Angels And Apostles And Preaching

Sed licet nos, aut angelus de coelo evangelizet vobis, praeter quam quod evanglizavimus vobis, anathema sit. Sicut praediximus, et nunc iterum dico: si quis vobis evangelizaveir praeter id quod acceptistis, anathema sit.  Potest et hyperbolice dictum accipi, non quo aut apostolus, aut angelus aliter potuerint praedicare quam semel dixerant: sed etiamsi hoc posset fieri, ut et apostoli et angeli mutarentur: tamen non esse ab eo quod semel acceptum fuerat, recedendum: maxime cum ipse apostolus in alio loco firmitatem fidei suae ostendat dicens: Scio quia neque mors, neque vita, neque angelis, neque principatus, neque praesentia, neqye futura, neque fortitudo, neque altitduo, neque profundum, neque alia creatura, poterit nos separare a dilectione Dei, quae est in Christo Jesu Domino nostro. Veritatem dico, non mentior, testimonium mihi perhibente conscientia mea. Haec quippe dicta non sunt ejus possit a Christi fide et dilectione aliquando discedere. Qui autem nolunt καθ ὑποθέσις hoc dictum esse, sed vere: quod scilicet possint et apostoli et angeli ad pejora converti, illud opponunt, quod et ipse Paulus scierit posse se labi, si segnius? ageret, dicens: Subjicio autem corpus meum, et in servitutem redigo, ne aliis praedicens, ipse reprobus inveniar. Angelos quoque esse mutabiles, qui non servaverint principatum suum; sed relinquentes proprium domicilium, in judicio magni diei vinculis aeternis sub caligine reservantur. Dei solius naturam esse immutabilem, de quo scribantur: Tu vero ipse es. Et ipse de se: Ego Deus vester, et non mutor. Cecidisse luciferum, qui mane oriebatur; et eum qui mittebat quondam ad omnes gentes, in terra esse contritum. Eleganter in hoc loco vir doctissimus Terullianus, adversus Apellem, et ejus virginem Philumenem, quam angelus quidam diabolici spiritus et perversus impleverat, hunc esse scribit angelum, cui multo antequam Apelles nasceretur, Spriitus sancti vaticinio sit anathenma per Apostolum prophetatum. Porro ἀναθέμα verbum proprie Judaeroum est, et positum tam in Jesu Nave, quam in Numeris, quando omnia quae erant in Jericho et Madianitarum detestationi et anathemati habenda Dominus imperavit. Interrogemus eos, qui Christum et apostolum Paulum, boni Dei et usque ad illud tempus ignorati, vel filium asserunt esse, vel servum, qui maledicere nesciat, nec noverit aliquem condemnare: quomodo nunc Apostolus ejus, verbo Judaeorum, id est, Creatoris utatur: et perire vel angelum vel apostoulm velit, cum ipse non soleat ulcisci. Quod autem addidit, sicut praediximus, et nunc iterum dico, ostendit se et in principio hoc ipsum caventem, denuntiasse anathema eis qui aliter praedicaturi erant, et nunc postquam praedicatum est, id anathema decernere quod ante praedixerat. Propterea autem et sibi, quem aliud in Judea facere, aliud docere in gentibus criminabantur, et angelo quem majorem etiam praecessoribus suis apostolis esse constabat, anathema denuntiavit: ut non magna Petri et Joannis putaretur auctoritas, cum nec sibi liceret qui eos ante docuerat, nec angelo aliter praedicare, quam semel didicerant. Se itaque et angelum nominatim posuit: alios vero absque nomine. Si quis, inquit, vobis evangelizaverit, ut in generali vocabulo, nec praecessoribus faceret injuriam; et tamen nomina eorum latenter ostenderet Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber I, Cap I Source: Migne PL 26.319b-320b

But even if we or an angel from heaven preach to you differently from what we have preached to you, let him be anathema. So we have said, and now we say again, if someone preaches to you differently to what you have received, let him be anathema. 1 One may understand that this as hyperbole, that neither an Apostle or an angel would be able to preach differently what has once been said, but even if it were so, that an Apostle or an angel were changed, however it must be conceded that it would not be received from him who once was; especially when the same Apostle, demonstrating the firmness of his faith, says in another place,  'I know that neither death, nor life, nor angels, nor powers, nor present things, nor future things, nor strength, no height, nor depth, nor any created thing, is able to separate us from the love of God which is in our Lord Jesus Christ.' 2 And: 'I speak the truth, I do not lie, my conscience bears me witness.' 3 These things certainly are not said by one who at any time is able to be cut off from the faith and love of Christ. Those who are unwilling to accept this as a hypothesis, who say that it is possible that an Apostle and an angel might turn to the worse, oppose to it that which even Paul knew, that he could fall, if he acted sluggishly, saying, 'I subject my body and in servitude I am driven, lest preaching to others , I am found blameworthy.' 4 Angels are also changeable, those who did not serve their prince, but abandoning their proper place, are kept in eternal chains in darkness for the day of judgement. 5 The nature of God alone is immutable, concerning which it is written, 'You, however, are.' 6 And He says of Himself: 'I am your God, and I do not change.' Lucifer fell, he who arose in the morning, and he who was once sent to all the nations, was crushed into the earth. The most educated Tertullian speaks elegantly concerning this against Apelles and his virgin Philumenem whom an angel of a diabolic and perverse spirit possessed, writing that this is the angel whom by the foresight of the Holy Spirit the Apostle had made prophecy was anathema, long before Apelles was born. 6 Now anathema, is a word proper to the Jews and is used in Joshua the son of Nun 7 and in Numbers, 8 when the Lord commanded all those who were in Jericho and of Midianites to be held in detestation and anathema. Let us ask those who assert that neither Christ nor the Apostle Paul, neither the Son nor the servant, would curse or condemn those until that time ignorant of the good God, how it is  this Apostle uses this Jewish word, and so of the Creator, even to wish to destruction an angel or an Apostle, when he is not accustomed to vengeance? And then he adds, 'as we have preached and now again I say to you,' he shows that he has given warning of this even in the beginning, that those who were preaching otherwise should be denounced as anathema, and now after he has preached, he gives the judgement of anathema which before he had preached. On account of which he even applies it to himself who was accused of teaching one thing in Judea and another among the Gentiles, and he denounces as anathema even an angel, one greater even than the Apostles who preceded him, that neither the great authority of a Peter or a John be allowed, when neither to those who came before him, nor an angel is it given to preach otherwise what had been taught before. Thus he names himself and an angel and leaves others without a name. 'If someone,' he says, 'preaches to you,' using a general term, that he not do injury to his predecessors, and yet secretly showing their names. Saint Jerome, Commentary on the Letter to the Galatians, Book 1 Chap 1 1 Gal 1.8 2 Rom 8.38 3 Rom 9.1 4 1 Cor 9.27 5 Jude 6 6 Tertull Prescription of Heretics 30.3-6 7 Joshua 6.7 8 Numbers 21.3

Wars Of Angels And Men

Et factum est proelium magnum in caelo; Michael at angeli ejus praeliabantur cum dracone, et draco pugnabat et angeli ejus. Absit a fidelium cordibus, ut noc praelium tunc factum credant, quando per superbiam antiquus hostis cum satellitibus suis de coelo cecidit. Sed ab initio fidei Christianae usque ad finem vitae praesentis fieri sine ulla dubitatione tenendum est; quod ex eo in coelo, id est in Ecclesia, quo apostolica voce clamatur: Non est nobis colluctatio adversus carnem et sanguinem, sed contra spiritalia nequitiae in colestibus, draco ille id est diabolus repugnare semper et adversari probetur. Quod si nos pugnamus contra hanc sententiam, cur Michael pugnare dicitur? Quapropter sciendum, et nostrum et angelorum certamen contra diabolum esse, etiam in mulis aliis locis ostendi. Nam quamvis Petrus dixerit: Cui resistite fortes in fide; et Jacobus: resistite diabolo, et fugiet a vobis; tamen hoc ipsum per angelos fieri David declarat dicendo: Immittet angelus Domini in circuitu timentium eum, et eripiet eos. In quibus exemplaribus ostenditur quia nec nos sine angelorum, nec angeli sine nostro conflictu dimicant. Angeli autem Michael non ideo dicuntur, quod ipse eos, juxta quorumdam haereticorum  prefidiam, creaverit, sed quia eos a Deo in adjutorium acceperit; vel quia sub uno rege et ex una civitate militare creduntur: sicut et draconis angeli vocantur, qui ad eum pertinere, et ejus voluntatem perficere probantur. In quorum numero mali homines comprehenduntur; sicut et nos in bonorum angelorum Alcuinus, Commentariorum In Apocalypsin, Liber V Source: Migne PL 100.1154 c-d

And there was a great war in heaven; Michael and his angels fighting with the dragon, and the dragon fought and the angels with him. 1 May it be far from the hearts of the faithful that they believe that this battle was fought when on account of his pride the ancient enemy and his associates fell from heaven. But from the beginning of the Christian faith to the end of the present life that this is so, is without doubt to be held, because as far as this is of heaven, so it is of the Church, whence the Apostolic voice cries out, 'Ours is not a struggle against flesh and blood, but against the spirits of wickedness in the heavens' 2, that is, the dragon, which is the devil, is always fighting back and being proved an enemy. But if we fight, why, against this understanding, is Michael said to fight? It should be known that both our and the angels' struggle is against the devil, and in many places this is shown. For although Peter says, 'Resist him strong in faith,' 3 and James, 'Resist the devil and he will fly from you,' 4 yet that this is done by angels, David declares, saying, 'The angel of the Lord shall be sent out to camp around those who revere him and he will deliver them.'5 By which examples it is shown that neither we without angels nor angels without us fight in the conflict. Now they are not called the angels of Michael because he created them, as certain treacherous heretics claim, but because he receives them from God as assistants, or because under one king and from one city they are thought to fight, as even the dragon has his angels, who are proved to belong to him and the accomplishment of his will. Among which number we understand wicked men, as even we are of the good angels. Alcuin of York, Commentary On The Apocalypse of Saint John, Book 5 1 Apoc 12.7 2 Ephes 6.12 3 2 Pet 5.9 4 James 4.7 5 Ps 3.8

Fallen Angels

Et cauda ejus habebat tertiam partem stellarum coeli, et misit illas in terram. Quod autem dicit draconis caudam traxisse tartiam partem stellarum coeli, bifariam hoc accipi potest; multi enim arbitrantur tertiam partem hominum credentium posse cum seducere. Sed quod verius intelligi debeat angelorum sibi subditorum eum adhuc principes esset, cum descenderet constitutione sua, tertiam partem seduxisse. Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis, Caput XII Source: Migne PL 5.336c

And his tail grasped a third part of the stars of heaven and cast them down to earth. 1 Here it says that the tail of the dragon dragged down a third part of the stars from heaven, and in two ways this can be understood. Many judge that he is able to seduce a third part of the faithful. But more accurately it should be understood that when he was prince a third part of the angels were under his command, and when he fell from his place, he drew down a third part with him.  Victorinus of Pettau, from the Commentary on the Apocalypse of St John, Chapter 12 1 Apoc 12.4

Angels And Demons And Virtue

Ἄγγελοι μὲν χαίρουσι μειουμένης κακίας, δαίμονες δὲ τῆς ἀρετῆς· οἱ μὲν γάρ εἰσιν ἐλέους καὶ ἀγάπης θεράποντες, οἱ δὲ ὀργῆς καὶ μίσους ὑπήκοοι· καὶ οἱ μὲν πρότεροι πλησιάζοντες πνευματικῆς θεωρίας ἡμᾶς πληροῦσιν, οἱ δὲ δεύτεροι προσεγγίζοντες εἰς αἰσχρὰς τὴν ψυχὴν φαντασίας ἐμβάλλουσιν.  Αἱ ἀρεταὶ οὐ τὰς τῶν δαιμόνων ὁρμὰς ἀνακόπτουσιν, ἀλλ' ἡμᾶς ἀθῴους διαφυλάττουσιν. Εὐάγριος ὁ Ποντικός, Ὁ Πρακτικός Source: Migne PG 40 1234a

Angels rejoice when vice decreases but demons rejoice when virtue decreases; the one are servants of mercy and charity, the others are subjects of anger and hatred; the first draw near to fill us with spiritual contemplation, the latter to draw the soul into disgraceful fantasies. The virtues do not prevent the assault of demons, but they do preserve us from harm. Evagrius Ponticus, The Praktikos

Lilies And Angels

Considerate lilia agri quomodo crescunt; non laborant, neque nent. Dico autem vobis, quonaim nec Salomon in omni gloria sua coorpertus est sicut unum ex istis... Lilia non laborant, neque nent: et Salomon coopertus eorum gloria non fuit, propheta magnus, et merito dilectae sapientiae Deo carus. Sed lilia nascuntur potius, quam operiuntur. Coopertio autem velamentum est corporis, non corpus ipsum. Quod si ad sensum humanae intelligentiae refertur, colorem lilii, velamenti candor potuerat aemulari. Sed lilia non laborantia neque nentia significari intelligenda sunt angelorum coelestium claritates, quibus extra humanae scientiae eruditionem, suique operis mercedem, a Deo gloriae candor indutus est: ne quid ex proprio labore aut arte existimarentur habuisse. Et cum in resurrectione similes homines angelis erunt, sperare nos coelestis gloriae voluit operimetum, exemplo angelicae claritatis. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap V Source: Migne PG 9.947c-948c

Consider the lilies of the field how they grow; they do not labour, nor do they weave. I say to you that Solomon in all his glory was not arrayed like one of these... 1  Lilies do not labour, nor do they weave, and Solomon in all his glory was not clothed like one of these, a great prophet, who by love of wisdom was rightly dear to God. But lilies are born and not clothed. For a covering is a garment of the body, not the body itself. And the brightness of a vestment, if we refer this to the sense of human understanding, is able to emulate the color of the lily. But that lilies do not labour nor weave should be understood to signify the radiance of heaven's angels, which outstrips the learning of human knowledge, and the reward of its work, their radiance being put on from the glory of God, lest they are thought to have it from their own labour or art. And when in the resurrection men shall be like angels, He wishes us to hope in this covering of heavenly glory, by the example of angelic radiance.   Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 5 1 Mt 6.28-29

Caring For A Man

Ἔλεγον πάλιν περὶ αὐτοῦ, ὅτι ἐλθῶν ποτε πολῆσαι σκευτ' ἐν τῇ πόλει, εὗρεν ἄνθρωπον ξένον ἐν τῇ πλατείᾳ ἐῥῥιμμένον ἄῥῥωστον, μή ἔχοντα τὸν ἐπιμελούμενον· καὶ ἔμεινε σὺν αὐτῷ ὁ γέρων λαβὼν ἐνοικίου κελλίον, καὶ ἐκ τοῦ ἐργοχείρου παρεϊχε τὸ ἐνοίκιον, καὶ τὰ λοιπὰ εἰς τὴν τοῦ ἀῥῥώστου χρείαν ἀνήλισκε· καὶ ἔμεινε τετράμηνον, ἕως οὖ ἰάθη ὁ ἄῥῥωστος. Καὶ οὕτως ὁ γέρων ἀπῆλθεν εἰς τὸ κελλίον αὐτοῦ μετ' εἰρήνης. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.165b

Again it was said of father Agathon that one time when he came to town to sell baskets, he found a stranger struck down by sickness in the street with no one to look after him. The elder remained with him, taking a nearby room, and worked with his hands to pay the rent and spent the rest on the needs of the sick man. He remained there four months until the sick man was well again. Thus the elder went back to his cell in peace. Sayings of the Desert Fathers, Palladius of Galatia

The Use Of Wealth

Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος   Λάβε τοῦτον τὸν στίχον θησαυρὸν καὶ ὑπόθεσιν·λάβε τὸν στίχον ῥίζαν πλούτου καὶ εὐπορίας. Οὐ γὰρ τὸ πλουτεῖν, ἀλλὰ τὸ μὴ βούλεσθαι πλουτεῖν, τοῦτό ἐστι πλοῦτος. Ἆρα συνήκατε τὸ λεχθὲν πρὸς ὑμᾶς; Ὁ βουλόμενος πλουτεῖν, χρείαν ἔχει κτημάτων καὶ χρημάτων· ὁ δὲ μὴ βουλόμενος πλουτεῖν, ἀεί ἐστιν ἐν εὐπορίᾳ. Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος, ἢ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ. Μὴ φοβοῦ, εἰπέ μοι, διὰ τί; Ἐπειδὴ γὰρ φοβεροί εἰσιν οἱ πλουτοῦντες, ἐκλαλεῖ τὴν ζωὴν ὁ προφήτης, Τί δέδοικας ἄνθρωπον φύλλοις κομῶντα, καρποῦ δὲ ἀπεστερημένον; τί δέδοικας ἄνθρωπον εἰς πικρίαν βαδίζοντα; τί δέδοικας ἄνθρωπον ἀεὶ τρέμοντα; τί δέδοικας ἄνθρωπον διηνεκεῖ φόβῳ συζῶντα; Ὁ μὲν γὰρ δοῦλός σου οὐ δέδοικέ σε ἀπόντα· ἐκεῖνος δὲ τὸν δεσπότην ἔνδοθεν περιφέρει. Ὅπου ἐὰν ἀπέλθῃ, ὁ ἔρως τῆς φιλοχρηματίας ἕπεται· καὶ πλησίους, καὶ οἰκέτας, καὶ φίλους, καὶ βασκάνους, καὶ εὐεργέτας, ἅπαντας ὁμοῦ ἐχθροὺς ἔχει. Φθόνον γὰρ ἐγείρει μέγαν. Ὁ μὲν γὰρ πένης οὐδένα δεδοικὼς διάγει, ἐπειδὴ πλουτεῖ μόνον τῇ φιλοσοφίᾳ καὶ ὑπομονῇ· ὁ δὲ πλούσιος, ἐπειδὴ πλεονεξίᾳ συζῇ, μισεῖται παρὰ πάντων, καὶ ἐν κοινοῖς συλλόγοις πολέμιος περιέρχεται, κολακευόμενος μὲν τῷ προσώπῳ, μισούμενος δὲ τῇ διανοίᾳ. Ὅτι δὲ ταῦτα τοῦτον ἔχει τὸν τρόπον, ὅταν ἔλθῃ ὁ ἄνεμος, καὶ ῥίψῃ τὰ φύλλα, ὅταν μεταβολὴ τῶν πραγμάτων γένηται, τότε εὑρίσκονται οἱ πεπλασμένοι φίλοι, τότε γνωρίζεται τὰ προσωπεῖα τῶν κολάκων, τότε φανεροῦται ὁ χορὸς τῶν ὑποκριτῶν, καὶ ἡ σκῆψις τοῦ δράματος. Ἀνοίγεται τὰ στόματα πάντων λεγόντων· Ὁ μιαρὸς, ὁ πονηρὸς, ὁ παμπόνηρος. Τί λέγεις; οὐχὶ χθὲς αὐτὸν ἐκολάκευες; οὐχὶ τὰς χεῖρας αὐτοῦ κατεφίλεις; Προσωπεῖον ἦν ἐκεῖνα. Ἦλθεν ὁ καιρὸς, καὶ περιεῖλον τὸ προσωπεῖον, καὶ ἀπεφηνάμην τῇ διανοίᾳ. Τί οὖν δέδοικας, εἰπέ μοι, τὸν ὑπὸ τοσούτων κατηγορούμενον; Καὶ τί τοῦτο; Εἴθε μὴ αὐτὸς ἑαυτοῦ κατηγόρει. Ταῦτα λέγω οὐ πλοῦτον διαβάλλων, μυριάκις εἶπον, ἀλλὰ τοὺς κακῶς τῷ καλῷ κεχρημένους πράγματι. Τὰ γὰρ χρήματα σὺν ταῖς πράξεσι καλά. Πῶς καλὰ δέ; Ἐὰν παραμυθῶνται τὴν πενίαν, ἐὰν διορθῶνται πτωχείαν. Ἄκουσον πῶς λέγει ὁ Ἰώβ· Ἐγὼ ἤμην ὀφθαλμὸς τυφλῶν, ποὺς δὲ χωλῶν· ἐγὼ ἤμην πατὴρ ἀδυνάτων. Ἰδοὺ πλοῦτος, καὶ ἁμαρτία οὐκ ἦν, ἀλλὰ φιλοπτωχεία. Ἡ οἰκία μου παντὶ ἐλθόντι ἀνέῳκτο. Τοῦτο πλούτου διακονία, πλούτου οὐκ ὀνόματι, ἀλλὰ πράγματι. Οὗτος ὁ πλοῦτος δοῦλος ἐκείνου τοῦ πλούτου· οὗτος μὲν γὰρ ὄνομά ἐστιν ἔρημον πραγμάτων, ἐκεῖνος δὲ ὀνόματος καὶ πράγματος ἔχει τὴν ἀλήθειαν. Ποῖος; Ὁ τῶν ἀρετῶν, ὁ τῆς ἐλεημοσύνης. Πῶς; Ἐγὼ λέγω. Ἔστι πλούσιος τὰ πάντων ἁρπάζων, καὶ ἔστι πλούσιος τὰ ἑαυτοῦ τοῖς πένησι παρέχων. Ὁ μὲν ἐν τῷ συνάγειν, ὁ δὲ ἐν τῷ ἀναλίσκειν πλουτῶν· καὶ ὁ μὲν σπείρει τὴν γῆν, ὁ δὲ γεωργεῖ τὸν οὐρανόν. Ὅσον ὁ οὐρανὸς τῆς γῆς βελτίων, τοσοῦτον ἐκείνου ἡ εὐπορία τούτου ἀσθενεστέρα.Οὗτος μυρίους ἔχει τοὺς ἐραστὰς, ἐκεῖνος δὲ πάντας κατηγόρους. Καὶ τὸ δὴ θαυμαστὸν, ἐπὶ μὲν τοῦ ἅρπαγος καὶ πλεονέκτου, οὐ μόνον οἱ ἠδικημένοι, ἀλλὰ καὶ οἱ μηδὲν παθόντες κακὸν μισοῦσιν ἐκεῖνον, συναλγοῦντες τοῖς κακῶς πεπονθόσιν·ἐπὶ δὲ τοῦ ἐλεήμονος, οὐ μόνον οἱ ἐλεηθέντες, ἀλλὰ καὶ οἱ μὴ ἐλεηθέντες φιλοῦσιν αὐτόν. Βέλτιον γὰρ ἡ ἀρετὴ τῆς κακίας, ἀδελφοί. Ἡ κακία καὶ τοὺς μὴ ἀδικηθέντας πολεμίους ἔχει· ἡ δὲ ἐλεημοσύνη καὶ τοὺς μὴ εὐεργετηθέντας ἐραστὰς κέκτηται. Λέγουσι γὰρ πάντες· Καλῶς αὐτῷ ὁ Θεὸς ποιήσειε! Τί γὰρ εὐηργετήθης; Οὐκ ἐγὼ, ἀλλ' ὁ ἀδελφὸς ὁ ἐμός· οὐκ ἐγὼ, ἀλλὰ τὸ μέλος τὸ ἐμόν. Τὴν γὰρ εἰς ἐκεῖνον γενομένην εὐποιίαν εἰς ἐμαυτὸν λογίζομαι. Εἶδες ἡλίκον ἡ ἀρετή; πῶς ποθεινόν; πῶς ἐπέραστον; πῶς καλόν; Ὁ ἐλεήμων ὁ κοινὸς λιμὴν, ὁ πατὴρ πάντων, ἡ βακτηρία τῶν γεγηρακότων.Καὶ ἐπὶ μὲν τοῦ ἐλεήμονος, ἐάν τι ἀηδὲς πάθῃ, εὔχονται πάντες· Ὁ Θεὸς αὐτὸν ἐλεήσαι, ποιήσαι αὐτῷ καλῶς, παραμείναι αὐτῷ τὰ ἀγαθά! ἐὰν δὲ ἔλθῃς ἐπὶ τὸν ἅρπαγα, ἀκούσῃ λεγόντων· Ὁ μιαρὸς, ὁ πονηρὸς, ὁ βέβηλος.Τί ἠδίκησαι; Ἐγὼ μὲν οὐδὲν, ἀλλ' ὁ ἀδελφὸς ὁ ἐμός. Βοαὶ μυρίαι καθ' ἑκάστην ἡμέραν. Ἐὰν πέσῃ, πάντες ἐπεμβαίνουσι τούτῳ. Τοῦτο ζωή; τοῦτο πλοῦτος; τοῦτο οὐ χαλεπώτερον καταδίκου; Ὁ κατάδικος δέδεται τὸ σῶμα· οὗτος δὲ τὴν ψυχήν. Ὁρᾷς αὐτὸν δεσμώτην, καὶ οὐκ ἐλεεῖς αὐτόν; ∆ιὰ τοῦτο αὐτὸν μισῶ, ὅτι δέδεται, οὐκ ἀνάγκῃ, ἀλλὰ προαιρέσει· διότι τὴν ἅλυσιν ἐπεσπάσατο.  Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΜΗ' Ψαλμον Source: Migne PG 55.503 -504

Do not fear, when you see a man made rich.... 1 Understand this line as concerning treasuries and counsel, understand this line as concerning the root of wealth and resources. For it is not being rich but not wishing to be rich that is true wealth. Do you understand what is said to you? He who wishes to be rich lacks possessions and money, he who does not wish to be rich is always wealthy. Do not fear when you see a man made rich, and when the glory of his house is multiplied. Do not fear. And tell me why? Because the rich are fearful, and the Prophet speaks on such a life. Why do you fear a man who is adorned with leaves and bears no fruit? Why fear a man who walks in bitterness. Why fear a man who is always trembling? Why fear a man who lives in continual anxiety? A servant does not fear when his master is absent, the rich man, however, bears his master within him. Go where he may, the love of money follows him. Family, servants, friends, rivals, supporters, all alike he holds as enemies. He certainly stirs up great envy. The poor man fears no one, because love of wisdom and endurance is his only wealth. The rich man because he lives with desire for possession, is in all things hated, and in public gatherings he is surrounded by enemies who with friendly faces have souls that hate. Because this is the way he bears himself, when with a rush of wind the leaves fall, when suddenly there comes about a change of affairs, then false friends are revealed, then flatters are known, then is made manifest the companions who are liars, then the stage is revealed. The mouths of all open and say: 'He is foul, shameless, ruinous.' What do you say? Yesterday these same folk fawned on you? They kissed your hand? They were masks. Come the time, and they are placed down, and revelation comes upon the mind. Why then do you fear, I ask, one who is accused by all men? And why is this? Because he does not accuse himself. I say these things not to incriminate wealth, as many have, but because of the putting of good things to evil use. Money with works is made honest. How honest? If you support the poor, if you maintain the needy. Hear Job say: 'I was the eyes of the blind, the feet of the lame, I was the father of those in need.' 2 Behold, wealth without sin, but rather with love of the poor. 'My house was open to all who came.' 3 This is the service of wealth, a wealth not by the mere name but by the deed; the former is a servant of the latter; the former has but the name of deeds, the latter the truth of the name and the deed. How? By partaking of virtues and alms. How? I shall tell you. He is rich who seizes the goods of others and he is rich who gives his own things to the poor. One gathers, one gives away his wealth. One sows the earth, the other cultivates heaven. And how much heaven surpasses earth, as much as one wealth is inferior to the other. One has countless lovers, the other endless accusers. And what is wonderful is that the thief and the avaricious man are not only unjust but they who suffer no evil of theirs hate them, being pained by those who work evil. But he who is merciful is loved not only by those to whom he is merciful but even by others. Virtue indeed surpasses vice, brothers. Those who are not wounded by vice have no enemies, those who do not give alms, have no friends. For all say, 'God has blessed him,' What good is done? Not to me, but to my brother, not I, but my member: a good done to another, I claim as mine. You see how good virtue may be, how desirable, how loveable, how beautiful? Mercy is a common haven, a father of all, a staff for the old. The merciful man, suffering something unseemly, all pray, 'God be merciful to him, do good to him, that his goods remain with him.' But if it so happens to a thief, you hear them say, 'He is foul, wicked, abominable.' What is suffered? Nothing by me, but by my brother. Every day innumerable folk cry out. And if he should fall, everyone rushes on him. This is life? This is wealth? Is it not worse than those condemned? One who is condemned is bound in the flesh, he is bound in the soul. You see him overthrown and you do not pity him? Because of this I hate him, that he is conquered, not by force but by desire, thus he drags his chain behind him. Saint John Chrysostom, On The Psalms, from Psalm 48 1 Ps 48.17 2 Job 29.15-16 3 Job 31.32

Wealth And Salvation

Ὅσα καὶ κτάται σπανίως, ὡς πολύτιμα, καὶ τηρεῖται δυσκόλως, ὡς ἐπίβουλα, καὶ τὴν αὐτὴν ἔχει χρῆσιν τοῖς εὐτελέσι καὶ εὐώνοις, ταῦτα Χριστιανῶν οὐ κτήσεως μόνον, ἀλλὰ καὶ ὕψεως ἠλλοτριῶσθαι προσήκει· οἶα ταῖς μὲν εἰς τοὺς πένητας λυμαινόμενα εὐποιίαις· τοῖς δὲ κεκτημένοις βασκαίνοντα τῆς σωτηρίας.  Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΥΝΕ', Συμμαχῳ Source: Migne PG 78.433a

How like a rare sickness is one's great evaluation, and its retention is a pain, like a snare, and the same things such a man judges cheap and poor, these things are not only the possession of the Christian, but to a different height he advances; one, then, is cleansed by good deeds to the poor and the other by things owned spurns salvation Saint Isidore of Pelusium, Book 1, Letter 455, To Symmachos

Wealth And Wisdom

Magnificavi opera mea: aedificavi mihi domos, plantavi mihi vineas, et caetera usque ad eum locum, in quo ait; Sapientis oculi in capite ejus, et stultus in tenebris ambulat. Antequam de singulis disseram, videtur mihi utile brevi cuncta sermone comprehendere, et quasi in unum corpus sensum redigere, ut possint facilius intelligi quae dicuntur. Omnia quae putantur in saeculo bona, quasi rex et potens habui. Aedificavi mihi in excelsum palatia, vitibus montes collesque conseri. Et ne quid deesset ad luxum, hortos mihi pomariaque plantavi, diversas arbores instituens, quas collectae in piscinas aqua desuper irrigarent, ut longius viror humore perpeti nutriretur. Servorum quoque sive emptorum sive vernaculorum fuit innumerabilis multitiduo, et quadrupedum greges multi, boum scilicet et ovium, quantum nullus ante me rex habuit in Jerusalem. Sed et thesauri argenti et auri innumerabiles condebantur, quos mihi diversorum regum munera et gentium tributa contulerant. Unde et accidit, ut nimiis opibus ad majores delicias provocarer, et musicarum artium chori, mihi tibia, lyra, voce concinerent et uterque sexus in conviviis ministraret: sed quanto ista crescebant, tanto sapientia deerat. Nam in quamcunque voluptatem me cupido traxisset, infrenis ferebar et praeceps, putabamque hunc esse fructum laborum meorum, si ipse in libidine luxuriaque consumerer. Tandem in memet reversus, et quasi de gravi somno evigilans, aspexi ad manus meas, et opera mea plena vanitatis, plena sordium, plena spriitu erroris intuitus sum. Nihil, enim, quod in mundo putabatur bonum, bonum potui reperire. Reputans igitur, quae essent sapientiae bona, et quae stultitiae mala, consequenter in laudem illus hominis erupi, qui post vitia se refrenans, virtutum possit esse sectator. Magna quippe distania est inter sapientiam et stultitiam, et quantum dies distat a nocte, tantum virtutes a vitiis separantur. Videtur mihi itaque, qui sapientia sequitur, oculos in coelum semper erigere, et in sublime, os habere surrectum, eaque, quae supra suum verticem sunt, contemplari. Qui vero stultitiae et vitiis deditus sit, versari in tenebris, et in rerum ignorantia volutari. Sanctus Hieronymous, Commentarius Ecclesiasten, Cap I Source: Migne PL 23.1025a-1026a

'I vaunted my works, I built houses for myself, I planted vines...' and the rest even until that place where it is said: '...the wise man has eyes in his head, the fool walks in darkness. 1   Before I discuss each part, it seems to me useful to give in brief words a summary of the whole, as to bring it under one body of sense, that the things which are said are easier to understand. Everything, then, he says, which is thought good in this world, as a king and a powerful man I have. I have built myself palaces on high, I have covered mountains and hills with vines. And lest some luxury be lacking to me, I have planted apple orchards for myself, and I have planted other trees, which set by fish pools may be irrigated by them, being continually nourished with moisture. Also I have a countless number of servants, bought or born in the house, and many herds of cattle, cows and sheep, much more than any king ever had before in Jerusalem. And even treasures of untold silver and gold are mine, to which are brought the gifts of many different kings and tribute peoples. Whence it happens, that with such excessive wealth I am provoked to great pleasures, choirs of musicians on the flute and the lyre and singing with the voice, and both sexes minister to me in feasts, and yet as much as these things grow greater, so much less is my wisdom. For in whatever pleasure I desired myself to be drawn, borne off without bridle and headlong, I thought that to be consumed in pleasure and luxury was the reward of my labours. Until at last I returned to myself, as waking from a heavy sleep, and I looked at my works, and I understood that they were full of vanity, full of filth, full of the spirit of error. Indeed nothing which in the world is accounted good, I was able to discover as good. Reflecting, then, on the nature of the goods of wisdom and the evils of foolishness, it followed that I was taken up by the praise of a man, who after the curbing of vices was able to be a pursuer of virtue. Great indeed is the distance between wisdom and foolishness, and as much as the day differs from the night, so is the separation between virtues and vices. So it seems to me, who follow wisdom, eyes ever directed to the heavens, and to the heights, having a mouth uplifted, in contemplation of things above. However he who is given to foolishness and vice is turned to the darkness and is embroiled in ignorance of things. Saint Jerome, Commentary on Ecclesiastes, Chap 1 1  Eccl 2.4-14

The Followers

Et cum transisset inde Jesus, vidit hominem sedentem in telonio, Matthaeum nomine et ait illi: Sequere me. Et surgens secutus est eum. Arguit in hoc loco Porphyrius et Julianus Augustus, vel imperitiam historici mentientis, vel stultitiam eorum qui statim secuti sint Salvatorem, quasi irrationabiliter quemlibet vocantem hominem sint secuti, cum tantae virtutes, tantaque signa praecesserint, quae Apostolos antequam crederent, vidisse non dubium est. Certe fulgor ipse, et majestas divinitatis occultae, quae etiam in humana facie relucebat, ex primo ad se videntes trahere poterat aspectu. Si enim in magnete lapide et succinis haec esse vis dicitur, ut annulos, et stipulam, et festucas sibi copulent, quanto magis Dominus omnium creaturarum ad se trahere poterat, quos volebat? Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap IX  Source: Migne PL 26.56a-b

And when Jesus was passing, he saw a man sitting at the tax booth by the name of Matthew, and He said to him, 'Follow me.' And rising he followed Him. 1 On this line Porphyry and Julian the Emperor argue with either with the ignorance of a fabricator of history or the foolishness of those who instantly followed the Saviour, as if they would mindlessly follow any man who called them, when great powers and great signs came before which, without doubt, the Apostles witnessed and so believed. Certainly with the splendour and majesty of His Divine nature obscured, yet it shone in the human face, by which He was able to draw others to Himself at first sight. If indeed a magnet and amber have this power, so that it is said that rings and blades and rods are bound together, how much more may the Lord draw all creatures to Him if He wishes? Saint Jerome, Commentary on the Gospel of Matthew, Book 1 Chap 9 1 Mt 9.9

Deeds And Knowledge

Οὐ συμφέρει σοι πρὸ τῆς ἐργασίας τῶν πρώτων, εἰδέναι τὰ δεύτερα· Ἡ γὰρ γνῶσις φυσιοι διὰ τὴν ἀργίαν, ἡ δὲ ἀγάπη οἰκοδομεῖ, διὰ τὸ πάντα ὑπομένειν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ  Source: Migne PG 65 916b-c

It does not benefit you to go to deeds first and turn to knowledge after. For knowledge in idleness puffs up, but love builds up, enduring through everything. 1 Saint Mark The Ascetic, On The Spiritual Law. 1 Cor 8.1

Virtue And Knowledge

Vos autem curam omnem subinferentes, ministrate in fide vestra virtutem, in virtute autem scientiam, in scientia autem abstinentiam, in abstinentia autem patientiam, in patientia autem pietatem, in pietate autem amorem fraternitatis, in amore autem fraternitatis caritatem. Hæc enim si vobiscum adsint, et superent, non vacuos nec sine fructu vos constituent in Domini nostri Jesu Christi cognitione. Cui enim non praesto sunt haec, caecus est... Oculus scientiam, manus operationem designat. Caecus est autem et menu tentans, qui, scientiam rectae operationis non habens, quidquid sibi rectum videntur operatur, et lumen veritatis ignorans quasi manum ad opus quod non videt extendit, gressus in iter quod non praevidet attollit, ideoque repente miser in ruinam perditionis, quam praescire nequibat, incidit. Talis autem est omnis cui non praesto sunt haec quae Petrus loquitur, quia per incrementa virtutum spiritualium ad consortium divinitatis pervenire nos conveniat. At contra Salomon sapientem monens auditorem: Et palpebrae tuae praecedant gressos tuos. Quod est patenter suggerere, ut in cunctis actibus nostris qui nos finis sequatur, sedula intentione praevidere curemus, quid secundum Dei voluntatem, quid aliter agatur solerter exploremus. Sancta Beda, In II Epistolam Sancti Petri Source: Migne PL 93.71a-b

And you also attend with every care, crowning your faith with virtue, virtue with knowledge, knowledge with continence, continence with endurance, endurance with piety, piety with fraternity, and fraternity with charity. These, when they are yours and abound, will establish you neither empty nor without fruit in the knowledge of our Lord Jesus Christ. For whoever does not have these things is blind... 1 The eye indicates knowledge, the hand the deed. For blind is he who taking something in hand has no knowledge of the right way of doing it, but whatever seems right to him he does, and ignorant of the light of truth he puts his hand to a work he does not see, not looking ahead over the way in which he walks, and therefore suddenly the wretch comes to ruin, falling into that which he was unable to see. So Peter speaks to all who do not have these things, because by steps of spiritual virtue it befits us to come to fellowship with the Divine. So Solomon warns the wise hearer: 'Let your vision go before your feet.' 2 Which more openly counseled is that we have care to look ahead to the ends which follow all our deeds, diligently attentive to what is accordance with the will of God, that we become accustomed to see how else it may be done. Saint Bede, Commentary on the Second Letter of Peter 1 2 Pet 1.5-9 2 Prov 4.25

Injustice and Aid

Περὶ ἀδικουμένων· ὅτι χρὴ βοηθεῖν αὐτοῖς.  Ἐν ταῖς ἡμέραις ἐκείναις μέγας γενόμενος ὁ Μωϋσῆς, ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ· κατανοήσας δὲ τὸν πόνον αὐτῶν, ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντα τινὰ Ἑβραῖον τῶν ἑαυτοῦ ἀδελφῶν τῶν υἱῶν Ἰσραήλ. Περιβλέψας δὲ ὧδε καὶ ὧδε, οὐχ ὁρᾷ οὐδένα· καὶ πατάξας τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ. Ἐξελθὼν δὲ τῇ ἡμέρᾳ τῇ δευτέρᾳ, ὁρᾷ δύο ἄνδρας διαπληκτιζομένους, καὶ λέγει τῷ ἀδικοῦντι·  Διὰ τί τύπτεις τὸν πλησίον;  Ὁ δὲ εἶπε Τίς σε κατέστησε ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Ἢ ἀνελεῖν με θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; ἐφοβήθη δὲ Μωϋσῆς, καὶ εἶπεν· Εἰ οὕτως ἐμφανὲς γέγονε τὸ ῥῆμα τοῦτο;   Διέσωσα πτωχὸν ἐκ χειρὸς δυνάστου. Συνέτριψα μυλὰς ἀδίκων, ἐκ δὲ μέσου τῶν ὀδόντων αὐτῶν ἅρπαγμα ἐξέσπασα.  Ῥῦσαι ἀπαγομένους εἰς θάνατον, καὶ ἐκπριοῦ κτεινομένους, μὴ φείσῃ. Ἐὰν δὲ εἴπης, Οὐκ οἶδα τοῦτον, γίνωσκε ὅτι Κύριος καρδίας πάντων γινώσκει, ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.  Ἐξέλεσθε διηρπαγμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν.  Ἀδικίαν καὶ ταλαιπωρίαν ἀφέλεσθε· ἐξάρατε καταδυναστείαν ἐκ τοῦ λαοῦ μου, λέγει Κύριος.  Ἐξελοῦ ἀδικούμενον ἐκ χειρὸς ἀδικοῦντος αὐτόν.   Πᾶς ὁ πλέων ἐγγύς ἐστι τοῦ ναυαγίου, καὶ τοσούτῳ μᾶλλον, ὅσῳ σφοδρότερον πλέει· καὶ πᾶς ὁ σῶμα περικείμενος, ἐγγύς ἐστι τῶν τοῦ σώματος κακῶν, καὶ τοσούτῳ μᾶλλον, ὅσῳπερ ἂν ὀρθῶς βαδίζει, καὶ μὴ βλέπει τοὺς πρὸ αὐτοῦ κειμένους. Ἕως πλεῖς ἐξ οὐρίας, τῷ ναυαγοῦντι δὸς χεῖρα· ἕως εὐεκτεῖς, καὶ πλουτεῖς, τῷ κακοπαθοῦντι βοήθησον. Μὴ ἀναμείνῃς ἐπὶ σεαυτοῦ μαθεῖν, ὅσον κακόν ἐστιν ἀπανθρωπία, καὶ οἷον ἀγαθὸν σπλάγχνα τοῖς χρῄζουσιν ἀνοιγόμενα.  Χρηστοὺς εἶναι χρὴ τοῖς προεμπεσοῦσι, καὶ τῷ ἐλέῳ κτᾶσθαι τὸν ἔλεον.  Ἐν ταῖς ἀλλοτρίαις συμφοραῖς τὰ οἰκεῖα εὖ τίθεσθαι χρὴ, καὶ δανείζειν Θεῷ τὸν ἔλεον ἐλέους χρῄζοντας, καὶ μὴ καταφρονεῖν ἀνθρώπων ἄνθρωποι ὄντες. Μὴ γελάσῃς πτῶμα τοῦ πέλας·διάβαινε δὲ ἀσφαλῶς, ὅση σοι δύναμις, ἀλλὰ καὶ δίδου χεῖρα χαμαὶ κειμένῳ. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Α' , Τιτλ  ΙΖʹ Source:Migne PG 95 1192c-1193b

Concerning those treated unjustly, that one must help them. In those days, when Moses was full grown, he went out to his brothers, the sons of Israel, and looking on their toil, he saw an Egyptian man beating a Hebrew, one of his brothers, one of the sons of Israel. And looking about here and there and seeing no one, he struck down the Egyptian and hid him in the earth. And going out a second day, he saw two Jews fighting and he said to him who did injury, 'Why do you strike your neighbour?' And he said, 'Who set you up as prince and judge over us? Do you wish to kill me as you killed the Egyptian yesterday? And Moses was afraid and said, 'Report of this has become so well known?' 1 I shall free the poor man from the hand of the powerful. I shall crush the teeth of the unrighteous, from the midst of their teeth I shall deliver the prey. 2   Deliver those being lead to death, and free those who are about to be slain, do not refrain. For if you say, 'I do not know him,' know that the Lord knows the hearts of all, and He returns to each one according to his deeds 3 Seize him who is being dragged away from the hand of the unrighteous man. 4   Remove unrighteousness and wretchedness, and take oppression from my people, says the Lord. 5 Free him who suffers injustice from the hand of the unjust. 6 Whoever sails is near shipwreck and more so he who sails hard, and similarly someone who clothes the body is near to the bodies of the wicked, and more so he who goes to it with zeal, and does not notice those who lay before him. While you sail with a fair wind, give your hand to him who is shipwrecked. While your are healthy and rich, give your wealth to the afflicted. Do not expect to learn from yourself how much evil there is in inhumanity, and how much good in the opening of the heart to the needy. 7 Be benevolent to those those who have fallen into calamities, with mercy match mercy. 7 In the calamities of others we should consider what we have, and be merciful to match Gods mercy; we should not despise men when we ourselves are men. 8   Do not laugh at the fall of another man. But as far as you are able go aid him, and give your hand to him who is laying on the ground. 8 Saint John of Damascus, Sacred Parallels, Part 1, Chap 17 1 Exod 2.11 2 Job 29, 2,17 3 Prov 24.11 4 Jer 22.3 5 Ezek 45.9 6 Eccl 4.9 7 Greg Naz Or 15 8 Greg Naz Or 20

High Minds

Non alta sapientes. Alta sapere superbia est; nam et diabolus cum alta sapuit, apostatavit. Ne elatio sit in animo, et praesumens forte de incolumitate actus sui, non condoleat fratri suo, sed exprobret quasi peccatori, haec superbia est, quae cum se praeponit, offendit. Quod et Dominus denotat, dicens: Ejice trabem prius oculo tuo, et tunc videbis ejicere festucem de oculo fratris tui. Ipsa enim elatio peccatum est: ac si non sit peccator, quod immpossibile est; fit peccator, dum superbit. Denique dicit Salomon: Superbis Deus resistit. Sed humilibis consentientes Hoc est, ut deposita superbia, alienam causam suam faciat, et suam quasi alienam; ut habeat gratiam apud Deum, quia qui se exaltaverit, humiliabiter. Nolite esse prudentes apud vosmetipsos Hoc in Esaia propheta scriptum est, quod hic quasi proprium ponit; ut justitia communis habeatur, non ut sibi quis justus sit, caeteris autem injustus. Ambrosiaster, In Epistolam Ad Romanos, Caput XII Source: Migne PL 17.160b-c

Not being high minded.... 1 To be high minded is pride, for when the devil had high thoughts, he fell away. Let there be no elation in soul that a man perhaps thinking his own deeds are without spot, does not comfort his brother but denounces him as a sinner, for this is pride, which when it puts oneself first, gives offence. Which the Lord points out, saying, 'First take out the plank from your own eye, that then you might see to remove the spot of dust from your brother's eye.' 2 For this elation is a sin, and if a man be not a sinner, which is impossible, he becomes a sinner when he is proud. Finally Solomon says, 'God resists the proud.' 3 But gathering with the humble... That is, with pride cast down, a man make others his care, and his own something foreign, that he have grace before God, because 'he who exalts himself, I shall humiliate.' 4 Being unwilling to be righteous for yourselves... This is written in the Prophet Isaiah, 5 that here he puts down as his own, that man have common justice, and that he not be just to himself and unjust to others. Ambrosiaster, Commentary On The Epistle of Saint Paul To The Romans, Chapter 12 1 Rom 12.16 2 Lk 6.42 3 Prov 3.34 4 Lk 14.11 5 Isai 5.21

Tears And Comforts

Beati lugentes; quoniam ipsi consolabunter.  Lugentibus aeternae consolationis solatia repromittit. Non orbitates aut contumelias aut damna moerentibus, sed peccata vetera flentibus, et criminum quibus obsordescimus conscientia aerumnosis, haec sedula in coleo consolatio praeparatur. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap IV Source: Migne PG 9.932c

Blessed are those who mourn, for they shall be comforted... 1  The comfort of eternal consolation is promised to those who mourn. Not to those lamenting over loss, or insults, or wounds, but to those weeping over old sins, by which awareness of the crimes that defile with wretchedness, this consolation is diligently prepared in heaven   Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 4 1 Mt 5.4

Considerations Of The End

Εἰ γὰρ θάνατος αἰφνίδιος, ἢ πόλεων σεισμοὶ, καὶ ἀπειλαὶ οὕτω ποιοῦσι τὰς ἡμετέρας ψυχάς· ὅταν τὴν γῆν ἀναῤῥηγνυμένην ἴδωμεν καὶ πεπληρωμένην πάντων ἐκείνων, ὅταν τῶν σαλπίγγων ἀκούσωμεν, ὅταν τῆς φωνῆς τοῦ ἀρχαγγέλου πάσης σάλπιγγος λαμπροτέρας οὔσης, ὅταν τὸν οὐρανὸν συνανελκόμενον, ὅταν αὐτὸν παραγινόμενον τὸν ἁπάντων βασιλέα τὸν Θεὸν, τίς ἄρα ἡμῖν ἔσται ἡ ψυχή; Φρίξωμεν, παρακαλῶ, καὶ φοβηθῶμεν, ὡς ἤδη τούτων γινομένων· μὴ τῇ μελλήσει παραμυθώμεθα ἑαυτούς· ὅταν γὰρ πάντως δέῃ γενέσθαι, οὐδὲν ἡ μέλλησις ὠφελεῖ. Πόσος ὁ τρόμος; πόσος ὁ φόβος τότε; Εἴδετέ ποτε τοὺς ἀπαγομένους τὴν ἐπὶ θάνατον; ποίαν νομίζετε αὐτοῖς εἶναι τὴν ψυχὴν, τὴν μέχρι τῆς πύλης ὁδὸν βαδίζουσι; πόσων θανάτων οὐ χείρονα; τί οὐκ ἂν ἕλοιντο καὶ πρᾶξαι καὶ παθεῖν, ὥστε ἀπαλλαγῆναι τῆς ἀχλύος ἐκείνης τοῦ νέφους; Ἐγὼ πολλῶν ἤκουσα λεγόντων τῶν φιλανθρωπίᾳ βασιλικῇ μετὰ τὴν ἀπαγωγὴν εἰς τοὐπίσω κληθέντων, ὅτι οὐδὲ ἀνθρώπους ἑώρων τοὺς ἀνθρώπους, τεθορυβημένης τῆς ψυχῆς καὶ ἐκπεπληγμένης καὶ ἐξεστηκυίας. Εἰ τοίνυν σωματικὸς θάνατος οὕτως ἡμᾶς φοβεῖ, ὅταν αἰώνιος παραγένηται, τί πεισόμεθα; Καὶ τί λέγω περὶ τῶν ἀπαγομένων; ὄχλος περιέστηκε τότε, οἱ πλείους οὐδὲ εἰδότες αὐτούς. Εἴ τις ἐκείνων τὰς ψυχὰς περιεσκόπησεν, οὐδεὶς οὕτως ὠμὸς, οὐδεὶς οὕτω θρασὺς, οὐδεὶς οὕτω γενναῖος, ὃς οὐ καταπεπτωκυῖαν αὐτὴν ἔχει, παρειμένην ὑπὸ τοῦ φόβου καὶ τῆς ἀθυμίας. Εἰ δὲ ἑτέρων ἀναιρουμένων τὸν θάνατον τοῦτον, τὸν ὕπνου οὐδὲν διαφέροντα, οἱ μηδὲν κοινωνοῦντες οὕτω διατίθενται· ὅταν ἡμεῖς αὐτοὶ τοῖς μείζοσι περιπίπτωμεν, τίς ἄρα ἔσται κατάστασις; Οὐκ ἔστιν, οὐκ ἔστι, πιστεύσατε, παραστῆσαι λόγῳ τὸ πάθος. Ναὶ, φησίν· ἀλλὰ φιλάνθρωπος ὁ Θεὸς, καὶ οὐδὲν τούτων ἔσται. Οὐκοῦν εἰκῆ γέγραπται. Οὒ, φησὶν, ἀλλὰ πρὸς ἀπειλὴν μόνον, ἵνα σωφρονῶμεν. Ἐὰν οὖν μὴ σωφρονῶμεν, ἀλλὰ μένωμεν κακοὶ, οὐκ ἐπάξει τὴν κόλασιν, εἰπέ μοι; οὐκοῦν οὐδὲ τοῖς ἀγαθοῖς ἀποδώσει τὰς ἀμοιβάς; Ναὶ, φησίν· ἐκεῖνο γὰρ αὐτῷ πρέπον ἐστὶ καὶ ὑπὲρ τὴν ἀξίαν εὐεργετεῖν. Ὥστε ἐκεῖνα μὲν ἀληθῆ καὶ πάντως ἔσται· τὰ δὲ τῶν κολάσεων οὐ πάντως, ἀλλ' ἀπειλῆς ἕνεκεν καὶ φόβου; Πόθεν ὑμᾶς πείσω, οὐκ οἶδα. Ἂν εἴπω ὅτι ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σβεσθήσεται, ἐὰν εἴπω ὅτι ἀπελεύσονται εἰς πῦρ αἰώνιον, ἂν τὸν πλούσιον παραγάγω ἤδη κολαζόμενον, πάντα ἀπειλῆς εἶναι ἐρεῖτε. Πόθεν οὖν ὑμᾶς πείσω; Σατανικὸς γὰρ οὗτος ὁ λογισμὸς, χάριν ἀνόνητον χαριζόμενος, καὶ ῥᾳθύμους ποιῶν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος,Ὑπομηνα Ἐις Την Προς Θεσσαλονικεις Ἐπιστολην Πρωτην, Ὀμιλια Ηʹ   Source: Migne PG 62.441-442

For if sudden death, or earthquakes in cities, so terrify our souls, when we see the earth breaking up, and full with all these things, when we hear the trumpets, and the voice of the Archangel louder than any trumpet, when we see heaven rolled up, and God the King of all himself coming near, how then will be our souls? Let us shudder, I beseech you, and be fearful, as if these things were now happening. Let us not console ourselves because they are things to come. For when it will certainly be, delay does not profit us. How great then will be the trembling and how great the fear. Have you ever seen men led away to death? What do you think is the state of their souls, as they walk the way to the gate? Is it not worse than many deaths? What would they not choose to do and to suffer, so that they might be delivered from that cloud of darkness? I have heard many say, who the mercy of the Emperor has recalled after having been led away, that they did not even see men as men, their souls being so troubled, so struck with horror, and they beside themselves. If then the death of the body so frightens us, when eternal death approaches, how will we be? And why do I speak of those led away? A crowd then stands around, the greater part not even knowing them. If anyone looked into their souls, no one is so cruel, no one so bold, no one so firm, as not to have his soul dejected, and cast down with fear and despair. And if when others are taken off by this death, which differs nothing from sleep, those who do not share it are so affected, when we fall into greater evils, what then will be our state? It is not, believe me, it is not possible to represent the suffering in words. 'No,' you say, 'for God is merciful to men and none of these things will be.' Then it is written in vain. 'No,' you say, 'but only as a threat, that we may be wise.' If then we are not wise, but persist in evil, do tell me, will He not inflict the punishment? And will He not then give the good their rewards? 'Yes,' you say, 'for it befits Him to do good even beyond what is deserved. So the latter things indeed are true and will certainly be, while the punishments will not be at all, but are only for the purpose of a threat and of terror. How I shall persuade you, I do not know. If I say, that 'the worm will not die and the fire will not be quenched,' 1 if I say, that 'they shall go away into everlasting fire,' 2 if I set before you the rich man already suffering punishment, 3 you will say that it is all a matter of threatening. How then shall I persuade you? For this is a Satanic reasoning, a profitless kindness, making you thoughtless and sluggish. Saint John Chrysostom, from Homily 8 on First Thessalonians 1  Mk 9.44 2 Mt 25.41-46 3 Lk 16.22

Trials And Crowns

Gaudere nos et exultare voluit in persecutionibus Dominus, quia quando persecutiones fiunt, tunc dantar coronae; tunc probantur milites Dei, tunc martyribus patent coeli. Neque enim sic nomen militiae dedimus, ut pacem tantummodo cogitare, et detrectare, et recusare militiam debeamus, quando in ipsa militia primus ambulaverit Dominus, humilitatis et tolerantiae et passionis magister, ut quod fieri docuit, prior faceret, et quod pati hortatur, prior pro nobis ipse pateretur. Sit ante oculos, fratres dilectissimi, quod qui omne judicium a Patre solus accepit, et qui venturus est et judicaturus, jam judicii sui et cognitionis futurae sententiam protulerit; praenuncians et contestans, confessurum se coram patre suo consitentes, et negaturum negantes. Si mortem possemus evadere, a merito mortem timeremus. Porro autem cum mortalem mori necesse sit, amplectamur occasionem de Divina promissione  dignatione venientem, et fungamur exitu mortis cum praemio immortalitatis; nec vereamur occidi, quos constet quando occidimur, coronari. Nec quisquam, fratres dilectissimi, cum populum nostrum fugari conspexerit metu persecutionis et spargi, conturbetur, quod collectam fraternitatem non videat, nec tractantes Episcopos audiat. Simul tunc omnes esse non possunt, quibus occidere non licet, sed occidi necesse est. Ubicunque in illis diebus unusquisque fratrum fuerit a grege interim necessitate temporis corpore non spiritu separatus, non moveatur ad fugae illius horrorem, nec recedens et latens deserti loci solitudine terreatur. Solus non est, cui Christus in fuga comes est. Solus non est qui templum Dei servans, ubicunque fuerit, sine Deo non est. Et si fugientem in solitudine ac montibus latro oppresserit, fera invaserit, fames aut sitis aut frigus afflixerit, vel per maria praecipiti navigatione properantem tempestas, ac procella submerserit: Spectat militem suum Christus ubicunque pugnantem, et persecutionis causa pro nominis sui honore morienti praemium reddit, quod daturum se  in resurrectione promisit. Nec minor est martyrii gloria, non publice et inter multos perisse, cum pereundi causa fit propter Christum perire. Sufficit ad testimonium Martyrii sui, testis ille est qui probat martyres et coronat. Sanctus Cyprianus, Epistola LVI Ad Thibaritanos, De Exhortatione Martyrii Source: Migne PL 4.351c-353a

The Lord wished that we should rejoice and leap for joy in persecutions, because, when persecutions come, then crowns of faith are given, then the soldiers of God are proved, then the heavens open for martyrs. Indeed we have not mentioned the name of military service that we should think only on peace and draw back from and refuse service, when in this very service the Lord walked first, the teacher of humility and endurance and suffering, so that what He taught be done, He first did, and what He exhorts to suffer, He first suffered for us. Let it be before your eyes, beloved brethren, that He who alone has received all judgment from the Father, 1 and who will judge, has already declared the decree of His judgment and of His future recognition, foretelling and testifying that He will confess those before His Father who confess Him, and will deny those who deny Him. 2 If we were able to escape death, with reason we might fear death. However, since it is necessary that a mortal man should die, let us embrace the occasion that comes by the Divine promise and condescension, and perform the ending of death with the reward of immortality; let us not fear to be slain, when it is certain that we are slain to be crowned. Nor let any one, beloved brethren, when he sees our people fleeing and scattered by the fear of persecution, be disturbed at not seeing the brotherhood gathered together, and not hearing the bishops speaking. Not all are able to be there, those who may not kill but who must be killed. Wherever, in those days, one of the brethren is separated from the flock for a time, by the necessity of the time, in body, not in spirit, let him not be shaken at the terror of that flight; nor, if he is withdraw and concealed, let him be perturbed by the solitude of a wilderness. He is not alone whose companion in flight is Christ; he is not alone who guards the temple of God; wherever he is, he is not without God. And if a fugitive in the wilds assault you, or a bandit in the mountains, or if a wild beast should attack you, or if hunger, or thirst or cold should distress you, or the tempest and the storm should overwhelm you hastening on a swift voyage over the seas, Christ everywhere looks on His soldier fighting, and on account of persecution, for the honour of His name, gives a reward to him when he dies, as He has promised that He will give in the resurrection. Nor is the glory of martyrdom less because a man has not perished publicly and before many, since the cause of perishing is to perish for Christ. Sufficient testimony for his martyrdom is He who proves martyrs and crowns them. Saint Cyprian of Carthage, from Letter 55, To the People of Thibaris, Exhorting Martyrdom. 1 Jn 5.22  2 Mt 10.33

Truth And Treachery

Quod dico vobis in tenebris, dicite in lumine: et nolite timere eos, qui occidunt corpus. Ne forte timorem mortis non libere dicatis quod audistis: nec fiducialiter praedicetis in omnibus, quod in aure soli audistis. Sic ergo ex his verbis ostenditur, quod non solum ille proditor est veritatis, qui transgrediens veritatem, palam mendacium pro veritate loquitur, sed etiam ille, qui non libere pronuntiat veritatem, quam libere pronuntiare oportet, aut non libere vertitatem defendit, quam libere defendere oportet, proditor est veritatis. Nam sicut sacerdos debitor est, ut veritatem quam audivit a Deo libere praedicet; sic laicus debitor est, ut veritatem, quam audivit quidem a sacerdotibus probatam in Scripturis, defendat fiducialiter. Quod si non fecerit, proditor est veritatis. Corde enim creditur ad justitiam, ore autem confessio fit ad salutem. Haec autem diximus, quoniam multi Christianorum palam quidem transgredi veritatem putant peccatum, tacere autem veritatem coram infidelibus non putant esse peccatum: et propterea multi inveniuntur in isto reatu. Ideo nos convenit apertius dicere, quoniam nihil de veritate neganda praesens loquitur sermo, sed de veritate non libere praedicanda, dicens: Quod dico vobis in tenebris, dicite in lumine: et nolite timere eos, qui occidunt corpus, quo minus dicatis in lumine, quod audisits in tenebris. Vide quoniam non solum ille transgressor est veritatis, qui palam denegat veritatem, sed etiam ille, qui propter timorem eorum, qui possunt occidere corpus, tacet veritatem. Et quid dicam? Quid propter timorem mortis tacent homines veritatem, et propter miserum ventrem, et propter spem vani honoris, in conspectu infidelium tacent homines veritatem. Utputa, eunt homines ad convivium impiorum sacerdotum, et confugiunt ad patrocinium malorum haereticorum; fit sermo de fide: ille sacerdos impius, vel patronus, blasphemat veritatem tuam, quasi mendacium, fidem tuam, quasi perfidiam, ut aut seducat, aut vulneret conscientiam tuam, et faciat eam infirmam, etsi ad plenum capere non potuerit; tu autem etsi non denegaveris palam veritatem, tamen non contendis cum persona ejus, cujus panem inanem manducas, ut non perdas spem patrocinii, aut rapacitatis: veritatem quam oportebat te libere defendere, tacens, confundis eam in conspectu inimicorum ejus, ut videatur a te tacente falsa quae vera est. Et quomodo non es tu proditor veritatis? Opus Imperfectum in Matthaeum, Homilia XXV Source:  Migne PG 56.793

What I say to you in the darkness, say in the light, and do not fear those who kill the body... 1 Lest perhaps because of the fear of death you do no speak what you have heard, nor do you faithfully preach to all, what in your ear alone you have heard. So from these words it is shown that not only is he a traitor to the truth who transgresses the truth, openly speaking a lie for truth, but even that he who does not proclaim the truth, which freely he should proclaim, or does not freely defend what he should freely defend, is a traitor to the truth. For as a priest is a debtor, that the truth he has heard from God he should freely preach, so the lay man is a debtor, that the truth the has heard from priests, approved by Scripture, he faithfully defend. Because if he does not he is a traitor to the truth. 'For the heart believing to righteousness, the mouth makes confession to salvation.' 2 These things we say, because many Christians openly think it a sin to transgress the truth, but to be silent regarding the truth among the unfaithful they do think so, on account of which many are found in fault. Therefore it befits us to speak openly, that this passage tells us that nothing which denies the truth preaches the truth openly : 'What I say to you in the dark, say in the light, and do not fear those you kill the body,' by which you say less in the light than you hear in the darkness. See that he is not only a transgressor of the truth who openly denies the truth, but even he, who on account of fear of those who kill the body is silent concerning the truth. What shall I say? Why, on account of the fear of death men are indeed silent, and then also because of the stomach's demands, and hope of vain honours, they are silent regarding the truth in the presence of impious men. Men go off to a feast of impious priests, and they flee to the protection of wicked heretics, and there a speech is made concerning the faith, and some impious priest or patron blasphemes your truth as a lie, and your faith as betrayal, that either he seduces you, or wounds your conscience and makes it weak, even if he is not able to fully seize it; and even if you do not openly deny the truth, however, not contending with this person, eating his worthless bread, that you hope not to spoil your hope of patronage, or lust for gain, being silent about the truth which you should openly defend, you confound it in the sight of your enemies, that it seems that by your silence what is false is true. And how then are you not a traitor to the truth? Opus Imperfectum on Matthew, from The Twenty Fifth Homily 1 Mt 10.27 2 Rom 10.10

Losing Souls

Qui invenit animan suam perdet illum, et qui perdiderit animam suam propter me, inveniet illam.  Nihil igitur magis habet homo quid agat, quam ut animam suam pro Christo et proximo impendat; non solum ut carnem, in passionem pro ipso tadat; verum etiam ut animam quae magis est quam caro, amittere impraesentarium gaudeat. Haec namque est ipsa crux, quam ferre jubet usque in finem, ut salvus fiat. Porro anima quam invenit carnalis quisque, praesens vita est, quam invenisse bene dicitur, quia scire aliam non curavit. Hanc solam sibi sufficere credit, hanc accepisse et invenisse gaudet; quam mavult juxta arbitrii sui libertatem abuti, quam pro Christo crucifigi. Et notandum quod anima diversis dicitur modis; sed nil inferius in ea est quam vita, qua vivitur solummodo cum bestiis. Et ideo qui hanc partem noluerit amittere pro Christo, qua vivitur cum pecoribus, perdet illam, qua perfrui potuit in Christo cum angelis. Perdere autem eam dicit in futuro, cum jam non suo arbitrio perfuetur, sed cruciatibus aeternis male damnabitur. Qui vero perdiderit illam, et crucem suam portaverit, inveniet eam vitam, quae angelica est, et praemia sempiterna. Porro quidam aliter dixere, ut qui invenit animam suam et vult suam salvare, perdat eam, ac si imperativo modo legendum sit, ut crucifigat eam. Et ipse invenit eam, qui in hoc mundo perdiderit, dum detrimento brevis vitae fenus? immortalitatis acquisierit. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VI Source: Migne PL 120.433c-d

'He who finds his soul destroys it, and he who loses it for me, finds it. ' 1  Therefore nothing greater may a man do than expend his own soul for Christ and his neighbour, not only in some suffering of the flesh giving it up, but indeed because the soul is greater than the flesh, let him rejoice to withdraw it from present things. For this is that cross which He commands us to carry until the end, that we might be saved. 2 Moreover the soul that a man finds in the flesh is the present life, which he says he has found well because he does not know not to care for another. He trusts that this soul alone suffices for him, and he rejoices that he has received and found it, which he prefers to employ according to the freedom of his own judgement, than to crucify it for Christ. So let it be noted that the soul is spoken of in diverse ways, but nothing is inferior than that life which is lived at the level of beasts. And therefore, he who is unwilling to give up this part for Christ lives with the beasts, and he ruins that which is able to delight with the angels. For He speaks of the ruin of it in the future, when it shall not have joy in His judgement, but in eternal torment shall be damned for evil. He however, who loses it, and has born his cross, he discovers that life which is angelic and the eternal reward. Yet certainly, this may have been spoken in another way, that he who finds his soul and wishes to save it, loses it, and, if in an imperative manner this must be read, so let him crucify it. And he then finds it, who in this world has lost it, by the loss of this brief life acquiring immortality. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 6 1 Mt 10.39 2 Mt 10.38

The Helm And The Head

Et galeam salutis accipite. Propter  galeam salutaris, omnes in capite nostro sensus integri perserverant: et maxime oculi, de quibus in Ecclesiaste Salomon ait: Sapientis oculi in capite ejus. Sciebat enim quod esset viri caput, et quinam isti oculi in viri capite collocati. Si enim caput viri Christus est, et oculi sapientis in capite ejus sunt, sequitur ut omnis noster sensus, mens, cogitatio, sermo, consilium, si tamen sapientes fuerimus, in Christo sint. In Christo autem Verbo, lumine, justitia, veritate, cunctisqu virtutibus. Sanctus Hieronymus, In Epistolam Pauli ad Ephesios, Liber III, Cap VI Source: Migne PL 26.551c-552a

And take up the helm of salvation. 1  On account of the helm of salvation, the health of all the senses of our head are preserved, and especially the eyes, concerning which Ecclesiastes says, 'The wise man has eyes in his head.' 2 For he knows what is the head of a man, and that these eyes are placed in the head of a man. For if the head of a man is Christ, and the eyes of the wise man are in his head, it follows that all our senses, mind, thought, word, and deliberation, if indeed we are wise, are in Christ. Indeed, in Christ the Word, with light and righteousness and truth and every virtue. Saint Jerome, Commentary On The Epistle of Saint Paul to the Ephesians, Book 3, Chap 6 1 Ephes 6.17 2 Eccl 2.14