The Sign Of The Kiss

Qui autem tradidit eum, dedit eis signum, dicens: Quencumque osculatus fuero, ipse est tenete eum. Et confestim accedens ad Iesum dixit: Ave Rabbi. Et osculatus est eum. Dixitque illi Iesus: Amice, ad quid venisti? Hic ponitur traditoris signum: et tanguntur duo. Determinatio videlicet signi per verbum: et exhibitio per opus. De primo dicit Cum diabolus misisset in cor, ut traderet eum Judas Simonis filius Iscariothis. Et nota studium malitiae, et dolum. Studium in hoc quod signum dedit: dolum in hoc, quod non aperte videretur eum persequi, sed ex confidentia familiaritatis accedere ad osculum amoris. Homo apostata, vir inutilis, graditur ore perverso, annuit oculis, terit pede, digito loquitur, prano corde machinatur malo. Fraudulenti vasa pessima sunt. Ipse enim cogitationes concinnavit ad perdendos mites in sermone mendacii, cum loqueretur pauper iudicium. Sed quaeritur. Quare signum dabat de eo, qui omnibus continuo fuit manifestus? Et ad hoc Hierony, quod putabat signa, quae feceret Salvator, magicis esse facta artibus. Et quia in monte audierat tranfiguratum, timebat ne aliam faciem sibi sumeret, et sic evaderet manus capientium, si palam ut persecutor accessisset suae proditioni congruum, sed homicido valde inconsonum. Posuerunt signa sua, signa. Cuius adventus erit secundum operationem erroris insignis mendacibus. Sicut agnus a lupo osculatur. Meliora sunt vulnera amici, quam fradulenta odientis oscula. Sanctus Albertus Magnus Commentarium in Mattheum,Caput XXVI Source: Here

He who betrayed Him, gave them a sign, saying: 'Him who I shall kiss, seize him.' And quickly coming to Jesus he said: 'Hail, Rabbi.' And he kissed him. And Jesus said to Him, 'Friend, why do you come?' 1 Here the sign of the traitor is given, and it touches on two things. The meaning of the sign by the word, and the exhibition by the work. Concerning the first it says: 'When the devil entered into his heart, that Judas Simon son of Iscariot betray Him.' 2 And note the desire for evil and the cunning. The desire is given in the sign, the cunning in this, that he did not openly appear to persecute Him, but on the strength of friendship he approached for the kiss of peace. 'A godless man, a worthless man going about with vile speech, winking with his eyes, stamping down with the foot, speaking with his finger.' 3 'The worst vessels are deceitful; he arranges his thoughts for the destruction of the meek with lying words, when the poor man asks for judgement.' 4 But let it be asked: why did he give a sign which was manifest to everyone? Concerning this Jerome says that he thought the signs which the Saviour had done were performed by magic arts. And because he heard of the Transfiguration on the mount, he feared lest He take on another face and so escape the hands that would seize Him, if he approached as as open persecutor, so he gave to them a sign befitting a traitor, but inappropriate for a murderer. 'They have set up their signs for signs.' 5 'His coming will be according to the work of error, with deceitful wonders.' 6 So a lamb is kissed by a wolf. 'Better the wounds of a friend than the deceitful kisses of an enemy.' 7 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 26 1 Mt 26.48-49 2 Jn 13.27 3 Prov 6.12-14 4 Isaiah 32.7 5 Ps 73.4 6 2 Thes 2.9 7 Prov 27.6

Love And The End

'Sciens ergo Iesus quia venit hora eius ut transiret ex hoc mundo ad Patrem, cum dilexisset suos qui erant in mundo, in finem dilexit eos.' Utique ut et ipsi de hoc mundo ubi erant, ad suum caput, quod hinc transisset, eius dilectione transirent. Quid est enim, in finem, nisi, in Christum? Finis enim Legis Christus, ait Apostolus, ad iustitiam omni credenti. Finis perficiens, non interficiens: finis quo usque eamus, non ubi pereamus. Sic omnino intellegendum est: Pascha nostrum immolatus est Christus. Ipse est finis noster, in illum est transitus noster. Nam video posse ista verba evangelica quodam humano modo etiam sic accipi, tamquam usque ad mortem Christus dilexerit suos, ut hoc videatur esse, in finem dilexit eos. Humana est haec sententia, non divina: neque enim nos hucusque ille dilexit, qui semper et sine fine nos diligit. Absit ut dilectionem morte finierit, qui non est morte finitus. Etiam post mortem, quinque fratres suos dilexit dives ille superbus atque impius, et usque ad mortem nos dilexisse putandus est Christus? Absit, carissimi. Nequaquam ille nos diligendo usque ad mortem veniret, si dilectionem nostram morte finiret. Nisi forte ita sit intellegendum, in finem dilexit eos: Quia tantum dilexit eos, ut moreretur propter eos. Hoc enim testatus est dicens: Maiorem hac caritatem nemo habet, quam ut animam suam ponat quis pro amicis suis. Ita sane non prohibemus intellegi, in finem dilexit, id est, usque ad mortem illum dilectio ipsa perduxit. Sanctus Augustinus Hipponensis,In Evangelium Ionannis, Tractatus LV Source: Migne PL 35.1785

'When Jesus knew that His hour had come when He should pass out of this world to the Father, having loved His own who were in the world, He loved them to the end.' 1 And so that when they passed from the world in which they were to their head, they might pass by His love. For what is 'to the end,' unless to Christ? 'For the end of the law is Christ,' says the Apostle, 'for righteousness to all who believe.' 2 The end which perfects and does not destroy. The end to which we may go, not where we perish. So should we understand: 'Christ our Passover is sacrificed.' 3 He is our end, in Him we pass over. For I see that it is possible to receive the words of the Gospel in a human sense, so that it might seem that even to death Christ had loved them because he had loved them up to that end. This is a human understanding, not Divine, for He did not love until this point, who loves us without end. Let it not be that love ended with death, the love of Him who did not end in death. Even after death that rich and proud and impious man loved his five brothers, 4 and shall Christ be thought of loving us only up to death? Let it not be, most beloved. By no means did He did come to love us up to death, as if our love shall lend in death. Unless perhaps it should be understood: 'He loved them to death,' means that He loved them so much that He would die for them. For to this He did give witness, saying: 'Greater love has no man than to lay down his soul for his friends.' 5 We certainly do not prohibit this understanding, that He loved them to death, that is, it was that love which lead Him to death. Saint Augustine of Hippo, On the Gospel of John, Tractate 55 1 Jn 13.1 2 Rom 10.4 3 1 Cor 5.7 4 Lk 16.27-28 5 Jn 15.13

Cleansing The Temple

Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερόν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς. Ἥν μὲν ἐν τῷ ἱερῷ πληθὺς ἐμπόρων, ἀργυραμοιβοὶ, ἤτοι κολλυβισταὶ, καὶ μετ' ἐκείνων βοῶν τε καὶ προβάτων ἔμποροι, τρυγόνας τε πιπράσκοντες καὶ περιστεράς. Ταῦτα δὲ χρήσιμα ταῖς θυσίαις τῆς κατά νόμον λατρείας· ἀλλ' ἧν ἤδη ὁ καιρὸς τοῦ καταλῆξαι τὴν σκιὰν, καὶ ἀναλάμψαι τὴν ἐν Χριστῷ ἀλήθειαν, ἄτε δὴ μετὰ τοῦ ἰδίου Πατρὸς ἐν τῷ παρ' αὐτοῦ ὄντι ναῷ τιμώμενος. Συντέλλεσθαι μὲν τὰς ἐν νόμῳ προστέταχε θυσίας, καὶ τοὺς καπνούς· οἴκον δὲ προσευχῆς ἀναδείκνυσθαι τὸν ναόν. Τὸ γὰρ ἐπιπλήττειν τοῖς ἐμπόποις καὶ τῶν ἱερῶν περιβόλων ἀποσοβειν αὐτοὺς τὰ εἰς θυσίαν χρήσιμα διαπιπράσκοντάς τισι, τοῦτο πάντως ἐστὶ, καὶ ἕτερον οὐδὲν. Ἕτερος δὲ τῶν εὐαγγελιστῶν καὶ φραγέλλιον ἐκ σχοινίων ποιῆσαι λέγει τὸν᾽Ιησοῦν, καὶ πληγὰς ἐπανατείνειν αὐτοῖς· ἔδει γὰρ εἰδέναι τοὺς νομικὴν τιμῶντας λατρείαν, μετὰ τὴν τῆς ἀληθείας ἀνάδειξιν, ὅτι πνεῦμα δουλείας ἔχοντες, καὶ τὸ ἐλευθεροῠσθαι παραιτούμενοι ὑπὸ πάστιγας ἔσονται, καὶ ὑποκείσονται κολάσει δουλοπρεπεῖ. Ἐπιτειχίζει αὐτοῖς καὶ τὸν Ἠσαῗαν κατήγορον, λέγων· Γέγραπται· Ὁ οἴκος μου, οἴκος προσευχῆς κληθήσεται· ἐδει οὖν αὐτῷ προσκυνῆσαι ὡς δεσπόζονται τοῦ ναοῦ. Οἱ δὲ τοῦτο μὲν οὐ πεπράχασιν, ἀγανακτοῦσι δὲ μᾶλλον κατ' αὐτοῦ. Οὐ τοῦτο δὲ μόνον δείκνυσιν αὐτοῦ τὴν ἐξουσίαν, ἀλλὰ καὶ τὸ θεραπεῦσαι ποικίλα νοσήματα. Φησι γὰρ ὁ εὐαγγελιστής Καὶ προσῆλθον αὐτῷ τυφλοὶ καὶ χωλοὶ ἐν τῷ ἱερῷ, καὶ ἐθεράπευσεν αὐτοὺς. Αἰνιγμα ἧν τὸ γεγονὸς, ὅτι τῶν Ἰουδαίων ἐκβληθέντων ἐκ τοῦ ναοῦ σὺν ταῖς τυπικαῖς θυσίαις, οἱ τυφλοὶ καὶ χωλοὶ θεραπεύονται, οἱ τύπον ἔχοντες τῶν ἐνθῶν. Μαθέτωσαν μέντοι καὶ οἱ πωλοῦντες καὶ τὰ τοῦ Πνεύματος χαρίσματα καὶ τὴν ἱερωσύνην, ὅτι τοὺς πωλοῦντας τὰς περιστερὰς ἐξέβαλεν ἀπὸ τοῦ ναοῦ μαστίξας ὁ Κύριος, καὶ παυσάσθωσαν πόρους ἑαυτοῖς ἀπὸ χειροτονιῶν ἀθροίζοντες. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source:  Migne PG 72.432c-433a

And Jesus went into the temple and He cast out all the sellers and money changers in the temple, and He overturned the tables of the bankers, and all the seats of the sellers of sparrows. 1 In the temple there were many sellers and money changers, or dealers in coin, and with these sellers of cattle and sheep, and sellers of turtles doves and doves. For these were employed for the cult of the sacrifice of the law; but now it was time to dispel the shadow, and for the truth of Christ to shine forth, certainly that He be honoured with His Father in the true temple. He commanded the rejection of the smoke of the sacrifices of the law, and showed that the temple was a house of prayer; He drove out the sellers and those around eager for sacrifice, who sold those things needed for sacrifice, which without could not be. And another Evangelist says that Jesus made a whip from ropes and threatened them with blows. 2 For He would have known that those who honoured the Law, after receiving the showing of truth, should have a spirit of service, and entreat freedom from future blows which befits subject servants worthy of punishment. And He strengthens their admonishment when He says from Isaiah: 'It is written: My house is a house of prayer.' 3 He was worthy of adoration as the Lord of the temple, they, however, not only did not give it, but they were even indignant. But not only did He show His power in this way, but then He cured many of the sick. For the Evangelist says: And there came to Him the blind and lame in the temple and He cured them. 4 It was a mystery that was done here,  the ejection of the Jews from the temple with the figures of their sacrifices, and the curing of the blind and the lame, who are a figure of the Gentiles. And let those who sell the anointing of the Spirit and the priesthood learn that the Lord has cast out with a whip those who sell doves in the temple; and so let them cease to collect money for themselves by their consecrations. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 21.12 2 Jn 2.18 3 Mt 21.13, Isaiah 56.7 4 Mt 21.14

Vestments And Branches

Turbae autem, quae vestimenta sternebat in via, credentes erant ex circumcisione, qui gloriam, quam habebant ex lege, videntes Christum, dejecerunt in terram, semetipsos humiliantes, et cum Apostolo Paulo dicentes: Secundum justitiam, quae ex lege est, conversatus sum sine querela, sed quae fuerunt mihi lucra, haec aetimavi propter Christum detrimenta, et arbitror stercora esse ut Christum lucrifaciam. Quid est autem aliud, quam justitiam legis terrae coaequare, ante sublimem gloriam Christi? Qui autem ramos de arboribus praecidebant frondentes, ipsi erant credentes et eruditi doctores, qui ex prophetis accipientes exempla viva de Christo, quasi de arboribus semper virentibus, et numquam folia verborum suorum dejicientibus, ramos frondentes ante pedes subjugalis populi strenebant, et per ea exampla quasi per ramos frondentes, virentes sine offendiculo ambularent per viam vitae istius, donec introirent in sanctuarium Dei. Turba autem quae praecedebat, et quae sequebatur, clamabat, dicens: Hosianno filio David. Memores populi mirabilium ejus, quae ostendit eis, et sanitatum, quas praestitit eis, exsultantibus cordibus suis, ante et retro calambant, Hosianna filio David. Qui praecedebant, seniores erant, id est, partriarchae, prophetae, caeterique sancti, qui ante adventum Christi de adventu ejus et praedixerunt, et cognoverunt, sequentes autem juniores, id est, apostoli, martyres, caeterique doctores, qui post ascensum Christi de resurrectione ejus et ascensione vel operibus praedicaverunt et praedicant: et licet diversis quidem temporibus fuerunt, tamen in omnibus unus exsultationis spiritus fuit. Et illi quidem prophetantes de Christo venturo clamaverunt: Benedictus qui venit in nomine Domini: hi autem laudantes clamant de adventu Christi jam impleto, Hosianna filio David. Hosianna autem quidem interpretantur gloriam, alii redemptionem, alii Salvifica, sive Salvum fac. Nam et gloria illi debetur, et redemptio illi convenit, qui omnes redemit, et pretiosi sanguinis effusione salvavit. Opus Imperfectum in Matthaeum, Homilia XXXVII Source:  Migne PG 56.838

The crowd which lay its vestments in the road, 1 were the believers from the circumcision, who the glory which they had from the law, seeing Christ, they cast down to earth, humiliating themselves, and saying with the Apostle Paul: 'According to the righteousness which is from the law I am acquainted without fault, but whatever profit that was to me, I account it loss on account of Christ, and I judge it to be waste that I might profit Christ.' 2 What is this that makes the righteousness of the law equal to the earth but the sublime glory of Christ? For they who were breaking off the leafy branches from the trees were the believers and the educated teachers, who from the Prophets were the recipients of the teachings concerning Christ, as from trees always green, that never cast down the leaves of their words, which leafy branches they strewed before the feet of a humbled people, and by these teachings, as leafy branches, flourishing without blemish, they walked through the way of this life, until they entered into the sanctuary of God. And the crowd went before and came behind him, crying out: 'Hosanna to the son of David.' They were mindful of His miracles, which He showed to them, and the healing which He gave to them, exulting in their hearts, before and after crying out: 'Hosanna to the son of David.' They who went before were the elders, that is, the Patriarchs, the Prophets, and the other holy ones, who before the advent of Christ preached His coming and knew of it. They who followed were the young folk, the Apostles, the Martyrs, and other teachers, who after the resurrection of Christ and His ascension preached with works, and taught, and these indeed were people of different times, but in all was the one exultation of the spirit. And they who made prophecy concerning the coming of Christ, cried out: 'Blessed is He who comes in the name of the Lord,' and those who praised now that the coming of Christ was fulfilled, cried out: 'Hosanna, to the son of David.' Opus Imperfectum on Matthew, from The Thirty Seventh Homily 1  Mt 21.8 2 Phil 3.6-8

Grace And The Annunciation

Sed quid egerit angelus audiamus: Ingressus ad eam, dicit: Ave, gratia plena, Dominus tecum. In hac voce oblatio muneris, non simplex salutionis officium. Ave. Hoc est accipe gratiam. Ne trepides, ne sis sollicita de nature. Gratia plena. Quia in aliis gratia, in te tota gratiae pariter veniet plenitudo. Dominus tecum. Quid est in te Dominus? Quia ad te non visitandi studio venit, sed in te novo nascendi illabitur sacramento. Adjecit congrue: Benedicta tu in mulieribus. Quia in quibus Eva maledicta puniebat viscera, tunc in illis gaudet, honoratur, suspicitur Maria benedicta. Et facta est vere nunc mater viventium per gratiam, quae mater exstitit morientium per naturam. Sanctus Petrus Chrysologus, Sermo CXL, De Annuntiatione Divae Mariae Virginis Source: Migne PL 52.576a-b

Let us hear what the angel did. Having come to her, he says: 'Hail, full of grace, the Lord is with you.' 1 In this voice is the giving of a gift, not just the simple performance of a greeting. 'Hail.' That is, receive grace. Do not be distressed or anxious about nature. 'Full of grace.' Because though there is grace in others, the whole fullness of grace shall come to you. 'The Lord is with you.' Why is the Lord with you? Because He is coming to you not for the sake of a visit, but He comes down into you in a new mystery of birth. Fittingly the angel adds: 'Blessed are you among women.' Because in those affairs which Eve who received a curse had punished the body, Mary now receives a blessing, and rejoices and is honoured. Now truly woman is a mother of the living through grace, who had been a mother of the dead by nature. Saint Peter Chrysologus, from Sermon 140, On The Annunciation 1 Lk 1.28

Eve And Mary

Per feminam mors, per feminam vita: per Hevam interitus, per Mariam salus. Illa, corrupta, secúta est seductorem: haec, integra, peperit Salvatorem. Illa poculum a serpente propinatum libenter accepit et viro tradidit, ex quo simul mererentur occidi: hæc, gratia cælesti desuper infusa, vitam protulit, per quam caro mortua possit resuscitari. Quis est qui hæc operatus est, nisi Virginis Fílius et virginum Sponsus, qui attulit Matri fecunditatem, sed non abstulit integritatem? Quod contulit matri suae, hoc donavit et sponsae suae. Denique sancta Ecclesia quae illi integro integra conjuncta est, quotidie parit membra ejus, et virgo est. Sanctus Augustinus Hipponensi,De Symbolo Sermo Ad Catechumenos, Cap IV Source: Migne PL 40.655-656

Through a woman came death, through a woman life, by Eve ruin, by Mary salvation. The first, being corrupted, followed the seducer, the second untouched gave birth to the Saviour. The first freely received a cup from the serpent and gave it to the man, from which instantly they merited death, the second, infused with heavenly grace from on high, brought forth life, by which the dead flesh is able to be revived. And who is He who does this, unless the Son of the Virgin and the Spouse of virgins, who brought fertility to Mary but did not remove her integrity? And that which he brought to His mother, He gave to his spouse, for the holy Church undefiled which is joined to Him undefiled, every day bears its members, and is a virgin. Saint Augustine of Hippo, On The Creed To Catechumens, Chap 4

The Handmaid

Ecce ancilla Domini, fiat mihi secundum verbum tuum. Videte, fratres, humilitatem Virginis Verbum Dei concipientis. Videte obedientiam Domini ad nos per Virginem venientis. Videte claritatem et delictionem, circa humanum genus, Dei Patris angelum ad Virginem, nomine Mariam, mittentis. Hujus nobilissimi nominis praedulcis interpretatio claritudinem meritorum illius atque virtutum aperta ratione demonstrat. Interpretatur enim Maria stella maris sive domina. Merito vocatur Domina, quia Dominum totius creaturae, salva perpetua sua virginitate, hodierna die concipere et certo tempore gignere meruit. Cui Deus Pater, ut David partriarcha testatur in psalmo, dicens: Data est mihi omnis potestas in coelo et in terra, etc. De quo idem Propheta: Domini est terra et plenitudo eius. Item in eadem psalmo: Dominus fortis et potens, Dominus potens in praelio. Et ut illum fortem et potentem credamus, Gabriel archangelus qui fortitudo Dei dicitur, nasciturum de Virgine evangelizare debuit, quam ad debellandum perditionis principem et mortis imperium destruendum, velut geminae gigantem substantiae omnipotens Pater unicum Filium suum transmisit. Consequens etenim est ut Dei genitrix et semper virgo Maria maris stella vocetur, quia sicut illi qui inter fluctus maris exercitatione navigii laborant, stellis sibi Deo auctore famulantibus, ad portum quietis venire desiderant; ita quisquis in hujus saeculi periculoso naufragio, fluctibus perniciosis irruentibus, sive de animae, sive de corporis vita periclitatur, necesse est ad contemplationem istius stellae aciem mentis dirigat, per cuius meritum et gratiam posse se ab omni periculo liberari non dubitat. Odilo Cluniacensis Abbas, Sermo IV, De Incarnatione Dominica Source: Migne PL 142.1003b-d

Behold, the handmaid of the Lord, let it be done to me according to your word. 1 See, brothers, the humility of the Virgin conceiving the Word of God. See the obedience of the Lord coming to us through the Virgin. See the glory and love for the human race of God the Father sending the angel to the Virgin by the name of Mary. The interpretation of this most noble and sweetest name with evident reason shows the clarity of her merits and virtue. For Mary is understood as 'Star of the Sea' and 'Lady.' And rightly 'Lady', because she merited, by the security of her perptual virginity, this day to conceive, and after a certain time to give birth to, the Lord of all creation. To which God the Father, the patriarch David gives witness in the Psalm, saying: 'All power in heaven and earth has been given to me.' 2 Concerning which the same Prophet says: 'The earth is the Lord's and the fullness of it.' 3 And in the same Psalm: 'The Lord strong and powerful, the Lord powerful in war.' 4 And so that we believe Him strong and powerful, it was befitting that the archangel Gabriel, whose name means 'Strength of God,' announce the coming birth from the Virgin, that for the defeat of the prince of ruin and the destruction of the empire of death, as a giant from dual substance, the almighty Father had sent the only Son. Consequently the mother of God and ever virgin Mary is called 'Star of the Sea,' because as they who labour to sail amid the waves of the sea, attend to the stars of God the creator, desiring to come to the port of rest, so for anyone in the perilous shipwreck of the world, with the wicked waves pouring in, endangering either the life of the soul or the body, it is necessary that he direct the attention of his mind to the contemplation of this star, not doubting that by its merit and grace it is possible that he be freed from every danger. Saint Odo of Cluny, from Sermon 4, On The Incarnation Of The Lord 1 Lk 1.38 2 Mt 28.18 3 Ps 23.1 4 Ps 23.8

Prayer And Wisdom

Ἔσται γὰρ ὅταν ἐπικαλέσησθε με ἐγὼ δὲ οὐκ εἰσακούσομαι ὑμῶν ζητήσουσίν με κακοὶ καὶ οὐχ εὑρήσουσιν. Ὡς Κύριον γὰρ ἐπικαλούμεθα τὴν σοφίαν οὖσαν Χριστόν. Ὁ οὖν ἐπικαλούμενος τὸν Χριστὸν, εἰ νοεῖ τίς ἐστιν, ἐπικαλεῖται σοφίαν, σύνεσιν, ἁγιασμὸν, δικαιοσύντην, καὶ πᾶσαν ἀρετήν· εἰ καὶ μὴ χείλεσιν, ἀλλὰ πράξεσιν. Ἀλλα μὴ τοιοῦτοι γενώμεθα, ὡς ἐπικαλεῖσθαι ἡμᾶς, αὐτὸν δὲ μὴ ὑπακούειν. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ Α' Source: Migne PG 13.28b-c

For it shall be that when they call on me, I do not answer, and the wicked shall seek me and not find me. 1 So the Lord we invoke who is the wisdom that is Christ. 2 He, then, who is calling on Christ, if a man thinks he is, he calls to himself wisdom, intelligence, prudence, sanctity, righteousness and every virtue: not with the lips but with deeds. May it not be that such things we do, that when we call on him, we are not heard. Origen, On Proverbs, Fragment 1 Prov 1.28 2 1 Cor 1.30

Prayer And Hearing

Et scimus quoniam audit nos quidquid petierimus...  Multipliciter eadem quae praemiserat inculcat, ut nos ad orandum vivacius excitet. Sed manet objectio quam posuit, ut secundum voluntatem petamus nostri Conditoris. Quod bifariam potest accipi, ut scilicet et ea quae ipse vult rogemus, et tales ipsi quales esse nos desiderat ad rogandum veniamus. Quod est habere fidem quae per dilectionem operatur, et ante omnia meminisse illius evangelici mandati: Et cum stabitis ad orandum, dimittite si quid habetis adversus aliquem, ut et Pater vester qui in coelis est dimittat vobis peccata vestra. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.117a-b

And we know that He hears us, whatever we should seek..1 Many time he has inculcated the same thing, that he arouse us to be eager for prayer. But the demand which he set down remains, that we should seek according to the will of our Creator. 2 Which can be understood in two ways: obviously that we ask what He wishes, and then that He desires that we should come to ask such things which are so. Which is to have the faith which works through love, 3 and before everything to have been mindful of that Gospel command which says: 'And when you turn to prayer, forgive whatever you have against another, that even your Father in heaven forgive you your sins.' 4 Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 5.15 2 1 Jn 5.14 3 Galat 5.6 4 Mk 11.25

Prayers For Enemies And Brothers

Ego autem, inquit, dico vobis: Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus ac calumniantibus vos. Haec est latitudo charitatis et consummata armatura justitiae, quae usque ad dilectionem inimicorum extenditur. Nam persecutorum rabies contra Christi Eccleisam tribus dimicat modis; mentis scilicet odio, et verborum maledictis, atque injuriarum et tormentorum cruciatibus: contra quae Christus docuit, pro inimicitiis dilectionem impendere, pro odio vero odiorumque injuriis beneficia retribuere, necnon et pro persecutione ac calumniis eorum, orationes fundere. His quippe partibus charitas dimicat, ut omnia mala in bono vincat. Singulis enim singula opponuntur, ut omnes malitiae partes bonitate vincantur. Unde, si juxta est inimicus, dilectio emolliat cor ejus; si vero longe, beneficia nostra eum visitando perquirant; et si quo sit loco ignoratur, penitus oratio profusa apud Deum etiam latentem inveniat. Verumtamen in omnibus discretio virtutum satis moderanda est, et sollicite perscrutandum, quid sit quod Joannes pro peccantibus ad mortem fratribus prohibeat orare, Dominus vero etiam pro inimicis id fieri jubeat. Ubi nihil aliud occurrit, quam quia sunt aliqua peccata in fratribus, quae inimicorum persecutionibus graviora videntur, pro quibus nec rogare liceat. Sunt autem et tales, juxta Apostolum, cum quibus nec cibum sumere permittiter. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber III Source: Migne PL 120.262d-263b

But I say to you, He said, love your enemies, and go good to those who hate you and pray for those who persecute you and speak evil of you. 1  This is the breadth of love and the perfect armour of righteousness, which reaches even to the love of enemies. For the savagery of the persecutors against the Church of Christ wars in three ways: certainly by the mind's hatred, and with wicked words, and with the blows of injury and violence, against which Christ taught that love should obscure hostility, that blessings should be returned for the hatred and injuries of those who hate, and, not least, that prayer should be poured out for their persecutions and evil speech. In these ways love fights, that it conquer every evil with good; in every way opposing them, so that every wicked way is conquered by goodness. Whence, if the enemy is near, love softens his heart, and if he is far away, our blessings seek him out and visit him, and if we are ignorant where he is, our prayers poured out to God yet find him wherever he is. However in all things discretion must moderate virtue, and we must consider carefully why it might be that we are not permitted to pray for brothers sinning unto death, 2 when the Lord commanded us to pray for our enemies. And this can be nothing else than that there are some sins among brothers which seem to be much worse than the persecutions of enemies, for which we are not allowed to pray. And they are such ones, according to the Apostle, with whom we are not permitted to eat. 3 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3 1 Mt 5.44 2 1 Jn 5.16 3 1 Cor 5.9-13

Prayer And Curses

Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων... Πᾶσα τοίνυν ἡμῖν εὐχὴ εὐχαριστίαν ἐχέτω. Εἰ δὲ καὶ ὑπερεύχεσθαι τῶν πέλας οὐχὶ πιστῶν μόνον, ἀλλὰ καὶ ἀπίστων προσταττόμεθα, ἐννόησον ὅσον ἐστὶ κακὸν κατεύχεσθαι τῶν ἀδελφῶν. Τί λέγεις; ἐκεῖνός σε ὑπὲρ ἐχθρῶν ἐκέλευσεν εὔχεσθαι, σὺ δὲ τοῦ ἀδελφοῦ κατεύχῃ; Οὐκ ἐκείνου κατεύχῃ, ἀλλὰ σαυτοῦ· τὸν γὰρ Θεὸν παροξύνεις, ἐκεῖνα τὰ ἀνόσια φθεγγόμενος ῥήματα· οὕτω δεῖξον αὐτῷ, οὕτω ποίησον αὐτῷ, βάλε αὐτὸν, ἀνταπόδος αὐτῷ. Πόῤῥω ταῦτα τῶν τοῦ Χριστοῦ μαθητῶν, τῶν ἐπιεικῶν καὶ προσηνῶν. Τοῦ στόματος τοῦ ἠξιωμένου τοιαύτης μυσταγωγίας μηδὲν πικρὸν ἐκβαλλέτω, μηδὲν ἀηδὲς, ἡ τῷ θείῳ σώματι προσομιλοῦσα γλῶσσα· καθαρὰν αὐτὴν φυλάττωμεν, μὴ ἀρὰς προσφέρωμεν δι' αὐτῆς. Εἰ γὰρ λοίδοροι οὐ κληρονομήσουσι βασιλείαν, πολλῷ μᾶλλον οἱ κατευχόμενοι· ἀνάγκη γὰρ καὶ ὑβρίζειν τὸν κατευχόμενον· ὕβρις δὲ καὶ εὐχὴ ἀλλήλων ἀπεσχοίνισται· ἀρὰ καὶ εὐχὴ πολὺ τὸ μέσον ἔχει· κατηγορία καὶ εὐχὴ πολὺ τὸ μέσον ἔχουσι. Προσεύχῃ τὸν Θεὸν ἵλεων ποιῆσαι, καὶ ἑτέρου κατεύχῃ; Ἐὰν μὴ ἀφῇς, οὐκ ἀφεθήσεταί σοι· καὶ αὐτὸς οὐ μόνον οὐκ ἀφίης, ἀλλὰ καὶ τὸν Θεὸν μὴ ἀφεῖναι παρακαλεῖς; Εἶδες ὑπερβολὴν κακίας; Εἰ τῷ μὴ ἀφιέντι οὐκ ἀφίεται, τῷ καὶ τὸν Δεσπότην παρακαλοῦντι μὴ ἀφεῖναι, πῶς ἀφεθήσεται; Οὐκ ἐκεῖνον βλάπτεις, ἀλλὰ σαυτόν. Τί δήποτε; Εἰ γὰρ καὶ ἀκούεσθαι ἔμελλες ὑπὲρ τῶν σαυτοῦ, διὰ ταῦτα οὐδέποτε εἰσακουσθήσῃ, ὅτι μιαρῷ στόματι τὰς εὐχὰς ποιεῖς· μιαρὸν γὰρ ὄντως τὸ τοιοῦτον στόμα καὶ ἀκάθαρτον, πάσης δυσωδίας ἐμπεπλησμένον, πάσης ἀκαθαρσίας. Ἅγιος Ἰωάννης ὁ Χρυσόστομος,Ὑμομηνμα Εἰς Την Προς Τιμοθεον Ἐπιστολη Πρωτην, Ὁμιλὶα Ϛ' Migne PG 62.531-2

'I exhort, then, first of all things, supplications, prayers, intercessions, and giving of thanks be made for all men...1 Let every prayer of ours, then, be of thanksgiving. And if we should pray for our neighbours, and not only for the faithful, but also the faithless, think how evil it is to pray against others. What do you say? Has He called on you to pray for your enemies, and you pray against your brother? But then you pray not against him, but against yourself. For you provoke God with the uttering of those impious words: 'Do it to him!' 'Make it so with him!' 'Strike him!' 'Give him what he deserves!' Far be such things from the disciples of Christ, they who should be peaceable and gentle. From the mouth that has been worthy of such holy mystery, let nothing bitter come forth. Let not the tongue that has touched the Lord's body be vile, let us keep it pure, let no curses be borne upon it. For if those who utter abuse shall not inherit the kingdom of God, 2 much less those who utter curses. For he must be harmful who curses, and harmfulness and prayer are opposed to one other. A curse and a prayer have great distance between them, accusation and prayer are far apart. Do you pray that God be propitious, and then curse another? If you do not forgive, you will not be forgiven. 3 Yet not only do you not forgive, but you beseech God not to forgive? What depth of evil is this? If he who does not forgive is not forgiven, he who calls on the Lord not to forgive, how shall he be forgiven? You do not harm another, but yourself. For though your prayers were on the point of being heard for yourself, because of this, they shall never be received, for you make your prayer with a polluted mouth. Truly such a mouth is polluted and defiled, replete with all that is foul, all that is unclean. Saint John Chrysostom, Commentary On The First Epistle To Timothy, from the Sixth Homily 1 1 Tim 2.1 2 1 Cor 6.10 3  Mt 6.15

Prayer And Seeking

Cum vero ita sit, ut et de orationibus, quae nostrum movent animum, minime sileamus; nobiscum reprehendere non cessamus pariter eosdem, quibus Jacobus ait Apostolus: Petitis, et non accipitis, eo quod male petatis. Male namque petit, qui non petit quod Dominus praecipit, sed quod potius interdicit. Ille namque desiderare et petere nos jubet coelestia, nos contra et desideramus et optamus terrena; ille orare pro persequentibus et caluminiantibus, nos e diverso contra persequentes et calumniantes exsecrabiles fundimus preces. Quale autem est illud, quod quidam noctibus psalmodiis et orationibus instant, diebus vero detractionibus, praviloquiis, otiositati et desidiae vacant, cum nox potius quieti, dies sit concessa labori; quod, remur, optime noverat ille, qui postquam dixerat: Media nocta surgebam ad confitendum tibi; et: In matutinis meditabor in te; duas videlicet tantum nocti consecrans horas, septies, ait, in die laudem dixi tibi. Nos vero, fratres, quidquid perperam agitur, cum Dei adjutorio devitantes, atque apostolici illius non immemores: Sive vigilemus, sive dormiamus, simul cum Christo vivamus, in noctibus extollamus manus, id est, opera nostra, in sancta, et benedicamus Domino: post quietem vero surgentes, ut juxta eumdem Apostolum, et jam silentes sine intermissione nos orare debere credamus, illius dicentis omnimodis recordemur: Qui avertit aurem suam ne audiat legem, oratio ejus erit exsecrabilis. At contra veri adoratores adorabunt Patrem in spiritu et veritate, Dominica nobis dicitur voce. Petamus quoque a Deo non quod nos prohibet cupere, sed quod imperat desiderare, ut nobis respondere dignetur quid Salomoni sapientiam postulanti respondit. Cui nimirum responsio illud Evangelium concinit: Quaerite primum regnum Dei et justitiam ejus, et haec omnia, id est corpori necessaria, adjicientur vobis. Ratherius Veronensis Sermo II Source:Migne PL 136.697a-d

As that may be, concerning prayers, which move our soul, we shall not be silent, we shall not cease to admonish ourselves with those to whom James the Apostle said: 'You seek and do not receive because you seek wickedly.' 1 For he seeks wickedly who does not seek what the Lord commanded, but rather what He prohibited. He commanded us to desire and seek heavenly things, we on the other hand desire and seek things of the earth. He prays for persecutors and caluminators, we on the other hand against persecutors and caluminators pour out prayers of cursing. It is like one who takes zealously to nightly prayers and Psalms, but in the day has nothing but detraction and vile speech and cant and chatter, when the night should be for quiet, and the day for labour. That one, I think, knew better who said: 'In the middle of the night I rose up to confess your name,' 2 and: 'At dawn I shall meditate on you.' 3 Certainly only two hours of the night are consecrated and 'seven times in the day I gave praise to you.' We, however, brothers, whatever we do wrong, whenever we stray from the help of God, let us not be forgetful of the Apostolic saying: 'Whether we watch or sleep let us live in Christ.' 4 In the night let us raise up our hands, that is, our works, in holiness, and let us bless the Lord, 5 and then after rising from rest, in accordance with that same Apostle, in unbroken silence let us entrust ourselves to prayer, remembering that saying that in whatever way we do it: 'He who turns away his ear so that he does not hear the law, his prayer shall be accursed.' 6 But opposing this, true adorers shall adore the Father in spirit and truth, as the voice of the Lord has spoken to us. 7 Let us, then, not seek from God what He has prohibited but what He has commanded us to desire, that we be worthy to receive the response of wisdom with which He answered Solomon. 8 To which the reply of the Gospel harmonises: 'Seek first the kingdom of God and its righteousness and all these things,' that is corporeal necessities, 'shall be given to you.' 9 Ratherius Of Verona, from Sermon 2 1 James 4.3 2 Ps 118.62 3 Ps 63.7 4 1 Thes 5.10 5 Ps 133.2 6 Prov 28.9 7 Jn 4.23 8 3 Kings 3.11 9 Lk 12.31

Prayer And Satan

Πολλοὶ μὲν εἰσὶ προσευχῆς τρόποι, ἕτερος ἑτέρου διαφορώτερος. Ὅμως οὐδὲ εἶς τρόπος εὐχῆς ἐπιβλαβὴς τυψχάνει· εἰ μή τι ἄν οὐκ ἔστιν εὐχὴ, ἀλλ' ἐργασία σατανική. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.908c

Many are the ways of prayer, one being superior to another. There is no harmful way of prayer, unless not to pray, which is a work of Satan. Saint Mark The Ascetic, On The Spiritual Law

Prayer And Trials

Μὴ ἀποστῇς ἀπ' ἐμοῦ, ὅτι θλῖψες ἐγγὺς, ὅτι οὐκ ἔστιν ὁ βοηθῶν.   Παρούσης θλίψεως συνὼν ὁ Θεὸς οἷός τέ ἐστιν καρτερίαν παρασχεῖν ὡς γενναιάζειν τὸν θλιβόμενον· ἀπόντος δὲ Θεοῦ ἰσχυρὰ τὰ περιεστηκότα. Εὖχεται οὖν ὁ τὸν ψαλμὸν λέγων, τύπος ἡμῖν τοῖς ἀνθρώπος γινόμενος, καὶ διδάσκων ἡμᾶς ἐν πειρασμοῖς, οὕτω προσεύχεται, μὴ τοιαῦτα αὐτῷ πραχθῆναι ἐφ' οἶς ἂν χωρῇ Θεὸς, ἵνα παρόντος Θεοῦ καταπαλαίσῃ τοὺς ἐγείροντας τὴν θλῖψιν· εἰ γὰρ ἀποσταίη τινὸς ὁ Θεὸς, οὐχ ὑπάρξει ἐκείνῳ βοηθός. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΚΑ' Source: Migne PG 39.1280b

'Do not withdraw from me, for tribulation is near, and I have no helper' 1 When God is near in tribulation, He gives constancy to be able to endure the tribulation, and with God absent, that which oppresses overwhelms. In the prayer of this Psalm, then, is given to us a type of man who teaches us in trials to pray, lest such things are done because of which God withdraws, so that with God present, those who are beset by tribulation are able to overcome it. For if God forsakes someone, there will be no-one to aid. Didymus the Blind, Commentary on the Psalms, from Psalm 21 1 Ps 21.12

Dreams And Prayers

Et iterum post paucos annos in Britanniis eram cum parentibus meis, qui me ut filium susceperunt: et ex fide rogaverunt me, ut vel modo ego, post tantas tribulationes quas pertuli, nunquam ab illis discederem. Et ibi scilict vidi in visu nocte virum venientem quasi de Hiberione cui nomen Victoricius, cum epistolis innumerabilibus: et dedit mihi unam ex illis, et legi principium epistolae continentem: Vox Hiberioneacum. Et dum recitabam principium epistolae, putabam ipso momento, audire vocem ipsorum qui erant juxta silvam Focluti, quae et prope mare Occidentale. Et sic exclamaverunt quasi ex uno ore: Rogamus te, sancte puer, ut venias et adhuc ambules inter nos. Et valde compunctus sum corde, et amplius non potui legere, et sic expergefactus sum. Deo gratias, quia post annos plurimos praestitit illis Dominus secundum clamorem eorum. Et alia nocte, nescio, Deus scit, utrum in me, an juxta me, verbis peritissimis quae ego audivi et non potui intelligere, nisi ad postremum orationis sic affatus est: qui pro te animam suam posuit. Et sic expergefactus sum gaudibundus. Et iterum vidi in me ipsum orantem, et eram quasi intra corpus meum: et audivi super me, hoc est, super interiorem hominem; et ibi foriter orabat gemitibus. Et inter haec stupebam, et admirabar, et cogitabam quis esset qui in me orabat. Sed ad postremum orationis sic effatus est, ut sit spiritus. Et sic experrectus sum, et recordatus sum, Apostolo dicente: Spiritus adjuvat infirmitatem nostrae orationis. Nam quid oremus sicut oportet, nescimus; sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus, quae verbis exprimi non possunt. Et iterum: Dominus advocatus noster postulat pro nobis. Sanctus Patricius Hibernorum Apostolus, Confessio Source: Migne PL 53.53.806a-807a

A few years later I was again among the Britons with my parents. They welcomed me as a son, and begged me to vow that, after all the tribulations I had endured, I should never leave them again. It was while I was there that I saw, in a vision in the night, a man whose name was Victoricus, coming as from Ireland, with innumerable letters. He gave me one of them, and I read the beginning of the letter: 'The voice of the Irish people.' And while I was reciting the beginning of the letter, I thought I heard at that moment the voice of those who were beside the wood of Voclut, which is near the western sea. And they called out as it were with one voice: 'We beseech you, holy boy, that you come and walk among us again.' I was touched deeply in my heart, and I could read no further, and so I woke. Thanks be to God, after many years the Lord gave them according to their cry. Another night, I do not know, God knows, whether it was within me or beside me, I heard most eloquent words which I did not understand, until at the end of the speech it was said: 'The one who gave His life for you, He it is who speaks in you.' And having awakened, I was joyful. Another time, I saw in myself one who was praying. Indeed it was as if I were inside my body, and I heard it above me, that is, above my inner man, and he prayed strongly, with sighs. I was astonished and amazed, and thought who it could be who prayed in me. But at the end of the prayer was spoken, it was the Spirit. So I awoke, and I remembered the Apostle saying: 'The Spirit helps the weaknesses of our prayer. For we do know what it is we should pray, but the very Spirit pleads for us with unspeakable sighs, which cannot be expressed in words.' 1 And again: 'The Lord is our advocate, and pleads for us.' 2 Saint Patrick Apostle of the Irish, The Confession 1 Rom 8.26 2 cf 1 Jn 2.1

Sin On Sin

Et dixisti: Absque peccato et innocens ego sum: et propterea avertatur furor tuus a me. Ecce ego judicio contendam tecum, eo quod dixeris, Non peccavi: quam vilis es facta nimis, sive quomodo contempsisti nimis, iterans vias tuas. His utendum est adversus eos qui nolunt sua peccata cognoscere, sed in tempore afflictionis et angustiae dicunt se injuste sustinere quae sustinent, magisque provocant iram Dei, dum alterum, majusque peccatum sit, non lugere quod fecerint, sed vanas excusationes obtendere peccatorum. Judicio, inquit, contendam tecum pro eo quod dixeris, Non peccavi: quasi majus quippiam sit hoc peccatum, aliud habere in conscientia, aliud in sermone proferre. Audiat nova ex veteri haeresis, iram Dei esse vel maximam, nolle peccatum confiteri humiliter; sed impudenter jactare justitiam. Sanctus Hieronymus, Commentariorum In Jeremiam Propheta, Liber I, Caput III Source Migne PL 24.725b-c

You have even said: 'I am without sin and innocent, and thus let your anger be turned from me.' Behold, I shall contend in judgement with you, because you have said: I have not sinned.' How very vile you have become, or 'how very contemptuous,' repeating your ways. 1 These words must be used against those who will not admit their sins but instead in times of affliction and distress they say that they are suffering what they suffer unjustly, by which they provoke the anger of God even more, since it is another and greater sin that they do not bewail what they have done but instead give vain excuses for their sins. He says: 'I will contend with you in judgement because you have said that you have not sinned,' as if somehow this sin is worse, to have one thing in one's conscience and to say something else. Let the new heresy attend to the old: the anger of God is even greater when one will not humbly confess one's sin but instead assert righteousness. Saint Jerome, from the Commentary on Jeremiah, Book 1, Chapter 3 1 Jer 3.17

Churches And Islands

Πολλαὶ δὲ, καὶ οῦ πᾶσαι. διὰ τῶν κακοδόξαν· οὐ χρὴ χαίρειν τοῖς ἀσεβέσι. Νήσους γὰρ ἔαθ' ὅτε τὸ Γράμμα τὸ ἱερὸν τὰς Ἐκκλησίας ἀποκαλεῖ· οἶον ἐν θαλάσσῃ κειμένας ἐν τῷδε τῷ τόπῳ, καὶ πικροῖς ὕδασι περιεχομένας ταῖς ἐν αὐτῷ περιστάσεσι, καὶ ὡς ῥαγδαιοτάτοις κύμασι καταπαιομένας τοῖς διωγμοῖς· πλήν ἀδιαπτώτως ἐρηρεισμένας, καὶ ἀνεχούσας ὑψοῦ, καὶ ταῖς θλίψεσιν οὐ βαπτιζομένας. Ἀκλόνηται γὰρ διὰ Χριστὸν αἱ Ἐκκλησίας, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῶν. Οὐκοῦν ἐι δὴ βούλοιτο τις νήσους ἐννοεῖν τὰη ἐξ ἐθνῶν οὐκ ἀπὸ τοῦ πρέποντος βαδιεῖται σκοποῦ. Ἐγκαινίζονται γοῦν πρὸς Θεὸν νῆσοι τῷ Ἠσαῖᾳ, αἱ ἀπὸ τῶν ἐθνῶν Ἐκκλησίαι, ἄρτι καθιστάμεναι, καὶ τῆς ἀλυρᾶς ἀπιστίας ἀνακύπτουσι, καὶ πῆξιν λαμβάνουσι τῷ Θεῷ βάσιμον. Καλῶς τοίνυν κάνταῦθα τὰς ψυχάς τῶν ἐν τοῖς πειρασμοῖς τὸ ἐδραῖον τε καὶ ἀμετάθετον ἐπιδεικνυμένων, νήσους ὠνόμασεν, ἅς πάντοθεν μὲν διαλαμβάνει ἡ τῆς κακίας ἄλμη, οὐ μὴν τοσοῦτον ἰσχύει προσπίπτουσα, ὡς καὶ σάλον τινὰ τῷ παγίῷ τῆς ἀρετῆς ἐμποιῆσαι. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ϟϚ' Source: Migne PG 23.1225c-d

Let the many isles rejoice... 1 Many but not all, because of vainglory; it is not for the impious to rejoice. For when Scripture names the churches islands, they are as set in the places of the sea, and the bitter waters surrounding them there are trials, and the fury of the beating of the waves are as persecutions, but they are ceaselessly supported and raised up to the heights, and tribulations do not overwhelm them. For the churches persist as the immovable work of Christ, and the gates of hell shall not overcome them. 2 If, therefore, by islands someone is pleased to understand the Churches of the nations, he does not wander from true sight. For those known to God as islands in Isaiah 3 are without doubt the Churches of the nations, which were recently established, drawn up from the false sea of disbelief and given solidity, that they might be able to take to the way of God. And then also revealed here are the souls of those who are firm and immovable in trials, being called isles, on which every side crashes the storm of wickedness, but it is not able to overturn them because with the firmness of virtue they bear the blows. Eusebius of Caesarea, Commentary on the Psalms, Psalm 96 1 Ps 96.1 2 Mt 16.18 3 Isaiah 41.1

Guarding And Feeding

Undecima utilitas tribulationis est, quod custodit et nutrit cor. Sicut ignis custoditur et nutritur incinere : sic cor amici Dei custoditur in tribulatione. Ideo praecepit Deus Exod quod tabernaculum sagis cilicinis cooperiretur. Saga cilicina pretiosas curtinas et omnia vasa aurea et argentea contra ventos et pluvias protegebant; ad significandum, quod in adversitate tribulationis pretiosae virtutes Sanctorum, et praecipue humilitas conservantur. Tribulatio enim cogit hominem, humilari, quem forte humana prosperitas ultra terminos suae infirmitatis exuberat in excessum. Jam tribulatio nutrit cor, sicut nutrix nutrit puerum. Nam sicut mater durum cibum, quem masticare non potest parvulus, masticat et in ventrem suum trahit, ut illic cibus convertatur in lac ad nutrimentum pueri; sic Christus in Scriptura appellatur mater nostra propter vehementiam caritatis, quam habet ad nos, et propter amaritudines, quas habuit in cruce, ubi poenas, dura verbera et opprobria masticavit nobis, ut nos nutriret et fortificaret spiritualiter ad sustinendum ejus exemplo tribulationes hujus mundi. Sicut enim vinum colatum per succum plenum speciebus, sic homo tribulationes sustinens debet eas colare per corpus dominicum, considerando scilicet tribulationem et passionem quam pro se sustinuit; et sic indulcorabuntur ut tolerabiles fiant, quae prius intolerabiles videbantur. Petrus Blenensis, De Utilitate Tribulationum Source:  Migne PL 207.1004c-1005a

The eleventh usefulness of tribulation is that it guards and feeds the heart. As a fire is guarded and fed that it burn, so the heart of the friend of God is guarded in tribulation. Therefore God commands in Exodus that the tabernacle be covered with a covering of goat's hair. 1 The goat's hair protects the precious curtains and all the gold and silver vases against wind and rain, and with this significance, that in the adversity of tribulations the precious virtues of the saints, especially humility, preserve. For tribulation drives a man to be humble, he who perhaps before in the prosperity of human things was exalting himself excessively beyond the bounds of his weakness. Tribulation nourishes the heart, like a nurse nourishes an infant. For as a mother chews up tough food, which the infant is not able to chew, and sends it into the stomach so that it be turned into milk for the nourishment of the child, so Christ in Scripture is named our mother according to the intensity of the love which He has for us, 2 and on account of bitterness, which He had on the cross, when punishment, hard blows and shame He chewed up for us, that He nourish us and fortify us spiritually to be able to endure by His example the tribulations of this world. For as wine is cultivated until the appearance of the full juice, so a man undergoing tribulations should cultivate them by the body of the Lord, that is, by consideration of the tribulations and passion which He suffered for us, for so they will be sweetened that they become tolerable, which once seemed intolerable. Peter of Blois, On The Usefulness of Tribulations 1 Exod 26.7 2 Mt 23.37, Lk 13.34

Requirements For Perfection

Ad perfectum enim non sufficit abnegatis omnibus suis, nisi et seipsum abneget secundum Evangelium, id est, nisi voluntates proprias relinquat, ac moribus pravis renuntiet: ut qui erat superbus, sit humilis; qui erat adulter, sit castus; qui erat iracundus, esse studeat mansuetus; qui erat animosus, patiens esse contendat; qui avarus, sit largus; qui contra proximum suum odio vel invidiae tabescit, dilectionem Dei et proximi puram in corde retineat. Sicque singulis vitiis singulas virtutes contrarias opponat, et bonis se moribus adornare studeat, ut de vitiis veniam et de bonis actibus praemium mereatur. Namque Dominus ait: Qui vult venire post me abneget semetipsum. Ergo qui non rigida intentione professionem monachi sectantur, quanto superni amoris propositum dissolute appetunt, tanto proclivius ad mundi amorem denuo reducuntur. Nam professio non perfecta praesentis vitae repetiti desideria, in quibus etsi nondum se opere jam alligat, tamen cogitationis amore: ideo malis est bonum cogitationibus fortiter repugnare. Qui enim ad hoc professionem sanctitatis praetendit ut aliis quandoqie praeesse desideret, iste non discipulus Christi, sed pravitatis sectator existit, qui non pro Deo, sed pro saeculi amore portare studet crucis Christi laborem. Qui mundum deserunt, sed tamen virtutes praeceptorum sine cordis humilitate sequuntur, isti quasi de excelso graviter corrunt, quia deterius per virtutum elationem dejiciuntur, quam per vitia prolabi potuissent. Theodulfus Aurelianensis, Fragmentum Sermonis Source:Migne PL 105.279b-d

For perfection it is not enough for a man to deny himself all he has, unless he denies his very self according to the Gospel, that is, unless he forsakes his own wishes, and renounces wicked ways, so that he who was proud be humble, he who was an adulterer be chaste, he who was angry devote himself to peace, he who was petulant strive to be long suffering, he who was avaricous be charitable, he who withered with hatred and envy of his neighbour hold in his heart pure love for God and his neighbour. So let a man oppose each vice with contrary virtues, and strive to adorn himself with good conduct, that he merit forgiveness for evils and reward for good deeds. For the Lord said: 'He who wishes to come after me let him deny himself.' 1 Therefore he who does not with firm intent pursue his profession of monasticism, the more neglilently he attends to his profession of supernal love, so the more he is continually dragged back to the love of the world. For the imperfect profession seeks the desires of this life, in which even if he is not yet bound in deeds, yet he is in the desire of his mind, and so with evil thoughts he strongly revolts against the good. For he who asserts this profession of sanctity while he desires other things, he is not a disciple of Christ, but he is a follower of depravity; because not for God but for the love of the world he strives to bear the toil of the cross of Christ. They who forsake the world, and then follow the commands of virtue without humility of heart, they tumble down heavily, as from heaven itself; it is worse to be cast down because one is puffed up in the virtues, than to be tripped up by vices. Theodulf of Orleans, Fragment from a Sermon 1 Mt 16.24

Cutting Off Clergy

βαδίζοντες δὲ τὴν ἀπλανῆ καὶ ζωηφόρον ὁδὸν, ὀφθαλμὸν, μὲν ἐκκόψωμεν σκανδαλίζοντα· μὴ τὸν αἰσθητὸν, ἀλλὰ τὸν νοητόν· οἶον ἐὰν ὁ ἐπίσοκοπος ἤ ὁ πρεσβύτερος, οἱ ὄντες ὀφθαλμοὶ τῆς Ἐκκλησίας, κακῶς, ἀναστρέφωνται καὶ σκανδαλίζωσαι τὸν λαὸν, χρὴ αὐτοὺς ἐκβάλλεσθαι. Συμφέρον γὰρ ἄνευ αὐτῶν συναθροίζεσθαι εἰς εὐκτήριον οἴκον, ἤ μετ' αὐτῶν ἐμβληθῆναι, ὡς μετὰ Ἂννα καὶ Καϊάφα, εἰς τὴν γέενναν τοῦ πυρός. Ὁμοίως καὶ ἡ χεὶρ ὁ διάκονος, ἐὰν ἀνάξιόν τι πράττῃ, χωριζέσθω τοῦ θυσιαστηρίου Ἅγιος Ἀθανάσιος, Ἐκλογή Source: Migne PG 26.1257c

Walking in the way that does not deceive and gives life, let us tear out the eye if it scandalises, 1 not materially but spiritually; so that if, for example, a bishop or presbyter, who are the eyes of the Church, conduct himself in vile manner and scandalise the people, let him be cast out. For it befits them to be separated from those gathered in the house of prayer, and to be thrown out among those who are, as with Anna and Caiaphas, in the hell of fire. Likewise, if a deacon, who is the hand, 2 should have done something disgraceful, let him be removed from the altar. Saint Athanasius, Fragment 1 Mt 5.29 2 Mt 5.30

Virtues And Snares

Antiquus vero inimicus castitatem in nobis, si sine charitate fuerit, non timet, quia ipse nec carne premitur, ut in ejus luxuria dissolvatur. Abstinentiam non timet, quia ipse cibo non utitur, qui necessitate corporis non urgetur. Distributionem terrenarum rerum non timet, si eidem operi charitas desit, quia divitiarum subsidiis nec ipse eget. Valde autem in nobis charitatem veram, id est amorem humilem quem nobis vicissim impendimus timet, et nimis concordiae nostrae invidet, quia hanc nos tenemus in terra, quam ipse tenere nolens amisit in coelo. Bene ergo dicitur: Terribilis ut castrorum acies ordinata, quia electorum multitudinem eo maligni spiritus pertimescunt, quo eos per charitatis concordiam unitos contra se et conglobatos aspiciunt. Quanta autem sit concordiae virtus ostenditur, cum sine illa virtutes reliquae, virtutes non esse monstrantur. Magna enim est virtus abstinentiae; sed si quis ita ab alimentis abstineat, ut caeteros in cibo dijudicet, et alimenta eadem quae Deus creavit ad percipiendum cum gratiarum actione fidelibus etiam damnet, quid huic virtus abstinentiae facta est nisi laqueus culpae? Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia VIII Source: Migne PL 76.857-858a

The old enemy does not fear our chastity if it is without love, because he does not need to afflict the flesh when he might bring ruin in luxury. He does not fear abstinence because he does not need to make use of bread whom the necessity of the body does not drive. He does not fear the distribution of things of the earth, if that work lacks love, because he does not need the support of riches. However, true love, that is, humble love, which we give to one another, he fears greatly, and he envies our harmony, which we hold to on earth and he was unwilling to hold to in heaven. Well, then, it is said: 'Fearsome like a camp established,' 1 because by the multitude of the elect the wicked spirits are terrified, those whom they see united and gathered in love set against them. How great is the virtue of harmony is shown when without it the other virtues are shown not to be virtues. Great indeed is the virtue of abstinence, but if someone eschews food, that he might condemn others who take food, and he denounces that same food which God created for the taking up with the action of grace for the faithful, 2 what is this virtue to him but a snare of fault? Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 8 1 Song 6.9 2 Rom 14.3,6

Losing The Way

Hoc igitur dico, et testificor in Domino, ut jam non ambuletis, sicut et gentes ambulant in vanitate sensus sui, tenebris obscuratum intellectum, alienati a vita Dei per ignorantiam, quæ est in illis, propter cæcitatem cordis ipsorum, qui desperantes, semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis in avaritiam. Hoc, ergo, ait, dico vobis, O Ephesii, ut quia occursuri estis in mensuram aetatis plenitudinis Christi, non ambuletis sicut ambulant gentes, quae idolis servientes, et sensu et mente abutuntur in prava. Quae cum ideo acceperint animam et intellectum, ut cognoscerent Deum, abalienati sunt a via ejus, quam aliam absque Christo non novimus, et in sui cordis ambulant caecitate. Atque utinam peccasse sufficeret, et vel sero agerent poenitudinem, damnarentque vitia in quibus juigiter inhiarunt, esset remedium resipiscere post erroem. Nunc vero desperantes, se, et in ritum irrationabilium bestiarum, coeno voraginique mergentes, tradiderunt impudicitiae atque luxuriae, operantes quidquid corpus voluit, mens desideravit, libido suggessit. Et cum nihil omnino praetermiserint quod immundum sit, hoc totum fecere in avaritia, dum numquam luxuriando satiantur, nec eorum terminum habet voluptas. Aut certe ultra concessam viri ad feminam conjunctionem, ad majora conscendunt, masculi in masculos turpitudinem operantes, et mercedem erroris sui in semetipsis recipientes. Vanitas sensus, et mentis obscuritas, bifariam dividitur, in saeculi hujus negotia, et in sapientiam saecularem: quando aut in his quae mundi hujus sunt, et cito transeunt, detinemur, aut non profutura cognoscimus. Nonne vobis videtur in vanitate sensus et obscuritate mentis ingredi, qui deibus ac noctibus in dialectica arte torquetur: qui physicus perscrutator oculos trans coelum levat, et ultra profundum terrarum et abyssi quoddam inane demergit, qui iambum struit, qui tantam metrorum silvam in suo studiosus corde distinguit et congerit: et, ut altream partem transeam, qui divitias per fas et nefas quaerit: qui adulatur regibus, haereditates captat alienas, et opes congregat, quas in momento cui sit relicturus, ignorat? Quod autem ait, qui desperantes semetipsos, id est, ἀπηλγηκότες ἑαυτοὺς, multo aliud in Graeco significat quam in Latino: desperantes quippe ἀπηλγηκότες nominantur; ἀπηλγηκότες autem hi sunt, qui postquam peccaverint, non dolent: qui nequaquam sentientes ruinam suam, feruntur in pronum, et tamquam bestiae ferrum videntes, in mortem ruunt. Pone mihi duos in uno vitio deprehensos: alterum qui intelligat, plangatque quod fecit: alterum qui delectetur in scelere, et non solum non doleat, verum etiam glorietur, et putet se quamdam turpitudinum palmam et victoriam consecutum: nonne tibi videtur ille dolere, et hic penitus non dolere? Expriamus, si possimus, verbum de verbo, et dicamus ἀπηλγηκότες, indolentes, sive indolorios. Nam et quidam philosophorum ἀναλγησίαν, id est, indoloriam praedicavit. Hi qui naturas varias introducunt, sciant propterea gentes in vanitate sensus obscuratis mentibus ambulare: quia ignorantiae se et caecitati dederint. Nemo enim imperitus appellatur et caecus, nisi is qui cognoscere potest et videre. Nec dicimus caecum esse lapidem, et brutum animal ignorare: quia non ab eo quaeritur, nec ejus naturae est, ut cognoscat et videat. Sin autem in natura gentium fuit, ut Dei vitam intelligerent et viderent: non choicorum et spiritualium natura varia, sed voluntas. Dixeramus supra operationem immunditiae omnis in avaritia, non ad avaritiam, ut sonat simpliciter, pertinere; sed ad libidinem atque luxuriam. Debemus hunc sensum alterius loci testimonio comprobare. In prima ad Thessalonicenses Epistola scribitur: Haec est enim voluntas Dei, sanctificatio vestra, ut abstineatio vos a fornicatione: it sciat unusquisque vestrum summ vas possidere in sanctificatione et honore: non in libidine desiderii, sicut et gentes, quae non noverunt Deum: ut ne quis supergrediatur, et circumscribat in negotio fratrem suum: quoniam vindex est Dominus de his omnibus: sicut et praediximus vobis, et testificati sumus. Non enim vocavit nos Deus in immunditia, sed in sanctificatione. Diligenter observa, quia ad castitatem nos provocans, et volens uxoribus tantum esse contentos, dixerit: Ne quis supergrediatur, et circumscribat in negotio fratrem suum, id est, ne suam conjugem derelinquens, alterius polluere quaerat uxorem. Ubi nos habemus, et circumscribat in negotio fratrem suum, in Graeco legitur, καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ. Πλεονεξία autem avaritia nuncupatur, quam nos possumus, vim verbi transferentes, sic in praesenti loco exprimere: ut ne quis supergrediatur, et avarus fraudet in negotio fratrem suum. Quae enim consequentia est, vel in illo capitulo quod nunc ad exemplum vocavimus, vel in hoc quod principaliter ad Ephesios conamur exponere, inter impudicitiam et immunditiam, castitatem quoque et affectum conjugalem, extraordinarie repente avaritiam nominari? Non vobis molestum sit, si diu in obscurioribus immoremur: causati enim in principio sumus, inter omnes Pauli Epistolas, hanc vel maxime et verbis, et sensibus involutam. Sanctus Hieronymus, In Epistolam Pauli ad Ephesios, Liber II, Cap IV Source: Migne PL 26.504a-505d

This, therefore, I say, and I bear witness in the Lord, that you do not walk as the Gentiles walk in the vanity of their minds, having their understand veiled in darkness, being estranged from the life of God by ignorance, which is theirs according to the blindess of their hearts, who despairing give themselves to shamelessness in the work of every uncleanliness in avarice. 1 This, therefore, I say to you, O Ephesians, he says, because you have been advanced according to the measure of the span of the fullness of Christ, do not walk like the Gentiles walk, who serve idols, and who in their senses and minds are bound to depravity. They who receiving their souls and understanding, that they might know God, have been estranged from His way, which other way without Christ we do not know, and walk in the blindness of their own hearts. O, that having sinned they were able, however late, to do penance, and condemn the vices under which yoke they groaned, and be restored to reason after error. Now however despairing, in the way of irrational beasts, they drown themselves in mires of feasts, giving themselves over to shamelessness and luxury, doing whatever pleases the body, the mind desires, lust counsels. And when they neglect nothing at all which may be foul, they do all in greed, luxury not sating them, nor do their pleasures have an end. And indeed beyond what is allowed a man they couple with women, and to graver things embark, men acting shamelessly with men, and they receive the reward of error in themselves. 2 Vain are the senses, and benighted the mind, which in two parts is divided, in the business of this world, and in worldly wisdom, when either they are detained in the things of this world which swiftly pass away, or they know things which do not profit. For does it not seem to you that he enters into the vanity of the senses and a benighted mind, who is tormented day and night by the study of dialectics, who studies nature by sweeping uplifted eyes across the heavens, and then plunging wildly down beyond the depths of earth and the abyss, who toils over verses, studiously distinguishing and storing up in his heart such a forest of measurements, and, to pass on to another part, who seeks wealth by fair or foul means, who esteems powerful men, who seizes on the inheritances of others, and heaps up riches which he is ignorant that in a moment he shall lose? When he says: 'despairing in themselves,' in Greek this is, 'apelgekotes heautous,' which signifies something more in Greek than the Latin 'despairing' which is given for 'apelgekotes,' for 'apelgekotes' they are who after they have sinned do not grieve, who have no sense at all of their ruin, who rush forward in their fall, and as beasts seeing the blade, charge onto their deaths. Give to me two emboiled in one vice: one who understands and laments what he has done, and another who delights in his evil and not only does he not grieve but in truth he glories in it, and let one think who gains first place in baseness and who obtains victory; does it seem to you the one who grieves or the one who does not sorrow at all? Let us express it, if we capable, word for word, and let us say, 'apelgekotes' is a state of being griefless or those griefless. For even the 'analgesian' of the philosophers means griefless. And they who introduce different natures of men, 3 let them know that the Gentiles walk in the vanity of the senses and the benightedness of the mind because they have given themseves to ignorance and blindness. No one is called ignorant and blind unless he is able to know and see. For we do not say a stone is a blind and a dumb animal ignorant, because that is not demanded which is not in its nature, that is, to know and to see. If, however, it was in the nature of the Gentiles to know and to see the life of God, there is no difference of a 'material' and a 'spiritual' nature, but it is a matter of the will. We have spoken before of every work of uncleanliness in avarice, not for the sake of avarice, does it mean, but for lust and luxury. We should compare this meaning with a passage given in another place. In the first letter to the Thessalonians it is written: 'This is the will of God, your sanctification, that you abstain from fornication, that each one of you know that you possess a vessel for sanctification and honour, not for the lust of desires, as the Gentiles who do not know God, so that you do not transgress and delude your brother in his affairs, because the Lord will have vengeance for all these things, as we have told you and given witness. For God did not call us to uncleanliness but to sanctification.' 4 Carefully observe, because he calls us to chastity, and wishes us to be content only with our wives, that he has said: 'Do not transgress and delude your brother in his affairs,' that is, that abandoning his own marriage, he seeks to defile another woman. Where we have, 'and you delude your brother in his affairs'; the Greek reads: 'And make your brother greedy in affairs'. And greed is named for avarice, which we are able, if we translate the force of the word, in the present place to express it: 'lest you transgress and draw your brother into greed in his affairs.' For what is the reason, either in that passage which now we have given as an example, or in this passage of Ephesians which we are presently trying to explain, that between shamelessness and uncleanliness, and also chastity and loving marriage, suddenly avarice is especially named? May it not trouble you if we are delayed in such obscure matters; in the beginning we have given the excuse that among all the letters of Paul, this one, especially in words and meanings, is most elaborate. 3 Saint Jerome, Commentary On The Epistle of Saint Paul to the Ephesians, Book 2, Chap 4 1 Ephes 4.17-19 2 Rom 1.27 3 A Gnostic idea, that there were' material' or 'animal' men incapable of salvation and spiritual men 4 1 Thes 4.3-7