Bad Influences

Διὸ καὶ αὐτὸς πάλιν προϊὼν λέγει· Οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος, καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω. Καὶ ὁ Ἰερεμίας δὲ μακαρίζει τὸν κατὰ μόνας καθεζόμενον, καὶ αἴροντα τὸν ζυγὸν ἐκ νεότητος. Καὶ αἱ Παροιμίαι πολὺν ὑπὲρ τούτου ποιοῦνται λόγον, πᾶσι παραινοῦσαι καὶ λέγουσαι μὴ μόνον ἐκκλίνειν, ἀλλὰ καὶ ἀποπηδᾷν ἀπὸ τῶν πονηρὰ συμβουλευόντων, καὶ μηδὲ ἐγχρονίζειν αὐτοῖς. Εἰ γὰρ τὰ φυσικὰ μεταβάλλεται πολλάκις ἡμῖν ἀπὸ κακῆς ὁμιλίας· πόσῳ μᾶλλον τὰ τῆς προαιρέσεως; Τό τε γὰρ χρῶμα κατὰ φύσιν ἡμῖν πρόσεστι, καὶ τὸ ὑγιαίνειν· ἀλλ' ἔστιν ὅτε διαφθείρεται ταῦτα ἐξ ἑτέρας ἔξεως ἐναντίας· καὶ τὸ ὀρέγεσθαι πάλιν σιτίων· καὶ τοῦτο πολλάκις ἀπωλέσαμεν ἀπὸ κακίας νοσημάτων· καὶ ἄλλα πολλὰ τοιαῦτα ἔστιν ἰδεῖν συμβαίνοντα. Εἰ δὲ τὰ τῆς φύσεως κινεῖται, πολλῷ μᾶλλον τὰ τῆς προαιρέσεως, ὅσῳ καὶ εὐκολωτέραν ἔχει τὴν ἐπὶ θάτερα μεταβολήν. Μὴ δὴ μικρὸν εἶναι νομίζωμεν τὴν τῶν κακῶν συνουσίαν εἰς βλάβην, ἀλλὰ πρὸ τῶν ἄλλων ἀπάντων φεύγωμεν τοὺς τοιούτους, κἂν γυναϊκες ὧσι, κἂν φίλοι, κἂν ὁστισοῦν. Ἐπεὶ καὶ τοὺς μεγάλους ἐκείνους τοῦτο ἀπώλεσε, Σολομῶντα λέγω καὶ Σαμψών· καὶ ἔθνος δὲ ὁλόκληρον τὸ Ἰουδαῖκὸν οὕτω διέφθαρτο. Οὐ γὰρ οὕτω θηρία πλήττειν εἴωθεν, ὡς πονηρία ἀνθρώπων. Ἐκεϊνα μὲν γὰρ φανερὸν ἔχει τὸν ἰόν· οὗτοι δὲ ἀνεπαισθήτως καὶ ἀψοφητὶ καθ' ἐκάστην ἡμέραν ἐνιᾶσι τὴν λύμην, κατὰ μικρὸν ὑποσύροντες τὸ εὕτονον τῆς ἀρετῆς.  Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Τον Δ' Ψαλμον

And so again later it is said, 'I have not sat in the council of the vain, and I did not go among those who act wickedly. 1 And Jeremiah calls him blessed who sits alone, and who puts on the yoke from his youth. 2  And Proverbs has many passages about this, saying and exhorting everywhere, that we should not only decline from those who counsel evil but even recoil from them. For if we observe that natural things often change their nature on account of bad influence, how much more our own wills? Color and health inhere in us by nature, but these are not uncommonly corrupted by some contrary thing from outside, and again the desire for food in us is often ruined by some fault of sickness, and many other things like this we see happen. And if it is so with natural things, that they are changed, so much more with our wills, which are more easily turned to anything. Not few, we think, have suffered harm by pernicious company, so before everything we should flee such folk as these. For this has ruined even great men, Solomon, I say, and Samson, and the whole Jewish people were so destroyed. For not like a wild beast does the wickedness of men come against one, but the former openly bear their threat and the latter strike without a sound, working in their evil every day, and little by little the strength of virtue withers.  Saint John Chrysostom, from the Exposition of the Psalms, Psalm 4  1 Ps 25.4  2 Lam 3.27.28

Works and Knowledge

Ἀρχὴ σοφίας φόβος θεοῦ σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν εὐσέβεια δὲ εἰς θεὸν ἀρχὴ αἰσθήσεως σοφίαν δὲ καὶ παιδείαν ἀσεβεῖς ἐξουθενήσουσιν. Ἀληθὴς γὰρ φόβος, ἡ κατὰ σεβὰσμον εὐλαβεια· σύνεσις δὲ, ἀγαθή. Εἰς τόδε ὑποστικτέον. Οὐκ ἀρκεί γὰρ εἰς μακαριότητα τὸ εἰδῆναι τὸ αγαθὸν εἰ μὴ καὶ πράττοι τις αὐτό· εὐσέβεια δὲ εἰς Θεὸν, ἀρχὴ συνέσεως. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας

The beginning of wisdom is the fear of God and there is good understanding to all that practice it, and piety toward God is the beginning of discernment, but the ungodly will reject wisdom and instruction. 1 For true fear in religion is reverence, and good is the understanding. Here one must pause. For one does not rise to blessedness by the knowledge of goodness if one does not practice it. So reverence to God is the beginning of knowledge. Didymus the Blind, On Proverbs, fragment 1 Proverbs 1.7

Deeds and Food

Ἐὰν καλὰ πράττῃς ἔργα, καὶ μιμῇ τὸ πρᾶον τοῦ Ἰησοῦ ἔθρεψας αὐτὸν βουτύρῳ καὶ μέλιτι· ἐὰν δὲ ὀργίλος μένῃ, καὶ φαύλων ἐργάτης πράξεων, λέξει εὐλόγως καὶ περὶ σου Ἰησοῦς, ὅτι, Ἔδωκεν οὕτος εἰς τὸ βρῶμα μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισέ με ὄξος. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΝΑ', Τευκρῳ Διακονῳ

If you do good works and you emulate the meekness of Jesus, you shall feast on butter and honey. 1 If you persist in wrath and take to wretched deeds, then Jesus spoke well of you, that 'They gave me gall for food and for my drink they gave me vinegar.' 2 Saint Nilus of Sinai, Book 1, Letter 251, To Teucer the Deacon 1 Isa 7.15 2 Ps 68.22

A Higher Feast

Καὶ ἐνέγκαντες τὸν μόσκον τὸν σιτευτὸν καὶ φαγόντες εὐφρανθώμεν. Εἰ δὲ χρὴ τὸν τόπον καὶ ὑψηλότερον θεωρῆσαι, προκατάρχεται λόγων, ἠθικῶν μὲν, οἶον τροφῆς, ἐν τῷ φαγόντες, ἐποπτικῶν δὲ, οἶον ποτοῦ, ἐν τῷ εὐφρανθῶμεν. Οἶνος γὰρ ἀρχὴ εὐφροσύνης, ὡς γέγραπται. Ὠριγένης, Εἰς Το Κατα Λουκαν Εὐαγγελιον, Κεφ ΙΕ'

And bringing out the fattened calf, eating they made merry. 1   If one wishes to contemplate this passage in a more sublime sense, have words and morals for the food when it says 'eating', and knowledge of the mysteries as the drink when it says 'they made merry.' Certainly wine is the beginning of joy, as it is written. 2 Origen, Commentary On Luke, Chap 15, Fragment 1 Lk 15. 23 2 Sirach 31.35

The Wisdom of the Age

Et veniat super me misericordia tua, Domine, salutare tuum secundum eloquium tuum, et respondebo exprobrantibus mihi verbum quia speravi in sermonibus tuis et ne auferas de ore meo verbum veritatis usquequaque quia in iudiciis tuis speravi, et custodiam legem tuam semper in aeternum et in saeculum saeculi et ambulabam in latitudine quia mandata tua exquisivi, et loquebar de testimoniis tuis in conspectu regum et non confundebar et meditabor in mandatis tuis quae dilexi nimis et levavi manus meas ad mandata tua quae dilexi vehementer et exercebor in tuis iustificationibus. Plures secundum Apostolum sunt qui sapientiam saeculi sequentes, sapientiam Dei reprobaverunt : ob quod stultam fecit Deus saeculi sapientiam. Quid enim infidelibus stultius est, qui praeter illum communem irreligiosorum errorem etiam hoc adjiciunt piaculi, ut divina Scripturarum eloquia putent perfectae doctrinae carere ratione? Et quia pro impietate ingenii sui divinorum dictorum capaces esse non possunt, ad contumeliam coelestium verborum pro excusatione hebetudinis suae prorumpunt, dicentes, nihil in his rationabile, nihil esse perfectum: volentes ea quae a se dicantur, sola esse erudita, et doctrinis verae prudentiae expolita; stulti Deo negantes, quae assumere ipsi sibi audent. Nec mirum est, si irreligiose de eis opinantur, quorum pecudeae hebetudinis modo, intelligentiam non consequnntur. Verum quamvis in eo sermone, quem superius habuimus, his qui sapientiam Dei sequuntur, cognitam dictorum coelestium perfectionem existimam, nihilque eorum esse, quod non consummatum atque omni ex parte perfectum sit. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LVIII

And your mercy came upon me, O Lord, your salvation according to your word and I shall reply to those who reproached me because I hoped in your words and you did not take from my mouth the word of truth at all because in your judgements I have hoped, and I shall guard your laws always, into eternity, and I walked in freedom because your commandments I sought out, and I spoke concerning your testimony in the sight of kings and I was not confounded, and I meditated on your commandments which I loved deeply and I rose up my hands to your commandments with I loved zealously and I exerted myself in your justifications. 1 Many, according to the Apostle, are those who following the wisdom of the age have reproved the wisdom of God, 2 on account of which God has made foolish the wisdom of the age. For what is more stupid than the unfaithful who after their common error of impiety, thrust forward another fault, that they think that the speech of Divine Scripture lacks the reason of perfect teaching? And because on account of the impiety of their own minds they are not able to grasp the Divine words, with excuse of its dullness they burst forth in contumacious attack on the heavenly words, saying that nothing in these things is reasonable, nothing perfect, wishing that only the things that they say be learned and that they possess the refined and true and most wise teaching, these fools refusing God, who dare to claim these things as their own. But it is no wonder, if the irreligious think such things, for just like dull cattle, they do not have understanding. Truly, though, in the passage which we have given above, I judge that the perfect knowledge of the celestial speech is given to those who follow the wisdom of God and nothing of it is flawed, and in every part it is perfect. Saint Hilary of Poitiers, from Homilies on the Psalms, Psalm 58 1 Ps 118 41 - 48 2 1 Cor 1. 19-20

Clouds and Prophets

Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων ἀπὸ τῆς τηλαυγήσεως ἐνώπιον αὐτοῦ αἱ νεφέλαι διῆλθον ̓Εν πολλοῖς τόποις τῆς γραφῆς τὰς νεφέλας ἀλληγορικῶς φερομένας εὑρίσκομεν. Τὸν γὰρ οι κον τοῦ ̓Ισραὴλ ἀμπελῶνα εἰπών, νεφέλας ἐντολὰς λαμβανούσας μὴκ' ετι βρέχειν αὐτόν, οὐκ αλλας η τοὺς προφήτας εὑρίσκομεν. Οὐκ ετι γοῦν παρ' ἐκείνοις τὸ Τάδε λέγει κύριος, καὶ τὸ ̓Εγένετο λόγος κυρίου πρός με· μέχρι τούτων τῶν νεφελῶν ἡ ἀλήθεια λάμπει. Αὐται γοῦν αἱ νεφέλαι ψυχαῖς ῥέουσαι πνευματικῶν λόγων ὑετὸν οὐ γῆς ἀλλ' ἀέρος εἰσίν· τοῖς γὰρ ἐπιγείοις ἀποταξάμεναι καὶ μηκέτ' αὐτὰ φρονοῦσαι, μετεωριζόμεναι καὶ ἐπαιρόμεναι ὑπὸ τῆς σφῶν ἀρετῆς καὶ τοῦ ἐνεργοῦντος πνεύματος ἀέρος εἰσίν. Τὸ ἐν αὐταῖς οὖν ὐδωρ, πρὶν ὑπὸ ̓Ιησοῦ ἐκβάσεως καὶ σαφηνείας τυχεῖν, διὰ τὸ τοῖς πολλοῖς δυσθεώρητον σκοτεινὸν ει ναι λέγεται. Ὁταν δὲ λαλήσαντος τοῦ θεοῦ ἐν τῷ υἱῷ ἐπ' ἐσχάτων τῶν ἡμερῶν πληρωθῶσιν ὁ νόμος καὶ οἱ προφῆται, ̓Απὸ τῆς τηλαυγήσεως (τουτέστιν ἐπιλάμψεως αὐτοῦ) ἐνώπιον αὐτοῦ συνελεύσονται, νεφέλαι φανεραὶ καὶ ἀρίδηλοι γινόμεναι διὰ τὸ παρεῖναι τὸν προαναφωνηθέντα ὑπ' αὐτῶν. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΙΖ'

Dark waters in the clouds of heaven; before the brightness of His face the clouds pass. 1 In many places of the Scriptures we find that clouds allegorically indicate the prophets. For calling the house of Israel a vine, the clouds receive the command not to rain on it, and so we do not find prophets there, nor things such as: 'These things says the Lord,' nor, 'And the word of the Lord came to me,' until the truth brightens the clouds. These clouds, then, are the souls flowing with spiritual speech, water not of the earth, but of the air, pouring in drops onto the earth, and not, as they are disposed, with the appropriate power and spirit within that allows them to be suspended in the air. Such, then, was the moisture among them in that time before the descent and revelation of the Saviour by which they spoke obscurely to many. For with the speech of God in the Son in recent times, fulfilled were the Law and the Prophets, and so before the brightness of His face the clouds pass, and through His presence brighter are made the things they preached about him.  Didymus the Blind, Commentary on the Psalms, Psalm 17 1 Ps 17. 12-13

Darkness and Revelation

Ipse revelat profunda et abscondita, et novit in tenebris constituta, et lux cum eo est.   Cui Deus revelat profunda, et potest dicere: O profundum divitiarum sapientiae et scientiae Dei, iste, habitante in se Spiritu scrutatur etiam profunda Dei, et in profunda animae suae fodit altissmos puteos, et omnem terram egerit, quae profundas aquas operire consuevit: servatque mandatum Dei, dicens: Bibe aquam de tuis vasis, et de puteorum tuorum fonte. Quodque sequitur: Novit in tenebris constituta, et lux cum eo est: tenebrae significant ignorantiam, et lux scientiam atque doctrinam. Itaque Deum ut perversa non capiant, ita recta ambiunt, atque circumdant, Sive interpretandum est, quod tenebrosa mystica quaeque et profunda significet, juxta illud quod legimus in Proverbiis: Intelligit quoque parabolam et tenebrosum sermonem, hoc ipsum significat quod in Psalmis legimus: Tenebrosa aqua in nubibus aeris. Qui enim ad excelsa conscendit, et terrena deserens, instar avium tenuissimum aerem et aetherea quaeque desiderat, iste nubes efficitur, ad quam veritas Dei pervenit, et quae super sanctos pluere consuevit: repletusque multitudine scientiae, habet multas aquas in corde suo tenebrosas et involutas caligine, quam solus Moyses ingreditur et loquitur Deo facie ad faciem, de quo scriptum est: Posuit tenebras latibulum suum. Sanctus Hieronymus, Commentaria in Daniel, Caput II

It is He who reveals deep and hidden things, and He knows what is placed in darkness, and with Him is light. 1 A man to whom God makes profound revelations and who can say, 'O the depth of the riches of the knowledge and wisdom of God', 2 he is one who, having the Spirit in himself, inquires into the deep things of God, and digs the deepest of wells in the depths of his soul, and he carries off all the earth which is accustomed to conceal the deep waters, and he observes the command of God, which says: 'Drink water from your vessels and from the spring of your wells' 3. As for the words which follow: 'He knows what is placed in the darkness, and with Him is the light,' the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or we should interpret it to mean all obscure mysteries and deep things, according to what we read in Proverbs: 'He understands also the parable and the dark saying,'  and this meaning is the same as that line we find in the Psalms: 'Dark waters in the clouds of the sky.' 4 For one who ascends to the heights and forsakes the things of earth is like a bird desiring the most rarefied atmosphere and things ethereal, and he becomes like a cloud into which the truth of God penetrates and which is accustomed to rain upon the saints. Replete with a plenitude of knowledge, he has in his heart many dark waters enveloped with deep darkness, which only Moses can penetrate and speak with God face to face, concerning which it is written: 'He has made darkness His hiding-place'. 4 Saint Jerome, from the Commentary on Daniel, Chapter 2 1 Dan 2.22 2 Rom. 11.33 3 Prov. 5.15 4 Ps. 17.12

Light And Revelation

Ἔφαναν αἱ ἀστραπαὶ αὐτοῦ τῇ οἰκουμένῃ εἶδεν καὶ ἐσαλεύθη ἡ γῆ.   Οἱ φωτινοὶ λόγοι τῆς θείας διδασκαλίας αὐτοῦ ἀστραπῶν τρόπῳ ἔφαναν πάσῃ τῇ οἰκομένῃ καταυγάζοντες καὶ φωτίζοντες αὐτὴν, ἐπὶ τῳ ἔχειν φῶς γνώσεως. Ἀλλ' ἡ γῆ ταύτας τὰς ἀστραπὰς ἰδοῦσα, κλονηθεῖσα μετέβαλεν, ἀποβαλοῦσα τὴν γεώδη ποιότητα, ἐπὶ τοῦ ἀναλαβεῖν τὴν εἰκόνα τοῦ ἐπουρανίου. Ἰδουσα τοὺς ἀνθρωπίνους νόμους, καὶ τά κατάλληλα τούτοις ἔθη, πάντες οἱ ἄνθρωποι τα σφέτερα πάτρια καταλιπόντες, τῇ εὐαγγελικῇ παιδεύσει προσεληλύθασιν. Ἀλλὰ οἰκουμένη ἰδοῦσα τὰς ἀστραπὰς τοῦ Κυρίου, ἐλλάμπεται. Ἡ δὲ γῆ  σαλεύεται διὰ τοῦ κλόνου, ἀρχὴν λαμβάνουσα πρὸς τὸ καὶ αὐτὴν οἰκουμένην χρηματίσαι, ἵνα φανῶσιν αὐτῇ τοιαύτῃ γεγενημένῃ αἱ θεῖσα τοῦ Κυρίου ἀστραπαί Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος  ϞϚ'

His lightning revealed the world, and the earth saw and trembled. 1 The shining words of His Divine teachings are lightning revealing the whole world, illuminating and enlightening it that it receive the light of knowledge. Which lightning the earth seeing, it is shaken and changed, casting off terrestrial deeds, that it put on the image of heaven. Seeing the laws of men and the associated customs, all men shall abandon such an inheritance for the teaching of the Gosepl. For the world beholding the lightening of the Lord is illuminated. The earth is shaken with tumult grasping the deeds of the world, which are revealed in the divine lighting of God. Didymus the Blind, Commentary on the Psalms, from Psalm 96 1 Ps 96.4

Mercy and Enlightenment

Post misericordiam enim et benedictionem id sequitur: Illuminet vultum suum super nos, et miseratur nobis. Benedictione Dei opus est, ut nos vultus ejus illuminet ut tenebrosa corda nostra cognitionis suae lumen irradiet, ut majestatis suae Spiritus lucem obscuratis intelligentiae nostrae sensibus tribuat; et gloriari deinceps liceat, dicentes: Designatum est super nos lumen vultus tui Domine. Hanc autem illuminationem vultus sui super nos misericordia ipsius, quae in peccati remissione in nobis est coepta, largitur. In quem autem profectum illuminationem vultus Dei super se precentur, sermo consequens docet: Ut cognoscamus in terra viam tuam, in omnibus gentibus salutare tuum. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LXVIII

And after mercy and blessing it follows: Let the light of your face shine upon us and be merciful to us. 1 In the blessing of God is the work that his face shine upon us and enlighten with the light of His knowledge our dark hearts, that he give to the darkened understanding of our minds the light of his majestic spirit, that then we be able to glory, saying, Sealed upon us is the light of your face, O Lord. 2 This light of His face upon us is His mercy poured forth, which undertakes the forgiveness of sin among us. And that they pray for this coming illumination of the face of God upon them, the next verse teaches, saying: 'That we might know on earth your way, among all the peoples your salvation.' 3 Saint Hilary of Poitiers, Homilies on the Psalms, Psalm 66  1 Ps 66.1 2 Ps 4.7 3 Ps 66.3

Mercy and Friendship

Οὔτε λύκος προβάτῳ ποτὲ φιλικῶς προσωμίλησεν, οὔτε ἄσπλαγχνος καὶ ἄπληστος λογισμὸς τῇ ἀγαθοθελείᾳ φιλιοῦσθαι ἀνέχεται. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣϟΗ' Εὐηθιῳ Τριβουνῳ.

As the wolf will never enter into a state of friendship with the lamb, nor will he who is merciless, ceaseless in his calculations, come into friendship with a good will. Saint Nilus of Sinai, Book 1, Letter 298, To Euethius the Tribune

Mercy and Faith

Ἐλεημοσύναι καὶ πίστεις μὴ ἐκλιπέτωσάν σε ἄφαψαι δὲ αὐτὰς ἐπὶ σῷ τραχήλῳ καὶ εὑρήσεις χάριν. Ἐν ἔξει τὰς ἀρετὰς ἔχων, μὴ ἐπιπολαίως καταῥῥᾳθυμῶν αὐτῶν, οὗτος ἔχει αὐτὰς γεγραμμένας ἐπὶ πλακὸς τῆς ἑαυτοῦ καρδίας, ἐπὶ τοῦ βάθους δηλαδή τῆς ἑαυτοῦ ψυχῆς, ἢτοι τῆς διηνεκοῦς ἐπιθυμήσεως, ἵνα ὁ ἐξ ἐναντίας μὴ παρατρέπῃ σε. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας

Mercy and faith do not neglect to hang upon your neck and you shall find grace. 1 He who has the habit of the virtues does not ordinarily neglect them, for he has them inscribed on the tablets of his heart, evident in the depths of his soul, lest the one who opposes him, who always desires it, overthrow him. Didymus the Blind, On Proverbs, fragment  1 Prov 3.3

Mercy and Truth

Πᾶσαι αἱ ὁδοὶ Κυρίου ἔλεος καὶ ἀλήθεια τοῖς ἐκζητοῦσαι τὴν Διαθήκην αὐτοῦ καὶ τὰ μαρτὺρια αὐτου. Πολλαὶ μὲν, φησὶν, αἱ ὁδοὶ τοῦ Κυρίου, πλήν ἀλλ' ἐν πάσαις τὸ ἔλεος αὐτοῦ προτρέχει· τῷ τε ἐλέει συμπαρορμᾷ ἡ ἀλήθεια· ἐλεεῖ γὰρ τὰ ὄντα καὶ οὐδὲν βδελύσσεται ὦν ἐποίησεν· οὐδὲ γὰρ μισῶν τι κατεσκεύσε. Καθ' ἐκστην τοίνυν ὁδὸν τῆς τοῦ Θεοῦ διοικήσεώς τε καὶ προνοίας τὸ ἐλεος αὐτοῦ προτρέχει, ἒπεται δὲ τῷ ελεῳ ἡ ἀλήθεια. Τοῖς δ' ἐκζητοῦσιν, ἀσχολουμένοις, ὁ εἰπών· Ζητεῖτε, καὶ εὑρήσετε, κρούετε, καὶ ἀνοιγήσεται ὑμῖν, τὴν περὶ τῶν ζητουμένων ἀλήθειαν παραδίδωσιν. Διαθήκη δὲ αὐτοῦ γενικῶς καὶ καθ' ὅλου ὠνόμασται πᾶσα ἡ ἀνθρώποις παραδοθεῖσα θεόπνευστος Γραφή. Μαρτύρια δὲ αὐτοῦ τυγχάνει ἤτοι τὰ προφητικῶς περὶ αὐτοῦ ἐν τῇ θείᾳ Γραφῇ μεματυρημένα, ἢ τὰ κατὰ διαμαρτυρίαν ὑπ' αὐτοῦ τοῖς τὰ Θεῖα παιδευομένοις παρηγγελμένα. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους. ψαλμος ΚΔ'

All the ways of the Lord are mercy and truth to those seeking His testament and His proofs. 1 Many, he says, are the ways of the Lord, and truly before all of them runs His mercy, and truth follows mercy closely, for He is merciful to all and He does not despise anything which He has made; 2 for He did not create that for which He has hate. Therefore before each of the ways of His Divine administration with foresight mercy runs. To those who seek dilgently, He says, 'Seek and you shall find, knock and it shall be opened to you,' 3  dispensing truth to those who seek it. And His testament is understood in general as all the works named divinely inspired Scripture which He has given to men. And the proofs are whatever in the Divine Scriptures are prophecies of Him, or those exhorted by Him to bear witness to their education in Divine matters. Eusebius of Caesarea, Commentary on the Psalms, Psalm 24 1 Ps 24.10 2 Wis 11.25 3 Mt 7.7

Counsel and Understanding

βουλὴ καλὴ φυλάξει σε, ἔννοια δὲ ὁσία τηρήσει σε. Βουλὴν δὲ λέγει τὴν προαίρεσιν, καθ' ἤν αἱρούμεθα τὰ πρακτέα ποιεῖν, ἢ καὶ μὴ· ἔννοιαν δὲ τὴν περὶ τὰ θεωρητὰ, ὥστε καταλιμπάνειν αὐτὰ, καὶ Θεῷ προσοικειοῦσθαι, τὰς ἐντολὰς αὐτοῦ ὅση δύναμις φυλάττεσθαι. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας

Good counsel shall guard you, and holy understanding shall keep you. 1 Counsel concerns choice, according to which we choose which things to do and which things not to do, and understanding is concerning things visible, that to abandon such things is to draw near to God, guarding His commandments with holy virtue. Didymus the Blind, On Proverbs, fragment  1 Prov 2.11

Exertions and Gain

Ἐκ μερίμνης καὶ φροντίδος ἀναφανεῖται σοι εἰρήνη. Τέκνον, ἐν ζωῇ σου πείρασον τὴν ψυχήν σου. Γύμναζε σεαυτὸν πρὸς εὐσέβειαν. Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος· ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς, τῆς νῦν καὶ τῆς μελλούσης. Οἱ ἐκ μακρᾶς συνηθείας μελετηθέντες πόνοι, ἀλυπότερον προσπίπτουσα τοῖς ἐγγεγυμνασμένοις. Μιμησώμεθα τοὺς ἐν τοῖς τακτικοῖς τὰς μελέτας ποιουμένους, οἵ γε ἐν χειρονομίαις, καὶ ὀρχήσεσι τὴν ἐμπειρίαν κτησάμενοι, ἐπὶ τῶν ἀγώνων τοῦ ἐκ τῆς παιδείας ἀπολαύουσι κέρδους. Ἀρετὴ ἀμελέτητος ἐν τοῖς ἔργοις, ταχέως ὑπὸ τῶν περιστάσεων ἀφανίζεται. Ἐκ μελέτης πολλῆς καὶ ἀσκήσεως ἡ Βιὰ καὶ ἡ ἀγριότης τῶν παθῶν ἀσθενεῖ. Ἡ συνεχὴς ἄσκησις ἐπιοτήμην παγίαν ἐργάζεται, ὡς ἀμαθίαν ἀμελετησία· καὶ πάλιν αὔξει τὴν πεῖραν ἡ περὶ αὐτὴν πριβή. Μελέτη τροφὸς επιστήμης. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα

From anxiety and care peace shall shine forth upon you. 1 O son, in your life test your soul. 2 Exert yourself in piety. The exertion of the body profits for little, piety is useful for everything, having the promise of life now and in the future. 3 Long toils make them familiar, and with less trouble they come upon those who are accustomed to them. Let us imitate those who exert themselves to fight, who in the actions and movement of it are well trained, so that by practice fierce struggles are as play to them. 4  Being careless for virtue in deeds a  man swiftly disappears beneath trials. 5 From much care and hard exercise even the hardest suffering is made weak. 6   With much exertion knowledge is made firm, just as neglect brings ignorance; and again it grows when trial presses upon it. Care is the nurse of knowledge. 7   Saint John of Damascus, Sacred Parallels 1 Job 11.18 2 Sirach 37.30 3 1 Tim 4.7 4 Saint Basil the Great, Homily 22 5 Gregory Nazianus 6 Didymus the Blind 7 Philo

Preserving Health

Ὅτι σύ κύριε κατὰ μόνας ἐν ἐλπίδι κατῴκισάς με Τί δέ ἐστι, Κατὰ μόνας; Τῶν πονηρῶν χωρίς. Τὴν γὰρ εἰρήνην ταύτην κατώρθωσα, φησὶ, πρὸς σὲ, καὶ κατὰ μόνας οἰκῶ φεύγων τοὺς διεφθαρμένους. Καὶ μάλα εἰκότως. Καθάπερ γὰρ σώματα πολλάκις ἀπὸ τῆς τῶν ἀέρων τῶν διεφθαρμένων λύμης ἀπολλυνται· οὕτω δὴ καὶ ψυχὴ πολλάκις ἐδέξατο βλάβην ἀπὸ τῆς τῶν πονηρῶν συνουσίας· καὶ καθὰπερ ὀφθαλμὸς ὑγιαίνων, ὅταν νοσοῦντα ἴδῃ, πλήττεται, καὶ ὁ ψώρας ἐμπεπλησμένος, μεταδίδωσι καὶ τοῖς ὑγιαίνουσιν· οὕτω δὴ συμβαίνει πολλάκις καὶ ἐπὶ τῆς συνουσίας τῶν πονηρῶν ἀνθρώπων. Διὰ τοῦτο καὶ ὁ Χριστὸς παρῇνει οὐ μόνον φευγειν τοὺς τοιούτους, ἀλλὰ καὶ ἐκτέμνειν, οὕτω λέγων· Εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν, καὶ βάλε ἀπὸ σοῦ· οὐ δὴ περὶ ὀφθαλμοῦ λέγων· τί γὰρ ἄν ἀδικήσειεν ὀφθαλμὸς, διανοίας ὑγιαινούσης; ἀλλὰ περὶ φίλων ἀναγκαίων καὶ ἐν τάξει τῶν μελῶν τούτων ἡμῖν ὄντῶν, καὶ βλαπτόντων ἡμᾶς, ταῦτα ἐνομοθέτησε, κελεύων καὶ τὴν φιλίαν τῶν τοιούτων ἀτιμάζειν, ὥστε τὴν σωτηρίαν τὴν ἑαυτῶν ἀσφαλεστέραν  ποιεῖν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Τον Δ' Ψαλμον

For you, Lord, alone in hope have established me. 1 What is this 'alone'? It is without the wicked. For this is the peace, it says, established for you, that you dwell alone, fleeing them who corrupt. And most rightly. For as bodies are often ruined by corrupt air, so even the soul is often harmed by the company of the wicked. And as the eye of the healthy when it gazes on the sick is struck, and he who is diseased is overwhelmed, so it is with those who are healthy, who are so often infected by association with the wicked. And therefore Christ exhorts not only flight from such folk, but even that they be cut off, for He says, 'If your right eye scandalises you, pluck it out, and cast it from you.' 2 He is not speaking of the eye itself; for what evil did it do if the soul is healthy? But this is about the influence of associates who are to us as parts of the body, and if they harm us, this He commands, calling us to be rid of such friendships, so attending to the preservation of salvation. Saint John Chrysostom, from the Exposition of the Psalms, Psalm 4 1 Ps 4.10 2 Mt 5.29

Lessons in Health

Πρὸς σκληρὰν καὶ ἀπειθῆ καρδίαν λόγος ὑγιής οἰα εἰσερχεται, ἀλλ' ὥσπερ ἀντιτυπούμενος εἰς ἑαυτὴν ἐπανέρχεται.      Ὡς δὲ σώματος ἀγαθὸν ὑγεία, οὕτω ψυχῆς ἀγαθη γνῶσις, ὑγεία τις οὖσα ψυχῆς, καθ' πρὸς Θεὸν ὁμοίωσις γίνεται. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα

To a hard and unfeeling heart teaching can bring no health but as something repelled by a hard body it returns to itself. 1 As health is the good of the body so knowledge is of the soul, which health being of the soul makes a likeness unto God. 1 Saint John of Damascus, from the Sacred Parallels 1. Attributed to Saint Justin Martyr

Correct Offerings

Ἀλλ' οὐ δέεσθαι τῆς παρὰ ἀνθρώπων ὑλικῆς προσφορᾶς προσειλήφαμεν τὸν Θεὸν, αὐτον παρέχοντα πάντα ὁρῶντες. Ἐκείνους δὲ προσδέχεσθαι αὐτὸν μόνον δεδιδάγμεθα, καὶ πεπείσμεθα καὶ πιστεύομεν, τοὺς τὰ προσόντα αὐτῷ ἀγαθὰ μιμουμένους, σωφροσύνην καὶ φιλανθρωπίαν, καὶ ὅσα οἰκεῖα Θεῷ ἐστι, τῷ μηδενὶ ὀνόματι θετῷ καλουμένῳ. Καὶ πάντα τὴν ἀρχὴν ἀγαθὸν ὄντα δημιουργῆσαι αὐτὸν ἐξ ἀμόρφου ὕλης δι' ἀνθρώπους δεδιδάγμεθα οἵ ἐὰν ἀξίους τῷ ἐκείνου βουλεύματι ἑαυτοὺς δι' ἔργων δείξωσι, τῆς μετ' αὐτοῦ ἀναστροφῆς καταξιωθῆναι προσειλήφαμεν συμβασιλεύοντας, ἀφθάρτους καὶ ἀπαθεῖς γενομένους. Ὂν τρόπον γὰρ τὴν ἀρχὴν οὐκ ὄντας ἐποίησε, τὸν αὐτὸν ἡγούμεθα τρόπον, διὰ τὸ ἐλέσθαι τοὺς αἱρουμένους τὰ αὐτῷ ἀρεστὰ, καὶ ἀφθαρσίας καὶ συνουσίας καταξιωθῆναι. Τὸ μεν γὰρ τὴν ἀρχὴν γενέσθαι, οὐχ ἡμέτερον ἦν· τὸ δ' ἐξακολουθῆσαι οἶς φίλον αὐτῷ αἱρουμένους δι' ὦν αὐτὸς ἐδωρήσατο λογικῶν δυνάμεων, πείθει τε καὶ εἰς  πίστιν ἄγει ἡμᾶς. Καὶ ὑπὲρ πάντων ἀνθρώπων ἡγούμεθα εἶναι, τῷ μὴ εἶργεσθαι ταῦτα μανθάνειν, ἀλλὰ καὶ προτρέπεσθαι ἐπὶ ταῦτα. Ἅγιος Ἰουστίνος, Ἀπολογία Πρῶτη,  Μάρτυς

But God does not require the material offerings which men can give, seeing that He is the provider of all things. And those only He receives, so we have been taught, and we are persuaded and believe, who imitate Him by bearing good things, temperance, and love of men, and as many things as dwell in God who is called by no proper name. And He being good in the beginning, created all things out of unformed matter for man, we have been taught, and if men by works show themselves worthy of His design, they are judged worthy of reigning with Him, being delivered from corruption and suffering. For just as in the beginning He created from nothing, so in like manner those choosing things pleasing to Him are judged worthy of incorruption and of fellowship. For coming into being in the beginning was not our doing; and to follow Him in those things which please Him we chose by means of the rational faculties which He has given to us, by which He both persuades and leads us to faith. And we would lead all men to do so, that they are not restrained from learning these things, but are even encouraged to do so. Saint Justin Martyr, First Apology

The Salvation of Everyone

Εἰ πάντες, ὡς λέγεις, σώζονται, πῶς πᾶσι γέγονα πάντα, ἵνα πάντως τινὰ σώσω; Πῶς δὲ παραζηλώσω μου τὴν σάρκα ὅπως σώσω τινὰς ἐξ αὐτῶν, καὶ οὐ πάντας; Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΞΑ', Ναυκρατιῳ

If everyone, as you say, is saved, how shall I become everything to everyone that I save some? 1 And how shall I encourage my flesh, that somehow I save some of them, not all? 2 St Nilus of Sinai, Book 1, Letter 261, To Naukratios 1 Cor 9.22 2 Rom 11.14

Estranged Bishops

Julius Danio, Flacillo, Narcisso, Eusebio, Mari, Macedonio, Theodoro et sociis eorum, qui Antiochia nobis scripsere, dilectis fratribus in Domino salutem. Legi litteras a presbyteris meis Elpidio et Philoxeno mihi allatas, miratusque sum, cum nos ex dilectione et veritatis conscientia scripserimus, a vobis contentiose, nec ut decebat, rescriptum esse. Superbia enim et arrogantia scribentium per epistolam sese prodebat: haec autem a Christiana fide aliena sunt. Decebat enim, quae cum dilectione scripta erant, parem cum dilectione, et non cum contentione responsionem obtinere. An non caritatis indicum est, presbyteros misesse qui cum dolentibus condolerent, et eos qui scripserant adhortarentur ut venirent, quo quam primum omnia tandem componi ac recte constitui valerent, nec diutius fratres nostri vexarentur, nec vos quidam criminarentur? Sed nescio cur sic affici vobis placuerit, ut nos induxeritis ad suspicandum, quae vos verba nos honorandi causa dicere videbamini, haec ipsa cum quadam dissimulatione et irrisione dixisse. Presbyteri namque qui missi sunt, quos cum gaudio rediisse oportabat, contra moesti rediere ob ea quae illic geri conspexerant. Ego vero, postquam litteras legi, cum multa mecum reputassem, epistolam apud me retinui, sperans vestrum saltem aliquos esse venturos, nec epistola opus fore, ne, si illa manifesta fieret, multos hic contristaret. Quandoquidem autem, nullo adventiente, necesse fuit illam proferre, fateor vobis, omnes admiratione capti, vix induci potuerunt ut crederent res hujusmodi a vobis esse scriptas: contentionis enim magis, quam charitatis epistola specimen prae se ferebat. Quod si eloquentiae quaerenda est, sed canones apostolici, ac studendum ut ne unus quidem ex pusillis qui in Ecclesia sunt scandalizentur. Expedit enim, secundum ecclesiasticam sententiam, molam asinariam suspendi a collo, et ita in mare demergi potius, quam vel unum ex pusillis scandalizare. Quod si aliquibus mutua quadam simultate exacerbatis, non enim talem omnium mentem fuisse dixerim, istiusmodi epistolam scribi placuit, decebat quidam vel omnino non offendi, vel solem non occidere super offensa; hanc certe eo progredi non oportuit, ut scripto declararetur. Sanctus Julius Papa, Epistola ad Antiochenos

Julius to Danius, Flacillus, Narcissus, Eusebius, Maris, Macedonius, Theodorus and their associates who wrote to us from Antioch, dear brothers, greetings in the Lord. Having read the words that my presbyters Elpidius and Philoxenus brought to me I wondered that while we wrote from love and care for truth from you we received an unfitting contentious reply. The pride and arrogance of the writers was revealed by the letter, things which are alien to the Christian faith. For it befits that when things are written with love that with equal love and with no contention they obtain reply. Was it not a sign of love to have sent presbyters to comfort those suffering, and to exhort  those who had written to me to come here that, above all, that which is yet settled might rightly be resolved, so that our brothers might no longer be troubled, and that you might escape further accusation? I do not know why it was pleasing to you to act so, that you led us to the suspicion that the words you used to honour us which we read, were said with a certain dissimulation and ridicule. For the presbyters sent, whom with joy should have returned, came back troubled on account of that which they had seen among you. I truly, after I read your words, pondered much to myself and kept the letter to myself, hoping that some at least would come from you, not such a letter, that if it were to be made public would be a cause of sorrow to many. Yet when no one came from you it was necessary to reveal it, and I confess to you, all were struck with astonishment, and they were scarcely able to be led to believe that something like this had been written by you, for brought before them it was more a token of contention than of love. If eloquence must be sought let attention be given to the Apostolic canons, lest any of the little ones in the church should be scandalized. For it profits more, according to the understanding of the Church, that the millstone of asses be hung from the neck and one be thrown into the sea than one of the little ones be scandalised. 1 But if such a letter was written because it pleased some who took offence at something, for I do not impute such a state of mind to all, it befits rather not to be offended at all, or not to let the sun set on one's offence; 2 certainly it is of no benefit to declare it in writing. Pope Julius I, from the Letter to the Antiochians 1 Mt 17.6 2 Ephes 4.26

Estranged Sons

Υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ τα ἐξῆς. Τῶν ἀγαθῶν ἀρχὴ καὶ πηγὴ τυγχάνων ὁ Θεὸς, πατὴρ γίνεται τῶν ἀγαθοεργούντων· καὶ ὅσον ἐν τῷ ποιεῖν τὰ δέοντα τυγχάνουσιν οὗτοι ἴδιοι υἱοὶ τοῦ Θεοῦ μετέχοντες τοὺ μονογενοῦς Υἱοῦ αὐτοῦ. Εἰ δὲ ἀπροσεκτήσαντες, τῶν ἐναντίων μεθέξουσιν, ταῦτα δ' ἐστιν τὰ κακὰ, ἀλλοτριωθεῖειν Θεοῦ· οἶς ἀκολουθήσει καὶ τὸ, παλαιωθῆναι. Κοινωνοῦντες γὰρ τῇ ἀρετῇ λαμπρᾷ καὶ ἁμαράντῳ σοφιᾳ και ἀγήρῳ ἀεὶ νεάζοντες ἐτυγχανον· μεταπεσόντες δὲ εἰς τὴν κακίαν, παλαιωθεῖεν ὑπὸ τῆς φθορᾶς αὐτῶν, ἵν' οὕτως εἴπω, τριβακούμενοι. Καὶ ἔτι ἐπεὶ περὶ Ἰουδαίων ἐστὶν ὁ στίχος· οὗτοι δὲ παρακάθηνται τῇ παλαιότητι τοῦ γράμματος, οὐδὲ κατὰ ποσὸν ἔπεσθαι τῇ καινόντητι τοῦ πνεύματος ἁνεχόμενοι, Υἱοὶ ἀλλότριοι καὶ πεπελαιωμένοι γεγένηνται. Οὗτοι δὲ καὶ ἐπαμφοτερισταὶ καὶ δίψυχοι γεγένημενοι, χωλεύειν ἀπὸ τῶν σφῶν τρίβων λέγονται. Τὸ γὰρ ἐπαμφοτερίζειν, χωλεύειν Ἠλίας εἶπεν φάσκων· Ἔως πότε χωλανεῖτε ἐπ' ἀμφοτέραις ἰγνύαις; Εἰ ἔστιν Κύριος, πορεύεσθε ὀπίσω αὐτοῦ. Καὶ τάχα πᾶς ὁ τὴν θείαν Γραφὴν προσηκάμενος, μὴ ὡς δεῖ διανοούμενος αὐτὴν, χωλεύειν ἐν αὐτῇ λέγεται· τοῦ μὴ παραδεξαμένου αὐτὴν, μήτε βαδίζοντος, μήτε χωλεύοντος ἐν αὐτῇ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΙΖ'

'Estranged sons have withered,' 1 and what follows. God is the principle and fount of all goods, a father doing good, and whoever in deed does rightly they are like the sons of God, participants in the the only begotten Son of God. And if they decline from this, partaking of what is opposite to this, by these wicked things they are estranged from God, by which it follows that they wither. For those participant in virtue shine with unfading wisdom, and not growing old are ever young, but they who fall into wickedness, they age by their own corruption, and, so I say, perish. And then the verse is about the Jews, for these serving the old letter are not able to follow the new spirit and 'Estranged sons' and 'withered' they are.' And those who are wavering and uncertain are then referred to, when they are said to hobble from their paths. 1 And about wavering and doubt Elijah speaks, saying, 'How long shall you hesitate with your feet? If he is the Lord, follow him.' 2 And perhaps everyone who receives Divine Scripture and does not grasp it as it befits is one who hesitates in the way of the things that are said. And he who does not receive it, well, he neither walks in it, nor does he hobble in it. Didymus the Blind, Commentary on the Psalms, Psalm 17 1 Ps 17. 46 2 3 kings 18.21

Passing Away

Εὐκοπώτερον δέ ἐστι τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν, ἢ τοῦ νομοῦ μίαν κεραίαν πεσεῖν.  Ἔτι μία κεραία οὐ παρ' Ἔλλησι μόνον ἐστὶ τὸ ἰῶτα, ἀλλὰ καὶ παρ' Ἑβραίοις τὸ παρ' αὐτοῖς καλούμενον ἰωθ. Δύναται δὲ ἰῶτα συμβολικῶς λέγεσθαι Ἰησοῦς, ἐπείπερ ἡ ἀρχὴ τοῦ ὀνόματος αὐτοῦ καὶ παρ' Ἔλλησι καὶ παρ' Ἑβραίοις ἀπὸ τοῦ ἰὼθ γράφεται. Ἔστι τοίνυν ἐν  τῷ νόμῳ ὁ Λόγος τοῦ Θεοῦ μὴ παρερχόμενος αὐτὸν, μηδὲ πρότερον πίπτων, ἑως ἂν πάντα γένηται· τότε δὲ πίπτων, ἵνα πλείονα καρπὸν φέρῃ· οὐ νικηθεὶς, ἀλλὰ τεπεινώσας ἑαυτὸν, καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Ὠριγένης, Εἰς Το Κατα Λουκαν Εὐαγγελιον, Κεφ ΙϚ'

Easier it is for heaven and earth to pass away than a jot to fall from the law. 1 One jot, and not the iota of the Greeks, but that letter which to the Hebrews is named jod. It is possible to say that iota symbolises Jesus because the beginning of his name in Greek is an iota, which in Hebrew is written jod. Therefore in the law the Word of God will never pass away, it will not fall away before that moment when all things are fulfilled. 2 Then indeed it is removed, that a greater fruit may be born, not conquered, 'but humbling himself, obedient to death, death on a cross.' 3 Origen, Commentary On Luke, Chap 16, Fragment 1 Lk 16.17 2 Lk 21. 32 3 Philipp. 2.8

Ways of Living and Dying

Iterum videamus qua ratione Dominus Deus Adae dixerit, morte moriemini: quid intersit, utrum aliquis dicat, moriemini, an addat, morte moriemini. Ostendere enim debemus nihil superfluum in Dei esse mandato. Itaque hoc arbitror. Cum duo sibi sint contraria mors et vita, secundum simplicem sermonem a vita vivere dicimus, a morte mori. Si autem geminare velis utramque, quia vita vitam facit, dicitur, vita vivit, sicut habes in lege. Et quia mors mortem facit, dicitur, morte morietur. Non est autem superflua ista geminatio: est enim vita ad mortem, et est mors ad vitam; quia quis et dum vivit, moritur; et dum moritur vivit. Fiunt ergo quatuor distinctiones vita vivere, morte mori, morte vivere, vita mori. Cum igitur haec ita se habeant, usus et consuetudinis praejudicium debemus excludere; quia usus hoc habet ut communiter dicatur vivere, et qui vitae vivit, et qui morti vivit: et communiter dicatur mori vel ille qui morti moritur, vel ille qui vitae moritur. Itaque ex quatuor illis duo significat, ut dicat viventem vivere, nec melius deteriusque distinguat, et dicat morientem mori, nec inter malam et bonam mortem videatur esse discretio. Nam indiscreta quaedam vita significatur, qualis irrationabilium aut etiam parvulorum, et indiscreta mors aeque. Sequestrato igitur usu communi, quid sit vita vivere, et quid sit morte mori, et quid sit vivere morti, et mori vitae consideremus. Puto enim secundum Scripturas, quia vita vivere admirabilem quamdam illam vitam beatamque significet, et hunc vivendi usum spirandique munus cum beatae vitae gratia veluti conjunctum, et quadam participatione permixtum demonstrare videatur. Hoc est enim vita vivere, virtute vivere, beatae vitae actus habere in istius corporis vita. Contra autem morte mori quid est aliud, nisi cum morte corporis deformitatem significare morientis, cujus et caro communi vivendi munere defraudetur, et anima vitae aeternae usum habere non possit? Est etiam qui vita moritur, ut qui vivit corpore, sed actu moritur suo: quales illi sunt, de quibus ait Propheta: Descendunt in infernum viventes. Et illa de qua Apostolus dicit: Quoniam vivens mortua est. Quartum superest, quod sunt qui etiam morte vivunt, ut martyres sancti, qui utique moriuntur ut vivant. Moritur caro, sed vivit gratia mortuorum. Ergo absit a nobis, ut participes mortis vivamus: sed contra participes vitae moriamur. Sanctus enim nec vitae istius se vult esse participem, qui ait: Cupio dissolvi, et cum Christo esse; multo enim melius. Et alius, Heu me, quod incolatus meus prolongatus est. Dolens utique cum consortia vitae speret aeternae, istius vitae fragilitate se contineri. Et ideo possum e contrario dicere, quia etsi vitae vivere bonum est; vitae tamen vivere ambiguum sit, Potest enim dici quis vitae vivere, hoc est, vitae aeternae istius vita corporis militare. Potest etiam dici vitae vivere, hoc est, vel quemcumque, vel sanctum istius vitae habere desiderium corporalis; ut verbi gratia, si quis ideo honeste putet esse vivendum, ut is longaevitatem vitae bonis actibus consequatur, quales plerique infirmiores sunt quos haec vita delectat. Sicut ergo vitae vivere quid sit accepimus, quid sit morti mori accipiamus, vel morti vivere. Possunt enim esse qui moriantur morti, et qui vivant vitae. Nam qui non ita vivit, ut secundum mortem animae suae vivat, is morti moritur, quia non est obnoxius morti, id est, nexus eum aerumnosae mortis amisit, non constringitur vinculis mortis aeternae. Mortuus est morti, hoc est, mortuus est peccato, mortuus est poenae: cui contrarium est poenae vivere, hoc est, quando quis vivit ad poenam, vivit ad mortem. Qui autem moritur ad poenam, moritur ad mortem. Est etiam qui in hac vita positus moriatur ad vitam, sicut ille qui ait: Vivo autem jam non ego, vivit autem in me Christus. Peccato enim mortuus est, Deo vivit, hoc est, mors in eo mortua est, sed vita vivit, qui est Dominus Jesus. Ergo bona vita eorum qui Deo vivunt, mala vita eorum qui peccato vivunt. Est etiam media vita, ut animantium caeterorum, sicut habes scriptum: Producat terra animam viventem secundum genus. Est etiam vita mortuorum, ut Deus Abraham, et Deus Isaac, et Deus Jacob; quia Deus mortuorum non est, sed vivorum. Sunt etiam quibus communitas est quaedam mortis et vitae, de quibus ait Apostolus dicens: Si commortui estis, et convivetis. Si enim complantati, inquit, sumus similitudini mortis ejus, simul et resurrectionis erimus: scientes quia vetus homo noster simul confixus est cruci; ut destruatur corpus peccati, ut ultra non serviamus peccato. Qui enim mortuus est, justificatus est a peccato. Sicut autem figuras multas vitae diximus, ita etiam mortis inveniemus. Dicitur enim mors mala, secundum illud: Anima quae peccat, ipsa morietur. Dicitur et mors communiter, sicut habes verbi gratia: Quia Adam vixit tot annos, et mortuus est, et appositus est ad patres suos. Dicitur etiam mors per baptismatis sacramentum, sicut habes: Consepulti sumus cum illo per baptismum in morte. Et alibi: Si autem mortui sumus cum Christo, credimus etiam quod simul vivemus cum illo. Vides quia mors quidem appellatione dicatur, sed haec vita sit nostra. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput IX

Again, let us see for what reason the Lord God said to Adam: 'You shall die the death.' 1 What is the difference between saying 'you shall die' and 'you shall die the death'? For we should show that there is nothing superfluous in the command of God. This, then, is my solution. Since life and death are contraries, in simple language we say 'we live in life' and 'die in death.' But, if you wish, you may double these things, because life makes life, with the phrasing 'he lives a life' in law, and, because death makes death, it is said 'He shall die the death.' These extra expressions are not superfluous, for life pertains to death and death pertains to life, because he who is living is dying and he who is dying lives. There are then four distinctions: to live in life, to die in death, to die in life, to live in death. When, therefore, we grasp these things we should exclude prejudice of use and custom, for usage commonly has it that he lives who lives by life and who lives in death, and commonly it speaks of dying as either one who dies by death or who dies to live. Thus from these four two signify that the living live, without distinguishing as to whether well or badly, and then that the dying die, again without a seeming distinction between a good death and a bad one. For there is no difference in the life referred to, whether it is irrational creatures, or even of infants, and equally there is no distinction in the matter of death. Putting aside, then, common use, let us consider what it is to live in life and to die in death, and also to live in death and to die in life. I think that in accordance with the Scriptures, 'to live in life' signifies an admirable life of blessedness where the gift of natural life is joined with the inspired grace of the blessed life. For this is to live in life, that we live in virtue, and have in the life of this body the reality of the blessed life. On the other hand, what is 'to die in death' but the disintegration of the body at death, when the flesh is stripped of its customary function of living and the soul is unable to partake of eternal life? There is also the person who 'dies in life,' that is to say, the one who lives in body but dies by his own acts, and about these the Prophet says: 'They descend into hell living.' 2 And that woman concerning whom the Apostle says: 'For living she is dead.' 3 The fourth remains: those who 'live in death' like the holy martyrs, who die so that they may live. The flesh dies but the goodness of the dead lives. Therefore let is be far from us that  while we live we partake in death, but on the contrary let us die partaking of life. Indeed the saint does not wish to be a participant of this life of ours when he says: 'I desire to be dissolved and to be with Christ.' 4 For it is much better.  And another says: 'Woe to me that my sojourning has been prolonged,' 5 He is lamenting, hoping for a share in life eternal while limited by the fragility of this life. And, on the contrary, I can even say that although 'to live in life' is a good thing, 'to live for life' is doubtful. One can say that one who 'lives for life,' that is, for the life of eternity, wars with the life of the body. One can also speak of 'living for life' in another sense, for there is a holy desire for this corporeal life, for example, if someone thinks he must live virtuously so that by good actions he may obtain a long life, and many they are who are infirm but who still delight in this life. So then we understand what it is, 'to live for life,' and now let us consider what it is, 'to die to death' and 'to live for death.' For it is possible to be those who 'die for death' and who 'live for life.' For he who does not so live that according to death his own soul may live, 'dies to death', because he is not subject to death, that is, he has been released from the bonds of grievous death and he is not bound by the chains of eternal death. He is dead to death, that is, he is dead to sin. He is dead to punishment, for whom living is contrary to punishment, that is, when a person lives for punishment he lives for death. And he who dies for punishment dies for death. And there is also the one who placed in this life dies for life, like he who said, 'It is now no longer I that live, but Christ in me.' 6 For to sin he is dead, but he lives for God, that is, death in him is dead, but the life lives which is the Lord Jesus. Good, therefore, is the life of those who live for God and evil the life of those who live for sin. There is also a middle type of life, like other living things, as we have in Scripture: 'Let the earth bring forth the living creature in its kind.' 7 There is also the life of the dead: 'The God of Abraham, the God of Isaac and the God of Jacob,' 8 because 'He is not the God of the dead but of the living.' 9 There are then those who partake somewhat in both lives, that of the living and of the dead, concerning whom the Apostle says: 'If you have died with Him, you shall also live with Him.' 10 And: 'For if we have been united with Him in the likeness of death, we shall also be in the likeness of His resurrection, knowing that our old self has been crucified with Him, that the body of sin may be destroyed, that we may no longer be slaves to sin. For he who is dead is acquitted of sin.'  11 Just as we have said that there are many types of life, so we find many types of death. An evil death is spoken of in this manner: 'The soul that sins shall die.' 12 Death is spoken of in common fashion when we have words such as: Adam lived so many years and died and was laid among his fathers. Then death is spoken of in the manner of the sacrament of baptism, when we have: 'For we were buried with Him by means of baptism into death.' 13 And in another place: 'For if we have died with Christ, we believe also that we shall live together with Him.' 14 So you see how the name of death may be spoken but it may be our life. Saint Ambrose, On Paradise, Chap 9 1 Gen 2.17 2 Ps 54.16 3 1 Tim 5.6  4 Phillip 1.23 5 Ps 119.5 6 Gal 2.20 7 Gen 1.24  8 Exod 3.6 9 Lk 20.37, Mk. 12.26  10 2 Tim 2.11 11 Rom 6.5, 8 12 Ezek 18.20 13 Rom 6.4  14 Rom 6.8

Faith and the Resurrection

Ὥσπερ τῷ μεγάλῳ Ἀβραὰμ ἡ πίστις λελόγισται εἰς δικαιοσύνην, οὕτω καὶ σοι πιστεύονται εἰς νεκρῶν ἀνάστασιν, εἴπερ καὶ πιστεύσειας, δικαιοσύνη παρὰ τῷ Θεῷ μεγάλη λογισθήσεται. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΙ', Ἀφθονιῳ Σαμαριτῃ

As faith was reputed as righteousness to great Abraham, so belief in the resurrection of the dead will be to you, since if you have faith it shall be reputed as great righteousness to you. Saint Nilus of Sinai, Book 1, Letter 110, To Afthonius the Samaritan

Resurrection and Instruction

Per dies quadraginta apparens eis, et loquens de regno Dei, et convescens, etc Ad instruendam Dominus fidem suae resurrectionis, saepius apostolis post passionem suam vivus apparuit, cibos sumit, eamdemque quam a mortuis suscitaverat palpandam carnem exhibet. Sed altiori mysterio per hanc quadragesimam dierum cum discipulis conversationem, significat se occulta praesentia quae promiserat impleturum. 'Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi'. Iste enim numerus hanc temporalem terrenque vitam vel propter quator anni tempora, vel propter quator ventos coeli designat. Nam postquam consepulti fuerimus cum Christo per baptismum in mortem, quasi Rubri mari calle transito, necessarium in hac solitudine Domini habemus ducatum, qui nos ad coelestia perducat, et imaginis suae denario remunerans, praesentia sancti Spiritus quasi vera jubiliaei quiete beatificet Sanctus Beda, Super Acta Apostolorum Expositio

Through forty days he appeared to them, and spoke to them about the kingdom of God and ate... 1 The Lord, for instruction of the faith of His resurrection, often after His passion appeared alive to the Apostles, and He took up bread, in the same way as from the dead he had taken up the palpable flesh. But there is a higher mystery in this forty days of conversation with his disciples, for it signifies hidden things present which he promised to fulfill. 'Behold I am with you for all days, even to the consummation of the age.' 2 This is the number of the temporal and worldly life, either on account of the four seasons of the year, or the four winds of heaven. For after we are buried with Christ through baptism in death, as we take the path through the Red Sea, it is necessary in this desert that we have the Lord leading, who brings us through to heaven, and giving the reward of the denarius of His own image, with the presence of the Holy Spirit he blesses us with the true peace of the Jubilee. Saint Bede, Commentary on the Acts of the Apostles 1 Acts 1 3-4 2 Mt 28.20

Perseverance And Hope

Ἀδιαλείπτως οὖν προσκαρτερῶμεν τῇ ἐλπίδι ἡμῶν καὶ τῷ ἀρραβῶνι τῆς δικαιοσύνης ἡμῶν, ὅς ἐστι Χριστὸς Ἰησοῦς, ὃς ἀνήγκεν ἡμῶν τὰς ἁμαρτίας τῷ ἰδίῳ σώματι ἐπὶ τὸ ξύλον, ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· ἀλλὰ δι’ ἡμᾶς, ἵνα ζήσωμεν ἐν αὐτῷ, πάντα ὑπέμεινεν. Μιμηταὶ οὖν γενώμεθα τῆς ὑπομονῆς αὐτοῦ, καὶ ἐὰν πάσχωμεν διὰ τὸ ὄνομα αὐτοῦ, δοξάζωμεν αὐτόν. Τοῦτον γὰρ ἡμῖν τὸν ὐπογραμμὸν ἔθηκε δι’ ἑαυτοῦ, καὶ ήμεῖς τοῦτο ἐπιστεύσαμεν.  Παρακαλῶ οὖν πάντας ὑμᾶς, πειθαρχεῖν τῷ λόγῳ τῆς δικαιοσύνης καὶ ἀσκεῖν πᾶσαν ὑπομονήν, ἣν καὶ εἴδατε κατ’ ὀφθαλμοὺς οὐ μόνον ἐν τοῖς μακαρίοις Ἰγνατίῳ καὶ Ζωσίμῳ καὶ ῾Ρούφῳ, ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν καὶ ἐν αὐτῷ Παύλῳ καὶ τοῖς λοιποις ἀποστόλοις· πεπεισμένους ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ’ ἐν πίστει καὶ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ καὶ συνέπαθον. οὐ γὰρ τὸν νῦν ἠγάπησαν αἰῶνα, ἀλλὰ τὸν ὑπέρ ἡμῶν ἀποθανόντα καὶ δι’ ἡμᾶς ὑπὸ τοῦ θεοῦ ἀναστάντα. Ἅγιος Πολύκαρπος Σμύρνης, Πρὸς Φιλιππήσιους Έπιστολή Source: Migne PG 5.1012c

Let us then continually persevere in our hope, and the pledge of our righteousness, which is Jesus Christ, 'who bore our sins in His own body on the tree,' 1 'who sinned not, and neither was cunning found in His mouth,' 2 but for us, that we might live in Him, He endured all things. 3 Let us then be imitators of His endurance; and if we suffer; 4 for His name's sake, let us glorify Him. For He has set us this example 5 in Himself, and we have believed that such is the case. I exhort you all, therefore, to yield obedience to the word of righteousness and to exercise all patience, such as you have seen before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the Apostles. This do in the assurance that all these have not run in vain, 6 but in faith and righteousness, and that they are now in their deserved place in the presence of the Lord, with whom also they suffered. For they loved not this present world, but Him who died for us, and who for us was raised again by God. Saint Polycarp of Smyrna, Letter to the Phillipians. 1 1 Pet 2.24 2 1 Pet 2.22 3 1 John 4.9 4 Acts 5.41 5 1 Pet 2.21 6 Phil 2.16, Gal 2.2

Resurrection and Eucharist

Ἡ καθαρὰ σινδὼν ἡ ὑφαπλουμένη τῇ τῶν θείων δώρων διακονίᾳ, ἡ τοῦ Ἀριμαθέως ἐστὶν Ἰωσὴφ λειτουργία. Ὡς γὰρ ἐκεῖνος τὸ τοῦ Κυρίου σῶμα σινδόνι ἐνειλήσας τῷ τάφῷ παρὲπεμψε, δι' οὖ ἄπαν τὸ γένος ἡμῶν τὴν ἀνάστασιν ἐκαρπώσατο· οὕτως ἡμεῖς ἐπὶ σινδόνος τὸν ἄρτον τῆς προθέσεως ἁγιάζοντες, σῶμα Χριστοῦ ἀδιστάκτως εὑρίσκομεν, ἐκείνην ἡμῖν πηγάζον τὴν ἀφθαρσίαν, ἤν ὁ παρὰ Ἰωσὴφ μὲν κηδευθεὶς, ἐκ νεκρῶν δὲ ἀναστὰς Ἰησοῦς ὁ Σωτὴρ ἐχαρίσατο.   Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΚΓ', Δωροθεῳ Κομητι

The clean cloth which is spread beneath the divine gifts by the minister, is of the service of Joseph of Arimathea. For like him he sends the body of the Lord with the cloth wrapped to the tomb,1 from which our resurrection springs, and so the bread of offering having sanctified, the body of Christ without doubt we find, which to us is a fount of immortality, which from the service of Joseph, the Saviour Jesus rising, has given. Saint Isidore of Pelusium, Book 1, Letter 123, To Count Dorotheus  1 Mt 27.59

Resurrection and Sacraments

Cujus quidem diem paschalis resurrectionis mysticum non solum pro eo celebramus, quod in eodem a mortuis resurrexit, sed etiam et pro aliis sacramentis. Quia enim, sicut dicit Apostolus, mortuus est propter delicta nostra, et resurrexit propter justificationem nostram, transitus quidem de morte ad vitam in illa passione Domini et resurrectione sacratas est. Nam et vocabulum ipsum, quod pascha dicitur, non Graecum sed Hebraeum est; necque a passione, quoniam παθειν Graece dicitur pati sed a transitu Hebraeo verbo pascha appellata est,. Quod et maxime evangelista expressit, cum celebraretur a Domino pascha cum discipulis: 'Cum vidisset,' inquit, 'Iesus quia venit hora ut transiret de mundo ad Patrem.' Transitus ergo de hac vita mortali in aliam vitam immortalem, hoc est, de morte ad vitam, in passione et resurrectione Domini commendatur. Hic transitus a nobis modo agitur per fidem, quae nobis datur in remissione peccatorum, quando consepelimur cum Christo per baptismum, quasi a mortuis transeuntes de pejoribus ad meliora, de corporalibus ad spiritualia, de conversatione hujus vitae ad spem futurae resurrectionis et gloriae. Propter ipsum ergo initium novae vitae, ad quam transimus, et propter novum hominem quem jubemur induere, et exuere veteram, expurgantes vetus fermentum, ut simus nova conspersio, quoniam pascha nostrum immolatus est Christus; propter hanc ergo viate novitatem primus mensis in anni mensibus celebrationi huic attributus est, nam et ipse dicitur mensis novorum. Quia vero in toto tempore saeculi nunc tertium tempus apparuit, ideo resurrectio Domini triduana est. Primum enim tempus est ante legum secundum sub lege, tertium sub gratia; ubi iam manifestatum est sacramentum  quod erat ante in prophetico aenigmate occultum. Hoc ergo et in lunari numero significatur. Quia enim septenarius numerus solet in Scripturis ad quamdam perfectionem mysticus apparere, in tertia hebdomada lunae pascha celebratur, id est, qui dies occurrerit a quarta decima in vicesimam primam. Sed et non solum propter tempus tertium quia inde incipit hebdomada tertia, sed etiam propter ipsam conversionem lunae. Tunc enim illa ab inferioribus ad superiora converitur, et haec nobis de luna similitudo assumitur, de visibilibus ad invisibilia, et de corporalibus ad spiritualia sacramenta transire, ut magis magisque huic saeculo moriamur, et vita nostra abscondatur cum Christo, omnemque lucem studii nostri, quae ad inferiora vergebat, ad superiora convertamus, ad illam scilicet aeternam contemplationem immutabilis veritatis. Usque ad vicesimam vero primam ideo Pascha observatur, propter septenarium numerum, quo universitatis significatio saepe figuratur, qui etiam ipsi Ecclesiae tribuitur, propter instar universitatis; ideoque et Joannes apostolus, in Apocalypsi, septem scripsit Ecclesiis. Ecclesia vero adhuc in ista mortalitatis carne constituta propter ipsam mutabilitatem lunae nomine in Scripturis saepe vocatur. Sanctus Isidorus Hispalensis, De Ecclesiasticis Officiis, Cap XXXII

The day of His paschal resurrection we celebrate not only for that, that He rose from the dead that day, but also for the other sacraments. Because, as the Apostle said, 'He died for our sins and was raised for our justification' 1, the passing from death to life having in that passion and resurrection of the Lord been made sacred. For the word itself which is spoken 'Pascha' is not Greek but Hebrew, and it is not named from 'passion' because the Greek 'pathein' means to suffer but from the Hebrew word that means to pass over. Certainly the evangelist announced this when the Passover was celebrated by the Lord with his disciples, when it says: 'Whence Jesus saw that the hour had come that He pass from the world to the Father.' 2 Therefore the passing over is from this mortal life into another immortal life, that is, from death to life, being honored in the passion and resurrection of the Lord. This passing over is now done by us through faith which is given to us in the remission of sins when we are buried with Christ in baptism, 3 as passing from the dead, from the worse to the better, from bodies to spirits, from the state of this life to the hope of the future resurrection and glory. Therefore, on account of this beginning of the new life to which we are passing over and because of that new person we are ordered to put on, and to take off the old, cleaning off the old grain so that we may be a new scattering, our paschal lamb, Christ, has been sacrificed 4. Therefore on account of this newness of life, the first month of the year is assigned to this celebration, 5 and it is called the month of new things. Because in the whole time of the age the third time period has appeared, therefore the resurrection of the Lord is a three day period. The first time is before the law, the second under the law, the third under grace when is now made manifest the mystery was once hidden in prophetic obscurity. This, then, is also signified in the lunar number, for since seven is accustomed to appear in Scripture as a mystical number for a kind of perfection, The Pasch is celebrated during the third week of the lunar cycle, that is, a day falling from the fourteenth to the twenty first. But it is not only because it is the third time period that it begins the third week but even on account of the turning of the moon. For then it is changing from lesser to greater. This fact about the moon seems to us to be a similitude concerning the passing over from visible things to invisible, and from the body to the spiritual sacraments that more and more we might die to this world and our life be hidden with Christ, 6 and every light of our struggles which was turned to lower things we should turn to higher things, to that eternal contemplation of immutable truth. Until the twenty first, then, the Pasch is observed on account of the number seven, by which the meaning of completeness is often signified, and this is also attributed to the Church herself on account of the mark of universality, and therefore John the Apostle in the Apocalypse wrote to the seven churches. 7 And the Church still yet in this mortal flesh established, on account on the same mutability, by the name of the moon is often signified in the Scriptures. Saint Isidore of Seville, On Ecclesiastical Duties, Chap 32 1 Rom 4.25 2 John 13.1 3 Rom 6.4  4 1 Cor 5.7 5 Exod 12.2 6 Col3.3 7 Rev 1.4