The Eagle And The Ascension

Ascendit ergo ad Patrem Dominus. Meminit sanctitas vestra quod aquilae illi de psalterio, cujus innovatam juventutem legimus, comparaverim Salvatorem; est enim similitudo non parva: sicut enim aquila humilia deserit, alta petit, coelos vicina conscendit: ita et Salvator humilia inferni deseruit, paradisi altiora petiit; coelorum fastigia penetravit: et sicut aquila, relictis terrenis sordibus, sublime volans, purioris aeris salubritate perfruitur; ita et Dominus terrenorum faecem deserens peccatorum, in sanctis suis volitans purioris vitae simplicitate laetatur. Per omnia igitur aquilae comparatio convenit Salvatori. Sed quid facimus, quod aquila praedam frequenter diripit, tollit frequenter alienum? Nec in hoc tamen dissimilis est Salvator: praedam enim quodammodo sustulit, cum hominem, quem suscepit, inferni raptum faucibus, portavit ad coelum, ut alienae dominationis, id est diabolicae potestatis servum de captivitate erutum, duxit ad altiora captivum, sicut scriptum est in propheta: Ascendens in altum captivam duxit captivitatem, dedit bona hominibus. Quae sententia utique sic intelligitur, eo quod captivitatem hominis, quem sibi diabolus captivaverat, illi eruendo sibi Dominus captivarit, et ipsam, sicut ait, captivitatem captam ad coelorum alta sustulerit. Utraque igitur captivitas uno vocabulo nuncupatur, sed non aequalis utraque est. Diaboli enim captivitas servituti subjicit, Christi autem captivitas restituit libertati. Sanctus Maximus Taurinensis, Homilia LX De Ascensione Domini  Source: Migne PL 57.369

The Lord thus ascends to the Father. Your holiness recalls to mind that eagle from the Psalter, which we read renews youth, 1 to which I may compare the Saviour, for the likeness is not slight, for as the eagle forsakes low things and seeks the heights, ascending to the heavenly places, so even our Saviour forsook the low things of hell and sought the high things of paradise, and entered into the heights of paradise; and like the eagle, which leaves all terrestrial dirt and with sublime flight enjoys the purer healthier air, so even the Lord forsaking the filth of terrestrial sinners rejoices with his holy ones in the simplicity of the purer life. Through everything, then, the comparison of the eagle to the Saviour befits. But what shall we say when the eagle frequently seizes prey and often lifts up a low thing? That not in this is the Saviour dissimilar, for He is one who, as it were, takes up prey, when a man, whom he takes up, He seizes from the jaws of hell, and bears him to heaven, that from alien domination, that is, the power of the devil, from that captivity, he saves a servant and leads the captive to the heights, as it is written by the Prophet, 'Ascending to the heights he leads the captured captive, He gives good things to men.' 2 Which sense is to be understood that the captivity of man with which the devil has captured him for himself, the Lord then seizing him captures Him for Himself, and the same, so to speak, captive captured he brings to the heights of the heavens. Both captivities, then, with one word we enunciate, but they are not equal. For the devil's captivity subjects one to slavery, the captivity of Christ restores one to liberty.  Saint Maximus of Turin, from Homily 60, On The Ascension of the Lord 1.Ps 102.5 2 Ps 67.19, Ephes 4.8

Ascension And Judgment

Tunc igitur, dilectissimi, filius hominis, Dei filius, excellentius sacratiusque innotuit, eum in paternae majestatis gloriam se recepit et ineffabili modo coepit esse Divinitate praesentior, qui factus est humanitate longinquior. Tunc ad aequalem Patri Filium eruditior fides gressu mentis coepit accedere, et contrectatione corporeae in Christo substantiae, qua Patre minor est, non egere: quoniam glorificati corporis manente natura, eo fides credentium vocabatur, ubi non carnali manu, sed spiritali intellectu, par Genitori Unigenitus tangeretur. Hinc illud est quod post resurrectionem suam Dominus cum Maria Magdalene personam Ecclesiae gerens, ad contactum ipsius properaret accedere, dicit ei: Noli me tangere, nondum enim ascendi ad Patrem meum: hoc est, nolo ut ad me corporaliter venias, nec ut me sensu carnis agnoscas; ad sublimiora te differo, majora tibi praeparo. Cum ad Patrem meum ascendero, tunc me perfectius veriusque palpabis, apprehensura quod non tangis, et creditura quod non cernis. Cum autem ascendentem ad coelos Dominum sequaces discipulorum oculi intenta admiratione suspicerent, astiterunt coram ipsis angeli duo mirabili vestium candore fulgentes, qui et dixerunt: Viri Galilaei, quid statis aspicientes in coelum? Hic Jesus qui assumptus est a vobis in coelum, sic veniet, quemadmodum vidistis eum euntem in coelum. Quibus verbis omnes Ecclesiae filii docebantur ut Jesus Christus in eadem qua ascenderat carne venturus visibilis crederetur; nec posset ambigi omnia illi esse subjecta, cui ab ipso corporeae nativitatis exordio famulatus servisset angelicus. Sicut enim concipiendum Christum de Spiritu Sancto beatae Virgini angelus nuntiavit, sic et editum de Virgine vox coelestium pastoribus cecinit: sicut resurrexisse a mortuis, supernorum nuntiorum prima testimonia docuerunt, sic ad judicandum mundum in ipsa carne venturum, angelorum officia praedicarunt: ut intelligeremus quantae potestates sint adfuturae cum judicaturo, cui tantae ministraverunt etiam judicando. Sanctus Leo Magnus, Sermo LXXIV Source: Migne PL 54.398-99

Therefore, dearly beloved, the Son of Man and Son of God, gained a more excellent and holier fame, when He took Himself back to the glory of the paternal majesty, and in an ineffable manner began to be more present in his Divinity, after having been made more distant in His humanity. Then a better instructed faith began to draw nearer with the advance of the mind to the equality of the Son with the Father, without the handling of the corporeal substance in Christ, by which He is less than the Father, 1 since, while the nature of the glorified Body remained the faith of believers was called to touch, not with carnal hand, but with spiritual understanding the Only-begotten, equal with the Father. Hence it was that after His resurrection, when Mary Magdalene, representing the Church, hastened to approach and touch, the Lord said: 'Touch me not, for I have not yet ascended to my Father' 2 that is, I would not have you come to me in corporeal way, nor recognise Me in carnal fashion, for I put you off for higher things, I prepare you for greater things. When I have ascended to My Father, then you shall grasp me more perfectly and truly, understanding what you do not touch and believing what you do not see. And when the eyes of the disciples followed the ascending Lord to heaven with intent wonder, two angels stood by them in vestments shining with wondrous brightness, and said, 'Men of Galilee, why do you stand gazing into heaven? This Jesus who was taken up from you into heaven will come as you saw Him going into heaven.' 3 By which words all the sons of the Church were taught to believe that Jesus Christ will come visibly in the same Flesh with which He ascended, and not to doubt that all things are subjected to Him on Whom from the first beginning of His birth the service of the angels had attended. For as an angel announced to the blessed Virgin that Christ should be conceived by the Holy Spirit, so the voice of celestial beings sang of His birth from the Virgin to the shepherds. As supernal heralds gave first witness to His resurrection from the dead, so it was for the angels to speak of His coming in same flesh for the judgement of the world, that we might understand what great powers will be with Him in the future judgement, when such ones ministered to Him even in His being judged. Pope Leo the Great, from Sermon 74 1 Jn 14.28 2 Jn 20.17  3 Act 1.11

Ascension And Heaven

Glorificatio Domini nostri Iesu Christi resurgendo et ascendendo completa est. Resurrectionem ipsius Paschae Dominico celebravimus: ascensionem hodie celebramus. Festus nobis dies uterque. Ideo enim resurrexit, ut nobis exemplum resurrectionis ostenderet; et ideo ascendit, ut nos desuper protegeret. Habemus ergo Dominum et Salvatorem nostrum Iesum Christum prius pendentem in ligno, nunc sedentem in caelo. Pretium nostrum dedit, cum penderet in ligno; collegit quod emit, cum sedet in caelo. Cum enim omnes collegerit, quos utique per tempora collegit, in fine temporis veniet, et, quomodo scriptum est: Deus manifestus veniet; non quemadmodum primo venit occultus, sed sicut dictum est: manifestus. Occultum enim eum oportebat venire, ut iudicaretur; manifestus autem veniet, ut iudicet. Si enim prius manifestus veniret, iudicare manifestum quis auderet? Quando quidem dicit apostolus Paulus: Si enim cognovissent, numquam Dominum gloriae crucifixissent. Sed si ille non occideretur, mors non moreretur: trophaeo suo diabolus victus est. Exsultavit enim diabolus, quando hominem primum seducendo deiecit in mortem. Primum hominem seducendo occidit: occidendo novissimum, de laqueis primum perdidit. Facta est ergo vera victoria Domini nostri Iesu Christi, cum resurrexit et ascendit in caelum; impletumque est quod audistis, cum Apocalypsis legeretur: Vicit leo de tribu Iuda. Ipse leo dictus est, ipse agnus dictus est; leo propter fortitudinem, agnus propter innocentiam; leo quia invictus, agnus quia mansuetus. Et iste agnus occisus morte sua vicit leonem, qui quaerit quem devoret. Dictus est enim diabolus leo feritate, non virtute. Apostolus quippe ait Petrus: Vigilare nos oportet adversus temptationes, quia adversarius vester diabolus circuit quaerens quem devoret. Sed quomodo circuit, dixit: Sicut leo rugiens circuit, quaerens quem devoret. Quis non incurreret in dentes leonis huius, nisi vicisset leo de tribu Iuda? Contra leonem leo, contra lupum agnus. Exsultavit diabolus, quando mortuus est Christus, et in ipsa morte Christi est diabolus victus; tamquam in muscipula escam accepit. Gaudebat ad mortem, quasi praepositus mortis; ad quod gaudebat, inde illi tensum est. Muscipula diaboli, crux Domini; esca qua caperetur, mors Domini. Ecce surrexit Dominus noster Iesus Christus. Ubi est mors, quae pependit in ligno? Ubi est insultatio Iudaeorum? ubi est typhus et superbia caput ante crucem agitantium et dicentium: Si Filius Dei est, descendat de cruce? Ecce plus fecit, quam illi insultando exigebant; plus enim est de sepulcro resurgere, quam de ligno descendere. Iam vero quanta gloria est, quod ascendit in caelum, quod sedet ad dexteram Patris? Sed hoc oculis non videmus, quia nec pendentem in ligno vidimus, nec resurgentem de sepulcro aspeximus. Totum hoc fide tenemus, oculis cordis intuemur. Hodie enim, sicut audistis, fratres, Dominus noster Christus ascenit in coelum: ascendat cum illo cor nostrum. Audiamus Apostolum dicentem, Si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens: quae sursum sunt sapite, non quae super terram. Sicut enim ille ascendit, nec recessit a nobis: sic et nos cum illo ibi jam sumus, quamvis nondum in corpore nostro factum sit quod promittitur nobis. Ille jam exaltatus est super coelos. Neque enim propterea nobis desperanda est perfecta et angelica coelestis habitatio, quia dixit, Nemo ascendit in coelum, nisi qui descendit de coelo, Filius hominis qui est in coelo. Sed hoc dictum est propter unitatem, qua caput nostrum est, et nos corpus ejus. Cum ascendit in coelum, nos ab illo non separamur. Qui de coelo descendit, non nobis invidet coelum: sed quodam modo clamat, membra mea estote, si ascendere vultis in coelum. In hoc ergo ipsi interim roboremur, in hoc votis omnibus aestuemus. Hoc meditemur in terris, quod computamur in coelis. Tunc exuturi carnem mortalitatis, nunc exuamus animi vetustatem. Facile corpus levabitur in alta coelorum, si non premat spiritum sarcina peccatorum. Sanctus Augustinus Hipponensi, Sermo CCLXIII Source: Migne PL 38 1209

The glorification of our Lord Jesus Christ by resurrection and ascension is complete. We have celebrated His resurrection at the Dominical Pasch, today we celebrate His ascension. Both are feast days for us. For He rose that He might provide for us an example of the resurrection, and He ascended that he might protect us from above. We thus have first the hanging of our Lord and Saviour Jesus Christ on the cross, then His sitting in heaven. Our price He paid when He hung on the cross; He then gathers what he bought when He sits in heaven. For when He has gathered all, those whom through time he gathers, so will come the end of time, and as it is written, 'God shall come openly,' 1 not as at first when He came hidden, but as it is said: 'openly'. For it befitted Him to come hidden that He might be judged, and openly He shall come that He judge. If before He had openly come who would have dared judge Him? Whence the Apostle Paul says, 'If they had known, they would not have crucified the Lord of glory.' 2 But if He had not been slain, death would not have died, nor would His trophy be the devil conquered. For the devil exulted when having seduced the first man he cast him down into death. The first man seducing he killed, but killing the new man he lost the first from his traps. The true victory of the Lord, then, was when He rose and ascended into heaven, and it was fulfilled what you have heard said in the Apocalypse, 'The lion from the tribe of Judah conquered.' 3 The lion which is spoken of is the lamb, the lion on account of fortitude, the lamb on account of innocence; the lion because he is unconquered, the lamb because he is meek. And this lamb being slain with His death conquered the lion, the lion who sought to devour him, for it is said that the devil is a savage lion, not one with virtue. The Apostle Peter says that we should be vigilant against temptations, 'because your adversary the devil goes around seeking whom he may devour.' And how he goes around, he tells: 'like a lion roaring' he goes around, seeking whom he may devour. 4 Who would not fall into the jaws of this lion if the lion from the tribe of Judah had not conquered? A lion against a lion, against the wolf a lamb. The devil exulted when Christ died and by that same death of Christ the devil was conquered, as if in a mousetrap he took the food. He was rejoicing at death like one who is the chief of death, and at what he rejoiced he was caught. The trap of the devil is the cross of the Lord, the food that seized him the death of the Lord. Behold, our Lord Jesus Christ rose. Where is death, for which he hung on the cross. Where are the insults of the Jews? Where is the boasting and pride and the shaking heads before the cross, and the saying of: 'If he is the Son of God, let him come down from the cross.' 5 Behold, He shall do more, more than your insults demand; He will rise from the tomb, He whom you would have come down from the cross. And then how much glory there is that He ascended into heaven and sits at the right hand of the Father? But this we do not see with our eyes, because nor do we see Him hanging on the cross, nor rising from the tomb. All this with faith we hold to, seeing with the eye of the heart. For today, as you have heard, brothers, our Lord Jesus Christ ascended into heaven. Let us lift up our hearts with Him. Let us hear the Apostle saying, 'If you are resurrected with Christ, seek the things above, where Christ is sat at the right hand of God. Attend to what is above, not to things of the earth.' 6 For as He ascended and does not withdraw from us, so even we are already there with Him, although not yet in our body, which is promised us. Already He is exalted above heaven. Be let us not despair of the perfect and angelic habitation of the heavens, because He said, 'No one ascends into heaven unless he descends from heaven, the son of man who is in heaven.' 7 But this is said for unity, by which He is our head, and we His body. When He ascends to heaven, we are not separated from Him. He who from heaven descends does not begrudge us heaven, but He cries out, 'Be my members if you wish to ascend to heaven.' In this, then, let us for the time be strengthened, in this let us be warmed by every vow. This let us meditate on the earth while we think on the things of heaven. Then we shall have sloughed off mortal flesh, now let us strip off the old soul. Easily the body may be lifted up into heaven, if it is not pressed down by the burden of a sinful soul. Saint Augustine of Hippo, from Sermon 163 1 Ps 49.3 2 1 Cor 2.8 3 Apoc 5.5 4 1 Pet 5.8 5 Mt 27.40 6 Col 3.1-2 7 Jn 3.13

Peace And Unity

Firmilianus Cypriano fratri, in Domino salutem.  Accepimus per Rogatianum charissimum nostrum diaconum a vobis missum litteras quas ad nos fecisti, frater delictissime; et gratias propter hoc Domino maximas egimus quod contigerit ut qui corpore ab invicem separamur sic spiritu adunemur quasi non unam tantum regionem tenentes, sed in ipsa atque in eadem domo simul inhabitantes. Quod et decet dicere, quia et spiritalis domus Dei una est. Erit enim in novissimis, ait Propheta, diebus manifestus mons Domini et domus Dei super vertices montium. In quam convenientes cum jucunditate adunantur, secundum quod et in Psalmo hoc posulatur a Domino inhabitare in domo Dei per omnes dies vitae. Unde et in alio loco manifestum est esse apud sanctos magnam voluntatis charitatem in unum convenire. Ecce inquit, quam bonum et voluptabile est ut habitent fratres in unum.  Adunatio enim et pax et concordia, non solum hominibus fidelibus et cognoscentibus veritatem, sed et angelisipsis coelestibus voluptatem maximam praestat, quibus dicit sermo divinus esse gaudium in uno peccatore poenitentiam agente et ad unitatis vinculum revertente. Quod utique non diceretur de angelis conversationem in coelis habentibus, nisi ipsi quoque essent nobis adunati, qui nostra adunatione laetantur; sicut e contrario utique contristantur, quando vident diversas quorumdam mentes et scissas voluntates, quasi non tantum unum et eumdem Deum simul invocent, sed separatis et divisas ab invicem nec confabulatio jam possit esse aut sermo communis. Epistola Firmilani Episcopi Caesarae Cappadociae ad Cyprianum Source: Migne PL 3.1154-56

Firmilian to his brother Cyprian, greetings in the Lord. We have received by Rogatian, our beloved deacon, the letter you wrote and sent to us, well-beloved brother, and on account of it we gave the greatest thanks to the Lord, because thus it may be that we who are separated from one another in body are thus united in spirit, as if we were not only occupying the same country, but living together in the same house. Which it is also fitting for us to say because the spiritual house of God is one. 'For it shall come to pass in the last days,' says the Prophet, 'that the mountain of the Lord shall be manifest, and the house of God above the tops of the mountains.' 1 Those that come together into this house are united with gladness, according to what is asked from the Lord in the Psalm: to dwell in the house of the Lord all the days of one's life. 2 Whence in another place it is made clear that among the saints there is great loving wish to come together as one. 'Behold,' he says, 'how good and pleasant it is for brothers to dwell together as one.' 3 For unity and peace and concord, not only to faithful men who know the truth, but even to the angels of heaven themselves, give the greatest pleasure, to whom the Divine word says it is a joy when one sinner repents and returns to the bond of unity. But certainly this could not be said of the angels who have their dwelling place in heaven, unless they themselves were also united to us, who rejoice in our unity, as, on the other hand, they are certainly distressed when they see the diverse minds and the divided wills of some, who not only fail to invoke one and the same God together, but as if separated and divided from one another, cannot even have a common conversation or discourse. From the letter of the bishop Firmilian to Saint Cyprian of Carthage 1 Isai 2.2 2 Ps 22.6 3 Ps 132.1

The Fruit Of Peace

Fructus autem justitiae in pace seminatur facientibus pacem. Omne quod in hac vita agimus semen est futurae retributionis, ipsa autem retributio fructus est operum praesentium, teste Apostolo, qui ait: Quaecunque enim seminaverit homo, haec et metet. Et qui seminat in carne, de carne metet corruptionem. Qui autem seminat in spiritu, de spiritu metet vitam aeternam. Et  ideo recte dicitur quia fructus justitiae in pace seminatur facientibus pacem. Fructus enim justitiae vita aeterna est, quae operibus justis retribuitur, quia qui inquirunt pacem, sequuntur eam, ipsa pace cui student quasi optima semente terram sui cordis aspergunt, quo per quotidianum bonae operationis crementum ad fructum valeant vitae pervenire coelestis. De quo alibi scriptum est: Qui seminant in lacrymis, in gaudio metent, et caetera usque ad finem psalmi. Seminant autem et metent etiam reprobi quia pro meritis in judicio recipient. Sanctus Beda, Super Divi Jacobi Epistolam, Caput III Source: Migne PL 93 31

The fruit of righteousness is sown in peace, for those who make peace. 1  Everything that we do in this life is seed for future reward, the reward being the fruit of present works, to which the Apostle bears witness, who says, 'For whatever a man sows he reaps, and he who sows in the flesh reaps the corruption of the flesh, and he who sows in the spirit reaps eternal life from the spirit.' 2 And so rightly it is said that the fruit of righteousness is sown in peace for those who make peace. The fruit of righteousness is eternal life, which is the reward for good works, because they who seek peace, they pursue it, and the same peace which they desire they scatter as seed in the best earth of the heart, by which, through good works each day, growing to fruit, they are able to come to the celestial life. Concerning which it is written elsewhere: 'He who sows in tears, shall reap in joy.' 3 And the rest even to the end of the Psalm. And even the condemned sow and reap because in judgement they will also receive their reward. Saint Bede, from the Commentary on the Letter of Saint James, Chapter 3  1 Jam 3.18  2 Gal 6.8  3 Ps 125.5

Pursuing Peace

Quaere pacem, et sequere eam.   Non tibi dixit, habebis hic pacem: quaere illam, et sequere eam. Quo illam sequor? Quo praecessit. Dominus enim est pax nostra, resurrexit et ascendit in coelum. Quaere pacem, et sequere illam: quia et tu cum surrexeris, hoc mortale mutabitur, et amplecteris pacem, ubi tibi nemo molestus erit. Ibi enim est perfecta pax, ubi non esuries. Nam hic tibi pacem facit panis: subduc panem, et vide quale bellum erit intra viscera tua. Ipsi iusti quomodo gemunt hic, fratres? Ut sciatis quia quaerimus hic pacem, consequemur autem in fine. Sed ex parte hic habeamus, ut ex toto illic habere mereamur. Quid est, ex parte? Concordes simus hic, diligamus proximum quomodo nos. Sic dilige fratrem quomodo teipsum, habe cum illo pacem. Sed non possunt nisi existere rixae aliquae, quomodo inter fratres et inter sanctos exstiterunt, inter Barnabam et Paulum: sed non quae occiderent concordiam, non quae interimerent caritatem. Nam et tibi ipsi resistis aliquando, et tamen non te odisti. Omnis enim quem poenitet aliquid, rixatur secum. Peccavit, redit, irascitur sibimetipsi hoc fecisse, illud commisisse. Rixam ergo secum habet, sed ista rixa ad concordiam tendit. Vide quomodo secum rixetur, et dicat quidam iustus: Quare tristis es, anima mea, et quare conturbas me? Spera in Dominum, quoniam adhuc confitebor illi. Cum dicit animae suae, Quare conturbas me; utique turbabat illum. Volebat forte ipse pati pro Christo, et anima ipsius contristabatur. Et ille qui sciebat et dicebat: Quare tristis es, anima mea, et quare conturbas me; pacem adhuc secum non habebat: sed ex mente haerebat Christo, ut sequeretur illum anima eius, et non illum conturbaret. Ergo quaerite pacem, fratres. Dominus dixit: Haec loquor vobis, ut in me habeatis pacem. Pacem in terra vobis non promitto. In ista vita pax vera non est, nec tranquillitas. Gaudium immortalitatis, societas Angelorum promittitur. Sed quisquis non illam cum hic est quaesierit, non illam habebit cum venerit. Sanctus Augustinus Hipponensis, Enarratio in Psalmum XXXIII Source: Migne PL 37 1105-1106

'Seek peace, and pursue it.' 1  He has not said that you will have peace here, but to seek it and pursue it. Where shall I pursue it? Where it has gone before. For the Lord is our peace, 2 who has risen and ascended into Heaven. 'Seek peace, and pursue it,' because when you have risen, this mortality shall be changed, and you shall embrace peace there where no one will trouble you. For there is perfect peace, where you will not hunger. Here bread gives you peace, but withdraw it and see how your stomach revolts. Do not the righteous groan here, brothers? So that you know that here we seek peace that we find it in the end. But a part here we may have, that the whole there we may have. What is this part? That here we are in harmony, that we love our neighbour as ourselves. So love your brother as yourself and have peace with him. But they who are not able to live unless involved in some dispute, how among brothers and among saints will they live, among Paul and Barnabas? 3 Not with that which kills concord, not which that which destroys charity. Even if sometimes you oppose yourself, you do not hate. Everyone who repents something, he is in dispute with himself. He has sinned, he comes back, he is angry with himself on account of what he has done, that he has done it. Strife he has had with himself, but he has brought this strife to concord. See how he struggles with himself, and let the righteous man say, 'Why are you unhappy, my soul and why do you trouble me? Hope in the Lord because still I confess to him.' 4 When he says to his soul, 'Why do you trouble me,' certainly it vexes him. He wished perhaps to suffer for Christ and his soul was grieved. And he who knew and said, 'Why do you grieve, my soul, and why do you trouble me,' did not yet have peace with himself. But when a mind adheres to Christ, the soul follows and it does not trouble him. Therefore seek peace, brothers. The Lord has said, 'This I say to you, that in me you shall have peace. Peace in the earth I do not promise.' 5 In this life there is no true peace, no tranquility. Immortal joy, association with the angels, is the promise. But whoever does not seek it while he is here, will not have it when He comes. Saint Augustine of Hippo, Enarrations on the Psalms, from Psalm 33 1 Ps 33.15 2 Ephes 2.14 3 Acts 15.39 4 Ps 42.5 5 Jn 16.33

Grace And Peace

Gratia et pax multiplicetur. Ut quod bene coepistis, perfecte compleatis. Bene primo gratiam, postea nominat pacem, quia sine gratia Christi ad pacem reconciliationis pervenire non possumus, imo nihil pacificum, nisi per gratiam ejus habere valemus. Sancta Beda,  In Primam Epistolam Sancti Petri, Caput Primum Source: Migne PL 93 42

May grace and peace abound. 1 That what you begin well, perfectly you complete. And well is grace put first and peace named after, because without the grace of Christ we are not able to come to the peace of reconciliation; nothing makes peace unless through His grace we are able to acquire it. Saint Bede, from the Commentary on the First Letter of Peter, Chap 1 1 1 Pet 1. 2

Peace And Rest

Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμμηθήσομαι καὶ ὑπνώσω, ὅτι σὺ, Κύριε, κατὰ μόνας ἐπ' ἐλπίδι κατῴκισάς με. Ἔοικε δηλοῦν τὴν ἀβλαβῆ ἄνεσιν καὶ ἀνάπαυσιν τῆς ψυχῆς συμφώνως τῷ θείῳ λόγῳ ἐσομένην μετὰ τὰς πρὸς τὰ κάλλιστα θεωρίας. Τάχα γὰρ ὄν τρόπον κατὰ τὸ σῶμα φαγόντες καὶ πιόντες ἀνέσεως δεόμεθα τῆς κατὰ τὸν ὕπνον· οὕτως οὐ πάντοτε δυναμένη διακρεῖν ἡ ψυχὴ πρὸς τὸ θεωρεῖν, ἐν καιρῷ ἐνατενίζει τοῖς κατὰ τὴν ἑαυτῆς δύναμιν τῷ αὐτάρκει· εἶτα διανάπαυσιν ἡγούμεθα δηλοῦσθαι διὰ τοῦ· Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμμηθήσομαι καὶ ὑπνώσω. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος Δ' Source Migne PG 23.109

In peace, in a moment, I shall lie down and sleep, because you, O Lord, alone in hope have established me. 1   This seems to indicate the innocent quiet and rest of the soul, which is in harmony with the Divine Word after the contemplation of fairest things. For perhaps as after dining on food and drink, we require quiet for sleep, so the soul is not always able to turn to contemplation, but at the appropriate time it may indeed gaze on those things according to its own power, and then clearly we achieve rest, and so it is said: In peace, in a moment, I shall lie down and sleep. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 4 1 Ps 4.9

Peace And Feasts

Melius quidem fuerat, fratres charissimi, si pater et magister noster communis imperitiam nostram latere permitteret, nec publicaret penuriam, quae in nobis hactenus velamento propriae verecundiae tegitur. Melius fuerat, ut qui tam copiose abundat in spiritualibus doctrinae divitiis, de navicula pauperis nequaquam tenuis verbi vectigal exigeret. Quid enim aut egenus divitibus, aut peregrinus civibus, aut agrestis et ignarus studiosis conferat? Tamen quoniam jussis parere cogimur, eadem nos humilitatis ratio, quae excusare videtur, ad dicendum cogit, cogit ad obediendum. Quid igitur est, o religiosa plebs Domini, quod vobis quamvis pauperes, quamvis ineruditissimi, attamen decenter offerimus? Pacem sine dubio, quam Dominus noster Jesus Christus ingredientes nos offerre omni domui jubet: unde et nos in principio salutationus nostrae pacem vobis a Domino exoravimus, quae et habenda semper est, et semper oranda; non illa infida et instabilis hujus mundi pax, quae vel pro commodis quaeritur, vel pro timore servatur: sed pax Christi, quae secundum sententiam apostoli Paui, superat omnem mentem, et credentium corda custodit; pax quae charitatis fecundis nuritur uberibus; pax alumna fidei, columna justitiae; pax futurae spei pignus idoneum; pax quae praesentes sociat, absentes invitat; pax quae terrena coelestibus et divinis humana conciliat; sic enim dicit Apostolus: Quod Dominus noster Jesus Christus pacificavit per sanguinem suum, non solum quae in terris sunt, sed quae in caelis. Haec ergo vobis, charissimi, pro viribus pauperis viatici, peregrinus viator exposuit, exspectans magis una vobsicum apud mensam potentis magistri affluentiibus, et copiosis dapibus saginari. Deus autem pacis, qui coelestibus terrena conjunxit, concedat nobis eadem sapere in alterutrum, et plena unanimitate audere, per Christum Dominum nostrum, per quem est Deo Patri omnipotenti gloria in saecula saeculorum. Amen. Sanctus Petrus Chrysologus, Sermo CXXXVIII Source: Migne PL 52.572

Better it would have been, dear brothers, if our common father and teacher had allowed us to hide our inexperience and not proclaimed our penury, which in us is covered by the veil of our own modesty. Better it would have been that he who so abounds in the wealth of spiritual teaching had not demanded a tax of little words from the vessel of a poor man. For what has a needy man to gives to the rich, or a wanderer to settled citizens, or a rustic and ignorant fellow to the learned? However because we are obliged to obey commands, the sense of our own humility, which seems to excuse us, rather forces us to speech and demands of us obedience. What then is it, O pious people of the Lord, that although poor and unlearned we may decently offer to you? Peace it is, without doubt, the peace which our Lord Jesus Christ exhorted us to offer on entering every house, 1 whence even we in the the beginning of our greeting prayed for the peace of the Lord to be with you, which we should always have and which we should always entreat. But let it be the peace of Christ, which according to the understanding of the Apostle Paul, surpasses all understanding and guards the hearts of the faithful. 2 The peace which is fed by breasts of flourishing charity, the peace which is raised by faith and is the column of righteousness, the peace which is fit to be the pledge of future hope, the peace which binds us to those present and summons those absent, the peace which calls together earth and heaven. For the Apostle says that our Lord Jesus Christ has brought peace through His blood, not only on the earth, but in heaven. 3 Thus these things to you, beloved, as the pittance of a poor man, a walker on the way has set out, hoping that one more with you, at the overflowing table of a great teacher, may feast on copious dishes. For the God of peace, who joins earth to heaven, has given it to us to know the same bond with one another, and to dare to be joined in full unanimity, through Jesus Christ our Lord, through whom is glory to God the Father omnipotent forever. Amen. Saint Peter Chrysologus, Sermon 138 1 Lk 10 2 Philipp 4.7 3 Colos 1.20

Seeking Peace

Ζήτησον εἰρήνην, καὶ δίωξον αὐτήν. Περὶ ταύτης εἴρηκεν ὁ Κύριος· Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν εἰρήνην, ἐγὼ δίδωμι ὑμῖν. Ζήτησον οὖν τὴν τοῦ Κυρίου εἰρήνην, καὶ δίωξον αὐτήν. Διώξεις δὲ οὐκ ἄλλως ἢ κατὰ σκοπὸν τρέχων εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως. Ἄνω γάρ ἐστιν ἡ εἰρήνην ἡ ἀληθής. Ἐπεὶ ὅσον γε τῇ σαρκὶ συνδεδέμεθα χρόνον, πολλοῖς καὶ τοῖς ἐκταράσσουσιν ἡμᾶς συνεζεύγμεθα. Ζήτησον οὖν εἰρήνην, λύσιν τῶν τοῦ κοσμου τούτου θορύβων· κτῆσαι γαληνιῶντα νοῠν, ἀκύμονά τινα καὶ ἀτάραχον κατάστασιν τῆς ψυχῆς, μήτε ὑπὸ παθῶν σαλευομένην, μήτε ὑπὸ τῶν ψευδῶν δογμάτων διὰ πιθανότητος προκαλουμένων εἰς συγκατάθεσιν περιελκομένην, ἵνα κτήσῃ τὴν εἰρήνην τοῦ Θεοῦ τὴν ὑπερέχουσαν πάντα νοῦν, φρουροῦσαν τὴν καρδίαν σου.   Ὁ ζητῶν εἰρήνην, Χριστὸν ἐκζητεῖ, ὅτι αὐτός ἐστιν ἡ εἰρήνη, ὅς ἔκτισε τοὺς δύο εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, καὶ εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, εἴτε τὰ ἐν τοῖς οὐρανοῖς εἴτε τὰ ἐπὶ τῆς γῆς. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΛΓ' Ψαλμον  Source: Migne PG 29 376

Seek peace and pursue it. 1 Concerning this the Lord has said, 'My peace I leave you, my peace I give you; not as the world gives peace do I give it to you.' 2 Seek, therefore, the peace of the Lord and pursue it. And you shall pursue it in no other way than to run to the prize of the judge of the supernal vocation. 3 For true peace is in the heavens. For as much time as we are bound to the flesh, the many things which we are yoked to trouble us. Seek therefore peace, a release from the troubles of the world, adhere to a quiet mind, and to a tranquil and imperturbable state of soul, which is not agitated by desires, nor is carried off by false teachings which by verisimilitude invite assent, that you achieve the peace of God, which exceeds all understanding, and it shall guard your heart. 4 He who seeks peace, seeks Christ, because He is our peace, He who two in one new man established 5 and who gives peace through the blood of the cross, whether in heaven or on earth. 6 Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 33 1 Ps 33.15 2 Jn 14.27 3 Phillip 3.14 4 Phillip 4.7 5 Ephes 2.14 6 Coloss 1.20

Scandal And Wisdom

Τὸ ὀξέως σκανδαλίζεσθαι, οὐ φιλοσόφου, μικρᾶς δέ τινος ψυχῆς· Εἰρήνη γὰρ πολλὴ, φησὶ, τοῖς ἀγαπῶσι τὸ ὄνομά σου, καὶ οὐκ ἔστιν αὐτοῖς σκάνδαλον. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡϟΘ, Φουρτουνατῳ Source: Migne PG 79 157

It is not the wise soul that is sharply scandalized, but the little soul. For it says, 'Much peace there is for the lovers of your name, and not to them is scandal.' 1 Saint Nilus of Sinai, Book 1, Letter 199, To Fortunatus  1 Ps 118.163

Firm Faith

Ὁ ἀθετούμενος ὑπὸ τινος, καὶ μήτε λόγω, μήτε ἐννοίᾳ τῷ ἀθετοῦντι φιλονεικῶν, γνῶσιν ἀληθῆ κέκτηται, καὶ πίστιν βεβαίαν ἐπιδείκνυται τῷ Δεσπότῃ. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65 947

He who is spurned by another, and neither in word nor in thought strives with him, possesses true knowledge, and he demonstrates firm faith in the Lord. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works.

Faith And Understanding

Καὶ δὴ τὴν πίστιν αὖθις διαθρητέον· εἰσὶ γὰρ οἱ τὴν μὲν πίστιν ἡμῶν περὶ τοῦ Υἱοῦ, τὴν δὲ γνῶσιν περὶ τοῦ πατρὸς εἶναι διαστέλλοντες. λέληθεν δὲ αὐτοὺς ὅτι πιστεῦσαι μὲν ἀληθῶς τῷ Υἱῷ δεῖ, ὅτι τε Υἱὸς καὶ ὅτι ἦλθεν καὶ πῶς καὶ διὰ τί καὶ περὶ τοῦ πάθους, γνῶναι δὲ ἀνάγκη τίς ἐστὶν ὁ Υἱὸς τοῦ θεοῦ. Ἤδη δὲ οὔτε ἡ γνῶσις ἄνευ πίστεως οὔθ' ἡ πίστις ἄνευ γνώσεως, οὐ μὴν οὐδὲ ὁ Πατὴρ ἄνευ υἱοῦ· ἅμα γὰρ τῷ Πατὴρ Υἱοῦ Πατήρ, υἱὸς δὲ περὶ πατρὸς ἀληθὴς διδάσκαλος. καὶ ἵνα τις πιστεύσῃ τῷ υἱῷ, γνῶναι δεῖ τὸν Πατέρα πρὸς ὃν καὶ ὁ Υἱός αὖθίς τε ἵνα τὸν Πατέρα ἐπιγνῶμεν, πιστεῦσαι δεῖ τῷ Υἱῷ, ὅτι ὁ τοῦ θεοῦ υἱὸς διδάσκει· ἐκ πίστεως γὰρ εἰς γνῶσιν, διὰ Υἱοῦ Πατήρ· γνῶσις δὲ Υἱοῦ καὶ Πατρὸς ἡ κατὰ τὸν κανόνα τὸν γνωστικὸν τὸν τῷ ὄντι γνωστικὸν ἐπιβολὴ καὶ διάληψίς ἐστιν ἀληθείας διὰ τῆς ἀληθείας. Ἡμεῖς ἄρα ἐσμὲν οἱ ἐν τῷ ἀπιστουμένῳ πιστοὶ καὶ οἱ ἐν τῷ ἀγνώστῳ γνωστικοί, τουτέστιν ἐν τῷ πᾶσιν ἀγνοουμένῳ καὶ ἀπιστουμένῳ, ὀλίγοις δὲ πιστευομένῳ τε καὶ γινωσκομένῳ γνωστικοί· γνωστικοὶ δὲ οὐ λόγῳ ἔργα ἀπογραφόμενοι, ἀλλ' αὐτῇ τῇ θεωρίᾳ. Μακάριος ὁ λέγων εἰς ὦτα ἀκουόντων· πίστις δὲ ὦτα ψυχῆς, καὶ ταύτην αἰνίσσεται τὴν πίστιν ὁ κύριος λέγων  Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω,  ἵνα δὴ πιστεύσας συνῇ ἃ λέγει, ὡς λέγει. ἀλλά τοι καὶ Ὅμηρος ὁ ποιητῶν πρεσβύτατος ἐπὶ τοῦ αἰσθάνεσθαι τῷ ἀκούειν, εἰδικῷ ἀντὶ γενικοῦ, χρησάμενος  Μάλιστα δέ τ´ ἔκλυον αὐτοὶ γράφει· τὸ γὰρ ὅλον ἡ συνῳδία καὶ ἡ συμφωνία τῆς ἀμφοῖν πίστεως εἰς ἓν πέρας καταγίνεται τὴν σωτηρίαν. Μάρτυς ἡμῖν νημερτὴς ὁ ἀπόστολος λέγων· Ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς· τοῦτο δέ ἐστι συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ. Καὶ πάλιν ὑποβὰς ἐπάγει· Δικαιοσύνη δὲ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν. Φαίνεται οὖν ὁ ἀπόστολος διττὴν καταγγέλλων πίστιν, μᾶλλον δὲ μίαν, αὔξησιν καὶ τελείωσιν ἐπιδεχομένην· ἡ μὲν γὰρ κοινὴ πίστις καθάπερ θεμέλιος ὑπόκειται. τοῖς γοῦν θεραπευθῆναι ποθοῦσιν ὁ Κύριος πιστῶς κινουμένοις ἐπέλεγεν· Ἡ πίστις σου σέσωκέν σε·,  ἡ δὲ ἐξαίρετος ἐποικοδομουμένη συντελειοῦται τῷ πιστῷ καὶ συναπαρτίζεται αὐτῇ ἡ ἐκ μαθήσεως περιγινομένη καὶ τοῦ λόγου τὰς ἐντολὰς ἐπιτελεῖν, ὁποῖοι ἦσαν οἱ ἀπόστολοι, ἐφ' ὧν τὴν πίστιν ὄρη μετατιθέναι καὶ δένδρα μεταφυτεύειν δύνασθαι εἴρηται. Ὅθεν αἰσθόμενοι τοῦ μεγαλείου τῆς δυνάμεως ἠξίουν προστιθέναι αὐτοῖς πίστιν τὴν ὡς Κόκκον σινάπεως ἐπιδάκνουσαν ὠφελίμως τὴν ψυχὴν καὶ ἐν αὐτῇ αὔξουσαν μεγαλωστί, ὡς ἐπαναπαύεσθαι αὐτῇ τοὺς περὶ τῶν μεταρσίων λόγους. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Ε', Κεφ Α' Migne PG 9 10-11

And we must again contemplate faith, for there are those who attribute faith  to the Son, and knowledge to the Father. But they do not note that it is necessary that to believe truly in the Son we must consider that He is the Son and that He came, and how, and for what, and concerning His sufferings, and one must know who is the Son of God. And there is neither knowledge without faith, nor faith without knowledge, nor is the Father without the Son, for the Son is with the Father, and the Son is the true teacher concerning the Father. And that we believe in the Son we must know the Father, with whom also is the Son, and again that we know the Father we must believe in the Son, that is, it is the Son of God who teaches, for from faith to knowledge by the Son is the Father, and the knowledge of the Son and Father, which is, according to the rule of wisdom, the true wisdom, the attainment and understanding of truth by the truth. We, then, are the believers in what is not believed and the wise in what is unknown, that is, in what is unknown and disbelieved by all, but by a few who are wise in believing and knowing, and wise not in describing deeds by speech but in contemplation. Blessed is the one who speaks into the ears that hear, and faith is the ear of the soul, and so the Lord referred to faith, saying, 'He that has ears to hear, let him hear;' 1 since it is by faith a man may understand what He says as He says it. For Homer also, oldest of the poets, using the word 'hear' intends 'know', the specific for the generic, writing: 'And they hear [know] it best.'  2 For, in sum, the agreement and harmony of the faith of both contribute to the one end of salvation. An unerring witness for us is the Apostle who says, 'For I wish to see you, that I may give to you some spiritual gift for your strengthening, and that I may be comforted in you, by the mutual faith of you and me.' 3 And again a little below he adds, 'The righteousness of God is revealed from faith to faith.' 4 Manifestly, then, the Apostle announces a twofold faith, or rather one that allows growth and perfection, for the common faith is as a foundation set beneath. And to those who desire to be healed and are moved by faith, the Lord added, 'Your faith has saved you.' 5 But that which is excellently built upon is perfected in the faithful and is brought to its end by the faith which comes from the instruction and the word for the performance of the commandments. Such were the Apostles, concerning whom it is said that faith moved mountains and transplanted trees. Whence, perceiving the greatness of its power, they asked that faith be added to them, 6 a faith which like the mustard seed beneficially causes the soul to smart and it grows in it to greatness, that the reasons of things sublime rest on it. 7 Clement of Alexandria, from the Stromata, Book 5, Ch 1.  1 Mt 11.15 2 Hom Od 6.185 3 Rom 1.11-12 4 Rom 1.17 5 Mt 9.22  6 Lk 17.5 7 Mt 13.31-32

Men And Mountains

Οἱ πεποιθότες καὶ Κύριον ὡς ὄρος Σιὼν, κ.τ.ἑ. Οἱ προσερχόμενοι Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, φοροῦσι τὴν εἰκόνα τοῦ ἐπουρανίου, καὶ πεποιθότες ἐπὶ Κύριον γίνονται ὡς ἐκεῖνο τὸ Σιὼν ὄρος. Τοῦ αὐτοῦ. Εἰ ἐκ τοῦ πεποιθέναι ἐπὶ Κύριον γίνεται τις ὡς ὄρος Σιὼν, ἄλλος ἂν ἐξ ἄλλου τινὸς γένοιτ' ἂν ὡς ὄρος Χωρὴβ, καὶ ἄλλος ὡς ὄρος Σινά· καὶ ἐκ τῶν ἐναντίων εἴη ἄν τις ὡς ὄρος Αἰγύπτου, καὶ ὄρος Βαβυλῶνος, καὶ τοιούτων τῶν παρὰ τοῖς ἐχθροῖς ὄρον. Ἥ ὥσπερ οἱ πεποιθότες ἐπὶ Κύριον ὡς ὄρος εἰσὶ Σιὼν, οὕτως οἱ ὑποδεέστεροι ὡς τὰ κύκλῳ αὐτῆς ὄρη. Ὠριγένης, Εἰς Ψαλμους, Ψαλμος ΡΛΗ' Source: Migne PG 12 1637

'Those who trust in the Lord are like mount Zion.' 1 Those who come to mount Zion and the city of the living God, the celestial Jerusalem, are those who bear the heavenly image, and trusting in the Lord they become like mount Sion. On the same. If by faith in God a man may be made like mount Sion, another from other things may be made like Mount Horeb and another like Mount Sinai, and in opposition a man may be made like a mountain of Egypt and a mountain of Babylon, and likewise with all those who are hostile. For as those who trust in the Lord are like Mount Sion, so those who fall short of this are like the mountains which surround it. 2 Origen, Excerpta On the Psalms, from Psalm 124 1 Ps 124.1 2 Ps 124.2

The Hidden Guardian

Κρυφίᾳ χειρὶ ὁ Θεὸς πολεμεῖ τὸν Ἀμαλὴκ, ὡς λέγει ὁ Μωϋσῆς. Ὁ γὰρ Δεσπότης ἡμῶν ἀοράτως ὑπὲρ ἡμῶν ἀμύνεται τὸν διάβολον· ἡμᾶς δὲ χάριν τοῦ ὀνόματος αὐτοῦ, καὶ τοῦ οἰκείου ἐλέους εὐεργετεῖ, καὶ θάλπει, καὶ οἰκοδομεῖ, καὶ καταρτίζει, περιφράττει τε ἔσωθεν καὶ ἔξωθεν, καὶ περισκέπει, καὶ σώζει ὁ φιλοικτίρμων, καὶ φιλάνθρωπος Κύριος. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΚΕ', Κυριακῳ Διακονῳ Source: Migne PG 79 200

With hidden hand the Lord opposed Amalek, as Moses tells. 1 For our Lord unseen wards off the devil from us. For the sake of His name and His own mercy He acts benevolently, and He comforts, and He builds up, and He corrects, and He fortifies us within and without, and watches, the loving and compassionate Lord who saves. Saint Nilus of Sinai, Book 1, Letter 325, To Cyriacus the Deacon 1 Exod 17.16

Hidden Things

Ἡ δὲ ὑπὲρ τῶν κρυφίων ἐπιγραφὴ τὸ περὶ τὴν θεογνωσίαν ἀκριβὲς κατορθοῦν ὑποτίθεται. ἐπειδὴ γὰρ τὸ ἔσχατον πτῶμά ἐστι ψυχῆς ἡ διημαρτημένη περὶ τὸ θεῖον ὑπόληψις (τί γὰρ ἄν τις ἀπόναιτο τῶν ἀγαθῶν αὐτὸ τὸ ἀγαθὸν οὐκ ἔχων;), τούτου ἕνεκεν οἷόν τινα λύχνον σοι προτείνει ἡ ἐπι γραφὴ τὸν ἐρευνητικὸν τῶν κρυφίων τῆς θεογνωσίας λόγον, ἧς κεφάλαιόν ἐστιν ἡ εἰς τὸν υἱὸν πίστις. οὕτω γάρ φησιν καὶ ἡ ἐπιγραφή, ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ. κρύφιον γὰρ ὡς ἀληθῶς ἐκεῖνό ἐστιν τὸ ἀκατανόητόν τε καὶ ἀόρατον καὶ πάσης ὑπερκείμενον καταληπτικῆς ἐπινοίας, ᾧπερ ὁ προσεγγίσας διὰ τῆς πίστεως εἰς τὸ τῆς νίκης ἔφθασε τέλος. ὁ δὲ Ὑπὲρ τῆς κληρονομούσης λόγος δῆλός ἐστιν. ὑπὲρ γὰρ τῆς ψυχῆς τῆς τοῦ ἰδίου κλήρου ἀποπεσούσης, ὅτε ἐπέδυ τῷ τὴν ἐντολὴν παραβεβηκότι ὁ ἥλιος, τὴν ἔντευξιν ταύτην προσάγει τῷ θεῷ ὁ προφήτης, ἵνα ἐν πρωΐᾳ γένηται πάλιν ἀποθεμένη τὸ σκότος καὶ τῆς γλυκείας ἐκείνης φωνῆς ἀξία γένηται, ἥ φησι πρὸς τοὺς ἐκ δεξιῶν Δεῦτε, οἱ εὐλογη μένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Τὸ αὐτὸ τοῦτο καὶ ὑπὲρ τῆς ἑωθινῆς ἀντιλήψεώς τις νοήσας οὐκ ἂν ἁμάρτοι τοῦ δέοντος. ὄρθρον γὰρ τὴν ἑωθινὴν ἡ τῆς γραφῆς ὀνομάζει συνήθεια. ὁ δὲ ὄρθρος χρόνος ἐστὶν νυκτὸς καὶ ἡμέρας μεθόριος, καθ' ὃν ἡ μὲν ἀφανίζεται, ἡ δὲ ἄρχεται. τῆς δὲ κακίας πολλαχοῦ τῆς γραφῆς διὰ τοῦ σκότους ἐν αἰνίγματι νοουμένης, ὅταν γένηται ἡμῖν ἐκ θείας ἀντιλήψεως ἡ τοῦ κατ' ἀρετὴν βίου ἀνατολή, τότε πρὸς τὴν νίκην φθάσομεν ἀποθέμενοι τὰ ἔργα τοῦ σκότους καὶ ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατοῦντες, καθώς φησιν ὁ ἀπόστολος. Ἅγιος Γρηγόριος Νύσσης, Εἰς τας Επιγραφάς των Ψαλμών, Το Δεύτερον Βιβλίον, Κεφ' Ε' Source: Migne PG 44 504

The superscription 'For the hidden things,' 1 sets before us the certain and correct knowledge of God. Why, it is the worst calamity of the soul to go astray concerning the things of God, for what utility from any good will he acquire who has not that same good? Therefore as a light which is set before you, so this inscription is the rational unveiler of the secrets of Divine knowledge, and the head and the height of it is faith in the Son, for the superscription goes on to say, 'For hidden things, of the son.' And truly that is hidden which the mind cannot conceive and is invisible and is beyond the grasp of every thought, to which faith alone allows approach to the coming of the triumph of perfection. And the reason of the superscription, 'For her that obtains the inheritance' 2 is clear, for the Prophet for the soul which is cut off from its inheritance on account of its transgressions of the command of God, by which the sun sets on it, gives this prayer to God that again by the morning the darkness be dispelled and there be merit to hear the sweet voice saying, 'Come, blessed of My Father, receive the kingdom prepared for you since the beginning of the world.' 3 Nor does one wander from the truth if one says that the same sense is found in the superscription 'For the morning protection,' 4 for in Scripture it is a common custom to call the dawn 'morning,' because the dawn is the dividing point of night and day, by which the latter is designated by its beginning, and often Scripture represents evil by the obscurity of darkness. And so let it be that when we receive from the Divine the rising of life according to virtue, that then to victory we come, 'casting off the works of darkness and walking unashamed in the day,' as the Apostle says. 5 Saint Gregory of Nyssa, On the Superscriptions of the Psalms, Second Tractate, from Chapter 5 1 Ps 9.1 2 Ps 5.1 3 Mt 15.31 4 Ps 21.1 5 Rom 13.12-13

The Mole And The Faithless

Ἀσπάλαξ ὑπὸ γῆν ἕρπων τυφλος ὤν, ἀστέρας ἰδεῖν οὐ δύναται· καὶ ὁ μὴ πιστεύων περὶ προσκαίρων οὔτε περὶ τῶν αἰωνίων πιστεύειν δύναται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65 941

The mole crawling blindly beneath the earth is unable to see the stars; and he who has no faith in God concerning transient things, cannot have faith concerning eternal things. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works.

Faith And Salvation

Θαρσεῖτε, ἐγώ εἰμι    Εἰπὼν, Θαρσεῖτε, τὴν πίστιν ἀπαιτεῖ· δι' ἧς ἔκαστος τῶν εἰλικρινῶς εἰς Χριστὸν πιστευόντων σώζεται· ἐπαγαγὼν δὲ, Ἐγὼ εἰμὶ, λύει πάντα φόβον· Ἐγὼ γὰρ, φησὶν, εἰμὶ, ὁ πάντα δυνάμενος ποιῆσαι. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.419

Be of cheer, I am. 1 Saying 'Be of cheer', He sought faith, by which He saves each one who believes sincerely in Christ. And then He adds, 'I am' and dispels all fear. 'I am,' He says, that is: I am He who can do all things. Saint Cyril of Alexandria, Commentary on Matthew, Fragment 1 Mt 14.27

Gathering In Jerusalem

In tempore illo vocabunt Jerusalem solium Domini et congregabuntur ad eam omnes gentes in nomine Domini in Jerusalem, et non ambulabunt post pravitatem cordis sui pessimi. Nequaquam Dominus sedebit super arcam Testamenti et Cherubim, cui prius ab illo populo dicebatur: Qui sedes super Cherubim, manifestare;  sed omnes perfecta mente credentes, erunt thronus Dei. Vel certe melius totum de Ecclesia intelligendum: quando congregantur omnes gentes in nomine Domini in Jerusalem, in qua est visio pacis: et nequaquam ambulant post pravitatem cordis sui pessimi, ut faciunt quae desiderant, nec suos sequuntur errores: sed dicunt cum Propheta: Adhaesit anima mea post te: me suscepit dextera tua. Sanctus Hieronymus, Commentariorum In Jeremiam Propheta, Caput III Source Migne PL 24 703

At that time they will call Jerusalem  the throne of the Lord and all the nations shall be gathered to it, in the name of the Lord in Jerusalem, and they shall walk no more after the depravity of their base hearts. 1 It shall not be that the Lord will sit above the ark of the testament and the Cherubim, concerning which the people have said, 'You who are enthroned above the cherubim shine forth,' 2  but rather all those believing with a perfect mind will be the throne of God. Or even better, one should understand this as being about the whole Church, when all the nations are gathered in the name of the Lord in Jerusalem, in which is the vision of peace, and they shall no more stubbornly walk after the depravity of their base hearts, that they do what they desire, nor shall they follow their own errors, but they will say with the Prophet, 'My soul clings to you; your right hand upholds me.' 3 Saint Jerome, from the Commentary on Jeremiah, Chapter 3 1 Jer 3.17 2 Ps 79.2 3 Ps 62.9

The Nations And Salvation

Gloriosa dicta sunt de te, civitas Dei. Quasi intuebatur civitatem illam Ierusalem in terra. Nam videte quam civitatem dicit, de qua dicta sunt quaedam gloriosissima. Nam illa destructa est in terra; hostes passa cecidit in terram, iam non est quod erat: expressit imaginem, transivit umbra. Unde igitur: Gloriosa dicta sunt de te, civitas Dei? Audi unde: Memor ero Raab et Babylonis, scientibus me. In illa civitate, inquit iam ex persona Dei, memor ero Raab, et memor ero Babylonis. Raab non pertinet ad populum Iudaeorum; Babylon non pertinet ad populum Iudaeorum. Nam sequitur: Etenim alienigenae, et Tyrus, et populus Aethiopum, hi fuerunt ibi. Merito gloriosa dicta sunt de te, civitas Dei: ubi non solus est ille populus Iudaeorum natus ex carne Abrahae; sed ibi omnes gentes, quarum quaedam nominatae sunt, ut omnes intellegantur. Memor ero, inquit: Raab: quae ista est meretrix, illa in Iericho meretrix quae suscepit nuntios et alia via eiecit; quae praesumpsit in promissione, quae timuit Deum, cui dictum est ut per fenestram mitteret coccum, id est, ut in fronte haberet signum sanguinis Christi. Salvata est ibi, et Ecclesiam Gentium significavit. Unde Dominus superbientibus Pharisaeis: Amen dico vobis, publicani et meretrices praecedunt vos in regnum coelorum. Praecedunt, quia vim faciunt: impellunt credendo, et ceditur fidei, nec obsistere potest quisquam; quia qui vim faciunt, diripiunt illud. Ibi enim positum est: Regnum coelorum vim patitur, et qui vim faciunt, diripiunt illud. Hoc fecit ille latro, fortior in cruce quam in fauce. Memor ero Raab et Babylonis. Babylon civitas dicitur secundum saeculum. Quomodo una civitas sancta, Ierusalem; una civitas iniqua, Babylon: omnes iniqui ad Babyloniam pertinent; quomodo omnes sancti ad Ierusalem. Sed delabitur de Babylone in Ierusalem. Unde, nisi per eum qui iustificat impium? Piorum civitas Ierusalem; impiorum civitas Babylon. Sed venit ille qui iustificat impium; quia: Memor ero, inquit, non solum Raab, sed etiam Babylonis. Sed quorum memor erit Raab et Babylonis? Scientibus me. Ideo quodam loco dicit Scriptura: Effunde iram tuam in gentes quae te non cognoverunt. Hic ait: Effunde iram tuam in gentes quae te non cognoverunt; et alibi: Praetende misericordiam tuam scientibus te. Et ut noveritis quia in Raab et Babylone Gentes significavit; quasi diceretur: Quid est quod dixisti: Memor ero Raab et Babylonis, scientibus me? quare hoc dixisti? Etenim alienigenae, inquit, id est, pertinentes ad Raab, pertinentes ad Babylonem, et Tyrus. Sed quousque Gentes? Usque ad fines terrae. Elegit enim populum qui in fine terrae est: Et populus, inquit: Aethiopum, hi fuerunt ibi. Si ergo ibi Raab, ibi ex Babylone, quia ibi alienigenae, ibi Tyrus, ibi populus Aethiopum; merito, gloriosissima de te dicta sunt, civitas Dei. Sanctus Augustinus Hipponensis, Enarratio in Psalmum LXXXVI Source: Migne PL 37 1105-1106

Glorious things are said of you, city of God. 1 He was, as it were, contemplating that city of Jerusalem on earth. For consider what city he speaks of, of which are spoken certain most glorious things. For the earthly city has been destroyed; suffering the enemy, it fell to the earth; now it is not what it was; it has shown the image and the shadow has passed away. How then is it said: 'Glorious things spoken of you, city of God'? Listen how: 'I will be mindful of Rahab and Babylon, with those who know me' 2. In that city, he says in the person of God, 'I will be mindful of Rahab and I will be mindful of Babylon.' Rahab does not belong to the Jewish people, Babylon does not belong to the Jewish people. For it follows: 'Even a foreign people, and Tyre, and the people of Ethiopia, they were there.' With good reason then, 'Glorious things are spoken of you, city of God,' where not only is found the Jewish people, born of the flesh of Abraham, but all nations, some of which are named that all may be understood. 'I will be mindful,' he says, 'of Rahab.' She who is that harlot, that harlot in Jericho who received the spies and conducted them out of the city by a different road, who trusted beforehand in the promise, who feared God, who was told to hang out of the window a scarlet thread, that is, to bear upon her brow the sign of the blood of Christ. She was saved there, and thus signified the Church of the Gentiles, whence our Lord said to the proud Pharisees, 'Truly, I say to you, the tax collectors and the harlots go before you into the kingdom of God.' 3 They go before, because they act vigorously. They are driven by faith, and to faith there is yielding, nor can any resist, since they who are forceful seize it. For it is written, 'The kingdom of Heaven suffers violence, and the violent seize it' 4 Such was the conduct of the thief, more courageous on the cross than at ambush. 'I will be mindful of Rahab and Babylon.' And by Babylon he speaks of the city of this world. As there is one holy city, Jerusalem, so there is one unholy one, Babylon. All the wicked belong to Babylon, even as all the holy do to Jerusalem. But he slips from Babylon to Jerusalem. How, but by Him who justifies the impious? The city of the pious is Jerusalem, Babylon is the city of the impious, but He comes who justifies the impious, since it is said, 'I will be mindful' not only 'of Rahab,' but even 'of Babylon.' And then of whom shall he be mindful? 'Those who know me.' Whence it is said in Scripture, 'Pour out your anger on the people who have not known you.' 5 Here then he says: Pour out your anger on a people who have not known you. And elsewhere: 'Give your mercy to those who know you.' 6 And that you know that by Rahab and Babylon the Gentiles are signified, it is as if it were said, 'What is this that you say, 'I am mindful of Rahab and Babylon with those who know me of me? Why do you say this?' Even a foreign people, he says, belonging to Rahab, to Babylon, to Tyre. 'And how many people?' Even to the ends of the earth. For indeed he chooses a people who are at the end of the earth, and the people of Ethiopia, he says, these shall be with me. If then there is Rahab, and there is the people of Babylon, and there is a foreign people, and there is the people of Ethiopia, rightly it is said, 'Most glorious things are said of you, city of God.' Saint Augustine of Hippo, Enarrations on the Psalms, from Psalm 86 1 Ps 86.3 2 Ps 68.4 3 Mt 21.31 4 Mt 11.12  5 Ps 78.6  6 Ps 35.11