State super vias et videte et interrogate de semitis antiquis quae sit via bona et ambulate in ea et invenietis refrigerium animabus vestris

30 Mar 2015

Judas And Absalom



Hunc psalmum ex persona Christi accipiendum persuadet quod dictum est: Ego dormivi et somnum cepi: et exsurrexi, quoniam Dominus suscipiet me. Magis enim hoc ad passionem et resurrectionem Domini congruentur sonat, quam ad illam historiam in qua David scribitur fugisse a facie bellantis adversum se filli sui. Et quoniam scriptum est de discipulis Christi: Quamdiu cum eis est sponsus, non jejunant filii sponsi.; non mirum si filius ejus impius, significatur disciplulus impius qui cum tradidit. A cujus facie fugisse quanquam historice possit accipi, quando illo discendente secessit cum caeteris in montem; tamen spiritualiter, quando mentem Judae Filius Dei, id est virtus et sapientia Dei. deseruit cum eum diabolus penitus invasit, in eo quod scriptum est, Et intravit diabolus in cor ejus, bene accipitur a facie ejus Christum fugisse; non quia Christus diabolo cessit, sed Christo discedente diabolus possedit. Quem discessum fugam esse in hoc psalmo appellatum celeritatis causa arbitror; quod verbo etiam Domini significatur dicentis: Quod facis, cito fac. Loquimur etiam sic in consuetudine, ut dicamus: Fugit me, quod in mentem non venit; et de homine doctissimo dicimus: Nihil cum fugit. Proptera veritas fugit mentem Judae, cum eum illustrare destitit. Abessalon autem, sicut quidam interpretantur, in latina lingua dicitur Patris Pax: quod mirum videri potest, sive in historia Regnorum, cum bellum adversus patrem Abessalon gesserit; sive in historia Novi Testamenti, cum traditor Domini Judas fuerit, quemadmodum Patris Pax possit intelligi. Sed et ibi qui diligenter legunt, vident in illo bello David pacatum fuisse filio, qui etiam magno cum dolore planxit exstinctura, dicens, Abessalon filius meus, quis dabit mihi mori pro te? Et in historia Novi Testamenti, ipsa Domini nostri tanta et tum miranda patientia, quod eum tamdiu pertulit tamquam bonum, cum ejus cogitationes non ignoraret, cum adhibuit ad convivium in quo corporis et sanguinis sui figuram discipulis commendavit et tradidit, quod denique in ipsa traditione osculum accepit, bene intelligitur pacem Christum exhibuisse traditori suo; quamvis ille tam scelerate cogitationis interno bello vastaretur. Et ideo Abessalon Patris Pax dicitur, quia pater habuit pacem, quam ille non habuit.

Sanctus Augustinus Hipponensis, Ennarationes in Psalmos, Psalmus III

Source: Migne PL 37.72-73
This Psalm persuades us that it is to be received as speaking of the person of Christ when it says, 'I slumbered, I seized sleep, and I rose, for the Lord took me up.' 1 Indeed it seems more appropriate to the Passion and Resurrection of the Lord than to that history in which it is written that David fled from the face of his son who was at war against him. 2 And, since it is written of Christ's disciples, 'The sons of the bridegroom do not fast while the bridegroom is with them,' 3 it is not to be wondered if his impious son means that impious disciple who betrayed Him. Although it may be understood that He fled from that man's face, when on his departure He withdrew with others to the mountain, yet spiritually speaking, when the Son of God, that is the power and wisdom of God, abandoned the mind of Judas; when the devil utterly overcome him, as it is written, 'The Devil entered into his heart,' 4 it may be well understood that Christ fled his face; not that Christ yielded to the devil, but that on Christ's departure the devil possessed. Which departure is called a flight in this Psalm, I judge, because of its swiftness; which the Lord signifies with the words , 'That which you would do, do quickly.' 5 So we customarily say 'It has gone from me,' when something does not come to mind; and of a most learned man we say that nothing goes from far him. Thus truth fled from the mind of Judas when it ceased to enlighten him. Absalom, as some interpret it, in the Latin tongue signifies, Patris Pax, Peace of his Father; by which it may seem bewildering how in the history of the kings, when Absalom waged war against his father; or in the history of the New Testament, when Judas was the betrayer of our Lord; how Peace of His Father can be understood. But they who read carefully there see that David in that war was at peace with his son, he who with great grief lamented his death, saying, 'O Absalom, my son, would I had died for you!' 6 And in the history of the New Testament by that so great and so wonderful patience of our Lord, in that He suffered him for so long as if he was good, when He was not ignorant of his thoughts, and He admitted him to the supper in which He commended and delivered to the disciples the figure of His Body and Blood; and then in the betrayal itself he received the kiss of peace; it is well understood how Christ showed peace to His betrayer, although that man was devastated by the internal war of so despicable a scheme. And therefore Absalom is called Peace of his Father because his father had the peace which he did not have.

Saint Augustine of Hippo, Expositions of the Psalms, from Psalm 3 


1 Ps 3. 4
2 2 Kings 15.7 
3 Mt 9.15 
4 Jn 13.2 
5 Jn 13.7
6 2 Kings 18.33

28 Mar 2015

What Is More Glorious?


Quid enim gloriosius, quidve felicius ulli hominum poterit ex divina dignatione contingere, quam inter ipsos carnifices in ipso interitu confiteri Dominum Deum, quam inter saevienta saecularis potestatis varia et exquisita tormenta, etiam extorto et excruciato et excarnificato corpore, Christum Dei Filium, etsi recedente sed tamen libero spiritu, confiteri, quam relicto mundo coelum petisse, quam desertis hominibus inter Angelos stare, quam impedimentis omnibus saecularibus ruptis in conspectu Dei iam se liberum sistere, quam collegam passionis cum Christo in Christi nomine factum fuisse, quam judicis sui divina dignatione judicem factum fuisse, quam immaculatam conscientiam de confessione nominis reportasse, quam humanis et sacrilegis legibus contra fidem non obedisse, quam veritam voce publica contestatum fuisse, quam ipsam quae ab omnibus metuatur moriendo mortem subegisse, quam per ipsam mortem immortalitatem consecutum fuisse, quam omnibus saevitiae instrumentis excarnificatum et extortum ipsis tormentis tormenta superasse, quam omnibus dilanitis corporis doloribus robore animi reluctautu fuisse, quam sanguinem suum prefluentem non horruisse, quam supplicia sua post fidem amare coepisse, quam detrimentum vitae suae putare non exisse?

Sanctus Cyprianus, Epistola XVI, Moyses et Maximus presbyteri et Nicostratus et Rufinus diaconi et caeteri confessores, ad Cyprian



Migne PL 4.291-292
What is more glorious, or what is more felicitous, that can happen to any man from the Divine largess than to confess the Lord God in death itself, before his very executioners; than among the various savageries of the secular power and the carefully chosen tortures, even when the body is racked and torn and stripped of flesh, to confess Christ the Son of God with a departing but free spirit; than to have abandoned the world to seek heaven; than, to have forsaken men to stand among angels; than, all worldly obstacles destroyed, to stand free in the presence of God; than to have been made an associate of Christ's passion in Christ's name; than by Divine judgement to have been made judge; than to have brought out an immaculate conscience from the confession of His name; than to have not obeyed human and sacrilegious laws against the faith; than to have given public voice to the truth; than by dying to have subdued death which is dreaded by all; than by death itself to have achieved immortality; than by all the cruel instruments of the torturer to have overcome torture by the tortures themselves, than by strength of mind to have fought against all the agonies of a broken body; than not to have shuddered at the flow of one's own blood; than on account of faith to have begun to love one's punishments; than to think it an injury to one's life not to have left it?

Saint Cyprian, from Letter 26, The Presbyters Moyses and Maximus, The Deacons Nicostratus and Rufinus, and other Confessors, to Cyprian

27 Mar 2015

Fasting And The Devil


Ubi enim Dominus quadragesimae jejunium indefesso illo virtutis suae agressus est documento, mox diabolus occurrit pugnaturus dolis, quia jejunanti viribus obsistere non valebat. Quantum enim crapulationi deditis dominatur et ebriis, orante timet tantum, tantum refugit ille jejunos.dicente Domino Non ejicitur nisi in jejunio et oratione. Sed qua fraude diabolas tentare ausus sit, audiamus: Si Filius Dei es, dic ut lapides isti panes fiant. Audistis quid de jejuniis ipse sentiat, et judicet inimicus, Si Filius Dei es. Videtis quia jam non hominem, sed Dei Filium credit, quem liberum a ventris conspexerat servitute. Sensit, sensit diabolus jejunium cunctis virtutibus anteferri. Joannem viderat urbium delicias, squalentis erermi habitatione mutasse, mollitiem carnis vestis asperitate calcasse, agresti cibo mundi totam frenasse luxuriam, et, quod solum deitatis insigne est, hominibus dimisisse peccata. Et tamen non ei dixit Si Filius Dei es. At ubi Dominum vidit jugiter jejunantem. Proclamat : Si filius Dei es. Errat diabolus, qui contra Dominum astutue suae nequitias et argumenta jaculatur. Si Filius Dei es, dic ut lapides isti panes fiant. Quid est quod jejunante Christo Deitatis signa tota in sola panis promissione perquirit? Et quem Dei Filium continua jejunii significatione praesentit, esse Dei Filium de provisione panis de cura ventris desiderat approbare? Si Filius Dei es, dic ut lapides isti panes fiant. Quare non dixit: Si Filius Dei es, dic ut homines, aut angeli, aut aliquid aliud fiant, sed dic ut lapides isti panes fiant? Signum panis petit, qui signum jejunii pertimescit. Signum panis petit ut jejunii tremendum sibi refugiat signum. Panem malus ingerit consultor ut virtutem mutet ut propositum violet jejunantis.

Sanctus Petrus Chrysologus, Sermo XIII, De jejunio et tentationibus Christi


Source: Migne PL 52.227a-229a
When the Lord had entered on a fast of forty days, which is a timeless lesson of virtue, the devil came swiftly to oppose Him with his wiles, swiftly because he cannot prevail against those who have fasted. Indeed he easily rules over those who give themselves over to feasting and drinking; he fears only prayer, he flees only those who fast. But what deceit the devil dared attempt, you shall hear: 'If you are the Son of God, tell these stones to become bread.' You hear what he said and how he judged Him: 'If you are the son of God.' You see that already he does not deem Him a man but the Son of God, He whom he sees freed from the servitude of the stomach. The devil knows that fasting precedes every virtue. John saw the delights of the city and changed them for the trials of the desert; he trod down the softness of the flesh with adversity; with rustic food he put a bridle on the rankness of the world, and by what alone is the mark of sanctity he cleansed men of sin. And yet not to him did the devil say, 'If you are the Son of God.' But when he saw the Lord entering upon fasting he did declare, ' If you are the Son of God.' Then the devil erred, for with his all his cunning he demanded a wretched proof. ' If you are the Son of God, let these stones become bread.' Why would it be a sign of divinity for the fasting Christ to make bread? And would not the Son of God prefer the continuation of the fast, or would He rather approve the desire for the provision of bread for the care of the stomach? 'If you are the Son of God, speak that these stones become bread.' Why did the devil not say, ' If you are the Son of God, speak that you create men or angels or something else,' but rather 'Speak that these stones become bread?' He seeks bread who fears fasting. He seeks the sign of bread who would trembling flee the sign of fasting. An evil counsellor would heap up bread that he might suppress virtue, that he might destroy the very idea of fasting.

Saint Peter Chrysologus, from Sermon 13, On Fasting and The Temptations of Christ.

24 Mar 2015

On Suffering Sickness


Ἔλεγεν ὁ ἀββᾶς Ποιμὴν διὰ τὸν ἀββᾶν Κόπριν, ὅτι εἰς τοσοῦτον ἦλθε μέτρον, ὅτι ἠσθένει καὶ κλινήρης ἦν, καὶ εὐχαρίστει, καὶ ἐκώλυε τὸ ἴδιον θέλημα. 

᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Poimen said of Father Kopris that he had reached such a point that even when sick on his pallet he gave thanks and suppressed his own will.

Sayings of the Desert Fathers, Palladius of Galatia

23 Mar 2015

Caring For The Sick



Quin potius omnem censum, quem habere poterat (erat autem amplissimus, et respondens generi eius) dilapidavit, ac vendidit: et in pecuniam congregatum, usibus pauperum praeparavit; et prima omnium νοσοκομεῖον instituit, in quo aegrotantes colligeret de plateis, et consumpta languoribus atque inedia miserorum membra foveret. Describam ego nunc diversas hominum calamitates, truncas nares, effossos oculos, semiustos pedes, luridas manus, tumentes alvos, exile femur, crura turgentia, et de exesis ac putridis carnibus vermiculos bullientes? Quoties morbo regio, et pedore confectos humeris suis ipsa portavit? quoties lavit purulentam vulnerum saniem quam alius aspicere non valebat? Praebebat cibos propria manu, et spirans cadaver sorbitiunculis irrigabat. Scio multos divites et religiosos ob stomachi angustiam exercere hujusmodi misericoridam per aliena minsteria, et clementes esse pecunia, non manu. Quos equidem non reprobo, et teneritudinem animi nequaquam interpretor infidelitatem: sed sicut imbecillitati stomachi veniam tribuo, sic perfectae mentis ardorem in coelum laudibus fero. Magna fides ista contemnit. Scio quid in Lazaro dives purpuratus aliquando non fecerit, quali superba mens retributione damnata sit. Ille quem despicimus, quem videre non possumus, ad cujus intuitum nobis vomitus erumpit, nostri simili est, de eodem nobiscum formatus est luto, iisdem compactus elementis. Quidquid patitur, et nos pati possumus. Vulnera ejus existimemus propria; et omnis animi in alterum duritia, clementi in nosmetipsos cogitatione frangetur. 'Non mihi si linguae centum sint, oraque centum, ferra vox, omnia morborum percurre nomina possim.' quae Fabiola in tanta miserorum refrigria commutavit, ut multi pauperum sani languentibus inviderent.

Sanctus Hieronymus, Epistola LXXVII, Ad Oceanum


Source: Migne PL 22 694


Indeed Fabiola broke up and sold all that she could of her estate (which certainly was most substantial and appropriate to her station), and turning it into money she made it available to the poor. She was the first to establish a house of the sick, into which she might gather the diseased out of the streets, and where she could care for those devoured by illnesses and the emaciated limbs of the wretched. Shall I now recount the various calamities of men? Split noses, eyes put out, feet burnt, leprous hands, swollen bellies, withered bones, bloated legs, and worms writhing in putrid flesh? How many times did she carry on her own shoulders persons infected or those covered with filth? How many times did she wash pus from wounds which others would not have the strength to look at? She gave food with her own hand and moistened breathing corpses with drops of liquid. I know of many wealthy and religious folk who troubled by a churning stomach perform this work of mercy by the ministry of others, whose pity is coin not work of their own hands. I do not reprove them and I would not interpret softness as infidelity, but as I give pardon to a weak stomach, so I praise to the skies the zeal of a perfect mind. Great faith scorns such things. I know what the rich man clothed in purple did not do for Lazarus and the retribution by which a proud mind was damned. 1 He whom we despise, he whom we cannot look at, he whom the mere thought of brings on nausea, is like ourselves, fashioned from the same clay, formed out of the same elements. Whatever he suffers, we too may suffer. Let us consider his wounds to be our own, and so all hardness of heart will be shattered by the thought of the pity we would have for ourselves. As Virgil says, 'Not if there were given to me a hundred tongues and a hundred mouths, and an iron voice, could I tell the names of all the diseases.' 2 Those ailments which Fabiola assuaged in shivering wretches, so that many of the healthy envied the sicknesses of the poor.

Saint Jerome, from Letter 77, To Oceanus


1 Lk 1. 19-31
2 Aeneid 6.625

21 Mar 2015

Thoughts On Separation

Teadet animus meus multum pro absentia tui. O quam dulcis vita fuit, dum sedebamus quieti inter sapientis scrinias, inter librorum copias, inter venerandos Patrum sensus; quibus nihil defuit quod religiosae vitae et studio scientiae deposcebat. Utamur tamen sorte praesenti secundum virtutem animae, in gratia confidentes divina, quae nos nunquam derelinquit, si totam spem ponamus in illam. Ego vero taediosus et tristis desiderabilem vestrae faciei praestolabor aspectum, ignorans si te venientem videre merear; vel si tu me veniens invenire merearis; occulta sunt enim judicia Dei: praeparet sibi unusquisque lampades ardentes, ut quacunque hora sponso occurrere jubeatur, cum luce bonorum operum thalamum aeterni regis intrare mereatur.

Alcuinus, Epistola XXII, Ad Quemdam Discipulum

Source: Migne PL 100.175c-d
My soul is very weary on account of your absence. O how sweet life was when we sat in quiet among the writings of the wise, among an abundance of books, among the venerable thoughts of the fathers; when nothing distracted from the religious life and the study of knowledge. We should employ, however, the present time according to the strength of our soul, confident in the Divine strength, which will never forsake us, if we place all our hope in it. Truly I am weary and sad with the desire to see your face, ignorant if I may even merit it; or indeed if you may be worthy to find me coming to you; the judgements of God are hidden. Everyone should prepare a blazing torch for himself that when the hour for the bridegroom comes he may rejoice and with the light of good works he may deserve entry into the chambers of the eternal king.

Alcuin of York, from Letter 22, To a Pupil

20 Mar 2015

Wings Of Fire


Εἶπεν ὁ ἀββᾶς Ἰωάννης, ὅτι εἶδέ τις τῶν γερόντων ἐν ἐκστάσει· Καὶ ἰδοῦ τρεῖς μοναχοὶ ἒστηκαν πέραν τῆς θαλάσσης· καὶ ἐγενετο φωνὴ πρὸς αὐτοὺς ἐκ τοῦ ἄλλου πέραν, λέγουσα· Λάβετε πτερὰ πυρὸς, καὶ δεῦτε πρὸς μέ. Καὶ οἱ μέν δύο ἔλαβον, καὶ ἐπετάσθησαν εἰς τὸ ἄλλο πέραν· ὁ δὲ ἄλλος ἒμεινε, καὶ ἔκλαιε σφόδρα καὶ ἔκραζεν. Ὕστερον δὲ ἐδοθησαν καὶ αὐτῷ πτερὰ, οὐ μέντοι πυρὸς, ἀλλ' ἀσθενῆ καὶ ἀδύναμα· καὶ μετὰ καμάτου καταποντιζόμενος και ἀνιστάμενος, μετὰ θλίψεως πολλῆς ἦλθεν εἰς τὸ πέραν. Οὕτως καὶ ἡ γενεὰ αὔτη, εἰ καὶ λαμβάνει πτερά, οὐ μέντοι πυρὸς, ἀλλὰ μόλις ἀσθενῆ καὶ ἀδύναμα λαμβάνει. 

᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father John said that he saw some of the elders in a vision. 'I saw monks on the shore of the sea and a voice called them to the other shore, saying, ' Take up wings of fire and come to me.' And two of them did so and flew to the other shore, but one remained and he wept profusely and cried out. Later wings were given to him, but not of fire, for these wings were weak and fragile, and after repeatedly tumbling down into the waves and bobbing up, after so much trouble and effort, he came to the other shore. Thus it is with this generation; even if it takes up its wings they are not of fire but ever so weak and fragile.'

Sayings of the Desert Fathers, Palladius of Galatia

17 Mar 2015

With God Guiding


Longum est autem totum per singula enarrare laborem meum uel per partes. Breuiter dicam qualiter piissimus Deus de seruitute saepe liberauit et de periculis duodecim qua periclitata est anima mea, praeter insidias multas et quae uerbis exprimere non ualeo. Nec iniuriam legentibus faciam; sed Deum auctorem habeo, qui nouit omnia etiam antequam fiant, ut me pauperculum pupillum ideo tamen responsum diuinum creber admonere. Unde mihi haec sapientia, quae in me non erat, qui nec numerum dierum noueram neque Deum sapiebam? Unde mihi postmodum donum tam magnum tam salubre Deum agnoscere uel diligere, sed ut patriam et parentes amitterem? Et munera multa mihi offerebantur cum fletu et lacrimis et offendi illos, nec non contra uotum aliquantis de senioribus meis, sed gubernante Deo nullo modo consensi neque adquieui illis. Non mea gratia, sed Deus qui uincit in me et resistit illis omnibus, ut ego ueneram ad Hibernas gentes euangelium praedicare et ab incredulis contumelias perferre, ut audirem obprobrium peregrinationis meae, et persecutiones multas usque ad uincula et ut darem ingenuitatem meam pro utilitate aliorum et, si dignus fuero, promptus sum ut etiam animam meam incunctanter et libentissime pro nomine eius et ibi opto impendere eam usque ad mortem, si Dominus mihi indulgeret. 

Confessio, Sanctus Patricius Hibernorum Apostolus
Long it would be indeed to narrate all my labour, or even parts of it. Briefly I will tell how often the most pious God liberated me from servitude, and from twelve dangers which threatened my soul, as well as from many ambushes and from things I do not have the strength to describe (I would do no injury to those who read this.) But I have God as authority, He who knows all things even before they are, that to me, a poor little orphan, He frequently gave warnings in heavenly answers. From where did this wisdom come to me, a wisdom which was not in me, to one who didn’t even know the number of days, much less God? Where, then, did such a great gift come from, to know and love God, even that I would leave fatherland and parents? And many gifts were offered to me with sorrow and tears and I offended them, even against the wish of some of my elders, but with God guiding, I did not consent nor acquiesce to them. It was not by my own grace, but God who conquered in me and resisted them all so that I could come to the peoples of Ireland to preach the gospel, and I bore insults from unbelievers so that I might hear hatred for my journey, and I bore many persecutions even to chains so that I might give up my free-born state for the benefit of others, and, if I should be worthy, I am prepared even to give up my life most willingly for His name. It is there that I wish to remain until death, if the Lord should be so kind to me.

Confession, Saint Patrick Apostle of the Irish

16 Mar 2015

Fasting And The Poor



Misericordia et pietas jejunii sunt alae, per quas tollitur et portatur ad coelum, sine quibus jacet et volutatur in terra. Jejunium sine misercordia simulacrum famis est, imago nulla est sanctitatis; sine pietate jejunium occasio est avaritiae, non est propositum parcitatis: quia parcitas ista, quantum siccatur in corpore, tantum tumescit in sacculo. Jejunium sine misercordia non est veritas, sed figura: ubi autem misericordia, ibi est veritas: probant propheta, cum dicit: Misericordia et veritas obviaverunt sibi. Jejunium sine misericordia non est virtus sed hypocrisis, dicente Domino: Vos autem cum jejunatis, nolite fieri sicut hypocritae tristes; exterminantenim facies suas, ut videantur ab hominibus jejunantes. Qui non jejunat pauperi, Deo fingit; qui jejunans prandium suum non erogat, sed reponit, cupiditati probatur jejunare, non Christo. Jejunantes ergo fratres prandium nostrum reponamus in manu pauperis, ut servet nobis manus pauperis, quod venter nobis fuerat perditurus. Manus pauperis Abrahae sinus est; ubi quidquid pauper acceperit, mox reponit. Thesaurus coeli est manus pauperis, quod suscipit ne in terra pereat, reponit in coelum. Thesaurizate, inquit, vobis thesauros in caelo. Manus pauperis est gazophylacium Christi, quia quidquid pauper accipit, Christus acceptat. Da ergo, homo, pauperi terram, ut accipias coelum. Da nummum ut accipias regnum. Da micam, ut accipias totum. Da pauperi, ut des tibi: quia quidquid pauperi dederis, tu habebis; quod pauperi non dederis, habebit alter.

Sanctus Petrus Chrysologus, Sermo VIII

Source: Migne PL 52.209-210
Mercy and piety are the wings of fasting by which it is borne aloft and arrives at heaven and without which it falls and sprawls on the earth. Fasting without mercy is but an idol set up for hunger; it is no holy image. Without piety fasting is an occasion for avarice not an assertion of moderation; for this is moderation: that as much as one withers in the body so one grows in wealth. Fasting without mercy is not truth but a figure. When there is mercy, there is truth. The prophet concurs when he says, 'Mercy and truth have met together'. 1 Fasting without mercy is not a virtue but hypocrisy. The Lord says, 'You when you fast, do not be like the mournful hypocrites who disfigure their faces that they may appear to men to be fasting.' 2 He who does not fast for the poor dissembles before God; he who fasts and having not spent on a meal keeps his coin, fasts for the sake of cupidity, not Christ. When we fast, then, brothers, let us place our meals in the hands of the poor that the hands of the poor may save us, that our stomach's not condemn us. The hand of the poor is in the lap of Abraham; whatever the poor man receives, soon it is repaid. The treasure of heaven is the hand of the poor which takes things of earth that would otherwise perish and puts them in the heavens. 'Heap up,' He says, 'your treasure in heaven.' 3 The hand of the poor is the treasury of Christ because whatever the poor man receives, Christ receives. Give, therefore, the earth to the poor that you may receive heaven. Give your money that you may receive a kingdom. Give a little that you may receive all. Give to the poor that you may give to yourself; because whatever you have given to the poor you shall have; what you do not give to the poor, another shall have.

Saint Peter Chrysologus, from Sermon 8

1 Ps 84.11 
2 Mt 6.16 
3 Mt 6.20

14 Mar 2015

Attaining Heaven, Avoiding Hell

Si forte quaeritis quomodo quis ascendat in coelum, vel quis quomodo cadat in infernum? Per mala igitur opera ruit homo ad inferna; per bona vero ascendit ad superna. Mala itaque sunt opera: delectatio carnalis, ambitio saecularis, avaritia, et omnis concupiscentia mala, violentia, rapina, mendacia, luxuria, fornicatio, invidia, homicidia, ebrietates, comessationes, inimicitiae, superbia et perjuria, dicente Apostolo: Qui talia agunt, regnum Dei non possidebunt, nisi confessione et longa poenitentia et eleemosynis multis emendentur. Unumquodque eorum quae enumeravi, regnum Dei claudere poterit, et infernales poenas aperire homini, Vae animae quae ardentes flammas semper sustinere cogitur. Bona vero sunt opera per quae ascendere in coelum possumus; charitas Dei, honor illius et timor, vigiliae et orationes ad Deu, dilectio hominum, et misericordia in homines, et remissio peccantibus in nos; justitia in judiciis, veritas in verbis, patientia in adversitatibus; nemini rederre malum pro malo; eleemosyna in pauperes, benignitas in omnes homines, pietas ad amicos, fides recta in Deum, spes firma in illius bonitatem, modestia in vestimentis, et in omni usu saeculi temperantia, continentia in cibo et potu, in mente humilitas, in moribus honestas, in omni vita aequitas. Hi sunt gradus per quos coelum ascenditur, hi sunt mores qui homines faciunt laude dignos, haec sunt opera quae gaudia merentur sempiterna, haec est sapientia vera, ut homo sibi praevideat quomodo in aeternum feliciter vivat.

Alcuinus, Epistola XI, Ad Aedilredum Regem et Principes Populumque Nordanhumborum Gentis

Source: Migne PL 100.157d-158b
Do you perhaps seek how one ascends to heaven or how someone falls into hell? It is by evil acts that a man rushes downwards; it is by good deeds that he ascends. Evil acts are doting on the flesh, worldly ambition, avarice, every wicked desire, violence, theft, deceit, luxury, fornication, envy, murder, drunkenness, orgies, enmity, pride and perjury. The Apostle says: 'He who does such things shall not possess the kingdom of God,' 1 unless he is amended by confession and long penance and much alms giving. Any one of things just listed is able to close the kingdom of God to a man and to open the gates of hell. Alas for the soul which is forced to suffer the burning flames forever. But by these good works we are able to ascend to heaven: love of God, honour and fear of Him, vigils and prayers to God, love of man, compassion for men, forgiveness of sins, justice in judgement, truth in speech, endurance in suffering, not to return to anyone evil for evil, alms for the poor, kindness to every man, piety to friends, true faith in God, firm hope in His benevolence, modesty in clothing, temperance in every worldly affair, self control in food and drink, humility of mind, decency in manners, fairness in all things. These are the steps by which one ascends to heaven, these are the deeds which men deem worthy of praise, these are the works which shall merit eternal joy. And this is true wisdom: that a man seeks how he shall go about attaining eternal life.

Alcuin of York, from Letter 11, To King Æthelred and the Princes and People of Northumbria.

1 Galat 5.21

13 Mar 2015

The Weight of Priesthood


Sed ex consideratione hujus ordinis mentem meam, fateor, transverberat vis doloris. Grave namque est pondus sacerdotii; prius quippe est sacerdoti necesse, ut caeteris ad exemplum vivat, ac deinde servandum et mentem per ostensa exempla non elevet. De praedicationis semper ministerio cogitet, intentissimo timore considerans quod recessurus ad percipiendum regnum Dominus, et talenta servis tribuens dicat: Negotiamini dum venio. Quod profecto negotium tunc vere nos agimus, si vivendo et loquendo proximorum animas lucramur, si infirmos quosque, coelestis regni gaudia praedicando, in superno amore roboramus, si protervos ac tumidos, gehennae supplica terribiliter insonando, flectimus, si nulla contra veritatem parcimus, si supernis amicitiis dediti, humanas inimicitias non timemus. Quod nimirum exhibens, quasi quoddam se sacrificium obtulisse Deo Psalmista noverat, cum dicebat: Nonne qui oderant te, Deus, oderam illas, et superinimicos tuos tabescebam? Perfecto odio oderam illos, et inimici facti sunt mihi. Sed ad hoc ego pondus meae infirmitatis expavesco, et quod, accepto regno, paterfamilias redeat rationem nobiscum positurus, aspicio. Sed quacum mente sustinueo, cui de suscepto negotio animarum lucrum aut nullum, aut pene nullum reperto? Tua ergo me oratione, frate charissime, adjuva, et quae de me formidare me conspicis, in temetipso quotidie timore providae sollicitudinis pensa.

Sanctus Gregorius Magnus, Registrum Epistolarum, Lib II, Ep XLVII, Ad Dominicum Episcopum

But by the consideration of our order my mind, I confess, is stuck by the force of sorrow. For heavy is the weight of priesthood; since it is necessary for a priest to live as an example to others, and then to guard his soul that by his example it not be puffed up. He should always be thinking on the ministry of preaching, considering with intense fear how the Lord, when about to leave to receive a kingdom, and giving talents to His servants, says, 'Do business until I come.'1 Which business we truly perform if by living and speaking we profit the souls of our neighbours, if in preaching the joys of the heavenly kingdom we strengthen those weak in divine love, if in terrible declamations of the punishments of hell we prevail upon the insolent and the proud; if we spare no one against truth; if, given to heavenly friendships, we do not fear human hostility. Indeed it was in showing himself so that the Psalmist knew that he had offered a kind of sacrifice to God, when he said, 'Those who hated you, O God, did I not hate, and was I not appalled by your enemies? With a perfect hated I hated them and they became enemies to me.'2 But because of this burden I tremble for my infirmity, and with looking toward the return of the Master who, having received his kingdom, comes to take account of us. But with what mind shall I bear His coming, if from the business I have taken up I yield Him no profit of souls, or almost none? Therefore, dearest brother, help me with prayer; and what you see me to fear for myself, for yourself ponder daily with provident anxiety.

Saint Gregory the Great, Registry of Letters, Book II, Letter 47, To the Bishop Dominicus

1 Lk 19.13 

2 Ps 138. 21-22

11 Mar 2015

Seven Churches In One Church


In his ego septem ecclesiis, unius Ecclesiae catholicae, fideles sunt, quia una in septem per qualitatem fidei et electionis est. Sive ad eos scribens, qui laborant in saeculo, et operantur de frugilitate suorum laborum, et patientes sunt; et cum videant homines quosdam in Ecclessia dispentatores et pestiferus, ne dissentio fiat, portant. Admonet tamen eos de amore, ut in quibus fides eorum deest, agant poenitentiam. Aut ad eos qui crudelibus inhabitant inter persecutores, ut perseverent fideles. Aut ad eos qui, sub praetextu misericordiae, illicita peccata in Ecclesia faciunt, et aliis facienda ostendunt. Aut ad eos qui sunt in Ecclesia faciles. Aut ad eos qui negligentes nomine tantum christiani sunt. Aut ad eos qui humiliter instructi sunt, ut in fide fortiter perseverent. Aut ad eos qui student Scripturis, et laborant cognoscere arcana praedicationis, et Dei opus facere nolunt, id est misericordiam et amorem: omnibus poenitentiam denuntiat, omnibus judicium annuntiat.

Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis

Hence I say that there are seven churches of the faithful in the one Catholic Church because in the one there are seven types of faith and election. So to one he writes that those who labour in the world might work with frugality in their labours and endure, and that when they see certain ruinous and pestilential men in the Church that they might suffer them. However, he admonishes them concerning love, that it is lacking in their faith, and that they might make penance. He writes to those who dwell in cruel places among persecutors that they persevere faithfully. He writes to those who beneath a pretext of mercy would make illicit sin in the Church and would show others how to do it. He writes to those who are at ease in the Church. He writes to those who by negligence are but nominal Christians. He writes to those who have been humbly instructed that they persevere strong in faith. He writes to those who study the Scriptures and labour to know obscure meanings and are unwilling to do the work of God, that is, mercy and love. To all he declares penance, to all he announces judgement.

Victorinus of Pettau, Commentary on the Apocalypse of St John

10 Mar 2015

The Lessons Of Humility


Principium autem disciplinae humilitas est, cuius cum multa sint documenta, haec tria praecipue ad lectorem pertinent: primum, ut nullam scientiam, nullam scripturam vilem teneat, secundum, ut a nemine discere erubescat, tertium, ut cum scientiam adeptus fuerit, ceteros non contemnat. multos hoc decipit, quod ante tempus, sapientes videri volunt. hinc namque in quendam elationis tumorem prorumpunt, ut iam et simulare incipiant quod non sunt et quod sunt erubescere, eoque longius a sapientia recedunt quo non esse sapientes, sed putari putant. eiusmodi multos novi, qui, cum primis adhuc elementis indigeant, non nisi summis interesse dignantur, et ex hoc solummodo se magnos fieri putant, si magnorum et sapientium vel scripta legerint vel audierint verba. 'nos,' inquiunt, 'vidimus illos. nos ab illis legimus. saepe nobis loqui illi solebant. illi summi, illi famosi, cognovertunt nos.' sed utinam me nemo agnoscat et ego cuncta noverim! Platonem vidisse, non intellexisse gloriamini. puto indignum vobis est deinceps ut me audiatis. non ego sum Plato, nec Platonem videre merui. sufficit vobis: ipsum philosophiae fontem potastis, sed utinam adhuc sitiretis! rex post aurea pocula de vase bibit testeo. quid erubescitis? Platonem audistis, audiatis et Chrysippum. in proverbio dicitur: Quod tu non nosti, fortassis novit Ofellus. nemo est cui omnia scire datum sit, neque quisquam rursum cui aliquid speciale a natura accepisse non contigerit. prudens igitur lector omnes libenter audit, omnia legit, non scripturam, non personam, non doctrinam spernit. indifferenter ab omnibus quod sibi deesse videt quaerit, nec quantum sciat, sed quantum ignoret, considerat. hinc illud Platonicum aiunt: Malo aliena verecunde discere, quam mea impudenter ingerere. cur enim discere erubescis, et nescire non verecundaris? pudor iste maior est illo. aut quid summa affectas cum tu iaceas in imo? considera potius quid vires tuae ferre valeant. aptissime incedit, qui incedit ordinate. quidam dum magnum saltum facere volunt, praecipitium incidunt. noli ergo nimis festinare. hoc modo citius ad sapientiam pertinges. ab omnibus libenter disce quod tu nescis, quia humilitas commune tibi facere potest quod natura cuique proprium fecit. sapientior omnibus eris, si ab omnibus discere volueris.

Hugonis De Sancto Victore, Didascalicon, Lib III, Cap XIV

The beginning of study is humility, of which there are many teachings, these three pertaining most acutely to the student: first, that he hold no knowledge and no writing as worthless; second, that he blush to learn from no man; third, that when he has achieved knowledge that he not despise others. Many are deceived by wishing to appear wise before their time. Because of this they burst out in a certain bloated importance and begin to pretend to be what they are not and to be ashamed of what they are and so they depart further from wisdom the more they think they are thought wise. I have known many like this who although they still lacked the fundamentals of learning yet took interest only in the greatest things, and they thought themselves great if they had merely read the books or heard the words of the great. 'We,' they would say, 'are acquainted with them. We have read them. Often we have conversed with them. Those great ones, those famous ones, they know us.' I would that no one knew me and I knew all things! You glory in having looked at, not in having understood, Plato. Indeed, then, I think it unworthy of you to listen to me. I am not Plato, I have not deserved to meet him. But it's all good for you! You have drunk at the very fount of philosophy. But would that you still were thirsty! ' After a goblet of gold the king drinks from an earthenware cup!' Why do you blush? You have heard Plato! May you hear Chrysippus, too! It is said in the proverb, "What you do not know, perhaps the farmer Ofellus knows." It is given to no one to know all things, and, on the other hand, there is no one who has not received a special talent from nature. Thus the prudent student gladly hears all, reads all, and does not despise any book, or person, or teaching. From all indifferently he seeks what he sees he lacks, not considering how much he knows, but of how much he is ignorant. For this reason men repeat Plato's saying: 'I would prefer to learn with modesty what another says than shamelessly impose myself.' Why do you blush to learn and yet have no shame over your ignorance? The latter is more disgraceful than the former. Why affect the heights when you are lying in the depths? Better that you ponder what your powers will allow you to accomplish. He advances best who advances in good order. Some who wish to make a great leap fall headlong. So do not be too hasty and in this way you will come more quickly to wisdom. Gladly learn from all what you do not know, for humility is able to make you share in that talent which nature has given to another. You will be wiser than all if you are willing to learn from all.

Hugh of St Victor, Didascalion, Book 3, Chapter 14

8 Mar 2015

Lament for Modern Gatherings


Ἐἶπε πάλιν· Έν ἀρχῇ ὅτε συνηγόμεθα πρὸς ἀλλὴλους, καὶ ἐλαλοῦμεν περὶ ὠγελείας συγκροτοῦντες ἀλλὴλους, ἐγενόμεθα χοροὶ χοροὶ, καὶ ἀνηρχόμεθα εἰς τοὺς οὐρανους. Νυνὶ δὲ συναγόμεθα, καὶ εἶς τὸν ἔνα εἰς καταλαλιὰν ἐρχόμενοι, κατάγομεν κάτω. 

᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Again Father Megistheos said, ' In the beginning when we gathered together we spoke to encourage one another, a choir to a choir, and we ascended to heaven. But now when we come together we denounce one another, and so we sink down.'

Sayings of the Desert Fathers, Palladius of Galatia

7 Mar 2015

A Lament For Modern Students And Teachers


Paupertatem quoque lectoribus suadere voluit, id est, superflua non sectari, quod maxime ad disciplinam spectat. Pinguis enim venter, ut dicitur, tenuem non gignit sensum. sed quid ad haec scholares nostri temporis respondere poterunt, qui non solum in studiis suis frugalitatem sequi contemnunt, sed etiam supra id quod sunt divites videri laborant?nec iam quid didicerit quisque iactitat, sed quid expenderit. sed fortassis quia magistros suos imitari volunt, de quibus, quid satis digne dicam, non invenio. 

Hugonis De Sancto Victore, Didascalicon, Lib III, Cap XVIII

One would wish to exhort students to poverty, that is, that they not seek superfluities, something which should be viewed of great importance for their discipline. 'A fat stomach,' as they say, 'does not produce a sharp mind.' But what reply will the students of our time give to this, those who not only despise to hold to frugality in their studies but even labor to appear more rich than they are? Each one boasts not of what he has learned but of what he has spent. But perhaps this is because they wish to imitate their teachers, of whom I cannot find anything worthy enough to say.

Hugh of St Victor, from the Didascalion, Book 3, Chapter 18

6 Mar 2015

Lament for Modern Students


Pythagoras quoque hanc in studiis suis consuetudinem servasse legitur, ut usque ad septenium, secundum numerum videlicet septem liberalium artium, nullus discipulorum suorum de his quae ab ipso dicebantur rationem poscere auderet, sed fidem dare verbis magistri quousque omnia audivisset, sicque iam per semetipsum rationem eorum posset invenire. has septem tanto studio quidam didicisse leguntur, ut plane omnes ita in memoria tenerent, ut, quascunque scripturas deinde ad manum sumpsissent, quascumque quaestiones solvendas aut comprobandas proposuissent, ex his regulas et rationes ad definiendum id de quo ambigeretur folia librorum revolvendo non quaererent, sed statim singula corde parata haberent. hinc profecto accidit tot eo tempore fuisse sapientes ut plura ipsi scriberent quam nos legere possimus. scholares vero nostri aut nolunt aut nesciunt modum congruum in discendo servare, et idcirco multos studentes, paucos sapientes invenimus. mihi vero videtur non minori cura providendum esse lectori, ne in studiis inutilibus operam suam expendat quam ne in bono et utili proposito tepidus remaneat. malum est bonum negligenter agere, peius est in vanum labores multos expendere. 

Hugonis De Sancto Victore, Didascalicon, Lib III, Cap III

Pythagoras, too, is said to have maintained the following practice in his studies: for seven years, doubtless to accord to the number of the seven liberal arts, not one of his pupils dared demand the reason for the things he said, instead the student was to trust the words of the master until he had heard everything because only then would he himself be capable of discovering the reason for all those things. We read that certain men studied the seven arts with such industry that they held them all in their memory, so that whatever writings they next took up in their hands, or whatever questions were proposed for solution or proof, they did not seek to turn the pages of books to hunt for rules and reasons which might resolve a doubtful matter, but instantly they had it ready in their minds. Indeed in that time there were so many wise men that they wrote more than we are able to read. But our students are either averse to a fitting method of learning or ignorant of it and therefore we find there are many who study but few who are wise. Certainly it seems to me that the student should have no less care to avoid expending effort in useless studies than he should to guard against tepidity in good and useful ones. It is bad to seek the good negligently; it is worse to expend much effort on a vain thing.

Hugh of St Victor, Didascalion, Book 3, Chapter 3

4 Mar 2015

Scholars And Martyrs

Videmus quam angusta porta et arcta via sancti martyres vitam ingressi sunt sempiternam. Nos vero, fratres, faciliori via, et leviori cursu ad ejusdem vitae possumus pervenire beatitudinem, ipsa dicente Veritate: Multae masiones sunt in domo Patris mei. Propter merita diversa, mansiones multae: tamen omnibus beata aeternitas et aeterna beatitudo erit. Quia quisquis ibi erit, beatus erit et gloriosus, ubi justi fulgebunt sicut sol in regno Patris eorum. Sicut enim sanctorum martyrum persecutores fuerunt, diabolo instigante, impii homines saeculi concupiscentia et carnalis delectatio, et animi inconstantia et Dei negligentia mandatorum. Et veluti illi martyres sancti, gratia adjuvante divina, impios constanter vicerunt tyrannos, palmam aeternae acceperunt gloriae: sic et nos, si nostros, Deo auxiliante, superamus adversiones, et diabolicis viriliter resistimus suggestionibus, coronam perpetuae laudis et palmam aeternae beatitudinis accepturi erimus.

Alcuinus Eboracensis, Epistola VII, Ad Fratres Eboracenses

Source: Migne PL 100.148b-c
We see that the gate is narrow and the way is difficult 1 by which the martyrs entered into eternity. Certainly, brothers, the way we have by which we will enter into blessedness is easier and we run at a lighter pace, with Truth itself saying, ' Many are the mansions in my Father's house.' 2 On account of differing merits there are many mansions; but to all there shall be blessed eternity and eternal blessings. For whoever shall be there will be blessed and glorious, there where the just shall blaze like the sun in the kingdom of their Father. Just as the devil driven persecutors of the holy martyrs were impious and worldly men impelled by corporeal desire and delight, and faithless souls who neglected the commandments of God, and just as those holy martyrs, with the assistance of Divine grace, by constancy conquered impious tyrants and received the palm of glory, so even we, if with God's help we triumph over adversaries and manfully resist the temptations of the devil, shall receive the crown of perpetual praise and the palm of eternal beatitude.

Alcuin of York, from Letter 7, To the Brothers at York.

1 Mt 7.14
2 Jn 14.2

3 Mar 2015

A Gradual Advance

Μὴ οὖν εὐθέως εἰς ἀκρότητα ἀσκήσεως ἐκτείνῃς σεαυτόν: μάλιστα μηδὲ θαῤῥήσῃς σεαυτῷ, ἵνα μὴ ἐξ ἀπειρίας ἀφ̓ ὕψους τῆς ἀσκήσεως πέσῃς. κρεῖσσον γὰρ ἡ κατ̓ ὀλίγον προκοπή. κατὰ μικρὸν οὖν κλέπτε τὰς ἡδονὰς τοῦ βίου, ἐξαφανίζων σεαυτοῦ πᾶσαν συνήθειαν, μήποτε ἀθρόως πάσας ὁμοῦ ἐρεθίσας τὰς ἡδονὰς ὄχλον πειρασμῶν σεαυτῷ ἐπαγάγῃς. ἡνίκα δ̓ ἂν τοῦ ἑνὸς πάθους τῆς ἡδονῆς κατὰ κράτος περιγένῃ, πρὸς τὴν ἑτέραν ἡδονὴν παράταξαι, καὶ οὕτω πασῶν τῶν ἡδονῶν εὐκαίρως περιγενήσῃ. ἡδονῆς γὰρ ὄνομα μὲν ἕν, πράγματα δὲ διάφορα. τοίνυν, ἀδελφέ, ἔσο πρῶτον μὲν ὑπομονητικὸς πρὸς πάντα πειρασμόν. πειρασμοῖς δὲ ποταποῖς δοκιμάζεται ὁ πιστός; ζημίαις κοσμικαῖς, ἐγκλήμασι, καταψεύσμασιν, ἀπειθείαις, καταλαλιαῖς, διωγμοῖς. εἰς ταῦτα καὶ τὰ τοιαῦτα δοκιμάζεται ὁ πιστός. Ἔπειτα δὲ καὶ ἡσύχιος ἔσο, μὴ προπετὴς ἐν λόγῳ, μὴ ἐριστικός, μὴ φιλόνεικος, μὴ κενόδοξος, μὴ ἐξηγητικός, ἀλλὰ φιλόπιστος, μὴ ἐν λόγῳ πολύς, ἕτοιμος δὲ ἴσθι ἀεί, μὴ πρὸς διδασκαλίαν, ἀλλὰ πρὸς μάθησιν. μὴ περιεργάζου βίους κοσμικούς, ὅθεν οὐδέν σοι προσγένηται ὄφελος. φησὶ γάρ: Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων. ὁ γὰρ ἡδέως λαλῶν τὰ τῶν ἁμαρτωλῶν, ἑτοίμως καθ̓ ἑαυτοῦ ἐξυπνίζει τὰς ἡδονάς. μᾶλλον δὲ πολυπραγμόνει τὸν τῶν δικαίων βίον: οὕτω γὰρ ἂν εὑρήσεις ἑαυτῷ ὄφελος.

Ἅγιος Βασίλειος Καισαρείας, Ἐπιστολή πρὸς Χίλωνα τὸν αὐτοῦ μαθητήν
Do not begin by holding yourself to some summit of asceticism and above all beware of self confidence lest by inexperience you fall from a height. It is better to advance a little at a time. Withdraw then step by step from the pleasures of life and gradually draw out all your habits lest all at once you incite against yourself a mob of temptations by provoking all your passions at the same time. Having conquered the indulgence of one passion, then prepare to take the fight to another, and so in good time you will prevail over all. Indulgence is one by name but diverse in its activities. First, brother, you must endure every trial. And by what temptations the faithful man is proved: by worldly losses, by accusations, by lies, by hostility, by slander, by persecution. By these and their like the faithful man is tested. But you must be quiet, not rash in speech, not quarrelsome, not obstinate, not glorying in vanities, not an interpreter of difficulties, but faithful, not a chatterer, not one ever eager to teach but rather one keen to learn. Do not worry about worldly life, for from there no benefit can come to you. Thus it is said, 'May my mouth not speak the works of men.' 1The man who takes pleasure talking about sinners very soon stirs up indulgence.  Better that he were busy with the life of the righteous, for thus he would acquire some profit for himself.

Saint Basil of Caesarea, from Letter 42, to Chilo his Pupil

1 Ps 16.4

2 Mar 2015

On Celtic Britain


Reges habet Britannia, sed tyrannos; iudices habet, sed impios; saepe praedantes et concutientes, sed innocentes; uindicantes et patrociniantes, sed reos et latrones; quam plurimas coniuges habentes, sed scortas et adulterantes; crebro iurantes, sed periurantes; uouentes, sed continue propemodum mentientes; belligerantes, sed ciuila et iniusta bella agentes; per patriam quidem fures magnopere insectantes, sed eos qui secum ad mensam sedent non solum amantes sed et munerantes; eleemosynas largiter dantes, sed e regione inmensum montem scelerum exaggerantes; in sede arbitraturi sedentes, sed raro recti iudicii regulam quaerentes; innoxios humilesque despicientes, sanguinarios superbos parricidas commanipulares et adulteros dei inimicos, si sors, ut dicitur, tulerit, qui cum ipso nomine certatim delendi erant, ad sidera, prout possunt, efferentes; uinctos plures in carceribus habentes, quos dolo sui potius quam merito protuerunt catenis onerantes, inter altaria iurando demorantes et haed eadem ac si lutulenta paulo post saxa despicientes. 

De Excidio et Conquestu Britanniae, Sanctus Gildas Sapiens

Britain has kings but they are tyrants; she has judges but they are impious, often plundering and assailing, but only the innocent; they avenge and protect, but only the guilty man and the thief; many of them have wives, but they are all whores and adulteresses; swearing they forswear, making vows they lie in the next breath; they make war, but the only battles they rush into are civil and unjust; for certain they chase after thieves throughout the land, but those thieves who sit with them at table they not only love but even remunerate; they dispense alms liberally but they heap up a huge mountain of crimes; they sit in the seat of authority but rarely seek the rule of right judgment; they despise the innocent and humble and are close companions of the bloodthirsty, and the proud, and parricides, and the adulterous enemies of God, acclaiming to the stars, if chance so offers, all those who ought, together with their very name, be exterminated; they have many subdued in their prisons, those who more by deceit than by justice bear the burden of chains; in oath taking they linger among the altars, and shortly afterwards look on them with contempt as if they were filth stained stones.

On The Destruction and Ruin of Britain, Saint Gildas the Wise