Peter's Shadow

Ut, veniente Petro, saltem umbra illius obumbraret quemquam illorum, et liberentur. Tunc Petrus umbra sui corporis visibiliter allevabat infirmos, qui etiam nunc invisibili suae intercessionis umbraculo fidelium infirma roborare non cessat. Et quia Petrus Ecclesiae typus est, pulchre ipse quidem rectus incedit, sed umbra comitante jacentes erigit, quia Ecclesia mente et amore coelestibus intendens, quasi umbractice transcurrit in terra, et hic sacramentis temporalibus figurisque coelestium renovat, quos illic perpetuis remunerat donis. Quidam huic loco nectunt hoc, quod Dominus in Evangelio ait: Qui credit in me, opera quae ego facio, et ipse faciet, et majora horum faciet. Sanctus Beda, Super acta Apostolorum Expositio, Caput V Souce: Migne PL 92.955

That, with Peter coming, at least his shadow fall upon some of them and they be healed. 1 So Peter with the shadow of his visible body alleviated the infirm, he who even now with the invisible shadow of his intercession does not cease to fortify the weak among the faithful. And because Peter is a type of the Church, it is certainly right that he walks upright, and it is the attendant shadow that lifts up those cast down, because the Church, with mind and love intent on heavenly things, as a shadow passes over the earth, and it renews with temporal sacraments and signs of heaven those there who are enriched by perpetual gifts. Certainly connected with this passage is what the Lord said in the Gospel: 'He who believes in me, the works which I do, even he shall do, and greater things than these.' 2 Saint Bede, Commentary on the Acts of The Apostles, Chap 5 1 Acts 5.15 2 Jn 14.12

Life And Death

Hi sunt viri misericordiae, quorum justitiae oblivionem non acceperant, etc. Natale, dilectissimi, colitur apostolorum Petri et Pauli: et satis congue dicitur mors talis natale, quae gignit ad vitam. Unde et nativitas, qua nati summus ad mortem, mors convenientius diceretur quam natale. Incipimus enim mori, quando nascimur; et vivere, quando morimur. Unde sicut vita ista dicitur mortalis, sic mors illa dici deberet vitalis. Quandiu ergo hic vivimus, morimur; et quando vita defungimur, simul et morte privamur. Odibilis vita, quae sine morte esse non potest; optabilis mors, quae vitae falsitatem terminat, et inchoat veritatem. Res mirabilis, vita mortem confert, mors vitam. Vita natalis est mortis, mors vitae. Sicut facula igne succensa, consumit, a quo consumpta est, ignem, sic vita ista ab initio morte succensa, ipsam tandem ab eadem consumpta consumit, vel sicut vapor ignis semel immissus stipulae, ipsam vorando semetipsum consumit, ita mors quae cum vita seminatur ac concipitur, ipsam necando, se quoque simul interimit. Vapor enim est vita praesens, et fumus ad modicum parens. Quae vero postea est vita, sola est, ac sine mortis consortio vita: under et vitalis in posterum existit. Haec est ergo mortalis, illa vitalis. Isaac, Cisterciensis Abbas, Sermo XLIX, In Natali Apostolorum Petri et Pauli Source: Migne PL 194.1856a

These were compassionate men, and their righteousness shall not be forgotten... 1 The birthday, beloved, of the Apostles Peter and Paul is revered, and enough it is to say here that such a birth is a death, which births to life. Whence even that birth by which we are born to death is more appropriately called a death than a birth. For we begin to die when we are born and to live when we die. Whence as this life is called mortal, so that death should be called life giving. While, therefore, we live here, we die; and when we have done with life, at once we are rid of death. Life is hateful when it lacks death; death is desirable when it ends the lie of life and introduces truth. It is a wonder that life confers death, death life. The living birth is death's, death is life's. As wood kindled by fire is consumed, and the fire by what it has consumed, so this life from its beginning is consumed by death, and likewise by that which death has consumed it is consumed; or as the smoke of fire is given off by straw, by that which is consumes it consumes itself. And so the death, which with life is sown and conceived, harming the same, at the same time destroys itself. For the smoke is the present life, and it appears just for a little while. However the life which is after is alone the life which is not bound to death, whence what is life-giving awaits after. This life, then, bears death, the other life. Isaac of Stella, from Sermon 49, On The Feast of the Apostles Peter And Paul 1 Sirach 44.10

Peter, Scandal And The Devil

Et a diabolo sunt illa quae fallunt specie, quae praetendunt bona cum mala inferant: sicut illud ad Adam, cum nobis humana abstulit, dum divina promittit. Et illud, quod per Petrum: Non tibi hoc erit, Domine. Triumphum crucis vacuare contendit, cum fervere se nimio amore mentitur. Nam cum Dominus loqueretur passionis suae gloriam, respondit per Petrum: Non tibi hoc erit, Domine. Venenum quam dulce serpentis: ante facit militem regis sui negare victoriam, servus ipse Dominum quam negaret. Unde Dominus servum post se mittit, scandalum remittit auctori: dicendo ad Petrum: Vade post me; et diabolo: Satanas scandalum mihi es. Et vere post Dominum vadit Petrus, quia ut cum sequeretur ad coelum, crucem resupinus ascendit. Sanctus Petrus Chrysologus, Sermo XXVII, De Scandalo Source: Migne PL 52.276b-c

And from the devil are those scandals which deceive by their appearance, which offer good things while introducing evils. So it was with Adam, that the devil snatched away human things while promising divine things. 1 And so through Peter there was: 'It shall not be so with you, O Lord.' 2 Here the devil strives to strip the cross of its triumph under the lie of the fervour of excessive love. For when the Lord spoke of the glory of His passion, so he answered through Peter: 'It shall not be so with you, O Lord.' How sweet the venom of the serpent: he makes a soldier deny his own king victory before he, a servant, denies the Lord. Whence the Lord sent the servant behind himself and returned the scandal to its author, saying to Peter: 'Get behind me,' and to the devil, 'Satan, you are a scandal to me.' And indeed Peter does go behind the Lord; so that he might follow Him to heaven, he ascended the cross head downward. Saint Peter Chrysologus, from Sermon 27, On Scandal 1 Gen 3.1-7 2 Mt 16.22

Striking And Protecting

Καὶ πατάξεις πᾶν ἀρσενικὸν αὐτῆς ἐν φόνῳ μαχαίρας. Μάχαιρα δὲ τοῦ πνεύματος εἴη ἂν ὁ Λόγος τοῦ Θεοῦ. Καὶ τὴν μάχαιραν δὲ τοῦ πνεύματος, ὃ ἐστι ῥῆμα Θεοῦ, ᾦτινι οἱ θεσπέσιοι μαθηταὶ ἀτέκτεινον ἂπαν ἀρσενικον τῆς ἀντικειμένης δυνάμεως, ὡς Σίμωνα καὶ Ἐλύμαν τοὺς μάγους, καὶ τὰ ἰσχυρὰ δὲ αὐτῶν κατέλεον δόγματα· περιεποιοῦντο δὲ τὰς γυναῖκας, καὶ δυναμένας εἰπεῖν ψυχάς· Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλαβομεν ἕως ἐπὶ τῆς γῆς· καὶ τὰ νήπια δὲ ὡσαύτως, οἴς καὶ Παῦλος γράφει· Τεκνία, μὴ ταῖς φρεσὶν νήπιοι γίνεσθε, ἀλλὰ τῂ κακίᾳ νηπιαζετε. Καὶ κτήνη δὲ, φησί, περιποιήσατε. Δίκαιος γὰρ οἰκτείρει ψυχὰς κτηνῶν αὐτοῦ· τοὺς ἀλογωτέρους διὰ τῶν κτηνῶν αἰνιττόμενος. Κτῆνος ἦν καὶ ὁ Κορνήλιος, κατὰ τὴν ὁπρασίαν τὴν περὶ τῶν τετραπόδων φανεῖσαν τῷ Πέτρῳ. Ὠριγένης, Εἰς Δευτερονόμιον, Κεφ Κ', Ἐκλογή Source: Migne PG 17.29b-c

And you shall strike all the males in it to death with the sword. 1 The spiritual sword is the word of God, and with the spiritual sword, that is, the speech of God, we are able to discern, by which divine discipline we slay every opposing masculine power, like the magicians Simon and Elymas, 2 and with strength we dissolve their teachings. However, we spare the superstitious females, the souls who were yet able to say, 'On account of the fear of you, Lord, we have conceived in our wombs, even unto the earth,' 3 which infants Paul writes about, saying, 'Children, do not be little ones in your minds, but be childish in evil.' 4 And again it says: You shall protect the cattle.' 5 And even: 'The righteous man has mercy on the souls of his beasts.' 6 That is, they who have little reason are alluded to as beasts. And Cornelius was a beast in the vision of the quadrupeds which appeared to Peter. 7 Origen, On Deuteronomy, Fragment 1 Deut 20.13 2 Acts 13, Acts 8 3 Isaiah 26.18 4 1 Cor 14.20 5 Joshua 8.2 6 Prov 12.10 7 Acts 10.12

Seven Stars

Et habebat in dextera sua stellas septem. In dextera ejus stellas septem dixit: quia Spiritus sanctus septiformis virtutis datus est in potestate ejus a Patre. Sicut Petrus ad Judeous exclamavit: 'Dextera Dei exultatus acceptum a Patre Spiritum effudit hunc quem videtis et auditis. Sed et Joannes Baptista anticipaverat, discipulis suis dicendo: Non enim ad mensuram dat Spiritum Deus. Pater, inquit amat Filium, et omnia dedit in manu ejus.' Istae septem stellae sunt septem ecclesiae quas nominat in vocabulis suis, et vocat eas ad quas fecit epistolas. Non quia ipsae solae sunt Ecclesiae, aut principes: sed quod uni dicit, omnibus dicit. Nihil enim differunt, ut ex illa ratione quis paucorum similium majori numero anteponat. In toto orbe septennatim ecclesias omnes, septem esse nominatas, et unam esse catholicam Paulus docuit. Et primum quidem ut servaret et ipse typum septem Ecclesiarum, non excessit numerum. Sed scripsit ad Romanoas, ad Corinthios, ad Galatas, ad Ephesios, ad Thessalonicenses, ad Philippenses, ad Colossenses. Postea singularibus personis scripsit, ne excederet numerum septem ecclesiarum. Et in brevi contrahens praedicationem suam, ad Timotheum sic ait: ' Ut scias qualiter debeas conversari in Ecclesia Dei vivi  Hunc typum et ab Spiritu sancto per Esaiam praedicare legimus: 'De septem mulieribus quae apprehenderunt hominem unum.' Unus homo Christus est, non ex semine natus: septem vero mulieres septem ecclesiae sunt, panem accipientes suum, et tunicis suis velatae, quae poscunt auferri improperium suum, tantum ut nomen illius vocetur super illas. Panem Spiritum sanctum, qui nutrit in vitam aeternam, sibi videlicit per credulitatem promissam. Tunicae vero suae, quibus cooperiri se optant, immortalitatis est gloria, de qua Paulus apostolus ait: ' Oportet ergo corruptibile hoc induere in corruptionem, et mortale hoc induere immortalitatem.' Auferri vero improperium suum poscunt, hoc est emundari se a peccatis: improperium enim est peccatum pristinum, quod aufertur in baptismo, et incipiunt vocari homines christiani; quod est, 'invocetur nomen tuum super nos.' Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis Source: Migne PL 5.319d-320c

'And He had in His right hand seven stars.' 1 He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold virtue was given into His power by the Father. As Peter cried out to the Jews: 'Being exalted at the right hand of God, He has poured forth the Spirit received from the Father, which you see and hear.' 2 Moreover, John the Baptist had also anticipated this, by saying to his disciples: 'It is not by measure God gives the Spirit. The Father loves the Son, and has given all things into His hands.' 3 Those seven stars are the seven churches, which he names in his addresses by name, and calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal, churches, but what he says to one, he says to all. For they are no different, that one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, and to the Colossians. After he wrote to individual persons, so as not to exceed the number of seven churches. And in a short space drawing together his teaching, he says to Timothy: 'That you might know how you should conduct yourself in the Church of the living God.' 4 We read of this type announced by the Holy Spirit through Isaiah: 'Of seven women who took hold of one man.' 5 The one man is Christ, not born of seed; the seven women, however, are the seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, and that they should be called by His name only. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments with which they desire to be clothed are the glory of immortality, of which the Apostle Paul says: 'For this corruption must put on incorruption, and this mortality must put on immortality.' 6 Moreover, they ask that their reproach may be taken away, that is, that they may be cleansed from their sins: for the reproach is the original sin, which is taken away in baptism, and they begin to be called Christians, which is: 'Let us be called by your name.' Victorinus of Pettau, Commentary on the Apocalypse of St John 1 Apoc 1.16 2 Acts 2.33 3 Jn 3.34-35 4 1 Tim 3.15 5 Isaiah 4.1 6 1 Cor 15.53

Preparing The Way

Ἑτοιμάσατε τὰς ὁδοὺς Κυρίου, εὐθείας ποιεῖτε τὰς ὁδοὺς αὐτοῦ. Ἀπόλεκτος εἰς ἀποστολὴν καὶ τέλος ἦν προφητῶν ἁγίων ὁ Ἰωάννης. Ὅθεν ὡς μὲν οὔπω παρόντος Κυρίου, τὸ, Ἑτοιμάσατε, φησὶ, τὴν ὁδὸν Κυρίου· τουτέστιν, Εὐτρεπίσθητε πρὸς παραδοχὴν ὧν ἂν βούλοιτο νομοθετεῖν ὁ Χριστός· ἀποστήσατε τὰς καρδίας τῆς τοῦ νόμου σκιᾶς· καταλήξατε τῶν τύπων· παύσασθε τοῦ φρονεῖν τὰ διεστραμμένα. Κατέδειξε δὲ καὶ παρόντα, λέγων· Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Τί δὲ βούλεται τὸ, Εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν; Εὐθεῖα μὲν πᾶσα λεία τε καὶ εὐχερὴς ἡ πρὸς τὸ ἀγαθὸν ἀποφέρουσα τρίβος· διεστραμμένη γε μὴν ἡ ἑτέρα, τουτέστιν ἡ εἰς φαυλότητα κατασύρουσα τοὺς δι' αὐτῆς ἐρχομένους. Γέγραπται γὰρ περὶ τῶν τοιούτων· Ὧν αἱ τρίβοι σκολιαὶ, καὶ καμπύλαι αἱ τροχιαὶ αὐτῶν. Οὐκοῦν ἡ τῆς διανοίας εὐθύτης, ὀρθή τις ὥσπερ ἐστὶν ὁδὸς, οὐκ ἔχουσα τὸ διεστραμμένον. Τοιοῦτος ἦν ὁ θεσπέσιος Ψαλμῳδὸς, ψάλλων τε καὶ λέγων· Οὐκ ἐκολλήθη μοι καρδία σκαμβή. Καὶ ὁ μὲν τοῦ Ναυῆ Ἰησοῦς παραγγέλλων ἔλεγε τῷ λαῷ· Εὐθύνατε τὰς καρδίας ὑμῶν πρὸς τὸν Θεὸν Ἰσραήλ· ὁ δὲ Ἰωάννης, Εὐθείας ποιεῖτε τὰς τρίβους ὑμῶν. Τοῦτο δέ ἐστι, τὸ εὐθεῖαν εἶναι τὴν ψυχὴν, τὸ κατὰ φύσιν νοερὸν αὐτῆς ὡς ἐκτίσθη δεικνύειν. Ἐκτίσθη δὲ καλὴ καὶ λίαν εὐθής· ὅταν δὲ ἐκκλίνῃ καὶ ἐν διαστροφῇ τοῦ κατὰ φύσιν γένηται, τοῦτο κακία καὶ διαστροφὴ ψυχῆς λέγεται. Οὐκοῦν οὐκ ἔστιν δυσχερὲς τὸ πρᾶγμα· ἐὰν γὰρ μείνωμεν ὡς γεγόναμεν, ἐν τῇ ἀρετῇ ἐσμεν. Ἀλλ' ὥσπερ τινὸς ἀνταναφωνοῦντος καὶ λέγοντος, Πῶς ἑτοιμάσομεν τὴν ὁδὸν Κυρίου, ἢ πῶς εὐθείας αὐτοῦ τὰς τρίβους ποιήσομεν; πολλὰ γάρ ἐστι τὰ μεταξὺ παρεμποδὼν τοῖς εὖ βιοῦν ἐθέλουσιν, ὁ μισόκαλος Σατανᾶς, τῶν πονηρῶν πνευμάτων ἡ ἀνοσία πληθὺς, αὐτὸς τῆς ἁμαρτίας ὁ νόμος ὁ ἐν τοῖς μέλεσι τῆς σαρκὸς ἀνθοπλιζόμενος ταῖς εἰς τὸ ἀγαθὸν τοῦ νοῦ ῥοπαῖς· πολλὰ δὲ πρὸς τούτοις ἕτερα πάθη, τῆς τοῦ ἀνθρώπου διανοίας κατακρατεῖ· τί οὖν ἄρα δράσομεν, τοσαύτης δυσχερείας κειμένης; πρὸς ταῦτα τῆς προφητείας ὁ λόγος ὑπαντᾷ λέγων· Πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται· καὶ ἔσται ἡ σκολιὰ εἰς εὐθεῖαν, καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας· καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφα. Β' Source: Migne PG 72.511a-c

Prepare the ways of the Lord, make His paths straight. 1 John, chosen for Apostleship, was also the last of the holy Prophets, whence, as the Lord had not yet come: 'Prepare the way of the Lord.' That is: 'Make ready for the reception of whatever Christ may wish to decree; withdraw your hearts from the shadow of the law, be done with types, think no more perversely.' And receiving the presence, he says: 'Behold the lamb of God who takes away the sin of the world.' 2 And what does it mean: 'Make the paths of our God straight?' That every path that leads to good is straight and smooth and easy, but the other is crooked, that is, it leads down to wickedness those that walk on it. For of such it is written, 'Whose paths are crooked, and the tracks of their wheels awry.' Therefore straightforwardness of mind is like a straight path, having no crookedness. Such was the divine Psalmist's character, who says in his songs: 'A crooked heart has not cleaved unto me.' 3 And Joshua, exhorting the people, said, 'Make straight your hearts unto the God of Israel.' 4 And John: 'Make straight your ways.' And this means, that the soul must be straight, exhibiting its natural intuition as it was created. And it was created beautiful and very straight, but when it turns aside and its natural state is perverted, this is called evil, and the perversion of the soul. This, then, is not a difficult matter, for if we remain as we are made, we shall be in a virtuous state. But someone, as it were, cries out against us, saying, 'How shall we prepare the way of the Lord?' Or 'How make His paths straight?' For there are many impediments in the way of those that would live well: Satan, he who hates what is beautiful, the unholy crowd of wicked spirits, the law of sin itself that is in our members of flesh, and which arms itself against the inclinations of the mind to what is good, 5 and many other passions besides, that have mastery over the mind of man. What, then, shall we do, with so great difficulty pressing upon us?' The word of Prophecy meets these objections, saying, 'Every valley shall be filled up, and every mountain and hill shall be brought low: and the crooked way shall become straight, and the rough ways shall become smooth: and all flesh shall see the salvation of God.' Saint Cyril of Alexandria, Commentary on Luke, Chapter 3 1. Lk 3.4 2 Jn 1.29 3 Ps 100.3 4 Jos 24.23 5 cf Rom 7.23

Wealth And Poverty

Ἡ τοῦ ἄρτου ἔνδεια οὐκ ἔστι λιμὸς, καὶ ἐσθημάτων ἀπορία, οὐ γυμνότης. Ὁ γὰρ τριχοφόρος βαπτιστὴς, καὶ ὁ τοῦ πλουσίου θυρωρὸς, ὁ πείνῃ καὶ γυμνώσει τακεὶς, εἰς τὴν ἅληκτον καὶ ἀπέραντον ἀναστρέφονται καὶ θάλπονται βασιλείαν. Ὁ δὲ πλουτῶν ἐν εὐφροσύνῃ βρωμάτων, καὶ ἐνδύματι βύσσου, γέενναν ἔχει, καὶ τὸ ταύτης πῦρ περιβόλαιον. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΤΟϚ Κυρῳ Source: Migne PG 78.425b

Want of bread is not famine and poverty of clothing is not nakedness. The Baptist wears a hair shirt and he is the door keeper of wealth, he who wasted away in hunger and nakedness, that men be turned to and be eager for the eternal and boundless kingdom. He who delights in rich foods and is vested in fine linen, he has hell and its fire enfolds him. Saint Isidore of Pelusium, Book 1, Letter Letter 276, to Cyrus

Great Before The Lord

Et erit magnus coram Domino... Non corporis hic, sed animae magnitudinem declaravit. Est coram Domino magnitudo animae, magnitudo virtutis: est etiam parvitas animae, et pueritia virtutis. Juxta enim animae et corporis numeramus aetates, non pro ratione temporis, sed pro qualitate virtutis; ut vir perfectus ille dicatur, qui careat errore pueritiae, et lubricum adolescnetiae animi maturtiate non sentiat: pusillus autem, qui nullum adhuc virtutis videatur habuisse processum. Unde illud in Hieremia, cum misereretur Dominus deflentis Ephraem, et peccata propria deprecantis: ' A juventute, inquit, mea delictus mihi filius Ephraem, puer in deliciis. Si enim non fuisset puer in deliciis numquam peccavisset. Et bene utrumque dixit, et in deliciis, et puerum; est enim puer, qui non peccat: Ecce puer meus, quem elegi. Per delicias itaque peccavit, qui ita erat informatus a Domino, ut nescius esset erroris, Ergo et si puer in deliciis non fuisset, et si virum perfectum virtutis processisset aetate, numquam lapsus fuisset; ut illi necesse esset veniam suorum petere delictorum, cum magis meritorum praemia sperare deberet. Quid etiam Dominus noster in Evangelio videtur exprimere, cum dicit: 'Nolite contemnere unum ex pusillis istis' Sed loco suo plura serventur. Ergo pusillus contrarius est magno. Et si, juxta Apostolum, parvulus sub elementis est: 'Cum enim essemus parvuli, sub elementis hujus mundi eramus': ergo magnus supra elementa mundi est. Erit itaque Johannes magnus non virtute corporis sed animae magnitudine. Denique non fines alicujus propagavit imperii, non triumphos aliquos bellici certaminis adoreis praeoptavit, sed quod est amplius, in deserto praedicens, delicias hominum corporisque lasciviam magna animi virtute depressit. Parvulus ergo in saeculo magnus in spiritu. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber I Source: Migne PL 15.1546b-d

And he will be great before the Lord... 1 Here it is not the body but the soul that declared greatness. In the presence of the Lord greatness of soul, is greatness in virtue; littleness of soul is a puerility of virtue. We may reckon age by the soul or by the body, but not by calculation of time, but on account of the quality of virtue, so that a man is said to be perfect who is free from the errors of youth, who on account of maturity of soul does not know the unstable ways of youth. He is very little who appears not to have progressed in virtue. Whence in Jeremiah when the Lord comforts the weeping and praying Ephraem and pardons his sins: 'From his youth, He says, beloved to me, my son Ephraem, a child in pleasures.' 2 For if he were not a child in pleasures he would never have sinned. And well it speaks of both crimes and of youth, for there is the boy who does not sin, 'Behold my son, whom I have chosen.' 3 By pleasure, then, he erred, he who thus shaped by the Lord so that he not know error. So if a boy has never been in error, and if he has advanced to the age of the perfect man of virtue, never would he have fallen, so that he would have to beg forgiveness for sins, when rather he would hope to gain the reward of  merit. Which even our Lord in the Gospel seems to express when He says, 'Do not treat one of these little ones with contempt.' 4 But in its place let there be greater guarding. Therefore little is contrary to great. And if, according to the Apostle, a little boy is beneath the elements: 'When we were little ones we were beneath the elements of this world,' 5 so he who is great is above the elements of the world. Thus John will be great, not by bodily strength, but by greatness of soul. He did not push forward the frontiers of some empire, he did not desire some triumphs with the spoils of war, but, what is greater, preaching in the desert, he crushed down the human enjoyments and the desires of the flesh by the greatness and strength of his soul. Little, then, in the world, great in spirit Saint Ambrose, from the Commentary The Gospel of Luke, Book 1 1 Lk 1.17 2 Jerem 31.20 3 Isaiah 43.10 4 Mt 18.10 5 Galat 4.10

Man And Boy

Ερώτησις Θ' Τί δήποτε κομιδῇ νέῳ ὄντι τῷ Σαμουὴλ ὁ τῶν ὅλων ὢφθη Θεός; Εἰς ἔλεγχον τοῦ γεγρηρακότος ἀρχιερέως τὸ μειράκιον ἠξιώθη τῆς θείας ἐπιφανείας. Οὕτω γαρ ἤν ἄγαν νέος, ὡς τὴν περὶ τοῦ Θεοῦ διδασκαλίαν μηδέπω δύνασθαι δέξασθαι. Αὐτικα γοῦν ὁ Ἡλεὶ μετὰ τὴν τρίτην κλῆσιν συνεὶς ὡς ὁ Θεός ἐστιν ὁ καλῶν, περιτὸν μὲν εἰπεῖν, καὶ ὑπέλαβεν ὡς ὁ Θεός ἐστιν ὁ καλῶν· ἔφη δέ· Ἐὰν καλέσῃ σε ὁ καλῶν ἐρεῖς, Λάλει, Κύριέ μου ὅτι ἀκούει ὁ δοῦλος σου. Ἀλλ' ὅμως καὶ τὴν τοιαύτην ἡλικίαν τῆς πολιᾶς προτετίμηκεν ὁ Θεός· καὶ τὸν ὀκτὼ καὶ ἐνενήκοντα ἕτη βεβιωκότα, καὶ τεσσαράκοντα ἕτη ἀρχῆς ἀξιωθέντα διπλῆς, καὶ κριτὴς γὰρ ἦν, καὶ ἀρχιερεὺς καταλιπὼν, τῷ σμικροτάτῳ διειλέχθη παιδίῳ· διδάσκων ὅσῳ πολιᾶς ἀμείνων νεότης ἀρετῇ κοσμουμένη. Ὁ μέντοι Ἡλεὶ δῆλός ἐστιν οἰκείοις μὲν κοσμούμενος κατορθώμασι· διὰ δὲ τὴν τῶν παίδων πονηρίαν τῆς πανωλεθρίας τὴν ψῆφον δεξάμενος. Δηλοῖ δὲ αὐτοῦ τὴν εὐσένειαν καὶ τὰ ῥήματα. Πρῶτον μὲν γὰρ οὐκ ᾐσχύνθη πατακαλέσαι τὸν νέον μηνῦσαι τὰ θεόθεν ἀπαγγελθέντα· ἀλλὰ καὶ ὅρκοις αὐτὸν κατέδησε καὶ ἀραῖς, ὥστε μηδὲν ἀποκρύψαι τῶν δηλωθέντων. Εἶτα τὴν ἐξενεχθεῖσαν ψῆφον μαθὼν, τὴν ἀξιέπαινον ἀφῆκε φωνήν· Κύριος ἐστι, τὸ ἀρεστὸν ἐνώπιον αὐτοῦ ποιήσει. Καὶ μέντοι καὶ τῶν υἱῶν τὴν σφαγὴν ἐγνωκὼς, οὐκ ἀγεννῶς ἢνεγκεν ὁ πατὴρ καὶ πρεσβύτης· τὴν δέ γε κιβωτὸν δορυάλωτον γεγενῆσθαι μαθὼν, κατέπεσε μὲν ἀπὸ τοῦ δίφρου, τῇ δὲ τῆς ἀθυμίας ὑπερβολῇ τοῦ βίου τὸ τέλος ἐδέξατο. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Την Πρωτην Των Βασιλειων Source:Migne PG 80.129a-b

Question 9 Why was it that the God of all appeared to Samuel while he was yet so young? 1 For the reproof of the high priest who was old the youth was worthy of the Divine appearance. For he was yet very young and so not able to receive the teaching of God. And quickly Heli, after the third calling, understanding that it might be God who was calling, spoke with sense, and supposing that it might be God who was calling, said: 'If he calls you, who has called, say: Speak, my Lord, because your servant is listening.' Even with this said, God did pass over the years of the old man, scorning him who had lived ninety eight years, who for forty two years had been honoured with the office of magistrate, for he was a judge and high priest, and He spoke to a little boy, by that teaching how much more adorned with virtue might be youth than old age. And though it is clear that Heli was adorned with right deeds, on account of the depravity of his sons he received the sentence of death. But his words did show his piety. For firstly he did not blush to ask a youth about what had been spoken to him by God. And then he even constrained him with oaths and curses, that the boy reveal all clearly to him. Then when he had learnt the full extent of it, he gave voice to praise: 'It is the Lord, who shall do what is pleasing before Him.' Then learning of the slaughter of his sons, the father and old man was not carried off by such bereavement, but when he learnt that the ark had been seized by the enemy, then he fell from his seat, slain by the grave grief of his soul, receiving the end of his life. Theodoret of Cyrrhus, Questions On The Books Of Kings 1 1 Kings 3.10-

Increasing Joy

Vos autem Dominus multipilcet, et abundare faciat charitate in invicem in vos, et in omnes, sicut et nos in vos ad confirmanda corda vestra irreprehensa in sanctimonia coram Deo et Patre nostro in adventu Domini nostri Jesu Christi cum omnibus sanctis suis. Ut gaudium suum, quo de eis gaudet, cumulet, omnibus bonis multiplicari illos exoptat; ut veniens ad eos, plus inveniat in eis, quod laude dignum sit, quam a Timotheo audierat; ut irreprehensibiles inveniantur cum sanctis in charitate Dei Patris, et in adventu Domini nostri Jesu Christi, cum coeperit ante tribunal ejus examinatio singulos approbare. Deum vocat propter terrorem majestatis ejus: Patrem vero propter benignitatem, qua dignatur credentes sibi adoptare in filios, quod in adventu Domini manifestabitur. Ambrosiaster, Commentaria in Epistolam Ad Thessalonicenses Primam Caput III Source: Migne PL 17.448b-c

'May the Lord multiply you and make you abound in love for one another and for all, as even we to you, for the strengthening of your hearts to flawlessness in holiness before God and our Father in the coming of our Lord Jesus Christ with all His saints.' 1  That his joy in which he rejoices in them be increased he wishes that they be multiplied in every good, that coming to them, he find more in them which is worthy of praise than he had heard from Timothy, by which they will be found flawless with the saints in the love of God the Father and in the coming of our Lord Jesus Christ, when he begins to examine them before His tribunal. He says 'God' on account of the magnificence of His majesty, but 'Father' on account of His benevolence, by which the faithful are worthy to be adopted as sons, which shall be manifest in the coming of the Lord. Ambrosiaster, Commentary On Saint Paul's First Epistle to the Thessalonians, Chapter 3 1 1 Thes 3.12

A Father's Gifts

Quis vestrum habens filium, et si petat ab eo panem, numquid lapidem porriget ei. Aut si piscem petierit, numquid serpentem porriget ei? Vide quomodo nos ad spem divinae bonitatis inclinat, ne forte aliquis considerans, quanta est differentia inter Deum et hominem, et ponderans peccata sua, dum non sperat impetrare, nec incipiat petere: ideo patrum et filiorum similitudinem introduxit, ut etsi propter peccata nostra desperemus, propter paternam veritatem, bonitatem Dei speremus. Panis est verbum de notitia Dei Patris. Lapis est omne mendacium, et quicquid illud habet in se scandalum offensionis ad animum. Unde dicit Propheta ad justum: In manibus portabunt te, ne forte offendas ad lapidem pedem tuum. Omnis enim justus custoditur ab angelis, ne forte in occasionem offensionis incurrat pes convesationis ipsius. Piscem autem intelligere possumus verbum de Christo: serpentem autem ipsum diabolum. Ut ergo impetremus quod desideramus, duo haec convenire debent. Unum quidem, ut petas oratione, et quaeras studio, et pulses operibus: alterum autem, ut panis aut piscis sit, quod petis. Si autem quae non expediunt petis, hoc est, carnalia, quae nocent animae tuae, quasi lapis aut serpens, non tibi praestat, etiamsi petas, qui pater benignus est. Alioqui si praestat nociva petenti, non est pater, sed inimicus. Opus Imperfectum in Matthaeum, Homilia XVIII Petite et dabitur vobis, quaerite et invenietis: pulsate et aperietur vobis Source: Migne PG 56.732-733

Which of you having a son, who asked for bread from him, would give to him a stone? Or if he asked for a fish, would offer him a serpent? 1 See how we should incline to the hope of Divine benevolence, lest perhaps someone, considering how great is the difference between the Divine and the human, and pondering his sin, while he does so, does not hope to ask, nor begin to seek; therefore He introduced the similitude of the father and the son, that even if we despair on account of our sins, because of paternal truth, we should hope in the benevolence of God. The bread is the word of the knowledge of God the Father. The stone is every lie, and whatever has in itself scandal that harms the soul. Whence the Prophet says to the righteous man: 'In His hands he will carry you, lest your foot strike against a stone. 2 Every righteous man is guarded by angels, lest perhaps the foot of his conduct stumble into an occasion of offence. The fish we can understand to be the word of Christ, the serpent is the devil. That, therefore, we ask for what we should desire, these two things befit: one that you ask in prayer and seek with zeal, and knock with works; and then that you ask for bread or a fish. For if you do not ask for what benefits, that is, if you ask for something worldly which harms the soul, as the stone or the serpent, it shall not be given to you, even if you do seek it, by the father who is benevolent. For if someone were to give something harmful to him who asks for it, he is not a father but an enemy. Opus Imperfectum on Matthew, from Homily 18, Ask And It Shall Be Given To You, Seek And You Shall Find, Knock And It Shall Be Opened To You. 1 Mt 7.9 2 Ps 90.12

Gaining Security

Intra, inquit, tu et omnis domus tua in arcam; quia te vidi justum coram me in generatione ista. Manifeste fides propheticae sententiae etiam hoc astruitur loco, quia stultus sibi soli stultus est, sapiens autem sibi et plurimis sapit. Itaque Noe justi merito etiam domus ejus in diluvio servatur. Sic in mari navigantes, et in bello exercitus, si illis non desit gubernatoris peritia, istis imperatoris prudentia, a periculo tuti sunt aliena ope. Sed quia boni imperatoris bonus exercitus est; ideo etiam in eo laudem justi intelligimus non praeteriri, qui talem instituit domum suam, ut virtutis fulgeret consortio; meritoque invenit salutem cognatio. Nec repugnat, quia postea aut filius, aut uxor offendit. Dormiebat justus, cum erraret filius. Femina quoque utpote sexus fragilioris mole periculi turbata, quae totum orbem divino incendio perire crederet, quid miraris si virum non potuit sequi, cum ipse justus ab angelis monitus vix evaserit? Quid autem mirum si homini obrepit error, aut se relaxat intentio? Argue ergo quia et justus inebriatus est. Sed haec loco suo reservanda arbitror.Nunc quod superest consideremus. Pulchre enim dixit: Quia vidi te justum coram me in generatione ista. Multi hominibus justi videntur, pauci Deo: aliter hominibus, aliter Deo. Hominibus secundum vitae speciem; Deo secundum puritatem animi, virtutis veritatem; homines quae foris sunt probant: Deus quae intus examinat. Perpense autem addidit: In generatione ista; ut neque superiores condemnaret, neque posteriores excluderet, recteque diluvium factum astrueret interitu generationis ejus quae non haberet consortium aequitatis. Haec secundum litteram. Altior autem sensus provocat nos, ut hoc putemus vigorem mentis in anima esse, et animam in corpore, quod est paterfamilias in domo sua. Quod enim in anima mens, hoc anima in corpore. Si mens tuta est, tuta est domus, tuta anima: si anima incolumis, incolumis caro. Mens enim sobria passiones omnes cohibet, sensus gubernat, sermonem regit. Ideoque bene dicit Dominus justo, intra tu, hoc est, in teipsum intra, in tuam mentem, in tuae animae principale; ibi salus est, ibi gubernaculum; foris diluvium, foris periculum. Si autem intus fueris, et foris tutus es; quia ubi mens sui arbitra est, bonae sunt cogitationes, bonae sunt exsecutiones. Si enim nihil vitii mentem obumbret, sincerae cogitationes sunt. Si studio sit castitas, cordi sit temperantia, nulla inardescit flamma libidinis, nulla ulcera proserpunt aegritudinis. Sobrietas enim mentis, medicina est corporis. Sanctus Ambrosius Mediolanensis, De Noe et Arca, Caput XI Source: Migne PL 14.376d-d

'Go within', He says, 'you and all your house into the ark, for I have found you a righteous man before me in this generation.'1 Manifestly the worthiness of this prophetic statement here is increased, because the fool is a fool to himself, but the wise man is wise for himself and many others. 2 Therefore Noah by being righteous protects his house from the flood. As on the sea sailing, so as an army at battle, if the ability of the one who directs is not lacking, they are protected from exterior danger. And because the army of a good general is good, therefore we understand that praise for this for the righteous man is not to be omitted, he who stands so in his own house so that his virtue shines on his family, and with merit they also find salvation. Nor does it trouble that afterward a son or a wife gave offence. The righteous man was sleeping when his son erred. 3 Also a woman as the weaker sex by grave peril is overthrown. Why wonder that she who thought the whole world has perished in Divine fire was not able to follow her man, when that righteous one who was warned by angels scarcely escaped? Is it so astonishing that error creeps up on a man, or that his resolves slips? Accuse, then, because the righteous fellow was drunk. But I think I should reserve this for its proper place. Now let us consider what remains. Well it is said: 'For I have found you righteous before me in this generation.' 1 Many seem just to men, few to God. As it is with men, it is otherwise with God. Men judge according to the appearances of life, God according to the purity of soul, according to the truth of virtue. Men take note of things which are exterior, God what is within. Consider how it is added: 'In this generation,' that He neither condemns those who come before, nor does He exclude those who will came after, and rightly he imposed the flood to ruin on his generation which had no association with fairness. So it is according to the letter. But a higher meaning calls to us, that we consider the strength of the mind is in the soul, and the soul in the body, as a father of a family in his own house. And as the mind in the soul, so the soul in the body. If the mind is guarded, so is the house, and so is the soul. If the soul is secure, so is the flesh. The mind curbs all the passions to sobriety, guides the senses, rules speech. And therefore well does the Lord say to the righteous man, 'Go within you', that is, within yourself, in your mind, in the ruling part of your soul, for there is salvation, there the guide. For outside is the flood, outside is danger. If you were within, you would be protected from that which is without, because where the mind is its own master, there are good thoughts and from them good deeds follow. For if no vice benights the mind, thoughts are upright. If there is zeal for chastity, if the heart is temperate, no flame of lust burns, no sores of sickess creep in. The sober mind is the medicine of the body. Saint Ambrose, Noah and the Ark, Chapter 11 1 Gen 7.1 2 cf Prov 9.12 3 Gen 9.22

Admirable Ignorance

Θέλεις μιμήσασθαι τὸν Ἀβραάμ; Μίμησαι οὕτως, οὐ κωλύω, ἀλλὰ καὶ συμβουλεύω· καίτοι μείζονα τοῦ Ἀβραὰμ ἀπαιτούμεθα. Ἐαν γὰρ, φησὶ, μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐκ εἰσελεύσεσθε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Τέως δὲ σὺ κἂν τὸν Ἀβραὰμ φθάσον. Καὶ τί εἶχεν ὁ Ἀβραάμ; Φιλόξενος ἦν, καὶ ἀνέστη, καὶ προσεκύνησεν, οὐδε εἰδὼς τίνες ἧσαν οἱ παριόντες. Εἰ γὰρ ᾕδει, οὐδὲν θαυμαστὸν ἐποίει, ὅτι Θεὸν ἐθεράπευσαν· ἀλλ' ἡ ἄγνοια τῶν παραγενομένων μείζονα αὐτοῦ δείκνυσι τῆς φιλοξενίας τὴν προθυμίαν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΜΗ' Ψαλμον Source: Migne PG 55.505

You wish to imitate Abraham? So imitate him, I do not prevent you, but I encourage you; even if more is demanded of us than of Abraham. For the Lord says: 'Unless your righteousness exceeds the Scribes and the Pharisees, you shall not enter into the kingdom of heaven.' 1 Meanwhile you may at least follow Abraham. And what did Abraham do? He was hosptiable, he rose up and he bowed, even when he was ignorant of who it might be who was passing by. 2 For if he had known, he would have done nothing admirable, because he revered God. His ignorance of those who came near, declares his zeal to be hospitable. Saint John Chrysostom, On The Psalms, from Psalm 48 1 Mt 5.20 2 Gen 18.1-2

Barking and Blasphemy

Εἰ βλάψει κύων ὑλακτῶν γίγαντα δυσμαχώτατον, βλάψει καὶ τὸν ἀληθῆ πιστὸν πνεῦμα τῆς βλασφημίας, παρενοχλοῦν τῇ ψυχῇ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΙΓ' Θεσσαλιῳ Διακονῳ Source: Migne PG 79.196d

If a large dog harms by wearing one down grievously with his barking, so truly the spirit of blasphemy harms the faith, exhausting the soul. Saint Nilus of Sinai, Book 1, Letter 313, to Thessalius Deacon

Questions And Teaching

Et mittunt ad eum quosdam ex Pharisaeis et Herodianis ut eum caperent in verbo. Qui venientes dicunt ei: magister, scimus quia verax es, et non curas quemquam: nec enim vides in faciem hominum, sed in veritate viam Dei doces. Licet dari tributum Caesari, an non dabimus? Qui venientes dicunt ei ecce dolosa et palpans adulatio Magistrum profitentur, ut dicit Chrysotstomus, cuius nolunt esse discipuli quia causam criminis vel falsiatis quancunque conarentur imponere sibi non potuerunt. Quis ex vobis arguet me de peccato? Deus fidelis et absque ulla iniquitate iustus et rectus. Iusti sunt omnes sermones mei, et non est in eis pravum quid atque perverum ut a veritate devies. Non est tibi cura de aliquo visione personatum acceptionis in qua multi decipiuntur attendentes exteriora, quae parent et humana sunt et multos decipiunt. Nolite in personarum acceptione fidem habere Domini nostri Iesu Christi gloriae. Non est personarum acceptio apud Deum: sed in omni gente, qui timet Deum et operatur iustitiam, acceptus est illi triplici: vitae, doctinae et iudicii. Hoc est, doces: et non est tibi cura de aliquo. Non enim accipis personam hominis a populo libero qui decimas et primitias soluit et vota offerens et sacrificia: et soli Deo se per legem subiecit censum, istis rationibus. Ecce quaestio dolo plena: ut si dicat, quod sensus dandus est, contra libertatem populi et privilegium cultus divini loqui videatur in conspectu Pharisaeorum: qui plus caeteris pro culta legis et libertate populi loquebantur. Si autem diceret, quod non licet, a militibus Herodis, qui principatum sub Caesare habuerunt ac accusabilis teneatur.Dolose egit in conspectu eius, ut inveniatur iniquitas eius ad odium. Verba oris eius iniquitas et dolus. Sanctus Albertus Magnus Commentarium in Marcum, Cap XII Source: Volumen 9, pdf p 392

And they sent to Him some of the Pharisees and the Herodians that they might snare Him with a word. Coming to Him they said, 'Teacher, we know that you are truthful, and you have no care for anyone, nor do you look on the face of a man, but in truth you teach the way of God. Is it permitted to give tribute to Caesar, or should we not? 1 They who come and speak to Him, behold, they are cunning and probing, though they profess praise for His teaching, so that Chrysostom says that they were unwilling to be pupils; because of evil and falsehood whenever they tried to take it on themselves were unable. 'Who from among you shall dispute with Me on account of sin?' 2 'God is faithful and free from any iniquity, just and right.' 3 'Righteous are all my words, and there is no depravity or perversion in them that you would wander from the truth.' 4 There is no care to you for anyone in the sight of the reception of persons, in which many are deceived, attending to exterior things, things which appear and are human and deceive many. Do not on account of respect of persons hold the faith in Jesus Christ Our Lord of glory. 5 There is no respect for persons with God. But in every people, who fear God and act righteously 6 it is taken up in a threefold manner: life, teaching and judgement. That is, you teach, you have no care for anyone. You have no respect for the person of a man, he who from a free people has given a tenth and first fruit, and offers vows and sacrifices, and it is to God alone through the Law he has subjected himself to the tax. Behold the question is full of cunning, for if He had said that it should be given, He would seem to speak against the freedom of the people and the privilege of the Divine worship in the eyes of the Pharisees, who more than any others spoke up for the keeping of the Law and the freedom of the people. Then if He had said that it was not permitted, he would be held accusable by the soldiers of Herod, he who had his princedom by Caesar . 'He acted cunningly in his own sight, that his iniquity might be found out and hated. The words of his mouth were iniquitous and deceitful.' 7 Saint Albert The Great, Commentary On The Gospel of St Mark, Chap 12 1 Mk 12.13-14 2 Jn 8.46 3 Deut 32.4 4 Prov 8.8-9 5 James 2.1 6 Acts 10.34-25 7 Ps 35.2-3

Virtue And Vision

Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν, καὶ τὰ ἐξῆς Κύριε, φησὶν, οἱ ὀφθαλμοί σου εἰς πίστιν, ὡς ὀφθαλμοὶ Kυρίου ἐπὶ δικαίους, ἀπὸ γὰρ ἀδίκων ἀποστρέφει αὐτούς, οὕτως οἱ ὀφθαλμοὶ Kυρίου εἰς πίστιν, ἀπὸ γὰρ ἀπιστίας ἀποστρέφει αὐτούς. διὸ καλῶς λέλεκται ὑπὸ τοῦ νοοῦντος, τί λέγει ἐν τῇ εὐχῇ, τὸ Kύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Tὸ μὲν οὖν ἐνταῦθα γεγραμμένον ἐστίν· Kύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. ἐπεὶ δὲ λόγον σοφὸν ἐὰν ἀκούσῃ ἐπιστήμων, αἰνέσει αὐτὸν καὶ ἐπ᾿ αὐτὸν προσθήσει, ὅρα πόσα ἐστὶν ποιῆσαι ἀπὸ τοῦ Kύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. φησὶν ὁ Παῦλος· νυνὶ δὲ μένει τὰ τρία ταῦτα, πίστις, ἐλπίς, ἀγάπη· μείζων δὲ τούτων ἡ ἀγάπη. ὡς ὀφθαλμοὶ Kυρίου εἰς πίστιν, ὀφθαλμοὶ Kυρίου εἰς ἐλπίδα, ὀφθαλμοὶ κυρίου εἰς ἀγάπην. ἐπεὶ δέ ἐστιν πνεῦμα δυνάμεως καὶ ἀπάπης καὶ σωφρονισμοῦ, ὀφθαλμοὶ Kυρίου εἰς ἀγάπην, οὕτως ὀφθαλμοὶ Kυρίου εἰς δύναμιν, οὕτως οἱ ὀφθαλμοὶ Kυρίου εἰς σωφρονισμόν, ὀφθαλμοὶ Kυρίου ἐπὶ δικαιοσύνην. Oὕτως ἐπὶ πάσας ἀρετὰς ὀφθαλμοὶ Kυρίου. εἰ οὖν βούλει καὶ σὺ τὰς ἀκτῖνας τῶν νοητῶν ὀφθαλμῶν τοῦ θεοῦ φθάνειν ἐπὶ σέ, ἀνάλαβε τὰς ἀρετάς. καὶ ἔσται ὡς τὸ Kύριε, οἱ ὀφθαλμοί σου εἰς πίστιν, οὕτως Kύριε, οἱ ὀφθαλμοί σου εἰς ἕκαστον ὡν ἐὰν κτήσῃ ἀγαθῶν. καὶ ἐὰν τηλικοῦτος ᾐς, ὡς τοὺς ὀφθαλμοὺς Kυρίου ἐλλάμπειν σοι, ἐρεῖς· ἐσημειώθη ἐφ’ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Kυριε. Ὠριγένης Ἰερεμίας, Ὁμολία Ϛ' Source: Migne PG 13.324a-b

O Lord, your eyes look to faith. 1 O Lord, he says, your eyes look to faith. As the eyes of the Lord are upon the righteous, 2 because He turns them from the iniquitous, so the eyes of the Lord look to faith, for He turns them from faithlessness. Certainly it is well said by him who knows why he says in prayer: 'O Lord, your eyes look to faith.' So it has been written here: 'O Lord, your eyes look to faith.' But because when a man of understanding hears a wise word, he shall praise it and add to it,3 see how much more may be made from this: 'O Lord your eyes look to faith.' Paul says, 'For now remains faith and hope and charity, these three, and the greatest of them is charity.' 4 So, then, as the eyes of the Lord look to faith, so the eyes of the Lord look to hope, so the eyes of the Lord look to charity. And when there is the spirit of fortitude and charity and temperance, so the eyes of the Lord look to fortitude, so the eyes of the Lord look to temperance, so the eyes of the Lord look to righteousness. So the eyes of the Lord look to every virtue. Therefore, if you wish for the touch of the rays of the spiritual eyes of the Lord, cultivate these virtues in yourself, and it shall be that, 'O Lord, your eyes look to faith,' just as, O Lord, your eyes look to every good thing which is possessed. And if you are like this, so that the eyes of the Lord shine upon you, you shall say, 'The light of your face is sealed upon us, O Lord.' 5 Origen, On Jeremiah, Sixth Homily 1 Jerem 5.3 2 Ps 33.16 3 Eccl 21.15 4 Cor 13.13

Future Goods And Present Troubles

Ὥσπερ οὖν τὰ βάρη ταῖς ἐπὶ τοῦ ζυγοῦ ῥοπαις διακρίνομεν, καὶ τοῦ χρυσοῦ τὴν διαφορὰν τῇ λίθῳ προστρίβοντες δοκιμάζομεν· οὕτω πρὸς τὰ ἐκτεθέντα ἡμῖν πατὰ τοῦ Κυρίου μέτρα τὴν μνήμην ἐπαναφέροντες, οὐδαμοῦ ἄν τῶν ὅρων τῆς σωφροσύνης ἐκπέσοιμεν. Ἐπειδὰν οὖν σοί ποτε προσέσῃ τῆς διανοίας τὴν ταραχήν μὴ παθεῖν, ἔπειτα δὲ τῇ ἐλπίδι τῶν μελλόντων κουφότερα ποιεῖν τὰ παρόντα. Ὥωπερ γὰρ οἱ ἀσθενεῖς τὰ ὄμματα, τῶν ἄγαν λαμπρῶν τὰς ὄψεις ἀπάγοντες, ἐν ἄνθεσι καὶ πόαις προσαναπαύουσιν· οὕτω χρὴ καὶ τὴν ψυχὴν μὴ συνεχῶς καταβλέπειν τὸ λυπηρὸν, μηδὲ τοῖς παροῦσιν ἀνιαροῖς προσκεῖσθαι, ἀλλὰ πρὸς τὴν θεωρίαν τῶν ὄντως ἀγαθῶν περιάγειν αὐτῆς τὸ ὄμμα. Οὔτω κατορθωθἠσεται, σοι τὸ πάντοτε χαίρειν· ἐὰν ὁ μὲν βίος σοι ἀεὶ πρὸς Θεὸν ἀποβλέπη, ἡ δὲ ἐλπὶς τῆς ἀντιδόσεως κουφίζῃ τοῦ βίου τὰ λυπηρά. Ἠτιμάαθης; Ἀλλὰ πρὸς τὴν δόξαν, τήν διὰ τῆς ὑπομονῆς ἐν τοῖς οὐρανοῖς ἀποκειμενης, ἀπόβλεψον. Ἐζημιώθης; Ἀλλ' ἐνατένισον τῷ πλούτῷ τῷ ἐπυρανίῳ καὶ τῷ θησαυρῷ, ὄν ἀπἐθου σεαυτῷ διὰ τῶν ἀγαθῶν ἔργων. Ἐξέπεσες τῆς πατρίδος; Ἀλλ' ἔχεις πατρίδα τὴν ἐπουράνιον Ἱερουσαλήμ. Τέκνον ἀπέβαλες; Ἀλλ' ἀγγέλους ἔχεις, μεθ' ὦν χορεύσεις περὶ τὸν θρόνον τοῦ Θεοῦ, καὶ εὐφρανθήσῃ τὴν αἰωνιον εὐφροσύνην. Οὗτως ἀντιτιθεὶς τοῖς παροῦσιν ἀνιαροῖς τὰ προσδοκώμενα ἀγαθὰ, φυλάξεις σεατῷ τὸ ἀλυπον τῆς ψυχῆς καὶ ἀτάραχον, ἐφ' ὅ προκαλῖται ἡμᾶς ἡ νομοθεσία τοῦ Ἀποστόλου. Μήτε τὰ φαιδρὰ τῶν ἀνθρωπίνων πραγμάτων περιχαρείας ἀμέτρους ἐμποιείτω σου τῇ ψυχῇ, μήτε τὰ λυπηρὰ κατηφείαις καὶ συστολαῖς τὸ γαῦρον αὐτῆς καὶ ὑψυλὸν ταπεινούτω. Μὴ γὰρ οὕτω προπεπαιδευμένος περι τῶν κατὰ τὸν βίον, οὐδέ ποτε ἀκύμονα ζωὴν καὶ ἀτάραχον ζήσῃ. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Περὶ Εὐχᾶριστίας Source: Migne PG 31.236a-d

As, then, we discern the weights in the movement of the scale and examine the quality of gold by rubbing it against the stone, so if every measure of the Lord given to us we keep fixed in our mind, we shall never exceed the bounds of prudence and moderation. And if then there comes to you any adversity, you shall already have a mind wisely instructed, so that you are not troubled, for then you will account present things slight on account of hope for the future. For as those whose eyes are weak turn them away from things which are too bright, and they are refreshed by flowers and herbs, so also your soul will not ever be downcast on account of grievous things placed before the eyes, nor prostrated by present troubles, with eyes turned to the vision of true goods. So the future benefits, always making you happy, if in your life you always have your sight turned to God, if your hope of reward makes light of and casts down the troubles of life. You have received an insult? But look to the glory that is kept for you in the heavens by endurance. You have suffered material loss? But with steady vision look to the heavenly riches and treasure which is stored up for you by the good works you have deposited. You have been exiled from your homeland? You have a fatherland in the heavenly Jerusalem. You have lost a child? But you have angels assembled about the throne of God where they exult in eternal joy. 1 Thus if you oppose future goods to present evils in this way, you shall acquire in yourself that happiness and tranquillity of soul which the command of the Apostle exhorts of us. 2 Let there not be immoderate joy in your soul birthing happiness and glee because of human success, nor let things sorrowful and averse by grief and narrowness shake you from your joy and sublime state. Do not look to things of this life, as you did before you were educated, lest you never have a quiet and tranquil life. Saint Basil of Caesarea, Homily On Thanksgiving 1 1 Thes 5.16-18 2 Mt 18.10

Working In The Light

Est igitur, ut, quoniam hora praeteriit, brevi dicamus: Aversio a Deo, sive sensus rationalis a veritate, sive vitae a charitate, nox, in qua nemo valens est operari; conversio vero ad Deum per investigationem et imitationem, dies, qua exit homo ad opus suum, id est, ad cognoscendum ac diligendum Deum, et delectandum in ipsius cognitione et dilectione. Propter haec enim factus est homo ad imaginem et similitudinem Dei, ac per haec reficitur reformaturque ad easdem, per sensum ad imaginem, per vitam ad similitudinem. Verumtamen factus ad imaginem et similitudinem, reficitur ad similitudinem et imaginem propter conformitatem vitae reformandus ad participium naturae. Ut cognoscat verum Deum, aeterna est vita, sed ut toto corde diligat, aeterna est via. Charitas ergo via, veritas vita, charitas similitudo, veritas imago, charitas meritum, veritas praemium; charitate itur, veritate statur. Unde qui mane oriebatur, sed usque ad vesperam non finiebatur, Lucifer, in veritate non stetit; quia a charitate exorbitavit. Quoniam autem charitas nunquam excidit, cum ad veritatem charitatis, et in charitate veritatis, sicut feliciter, ita semper vivitur. Itaque dilectissimi, exeunti de nocte peccati, et carnalis conversationis, ad hanc operationem suam, prima illuminatione gratiae, tanquam primo mane conversionis suae ad Deum, occurrit homini sua conscientia; et qualiter vixit, dum male vixit, videt; qualis in tenebris fuit, in luce cernit. Itaque ipsa prima in vineam missa, dum se accusans, diligenter omnia recolit, universa ad memoriam reducit, procul dubio humiliter se inclinans, in altum fodit: omnisque injustitiae radices excidens, utique ad justitiam se colere incipit. Justus enim imprimis accusator est sui. Verumtamen sicut se convertens ad Deum, de praeteritis se graviter accusat, ita necesse est ut secundum qualitatem, quantitatem, et causam operis, omnia subtiliter dijudicet, et districte examinet, quatenus accusantem conscientiam, et in vinea ipsa accusatione laborantem, subsequatur ratio oblata subtiliter dijucians, et ipsam dolor et contritio cordis excrucians. Isaac De Stella, Sermo XVI Source: Migne PL 194.1744a-d

Therefore, since the hour grows late, let us briefly say that the turning away from God, be it of the rational sense from truth, or life from love, is the night in which no one is able to work. 1 But turning to God in investigation and intimitation is the day when a man goes out to his work, 2 to the knowing and loving of God and to delight in that same knowing and loving. By this a man is made into an image and likeness of God, and by this he is refashioned and reformed to the same, through understanding to the image, through life to the likness. But made to the image and likeness, he is remade to the likeness and image according to the conformity of life reformed to participation in His nature. The knowledge of the true God is eternal life, and to love with the whole heart is the way of eternity. Love, therefore, is the way, and truth is the life. Love is the likeness, truth is the image. Love is what is of merit, truth the reward. Love is the way, truth is that in which we stand. Whence he who arose in the morning did not reach the evening, that Lucifer who did not stand in the truth 3 because he strayed from love. Because love knows no end, 4 love brings to truth and truth is in love, as it lives joyously so it lives forever. Therefore, beloved, with the going out from the night of sin, and carnal ways, to his work, with the first illumination of grace, in the first light of the morning of his turning to God, a man's conscience comes to him, and he sees how he has lived, how wickedly he has lived; in the light he sees how he was in the darkness. Thus at first light we are sent to the vineyard while we accuse ourselves, diligently recalling everything, bringing all to mind, which certainly inclines a man to humiilty, and so he digs deep and cuts out all the roots of unrighteousness, and he begins to cultivate righteousnesss. The righteous man is the first accusor of himself. 5 But as he turns to God and accuses himself strictly of past deeds, so it is necessary to carefully judge the quality and number and cause of what has been done, and strictly examine to what extent the accusing conscience works in the vineyard with its accusation, so that what is offered to reason's judgement may drive one to sorrow and contrition of heart. Isaac of Stella, from Sermon 16 1 Jn 9.4 2 Ps 103.23 3 Isaiah 14.12, Jn 8.44 4 1 1 Cor13.8 5 Prov 18.17

Delicacy And Trials

Forte aliquantis in hoc saeculo nimium delictis angusti et ardui itineris necessitas desperationem parit. Et vere habet hoc ratio, ut aspera quaeque et difficilia rudis animus expavescat. Sed quid facimus, quod nulla deliciosis militibus virtutum patet janua? Quis autem fructus laboris esset, si per plana discurreres? Aut quando te ad locum paratum venisse gauderes, si sine injuria corporis pervenires? Quis umquam otiosus tropaea composuit? Aut quis circumstantibus undique hostium legionibus ad victoriam dormitando pervenit? Parum laudis habet virtutum corona, quae ex labore non descendit. Potest quidem habere palmam, sed non habet gloriam. Quando fuit ut agricola horrea sua otiosus impleret? Aut quis umquam legitimo tempore agri sui fructum recepit, nisi prius multiplicato rudem terram sulco confecerit? Haec est autem magnorum ratio virtutum, ut quanto plus homo laborat, tanto plus mercedis acquirat. Sanctus Valerianus Cemeliensis, Homilia II, De Arcta et Angusta Via Source: Migne PL 52.698c-d

Perhaps in this world the troubles of the narrow and difficult way 1 give birth to despair in folk who are somewhat delicate folk. And truly reason holds to this, that the untutored soul fears whatever is hard and bitter. But what shall we do, since no gate of the virtues opens up for delicate soldiers? What would be the fruit of your labours if you were running about over a flat field? Or when would you rejoice at your arrival at a prepared place, if you had come to it without any injury to the body? Who has ever set up a trophy of victory by being idle? Or who has achieved victory by sleeping while the legions of the enemy surrounded him on every side? Little praise has that crown of virtues which is not handed down for toil. It is possible that such a man have a palm, but he has no glory. When did a lazy farmer fill his barns? Who gathers in his harvest at the proper season if he did not first prepare the rough earth with many furrows? This is the account of great virtues: the more a man works, the more the reward he receives. Saint Valerian of Cimelium, from Homily 2, On The Narrow and Difficult Way 1 Mt 7.13-14

Knowledge Of Judgements

Cognovi, Domine, quia aequitas iudicia tua et vere humiliasti me. In locis caeteris meminimus, ita Prophetam dicere solitum: Da mihi intellectum, et doce me, et observabo praecepta tua. Nunc autem tamquam de adeptis profitetur, dicens: Cognovi, Domine, quia aequitas iudicia tua. Sed hic non de iudiciis illis aeternis, sed de praesentibus sermo est. Iudicia enim illa aeterna secundum eumdem prophetam, sicut abyssus multa; et secundum Apostolum: Iudicia Dei investigabilia et inscrutabilia. Scit autem in his iudiciis quae nunc sunt, quidquid in se geratur, ex iudicio Dei fieri: omnes tribulationes, omnes pressuras, omnia insectationum odia, omnes persecutionum infestationes, ex iudicio in se Dei adesse, ut per haec probabilis, ut per haec emendatus, et tamquam per ignem examinatus atque purgatus sit. Plus est autem nescio quid in cognitione, quam in fide, operis: et idcirco hic non credidit, sed cognovit: quia fides habet obedientiae meritum, non habet autem cognitae veritatis fiduciam. Distinxit Apostolus plurimum inter cognitionem fidemque differre, posteriore eam loco inter gratiarum dona connumerans. Primo enim sapientiam, sequenti cognitionem, tertio fidem praedicavit: quia qui credit, potest ignorare quod credit: qui autem iam cognovit, non potest id quod cognovit adepta cognitione non credere. Ergo ambiguitatem hic non admittit Propheta, quin sciat iusta esse Dei iudicia, id est, humiliationis suae et tribulationis et contemptus et iniuriae et doloris. Ita enim ait: Cognovi, Domine, quia aequitas iudicia tua, et vere humiliasti me. Non sine causa se scilicet esse tribulationibus subditum, non sine causa passionibus permissum, non sine causa iniuriis humiliatum; sed ad humanorum vitiorum expianda peccata, ex iustis se ac veris Dei iudiciis humiliationi esse subiectum. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.568b-569a

I know, Lord, that your judgements are just and in truth you have humbled me. 1 In other passages we remember that the Prophet was accustomed to say: Give me understanding, and teach me and I shall observe your commands 2 But now as one who has advanced in aptitude he says: 'I know, Lord, that your judgements are just.' But this does not speak of the eternal judgements, but about present matters. For the eternal judgements, according to this Prophet, are as a deep abyss, 3 and according to the Apostle: 'The judgements of God are unsearchable and inscrutable.' 4 So he knows about the judgements that now are, whatever he bears in himself from the judgement of God. All tribulations, oppressions, all hatred of enemies, every peril of persecutors, it has come from the judgement of God to himself, that by this he might be improved and that as by fire examined he might be purified. For there is more labour, I know not exactly, in knowledge than in faith, and therefore he does not believe but knows; because while faith has the merit of obedience, it does not have the sureness of the truth of knowledge. The Apostle has distinguished between the many differences of faith and knowledge, which in a later place among the gifts of grace I ennumerate. For first there is wisdom, and subsequently knowledge, and in third place he speaks of faith, 5 because he who believes can be ignorant of what he believes but he who knows is not able to disbelieve what he knows by the acquirement of knowledge. Therefore here the Prophet permits no ambiguity, since he knows the judgements of God are just, that is, his own humiliation and tribulation and contempt and injury and grief. For thus he says: 'I know, Lord, that your judgements are just and in truth you have humbled me.' Not without cause has he undergone tribulation, not with cause was his suffering been allowed, not without cause was his humiliatiion amid injuries, but for the expiation of the sins of human vices, so he was subject to humilation from the just and true judgements of God. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.75 2 Ps 118.34 3 Ps 35.7 4 Rom 11.33 5 1 Cor 12.7-9

Instructing In Trials

Tum vero instruenda et animanda est infirmitas hominis adversus tentationes et scandala, sive foris sive in ipsa intus Ecclesia: foris adversus gentiles vel Iudaeos vel haereticos, intus autem adversus areae dominicae paleam. Non ut contra singula perversorum genera disputetur omnesque illorum pravae opiniones propositis quaestionibus refellantur: sed pro tempore brevi demonstrandum est, ita esse praedictum, et quae sit utilitas tentationum erudiendis fidelibus, et quae medicina in exemplo patientiae Dei, qui statuit usque in finem ista permittere. Cum vero adversus eos instruitur, quorum perversae turbae corporaliter implent ecclesias, simul etiam praecepta breviter et decenter commemorentur christianae atque honestae conversationis ne ab ebriosis, avaris, fraudatoribus, aleatoribus, adulteris, fornicatoribus, spectaculorum amatoribus, remediorum sacrilegorum alligatoribus, praecantatoribus, mathematicis, vel quarumlibet artium vanarum et malarum divinatoribus, atque huiusmodi ceteris ita facile seducatur et impunitum sibi fore arbitretur, quia videt multos qui christiani appellantur, haec amare et agere et defendere et suadere et persuadere. Quis enim finis praestitutus sit in tali vita perseverantibus, et quam sint in ipsa Ecclesia tolerandi, ex qua in fine separandi sunt, divinorum Librorum testimoniis edocendum est. Praenuntiandum est etiam inventurum eum in Ecclesia multos christianos bonos, verissimos cives caelestis Ierusalem, si esse ipse coeperit. Ad extremum ne spes eius in homine ponatur, sedulo monendus est: quia neque facile ab homine iudicari potest quis homo sit iustus, et si facile posset, non ideo nobis proponi exempla iustorum, ut ab eis iustificemur, sed ut eos imitantes ab eorum iustificatore nos quoque iustificari sciamus. Hinc enim fiet quod maxime commendandum est, ut cum ille qui nos audit, immo per nos audit Deum, moribus et scientia proficere coeperit et viam Christi alacriter ingredi, nec nobis id audeat assignare nec sibi; sed et seipsum et nos et quoscumque alios diligit amicos, in illo et propter illum, diligat qui eum dilexit inimicum, ut iustificans faceret amicum. Sanctus Augustinus Hippoensis, De Catechizandis Rudibus Source: Migne PL 40.317-318

Then, however, we should equip and animate the weakness of man against temptations and scandals, whether outside or inside the Church. Outside, against the Gentiles, or Jews, or heretics; inside against the chaff of the Lord's threshing-floor. 1 Not that we must dispute against every single type of perverse man, and that all their erroneus opinions are to be refuted by prearranged arguments, but it should be shown, according to the brief time allowed, that this was foretold, and how temptations are useful for the education of the faithful, and what medicine there is in the example of the patience of God, who permits them even to the end. 2 But, then, while he is being established against these, whose perverse multitudes fill the churches with their bodies, at the same time, the precepts of a Christian and honorable way of life should also be briefly and befittingly be enumerated, lest he be easily seduced by drunkards, and the covetous, and deceivers, and gamblers, and adulterers, and fornicators, and lovers of public spectacles, and those bound up with unholy charms, and sorcerers, and astrologers, or diviners practising any sort of vain and wicked art, and all others a similar character, and he think himself not worthy of punishment because he sees many called Christians who love these things and do them and defend them and encourage them. And the end appointed for those who persist in such a life, and how they are to be endured within the Church, from which they will be separated in the end, these are to be taught by the testimonies of the Divine books. But let it be foretold that he will indeed find many good Christians in the Church, most genuine citizens of the heavenly Jerusalem, 3 if he begins to be one himself. And, finally, he must be sedulously warned against placing his hope in man. 4 For it is not easy for man to judge what man is righteous, and if it were easy, yet the examples of the righteous are not given that we be justified by them, but that as we imitate them we come to know how we might be justified by Him who justifies them. For thus shall be that which must have the greatest approval, that when he who hears us, or rather God through us, has begun to advance in morals and knowledge and has eagerly entered on the way of Christ, he will not boldly ascribe this to us or himself, but he will love himself and us and others as friends in Him and for the sake of Him who loved him while an enemy, who justifying him He made him a friend. 5 Saint Augustine of Hippo, On The Catechising Of The Uninstructed 1  cf Mt 3.12, Lk 3.17 2 cf Mt 13.30 3 cf Cf. Hebr 12.22 4 cf Jer 17.5 5 Rom 5.9-10

Reading And Prayer

Oportet vos et assiduitatem habere legendi, et instantiam orandi, quia vita viri justi lectione instruitur, ornatur, et assiduitate lectionis munitur homo a peccato, juxta illum qui dicebat: In corde meo abscondi eloquia tua, ut non peccem tibi. Haec sunt enim arma, lectio videlicet et oratio, quibus diabolus expugnatur: haec sunt instrumenta quibus aeterna beatitudo acquiritur: his armis vitia comprimuntur: his alimentis virtutes nutriuntur. Theodulfus Aurelianensis, Capitula ad Presbyteros Parochiae Suae, Capitula II Source:Migne PL 105.193a-b

It is necessary that you should be assiduous in your reading, and zealous in your prayers, for the life of the righteous man is instructed by reading, and so adorned, and by diligent reading a man is protected from sin, according to which it was said: 'In my heart I placed your word, that I not sin against you.' 1 For these are all arms, reading and prayer, that expel the devil. By these instruments eternal life is acquired. By these arms vices are crushed down. These are the foodstuffs which nourish the virtues. Theodulf of Orleans, Chapters For His Local Priests, Chapter 2 1 Ps 118.11

Fruits And Knowledge

Ex fructibus eorum cognoscetis eos. Fructus enim hominis est confessio fidei ejus, et opera conversationis ipsius. Si ergo videris hominem Christianuim, statim considera, si confessio ejus conveniat cum Scripturis, verus est Christianus: si autem non est quemadmodum Christus mandavit, falsus est, Sic enim et Joannes, cum de haereticis scripsisset epistolam, non dixit, Si quis venerit ad vos non habens nomen Christi, nec ave ei dixeritis: sed Si quis non attulerit istam doctrinam. Indicium Christianitatis non ad nomen Christi retulit, sed ad confessionem: quia non nomen solum Christi Christianum facit, sed etiam veritas Christi: quia in nomine Christi multi ambulant, in veritate autem ejus pauci. Opus Imperfectum in Matthaeum, Homilia XIX Source: Migne PG 56.739

From their fruits you will know them. 1 For the fruit of a man is his confession of the faith and the deeds of his way of living. If, therefore, you see a Christian man, immediately consider that if his confession of the faith harmonises with the Scriptures, he is a true Christian, but if he is not as Christ commanded, he is a lie. For so John, writing about heretics in a letter of his, did not say, 'If there come to you one not having the name of Christ do not give him welcome, but 'If someone comes not bearing this teaching.' 2The sign of a Christian is not the bearing of the name of Christ but the confession, because the name of Christ alone does not make a Christian, but the truth of Christ. Many walk in the name of Christ, but few in His truth. Opus Imperfectum on Matthew, from Homily 19 1 Mt 7.16 2 2 Jn 10

Learning And Simplicity

Ὥσπερ οἱ τοῖς πρώτοις γράμμασι στοιχειούμενοι παῖδες, τῷ καθηγητῇ ἀτενίζουσι πρὸς ὅτερ ἂν τὴν γραφίδα ἀρμόσῃ, ἄσμενοι καὶ εὐπειθῶς τοὺς χαρακτῆρας δεχόμενοι· οὕτως καὶ τοὺς τῶν θείων φοιτητὰς ἔπεσθαι τοῖς τούτον διδασκάλοις, νηπιώδη ἀπλότητα, καὶ ἀνενδοίαστον συγκατάθεσιν ἔχοντας. Ἀπεκρύβη γὰρ, φησὶ, ταῦτα ὁ Κύριος ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκαλύφθη νηπίοις. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΥΜ' Ἰσιδορῳ Διακονῳ Source: Migne PG 78.425b

As boys learning their first letters attend to their teacher so that their letters conform to his, and they are pleased and eager to receive the letters, so even should the learners of things Divine follow their teachers, in childlike simplicity, and with unshakeable harmony. For things which are hidden from the wise and prudent, as the Lord said, are revealed to little ones. 1 Saint Isidore of Pelusium, Book 1, Letter 440, To the Deacon Isidore 1 Mt 11.25