Avoiding Snares

Multi enim laquei quacumque progredimur. Laquei in corpore, laquei in Lege, laquei in pinnis templorum, in crepidinibus pariteum tenduntur a diabolo. Laquei in philosophis, laquei in cupiditatibus; oculus enim meretricis laqueus est peccatoris: laqueus in pecunia, laqueus in religione, laqueus in studio castitatis. Exiguis enim momentis mens inclinatur humana, et huc atque illuc per versutias suadentis frequenter impellitur. Videt aliquem diabolus religiosum virum, Deo venerabiliter deferentem, et quod sacrosanctum est aestimantem, nullius capacem injuriae; in ipsa eum religione supplantat, ut faciat non credere quod Dei Filius vere hanc nostram susceperit carnem, hoc nostrum corpus, hanc nostrorum membrorum fragilitatem; cum utique passio corporis fuerit, divinitas exsors injuriae manserit. Ita de religione fit culpa; omnis enim qui negat Jesum Christum in carne venisse, de Deo non est. Videt integrum et illibatae castimoniae virum, suadet ut nuptias damnet; quo ejiciatur ab ecclesia, et studio castitatis a casto corpore separetur. Audivit alius quia Unus Deus ... ex quo omnia, adorat, atque veneratur. Insidiatur ei diabolus, claudit aures ne audiat, quia Unus Deus per quem omnia: ita nimia pietate impium esse compellit; ut dum Patrem a Filio separat, Patrem Filiumque confundat, et personam unam putet esse, non potestatem. Itaque dum mensuram fidei nescit, perfidiae incurrit aerumnam. Quomodo igitur hos laqueos evitabimus; ut possimus et nos dicere: Anima nostra sicut passer erepta est de laqueo venantium: laqueus contritus est, et nos liberati sumus? Non dicit: Ego contrivi laquem: non ausus est hoc dicere,  David sed: Adjutorium nostrum in nomine Domini; ut ostenderet unde laqueus solveretur. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber IV

Many are the snares which we pass through. Snares of the body, of the Law, of the parapet of the temple, of the foundation of the walls, set by the devil. Snares in philosophy, snares in desires, for the eye of the harlot is a trap for the sinner, a snare in money, a snare in piety, a snare in zeal for chastity. For every moment the mind of man shifts, and from one thing to another by cunning persuasion he is often driven. Sometimes the devil sees the religious man, one who thinks respectfully of God, one who judges Him to be inviolable and having no capacity for injury, and in his faith he trips him, that he makes him doubt that the Son of God truly took up our flesh, our body, our fragile members, and undergoing the passions of the body the Divine part remained uninjured. So from faith he makes fault, for everyone who denies that Jesus Christ came in the flesh is not of God. 1 Then he sees the upright and immovable man of chastity and he persuades him to condemn marriage, by which he is cast out of the Church and by zeal for chastity he is separated from the chaste body. Another hears that there is one God from whom are all things, and he adores and venerates, and the devil laying in wait blocks his ears lest he then hear that there is one God through whom is all things, 2 and thus by excessive piety to impiety he is driven, for separating the Father from the Son, the Father and the Son he confuses, and he thinks there is but one person, not power. Thus while he does not grasp the measure of faith, he runs into the wretchedness of treachery. How then shall we avoid these snares, that we can say, 'Our soul like a sparrow was seized from the trap of the hunter; He broke the trap and freed us?  3 He does not say, 'I broke the trap,' he does not dare say this, but David says, 'Our help is in the name of the Lord,' 4 that he show how the trap may be destroyed. Saint Ambrose, On The Gospel of Luke, Book 7  1 2 Jn 7  2 1 Cor 8.6  3 Ps 123.7  4 Ps 123.8

Ways Of Temptation

'Ut ne intretis in tentationem.'  Hoc, secundum quod multi intelligunt, tale est ac si dicat, ut non tentemini. Si autem sic placuerit Dei, acquiescite Deo, sicut me audistis orantem. Considera autem si possibile est sic intelligere magis, quoniam vita nostra ipsa tentatio est secundum Job; intrare autem in tentationem, aut venire in tentationem, est cadere in tentationem, et vinci ab ea. Et puto quia nemo venit ad Jesum simul et in tentationem; si autem venit in tentationem, non venit ad Jesum. Ad Jesum enim nemo venit, nisi quem trahit Pater ad Jesum, ut resuscitetur ab eo. Ad Jesum ergo venimus, ut et si tentator nos fuerit persecutus, et mala ex eo, non comprehendamur ab eis, sicut scriptum est: Persequentur te mala, et non comprehendant. Ad peccatorem autem dicitur: Consequentur te mala, et comprehendent te.    Origenes, In Matthaeum, Commentariorum in Matthaeum

'That you enter not into temptation' 1 Many understand this as if it were said, 'That you be not tempted.' If indeed it is has pleased God, with God's consent, so hear my prayer. But consider if it is possible to understand this further, because our life is a trial according to Job; 2 and then there is an entering into temptation and a going into temptation which is to fall into temptation and to be conquered by it. And I think that no one comes to Jesus at the same time he has gone into temptation. If indeed he goes into temptation, he does not come to Jesus. For no one comes to Jesus unless the Father brings him to Jesus, that he be restored by Him. To Jesus therefore we come, even if the tempter has pursued us and yet we are not captured by evil. So it is written, 'Evils will pursue you and they will not seize you.' 3 But to the sinner it is said, 'Evils will come after and they will seize you.' Origen, Commentary on Matthew, 'Commentariorum Series'  1 Mt 26.41 2 Job 7.1 3 cf Prov 13.21

A Young Man's Counsel

Εἶπέ ποτε ὁ ἀββᾶς Μωσῆς τῷ ἀδελφῷ Ζαχαρίᾳ· Εἰπέ μοι τί ποιήσω; Ἀκούσας δὲ ἔῥῥιψεν ἑαυτὸν χαμαὶ εἰς τοὺς πόδας αὐτοῦ, λέγων· Σύ με ἐρωτᾷς, Πάτηρ; Λέγει αὐτῷ γέρων· Πίστευσόν μοι, τέκνον μου Ζακαρία· εἶδον τὸ Πνεῦμα τὸ ἄγιον κατελθὸν ἐπὶ σὲ, καὶ ἐκ τούτου αναγκάζομαι ἐρωτῆσαί σε. Τότε λαβὼν ὁ Ζακαρίας τὸ κουκούλιον αὐτοῦ ἐκ τῆς κεφαλῆς αὐτοῦ, ἔθηκεν ὑπὸ τοὺς πόσας, καὶ καταπατήσας αὐτὸ εἶπεν· Ἐὰν μὴ συντριβῇ οὕτως ἄνθρωπος, οὐ δύναται εἶναι μοναχός. Ἀποφθεγματα των ἀγιων γεροντων, Παλλαδιος

One time Abba Moses said to brother Zacharias, 'Tell me what I should do?' Hearing this he fell down on the ground at the elder's feet and said, 'Are you asking me, Father?'  The old man said to him, 'Believe me, Zacharias, my child, I saw the Holy Spirit descending upon you and on account of it I am bound to ask you.' Then Zacharias took the hood off his head, put it under his feet, and trampling upon it, said, 'A man who will not be treated so, cannot be a monk.' Sayings of the Desert Fathers, Palladius of Galatia

God and Testing

Et tentavit Deus Abraham. Quaeri solet quomodo hoc verum sit, cum dicat in Epistola sua Jacobus quod Deus neminem tentat: nisi quia locutione Scripturarum solet dici, tentat, pro eo quod est probat. Tentatio vero illa de qua Jacobus dicit, non intelligitur nisi qua quisque peccato implicatur. Unde Apostolus dicit: Ne forte tentaverit vos is qui tentat. Nam et alibi scriptum est, Tentat vos Dominus Deus vester, ut sciat si diligitis eum: etiam hoc genere locutionis, ut sciat, dictum, ac si diceretur, ut scire vos faciat; quoniam vires dilectionis suae hominem latent, nisi divino experimento etiam eidem innotescant. Sanctus Augustinus Hipponensi, Quaestionum in Heptateuchum, Liber I, Cap LVII

'And God tested Abraham.' 1 It is often asked how this may be true, when James says in his Epistle that God tempts no one, 2 unless that by this locution Scripture is accustomed to use 'test' when what is meant is 'prove'. For that testing which James speaks of is not to be understood unless some sort of sin is involved. Whence the Apostle says, 'Lest perhaps he had been tempting you, the one who tempts.' 3 For even elsewhere it is written, 'The Lord our God tests you that He might know if you love him.' 4 and even with this locution, 'that He might know' it is as if it is said, 'that He might make you know', because the strength of a man's love is hidden from a man, unless by Divine trial it is made known to him.  Saint Augustine of Hippo, Questions on the Heptateuch, Book 1, Chap 57 1 Gen 22.1 2 Jam 1.13 3 1 Thes 3.5 4 Deut 13.3

Abstaining From Evil and Doing Good

Ἔκκλινον ἀπὸ κακοῦ, και ποίησον ἀγαθόν.  Ἐλευθερώσας σεαυτὸν πάσης κακίας, ἐπὶ σοὶ γάρ ἐστι τοῦτο, καὶ βουληθεὶς δυνήσῃ· οὐ μὴν ἥδη τέλειος ἔσῃ τοῦτο πράξας, εἰ μὴ καὶ τὸ δεύτερόν σοι παρείη·  τοῦτο δ' ἐστὶ τὸ ἐργάζεσθαι τὸ ἀγαθόν. Πρὸς γὰρ τὸ μὴ κλέπτειν προσήκει σε καὶ τῶν σῶν ὑπαρχόντων τοῖς δεομένοις κοινωνεῖν· καὶ πρὸς τὸ μὴ πλεονεκτεῖν, ἕτερον, τὸ καὶ εὐεργετεῖν τοὺς δεομένους· καὶ πρὸς τὸ κακίας ἀπέχεσθαι, τὸ καὶ ἑτέρους ἀπὸ κακίας ῥύεσθαι. Ἐπὰν δὲ ταῦτα ποιήσῃς κατασκήνου, φησὶν, εἰς αἰῶνα αἰῶνος.  Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους. ψαλμος ΛϚ

'Decline from evil and do good.' 1 When you have freed yourself from every evil, for that you can do, and if you wish you are able, doing this you are not yet made perfect unless you proceed to what comes next, that is, you do good. For you may not be that one who does not steal unless you share your own goods with those who lack, nor will you be that one who is not avaricious unless you are charitable to the needy, nor will you be that one who abstains from evil unless you save others from evil. And whenever you do these things, you have, it says, a dwelling place for eternity. 1 Eusebius of Caesarea, Commentary on the Psalms, from Psalm 36 1Ps 36.27

Sin And Healing

Χριστὸς ὁ Θεὸς καὶ Δεσπότης των ὅλων, σαφῶς καὶ διαῥῥήδην ἐν τοῖς Εὐαγγελίοις ἀνακαλεῖ τοὺς ἀπὸ παντοίας κακίας βεβαρημένους· Δεῦτε πρός με, κραυγάζων, κὰγὼ ἀναπαύσω ὑμᾶς. Τοῦτο γὰρ αὐτῷ καὶ τῆς ἐξ οὐρανοῦ καθόδου τὸ αἴτιον γεγενῆσθαι διεβεβαιώσατο· Οὐ γὰρ ἦλθον δικαίους καλέσαι, φησὶν, ἀλλὰ ἁμαρτωλοὺς πρὸς τὸ μετανοῆσαι. Καὶ, Οἱ ἰσχύοντες οὐ χρῄζουσιν ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Εἰ τοίνυν ταῦθ' οὕτως ἔχει, μηδαμῶς ἀπογίνωσκε, μᾶλλον δὲ ῥώννυτο ταῖς χρηστοτέριας ἐλπίσιν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤϚ, Καλοχυρῳ

The Divine Christ, and Lord of all, clearly and openly in the Gospels calls all those who are burdened by every sort of evil, saying, 'Come to me, crying out, and I shall restore you.' 1 For He announces that this is the reason why He descended from heaven. 'For I have not come to call the righteous but sinners to penitence.' And 'He who is well does not need a physician, but he who is sick.' 2 If then these things are so, we should certainly not despair, but rather by hope of better be strengthened. Saint Nilus of Sinai, Book 1, Letter 306 To Kalochyros 1 Mt 11.28 2 Mt 9. 13, 12

Sin And Enemies

Μή ποτε εἴπε ὁ ἐχθρος μου· Ἴσχυσα πρὸς αὐτον.   Ὁσάκις ἁμαρτάνομεν, τοσαυτάκις λέγει τοῦτον ὁ ἐχθρος· Ἴσχυσα πρὸς αὐτον. Οἱ θλίβοντές με ἀγαλλιάσονται, ἐὰν σαλευθῶ. Οἱ ἄγγελοι χαίρουσαν ἐπὶ τοῖς μετανοῦσιν, οἱ δαίμονες ἐπὶ τοῖς ἁμαρτάνουσιν ἀγάλλονται. Οἱ μὲν γάρ τέ εἰσιν ἀρετῆς, οἱ δὲ κακίας ἐρασταί. Ἐν ἀγαλλιάσει ἔσονται καὶ εὐφροσύνῃ, ἐὰν μόνον ἴδωσί με τῆς εἰς σὲ ἐλπίδος ἐκπεπτωκοτα καὶ ἀπελπίσαντα. Ὠριγένης, Εἰς Ψαλμους, Ψαλμος ΙΒ'

Lest my enemy say, 'I have prevailed over him.' 1 As many times as we sin, as many times the enemy says, 'I have prevailed over him.'  For 'They who trouble me exult if I am shaken.' 1 Angels rejoice over those who are penitent, demons exult over those who sin. For the former are lovers of virtue, the latter of wickedness. In exultation and joy the latter shall be, if ever they see me falling from hope in you and despairing. Origen, On the Psalms, from Psalm 12 1 Ps12.5

A Way of Correction

Πᾶσα κεφαλὴ εἰς πόνον, φησὶν ὁ Ἡσαὶς, καὶ πᾶσα καρδία εἰς λύπην ἀπὸ ποδῶν ἕως κεφαλῆς. Καὶ μετ' ὀλίγα· Ἡ γῆ καὶ ὑμῶν ἕρημος, τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν.'  Δὶα μὲν τῶν ποδῶν τοὺς ὑποτεταγμένους, διὰ δὲ τῆς καφαλῆς τοὺς καθηγουμένους αἰνιττόμενος, πονηρίας ἀπάσης ἐμπεπλησμένους· πᾶσα γὰρ κεγαλὴ εἰς πόνον, ἀλλὰ καὶ οἱ πόδες αὐτῶν εἰς πονηρίαν τρέχουσιν, ὠς ἐν ἑτέρῳ τόπῳ εἴρηκεν ὁ Προφήτης. Πόνον τοιγάρτοι τὴν πονηρείαν νόει, καθὼς λέγει ὁ Δαυῒδ περὶ ψυχῆς βεβήλου, ὅτι Συνέλαβες πόνον, καὶ ἕτεκες ἀνομίαν. Ἡ γὰρ πονηρεία τὴν ἀνομίαν πέφυκεν ἀποτίκτειν. Ἐπειδὴ τοίνυν ἐν τῷ καταφρονεῖν, καὶ ἀγαπᾷν τὰ φαῦλα, πολλάκις κρίσει Θεοῦ τὸ σκυθρωπα καὶ λυπηρὰ ἔπεται, πρὸς διόρθωσιν ἐκκαλούμενα τοὺς ἐξαμαρτάνοντας, διὰ τοῦτο εἴρηκε· Καὶ πᾶσα καρδία εἰς λύπην. Λυποῦνται γὰρ Ἰουδαῖοι ὑπὸ Θεοῦ, δι' ἀνθρωπίνης χειρὸς τιμωρούμενοι καὶ καταθλιβόμενοι.  Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΝΕ' Ζωσαριῳ Τριβουνῳ

'Every head in grief,' says Isaiah 'and every heart mournful from the foot to the head.' 1 And a little after, 'Your land a  waste and foreigners devouring your county before your eyes.' 2 And by feet they are subdued, and with nodding heads led away, with wickedness spread everywhere; for every head is in grief because their feet bore them rapidly on a course of wickedness, as the Prophet says also in another place. 3 So the grief of wickedness is to be understood, which David speaks of concerning the profane soul, 'You conceived grief and you birthed iniquity.'  4 Wickedness by its own nature births iniquity. And then when a man has become contemptuous and a lover of evils, there often follows the troublesome and tearful judgement of God for the cause of the correction of sinners, since it is said 'And every heart in sorrow.' For by God the Hebrews are joined to grief, while the human hand castigates and oppresses. Saint Nilus of Sinai, Book 1, Letter 55 to Zosarius the Tribune 1 Isa 1.5  2 Isa 1.7  3 Is 59.7  4 Ps 7.15

Prayer and Pride

Μὴ ἐλθέτω μοι ποὺς ὑπερηφανίας καὶ χεὶρ ἁμαρτωλῶν μὴ σαλεύσαι με. Οἶδεν ὁ θεῖος λόγος ταῖς λεγομέναις μεταβολαῖς χρῆσθαι, ὥσπερ ἐνταῦθα τῆς ὑπερηφανίας οὐ ζῴου ποδώτου ἀλλ' ἐξεως οὐσης πόδα ὠνόμασεν, καὶ ἐν Παροιμίαις Τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσι· ὁ γοῦν εὐχεται τοῦτό ἐστιν· μὴ λάβοι χώραν ἐν τῇ ψυχῇ μου ἐπελθεῖν ἡ ὑπερηφανία ωστε ἀπατῆσαί με, ἀλλὰ μηδὲ χείρ, τουτέστι πρᾶξις ἁμαρτωλοῦ σαλεύσαι με· εἰ γὰρ πράξοιμι τὰ τῶν ἁμαρτωλῶν, κλονηθήσομαι ἀπὸ τῆς ἀρετῆς. Δυδυμος του Αλεξανδρεως, Εἰς Ψαλμους, Ψαλμος ΛΕ'

'May the foot of the proud not come to me, nor the hand of the sinner move me.' 1 Here the Divine speech is used metaphorically, so here the living foot of the proud is not spoken of but the foot, the lowest part, of the interior state, as in Proverbs it is said, 'For with thoughtless feet  they are led away.' 2 So this is what he prays for: that I might not have a place in my soul where pride may enter and deceive me, nor may the hand, which is the deed, of the sinner move me, for if I perform the works of sinners, I am driven away from virtue. Didymus the Blind, Commentary on the Psalms, from Psalm 35 1 Ps 35.12 2 Prov 1.16

Turning the Back

Verterunt ad me tergum et non faciem. Qui projiciunt sermones Dei retrorsum, ipsi vertunt contra eum tergum et non faciem. Quando enim magister praecipit, obedientis indicium est si demisso contra audiat capite. Sin autem vertat tergum, signum est contemnentis; ut in alio loco scriptum est: 'Et verterunt ad me scapulam recedentem. 2 In tantum, inquit Deus, mea contempsere praecepta, ut ne audire quidem voluerint, sed tumorem animi, gestu corporis indicarint. Sanctus Hieronymus, Commentariorum In Jeremiam Propheta, Liber I, Cap II

'They turned their back to me and not their face.'  1 They who cast the words of God behind them, 2 turn their backs to Him and not their face. For when a teacher commands, it is a sign of obedience if the pupil listens with head lowered before him. But when he turns the back it is a sign of contempt, and so in another place it is written, 'And they turned to me a stubborn shoulder.' 3 They disdain my teachings so much, says the Lord, that they do not even wish to hear them, but the bloated nature of their souls they show by the posture of the body. Saint Jerome, Commentary on Jeremiah, Book 1, Chap 2 1  Jer 2.27 2 cf Ps 49.17 2 Zach 7.11

Shipwrecks and the World

Omnis etenim anima infidelis, in saeculi hujus tamquam maris profundo naufraga, incerto motu vagoque differtur, et diversarum cupiditatem aestu mobilis fluctuat potestate diaboli saeculum incolentis illusa, et nulla ad resistendum onbitendumque ei subjectae soliditatis firmitate consistit: ex quo facile est, incentivis circumagentium cupiditatem pendulam vagamque jactari. Quod autem saeculi hujus motus atque fluctus undantis maris sit aestibus comparatus, qui dominantis sit diaboli incolatus, secundum propheticam et allegoricam intelligentiam, psalmus centesimus et tertius sub corporali tamen creaturarum significatione demonstrat: Hoc mare magnum et spatiosum, illic serpentes quorum non est numerus. Animalia pusilla et magna: illic naves pertransibunt. Draco iste quem formasti ad illudendum ei. Et rursum in sexagesimo octavo psalmo: Veni in altitudinem maris, et tempestas demersit me. Unigenitus itaque Dei filius, et Dei Verbum, et Deus verbum ad eruendos nos ex profundo saeculi hujus naufragio descendit, doctrinae suae reti, cui regnum coelorum simile est, haec universa piscium genera extracturus. Ab impio populo proditur et inhonoratur: seseque populus conformatus ad illudendum, draconi socium ipse demergit, et in hoc se profundum ad incolatus ejus consortium praecipit. Sic et incredulus Moysi Aegyptiorum populus praecipitari demergique meruit, et impiam gentem refusi in se maris fluctus absorbuit. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LI

Every unfaithful soul in this age is like a shipwreck in a deep sea, dispersed with uncertain and vague motion and amid the waves of many desires he shifts easily, a plaything of the devil dwelling in this age, and he may not offer any resistance nor struggle against him, for he has no firmness of solidity in him, by which he is easily tossed about by the billowing and wandering desires that surround him. For the shifts and changes of the world may be compared to the undulations of the waves of the sea, where he dwells who is under the dominion of the devil, according to the prophetical and allegorical understanding, and the hundred and third Psalm shows this under the figure of corporeal creatures: 'This great and wide sea, from there serpents without number, animals great and small, whence the ships shall pass. The dragon which you formed to play with him.' 1 And again in the sixty eighth Psalm: 'I have come into the depths of the sea, and the storm has drowned me.' 2 Thus the only begotten Son of God, and the Word of God, and God's word descends to take us from the shipwreck of the depths of this age, and His teachings are nets, to which the kingdom of heaven is compared, 3 extracting every type of fish. By the impious He is betrayed and dishonored, and the same people are shaped to be a plaything, and drowned to be associates of the dragon, and to a dwelling in the deep He commands them. So even the people of Egypt who did not believe in Moses merited to be cast down and drowned, an impious nation absorbed in the waves of the gleaming sea. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 51 1 Ps 103.25-26 2 Ps 68.3 3 Mt 19.47

The Melting Mountains

Τὰ ὄρη ὠσεὶ κηρὸς ἐτάκησαν. Ὄρη δέ φησιν τὰς ὑψηλὰς καὶ ὑπερηφάνους δυνάμεις τὰς ἀντικειμένας, ἥγουν τοὺς κοσμοκράτορας τοῦ σκότους τούτου, διὰ πολλὴν ἄγαν ὑπερηφανίαν ὄρεσι παρεικαζομένους. Ἅς κατέτηξεν ὁ Σωτὴρ ὡσεὶ κηρὸν, οἵον τι πῦρ κηρῷ προσβεβληκός. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός ϞϚ'

'The mountains melted like wax.' 1  Mountains he names the high and proud and hostile powerful ones who are the world rulers in this darkness, those who on account of their great pride are likened to mountains. These the Savior melted like wax, as a fire falling on wax. Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 96  1 Ps 96.5

Conflict and Friendship

Καιρὸς γὰρ, φησὶ, πολέμου, καὶ καιρὸς εἰρήνης.  Ὁρᾷς τῶν ἀντικειμένων παθῶν τὴν παράταξιν, τὸν νόμον τῆς σαρκὸς, τὸν ἀντισταρευόμενον τῷ νόμῳ τῆς ἁμαρτίας. Πρόσχες τῇ ποικίλῃ τῆς μάχης διασκευῇ, πῶς μυριότοπος ἐστι κατὰ τῆς σῆς πόλεως ἡ τοῦ ἀντικειμένου στρατηγία· κατασκόπους πέμπει προδότας ὑποποιεῖται, ταῖς ὁδοῖς ἐφεδρεύει, λόχους καὶ ἔνεδρα συνίστησι, συμμαχους προσεταιρίζεται, μηχανήματα κατασκευάζει, σφενδονίτας καὶ τοξότας καὶ τοὺς συστάδην συμπλεκομένους, καὶ τὴν ἱππικὴν δύναμιν, καὶ πάντα τὰ τοιαῦτα κατὰ σοῦ ἐκστρατεύεται. Πάντως δὲ οὐκ ἀγνοεῖς τὴν τῶν εἰρημένων διάνοιαν, τίς ὁ προδότης, τίς ὁ κατάσκοπος, τίνες οἱ ἐνεδραυταὶ, τίνες οἱ σφενδονῖται, τίνες οἱ τοξόται, καὶ τίνες οἱ ἀγχέμαχοι, καὶ τῶν ἱππέων ἵλη. Πάντα οὖν βλέποντας χρὴ καὶ ἡμᾶς καθοπλίζεσθαι, καὶ τοὺς συμμάχους παρακαλεῖν, καὶ φιλοκρινεῖν ἐν τοῖς ὑποχειρίοις, μή τις τὰ τῶν πολεμίων φρονεῖ, προβλέπειν τε τὰς παροδίους ἐνέδρας, καὶ τυρεοῖς τὰς βολὰς ἀσφαλίζεσθαι, πρός τε τοὺς συστάδην ἡμῖν συμπλεκομένους ἄνωθεν, καὶ ἀποταφρεύειν τοῖς καθ' ἡμῶν ἱππόταις τὴν πάροδον. Ἥρμοζε δέ τισι καὶ προσβολαῖς τὰ τείχη καταφαλίζεσθαι, ὡς ἄν μὴ κατασεισθείη τοῖς μηχανήμασι. Πάντω; δὲ οὐδενὶ λόγῳ τὰ καθ' ἔκαστον  ἑρμηνευόμεθα, πῶς ὁ ἐχθρὸς τῆς ἐκάστον ἡμῶν πόλεως τῆς ἐν τῇ ψυχῇ  παρὰ τοῦ Θεοῦ συνῳκισμένης, ἢ διὰ κατασκόπων ἀποπεριᾶτα ἡμῶν τῆς δυνάμεως, καί τινας ἔχει τοὺς ἐξ ἡμῶν αὐτῶν προδότας γινομένους τῆς ἡμετέρας δυνάμεως. Ὡς δ' ἄν φανερώτερον τὸ νόημα ἐκκαλυφθείη, τοιοῦτόν ἐστιν ἡ πρώτη τοῦ πειρασμοῦ προσβολῆ, ὅθεν τὰ πάθη τὴν ἀρχὴν λαμβάνει. Οὗτος τῆς ἡμετέρας δυνάμεως κατάσκοπος γίνεται· οἷον, ἐνέπεσε τῷ ὀφθαλμῳ θέαμα τὴν ἐπιθυμίαν ἀνακεινίσαι δυνάμενον. Διὰ οὖν τούτου κατασκοπεῖ τὴν ἐν σοὶ δύναμιν ὁ πολέμιος, εἴτε ἰσχυρά τις καὶ εὐπαράσκευος ἐστιν, εἴτε ἄτονος καὶ εὐαλωτος. Εἰ γὰρ οὐκ ὤκλασας τῷ σχήματι, οὐδέ σοι πρὸς τὸ φανὲν διελύθη τῆς διανοίας ὁ τόνος, ἀλλ' ἀπαθῶς παρέμψας τὴν συντυχίαν, εὐθὺς  ἐπτόησας τὸν κατάσκοπον, οἶον ὁπλιτῶν τινα φάλαγγα τοῖς δόρασι φρίσσουσαν, τὴν τῶν λογισμῶν λέγω παρασκευὴν τῷ κατασκόπῳ δείξας. Εἰ δὲ μαλαχθείη δι' ἡδονῆς πρὸς τὴν θέαν ἡ αἴσθησις, καὶ τὸ τοῦ χαρακτῆτος εἴδωλον ἐντος τῆς διανοίας διὰ τῶν ὀφθαλμῶν εἰσδύῃ, τότε καταπολεμεῖται μὲν ὁ στρατηγὸς τῶν ἔνδον ὁ νοῦς, ὡς οὐδὲν ἀνδρῶδες ἢ νεανικὸν ἔχων, ἀλλὰ βλακώδης τις καὶ ἔκλυτος ὤν, καὶ πλῆθος προδοτῶν ἐκ τοῦ δήμου τῶν λογισμῶν περὶ τὸν κατάσκοπον συγκροτεῖται. Οὕτοι δέ εἰσιν οἱ προδόται, περὶ ὦν φησιν ὁ Κύριος, ὅτι Οἱ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκειακοὶ αὐτο· οἱ τῆς καρδίας ἐκπορευόμενοι, καὶ κοινοῦντες τὸν ἄνθρωπον, ὦν τὰ ὀνόματα σαφῶς ἔστιν ἐκ τοῦ Εὐαγγελίου μαθεῐν. Τὸ δὲ ἀπὸ τούτο, οὐκεται ἄν σοι γένηται δυσχερὲς, δι' ἀκολούθου τὰ καθ' ἔκαστον τῆς πολεμικῆς ἐκείνης διασκευῆς κατανοῆσαι τῆς ἐκ τοῦ ἀφανοῦς προλοχεύοντος, οἶς περιπίπτουσιν οἱ ἀπροόπτως κατὰ τὴν τοῦ βίου ὁδὸν πορευόμενοι. Οἱ γὰρ ἐν σχήματι φιλίας καὶ εὐνοίας πρὸς τὸν τῆς ἁμαρτίας ὄλεθρον καθέλκοντες τὸν πειθόμενον, οὗτοι εἰσιν οἱ κατὰ τὰς ὁδοὺς ἐνεδρεύοντες, οἱ τῆς ἡδονῆς ἐπαινέται, οἱ πρὸς τὰ ἀποδεικύοντες, καὶ δι' ὦν ποιοῦσι πρὸς τὴν τῶν ὁμοίων μίμησιν ἐκκαλούμενοι, ἀδελφοὺς ἑαυτοὺς καὶ φίλους ἐπ' ὀλέθρῳ τῶν ἀπολλυμένων κατονομάζοντες. Περὶ ὦν γέγραπται, ὅτι Πᾶς ἀδελφὸς πτέρνῃ πτερνιεῖ· καὶ πᾶς φίλος δόλῳ πορεύσεται. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τον Ἐκκλησιασην, Ὁμιλια Η'

'There is a time for peace and a time for war'. 1  Observe the marshaling of the conflicting passions, the law of the flesh which has been drawn up for the law of sin. 2 Take note of the various devices of battle and how vast is the army drawn up against your city. The enemy sends out scouts, dispatches spies, lays snares on roads, sets ambushes and traps, calls up allies, prepares machines of war, and places his slingers and archers and close combat warriors and cavalry, and all such things by which he can overcome you. Certainly you are acquainted with the ways of those we speak of, of the traitor, the scout, those who set snares, the slingers, the archers, those who engage in close combat, the troop of cavalry. Everyone then observing these must equip himself and summon his allies, mark well the state of those he rules lest they think to turn to revolt, watch out for snares on the road, protect himself with shield against wounds from flying shafts and the close combat warriors, dig trenches against the cavalry, and raise ramparts and protect the walls against assaults so that war machines may not shatter them. But there is no need to speak of everything by which the enemy of each of our cities in our souls established by God takes measure of our strength by scouts and by that implants traitors in the midst of our power. Such does this image revealed clarify the first attack of temptation, which is the beginning of passion. Such is the one who spies on our strength and marks with his eye what assaults  stir up our desire. Thus the enemy examines your strength, learning whether you are strong and prepared, or weak and negligent. For if this examination does not make you faint, nor the gaze weaken the firmness of your mind, and if you shake it off free from passion, you immediately frighten the spy like some phalanx of arms bristling with spears, which are your thoughts, I say, prepared to expose the spy. But if softness by pleasure has come in by vision, an image entering the inner place of the mind through the eyes, then the mind of the commander within is overcome, since he not only lacked bravery or was youthful, but was lazy and negligent on account of which many traitors from the people of our own thoughts will assist the spy. These are the traitors of whom the Lord says, 'A man's foes will be of his own household'. 3 He refers to the things going forth from the heart which defile a man, 4 which we clearly learn from the Gospel. And by this no longer is it unclear to us what are the devices of our enemy, that he sets ambushes to fall unexpectedly upon travellers going along the road of this life. Those who assume the mask of amity and goodwill in order to draw a person to sin and so destroy him, these are the ones who skulk at the roadside, those who praise pleasure and lead one to the shows, and by which they draw others to imitate their behaviour, to utter ruin calling themselves brothers and friends. Concerning whom it is written: 'Every man will surely supplant, and every friend will walk craftily' 5 Saint Gregory of Nyssa, On Ecclesiastes, from Homily 8 1 Eccl 3.8 2 Rom 7.23 3 Mt 10.36  4 Mt 15.18  5 Jer 9.4

Vainglory and Pride

Μόνος τῶν λογισμῶν ὁ τῆς κενοδοξίας ἐστὶ πολύυλος, καὶ ὅλον σχεδὸν περιλαμβάνων τὴν οἰκουμένην, καὶ πᾶσι τοῖς δαίμοσιν ὑπανοίγων τὰς θύρας, ὥσπερ τις προδότης πονηρὸς ἀγαθῆς γενόμενος πόλεως.  Διὸ καὶ πάνυ ταπεινοῖ τοῦ ἀναχωροῦντος τὸν νοῦν, πολλῶν λόγων αὐτὸν καὶ πραγμάτων πληρῶν, καὶ τὰς προσευχὰς αὐτοῦ λυμαινόμενος δι' ὧν πάντα τὰ τῆς ψυχῆς αὐτοῦ τραύματα θεραπεύειν σπουδάζει.  Τοῦτον τὸν λογισμὸν συναύξουσι πάντες ἡττηθέντες οἱ δαίμονες, καὶ πάλιν δι' αὐτοῦ πάντες εἰς τὰς ψυχὰς λαμβάνουσιν εἴσοδον, ποιοῦντες ὄντῶς τὰ ἔσχατα, χείρονα τῶν πρώτων.  Εκ τούτου δὲ γεννᾶται τοῦ λογισμοῦ, καὶ ὁ τῆς ὑπερηφανίας ἐκεῖνος, ὁ τὸ ἀποσφράγισμα τῆς ὁμοιώσεως, καὶ τὸν στέφανον τοῦ κάλλους ἀπ' οὐρανῶν εἰς γῆν κατασείσας.  Ἀλλ' ἀποπήδησον τούτου, καὶ μὴ χρονίσῃς, ἵνα μὴ προδῶμεν ἄλλοις τὴν ζωὴν ἡμῶν, καὶ τὸν ἡμέτερον βίον ἀνελεήμοσι.  Τοῦτον δὲ τὸν δαίμονα φυγαδεύει ἐκτενὴς προσευχὴ,  καὶ τὸ μηδὲν ἑκόντα ποιεῖν, τῶν συνελούντων πρὸς τὴν ἐπάρατον δόξαν.  Εὐάγριος ὁ Ποντικός, Περὶ διαφόρων πονηρῶν λογισμῶν

Of evil thoughts none is richer in resources than vainglory, and it is to be encountered almost everywhere in the world, and secretly it opens the gates to all the demons, like some wicked traitor in a city of the good. Thus it gravely debases the mind of the man withdrawn, filling it with many words and ideas and defiling the prayers through which he is eager to heal all the wounds of his soul. All the other demons defeated gather together to augment the strength of this evil thought and by it again receive entry into the soul, thus making the last state worse than the first 1. And from it rises pride, that which cast down from heaven to earth the impression of God's likeness and the crown of beauty. So leaping away from it, staying not for a moment, let us not give up our life to these and our years to the merciless one 2. And this demon is driven out by intense prayer and by not doing anything that would add to the sense of one's own woeful importance.   Evagrius Ponticus, On Various Evil Thoughts 1 cf. Mt 12:45  2 cf. Pr 5:9

Looking Upon the Poor

οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσιν. Γενώμεθα πένητες, ἵνα βλέπωσιν ἡμᾶς οἱ τοῦ Κυρίου ὀφθαλμοί. Εἰ δὲ οἱ πλούσιοι οὐκ εἰσὶ πέντες, οὐκ ἐπιβλέπει τοὺς πλουσίους ὁ Κύριος. Τοῖς ὀφθαλμοῖς βλέπει τὸν πένητα, δαψιλῆ τὴν εὐεργεσίαν ποιούμενος, κἂν εἶς ὁ πενόμενος τυγχάνει. Ὠριγένης, Εἰς Ψαλμους, Ψαλμος Ι'

'His eyes look upon the poor.' 1 Let us be poor that the eyes of the Lord look upon us. For if the rich are not needy, the Lord does not look upon them. With His eyes He looks upon the poor, charitably performing a good deed, even if only one poor man there is.   Origen, On the Psalms, from Psalm 10 1 Ps 10.5

Salvation and Prayer

Τινὲς τῷ θέρει ἐκ λιμένων ἀναχθένες ἐναυάγησαν, τινὲς δὲ ἐν χειμῶνι πλεύσαντες ἀκινδύνως ἐσώθησαν. Πόσοι δ' ἀθληταὶ ἀνενδοίαστον νίκην προσδοκήσαντες ἡττήθηαν; οἱ δε καὶ δευτερείων ἀπεγνωκότες τὰ πρωτεῖα ἐστεφανηφόρησαν; Μήτε οὖν καταφρονῶμεν, μήτε ἀπελπίζωμεν, ἀλλ' ἐφ' ἄπασι πράγμασι τῇ εὐχῇ κολληθῶμεν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Ι', Πτολεμαιῳ

Some relaxing in summer heat suffer shipwreck, some blown by winter's blasts are saved from danger. How many athletes promising to themselves undoubted victory have failed? How many despairing even of the lesser prizes have been crowned with the first? Therefore let us not be negligent, let us not be weak in mind, let us in all things cleave to prayer. Saint Nilus of Sinai, Book 1, Letter 10, To Ptolemaius

Innocence of Heart

Διεπορευόμην ἐν ἀκακίᾳ καρδίας μου.   Τί ἐστι τὸ Ἐν ἀκακιᾳ καρδίας μου; Ἀντὶ τοῦ, ἀπονήρως καὶ ἀφιλοπραγμόνως, οὐ θορύβους ἀγαπῶν πραγμάτων κοσμικῶν καὶ περισπασμῶν εἰκαίων ἔχων δὲ μᾶλλον ἐν ἑμαυτῷ τὸν νοῦν εὐσταθῆ καὶ ἠρεμοῦντα, κατ' ἐκεῖνόν που πάντως τὸν ἀρχαῖον Ἰακὼβ, περὶ οὖ γέγραπται· Καὶ ἦν Ἰακὼβ ἄπλαστος ἀνὴρ οἰκῶν οἰκίαν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός Ρ'

'I was walking in the innocence of my heart.' 1  Why is it said, 'In the innocence of my heart?' That is, apart from wickedness, apart from worldly interests, not loving the tumults of secular affairs and mindless distraction, but rather having in oneself a stable and tranquil mind, just like Jacob of old, of whom it is written, 'And Jacob was a simple man keeping his dwelling.' 2 Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 100 1 Ps 100.2 2 Gen 25.27

Heart and Mouth

Τὸ στόμα μου λαλήσει σοφίν, καὶ ἡ μελέτη τῆς καρδίας μου σύνεσιν.  Ἐπειδὴ, κατὰ τὸν Ἀπόστολον, Καρδίᾳ πιστεύεται εἰς δικαιοσύνην, στόματι δε ὁμολογεῖτα εἰς σωτηρίαν, καὶ ἡ ἀμφοτέρων ἐν τούτοις ἐνέργεια ὑποβάλλει τὴν τελειότητα· διὰ τοῦτο ἀμφότερα ὁ λόγος ἐν τῷ αὐτῷ συνείληφε, τήν τε τοῦ στόματος ἐνέργειαν, καὶ τὴν τῆς καρδίας μελέτην. Ἐάν τε γὰρ μὴ ᾗ τὸ ἀγαθὸν ἐν τῇ καρδίᾳ προαποκείμενον, πῶς προενέγκῃ τὸν θησαυρὸν διὰ τοῦ στόματος ὁ μὴ κεκτημένος ἐν τῷ κρυπτῷ; ἐάν τε ἔχων τὰ τῆς καρδίας ἀγαθὰ μὴ δημοσιεύῃ τῷ λόγῳ, λεχθήσεται αὐτῷ· Σοφία κεκρυμμένη, καὶ θησαυρὸς ἀφανὴς, τίς ὠφελεια ἐν ἀμφοτέροις; Διόπερ εἰς μὲν τῶν ἑτέρων ὠφέλιμον τὸ στόμα μου λαλείτω σοφίαν, εἰς δὲ τὴν ἡμέτεραν αὐτῶν προκοπὴν ἡ καρδία μελετάτω σύνεσιν. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΜΗ' Ψαλμον

'My mouth shall speak wisdom and the meditation of my heart prudence.' 1  Because according to the Apostle, 'With the heart believing unto righteousness, the mouth makes confession unto salvation.' 2 and in both of these acts is established perfection, because speech is fashioned at the same time by both, with the action of the mouth and the meditation of the heart. For if something good is not dwelling in the heart, how shall treasure be brought forth by the mouth when it does not hold it in a hidden place?  And if someone has good things in his heart and does not reveal them in speech, he is admonished: 'Wisdom hidden and treasure unseen, what use in either?' 3 Thus to the benefit of others may my mouth speak wisdom, that the meditation of the heart may profit. Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 48 1 Ps 48. 4 2 Rom 10.10 3 Sirach 20.32

Hearing Prayer

Exaudi, Deus, orationem meam, intende precationi meae. A finibus terrae ad te clamavi, dum anxiaretur cor meum. Exaudiri precationem suam santus hic postulat, cujus est ea fiduica est, ut in orationem suam velit intendi, utrum sit, innocens, casta, et fidelis, et ex intimo conscientiae atque cordis metu profecta quia secudnum Paulum, et corde credendum, et ore confitendum sit ad salutem. Intendandae autem orationis hinc precatio est, quod dum corde anxio est, a terrae finibus clamaverit. Non hic extrema solitudinum aut contigua Oceani incolebat, qui a terrae finibus anxio corde clamabat. Sed sciens se in carne quidem quae terra est degentem, jam in fine carnis habitare, dum secundum Apostolum habitans in corpore peregrinatur a corpore dum vivens jam non sibi vivit; neque ipse vivit, sed vivit in eo Christus: congemiscens tamen in hoc suo habitaculo, supervestirique festinans, et ideo anixo corde a terrae finibus clamat, quia et necessitatem habeat in carne vivendi, et spem teneat a carnis vitiis desinendi. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LX

Hear, God, my prayer, attend to my petition. From the ends of the earth I cried out to you while my heart was anxious. 1 The holy man here asks that his petition be heard, of which there is this confidence, that to his prayer He will attend, if it be innocent, chaste, and faithful, and from the depths of the conscience, and sent forth from the fear of the heart, for according to Paul, 'With the heart believing unto righteousness, the mouth makes confession unto salvation.' 2 Attention to this prayer is thus prayed for, which while the heart was anxious he cried out from the ends of the earth. But in that we should not suppose the extremes of solitude or some dwelling beside the ocean of this one who cried out from the ends of the earth. But knowing himself to be in the flesh which is a thing of earth, he now dwells on the border of the flesh, that is, according to the Apostle, while dwelling in the body he wanders from the body, 3 and while living he does not live for himself, for he does not live but Christ lives in him. 4 However crying out in this his little dwelling, he is yet eager to put on the garment, therefore with anxious heart he cries from the ends of the earth because even though he has to live in the flesh, he holds to the hope that he will be released from the faults of the flesh. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 60 1 Ps 60.1 2 Rom 10.10 3 2 Cor 5.8 4 Gal 2.20

The Chambers of Slanting Windows

Et fenestras obliquas in thalamis. In fenestris obliquis pars illa per quam lumen intrat angusta est, sed pars interior quae lumen suscipit lata, quia mentes contemplantium quamvis aliquid tenuitur de vero lumine videant, in semetipsis tamen magna amplitudine dilatantur. Quae videlicet et ipsa quae conspiciunt capere pauca vix possunt. Exiguum quippe valde est quod de aeternitate contemplantes vident, sed ex ipso exiguo laxatur sinus mentium in augmentum fervoris et amoris; et inde apud se amplae fiunt, unde ad se veritatis lumen quasi per angustias admittunt. Quae magnitudo contemplationis, quia concedi nonnisi amantibus potest, in thalamis obliquae fenestrae esse perhibentur. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia III

And slanting windows in the inner chambers. 1 The slanting windows are things  through which light enters narrowly, but the interior which receives the light is broad, for although contemplative minds see only something slender of the true light, yet in themselves it is greatly expanded. But certainly of that which they do see they can grasp but a little. For tiny indeed is that which they are able to perceive in contemplation concerning eternity, but from that littleness the interior of the mind expands in growth of fervour and love, and so in themselves the light of truth is increased although it has been admitted narrowly. Which is the greatness of contemplation, which is not given to any but lovers, dwelling in the inner chambers of slanting windows. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 3 1 Ezek 40.16

Fount and Light

Ὅτι παρὰ σοὶ πηγὴ ζωῆς ἐν τῷ φωτί σου ὀψόμεθα φῶς. Ἐπεὶ παρὰ σοὶ πηγὴ ζωῆς, αὑτη δέ ἐστιν ὁ εἰπὼν ̓Εγώ εἰμι ὁ ὤν, εἰκότως καὶ τὸν χειμάρρουν τῆς τρυφῆς σου ἐρχόμενον ἀπὸ τῆς πηγῆς τῆς ζωῆς ποτιεῖς τοὺς μεθυσθέντας ἀπὸ πιότητος τοῦ οἰκου σου. Πηγὴ δὲ ζωῆς ὁ σωτὴρ τῷ μὴ ἐξωθεν ἔχειν ἀλλὰ παρέχειν αὐτὸν ἀπασι τοῖς ζῶσιν, οὐκ ἀνθρώποις μόνοις ἀλλὰ καὶ τοῖς ὑπεραναβεβηκόσι κατὰ τὰ αὐτὰ θείαν ζωήν, καθὸ καὶ πηγὴ σοφίας λέγεται· χείμαρρος δὲ τρυφῆς τὸ ἅγιον πνεῦμα τῷ τρυφᾶν τοὺς πεπωκότας ἀπ' αὐτοῦ δεχομένους τὰ διάφορα αὐτοῦ χαρίσματα. ̓ Εν τῷ φωτί σου ὀψόμεθα φῶς·  Φῶς τοῦ θεοῦ τὸ ἀληθινὸν φῶς, τὸ  Απαύγασμα τοῦ φωτὸς τοῦ ἀιδίου. Ἐν τούτῳ οὖν τῷ φωτὶ ὀψόμεθα φῶς, σὲ τὸ ἀίδιον φῶς περὶ ου εἴρηται ̔Ο θεὸς φῶς ἐστιν. συμβαλεῖς τούτῳ ̔Ο ἐμὲ ἑωρακὼς ἑώρακε τὸν πατέρα. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΛΕ'

For with you is the fount of life and in your light we see light. 1   Since with you is the fount of life, and this is He who says 'I am He  who is,' 2 and perhaps drinking from the delights pouring forth from the fount of life we shall be intoxicated by the richness of your house. 3 The fount of life is the Saviour, He who needs nothing from outside, but He supplies every living thing, not only men, but even things above, and so He is named the fount of wisdom. And the pouring forth of delights is the Holy Spirit, because those who have drunk  from Him receive various graces.   'In your light we see light.'   That is, the true light of God, the splendor of the eternal light. It is in this light that we see light, You, the eternal light, concerning whom it is said, 'God is light,' 4 and again, 'He who sees me, sees the Father.' 5 Didymus the Blind, Commentary on the Psalms, from Psalm 35 1 Ps 35.10 2 Ex 3.14 3 Ps 35.9 4 1 Jn 1.5 5 Jn 14.9

An Eternal Possession

Dabo tibi et semini tuo post te terram in qua habitas, omnem terram cultam in possessionem aeternam.  Quaestio est quomodo dixerit aeternam, cum Israelitis temporaliter data sit; utrum secundum hoc saeculum dicta sit aeterna, ut ab eo quod est αἰὼν graece, quod est saeculum significat, dictum sit: αἰώνιον, tamquam si latine dici posset saeculare ; an ex hoc aliquid secundum spiritalem promissionem hic intellegere cogamur, ut aeternum dictum sit, ideo quia hinc aeternum aliquid significatur; an potius locutionis est Scripturarum, ut aeternum appellent, cuius rei finis non constituitur; aut non ita fit ut deinceps non sit faciendum, quantum pertinet ad curam vel potestatem facientis; sicut ait Horatius: Serviet aeternum, qui parvo nesciet uti. Non enim potest in aeternum servire, cuius ipsa vita, qua servit, aeterna esse non potest. Quod testimonium non adhiberem, nisi locutionis esset. Sanctus Augustinus Hipponensi, Quaestionum in Heptateuchum, Liber I, Cap XXXI

'I give to you and your seed after you that land in which you dwell, all the cultivated earth as an eternal possession.' 1  The question is: how does it say 'eternal' when it was given to the Israelites but for a time? Can it be that this age is called an eternity and that which the Greek have as αἰὼν and our 'age' signifies may have been meant? As again the Greeks say αἰώνιον and we say 'for the age.' But this is something we are obliged to understand as a spiritual promise, that was spoken as eternal, because by it something eternal is signified, or rather it is a way of speaking in Scripture that things are called eternal of which the end is not established, or what is to happen may not be done, as much as it pertains to the care or the ability to do it, and so Horace says, 'He shall be a slave for eternity who does not know how to live on little.' And yet he is not able to be a slave in eternity whose life in which he is a slave is not eternal. So likewise that passage I would not admit, unless it is a way of speaking. Saint Augustine of Hippo, Questions on the Heptateuch, Book 1, Chap 31 1 Gen 17.8 2 Horace Epis 1.10. 41

Three Eternities

Sed sciendum est quod aeternam tribus modis in sancta Scriptura legi solet. Primo, quod vere et proprie aeternum dicitur, omni mutabilitate carens, sicut solus Deus est. Alter vero modus est, eum ea res aeterna dicitur, quae ipsa quidem per se aeterna non est, sed quod significat, aeternum est; veluti hoc quod Abrahae dicitur: Dabo tibi et semini tuo terram hanc in possessionem aeternam. Cum nec ipsa terra, nec ejus habitatores aeterni esse potuissent, sed terra viventium, quae per hanc terram significatur, aeterna est; et habitatores illius aeterni, de quibus dicitur: Beati mites, quoniam ipsi possidebunt terram. Tertius modus est, quando ea res aeterna appelantur, cui finis non constituitur, aut ita fit ut deinceps non sit facienda, quantum ad curam val ad potestatem facientis, aut dicentis pertinet, eo genere locutionis, quo quidam Poeta dicit: Serviet aeternum, quo parvo nesciet uti. Non enim potest aeternum servire, cujus ipsa vita aeterna esse non potest. Sed magis quaedam differentia est inter essentiam omnipotentis Dei, et volventia humanae vitae tempora. Legimus enim tria tempora esse, id est, praeteritum, praesens, et futurum; sed ita ut pene nihil nobis praesens sit, sed omnia praeterita et futura. Verbum enim dum dico priorem dum dixi syllabam, posterior futura fuit: et dum posteriorem dico, praeteriit prior. Deo vero nihil praeteritum et futurum, sed omnia praesentia sunt, qui servo suo Moysi ait: Ego sum qui sum. Et Dices filiis Isreal: qui est, misit me ad vos. Alcuinus, Epistola CLXII, Ad Carolum Magnum Source: Migne PL 100.421b-d

But it should known that eternity is spoken of in three ways in Scripture. The first, which is the true and proper eternity, lacking any change, is God alone. Another way is when something is spoken of as eternal which is not in itself eternal, that is, it signifies something which is eternal, as when it is said to Abraham, 'I shall give to you and your seed this land as an eternal possession.' 1 And yet neither the land nor its inhabitants were eternal, but it is the 'land of the living,' 2 that is signified by this land, that which is eternal, and the inhabitants of it are also eternal, concerning which it is said, 'Blessed are the meek for they shall inherit the earth' 3 The third way is when things are called eternal of which the end is not established, or that perhaps might not come to be on account of care of power to do it, which is signified by the words of that way of speaking, as a certain poet says, 'He shall be a slave for eternity who does not know how to live on little.' 4 For he cannot be a slave in eternity who does not have a life that is eternal. But certainly there is a great difference between the being of the almighty God and the fleeting times of human life. For we read there are three times, that is, the past, the present and the future, but almost nothing to us is able to be present, but everything is past or future. For a mere word which I speak, before I have said a syllable, it is in the future and then that moment after I have spoken it is of the past. But to God nothing is past or future but all things are present, which He declared to his servant Moses when He said, 'I am He who is.' And say to the sons of Israel, 'He who is sent me to you.' 5 Alcuin of York, from Letter 162, To Charlemagne 1 Gen 18.8 2 Ps 26.13 3 Mt 5.4 4 Horace Epis 1.10.41 5 Exod 3.14

Days of Salvation

Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης. Κατὰ δὲ τὸν Ἀκύλαν, Βλαστήσει ἐν ἡμέραις αὐτοῦ δίκαιος καὶ πλῆθος εἰρήνης· κατὰ δὲ τὸν Σύμμαχον Ἀνθήσει ἐν ταῖς ἡμέραις αὐτοῦ δίκαιος. Ἡμέραι δὲ τοῦ Σωτῆρος ἡμῶν αἱ ἀπὸ τῆς παρουσίας αὐτοῦ μέχρι τῆς συντελείας τοῦ αἰῶνος νοηθήσονται. Ὥσπερ γὰρ ἀκούομεν τὸ Ἐν ταῖς ἡμέραις Δαυῗδ , καὶ, Ἐν ἡμέραις Ἰερονοὰμ, οὕτως εἴεν ἂν ἡμέραι τοῦ Σωτῆρος ἡμῶν. Ἀλλ' ἐκεῖνοι μὲν, πρὸς ὀλίγον φανέντες, θᾶττον ἀπεσβέσθησαν· δι' ὅ καὶ αἱ ἡμέραι αὐτῶν ἐξέλιπον· αἱ δὲ ἡμέραι τοῦ Σωτῆρος ἡμῶν ὁπόσαι τυγχάνουσι, φθάσας, ὁ λόγος ἐδήλωσεν εἰπών· Συμπαραμενεῖ τῷ ἡλίῳ καὶ ἔμπροσθεν τῆς σελήνης γενεὰς γενεῶν· οἷς ἀκολούθως καὶ αὐτὸς τοῖς ἑαυτοῦ μαθηταῖς ἐπηγγέλλετο λέγων· Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι ἄχρι τῆς συντελείας τοῦ αἰῶνος· Οὕτω γὰρ ἥμελλε συμπαραμένειν τῷ ἡλίῳ. Οὐκοῦν ἐν ταῖς ἡμέραις αὐτοῦ, καθ'  ἂς συμπαραμενεῖ τῷ ἡλίῳ, καὶ ὁμοίως σελήνῃ τὰς τῶν ἐν σκότῳ φωτίσει ψυχὰς, ἀναλάμψει ἐπὶ πάσης τῆς γῆς δικαιοσύνη· Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΟΑ'

'There will rise in those days His righteousness and a fullness of peace.' 1  Or according to Aquila's translation: 'His justice shall spring up in those days and an abundance of peace,' or according to Symmachus: 'His justice shall flourish in those days.' Here the days of our Saviour from his coming to the consummation of the world are to be understood. With which understanding we hear such passages as, 'In the days of David, and 'In the days of Jeroboam,' and in the same way the days of our Saviour are to be understood. But the former appeared for a a brief time and quickly passed away, their days perishing, but how many the days of our Saviour there are is declared in a line above the passage we have quoted with the words, 'He shall remain with the sun and before the moon from generation unto generation.' 2 And consequently He gave this promise to His disciples: 'I shall be with you until the consummation of the world,' 3 for with the sun He was to remain. So in those same days, in which He is with the sun, and in similar manner with the moon, the souls placed in darkness shall be illuminated, and His righteousness shall shine on the whole earth. Eusebius of Caesarea, from Commentary on the Psalms, from Psalm 71 1  Ps 71. 7 2 Ps 71. 5 3 Mt 28.20

Differing Days

Quintam Tychonius regulam ponit quam De temporibus appellat, qua regula plerumque inveniri vel conici possit latens in Scripturis sanctis quantitas temporum. Duobus autem modis vigere dicit hanc regulam, aut tropo synecdoche aut legitimis numeris. Tropus synecdoche aut a parte totum aut a toto partem facit intellegi, sicut unus Evangelista post dies octo factum dicit, quod alius post dies sex, quando in monte discipulis tantum tribus praesentibus facies Domini fulsit ut sol et vestimenta eius ut nix. Utrumque enim verum esse non posset, quod de numero dierum dictum est, nisi ille qui dixit post dies octo, intellegatur partem novissimam diei ex quo id Christus praedixit futurum, et partem primam diei quo id ostendit impletum, pro totis diebus duobus atque integris posuisse; is vero qui dixit: post dies sex, integros omnes et totos, sed solos medios computasse.  Sanctus Augustinus Hipponensi, De Doctrina Christiana, Liber III

The fifth rule Tychonius gives he names 'of times', by which one can frequently discover or conjecture quantities of time which are not declared in Scripture. And he says that this rule is applicable in two ways: either to the trope of synecdoche, or to legitimate numbers. The trope of synecdoche would have the part for the whole, or the whole for the part understood; as when one Evangelist says it was after eight days, 1 and another that it was after six days 2 that on the mount in the presence of the three disciples the face of the Lord shone like the sun and His garments were as white as snow. Now both of these statements cannot be true, unless we suppose that he who says 'after eight days,' should be understood as counting the latter part of the day on which Christ spoke of the future, and the first part of the day on which he showed its fulfillment as two whole days, while the writer who says 'after six days', reckoned only the whole unbroken days between. Saint Augustine of Hippo, On Christian Teaching, Book 3 1 Lk 9:28 2 Mt 17.1

Strengthening the Disciples

Λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν αὐτοῦ ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ.  Οὔπω τὴν ἐξ ὕψους δύναμιν ἐσχηκότας τοὺς μαθητὰς εἰκὸς ἦν τάχα που καὶ ἀνθρωπίναις περιπεσεῖν ἀσθενείαις καί τι τοιοῦτον καθ' ἑαυτοὺς ἐννενοηκότας εἰπεῖν· Πῶς ἀρνήσεταί τις ἑαυτόν; ἢ πῶς ἀπολέσας τὴν ἑαυτοῦ ψυχὴν εὑρήσει πάλιν αὐτήν; τί δὲ τοῖς τοῦτο παθοῦσι τὸ ἰσοστατοῦν ἔσται γέρας; ἢ καὶ ποίων ἔσται χαρισμάτων μέτοχος; ἵνα τοίνυν τῶν τοιούτων αὐτοὺς ἀποστήσῃ λογισμῶν καὶ οἷον μεταχαλκεύσῃ πρὸς εὐανδρίαν τῆς ἐσομένης αὐτοῖς εὐκλείας ἐπιθυμίαν ἐντεκών φησι· Λέγω δὲ ὑμῖν· εἰσί τινες τῶν αὐτοῦ ἑστηκότων, οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ θεοῦ. βασιλείαν δὲ θεοῦ λέγει αὐτὴν τὴν θέαν τῆς δόξης, ἐν ᾗ καὶ αὐτὸς ὀφθήσεται κατ' ἐκεῖνο τοῦ καιροῦ, καθ' ὃν ἐπιλάμψει τοῖς ἐπὶ γῆς· ἥξει γὰρ ἐν δόξῃ τοῦ θεοῦ καὶ πατρὸς καὶ οὐκ ἔν γε μᾶλλον σμικροπρεπείᾳ τῇ καθ' ἡμᾶς. πῶς οὖν ἄρα θεωροὺς ἐποιεῖτο τοῦ θαύματος τοὺς λαβόντας τὴν ὑπόσχεσιν; ἄνεισιν ἐπὶ τὸ ὄρος τρεῖς ἀπ' αὐτῶν τοὺς ἀπολέκτους ἔχων. Εἶτα μεταπλάττεται πρὸς ἐξαίρετόν τινα καὶ θεοπρεπῆ λαμπρότητα ὥστε καὶ τὸν ἱματισμὸν αὐτοῦ τῇ τοῦ φωτὸς προσβολῇ διαλάμψαι καὶ οἷον ἀπαστράψαι δοκεῖν. Πλὴν Μωυσῆς καὶ Ἠλίας περιεστηκότες τὸν Ἰησοῦν προσελάλουν, φησίν, ἀλλήλοις τὴν ἔξοδον αὐτοῦ, ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, τουτέστι τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον καὶ τὸ σωτήριον πάθος, τὸ ἐπί γέ φημι τῷ τιμίῳ σταυρῷ· δόξαν γὰρ αὐτὸ καλοῦσιν ἀεί. Καὶ γάρ ἐστιν ἀληθὲς ὅτι ὁ διὰ Μωυσέως νόμος καὶ τῶν ἁγίων προφητῶν ὁ λόγος τὸ Χριστοῦ μυστήριον προανέδειξαν, ὁ μὲν ἐν τύποις καὶ σκιαῖς, μονονουχὶ καθάπερ ἐν πίνακι καταγράφων αὐτό, οἱ δὲ πολυτρόπως προηγορευκότες ὡς καὶ ὀφθήσεται κατὰ καιροὺς ἐν εἴδει τῷ καθ' ἡμᾶς καὶ ὅτι τῆς πάντων ἕνεκα σωτηρίας καὶ ζωῆς οὐ παραιτήσεται τὸ παθεῖν τὸν ἐπὶ ξύλου θάνατον. Οὐκοῦν ἡ Μωυσέως καὶ Ἠλίου παράστασις καὶ τὸ προσλαλεῖν ἀλλήλοις αὐτοὺς οἰκονομία τις ἦν εὖ μάλα καταδεικνύουσα δορυφορούμενον μὲν ὑπὸ νόμου καὶ προφητῶν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ὡς καὶ νόμου καὶ προφητῶν δεσπότην, προκαταδειχθέντα δὲ παρ' αὐτῶν, δι' ὧν ἀλλήλοις συνῳδὰ προεκήρυξαν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ. Θ'

'Truly I say to you that some standing here will not taste death until they have seen the kingdom of God.' 1 As the disciples had not yet obtained virtue from on high, it was likely that they also stumbled in human weaknesses, and pondering in themselves the sayings they had heard may have said 'How does a man deny himself?' or 'How having lost himself does he find himself again?' And 'What reward will be worthy of those who suffer so? Or 'Of what gifts will they be made partakers?' To rescue them therefore from such unstable thoughts, and, so to speak, to forge them into fortitude by begetting in them a desire for the glory to come, He says, 'I say to you, there are some of those standing here who shall not taste death until they have seen the kingdom of God.'  And by the kingdom of God He means the sight of the glory in which He will appear at that time when he shines on those on earth, for He will come in the glory of God the Father, and not in low state as was to us. How, then, did He make those who had received the promise spectators of such a wonder? Going up the mountain He takes with Him three chosen ones, and He is transformed with so surpassing and godlike a brightness, that His garments shine with such light that it seems like  flashes of lightning. And then Moses and Elijah stood at the side of Jesus and spoke with one another about His departure, which He was about to fulfill at Jerusalem, that is, the mystery of the dispensation of the flesh and the passion of salvation, and indeed, I say, about the precious cross which will always be called glorious. For it is indeed true that the law of Moses and the word of the holy Prophets prefigured the mystery of Christ; the first by types and shadows, as in the painting of a picture, while the rest in many ways declared before the events that both in time He would appear in our likeness and for the sake of the salvation and life of all he would not refuse to suffer death on the tree. Therefore the standing of Moses and Elijah beside Him and their talking with one another was a sort of arrangement which well represented our Lord Jesus Christ as being guarded by the Law and the Prophets, and Him as master of the Law and Prophets, foreshown by them by those things which in agreement with one another they had proclaimed. Saint Cyril of Alexandria, Commentary on Luke, Chapter 9 1 Lk 9.27

Hope and the Transfiguration

In qua transfiguratione illud quidem principaliter agebatur, ut de cordibus discipulorum crucis scandalum tolleretur; nec conturbaret eorum fidem voluntariae humilitas passionis, quibus revelata esset abscondita excellentia dignitatis. Sed non minore providentia spes sanctae Ecclesiae fundabatur, ut totum corpus Christi agnosceret quali esset commutatione donandum, et ejus sibi honoris consortium membra promitterent, qui in capite praefulsisset. De qua idem Dominus dixerat, eum ed adventus sui majestate loqueretur: Tunc justi fulgebunt sicut sol in regno Patris sui; protestante hoc ipsum beato Paulo apostolo, et dicente: Existimo enim quod non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis; et iterum: Mortui enim estis, et vita vesta abscondita est cum Christo in Deo. Cum enim Christus apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria. Sanctus Leo Magnus, Sermo LXXVIII

The Transfiguration was principally performed to remove the scandal of the cross from the hearts of the disciples, that their faith should not be troubled by the humiliation of His voluntary Passion by the revelation of the excellence of His hidden dignity. But with no less foresight was laid the foundation of the hope of the Holy Church, that the whole body of Christ might know the character of the change which would be given, and that the members might have confidence in a share in that honour which had shone forth in their Head. To which the Lord referred when He spoke of the majesty of His coming: 'Then will the righteous shine like the sun in the kingdom of their Father,' 1 and the blessed Apostle Paul gives witness to the same thing, saying, 'For I judge that the sufferings of this time are not worthy of the future glory which will be revealed in us.' 2 And again, 'For you are dead, and your life is hidden with Christ in God. For when Christ your life appears, then you will also appear with Him in glory.' 3 Pope Leo the Great, from Sermon 78  1 Mt 13:43  2 Rom 8:18  3 Col 3:3

High and Low Anointings

Εἴπε δὲ πρὸς τὴν γυναῖκα· Ἡ πίστις σου σέσωκέ σε. Πορεύου εἰς εἰρήνην. Ἡ μὲν οὖν πλειοτέρα ψυχὴ, καλῶς λατρεύσασα τῳ Λόγῳ τοῦ Θεοῦ, παῥῥησίαν ἔχει ἐπ' αὐτὴν τὴν κεφαλὴν ἐλθεῖν· κεφαλὴ δὲ Χριστοῦ ὁ Θεός· ὥστε καταχέαι μύρον αὐτῆς, καὶ εὐωδίαν τῆ δόξῃ τοῦ Θεοῦ πεποιῆσθαι. Δοξάζεται δὲ ὁ Θεὸς διὰ τῆς εὐωδίας τοῦ βίου τῶν δικαίων. Ἡ δὲ ἀτελεστέρα γυνὴ καὶ ψυχὴ παρὰ τοὺς πόδας καὶ τὰ τεπεινότερα στρέφεται, ἧς ἐγγυς ἐσμεν ἡμεις. Οὐδὲ γὰρ μετενοήσαμεν ἀπὸ τῶν ἁμαρτημάτων ἡμῶν. Ποῦ ἡμῶν τὰ δάκρυα; ποῦ ὁ κλαυθμός; ἵνα κἂν παρὰ τοὺς πόδας Ἰησοῦ ἐλθεῖν δυνηθῶμεν. Ἐπ' αὐτὴν γὰρ οὕπω δυνάμεθα φθάσαι τὴν κεφαλήν. Ἀγαπητὸν δὲ μετὰ τὰ ἁμαρτήματα φέρειν μετανοίας εὐωδίαν, ἵνα τις δυνηθείη δευτέρως εἴναι ἡ τοὺς πόδας ἀλείφουσα, ἀλλὰ μὴ τὴν κεφαλήν· τουτέστιν ἡ μὴ ἅπτομένη τῶν τελεωτέρων καὶ ὑψηλοτέρων ἀλλὰ τῶν ἄκρων καὶ τελευταίων. Ὠριγένης, Εἰς Το Κατα Λουκαν Εὐαγγελιον, Κεφ Ζ'

'And He said to the woman, Your faith has saved you, go in peace.' 1 The soul which is closer to perfection, better serves the Word of God, and has faith even to the head, 'truly the head of Christ, God.' 2 so it may pour out its ointment and be made fragrant in the glory of God. And God is glorified through the fragrance of the life of the righteous. But the woman who was imperfect, and the soul, must circle around the feet and humble things, to which we are ourselves nearer. Where then are our tears? Where our cries? That at least we might be able to come to the feet of Jesus. We are not yet able to come to the head. But let one loving after sin bear the ointment of penitence, by which one can, in second place, anoint the feet, but not the head; that is, one has not yet reached perfection and the heights, but only things low and distant. Origen, Commentary On The Gospel of Saint Luke, Chap 7, Fragment 1 Lk 7.48 2 1 Cor 11.3

Righteousness and Error

Justitia justi non liberabit eum in quacumque die peccaverit: et iniquitas iniqui non nocebit ei, quacumque die conversus fuerit.   Unumquemque judicat Deus sicut invenerit. Nec praeterita considerat, sed praesentia: si tamen vetera crimina, novella conversione mutentur. Septies cadit justus, et resurgit. Si cadit, quomodo justus, si justus quomodo cadit? Sed justi vocabulum non amittit, qui per poenitentiam semper resurgit. Et non solum septies, sed septuagies septies delinquenti, si convertatur ad poenitentiam, peccata donantur. Cui plus dimittitur, plus diligit. Meretrix lacrymis pedes Salvatoris lavat, et crine detergit: et in typum Ecclesiae de gentibus congregatae meretur audire: Dimittuntur tibi peccata tua Pharisaei justitia perit superbia, et publicani humilitas confessione salvatur. Sanctus Hieronymus, ex Epistula CXXII Ad Rusticum

'The righteousness of the righteous will not free him on the day that he sins and the wickedness of the wicked will not harm him on the day he is converted.' 1 The Lord judges every man as He finds him. He does not consider the past but the present. If there are old crimes, new conversion removes them. 'A righteous man falls seven times and rises.' 2 If he falls, how is he righteous? If righteous, how does he fall? He does not lose the name of righteous who always rises by penance. And not only seven times, but seventy times seven for the one who errs, if he turns to penance. 3 To whom much is forgiven, he loves the more. 4 The harlot washed the Saviour's feet with tears and wiped them with her hair, and this type of the Church gathered from the Gentiles was made worthy to hear, 'Your sins are forgiven.' 5 The righteousness of the Pharisee perished in pride, and the humility of the publican in confession gained salvation. 6 St Jerome, from Letter 122, To Rusticus 1 Ezek 33.2 2 Prov 24.16 3 Mt 18, 21-22 4 Lk 7.47 5 Luke 7:48 6 Lk 18.14

Love and Correction

Non omnis qui parcit, amicus est; nec omnis qui verberat, inimicus. Meliora sunt vulnera amici, quam voluntaria oscula inimici. Melius est cum severitate diligere, quam cum lenitate decipere. Utilius esurienti panis tollitur, si de cibo securus iustitiam neglegat, quam esurienti panis frangitur, ut iniustitiae seductus acquiescat. Et qui phreneticum ligat, et qui lethargicum excitat, ambobus molestus, ambos amat. Quis nos potest amplius amare, quam Deus? Et tamen nos non solum docere suaviter, verum etiam salubriter terrere non cessat. Fomentis lenibus quibus consolatur, saepe etiam mordacissimum medicamentum tribulationis adiungens, exercet fame Patriarchas etiam pios et religiosos, populum contumacem poenis gravioribus agitat, non aufert ab Apostolo stimulum carnis tertio rogatus, ut virtutem in infirmitate perficiat. Diligamus etiam inimicos nostros, quia hoc iustum est, et hoc praecipit Deus, ut simus filii Patris nostri qui in coelis est, qui facit solem suum oriri super bonos et malos, et pluit super iustos et iniustos. Sed sicut ista dona eius laudamus, ita etiam flagella eius in eos quos diligit, cogitemus. Sanctus Augustinus Hipponensis, ex Epistula XCIII, Vincentio

Not every one who is merciful is a friend, nor is every one who strikes an enemy. Better the wounds of a friend than the offered kisses of an enemy. 1 Better it is to love with severity than to deceive with kindness. More good is done by taking away food from one who is hungry, if through care for food he is forgetful of righteousness, than by breaking bread with one who is hungry that he may be seduced to unrighteousness. He who binds the madman and he who rouses the indolent is vexatious to both, yet it is he who loves both. Who can love us more than God? And yet He not only give us sweet instruction but also troubles us with salutary fear, and this without end. To the soothing remedies by which He comforts He often adds the sharp medicine of tribulation; He troubles with famine even the pious and devout patriarchs, He vexes a rebellious people with heavier punishments, and He does not take away the goad in the flesh of the Apostle, though thrice entreated, that He may make strength perfect in weakness. 2 Let us indeed love our enemies, because this is right, and God commands it, that we may be sons of our Father who is in heaven, who makes His sun rise over the good and the wicked, and sends rain on the just and the unjust. 3 But as we give thanks for His gifts, so let us think on His correction of those whom He loves. Saint Augustine of Hippo, from Letter 93, To Vincentius 1 Prov 27:6 2 2 Cor 12:7-9  3 Mt 5:45