Where Is Your Blessedness?

Ubi est ergo beatitudo vestra? Testimonium enim perhibeo vobis: quia is fieri potuisset, oculos vestros eruissetis et dedissetis mihi. Ergo inimicus vobis factus sum veritatem dicens vobis? Beatus est qui ambulat in virtutum via, sed si ad virtutes usque pervenerit. Nec prodest a vitiis recessisse, nisi optima comprehendas. Quia non tam initia sunt in bonis studiis laudanda, quam finis. Sicut enim in vinea multi usque ad praelum uvae gradus sunt: et primum necesse est ut vitis gemmet in pampinis, spem promitat in floribus: dehinc ut flore decusso, futuri botri species defrometur, paulatimque turgescens uva parturiat, ut pressa torcularibus dulcia musta desudet. Ita et in doctrina singuli beatiduinum sunt provectus: ut audiat quis verbum Dei, ut concipiat, ut in utero animae ejus adolescat, et ad partum usque perveniat. Ut cum pepererit illum, lacte enutriat, et per infantiam, pueritiam, adolescentiam, juventutem, ad perfectum virum usque perducat. Cum ergo singuli, ut diximus, gradus, juxta provectus suos habeant beatitudinem: si finis, et ut ita loquar, extrema manus operi defuerit, totus labor irritus fiet; et dicetur: Ubi est ergo beatitudo? Quamvis, inquit, vos eo tempore quo Evangelium juxta carnem susceperatis, beatos dicerem quod in initiis fervebatis: tamen nunc quia non video aedifiio culmen impositum, et pene nequaquam jacta fundamine, cogor dicere: Ubi est ergo beatitudo vestra, qua vos beatos arbitrans ante laudabam? Vere enim et ipse fateor, quia sic me vobis humilia praedicantem vel persecutionis conflictatem, in principio dilexistis: ut si fieri posset, hyperbolice autem sunt accipienda quae loquitur, eruissetus vobis oculos; et mihi, ut omnium vestrum luminibus plus cernerem, dedissetis. Optabatis quippe vos caecos esse per ineffabilem in me charitatem; ut plus in meo corde Evangelii lumen oriretur, emolumentum meum vestris damnis crescere volebatis: et hoc illo tempore, quo vobis quasi parvulis atque lactentibus, sive propter infirmitatem carnis vestrae parva et humilia annuntiabam, sive propter meae carnis injurias, non dignus videbar fide. Nunc vero quia ab elementis et syllabis et lectione puerili coepi vos ad majora studia provocare, ut libros teneatis in manibus, ut plena eruditionis, et sensuum verba discatis, recalcitratis, irascmini, gravis vobis videtur esse perfectio doctrinarum: et intantum in alios mutati estis affectus, ut me quem quasi angelum et Christum suscepetatis, cui volebatis oculos vestros tradere, nunc habeatis inimicum: quia vobis plenam annuntio vertitatem. Eleganter autem sententiam terminavit, dicens: Ergo inimicus vobis factus sum veritatem dicens vobis? ut ostenderet initia praedicationis, non tam veritatem fuisse, quam umbram et imaginem veritatis. Similis est huic illa sententia nobilis apud Romanos poetae:   Obesequium amicos, veritas odium parit  Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber II, Cap IV Source: Migne PL 26 381c-282c

Where is your blessedness? Witness I have given to you, that if it were possible, you would have plucked out your eyes and given them to me. 1 Blessed is he who walks in the way of the virtues, but only if he has come to the virtues. It does not profit to withdraw from vice unless the best things are gained. Because not so praiseworthy are the beginnings of good pursuits as the end. For as in a vineyard many grapes grow for the wine press, first it is necessary that the vine puts forth buds, promising hope in the flower, from which the flower is shaken off that the form of the future fairness be shaped, and little by little the grape matures and then it is pressed in the wine press and the sweet wine flows forth. Thus in each teaching there is a progress in blessedness, that he who hears the word of God conceives it and as in the womb of the soul it grows and so it comes to birth. Then when it is born, it is nourished on milk and passes through infancy and childhood and adolescence and youth until it arrives at the perfect man. When, then, as we have said, there is an advance by stages to blessedness, if the end, as I have said, of the work the hand does not obtain, all the work is in vain, and so the Apostle says, 'Where is your blessedness?' Although, he says, in that time you took up the Gospel according to the flesh, and I named you blessed because in the beginnings you were keen, however now because I see that you have not placed the roof on the building, and clearly have not lost the foundation, I am forced to ask, 'Where is your blessedness,' you who before I praised judging you blessed. Truly I confess, you loved me in the beginning when I preached simple things or the trials of persecution, that if it were possible, and here we understand him to be speaking in hyperbolic fashion, you would have plucked out your eyes and given them to me, that with the lights of all of you I might discern more. You desired to be blind in ineffable love of me, that more in my heart the light of the Gospel rise, wishing to grow from your ruin for my reward, and in that time, when you were as children and milk drinkers, on account of the weakness of the flesh, I spoke of little things and simply, or on account of the wounds of my flesh, I seemed not worthy of faith. However, now because I have begun to call you from letters and syllables and childish reading to greater studies, that you hold the books in your own hands, that you be full of learning, and you learn the meaning of the words, you are recalitrant, you are angry, and the perfect teaching seems to be a burden to you, and you have been so far changed in your disposition that I whom you once welcomed as an angel and as Christ, to whom you wished to give your eyes, you now have as an enemy, because I announce the full truth to you. Elegently he ends the exposition, saying, 'So I am made an enemy to you speaking the truth to you?' That he show the beginning of the preaching, was not so much the truth, as a shadow and an image of the truth. And in a similar noble manner this was spoken to the Romans by the poet: Fawning makes friends, truth births hate. 2 Saint Jerome, Commentary on the Letter to the Galatians, Book 2, Cap 4 1 Galat 4.15 2 Terence Andria 1.68

Angels And Apostles

Ὁ τοίνυν μετριοπαθήσας τὰ πρῶτα καὶ εἰς ἀπάθειαν μελετήσας αὐξήσας τε εἰς εὐποιίαν γνωστικῆς τελειότητος ἰσάγγελος μὲν ἐνταῦθα· φωτεινὸς δὲ ἤδη καὶ ὡς ὁ ἥλιος λάμπων κατὰ τὴν εὐεργεσίαν σπεύδει τῇ γνώσει τῇ δικαίᾳ δι' ἀγάπης θεοῦ ἐπὶ τὴν ἁγίαν μονὴν καθάπερ οἱ ἀπόστολοι, οὐχ, ὅτι ἦσαν ἐκλεκτοί, γενόμενοι ἀπόστολοι κατά τι φύσεως ἐξαίρετον ἰδίωμα, ἐπεὶ καὶ ὁ Ἰούδας ἐξελέγη σὺν αὐτοῖς, ἀλλ' οἷοί τε ἦσαν ἀπόστολοι γενέσθαι ἐκλεγέντες πρὸς τοῦ καὶ τὰ τέλη προορωμένου. ὁ γοῦν μὴ σὺν αὐτοῖς ἐκλεγεὶς Ματθίας, ἄξιον ἑαυτὸν παρασχόμενος τοῦ γενέσθαι ἀπόστολον, ἀντικατατάσσεται Ἰούδα. ἔξεστιν οὖν καὶ νῦν ταῖς κυριακαῖς ἐνασκήσαντας ἐντολαῖς, κατὰ τὸ εὐαγγέλιον τελείως βιώσαντας καὶ γνωστικῶς, εἰς τὴν ἐκλογὴν τῶν ἀποστόλων ἐγγραφῆναι. οὗτος πρεσβύτερός ἐστι τῷ ὄντι τῆς ἐκκλησίας καὶ διάκονος ἀληθὴς τῆς τοῦ θεοῦ βουλήσεως, ἐὰν ποιῇ καὶ διδάσκῃ τὰ τοῦ κυρίου, οὐχ ὑπ' ἀνθρώπων χειροτονούμενος οὐδ', ὅτι πρεσβύτερος, δίκαιος νομιζόμενος, ἀλλ', ὅτι δίκαιος, ἐν πρεσβυτερίῳ καταλεγόμενος· κἂν ἐνταῦθα ἐπὶ γῆς πρωτοκαθεδρίᾳ μὴ τιμηθῇ, ἐν τοῖς εἴκοσι καὶ τέσσαρσι καθεδεῖται θρόνοις τὸν λαὸν κρίνων, ὥς φησιν ἐν τῇ ἀποκαλύψει Ἰωάννης. μία μὲν γὰρ τῷ ὄντι διαθήκη ἡ σωτήριος ἀπὸ καταβολῆς κόσμου εἰς ἡμᾶς διήκουσα, κατὰ διαφόρους γενεάς τε καὶ χρόνους διάφορος εἶναι τὴν δόσιν ὑποληφθεῖσα. ἀκόλουθον γὰρ εἶναι μίαν ἀμετάθετον σωτηρίας δόσιν παρ' ἑνὸς θεοῦ δι' ἑνὸς κυρίου πολυτρόπως ὠφελοῦσαν, δι' ἣν αἰτίαν τὸ μεσότοιχον αἴρεται τὸ διορίζον τοῦ Ἰουδαίου τὸν Ἕλληνα εἰς περιούσιον λαόν. καὶ οὕτως ἄμφω εἰς τὴν ἑνότητα τῆς πίστεως καταντῶσιν, καὶ ἡ ἐξ ἀμφοῖν ἐκλογὴ μία. καὶ τῶν ἐκλεκτῶν, φησίν, ἐκλεκτότεροι οἱ κατὰ τὴν τελείαν γνῶσιν καὶ τῆς ἐκκλησίας αὐτῆς ἀπηνθισμένοι καὶ τῇ μεγαλοπρεπεστάτῃ δόξῃ τετιμημένοι, κριταί τε καὶ διοικηταί, ἐπ' ἴσης ἔκ τε Ἰουδαίων ἔκ τε Ἑλλήνων, οἱ τέσσαρες καὶ εἴκοσι, διπλασιασθείσης τῆς χάριτος· ἐπεὶ καὶ αἱ ἐνταῦθα κατὰ τὴν ἐκκλησίαν προκοπαὶ ἐπισκόπων, πρεσβυτέρων, διακόνων μιμήματα, οἶμαι, ἀγγελικῆς δόξης κἀκείνης τῆς οἰκονομίας τυγχάνουσιν, ἣν ἀναμένειν φασὶν αἱ γραφαὶ τοὺς κατ' ἴχνος τῶν ἀποστόλων ἐν τελειώσει δικαιοσύνης κατὰ τὸ εὐαγγέλιον βεβιωκότας. ἐν νεφέλαις τούτους ἀρθέντας γράφει ὁ ἀπόστολος διακονήσειν μὲν τὰ πρῶτα, ἔπειτα ἐγκαταταγῆναι τῷ πρεσβυτερίῳ κατὰ προκοπὴν δόξης, δόξα γὰρ δόξης διαφέρει, ἄχρις ἂν εἰς τέλειον ἄνδρα αὐξήσωσιν.   Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Ϛ', Κεφ ΙΓ' Source: Migne PG 9 325d-329a

He, then, who has first obtained moderation of passions and by detachment has had care to grow to the good work of wisdom's perfection, is here equal to the angels, luminous even now, and like the sun shining in the exercise of goodness, he races on in righteous knowledge through the love of God to the sacred abode, like even the Apostles, for it was not that they were chosen to became Apostles by some distinguished peculiarity of nature, since Judas was chosen with them, but they were able to become Apostles being chosen by Him who foresees even final things. Matthias, then, who was not chosen along with them, on presenting himself as one worthy of becoming an Apostle, took the place of Judas. 1 It is permitted, then, even now, that those who have exercised themselves in the Lord's commandments and lived perfectly and wisely according to the Gospel, may be enrolled in the chosen body of the Apostles. Such is, in truth, a presbyter of the Church and a true minister of the will of God, if he does and teaches what is the Lord's, not because he has been ordained by men, nor because he is thought righteous because he is a presbyter, but enrolled in the presbyterate because he is righteous. And although here upon earth he is not honoured with the chief seat, he will sit on the twenty four thrones, judging the people, as John says in the Apocalypse. 2 For, in truth, one is the covenant of salvation, reaching down to us from the foundation of the world, through different generations and different times, though thought a different gift. For it follows that there is one unchangeable gift of salvation from the one God, through one Lord, benefiting in many ways, for which cause the middle wall which separated the Greek from the Jew is removed to give one people. And so both meet in the unity of faith and the choice from both is one. And of the chosen the most chosen are those who by reason of perfect wisdom are called from the Church and honoured with the most august glory, the judges and rulers, twenty four equally from Jews and Greeks, the grace being doubled, since, I think, the grades here in the Church, of bishops, priests, deacons, are imitations of the angelic glory and of that dispensation which awaits, so Scripture says, those who following the footsteps of the Apostles have lived in perfection of righteousness according to the Gospel. The Apostle writes that those taken up into the clouds will first minister, then be classed in the presbyterate, by promotion in glory, for glory differs from glory, until they grow into the perfect man. 3 Clement of Alexandria, from the Stromata, Book 6, Ch 13.  1 Acts 1.15-26 2 Apoc 4.4 3 1 Thes, 4.17, 1 Cor 15.41, Ephes 4.13

Angels And Guardians

Καὶ ἔταξε τὰ χερουβίμ Οὐ μόνον τὰ λειτουργικὰ πνεύματα φυλάσσουσι τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς, ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν, ἀλλὰ καὶ ἐναντίαι δυνάμεις φυλάττουσι, κωλύουσαι, τοὺς βουλομένους προσπορεθῆναι τῷ ξύλῳ τῆς ζωῆς. Ὠριγένης, Εἰς Την Γενεσιν, Ἐκλογαι  Source: Migne PG 12.101

And He placed the Cherubim... 1 Not only do the 'serving spirits' guard the way to the tree of life, 'being sent out for those who will inherit salvation,' 2 but they guard against those powerful ones who call away those who would advance to the tree of life. Origen, On Genesis, Fragment  1 Gen 3.24 2 Hebr 1.14

Loving The Truth

Φιλαλήθης ἀκροατὴς ἀμφοτέρωθεν πορίζεται τὴν ἀλήθειαν. Ἐπὶ μὲν τοῖς ἀγαθοῖς μαρτυρούμενος, προθυμότερος γίνεται· ἐπὶ δὲ τοῖς κακοῖς ἐλεγχόμενος, μετανοῖεν ἀναγκάζεται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Migne PG 65 953c

The lover of truth attends to whatever brings forth the truth. When it bears witness to his goods he becomes more eager, and when it chides him for evils it drives him to repent. Saint Mark The Ascetic, from On Those Who Think Themselves Justified By Works.

The Spirit's Warfare

Ὁρᾶτε τὰς ἐναντίας γλώσσας ἡμερουμένας, καὶ τοὺς θεότητι πολεμοῦντας ἡμῖν ἡσυχάζοντας; Καὶ τοῦτο τοῦ Πνεύματος, καὶ τοῦτο τῆς γεωργίας τῆς ἡμετέρας. Οὐ γὰρ ἀπαιδεύτως παιδεύομεν, οὐδὲ ταῖς ὕβρεσι βάλλομεν, ὅπερ πάσχουσιν οἱ πολλοὶ, μὴ τῷ λόγῳ μαχόμενοι, τοῖς δὲ λέγουσι, καὶ τὴν ἀσθένειαν ἔστιν ὅτε τῶν λογισμῶν ταῖς ὕβρεσι συγκαλύπτοντες· ὥσπερ τὰς σηπίας λόγος ἐμεῖν τὸ μέλαν πρὸ ἑαυτῶν, ἵνα τοὺς θηρεύοντας διαφύγωσιν, ἢ τῷ λανθάνειν θηράσωσιν. Ἀλλὰ τὸ περὶ Χριστοῦ πολεμεῖν δείκνυμεν, ἐν τῷ μάχεσθαι κατὰ Χριστὸν, τὸν εἰρηνικόν τε καὶ πρᾶον, καὶ τὰς ἀσθενείας ἡμῶν βαστάσαντα. Οὔτε εἰρηνεύομεν κατὰ τοῦ λόγου τῆς ἀληθείας, ὑφιέντες τι διὰ δόξαν ἐπιεικείας· οὐ γὰρ κακῶς τὸ καλὸν θηρεύομεν· καὶ εἰρηνεύομεν ἐννόμως μαχόμενοι, καὶ εἴσω τῶν ἡμετέρων ὅρων, καὶ κανόνων τοῦ Πνεύματος. Περὶ μὲν οὖν τούτων οὕτως γινώσκω, καὶ νόμον τίθημι πᾶσι τοῖς ψυχῶν οἰκονόμοις, καὶ τοῦ λόγου ταμίαις· μήτε τῷ σκληρῷ τραχύνειν, μήτε τῷ ὑπεσταλμένῳ κατεπαίρειν· ἀλλ᾿ εὐλόγους εἶναι περὶ τὸν λόγον, μηδετέρῳ τὸ μέτρον ὑπερβαίνοντας.  Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Μβ΄. Συντακτήριος, εἰς τὴν τῶν ρν' ἐπισκόπων παρουσίαν Source: Migne PG 36.472d-473b

Do you see that adverse tongues have been soothed and that those who had made war upon the Godhead against us have been pacified? This is of the Spirit and of our husbandry. For we are not untaught when we teach, nor do we throw insults, as many fall to doing, who do not strive with the argument but the one who speaks, and by their abuse would hide the weakness of their reasoning, just as cuttlefish are said to cast forth ink before them, that they escape those who hunt them, or unseen hunt others. But we show that we fight for Christ by fighting in the manner of Christ, the peaceable and meek, 1 who bore our infirmities. For we are not peaceable on account of the word of truth, that we would yield to gain renown for reasonableness, for one does not gain the good by wickedness, but we are peaceable by the lawfulness of our fighting, which is set within our own limits, and the rules of the Spirit. Concerning these things, then, such is our knowledge, and I set down a law for all carers of souls and dispensers of the Word, that they neither offend with harshness, nor embolden by submissiveness, but that they use good words concerning the Word, and in neither direction overstep the mean. Saint Gregory Nazianzus, from Oration 42,The Final Farewell in the Presence of the One Hundred and Fifty Bishops 1 Mt 11.29

Cleophas And Belief

Ἰδοὺ δύο ἐξ αὐτῶν ἦσαν πορευόμενοι ἐν αὐτῇ τῇ ἡμέρᾳ εἰς κώμην. Δύο τῶν μαθητῶν βαδίζοντες εἰς κώμην Ἐμμαοῦν λεγομένην, πρὸς ἀλλήλους ὡς οὐ ζῶντα προσδοκῶντες ἔτι τὸν Χριστὸν, ἀλλ' ὡς ἀνῃρημένου ἀνιώμενοι, ὠμίλουν λέγοντες τὰ περὶ αὐτοῦ, Ἐν δὲ τῷ ὁμιλεῖν αὐτοὺς, καὶ αὐτὸς ὁ Ἰησοῦς προσελθὼν συνεπορεύετο αὐτοῖς, μὴ γινωσκόμενος ὑπ' αὐτῶν· ἐκπρατοῦντο γὰρ οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ ἐπιγνωναι αὐτὸν. Καὶ φησιν πρὸς αὐτούς· Τί ποτέ ἐστι ὅ διαλέγεσθε πρὸς ἀλλήλους περιπατοῦντες σκυθρωποί; Ἀποκριθεὶς δὲ εἰς ἐξ αὐτῶν ᾧ ὄνομα Κλεόπας, εἴπε· Σὺ μόνος παροικεῖς ἐν Ἰερουσαλήμ; καὶ ἐξῆς. Ἔπειτα τήν φήμην τῆς ἀναστάσεως τὴν διὰ τῶν γυναικῶν, καὶ τὴν διὰ Πέτρου λέγουσι μὲν, οὐ πιστεύουσι δέ. Λέγοντες γάρ· Καὶ γυναῖκες ἐξέστησαν ἡμᾶς τὸ σῶμα μὴ εὑροῦσαι, οὐχ ἡγοῦντο πρὸς το λεγόμενον ἀληθεύειν, οὐδὲ εὐαγγελισμὸν ἀληθείας, ἀλλ' ὡς ταραχῆς τινος καὶ ἐκστάσεως αἴτιον ὑπέλαβον εἴναι. Καὶ τὴν τοῦ Πέτρου μαρτυρίαν τὰ ὀθόναι μόνον ἐπὶ τοῦ μνήματος ἑωρακότος, οὐ πιστὴν εἴναι περὶ τὴν ἀνάστασιν ἐνόμιζον, ὅτι μὴ αὐτὸν εἰδον, ἔλεγειν, ἀλλ' ἐκ τοῦ μὴ κτῖσθαι τὸ ἀνεστηκέναι αὐτὸν ἐτεκμαίρετο. Ἰστέον δὲ ὅτι οὗτοι τῶν ἐβδομήκοντα ὑπῆρχον, καὶ ὁ μετὰ Κλέοπα ὁ Σίμων ἤν, οὐχ ὁ Πέτρος οὐδὲ ὁ ἀπὸ Κανᾶ ἀλλ' ἕτερος τῶν εβδομήκοντα. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ. ΚΓ' Source: Migne PG 72.941d-944b

'Behold, two of them we going that day to a village...  1 Two of the disciples were on their way to a village named Emmaus, and as if they had no hope that Christ lived, but grieved his death, they spoke about Him. And while they were in conversation, Jesus Himself, unrecognised, came and walked with them 'For their eyes were held fast to prevent them from knowing Him.' He said to them, 'What do you tell each other as you walk on the way with downcast faces?' And the one named Cleophas said to Him, 'Are you the only visitor to Jerusalem?' and the rest. Now the tidings of His resurrection had been told by the women and by Peter but they did not believe. For they said: The women troubled us when they did not find the body, but not by that is made true what is said, nor any tidings, but we know only they were troubled and distressed on account of what had happened. And the testament of Peter, who saw only the linen in the tomb, they did not think established faith in the resurrection, because he had not said that he had seen Jesus, but from what was left he guessed He had risen. And let it be known that these were of the seventy disciples, 2 and with Cleophas was Simon, not Simon Peter, nor the Canaanite, but another of the seventy. Saint Cyril of Alexandria, from The Commentary on the Gospel of Saint Luke, Chapter 23 1 Lk 24.13 2 Lk 10.1

Vain Cities Of God

Dolosa autem doctinae est haereticorum, sub nomine Dei blasphema, sub praetextu religionis impia, sub veritatis specie fallex: quorum in animo et cogitatione solum contentionis studium persistit. Nihil ad salutem hominum laborant, nihil ad spem acquirunt, nihil pacificum cogitant, ut omnis his in contentionibus labor sit, et pugnam meditentur. isti infelices animas exstinguunt, et in vanum ecclesias sibi congregant: quas civitates Dei, secundum propheticam evangelicamque consuetudienm, nuncupari frequens et plurima auctoritas est. Hoc ergo significatur his dictis: Viri sanguinum declinate a me. Quia contentiones in cogitatione, accipient in vanum civitates suas.Viri sanguinum sunt, propter deperditarum animarum reatum: declinare jubentur, quia contentiones in cogitatione sunt. Hi in vanum civitates Dei accipiunt, infructuosarum ecclesiarum coetus per schismatum dissidia reddentes. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXXXVIII Source: Migne PL 9.815

Grievous are the teaching of heretics, blasphemy beneath the name of God, impiety beneath the pretext of religion, a lie beneath the appearance of truth, whose soul's only desire is to persist in contention of thought. They do not labour for the salvation of men, nor do they acquire hope, nor do they consider peace, but all their labour is in dispute and all their thoughts of strife. They extinguish unfortunate souls, and they gather their churches in vain, which are the cities of God according to the prophetic and evangelical custom, frequently to be called and great is  their power. And this is signified in these words: 'Men of blood begone from me,' 1 and 'Because they are contending in their thought they will receive their cities in vain.' 2 Men of blood they are on account of the guilt of their ruin of souls, and they are commanded to begone because they are contentious in thought. In vain they receive their cities of God, the dissidence of schism producing a gathering of fruitless churches. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 138 1 Ps 138. 19 2 Ps 138.20

Errors And Burdens

Et timuerunt nautae, et clamaverunt viri ad Deum summ, et miserunt vasa quae erant in navi in mare, ut alleviaretur ab eis,. LXX: Et timerunt qui navigabant, et clamaveunt unusquisque ad Deum suum, et jactum fecerunt vasorum navis in maria, ut alleviaretur navis. Arbitrantur navem solito onere praegravari, et non intelligunt totum pondus esse fugitivi prophetae. Timent nautae, clamat unusquisque ad Deum suum; ignorantem veritatem, non ignorant providentiam, et sub errore religionis sciunt aliquid esse venerandum: projiceunt onera in mare, ut magnitudinem fluctuum classis levior transiliret. At contra Israel nec bonis nec malis intelligit Deum; plangente Christo populum, siccos oculos habet. Sanctus Hieronimus, Commentarius In Jonam Prophetem, Caput I Source: Migne PL 25 1124d- 1125a

'And the sailors feared, and the men called out to their God and they deposited their cargo into the sea, that they be lightened.' The Septuagint has: 'And they who were sailing were struck by fear, and each one called out to his god, and they cast out the cargo of the ship into the sea, that the ship be lightened.' 1 They judged that the ship was weighed down with its usual weight and did not understand that all the burden was on account of the fugitive prophet. The sailors feared, each one cried out to his god, ignorant of the truth, but not ignorant of providence, beneath the error of their religion knowing something to be worshipful. They threw the cargo into the sea that the lightened ship might pass over the great waves. However Israel neither in goods or evils understands God; with Christ weeping for the nations, he has dry eyes. Saint Jerome, from the Commentary on Jonah, Chapter 1 1 Jonah 1.5

An Evangelist On Himself

Duodecim autem Apostolorum nomina sunt hæc. Primus, Simon, qui dicitur Petrus: et Andreas frater ejus, Jacobus Zebedæi, et Joannes frater ejus, Philippus et Bartholomæus, Thomas et Matthæus publicanus, Jacobus Alphæi et Thaddæus, Simon Chananæus, et Judas Iscariotes, qui et tradidit eum. Ceteri Evangelistae in coniunctione nominum primum ponunt Matthaeum, postea Thomam; nec publicani nomen ascribunt, ne antiquae conversationis recordantes sugillare Evangelistam viderentur; iste vero et post Thomam se ponit, et publicanum appellat: ut ubi abundavit peccatum, superabundet et gratia. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap X  Source: Migne PL 26.61c

These are the names of the twelve Apostles; first, Simon, also called Peter, and then his brother Andrew,  James the son of Zebedee and his brother John, Philip and Bartholomew, Thomas and Matthew the tax collector, James the son of Alphaeus, and Thaddaeus,  Simon the Cananean, and Judas Iscariot, who betrayed him. 1   The other Evangelists in the pairing of names put Matthew first and Thomas after, and do not add, 'the tax collector,' 2 that they should not seem to throw scorn upon the Evangelist by bringing to mind his old life. He, however, puts himself after Thomas, and calls himself 'the tax collector,' because, 'where sin has abounded, there grace shall much more abound.' 3 Saint Jerome, Commentary on the Gospel of Matthew, Book 1, Chapter 10 1 Mt 10.2 2 Mk 3.18, Lk 6.15 3 Rom 5.20

Matthew's Rising

Et cum transisset inde Jesus, vidit hominem sedentem in telonio, Matthaeum nomine et ait illi: Sequere me. Id est, misericordiae intuitu aspexit humanis studiis deditum, et temporalibus lucris inhiantem, sicut Petrum ut negotionis reatum agnosceret, respexit. Telos enim Graece, Latine vectigal interpretatur. Matthaeus Hebraice, donatus dicitur Latine; nec immerito, quia tantum supernae gratiae munus accepit. Porro caeteri evangelistae propter honorem ejus, noluerunt eum vulgato nomine appellari, sed Levi dixerunt. Ipse vero se Matthaeum et publicanum nominat, secundum quod a Salomone praecipitur: 'Justus prior accusator est sui.' In principio ait, ut in se ostendat nullum de salute desperare debere, cum ipse de publicano sit in apostolum commutatus. Levi hic praeadditus, sive assumptus significat, quod assumptus est per electionem a Domino, et additus numero apostolorum. Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Cap IX  Source: Migne PL 92 46c-d

And when Jesus was passing by, He saw a man sitting at the tax booth by the name of Matthew, and He said to him, 'Follow me.' 1 That is, by the intuition of mercy He saw him given over to human passions and cleaving to temporal wealth, and as He knew the work of Peter by his nets so he looked on him. Telos is the Greek which tax booth translates. Matthew is Hebrew and means gift, and not without merit, because he accepted the great gift of supernal grace. Now the other Evangelists, on account of his honor, were unwilling to give him his common title and named him Levi, but he, however, names himself Matthew the tax collector, 2 according to which, as Solomon commands, 'The righteous man is the first accuser of himself.' 3 The first, he says, that he show by himself that no one should despair of salvation, when he was changed from a tax collector to an Apostle. Here Levi means added, or taken up, which taking up is by the choice of the Lord, and added is to the number of the Apostles. Saint Bede, Commentary on the Gospel of Matthew, Book 2, Chap 9 1 Mt 9.9 2 Mt 10.3 3 Prov 18.17

Against The Montanists

Τῆς δὲ κατὰ Φρύγας καλουμένης αἱρέσεως καὶ Ἀπολλώνιος, ἐκκλησιαστικὸς συγγραφεύς, ἀκμαζούσης εἰς ἔτι τότε κατὰ τὴν Φρυγίαν ἔλεγχον ἐνστησάμενος, ἴδιον κατ’ αὐτῶν πεποίηται σύγγραμμα, τὰς μὲν φερομένας αὐτῶν προφητείας ψευδεῖς οὔσας κατὰ λέξιν εὐθύνων, τὸν δὲ βίον τῶν τῆς αἱρέσεως ἀρχηγῶν ὁποῖός τις γέγονεν, διελέγχων· αὐτοῖς δὲ ῥήμασιν περὶ τοῦ Μοντανοῦ ταῦτα λέγοντος ἄκουε· ἀλλὰ τίς ἐστιν οὗτος ὁ πρόα· φατὸς διδάσκαλος , τὰ ἔργα αὐτοῦ καὶ ἡ διδασκαλία δείκνυσιν. οὗτός ἐστιν ὁ διδάξας λύαεις γάμων, ὁ νηστείας νομοθετήσας, ὁ Πέπουζαν καὶ Τύμιον Ἱερουσαλὴμ ὀνομάσας πόλεις δ’ εἰσὶν αὗται μικραὶ τῆς Φρυγίας, τοὺς πανταχόθεν ἐκεῖ συναγαγεῖν ἐθέλων ὁπρακτῆρας χρημάτων καταστήσας, ὁ ἐπ’ ὀνόματι προσφορῶν τὴν δωροληψίαν ἐπιτεχνώμενος, ὁ σαλάρια χορηγῶν τοῖς κηρύσσουσιν αὐτοῦ τὸν λόγον, ἵνα διὰ τῆς γαατριμαργίας ἡ διδασκαλία τοῦ λόγου κρατύνηται.” Καὶ ταῦτα μὲν περὶ τοῦ Μοντανοῦ· καὶ περὶ τῶν προφητίδων δὲ αὐτοῦ ὑποκαταβὰς οὕτω γράφει· δείκνυμεν οὖν αὐτὰς πρώτας τὰς προφήτιδας ταύτας, ἀφ’ οὗ τοῦ πνεύματος ἐπληρώθησαν, τοὺς ἄνδρας καταλιπούσας . πῶς οὖν ἐψεύδοντο Πρίσκιλλαν παρθένον ἀποκαλοῦντες;  Εἶτ’ ἐπιφέρει λέγων·  δοκεῖ σοῖ πᾶσα γραφὴ κωλύειν προφήτην λαμβάνειν δῶρα καὶ χρήματα; ὅταν οὖν ἴδω τὴν προφῆτιν εἰληφυῖαν καὶ χρυσὸν καὶ ἄργυρον καὶ πολυτελεῖς ἐσθῆτας, πῶς αὐτὴν μὴ παραιτήαωμαι. Αὖθις δ᾿ ὑποκαταβὰς περί τινος τῶν κατ᾿ αὐτοὺς ὁμολογητῶν ταῦτά φησιν·  ἔτι δὲ καὶ Θεμίσων, ὁ τὴν ἀξιόπιστον πλεονεξίαν ἠμφιεσμένος, ὁ μὴ βαστάσας τῆς ὁμολογίας τὸ σημεῖον, ἀλλὰ πλήθει χρημάτων ἀποθέμενος τὰ δεσμά, δέον ἐπὶ τούτῳ ταπεινοφρονεῖν, ὡς μάρτυς καυχώμενος, ἐτόλμησεν, μιμούμενος τὸν ἀπόστολον, καθολικήν τινα συνταξάμενος ἐπιστολῄν, κατηχεῖν μὲν τοὺς ἄμεινον αὐτοῦ πεπιστευκότας , συναγωνίζεσθαι δὲ τοῖς τῆς κενοφωνίας λόγοις, βλασφημῆσαι δὲ εἰς τὸν Κύριον καὶ τοὺς ἀποστόλους καὶ τὴν ἁγίαν ἐκκληαίαν. Καὶ περὶ ἑτέρου δὲ αὖθις τῶν κατ᾿ αὐτοὺς τετιμημένων ὡς δὴ μαρτύρων οὕτω γράφει· ἵνα δὲ μὴ περὶ πλειόνων λέγωμεν, ἡ προφῆτις ἡμῖν εἰπάτω τὰ κατὰ Ἀλέξανδρον, τὸν λέγοντα ἑαυτὸν μάρτυρα, ᾧ συνεστιᾶται, ᾧ προσκυνοῦσιν καὶ αὐτῷ πολλοί· οὗ τὰς λῃστείας καὶ τὰ ἄλλα τολμήματα ἐφ᾿ οἷς κεκόλασται, οὐχ ἡμᾶς δεῖ λέγειν, ἀλλὰ ὁ ὀπισθόδομος ἔχει. τίς οὖν τίνι χαρίζεται τὰ ἁμαρτήματα; πότερον ὁ προφήτης τὰς λῃστείας τῷ μάρτυρι ἢ ὁ μάρτυς τῷ προφήτη τὰς πλεονεξίας; εἰρηκότος γὰρ τοῦ Κυρίου μὴ κτήσησθε χρυσὸν μήτε ἄργυρον μηδὲ δύο χιτῶνας, οὗτοι πᾶν τοὐναντίον πεπλημμελήκασιν περὶ τὰς τούτων τῶν ἀπηγορευμένων κτήσεις. δείξομεν γὰρ τοὺς λεγομένους παρ᾿ αὐτοῖς προφήτας καὶ μάρτυρας μὴ μόνον παρὰ πλουσίων, ἀλλὰ καὶ παρὰ πτωχῶν καὶ ὀρφανῶν καὶ χηρῶν κερματιζομένους. Καὶ εἰ πεποίθησιν ἔχουσιν, στήτωσαν ἐν τούτῳ καὶ διορισάσθωσαν ἐπὶ τούτοις, ἵνα ἐὰν ἐλεγχθῶσιν, κἂν τοῦ λοιποῦ παύσωνται πλημμελοῦντες. δεῖ γὰρ τοὺς καρποὺς δοκιμάζεσθαι τοῦ προφήτου· ἀπὸ γὰρ τοῦ καρποῦ τὸ ξύλον γινώσκεται. Ἵνα δὲ τοῖς βουλομένοις τὰ κατὰ Ἀλέξανδρον ἦ γνώριμα, κέκριται ὑπὸ Αἰμιλίου Φροντίνου ἀνθυπάτου ἐν Ἐφέσῳ, οὐ διὰ τὸ ὄνομα, ἀλλὰ δι’ ἃς ἐτόλμησεν λῃστείας, ὢν ἤδη παραβάτης· εἶτ’ ἐπιψευσάμενος τῷ ὀνόματι τοῦ Κυρίου, ἀπολέλυται, πλανήσας τοὺς ἐκεῖ πιστούς, καὶ ἡ ἰδία παροικία αὐτόν, ὅθεν ἢν, οὐκ ἐδέξατο διὰ τὸ εἶναι αὐτὸν λῃστήν, καὶ οἱ θέλοντες μαθεῖν τὰ κατ’ αὐτὸν ἔχουσιν τὸ τῆς Ἀσίας δημόσιον ἀρχεῖον· ὅν ὁ προφήτης συνόντα πολλοῖς ἔτεσιν ἀγνοεῖ. Τοῦτον ἐλέγχοντες ἡμεῖς, δι’ αὐτοῦ καὶ τὴν ὑπόστασιν ἐξελέγχομεν τοῦ προφήτου. Τὸ ὅμοιον ἐπὶ πολλῶν δυνάμεθα ἀποδεῖξαι, καὶ εἰ θαρροῦσιν, ὑπομεινάτωσαν τὸν ἔλεγχον. Πάλιν τε αὗ ἐν ἑτέρῳ τόπῳ τοῦ συγγράμματος περὶ ὧν αὐχοῦσι προφητῶν ἐπιλέγει ταῦτα·  ἐὰν ἀρνῶνται δῶρα τοὺς προφήτας αὐτῶν εἰληφέναι, τοῦθ’ ὁμολογησάτωσαν ὅτι ἐὰν ἐλεγχθῶσιν εἰλγφότες, οὐκ εἰσὶ προφῆται, καὶ μυρίας ἀποδείξεις τούτων παραστήσομεν. ἀναγκαῖον δέ ἐστιν πάντας καρποὺς δοκιμάζεσθαι προφήτου. προφήτης, εἰπέ μοι, βάπτεται; προφήτης στιβίζεται; προφήτης Φιλοκοσμεῖ; προφήτης τάβλαις καὶ κύβοις παίζει; προφήτης δανείζει; ταῦτα ὁμολογησάτωσαν πότερον ἔξεστιν ἢ μή, ἐγὼ δ’ ὅτι γέγονεν παρ’ αὐτοῖς, δείξω. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ϟΗ' Source:  Migne PG 20.476a-480b

Against the heresy named the Phrygian which was thriving in Phrygia at that time, Apollonius also, an ecclesiastical writer, undertook to refute it, and wrote a special work against them, correcting in detail the false prophecies among them and reproving the life of the founders of the heresy. But hear his words about Montanus: But who this fellow is who is first among them let the word of his doctrine and his actions and his teaching show. He is the one who taught the dissolution of marriage, who made laws for fasting, who named Pepuza and Tymion, little towns in Phrygia, Jerusalem, wishing to gather people there from all directions, who established collectors of money; who under the name of offerings contrived the receiving of gifts, who provided salaries for those who preached his way, that through gluttony the teaching might prevail. So the things he says about Montanus. A little after he writes as follows concerning his prophetesses:  We show that these first prophetesses themselves, from the moment they were filled with the spirit, abandoned their husbands. Why, then, do they lie calling Priscilla a virgin? Afterwards he says:  Does it not appear to you that all Scripture forbids a prophet from receiving gifts and money? When, then, I see the prophetess receiving gold and silver and expensive garments, how should I not admonish her? And again a little after he says these things about one of their confessors: So also Themiso, who was clothed with plausible covetousness, could not endure the sign of confession, but for an abundance of possessions laid off his bonds, and not being humbled by it, dared to boast himself a martyr, and imitating the Apostle, he composed a certain 'catholic epistle', to catechise those whose faith was better than his own, contending with words of empty noise and blaspheming against the Lord and the Apostles and the holy Church. And again about others who receive honour among them as martyrs, he writes this: That we do not speak excessively, let the prophetess tell us of Alexander, who called himself a martyr, with whom she feasts, and who is revered by many. We need not speak about his robberies and other daring deeds for which he was punished, for the public archives contain them. Which of these overlooks the sins of the other? The prophet the robberies of the martyr, or the martyr the covetousness of the prophet? For although the Lord said, 'Provide neither gold, nor silver, neither two coats,' 1 these men are in utter opposition to the possession of the things forbidden. For we will show that those who are called prophets and martyrs among them, not only from the rich, but also from the poor and orphans and widows gather their wealth. And if they have the confidence let them stand up and debate these things, that if convicted they may then cease their errors. One must test the fruits of the prophet, 'for the tree is known by its fruit.' 2 But that those who wish may have knowledge of Alexander, he was judged by Aemilius Frontinus, proconsul at Ephesus, not because of the Name, but because of the robberies which he had committed, being then an apostate, but later, having falsely declared for the name of the Lord, he was released, having deceived the faithful there, and his own parish, from which he was, did not receive him because he was a robber, and those who wish to learn about him may consult the public records of Asia, and yet the prophet with whom he has spent many years knows nothing about him! Convicting him, through him we convict also the nature of the prophet. We could expose similar things in many others. But if they are confident, let them endure the test. Again, in another part of the work he speaks these things of the prophets of whom they boast: If they deny that their prophets have received gifts, let them confess this: that if they are convicted of receiving them, they are not prophets. And we will set forth a multitude of proofs of this. But it is necessary that all the fruits of a prophet should be tested. Tell me, does a prophet dye his hair? Does a prophet paint his eyelids? Does a prophet delight in adornment? Does a prophet play at tables and dice? Does a prophet lend on usury? Let them confess whether these things are lawful or not; I will show that they have been done by them. Eusebius of Caesarea, Ecclesiastial History, from Book 5, Chap 18 1 Mt 10.9-10 2 Mt 12.33

Scripture And The Devil

Disce hic quoque Satanas transfigurat se velut angelum lucis, et de Scripturis ipsis divinis saepe laqueum fidelibus parat. Sic haereticos facit, sic eviscerat fidem, sic jura pietatis impugnat. Ergo non te capiat haereticus; quia potest de Scripturis aliqua exempla proferre, nec sibi arroget quod doctus videtur. Utitur et diabolus testimoniis Scripturarum non ut doceat, sed ut circumscribat et fallat. Cognovit aliquem attentum religioni, virtutibus clarum, signis et operibus praepotentem: jactantiae tendit laqueum, ut hujusmodi virum inflet tumore, quo pietati se non credat, sed credat jactentiae, nec Deo deputet, sed sibi arroget. Ideoque apostoli non in suo, sed in Christi nomine daemoniis imperabant; ne arrogare sibi aliquid viderentur. Sic Petrus paralyticum curat dicens: In nomine Jesu Nazareni surge, et ambula. Disce etiam de Paulo jactantiam fugere. Scio, inquit, hominem, sive in corpore, sive extra corpus nescio, Deus scit, quoniam raptus est in paradisum, et audivit verba ineffabilia, quae non licet homini loqui. Pro hujusmodi gloriabor, pro me autem non gloriabor, nisi in infirmitatibus meis. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber IV Source: Migne PL 15 1619

Learn, here, too, that Satan transforms himself as into an angel of light, 1 and from the Holy Scriptures themselves often prepares a snare for the faithful. Thus he makes heretics, thus he dissipates faith, thus he assails the duties of piety. Therefore, let not a heretic seize you because he can cite some examples from the Scriptures, nor let him arrogate to himself an appearance of learning. The devil, too, uses the evidence of the Scriptures, 2 yet not in order to teach, but to entrap and deceive. He knows the hold of religion, illustrious with virtues, and very powerful with signs and wonders, and he would catch with the snare of boastfulness, in order to puff up such a man with pride, so that he does not trust in his piety, but trusts in boasting, nor does he impute what he has to God, but claims it for himself. Therefore the Apostles not in their own name but in the name of Christ commanded demons, lest they seem to magnify themselves. So Peter cured the paralytic saying, 'In the name of Jesus of Nazareth, rise. And he walked.' 3 Learn also from Paul to flee boasting, he who said, 'I know a man, whether in the body or outside, I do not know, God knows, transported into paradise, and he heard unspeakable words, which a man is not permitted to utter. In this I glory, for in myself I do not glory, unless in my weakness.' 4 Saint Ambrose, On The Gospel of Luke, from Book 4 1 2 Cor. 11.14 2 Lk 4.10-11 3 Acts 3.6 4 2 Cor 12.3-5

Struggling With Serpents

Cum enim ex Scripturis arguuntur, in accusationem convertuntur, ipsarum Scripturarum, quasi non recte habeant, neque sint ex auctoritate, et quia varie sint dictae, at quia non possit ex his inveniri veritas ab his, qui nesciant Traditionem. Non enim per litteras traditam illam, sed per vivam vocem: ob quam causam et Paulum dixisse: Sapientiam autem loquimur inter perfectos; sapientiam autem non mundi hujus. Et hanc sapientiam unusquisque eorum esse dicit, quam a semetipso adinvenerit, fictionem videlicet, ut digne secundum eos sit veritas, aliquando quidem in Valentino, aliquando autem in Mearcione, aliquando in Cerintho: postea deinde in Basilide fuit, aut et in illo qui contra disputat, qui nihil salutare loqui potuit. Unusquisque enim ipsorum omnimodo perversus, semetipsum, regulam veritatis depravans, praedicare non confunditur. Cum autem ad eam iterum Traditionem, quae est ab apostolis, quae per successiones presbyterorum in Ecclesiis custoditur, provocamus eos; adversantur Traditioni, dicentes se non solum presbyteris, sed etiam apostolis exsistentes sapientiores, sinceram invenisse veritatam. Apostolos enim admiscuisse ea quae sunt legali Salvatoris verbis: et non solum apostolos, sed etiam ipsum Dominum, modo quidem a Demiurgo, modo autem a medietate, interdum autem a summitate fecisse sermones: et se vero indubitate, et intaminate, et sincere absconditum scire mysterium: quod quidem impudentissime est blasphemare suum factorem. Evenit itaque, neque Scripturis jam, neque Traditioni consentire eos. Adversus tales certamen nobis est, o deliectissime, more serpentum lubricos undique resistendum est illis, si quos ex his retusione confundentes, ad conversionem veritatis adducere possimus. Etenim si non facile est ab errore apprehensam resipiscere animam, sed non omnimodo impossibile est errorem effugere, apposita veritate. Sanctus Ireneaus Lugdunensis, Adversus Haereses, Lib III, Cap II.  Source: Migne PG 7.846a-847b

When, however, they are condemned from the Scriptures, they turn around and accuse these same Scriptures, as if they were not correct, nor of authority, but they say many different things, and that the truth cannot be found in them by those who are ignorant of tradition. For the truth was not delivered by means of writing, but by the living voice, for which reason Paul said, 'But we speak wisdom among those that are perfect, but not the wisdom of this world.' 1 And this wisdom each one of them says to be whatever is found among them, a fiction certainly that is worthy according to them to be truth, so that at one time it is in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or even in any other man who disputes and was able to speak nothing for the cause of salvation. For every one of these being perverse, corrupting the rule of truth, does not blush to preach himself. And when we call them to attend to that tradition which is from the Apostles, which is preserved by the succession of presbyters in the Churches, they set themselves against tradition, calling themselves wiser, not only than the presbyters, but even the Apostles, because they have found the pure truth. For the Apostles, they say, mixed the things of the law with the words of the Saviour, and not only the Apostles, but even the Lord Himself, spoke at one time from the Demiurge, at another from the intermediate place, and again from the Pleroma, and they themselves, indubitably, without defilement, purely, know the hidden mystery, which is, indeed, most impudently to blaspheme their Creator. So it comes about that they neither hold to Scripture nor to tradition. Against such folk is our struggle, my dear friend, who like slippery serpents must be opposed at all points, that some of them, dismayed by their quelling, we might lead to turn back to the truth. Even if it is not easy for a soul in error to return to reason, it is not altogether impossible to escape from error when the truth is brought near.   Saint Ireneaus of Lyons, Against Heresies, Book 3, Ch 2 1 1 Cor 2.6

Guarding The Vine

Πιάσατε ἡμιν ἀλώπεκας μικροὺς ἀφανίζοντας ἀμπελῶνας, καὶ αἱ ἄμπελοι ἡμῶν κυρπρίζουσιν. Ταῦτα τοῖς φίλοις ὁ νυμφίος, ἤτοι ἀγγέλιος ἢ ἀνδράσιν ἀγίοις, ὅσοι τῆς Ἐκκλησίας διδάσκαλοι· ὑπὲρ σωτηρίας δὲ τῶν ἀμπελώνων ἡ προτροπή ἵνα τῶν πανούργων συλλαμβανομένων δυνάμεων, αἵ διαφθείρουσαι τὴν ἀρχὴν τῆς ἐκφύσεως τοῦ καρποῦ, δυνηθῶσιν αἱ ἄμπελοι προκόψαι ἀπὸ τοῦ κυπρίζειν μέχρι τῆς τοῦ καρποῦ τελειώσεως, ὑπὸ τοῦ Θεοῦ γεωργούμεναι· διὰ δὲ τὸ αὐτεξουσιν δυνάμεναι ἐνέγκαι καρπόν τι καὶ μή· ἤ τάχα καὶ ἄνθρωποι, ἀλώπεκές τινες δι' ἑτεροδόξου δριμύτητος ἐμποδίζοντες τοῖς ἀρξαμένοις τρέχειν καλῶς· οὔς ἔτι μικροὺς ὄντας βούλεται συλληφθῆναι πρὶν ἐπιπλέον ἀσεβείας προκόψωσι· μέγας γὰρ ἀλώπηξ γενόμενος, ἐκείνοις μὲν ἀνάλωτος, ὑπὸ μόνοῦ δὲ τοῦ νυμφίου θηρεύεται· ἀρχόμενοι γὰρ ἐνεργεῖν τὰ χείρονα, καὶ τοῖς φίλοις εὐάλωτοι· λεγει δ' ἄν καὶ μικροὺς τοὺς ἀμπελῶνας· οὐ δύναται γὰρ κατὰ τῶν μεγάλων ἀλώπηξ. Ὠριγένης, Εἰς Τo Ἀσμα Των Ἀσμάτων, Κεφάλαιον Β' Source: Migne PG 17.265a-b

Seize the little foxes which ruin the vines, our vines that are flowering. 1 The groom says this to his friends, either angels, or holy men, that is, teachers of the Church; it is an exhortation to look to the safety of the vines against those who joined together in villainy would ruin the first budding of the fruit, that they are able to assist the vines to come from flower to perfect maturity, with God's care, with free will to bear the fruit, or not to bear it. Or perhaps it may be that the men who are like these foxes on account of bitter heterodoxy are better impeded at their beginnings. So they who are yet young He wishes seized before they advance into greater impiety. For the great foxes are unconquerable by all unless by the groom himself. The friends more may easily lay hold of evils in the beginning. And he calls them little who seek the vines because they will not be capable against the great foxes. Origen, from the Commentary On The Song Of Songs, Chapter 2 1 Song 2.15

Handing Over To Desire

Propter quod tradidit illos Deus in desideria cordis illorum, in immunditiam, ut contumeliis afficiant corpora sua in semetipsis. Quoniam, inquit, ad injuriam creatoris Dei figmenta et similitudines rerum deificaverunt, traditi sunt illudendi; et traditi non ut illa agerent quae nolebant, sed ut illa perficerent, quae desiderabant. Et hic bonitas Dei est, cum enim dignum fuisset subjici illos, ut facerent quae nolebant et cruciarentur; quia licet bonum, si contra voluntatem fiat, amarum et malum est. Isti autem avertentes se a Deo, traditi sunt diabolo. Tradere autem est permittere, non incitare aut immittere; ut ea quae in desideriis conceperent, adjuti a diabolo explerent in opere: nec enim possent hujusmodi bonum cogitatum habere. Ambrosiaster, In Epistolam Ad Romanos, Caput Primum Source: Migne PL 17 59b-c

'On account of which God handed them over to the desires of their hearts, into uncleanliness, that they treat their bodies disgracefully among themselves.' 1   Because, he says, to the injury of God the creator they deified figures and the likenesses of things, they were handed over to foolishness, and handed over not that they do what they do not wish, but that they do what they desire. And here is the benevolence of God, who could have subjected them that they do what they do not wish to do and be grieved, because a good, if it is done against the will, is an evil and bitter. These, then, turning themselves away from God are handed over to the devil. And to hand over is to permit, not to incite or drive into, that these things which they have conceived in desire, joined to the devil, they fulfill in works, for they are not able to have one good thought. Ambrosiaster, On The Epistle To The Romans, Chapter 1 1 Rom 1.24

Words And Deeds

Καλὰ μὲν πάνη λεγεῖς, κακὰ δὲ λίαν πράττεις· ἐν γὰρ δὴ σχήμασι καὶ ῥήμασι τῆς καλοκαγαθίας ἐξαπατῶν τοὺς κούφους, καὶ κρύπτων τὴν σαυτοῦ σκαιότητα, κατάφορος εὑρίσκῃ τοῖς εὐφρονοῦσιν, οὐκ ἐξ ὦν λέγεις καὶ πλάττῃ, ἀλλ' ἐξ ὦν ἐργάζῃ, ῥᾳδίως καταλαμβανόντων σε.  Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ϟΕ' Βαβυλᾳ Διακονῳ Source: Migne PG 79 124c

You speak very well but act exceedingly wickedly, for in the forms and words of an upright fellow you deceive the simple, concealing your crookedness, which you may find will be swept away among those with good minds, who not by the deceitful things you say but by your deeds will easily understand you. Saint Nilus of Sinai, Book 1, Letter 95, To Babyla The Deacon

The Benefits Of Discipline

Cypriano papae presbyteri et diaconi Romae consistentes salutem.  Quamquam bene sibi conscius animus, et evangelicae disciplinae vigore subnixus et verus in decretis coelestibus testis effectus, soleat solo Deo judice esse contentus, nec alterius aut laudes petere aut accusationes pertimescere, tamen geminata sunt laude condigni qui, cum conscientiam sciant Deo soli debere se judici, actus tamen suos desiderant etiam ab ipsis suis fratribus comprobari. Quod te, frater Cypriane, facere non mirum est, qui, pro tua verecundia et ingenita industria consiliorum tuorum, nos non tam judices voluisti quam participes inveniri, ut in tuis rebus gestis laudem tecum, dum illas probamus, inveniremus, et tuorum consiliorum bonorum cohaeredes, quia et affirmatores, esse possimus. Idem omnes credimur operati, in quo deprehendimur eadem omnes censurae et disciplinae consensione sociati. Quid enim magis aut in pace tam aptum aut in bello persecutionis tam necessarium quam debitam severitatem divini vigoris tenere? quam qui remiserit, instabili rerum cursu erret semper necesse est, et huc atque illuc variis et incertis negotiorum tempestatibus dissipetur, et, quasi extorto de manibus consiliorum gubernaculo, navim ecclesiasticae salutis illidat in scopulos; ut appareat non aliter saluti ecclesiasticae consuli posse nisi si qui et contra ipsam faciunt, quasi quidam adversi fluctus repellantur, et disciplinae ipsius semper custodita ratio quasi salutare aliquod gubernaculum in tempestate servetur. Nec hoc nobis nunc nuper consilium cogitatum est, nec haec apud nos adversus improbos modo supervenerunt repentina subsidia; sed antiqua haec apud nos severitas, antiqua fides, disciplina legitur antiqua: quoniam nec tantas de nobis laudes Apostolus protulisset dicendo, Quia fides vestra praedicatur in toto mundo, nisi jam exinde vigor iste radices fidei de temporibus illis mutuatus fuisset; quarum laudum et gloriae degenerem fuisse maximum crimen est. Minus est enim dedecoris numquam ad praeconium laudis accesssisse, quam de fastigio laudis ruisse, minus est criminis honoratum bono testimonio non fuisse, quam honorem bonorum testimoniorum perdidisse. Minus est sine praedicatione virtutum ignobilem sine laude jacuisse, quam exhaeredem fidei factum laudes proprias perdidisse. Ea enim quae in alicujus gloriam proferuntur, nisi anxio et sollicito labore serventur, in invidiam maximi criminis intumescent. Sanctus Cyprianus, Epistola XXXI, Cleri Romani ad Cyprianum Source: Migne PL 3.307b-309b

To Father Cyprian, from the presbyters and deacons established at Rome, greeting.  Although a soul conscious of itself, and relying on the vigour of evangelical discipline, and made a true witness in the heavenly decrees, is accustomed to be content with God alone for its judge, and neither seeks the praises nor fears the accusations of any other, yet they are worthy of double praise, who, knowing that they owe their conscience to God alone as the judge, yet desire that their actions should be approved also by their brethren. That you do this is no wonder, brother Cyprian, you who, with your modesty and inborn industry, have wished that we should be found not so much judges as partakers of your counsels, so that we might find praise with you in your deeds while we approve them, and might be able to be fellow heirs with you in your good counsels, because we affirm them. In like manner we are all thought to have laboured in that in which we are all regarded as allied in the same agreement of censure and discipline. For what more is there either in peace so suitable, or in a war of persecution so necessary, than to maintain the due severity of the Divine rigour? Which he who rejects, will of necessity wander in the unsteady course of affairs and be thrown about here and there by the various and uncertain storms of things, and as if the rudder of counsel were wrenched from his hands, he will drive the ship of the Church's safety onto the rocks, so that it appears that the Church's security can not otherwise be provided for unless any who are adverse waves are repelled, and by attending to the eternally guarded rule of discipline itself as to the rudder of safety in a storm. Nor is it now but lately that this counsel has been considered by us, nor have these sudden aids against the wicked recently come to us, but this is read of among us as the ancient severity, the ancient faith, the ancient discipline, since the Apostle would not have brought forth such praise about us, saying, 'that your faith is spoken of throughout the whole world,' 1 unless already from there the vigour had borrowed the roots of faith from those times, from which praise and glory to decline is a very grave crime. For it is less shameful never to have attained to having one's praise announced than to have fallen from the pinnacle of praise; it is a smaller crime not to have been honoured with good testimony than to have lost the honour of good testimonies; it is lesser thing to have lain without the announcement of virtues, ignoble without praise, than, disinherited of the faith, to have lost one's proper praises. For those things which are brought forth to the glory of any one, unless maintained by anxious and careful labour, swell up into the odium of the gravest crime. Saint Cyprian of Carthage, from Letter 31, The Roman Clergy To Cyprian 1 Rom 1.8

Words Wicked And Life Giving

Μὴ ἐκκλίνῃς τὴν καρδίαν μου εἰς λόγους πονηρίας. Οὐκ ὅτι ὁ Θεὸς ἐκκλίνει· μὴ γένοιτο· ἀλλ' ὃ λέγει, τοιοῦτον ἐστι· Μὴ ἀφῇς κλιθῆναι, μὴ ἀφῇς περιτραπῆναι εἰς εννοίας πονηράς. Ἐκεῖθεν γὰρ ἡ πηγὴ τῆς ἀρετῆς καὶ τῆς κακίας, ἀπὸ τῆς καρδίας. Τίνες δὲ οἱ λόγοι τῆς πονηρίας; Πολλοὶ καὶ διάφοροι. Καὶ γὰρ οἱ ἐπιβουλὰς ῥάπτοντεη, οἱ τὸν Θεὸν διαβάλλοντες, οἱ ἀρετὴν ἀποστρεφόμενοι, οἱ κακίαν διώκοντες, οἱ περὶ δογμάτων διεφθαρμένων καὶ βίου ἠμελημένου ἡδέως ἀκούονται λόγοι, καὶ τὰ τοιαῦτα, ἐκ πονηρίας πολλῆς προϊέμενοι· ὥσπερ δέ εἰσριν ἔννοιαι καὶ ρήματα πονηρίας, οὕτω καὶ ζωῆς. Διὸ καὶ ἔλεγον οἱ μαθηταὶ τῷ Χριστῷ, Ῥήμαται ζωῆς αἰωνίου ἔχεις· καὶ πρὸς τίνα ἀπελευσόμεθα; Λέγεται δὲ ῥήματα ζωῆς, τὰ ζωὴν παρέχοντα· λέγεται δὲ καὶ ῥήματα σωτηρίας, τὰ σωτηρίαν περιποιοῦνται. Διὸ καί τις σοφὸς λέγει, Μὴ κωλύσῃς λόγον ἐν καιρῷ σωτηρίας. Λόγοι πονηρίας καὶ οἱ πονηροὺς ποιοῦντες τοὺς λέγοντας.   Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΡΜ' Ψαλμον  Source: Migne PG 55 437

Do not incline my heart to words of wickedness. 1 Not that God inclines it; let it not be; but what he says must be understood as meaning: 'do not allow it to incline so, do not allow it to wander into evil thoughts.' Certainly the fount of virtue and vice is in the heart. And what are the words of the wicked? They are many and diverse. They concoct plots, they accuse God, they are hostile to virtue, they chase after vice, they are the words of men who gladly hear depraved teachings and wicked lives, and all such things like this, and from grave wickedness they proceed. But as there are wicked thoughts and words, so there are the words of life, And so the disciples said to Christ, 'You have the words of eternal life, to whom shall we go?' 2 For they are named the words of life which give life and they are called the words of salvation which obtain salvation. Whence the wise man says, 'Do not prohibit speech in the time of salvation.' 3 The words of wickedness make those who speak them wicked. Saint John Chrysostom, On The Psalms, from Psalm 140 1 Ps 140.4 2 Jn 6.69 3 Sirach 4.28

Holiness And Truth

Σῶσον με, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος, κ.τλ. Ἐκλείποντος ὁσίου, σωτηρίας δεῖται ὡς χαλεπώτερον περιγενόμενος. Ὅτι ὠλιγώθησαν αἱ ἀλήθεισι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων. Εἰ οἱ ὅσιοι ἐκλελοίπασιν, αἱ δὲ ἀλήθειαι ὠλιγώθησαν, οὐκ ἐν μόνοις τοῖς ὁσίοις αἱ ἀλήθειαι, καὶ οὑκ ἐν τοῖς ἀληθέσιν ὁσιότης. Καί ἐπειδὴ οἱ ὅσιοι ἐκλελοίπασι, διὰ τοῦτο ὠλιγώθησαν αἱ ἀλήθειαι. Καὶ τάχα ἡ σπάνις τῶν ὁσίων αἰτία γέγονε τῶν πολλῶν τούτων αἱρέσεων. Μετὰ δόλου ἀλλήλοις προσδιαλέγονται, διὰ πονηρῶν χειλέων εἰς τὴν ἀλλήλων καρδίαν τὰ ψευδῆ παραπέμποντες· ὅτε δὲ περὶ γνῶσιν οὐκ ἀσχολούμεθα, ὀλιγοῦνται αἱ ἀλήθειαι. Ὠριγένης, Εἰς Ψαλμους, Ψαλμος ΙΑ' Source:Migne PG 12 1200c

Save me, O Lord, because holiness has declined... 1 Holiness having declined, he prays that he might delivered from troubles. 'Because truth has diminished among the sons of men.' 1 If the holy has declined and truth has diminished, not in holiness alone is there truth, nor in truths holiness. But because the holy have declined, truths have indeed diminished. And perhaps the paucity of the holy is a cause of the multitude of heresies. With mutual cunning they converse together, and through wicked lips they send forth the falsehoods of their hearts to one another. Indeed when we do not attend to knowledge then truth diminishes. Origen, On the Psalms, from Psalm 11 1 Ps 11. 2

Knowledge And Error

Τινὲς ὑπὲρ τὸ δέον τῇ ἐννοίᾳ ἐπεκταθέντες, ὡς δοκοῦντές τι μεῖζον καταλαβεῖν, ἐξέπσαν μὲν τῆς ἀληθοῦς γνώσεως, μεταπεπτώκασι δὲ εἰς ψευδομένην γνῶσιν· καί γε τοῦτο ματαιότης καθά φησιν Σολομών. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΞΒ'  Κρισπῳ Σκολαριῳ Source: Migne PG 79 148

Some having beyond what is suitable for them in the mind, thinking to seize on what is greater, are cut off from true knowledge and tumble into false knowledge, and this is also a vanity, as Solomon says. 1 Saint Nilus of Sinai, Book 1, Letter 162, To Crispus the Imperial Guard 1 Eccle 1.12

The Pearl Of Great Price

Ὁ τὸν πολυτίμητον μαργαρίτην ζητήσας, καὶ πάντων αὐτῷ τῶν προσόντων ἀντισταθμίσας, ὁ νέος ἐστὶ τοῦ Κυρίου λαὸς, τῆς πατρῴας καὶ ούσίας καὶ θρησκείας καταφρονῶν, καὶ τὸν Κύριον τῆς δόξης ζητῶν. Μαργαρίτης δὲ κέκληται, ἐπειδὴ τῷ βυθῷ τῆς θεότητος ἥνωται, καὶ μόνοις τοῖς ἀλιεῦσι καὶ τοῖς αὐτοῦ ὑποφήταις ἐγνώρισται. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΡΠΒ', Ἡρακλειδῃ Ἐπισκοπῳ Source:  Migne PG 78. 301a-b

He who has sought the pearl of great price, 1 selling all he has, is the new people of the Lord, disdaining fatherland, possessions and religion, and seeking the Lord of glory. It is called the pearl because it is found in the depths of the Divine, and only with the fishermen and with their counsel is it known. Saint Isidore of Pelusium,  Book 1, Letter 182, to the Bishop Heracleides 1 Mt 13. 45-46

Perfect and Partial Knowledge

Ποῦ τοίνυν εἰσὶν οἱ τὸ πᾶν ἀπειληφέναι τῆς γνώσεως λέγοντες, οἱ πρὸς τὸ βάραθον τῆς ἀγνωσίας καταπεσόντες; Οἱ γὰρ κατὰ τὸ παρὸν λέγοντες ἀπειληφέναι τὸ πᾶν, εἰς τὸ μέλλον ἐρήμους ἑαυτοὺς τῆς παντελοῦς καθιστῶσι γνώσεως. Ἐγω μὲν γὰρ ὁ λέγων, ὅτι ἐκ μέρους γινώσκω, κἂν εἴπω, ὅτι καταργεῖται ἡ γνῶσις αὕτη, πρὸς τὸ βέλτιον καὶ τελειότερον ὁδεύω, καταργηθείσης τῆς μερικῆς καὶ γενομένης τελειοτέρας. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Περὶ Ἀκαταληπτου, Λόγος Πρῶτος Source: Migne PG 48.704

How then do they say that they have attained to complete knowledge, they who have fallen into the deepest ignorance? For they who say that they have achieved all knowledge now are depriving themselves of perfect knowledge in the future. For if I say I know a part 1 then I am saying that I am advancing to what is better and more perfect, partial knowledge passing away and becoming perfect knowledge. Saint John Chrysostom, On The Incomprehensible Nature Of God, from the First Homily 1 Cor 13.12