A Mother's Martydom

In civitate vero Culusitana non valeo quae gesta sunt nuntiare, quia et ipsam quantitatem martyrum vel etiam confessorum impossibile est homini supputtare. Ubi quaedam matrona, auctrix sui nominis Victoria, dum in conspectu vulgi continuato suspendio cremaretur, a marito jam perdito filiis praesentibus taliter rogabatur: Quid pateris conjunx? Si me despicis, vel horum miserere quos genuisti, impia, parvulorum. Quare oblivisceris uteri tui, et pro nihilo ducis quos cum gemitu peperisti? Ubi sunt foedera conjugalis amoris? ubi societatis vincula, quae inter nos dudum honestatis jure tabulae conscriptae fecerunt? Respice, quaeso, filios ac maritum, et regiae jussionis implere festina praeceptum, ut et imminentia adhuc tormenta lucreris, simul et mihi doneris et liberis nostris. Sed illa nec filiorum fletus, nec serpentis audiens blandimenta, affectum multo altius elevans a terra, mundum cum suis desideriis contemnebat. Quam cum jam continuatione suspendi avulsis humeris, etiam qui cruciabant conspicerent mortuam, deposuerunt prosus omni parte exanimatam. Quae postea retulit quamdam sibi virginem astitisse, atque tetigisse membra singula, et illico fuisse sanatam. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber V  Source: Migne PL 58 240-1

However I cannot tell all that happened in the city of Culusitana, because it is impossible for any man to recount even the amount of martyrs or confessors. But I shall say that there was a certain woman, a mother by the name of Victoria, who having been hung up to burn in the presence of the crowd, was asked by her husband, a man who was already ruined, with their children present: 'Why do you suffer, O wife? If you despise me, at least be merciful to these whom you have given birth, impious woman. Why forget the fruit of your womb and for nothing account these whom you bore amid groans? Where are the bonds of conjugal love? Where that bond of association, which formerly between us the honourable written tablets rightly made? Look on, I beg, your children and husband, and make haste to fulfill the command of the king, 1 that you may yet acquire relief from your imminent torment and give a gift to me and your children.' But that woman wept not for her children, nor listened to the charms of the serpent, but with as much passion as she hung above the earth, so she condemned the world and its desires. Then she whose shoulder bones by her continual suspension had been wrenched out, those who were torturing her suspecting she had died, being taken down was found to be utterly dead. To whom after, it is told, a certain virgin brought near, was healed by touching every member of her body. Victor Vitensis, History of the Persecution of the African Province, Book 5 1 King Huneric, who commanded adoption of Arianism

Receiving The Book

Accepi librum de manu angeli et comedi illum. Accipere librum et comedere, ostensione sibi facta memoriae est mandare. Et erat in ore meo tamquam mel dulcis et cum devorassem eum, amaricatus est venter meus. Dulcem esse in ore praedictionis est fructus loquentis, et audientibus dulcissimus, sed et praedicantibus et perseverantibus in mandatis per passionem amarissimus. Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis Source: Migne PL 5 333

I received the book from the hand of the angel and ate it. 1 To receive the book and to eat is the placing into memory the things revealed to him. And it was in my mouth as sweet as honey and when I had eaten it, it was bitter in my stomach. To be sweet in the mouth of the preacher is the fruit of speaking, and to the hearers it is most sweet, but it is most bitter to both those who preach and those who persevere in the commandments on account of suffering. Victorinus of Pettau, from the Commentary on the Apocalypse of St John 1 Apoc 10.10

Virtue And Memory

Ποιήσας ἀρετὴν, μνήσθητι τοῦ εἰρηκότος, ὅτι Χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ  Source: Migne PG 65 911

Having performed a virtuous deed, be mindful of Him who said, 'Without me you can do nothing.' 1 Saint Mark The Ascetic, from On The Spiritual Law. 1 Jn 15.5

Martyrs In Life

Sufficere nobis deberent ad profectum salutis nostrae martyrum exempla sanctorum, qui propter adipiscendam coelestem coronam omnibus se mandatis dominicis subdiderunt; et ita cunctis devinxerunt se legibus Salvatoris, ut propter anteactam vitam mererentur ad hanc martyrii gloriam pervenire. Non enim illo in tempore tantum perfecerunt praeceptum Domini, quo confessionis supplicum pertulerunt; sed necesse est illos prius secundum Evangelium vixisse Christi, ut Christi passionibus potirentur. Necesse est enim, ut initia bona fuerint, quorum finis est optimus subsecutus; et martyres eos non solum fuisse cum passi sunt, sed etiam martyres Christi fuisse cum viverent. Martyr enim Latine testis dicitur; ac quotiescunque bonis actibus mandatum Christi facimus, toties Christo testimonium perhibemus. Unde et crux Domini non illa tantum dicitur quae passionis tempore ligni affixione construitur, sed et illa quae totius vitae curriculo cunctarum disciplinarum virtutibus cooptatur; de quae mihi videtur Salvator dicere: Qui vult venire post me, tollat crucem suam et sequatur me?  Nunquid omnes virgines, qui juxta Apocalypsim sequuntur Agnum Dei, crucifixi sunt, ut sequantur? Nunquid Paulus apostolus crucifixus fuerat, cum dicit: 'Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus, et ego mundo'? Hoc autem dicit, ut intelligas crucem non ligni esse patibulum, sed vitae virtutisque propositum. Tota igitur vita Christiani hominis, si secundum Evangelium vivat, crux est atque martyrium. Sanctus Maximus Taurinensis, Homilia  LXXXII, De Sanctis Martyribus Migne PL 57.429-430

Sufficient should the examples of the saints be to us to profit for our salvation, those who on account on obtaining the celestial crown subdued themselves to all the teachings of the Lord, and served all the precepts of the Savior, that by the life lived they might merit to come to the glory of the martyrs. For it is not to him alone in that time when he undergoes the sufferings of confession that the precepts of the Lord are perfected, but it is necessary that those who have lived according to the Gospel of Christ are like those who undergo the sufferings of Christ. For necessary it is that there were goods before, of which the subsequent end is the best; the martyrs were not only those who suffered, but even they were martyrs who lived for Christ. Martyr means witness, and as many times as we adhere to the teaching of Christ by good deeds, so often do we give witness to Christ. Whence even the cross of Christ is said to be not only in that time of suffering when there is the fixing to the wood, but even of that whole life taken up as a training in every discipline of the virtues, about which it seems to me the Saviour spoke when he said, 'He who would come after me, let him take up his cross and follow me.' 1 Was it that all the virgins who followed the Lamb of God in the Apocalypse, were crucified, that they might follow? 2 Was it that Paul was crucified when he said, 'May it not be for me to glory unless in the cross of our Lord Jesus Christ by which the world is crucified to me and I to the world' ? 3 This indeed he says that you understand that the cross is not the wooden gibbet, but the pursuit of the virtuous life. Thus the life of the Christian man, that he lives according to the Gospel, is the cross and martyrdom. Saint Maximus of Turin, from Homily 82, On The Holy Martyrs 1. Lk 9.23 2 Apoc 14.4 3 Gal 6.14

Defeating A Vice

Ὅταν δὲ πάλιν ὑπὸ θυμοῦ καὶ τῆς ὀξυχολίας ταράττῃ, συμπάθειαν ἀναλαβοῦ, καὶ δούλωσον πρὸς τοὺς ἀδελφοὺς, καὶ εἰ δυνατὸν, νίπτε τοὺς πόδας αὐτῶν συνεχῶς ἐν ταπεινοφρονήματι, καὶ συγχωρησιν ζήτει παρὰ παντὸς ἀνθρώπου, καὶ τοὺς ἀσθενοῦντας συνεχῶς ἐπισκέπτου, τήν τε γλῶσσαν κίνει πρὸς ψαλμῳδίαν, καὶ τάχιστα τοῦ πάθους ἀπαλλαγήσῃ. Άγιος Ιωάννης ο Δαμασκηνός, Των Ὀκτώ Τῆς Πονηρίας Πνευμάτων Migne PG 95 81

When passion and anger again trouble you, take up meekness and be at the service of your brothers, and if possible, in all humility give yourself to the frequent washing of feet, and seek how you may be of use to every man, and be a continual carer of the sick, and give your tongue to the Psalms, and in a brief time you shall be delivered from the vice. Saint John of Damascus, from On The Eight Wicked Spirits

Jacob And Esau

Isaac autem genuit Esau et Jacob, in figura duorum saeculorum. Esau a capite usque ad pedes totus pilosus, saeculum primum hoc significat, quod ab initio usque ad finem totum quasi asperrimis pilis iniquitatum repletum est. Jacob autem totus speciosus et nitidus, futurum saeculum significat, quod totum pietatis decore fulgebit, et non invenietur in illo aliqua asperitas aut nigredo peccati. Et quemadmodum cum de utero matris suae exiret Esau, tenuit plantam ejus Jacob: unde Hebraice Jacob appelatus est, id est, supplantator: mox enim ut illius pedes egressi sunt, istius caput apparuit: sic et in fine saeculi istius statim illius saeculi principium apparebit. Et quemadmodum Esau persequebatur Jacob, sic filii saeculi hujus persequuntur filios saeculi illius: et sicut ipse, ita et filii ejus non resistendo sed fugiendo superant malos. Nam quamadmodum mater adivit Jacob, dicens ei: Fili, audi me et fuge in Mesopotamiam, donec quiescat ira fratris tui: sic et Ecclesia filios suos quotidie docet, cum persequutionem patiuntur, dicens: Si vos persequuti fuerint in civitate ista, fugite, in alteram; et Date locum irae. Opus Imperfectum in Matthaeum, Homilia Prima Migne PG 56.614

Isaac fathered Esau and Jacob, which is a figure of the two ages. Esau being covered in hair from his head to his feet signifies the first age, which from its beginning to its end is full of the most unsightly hairs of iniquity; Jacob all fair and shining signifies the future age, which shall shine with all the beauty of piety, and in it shall not be found any roughness or darkness of sin. And as when Esau came from the womb of his mother Jacob held his heel, from which he is named in Hebrew 'Jacob' that is 'supplanter', for as soon as the feet of the first came out, the head of the other appeared, so with the end of this age instantly will appear the beginning of the greater one. And as Esau persecuted Jacob, so the sons of this age persecute the sons of the next, and like Jacob, so even its sons do not resist but flee that they surpass evil men. For as the mother of Jacob said to him, 'Son, listen to me, fly into Mesopotamia, until the anger of your brother subsides,' 1 so even the Church teaches her sons, when they suffer persecution, saying, 'If they persecute you in one city, flee into another,' 2 and 'Give a space to anger.' 3 Opus Imperfectum on Matthew, from The First Homily 1 Gen 27. 43-44 2 Mt 10.23 3 Rom 12.19

Mary And Zechariah

Dixit autem Maria ad angelum, Quomodo fiet istud? Ecce Maria interrogat: et si qui interrogat, dubitat, cur solus Zacharias velut querulus percuntator incurrit? Quia pectorum cognitor non verba, sed corda pervidit; non quid dixerint, sed quid senserint, judicavit; erat enim interrogantium causa dissimilis, species perdivisa. Haec contra naturam credidit, ille dubitat pro natura; haec integrae rei ordinem quaerit, ille quae Deus jubet fieri non posse perscribit; ille impellentibus exemplis non accedit ad fidem, haec sine exemplo percurrit fidem; haec miratur de partu virginis, ille de conceptu disputat conjugali. Merito ergo haec loquitur, haec Deum suo cognoscit et confitetur in corpore; ille tacet, donec Joannem quem negabat, convictus proprio redderet ex corpore. Sanctus Petrus Chrysologus, Sermo CXLII Source: Migne PL 52.581

But Mary said to the angel 'How will this be?' 1 Behold, Mary questions, and if the one who questions doubts, why is Zechariah alone the one to err as a doubtful enquirer? 2 Because He who knows the soul examined not words but hearts; He judged not what they said but what they intended; for what caused the questions were different and separate was their presentation. She believed against nature, he doubted on account of nature; she asks how the whole affair will be arranged, he insists that what God ordains cannot come to be. He by compelling examples does not come to belief, she without example is quick to believe. She is amazed at a virgin giving birth, he disputes about conception in marriage. And so with merit she speaks, acknowledging her God and confessing Him in the body, he is silent until the John whom he denied refutes him in being born from his own body. Saint Peter Chrysologus, from Sermon 142 1 Lk 1.34 2 Lk 1.18-22

A Rich Man's Martyrdom

Qualiter autem Adrumentinae civitatis civem Victorianum, tunc proconsulem Carthaginis, praedicem, nescio, deficientibus verbis. Quo in Africae partibus nullus ditior fuit, qui etiam apud impium regem pro rebus semper sibi comissis fidelissimus habebatur. Mandatur ei a rege familiariter, diciturque quod eum habiturus esset prae omnibus domesticum, si ejus precepto facilem commodasset assensum. Sed ille vir Dei missis ad se tale dedit cum fiducia magna responsum: Securus ego sum de Christo Deo et Domino meo. Haec regi dicatis: Subrigat ignibus, adigat bestiis, excruciet generibus omnium tormentorum. Si consensero, frustra sum in Ecclesia catholica baptizatus. Nam si haec praesens vita sola fuisset, et aliam, quae vere est, non speraremus aeternam, nec ita facerem ut ad modicum atque temporaliter gloriarer, et ingratus existerem ei qui suam fidem mihi contulit, creditori. Ad quod tyrannus excitatus, quantorum temporum, et quantis eum afflixit peoneis, humanus sermo non poterit explicare. Qui tripudians in Domino, feliciterque consummans, martyrialem coronam accepit. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber V  Migne PL 58 241

Likewise I do not know, lacking the words, how to commend Victorian a citizen of the city of Hadrumetum and then proconsul of Carthage. No one in Africa was richer than him, to whom even the business of the impious king Huneric was faithfully committed. He was commanded by the king to be more closely associated, and he said that he would be preferred over all his servants, if to his command he acceded with easy assent. 1 But that man of God, giving attention to himself, gave this response of great faith: 'Secure I am with Christ and my Lord. Say this to the king: stoke fires, rouse beasts, torment with every kind of torture. If I consent, vainly I have been baptised in the Catholic church. For if there were only this present life, and another eternal one, which truly is, we did not hope for, not thus it would be that I glorying in a mediocre and temporal glory would live ungrateful to him who bestowed his own faith on me, to whom I am indebted.' By this the tyrant was enraged and over a great time afflicted him with many punishments, such that human speech is not able to recount it. He who, exulting in the Lord, happily reaching his end, received the crown of martyrdom. Victor Vitensis, History of the Persecution of the African Province, from Book 5 1 To adopt Arianism

Against Retaliation

Δεύτερον δὲ χαλεπὸν μὲν οἶδα λόγον ἐρῶν καὶ δυσπαράδεκτον τοῖς πολλοῖς· φιλεῖ γὰρ ἐν ἐξουσίᾳ τοῦ ἀντιδρᾷν κακῶς γενόμενος ἄνθρωπος, ἄλλως τε κἂν δικαίαν ἔχων τὴν ὀργὴν ἐξ ὧν πέπονθεν, ἥκιστα λόγου πείθεσθαι χαλινοῖς τὸν θυμὸν ἀνακόπτοντος· ἀκουσθῆναι δὲ ὅμως καὶ προσδεχθῆναι ἄξιον. Μὴ ἀπλήστως χρησώμεθα τῷ καιρῷ, μὴ κατατρυφήσωμεν τῆς ἐξουσίας, μὴ πικροὶ γενώμεθα τοῖς ἠδικηκόσι, μὴ ὧν κατέγνωμεν, ταῦτα πράξωμεν· ἀλλ' ὅσον φυγεῖν τὰ δεινὰ τῆς μεταβολῆς ἀπολαύσαντες, ὅσον εἰς ἀντίδοσιν ἥκει, μισήσωμεν. Αὐτάρκης δίκη τοῖς γε μετρίοις τὸ τῶν λελυπηκότων δέος, καὶ τὸ προσδοκῆσαι ταῦτα παθεῖν, ὧν εἰσιν ἄξιοι, καὶ οἰκείῳ συνειδότι βασανισθῆναι· ἃ γάρ τις ὡς πεισόμενος δέδοικε, ταῦτα πέπονθε, κἂν μὴ πάθῃ, καὶ πλείω παρ' ἑαυτοῦ τυχὸν ἢ τῶν δρασόντων κολάζεται. Μὴ τοίνυν θελήσωμεν τὴν ὀργὴν μετρηθῆναι, μηδὲ φανῶμεν ἐλάττους κολασταὶ τῆς ἀξίας· ἀλλ' ἐπειδὴ τὸ πᾶν εἰσπράξασθαι μὴ δυνάμεθα, τὸ πᾶν συγχωρήσωμεν· γενώμεθα τούτῳ κρείττους τῶν ἠδικηκότων καὶ ὑψηλότεροι· δείξωμεν τί μὲν διδάσκουσιν ἐκείνους οἱ δαίμονες, τί δαὶ ἡμᾶς ἐκπαιδεύει Χριστὸς, ὃς, οἷς πέπονθε τὸ εὐδόκιμον ἔχον, οὐχ ἧττον νενίκηκεν οἷς δυνάμενος οὐ πεποίηκεν. Ἓν ἀντιδῶμεν τῷ Θεῷ χαριστήριον· αὐξήσωμεν χρηστότητι τὸ μυστήριον· εἰς τοῦτο τῷ καιρῷ χρησώμεθα Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Ε', Κατὰ Ἰουλιανοῦ βασιλέως Στηλιτευτικὸς Δεύτερος Migne PG 35.712

Secondly, the words I am about to utter, I know, will be difficult and hard to admit for many, for a man when having the power to retaliate wickedly loves to do so, especially when righteously indignant because of what he has suffered, where reason is tardy to force anger to obey the rein, though indeed it deserves to be listened to and followed. Let us not overreach during the moment, let us not misuse our power, let us not be bitter towards those who have mistreated us, let us not do the things that we have deplored in others, but as much as we fly wretchedness and profit by that change, so let us as much hate all thoughts of retaliation. Sufficient justice for temperate men is the terror of those that have injured them, and their expectation that they will suffer the same things, being worthy if it, and the torments of their own conscience; for what someone fears that he shall suffer, the same he suffers even though he does not, and perhaps even more from himself than he would from those who would inflict it. Let us, then, not wish for anger to be measured out, nor let us appear as punishers less than is merited, but since we cannot exact the full debt from them, let us waive the whole, let us be better and more high minded than those who have been unjust, let us show them what the demons teach them and what Christ has taught us, who having glory in the things that He suffered, was not less in the things He refrained from doing though able. Let us return to God our thanks, let us magnify the Mystery by goodness, and so let us make good use of the time. Saint Gregory Nazianzus, from Oration 5, Against the Emperor Julian

Trouble In A Monastery

Gregorius: Non longe autem monasterium fuit, cuius congregationis Pater defunctus est, omnisque ex illo congregatio ad eumdem venerabilem Benedictum venit, et magnis precibus ut eis praeesse deberet, petiit. Qui diu negando distulit, suis illorumque fratrum moribus se convenire non posse praedixit: sed victus quandoque precibus assensum dedit. Cumque in eodem monasterio regularis vitae custodiam teneret, nullique ut prius per actus illicitos in dexteram laevamque partem deflectere a conversationis itinere liceret; suscepti fratres insane saevientes semetipsos prius accusare coeperunt, quia hunc sibi praeesse poposcerant: quorum scilicet tortitudo in norma eius rectitudinis offendebat. Cumque sibi sub eo conspicerent illicita non licere, et se dolerent assueta relinquere, durumque esset quod in mente veteri cogebantur nova meditari, sicut pravis moribus semper gravis est vita bonorum, tractare de eius morte aliqui conati sunt, qui inito consilio venenum vino miscuerunt. Et cum vas vitreum, in quo ille pestifer potus habebatur, recumbenti Patri, ex more monasterii, ad benedicendum fuisset oblatum, extensa manu Benedictus signum crucis edidit, et vas quod longius tenebatur, eodem signo rupit: sicque confractum est, ac si in illo vase mortis, pro cruce lapidem dedisset. Intellexit protinus vir Dei, quia potum mortis habuerat, quod portare non potuit signum vitae: atque illico surrexit, et vultu placido, mente tranquilla convocatos fratres allocutus est, dicens: Misereatur vestri, fratres, omnipotens Deus; quare in me facere ista voluistis? Nunquid non prius dixi vobis, quia vestris ac meis moribus minime conveniret? Ite, et iuxta vestros mores Patrem vobis quaerite, quia posthac me habere minime potestis. Tuncque ad locum dilectae solitudinis rediit, et solus in superni spectatoris oculis habitavit secum. Petrus. Minus patenter intelligo, quidnam sit, Habitavit secum. Gregorius. Si sanctus vir contra se unanimiter conspirantes, suaeque conversationi longe dissimiles, coactos diu sub se tenere voluisset, fortassis sui vigoris usum et modum tranquillitatis excederet , atque a contemplationis lumine suae mentis oculum declinasset. Dumque quotidie illorum incorrectione fatigatus minus curaret sua, et se forsitan relinqueret, et illos non inveniret. Nam quoties per cogitationis motum nimium extra nos ducimur, et nos sumus, et nobiscum non sumus, quia nosmetipsos minime videntes, per alia vagamur. An illum secum fuisse dicimus, qui in longinquam regionem abiit, portionem quam acceperat consumpsit, et uni in ea civium adhaesit, porcos pavit, quos et manducare siliquas viderit, et esuriret, qui tamen cum postmodum coepit cogitare bona quae perdidit, scriptum de illo est: In se reversus dixit: Quanti mercenarii in domo patris mei abundant panibus! Si igitur secum fuit, unde ad se rediit? Hunc ergo venerabilem virum secum habitasse dixerim, quia in sua semper custodia circumspectus, ante oculos Conditoris se semper aspiciens, se semper examinans, extra se mentis suae oculum non divulgavit . Vita Sancti Benedicti Ex libro II Dialogorum S Gregorii Magni excerpta, caput III Migne PL 66 134-135

Gregory: Not far from where Benedict was there was a monastery, the abbot of which had died, and the whole congregation came to the venerable man, and with great pleas sought that he should lead them. For a long time he refused, saying that their ways and the ways of their brothers did not harmonise with his, but eventually he was won over by their entreaties and assented. And when in that monastery he took charge of the oversight of the rule of life there, so that none of them could, as they used to do before, through unlawful acts, turn aside either to the left or right from the way of holy conduct, the monks having become aware of it, in a wild rage, began to accuse themselves of ever having asked him to be set over them, for by the straightness of his rule he offended their crookedness. And when they perceived that they could not live under him unlawfully, they grieved to abandon their customs and found it hard to be forced with old minds to meditate on new things, and as the life of the good is always a burden to those of depraved ways, some began to devise how they might encompass his death, and taking counsel together, they mixed poison in his wine, and when, according to the custom of the monastery, the glass with the poison was offered to the abbot that he bless it, Benedict, stretching forth his hand, made the sign of the cross, and the glass which was held far off, broke, as if he had cast a stone at it in place of the cross. And that man of God immediately understood that the glass had in it the drink of death, which could not bear the sign of life, and then rising, with peaceful face and tranquil mind, gathering the monks together he spoke to them, saying, 'May almighty God have mercy on you, brothers; why do wish to do this to me? Did I not say to you that your ways and my ways hardly harmonised at all? Go, and for your ways seek a father for yourself, because after this you can no more have me with you.' Then he returned to his place of delightful solitude and alone in the supernal sight of heaven he dwelt with himself. Peter: I am far from understanding what it means to say that 'he dwelt with himself.' Gregory: If the holy man, against those who conspired against him, whose ways were far dissimilar, had chosen to continue his rule, then perhaps he would have worn away his customary devotion and peacefulness, and the eye of his mind would have fallen away from the light of contemplation, and wearied by their daily strayings he would have had less care for himself, and perhaps lost himself and not found them. For as much as by disturbance of thought we are led away from ourselves, though we are ourselves we are not with ourselves, because with scant consideration for ourselves we wander amongst other things. For shall we say that he was with himself who went off into a far country and consumed the portion he had received, and came to serve one in that city, guarding his swine, he who would have eaten the husks he saw and hungered for, who then after he begin to ponder the goods which he had lost, as it is written, 'returning to himself,' said, 'How many hired men in my father's house abound with bread!' 1 So if he was with himself, how did he return to himself? This then I meant when I say that the venerable man dwelt with himself, because he was always keeping careful watch on himself, always seeing himself before the eyes of his Creator, always examining himself, not wandering far from the eye of his own soul. Pope Saint Gregory the Great,The Life Of Saint Benedict, from the Dialogues, Chap 3 1 Lk 15.11-17

Dealing With The Anger Of Men

Quid autem contra furorem lapidantium Dominus fecerit ostenditur cum protinus subinfertur: Jesus autem abscondit se, et exivit de templo. Mirum valde est, fratres charissimi, cur persecutores suos Dominus se abscondendo declinaverit, qui si divinitatis suae potentiam exercere voluisset, tacito nutu mentis in suis eos ictibus ligaret, aut in poena subitae mortis obrueret. Sed quia pati venerat, exercere judicium nolebat. Certe sub ipso passionis tempore et quantum poterat ostendit, et tamen hoc ad quod venerat pertulit. Nam cum persecutoribus suis se quaerentibus diceret: Ego sum, sola hac voce eorum superbiam perculit, et omnes in terram stravit. Qui ergo et hoc in loco potuit manus lapidantium non se abscondendo evadere, cur abscondit se, nisi quod homo inter homines factus Redemptor noster, alia nobis verbo loquitur, alia exemplo? Quid autem nobis hoc exemplo loquitur, nisi ut, etiam cum resistere possumus, iram superbientium humiliter declinemus? Unde et per Paulum dicitur: Date locum irae. Quanta humilitate iram proximi fugere debeat, perpendat homo, si furores irascentium abscondendo se declinavit Deus. Nemo ergo se contra acceptas contumelias erigat, nemo conviciis convicium reddat. Imitatione etenim Dei, gloriosius est injuriam tacendo fugere, quam respondendo superare. Sed contra hoc superbia dicit in corde: Turpe est ut, accepta injuria, taceas. Quisque conspicit quia contumeliam accipis et taces, non putat quia patientiam exhibes, sed crimina agnoscis. Sed unde vox iste in corde nostra contra patientiam nascitur, nisi quia in imis cogitationem fiximus, et dum in terra gloriam quaerimus, placere ei qui nos de caelo conspicit non curamus? Accepta contumelia, meditemur in opere vocem Dei: Ego non quaero gloriam, est qui quaerat et judicet. Sanctus Gregorius Papa I, Homiliarum In Evangelia, Homila XVIII  Migne PL 76 1152-53

How the Lord acted against the fury of those who wished to stone him is shown immediately below: 'Jesus hid himself from them and left the temple.' 1 A great wonder it is, dear brothers, that the Lord avoided his persecutors by hiding Himself, who if He had wished to exercise the power of His Divinity, with a silent nod of His mind could have bound them in their own blows, or overwhelmed them with the sudden punishment of death. But because He came to suffer, He did not wish to execute judgement. Certainly in the time of His passion, much he was able to show, but He came to bear it. For to His persecutors seeking Him he said, 'I am,' and with this alone he shook their pride and they all lay sprawled on the ground. 2 He then who in this place could have, without hiding himself, escaped the hands of those who would stone him, why did He hide himself, unless being made a man among men our Redeemer wished to speak of other things and give other lessons? Why indeed is this example given to us, unless that when we are able to resist the anger of the proud we humbly decline? Whence it is said by Paul: 'Give a space to anger.' 3 How much humility there is in the flight from the anger of a neighbour, let a man consider if God avoided the rage of angry men by hiding Himself. No one, therefore, should puff himself up against receiving contumely, no one should return abuse to an abuser. In the imitation of God more glorious it is to fly an injury in silence, than to stand with response. But against this the proud in heart says, 'Wretched it is to receive injury and be silent. Whoever sees that contumely is received in silence, does not think endurance is exhibited but he marks a fault.' But whence comes this voice in our heart against endurance unless in base thoughts we are fixed and while we seek glory on earth we have no care to please Him who looks on us from heaven? Receive contumely and let us meditate on the voice of God: 'I do not seek glory, there is one who will look to it and be the judge.' 4 Pope Saint Gregory the Great, Homilies On The Gospels, from Homily 18 1 Jn 8.59 2 Jn 18.6 3 Rom 21.19 4 Jn 8.50

Anger And Mercy

Deus, repulisti nos, et destruxisti nos: iratus es nobis et misertus es nobis. Commoristi terram, et conturbasti eam, sana contritiones ejus, quia commota est. Ostendisti populo tuo dura, potasti nos vino compunctionis. Secundum communem saeculi sensum irae miserationique non convenit: neque ipsius in eosdem uterque hic conveniet affectus, ut ultionis voluntati voluntas miserationis admixa sit. Solis autem hoc patribus pie irascentibus congruit, ut misericors eorum ira in peccatis sit filiorum, secundum etiam illud beati Pauli , cum ita Satanae in interitum carnis tradit, ut spiritus salvus sit in die Domini, vinclictae praesentis severitatem ad salutem spiritus proficere demonstrans. Aeternus ergo ille coelestis omnibus pater, qui et dixit: Ego occidam et ego sanabo, sic repellit et destruit suos, ut misereatur iratus. Destruxit enim Jerusalem templum, sed coelestem santis reddidit civitatem: repulit ab operationibus legis, sed justificationem fidei justificans ex fide impium tribuit: dissolvit terrestre regnum, sed reges constituit coelorum. Ita iram misericordia consecuta est, dum damno terrenorum praesentium, ingens aeternorum bonorum retributio repensatur. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum LIX Migne PL 9 384-5

'God, you scattered us and you destroyed us, you were angry with us and you were merciful to us. You have shaken the earth and you have troubled it, and you have healed its wounds because it was shaken. You have shown to your people hard things, you have given us the wine of compunction to drink.' 1 According to the common sense of the world anger and mercy are not found together, nor may they fit together in the same affection, that the will of anger and of mercy be mixed. Yet with angry fathers alone in piety it does seem meet that there is mercy in their anger against the sins of their sons, as happened with the blessed Paul, when he handed over to Satan for the destruction of the flesh, that the spirit be saved on the day of the Lord, 2 which thus showed that the severity of present punishment may profit for spiritual salvation. Therefore that eternal heavenly Father of all, who said, 'I kill and I heal' 3 so scatters and destroys His own, that angered He be merciful. He destroyed the temple of Jerusalem but He gave a heavenly city for the holy; He suppressed the works of the law, but gave justification by faith, justifying by faith the impious, He lay waste terrestrial kingdoms but established kings in heaven. Thus mercy follows anger, and the ruin of the present things of the world He greatly repays with eternal goods. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 59 1 Ps 59.3-5 2 1 Cor 5.5 3 Deut 32.39

Leaving Egypt

Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ' ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. Οὐκέτι φησὶ, φεῦγε, ἀλλὰ πορεύου, ἄνεσιν μετὰ τὸν πειρασμὸν αἰνιττόμενος· τὴν ψυχὴν δὲ τοῦ παιδίου εἰπὼν, τὴν δόξαν Ἀπολιναρίου ἀνατρέπει, σάρκα λέγοντος εἰληφένει τὸν Κύριον ἄνουν καὶ ἀψυχον. Ἐν μέντοι τῇ οἰκονομικῇ τοῦ Χριστοῦ καθόδῳ εἰς Αἴγυπτον, καὶ τῇ ἐκεῖθεν αὖθις εἰς Ἰουδαίαν ἀναστροφῇ ἀνακεφαλαιοῦται τὴν αἰχμαλωσίαν τοῦ λαοῦ ὁ Θεὸς, καὶ λυτροῦται αὐτὸν ἐξ ἐπιβουλῆς ἐπὶ τὰ ἴδια πάλιν ἀνάγων. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Migne PG 72. 368

With the death of Herod, behold an angel of the Lord appeared in a dream to Joseph in Egypt, saying, rise up and take the child and his mother and go forth into the land of Israel, for they are dead who sought the soul of the child. 1 The angel did not say 'flee' 2 as he once did but 'go forth', signifying a cessation of trial, and saying 'the soul of the child' he overthrows the opinion of Apollinaris, 3 who said that the Lord assumed the flesh but not the mind and soul. Thus in the dispensation of the going down of Christ into Egypt and again returning to Judea, God recalls the captivity of His people and His liberation of them from plots, leading them again back to their own things. Saint Cyril of Alexandria, Commentary on Matthew, Fragment 1 Mt 2.19-20 2 Mt 2.13 3 Apollinaris of Laodicea

Anger And Control

Ὀργίζεσθε καὶ μὴ ἁμαρτάνετε... Ἄπασι μὴν ἀνθρώποις συμβαίνει τὸ τῆς ὀργῆς πάθος, μητέρα ἔχον λύπην ἢ μικροψυχίαν ἢ πλεονεξίαν ἢ τὴν παρά τινων λοιδορίαν. Ἔξεστι δὲ ταύτην ἀνακόπτειν, καθάπερ καὶ τὰς σωματικὰς ὀρέξεις. Τὸ μὲν γὰρ μηδόλως αὐτὰς ἐν ἡμῖν κινεῖσθαι, τάχα που καὶ ἀνέφικτον καὶ οὐκ ἐφ' ἡμῖν. Ἐν ἡμῖν δὲ τὸ ἐπιτιμᾷν τοῖς κινήμασιν· οὕτω καὶ ἐπὶ τῆς ὀργῆς· δριμὺμὲν γὰρ ἐν ἡμῖν ἐστιν, ὅτε ποιεῖ ται τὸ κίνημα, πλὴν ὥσπερ τισὶ χαλινοῖς ἀνακόπτεται, τοῖς εἰς τὸ ἄμεινον ἐπιλογισμοῖς. Καὶ ἕως μὲν ἀδρανές ἐστι ἔτι τὸ πάθος ἐν ἡμῖν, συγγνώμης ἀξιοῦ ται παρὰ τοῦ Θεοῦ· ἐπειδ' ἂν δὲ τὰ ἐξ αὐτοῦ ἐμ φαίνηται κακὰ, τότε τὰς δίκας ὑφέξομεν. Τὸ αὐτὸ δὲ καὶ ἐπὶ τῶν σαρκικῶν ὀρέξεων· ἀπρακτούσης γὰρ ἐν ἡμῖν τῆς φαύλης ἡδονῆς, συνηρεμήσει πάντως καὶ αὐτῇ ὁ κολάζων νόμος· ἐνηνεγμένης δὲ ἤδη πρὸς πέρας, τὰ τῆς δίκης συνεκτείνεται. Φησὶν οὖν καὶ νῦν ὁ Δαβὶδ, ὅτι Κἂν ἀπροαιρέτως ὀργισθῆτε, ὅπερ οὐχ ἁμάρτημα τέλειον, μὴ προσθῆτε καὶ τὴν πρᾶξιν, ἵνα μὴ τέλειον ᾖ τὸ ἁμάρτημα. Εὐφυῶς γὰρ συγχωρεῖ τὸ ἔλαττον ὡς ἀσθενεστέροις, τὴν ὀργὴν λέγω, ἵνα κωλύσῃ τὸ μεῖζον, τουτέστι τὸν φόνον καὶ ὅσα ἐκ τοῦ θυμοῦ μὴ κολαζομένου τίκτεται. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός Δ' Source: Migne PG 69.737

Be angry and sin not... 1 The passion of anger comes to every man, having for its mother distress, or some meanness, or over-reaching, or some other thing which vexes. We should cut off this anger, just like the bodily appetites. For that these things be not a trouble to us is perhaps impossible and not a matter of our choice but we are able to deplore these disturbances, even anger, which indeed is most biting when it acts within us, and indeed, better it is that some sort of bridle be put on it by our reason. For while that passion within us is ineffective, we merit forgiveness by God, but if the same evil affection burst forth then we deserve punishment. And so it is with the carnal appetites, for while depraved desire is inert in us, the penalty of the law is also quiescent, but if it proceeds to an act then at the same time punishment is prepared. Thus David said here: 'If you are angered without choice, it is not a sin if it is not consummated, that is, if it does not go forth to the deed, but if it is consummated it is indeed a sin. For know that he who indulges the least part of his weaknesses, I speak of anger, so he shall be punished more for what it goes to, that is to wounding, and whatever is born from it being unbridled. Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 4 1 Ps 4.5

Avarice And Murder

Dona iniquorum reprobat Altissimus. Qui offert sacrificium ex substantiam pauperum, quasi qui victimat filium in conspectu patris sui. Divitiae, inquit, quas congregabit injustus, evometur de ventre ejus; trahit illum angelus mortis: ira draconum multabitur: interficiet illum lingua colubri. Comedet autem eum ignis inexstinguibilis. Ideoque vae qui replent se quae non sunt sua. Vel, quid prodest homini, ut totum mundum lucretur, et animae suae detrimentum patiatur? Longum est per singula discutere vel insinuare, per totam legem carpere testimonia de tali cupiditate. Avaritia mortale crimen. Non concupisces rem proximi tui. Non occides. Homicidia non potest esse cum Christo. Qui odit fratrem suum, homicida ascribitur; vel, qui non diligit fratrem suum in morte manet. Quanto magis reus est qui manus suas coinqiunavit in sanguine filiorum Dei, quos nuper acquisivit in ultimis terrae, per exhortationem parvitatis nostrae? Sanctus Patricius Hibernorum Apostolus, Epistola Ad Coroticum  Migne PL 53.815-816

'The Most High rejects the gifts of the iniquitous. He who offers a sacrifice taken from the belongings of the poor is like one who sacrifices a son in the sight of his father.' 1 'Riches,' it says, 'which the unrighteous man gathers, will be vomited out of his stomach. The angel of death will drag him away, the rage of dragons will be his punishment; the tongue of the serpent will kill him.' 2 Indeed the unquenchable fire will consume him. And so woe to those who fill themselves with what is not theirs. And likewise: 'What does it profit a man to gain the whole world and yet lose his soul?' 3 Long it would be to discuss or refer to the testimonies throughout the whole law that speak out against such greed. Avarice is a deadly crime. 'Do not covet your neighbour's goods. Do not kill.' 4 The murderer can not be with Christ. 'Whoever hates his brother is a murderer,' and likewise, 'Whoever does not love his brother remains in death.' 5 How much more guilty is he who has stained his hands with the blood of the children of God, those who He only recently acquired at the ends of the earth through the encouragement of our insignificance? Saint Patrick Apostle of the Irish, from The Letter to Coroticus 1 Sirach 34.23-24 2 Job 20. 15-16 3 Mt 16.26 4 Exod 20.17,13 5 1 Jn 3.14-15

Treasure Hunters

Et ideo addidit Dominus, dicens: Ubi fuerit thesaurus tuus, ibi erit et cor tuum Qui in coelo semper bonis operibus thesaurizamus, ubi omnis spes et salus est nostra, ubi nobis vita aeterna reposita est, in terra licet positi, cor tamen in coelo semper habemus. Verum, non potest cor in coelis habere qui, cupiditate saeculi captus, thesaurizare sibi magis in terra maluerit. Merito et sanctus Apostolus etiam divites saeculi, quemadmodum hunc thesaurum coelestem consequi possint, hortatur, dicens: Divitibus hujus saeculi praecipe, non superbe sapere, neque ponere in incertum divitarum spem suam, sed in Deum vivum, qui praestat nobis omnia abundanter ad fruendum: bene faciant, divites sint in operibus bonis, facile tribuant, communicent, thesaurizent sibi in futurum, ut apprehendant veram vitam ab eo qui auctor est vitae et immortalitatis aeternae. Sanctus Chromatius Aquileiensis, Tactatus XVI in Evangelium Sancti Matthaei Migne PL 20 366

And the Lord continued saying, 'Where your treasure is, there is your heart.' 1 He who ever heaps up treasure in heaven, where is all our hope and salvation, where eternal life for us awaits, though placed in the world, yet has his heart ever in heaven. Truly he is not able to have his heart is heaven, who is seized by some desire for the world, but he will much more prefer to heap up treasure in the world. And rightly the holy Apostle exhorts concerning the wealth of the world, that they might be able to seek the celestial treasury: 'Especially do not proudly seek to know the wealth of the world, nor place your hope on uncertain riches, but hope in the living God, who gives to us everything in abundance to enjoy. Let them do good and so be rich in good works, giving easily and sharing, that they heap up treasure in the future age,' 2 that is, that they seize on true life, which is from Him who is the creator of life and eternal immortality. Saint Chromatius of Aquileia, from Tractate 16 on the Gospel of Saint Matthew 1. Mt 6.21 2 1 Tim 6.17-19

Sin And Friendship

Οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ θεοῦ ἐστιν; ὃς ἐὰν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται Ὁ γὰρ δια τὸ ἁμαρτάνειν φιλῶν  τὸν κόσμον, ἐχθρὸς ἀποδείκνυται τοῦ Θεοῦ· ὡσαύτως καὶ ὁ τὴν πρὸς τὸν Θεὸν φιλίαν δι' εὐσεβείας βεβαιῶν εὐθέως ἐχθρὸς εὐρισκεται τοῦ κόσμου. Ὅθεν ἀδύνατόν ἐστιν, ὥσπερ δουλεύειν Θεῷ καὶ Μαμμωνᾷ οὕτω φιλιάζειν Θεῷ καὶ κόσμῳ. Δίδυμος Αλεξανδρεύς, Εἰς Την Ἰάκωβου Ἐπιστολὴ Migne PG 39.1754

'Do you not know that friendship with the world is enmity with God? He who then wishes to be a friend of the world is an enemy of God.' 1   He who on account of sin loves the world is proved to be an enemy of God, as much as he who has friendship with God through firm piety is found to be in continual conflict with the world. Whence just as it is impossible to serve God and Mammon, 2 so it is to have friendship with God and the world. Didymus the Blind, Commentary on The Letter of James, fragment 1 Jam 4.4 2 Mt 6.24

Reasons For Rejoicing

Μὴ χαῖρε ὅταν εὖ ποίσῆς τινὶ, ἀλλ' ὅταν ἀμνησικάκως ὑπομείνῃς τὴν παρεπομένην ἐναντιότητα. Ὄν γὰρ τρόπον αἱ νύκτες τὰς ἡμέρας, οὕτω αἱ κακίαι τὰς ἀρετὰς διαδέχονται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Migne PG 65 949

Do not rejoice when you have done a good to another but rather when you have no memory of injuries received by an adversary, for so nights pass into days and vices into virtues. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works.

Mourning And Rejoicing

Ὡς λυπούμενοι, ἀεὶ δὲ χαίροντες Ἔτι ὑπονοούμενοι λυπεῐσθαι, καὶ πτωχοὶ καὶ μηδὲν ἔχοντες, δι' ἥν κατορθοῦμεν ἀκρημοσύνην χαίρομεν, πλουτοῦντες ἔργοις ἀγαθοῖς, καὶ παντὶ λόγῳ, καὶ πάσῃ γνώσει· ὡς καὶ ἄλλους πλουτίζειν κατὰ τὸν πλοῦτον τὸν ὀξὺ βλέποντα. Ὁ γὰρ τοῦτον ἔχων, πάντων ἐγκρατής ἐστιν, κατέχων αὐτά. Δυδύμος του Ἀλεξανδρέως, Εἰς Την Δευτεραν Ἐπιστολήν Προς Κορινθίους, Ἐκλογή,  Κεφ Ϛ' Migne PG 39 1709

'As those mourning, but always rejoicing.' 1 That is, being suspected of grieving because of poverty and having nothing, yet on account of which we profit rejoicing in poverty, because with good works we are made rich, and with every word and thought, and thus others we enrich with this type of wealth, which acutely the Apostle perceives, for he who has this, having mastery over all things, abstains from everything else. Didymus the Blind, Fragment from a Commentary On The Second Epistle to the  Corinthians, Chap 6 1 2 Cor 6. 10

Builders And Bearers

Super quem erat quasi aedificium civitatis vergentis ad Austrum.  Notandum est quod non dicitur, Super quem erat aedificium, sed quasi aedificium, ut videlicet ostenderetur quod non de corporalis, sed de spiritalis civitatis aedificio cuncta dicerentur. Qui enim non se aedificium, sed quasi aedificium vidisse perhibet, cor audientium ad spiritalem fabricam mittit, sicut per Psalmistam dicitur: Jerusalem quae aedificatur ut civitas. Quia etenim illa internae pacis visio ex sanctorum civium congregatione construitur, Jerusalem coelestis ut civitas aedificatur. Quae tamen in hac peregrinationis terra dum flagellis percutitur, tribulationibus tunditur, ejus lapides quotidie quadrantur. Et ipsa est civitas, scilicet sancta Ecclesia, quae regnatura in coelo adhuc laborat in terra. Cujus civibus Petrus dicit: Et vos tanquam lapides vivi superaedificamini. Et Paulus ait: Dei agricultura, Dei aedificatio estis. Quae videlicet civitas habet hic in sanctorum moribus magnum jam aedificium suum. In aedificio quippe lapis lapidem portat, quia lapis super lapidem ponitur; et qui portat alterum, portatur ab altero. Sic itaque, sic in sancta Ecclesia unusquisque et portat alterum, et portatur ab altero. Nam vicissim se proximi tolerant, ut per eos aedificium charitatis surgat. Hinc enim Paulus admonet, dicens: Invicem onera vestra portate, et sic adimplebitis legem Christi. Cujus legis virtutem denuntians, ait: Plenitudo legis charitas. Si enim ego vos portare negligo in moribus vestris, et vos me tolerare contemnitis in moribus meis, charitatis aedificium inter nos unde surgit, quos vicaria dilectio per patientiam non conjungit? In aedificio autem, ut praediximus, lapis qui portat portatur, quia sicut ego jam mores eorum tolero qui adhuc in conversatione boni operis rudes sunt, ita ego quoque ab illis toleratus sum, qui me in timore Domini praecesserunt et portaverunt, ut portatus portare discerem. Sed ipsi quoque a majoribus suis portati sunt. Lapides vero qui in summitate atque extremitate fabricae ponuntur, ipsi quidem portantur ab aliis, sed alios nequaquam portant, quia et hi qui in fine Ecclesiae, id est in extremitate mundi nascituri sunt, tolerantur quidem a majoribus, ut eorum mores ad bona opera componantur; sed cum non eos sequuntur qui per illos proficiant, nullos super se fidelis fabricae jam  lapides portant. Nunc itaque alii portantur a nobis, nos vero portati sumus ab aliis. Omne autem pondus fabricae fundamentum portat, quia mores simul omnium solus Redemptor noster tolerat. De quo Paulus ait: Fundamentum enim aliud nemo potest ponere praeter id quod positum est, quod est Christus Jesus. Portat fundamentum lapides, et a lapidibus non portatur, quia Redemptor noster omnia nostra tolerat, sed in ipso malum non fuit quod tolerari debuisset. Unde bene nunc dicitur: Dimisit me super montem excelsum nimis, super quem erat quasi aedificium civitatis, quia mores et culpas nostras solus ille sustinet, qui totam sanctae Ecclesiae fabricam portat. Qui per prophetae vocem de perverse adhuc viventibus dicit: Laboravi sustinens. Non autem sustinendo Dominus laborat, cujus divinitatis potentiam nulla fatigatio contingit; sed, verbis humanis loquens, ipsam suam circa nos patientiam laborem vocat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia I Migne PL 76 938-939

'On which there was as a city built situated to the south.' 1  It should be noted that it does not say, 'On which there was a city built,' but 'as a city built', that it evidently be shown that it speaks not of a material but of a spiritual building of a city. For not as a thing built, but as if built it is presented, that the heart of the hearers be turned to spiritual building, as it said by the Psalmist: 'Jerusalem which is built up like a city'. 2 Since because that vision of eternal peace is made from the gathering of the holy, the heavenly Jerusalem is 'like' a city built up. Which though on its journey on this earth it is struck with whips, and buffeted by tribulations, its stones are lain down everyday. And this city is the Church which shall reign in heaven while it labours on earth. Concerning which city Peter says, 'And you are as living stones built up,' 3 And Paul says, 'Cultivated by God, you are the building of God.' 4 And certainly the city has already had here by the ways of the saints a great building up. For in a building a stone bears a stone, for stone is placed on stone, and that which bears another, is borne by another. And as it is, so it is in the holy Church that everyone bears another, and he is borne by another. For each must bear his neighbours that through them rises up the building of love. Whence Paul admonishes, saying, 'Bear one another's faults, and so you fulfill the law of Christ.' 5 And announcing the virtue of the law, he says, 'The Fullness of the law is love.' 6 For if I bear you in overlooking your ways, and you bear me in contempt of my ways, how does the building of love between us rise, which by mutual diligence though patience is bound together? In the building, however, as we have said, he who bears a stone is borne, because as I bear their ways who are yet reluctant to turn to good works, so I was borne by them who preceded me in the fear of the Lord and bore me, that borne we learn to bear. But they also were by their elders borne. Yet the stones which are placed at the heights and at the extremities are borne by another but do not bear anyone else, because these are they who are on the borders of the Church, that is, those who are born far out in the world should be borne by the greater, that the ways of them might be composed to good works, but when they do not follow those by whom they would be improved, they do not bear stones for the building of faith. So now others are borne by us, and we are borne by others, but the whole weight of the building the foundation bears, because the Redeemer alone bears the ways of all. Concerning which Paul says, 'No other foundation is anyone able to place apart from the one that has been placed, which is Jesus Christ.' 7 The foundation bears the stones, and by the stones it is not borne, because our Redeemer bears all, but in Him there was no evil that he would bear. Whence it is well said above: 'He placed me on an excessively high mountain, on which there was as a city built up,' because our ways and faults He alone bears, He who bears the whole fabric of the Holy Church. He who through the voice of the Prophet concerning the error of the living says, 'I have laboured bearing.' 8 However the Lord does not labour in His bearing, for no weariness touches the power of His Divinity, but since this is spoken of in human words, he speaks of it in the manner of the weariness of our labour. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 1 1 Ezek 40.2 2 Ps 121.3 3 1 Pet 2.5 4 1 Cor 3.9 5 Galat 6.2 6 Rom 13.10 7 1 Cor 3.11 8 Jerem 6.11

The Captive Woman

Si, inquit, exieris ad bellum contra inimicos tuos et videris mulierem decora specie, et concupieris eam, rades omnes pilos capitis ejus, et ungulas ejus, et indues eam vestimentis lugubribus, et sedebit in domo, lugens patrem suum et matrem suam et domum paternam, et post triginta dies erit tibi uxor. Docant ergo Judaei quomodo apud eos ista serventur, quid causae, quid rationis est decalvare mulierem, et ungulas ejus abscindi? Verbi causa, ponamus quod ita invenerit eam is qui dicitur invenisse, ut neque capillos, neque ungulas habeat, quid habuit, quod secundum legem demere videretur? Nos vero, quibus militia spiritualis est, et arma non carnalia, sed potentia Deo, si decoram mulierem, id est, animam, quae a Deo pulchra creata est, in gentili conversatione invenerimus, et sociare voluerimus eam corpori Christi, deposito idololatriae cultu, induitur lugubribus poenitentiae indumentis, et deplorat patrem, et matrem, hoc est, omnem memoriam mundi, ejusque illecebras. Deinde verbi Dei novacula et doctrina omne peccatum infideliatis ejus, quod mortuum est et inane, abraditur; hoc enim sunt capilli capitis et ungulae mulieris. Atque ita demum salutaris lavacri unda purificata conjungitur sanctis Dei, scilicet, cum jam nihil in capite mortuum, nihil in manibus ex illis quae per infidelitatem mortua dicuntur habuerit, ut neque sensibus, neque actibus immundum aliquid aut mortuum gerat. Quod vero post triginta dies jubet eam duci uxorem, feminae quippe sanguinus purgationem post mensem habere solent. Post purgationem ergo peccatorum, anima jam effecta munda et purgata ab immunditia sua sociatur viro Israelitae, corpori scilicet Christi. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Deuteronomium, Caput XVIII Migne PL 83.362-363

If you go out to war against your enemies and you see a beautiful woman and you desire her, cut off all the hair of her head, and her nails, and clothe her in vestments of mourning and sit her in your house, grieving for her father and mother and her paternal home, and after thirty days she shall be your wife. 1 So the Hebrews teach how this woman should be treated by them, but for what cause, what reason is a woman shaved and her nails cut off? What means this passage that we may understand how it may be found that it is said that neither hair nor nails she should have, which she did have, and that seem pleasing to the law? We truly to whom warfare is spiritual, and arms not carnal but the virtue of God, if a woman is fair, have the soul, which by God is created beautiful, and if we should find it among the Gentiles and we should wish to associate it with the body of Christ, stripping away the worship of idols, we should clothe it with the grieving garments of penitence and so let it lament its father and mother, that is, all its memory of the world and its allures. Then with the razor of the word of God and His teaching every sin of of its unfaithfulness, which is dead and useless, is shaved off, that which is the hair and nails of the woman. And so at last washed, with the laver of salvation it is purified to be joined with the holy ones of God, that is, when now nothing on the head is dead, nor in the hands, which through unfaithfulness are said to be dead, that neither thoughts nor deeds bear uncleanliness, nor death. And that truly after thirty days he is commanded to make her his wife is because women are accustomed after a month to have their purgation of blood, and therefore after the purgation of sin, the soul now clean from its uncleanliness, may be joined to a man of Israel, which means to the body of Christ. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Deuteronomy, Chap 18 1 Deut 21. 10-13

War And Peace

Ἐκεῖ συνέτριψε τὰ κράτη τῶν τόξων, ὅπλον καὶ ῥομφαίαν καὶ πόλεμον.    Καὶ ἐνταῦτα πέπρακτο, οὐδὲ ἔδει φθονεῖν Ἰουδαίοις οὕτως ἐνδέχεσθαι βουλομένοις· εἰ δὲ πᾶν ποὺναντίον ἐξ αὐτῶν ὁρᾶται τῶν πραγμάτων, διὰ τὸ ἠρημῶσθαι τὴν Σιὼν ἐκ τῆς τῶν πολεμίων πολιορκίας, ἀνάγκη τῇ ἀποδοθείσῃ εἰρήνῃ καταλλήλως καὶ τὴν Σιὼν ἐκλαμβάνειν, ἥτοι τὴν Ἐκκλησίαν τοῦ Θεοῦ, ἢ τὴν ἐπουράνιον, ἢν ὁ Θεῖος Ἀπόστολος παρίστη λέγων· Προσεληλύθατε Σιὼν ὅρει, καὶ πόλει Θεοῦ ζῶντος Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων πανηγύρει, καὶ Ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς. Ἐνταῦθα γὰρ μηδεμιᾶς ἁμαρτίας ἐνεργούσης, μηδέ τινος ὑφεστῶτος ψυχῶν πολεμίου, συντέτριπται τὰ κράτη τῶν τόξων, ἀνήρηταί τε ὅπλον καὶ ῥομφαία· ὡς λέγεσθαι περὶ τῶν καταξιομένων τῆς ἐκεῖ διατριβῆς· Ἀπέδρα ὀδύνη καὶ στεναγμός. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΟΕ' Source Migne PG 23.880-1

There He broke the strength of the archers, the spear and the sword and war. 1 Here again though these things were done in the sensible and terrestrial Zion, there should be no wish to understand them according to the manner of the Hebrews, lest the very opposite appear by these deeds, because in the ruinous siege of Zion by the enemy they indeed were, and so necessary here it is to understand this Sion, to which peace befits, as the Church of God, or indeed that celestial city, 2 concerning which the blessed Apostle says, 'You have come to mount Zion and the city of the living God, and amid a great throng of thousands of angels and the assembly of the first ones who are written in heaven.' 3 Here indeed there is no power of sin, no mighty struggle of souls, the strength of the archers is broken and the spear and sword are blunted, and so concerning this place of rest it is worthy to say, 'Grief has been cut off and groaning.' 4 Eusebius of Caesarea, Commentary on the Psalms, from Psalm 75 1 Psalm 75.4 2 Galat 4.26 3 Hebr 12.22 4 Isai 51.11

Arms Of God, Arms Of Satan

Ῥομφαίαν ἐσπάσαντο οἱ ἁμαρτωλοί· ἐνετείναντο τόξον αὐτῶν, τοῦ καταβαλεῖν πτωχὸν καὶ πένητα, τοῦ σφάξαι τοὺς εὐθεῖς τῇ καρδίᾳ. Ὥσπερ ἐστὶ πανοπλία Θεοῦ τις, οὕτως ἐστί τις πανοπλία τοῦ διαβόλου, ἣν ὁ αὐτοῦ στρατιώτης ἐνδέδυται· τὸν θώρακα τῆς ἀδικίας, τὴν περικεφαλαίαν τῆς ἀπωλείας, τὸν θυρεὸν τῆς ἀπιστίας, τὴν μάχαιραν τοῦ πονηροῦ πνεύματος, ἣν σπᾶται ἁμαρτωλὸς, οὗ οἱ πόδες ἐπʼ ἀδικίαν τρέχουσιν. Ἔστι τις ἑτοιμασία τοῦ Εὐαγγελίου, ἕστι καὶ ὑπόδημα ἑτοιμότατου εἰς τὴν ἁμαρτίαν. Ἐνταῦθα οὖν ῥομφαίαν ἐσπάσαντο· ὅτι πρόχειρον ἔχουσι τὴν ἁμαρτίαν, καὶ ἕτοιμοί εἰσιν ἐπὶ τὸ ποιεῖν αὐτήν· οἱ κρύπτοντες ἐν τῷ κουλεῷ τῆς ἁμαρτίας τὴν ῥομφαίαν τοῦ πονηροῦ πνεύματος. Βέλος τῶν δικαίων, Χριστός ἐστιν Ἰησοῦς. Ἔθηκας ὡς βέλος ἐκλεκτόν. Ὁ λόγος τῶν ἁμαρτωλῶν βέλος ἐστίν· ἁμαρτίας ἰὸν ἔχει· τιτρώσκει τὸν μὴ καθωπλισμένον τῷ τῆς πίστεως θυρεῷ. Οἴδασιν, ὅτι οὐ δύνανται καταβαλεῖν πλούσιον πλουτοῦντα ἐν σοφίᾳ, ἐν ἔργοις ἀγαθοῖς. Διὰ τοῦτο τὴν ἀρχὴν οὐδὲ ἐπιβάλλουσιν αὐτῷ. Ἀλλʼ ἡ πᾶσα ἐπιβουλή ἐστι κατὰ τοῦ πτωχοῦ· ἐπεὶ λύτρον ψυχῆς ἀνδρὸς ὁ ἴδιος πλοῦτος· πτωχός δὲ οὐχ ὑφίσταται ἀπειλήν. Καλὸν μὲν οὖν μὴ ἔχειν ῥομφαίαν ἁμαρτίας· δεύτερον δὲ, ἔχοντα. μὴ σπᾶσθαι αὐτὴν, ἀλλὰ ποιεῖν αὐτὴν ἡσυχάζειν. Ἀργοῦσα γὰῤ, οὐ μόνον ἰοῦται, οὐδὲ ἀμβλύνεται, ἀλλὰ τέλεον ἐξαφανίζεται. Καὶ οὐ χρείαν ἔχομεν πυρὸς, ὅπου ἑκάστου τὸ ἔργον δοκιμάζεται· ὃ Πέτρου μὲν οὐχ ἅπτεται, ἀλλ᾿ ἀκούει, Κἂν διέλθῃ διὰ πυρός, φλὸξ οὐ κατακαύσεισε· ἁμαρτωλῶν δὲ ἅπτεται ἡ λίμνη τοῦ πυρὸς, ὡς ἡ Ἐρυθρὰ Αἰγυπτίων, οὐ μὴν καὶ Ἑβραίων. Ὥσπερ μέντοι ὁ Σωτὴρ βέλος ἐκλεκτὸν, καὶ ἀνάλογα τῷ Σωτῆρι βέλη τοῦ Θεοῦ οἱ ἅγιοι τιτρώσκοντες βέλει ἐκλεκτῷ, ἵνα ὁ τετρωμένος λέγω· Τετρωμένη ἀγάπης ἐγώ· οὕτως ὁ Ἀντίχριστος βέλος τοῦ πονηροῦ. Καὶ πάντες οἱ ἁμαρτωλοὶ βέλη τοῦ διαβόλου, οἷς κατὰ τῶν δικαίων χρᾶται. Ἴδε γυναῖκα, καὶ ἐπεβούλευσάν σοι. Εἰ μὴ βέλος ἐστὶ πεπυρωμένον, πῦρ ἔχουσα ἐν στόματι, ἵνα λαλήσῃ καὶ καύσῃ σε, ἐν χειρὶ, ἐν ὅλῳ τῷ σώματι, ἐν ὅλῃ τῇ ψυχῇ; Καὶ ὥσπερ ὁ Θεὸς τίθησι τόξον ἐν τῇ νεφέλῃ, ἵνα παύσῃ χειμῶνα, καὶ μὴ γίνηται κατακλυσμός· οὕτω, κατὰ τὸ ἀντικείμενον, ὁ πονηρὸς χρᾶται· τόξῳ, ἵνα παύσῃ γαλήνην ἀπὸ ψυχῆς, καὶ εἰρήνην σβέσῃ, καὶ πόλεμον ἐγείρῃ, καὶ χειμῶνα ποιήσῃ. Μήποτε δὲ οἱ πτωχοὶ καὶ πένητες ἀδελφοί εἰσι τῶν εὐθέων τῇ καρδίᾳ, οἱ πτωχοὶ τῷ πνεύματι. οὓς ζητοῦσι καταβαλεῖν οἱ δαίμονες. Ἐὰν ἵδῃς σκανδαλιζόμενον, καὶ ὑπὸ τῆς ἁμαρτίας κεκρατημένον, βλέπε, ὅτι οὗτος ἔσφακται, καὶ τὸ οἷμα αὐτοῦ ῥεῖ, ὃ ἐκζητεῖ Θεός. Ἀπὡλετο γὰρ ἡ ζωτικὴ δύναμις αὐτοὺ· ἐκζητεῖ δὲ αὐτὸ ἀπὸ ἀδελφοῦ καὶ ἀπὸ θηρίου· ἀπὸ πιστοῦ σκανδαλίζοντος, καὶ ἀπὸ ἀλλοτρίου τῆς πίστεως, καὶ ἀπὸ τῆς χερὸς τοῦ σκοποῦ. Ὠριγένης, Ἐκλογαί Εἰς Ψαλμους, Ψαλμος ΛϚ' Source: Migne PG 17.128-129

'Sinners have drawn out the sword, they have bent their bow, that they strike down the poor and needy, that they slay the righteous in heart.' 1 As there is a certain armour of God, so there is a certain armour of the devil with which his soldiers are equipped, that is, the breastplate of unrighteousness, the helm of murder, the shield of faithlessness, the sword of a malignant spirit, which the sinner draws out, and his feet race to wickedness. As there is a certain preparation of the Gospel, there is also a putting on of boots for sin. Here then the sword is drawn out, because swiftly they go to sin, and they are ready for the doing of it, they who hide in the scabbard of sin the sword of the malignant spirit. The shaft of the righteous is Jesus Christ. 'You placed me as a chosen shaft.' 2 The speech of sinners is a shaft, having been envenomed with sin which wounds the one not armed with the shield of faith. They know that they are not able to strike down the one whose wealth is an abundance of wisdom and good works and on account of this they never advance against him, but they ever turn against the poor one, because 'The ransom of the soul of a man is his own wealth, the groans of poor man will not sustain him.' 3 Good then it is not to have the sword of sin, and then, if one does have it, not to draw it, but to keep it quiet; but it is a quietness that in no way gathers rust and blunts sharpness, but straightaway unworn it reappears. And no need have we for fire, when the work of each is examined, who by Peter is not touched; 4 but hear, 'Even if you pass through fire, the flame shall not burn you.' 5 Sinners, however, are indeed touched by the lake of fire, as the Red Sea overwhelmed the Egyptians and not the Hebrews. As however the Saviour is a chosen shaft, even similar to the Saviour are the holy ones of God, those wounded with the elect shaft, concerning which wounding it is said, 'I am wounded by love.' 6 Thus the malignant shaft is of the Antichrist, and all the sinners are shafts of the devil, which are used against the righteous. Gaze at a woman, and they have plotted against you. And if that shaft is not lit, will fire not be found in the mouth, that they speak and burn you, on the hand, and in the whole body, and in the whole soul? And as God has placed the bow in the cloud, 7 that the storm subside, nor shall there be a flood, so on the contrary, the malignant bow is used that tranquility be stripped from the soul, and peace extinguished, and war aroused, and the tempest summoned. And perhaps the poor and needy are the brothers of the righteous in heart, those poor in spirit, whom the demons seek to overwhelm. If you see someone scandalised and by that wounded by sin, know that this one has been slain, and his blood flows, and God shall demand it. He has slain his life's power, and it shall be demanded from a brother and from a beast, 8 that is, from the faithful one who scandalizes and from the one outside the faith, and indeed from the hand of the watchman. 9 Origen, Excerpta On the Psalms, from Psalm 36 1 Ps 36.14 2 Isai 49.2 LXX 3 Prov 13.8 4 Mt 26 51-52, Lk 22 49-51 5 Isai 43.2 6 Song 2.3; 5.8 7 Gen 9.13 8 Gen 9.5 9 Ezek 33.6