Silence and Learning

'Tempus tacendi, et tempus loquendi.'  Pythagoricos reor, quorum disciplina est tacere per quinquennium, et postea eruditos loqui, hinc originem sui traxisse decreti. Discamus itaque et nos prius non loqui, ut postea ad loquendum praeceptoris ora reseremus. Sileamus certo tempore, et ad eloquia pendeamus. Nihil nobis videatur rectum esse, nisi quod discimus, ut post multum silentium, de discipulis efficiamur magistri. Nunc vero pro saeculorum quotidie in pejus labentium vitio, docemus in ecclesiis, quod nescimus. Et si compositione verborum, vel instinctu diaboli, qui fautor errorum est, plausus populi excitaverimus, contra conscientiam nostram scire nos arbitramur, de quo aliis potuimus persuadere. Omnes artes absque doctore non discimus: sola haec tam vilis et facilis est, ut non indigeat praeceptore. Sanctus Hieronymous, Commentarius Ecclesiasten

'A time for silence and a time for speech,'1 The Pythagoreans, I think, of whom the discipline to be silent for fifteen years and afterwards to speak as one educated, from this origin drew their decrees. So let us learn not to speak, that we might open in speech the mouth of the teacher. Let us be silent for a certain time and let us depend on speech. Nothing seems right to us, unless by learning, after much silence, from pupils teachers are made. Now truly every day of this age we fall into a worse vice, teaching in the churches what we do not know. And if the arrangement of the words, or the instigation of the devil, who is the promoter of error, excites the applause of the people, we judge ourselves to know against our conscience that which we have been able to persuade others. We do not learn every art from a teacher, only those vile and easy have no need of a master.   Saint Jerome, Commentary on Ecclesiastes 1 Ec 3.7

Questionable Studies

Τί γὰρ δεῖ μοι πολυπραγμονεῖν, τὶ μὲν ἄρα τὸ χρημά ἐστι τῆς γεωμετρίας, ἁρμονικῆς τε καὶ ἀριθμητικῆς, καὶ τῶν ἑτέρων ἐπιστημῶν, ἂς δὴ καὶ μόνας ἀξιοῦσι τιμᾷν, καὶ ὑψηλὴν ἐπ' αὐταῖς ἀνασύρουσι τὴν ὀφρυν. Καίτοι τό γε ἧκον εἰς εὐκοσμίαν, καὶ τὸ ἀμωμήτως ἔχειν εἰς ἔθη καὶ τρόπους, ἀσυντελῆ φαίην ἄν τὴν εἴς γε ταυτὶ σπουδήν τε καὶ προθυμίαν. Οὐ γὰρ τοῦ κατεψεγμένων ἡδονῶν ἀμείνων τις ἔσται, οὐ τῶν ἐξ ὀργῆς κυμάτων ἐλεύθερος, οὐ φιλοψογίας καὶ φθόνου μακρὰν, οὐ τῶν εἰς ἐγκράτειαν σπουδασμάτων ἐπιμελητὴς, οὔτε μὴν τῶν ἑτέρων ἀγαθῶν, ἂπροσόντα μὲν καὶ προσπεφυκότα τισὶν ἀποφήνειεν ἂν αὐτοὺς ὅτι μάλιστα τῶν ἄλλων εὐκλεεστάτους, ἀπόντα δὲ καὶ οὐκ ἐνυπάρχοντα, λόγου οὐδενὸς ἀξίους. Ἔστι γὰρ, ἔστιν ἰδεῖν εὐφυᾶ μέν τινα, καὶ τετορευμένην τὴν γλῶσσαν λαχόντα, λαλίστατον δὲ καὶ οἶον ἀττικουργῆ καὶ εὐτεχνέστατα κατεσκευασμένον εἰς καλλιέπειαν, ἀνόσιον δὲ τοὺς τρόπους, καὶ τοῖς τῶν αἰσχίστων ἐπιθυμιῶν ἀλόντα βρόχοις. Ὁ δέ γε σοφὸς καὶ ἀρτίφρων, οὐκ ἐν ψιλαῖς καὶ μόνοιας φωναῖς κεκτήσεται τὸ εἶναι τοιοῦτο· οὐδ' ἄν ἀρκέσειεν αὐτῷ πρὸς δύναμιν εὐκλείας, τὸ ἀνευρεῖν δύνασθαι πικρὰς εὐρεσιεπείας, καὶ διαστρόφων ἐννοιῶν ἀπρόβλητον δείνωσιν. Τεχνίτρης μὲν γὰρ ὁ τοιοῦτος, τό ψε ἧκον εἰς λόγους, οὕπω γε μὴν πάντως ᾗ ἀγαθός. Οὐκοῦν ἐν γεωμετρίᾳ καὶ ἀστρονομίᾳ καὶ αἱ λοιπαὶ τῶν τοιούτων ἐπιστημῶν, εὐκλεᾶ καὶ ἀξιοζήλωτον ἀποφαίνει τὸν ἐξησκηκότα· μόνη δὲ μᾶλλον ἡ ἀκριβὴς καὶ ἰσχνὴ καὶ ἀμώμητος περὶ Θεοῦ γνῶσις, καὶ τόγε δὴ δεῖν διὰ σπουδῆς μὲν ἔχειν τὸ ἀγαθὸν, ἀπόβλητον δὲ ποιεῖσθαι τὸ ἐναντίον, ταυτὶ φαίην ἂν αὐχήματα. Ἅγιος Κύριλλος Ἀλεξανδρείας, Προς Τα Του Ἐν Ἀθεοις Ιὀυλιανου, Λογος Πεμπτος

For why must I be busy with such things, why the study of geometry, harmonies and arithmetic, and the other disciplines, which things are the only things to them worthy of honour and because of them they raise their eyebrows up on high. Yet I would say that for keeping oneself free from blame in one's ways this desire and zeal is useless. For no one by these things will be superior to deplorable pleasures, or be free from the surges of anger, or be far from censoriousness and envy, nor will there be care for diligent self control, or indeed any of the other goods that make those to whom they belong and have nurtured them of greater repute than the rest, and in those in whom they are lacking and non existent, of no account. For it is so that one may see someone who is very clever, who has an elaborate style of language, a most fluent Atticist, a master of finely wrought prose, and yet he is wicked in his ways and caught up in the snares of disgraceful desires. But one who is wise and sensible has not come to be so by words alone, nor will it be satisfying to him to gain good repute through an inventive ability for biting novelties and an astonishing facility for the production of twisted ideas. For such a man, I say, is a craftsman with regard to words but has not yet become good in any way. Thus geometry and astronomy and the rest of the disciplines render their practitioners famous and worthy of envy, but only an accurate and firm and flawless knowledge of God, together with the zeal for the good and the rejection of what opposes it, I think, is worthy of glorying in. Saint Cyril of Alexandria, Against Julian, Book 5

Learning and Praise

Hic sane cum epistolam tuam legerem, satis adverti animum cognoscere necessitatem tuam, cum ecce  mihi affers et dicis: Mores hominum non ignoratis, qui proclives sunt ad vituperandum, et quam, si  interrogatus quis non responderit, indoctus et hebes putabitur. Hoc loco vero exarsi ad rescribendum  tibi: hoc enim languore animi tui penetrasti mihi pectus, et irrupisti in curas meas, ut dissimulare non possem, quantum me Deus adiuvaret, mederi tibi; non ut de tuis quaestionibus enodandis  explicandisque cogitarem, sed ut felicitatem tuam pendentem ex linguis hominum atque nutantem a tam infelici retinaculo abrumperem, et cuidam sedi omnino inconcussae stabilique religarem. Tunc, o  Dioscore, nec Persium tuum respicis insultantem tibi contorto versiculo, sed plane puerile caput, si  sensus adsit, idoneo colapho contundentem atque coercentem: Scire tuum nihil est, nisi te scire hoc sciat alter? Tot, ut superius dixi, legisti dialogos, tot philosophorum altercationibus cor inseruisti. Dic mihi quis  eorum finem actionum suarum constituerit in fama vulgi, aut in lingua hominum vel bonorum atque  sapientium. Tu autem, et quod magis pudendum est, iam navigaturus, satis praeclare te in Africa  profecisse testaris, cum aliam ob causam te oneri non esse asseris negotiosissimis, et in alia longe  distantia intentis episcopis, ut tibi exponant Ciceronem, nisi quia times homines proclives ad  vituperandum, ne interrogatus ab eis, si non responderis, indoctus et hebes puteris! O rem dignam  vigiliis et lucubrationibus episcoporum! Non mihi videris aliunde dies noctesque cogitare, nisi ut in studiis tuis atque doctrina lauderis ab  hominibus. Quod etsi semper ad certa et recta tendentibus periculosum esse iudicavi, nunc tamen in te  maxime experior. Non enim aliunde quam ex eadem pernicie non vidisti qua tandem re possemus  moveri, ut tibi quod petebas daremus. Quam enim perverse tu ipse non ob aliud ad ea discenda quae  interrogas raperis, nisi ut lauderis, aut non vitupereris ab hominibus; tam perverse etiam nos putas in  tua petitione talibus causis allegatis moveri. Et utinam possemus efficere ut tu quoque tam inani atque  fallaci humanae laudis bono minime movereris, cum tibi nos indicaremus, non ad praestandum tibi  quod petis, quoniam haec de te scribis, sed ad te corrigendum moveri! Sanctus Augustinus Hipponensis, ex Epistola 118, Dioscoro

When I came to this in your letter, I turned eagerly to learn the nature of your necessity, and, behold, you bring it before me saying, 'You are not ignorant of the ways of men, how inclined they are to censure, and how if a man is questioned and he has no reply he will be thought uneducated and ignorant.' This truly set me on fire to reply to you, for here your weakness of soul  pierced my heart and burst into the midst of my cares, so that I could not refuse, so much as God might help me, to attend to you, not by thinking of resolutions to your knotty questions, but by cutting the rope that has your happiness hanging from the tongues of men and fastening it to a hold which is quite firm and immovable. Do you not, O Dioscorus,  remember a line your favourite Persius wove in which he mocks you, your puerile head, if you have sense to feel it, subduing and restraining, saying, 'To know is nothing to you unless another knows that you know'?1 You have, as I said, read so many dialogues, and turned your heart to the disputes of philosophers, so tell me which of them has placed the end of his actions in the applause of the vulgar, or in the opinions of men, even good and wise men? But you, and it should make you more ashamed, about to sail away, give witness enough of your having made signal  progress here in Africa, when you affirm that the only reason why you impose the task of expounding Cicero to you upon bishops, who are not free from their own affairs and engrossed with  matters of a very different nature, is that you fear that if when questioned by men prone to censure, and  you cannot answer, you will be regarded by them as uneducated and ignorant. O worthy cause to  occupy the evening studies of  bishops! You seem to me to be prompted to thinking night and day by no other motive than to be praised by men for  your studies and learning. Although I have always judged this to be dangerous to those who are striving after the true and the right, I am now by you  more convinced of the danger. For it is not from anything but this same pernicious habit that you do not see what would move us to give to you what you seek. For as by a perversity alone you are seized to acquire knowledge of the things about which you put questions, that you may be praised or avoid censure from men, you think that we by a like perversity are to be moved by the considerations announced in  your request. Would that we were able to move you from the deceitful and empty applause of men, when we declare to you that because you write such things concerning yourself  we are moved not to grant your request, but to correct you! Saint Augustine of Hippo, from Letter 118, To Dioscurus 1 Persius, Satire I, line 26

A Book Collector Chastised

Βίβλους ἐκτήσω πλείστας, ὡς ἔμαθον, καὶ οἰήσει πλουτεῖς, ἀγνοῶν τὴν ἀνάγνωσιν, ταυτὸν τοιῶν τοῖς τὸν σῖτον κατέχουσι, καὶ τοὺς σῆτας τρέφουσι. Καὶ αὐταὶ μὲν γὰρ σντῶν μητέρες καὶ τροφοὶ, ὅταν δέδενται, γίνονται. Ἣ κέχρησο τοίνυν τῷ κτήματι, ἢ μὴ βλάπτε τὴν παίδευσιν, πολλὴν κἀνταῦθα κωμῳδίαν συνάγων, βιβλιοφόρος ἢ βιβλιοτάφος, καὶ σητοτρόφος καλούμενος· καὶ ἐπὶ Θεοῦ κατηγορίαν ἀθροίζων, ὡς μέγα τάλαντον ὠφελείας ἀποκρυψάμενος, ὅ ἄλλοις μὲν ἐπιστεύθη, καὶ σοφῶς ἐπειργάσθη, παρὰ σοῦ δὲ ἰταμῶς κατωρύχθη. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΚΖ', Σιμπλικιῳ

I have learned that you have procured for yourself many books and you think yourself enriched ignorant of the reading of them, like those who hoard food and the worms eat it, for books are the mothers and nurses of worms when shut up. Make use, then, of what you have acquired, lest you hinder learning, much comedy there gathering, being called 'book devourer,' 'book tomb', 'worm feeder', and in the presence of God amassing condemnation, as one who hides the great talent of gain, which others receiving wisely put to work, but by you was precipitately buried. Saint Isidore of Pelusium, Book 1 Letter 127, to Simplicius

Grace and Effort

'Quoniam multi,' inquit, 'conati sunt.' Conati utique illi sunt, qui implere nequiverunt. Ergo multos coepisse, nec implevisse, etiam sanctus Lucas testimonio locupletiore testatur, dicens plurimos esse conatos. Qui enim conatus est ordinare, suo labore conatus est, nec implevit. Sine conatu sunt enim donationes et gratia Dei, quae ubi se infuderit, rigare consuevit; ut non egeat, sed redundet scriptoris ingenium. non conatus est Matthaeus, non canatus est Marcus, non conatus est Joannes, non conatus est Lucas: sed divino Spiritu ubertatem dictorum rerumque omnium ministrante, sine ullo molimine coepta complerunt. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber Primus

'Because many' he says 'have tried.' Certainly they have tried who have not been able to complete what they attempted. Therefore that many have begun what have not fulfilled, Saint Luke gives most bountiful witness, saying that 'many have tried.' He who has tried to set in order, who has tried with his own effort, has not completed it. But without effort are the gifts and graces of God, which when infused in one are accustomed to irrigate, that the mind of the writer overflow, not lack. Matthew did not try, Mark did not try, John did not try, Luke did not try, but with the bounty of  the Holy Spirit ministering to every word and matter, without any effort they completed their undertakings. Saint Ambrose, Commentary on the Gospel of Luke, Book 1

An Apostle Called

Sequitur mystica evocatio Publicani, quem sequi jubet non corporis gressu, sed mentis affectu. Itaque ille prius avara de mercedibus, dura de laboribus periculisque nautarum emolumenta convertens, verbo vocatus, propria dereliquit, qui rapiebat aliena: ac vile illud sedile destituens, toto post Dominum vestigio mentis incedit. Convivii quoque magni exhibet apparatum; qui enim domicilio Christum recipit interno, maximis delectationibus exuberantium pascitur voluptatum. Itaque Dominus libenter ingreditur, et in ejus qui crediderit, recumbit affectu. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber Quintus

The mystical calling of the Publican follows, he who was commanded to follow not with corporeal step but with affection of mind. And that man who was before greedy for money, changing his harsh office from the labours and dangers of sailors, with a word being called, left behind his own, he who would seize on the goods of others, and abandoning his vile seat, with the whole intent of the mind, he follows after the Lord. Also he is shown to have prepared a great feast, he who received Christ into his house, with greatest pleasure preparing an abundance of delight. Thus the Lord freely enters and into the affection of him who has believed, rests. Saint Ambrose, Commentary on the Gospel of Luke, Book 5

Diabolical Wisdom

Curiositatis malum sequitur superbiae vitium. Sapientia illa, quae nec est de sursum, sed terrena, animalis, diabolica, zelo et contentione plena, villam emit, ut aliis praeesse possit, et sibi litigium deesse non possit, beatitudinem sibi dominationem reputans. Hanc ergo sapientiam, fratres, vere diabolicum, et ipsius diaboli primogenitam prolem, quae super astra caetera solium locare ambiebat, turbidam et turbantem simul cum turba relinquentes discipuli, audire digni sunt: Beati mites, quoniam ipsi possidebunt terram. Non ait, illam, vel illam, vel aliquam quantamlibet terrae portionem, sed terram. Quis unquam suo sudore, sua industria, suis pecuniis, suis pugnis, nisi partem terrae obtinuit? Et hoc pauci potuerunt, multi non potuerunt: possidere autem quis potuit? Quid opus est, diu laborando acquirere, quod necesse sit cito perdere? Coelum pauperibus, terra mitibus: quid relictum est contentiosis? aut quid amplius volunt, qui divites fieri volunt? Quibus non sufficit coelum et terra, quid eis fiet? Fillii hominum, usquequo diligitis vanitatem, et quaeritis mendacium? Mentitur dignitatem, mentitur beatitudinem vanitas dominationis terrenae. Cur in parte remanetis? cur parum cupitis? cur modicum ambitis? Totum promittitur, via ostenditur; paupertate itur, mansuetudine festinatur. Pauperi beatitudo coeli, mansueto beatitudo terrae debetur. Quid, rogo, miseris contentiosis restat, nisi miseria infernalis? Quid facietis, divites? quid potentes? Consultu opus est. Hinc pecunia, hinc mansuetudo. Instat praedo. Isaac, Cisterciensis Abbas, In Festo Omnium Sanctorum, Sermo II Source: Migne PL 194.1693d-1694b

The evil of curiosity follows the vice of pride. That wisdom, which is not from above, is earthly, animal, diabolical, full of passion and contention. It buys property so that it can vaunt itself over others, and it can never be done with disputes, judging domination to be a blessing. This wisdom, brothers, is truly diabolical, it is the first born child of the one who was ambitious to set his throne above the stars. The disciples, leaving behind that turbid and troubling wisdom, along with the crowd, were worthy to hear the words, 'Blessed are the meek, for they shall inherit the earth.' 1 He did not say this or that or any portion of the earth, but the earth. Who for all his sweat, all his industry, all his money and violence, obtained more than a part of the earth? And even in this few have been successful and many have failed. And who is able to maintain possession? What value all that labour to acquire, when it must be quickly lost? Heaven is for the poor, the earth for the meek. What remains for the contentious? What else do they desire who wish to be rich? If heaven and earth are not enough, what shall be for them? 'O sons of men, how long will you love vanity and seek after lies'? 2 The happiness of worldly power is a lie, its value is a lie. Why remain in only a part? Why desire so little? Why be ambitious for something so paltry? The whole is promised, the way is shown. The road is by poverty, meekness speeds. The blessing of the poor man is heaven, the blessing of the meek man is the earth. What, I ask, remains for those wretched contentious folks, unless the misery of hell? What will you do, rich folk? What will you, powerful people? Consult your interests. Here is poverty, here meekness. And a thief is coming. Isaac of Stella, from the Second Sermon on the Feast of All Saints 1 Mt 5.4 2 Ps 4.2

The Lamp of the Spirit

Τὸ πνεῦμα μὴ σβέννυτε· προφητείας μὴ ἐξουθενεῖτε. Πάντα δὲ δοκιμάζετε·  τὸ καλὸν κατέχετε. Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.    Ἀχλύς τις παχεῖα καὶ ζόφος καὶ νεφέλη κατακέχυται τῆς γῆς ἁπάσης·  καὶ τοῦτο δηλῶν ὁ Ἀπόστολος ἔλεγεν·  Ἦμεν γάρ ποτε σκότος· καὶ πάλιν, Ὑμεῖς, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ.  Ἐπεὶ οὖν νύξ ἐστιν, ὡς εἰπεῖν, ἀσέληνος, καὶ ἐν ταύτῃ τῇ νυκτὶ βαδίζομεν, ἔδωκεν ἡμῖν λαμπάδα φαιδρὰν ὁ Θεὸς, τοῦ Πνεύματος τοῦ ἁγίου τὴν χάριν ἀνάψας ἐν ταῖς ἡμετέραις ψυχαῖς.  Ἀλλὰ τοῦτο τὸ φῶς οἱ μὲν δεξάμενοι λαμπρότερον εἰργάσαντο καὶ φαιδρὸν, οἷον ὡς Παῦλος, ὡς Πέτρος, ὡς οἱ ἅγιοι πάντες ἐκεῖνοι· οἱ δὲ καὶ ἔσβεσαν, ὡς αἱ πέντε παρθένοι, ὡς ἐκεῖνοι οἱ περὶ τὴν πίστιν ναυαγήσαντες, ὡς ὁ ἐν Κορίνθῳ πεπορνευκὼς, ὡς Γαλάται παρατραπέντες. Διὰ τοῦτο ὁ Παῦλος νῦν φησι, Τὸ πνεῦμα μὴ σβέννυτε, τουτέστι, τὸ χάρισμα· οὕτω γὰρ αὐτῷ καλεῖν ἔθος τὸ χάρισμα τοῦ Πνεύματος. Σβέννυσι δὲ αὐτὸ βίος ἀκάθαρτος.  Καθάπερ γάρ τις ἐπὶ τοῦ λυχνιαίου τούτου φωτὸς, ὕδωρ κατασκεδάσας, ἢ χοῦν, ἔσβεσε τὸ φῶς, καὶ εἰ μηδὲν τούτων, ἀλλά γε τὸ ἔλαιον ἐξελών· οὕτω καὶ ἐπὶ τοῦ χαρίσματος· ἄν τε γὰρ γήϊνα καὶ τῶν διαῤῥεόντων πραγμάτων κατασκεδάσῃς φροντίδας, ἔσβεσας τὸ πνεῦμα· ἄν τε σὺ μηδὲν ἐργάσῃ τοιοῦτον, ἑτέρωθεν δέ ποθεν πειρασμὸς ἐπελθὼν προσβάλῃ σφοδρῶς, καθάπερ τι πνεῦμα, καὶ μὴ σφοδρὰ ᾖ ἡ φλὸξ, ἢ πολὺ τὸ ἔλαιον ἔχουσα, ἢ τὴν ὀπὴν μὴ ἐμφράξῃς, ἢ τὴν θύραν μὴ προσκλείσῃς, πάντα ἀπόλωλε. Τί δέ ἐστιν ἡ ὀπή; Ὥσπερ ἐπὶ τοῦ λύχνου, οὕτω καὶ ἐφ' ἡμῶν, ὀπή ἐστιν ὀφθαλμὸς καὶ ἀκοή. Μὴ ἀφῇς ταύταις προσπίπτειν πνεῦμα σφοδρὸν πονηρίας, ἐπεὶ ἔσβεσε τὸν λύχνον, ἀλλ' ἀπόφραξον τῷ φόβῳ τοῦ Θεοῦ. Θύρα τὸ στόμα ἐστί· κλεῖσον, πρόσκλεισον, ἵνα καὶ τὸ φῶς παρέχῃ, καὶ ἀποκρούηται τὴν ἔξωθεν προσβολήν. Οἷον, ὕβρισέ σέ τις; ἐλοιδόρησε; σὺ κλεῖσον τὸ στόμα·  ἂν γὰρ ἀνοίξῃς, ἐῤῥίπισας τὸν ἄνεμον.  Οὐχ ὁρᾷς ἐν ταῖς οἰκίαις, ὅταν καταντικρὺ καὶ ἐπ' εὐθείας δύο θύραι στήκωσι, καὶ σφοδρὸς ἄνεμος ᾖ, πῶς, ἂν τὴν ἑτέραν κλείσῃς καὶ ἀντίπνοια μὴ γένηται, οὐδὲν ἴσχυσεν ὁ ἄνεμος, ἀλλὰ τὸ πολὺ τῆς ἰσχύος ὑποτέμνεται;  Οὕτω καὶ νῦν, δύο εἰσὶ θύραι, τὸ στόμα τὸ σὸν, καὶ τὸ τοῦ ὑβρίζοντός σε καὶ ἐμ  παροινοῦντος·  ἂν ἀποκλείσῃς τὸ σὸν καὶ μὴ δῷς ἀντίπνοιαν, ἔσβεσας ὅλον τὸ πνεῦμα·  ἂν δὲ ἀνοίξῃς, ἀκάθεκτον γίνεται.  Μὴ τοίνυν αὐτὸ σβεννύωμεν.  Ἅγιος Ἰωάννης ὁ Χρυσόστομος,Ὑπομηνα Ἐις Την Προς Θεσσαλονικεις Ἐπιστολην Πρωτην, Ὀμιλια ΙΑʹ

'Do not quench the Spirit; do not despise prophecy. But test all things; hold to that which is good. Abstain from every form of evil.' 1   A thick mist, a darkness and a cloud, is poured out over all the earth. And making this clear, the Apostle said, 'For we were once darkness.' And again, 'You, brethren, are not in darkness, so that that day should take you like a thief.' 2 Since then there is, so to say, a moonless night, and we walk in this night, God has given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have rendered it more bright and shining, like Paul and Peter and all those saints, while others have quenched it, like the five virgins, like those who have made shipwreck of the faith, like the fornicator of Corinth, like the Galatians who were corrupted. Thus Paul now says, 'Do not quench not the Spirit,' that is, grace, for it is his custom so to call the grace of the Spirit. But an impure life quenches it. For as any one who has sprinkled both water and dust upon the light of this lamp quenches it, and if he does not do this, but only removes the oil, so it is also with grace, for if you have poured upon it a flood of worldly things, you have quenched the Spirit, and if you have not done this, but a temptation coming from some other place has vehemently rushed upon it, like some wind, and if the light is not strong, or if it does not have much oil, or if you have not shut the opening, or if you have not closed the door, all is destroyed. But what is the opening? As in the lamp, so is it also in us, the opening is the eye and the ear. Do not allow a strong gust of wickedness to fall upon these, since it would quench the lamp, but close them with the fear of God. The mouth is the door: shut it, fasten it, that it may give light and ward off the assault from without. Has someone abused you? Reviled you? Close your mouth, for if you open it, you strengthen the wind. Do you not see in houses, when two doors stand opposite, and there is a strong wind, if you shut one, and there is no opposite draught, the wind has no force, but the greater part of its strength is diminished? So now there are two doors, your mouth, and the mouth of the one who abuses and treats you ill. If you close your mouth and do not give opposition, you have quenched the whole wind, but if you open it, it will not be restrained. Let us then not quench it. Saint John Chrysostom, Homily 11 on First Thessalonians 1  1 Thes 5. 19-22 2 1 Thes 5. 4

A Better Love

Ἐδιψησεν ἡ ψυχή μου πρὸς τὸν θεὸν, καὶ ἐπαγαγὼν, Τὸν ζῶντα· μονονουχὶ παραινῶν καὶ ἐμβοῶν πᾶσι τοῖς πρὸς τὰ βιωτικὰ πράγματα κεχηνόσι· Τί περὶ σώματα μαίνεσθε; τί δόξης ἐπιθυμεῖτε; τιί τρυφῆς ἐφίρσθε; Οὐδὲν τούτων μένει καὶ ζῇ διηνεκῶς, ἀλλὰ διαῥῥεῖ καὶ παρρχεται, καὶ σκιᾶς εἰσιν οὐδαμινώτερα, καὶ ὀνείρων ἀπατηλότερα, καὶ τῶν ἐαρινῶν ἀνθῶν εὐφθαρτότερα, τὰ μὲν μετὰ τῆς παρούσης καταλιμπάνοντα ζωῆς, τὰ δὲ καὶ πρὸ τῶν ἐνταῦθα καταλυόμενα. Ἄπιστος αὐτῶν ἡ κτῆσις, ἀβέναιος ἡ ἀπόλαυσις, ὀξύῥῥοπος ἡ μεταβολή· ἐπὶ τοῦ Θεοῦ δὲ οὐδὲν τοιοῦτόν ἐστιν, ἀλλὰ ζῇ καὶ μένει διηνεκῶς ἐκεῖνος, οὖτε ἀλλοίωσιν, οὔτε τροπήν τινα δεχόμενος. Ἀφέντες τοίνυν τὰ πρόσκαιρα καὶ ἐφήμερα, τὸν αἰώνιον καὶ διηνεκῆ φιλῶμεν. Οὐ γὰρ ἔστιν ἐκεῖνον φιλοῦντα καταισχυνθῆναι ποτε· οὐκ ἔστιν ἐκπεσεῖν· οὐκ ἔστιν ἔρημον γενέσθαι τοῦ φιλουμένου. Χρήματα μὲν ὁ φιλων, ἤ τελευτῆς ἐπελθούσης, ἢ καὶ πρὸ τῆς τελευτῆς γυμνοῦται τῶν ποθουμένων· καὶ δόξης τις ἐρων τῆς παρούσης τὸ αυτὸ πάσχει· πολλάκις δὲ καὶ τὸ τῶν σωμάτων κάλλος πολὺ τῶν εἰρημένων κατασβέννυται θᾶττον, καὶ πάντα ἀπλῶς τὰ βιωτικὰ, πρόκαιρα καὶ ἐφήμερα, καὶ πρὶν ἢ παραγενέσθαι καὶ φαντῆναι, εὐθέως ἀποπηδῇ. Ὁ δὲ τῶν πνευματικῶν ἔρως τούναντίον ἄπαν, ἀκμάζει διηνεκῶς καὶ ἀνθεῖ, καὶ γῆρας οὐκ οἴδεν, οὐδὲ παλαιότητα δέχεται, οὐδὲ μεταβολῇ τινι καὶ τροπῇ καὶ ἀδηλίᾳ τοῦ μέλλοντός ἐστιν ὑπεύθυνος· ἀλλά καὶ ἐνταῦθα τοὺς κεκτημένους ὠφελεῖ, καὶ περιβάλλει πάντοθεν, καὶ ἀπελθόντας ἐντεῦθεν οὐκ ἀφίησιν, ἀλλὰ καὶ συναποδημεῖ καὶ συμμεθίσταται τούτοις, καὶ τῶν φωστήρων αὐτῶν λαμπροτέρους αὐτοὺς ἀποφαίνει κατὰ τὴν ἡμέραν ἐκείνην. Εἰς Τον ΜΑ' Ψαλμον, Ἅγιος Ἰωάννης ὁ Χρυσόστομος

'My soul thirsts for God', and he adds, 'The living,' 1 exhorting and crying out to all those who cleave to the things of this world. Why are you mad over corporeal things. Why desire worldly glory? Why pant over pleasure? Nothing of these remains and lives forever but they decline and pass away. They are an empty shadow and a deceitful dream and as swiftly as blooming flowers they wither and perish, and so it is with all the remaining things of life, which even before the things mentioned may be destroyed. The possession of them is uncertain, unstable their enjoyment, quickly comes change, but in God there is nothing of this, for He lives and reigns perpetually, suffering no change, no alteration. Be done then with things perishable and ephemeral and love that which is eternal and permanent. For one will never be ashamed of this love, it does not reject, it does not abandon the one who loves. He who loves wealth either in death or before it will be stripped of what delights him. To him also who loves present glory the same often occurs, and even the beauty of the body it is foretold must quickly pass away, and everything of this life, all perishable and ephemeral, they but become and appear and they suddenly pass away. Spiritual love is opposed to all this, permanently it is in vigour and flowers and it does not know old age, nor does it suffer wearing, nor any change or alteration, nor is there anything unclear in its future, but it benefits those who possess it and it surrounds them everywhere, and it never departs from those who go from here, but it travels with them and goes off with them, and brighter they shine with the light of it on that day.  Exposition of the Psalms, Psalm 41, Saint John Chrysostom 1 Ps 41.3

A Saint's Tragedy

Ἐρωτᾷς τὴν περὶ θεσπέσιον Ἰωάννην τρεγῳδίαν. Ἀλλὰ φράσαι ταύτην ἀπορῶ. Νικᾷ τὸν νοῦν ὁ τοῦ πράγματος. Μικρὰ δὲ μάνθανε ἄττα ἡ γείτων Αἴγυπτος συνήθως ἠνόμησε, Μιοσέα παραιτουμένη, τὸν Φαραὼ οἰκειουμένη, τοὺς ταπεινοὺς μαστίζουσα, τοὺς κοπουμένους θλιβουσα, πόλεις οἰκοδομοῦσα, καὶ τοὺς μισθοὺς ἀποστεροῦσα, καὶ μέχρι τοῦ νῦν τούτοις ἐμμελετῶσα. Τὸν λιθομανῆ γὰρ καὶ χρυσολάτριν προβαλλομένη Θεόφιλον, τέσσαρσι συνεργεῖς, ἢ μᾶλλον συναποστάταις ὀχυρωθέντα, τὸν θεοφιλῇ καὶ θεολόγον κατεπολέμησεν ἄνθρωπον, τὴν περὶ τὸν ἐμοὶ ὁμώνυμον ἀπέχθειαν καὶ δυσμένειαν, ὁρμητήριον τῆς οἰκείας εὐρηκότα σκαιότητος. Ἀλλ' οἰκος Δαβὶδ κραταιοῦται, ἀσθενεῖ δὲ ὁ τοῦ Σαοὺλ, καθὼς ὁρᾷς, εἰ καὶ τῆς ζάλης ὑπερῆλθεν ὁ ἄνθρωπος τοῦ βίου, καὶ πρὸς τὴν ἄνθ γαλήνην μετετέθη. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΝΒ', Συμμαχῳ

You ask me to expound to you the tragedy of the divine John Chrysostom. But I cannot speak of it. It is a matter that overwhelms the mind. But learn a little of one whom dwelt in the neighbourhood of those of Egyptian customs, as if he were one of the beggarly folk of Moses dwelling with the Pharaoh, whipped in humility, oppressed by insults, building up a city for no reward, for until now such things have been his office. Then the gold and stone worshiping one, Theophilus, with four fellow workers, or rather co-rebels, raised fortifications before him, and the God loving man, that lover of the Word, battled, one of whom had the same hateful and hostile name as me, and he was driven to find the house of shade. But the house of David waxed strong and the house of Saul waned, as you know, as if  that man had overcome the storms of life and passed over to a higher realm of peace. Saint Isidore of Pelusium, Book 1, Letter 152,  To Symmachus

Remaining in Service

Εἰ ἐπελαθόμεθα τοῦ ὀνόματος τοῦ Θεοῦ ἡμῶν, καὶ εἰ διεπετάασαμεν τὰς χρεῖας ἡμῶν πρὸς Θεὸν ἀλλότριον, οὐχὶ ὁ Θεὸς ἐκζητήσει ταῦτα; Αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας.  Τοῦτο οἰκετῶν εὐγνωμόνων, τὸ κακῶς πάσχοντος μένειν τὸν δεσπότην θεραπεύοντας· ταῦτα φιλοσοφίας διδάγματα. Ἐνταῦθα καὶ τοὺς ἀκούοντας παιδεύουσι, μὴ ὑποκρίνεσθαι, ἀλλ' ἐν ὅλῃ καρδίᾳ τὸν Θεὸν θεραπεύειν. Οἰδε γὰρ, φησὶ τὰ ἀποῥῥητα τῆς διανοίας. Ταῦτα δὲ λέγουσι φοβοῦντες αὐτοὺς, ὥστε μηδὲν λογίσασθαι ἀναξιον Θεοῦ. Ὅρα καὶ τὴν ἐπίδοσιν ἀρετῆς πολλήν· ἐπάγει γὰρ λέγων· Ὅτι ἔνεκεν σοῦ Θανατούμεθα ὅλην τὴν ἡμέραν· ἐλογίσθημεν ὡς πρόβατα σφαγῆς. Μέγα μὲν γὰρ καὶ τὸ μένειν θεραπεύοντας τὸν Θεὸν, καὶ μὴ πρὸς ἕτερον ἀποπηδῆσαι· το δὲ πολλῷ μεῖζον, τὸ συνεχῶν θανάτων καὶ καθημερινῶν κινδύνων ἐπικειμένων διατηρεῖν τὴν τοιαύτην ἀγάπην. Ἐις Τους Ψαλμούς, Ψαλμος ΜΓ' , Ἅγιος Ἰωάννης ὁ Χρυσόστομος

'If we have forgotten the name of our God and if we have stretched out my hands to another God, does not God see this? For he knows the secrets of the heart.'  This is about servants who suffer evil to remain in the service of their Lord, this is a philosophical teaching. Here indeed hearers are taught not to pretend but to adore God with the whole heart. He knows, it says, the secrets of the heart. These things are said to those fearful that thus they might not think unworthily of God. Then see the great increase of virtue, for it is later added, 'On account of you we die all day, we judged like sheep for the slaughter.' Great indeed it is to remain in the service of God and not to pass over to another, but even greater it is when death presses down on one and dangers threaten every day, to maintain such love.   Exposition of the Psalms, Psalm 43, Saint John Chrysostom

Wealth and Mercy

Ἀκούσατε ὅσοι πρὸς τὴν ἐλεημοσύνην ἐστὲ ὀκνηροί. Ἀκούσατε οἱ τὸν πλοῦτον ὑμῖν ἐλαττοῦντες τῇ φυλακῇ. Ἀκούσατε οἱ τῶν ὄναρ πλουτούτων οὐδὲν διακείμενοι ἄμεινον. Ὀνείρατος γὰρ οὐδὲν ἄμεινον τὰ παρόντα· ἀλλ' ὡσπερ οἱ καθ' ὕπνους φανταζόμενοι χρήματα ἔχειν, κᾶν τῶν ταμιείων γένωνται τῶν βασιλικῶν κύριοι, πάντων εἰσὶ πενέστεροι, γενομένης ἡμέρας· οὑτω καὶ ἐπὶ τοῦ βίου τοῦ παρόντος, ὁ μεδὲν ἀγαγεῖν ἐκεῖ δυνηθεὶς, πάντων ᾗ κεκτημένος· ὅναρ γὰρ ἐπλούτησε μόνον. Εἰ τοίνυν βούλει μοι δεῖξαι τὸν εὔπορον, τότε μοι δεῖξον, ὅταν ἡμέρα γένται, ὅταν εἰς τὴν πατρὶδα ἀπέλθωμεν ἐκείνην· νῦν δὲ οὐκ ἀνέξομαι τὸν πλούσιον διαγενώσκειν καὶ τὸν πενητα. Οὐ γὰρ ἐστιν ἀλήθεια πραγμάτων, ἀλλ' ὀνομάτων χάρις καὶ εὐφημὶα μᾶλλον. Καθάπερ γὰρ τοὺς τυφλοὺς καλοῦσιν οἱ πολλοὶ πολυβλέποντες, ἀλλ' οὐκ ἀκολουθεῖ τῷ ὀνόματι τὸ πράγμα, ἀλλ' οὕτοι μάλιστά εἰσιν οἱ μὴ ὅρώντες· οὕτω δὴ καὶ τὸ τῶν πλουσίων ὄνομα περιφέρεσθαι ἐνταῠθά πλουτῇ, τότε μάλιστα οἰδα ὅτι πένης ἐστίν. Εἰ γὰρ μὴ σφόδρα πένης ἥν, οὐκ ἄν σφόδρα ἐπλούτει. Ὥωπερ γὰρ τὸν πηρὸν, εἰ μὴ καθόλου τετύφλωται, οὐκ ἄν  αὐτὸν πολυβλέποντα εκάλεσαν· οὕτω δὴ καὶ ἐνταῦθα λογιστέον. Ἀποθέμενοι οὖν τῶν ὀνομάτων τὴν ἀπάτην, ἀντιλάβωμεν τῶν πραγμάτων τὴν ἀλήθειαν. Οὐ γὰρ ἐν ὀνόμασι τὰ πράγματα ἔστηκεν, ἀλλ' αἰ τῶν πραγμάτων φύσεις τὰ ὀνόματα κατὰ τὴν οἰκείαν ὑπόστατιν πλάττουσιν. Ὁ δεῖνα πλούσιος καλεῖται, ἀλλ' οὐκ ἔστι. καὶ πῶς οὐκ ἔστιν, ὅταν πολὺς μὲν ἄργυρος, πολὺ δὲ χρυσίον, καὶ λίθοι τίμιοι, καὶ ἱμάτια χρυσᾶ, καὶ τὰ ἄλλα πάντα αὐτῷ περιῥῥὲῃ; Ὁτι οὐ χρυσίδον, οὐδὲ ἱμάτια, οὐδὲ χρήματα, ἀλλ' ἐλεημοσύνη ποιεῖ πλούσιον. Ταῦτα γὰρ χόρτος, ταῦτα ξύλα καὶ καλάμη. Ἐπεὶ ποῖον ἱμάτιον, εἰπέ μοι, τότε τὸν γυμνὸν ἑστῶτα ἐπὶ τοῦ φοβεροῦ βήματος ἐκείνου περιναλεῖν δυνήσεται; Ὁπερ καὶ Παῦλος δεδοικὼς ἔλεγεν· Εἴπερ καὶ ἐνδυσάμενοι, οὐ γυμνοὶ εὐρεθησόμεθα. Ποῖα χρήματα τὸν κινδυνεύοντα ἐξελέσθαι δυνήσεται; ποῖοι οἰκέται μαστιζομενῳ παραστήσεσθαι τῳ δεσπότῃ; ποῖαι οἰκίαι; ποῖοι λίθοι πολύτιμοι; ποῖα βαλανεῖα τὸν ῥύπον ἀποσμῆξαι δυνήσεται τὸν ἐκ τῶν ἁμαρτημάτων; Μέχρι τίνος ἑαυτοὺς ἀπατᾶτε; μέχρι τίνος οὐ διαβλέπετε τῶν πραγμάτων τὴν ἀλήθειαν, ἀλλ' ἐπὶ τὰ ὀνείρατα κεχήνατε, ἐγγὸς καὶ ἐπὶ θύραις τῆς κρίσεως οὔσης; Ἐις Τους Ψαλμούς, Ψαλμος ΜΓ', Ἅγιος Ἰωάννης ὁ Χρυσόστομος

Listen you who are so slow to be merciful. Listen you who diminish your wealth by guarding it. Listen you who are no better than those who are rich in their dreams. For no better than a dream are your possessions, but rather it is as those who in a dream seem to have riches, and let the royal treasuries of a king be given them there, still they are the most poor of all when day comes, and so even in the present life, from which no one is able to take anything away, is he most poor who possesses everything, for his wealth was only in a dream. If you wish then to show me wealth, show it to me when the day comes, when we are summoned into that fatherland. Now I am not able to distinguish between rich and poor. For it is not the truth of things but rather foolish and specious words we face. As even many call the blind 'much seeing', so the thing does not accord with the name, since the blind are those who see nothing. And thus even the name of wealth here I say that those who bear it possess nothing. When indeed a man is rich here, then I know he is the poorest; unless he was extremely poor, he was not very wealthy. Just as a blind man if he is not totally blind is not called 'much seeing', so even the rich man here is to be thought. Ridding ourselves then of the deception of a name let us take up the truth. Things are not created by their names but the nature of things fashions names from its proper substance. He is called a rich man here, but he's not. And how is he not when he has plenty of silver and gold and precious stones and golden vestments and all such things? Because neither gold nor clothes nor coin but mercy makes wealth. The things he has are fodder and wood and reeds. Tell me how your clothes will cover you when you are naked before the fearsome tribunal ? The trembling Paul said, 'If indeed we are clothed we shall not be discovered naked.' 1 What money will be able to release you from peril? What servants shall stand with a master being whipped? What will your property do? How will your precious stones avail? What baths will be able to cleanse you of your sin? How long will you deceive yourselves? How long will you not see the truth of things but be lost in a dream, while near, even at your doors, is judgement?   Exposition of the Psalms, Psalm 43, Saint John Chrysostom 1 2 Cor 5.3

Wealth and Faith

Nemo praesumat, quia dives est, plus sibi deferendum. Ille est dives Ecclesia qui fide dives est; fideli enim totus mundus divitiarum est. Quid mirum si mundum fidelis possidet, qui possidet Christi haereditatem, quae pretiosior est mundo? Sanguine pretisoso redempti estis, omnibus utique non solis pecuniosis dictum est. Sed si vultis divities esse, sequimi dicentem: Sancti in omni conversatione estote. Non solis divitibus dicit, sed omnibus; quia sine discrimine personarum judicat, ut bonus testis ejus Apostolus dicit. Et ideo non in remissione, non in fastidio, non in exaltione cordis: sed in timore, inquit, hoc incolatus vestri tempore conversamini. Tempus accepistis hac in terra, non perpetuitem: ipsi tempore utamini, qui sciatis vos migraturos. Nolite in divitiis confidere; quia omnia illa hic relinquntur, sola vos comitabitur fides. Erit sane etiam justitia comes, si fides praevia sit. Quid vos palpant divitiae? Non auro vel argento, non possessionibus, non sericis vestibus, de vana vestra conversatione redempti estis: sed pretisoso sanguine Christi Jesu.' Ille ergo dives est, qui fuerit haeres Dei, Christi cohaeres. Noli pauperem contemnere, ille te divitem fecit. Noli egentem fastidire: 'Iste pauper clamavit et Dominus exaudivit eum.' Noli inopem refutare: et Christus pauper factus est, cum dives esset: sed propter te pauper factus est, ut te inopia sua divitem faceret. Sanctus Ambrosius Mediolanensis, ex Epistola LXIII, Vercellensi Ecclesiae

Let no one presume, because he is rich, that more deference must be paid to him. He is rich in the Church who is rich in faith, for the faithful has a whole world of riches. What wonder if the faithful man possesses the world, since possesses the inheritance of Christ which is of more precious than the world? 'With the Precious Blood you were redeemed ,' was said to all not only to the rich. But if you wish to be rich, follow him who says: 'Be holy in all your conversation.' 1 Not only to the rich He speaks but to all, for He judges without respect of persons, as the good witness His Apostle says. And therefore not in relaxation, or fastidiousness, nor in haughtiness of heart, but in fear spend the time of your residing here. The time you are given on this earth is not forever, so make use of that time as those who know that they shall pass on. Do not put your trust in riches, for all such things are left here, faith alone will accompany you. And surely righteousness will be a companion if faith has led the way. Why do riches beguile you?  Not with gold and silver, not with possessions, not with silk garments, not from your vain conversation were you saved but by the precious Blood of Christ.  He then is rich who is an heir of God, a joint heir with Christ. Do not despise a poor man, he has made you rich. Do not shrink from a poor man, 'This poor man called out and the Lord heard him.' 2 Do not reject a poor man. Christ when He was rich became poor, and He became poor because of you, that by His poverty He might make you rich.   Saint Ambrose, from Letter 63, To the Church of Vercellae 1 1 Pet 1.15  2 Ps 33.7

Perfection of Man and Woman

Ταύτης τοι τῆς τελειότητος ἔξεστιν ἐπίσης μὲν ἀνδρὶ, ἐπίσης δὲ καὶ γυναικὶ μεταλαβεῖν. Αὐτίκα οὐχ ὁ Μωϋσῆς μόνος ἀκούσας παρὰ τοῦ Θεοῦ· 'Λελάληκα πρὸς σὲ ἄπαξ καὶ δὶς, λέγων· Εὠρακα τὸν λαὸν τοῦτον, καὶ ἰδού ἐστι σκληροτραχελος· ἔασόν με ἐξολοθρεῦσαι αὐτοῦς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ ποιήσω σε εἰς ἔθνος μέγα καὶ θαυμαστιον, καὶ πολὺ μαλλον ἤ τοῦτο·' ἀποκρίνεται δεόμενος, μὴ τὸ ἑαυτοῦ σκοπῶν, ἀλλὰ τὴν κοινὴν σωτηρίαν· 'Μηδαμῶς, Κυριε· ἀφες τὴν ἁμαρτίαν τῷ λαῷ τουτῳ, ἢ κάμὲ ἐξάλειψον ἐκ βίβλου ζώτων,' Ὅση τελειότης τοῦ συναποθανεῖν ἐθελήσαντος τῷ λαῷ, ἢ σώζεσθαι μόνος; Ἀλλὰ καὶ Ἰουδὶθ, ἡ ἐν γυναιξὶ τελειωθεῖσα, ἐν συγκλεισμῷ τῆς πόλεως γενομένης, δεηθεῖσα τῶν πρεσβυτέρων, εἰς μὲν τὴν παρεμβολὴν τῶν ἀλλοφύλων ἐξέρχεται, τοῦ παντὸς καταφρονήσασα κινδύνου ὑπὲρ τῆς πατρίδος ἑαυτὴν ἐπιδοῦσα τοῖς πολεμίοις ἐν πίστει Θεοῦ· λαμβάνει δ' εὐθὺς τὰπίχειρα τῆς πίστεως, ἀριστεύσασα γυνὴ κατὰ τοῦ πολεμίου τῆς πίστεως, κυρία τῆς Ὀλοφέρνου γενομένη κεφαλῆς. Πάλιν τε αὖ ἡ τελεία κατὰ πίστιν Ἐσθὴρ, ῥυομένη τὸν Ἰσραὴλ τυραννικῆς ἐξουσίας καὶ τῆς τοῦ σατράπου ὠμότητος, μόνη γυνὴ νηστείαις τεθλιμμέναις πρὸς μυρίας ὁπλισαμένας ἀντετάξατο δεξιὰς, τυραννικὸν διὰ πίστεως ἀναλύουσα δόγμα· καὶ δὴ τὸν μὲν ἐτιθάσσευσεν, ἀνέστειλε δὲ τὸν Ἀμὰν, καὶ τὸν Ἰσραὴλ τῇ τελείᾳ πρὸς τὸν Θεὸν δεήσει ἀπαθῆ διεφύλαξεν. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Τέταρτος, Κεφ ΙΘ'

In this perfection man and woman may equally share. It is not only Moses who heard from God, 'I have spoken to you once and twice, saying, I have seen this people, and, behold, it is stiff-necked. Allow me to exterminate them and blot out their name from under heaven, and I will make you into a great and wonderful nation, one much greater than this one,' 1 who not regarding himself, but concerned for the common salvation, answers beseechingly: 'By no means, O Lord! Forgive this people their sin or blot me out of the book of the living.'2 Such perfection in wishing to suffer together with the people, rather than to be saved alone. But Judith too, she who became perfect among women, during the siege of the city, at the entreaty of the elders, went out into the camp of foreign peoples, despising all danger for the sake of her country, giving herself to the enemy with faith in God, and immediately she obtained the reward for faithfulness: a woman prevailing over the enemy of the faithful, mistress of the head of Holofernes. And again Esther, perfect in faith, rescued Israel from the power of the king and a satrap's cruelty, a woman alone, suffering through fasting, set herself against ten thousand armed hands,  and by faithfulness cancelled a tyrannical decree. She tamed him, she restrained Haman, and Israel, by perfect prayer to God, she preserved unharmed. Clement of Alexandria, Stromata, Book 4, Ch 19.  1 Ex 32. 9-10  2 Ex 32. 31-32

Man Male and Female

Ὅς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν.  Καὶ πρίν γε εἰπεῖν, τί τὸ μὴ πορευθῆναι ἐν βουλῇ ἀσεβῶν, βούλομαι ὑμῖν τὸ ἐν τῷ τόπῳ ζητούμενον διαλῦσαι. Διὰ τί, φησὶν, ὁ προφήτης τὸν ἄνδρα μόνον ἐκλεξάμενος μακαρίζει; ἆπα μὴ τοῦ μακαρισμοῦ τὰς γυναὶκας ἀπέκλεισε; Μὴ γένοιτο. Μιὰ γὰρ ἀρετὴ ἀνδρὸς καὶ γυναικὸς, ἐπειδὴ καὶ ἡ κτίσις ἀμφοτέροις ὁμότιμος, ὤστε καὶ ὁ μισθὸς ὁ αὐτὸς ἀμφοτέροις. Ἄκουε τῆς Γενέσεως· Ἐποίησε, φησὶ, ὁ Θεος τὸν ἄνθρωπον· κατ' εἰκόνά Θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θὴλυ ἐποίησεν αὐτούς. Ὥν δὲ ἡ φύσις μία, τούτων καὶ ἐνέργειαι αἰ αὐταὶ· ὦν δὲ τὸ ἐργον ἴσον, τούτων  καὶ ὁ μισθὸς ὁ αὐτός. Διὰ τί οὖν, ἀνδρὸς μνησθεὶς, τὴν γυναῖκα ἀπεσιώπησεν; Ὅτι ἀρκεῖν ἠγήσατο, μιᾶς οὔσης τῆς φύσεως, ἐκ τοῦ ἡγεμονικωτέρου τὸ ὅλον ἐνδείξασθαι. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Ψαλμός Ἀ

'He who has not gone off into the council of the impious.'1 And before I say what it is not to go off into the council of the impious, I wish to make clear to you who it is that is spoken of in this place. For why, it is said, does the Psalmist speak of man only to be blessed? Is it that women cannot also can be blessed? Let it not be so. One is the virtue of man and woman, since He made them both for the same honour and so the reward is the same for both. Hear what Genesis says, 'God made man, according to the image of God he made him, male and female he made them.' 2 And so being of one nature the works of these are the same and the work being equal so is their reward. So then when man is mentioned is woman passed over? No, it suffices, since they are of one nature, to refer to one that the whole be shown. Saint Basil of Caesarea, Homilies on the Psalms, Psalm 1 1 Ps 1.1  2 Gen 1. 27

A Path of Improvement

Ἐγὼ, πολὺν χρόνον προσαναλώσας τῇ ματαιότητι, καὶ πᾶσαν σχεδὸν τὴν ἐμαυτοῦ νεότητα ἐναφανίσας τῇ ματαιοπονία ἥν εἶχον προσδιατρίβων τῇ ἀναλήψει τῶν μαθημάτων τῆς παρὰ τοῦ Θεοῦ μωρανθείσης σοφίας, ἐπειδή ποτε, ὥσπερ ἐξ ὕπνου βαθέος διαναστὰς, ἀπέβλεψα μὲν πρός τὸ θαυμαστὸν φῶς τῆς ἀληθείας τοῦ Εὐαγγελίου, κατεῖδον δὲ τό ἄχρηστον τῆς σοφίας τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων, πολλά τὴν ἐλεεινήν μου ζωὴν ἀποκλαύσας, ηὐχόμην δοθήναι μοι χειραγωγίαν πρὸς τὴν εἰσαγωγὴν τῶν δογμάτων τῆς εὐσεβείας. Καὶ πρό γε πάντων ἐπιμελὲς ἥν μοι διόρθωσίν τινα τοῦ ἤθους ποιήσασθαι, πολύν χρόνον ἐκ τῆς πρὸς τούς φαύλους ὁμιλίας διαστραφέντος. Καὶ τοίνυν ἀναγνοὺς τὸ Εὐαγγέλιον, καὶ θεασάμενος ἐκεῖ μεγίστην ἀφορμὴν εἰς τελείωσιν τὴν διάπρασιν τῶν ὑπαρχόντων, καὶ τὴν πρὸς τούς ἐνδεεῖς τῶν ἀδελγῶν κοινωνίαν, καὶ ὑλως τὸ ἀφοροντίστως ἔχειν τοῦ βίου τούτου, καὶ ὑπὸ μηδεμιᾶς συμπαθείας πρὸς τὰ ὦδε τὴν ψυχὴν ἐπιστρέφεσθαι, ηὐχόμην εὑρεῖν τινα τῶν ἀδελφῶν ταύτην ἐλόμενον τὴν ὁδὸν τοῦ βιοῦ, ὥστε αὐτῷ συνδιαπεραιωθῆναι τὸν βραχύν τοῦτο τοῦ βιοῦ κλύδωνα. Καὶ δὴ πολλοὺς μὲν εὑρον κατὰ τήν Ἀλεξάνδρειαν, πολλοὺς δὲ κατὰ τὴν λοιπὴν Αἴγυπτον, καὶ ἐπὶ τῆς Παλαιστίνης ἑτέρους, καὶ τῆς κοίλης Συρίας καὶ ἐπὶ τῆς Μεσοποταμίας· ὤν ἐθαύμαζον μὲν τὸ περὶ δίαιταν ἐγκρατὲς, ἐθαύμαζον δὲ τὸ κατερικὸν ἐν πόνοις, ἐξεπλάγην τὴν ἐν προσευχαῖς εὐτονίαν, ὅπως ὕπνου κατεκράτουν, ὑπ' οὐδεμιᾶς φυσικῆς ἀνάγκης κατακαμπτόμενοι, ὑψηλὸν ἀεὶ καὶ ἀδούλωτον τῆς ψυχῆς τὸ φρόνημα διασώζοντες, ἐν λιμῷ καὶ δίψει, ἐν ψύχει καὶ γυμνότητι, μὴ ἐπιστρεφόμειοι πρὸς τὸ σωμα, μηδὲ καταδεχόμενοι αύτῷ προσαναλῶσαι τινα φροντίδα, ἀλλ' ὡς ἐν ἀλλορτίᾳ τῇ σαρκὶ διάγοντες, ἔργῳ ἐδείκνυσαν, τὶ τὸ παροικεῖν τοῖς ὦδε, καὶ τί τὸ πολίτευμα ἔχειν ἐν οὐρανῶν τήν ζωὴν, ὅτι ἔργῳ δεικνύουσι τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ηὐχόμην καὶ αὐτὸς, καθόσον ἐμοὶ ἐφικτὸν, ζηλωτὴς εἶναι τῶν ἀνδρῶν ἐκείνων. Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολὴ ΣΚΓ', Πρὸς Εὐστάθιον τὸν Σεβαστηνόν

I had wasted much time in vanity, and nearly all my youth was lost in the vain labour which I had in the occupation of acquiring the learning of that wisdom made foolish by God, then when, like one roused from a deep sleep, I looked at the wondrous light of the truth of the Gospel, and I perceived the uselessness of 'the wisdom of the princes of this age, that come to nothing.' I wept much over my pitiful life and I prayed that guidance be given to me to admit me to the doctrines of religion. And before everything I became concerned to correct some of my ways which for a long time had been perverted by association with the worthless. Then I read the Gospel and I saw there that a great starting point of reaching perfection was the selling of one's goods, the sharing of them with those in need, the giving up of care for this life, and the refusal to allow the soul to be turned by sympathy to things of the world, and I prayed that I might find one of the brothers who had entered on this way of life, that with him I might pass through this short and stormy life. And many I found in Alexandria and many in the other parts of Egypt, and others in Palestine, and in Syria, and in Mesopotamia. I was astonished their self control and their endurance in toil, I was amazed at their vigour in prayer, and how they prevailed over sleep, being overcome by no natural necessity, always keeping the intent of the souls high and free, in hunger and in thirst, in cold and in nakedness, they never turned to the body, not willing to give attention to it, always, as though dwelling in a flesh not theirs, they showed in deed what it is to sojourn here a while, and what it is to have citizenship and home in heaven, for they showed in deed that they bore about in their body the dying of Jesus. And I prayed that I, too, as far as I was able, might be an emulator of such men. Saint Basil of Caesarea, Letter 223, Against Eustathius of Sebasteia.

Hope's Foundation

Κύριε ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα, σῶσόν με. Νομιζόμενον ἁπλοῦν εἶναι καὶ ὑπὸ τοῦ τυχόντος ὑγιῶς ἀναφέρεσθαι δύνασθαι τὸ, Κύριε ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα, σῶσόν με, τάχα οὐ τοιοῦτόν ἐστιν. Ὁ γὰρ ἐπ' ἄνθρωπον ἐλπίζων, ἤ ἐπ' ἄλλο τι τῶν κατὰ τὸν βίον μετεωριζόμενος, οἶον ἐπὶ δυναζτείαν, ἢ χρήματα, ἢ τι τῶν παρὰ τοῖς πολλοῖς νομιζομένων εἶναι λαμπρῶν, οὐ δύναται εἰπεῖν· Κύριε ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα. Παράγγελμα γάρ ἐστι, μὴ ἐλπίζειν ἐπ' ἄρχοντας· καὶ, Ἐπικατὰρατος ἄνθρωπος, ὅς τὴν ἐλπιδα ἔχει ἐπ' ἄνθρωπον. Ὥωσπερ οὐδὲ σέβειν ἄλλο τι παρὰ τὸν Θεὸν προσῆκεν, οὕτως οὐδὲ ἐπὶ ἄλλον ἐλπίζειν ἤ ἐπὶ τὸν Θεὸν τῶν πάντων Κύριον.Ἐλπὶς γάρ μου, φησὶ, καὶ ὕμνησις μου ὁ Κύριος. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Ψαλμός Ζ'

'Lord my God in you I have hoped, save me.' 1 It may be thought that this is a simple matter and that one may with ease bring forth the correct meaning of 'Lord my God in you I have hoped, save me,' but perhaps it is not so. For the one who hopes in man or the one who is lifted up on account of something in the midst of life, some power, some wealth, or anything of those things thought to be splendid in the world, is not able to say, 'Lord, my God in you I have hoped.' It is taught: 'Do not hope in the princes of men,' 2 and ' Cursed the man who founds his hope on man.' 3 Thus as we should worship nothing apart from God, so in nothing we should hope but God. ' For my hope,' he says, 'and my song are the Lord.' 4 Saint Basil of Caesarea, Homilies on the Psalms, Psalm 7 1 Ps 7.1 2 Ps 145.2 3 Jer 17.5 4 Ex 15.2

The Boat And The Beach

'In illa die exiit Jesus, et sedebat secus mare: et congregatae sunt ad eum turbae, ita ut in naviculam ascenderet.' Sedisse Dominum in navi, et turbas foris stetisse, ex subjectis rebus est ratio. In parabolis enim erat locuturus: et facti istius genere significat eos, qui extra Ecclesiam positi sunt, nullam divini sermonis capere posse intelligentiam. Navis enim Ecclesiae typum praefert: intra quam verbum vitae positum et praedicatum hi, qui extra sunt, et arenae modo steriles atque inutiles adjacent, intelligere non possunt. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XIII Source: Migne PL 9.993c

'On that day Jesus went out and sat near the sea and there gathered around Him crowds, so that He had to climb into a boat.' 1 The Lord sat in a boat and the crowd stood outside, in the matter is the meaning. In parables it has been said, and in this act that which is similar is signified, that those who are placed outside the Church are not able to understand the Divine words. The boat is a type of the church, in which the word of life has been placed and it is preached to those who are outside, those who are on the sterile and fruitless sands, not being able to comprehend. Saint Hilary of Poitiers, from the Commentary On The Gospel Of Saint Matthew, Chapter 13 1 Mt 13.1