Eucharistic Disputers

Εὐχαριστίας καὶ προσευχῆς ἀπέχονται, διὰ τὸ μὴ ὁμολογεῖν τὴν εὐχαριστίαν σάρκα εἶναι τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τὴν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν παθοῦσαν, ἣν τῇ χρηστότητι ὁ θεοῦ συζητοῦντες ἀποθνήσουσιν· συνέφερεν δὲ αὐτοῖς ἀγαπᾶν, ἵνα καὶ ἀναστῶσιν. Πρέπον ἐστὶν ἀπέχθαι τῶν τοιούτων καὶ μήτε κατ’ ἰδίαν περὶ αὐτῶν λαλεῖν μήτε κοινῇ, προσέχειν δὲ τοῖς προφήταις, ἐξαιρέτως δὲ τῷ εὐαγγελίῳ, ἐν ᾧ τὸ πάθος ἡμῖν δεδήλωται καὶ ἡ ἀνάστασις τετελείωται. Τοὺς δὲ μερισμοὺς φεύγετε ὡς ἀρχὴν κακῶν. Ἅγιος Ἰγνάτιος Ἀντιοχείας, Ἐπιστολή Προς Σμύρναιοις

From the Eucharist and from prayer they abstain, because they do not confess the Eucharist to be the flesh of our Saviour Jesus Christ which suffered for our sins, in which  goodness of God disputing they die. Better it would be for them to love that they might rise. And better it is that one abstain from such people and not speak about them in private or in public, but give heed to the Prophets, and above all, to the Gospel, in which the passion has been revealed to us, and the resurrection achieved. Flee all divisions as the beginning of evil. Saint Ignatius of Antioch, from the Letter to the Smyrneans

Bones and Knowledge

Πάντα τὰ ὀστᾶ μου ἐροῦσιν Κύριε τίς ὅμοιός σοι;   Οἱ πάντα ἐκ ψιλῆς τῆς λέξεως καὶ οὐδὲν ἀλληγορικῶς ἐκλαμβάνειν ποθοῦντες ἐλεγχέσθωσαν καὶ ἐκ τοῦ προκειμένου στίχου. οὐδὲν γὰρ οὑτως ἠλίθιόν ἐστιν ὡς νομίσαι τὰ αἰσθητὰ ὀστᾶ ἐννοιαν ἐχειν θεοῦ, ὥστε ὑμνεῖν αὐτὸν καὶ εἰδέναι ὅτι οὐδεὶς ὁμοιος αὐτῷ. Περὶ γὰρ τῶν ὀστῶν τοῦ ἐσω ἀνθρώπου δυνάμεις δὲ αὐτοῦ καὶ δόγματα ἀληθῆ ταῦτα εἰρηται τὸ Πάντα τὰ ὀστᾶ μου· διὰ πάσης γὰρ ἐννοίας καὶ δόγματος ἀληθινοῦ ἐβεβαιώθην μηδὲν τῶν γεννητῶν ὁμοιον εἶναι τοῦ Κυρίου· μόνος γὰρ αὐτὸς εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου καὶ χαρακτὴρ θεϊκῆς ὑποστάσεώς ἐστιν. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΛΔ'

All my bones cry out, 'Lord who is like you?' 1 They who wish to understand everything literally and nothing allegorically, this verse refutes, for nothing is so absurd than to believe that corporeal bones have knowledge of God so that they celebrate Him and that they know nothing to be similar to Him. But rather have the bones within a man as his virtues and true teaching, and that these things are spoken of with 'All my bones'; for through every true knowledge and teaching they are strengthened who are created nothing like God. Only the Son is the image of the invisible God and He is the mark of the Divine substance. Didymus the Blind, Commentary on the Psalms, from Psalm 34 1 Ps 34.10

Will and Nature

Το, Οὐ δύναται ὁ Υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδὲν, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα, οὐκ ἀσθενείας σημεῖον, ἀλλὰ τοῦ μὴ ἐνδέχεσθαι, ἄλλην Πατρὸς καὶ ἑτέραν Υίοῦ εἶναι τὴν βούλνσιν. Εἰ δὲ ἂ ποιεῖ ὁ Πατὴρ ὁρᾷ ὁ Υἰὸς, ποιεῖ δὲ ὁ Πατὴρ βουλευόμενος· βλέπει ἄρα ὁ Υἱὸς καὶ αὐτὰ τοῦ Πατὴρ βουλεύματα· ἐπειδή ποιησις Θεοῦ, αὐτή ἐστιν ἡ βούλησις. Εἰ δὲ βλέπει βουλευόμενον, καὶ κοινωνεῖ τῆς βουλήσεως, δηλονότι καὶ φύσεως· μία ἄρα οὐσία Πατρὸς καὶ Υἱοῦ, ὥσπερ θέλησις. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΤΝΓ' , Συμφορῳ Source: Migne PG 78.383c

'The Son is not able to do anything by Himself, if He does not first see the Father doing it,' 1 should by no means be given a foolish meaning, that it really indicates that the will of the Father is one thing and the will of the Son something else, as if what the Father does, the Son sees and then He does what the Father wills. For understand that the Son wills the same as the Father, since this is the Divine operation that the will is the same. And so if one sees this will and the commonality of the willing, clear is the nature, that the being of the Father and Son is one, as with the will. Saint Isidore of Pelusium, Book 1, Letter 353, To Symphorus 1 Jn 5.19

Father and Son

Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα· τουτέστιν, ὁ καταξιωθεὶς νοῆσαι τὴν θεότητά μου, δὴλον ὅτι ἐπέγνω τοῦ Πατρὸς τὴν θεότητα· μία γὰρ ἡ θεότης, καὶ ἡ δόξα τοῦ Πατρὸς, καὶ τοῦ Ὑιοῦ· Ἐγὼ γὰρ καὶ ὁ Πατὴρ ἔν ἐσμεν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡϟΑ', Αττικῳ Αναγνωστῃ

'He who has seen me has seen the Father,' 1 That is he who is worthy to know my divinity, clearly he knows the divinity of the Father, for the Divinity is one, and one is the glory of the Father and the Son. 'For I and the Father are one.' 2 Saint Nilus of Sinai, Book 1, Letter 191, To Atticus The Lector 1 Jn 14.9 2 Jn 10.30

Enlightenment and Trinity

Quoniam apud te est fons vitae et in lumine tuo videbimus lumen. Praetende misericordiam tuam scientibus te; et justitiam tuam iis qui recto sunt corde. Et enim post commemorationem coelestium beneficiorum, jure gratiae referuntur auctori Domino nostro Jesu Christo, qui fons vitae irriguus aeternae descendit in terras ut ariditatem nostri pectoris irrigaret. Idem est splendor gloriae Dei Patris, et imago substantiae ejus; et ideo in lumine ejus vero, quod illuminat omnem hominem venientem in hunc mundum, videbimus, inquit, Patrem; quia Deus lux est. Recte etiam dicitur: In lumine tuo videbimus lumen; secundum illud: Qui me videt, videt et Patrem meum. Apud te ergo, fons viate, praesentem videbimus Patrem. Sicut enim tu apud Patrem eras in principio Deus Verbum: ita apud te semper est Pater, qui in te est. Est enim apud ipsum, in quo est. Prophetatur autem adventus Domini Salvatoris, qui venturus in terram diceret, Ego et Pater unum summus; id est, unum sumus lumen, sicut unum nomen. Per luminis et nominis unitatem ambo unum sumus; immo Trinitas unum in unitate substantiae, sed distinctione uniuscujusque personae. Trinitas distinctionem significat personarum, unitas potestatem. Potest et ad Patrem dici: Quoniam apud te est fons vitae, id est, in te ex quo vita processit, erat Verbum, et semper erat, quia apud te erat. Omnia per ipsum et in ipso facta sunt; et ipse est vita universorum, et ipse te nobis manifestavit, ut corda hominum ad cognitionem tuae majestatis illuminentur. Sanctus Ambrosius Mediolanensis, Enarrationes In Psalmos, Psalmum XXXV

Because with you is the fount of life and in your light we see light. Reveal your mercy to those who know you, and your righteousness to those who are good in heart. 1 And after the commemoration of celestial benefactions, he rightfully gives thanks to our Lord and creator Jesus Christ, the watering fount of eternal life who descended to earth that he water our hearts. The same is the splendor of the glory of the Father, and the image of His substance, and there in His light, which enlightens all men coming into this world, 2 we see, He says, the Father, because God is light. Rightly he says, 'In your light we see light,' according to which, 'He who sees me, sees my Father.' 3 With you then is the fount of light, by which presence we see the Father. For as you were with the Father in the beginning, God the Word, so the Father is with you always, He who is in you. For certainly He is with himself, in which He is. And here prophesied is the coming of the Lord our Saviour, who coming to earth said, 'I and the Father are one,' 4 that is, we are one light, as we are one name. Through the unity of light and name we are both one, we are one trinity in unity of substance, but distinct in person. The Trinity signifies the distinction of person, and unity of power. He is able to say to the Father: Because with you is the fount of life, that is, in you from whom life proceeds, was the Word, and always was, because with you He was. Everything through Him and in Him was made, and He is the life of all things, 5 and He has manifested you to us, that the hearts of men with the knowledge of your majesty be illuminated. Saint Ambrose, Commentary on the Psalms, from Psalm 35 1. Ps 35, 10,11 2 Jn1.10 3 Jn 14.9 4 Jn 10.30 5 Jn 1. 3-4

Light and Trinity

Ἡμεῖς δὲ τοσοῦτον θαῥῥοῦμεν τῇ θεότητι τοῦ Πνεύματος, ὅ πρεσβεύομεν, ὥστε καὶ τῆς θεολογὶας ἐντεῦθεν ἀρξόμεθα, τὰς αὐτὰς τῇ Τριάδι φωνὰς ἐφαρμόζοντες, κἄν τισι δοχῇ τολμηρότερον. Ἥν τὸ φῶς τὸ ἁληθίνον, ὅ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ Πατήρ. Ἥν τὸ φῶς τὸ ἁληθίνον, ὅ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ Υἱός. Ἥν τὸ φῶς τὸ ἁληθίνον, ὅ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, ὁ ἄλλος Παράκλητος. Ἥν, καὶ ἧν, και ἧν· ἀλλ' ἔν ἧν. Φῶς, καὶ φῶς, καὶ φῶς· ἀλλ' ἔν φῶς, εἷς Θεός. Τοῦτό ἐστιν ὅ καὶ Δαβὶδ πρότερον ἐφαντάσθη, λέγων· Ἐν τῷ φωτί σου ὀψόμεθα φῶς. Καὶ νῦν ἡμεῖς καὶ τε θεάμεθα, καὶ κηρύσσομεν, ἐκ φωτὸς τοῦ Πατρὸς, φῶς καταλαμβάνοντες τὸν Υἱὸν, ἐν φωτὶ τῷ Πνεύματι, σύντομον καὶ ἀπέριττον τῆς Τριάδος θεολογίαν.  Ὁ ἀθετῶν ἀθετείτω, ὁ ἀνομῶν ἀνομείτω· ἡμεῖς ὅ νενοήκαμεν, κηρύσσομεν. Ἐπ' ὅρος ὑψηλὸν ἀναβησόμεθα, καὶ βοήσομεν, εἰ μὴ κάτωθεν ἀκουοίμεθα. Ὑψώσομεν τὸ Πνεῦμα, οὐ φοβηθησόνεθα. Εἰ δὲ καὶ φοβηθησόμεθα, ἡσυχάζοντες, οὐ κηρύσσοντες. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΑʹ

But we have so much confidence in the Divinity of the Spirit, He whom we honour, that we shall begin our theology with the same names belonging to the Trinity, even though to some this will be too daring. He was the True Light which enlightens every man coming into the world, 1 the Father. He was the True Light which enlightens every man coming into the world, the Son. He was the True Light which enlightens every man coming into the world, The Other Comforter. Was and Was and Was, but Was One. Light thrice repeated, but One Light and One God. This was what David represented to himself long before when he said, 'In Your Light shall we see Light.'  2 And now we have both beheld and we proclaim, from the light of the Father, comprehending the light of the Son in the light of the Spirit, concisely and simply the theology of the Trinity. He that rejects it, let him reject it; and he that does evil, let him do evil. That which we have understood, we proclaim. We will go up a high mountain, and we will shout, and we will roar if we are not heard below. We will exalt the Spirit, we will not be afraid. Or if we are afraid, it shall be of keeping silence, not speaking.  Saint Gregory Nazianzus, from Oration 31 1 Jn 1.9 2 Ps 35.10

Faith And Works

Euntes ergo docete omnes gentes...  Prius ergo docere gentes, id est, scientia veritatis instituere, ac sic baptizare praecipit, quia sine fide impossibile est placere Deo; et, Nisi quis renatus fuerit ex aqua et Spirtu Sancto, non potest introire in regnum Dei; ad extremum vero subjungit: Docentes eos servare omnia quaecunque mandavi vobis, quia sicut corpus sine spiritu mortuum est, ita et fides sine operibus mortua est. Sanctus Beda, In Matthaei Evangelium Expositio, Liber IV Cap XXVIII

Go therefore and teach the people...1 Before teaching the people, that is, instructing them in the knowledge of truth, He commands baptism, because without faith it is impossible to please God, and 'Unless he is born again from water and the Holy Spirit, he is not able to enter into the kingdom of heaven.' 2 and finally He adds, 'Teaching them to observe everything which I have commanded you,' because as the body without the spirit is dead, so even faith without works is dead. Saint Bede, from the Commentary On The Gospel of Saint Matthew, Book 4, Chap 28 1 Mt 28. 19 2 Jn 3.5 3 Mt 28. 20

Tasting the Spirit

Quamdiu sumus in hoc corpore, et peregrinamur a Domino, gustemus saltem quam suavis est Dominus, quia dedit nobis pignus Spiritum, in quo sentiamus eius dulcedinem: et desideremus ipsum vitae fontem, ubi sobria ebrietate inundemur et irrigemur, sicut lignum quod plantatum est secundum decursus aquarum, et  dat fructus in tempore suo, et folia eius non decident? Dicit enim Spiritus sanctus: Filii  autem hominum in tegmine alarum tuarum sperabunt: inebriabuntur ab ubertate domus tuae, et torrente voluptatis tuae potabis eos. Quoniam apud te est fons vitae. Talis  ebrietas non evertit mentem, sed tamen rapit sursum, et oblivionem praestat omnium  terrenorum: sed si possumus toto affectu iam dicere: Quemadmodum desiderat cervus ad  fontes aquarum, ita desiderat anima mea ad te, Deus. Sanctus Augustinus Hipponensi,De Agone Christiano

'While we are in this body and we wander apart from the Lord,' 1 may we yet not taste how sweet the Lord is because He gives to us the promise of the Spirit, 2 in which we sense His sweetness, and we desire Him who is the fount of life, when in sober ebriety we are inundated and watered, 'like a tree which is planted by flowing waters, and it gives its fruit in its time, and the leaves of it do not fall? 3 The Holy Spirit says, 'The sons of men shall hope in the shelter of your wings, and they shall be inebriated from the fruitfulness of your house, and from the river of your delights you shall give them to drink. Because yours is the fount of life.' 4 Such ebriety does not overthrow the mind, but rather it transports above, and bestows forgetfulness of all earthly things, if indeed we are able with all our being to say, 'As a deer desires  founts of water, so my soul desires you, O God.' 5   Saint Augustine of Hippo, On The Christian Struggle 1 2 Cor 5.6  2 2 Cor 5.5  3 Ps 1.3  4 cf Ps 35 8-10  5 Ps 41.2

The Work of the Spirit

In hujus absolutione quaestionis flagitare vos video parvitatis nostrae sententiam. Proinde spero in abundantia bonitatis Dei, qua sic est ille semper dives, ut exinde nostra quoque possit ditari pauperies, et ex qua caeteris quantum vult sic donat, ut in ea plenius ipse permaneat; quia talia nostro cordi spiritaliter dignabitur infundere, quae et nobis dicere prosit, et vobis audire. Sermo enim quem vobis in Dei gratia ministramus, tunc etiam nobis prodest, si quod vobis pro salute verbo styloqie foris dicimus, nos intus mites et humiles audiamus. Non enim frustra David sanctissimus dicit: Audiam quid loquatur in me Dominus Deus. Qui auditus proprie ad humiles pertinet. Propter quod alio speo idem propheta dicit: Auditui meo dabis gaudium et laetitiam, et exsultabunt ossa humiliata. Alio loco majestas ipsa sic loquitur: Super quem requiescet Spiritus meus, nisi super humilem et quietem, et trementem verba mea? Nec vero iste Spiritus Dei sic super humilem et quietem requiescit ut non ipse quietum humilemque faciat, sed tamquam humilem quietumque requieturus inveniat. In eo quippe super humilem et quietem dignatur requiescere, quia super quem requiescit, quietum et humilem facit. Hoc ergo Spiritus sanctus operatur, ut vitium superbiae atque inquietudinis ab homine in quo requiescit, expellat; ac sic praeveniente sancti Spiritus operatione, hominis voluntatem misericorditer immutante, omne praeteritae humanae iniquitatis vinculum gratis data solvat remission peccatorum. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Lib I, Cap III

In the solution of this question I mark that you cry out for understanding of our littleness. Whence I hope in the abundance of the goodness of God, in which He is always so rich that from it He is able to enrich the our poverty, giving to others as much He wishes to give, and in Himself remaining replete, that He make our heart worthy to be spiritually infused so that it may profit us to speak and for you to hear. For the speech to you which in the grace of God we minister, then even to us may be of benefit, if what we say to you with word and pen brings salvation, we within meek and humble hear. For not in vain does the most holy David say, 'I shall hear what is spoken against me, Lord God.' 1 Which hearing is proper to the humble. On account of which with another hope the same Prophet says, 'Into my hearing you shall give joy and delight and my humbled bones shall exult.' 2 And in another place the majesty Himself says: 'Over whom shall my spirit rest, unless the humble and quiet, and who tremble at my words?' 3 For truly it is not that this Spirit of God rests on the humble and quiet that He does not make quiet and humble, since as one humble and quiet he should be found on whom He shall rest. By which on the humble and quiet He is worthy to rest, because upon whom He does rest, He makes quiet and humble. This, then, is the work of the Holy Spirit, that the fault of pride and inquietude He expels from the one on whom he rests; and so with the prior work of the Holy Spirit, the merciful transformation of the will of a man, grace is given that every existing chain of human iniquity be loosed in forgiveness of sin. Saint Fulgentius of Ruspe, On the Forgiveness of Sinners, Book 1, Chap III 1 Ps 84. 9 2 Ps 50.10 3 Is 66.2

Grace and Deeds

Quatuor sunt perturbationes, quibus genus vexatur humanum, duae praesentis, et duae futuri: duae bonorum, et duae malorum. Aegritudo, quae Graece dicitur λύπη, et gaudium, quod illi χάραν vel ἡδονὴν, vocant: quamquam ἡδονὴν voluptas a plerisque dicatur: alterum mali, alterum boni. Excedimusque mensuram, si gaudeamus super his, quae non debemus, divitiis, potentia, honoribus; inimicorum infelicitate, vel mortibus: aut e contrario praesentium malorum dolore cruciemur, adversis, exsiliis, paupertate, languore, et mortibus propinquorum, quod Apostolus fieri prohibet; et rursum si cupiamus ea quae arbitramur bona, haereditates, honores, prosperitates omnium rerum, et corporum sanitatem, et caetera quorum praesentia gaudio fruimur: et metuamus illa, quae putamus adversa; quibus ad perfectum carere juxta Stoicos, Zenonem videlicet, et Chrysippum, possibile est: juxta Peripateticos autem et difficile et impossibile est: cui sententiae omnis scripturae sanctae consentit auctoritas. Unde et Josephus Machabaeorum scriptor historiae, frangi et regi posse dixit perturbationes animi, non eradicari, et quinque Tusculanarum quaestionum Ciceronis libri, his disputationibus referti sunt. Pugnant enim, juxta Apostolum, adversum nos fragilitas corporis, et spiritalia nequitiae in coelestibus. Manifesta sunt, dicente eodem, opera carnis et opera spiritus, et haec sibi invicem adversantur, ut non quae volumus, illa faciamus. Si non quod volumus, facimus, sed quod nolumus, illud operamur: quomodo dicitis, Posse hominem sine peccato esse, si velit? Ecce Apostolus, omnesque credentes, quod volunt, implere non possunt. Charitas operit multitudinem peccatorum, non tam praeteritorum quam praesentium, ne ultra, Dei in nobis manente charitate, peccemus. Quamobrem de muliere peccatrice dicitur: Dimittuntur ei peccata multa, quoniam dilexit plurimum. Ex quo intelligimus non nostrae solum esse potestatis facere quod velimus, sed et Dei clementiae, si nostram adjuvetvoluntatem. Santus Hieronymus, Dialogus Adversus Pelagianos, Liber Secundus

There are four emotions which trouble the race of men, two of the present, two of the future; two to good, and two to evil. There is sorrow, called in Greek λύπη, and there is joy, in Greek χάραν or ἡδονὴν, although many translate the latter by pleasure; the one of which is referred to evil, the other to good. And we go beyond good measure if we rejoice over such things which we should not, such as riches, power, honours, the misfortune of enemies, or their death; or, on the other hand, if we are wracked with grief because of present evils, adversity, exile, poverty, infirmity, and the death of family, all of which is forbidden by the Apostle; and again likewise, if we desire those things which we judge to be good, inheritances, honours, prosperity in all things, health of body, and the like, in the possession of which we rejoice and find enjoyment, or if we fear those things which we deem adverse. And according to the Stoics, Zeno, that is to say, and Chrysippus, it is possible for a perfect man to be free of these emotions, yet with the Peripatetics it is difficult and even impossible to do so, an opinion which has the agreement of all Scripture. Hence Josephus, the writer of the history of the Maccabees, said that the emotions can be subdued and ruled but not eradicated, and the five books of Cicero's Tusculan Disputations refer to these disputes. According to the Apostle, the weakness of the body and spiritual hosts of wickedness fight against us in the heavenly places. 1 And the same man tells us that the works of the flesh and the works of the spirit are manifest, and that they are contrary to one another, 2 so that we do not do what we would. And if we do not what we would, but what we would not, how can you say that a man can be without sin if he chooses? You see that neither an Apostle, nor any believer can perform what he wishes.'Love covers a multitude of sins,' 3 not so much sins of the past as sins of the present, that we may not sin any more while the love of God abides in us. Wherefore it is said concerning the woman that was a sinner, 'Her sins, which, are many are forgiven her, for she loved much.' 4 And this shows us that doing what we wish does not depend on our own power alone, but upon the assistance which God in His mercy gives to our will. 5 Saint Jerome, Dialogue Against the Pelagians, Book 2 1 Ephes 6.12 2 Gal 5.19 3 1 Pet 4.8 4 Lk 7.47 5 1 Jn 1

Sending The Paraclete

Φιλάνθρωπος δὲ ὤν ὁ Κύριος, πάντας ἀνθρώπους εἰς ἐπίγνωσιν τῆς ἀληθείας παρακλεῖ, ὁ τὸν Παράκλητον ἀποστέλλων. Τίς οὖν ἡ ἐπίγνωσις; θεοσέβεια· θεοσέβεια δὲ πρὸς πάντὰ ὠφέλιμος, κατὰ τὸν Παῠλον, ἐπαγγελίαν ἔχουσα ζωῆς, τῆς νῦν καὶ τῆς μελλούσης. Πόσου ὁμολογήσαιτε, ὦ ἄνθρωποι, εἰ ἐπιπράσκετο σωτερία ἀϊδιος, ὠνήσασθαι ἄν; οὐδὲ εἰ τὸν Πάκττωλόν τις ὅλον, τοῦ χρυσίου τὸ ῥεῦμα τὸ μυθικὸν, ἀπομετρήσειε, ἀντάξιον σωτηρίας μισθὸν ἀριθμήσει. Μὴ οὖν ἀποκάμητε· ἔξεστιν ὑμῖν, ἤν ἐθέλητε, ἐξωνήσασθαι τὴν πολυτίμητον σωτηρίαν οἰκείῳ θησαυρῷ, ἀγάπῃ καὶ πίστει ζωῆς· ὅς ἐστιν ἀξιόλογος μισθός. Ταύτην ἡδέως τὴν τιμὴν ὁ Θεὸς λαμβάνει· Ἠλπίκαμεν γὰρ ἐπὶ Θεῷ ζῶντι, ὅς ἐστι σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. Οἱ δὲ ἄλλοι, περιπεφυκότες τῷ κόσμῳ, οἵα φύκιά τινα ἐνάλοις πέτραις, ἀθανασίας ὀλιγωροῦσιν· καθάπερ ὁ Ἰθακήσιος γέρων, οὐ τῆς ἀληθείας, καὶ τῆς ἐν οὐρανῷ πατρίδος, πρὸς δὲ καὶ τοῦ ὄντως ἰμειρόμενος φωτὸς, ἀλλὰ τοῦ καπνοῦ. Κλήμης ὁ Ἀλεξανδρεύς, Προτρεπτικός Πρὸς Ἑλληνας, Κεφ. Θ' Source: Migne PG 8.197a-c

But the Lord, being a lover of men, calls them all to the knowledge of the truth, sending out the Paraclete. And what is this knowledge? Piety, and according to Paul, 'Piety is profitable for all things, having the promise of life now and to come.' 1 How much would you propose to purchase it for, O men, if eternal salvation were to be sold? Not even if some fellow reckoned up all the gold of the fabled Pactolus, would he have counted out a price equivalent to salvation. But do not despair, for you are allowed, if you choose, to purchase priceless salvation from your own treasure house, that is, with love and living faith. Such is an acceptable price. This recompense God cheerfully accepts; 'For we have hope in the living God, who is the Saviour of all men, especially the faithful.' 2 But the rest, around whom the world has grown, like rocks on the shore covered with seaweed, account immortality a small thing, like the old man of Ithaca, eagerly longing to see, not the truth, not the homeland in heaven, not the true light, but smoke. Clement of Alexandria, The Exhortation to the Heathen, Chap 9 1 1 Tim 4.8 2 1 Tim 4.10

Conceiving the Holy Spirit

Εἶπεν ὁ ἀββᾶς Λογγῖνος τῷ ἀββᾷ Ἀκακίῳ· Ἡ γυνὴ τότε γινώσκει ὅτι συνέλαβεν, ὅταν σταλῇ τὸ αἱμα αὐτῆς. Οὖτως οὖν καὶ ἡ ψυχὴ, τότε γινώσκει ὅτι συνέλαβε Πνεῦμα ἅγιον, ὅταν σταλῇ τὰ ῥέοντα ἀπ' αὐτῆς κάτωθεν πάθη. Ἐν ὅσῳ δὲ ἐνέχεται ἐν αὐτοῖς, πῶς δύναται κενοδοξεῖν ὡς ἀπαθής; Δὸς αἵμα, καὶ λάβε πνεῦμα. Ἀποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Longinus said to father Acacius: 'A woman knows that she has conceived when she no longer loses blood. And likewise with the soul, for it knows it has conceived the Holy Spirit when the passions stop pouring forth out of it. As long as one is filled with the passions, how can one think oneself unafflicted? Give blood and receive the Spirit.' Sayings of the Desert Fathers, Palladius of Galatia

The Spirit and Distinction

Cum autem quis semel Christum indutus fuerit, et missus in flammam, Spiritus sancti ardore canduerit, non intelligitur aurum sit an argentum. Quamdie calor massam sic possidet, igneus color est, et omnis diversitas generis, conditionis et corporum aufertur istiusmodi verstimento. Non est enim Judaeus, neque Graecus. Pro Graeco Gentilem accipere debemus, quia Ἕλλην, et Graecum et Ethnicum utrumque significat. Nec Judaeus idcirco melior est, quia circumcisus est; nec Gentilis ideo deterior, quia praeputium habet; sed pro qualitate fidei, vel Judeaus, vel Graecus melior, sive deterior est. Servus quoque et liber, non conditione separantur, sed fide, quia potest et servus libero esse melior, et liber servum in fidei qualitate praevertere. Masculus similiter et femina, fortitudine et imbecillitate corporum separantur. Caeterum fides pro mentis devotione censetur, et saepe evenit ut et mulier viro cause salutis fiat, et mulierem vir in religione praecedat. Cum autem ita se res habeat, et totat diversitas generis, conditionis et corporum. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber II

When someone shall have put on Christ and the fire is sent and he blazes with the heat of the Holy Spirit, it is not to be thought that there is gold and silver there. However much heat one has, the color of fire is the same, and every difference of type, condition and body is removed by this vestment. There is neither Jew nor Greek. For Greek we are to understand Gentile, because 'Hellene' here means both Greek and Foreigner. Nor is a Jew better because he is circumcised, nor is a Gentile worse because he has a foreskin, but by the quality of faith either a Jew or a Greek is better or worse. The slave and the freeman should not be separated by status but by faith because in faith the slave is able to be better than the freeman and the freeman is able to be surpassed by the slave. So it is with male and female. Strength and weakness of body separate them. But when devotion of the faithful mind is reckoned often it is found that the woman is the cause of the salvation of the man and the man is surpassed by the woman in piety. And so it is with this and with every difference of type, condition and body. Saint Jerome, Commentary on the Letter to the Galatians, Book 2  1 Gal 3. 11-12  2 Hab 2.4  3 Philip. 3.6  4 Jn 9.25

The Spirit and Grace

Et ingressus est in me spiritus, postquam locutus est mihi, et statuit me super pedes meos. Ecce divina vox jacenti prophetae jussit ut surgeret. Sed surgere omnino non posset, nisi in hunc omnipotentis Dei spiritus intrasset, quia ex omnipotentis Dei gratia ad bona opera conari quidem possumus, sed haec implere non possumus, si ipse non adjuvat qui jubet. Sic Paulus cum discipulos admoneret, dicens, Cum metu et tremore vestram ipsorum salutem operamini, illico quis in eis haec ipsa bona operaretur adjunxit, dicens: Deus est enim qui operatur in vobis et velle et perficere pro bona voluntate. Hinc est quod ipsa Veritas discipulis dicit: Sine me nihil potestis facere. Sed in his considerandum quia sic bona nostra si omnipotentis Dei dona sunt ut in eis aliquid nostrum non sit, cur nos quasi pro meritis aeternam retributionem quaerimus? Si autem ita nostra sunt ut dona Dei omnipotentis non sint, cur ex eis omnipotenti Deo gratias agimus? Sed sciendum est quia mala nostra solummodo nostra sunt; bona autem nostra, et omnipotentis Dei sunt, et nostra, quia ipse aspirando nos praevenit ut velimus, qui adjuvando subsequitur ne inaniter velimus, sed possimus implere quae volumus. Praeveniente ergo gratia, et bona voluntate subsequente, hoc quod omnipotentis Dei donum est fit meritum nostrum. Quod bene Paulus brevi sententia explicat, dicens: Plus illis omnibus laboravi. Qui ne suae videretur virtuti tribuisse quod fecerat, adjunxit: Non autem ego, sed gratia Dei mecum. Quia enim coelesti dono praeventus est, quasi alienum se a bono suo opere agnovit, dicens: Non autem ego. Sed quia praeveniens gratia liberum in eo arbitrium fecerat in bonum, quo libero arbitrio eamdem gratiam est subsecutus in opere, adjunxit: Sed gratia  Dei mecum. Ac si diceret: In bono opere laboravi, non ego, sed et ego. In hoc enim quod solo Domini dono praeventussum, non ego; in eo autem quod donum voluntate subsecutus, et ego. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

'And the Spirit went into me after He had spoken to me, and He stood me on my feet.' 1 See that the Divine voice is given to the Prophet commanding that he should rise. But he cannot rise at all, unless the spirit of the omnipotent God has entered, because it is by the grace of almighty God that we are able to attempt good works, and these things we cannot do if He who commands them does not aid. So when Paul admonishes his pupils, saying, 'With fear and trembling work out your salvation,' 2  He who in them works these good works he then refers to, saying, 'God it is who works in you, and He wishes to perfect you with a good will.' 3 Whence the Truth Himself says to His disciples: 'Without me you would be able to do nothing.' 4 But in these things we must consider, that as they are our goods, if as gifts of the omnipotent God they are and if there is nothing of ours in them, why do we seek eternal reward on account of merit? And then if indeed they are ours so that they are not gifts of the omnipotent God, why do we seek the grace of almighty God? Let it be known that our evils alone are ours, and our goods are of omnipotent God, and yet also ours, because He in hope comes before that we wish, who in the act of aiding it follows we do not wish vainly, but we are able to do what we wish. Therefore grace precedes, and the good will follows, and this is the gift of the omnipotent God which makes our merit. Which well Paul in brief words explains, saying, 'More than them in all things I have labored.' 5 He whom, lest he seem himself to attribute the virtue of what he had done to himself, adds, 'Not even I but the grace of God with me.' 5 For the celestial gift having come before, he knew it as a foreign thing, apart from his good work, saying, 'Not even I.' But because the preceding grace in him inclined his free will to the good, by which free will the same grace flows into works, he adds, 'But the grace of God with me.' And so it was as if he had said, ' In good works I have laboured, not I and yet I. For in that which is the gift of the Lord alone and comes before, it is not I, and in that which follows the gift in the will, it is I.' Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 9 1 Ezek 2.2 2 2 Phil 2.12.  3 Phil 2.13  4 Jn 15.5  5 1 Cor 15.10

The Temple And The Spirit

Et egressus de templo ibat: et accesserunt discipuli ejus, ut ostenderent ei structuram templi.   Post comminationem deserendae Jerusalem, tamquam commovendus ambitione templi esset, magnificentia ei exstructionis ostenditur. Qui ait destruenda omnia esse, et dispersis totius substructionis lapidibus diruenda. Templum enim aeternam ad habitationem sancti Spiritus consecrabatur: homo scilicet per agnitionem Filii et confessionem Patris et praeceptorum obedientiam Deo fieri dignus habitaculum. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XXV

And He went out from the Temple and His disciples came to Him that they show him the structure of the temple...  1 After the warning of the destruction of Jerusalem, as one moved by the ostentation of the temple, He taught that its magnificence would be thrown down, saying that it would be utterly destroyed and all its bricks scattered right down to its foundations. For He was consecrating the eternal temple and habitation of the Holy Spirit, that is, man, who by the knowledge of the Son and the confession of the Father, and obedience to the commandments, would become a worthy little dwelling place of God Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 25 1 Mt 24.1

Chains and Spirit

Ἐταπείνωσαν ἐν πέδαις τοὺς πόδας αὐτοῦ σίδηρον διῆλθεν ἡ ψυχὴ αὐτοῦ μέχρι τοῦ ἐλθεῖν τὸν λόγον αὐτοῦ τὸ λόγιον κυρίου ἐπύρωσεν αὐτόν.    Τοὺς πόδας αὐτοῦ μόνους ἐταπείνωσαν, ἐν πέδαις τῆς ψυχῆς αὐτοῦ οὐ συνδεθείσης ἀλλ' εξω τοῦ σιδήρου γεγενημένης. ο σοι γὰρ δεσμοῖς περιβαλλόμενοι ἀγεννῶς τὴν περίστασιν φέρουσιν, καμφθεῖσαν ὑπὸ τοῦ σιδήρου τὴν ψυχὴν εχουσι. τοῦτο δὲ ὑπέμεινεν οὐκ εἰς απαν. Περιορίζει γὰρ τῆς περιστάσεως τὸ τέλος, εἰπὼν αὐτὴν κεκρατηκέναι μέχρις ου διῆλθεν ὁ τοῦ θεοῦ λόγος· καθ' ον ἐκ τοῦ δεσμωτηρίου μετασταλεὶς κηδεμὼν καὶ τροφεὺς πάντων κεχειροτόνητο. Tοῦ λογίου τοῦ Κυρίου πυρώσαντος ἐπὶ τῷ ζέειν τῷ πνεύματι καὶ ἐξημμένον αὐτὸ ἐχειν τῷ θείῳ φωτί, μεθ' ο καὶ τηρεῖν δυνατὸν παραίνεσιν λέγουσαν Τὸ πνεῦμα μὴ σβέννυτε. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΡΔ'

'And they humbled his feet in chains, and iron passed through his soul, until came His word, the speech of the Lord inflaming him.' 1 Only his feet they humbled in chains, his soul was not conquered, it was beyond becoming iron. For whoever is bound in chains, they must necessarily loose heart, and so they have an inflexible soul like iron. But here that does not happen, for an end to captivity is declared when it said that he was imprisoned until the word of God came, which liberated from chains, and made him a carer and nourisher of all. The fiery word of the Lord having come to him, he blazed with the Spirit, and it bound him fast to the Divine light, which is possible with him who holds to that exhortation, 'Do not extinguish the Spirit.' 2 Didymus the Blind, from Commentary on the Psalms, Psalm 104 1 Ps 104. 18-19 2 1 Thes 5. 19

Careful Progress

Καλῶς μεν ἤρξω ἀνδρίζεσθαι, ἀλλ' οὐχὶ καὶ νῦν, ὡς μανθάνομεν. Ἀλλ' ὅμοιος εἴ τοϊς σπαρεϊσιν ἐπὶ τῆς πέτρας, εὐσθὺς μὲν ἐξανατείλασιν, ἐν δὲ καιρῷ καρπῶν ἀντονήσασι. Χρὴ δὲ τὸν τοῦ ἀγῶνος τῶν μοναχῶν ἐφιέμενον, ὡς πύργου οἰκοδομῇ τῇ τούτου προσελθεϊν ὑποταγῇ, μήποτε φιλοτίμως ἀρξάμενος, καὶ πρὸς ὁμοίαν εὐοδίαν μὴ ἐκτεινόμενος, δαίμοσε μὲν καταγέλαστος, ἀγγέλοις δὲ λύπης αἴτιος, ἀνθρώποις δὲ δακρύων πρόφασις γένηται. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΟΒ', Ἰωσηφ Source: Migne PG 78.393b

Certainly you are beginning to become strong, but you are not yet strong, so we have learnt. No, you are like the seed sown amid stones, which immediately springs up but in a moment the fruits wither. 1 It is necessary for one who has entered into monastic struggles to discipline himself like one taking to the long building of a tower, lest in the beginning, seeming to be great, he does not hold to the right way at all, and he makes demons laugh, and is a cause of angels' laments, and report of him turns men to tears. Saint Isidore of Pelusium, Book 1, Letter 372, To Joseph 1 Mt 13.5-7

The Granting of Virtue

Ὁ Θεὸς ὁ περιζωννύων με δύναμιν, καὶ ἔθετο ἄμωμον τὴν ὁδὸν μου· καταρτιζόμενος τοὺς πόδας μου ὠσει ἐλάφων, καὶ ἐπὶ τὰ ὕψη μου ἰστῶν με. Οὐκ ἀπρακτῶν, φησὶ, καὶ ἀργῶν προΐσταται καὶ ὑπερασπίζει· ἀλλὰ καὶ αὐτῶν συμβαλλομένων τῇ αὐτῶν σωτηρίᾳ διὰ τοῦ ἀγωνίζεσθαι καὶ τοὺς ἐχθρους καταπολεμεῖν. Οὕτω οῦν καὶ ἐμὲ ὁπλίζων ταῖς ἑαυτοῦ δυνάμεσι, τὴν θνητὴν καὶ ἀνθρωπίνην μου ἰσχὺν τῇ αὐτοῦ χάριτι δυναμοῖ· ἵν' ὥσπερ ἀνὴρ τὴν ὀσφὺν περιεζωσμένος τὴν ἐξ αὐτοῦ χορηγουμένην μοι δύναμιν στῶ πρὸς τοὺς πολεμίους. Ἀλλὰ καὶ ὥσπερ εἴρηται· Ὁ Θεὸς ἄμωμος ἡ ὁδὸς αὐτοῦ· οὕτως κατ' εἰκόνα καὶ καθ' ὁμοίωσνιν αὐτοῦ καὶ ἐμὲ βουλόμενος εἴναι, καὶ τὴν ἐμην ὁδὸν ἔθετο ἄμωμον, διδασκαλίαις καὶ παραινέσεσιν καὶ παντοίοις μαθήμασι τὴν ὁδὸν μου, τουτέστι τὴν ζωὴν καὶ τὸν βίον ἄμωμον καταρτιζόμενος. Ἀντὶ δὲ τοῦ, ἄμωμον. Ἀκύλας τέλειον, ἐκδέδωκεν. Ἔτι δὲ πρὸς τούτοις, καὶ τοὺς πόδας μου ὠσεὶ ἐλάφων κατηρτίσατο· περὶ ὦν ἐλάφων πολὺς ἐν τοϊς ἱεροῖς πράγμασι φέρεται λόγος. Ἐπὶ σχολῆς δ' ἄν τις τῶν προτεθέντων ἐξετάσας, εὕροι ἂν αὐτῶν τὸν νοῦν ἀναφερόμενον επὶ τοὺς ἁγίους τοῦ Θεοῦ ἄνδρας, τοὺς ἀναιρετικοὺς παντὸς ἑρπυστικοῦ καὶ ἰοβόλου ζώου. Ἐπεὶ καὶ τῆς ἐλάφου τοιαύτη πέφυκεν ἡ φύσις, ὀφιοκτόνος οὖσα καὶ ἀναιρετικὴ παντὸς ἑρπετοῦ. Ὀρεινοβατὲς δὲ τὸ ζῶον καὶ δρομικὸν, ὡς καὶ οἱ ἄγιοι τοῦ Θεοῦ τὰ ἄνω σκοποῦντες, καὶ μὴ τὰ ἐπὶ τῆς γῆς, καὶ τὰ ὑψηλὰ διώκοντες, πόθῳ τῆς τῶν οὐρανῶν βασιλείας. Τὴν πρὸς τοὺς ἀγίους τοίνυν ὁμοιότητα ἑαυτοῦ καὶ ὁ Δαυΐδ τῇ τοῦ Θεοῦ χάριτι ἀνατίθησι, λέγων ἐξῆς· Καὶ ἐπὶ τὰ ὕψη μου ἰστῶν με. Εἰ γὰρ καὶ τὰ μάλιστα ἕτεροι καθέλκειν ἡμᾶς καὶ καταβιβάζειν ἐπὶ τὰ βάθη καὶ τὰς κοιλάδας τῆς κακίας πειρῶνται· ἀλλ' ὁ Θεὸς ἡμῶν, οἷα τις ἀγωνοθέτης διδάσκων ἡμᾶς ἀγαθοὺς εἶναι δρομεῖς, ἐπὶ τὰ κατάλληλα ἡμῖν ὕψη παρορμᾷ· αὐτου τε ἡ χάρις. Οὐ γὰρ ἡμετέρα δύναμις ἴστησιν ἐν τοῖς ἡμετεροις ὕψεσι· φύσει γὰρ ἀνθρώπου ψυχῇ τὸ οὐράνιόν ἐστιν οἰκητήριον· καὶ τὰ ἐκεῖ ὕψη οὐκ ἀλλότρια, ἀλλ' οἰκεῖα· διὸ, Ἐπὶ τὰ ὕψη μου, φησὶν, ἰστῶν με. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΙϚ'

God who girds me with virtue, and makes my way immaculate, making my feet like the stag and on my heights setting me. 1 Not in an impracticable and useless manner, he says, is it that God defends and protects, but He even prepares the salvation of those who through struggle battle against enemies. Thus He arms me with His virtue and my mortal and human strength is fortified by the grace of His virtue, that like a man, having his loins girded by Him who supplies me with virtue, I stand and oppose the enemy. But as it has been said, 'The way of God is immaculate,' 2 so wishing me to be as His image and likeness, He also makes my way  immaculate, with teachings, warnings and various disciplines, making my way one of a blameless life. In that place where it is written, 'Immaculate,' Aquila translates 'perfect.' And then this: 'He perfects my feet like stag.' And concerning  the stag there is much of holy import, for if someone with leisure search into the intent of this line, he may discover that they who have the mind lifted up to the holy things of God may be compared to that which is a destroyer of every serpent and venomous animal. For such is the nature of the stag, that it kills snakes and every type of reptile. And the same animal which is swift across the peaks is like the holy ones of God, who watch from the heights, seeking no earthly things but only high things, and that from desire of the kingdom of heaven. It is to these holy ones that David, full of the grace of God, likens himself, when he then says: 'and on my heights setting me.' For even if many others  are drawn down and dragged by trials into the deep iniquities of the valleys, our God, who certainly is master of the contests, makes us good runners, rousing us to seek appropriate height, and giving His grace. For it is not that He sets our virtue on the heights, for certainly the soul of man in its nature is a dweller of heaven, and high things, are not foreign but appropriate to it, and so he says, ' Upon my heights setting me.' Eusebius of Caesarea, Commentary on the Psalms, from Psalm 16 1 Ps 16  33-34 2 Ps 17.31,  cf 2 Kings, 22.31

Charity and Knowledge

Et mensus est latitudinem aedificii calamo uno, altitudinem quoque calamo uno. Omnipotens Deus, qui nec in magnis tenditur, nec in minimis angustatur, sic de tota simul Ecclesia loquitur ac si de una anima loquatur. Et saepe quod ab eo de una anima dicitur nil obstat si de tota simul Ecclesia intelligatur. Latitudo itaque aedificii ad charitatem pertinet, de qua Psalmista dicit: Latum mandatum tuum nimis. Nil enim latius quam omnes in sinu amoris recipere, et nullas odii angustias sustinere. Sic quippe lata est charitas, ut in amplitudine dilectionis suae capere etiam inimicos possit. Unde et praecipitur: Diligite inimicos vestros, benefacite iis qui oderunt vos. Considerandum quoque nobis est quia latitudo in aequalitate, altitudo vero in sublimitate tenditur. Latitudo ergo pertinet ad charitatem proximi, altitudo ad intelligentiam conditoris. Sed latitudo et altitudo aedificii uno calamo mensuratur, quia videlicet unaquaeque anima quantum lata fuerit in amore proximi, tantum et alta erit in cognitione Dei. Dum enim se per amorem juxta dilatat, per cognitionem se superius exaltat; et tantum super semetipsam excelsa fit, quantum se juxta se in proximi amorem tendit. Et quia aedificium quod inhabitat Deus ex angelica simul et humana natura perficitur, per hoc quod angelica creatura sursum est, et humana adhuc deorsum, potest per latitudinem atque altitudinem aedificii utraque haec creatura significari, quia ista adhuc in imis degit, illa vero in sublimibus permanet. Sed uno calamo mensuratur utraque, quia humilitas hominum quandoque ad aequalitatem perducitur angelorum. Unde scriptum est: Neque nubent, neque nubentur, sed erunt sicut angeli Dei in coelo. Et unde per Joannem dicitur: Mensura hominis quae est angeli. Quia usque ad illam altitudinem gloriae homo perducitur, in qua solidatos se angeli laetantur. Latitudo ergo aedificii tanta est, quanta et altitudo, quia electi quique qui modo in imis laborant, quandoque illis beatissimis spiritibus non erunt inaequales. Sed nos inter haec redeamus ad mentem, ac totis medullis cordis Deum diligamus et proximum. Dilatemur in affectu charitatis, ut exaltemur in gloria celsitudinis. Compatiamur per amorem proximo, ut conjungamur per cognitionem Deo. Condescendamus fratribus minimis in terra, ut coaequemur angelis in coelo, quia vir qui sua imagine Redemptorem signat, mensus est latitudinem aedificii calamo uno, altitudinem quoque calamo uno. Nunc igitur metitur mores, pensat opera, cogitationes considerat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia II

And the measure in breadth of the building was one rod and the height was also one rod. 1 Almighty God, who neither in great things is stretched nor in little things limited, so at the same time He speaks about the whole Church He may be speaking about one soul, and often when He speaks about one soul, there is nothing to prevent it being understood as pertaining to the Church at the same time. The breadth, then, of the building pertains to charity, concerning which the Psalmist says, 'Broad are all your commandments.' 2 For nothing is more broad than to receive everyone into the lap of love, nothing more hateful than to suffer anguish. So certainly charity is broad, that in its great love it is able to include even enemies. Whence He commands: 'Love your enemies and bless those who hate you.' 3 We must also consider that the measurement of breadth is equal to the height extending upward. Broadness therefore concerns love of neighbour, and height understanding of the Creator. But the breadth and the height of the building is measured as one rod, because certainly each soul shall be as broad in love to his neighbour as much as he has knowledge of the heights of God. For while through love he loves the one next to him, through knowledge of what is high he praises, and as much as he is lifted up in himself, so much he holds in himself love of his neighbour. And because the building which God inhabits is finished by the angelic and human nature, it is lifted up by that which is angelic creation and yet it goes down on account of human nature, and the building by the broadness and height of the building thus signifies both these creations, because one yet lives below, and one remains on high. But with one rod both are measured, because the humility of men leads to equality with the angels. Whence it is written, 'Neither marrying, nor giving in marriage, but they are like the angels of God in heaven.' 4 And by John it is said, 'The measure of man which is of the angel. 5 Because even to that height of glory man is led, in which company the angels rejoice. Broad therefore is the building as much as it is high, because the elect who yet labour in the lower places, shall not be unequal to those blessed spirits. But amid these things let us return to our own minds, and with all our hearts, let us love God and neighbour. Let us make broad our charity that we may be exalted in celestial glory. Let us suffer in love for our neighbour that we be joined by knowledge with God. Let us attend to the least of our brothers on earth, that we shall be equal to the angels in heaven, because he who is marked with the image of his Saviour, is a measure of broadness of the building of one rod, and also a height of one rod. Now then let us measure our own conduct, let us consider out works, let us consider our thoughts. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 2 1 Ez 40.5? 2 Ps 118.96 3 Lk 6.27 4 Mt 22.30 5 Apoc 21.17

Caught Up On High

Νοῦς σὺν Θεῷ πρακτικὴν κατορθώσας καὶ προσπελάσας τῇ γνώσει ὀλίγον ἢ οὐδ' ὅλως τοῦ ἀλόγου μέρους τῆς ψυχῆς ἐπαισθάνεται, τῆς γνώσεως αὐτὸν ἁρπαζούσης μετάρσιον καὶ χωριζούσης τῶν αἰσθητῶν. Ἀπάθειαν ἔχει ψυχή, οὐχ ἡ μὴ πάσχουσα πρὸς τὰ πράγματα, ἀλλ' ἡ καὶ πρὸς τὰς μνήμας αὐτῶν ἀτάραχος διαμένουσα.  Ὁ τέλειος οὐκ ἐγκρατεύεται, καὶ ὁ ἀπαθὴς οὐχ ὑπομένει, ἔπερ τοῦ πάσχοντος ἡ ὑπομονή, καὶ τοῦ ὀχλουμένου ἡ ἐγκράτεια.  Εὐάγριος ὁ Ποντικός, Ὁ Πρακτικός

A mind that has, with God’s help, been successful in the ascetic life and come near to knowledge, hardly, if at all, perceives the irrational part of the soul, because knowledge catches it up on high and separates it from sensible things. The soul is passionless not when it is unmoved by things, but when it remains undisturbed even by the memory of them. The perfect man does not practice self control, and the passionless man does not endure, for endurance is for passions and self control for tribulation. Evagrius Ponticus, The Praktikos

Resurrection And Ascension

Si ergo Dominus legem mortuorum servavit, ut fieret primogenus a mortuis, et commoratus usque in tertiam diem in inferioribus terrae; post deinde surgens in carne, ut etiam fixuras clavorum ostenderet discipulis, sic ascendit ad Patrem: quomodo non confundantur qui dicunt inferos quidem esse hunc mundum, qui sit secundum nos; interiorem autem hominem ipsorum derelinquentem hic corpus, in supercoelestem ascendere locum? Cum enim Dominus in medio umbrae mortis abierit, ubi anima mortuorum erant, post deinde coporaliter resurrexit, et post resurrectionem assumptus est: manifestum est quia et discipulorum ejus, propter quos et haec operatus est Dominus, animae abibunt in invisibilem locum, definitum eis a Deo, et ibi usque ad resurrectionem commorabuntur, sustinentes resurrectionem: post recipientes corpora, et perfecte resurgentes, hoc est corporaliter, quemadmodum et Dominus resurrexit, sic venient ad conspectum Dei. Nemo enim est discipulus super magistrum; perfectus autem omnis erit, sicut magister ejus. Quomodo ergo magister noster non statim evolans abiit, sed sustinens definitum a Patre resurrectionis suae tempus, quod et per Jonam manifestatum est, post triduum resurgens assumptus est, sic et nos sustinere debemus definitum a Deo resurrectionis nostrae tempus, praenuntiatum a prophetis, et sic resurgentes assumi, quotquot Dominus ad hoc dignos habuerit. Sanctus Iraeneus, Contra Haereses, Liber V, Cap XXXI.

If, then, the Lord observed the law of the dead, that He might become the first born from the dead, and remained until the third day in the lower places of the earth,' 1 then, after rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father, how must these men not be put to confusion, who allege that 'the lower places' refer to this world, and that their inner man, abandoning the body here, rises to supercelestial place? For as the Lord went away in the midst of the shadow of death, where the souls of the dead were, and then after arose in the body, and after the resurrection was taken up, it is manifest that His disciples also, for whom the Lord did these things, that their souls will go away into the invisible place given to them by God and there remain until the resurrection, patiently awaiting that event, then after receiving their bodies, and rising whole, that is bodily, just as the Lord arose, they shall come thus into the presence of God. 'For no disciple is above the Master, but every one that is perfect shall be like his Master.' 2 Therefore as our Master did not instantly fly away but patiently awaited the time of His resurrection chosen by the Father, which even through Jonah was made manifest, and after three days rising was taken up to heaven, so even we should patiently await the time of our resurrection chosen by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall judge worthy of it. Saint Irenaeus of Lyon, from Against Heresies, Book 5, Chapter 31 1  Eph 4:9 2 Lk 6:40

Ascent and Paradise

Denique justi in paradisum saepe rapiuntur, sicut et Paulus raptus est in paradisum, et audivit verba ineffabilia. Et tu si a primo coelo ad secundum, a secundo ad tertium mentis tuae vigore rapiaris, hoc est, quod primum unusquisque homo est corporalis, secundo animalis, tertio spiritalis: si ita rapiaris ad tertium coelum, ut videas fulgorem gratiae spiritalis, animalis enim homo quae sunt spiritus Dei nescit, et ideo tertii coeli ascensio tibi est necessaria, ut rapiaris in paradisum: rapieris jam sine periculo, ut possis dijudicare omnia, quia spiritalis dijudicat omnia, ipse autem a nemine dijudicatur. Et fortasse quasi adhuc fragilis, audies verba ineffabilia quae non liceat homini loqui: et tunc quod acceperis reservato, et quod audieris custodito. Paulus apostolus custodiebat ne laberetur, vel alios certe faceret errare. Aut fortasse ideo dicit Paulus, quae non liceat homini loqui; quia erat adhuc in corpore constitutus, hoc est, videbat istius corporis passiones, videbat legem carnis suae repugnantem legi mentis suae. Hoc enim malo intelligi, ne videamur quemdam adhuc futuri periculi jactare terrorem. Si enim vel propter hanc vitam securitas, ut nullos praevaricationis post hanc futurae laqueos formidemus: ergo quicumque fuerit in paradiso ascensione virtutis audiet mysteria Dei arcana illa atque secreta: audiet dicentem Dominum tamquam latroni illi a scelere ad confessionem, et ad fidem a latrocinio revertenti: Hodie mecum eris in paradiso Sanctus Ambrosius Mediolanensis, De Paradiso, Caput XI

Hence the righteous are often caught up into Paradise, just as Paul 'was caught up into paradise and heard secret words that man may not repeat.' 1 And if from the first heaven to the second and from the second heaven to the third, by the vigor of your mind, you are caught up, this is how: each man is first of all corporeal, secondly of a sensual nature, thirdly he is spiritual, so if you are caught up to the third heaven you may behold the brilliance of spiritual grace, 'for the sensual man does not perceive the Spirit of God,' 2 and therefore the ascent into the third heaven is necessary for you in order that you may be caught up into Paradise. Now, without peril, you will be caught up, in order that you may be able to pass judgment on everything, because 'the spiritual man judges all things and he himself is judged by no man.' 3 And perhaps, although still weak, you will hear the ineffable words which it is not given to man to speak, and so what you receive keep, and what you hear guard. Paul the Apostle kept guard lest he slip and for a certainty make others err. Or perhaps Paul said 'that which it is not given to man to speak' 4 because he was yet in the body, that is, because he saw the passions of this body and because he saw the law of his flesh 'warring against the law of his mind.' 5 This I prefer to understand, lest we appear to cast off the terror of future danger, if on account of this security of life we do not fear the snares of sin in the future. Whoever, then, shall ascend into Paradise by virtue will hear those mysterious and secret words of God. He shall hear, too, the Lord speaking as to that repentant thief who was moved from crime to confession and turned from theft to faith, 'This day you will be with me in paradise.' 6 Saint Ambrose, from On Paradise, Chap 11 1 2 Cor 12:4.5 2 1 Cor 2:14 3 1 Cor 2:15  4 2 Cor 12:4 5 Rom 7:23  6 Lk 23:43

Prayer and Protection

Βοηθήσατε τῷ λόγῳ πάντες ὅσοις τὸ δύνασθαι βοηθεῖν ἐκ Θεοῦ. Μέγα φόνον ἐπισχεῖν, καὶ μοιχείαν κολάσαι, καὶ κλοπὴν σωφρονίσαι· πολλῷ μᾶλλον εὐσέβειαν νομοθετῆσαι, καὶ ὑγιῆ λόγον χαρίσασθαι. Οὐ τοσοῦτον ὁ ἐμὸς λόγος δυνήσεται πολεμῶν ὑπὲρ τῆς ἁγίας Τριάδος, ὅσον τὸ πρόσταγμα, ἐὰν ἐπιστομίζῃς τοὺς κακῶς ἔχοντας, ἐὰν βοηθῇς τοῖς διωκομένοις, ἐὰν τοὺς φονευτὰς ἐπέχῃς, ἐὰν κωλύῃς τὸ φονεύεσθαι. Λέγω δὲ, οὐ τὸν σωματικὸν μόνον, ἀλλὰ καὶ τὸν ψυχικόν. Πᾶσα γὰρ ἁμαρτία, θάνατός ἐστι ψυχῆς. Μέχρι τούτων ὁ λόγος στήτω. Λοιπὸν δὲ ἔστω ὑπὲρ τῶν συνεληλυθότων εὐχή. Ἄνδρες ὁμοῦ καὶ γυναῖκες, ἀρχόμενοί τε καὶ ἄρχοντες, πρεσβῦται καὶ νεανίσκοι μετὰ παρθένων, πᾶν γένος ἠλικίας, πᾶσαν μὲν φέρετε ζημίαν, τὴν εἰς χρήματα, τὴν εἰς σώματα· ἓν δὲ μὴ δέξησθε μόνον, τὴν θεότητα ζημιούμενοι. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΖʹ

Come to the aid of the Word, you who are able to aid by God. It is a great thing to put a stop to murder, to punish adultery, to chastise theft, but much more to legislate for piety and to bestow wholesome teaching. My word will not be able to do as much in fighting for the Holy Trinity as your edict, if you will bridle the wicked, if you will help the persecuted, if you will stop the slayers, and prevent killing. And I am speak not merely of the body but of the soul, for all sin is the death of the soul. So I end my speech. But it remains that I speak a prayer for those assembled. Husbands alike and wives, rulers and ruled, old and young men, and maidens, of every sort of age: bear every loss, whether of money or of the body, but one thing alone do not accept, that you lose the Godhead. Saint Gregory Nazianzus, from Oration 37

Prayer and the World

Apud omnipotentis Dei singularem munditiam, atque ejus simplicem naturam multum, Petre, humani cordis munditia atque simplicitas valet. Hoc ipsum namque quod ejus famuli a terrenis actionibus segregati, otiosa loqui nesciunt, et mentem per verba spargere atque inquinare devitant, auctoris sui prae caeteris exauditionem impetrant. Cui in quantum est possibile, ipsa puritate ac simplicitate cogitationis, quasi ex quadam jam similitudine concordant. Nos autem turbis popularibus admisti, dum frequenter otiosa, nonnunquam vero etiam graviter noxia loquimur, os nostrum omnipotenti Deo tanto longinquum fit, quanto huic mundo proximum. Multum quippe deorsum ducimur, dum locutione continua saecularibus admiscemur. Quod bene Isaias postquam regem Dominum exercituum vidit, in semetipso reprehendit, et poenituit, dicens: Vae mihi, quia tacui, quia vir pollutus labiis ego sum. Qui cur polluta labia haberet, aperuit, cum subjunxit: In medio populi polluta labia habentis ego habito. Pollutionem namque labiorum habere se doluit; sed unde hanc contraxerit, indicavit, cum in medio populi polluta labia habentis se habitare perhibuit. Valde enim difficile est ut lingua saecularium mentem non inquinet quam tangit, quia dum plerumque eis ad quaedam loquenda condescendimus, paulisper assueti, hanc ipsam locutionem quae nobis indigna est etiam delectabiliter tenemus, ut ex ea jam redire non libeat, ad quam velut ex condescensione ducti venimus inviti. Sicque fit ut ab otiosis ad noxia, a levibus ad graviora verba veniamus; et os nostrum ab omnipotenti Domino tanto jam minus exaudiatur in prece, quanto amplius inquinatur stultalocutione, quia sicut scriptum est: Qui avertit aurem suam ne audiat legem, oratio ejus erit exsecrabilis. Quid ergo mirum si postulantes tarde a Domino audimur, qui praecipientem Dominum aut tarde aut nullo modo audimus? Sanctus Gregorius Magnus, Dialogorum Liber III,  Cap XV

To almighty God, who is in purity most singular and of nature most simple, Peter, purity of the human heart and simplicity, avails. For those servants of his who withdraw from worldly affairs, knowing not idle speech and avoiding the scattering and soiling of the mind through words, before all others do especially obtain a hearing from their creator, to whom, insofar as it is possible, with purity and simplicity of heart they accord in likeness. But we while often at leisure amid crowds of people not uncommonly speak noxiously, making our mouths as far from almighty God as they are near to this world. Certainly we are drawn too much down by continual worldly talking, which Isaiah, after he had beheld the Royal Lord of hosts, did well reprove in himself and was penitent, crying out: 'Woe to me that I was silent, because I am a man with defiled lips.' 1 And why he had defiled lips he revealed straight after:'I dwell in the midst of a people that has defiled lips.'  1 For he was grieved that his lips were defiled, but whence he contracted it he indicates when he says that he dwelt in the midst of a people that had defiled lips. For very hard it is that the tongues of the worldly should not defile the minds of those they encounter, for while we condescend to speak with them of certain things, by little and little we become accustomed to taking pleasure in speech that is unworthy of us, and so very soon we find that we cannot withdraw from it, that which at first we were led to condescend to unwillingly. And so we pass from idle speech to vicious talk, and from trivial talk to words of great weight, and our voice in prayer is so much the less heard by almighty God as much as we are soiled with foolish speech, because as it is written: 'He that turns away his ear that he hear not the law, his prayer will be despised.' What wonder, then, if when we pray, God is slow to hear our petitions, when we hear the Lord's teachings either slowly or not at all? Saint Gregory the Great, Dialogues, Book 3, Chap 15 1 Isai 6.5  2 Prov 28.9

Prayer and Wealth

Augustinus Episcopis Servus Christi Servorumque Christi, Religosae Famulae Dei Probae, in Domino Dominorum Salutem. Et petisse te et promisisse me recolens, ut de orando Deo ad te aliquid scriberem, ubi tribuente ipso quem oramus, tempus facultasque concessa est, oportuit ut debitum meum iam iamque persolverem, et pio studio tuo in Christi caritate servirem. Quam me autem laetificaverit ipsa petitio tua, in qua cognovi quantam rei tantae curam geris, verbis explicare non possum. Quod enim maius oportuit esse negotium viduitatis tuae, quam persistere in oratione nocte ac die, secundum Apostoli admonitionem? ille quippe ait: Quae autem vere vidua est et desolata speravit in Domino, et persistit in oratione nocte ac die. Unde mirum videri potest, cum sis secundum hoc saeculum nobilis, dives, tantaeque familiae mater, et in eo licet vidua, non tamen desolata, quomodo occupaverit cor tuum praecipueque sibi vindicaverit orandi cura; nisi quia prudenter intellegis quod in hoc mundo et in hac vita nulla anima possit esse secura. Proinde qui tibi eam cogitationem dedit, profecto facit quod Discipulis suis, non pro seipsis, sed pro humano genere contristatis, et desperantibus quemquam posse salvari, posteaquam ab illo audierunt facilius esse camelum intrare per foramen acus, quam divitem in regnum coelorum; mirifica et misericordissima pollicitatione respondit: Deo esse facile quod hominibus impossibile est. Cui ergo facile est ut etiam dives intret in regnum coelorum, inspiravit tibi piam sollicitudinem, de qua me consulendum putasti quonam modo esset tibi orandum. Ille namque cum etiam hic adhuc esset in carne, Zachaeum divitem in regnum coelorum misit, et resurrectione atque ascensione glorificatus, multos postea divites impartito Spiritu sancto fecit huius saeculi contemptores, et finita divitiarum cupiditate ditiores. Quomodo enim tu sic studeres orare Deum, nisi sperares in eo? quomodo autem sperares in eo, si sperares in incerto divitiarum, et contemneres praeceptum saluberrimum, quo Apostolus ait: 'Praecipe divitibus huius mundi non superbe sapere, neque sperare in incerto divitiarum, sed in Deo vivo qui praestat nobis omnia abundanter ad fruendum; ut divites sint in operibus bonis, facile tribuant, communicent, thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam? Sanctus Augustinus Hipponensis, ex Epistula CXXX, Probae

The Bishop Augustine, servant of Christ, and of the servants of Christ, to Proba, a pious handmaid of God, in the Lord of Lords, greetings.  Recalling your request and my promise, that I should write to you something about praying to God when the time and ability should be given by Him to whom we pray, now indeed is the time that I should discharge my debt and be of service to your pious desire in the love of Christ. How indeed I rejoiced because of your request, in which I marked how great is the care that you have for this matter, I have not the words to express. For what better business could your widowhood have than to persist in prayer night and day, according to the Apostle's admonition, who says, 'She that is truly a widow and desolate trusts in God, and persists in prayer night and day' ? 1 Whence it is possible to appear wonderful that while you are according to the world noble, and rich, and a mother of such a family, and so, though a widow, not desolate, care about prayer should occupy your heart and persist there, were it not that you wisely understand that in this world and in this life no soul can be secure. Whence He who gave you to this thought is surely doing what He did to His disciples when not for themselves, but for the whole human family, they sorrowed and were despairing that anyone be saved, after they heard from Him that it was easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven. And with a wondrous and merciful promise he replied: 'That which is impossible for men is easy for God.' 2 So He to whom it is easy to make even the rich enter into the kingdom of heaven, inspired you with that pious anxiety by which you think you must have my counsel on how you should pray. He while He was in the flesh sent the rich Zaccheus into the kingdom of heaven, 3 and after He was glorified in His resurrection and ascension He made by the gift of the Holy spirit many who were rich despise this present world and by extinguishing the desire for wealth enriched them. For how could you desire so much to pray to God if you did not hope in Him? And how could you hope in Him if your hope was fixed on uncertain riches, disdaining the most wholesome exhortation of the Apostle, who said: 'Exhort the rich of this world that they know not to be proud, nor have hope in uncertain riches, but in the living God, who gives us in abundance all things to enjoy, that they be rich in good works, happy to distribute, and communicate, and to provide for themselves a good foundation in the future, that they may lay hold of eternal life? 4 Saint Augustine of Hippo, from Letter 130, To Proba 1 1 Tim 5:5 2 Mt 19:21-26 3 Lk 19:9  4 1 Tim 6:17-19

Hearing Prayers

Inaurire Deus orationem meam, et ne despexeris deprecationem meam: intende mihi, et exaudi me.    Triplex autem in exordio oratio precationis est edita. Prima enim ea est, ut inauriatur oratio. Sequens est, ne despiciatur deprecatio. Tertia est, ut intendat sibi, seque exaudiat. Et necesse est discretam esse uniuscujusque generis naturam: ut non idem sit inaurire, et non despicere; rursumque differat ab utroque intendere, et exaudire. Et quia de inaurienda oratione quid intelligi posset ostendimus; quid illud sit: Ne despexeris deprecationem meam, tractandum est. Despiciuntur orationes leves, diffidentes, intutiles, saeculi curis anxiae, et rerum corporalium desideriis implicatae, bonorum operum fructibus infecundae. Hae igitur despicabiles sunt orationes, Dei dignatione non dignae, de quibus per Esiam prophetam ait: Et cum extenderitis manus vestras ad me, avertam oculos meos a vobis. Et causam despiciendiae orationis continuo subjecit, dicens Manus vestrae sanguine plenae sunt. Ubi ergo operatio iniquitatis exstabit, illic despicitur oratio deprecantis. At vero tum in eum qui sperat intenditur, cum tacitae spei fides, piae conscientiae religione cohibetur. Et est nobis hoc absolutissimum uniuscujusque proprietatis exemplum. Inaurivit Dominus verba Chananaeae saepe clamantis: despexit orationem adolescentis illius, qui ab aeternitatis largitore divisionem patrimonii postulabat; intendit autem in eam feminam, quae fidei silentio salutem sibi etiam a vestis fimbria expetebat. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LIV

Lord, hear my prayer, and do not despise my plea, attend and hearken to me. 1 In the beginning of the prayer a threefold plea is proclaimed. First that the prayer be heard, then that it be not despised, and the third is that He attend to it and hearken. And necessary it is to discern the nature of each of these types, for it is not the same to hear and not to despise, and again there is a difference between attending and hearkening. And we shall show how the hearing of a prayer is to be understood, with what it may be: Do not despise my prayer, examined. Despised, then, are light and faithless and useless prayers, disturbed by the cares of the age and bound up in the desires of corporeal things, unfruitful in the fruits of good works. Alas, then, those whose prayers are despised, unworthy of the dignity of God, concerning which The Prophet Isaiah says, 'And when you extend your hands to me, I shall avert my eyes from you. 2 And the cause of the despising of prayer he expands on, saying, 'Your hands are full of blood.' 2 When, therefore, the work of iniquity exists, there the prayer of the one who prays is despised. But truly in him who hopes to be heard, he joins faith in silent hope with pious religious conscience. And there is given to us a most perfect example of this when the Lord hears the words of the Canaanite women, she who often cried out, 4 and He despised the prayer of the youth who asked from the giver of eternity a division of his patrimony; 5 and He attended to that woman who sought salvation in silent faith even from the fringes of his garments. 6   Saint Hilary of Poitiers, Homilies on the Psalms, Psalm 54 1 Ps 54.1 2 Isai 1.15 3 Mt 15.28 4 Lk 12, 13-14 5 Lk 8.44

The Immaculate Way

ὁ θεός μου ἄμωμος ἡ ὁδὸς αὐτοῦ τὰ λόγια κυρίου πεπυρωμένα ὑπερασπιστής ἐστιν πάντων τῶν ἐλπιζόντων ἐν αὐτόν. Ὁ ἡμέτερος Θεὸς ἄμωμον ἔχει τὴν πρὸς αὐτὸν ἄγουσαν ὁδόν· αὔτη δέ ἐστιν ἡ ἀρετὴ, ἤν ὁδεύοντες διὰ μελέτης καὶ ἀσκήσεως, ἄμωμοι ἀποδειχθησόμεθα πρὸς αὐτὸν ἐρχόμενοι· μάλιστα δὲ ἄμωμος εἴη ὁδὸς Θεοῦ ὁ εἰπών· Ἐγώ εἰμι ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωὴ. Διὰ ταύτης γὰρ τῆς ὁδοῦ πρὸς τὸν Πατέρα ἐλθεῖν ἔστιν. Τὸ λόγιον Κυρίου πεπυρωμένον, τῷ ἄδολον καὶ καθαρὸν εἴναι, ἤ τῷ πῦρ εἴναι θερμαῖον τοὺς μετέχοντας ἀναλίσκειν τὴν τῆς ὕλης ἀχυρμίαν. Ὑπερασπιστής ἐστιν πάντων τῶν ἐλπιζόντων ἐπ' αὐτόν. Οἱ ἐπιγνώμονες τῆς προσούσης αὐτπῖς ἀσθενείας, ὅτ' ἂν ἰσχυροτέρους φωράσωσι τοὺς προσπολεμοῦντες, ἐπὶ Θεὸν τὴν ἐλπίδα ῥίψαντες, ὑπέρμαχον ἔχειν αὐτὸν ἀξιοῦσιν, Πολέμησον, λέγοντες, τοὺς πολεμοῦντας με· καὶ οὕτως Θεὸς, τῇ ἑαυτοῦ ἀσπίδι ὑπερμαχεῖ αὐτῶν· κατὰ τὸ Ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΙΖ'

Immaculate is the way of my God, and the words of the Lord are tested with fire, He is the protector of all who hope in Him. 1 Of Our Lord is the immaculate  way which leads to Him. For that is virtue, which accurately and diligently following, brings us immaculate to appear before Him. Truly immaculate is the way of God, He who says, 'I am the way, and truth and life.' 2 For on this way one must go to the Father. And the speech of the Lord is fire, because simple and pure it is, or because fire warms whoever is near to that which devours matter. 'Protector He is of all who hope in Him.' Those aware of their own weak conscience, when they are assailed by the strong adversary , cling to God their hope, being worthy to have Him as fellow fighter, and they say, 'Assail those who assail me.' 3 And thus God with his shield defends them, according to which, 'With the armour of his truth he will surround you.' 4 Didymus the Blind, from Commentary on the Psalms, Psalm 17 1 Ps 17.31 2 Jn 14.6 3 Ps 34.1 4 Ps 90.5