: the power from which he has suffered such a change due to his hostility; the love of man in that she whom he attacked now throws before him a shield and takes him under her wings, placing him in complete security, unresentful of what has gone before, but rather most lovingly she opens her bosom to him. This shines brighter than any trophy, this is a brilliant victory, this shames the Greek and dismays the Hebrew, this displays the shining face of the Church, in that having received her enemy as a captive, she spares him, and when all have abandoned him in his desolation, she alone like a loving mother has concealed him under the folds of her cloak, opposing both the anger of an Emperor and the rage of the people, defying all unbearable hatred. This is an ornament for the altar. Saint John Chrysostom, from a Homily on Eutropius the Eunuch, Patrician and Consul

Knowledge and Power

Scimus namque caelitus sanctae ecclesiae donatum, quotiens ipsi rerum domini discendae, docendae, custodiendae ueritati operam inpendunt. Nam et uere omnino dixit quidam saecularium scriptorum, quia felicissimo mundus statu ageretur, si uel reges philosopharentur, uel regnarent philosophi. Quod si de philosophia huius mundi uere intellegere, de statu huius mundi merito diligere potuit homo huius mundi; quanto magis ciuibus patriae caelestis in hoc mundo peregrinantibus optandum est, et totis animi uiribus supplicandum, ut, quo plus in mundo quique ualent, eo amplius eius, qui super omnia est, Iudicis mandatis auscultare contendant, atque ad haec obseruanda secum eos quoque, qui sibi commissi sunt, exemplis simul et auctoritate instituant?   Sancti Ceolfridi Epistula ad Naiton Regem Pictorum

We know that it is a heavenly gift to the Holy Church whenever the lords of the world are driven to learn and to teach and to guard the truth. For a certain writer of the past has most truly said that the state of the world would be made most happy if either kings philosophized or philosophers ruled. If it is possible that a man may truly understand the philosophy of this world and choose correctly concerning the state of this world, how much more must it be wished by the citizens of the heavenly fatherland travelling in this world, and indeed vigorously prayed for by all men, that the more powerful someone is in the world the more they should strive to attend to the commands of Him who is the Judge over all, and by example and authority teach those who are committed to them to observe the same, together with themselves. Letter of Saint Ceolfrid to Naiton King of the Picts

The Weak and The Strong

Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ματόην, λέγων· Τί ποιήσω; ὅτι ἡ γλῶσσά μου θλίβει με· καὶ ὅταν ἔρχωμαι ἐν μέσῳ τῶν ἀνθρώπων, οὐ δύναμαι κατασχείν αὐτήν· ἀλλὰ κατακρίνω αὐτοὺς ἐν παντὶ ἔργῳ ἀγαθῷ καὶ έλέγχω αὐτοὺς. Τί οὖν ποιήσω; Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· Εἰ οὐ δύνασαι κατέχειν ἑαυτὸν, φύγε καταμόνας. Ἀσθένεια γάρ ἐστιν. Ὁ δὲ καθήμενος μετὰ ἀδελφῶν, οὐκ ὀφείλει εἶναι τετραγωνιαῖος, ἀλλὰ στρογγὺλος, ἵνα πρὸς πάντας κυλίηται. Καὶ εἶπεν ὁ γέρων· Οὐ κατὰ ἀρετὴν κάθημαι καταμόνας, ἀλλὰ κατὰ ἀσθενειαν· δυνατοὶ γάρ εἰσιν, οἱ ἔρχόμενοι εἰς τὸ μέσον τῶν ἀνθρώπων.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

A brother questioned Father Matoes, saying, ' What should I do? My tongue troubles me. When I go out into the midst of men I am not able to control it. I condemn them in every good work of theirs and dishonour them. What then should I do?' And the elder answered, ' If you are not able to control yourself, flee to solitude. For you are weak. Those who sit with men should not be a triangle but a sphere that they roll along with everyone. It is not by virtue that I sit alone but on account of weakness; the strong go out into the midst of men.' Sayings of the Desert Fathers, Palladius of Galatia

Gathering a Host

Πᾶσιν ἄνοιξον τὰ σπλάγχνα τοϊς τοῦ Θεοῦ μαθηταϊς ἀπογεγραμμένοις· μὴ πρὸς σῶμα ἀπιδὼν ὑπεροπτῶς, μή πρὸς ἡλικίαν ἀμελῶς διατεθείς. Μηδ᾽ εἴ τις ἀκτήμων ἣ δυσειδὴς ἣ ἀσθενὴς φαίνεται, πρὸς τοῦτο τῇ ψυχῇ δυσχεράνῇς καὶ ἀποστραφῆς. Σχῆμα τοῦτ᾽ ἔστιν ἔξωθεν ἡμιν περιβεβλημένον, τῆς εἰς κὸσμον παρόδου προφασις, ἵνα εἰς τὸ κοινὸν τοῦτο παιδευτήπριον εἰσελθεῖν δυνηθῶμεν· ἀλλ᾽ ἔνδον ὁ κρυπτὸς ἐνοικεῖ Πατὴρ, καὶ ὁ τούτου Παῖς ὁ ὑπερ ἡμῶν ἀποθανὼν, καὶ μεθ᾽ ἡμῶν ἀναστας. Τοῦτο τὸ σχῆμα βλεπόμενον ἐξαπατᾷ τὸν θάνατον καὶ τὸν διάβολον· ὁ γὰρ ἐντος πλοῦτος, τὸ κάλλος, αὐτοῖς ἀθέατός ἐστι· καὶ μαίνονται περὶ τὸ σαρκίον, οὖ καταφρονοῦσιν ὡς ἀσθενοῦς, τῶν ἔνδον ὄντες τυφλοὶ κτημάτων· οὐκ ἐπιστάμενοι πηλίκον τινὰ θησαυρὸν ἐν ὀστρακίνῳ σκεύει βαστάζομεν, δυνάμει Θεοῦ Πατρὸς καὶ αἴματι Θεοῦ Παιδὸς καὶ δρόσῳ Πνεύματος ἀγίου περιτετειχισμένον. Ἀλλὰ σύ γε μὴ ἐξαπατηθῇς, ὁ γεγευμένος τῆς ἀληθείας, καὶ κατηξιωμένος τῆς μεγάλης λυτρώσεως· άλλὰ τὸ ἐναντιον τοῖς ἄλλοις ἀνθρώποις σεαυτῷ κατάλεξον στρατὸν ἄοπλον, ἀπόλεμον, ἀναίμακτον, ἀὀργητον, ἀμίαντον, γέροντας θεσεβεῖς, ὀρφανοὺς θεοφιλεῖς, χήρας πραότητι ὡπλισμένας, ἄνδρας ἀγάπῃ κεκοσμημένους. Τοιούτους κτῆσαι τῳ σῳ πλούτῳ καὶ τῷ σώματι, καὶ τῇ ψυχῇ δορυφόρους.   Κλήμης ὁ Ἀλεξανδρεύς, Τις Ὁ Σώζομενος Πλούσιος

Open your heart to all who are enrolled as disciples of God; do not glance contemptuously at any person, nor carelessly pass over any period of life. Do not, if someone appears poor or ugly or weak, be troubled in soul by them and turn away. This form is thrown around us from without, the cause of our entrance into this world that we enter into this common school. But within dwells the hidden Father and His Son who died for us and with us rose. This visible form tricks death and the devil; for the wealth within, the beauty, is unseen by them; and they rage over a carcass, which they despise as weak, being blind to the goods within, not knowing what treasure we carry in an earthenware vessel, guarded by the power of God the Father and the blood of God the Son and the dew of the Holy Spirit. But let not yourself be tricked, you who have tasted of the truth and been judged worthy of the great redemption. Unlike other men collect for yourself an unarmed, peaceful, bloodless, mild, immaculate host: the pious aged, orphans dear to God, widows armed with meekness, men adorned with charity. With your money purchase such guardians for body and soul. Clement of Alexandria, from Who is the Rich Man who will be Saved,

Asking For A Fight

Εἶπεν ὁ ἀββᾶς Ποιμὴν περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ κολοβοῦ, ὅτι παρεκάλεσε τὸν Θεὸν, καὶ ἥρθη τὰ πάθη ἀπ᾽ αὐτοῦ, καὶ γέγονεν ἀμέριμνος. Καὶ ἀπελθὼν, εἶπέ τινι γέροντι· Ὁρῶ ἐμαυτὸν ἀναπαυόμενον, καὶ μηδένα πόλεμον ἔχοντα. Καὶ λέγει αὐτῷ ὁ γέρων· Ὕπαγε, παρακάλεσον τὸν Θεὸν, ὤστε τὸν πόλεμόν σοι ἐλθεϊν, καὶ ᾔν εῖχες πρότερον συντριβὴν καὶ ταπείνωσιν· διὰ γὰρ τῶν πολέμων προκόπτει ἡ ψυχή. Παρεκάλεσεν οὖν, καὶ ἐλθόντος τοῦ πολέμου, οὐκ ἔτι εὔξατο ἀρθῆναι αὐτὸν ἀπ᾽ αὐτοῦ, ἀλλ᾽ ἔλεγε· Δός μοι, Κύριε, ὑπομονὴν ὲν τοὶς πολέμοις.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Poemen said of Father John the Short that he had called on God and that He took from him all trouble and established him in peace. And John went out and spoke to a certain elder saying, ' I look on myself as one unperturbed and as one having no conflict.' The elder said to him, ' Go and pray to God that conflict come to you even as you had it before and with it tribulation and humiliation, for battles improve the soul. Call out then and when the conflict has come do not pray to be delivered from it but say, ' Give to me, Lord, strength in battle.' Sayings of the Desert Fathers, Palladius of Galatia

Lenten Combats

Accedentes ergo, dilectissimi, ad Quadragesimae initium, id est, ad diligentiorem Domini servitutem, quia quasi ad quemdam agonem sancti operis introimus, ad pugnas tentationum animas praeparemus; et intelligamus quanto studiosiores pro nostra salute fuerimus, tanto nos vehementius ab adversariis impetendos. Sed fortior est qui in nobis est quam qui adversum nos est, et per ipsum validi sumus, in cujus virtute confidimus; quia ob hoc Dominus se tentari a tentatore permisit, ut cujus munimur auxilio, ejusdem erudiremur exemplo. Vicit enim adversarium, ut audistis, testimoniis legis, non potestate virtutis; ut hoc ipso et hominem plus honoraret, et adversarium plus puniret, cum hostis generis humani non quasi a Deo jam, sed quasi ab homine vinceretur. Pugnavit ergo ille tunc, ut et nos postea punaremus; vicit ille, ut et nos similiter vinceremus. Nulla sunt enim, dilectissimi, sine tentationum experimentis opera virtutis, nulla sine probabtionibus fides, nullum sine hoste certamen, nulla sine congressione victoria. Vita haec nostra in medio insidiarum, in medio proeliorum est. Si nolumus decipi, vigilandum est; si volumus superare, pugnandum est.   Sanctus Leo Magnus, Sermo XXXIX

Approaching, most beloved, the beginning of Lent, that is, a more diligent serving of the Lord, because we are entering, as it were, a certain contest of holy works, let us prepare our souls for fights with temptations; and let us understand that the more zealous we are for our salvation, the more vehement will be the assaults of adversaries. But stronger is He in us than He who opposes, and through Him are we powerful in Him whose strength we depend; because it was for this that the Lord permitted Himself to be tempted by the tempter, that we might be fortified by his aid being taught by His example. He conquered the adversary, you have heard, with testimony from the law not by might of strength that by it He might do greater honour to man, and punish the adversary more, by conquering the enemy of the human race not now as God but as Man. He fought then that we might fight after; He conquered that we might likewise conquer. For there are no works of power, most beloved, without the tests of temptations, there is no faith without proof, no contest without a foe, no victory without conflict. This life of ours is in the midst of ambushes, in the midst of battles; if we do not wish to be deceived, we must be vigilant, and if we want to win, we must fight. Saint Leo the Great, Sermon 39

Not Such a Great Thing

Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Ὁρῶ ἐμαυτὸν, ὅτι ἡ μνήμη τοῦ θεοῦ παραμένει μοι. Λέγει αὐτῷ ὁ γέρων· Οὐκ ἔστι μέγα, τὸ εἶναι τὸν λογισμόν σου μετὰ τοῦ θεοῦ· μέγα δέ ἐστι, τὸ ἑαυτόν ὁρᾷν ὑποκάτω πάσης τῆς κτίσεως. Τοῦτο γὰρ καὶ ὁ σωματικὸς κόπος ὁδηγεὶ εἰς τὸν τῆς ταπεινοφροσύνης τρόπον.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

A brother spoke to Father Sisoes, saying, 'I watch myself that thought of God remain with me.' The elder said, ' It is no great thing that your mind is with God. But great it is to view oneself as inferior to every created thing. For this yokes to corporeal labour and leads one to a habit of humility.' Sayings of the Desert Fathers, Palladius of Galatia

A Nation Declines

Fame alia virulentiore tacitus pullulante. quiescente autem vastitate tantis abundantiarum copiis insula affluebat ut nulla habere tales retro aetas meminisset, cum quibus omnimodis et luxuria crescit. Crevit etenim germine praepollenti, ita ut competentur eodem tempore diceretur: 'Omnino talis auditur fornicatio qualis nec inter gentes.' Non solum vere hoc vitium, set et omnia quae humanae naturae accidere solent, et praecipue, quod et nunc quoque in ea totius boni evertit statum, odium veritatis cum assertoribus amorque mendacii cum suis fabricatoribus, susceptio mali pro bono, veneratio nequitiae pro benignitate, cupido tenebrarum pro sole, exceptio satanae pro angelo lucis. Ungebantur reges non per Deum sed qui ceteris crudeliores exstarent, et paulo post ab unctioribus non pro veri examinatione trucidabantur aliis electis trucioribus. Si quis vero eorum mitior et veritati aliquatenus propior videretur, in hunc quasi Britanniae subversorem omnia odia telaque sine respectu contorquebantur, et omnia quae displicuerunt deo et quae placuaerunt aequali saltem lance pendebantur, si non gratiora fuissent displicentia; ita ut merito patriae illud propheticum, quod veterno illi populo denuntiatum est, potuit aptari, ‘Filii’ inquiens ‘sine lege, dereliquistis Deum, et ad iracundiam provocastis sanctum Israel. Quid adhuc percutiemini apponentes iniquitatem? Omne caput languidum et omne cor maerens: a planta pedis usque ad verticem non est in eo sanitas.’   De Excidio et Conquestu Britanniae, Sanctus Gildas Sapiens

Another more virulent hunger was silently growing. As the devastations quietened the island became rich with an abundance of affluence such that no age after remembered having such things, and along with it luxury grew. Indeed it grew with such strong root that it might well be said at that same time: 'Such fornication is not heard about even among the Gentiles.'1 But it was not spring for this vice alone, but also for all those vices which human nature is accustomed to fall into, especially the vice which presently overturns the condition of all good: the hatred of truth along with her advocates and the love of falsehood together with its fabricators, the taking up evil for good, the veneration of iniquity rather than kindness, the desire for darkness rather than the sun, the welcoming of Satan as an angel of light. Kings were anointed, not in the name of God, but such as they excelled others in cruelty, and after a little while, without an examination of truth, they were butchered by those who anointed them for different elected savages. If any one of them seemed to be more mild and nearer to truth, against him were turned, without respect, the hatred and weapons of all, as if he would be the overthrow of Britain; and all things which displeased God and all things which pleased Him had equal weight in the balance, if things displeasing were not preferred; thus to this land the saying of the prophet which denounced an ancient people was apt to be applied with merit: ' Sons without the law, you have forsaken God and moved the Holy One of Israel to anger. Why will you be beaten any more by adding to iniquity? Every head is weak and every heart groans; from the sole of the foot to the crown of the head there is no health in it.' 2 On The Destruction and Ruin of Britain, Saint Gildas the Wise 1 1 Cor 5.1 2 Is 1. 4-6

Second Marriages

Quid igitur? Damnamus secunda matrimonia? Minime; sed prima laudamus. Abjicimus de Ecclesia digamos? Absit: sed monogamos ad continentiam provocamus. In Arca Noe non solum munda, sed et immunda fuerunt animalia. Habuit homines, habuit et serpentes. In domo quoque magna, vasa diversa sunt; alia in honorem, alia in contumeliam. Est crater ad bibendum; est matual ad secretiorae naturae. Nam cum in semente terrae bonae, centesimum, et sexagesimum et trigesimum fructrum Evangelia doceant; et centenarius pro virginitais corona, primum gradum teneat; sexagenarius pro labore viduarum, in secundo sit numero; tricenarius foedera nuptiarum, ipsa digitorum conjunctione testetur, digamia in quo erit numero? Imo extra numerum. Certe in bona terra non oritur, sed in vepribus, et spinetis vulpium, quae Herodi impiissimo comparantur, ut in eo se putet esse laudabilem, si scortis melior sit: si publicarum libidinum victimas superet, si uni sit prostituta, non pluribus.  Sanctus Hieronymus, ex Epistola CXXIII, Ad Ageruchiam Source: Migne PL 22 1052

What then? Do I condemn second marriages? Not at all; but I praise first ones. Do I expel the twice-married from the church? May it not be so; but I exhort to continence those who have once been married. In The Ark of Noah there were not only clean but unclean animals. It bore men and serpents. In a great house there are diverse vessels; some to honour, some to dishonour. There is bowl from which one drinks and a bowl for the excretions of nature. 1 The seed sown in good ground brings forth fruit, some a hundredfold, some sixtyfold, some thirtyfold, the Gospel teaches. 2 The hundredfold is the crown of chastity and holds first place; the sixtyfold is the labour of widows and is numbered second; while the thirtyfold is the bond of marriage, indicated by the joining together of fingers. Where are second marriages numbered? They are not counted. They do not grow from good ground but among thorns and the bramble bushes of foxes, that creature to which the most impious Herod was compared. 3 A woman who marries more than once thinks herself praiseworthy if she is better than a whore, if she surpasses the victims of public lust by prostituting herself only to one, not to many. St Jerome, from Letter 123, To Ageruchia 1 2 Tim 2.20 2 Mt 13.8 3 Lk 13.32

Determining The Truth

Saepe igitur magno studio et summa attentione perquirens a quamplurimis sanctitate et doctrina praestantibus viris quonam modo possim certa quadam et quasi generali ac regulari via catholicae fidei veritatem ab haereticae pravitatis falsitate discernere, hujusmodi semper responsum ab omnibus fere retuli , quod sive ego, sive quis alius vellet exsurgentium haereticorum fraudes deprebendere laqueosque vitare, et in fide sana sanus atque integer permanere, duplici modo munire fidem suam, Domino adjuvante, deberet : primum scilicet divinae legis auctoritate, tum deinde Ecclesiae catholicae traditione. Hic forsitan requirat aliquis : Currsit perfectus Scripturarum Canon , sibique ad omnia satis superque sufficiat , quid opus est ut ei Ecclesiasticae intelligentiae jungatur auctoritas? Quia videlice Scripturam sacram pro ipsa sua altitudine non uno eodemque sensu universi accipiunt, sed ejusdem eloquia aliter atque aliter alius atque alius interpretatur ; ut pene quot homines sunt, tot illinc sententioe erui posse videantur. Aliter namque illam Novatianus, aliter Sabellius, aliter Donatus exponit, aliter Arius, Eunomius, Macedonius ; aliter Photinus , Apollinaris, Priscillianus , aliter Jovinianus , Pelagius , Coelestius; aliter postremo Nestorius. Atque idcirco multum necesse est , propter tantos tam varii erroris anfractus, ut propheticae et apostolicoe interpretationis linea secundum Ecclesiaslici et Catholici sensus normam dirigatur. In ipsa item Catholica Ecclesia magnopere curandum est ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. Hoc est etenim vere proprieque catholicum, quod ipsavis nominis ratioque declarat, quoe omnia fere universaliter comprehendit. Sed hoc ita demum fiet , si sequamur universitalem , antiquitatem, consensionem. Sequemur autem universilatem hoc modo , si hanc unam fidem veram esse fateamur quam toti per orbem terrarum confitetur Ecclesia ; antiquitatem vero ita , si ab his sensibus nullatenus recedamus quos sanctos majores ac patres nostros celebrasse manifestum est : consensionem quoque itidem, si, in ipsa vetustate, omnium vel certo pene omnium sacerdotum pariter et magistrorum definitiones sententiasque sectemur. Quid igitur tunc faciet Christianus catholicus, si se aliqua Ecclesiae particula ab universalis fidei communioneproeciderit? Quid utique nisi ut pesiifero corruptoque membro sanitatem universi corporis anteponat? Quid si novella aliqua contagio non jam portiunculam tantum , sed totam pariter Ecclesiam commaculare conetur? Tunc item providebit ut antiquitati inhaereat , quae prorsum jam non potest ab ulla novitatis fraude seduci. Quid si in ipsa vetustale, duorum aut trium hominum, vel cerle civitatis unius aut etiam provincise alicujus error deprehendatur? Tunc omnino curabit ut paucorum temeritati vel inscitiae , si qua sunt, universaliter antiquitus universalis Ecclesiae decreta praeponat. Quid si tale aliquid emergat ubi nihil hujusmodi reperiatur? Tunc operam dabit utcollatas inter se majorum consulat interrogetque sententias, eorum duntaxat qui diversis licet temporibus et locis, in unius tamen Ecclesiae Catholicoe communione et fide permanentes , magistri probabiles exstiterunt ; et quicquid non unus aut duo tantum, sed omnes pariter uno eodemque consensu aperte, frequenter, perseveranter tenuisse, scripsisse, docuisse eognoverit, id sibi quoque intelligat absque ulla dubitatione credendum.  Sanctus Vincentius Lirinensis, Commonitorium

From very many men eminent for sanctity and learning I have often sought with great diligence and the utmost attention how I may by a certain way, and indeed as a general rule, distinguish the truth of Catholic faith from the falsehood of depraved heresy; and I have always received the response that whenever I or any someone else wishes to detect the lies and avoid the traps of heretics, and so to remain unharmed and intact in the pure faith, one should, with the Lord's assistance, fortify faith in two ways: first, by the authority of Divine Law, then, by the Tradition of the Catholic Church. Here perhaps some one perhaps may ask, 'Since the canon of Scripture is finished, and for everything sufficient and indeed more than sufficient, why should it be bound to the authority of the Church's interpretation?' Because, of course, on account of the depth of Holy Scripture, not everyone receives it in the same sense, but one understands the words in one way, another in another way; so it seems that as many as there are men so there are as many interpretations. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another, Photinus, Apollinaris, Priscillian, another, Jovinian, Pelagius, Celestius, another, lastly, Nestorius another. On account of these great complexity of various errors it is absolutely necessary that the measure for the correct meaning of the prophets and apostles should be directed by the standard of Ecclesiastical and Catholic interpretation. And in the same Catholic Church the greatest care must be taken that we hold to that which everywhere, always, and by all has been believed. That is truly and properly Catholic, which, as the name itself and reason declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, agreement. We shall follow universality in this way: if we confess the one faith to be true which the whole Church throughout the world confesses; antiquity: if we in no manner depart from those interpretations which it is patent were famously held by our holy ancestors and fathers; agreement: if in this antiquity we cleave to the consonant definitions and decisions of all, or almost all, priests and teachers. What then will a Catholic Christian do, if a particular Church cut itself off from the communion of the universal faith? What but to prefer the soundness of the whole body to a diseased and corrupt member? What if some new contagion try to infect not only a portion of the Church, but the whole? Then he will be wise to cleave to antiquity, which can no longer be seduced by any deceit of novelty. But what if in the past there be found error infecting two or three men, or even a whole city or a province? Then it will be his care to prefer the decrees, if there are any, of the universal Church to the recklessness and blundering of a few men. But what if some error should come about on which no such decree speaks? Then his duty is to collate and consult and interrogate the opinions of the ancients who, though living in various times and places persevered in the communion and faith of the one Catholic Church, standing forth as approved teachers; and whatever he finds held, written and taught, not by one or two only, but by all, equally, in harmony, overtly, frequently and persistently, that he shall understand that he is to trust without any doubt. Saint Vincent of Lerins, from the Commonitory

A Little Literary Criticism

Έκεῖνο γὰρ πάντως συνεϊδε σου ἡ ἀρχίνοια, ὃτι καὶ τῶν ἐξωθεν φιλοσόφων οἱ τοὺς διαλόγους συγγάψαντες, Ἀριστοτέλης μὲν καὶ Θεόφραστος, εὐθυς αὐτῶν ἤψαντο τῶν πραγμάτων, διὰ τὸ συνειδέναι ἐαυτοϊς τῶν Πλατωνικῶν χαρίτων τὴν ἔνδειαν· Πλάτων δέ τῇ ἐχουσίᾳ τοῦ λόγου ὁμοῦ μὲν τοῖς δόγμαστων, ὁμοῦ δὲ καὶ παρακωμῳδεῖ τὰ πρόσωπα, Θρασυμάχου μὲν τὸ θρασὺ καὶ ἰταμὸν διαβάλλων, Ἰππιου δὲ τὸ κοῦφον τῆς διανοίας καὶ χαϋνον, καὶ Πρωταγόρου τὸ ἀλαζονικον καὶ ὑπέρογκον. Ὁπου δὲ ἀόριστα πρόσωπα ἐπεισάγει τοῖς διαλόγοις, τῆς μὲν εὐκρινείας ἒνεκεν τῶν πραγμάτων κέχρηται τοῖς προσδιαλεγομένος οὐδεν δὲ ἒτερον ἐα τῶν προσώπων ἐπεισκυκλεῖ ταῖς ὑποθέσεσεν· ὅπερ ἐποίησεν έν τοῖς Νόμοις. Δεῖ οὖν καὶ ἡμάς τοὺς οὐ κατὰ φιλοτιμίαν ἐρχομένους ἐπὶ τὸ γράφειν, ἀλλ᾽ ὑποθήκας καταλιμπάνειν ὼφελίμων λόγων τῇ ἀδελφότητι προελομένους, ἐὰν μέν τι πάαι προκεκηρυγμένον ἐπι αὐθαδείᾳ τρόπου πρόσωπου ὑποβαλλώμεθα, τινὰ καὶ ἀπὸ προσώπου ποιοτητος παραπλέκειν τῷ λόγῳ, εἴπερ ὅλως ἐπιβάλλει ἡμῖν διαβάλλειν ἀνθρώπους, τῶν πραγμάτων ἀφεμένους. Ἐὰν δὲ ἀόριστον ῇ το διαλεγόμενον, αἰ πρός τὰ πρόσωπα διαστασεις τὴν μὲν συνάφειαν διακόπτουσι, πρὸς οὐδὲν δὲ πέρας χρήσιμον ἀπαντῶσι. Ταῦτα εἴπον ἵνα δειχθῇ, ὅτι οὐκ εἰς κόλακος χεῖρας ἀπέστειλάς σου τοὺς πόνους, ἀλλὰ ἀδελφῷ τῷ γνησιωτατῷ ἐκοινώνησας τῶν καμάτων. Ἐῖπον δὲ οὐ πρὸς ἐπανόρθωθιν τῶν γεγραμμένων, ἀλλὰ πρὸς φυλακὴν τῶν μελλόντων. Ἅγιος Βασίλειος Καισαρείας, Ἐπιστολη Διοδώρῳ, πρεσβυτέρῳ Ἀντιοχείας

I know that a man of your high intelligence is well aware that the philosophers apart from us composed dialogues, Aristotle and Theophrastus going straight to the heart of the matter, because they were aware of not being endowed with the graces of Plato. But Plato with his talent forwriting, at the same time disputes opinions and makes fun of his characters, criticising the rashness and recklessness of Thrasymachus, the lightness and silliness of mind of Hippias, and the bluster and pride of Protagoras. But when he introduces unknown characters into his dialogues he uses them to make the point clear and does not admit anything else pertaining to their characters; he does this in the Laws. It is well for us who do not write from vain ambition but from the obligation to give counsel, if we introduce a character well known for wilfulness, to include in the piece something that pertains to the character, yet of course we are bound not to slander men. But if the subject is general, digressions directed against individuals break the flow and tend to no useful purpose. This I have said to show that you did not send your work into the hands of a flatterer, but have shared your labour with an understanding brother. And I have spoken not for the correction of what has been written, but as a precaution for the future. Saint Basil of Caesarea, from Letter 135, To Diodoros a Presbyter of Antioch

The Evil Eye

ὁ δὲ πονηρὸς ὀφθαλμός ἐστιν ἡ προσποίητος ἀγάπη, ἥτις καὶ ὑπόκρισις καλεῖται· δι' ἧς ἅπαν τὸ σῶμα σκοτίζεται τοῦ ἀνθρώπου. Ἄξια μὲν σκότους πράγματα ἐννοούμενον ἔσωθεν· διὰ δὲ τῶν ἔξωθεν μερῶν, φωτὸς εἶναι δοκοῦντα προφέρον ῥήματα· λύκοι γάρ εἰσιν ὡς ἀληθῶς, προβάτων περιβεβλημένοι δοράς· οἱ τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος μόνον πλύνοντες, καὶ οὐκ εἰδότες, ὅτι ἐὰν μὴ τὸ ἔσωθεν τούτων καθαρισθῇ, οὐδὲ τὸ ἔξωθεν καθαρὸν δύναται γενέσθαι. Διόπερ τούτους σαφῶς ἐλέγχων, φησὶν ὁ Σωτὴρ, ὅτι· Εἰ τὸ φῶς τὸ ἐν σοὶ, σκότος, τὸ σκότος πόσον; Τουτέστιν· εἰ ἡ δοκοῦσά σοι ἀγάπη εἶναι φῶς, διὰ τὴν ἐν σοὶ κεκρυμμένην ὑπόκρισιν σκότους ἄξιόν ἐστιν ἔργον, τί τὰ προφανῆ σου παραπτώματα; Ἅγιος Γρηγόριος ο Θαυματουργός, Ἐἰς Τὸ Κατά Ματθαῖον Ἐὐαγγέλλιον

But the evil eye is false love, which is also called hypocrisy, by which the whole body of man is darkened. Deeds deemed fit for darkness may be within, while by outer members words come forth that seem to be of the light: for these are in truth wolves, though they may be wrapped in the fleeces of sheep. Such are they who wash only the outside of cup and bowl, not understanding that unless the inside is cleansed, nor can the outside be clean. Thus, in open reproach of such, the Saviour says: 'If the light in you is darkness, how great that darkness?' That is to say, if the love which seems to you to be light is, by reason of some hypocrisy hidden in you, is a work fit for darkness, how patent are your errors? Saint Gregory Thaumaturgus, Commentary on Matthew.

Seeking Glory

Οἱ γενναῖοι τῶν στρατηγῶν τοὺς τῶν τακτικῶν ἐπιστήμονας ἀκονῶσι πρὸς εὐτολμίαν οὐ μόνας αὐτοῖς τὰς ἐκ τοῦ νικῆσαι τιμὰς ὑπισχνούμενοι, ἀλλὰ γὰρ καὶ αὐτὸ τὸ παθεῖν εὐκλεὲς εἶναι λέγοντες καὶ πάσης αὐτοῖς εὐφημίας πρόξενον· οὐ γάρ ἐστι τῶν ἐνδεχομένων τοὺς ἐθέλοντας εὐδοκιμεῖν ἐν μάχαις μὴ οὐχὶ καὶ τὰς ἐκ τῶν ἀνθεστηκότων ὑπομένειν ἔσθ' ὅτε πληγάς. πλὴν οὐκ ἄμισθον ἔσται τὸ παθεῖν αὐτοῖς· ἐπαινεθήσονται γὰρ ὡς τοῖς πολεμίοις ἐπιπηδήσαντες, καὶ αὐτὸ τὸ πάθος μαρτυρήσει πάντως αὐτοῖς ὅτι φρονήματι κέχρηνται σφόδρα νεανικῷ. τοιοῦτο διδάσκοντα ὁρῶμεν καὶ αὐτὸν τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν. ἀφορμὴ δὲ γέγονεν αὐτῷ τοῦ τοιοῦδε λόγου τὸ προαπαγγεῖλαι τοῖς μαθηταῖς ὅτι χρὴ πάντως αὐτὸν τὰς ἐκ τῶν Ἰουδαίων ἐφόδους ὑπενεγκεῖν ἐμπαιχθῆναί τε παρ' αὐτῶν καὶ ἐμπτυσθῆναι καὶ ἀποκτανθῆναι καὶ ἀναστῆναι τῇ τρίτῃ ἡμέρᾳ. ἵνα τοίνυν μὴ ὑπολάβωσιν ὅτι πείσεται μὲν αὐτὸς ὑπὲρ τῆς τοῦ κόσμου ζωῆς τὰς ἐκ τῶν φονώντων ἐπηρείας, αὐτοῖς γε μὴν ἔξεστι διαβιοῦν ἀνειμένως, ἀναγκαίως δεικνὺς ὅτι διὰ τῶν ἴσων ἀνδραγαθημάτων ἰέναι χρὴ τοὺς τῆς παρ' αὐτοῦ δόξης ἐπιθυμοῦντας τυχεῖν, μονονουχὶ καὶ διαμαρτύρεται λέγων τὰ προκείμενα· ἔδει γάρ, ἔδει τοὺς εἰς τοιαύτην λειτουργίαν προκεχειρισμένους εὐσθενεστάτους εἶναι καὶ νεανικούς, ὡς μηδὲν ὑφορᾶσθαι τῶν δεινῶν.ὁ τοιοῦτος ἑαυτὸν ἀρνήσεται μονονουχὶ καὶ ἀποταξάμενος τῇ παρούσῃ ζωῇ ὑπέρ γε τοῦ ἀγαθοῦ καὶ τῆς εἰς Χριστὸν ἀγάπης. οὕτως τις ἀκολουθήσει Χριστῷ μονονουχὶ κεκραγώς τε καὶ λέγων πρὸς τὸν τῶν ὅλων σωτῆρα Χριστὸν ὅτι Ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς.  Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐἰς Τὸ Κατά Λουκαν Ἐὐαγγέλλιον

Distinguished and learned generals encourage others to the attainment of courageous deeds, not only by promising their men the fruits of victory, but even by telling them that suffering brings glory, and that it gains for them all praise, for it is not possible that those who would win glory in battle would not suffer wounds from adversaries. But not without reward is their suffering, for they are praised as those who have raced into battle; and suffering bears witness to a brave spirit. And much the same teaching we see in our Lord Jesus Christ, on the occasion when had told the disciples that it was necessary for Him to endure betrayal, and to be mocked, and to be spat on, and to be put to death, and on the third day to rise again. That they not suppose that He would for the life of the world suffer the impositions of his murderers and that they would be permitted to live without peril, he announced that those who would be thought worthy of the glory He grants, must attain to it by equal acts of bravery. For those appointed to such an office must be thoroughly brave and steadfast, armed with an unshaken mind and invincible courage, so as no dread will unnerve. He who thus acts denies himself, setting aside this present life for the good and love of Christ. So does such a man follow Christ, saying with a cry to Christ the Saviour of all: 'For Your sake we are killed every day; we have been counted as sheep for the slaughter.'1 Saint Cyril of Alexandria, Commentary on Luke. 1 Ps 43.22

Advice to a Bishop

Sit igitur erga subjectos sollicitudo laudabilis. Exhibeatur cum mansuetduine disciplina. Sit cum discretione correptio. Iram benignitas mitiget, benignitatem zelue exacuat; et ita alterum condiatur ex altero, ut nec immoderata ultio pius quam oportet affligat, nec iterum frangat rectitudinem disciplinae remissio. Instructrio commissi populi fraternititis vestrae sit actio. Videat in vobis quod diligat, cernat quod imitari festinet. Exemplo vestro vivere doceatur. A recto itinere te duce non deviet, ad Deum vos sequendo perveniat, ut tot ab humani generis Salvatore retributiones accipias, quot lucra ei operatus fueris animarum.  Sanctus Gregorius Magnus, Registri Epistolarum, Lib. V, Epistola LVII, Ad Joannem Episcopum

Therefore let your consideration for your people be laudable. Let discipline be shown with gentleness, correction with discretion. Let kindness temper anger, let zeal sharpen kindness: and let the one be so seasoned with the other that neither immoderate punishment afflict more than it should, nor laxity ruin the rectitude of discipline. Let the conduct of your Fraternity be a lesson to the people entrusted to you. Let them see in you what they should love, let them perceive in you what they should hasten to imitate. By your example let them be taught how to live. Let them not deviate from the straight road by your leading, and let them come to God by following you, that you may receive as many rewards from the Saviour of the human race as you have won souls for Him. Pope Saint Gregory the Great, Registry of Letters, Book 5, Letter 57, To the Bishop John

Isidora the Fool

Ἐν τούτῳ μοναστηρίῳ παρθένος τις ἦν μία Ἰσιδώρα καλουμένὴ, διὰ τὸν Χριστὸν ὑποκρινομένη μωρίαν καὶ δαιμονᾷν, προθεμένη δι’ αὐτῶν κατορθῶσαι τὴν ἀρετὴν, εἰς ἄκρον ἑαυτὴν ταπεινοῦσα καὶ κατευτελίζουσα. Ταύτην ἐπὶ τοσοῦτον ἐβδελύξαντο αἱ λοιπαὶ, ὥστε μηδὲ συνεσθίειν αὐτῇ, καὶ τοῦτο ἐκείνης μετὰ χαρᾶς καταδεξαμέντης. Ἀλωμένη οὖν περὶ τὸ μαγειπϊον ἐκείνη πᾶσαν ἐποίει ὑπηρεσίαν πάσαις αὐταῖς, ὡς δούλη ὑπακούσα εἰς πᾶσαν ὑπακοήν. Καὶ ἥν αὔτη ἡ μακαρῖτις (τὸ δὴ λεγόμενον) σπόγγος τῆς συνοδίας, ἔργῳ πληροῦσα τὸ γεγραμμένον ἐν τῷ ἀγίῳ. Εὐαγγελίῳ, τὸ Ὁ θελων ἐν ὑμῖν εἶναι μέγας, ἒστω πάντων δοῦλος καὶ πάντων διάκονος. Καὶ εἴ τις δοκεῖ σοφος εἰναι, ἐν τῷ αἰῶνι τούτῳ μωρὸς γενέσθω, ἵνα γένηται σοφός. Τῶν οὖν ἄλλων παρθένων τὸ σχῆμα ἠν κεκαρμένων, ἐχουσῶν κουκούλλια ἐπὶ τῶν κεφαλῶν. Αὐτη δὲ ῥάκος ἀναδήσασα τὴν κεφαλὴν, οὕτως ἐποίει πᾶσαν αὐτῶν τὴν ὑπηρεσίαν. Ταύτην μασσωμένην οὐκ ἴδεν οὐ μία τῶν τετρακοσίων τὰ ἔτη τῆς ζωῆς αὐτῆς. Ἐπι τραπέζης οὐδέ ποτε ἐκαθέσθη, οὐδὲ κλάσματος ἄπρου μετέλαβέν ποτε, ἀλλὰ τὰς ψιχας σπογγολογοῦσα τῶν τραπεζῶν, καὶ τὰς χότρας περιπλύουσα, τούτοις ἠρκείτο, μή ὑποδρησαμένη ποτε, μὴ ὑβρίσασα τινα, μὴ γογγύσασα μικρὸν ἤ μέγα ῥῆμα, καίπερ ὑβριζομένη, καὶ καταρωμένη, καἰ ὑπὸ τῶν πλειόνων μυσαττομένη. Περὶ ταὺτης τῆς ὁσίας τῷ ἀγίῳ Πιτηροὺμ παρέστη ὁ ἄγγελος ἐν τῷ Πορφυρίτῃ καθεζομένῳ ἀναχωρητῇ, ἀνδρὶ δοκιμωτάτῳ εὶς τὴν τῆς ἀσκήσεως ἀρετήν. Και λέγει αὐτῷ. Διὰ τί μέγα φρονεῖς ἐπὶ τοῖς σαυτοῦ κατοπθώμασιν ὡς εὐλαβὴς, καὶ ἐν τοιούτῳ καθεζόμενος τόπῳ; θέλεις ἰδεῖν σου εὐλαβεστέραν γυναίκα; ἀπελθε εἰς τὸ μοναστήριον τῶν γυναικῶν τῶν Ταβεννησιωτῶν, καὶ εὐρήσεις ἐκεῖ μίαν, διάδημα ἔχουσαν ἐπὶ τῆς πεφαλῆς αὐτῆς· ἐκείνη σου ἀμείνων ἐστί. Τοσούτῳ γὰρ ὄχλῳ πυκτεύουσα, καὶ διαφόρως πάσαις δουλεύουσα, τὴν ἑαυτῆς καρδίαν οὐδέποτε ἀπέστησεν τοῦ θεοῦ, καίπερ παρὰ πασῶν καταφρονουμένη. Σὺ δὲ κατεζομενος ὦδε ἀνὰ τὰς πόλεις πλανᾶσαι τῇ διανοίᾳ, ὁ μηδέποτε οἰκουμένην πατήσας. Ἀναστὰς δὲ ἐκ τούτου τοῦ τόποῦ ὁ μέγας Πιτηρούμ, ἦλθεν ἔως τοῦ μοναστηρίου τῶν Ταβεννησιωτῶν , καὶ παρακαλεῖ τοὺς διδασκάλους διαβῆναι εἰς τὸ μοναστήριον τῶν γυναικῶν. Ὡς οὖν ἐπίδοξον τῶν Πατέρων καὶ ἐν τῇ ἀσκήσει γεγηρακότα θαῥοῦντες εἰσήγαγον αὐτὸν, διαπεράσαντες τὸν ποταμόν. Καὶ μετὰ τὸ εὔξασθαι αὐτοὺς, ἐπεζήτησεν ὁ μέγας πάσας τὰς παρθένους ἰδεῖν κατὰ πρόωπον. Πασῶν οὖν ἐλθουσῶν ἐν τῷ μέσῳ ἐκείνη οὐ παρεφαίνετο. Τέλος λέγει αὐταῖς, Λείπει μία, ἢν ἐδειξέν μοι ὁ ἄγγελος. Λέγουσιν αὐτῷ· Μίαν ἔχομεν σαλήν· ἐν τῷ μαγει. ῥίῳ ἐστίν. Οὔτω γὰρ ἐκεῖ καλοῦσι τὰς πασχούσας. Λέγει ὁ μέγας· Ἀγάγετε κὰκείνην, ἄφετε ἴδω αὐτήν. Ἀπῆλθον οὖν φωνῆσαι αὐτήν. Ἡ δὲ οὔχ ὑπήκουσεν τότε αἰσθομενη τοῦ πράγματος· ἴσως γὰρ καὶ ἀπεκαλύφθη αὐτῇ. Σύρουσιν οὖν αὐτὴν μετὰ βίας ἀγουσαι καὶ λέγουσαι αὐτῇ· Ὁ ἅγιος Πιτηροὺμ ἰδεῖν σε θέλει. Ἤν γὰρ οὖτος ὀνομαστός. Ἀχθείσης οὖν αὐτῆς, ἐθεάσατο ὁ μέγας τὸ πρόσωπον αὐτῆς, καὶ τὸ ῥάκος ἐπὶ τῆς κεφαλῆς αὐτῆς καὶ τοῦ μετώπου. Καὶ πεσὼν αὐτοῦ εἰς τοὺς πὸδας, λέγει αὐτῇ· Εὐλόγησόν με ἀμμᾶ. Πεσοῦσα δὲ καὶ αὐτὴ εἰς τοὺς πόδας αὐτοῦ, ἔλεγεν· Σύ με εὐλόγησον, κύριέ μου· Ἰδοῦσαι δὲ τούτο πᾶσαι, ἐξέστησαν λέγουσαι αὐτᾡ· Ἀββᾶ, μὴ πάσχε ὕβριν· σαλὴ γάρ ἐστιν. Λέγει αὐταϊς πάσαις ὁ ἅγιος Πιτηρούμ· Ὑμεϊς ἐστε σαλαί. Αὔτη γὰρ καὶ ὑμῶν καὶ ἐμοῦ ἀμείνων οὖσα ἀμμᾶς ἐστιν· καὶ εὔχομαι ἀξιος αὔτῆς εὐρεθῆναι ἐν τῇ ἡμέρᾳ τῆς κρίσεως. Ἀκούσασαι δὲ τούτων ἔπεσαν αὐτοῦ εἰς τοὺς πόδας, κλαὶουσαι καὶ ἐξομολογούμεναι πᾶσαι, πῶς διαφόρως τὴν ἀγιαν ταύτην ἐλύπουν· ἡ μὲν λέγουσα. Ἐγὼ αὐτὴν ἂεὶ ἐχλεύαζον· καὶ ἄλλη· Ἐγὼ δὲ τὸ σχῆμα αὐτῆς ταπεινὸν κατεγέλων· καὶ ἑτέρα. Ἐγὼ αὐτὴν ὕβριζον σιωπῶσαν· καὶ πάλιν ἀλλη· Ἐγὼ τοῦ πίνακος τὸ ἀπόπλυρα πολλάκις αὐτῇ κατέχεα· ἀλλη· Πληγὰς αὐτῇ ἐγὼ ἔδωκα· καὶ ἑτέρα πάλιν· Ἐγὼ ἤμην κονδύλος αὐτῇ ἐντριψαμένη· ἀλλη πάλιν· Ἐγὼ πολλάκις τὴν ῥινα αὐτῆς ἐσιναπησα· καὶ ἁπαξαπλως, πᾶσαι διαφόρους ὕβρεις ἀπήγγελλον πεποιηκοϊαι εἰς αὐτήν. Δεξάμενος οὖν αὐτῶν τὴν ἐξομολόγησιν ὁ ἅγιος Πιτηροὺμ, καὶ εὐξάμενος ὑπὲρ αὐτῶν ἅμα αὐτῇ, καὶ ἐπὶ πολὺ παρακαλέσας τὴν τιμίαν τοῦ Χριστοῦ δούλην, οὕτως ἐξῆλθεν. Μετὰ δὲ ὀλίγας ἡμέρας ὑπὸ πασῶν τιμωμένη μεγάλως, καὶ παρὰ πασῶν θεραπεὺομένη, μὴ ἐνεγκοῦσα ἐκείνη ἡ μακαρῖτις τὴν δόξαν καὶ τὴν τιμὴν τὴν παρὰ πάσης τῆς ἀδελφότητος, καὶ τὰς ἀπολογίας, ἄχθος τοῦτο ἡγησαμένη, λάθρα ἐξῆλθεν τοῦ μοναστηρίου· καὶ ὅπου ἀπῆλθεν, ἤ ποῦ κατέδυ, ἤ ποῦ ἐτελεύτυσαν, ἔγνω οὐδεὶς ἄχρι τῆς δεῦρο.   Ἡ Προς Λαυσον Ἱστορια, Παλλαδιος

In this monastery was a certain nun named Isidora, who for Christ appeared as a fool, indeed as one possessed, and by the greatest humility and abasement she proved an example to virtue. The rest of the nuns there held her in contempt, not understanding her, and she with grace accepted it. She was kept in the kitchen there to serve everyone, as a slave attendant to every command, and she was happy, so to speak, to be the sponge of the assembly, fulfilling her service, for as it is written in the Gospel: 'He among you who wishes to be great let him be the slave and servant of all.' 1 And 'If someone would appear wise in this age let him be a fool that he might be wise.' Though all the others were tonsured, she heaped rags on her head and with these rags wrapped around her head she performed her every service. Not one of the other four hundred even knew how old she was, for they would not sit with her at table and they would ward her off to eat apart, but she did not respond to this, she did not assert her pride, she did not reply with a little or great word, although insulted and rejected, and to the many she was an absurdity. Regarding this woman, then, an angel appeared to the Holy Piteroum in the Porphyrites, when he was sitting withdrawn. The angel said to him, ' Why do you think that you will more easily obtain great things sitting in this place? Do you wish to know of a woman more advanced than you? Go then to the monastery of Tabennisi and seek one there who has a crown upon her head. She is better than you. She struggles with the crowd and endures every suffering, and her heart does not fall away from God though she is abused by everyone. But you sit here wandering in your mind through city streets you have never never walked down.' The Great Piteroum rose and went to the monastery of Tabennisi and begged the guardians there to let him meet the women. On account of his fame and age they gladly allowed him access and he crossed over the river. Then after praying for them the great man looked among the women for the one he sought but she did not appear to him among all those gathered together. Eventually he said to them, 'The one who the angel told me to find is not here.' They replied, 'We do have a crazy woman here; but we keep her in the kitchen.' The famed one said ' Bring her out and allow me to see her.' And so they went and summoned her. But she did not obey sensing what was happening, indeed perhaps it was revealed to her. But by force they dragged her out, saying to her, ' The holy Piteroum wishes to see you,' for his name was famous. And as she stood there troubled, seeing her face and the rags on her head, Piteroum fell down at her feet and said, ' Bless me, mother.' And she fell down at his feet and said, ' You bless me, my lord.' And everyone seeing these things were astonished and they said to him, 'Father, do not suffer her; she is a crazy woman' The Holy Piteroum said to them, ' We are the mad; she is better than us and the mother of you and me; and I pray I will be worthy of her on the Day of Judgement.' Hearing this they all fell at his feet, weeping and confessing how they had grieved this holy woman: one said ' I doused her with dirty water'; another said, ' I mocked her plain attire.' And another: 'I was haughty and silent with her.' And another: ' I threw plate scrapings at her.' And another: ' I beat her.' And another: ' I rapped her knuckles .' And Another: I often spread mustard on her nose.' And in general everyone lamented the pride with which they had treated her. Having received their confessions the Holy Piteroum prayed for them, which was of much comfort to the handmaid of Christ, and so he departed. But after a few days, the Holy Woman could no longer endure staying where she was on account of the great honour and considerate attention she now received from everyone, and all the glory and praise which they now bestowed upon her, and so in secret, to save herself, she left the monastery. And no one knew where she went, nor where she ended up, nor indeed what became of her. Lausiac History, Palladius of Galatia  1 Mt 20 26-27 2 1 Cor 3.18

Bad Ideas, Bad Bishops

Proh nefas! episcopos sui sceleris dicitur habere consortes: si tamen episcopi nominandi sunt, qui non ordinant diaconos, nisi prius uxores duxerint: nulli caelibi credentes pudicitiam, imo ostendentes quam sancte vivant qui male de omnibus suspicantur: et nisi praegnantes uxores viderint clericorum, infantesque de ulnis matrum vagientes, Christi sacramenta non tribuant. Quid facient Orientis Ecclesiae? Quid Aegypti et Sedis apostolicae, quae aut virgines clericos accipiunt aut continentes: aut si uxores habuerient, mariti esse desistunt? Hoc docuit Dormitantius, libidini frena permittens, et naturalem carnis ardorem, qui in adolescentia plerumque fervescit, suis hortatibus duplicans; imo exstinguens coitu feminarum; ut nihil sit quo distemus a porcis, quo differamus a brutis animantibus, quo ab equis, de quibus scriptum est, Equi insanientes in feminas facti sunt mihi: unusquisque in uxorem proximi sui hinniebat. Hic est quod loquitur per David Spiritus sanctus: Nolite fieri sicut equus et mulus, quibus non est intellectus. Et rursum de Dormitantio et sociis eius: In camo et freno maxillas eorum constringe qui non approximant ad te.  Sanctus Hieronymus, Contra Vigilantium Source: Migne PL 23 340-341

For shame, there are bishops who are said to consort with him in his crimes, if one should name them bishops, who do not ordain deacons unless they have married; who believe no celibate to be chaste, indeed who show in what a holy manner they live with this suspicion of evil with the many, and who unless they see the pregnant wives of candidates, infants there wailing in the arms of their mothers, will not administer Christ's sacrament. What are the Churches of the East to do? What of Egypt and of the Apostolic Seat, who accept only virgins and continent men, or, if married men, those who abandon their conjugal rights? But such is the teaching of this Dormitantius, who loosens the reigns of lust, and the natural heat of the flesh, which in youth burns greatly, he would double; or rather he would have it extinguished by intercourse with women; and so then there is nothing to separate us from pigs, nothing whereby we differ from irrational animals, or from horses, of which it is written: ' They were to women like wild horses; everyone neighed after his neighbour's wife.'1 And This is what the Holy Spirit says by David: 'Be not like horse and mule which have no understanding.' And then respecting this Dormitantius and his associates: 'With bit and bridle bind the jaws of them who will not come near you.'2 Saint Jerome, from Against Vigilantius 1 Jer 5.8 2 Ps 32.9

Thinking of Sin

Εἰπε πάλιν· Ἐαν μὴ ἄνθρωπος ἔχῃ ἐν τῇ καρδίᾳ αὐτοῦ ὅτι ἁμαρτωλός ἐστιν, ὁ θεὸς οὺκ εἰσακοὺει αὐτοῦ. Καὶ εἶπεν ὁ ἀδελφός· Τί ἐστιν, ἔχει ἐν τῇ καρδίᾳ, ὅτι ἁμαρτωλός ἐστιν; Καὶ εἶπεν ὁ γέρων ὅτι, Εἴ τις βαστάζει τὰς ἁμαρτίας αὐτοῦ, οὐ Βλέπει τὰς τοῦ πλησίον αὐτοῦ.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Again Father Moses said, ' If a man does not have it in his heart that he is a sinner, God will not hear him.' A brother said, ' What is this, to have in one's heart that one is a sinner?' And the elder said, 'If a man bears the burden of his own sins, he does not see those of his neighbour.' Sayings of the Desert Fathers, Palladius of Galatia

Two Things are Set Before Us

Έπεὶ οὖν τέλος τὰ πρὰγματα ἔχει, καὶ πρόκειται τὰ δύο ὁμοῦ, ὅ τε θάνατος καὶ ἡ ζωή, καὶ ἕκαστος εἰς τὸν ἴδιον τόπον μέλλει χωρεῖν. ὥσπερ γάρ ἐστιν νομίσματα δύο, ὅ μὲν θεοῦ, ο δε κόσμου, καὶ ἕκαστον αὐτῶν ἴδιον χαρακτῆρα ἐπικείμενον ἕχει, οἱ ἄπιστοι τοῦ κόσμου τούτου, οἱ δὲ πιστοὶ ἐν ἀγάπη χαρακτῆρα θεοῦ πατρὸς διὰ Ἰησοῦ Χριστοῦ, δι’ οὖ ἐὰν μή αὐθαιρέτως ἔχωμεν τὸ ἀποθανεῖν εἰς τὸ αὐτοῦ πάθος, τὸ ζῆν αὐτοῦ οὐκ ἐστιν ἐν ἡμῖν. Ἅγιος Ἰγνάτιος Ἀντιοχείας, Ἐπιστολή Μάγνησιευσιν

Since then everything has an end, two things likewise are set before us, death and life, and each shall go to his place; for it is as there are two coins, one of God and one of the world and each has its special character impressed on it. The faithless are of this world and the faithful have in love the character of God the Father through Jesus Christ, by whom if we are not ready to die in his suffering, his life is not in us. Saint Ignatius of Antioch, Letter to the Magnesians