Losing Light

Arundinem quassatam non confringet, et linum fumigans non extinguet... In lino fumigante notandum quia et desertum lumine facit putorem. Sanctus Augustinus Hipponensi, Questiones in Evangelium secundum Matthaeum, Liber Primus, III Source: Migne PL 35 1324

'He will not snap the staff that is already crushed, or put out the wick that still smoulders... 1 It should be noted regarding the smouldering wick that with its light lost it spreads pollution. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 3 1 Mt 12.20

Scandal And The Millstone

Cavere ergo oportet nos, fratres, ne scandalum faciamus aliis, ne vel ipsi alio faciente patiamur. Scandalum est quod offendit sensus, quod mentem turbat, quod confundit intelligentiae puritatem. Scandalum est, quod diabolum fecit ex angelo, quod ex apostolo reddidit proditorem, quod invexit peccatum mundo, quod hominem deduxit mortem. Audi Dominum dicentem: Vae mundo a scandalis.  Scandalum sanctos tentat, fatigat cautos, incautos dejicit, confundit omnia, conturbat omnes, et licet in praesenti locl Dominus de scandalo suae passionis loquatur, et Judam denotent per quem venit ipsum scandalum scandalorum; tamen ne quis in hoc deveniret, admonuit, dicendo: Impossible est ut non venitant scandala; vae tamen illi per quem veniunt. Bonum est illi si lapis molaris appendatur collo ejus, et projiciatur in mare, quam scandulizet usum de pusillis istis.' Quare non lapis, sed lapis molaris: quia lapis molaris dum triticum terit, dum farinam fundit, a polline furfurem dum secernit, panem pie laborantibus subministrat. Bene ergo illi qui eligit minister scandali magis esse quam pacis, ad collum lapis alligatur molaris, ut hoc illum ad mortem trahat, quod illum trahere debuisset ad vitam: quia sensus ad vitam datos mortis convertit in scandalum, suadendo aliud videre, aliud audire, aliud sentire, aliud sapere, quam erat in Christo, quam erat in scientia salutari. Hinc angularem lapidem, hinc adjutorii lapidem, hinc lapidem sine manibus abscissum, qui est Christus, sic pusillorum circuit traxit ad scandalum, ut non panem vitae, sed panem lacrymarum conficeret et doloris, sicut propheta testatur, dicens,: Qui manducatis panem doloris' Bene ergo illi, sicut alibi dixit, Ut mola asinaria alligetur collo ejus , et inde sumat poenam, unde sumpsit et sensum, et exaequetur jumentis insipientibus qui voluit hominibus superna sapientibus comparari. Sanctus Petrus Chrysologus, Sermo XXVII Source: Migne PL 52 277C-278C

Therefore brethren, we should be careful neither to give scandal to others nor to be moved by it when it is done by others. It is scandal that offends the senses, which troubles the mind, and confounds the clarity of the intellect. It is scandal that made the devil from an angel, which produced a traitor from an Apostle, which brought sin into the world, which led a man away to death. Hear the Lord saying, 'Woe to the world because of scandals.' 1 Scandal tries the saints, exhausts the prudent, throws down the imprudent, confuses all things, troubles all things. It is true that in the present passage the Lord is speaking of the scandal of His passion, and indicating Judas through whom came the scandal of scandals; however, lest anyone come to this, He gave warning, saying, 'Impossible it is that there be no scandal, but woe to him to whom it comes. It were better for him if a millstone were hung around his neck and he were thrown into the sea, than he should scandalise any of these little ones.' 2 Why not any stone but a millstone? Because while the millstone is grinding the grain and pouring out the flour and separating the bran from the meal, it is providing bread to those who are dutifully working. Rightly, then, is a millstone tied around the neck of that one who serves scandal rather than peace, so that it draws him to death which should have brought him to life; for turning to scandal he has turned the senses given for life to death, persuading that something been seen, something heard, something felt, something tasted, rather than what was in Christ and in His saving knowledge. Thus the cornerstone, 3 thus the stone of help, 4 thus the stone by no hand shaped, 5 which is Christ, he has turned into a scandal for little ones, and so he was not preparing the bread of life but the bread of tears and sorrow, as the Prophet testifies, saying, 'You who eat the bread of sorrow.' 6 It is well for him, as it is said elsewhere, 'To have a great millstone bound to his neck' 7 and let him take his punishment from that from which he has removed all sense, and let him be equal to the dumb beasts, since he did not wish to be compared to men who ponder heavenly things.  Saint Peter Chrysologus, from Sermon 27  1 Mt 18.7  2 Lk 17.1  3 Isa 28.16  4 1 King 7.12  5 Dan 2.45  6 Ps 126.4 7 Mt 18.6

Righteousness And Prudence

Καὶ ἐξαίρει λόγους δικαίων. Δικαίως τὸ δίκαιον διώξῃ. Τοῦ αὐτοῦ ἐκ τῆς πρὸς Φώτιον καὶ Ἀνδρέαν πρεσβυτέρους ἐπιστολῆς. Τουτέστιν, μετὰ τὸ γινώσκειν καὶ πεπαιδεῦσθαι τοὺς τῆς δικαιοσύνης λόγους, διώξεις καὶ ἐπιζητήσεις τὸ δίκαιον, καθαρεύων πάσης προσπαθείας· καὶ ταύτῃ τὸ δίκαιον δίκαιος ὢν ζητήσεις, καὶ πανταχόθεν περιπεφραγμένος, καὶ ἔσω τῶν ὅρων τῆς δικαιοσύνης ἱστάμενος. Πολλοὶ γὰρ αὐτὸ τὸ ἐθέλειν δίκαιοι εἶναι, μεθυσθέντες τὸν νοῦν διὰ τῆς δικαιοσύνης ἀκριβοῦς αὐτῶν, δικαιοσύνης τὴν δικαιοσύνην ἠδίκησαν. Ὅθεν καὶ ὁ συνετὸς Ἐκκλησιαστὴς, μᾶλλον δὲ ὁ τῆς συνέσεως παιδευτὴς, Χριστὸς γάρ ἐστιν ὁ ἀληθὴς Ἐκκλησιαστὴς, τῆς Ἐκκλησίας ἡ κεφαλὴ, καὶ τοῦ Θεοῦ Πατρὸς ἡμῶν ἡ ἀνωτάτω καὶ ἐνυπόστατος σοφία καὶ λόγος, ἄγχων τὸ πέρα μέτρου, κἂν ἐπὶ τὰ δεξιὰ φέρηται, παραινεῖ· Μὴ γίνου δίκαιος πολὺ, καὶ μὴ σοφίζων περισσά. Ὠριγένης, Εἰς Δευτερονόμιον Ἐκλογή Source: Migne PG 17.27 b-c

And a gift steals away the words of the righteous. 1 Rightly seek righteousness. 2 (From his letter to the priests Photius and Andrew.) That is, after you have known and been educated in the words of righteousness, you seek after and pursue what is right, cleansed of any passion, for by seeking the right in this way a man is righteous, and he is surrounded by a wall and stands within in the limits of the right. For many wishing to be righteous inebriate the mind by the strictness of their righteousness, and the right of their righteousness makes unrighteousness. Whence the prudent preacher Ecclesiastes, or rather he who is educated in prudence, for Christ is the true preacher, being the head of the Church, and the wisdom and word of God the Father, castigates those who are immoderate, although they tend to the right side, and so admonishes, 'Be not overly righteous and do not overreach your prudence.' 3 Origen, On Deuteronomy, Fragment 1 Deut 16. 19 2 Deut 16. 20 3 Eccl 7.17

The Judgement Of Men

Ὁ μοιχὸς πάνατας ἀνθρώπους νομίζει μοιχοὺς εἴναι, καὶ ὁ κλέπτης πάντας ὁμοίως κλέπτας ὑπάρχειν οἴεται· ὁ δὲ σώγρων, καὶ ἅγιος, καὶ θεοφιλὴς ἀνὴρ πάντας ἀνθρώπους λογίζεται ὁσίους τυγχάνειν καὶ δικαίους. Σὺ δ' ἐπὶ πονηρίαν ἐκ μακρῶν τῶν χρόνων ἐξάκουστος ὑπάρχων, πάντας νομίζεις πονηρούς τε καὶ φαυλοτάτους εἶναι, καὶ τοῖς πᾶσι τοὺς πάντας διαβάλλεις καθεκάστην, ὡς μοχθηροὺς, καὶ σκαιοὺς, καὶ ἅγαν ἀλιτηρίους Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΛΓ' Ζωσιμῳ Οἰκονομῳ Source: Migne PG 79 97

The adulterer thinks every man to be an adulterer and the thief judges every man to be similar to himself and the wise and holy and pious man believes that every man is holy and righteous. And you, then, having been embroiled in iniquity for such a long time, think everyone evil and iniquitous, and so every single day you accuse everyone of utter wretchedness and ineptitude and utter sinfulness. Saint Nilus of Sinai, Book 1, Letter 33, to Zosimus the Steward

The Right And The Left

Cor sapientis in dextra ejus, et cor stulti in sinistra illius. Sed et in via, cum stultus ambulat, cor ejus minuitur: et dicit, omnis insipiens est. Et in Evangelio praecipitur, ut nesciat sinistra quid faciat dextera sapientis. Et quando percutimur in maxillam dexteram, non jubemur sinistram genam percutienti praebere, sed alteram dexteram. Justus enim sinistram in se non habet, sed totum in eo dextrum est. Et cum ad judicandum Salvator venerit, agni stabunt a dextris: haedi vero a sinistris erunt. Et in Proverbiis scribitur: Dextras vias novit Dominus: quae autem perversae sunt, a sinistris sunt. Qui ergo sapiens est, semper de futuro saeculo cogitat, quod ducit ad dextram. Qui vero insipiens, de praesenti, quod positum est in sinistra. Quae quidem secutus idem philosophus et poeta, ait Dextera quae magni ditis sub moenia ducit. Hac iter Elysium nobis: at laeva malorum. Exercet poenas, et ad impia tartara mittit. Firmianus quoque noster in praeclaro Institutionum suaruam opere Y litterae meminit, et de dextris ac sinistris, hoc est, de virtutibus et vitiis plenissime disputavit. Nec putemus huic sententiolae illud esse contrarium, in quo dicitur: Ne declines in dexteram, neque in sinistram. Hic enim part dextera pro bono accipitur: ibi vero non tam dextera, quam declinatio dexterae accusatur: ne plus sapiamus quam sapere nos necesse est: quia virtutes in medio sunt, et nimietas omnis in vitio est. Sequentis autem versiculi in quo ait: sed et in via cum stultus ambulat, cor ejus indiget, et dicit: omnis insipientia est, sive insipiens, hic est sensus: Stultus ut ipse peccat, sperat omnes peccare similiter, atque ex suo ingenio universos judicat. Sanctus Hieronymous, Commentarius Ecclesiasten, Cap X Source: Migne PL 23 1090-1

The heart of the wise man is in his right hand, and the heart of the fool in his left. But when in the way the fool walks, his heart diminishes, and he says, 'All is foolish.' 1 And in the Gospel it is commanded that the left hand should not know what the right hand of the wise does. 2 And when we are struck on the right cheek, we are not commanded to offer the left cheek for striking, but another right one. 3 For the righteous man does not have the left in himself, but all in him is the right. And when the Saviour comes to judge, the sheep shall be on the right and the goats shall be on the left. 4 And in Proverbs it is written: 'The Lord knows the ways on the right, those which are crooked are on the left.' 5 He who therefore is wise, is always thinking of the future age, which leads to the right. He whoever who is foolish, thinks only of the present and is placed on the left. Which certainly the philosopher and poet similarly follows, when he says: The right way leads beneath the walls of great Pluto,  There our way to Elysium; for the left is for the wicked, Where punishment is given to the impious to Tartarus sent. 6   Lactantius also in his famous work 'The Institutes' recalls the letter Y and he disputes plentifully concerning the left and right, that is, virtue and vice. 7 And lest we think the adage to be contrary, which says , 'Stray neither to the right nor the left' 8 let it be understood that previously the right is understood as the good, but here it is not so much the right, but the veering to the right which is culpable, that we should know no more but that which it is necessary for us to know, because virtue is in the middle, and excess in everything is vice. For the following line says, 'But in the way when the fool walks, his heart is empty and he says, 'All is foolishness', or 'foolish' with this sense, that the fool is the man who sins, and he assumes that all sin similarly and therefore from himself he judges all things. Saint Jerome, Commentary on Ecclesiastes, Chap 10 1 Eccles 10.2-3 2 Mt 6.3 3 Mt 5.39 4 Mt 25.35 5 Prov 4.27 6 Aeneid 6.541-543 7 Lactantius Inst 4.3 8 Prov 4.27

Vanity, Utility And Avarice

In eo autem quod ita se habet, Inclina cor meum in justificationes tuas, et non in utilitatem; quidam transtulerunt, Inclina cor meum in testimonia tua et non in avaritiam. Id quod in hebraeis codicibus continetur, ambigua in definitione utrique intelligentiae opportunum est. Sed nos, sicut oportet, sequimur Septuaginta interpretum religiosam et antiquam auctoritatam, ex judicio tamen caeterorum translatorum proprietatem intelligentia cujusque desiderio coaptantes. Cum enim hi dixerint, in utilitatem illi dixerint, in avaritiam, per idipsum quomodo utilitas hoc nunc sit subjecta noscetur. Nam saeculi homines pecuniam, argentum, aurum, et caetera opum instrumenta utilitatem vocant. Ergo cum in Dei testimonia inclinari cor suum, et non in utilitatem propheta orat, inclinatum in Dei testimonia cor ab his sine dubio refert, quae humano judicio existimantur utilia. Et quidem intelligentiae nostrae sensum versus qui consequitur confirmat. Ait enim Averte oculos mei, ne videant vanitatem, et in via tua vivifica me; vanitatem eorum docens, quae ab hominibus existimantur utilia. Et quaerendum est quos oculos, et a qua vanitate oret averti. Orat autem et animi et corporis oculos, eos scilicet qui theatralibus ludis captivi incubant, eos qui Circensium certaminibus serviunt, eos qui vestium pretia mirantur, eos quos auri splendor et gemmarum varietas occupat. Nisi forte non magis equorum cursu astrorum cursus  est gratior; et obscoenis illis spectaculorum turpium fabulis, non amoenius divina illa humanae spei eloquia cantantur. Nisi forte huic terrenorum metallorum usui, non magis aeternitatis repositae divitiae, honor et gloria praeferetur: et blandior mihi erit auri species, quam hominis et terrae et lucis et coeli. Ab eorum igitur vanitatibus averti oculos et hos corporis sui, et illos animae deprecatur: de quibus obcaecatis beatus Apostolus docet, cum ait, In vanitate sensus eorum intenebrati, alienati a vita Dei. Et aversorum oculorum a vanitate quod praemium sit, non longe requirendum est. Sequitur enim, Et in via tua vivam. Declindani enim a vanitate sunt oculi, ut nobis in via Dei vita sit: non ea vita quae nunc est, sed ea quae in coelis reposita est, et in Christo absconsa. Ita enim in omni hoc psalmo locutus est, tamquam victurus sit, non modo vivat. Erigendi igitur oculi sunt, quibus Christi potius gloria, quam mundi hujus inania et vana cernantur. In via enim Dei, referentes oculos a vanitate, vivemus. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9 539-541

The line that reads 'Incline my heart to your justifications and not to utility', 1 has also been translated, 'Incline my heart to your testaments and not to avarice.' That which is found in the Hebrew texts is ambiguous in its sense and either understanding is possible. But we, as befits, follow the pious and ancient authority of the Septuagint rendition, yet the judgement of other translators it has also pleased us to join to our own understanding. For when they say, 'to utility' and the others, 'in avarice,' how this utility should be grasped we should consider. Now men of the world call money and silver and gold and other such things useful instruments for works, therefore when to the testimonies of God the Prophet prays for his heart to incline, the inclination of the heart to the testimonies of God away from these things which are judged useful according to human measure he without doubt refers. And certainly our understanding of this sense the verse which follows shall confirm. It says, 'Avert my eyes lest they see vanity and in your way enliven me,' there teaching their vanity which by men is judged to be useful. And it must be asked what eyes and from what vanity he prays to be averted. He prays for the eyes of the soul and the body, those which are falls into captivity by the amusements of the theatres, those which are enslaved amid the struggles of the games, those which marvel at precious vestments, those which are possessed by the splendour of gold and a diversity of jewels. Unless perhaps not more pleasing is the horse track and the circuit of the stars, and those obscene tales of wretched shows is more melodious than the Divine eloquence for human hope. Unless perhaps the honour and glory of the use of the metals of the earth is preferred to the store of Divine eternity, and sight of gold shall be more charming to me, than of man and earth and light and heaven. From the vanity of these things, therefore, he prays that the eyes of the body and of the soul be averted, concerning which blinding the Apostle teaches when he says, 'In vanity their sense has been benighted, alienated from the life of God,' 2 and what the reward is of the aversion of eye to vanity is not too far to seek. For the line follows, 'And in your way I shall live.' For with the eyes turning from vanity, so for us is life in the way of God, not that life which now is, but that which is kept in the heavens, and which is hidden in Christ. 3 So about all this the Psalm speaks, how it shall be conquered, that it no longer live. Therefore directing the eyes, let them perceive rather the glory of Christ than the inanity and vanities of this world. For in the way of God, turning the eyes from vanity, we may live. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.36 2 Ephes 4.18 3 Colos 3.2-3

Prayer And The Poor Man

Προσευχὴ τῷ πτωχῷ ὅταν ἀκηδιάσῃ καὶ ἐναντίον κυρίου ἐκχέῃ τὴν δέησιν αὐτοῦ Πᾶς ὁ αἰτούμενός τι, οὐκ ἔχων ο αἰτεῖται ἐπὶ τῷ τυχεῖν τούτου ἐρχόμενος διὰ τῆς αἰτήσεως, πτωχός ἐστι. Πᾶς ου ν προσευχόμενος Θεῷ ἀγαθῶν αἰτεῖται μετουσίαν, ταύτην ἐξ ἑαυτοῦ ἔχειν οὐ δυνάμενος· ὅθεν καὶ πάντες πρὸς Θεὸν πτωχοί. Εἰ καὶ μέγας οὖν ἤν καὶ βασιλεὺς ὁ Δαυίδ, ἐν τοῖς ἐκ Θεοῦ διδομένοις πτωχὸς ἤν· ὅθεν γνοὺς ἑαυτὸν πολλῶν ἤ πάντων τῶν ἐκ Θεοῦ χορηγουμένων λειπόμενον ἀκηδίας ἀναπίμπλαται ὡς σφόδρα ἀθυμῆσαι. Ἐι τα μετὰ τὸ οὕτως διατεθῆναι ἐκχεῖ ἐνώπιον Κυρίου τὴν δέησιν αὐτοῦ, αἰτούμενος παρὰ τοῦ διδόντος τὰ ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. Ὁ γὰρ μὴ ταῦτα ἀλλὰ τὰ τῶν προσκαίρων αἰτῶν οὐκ ἔχει παρρησίαν ἐνώπιον Κυρίου ἐκχεῖν τὴν δέησιν αὐτοῦ δι' ἐμπαθῆ προαίρεσιν. ̔Η μὲν προσευχὴ τὴν ἱκετηρίαν δηλοῖ τὴν πρὸς τὸν Θεὸν καὶ τὴν παράκλησιν, ἡ δὲ δέησις τὴν αἴτησιν τὴν περὶ ὤν βούλεται αὐτῷ δεομένῳ παρασχεθῆναι. Ταῦτα δέ ἐστι τὰ κυρίως ἀγαθὰ α καὶ τῷ Θεῷ πρέπον διδόναι καὶ τοῖς αἰτοῦσι συμφέρει λαβεῖν. Εἴρηται δὲ ἤδη περὶ κραυγῆς τῶν ἁγίων ὑμνούντων Θεὸν καὶ εὐχομένων αὐτῷ μεγαλοφώνως, ο τι ἐστὶν οὐχ ἡ ἐν προφορᾷ ἀλλ' ἡ τῆς νοήσεως ἐπίτασις.  Δίδυμος Αλεξανδρεύς,, Εἰς Ψαλμους, Ψαλμος ΡΑ' Source: Migne PG 39 1516

A prayer for the poor man when he is troubled, and he pours out his plea before the Lord. 1 Every man who seeks something does not have that which he seeks, and so poor he is, by which comes the prayer. Every one then praying to God seeks to partake of goods which from himself he is not able to have. Whence all are poor before God. And if then David was great and a king, in seeking to be given things from God, he was poor, whence he knew himself, that the state of being left destitute of the many or everything which is supplied by God, fills him with worry so that his soul is downcast. Thus he pours out his prayer before the Lord, invoking Him who can give those goods for which he asks. For indeed he does not seek such things which perish, nor does he dare before the Lord pour out his prayer in a passion afflicted state. Praying to God should be supplication, and an invocation to aid, and the plea should be an asking for those things which God wishes to give to the poor. And these things are things which are flawlessly good, which it befits God to give, and which it benefits us to receive. Already I have spoken of the cries of the holy singing to God and praying with great voice, that it is not offered but with an intent mind. Didymus the Blind, Commentary on the Psalms, from Psalm 101 1 Ps 101.1

Trials And Glory

Ἓν γὰρ ἐστίν, Ὀλυμπιάς, φοβερόν, εἷς πειρασμός, ἁμαρτία μόνον· καὶ τοῦτο συνεχῶς ἐπᾴδων σοι τὸ ῥῆμα οὐκ ἐπαυσάμην· τὰ δὲ ἄλλα πάντα μῦθος, κἂν ἐπιβουλὰς εἴπῃς, κἂν ἀπεχθείας, κἂν δόλους, κἂν συκοφαντίας, κἂν λοιδορίας, κἂν κατηγορίας, κἂν δημεύσεις, κἂν ἐξορίας, κἂν ξίφη ἠκονημένα, κἂν πέλαγος, κἂν τὸν τῆς οἰκουμένης ἁπάσης πόλεμον. Οἷα γὰρ ἂν ᾖ ταῦτα, πρόσκαιρά τέ ἐστι καὶ ἐπίκηρα καὶ ἐν θνητῷ γενόμενα σώματι καὶ τὴν νήφουσαν οὐδὲν παραβλάπτοντα ψυχήν. ∆ιά τοι τοῦτο καὶ τῶν χρηστῶν καὶ τῶν λυπηρῶν τῶν κατὰ τὸν παρόντα βίον τὸ εὐτελὲς ὁ μακάριος Παῦλος δεῖξαι βουλόμενος μιᾷ λέξει τὸ πᾶν ἐνέφηνεν εἰπών· Τὰ γὰρ βλεπόμενα πρόσκαιρα. Τί τοίνυν τὰ πρόσκαιρα δέδοικας, τὰ ποταμίων ῥευμάτων δίκην παραρρέοντα; Τοιαῦτα γὰρ τὰ παρόντα, κἂν χρηστὰ ᾖ, κἂν λυπηρά. Προφήτης δὲ ἕτερος ἅπασαν τὴν ἀνθρωπίνην εὐημερίαν οὐδὲ χόρτῳ, ἀλλ' ἑτέρᾳ ὕλῃ εὐτελεστέρᾳ παρέβαλεν ἄνθος αὐτὴν ὀνομάσας χόρτου πᾶσαν ὁμοῦ. Οὐδὲ γὰρ μέρος αὐτῆς ἔθηκεν, οἷον πλοῦτον μόνον, ἢ τρυφὴν μόνον, ἢ δυναστείαν μόνον, ἢ τιμὰς μόνον, ἀλλὰ πάντα τὰ ἐν ἀνθρώποις δοκοῦντα εἶναι λαμπρὰ μιᾷ προσηγορίᾳ τῇ τῆς δόξης περιλαβὼν οὕτως ἐπήγαγε τὴν εἰκόνα τοῦ χόρτου εἰπών, Πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. Ἅγιος Ἰωάννης ὁ Χρυσόστομο, Ἐπιστολὴ Α' Ὀλυμπιάδι Source:Migne PG 52 549-550

For there is one thing, Olympias, that is fearful, one trial, only sin; and I have never ceased continually to sing this line; for all other things are fables, even plots, hate, deceptions, slander, insults, accusations, confiscation of property, exile, the keen sword, the depths of the sea, the war of the whole world. For whatever these things may be, they are transitory and perish, and they work in a mortal body without doing any injury to the soul that is vigilant. Therefore wishing to show the insignificance both of the pleasures and sorrows relating to the present life, the blessed Paul declared everything in one sentence, saying, 'For things seen are transient.' 1 Why then do you fear transient things which pass away like the flowing by of a river? For such is the nature of present things whether they are pleasant or painful. And another Prophet compared all human prosperity not to grass, but to another material more flimsy, naming the whole of it 'as the flower of grass.' For he did not select one part of it, such as wealth alone, or luxury alone, or power alone, or honour alone, but having encompassed all the things which are esteemed splendid among men under the one designation of glory, he set forth the image of grass, saying, 'All the glory of man is as the flower of grass.' 2 Saint John Chrysostom, from the First Letter to Olympias 1 2 Cor 4.18 2 Isaiah 40.6

Pride And Avarice

Merito initium omnis peccati superbiam Scriptura definivit, dicens: Initium omnis peccati superbia. Cui testimonio non inconvenienter aptatur etiam illud quod Apostolus ait: Radix omnium malorum est avaritia; si avaritiam generalem intellegamus, qua quisque appetit aliquid amplius quam oportet, propter excellentiam suam, et quemdam propriae rei amorem: cui sapienter nomen latina lingua indidit, cum appellavit privatum, quod potius a detrimento quam ab incremento dictum elucet. Omnis enim privatio minuit. Unde itaque vult eminere superbia inde in angustias egestatemque contruditur, cum ex communi ad proprium damnoso sui amore redigitur. Specialis est autem avaritia, quae usitatius appellatur amor pecuniae. Cuius nomine Apostolus per speciem genus significans, universalem avaritiam volebat intellegi dicendo: Radix omnium malorum est avaritia. Hac enim et diabolus cecidit, qui utique non amavit pecuniam, sed propriam potestatem. Proinde perversus sui amor privat sancta societate turgidum spiritum, eumque coarctat miseria iam per iniquitatem satiari cupientem. Hinc alio loco cum dixisset: Erunt enim homines seipsos amantes; continuo subiecit, amatores pecuniae, ab illa generali avaritia cuius superbia caput est, ad hanc specialem descendens quae propria hominum est. Neque enim essent etiam homines amatores pecuniae, nisi eo se putarent excellentiores, quo ditiores. Cui morbo contraria caritas non quaerit quae sua sunt , id est non privata excellentia laetatur: merito ergo et non inflatur. Sanctus Augustinus Hipponensi, De Genesi Ad Litteram, Liber XI, Caput XV Source: Migne PL 34 436-7

Rightly Scripture defines the beginning of sin to be pride, saying, 'Pride is the beginning of every sin.' 1To which testimony is not inappropriate that which the Apostle says, 'Avarice is the root of all evil,' 2 if general avarice we understand as that by which someone desires more than he should, on account of his own superiority, and a certain love of his self, which wisely the Latin tongue indicates when it names it private, elucidating the loss or privation more than the benefit. For every privation diminishes. Whence, therefore, he who wishes to be eminent on account of pride is crushed into anguish and want when he is reduced with loss from common things to his own by love of self. A specific type of avarice is customarily named love of money. By this name the Apostle signifies the whole, wishing that every avarice be understood when he says, 'Avarice is the root of all evil.' For this cast down the devil, who did not love money but his own power, whence his perverse love of self deprived a bloated spirit of blessed society, and by the satisfaction of his wicked desire crushed him with misery. And in another place he has said, 'Men shall be lovers of themselves,' and continues below it, 'lovers of money,' 3 descending from that general avarice of which pride is the head to this specific one which belongs to men. For men would not be lovers of money unless they have thought themselves superior, by which they would be richer. To which sickness charity is opposed that does not seek what is its own, that is, it does not rejoice in private excellence, and thus rightly is not inflated. 4 Saint Augustine of Hippo, from On Genesis To The Letter, Book 11, Chap 15 1 Sirach 10.15 2 1 Tim 6.10 3 2 Tim 3.2 4 cf 1 Cor 13.4

Casting Down Money

Et attulit pretium, et posuit ante pedes apostolorum... De hoc Arator: Destitui debere probant, quod tangere vitant Calcandumque docent quod subdunt gressibus aurum. De quo terranae veniunt ad pectora curae, Consimili jactatur humo  Sanctus Beda, Super acta Apostolorum Expositio, Caput IV Migne PL 92 954C

And they brought money and placed it before the feet of the Apostles... 1 Concerning this Arator says: To place down they should approve, which they balk to touch, And teach it must be crushed, the gold they place under foot. From which come worldly cares to the heart, And likewise down to the earth it is cast.  Saint Bede, from the Commentary on the Acts of The Apostles, Chap 4 1 Acts 4.34-35

The Fire Of Cupidity

Omne tamen peccatum per poenitentiam recipit vulneris sanitatem. Non potest quisquam spiritalia bella transire, nisi prius edomaverit ardorem cupiditatis. Non potest ad contemplandum Deum mens esse libera, quae cupiditatibus hujus mundi incumbit. Omni peccato pejor est avaritia, et amor pecuniarum. Unde et per Salomonem dicitur: Nihil est scelestius quam amare pecuniam; cupiditas omnium criminum materia est. Unde et Apostulus ait: Radix omnium malorum est cupiditas.  Si ergo succiditur radix criminum, non pullulant caeterae soboles peccatorum. Cupiditas enim Christum vendidit, vendidit vitam, comparavit mortem: nec mirum, quia morientes inferni ignibus deputantur, qui viventes flammam cupiditatis suae non exstinxereunt. Theodulfus Aurelianensis, Fragmentum Sermonis Source: Migne PL 105 278

Every sin through penance receives the remedy for its wounds. But no spiritual warfare can pass by unless first the fire of cupidity is quenched. The mind cannot be free to contemplate God in which rests the desire for the things of this world. No fault is worse than avarice and the love of money. Whence even Solomon says, 'Nothing is more criminal than the love of money; cupidity is the fuel of all evils.' 1 Whence even the Apostle says, 'The root of all evil is the love of money.' 2 Thus if the root of crime is severed, the shoots of the other sins shall not sprout forth. Love of money sold Christ, it sold life, it is like death, and no wonder that dying they should be placed in the fires of hell, who living did not extinguish the flame of cupidity. Theodulf of Orleans, Fragment from a Sermon 1 Sirach 10.10 2 1 Tim 6.10

Garments Of Earth And Heaven

Ὅτι βλακεία, καὶ λεπτότης, καὶ εὔχροια ἱματίων οὐ σώζει τῆς κατὰ Θεὸν ἀσκήσεως τὸν κανόνα, ἐρώτησον Ἰωάννην τὸν Θεολόγον τὸν τοῦ Κυρίου διαγράφοντα χιτῶνα· καὶ φράσει σοι· Ὁ δὲ χιτὼν αὐτοῦ ἤν ἄῥῥαφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι' ὅλου. Τίς δὲ ἀγνοεῖ τὴν εὐτέλειαν τῆς ἐσθῆτος ἐκείνης, ᾖπερ οἱ πτωχοὶ κέχρηνται τῶν Γαλιλαίων, καθ' οὔς καὶ μάλιστα τὸ τοιοῦτο φιλεῖ γίνεσθαι ἱμάτιον, τέχνῃ τινὶ, ὡς αἱ στηθοδεσμίδες, ἀνακρουστὸν ὑφαινόμενον; Μάθε δὲ καὶ παρὰ τοῦ θείου Ματθαίου, Ἰωάννην τὸν βαπτιστὴν ἀπαγγέλλοντος, καὶ ἐρεῖ σοι· Αὐτὸς δὲ ὁ Ἰωάννης εἶχε τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου. Βλέπε καὶ τὸν μεγαλόφρονα καὶ θεοφόρον Λουκᾶν τὸν Ἡρώδου τῦφον ἱστοροῦντα, καὶ ἤν ἡμπίσχετο ἐσθητᾶ διεβάλλοντα, καὶ τοὺς τὰ μαλακὰ δὲ φοροῦντας, ἐν τοῖς οἴκοις τῶν βασιλέων τρίβεσθαι λέγοντα. Ἀλλ' οὐκ ἄξια τοῦ νοεροῦ νυμφῶνος ἀστράπτονος τὰ ἐνδύματα. Εἰ οὖν τούτου ἐπιθυμεῖς, τὴν Ἰησου τοῦ Θεοῦ ἡμῶν εὐτελῆ ἐσθῆτα μιμοῦ. Ἡ γὰρ θρύψις τῆς ἐνταῦθα τυγχάνει βλακείας, οὐ τῆς ἄνω φωτοφορίας. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΟΔ' Κρατωνι Μονακῳ Source: Migne PG 78. 234 B-C

That flimsy and light and well colored garments gain no salvation with God according to the ascetic rules, ask the theologian John, who describing the garment of the Lord, will say to you, 'His tunic was without seam, woven from the top throughout.' 1 And who would neglect to note that the lowness of this garment, which was used by the poor of Galilee, according to which he loved greatly to wear it, was with a certain art, as chest bindings, fashioned to restrain? And attend to Matthew's words announcing John the Baptist, and he shall say to you, 'John had a garment of camel hair.' 2 And observe the high minded and God bearing Luke, in narrating the old age of Herod, denounce the softness of his garments, 3 he who tells us that those who wear delicate garments idle away in the palaces of kings. 4 For those clothed in glittering vestments are not worthy of the chamber of the spiritual bridegroom. If, then, you have some desire in this, let it be to imitate the clothing of our Lord Jesus. The weakness of softness here has no part of heavenly splendor. Saint Isidore of Pelusium, Book 1, Letter 74 to Craton the Monk 1 Jn 19.23 2 Mt 3.4 3 Act 12. 21 4 Lk 7.25

Rich Prophets

Αὕτη πλουτίζει. Εἰ πᾶς ὁ εὐλογομένος παρὰ Κυρίου πλούσιος, οἱ δὲ πορευόμενοι ἐν νόμῳ Κυρίου εὐλογοῦνται ὑπὸ Κυρίου, ἐπορεύθησαν δὲ ἐν νόμῳ Κυρίου προφῆται· οὗτοι ἄρα πλούσιοι ἦσαν. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ' Ι' Source: Migne PG 13 32 B

The blessing of the Lord enriches...1 If everyone who is blessed by the Lord is rich, and those who walk in the law of the Lord are blessed by the Lord, 2 then when the Prophets walked in the way of the Lord, they were indeed rich. Origen, On Proverbs, Fragment 1 Prov 10.22 2 Ps 118.1

Treasures Of Earth And Heaven

Nolite thesaurizare vobis thesauros in terra, ubi aerugo et tinea exterminant, ubi fures effodiunt et involent. Thesaurizate autem vobis thesauros in coelo, ubi neque aerugo, neque tinea exterminent, et ubi fures non effodiunt nec furantur: ubi enim erit thesaurus tuus, illic erit et cor tuum Prohibet nos Dominus in terra thesaurizare, ubi omnia infirma sunt et caduca. Contrarium est enim fidei ac saluti hos terrenos thesauros expetere, divitias saeculi quaerere, facultates mundi sectari, quas possunt et tineae corrumpere, et aerugo absumere, et fures rapere. Quia quicumque magis in terra thesaurizare voluerint, quam in coelo, thesauros illos aeternae et coelestis vitae habere non possunt, dicente ipso Domino: Quoniam dives difficile intrabit in Regnum coelorum. Similiter et Apostolus: Nam qui volunt divites fieri, incidunt in tentationem et muscipulam diaboli. Recordemur illius divitis, qui omnem gloriam suam in saeculi thesauris atque in redituum suorum ubertate constituit: qui cum propter affluentiam frugum de ampliandis horreis cogitaret, atque animae suae delicias opum, et securitatem longae vitae promitteret; non dicam subripiente fure haec quae congregaverat perdidit; sed ipsam animam sub eadem nocte, cui thesaurizabat, amisit. Unde non immerito David ipse testatus est, dicens: Thesaurizat, et ignorat cui congregabit ea. Cogitemus et illum adolescentem; qui cum propre omnia praecepta legis implesset; quia thesauros magis terrenos habuit quam coelestes, vitae aeternae thesauros obtinere non potuit. Et idcirco bene David ait: Nolite sperare in iniquitate, et rapinas nolite concupiscere: divitiae si affluant, nolite cor apponere. Sanctus Chromatius Aquileiensis, Tactatus XVI in Evangelium Sancti Matthaei Source: Migne PL 20 365A-C

Do not heap up treasure for yourself on earth, where rust and moth destroy, where thieves break in and steal. Heap up treasure for yourself in heaven, where neither rust nor moth will destroy, and where thieves will neither break in nor thieve; where your treasure shall be, there shall be your heart. 1 The Lord prohibits us from heaping up treasure on earth, where everything is weak and fallen. For it is contrary to faith and salvation to desire material wealth and seek mundane riches and to pursue the things of the world, which even moths are able to destroy, and rust devour, and thieves seize. Because whoever has a greater wish to heap up treasure on earth than heaven shall not be able to possess that treasure of eternal and heavenly life, with the Lord Himself saying that is difficult for a rich man to enter the kingdom of heaven. 2 Similarly the Apostle says, 'They who wish to be rich will fall into temptation and the snare of the devil.' 3 Let us remember that rich man who set all his glory in his worldly wealth and in the return of his abundance, he who on account of the affluence of his crops thought to build more barns, and the work was his soul's delight, and the security of long life he promised himself, not then, I might say, was he deprived of what he had gathered by a cunning thief, but that same night he had gathered his treasure he gave up his soul. 4 Whence not without reason David gave witness, saying, 'He heaps up treasure and does not know who will gather it.' 5 And let us consider that young man who fulfilled nearly all the commands of the law, but because he had more worldly wealth than heavenly was not able to obtain the treasure of eternal life. 6 And therefore well David says, 'Do not put your hopes in iniquity, and have no desire for plunder, and if riches abound do not rest your heart upon them.' 7 Saint Chromatius of Aquileia, from Tractate 16 on the Gospel of Saint Matthew 1 Mt 6. 19-21 2 Mt 19.25 3 1 Tim 6.9 4 Lk 12.16-20 5 Psal 38.7 6 Mt 19.21 7 Psal 61.11

The Poor And The Blessed

Beati inquit pauperes. Non omnes beati pauperes; paupertas enim media est: possunt et boni et mali esse pauperes. Nisi forte ille intelligendus pauper beatus, quem Propheta descripst dicens: Quia melior pauper justus quam dives mendax. Beatus pauper qui clamavit, et Dominus exaudivit eum: pauper a crimine, pauper a vitiis, pauper in quo mundi princeps nihil invenit: pauper illius aemulus pauperis, qui cum dives esser, propter nos pauper factus est. Unde plene Mattheus aperuit, dicens, Beati pauperes spiritu; pauper enim spiritu non inflatur, non extollitur mente carnis suae. Prima ergo ista benedictio est: cum deposuero omne peccatum, et exuero omnem malitiam, et simplicitate contentus fuere, inops malorum, superest ut et mores meos temperem. Quid enim mihi prodest carere saecularibus, nisi fuero mitis atque mansuetus? Nam qui sequitur viam rectam, sequitur utique illum qui ait: Discite a me quia mitis sum, et humilis corde. Depone igitur quae improba sunt, egeto vitiis secundum bonam paupertatem, mitiga affectum tuum; ut non irascaris, aut certe iratus ne peccaveris, juxta quod scriptum est: Irascimini et nolite peccare. Praeclarum est enim motum temperare consilio; nec minorir virtutis ducitur, cohibere iracundiam, indignationemque compescere, quam omnino non irasci; cum plerumque illud lentius, hoc fortius aestimetur. Sanctus Ambrosius Mediolanensis, Expositio Evangelii secundum Lucam, Liber V Source: Migne PL 15.1650C-1651B

Blessed are the poor. 1 Not all the poor are blessed; poverty is a relative term, one can be poor in good or in evil. Unless perhaps it is to be understood that the poor man who is blessed is he whom the Prophet describes, saying, 'Because better is the poor righteous man than the rich deceiver.' 2 Blessed the poor man who has cried out and the Lord has heard him; a man poor in crime, a man poor in vice, a poor man in whom the prince of the world finds nothing, 3 a poor man who is emulous of that poor man who when He was rich became poor for us. 4 Whence Matthew more openly says, 'Blessed are the poor in spirit,' 5 for the poor man is not puffed up in his spirit, nor is his lifted up in the sense of his flesh. This then is the first blessing: when we shall have cast off every sin and sloughed off every wickedness and are content to live in simplicity, impoverished in evil, abundant in temperance of conduct. For what does it profit me to lack worldly things, unless I be meek and humble? For he who follows the right way, follows Him who said, 'Learn from me because I am meek and humble in heart.' 6 Cast off, then, that which is immoral. Be poor to vice as good poverty, control your passions, that you be not angry, or certainly being angry do not sin, according to what is written, 'Be angry and sin not.' 7 Clear it is that reason tempers emotion, and it is not accounted a lesser virtue to curb anger and to repress indignation, than not to be angered at all; often the latter is easier, the former is judged greater. Saint Ambrose, from the Commentary On The Gospel of Saint Luke, Book 5 1 Lk 6.20 2 Prov 19.1 3 Jn 14.30 4 2 Cor 8.9 5 Mt 5.3 6 Mt 11.19 7 Ps 4.5

Taking Gifts

Πολλοί σε κωμῳδουσῖν, ὡς χρήμασιν, ἀλλ' οὐ Πνεύματι τὰς χειροθεσίας τῆς μυσταγωγίας ἐπιτρέποντα. Καὶ εἰ μὲν συκοφαντοῦσι, καθ' ἑαυτῶν ἐπεσπάσαντο τὴν δίκην, ἐπειδὴ ἀπολεῖ Κύριος πάντας τοὺς λαλοῦντας τὸ ψεῦδος. Εἰ δὲ ἀληθεύουσι, γνῶθι οἷ τελευτᾷ τὸ κακὸν, ὅτι μικροῦ κέρδους τὸ εἰς Θεὸν ὑβρίζειν ἀντήλλαξας. Καὶ τίς προσεύξεται περὶ σοῦ, ἐπειδὴ μήτε περὶ Ὀφνὴ καὶ Φινεὲς, εἰς Θεον καὶ τὴν αὐτοῦ ἁμαρτόντων ἱερωσύνην, εὑρέθη τις πρεσβευόμενος, ἀλλ' εἰς ἔσχατον ὄλεθρον, ὡς τὸ γέρας προπίνοντες τῆς ἱερωσύνης, ἐδόθησαν; Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΚϚ' Εὐσεβιῳ Ἐπισκοπῳ Source: Migne PG 78. 197C-200A

Many ridicule you saying that for money and not for the Spirit you give the laying on of hands in the sacred initiations. And if indeed they calumniate, the Divine vengeance shall fall upon them, since 'The Lord destroys every one who speaks a lie.' 1 But if they are speaking the truth, know how this evil ends, when for a little wealth you have insulted God. Who shall pray for you, who will be found to defend, when Ophni and Phinees, who sinned in the priesthood against God, 2, to final ruin were given, having betrayed the dignity of the priesthood? Saint Isidore of Pelusium, Book 1, Letter 26, To The Bishop Eusebius 1 Ps 5.7 2 1 Kings 2.34; 4.11

Refusing Gifts

Ad quae respondens Daniel ait coram rege: Munera tua sint tibi: et dona domus tuae alteri da... Aemulemur Danielem, Regis dignitatem et munera contemnentem, qui absque pretio proferens veritatem jam illo tempore praeceptum Evangelicum sequebatur: Gratis acceptistis, gratis date. Alioqui, e trisitia nuntiantem, indecens erat libenter dona suscipere. Sanctus Hieronymus, Commentaria in Daniel, Caput V  Source:  Migne PL 25.520 D

Daniel answering said in the presence of the king, 'Let yours gifts be for yourself, and the things of your house give to another...' 1 Let us emulate Daniel who spurned the honour and gifts of the king, who without reward brought forth truth, already in that time following the precept of the Gospel: 'Freely you have received, freely give.' 2 Besides, announcing mournful things, it would have been indecent to receive gifts. Saint Jerome, from the Commentary on Daniel, Chapter 5 1 Dan 5.11 2 Mt 10.8

Lovers Of The World, Enemies Of God

Adulteri, nescitis quia amicitia hujus mundi inimica est Dei?   Adulteros recte nuncupat, quos de amore sapientiae coelestis ad amplexum potius amicitiae mundialis esse deflexos increpat, quos, Conditore contempo, mammonae magis servire cernebat. Dixerat quidem supra de apertis Dei inimicis: Nonne divites opprimunt vos per potentiam, et ipsi trahunt vos ad judicia? Nonne ipsi blasphemant bonum nomen quod invocatum est super vos? Sed ne illos putares solos inimicos esse Dei, qui eum aperte blasphemant, qui fidem ejus persequuntur in sanctis, et eos iniquo judicio condemnant, ostendit et eos esse Dei inimicos, qui, sub fide et confessione nominis Christi, mundi illecebris et amori deserviunt, qui, nomine tenus fideles, rebus terrenis coelestia proponunt. Quod et sequenti versiculo instantius inculcat subdeus: Quicunque ergo voluerit amicus esse saeculi hujus, inimicus Dei constituitur. Ergo inimici sunt Dei omnes amatores mundi, omnes inquisitores nugarum, omnes qui pertinent ad eos de quibus dicitur: Quoniam ecce inimici tui, Domine, peribunt. Intrent ecclesias, non intrent ecclesias, inimici Dei sunt. Ad tempus possunt florere sicut fenum, sed ubi ardor judicii apparuerit, peribunt, et decor vultus eorum decidet. Sanctus Beda, Super Divi Jacobi Epistolam, Caput III Source: Migne PL 93 32

Adulterers, do you not know that friendship with this world is enmity with God? 1 Rightly he announces them to be adulterers and cries out against those turn aside from the love of heavenly wisdom to the embrace of mundane friendship, those who, with contempt of their Creator, prefer to serve Mammon. He has spoken above of the open enemies of God, 'Do not the rich oppress you with power, and do they not drag you to court? Do they not blaspheme the good name that has been spoken over you?' 2 But lest you think they alone who openly blaspheme are the enemies of God, they who persecute His faith in the holy and condemn them with iniquitous judgement, he shows that even they are enemies of God who beneath the faith and confession of the name of Christ are devoted to worldly allurements and loves, who, holding the name of the faithful, with worldly cares conceive heavenly things. Which the following line inculcates more urgently, 'Whoever thus wishes to be a friend of this world is established as an enemy of God.' Therefore all the lovers of the world are enemies of God, all the seekers of worthless things, all who are included among those concerning which it is said, 'Behold your enemies, O Lord, they perish.' 3 Let them enter the churches, let them not enter the churches, they are the enemies of God. For a time they are able to flourish like grass, but when the fire of judgement appears, the beauty of their forms shall perish. Saint Bede, from the Commentary on the Letter of Saint James, Chapter 3  1 Jam 4.4 2 Jam 2.6 3 Ps 91.10

A Retiring Bishop Chides Bishops

Ἠγνόουν γὰρ, ὅτι πρὸς ὑπάτους ἡμῖν καὶ ὑπάρχους ἡ ἅμιλλα, καὶ στρατηγῶν τοὺς εὐδοκιμωτάτους, οἳ μὴ ἔχουσιν, ὅποι τὰ ἑαυτῶν ῥίψουσι. Καὶ δεῖ περιστένειν μὲν ἡμῖν τὴν γαστέρα κατατρυφῶσι τῶν πτωχικῶν, ὡς δὲ εἰς τὰ περιττὰ κεχρῆσθαι τοῖς ἀναγκαίοις, καὶ τῶν θυσιαστηρίων κατερεύγεσθαι. Ἵπποις δὲ φέρεσθαι τρυφεροῖς, καὶ δίφρων ὑπεραίρεσθαι περιλάμπρως, προπομπεύεσθαί τε καὶ περιποππύζσθαι, καὶ πάντας ὑποχωρεῖν ἡμῖν, ὥσπερ θηρίοις, καὶ περισχίζεσθαι, ἢ καὶ πόῤῥωθεν εἶναι δήλους ἐπερχομένους. Εἰ ταῦτα δεινὰ γέγονε, παρελήλυθε· χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. Ἄλλον προστήσασθε τὸν ἀρέσοντα τοῖς πολλοῖς· ἐμοὶ δὲ δότε τὴν ἐρημίαν, καὶ τὴν ἀγροικίαν, καὶ τὸν Θεὸν, ᾧ μόνῳ, καὶ διὰ τῆς εὐτελείας, ἀρέσομεν. Δεινὸν, εἰ στερησόμεθα λόγων, καὶ συλλόγων, καὶ πανηγύρεων, καὶ τῶν κρότων τούτων ὑφ' ὧν πτερούμεθα, καὶ οἰκείων, καὶ φίλων, καὶ τιμῶν, καὶ κάλλους πόλεως καὶ μεγέθους, καὶ τῆς πανταχόθεν περιλαμπούσης ἀστραπῆς τοὺς πρὸς αὐτὰ βλέποντας, ἀλλὰ μὴ εἴσω συννενευκότας· ἀλλ' οὔπω τοσοῦ τον ὅσον εἰ θορυβήσομαι καὶ χρανθήσομαι τοῖς ἐν μέσῳ ταράχοις καὶ βράσμασι, καὶ ταῖς πρὸς τοὺς πολλοὺς μετακλίσεσιν. Οὐ γὰρ ζητοῦσιν ἱερεῖς, ἀλλὰ ῥήτορας· οὐδὲ ψυχῶν οἰκονόμους, ἀλλὰ χρημάτων φύλακας· οὐδὲ θύτας καθαροὺς, ἀλλὰ προστάτας ἰσχυρούς. Ἀπολογήσομαί τι περὶ αὐτῶν· οὕτως ἡμεῖς αὐτοὺς ἐπαιδεύσαμεν, οἳ πᾶσι πάντα γινόμεθα, οὐκ οἶδα πότερον, ἵνα σώσωμεν πάντας, ἢ ἀπωλέσωμεν. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΜΒ' Source: Migne PG 36.488

I was ignorant that it was for us to rival consuls and governors, and the most glorious generals, who have no opportunity of spending what they have, and that it was necessary that our bellies should be crammed full of the things of the poor, and that we should expend their necessaries on superfluities, and belch over the sacrificial altars. I did not know that it was for us to ride on the finest horses, and be borne along in magnificent carriages, and be preceded by an escort and surrounded by pomp, and have everyone make way for us, as if for wild beasts, and open a passage so that our approach might be clearly seen. If these wretched things have been, they have now passed away: Forgive me this wrong. 1 Choose another who will please the many, and give me my wilderness, my country life, and my God, whom alone I please by a simple life. Wretched it is to be lifted up by speeches and conferences, and public gatherings, and this applause which gives me wings, and relatives, and friends and honours, and the beauty of the city and its grandeur, and its brilliancy which dazzles those who look at things without grasping the inner nature; but yet not so wretched as being denounced and attacked amid public disturbances and agitations, by those who turn this way and that with the many. For they seek not for priests, but for orators, not for carers of souls, but for keepers of money, not for those pure for sacrifice, but for powerful patrons. I will speak in their defense: thus we have trained them, by becoming all things to all men, 2 whether to save or destroy all, I do not know. Saint Gregory Nazianzus, from Oration 42 1 2 Cor 12.13 2 1 Cor 9.22

Wealth And Joy And Praise

Εὐφρανθήσεται δίκαιος ἐν τῷ Κυρίῷ, καὶ ἐλπιεῖ ἐπ' αὐτὸν· καὶ ἐπαινεθήσονται πάντες οἱ εὐθεῖς τῇ καρδίᾳ. κ.τ.ἑ. Εὐφραίνει ἄδικον πλοῦτος φθαρτὸς· τὸν δὲ δίκαιον γνῶσις Θεοῦ. Καρδίαν εὐθεῖαν ἐπαινεῖ Κύρίος· διεστραμμένην δὲ ψυχὴν ἀπώσεται ἀπ' αὐτοῦ. Ὠριγένης, Εἰς Ψαλμους, Ψαλμος ΡΙΓ' Source: Migne PG 12 1492

The righteous man takes joy in the Lord and he hopes in Him, and all the upright in heart shall receive praise. 1 Perishable wealth gives joy to the unrighteous man, the knowledge of God is the joy of the righteous. The Lord praises the upright of heart, the perverse soul He casts from Him. Origen, On the Psalms, from Psalm 113 1 Ps 113.11

Goods And Rewards

Κύριος διαφυλάξαι αὐτὸν καὶ ζήσαι αὐτὸν καὶ μακαρίσαι αὐτὸν ἐν τῇ γῇ  Αὗται τῆς εἰς Χριστὸν πίστεως αἱ ἀμοιβαὶ, ἡ παρὰ τοῦ Κυρίου φυλακὴ, ἡ μέθεξις τῆς αἰωνίου ζωῆς, ἡ ἐν τῇ γῇ τῶν πραέων μακαριότης, καὶ ἡ τῶν νοητῶν ἐχθρῶν ἀπαλλαγή.  Αὗται  καὶ τῆς φιλοπτωχίας· οὐ μόνον γὰρ τὰ  μέλλοντα δίδωσι τῷ φιλοπτώχῳ ὁ Κύριος καὶ τὴν ἀληθινὴν ἐκείνην ζωὴν, ἀλλὰ καὶ ἐνταῦθα μακαριστὸν ἀποδείκνυσι. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός Μ' Source: Migne PG 69 993

For the Lord guards him and enlivens him and blesses him on the earth  1 These are the rewards of faith in Christ, to be guarded by the Lord, to partake of eternal life, to enjoy on earth the blessedness of the meek, to be freed from the thoughts of the enemy. And these things are for the lovers of the poor, for not only does the Lord give these things in the future to one who is a lover of the poor, and true eternal life, for here indeed He shows him blessed.   Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 40 1. Ps 40.3

Philanthropy And Wealth

Ὅταν μοι δείξῃς σπονδὰς κυνὸς καὶ ὑαίνης, τότε πεισθήσομαί σοι φιλάνθρωπον λέγοντι δύνασθαι εἶναι τὸν ἀπλήστως πλουτοῠντα. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣϟΗ' Ευηθιῳ Τριβουνῳ Source: Migne PG 79 192

When you show me there can be alliance between dogs and hyenas, then I shall be persuaded by you when you say that an insatiable lover of wealth can be a philanthropic man. Saint Nilus of Sinai, Book 1, Letter 297, To Euethius the Tribune

The Rich And Salvation

Et iterum dico vobis: Facilius est camelum per foramen acus transire, quam divitem intrare in regnum cælorum. Auditis autem his, discipuli mirabantur valde, dicentes: Quis ergo poterit salvus esse? Cum autem pauci sint divites in comparatione multitudinis pauperum, intelligendum est, quod omnes qui divitias cupiunt, in divitum numero haberi discipuli animadvertunt.  Sanctus Augustinus Hipponensi, Questiones in Evangelium secundum Matthaeum, Liber Primus, XXVIII Source: Migne PL 35 1328

'And again I say to you, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven.' Hearing this, the disciples wondered greatly, saying, 'Who then can be saved? 1 Since the rich are so few in comparison with the poor, it must be understood that all those who desire riches are included in the number of the rich to which the disciples refer. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 28 1 Mt 19.24-25

Wealth And Rest

Ait illi Jesus: Vulpes foveas habent et volucres coeli nidos; Filius autem hominis non habet ubi etc... Ac si dixisset: Quid me propter divitias saeculi vis sequi, cum tante sim paupertatis, ut nec proprio utar tecto? Possumus juxta allegoriam per vulpes haereticos accipere significatos, qui nihil in virtutibus Christi, sed in sua confidentes astutia, velut vulpis callida seducere satagunt, per volucres, malignos Spiritus, qui in cordibus Judaeorum domicilia habent, ubi habitaculum non invenit caput Christi Deus Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Caput VIII Source: Migne PL 92 42

And Jesus said to him, 'Foxes have their holes and the birds of heaven their nests but the Son of Man has no place where...' 1 As if He had said, 'Why for worldly riches would you follow me, when I am so poor that I do not even have a roof for my head?' By allegory we can understand the foxes to signify heretics who have none of the virtues of Christ, but are yet confident in their own cleverness, just as the fox has the cunning to seduce; and we understand the birds as wicked spirits which have their dwelling in the hearts of those Jews where the head of Jesus does not find a resting place. Saint Bede, from the Commentary on the Gospel of Matthew, Book 2, Chapter 8 1 Mt 8.20

Despoiling The Egyptians

Praecepit dehinc populo Deus per Moysen, ut ab Aegyptiis sibi commodata peterent, quae auferrent. Sicque Moyses et populus proficiscens, auro et argento spoliavit Aegyptios jussu Domini Dei, nihil injuste jubentis. Quid ergo haec praefiguraverint, nisi quod in auro et argento ac veste Aegyptiorum significatae sunt quaedam doctinae, quae ex ipsa consuetudine gentium non inutili studio discuntur? Sed sive hoc significet, sive illud, quod ex ipsis gentibus animae pretiosae, tanquam vasa aurea et argentea cum suis utique corporibus, quod vestes significant, adjunguntur populo Dei, ut simul de hoc saeculo, tanquam de Aegypto, liberentur. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Exodum, Caput XVI Source: Migne PL 83.295

Then God commanded the people through Moses that they seek to take away treasure for themselves from the Egyptians. 1 And so Moses and the people went to despoiling the Egyptians of gold and silver by the command of the Lord God, who commands nothing unjustly. What then does this prefigure unless that in the gold and silver and vestments of the Egyptians are signified certain teachings of the gentiles which are not with profitless exertion to be learned? But with this said, we may also say that precious souls from these same gentiles are as the vases of gold and silver, with their bodies signified by the garments, and they are joined to the people of God, that is, from the world, as from Egypt, they are liberated. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chap 16 1 Exodus 12. 35-36