A Guard Of Knowledge

Ὁ γνώσεως ἐφαψάμενος και τὴν ἀπ' αὐτης καρπούμενος ἡδονὴν οὐκέτι τῷ τῆς κενοδοξίας πεισθήσεται δαίμονι, πάσας αὐτῷ τὰς ἡδονὰς τοῦ κόσμου προσάγοντι· τί γὰρ ἂν καὶ ὑπόσχοιτο μεῖζον πνευματικῆς θεωρίας; Ἐν ὅσῳ δέ ἐσμεν γνώσεως ἄγευστοι, τὴν πρακτικὴν προθύμως κατεργαζώμεθα, τὸν σκοπὸν ἡμῶν δεικνύντες Θεῷ ὅτι πάντα πράττομεν τῆς αὐτοῦ γνώσεως ἕνεκεν. Εὐάγριος ὁ Ποντικός, Ὁ Πρακτικός Source: Migne PG 40.1228a

He who has seized on knowledge and harvested the delight it brings will no longer be persuaded by the demon of vainglory which sets before him all the pleasures of the world. For what could it offer to him which is greater than spiritual contemplation? But inasmuch as we have not tasted knowledge, we should eagerly attend to ascetic deeds, showing our intent to God, that everything we do is for the knowledge of Him. Evagrius Ponticus, The Praktikos

Acquiring Knowledge

Πλὴν ἀλλὰ τὸ μὴ διστάσαι περὶ θεοῦ, πιστεῦσαι δὲ θεμέλιος γνώσεως, ἄμφω δὲ ὁ Χριστός, ὅ τε θεμέλιος ἥ τε ἐποικοδομή, δι' οὗ καὶ ἡ ἀρχὴ καὶ τὰ τέλη. Kαὶ τὰ μὲν ἄκρα οὐ διδάσκεται, ἥ τε ἀρχὴ καὶ τὸ τέλος, πίστις λέγω καὶ ἡ ἀγάπη, ἡ γνῶσις δὲ ἐκ παραδόσεως διαδιδομένη κατὰ χάριν θεοῦ τοῖς ἀξίους σφᾶς αὐτοὺς τῆς διδασκαλίας παρεχομένοις οἷον παρακαταθήκη ἐγχειρίζεται, ἀφ' ἧς τὸ τῆς ἀγάπης ἀξίωμα ἐκλάμπει ἐκ φωτὸς εἰς φῶς. Eἴρηται γὰρ τῷ ἔχοντι προστεθήσεται, τῇ μὲν πίστει ἡ γνῶσις, τῇ δὲ γνώσει ἡ ἀγάπη, τῇ ἀγάπῃ δὲ ἡ κληρονομία. Γίνεται δὲ τοῦτο, ὁπόταν τις κρεμασθῇ τοῦ Kυρίου διά τε πίστεως διά τε γνώσεως διά τε ἀγάπης καὶ συναναβῇ αὐτῷ ἔνθα ἐστὶν ὁ τῆς πίστεως ἡμῶν καὶ ἀγάπης θεὸς καὶ φρουρός· ὅθεν ἐπὶ τέλει ἡ γνῶσις παραδίδοται τοῖς εἰς τοῦτο ἐπιτηδείοις καὶ ἐγκρίτοις διὰ τὸ πλείονος παρασκευῆς καὶ προγυμνασίας δεῖσθαι καὶ πρὸς τὸ ἀκούειν τῶν λεγομένων καὶ εἰς καταστολὴν βίου καὶ εἰς τὸ ἐπὶ πλέον τῆς κατὰ νόμον δικαιοσύνης κατ' ἐπίστασιν προεληλυθέναι. αὕτη πρὸς τέλος ἄγει τὸ ἀτελεύτητον καὶ τέλειον, προδιδάσκουσα τὴν ἐσομένην ἡμῖν κατὰ τὸν θεὸν μετὰ θεῶν δίαιταν, ἀπολυθέντων ἡμῶν κολάσεως καὶ τιμωρίας ἁπάσης, ἃς ἐκ τῶν ἁμαρτημάτων εἰς παιδείαν ὑπομένομεν σωτήριον· μεθ' ἣν ἀπολύτρωσιν τὸ γέρας καὶ αἱ τιμαὶ τελειωθεῖσιν ἀποδίδονται, πεπαυμένοις μὲν τῆς καθάρσεως, πεπαυμένοις δὲ καὶ λειτουργίας τῆς ἄλλης, κἂν ἁγία ᾖ καὶ ἐν ἁγίοις· ἔπειτα καθαροὺς τῇ καρδίᾳ γενομένους κατὰ τὸ προσεχὲς τοῦ Kυρίου προσμένει τῇ θεωρίᾳ τῇ ἀιδίῳ ἀποκατάστασις. καὶ θεοὶ τὴν προσηγορίαν κέκληνται, οἱ σύνθρονοι τῶν ἄλλων θεῶν, τῶν ὑπὸ τῷ σωτῆρι πρώτων τεταγμένων, γενησόμενοι. Tαχεῖα τοίνυν εἰς κάθαρσιν ἡ γνῶσις καὶ ἐπιτήδειος εἰς τὴν ἐπὶ τὸ κρεῖττον εὐπρόσδεκτον μεταβολήν. ὅθεν καὶ ῥᾳδίως εἰς τὸ συγγενὲς τῆς ψυχῆς θεῖόν τε καὶ ἅγιον μετοικίζει καὶ διά τινος οἰκείου φωτὸς διαβιβάζει τὰς προκοπὰς τὰς μυστικὰς τὸν ἄνθρωπον, ἄχρις ἂν εἰς τὸν κορυφαῖον ἀποκαταστήσῃ τῆς ἀναπαύσεως τόπον, τὸν καθαρὸν τῇ καρδίᾳ πρόσωπον πρὸς πρόσωπον ἐπιστημονικῶς καὶ καταληπτικῶς τὸν θεὸν ἐποπτεύειν διδάξασα. Ἐνταῦθα γάρ που τῆς γνωστικῆς ψυχῆς ἡ τελείωσις, πάσης καθάρσεώς τε καὶ λειτουργίας ὑπεκβᾶσαν σὺν τῷ κυρίῳ γίγνεσθαι, ὅπου ἐστὶν προσεχῶς ὑποτεταγμένη. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Ζ', Κεφ Ι´ Source: Migne PG 8.477d-481a

But it is not doubting concerning God, but believing, that is the foundation of knowledge, Christ being both the foundation and the superstructure, through whom are both the beginning and the ends. And the extremes, the beginning and the end, by which I mean faith and love, are not taught, but knowledge, given with allocation according to the grace of God, is entrusted to those who show themselves worthy of the teaching, and from it the glory of love shines forth from light to light. For it is said, 'To him who has it shall be given:' 1 to faith knowledge, and to knowledge love, and to love the inheritance. And this happens whenever one hangs on to the Lord by faith, by knowledge, by love, and ascends with Him to where the God and guard of our faith and love is, at last, because for the granting of this knowledge there is need of very great preparation and prior training both to hear what is said and for a composed life, and for going beyond, according to the intellect, the righteousness of the Law. This leads to the endless and perfect, teaching us beforehand the future life that we shall lead, according to God, and with divinities, after we are freed from every endurance of punishment and penalty because of our sins, for the learning of salvation. After which redemption the reward and the honours are assigned to those perfected, when they have finished with purification, and with all other service, even holy service, and among the holy. Then being pure in heart, and near to the Lord, there awaits restoration to everlasting contemplation, and they are called by the name of gods, 2 who shall sit on thrones with the other gods who have been first set in their places by the Saviour. Knowledge, then, is quick in purifying and fit for that acceptable transformation to what is better; whence it easily gathers what is akin to the soul, divine and holy, and by its own light conveys man through the spiritual stages of advancement, until it restores the pure in heart to the crowning place of rest, teaching one to gaze on God, face to face, with knowledge and comprehension. 3 For here is the perfection of the knowledgeable soul, after ascent above all purification and service, in being with the Lord, where it is in immediate attendance to Him. Clement of Alexandria, The Stromata, Book 7, Ch 10 1 Lk 19.26 2 Ps 81.6 3 1 Cor 13.12

The Hand

Emitte manum tuam de alto... Sed et ex alto manus Domini emittitur. Manum autem Dei Dominum nostrum Jesum Christum significari in Spiritu, non obscura doctrina est. Per eum enim facta sunt omnia. Et scriptum legimus, Manus enim, inquit, mea auxiliabitur ei: quia per Filium Dei homo assumptus, laqueis mortis et judicio iniquae damnationis per gloriam resurrectionis eripitur. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXLIII Source: Migne PL 9.602b-603a

Send forth your hand from on high... 1 From on high the hand of the Lord is sent. And that the hand of the Lord signifies our Lord Jesus Christ in the Spirit, is not an obscure teaching. For 'through Him all things were made.' 2 And we read that it is written, 'My hand,' he says, 'shall help him.' 3 Because man was taken up by the Son of God, and through the glory of the resurrection seized from the snares of death and from the judgement of the iniquitous to damnation. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 143 1 Ps Ps 143.7 2 Jn 1.3 3 Ps 88.22

The Door

Καὶ ἐπεὶ ἐν τῷ Πατρὶ οὐκ ἔστι γενέσθαι ἤ παρὰ τῷ Πατρὶ, μὴ φθάσαντα, πρῶτον κάτωθεν ἀναβαίνοντα, ἐπὶ τὴν τοῦ Υἱοῦ θεότητα, δι' ἧς τις χειραγωγηθῆναι δύναται καὶ ἐπὶ τὴν πατρικὴν μακαριότητα, θύρα ὁ Σωτὴρ ἀναγέγραπται· φιλάνθρωπος δὲ ὤν, καὶ τὴν ὅπως ποτὲ ἐπὶ τὸ βέλτιον ἀποδεχόμενος τῶν ψυχῶν ῥοπὴν, τῶν ἐπὶ τὸν Λόγον μὴ σπευδόντων, ἀλλὰ δίκην προβάτων οὐκ ἐχητασμένον, ἀλλὰ ἄλογον τὸ ἥμερον καὶ πρᾶον ἐχοντων, ποιμήν γίνεται· Ανθρώπους γὰρ καὶ κτήνην σώζει ὁ Κύριος· καὶ ὁ Ἰσραὴλ δὲ καὶ ὁ Ιούδας σπείρεται σπέρμα οὐ μόνον ἀνθρώπων, ἀλλὰ καὶ κτηνῶν. Ὠριγένης, Των Εῑς Το Κατά Ιὠάννην Εὐαγγέλιον Εξηγητικόν, Τομός Α', Κεφ Θ´ Source: Migne PG 14.65d-68c

And since one cannot be in the Father or with the Father but by first ascending from below and coming to the Divinity of the Son, through which one may be led by the hand and brought to the blessedness of the Father Himself, so the Saviour has the inscription 'The Door.' 1 And as He is a lover of men, and approves the impulse of human souls to better things, even of those who do not hasten to reason, but who like sheep have a weakness and gentleness apart from all exactitide and reason, so He is the Shepherd. 2 For the Lord saves men and beasts, 3 and Israel and Judah are sowed not only with the seed not of men but also of beasts. 4 Origen, from the Commentary on The Gospel Of Saint John, Book 1, Chap 29 1 Jn 10.7-9 2 Jn 10.11 3 Ps 35.7 4 Jerem 31.27

The Ascension And The Gate

Quid igitur agemus? Quomodo ascendemus ad coelum? Sunt illic dispositae potestates, ordinati principes, qui coeli ianuas servant, qui ascendentem interrogant: quis me admittet, nisi omnipotentem annuntiem Christum? Clausae sunt portae, non cuicumque aperiuntur: non quicumque vult, nisi qui fideliter credit, ingredietur. Custoditur aula imperialis. Sed esto, indignus obrepserit, latuerit principes portarum coelestium, discubuerit in coena Domini; ingressus Dominus convivii, videns non indutum nuptiale fidei vestimentum, proiiciet eum in tenebras exteriores, ubi sit fletus et stridor dentium, si fidem pacemque non servet. Servemus igitur nuptiale quod accepimus vestimentum, nec Christo propria denegemus, quem omnipotentem annuntiant angeli, prophetae significant, apostoli testificantur, sicut iam supra ostendimus. Et fortasse non de istius tantummodo coeli portis propheta dixerit quod praeteribit; et alios enim coelos Dei Verbum penetrat, de quibus dictum est: Habemus enim sacerdotem magnum, principem sacerdotum, qui pertransivit coelos, Iesum Filium Dei. Qui sunt isti coeli, nisi et hi de quibus dicit Propheta: Coeli enarrant gloriam Dei? Stat enim Christus ad ianuam mentis tuae, audi cum dicentem: Ecce sto ad ianuam, et pulso; si quis mihi aperuerit, ingrediar ad illum; et coenabo cum eo, et ipse mecum. Et Ecclesia de eo dicit: Vox fratris mei pulsat ad ianuam. Stat ergo, et non solus stat; sed praecedunt eum angeli, qui dicunt: Tollite portas, principes, vestri. Quas portas? Illas utique de quibus et alibi dicit: Aperite mihi portas iustitiae. Aperi ergo Christo portas tuas, ut ingrediatur in te: aperi portas iustitiae, aperi portas pudicitiae, aperi portas fortitudinis atque sapientiae. Crede angelis dicentibus: Et elevamini portae aeternales, et introibit rex gloriae, Dominus sabaoth. Porta tua vocis fidelis canora confessio est: porta tua ostium verbi est, quam sibi Apostolus optat aperiri, dicens: Ut aperiatur mihi ostium verbi ad eloquendum mysterium Christi. Aperiatur igitur Christo porta tua, nec solum aperiatur, sed etiam elevetur; si tamen aeternalis, est, non caduca; scriptum est enim: Et elevamini portae aeternales. Elevatum est super limen Esaiae, quando Seraphim labia eius tetigit, et vidit regem Dominum sabaoth. Tuae ergo portae elevabuntur, si sempiternum, si omnipotentem, si inaestimabilem, si incomprehensibilem, si eum qui et praeterita omnia et futura noverit, Filium Dei credas. Quod si praefinitae potestatis et scientiae, subiectumque opinaris, non elevas portas aeternales. Sanctus Ambrosius Mediolanensis, De Fide Ad Gratianum, 4.2 Source: Migne PL 16.620a-621b

What then shall we do? How shall we ascend to heaven? There powers are set, principalities drawn up who guard the doors of heaven, who question the one who ascends. Who shall admit me, unless I announce that Christ is Almighty? The gates are shut, they are not opened to just anyone, not everyone who wishes shall enter, unless he also believes faithfully. The imperial palace is guarded. But let it be that some unworthy fellow has crept up and sneaked past the principalities of the gates of heaven, and he has sat down at the supper of the Lord. The Lord of the banquet enters, He sees one who is not wearing the wedding garment of the Faith, He throws him out into outer darkness, where there is a weeping and gnashing of teeth,1 if he keep not the Faith and peace. Let us, therefore, guard the wedding garment we have received, and not deny Christ that which is His own, whose omnipotence angels announce, prophets foretell, Apostles give witness to, even as we have already shown above. And perhaps the Prophet has spoken of His entering in, not only with regard to the gates of the universal heaven; for there are other heavens into which the Word of God passes, concerning which it is said: 'We have a great Priest, a High Priest, Who has passed through the heavens, Jesus, the Son of God.' 2 What are those heavens, but the heavens concerning which the Prophet says: 'The heavens declare the glory of God'? 3 For Christ stands at the door of your soul. Hear Him saying: 'Behold, I stand at the door, and knock: if any man open to Me, I will come in to him, and I will eat with him, and he with Me.' 4 And the Church says of Him: 'The voice of my brother sounds at the door.' 5 He stands, then, but he does not stand alone, but angels go before Him, who say: 'Lift up the gates, you princes.' 6 What gates? Those which he speaks of in another place: 'Open to me the gates of righteousness.' 7 Open, then, your gates to Christ, that He may enter into you. Open the gates of righteousness, the gates of chastity, the gates of fortitude and wisdom. Believe the message of the angels: 'Raise up you everlasting gates, and the King of glory shall enter, the Lord of Hosts.' 6 Your gate is the song of confession made with faithful voice. Your gate is the door of the Lord which the Apostle wishes to have opened for him, saying: 'That a door of the word may be opened for me, to speak of the mystery of Christ.' 8 Let your gate, then, be opened to Christ, and not only opened, but raised up, if, that is, it is eternal and not fallen, for it is written: 'And be raised up, you eternal gates.' 6 The lintel was raised up for Isaiah, when the seraph touched his lips and he saw the Royal Lord of Hosts. 9 Therefore your gates shall be raised up if you believe the Son of God to be eternal, omnipotent, beyond all praise and understanding, knowing all things both past and to come. For if you think Him to be of limited power and knowledge, and subordinate, you do not raise up the eternal gates. Saint Ambrose, On The Faith, To The Emperor Gratian, Chap 4 1 Mt 22.11 2 Heb 4.14 3 Ps 18.2 4 Apoc 3.20 5 Song 5.2 6 Ps 23.7 7 Ps 117.19 8 Colos 4.3 9 Isaiah 6.1-7

Speaking Of The Ascension

Hujus etenim ascensionis Dominicae nobilitatem et gloriam, Veteris Instrumenti multo ante multipliciter praenuntiavit auctoritas, et ipso ascendente exsultans angelica declaravit sublimitas, evangelicae etiam descriptionis atque apostoliciae praedicationis per totum orbem narravit satis aperte majestas. Apostolica vero praedicto, ut dictum est, mysteria supradicta vehementer enarrat, cum beatus Petrus apostolus, omnium de quibus loquitur, idoneum testem se esse declarat, et apostolica libertate subnixus, ut propositum est, liberalissimo sermone pronuntiat, dicens: Obedire oportet Deo magis quam hominibus. Statim subintulit. Et his cum quibus tunc res ipsa gerebatur dixit: Deus patrum nostrorum suscitavit Jesum, quem vos interemistis suspendentes in ligno. Hunc Deus, Principem ac Salvatorem, exaltavit dextera sua, ad dandam poenitentiam Israel et remissionem peccatorum. Et nos sumus testes horum verborum et Spiritus sanctus, quem dedit Deus hominibus obedientibus sibi. Et in alio loco idem pastor Ecclesiae, Davidico fruitus vaticinio, David igitur, inquit: Propheta cum esset et sciret quia jurejurando jurasset illi Deus de fructu lumbi ejus sedere super sedem ejus, providens locutus est de resurrectione Christi, quia neque derelictus est in inferno, neque caro ejus vidit corruptionem. Hunc Jesum suscitavit Deus, cui omnes nos testes sumus. Dextera igitur Dei exaltatus, et promissione Spiritus sancti accepta a Patre, effudit hoc donum quod vos videtis et auditis. Non enim David ascendit in coelos. Dicit autem ipse: Dicit Dominus Domino meo: Sede a dextris meis. Paulus denique praedicator egregius, cum hoc nostrae salutis mysterium auditoribus suis commendare vellet, affectu optantis et voto orantis prudentissima et spirituali circumlocutione aggressus est eos, dicens: Deus Domini nostri Jesu Christi, Pater gloriae, det vobis spiritum sapientiae et revelationis in agnitione ejus, illuminas oculos cordis vestri, ut sciatis quae sit spes vocationis ejus, et quae divitiae gloriae hereditatis ejus in sanctis, et quae sit supereminens magnitudo virtutis ejus in nos, qui credidimus secundum operationem potentiae virtutis ejus quam operatus est in Christo, suscitans illum a mortuis, et constituens ad dexteram suam in caelestibus, supra omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen quod nominatur non solum in hoc saeculo, sed et in futuro. Et: Omnia subjecit sub pedibus ejus, et ipsum dedit caput supra omnem Ecclesiam quae est corpus ipsius. Et ut idem Apostolus ad Timotheum scribit: Columna et firmamentum veritatis. Et manifeste: Magnum est pietatis sacramentum, quod manifestatum in carne, justificatum est in spiritu, apparuit angelis, praedicatum est in gentibus, creditum est in hoc mundo, assumptum est in gloria, sicut per Marcum et lucam descriptio intonat evangelica. Lucas vero cum ad Theophilum scriberet, dicit se sermonem fecisse: de omnibus quae caepit Jesus facere et docere, usque in diem qua praecipiens apostolis per Spiritum sanctum quos elegit, assumptus est. Et Marcus in hodierna lectione: Dominus, inquit, Jesus, postquam locutus est discipulis suis, assumptus est in caelum, et sedet a dextris Dei. Odilo Cluniacensis Abbas, Sermo VIII, De Ascensione Domini Salvatoris Source: Migne PL 142.1012c-1013c

Indeed the nobility and glory of this ascension of the Lord, the authority of the Old Testament often before many times foretells, and His ascension the angelic heights exultant declared, and indeed the Gospels and the Apostolic preaching through the whole earth openly proclaimed its majesty. But with the Apostolic preaching, as it has been said, the mystery aforementioned is overtly declared, when the blessed Apostle Peter, concerning the things he spoke to all, declaring himself an able witness, elated with Apostolic liberty, as it has been recorded, with free speech spoke, saying, 'One must obey God rather than men.' 1 Immediately going on to those deeds then done and saying: 'The God of our fathers raised Jesus whom you killed, hanging Him from a tree. God exalted Him at his right hand, Prince and Saviour, to give repentance to Israel and forgiveness of sins. And we are witness of these words and the Holy Spirit, whom God has given to men obedient to Him.' 2 And in another place the shepherd of the Church, making use of the Davidic prophecy, says: 'David, then, when he was a Prophet , knowing that God had sworn an oath to him, that one from the fruit of his loins would sit upon his throne, foresaw and spoke of the resurrection of Christ, because neither was He forsaken in hell, nor did His flesh see corruption. This Jesus God raised, and we are all witnesses to Him. Therefore exalted at the right hand of God, and receiving the promise of the Holy Spirit from the Father, He poured out this gift which you see and hear. For David did not ascend into heaven. He himself says: My Lord said to my Lord: Sit at my right hand.' 3 Then Paul, that wondrous preacher, when he wished to commend the mystery of our salvation to hearers, impressing on them the emotion of choosing and the most prudent and spiritual vow of prayer, says: 'The God of our Lord Jesus Christ, the Father of glory, may he give to you a spirit of wisdom and revelation in His knowledge, illuminating the eyes of your heart, that you may know the hope of our calling, and what inheritance of Divine glory is with his holy ones, and what is the supereminent greatness of His virtue in us, we who believe according to the work of the power of his virtue which worked in Christ, taking Him up from the dead and establishing Him at His right hand in the heavens, over all principalities and powers and virtues and dominion and every name which is named, not only in this age but even in the future.' 4 And: 'Everything He has made subject beneath His feet and He sets his head over every Church which is His body.' 5 And the same Apostle writes to Timothy: 'A column and firmament of truth.' 6 And openly: 'Great is the mystery of holiness, which has been manifested in the flesh, justified in the spirit, appeared to angels, is preached among the Gentiles, is believed in this world, and has been taken up in glory,' 7 as Mark and Luke pronounce in the telling of their Gospels. Luke when he wrote to Theophilus, and said in that passage: 'concerning everything which Jesus began to do and teach, until the day when having given commands to the Apostles He had chosen He was taken up.' 8 And Mark in today's reading: 'The Lord Jesus,' he says, 'after he had spoken to His Apostles, was taken up to heaven and sat at the right hand of the Father.' 9 Saint Odo of Cluny, from Sermon 8, On The Ascension Of The Lord 1 Acts 5.29 2 Acts 5.30-32 3 Acts 2.30-34 4 Ephes 1.17-21 5 Ephes 1.22 6 1 Tim 3.15 7 1 Tim 3.16 8 Acts 1.1-2 9 Mark 16.19

Ascending And Sitting

Ascendit ad Caeos, sedet ad dextram Patris... Sedere quoque ad dexteram Patris, carnis assumtae mysterium est. Neque enim incorporeae illi naturae convenienter ista absque assumtione carnis aptantur: neque sedis caelestis perfectio divinae naturae, sed humanae conquiritur. Unde et dicitur de eo: Parata est sedes tua, Deus, ex tunc, a saeculo tu es. Parata igitur a saeculo sedes est, in qua Dominus Jesus sessurus erat: in cujus nomine omne genu flectatur, caelestium, terrestrium, et infernorum, et omnis lingua confiteatur, ei, quia Dominus Jesus est in gloria Dei Patris. De quo et David ita refert: Dixit Dominus Domino meo, sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum. Quae tamen dicta Dominus in Evangelio disserens, dicebat ad Pharisaeos: Si ergo David in spiritu Dominum vocat eum, quomodo Filius ejus est? Per quod ostendit se secundum spiritum Dominum, secundum carnem filium esse David. Unde et ipse Dominus iterum dicit: Verumtamen dico vobis, Amodo videbitis filium hominis sedentem ad dexteram virtutis Dei. Et Petrus Apostolus dicit de Christo, Qui est in dextera Dei sedens in caelis. Sed et Paulus ad Ephesios scribens, Secundum operationem, inquit, potentiae virtutis ejus, quam operatus est in Christo, suscitans eum a mortuis, et sedere faciens in dextera sua. Rufninus Aquileiensis, Commentarius In Symbolum Apostolorum Source: Migne PL 21.368a-b

He Ascended into Heaven, and Sits on the Right Hand of the Father... To sit at the right hand of the Father is a mystery belonging to the assumption of the flesh. For it it is not suited to the incorporeal nature without the assumption of flesh, nor is a heavenly seat suited to the perfection of the Divine nature, but it is for the human. Whence it is said of Him, 'Your seat, O God, is prepared from thence, you are from everlasting.' 1 The seat, therefore, on which the Lord Jesus was to sit, was prepared from everlasting, 'in whose name every knee should bow, the things of heaven and of earth, and under the earth, and every tongue shall confess to Him that Jesus is Lord in the glory of God the Father.' 2 Of whom also David thus speaks, 'The Lord said to my Lord, Sit at my right hand until I make your enemies your footstool.' 3 Concerning which words the Lord in the Gospel says to the Pharisees, 'If therefore David in the spirit calls Him Lord, how is He his Son?' 4 By which He showed that according to the Spirit He is the Lord, according to the flesh He the Son of David. Whence also the Lord again says: 'Truly I say to you, henceforth you shall see the Son of Man sitting at the right hand of the power of God.' 5 And the Apostle Peter says of Christ, 'He who is at the right hand of God, seated in the heavens.' 6 And Paul also, writing to the Ephesians, says: 'According to the working of the might of His power, which He wrought in Christ, when He raised Him from the dead, and seated Him at His right hand.' 7 Rufinus of Aquileia, Commentary On The Apostles' Creed 1 Ps 92.2 2 Philip 2.10-11 3 Ps 109.1 4 Mt 22.45 5 Mt 26.64 6 1 Pet 3.22 7 Ephes 1.19-20

The Ascent Of Humility

Juxta est Dominus his qui tribulato sunt corde, et humiles spiritu salvabit. Et iste versus pertinet ad bona justorum. Mos Domini et humana consuetudo diversa est. Nam qui vult altioribus vicinus fieri erigitur; tenditur ut possit fastigia celsa contingere. Dominus enim altissimus attingi non potest, nisi per humilitates videlicet inclinatas; nec ad dulcia ejus gaudia nisi per amaras lacrymas pervenitur. Sive, ut alii dixerunt, juxta, significat non loco, sed auxilio. Inspiciendum est quoque quod dicit, qui tribulatio sunt corde. Multi enim tribulantur, sed non ex corde, ut queruli, fatui, qui peccata non deflent, sed mundana eos damna contristant. Ilii autem corde tribulantur, qui aliena mala suas facunt esse miserias, qui mundum lugentes generalitas cladibus affliguntur. Ipsos namque salvabit, qui se humillimis conversationibus subdiderunt. Et intende quia non dicit verbis humiles, quod habet plerumque nequitia peccatorum, sed spiritu, sicut in Evangelio dicit: Beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Cassiodorus, Expositio In Psalterium, Psalmus XXXIII Source: Migne PG 70.239.a-b

The Lord is near to those who are troubled in their hearts, and He saves the humble in spirit. 1 This verse concerns the good things of the righteous. The way of the Lord and the custom of men are quite different things. For he who wishes to be raised up near to high things, he exerts himself that he might touch things most sublime. But he is not able to touch the Lord, unless he is one who has lowered himself by humility, nor does he come to His sweet joys unless through bitter tears. Or, as others have said, 'near' signifies not place but aid. One must also consider what is said by: 'those who are troubled in their hearts.' For many are troubled, but not in their hearts, as querulous and silly people who do not bewail their sins, but grieve over the loss of worldly things. But they are 'troubled in heart' who feel pity for the evils of others, and who have subjected themselves to a humble way of life. For see that he does not speak of those who are humble in their speech, for the wickedness of sinners often has this, but in spirit. As it says in the Gospel: 'Blessed are the poor in spirit, for they shall inherit the earth.' 2 Cassiodorus, Commentary On The Psalms, Psalm 33 1 Ps 33.18 2 Mt 5.3

Lost And Found

Eratis sicut overs errantes... Quomodo et oves dicit et errantes, cum hi qui in errore vitam ducunt, haedorum potius quam ovium nomine censantur, nisi quia novit Dominus qui sunt ejus, qui et multos diu male converantes susinet, quos tamen in ovium suarum numero salvandos esse praevidet? Sancta Beda, In Primam Epistolam Sancti Petri, Caput II Source: Migne PL 93.54c

You were wandering like lost sheep... 1 Why does he say that they are both sheep and lost, when they who lived in error, should be reckoned by the name of goats rather than sheep, 2 unless because the Lord knows those who are his, 3 He who even endures many while they live wickedly, those who yet He foresees shall be saved as one of the number of his sheep? Saint Bede, Commentary on the First Letter of Peter, Chap 2 1 1 Pet 2.25 2 Mt 25.33 3 2 Tim 2.19, Numb 16.5

Prayer And Deed

Κρεῖσσον μετ' εὐλαβείας ὑπερεύχεσθαι τοῦ πλησίον, ἤ ἐλέγχειν αὐτὸν ἐν παντὶ πράγματι. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.921c

It is better to pray devoutly for one's neighbour than to oppose him in every deed. Saint Mark The Ascetic, On The Spiritual Law.

Avoiding Division

Nam quemadmodum carnales adhuc et imbeciles fratres ob vilem terrenamque substantiam cito inimicus ille disjungit, ita etiam inter spiritales gignit pro intellectuum diversitate discordiam. Ex quae sine dubio contentiones rixaeque verborum, quas Apostolus damnat, plerumque consurgunt; unde consequenter divortia inter unanimes fratres hostis invidus ac malignus interserit. Vera est namque sapientissimi Salomonis illa sententia, Odium suscitat contentio; universos vero qui non contendunt, protegit amicitia. Sanctus Ioannes Cassianus, Collationes, Collatio XVI, De Amicitia, Caput VIII Source: Migne PL 49.1023b-1024a

For as the enemy swiftly separates brothers who are yet carnal and weak on account of some petty and worldly matter, so among the spiritual he brings forth discord on account of a difference of understanding, from which without doubt those contentions and quarrels about words, which the Apostle condemns, 1 for the most part arise, whence consequently our envious and malignant enemy places division between brethren who were of one mind. For true is the statement of the most wise Solomon: 'Strife stirs up hatred, but friendship protects all who do not stir up strife.' 2 Saint John Cassian, Conferences, from Conference 16, On Friendship, Chap 8 1 Galat 5 2 Prov 10.12

Judith And The Elders

Et nunc, fratres, quoniam vos estis presbyteri in populo Dei, et ex vobis pendet anima illorum, ad eloquium vestrum corda illorum erigite, ut memores sint quia tentati sunt patres nostri, ut probarentur si vere colerent Deum suum. Memores esse debenet quomodo pater noster Abraham tentatus est, er per multas tribulationes probatus Dei amicus effectus est. Sic Isaac, sic Jacob, sic Moyses, et omnes qui placuerunt Deo, per multas tribulationes transierunt fideles, Illi autem, qui tentationes non suspecperunt cum timore Domini, et impatientiam suam, et improperium murmurationis suae contra Dominum protulerunt, exterminati sunt ab exterminatore, et a serpentibus perierunt. Praeteritorum principum fortia gesta, praesentium sunt documenta salubria. Unde Judith summos patriarchas gentis Israelitarum, hoc est, Abraham, Isaac, et Jacob, et primum ducem eorum Moysen in exemplum fidei ac patientiae narratione sua introducit; et e contrario impios murmuratores et quaerulosos in testimonium pusillanimitatis et impatientiae suae exhibuit, ut ex bonis utile nobis ad imitandum sumamus exemplum, et ex malis discamus pravitatis suae opus vitare nefarium, ne forte exterminii illorum patiamur tormentum. Unde adhuc subditur: Et nos ergo non ulciscamur nos pro his quae patimur, sed reputantes peccatis nostris haec ipsa minora esse supplicia, flagella Domini, quibus quasi servi corripimur, non ad perditionem nostram evenisse credamus. Haec est enim via veritatis, ut in flagellis Domini humiliemus animas nostras, et patientiam habarere studeamus, reputantes peccatis nostris, quae juste patimur, imo etiam minorem meritis nostris esse vindictam, sed per bonitatem Dei nobis as sufferendum temperatam credamus, qui vult omnes homines salvos esse, et ad agnitionem veritatis pervenire. Miseretur omnium, et nihil odit eorum quae fecit, dissimulans peccata hominum propter poenitentiam, et parcens illis propter magnam misericordiam, quia ipse solus est Deus noster. Et dixerunt illi Ozias et presbyteri: Omnia quae locuta es, vera sunt, et non est in sermonibus tuis ulla reprehensio. Nunc ergo ora pro nobis, quoniam mulier sancta es et timens Deum. Nulla reprehensio est in sermonibus Judith, sed omnia vera sunt quae leguntur. Quia omnia quae Ecclesia catholica in confessione verae fidei, seu in doctrina sanctae religionis profet, laudabilia sunt valde et absque ulla reprehensione. Cujus merito et dignitate credendum est singulos quoque fideles apud Domini clementiam multum adjuvari. Quod ita digne fit, si unusquisque curet, ut sicut probavit verum esse, quod Ecclesia docet, ita actibus imitetur, quod ipsa honestis exemplis persuadet, de quo et subditur. Et dixit illis: Sicut quod potui loqui, Dei esse cognoscitis, ita quod facere disposui, probate si ex Deo est, et orate ut firmum faciat Deus consilium meum. Stabitis vos ad portam nocte ista, et ego exeam cum abra mea; et orate ut, sicut dixistis, in diebus quinque respiciat Dominus populum suum Israel. Commendat Judith presbyteris portam, quia sacerbotibus Christi sancta Ecclesia sollicitam castrorum Dei commendat custodiam, ut pervigili intentione ac solerti cura per arma orationum ea munire, et contra hostium insidias illaesa servare studeant. Rabanus Maurus, Expositio in Librum Judith, Caput VIII Source: Migne PL 109.362b-363b

And now, brothers, because you are elders among the people of God, and their souls hang from you, lift up their hearts with your speech, so that they might remember our fathers were tested so that they be proved if they truly worshipped their God. They should be mindful of how our father Abraham was tested and how through many trials he was made an approved friend of God. So Isaac, so Jacob, so Moses, and all who have been pleasing to God, passed faithfully through many trials. But they who did not receive their tribulations in the fear of God and were impatient and murmured improperly against God, they were exterminated by the exterminator, and perished by serpents. 1 The great deeds of the foremost men of the past are wholesome examples for the present. Whence Judith introduces the patriarchs of the Israelite people, that is, Abraham and Isaac and Jacob, and their first leader Moses, as an example of faith and patience. And on the contrary she exhibited the impious murmurers and querelous folk as a witness of weakness and impatience, so that from the good we take up for ourselves an example to imitate, and from the wicked we learn to avoid the works of depravity of the vile, lest we suffer the torments of those exterminated. Whence she continues: And therefore we are not punished in these things we suffer, but for the repudiance of our sins are these little trials and whips of the Lord, by which we are corrected as a servant, lest we think ourselves to have come to our ruin. For this is the way of truth, that by the whips of the Lord our souls are humbled and we are zealous to maintain endurance, repudiating our sins, for which we justly suffer, not indeed that the least punishment matches what we merit, but that through the benevolence of God we believe our suffering to have been tempered, He who wishes all men to be saved and to come to the knowledge of truth. 2 He is merciful to all, and He hates nothing which He has made, dismissing the sins of men through penance, and sparing them on account of His great mercy, because He alone is our God. And Ozias and the elders said to her: All that you have said is true, and there is nothing reprehensible in your speech. Now therefore pray for us, because you are a holy woman, and fear God. There is nothing reprehensible in the speech of Judith but everything said is true. For everything which the Catholic Church proclaims in the confession of the faith and in the teaching of the sacred religion is extremely praiseworthy and lacks all reprehension. For which with merit and dignity it must be that each and everyone of the faithful is aided by the great mercy of the Lord. By which it is thus right, if a man will care for it, that as what the Church teaches has been proved true, so its deeds are imitated, which with upright example persuades. Concerning which it is written below: And she said to them: As I was able to speak, that you know it to be of God, what I am resolved to do, test and see if it is from God and pray that God makes my counsel firm. Stand at the gate this night, and I shall go out with my handmaid, and pray that, as you have said, in five days the Lord looks on His people Israel. Judith commends the elders to the gate which is the holy Church of Christ, commending the priests to the careful guardianship of the camps of God, that with vigilant attention and sagacious care, through the arms of prayer, they set a wall about them and strive to protect them against the harmful plots of the enemy. Rabanus Maurus, Commentary On Judith, Chap 8 1 Judith 8.24-26 Vulg 2 1 Tim 2.4

Trouble And Thanks

Dominus dedit, Dominus abstulit... Job mel miscet absynthio; persecutioni gratiam et benedictionem, ut in gratiarum actione persecutionis amaritudo dulcescat: nec tantum fiat potus cum lacrymis in mensura, sed afflictionis absynthio, et melle gratiarum nectar acceptabile condiatur. Potasti nos, dicit propheta, vino compunctionis, sive tribulationis: sed huic vino Job de torrente voluptatis apponit: et quasi utatur verbis apostoli dicentis: Libenter gloriabor in infirmitatibus meis. Et: Quando infirmor, tunc fortior sum. Firmat animum suum ad omnium malorum tolerantiam, et de suis angustiis gloriatur. Legitur quod Aod filius Gera, ambidexter utraque manu pugnabat, cujus expressam similitudinem Job gerit, quia non minus sinistra pugnabat, quam dextra: fortis in prosperis, fortior in adversis. Talis erat Apostolus, sciens abundare, et penuriam pati, glorians in infirmitatibus suis, incedens medius per infamiam et bonam famam, per gloriam et ignobilitatem, adversa sine murmuratione sustinens, et faciens in omnibus de necessitate virtutem. Petrus Blenensis, Compendium In Job: Ad Henericum II Illustrissimum Anglorum Regem, Caput I Source: Migne PL 207.812c-813b

The Lord gives, and the Lord takes away... 1 Job mixes honey with wormwood, thanks and blessing with persecution, that by thanksgiving he might sweeten the bitterness of blows. Not only is there that cup measured out with tears, 2 but with the wormwood of affliction and with the honey of thanks an acceptable nectar may be made. 'You have given us,' the Prophet says, 'the wine of compunction to drink,' or 'of tribulation,' 3 but to this wine Job has added a flood of delight; and this is in harmony with the words of the Apostle: 'Happily I glory in my infirmities.' And: 'When I am weak, then I am strong.' 4 He strengthens his soul for the endurance of all evils, and he glories in his own limitations. It is written that Aod, the son of Gera, fought with both hands, 5 and Job bears a certain likeness to him, because he fought no less on his left as on his right, strong in prosperity, stronger in adversity. So also was the Apostle, knowing how to live in abundance and how to suffer poverty, 6 glorying in his infirmities, walking the middle path amid abuse and praise, 7 through glory and disgrace, enduring opposition without murmuring, and from necessity making virtue in everything. Peter of Blois, Compendium On Job, To Henry II Most Illustrious King Of The English, Chapter 1 1 Job 1.21 2 Ps 76.6 3 Ps 59.5 4 2 Cor 12.5,10 5 Judges 3.15-30 6 Phillip 4.11-12 7 2 Cor 6. 3-10

Act And Failure

Τὸν βουληθέντα εὐεργετνσᾶι, μὴ δυνηθέντα δὲ βοηθῆσαι, μὴ ἐκ τῆς ἐκβάσεως μέμφου, ἀλλ' ἐκ τῆς προθέσεως τίμα· ὅτι τῇ φύσει κεκίνηται, ἂ ἐχρῆν διαπράξασθαι, εἰ καὶ τῇ δυνάμει ἐνάρκησε, μὴ ἰσχύσας ἐργάσασθαι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΛΕ', Εὐτονιῳ Διακονῳ Source: Migne PG 78.375b

He who wishes to do some good deed and is not able to accomplish it, must not by that be blamed, but in the wish is honour, for nature being moved fails to obtain what it would, and torpid in its power it has not the strength to to perform the deed. Saint Isidore of Pelusium, Book 1, Letter 335, to Eutonius the Deacon

Troubling Thoughts

Ἀδελφός τις ἦλθε πρὸς τὸν ἀββᾶν Ποιμένα, καὶ λέγει αὐτῷ· Ἀββᾶ, πολλοὺς λογισμοὺς ἔχω, καὶ κινδυνεύω ἀπ' αὐτῶν. Καὶ ἐκφέρει αὐτὸν ὁ γέρων εἰς τὸν ἀέρα, καὶ λέγει αὐτῷ· Ἄπλωσον τὸν κόλπον σου, καὶ κράτησον τοὺς ἀνέμους. Ὁ δὲ εἶπεν· Οὐ δύναμαι τοῦτο ποιῆσαι. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ τοῦτο οὐ δύνασαι ποῆσαι, οὐδὲ τοὺς λογισμοὺς δύνασαι κωλῦσαι ἐλθεῖν· ἀλλὰ σόν ἐστι τὸ ἀντιστῆναι αὐτοῖς. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65.329a

A brother came to Father Poemen and said to him, 'Father, I have many thoughts that trouble me.' The elder took him outside and said to him, 'Expand your chest and catch the winds.' And he said, 'I cannot do that.' The elder said to him, 'If you cannot do that, nor shall you be able to stifle thoughts, but it is for you to stand against them.' Sayings of the Desert Fathers, Palladius of Galatia

Cares And Contemplation

Sollicitudo etenim necessario turbat, sicut scriptum est, Sollicita es, et turbaris ergo plurima: cura vero gravat. Unde est illud Domini: Ne graventur corda nostra crapula et ebrietate, et curis hujus saeculi. Sollicitudo male sustollit, cura pejus deprimit, acedia pessime dissolvit. Mens enim in otio acediosa fructum actionis perdit, et contemplationis lucem minime invenit. Porro depressa curis, in altum se nequaquam erigit, turbata serena esse nequit. Cor enim quod tranquillim non est, serenum esse nullatenus potest, sin autem serenum, nec perlucidum. Cor vero contemplantis perlucere oportet, tanquam speculum, aut aquam limpidissimam et quietem, ut in ipso, ac per ipsum, sicut in speculo, per speculum, videat mens suam ad imaginem Deo imaginem. Ad hoc ergo cor mundandum est Deum speculari cupientis, non solum a noxiis ac superfluis, sed etiam necessariis cruis: et excitandum lectione, meditatione, oratione. Beati enim mundicordes, quoniam ipsi Deum videbunt: quod ipse nobis prestare dignetur. Isaac, Cisterciensis Abbas, Sermo XXV Source: Migne PL 194.1774b-c

Indeed worry does trouble one, as it has been written: 'You are worried and therefore troubled by many things.' 1 but care is a burden. Whence our Lord's warning: 'Do not let your hearts grow dull with revelry and drunkenness and with the cares of this world. 2 Worry wickedly occupies, worldly care is a worse burden, listlessness is the worst ruin. A soul in listless leisure loses the fruit of its action and never finds the light of contemplation. A mind oppressed by cares can no more raise itself on high than a troubled mind can know peace. A heart which is not tranquil is far from being peaceful, and equally far from being bright with light. But a contemplative heart must be as bright as a mirror, like some still stretch of clear water, so that in it and through it, as in a mirror, the mind may see itself, 3 an image in the image of God. The heart, therefore, which desires the sight of God must be cleansed, not only from harmful and unneeded cares, but even necessary ones. It must be ever stimulated by reading and meditation and prayer. 'Blessed are the pure in heart, for they shall see God,' 4 which may He deign to grant to us. Isaac of Stella, from Sermon 25 1 Lk 10.41 2 Lk 21.34 3 1 Cor 13.12 4 Mt 5.8

Houses And Knowledge

Oἰκίαι ἀσεβῶν ἀφανισθήσονται σκηναὶ δὲ κατορθούντων στήσονται Οἰκίας ἐνταῦθα τα σώματα λέγει· οἰκίαι γάρ εἰσι τῶν ψυχῶν· ὀφείλονται δὲ παρὰ τῶν τὴν θεοσέβειαν εἰδόντων καὶ τὴν θεωρητικὴν γνῶσιν, οἱ παράνομοι τὴν θεογνωσίαν μαθεῖν οὐ μόνον, ἀλλὰ καὶ πᾶσαν τῶν ζωοποιῶν ἐντολῶν· ἵνα καθαροὶ γενόμενοι, ἴδωσι τὸν Θεὸν τοῖς νοεροῖς ὀφθαλμοῖς· τοῦτο γάρ ἐστι τὸ μακάριον τέλος, ὅπερ πάσῃ φύσει λογικῄ τετῄρηται· αἱ δὲ οἰκίαι τῶν δικαίων ἔτοιμαί εἰσιν εἰς δοχὴν πάντων, ὡς κελεύει ὁ Κύριος. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.193a-b

The houses of the impious will fall, but the dwellings of the righteous shall increase. 1 The houses spoken of here are bodies, for they are the houses of souls. And so besides those who are knowledgeable in piety and contemplative knowledge, there are the impious, they who are in need of learning not only the knowledge of God but even all the life giving commandments, that cleansed they might see God with the eyes of the intellect. For this is the end of the blessed man, who has cultivated the whole rational nature. But the houses of the righteous are prepared for the reception of all, as the Lord directs. 2 Origen, On Proverbs, Fragment 1 Prov 14.11 2 Jn 14.2

The Narrow Gate

Intrate per angustam portam... Hic ultimo inducit profectum virtutis quoad seipsum: quia enim aliquis diceret: omnia gravia sunt, quae imperas: Ideo dicit, quod hoc verum est: quia per angustam portam oportet ingredi ad vitam. Tangit enim duo, primo ponit admonitionem; et secundo inducit suae admonitionis rationem. Ibi in admonitione tria sunt notanda, scilicet, quae fit porta, qualiter angusta, et qualis introitus. Porta autem est hic introitus ad vitam, sicut inferius dicetur: et multiplicatur porta, scilicet, introitus ad vitam. Est autem introitus ad vitam redemptionis Ecclesiae: et est introitus ad vitam gratiae: et est introitus ad vitam gloriae. Et primus quidem introitus duplex est, unus est, per Christum redimentem: et alter per Sacramenta, per quae gratiam redemptionis accipemus. Primo modo dicitur secundum quandam glossa: Christus porta. Ego sum ostium: per me si quis introierit, salvabitur. Secundo modo vulnus lateris, ex quo fluxerunt Sacramenta, aqua expiationis et sanguis redemptionis, dicitur porta: unde glossa dicit Quid angustius illo foramine, quod lancea militis fecit in latere Christi: per quod tamen fere totus intravit mundus: Haec porta Domini: iusti intrabunt per eam. Ad vitam autem gratiae non intravit nisi per portam virtutis: de qua in Psalm Aperite mihi portas iustitiae. Non est hic aliud nisi domus Dei, et porta caeli. Erit Dominus fortitudo revertentibus de bello ad portam. Introitus autem iste in vitam gratiae specialiter est per charitatem: et ideo charitas dicitur porta. Haec est enim porta orientalis, per quam oriens ex alto Princeps Iesus ad nos ingressus est, et per quam etiam egressus est in coelum, et clausa omnibus non pertinentibus ad membra corporis eius: nec unquam alicui nisi sibi in intregritate membrorum suorum aperietur. Porta orientlis clausa est, et non aperitetur: quia Dominis Deus Israel ingressus est per eam: eritque clausa Principi. Haec dicitur arcta. Angustum enim est inimicos diligere, nullum iudicare, ad unum contendere, nil nisi Christum amare, et huiusmodi. Introitus autem ad gloriam est per portam perserverantiae, quae datur in fine ominum bonorum ad viam pertinentium: et inchoatur a principio, eorum in propositi permanendi cum Christo. Et haec est porta, de qua dicitur in Psalm: Beatus vir qui implevit desiderum suum ex ipsis: non confundetur, cum loquetur inimicis suis in porta. Omnes istae portae angustae sunt valde: ita quod foramini acus comparantur. Sed litera specialiter videtur intelligi de porta virtutus, et antonomastice de porta charitatis: et per effectum intradnai, de porta perseverantiae. unde forte melius, dicitur, quod porta est virtus: apertura, charitas: introductio, perserverantia: Nobilis in portis vir eius, quando sederit cum senatoribus terrae. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput VII Source: Here

Enter through the narrow gate... 1 Here finally He announces the progress of virtue, as far as it may go, because indeed someone might say: 'All these things are difficult which you command,' and therefore He says 'That indeed is true, because to enter into life one must go through the narrow gate.' This touches on two things, first He gives warning and secondly He brings forth the reason for the warning. In the warning three things should be noted, that is, what the gate is, how narrow it is, and the manner of entry. This gate is the entry to life, which is afterward said, and then the gate is manifold, that is, for entry into life. For it is an entry to the life of redemption of the Church, and it is an entry to the life of grace, and it is an entry to the life of glory. And the first entry is twofold, one is through Christ the Redeemer, and another through the Sacraments, through which we receive the life of redemption. In the first way it is said according to a certain gloss: 'Christ is the gate.' 'I am the door, if a man enters through me, he shall be saved.' 2 The second is in the way of the wound to the side, from which flowed the Sacraments, the water of expiation and the blood of redemption, which is called a gate, whence the gloss says: 'Narrower than that hole the soldier made with his spear in the side of Christ,' 3 through which, however, nearly all the world may enter. 'This is the gate of the Lord: the righteous shall enter through it.' 4 For to the life of grace no one enters unless through the gate of virtue, concerning which it says in the Psalm: 'Open to me the gates of righteousness.' 5 'This is nothing but the house of God and the gate of heaven.' 6 'The Lord is strength to those who turn back the battle at the gate.' 7 For this entry into the life of grace is especially by love, and therefore the gate is called love, and this is the gate which faces east, through which, rising in the east from on high, the prince Jesus enters into us, and through which He goes out to heaven, and it is closed to all who are not parts of the members of His body. It is not open to just anyone, but only to him who is one of His healthy members, 'The east facing gate is closed and it shall not be opened, because the Lord God of Israel has entered through it, and it shall remained closed.' 8 This is the narrow gate. Hard it is to love enemies, not to judge, to strive for one, to love nothing but Christ, and so on. The entry to glory is through the gate of perseverance, which is given in the end of all goods to the way of those who hold to it. And it begins from their beginning, in the proposition that one will remain with Christ. And this is the gate, concerning which it is said in the Psalm: 'Blessed the man who fulfills his desire from it, he shall not be confounded when he speaks with his enemies in the gate.' 9 All these gates are very narrow, thus they are compared to the eye of a needle. But by the letter especially it seems to be understood of the gate of virtue, and by antonomasia of the gate of love, and by achievement of entry by the gate of perseverance. Whence perhaps better it is said that the gate is virtue, the opening charity, and the entry perseverance. 'A noble one in the gates is her man, when he sits among the elders of the land.' 10 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 7 1 Mt 7.13 2 Jn 10.7 3 Jn 19.34 4 Ps 117.20 5 Ps 117.19 6 Gen 28.17 7 Isaiah 28.6 8 Ezek 44.1-2 9 Ps 126.5 10 Prov 31.23

Perfecting Virtue

Περὶ τῶν ἐναρξαμένων, καὶ μὴ τελειωσάντων τὸ θαυμάσιον ἔργον τῆς ἀρετῆς, λεχθείη ἂν τὸ προφητικὸν ἐκεῖνο· Τὰ ἔμπροσθεν αὐτοῦ παράδεισος τρυφῆς, καὶ τὰ ὀπισω πεδίον ἀφανισμοῦ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΛΓ' Χειμασιῳ Source: Migne PG 79.201d-204a

Concerning those things which are in their beginnings and not perfected as a wonderous work of virtue, that prophecy was spoken: 'Before them the joys of paradise, behind them a field of ruin.' 1 Saint Nilus of Sinai, Book 1, Letter 333 to Cheimasius 1 Joel 2.3

Virtue And Perseverance

Qui autem perserveraverit usque in finem, hic salvus erit. Non enim coepisse, sed perfecisse virtutis est. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap X Source: Migne PL 25.65b

He who has persevered to the end will be saved. 1 For it is not of virtue to have begun, but to have brought to perfection. Saint Jerome, Commentary on the Gospel of Matthew, Book 1 Chap 10 1 Mt 10.22

Various Services

Vos autem curam omnem inferentes, ministrate in fide vestra virtutem. Virtutem hoc loco non pro fortitudine ne ac miraculis, sed pro conversatione bona posuit; quae fidei recte jungenda est, ne sine operibus otiosa sit et mortua: in quo recte omnem curam subinferri praecepit, quia qui mollis et dissolutus est in opere suo, frater est sua opera destruentis. In virtute autem scientia. Juxta illud Isaiae: Discite bene facere quaerite judicium. In scientia autem abstinentiam. Ut cum bona facere didicerint, mox a malis abstineant, ne in vaccum scientia coelestium cadat, si se ab illecebris terrestribus quis continere neglexerit. In abstinentia autem patientiam. Abstinentiam necesse est semper, ut patientia comitetur, ut quicunque a voluptatibus mundi se continere didicit, ejus quoque adversa corde firmo sustineat, a dextris videlicet et a sinistris per arma justitiae munitus In pietate autem amorem fraternitatis Ut non alterius rei intuitu pietatis opera suis quisque adversaris impendat, nisi fraternae tantum dilectionis. Hoc, videlicet, tota in tentatione procurans, ut quos docendo solum vel redarguendo nequit, ad affectum pietatis orando vel bene faciendo convertat. In amore autem fraternitatis, charitatem. Charitatem hoc loco appellat specialiter eam qua Conditorem diligimus, quae, proficientibus virtutum gradibus, merito amori fraternitatis adjungitur, quia nec Deus sine proximo, nec sine Deo proximus perfecte valet amari. Et quidem Dei amor excellentior est amore proximorum, quia illos sicut nos, Deum vero ex toto corde, tota anima, tota virtute diligere jubemur sed tamen consuetudine amoris fraterni oportet nos ad amorem Conditoris ascendere. 'Qui enim non diligit fratrem suum quem videt, Deum quem non videt quomodo potest diligere? Sanctus Beda, In Secundam Epistolam Petri Source: Migne PL 93.70

And you, attentive with all care, serve your faith with virtue. 1 Virtue here does not mean fortitude or miracles, but it is given as a turning to goods, which is rightly joined with faith, for without works faith is useless and dead, 2 to which he rightly commands all care be given, because he who is weak and dissolute in his works, so his works are the brother of destruction. 'And virtue with knowledge.' As according to Isaiah: 'Learn to do well, seek judgement.' 3 'And knowledge with abstinence.' That when we have learned to do good deeds, so we will abstain from evil ones. Heavenly knowledge will fall into emptiness if a man neglects to withdraw from worldly depravity. 'And abstinence with endurance.' With abstinence it is always necessary to associate endurance, that anyone who has learned to withdraw from the pleasures of the world also strengthen his heart against adversities, on the right and the left being equipped with the arms of righteousness. 4 'And piety with fraternal love.' That the works of piety be done to enemies and not for any other thing but only on account of fraternal love. Indeed this is to be looked to in all trials, so that those a man is unable to refute with teaching alone, he convert by the affection of piety in prayer or good deeds. 'And fraternal love with charity.' Here he names charity, especially that by which we love the Creator, by which, advancing up the steps of virtue, by merit is joined to fraternal love, for neither God without neighbour, nor neighbour without God is able to be perfectly loved. And certainly the love of God is more excellent than the love of neighbours because they, like ourselves, are commanded to love God with the whole heart and the whole soul, 5 but the habit of fraternal love should lead up to the love of the Creator. 'For he who does not love his brother whom he sees, how shall he love God whom he does not see?' 6 Saint Bede, from the Commentary on the Second Letter of St Peter 1 2 Pet 1.5 2 James 2.14-17 3 Isaiah 1.17 4 Ephes 6.10-17 5 Mk 12.30 6 1 Jn 4.20

Trouble And Endurance

Ἀλγεῖς ἀπολειφθέντων ἡμῶν, ὡς εἰκός· ἡμεῖς δὲ πλέον ἐπὶ τῷ χωρισμῷ τῆς σῆς εὐλαβείας. Πλὴν εὐχαριστοῦμεν τῷ Θεῷ μέχρι σοῦ φθάσαντες, καὶ οὐκ μεμψάμεθα τῷ κόπῳ. Εἴδομεν γάρ σου τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως καὶ τὴν ἐπαινετὴν ἐρημίαν καὶ τὸν φιλόσοφον ἰδιασμόν, ὅτι πάντων χωρισθεῖσα τῶν τοῦ κόσμου τερπνῶν Θεῷ μόνῳ συνέκλεισας ἑαυτὴν καὶ τοῖς ἁγίοις μάρτυσιν, οἷς παροικεῖς, καὶ προσήγαγες τῷ Θεῷ καὶ προσάγεις μετὰ τῶν ἀγαπητῶν σου τέκνων θυσίαν ζῶσαν, εὐάρεστον. Ταῦτα οὖν ἔστω σοι καὶ παρα μυθία τῶν λυπηρῶν, ἐπεὶ καὶ Δαυῒδ ὁ μέγας ἐγκρύπτει τοῖς ἐκεῖθεν ἀγαθοῖς, εἰς ἃ πέμπει τοὺς λογισμούς, τὰ ἐντεῦθεν ὀδυνηρά, ὅταν λέγη· Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν· καὶ οὐκ ἀποτίθεται μόνον τὸ ἀλγεινὸν ὅταν μνησθῇ τοῦ Θεοῦ, ἀλλὰ καὶ εὐφραίνεται· Ἐμνήσθην γάρ, φησι, τοῦ Θεοῦ καὶ εὐφράνθην. Ἀλγοῦσι καὶ οἱ τῷ κόσμῳ προστετη κότες καὶ πολὺ πλείονα τῶν τῷ Θεῷ δουλευόντων· ἀλλ' ἄμισθον αὐτοῖς τὸ ἀλγεῖν· ἡμῖν δὲ καὶ τὸ πάσχειν ἔμμισθον, ὅταν διὰ τὸν Θεὸν καρτερῶμεν. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Ἐπιστολή ΣΚΓ´ Θεκλῃ Source: Migne PG 37.364c-365a

You grieve at our parting, as we expect, but we more that you have been separated from your piety. We give thanks to God, however, that we came to you, and we did not object to the labour. For we know you have a firm faith in Christ and the praiseworthy desert and the philosophy of the recluse, that separated from every worldly pleasure, you gather yourself to God alone, and to the holy martyrs, enclosing yourself with God with your beloved children, a living sacrifice, well pleasing. 1 Let these things, then, be a comfort to you in your troubles. Since even the great David by means of future goods on which he set his thoughts covered the bitter things of this world, when he said: 'Because He hides me in His tabernacle on the day of evil.' 2 Yet when he meditates in his soul and memory on God, he does not dispose of griefs and troubles only, but indeed he is moved by joy: 'I was mindful of God,' he says, 'and I delighted.' 3 They grieve who are bound to the world, and most of all when in the service of God, and to grieve is their reward, but to us to suffer enriches when we endure through God. Saint Gregory Nazianzus, from Letter 223, To Thecla 1 Peter 3.4 2 Ps 26.5 3 Ps 76.4

Judgement Of The Wicked And The Good

Ὁ μὲν φαῦλος τάχιστα ἂ καταγνοίη καὶ τοῦ ἀγαθοῦ· ὁ δὲ ἀγαθὸς οὐδὲ τοῦ κακοῦ ῥᾳδίως. Τὸ γὰρ εἰς κακίαν οὐχ ἔτοιμον, οὐδὲ εἰς ὑπόνοιαν εὐχερὲς. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΑΒ' Ζωσιμῳ Οἰκονομῳ Source: Migne PG 79.97c-d

The wicked man is always swift to judgement against the good man, but the good man goes not to it so easily against the wicked man. For he, not being so swift to go to evil, does not easily suspect it. Saint Nilus of Sinai, Book 1, Letter 32, To Zosimus the Steward

Deeds And Repute

Sed in hoc solo constat conversionis nostrae ratio, ut boni sumus. Laborandum igitur illi ante omnia est, ut qui bontitatem sequitur, bonus esse judicetur. Nam qumavis homo purum corpus immaculatumque custodiat, laceratam vitam ad Deum portat, cujus actus vultum infamat, licet sciamus conscientiam solam bonis actibus posse sufficere. Sed quanto melius est ut semper de te bene sentiat, qui circa januam tuam vanis suspicionibus frequenter aegrotat? Insitum est enim naturaliter vulgo, ut de bonis male semper judicet. Sed tu qui curam bonae famae colis, studio tuo gratiam integrae opinionis acquire. Vita ergo nostra ita sit lucida, ut sit omnibus nota. Integritas religioni, pudor serviat humilitati. Quem amor tenet servandae integritatis, ante omnia falsi ad se famam non admittat erroris. Magnum est quidam et gloriosum et usque ad coelum omnium ore proferendum, numquam malis actibus locum dedisse; sed multo fortius est numquam falsis suspicionibus laborasse. Quid enim tibi prodest sobrietas, si vitia ebrietatis exerceas? Quis te non ebrium judicet, si intet effluentues vino calices saltantium gyros imiteris? Quis te castum putabit, si te viderit meretricum fabulis mixtum scenico sermone compositis, aut loquentem turpia, aut inhonesta resonantem? Laudo quidem conscientiam castitatis in te, sed odi colloquium meretricis. In quo loco fortasse dicat aliquis, Sufficit mihi pure conscientia. Quantum ad innocentiam pertinet, tibi soli sufficit. Sed providendum est ne facilitate tua alter peccat, et alienum peccatum in te redundet, juxta illud quod dicit Scriptura:: Vae illi per quem scandalum venit. Quamvis autem pretioso serico corpus vestias, et niveo vellere membra componas, non sine macula diem transigis, si camini ardentis ora contigeris. In omnia igitur actu tuo vitam tuam disciplina comitetur. Si vis placere Christo, elabora ut professionem tuam fides adjubet, fama commendet. Praecedat vos patientia humilitatis socia, assistat pudicitia integritatis magistra: fugiat cupiditas, erubescat ebrietas, luxuria actus suous lugeat, superbia confusa discedat. Quicumque igitur est qui festinat Deum agnoscere, sub hoc disciplinae ordine Christum nostrum poterit invenire Sanctus Valerianus Cemeliensis, Homilia I, De Bono Disciplina Source: Migne PL 52.695c-696b

But in this alone stands the reason of our conduct, that we are good men. Therefore, before everything one should strive so that those who follow the goodness are judged to be good. For even if a man keeps his body pure and immaculate, yet when his actions make the face blush, he bears before God a mangled life, though it is possible, we know, that conscience alone suffices to make acts good. But how much more better is it that another might always think well of you, he who often skulks outside your door with vain suspicions? It is a natural inclination of the vulgar that they will always judge the good poorly. But you who have care for good repute, with all zeal gain the favour of a flawless opinion. Therefore let our lives be bright that they be known to all. Let integrity serve religion, modesty humility. He whom loves to guard his integrity, will before everything not allow false rumour concerning himself. Great and glorious it is, and something that the mouth should cry up to heaven, that one has never given the occasion for evil acts, but much greater than this is that one has never laboured under false suspicions. How shall sobriety profit you, if you practice the faults of drunkenness? Who will not judge you drunk, if among the overflowing cups of wine you imitate the swaying of dancers? Who will think you chaste, if he sees you on a stage partaking of the speech of whores, or speaking foully, or proclaiming base things? Certainly I praise the conscience of chastity in you, but I hate the whorish speech. Here perhaps someone may say, 'A pure conscience is enough for me.' Inasmuch as it pertains to innocence it is enough for you. But you should be prudent lest by your ease another sin, and this sin of another reflect on you, according to what Scripture says: 'Alas to him through whom scandal comes.' 1 Although you clothe your body in precious silk and wrap limbs in snow white wool, you will not pass a day undefiled if you stand before the mouth of a blazing furnace. In every deed, therefore, let your discipline by the companion of your life. If you wish to please Christ, strive that your faith promote your profession, and your reputation commend it. Let patience, associate of your humility, go before you, and modesty, the teacher of integrity, assist you. May avarice flee, ebriety blush, lust grieve over its own deeds, and pride be cut off in confusion. Whoever, therefore is hurrying to know God, by this orderly discipline, will be able to find our Christ. Saint Valerian of Cimelium, from Homily I, On The Good Of Discipline 1 Mt 18.7

Consoling The Afflicted

Ὁ ἰώμενος τοὺς συντετριμμένους τῇ καρδίᾳ, καὶ δεσμεύων τὰ συντρίμματα αὐτῶν. Ἄλλος, Τὰ κατεαγμένα αὐτῶν. Ἐπειδὴ τὴν ἀπὸ τοῦ βίου παῤῥησίαν οὐκ εἶχεν εἰπεῖν, προβάλλεται πάλιν τὴν συμφορὰν, καὶ τὸ τῷ Θεῷ σύνηθες. Ἔργον γὰρ αὐτῷ, τὸ τοὺς τεταπεινωμένους παρακαλεῖν, καὶ ἴδιον αὐτοῦ τοῦτο· ὥσπερ ὅταν λέγῃ καὶ Παῦλος, Ὁ ζωοποιῶν τοὺς νεκρούς· καὶ πάλιν, Ὁ καλῶν τὰ μὴ ὄντα, ὡς ὄντα, τὸ ἴδιον αὐτοῦ λέγων ἔργον· οὕτω δὴ καὶ ἐνταῦθα οὗτος, Ὁ ἰώμενος τοὺς συντετριμμένους, λέγει, δεικνὺς ὅτι κἂν ἀνάξιοι ὦμεν, ἐπειδὴ ἔργον αὐτοῦ ἐσμεν, τὴν πρᾶξιν αὐτοῦ οὐκ ἐγκαταλείψει, τὸ εἰωθὸς αὐτῷ οὐκ ἀφήσει. Οὕτω καὶ Παῦλος, Ἀλλ' ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς. Καὶ πάλιν· Ὁ διδοὺς τοῖς ὀλιγοψύχοις μακροθυμίαν. Καὶ ὁ αὐτὸς οὗτος προφήτης ἀλλαχοῦ, Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. Ὅταν τοίνυν βουληθῇς παρακλήσεως ἀπολαῦσαι, ταπεινοῦ σαυτὸν, σύντριψόν σου τὴν διάνοιαν. Τοῦτο μὲν οὖν περὶ τῆς βουλήσεως αὐτοῦ, περὶ τῆς χρηστότητος καὶ τῆς φιλανθρωπίας, ὅτι ἔργον αὐτοῦ τοῦτο, τὸ τοὺς ἐν συμφοραῖς παραμυθεῖσθαι. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΡΜϚ' Ψαλμον Source: Migne PG 55.513-514

He who heals the contrite of heart and binds up their wounds, or 'their broken bones' 1 Since he says he does not have confidence in his own life, again he is thrown into calamity, and to association with God. For it is His gift, and His especially, to console those who are cast down and afflicted, as when Paul says: 'He who brings the dead to life.' And again, 'He who calls on things which are not, and they are,' 2 speaking of His own work. Thus here indeed He heals the contrite of heart, he says, showing that even if we are unworthy, because we are His work, He shall not forsake His own, He will not withdraw from His own custom. So indeed Paul says: 'But He who consoles the humble, has consoled us.' 3 And again: 'He who gives endurance to those who are weak of soul.' 4 And this a Prophet says elsewhere: 'The Lord does not despise a contrite and humble heart.' 5 When, then, you wish to receive consolation, humble yourself and grind down your soul. This, then, he says, is from His own will and kindness and mercy, that is, it is His work to console those who have fallen into calamity. Saint John Chrysostom, On The Psalms, from Psalm 146 1 Ps 146.3 2 Rom 4.17 3 2 Cor 7.6 4. Isaiah 57.15 5 Ps 50.19

Healing The Soul

Ἐλέησόν με Kύριε ὅτι ἀσθενής εἰμι, ἴασαί με Kύριε ὅτι ἐταράχθη τὰ ὀστᾶ μου Ἴασις ἀσθενειας ψυχῆς, ἡ ἐκ Θεοῦ δύναμις· ὡς λέγειν τὸν ταύτης τυχόντα, Παντα ἰσχὺω ἐν τῷ ἐνδυναμοῦντί με Χριστᾡ. Ὅτι δὲ οὐκ εἰ ποῦ τῆς Γραφῆς εἴρηται ὀστᾶ, οὐ πάντως περὶ τῶν αἰσθητῶν ἐστιν τὸ δηλούμενον, ἐπιστατέον τῷ, Πάντα τὰ ὀστᾶ μου ἐροῦσιν, Κύριε, Κύριε, τίς ὅμοιός σοι; Καὶ τῷ Διεσκορπίσθη τὰ ὀστᾶ ἡμων πᾶρὰ τὸν ᾅδην. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Ϛ' Source: Migne PG 39.1176d-1177a

Have mercy on me Lord because I am weak. Heal me, Lord, for my bones are troubled... 1 The healing of the weak soul is the power of God, as is said when this happens: 'I can do everything in Christ who strengthens me.' 2 But those things which are named bones in Scripture, nearly always refer to material things, whence is understood: 'All my bones shall say: Lord, Lord, who is like you?' 3 And again: 'Our bones scattered beside hell.' 4 Didymus the Blind, Commentary on The Psalms, Psalm 6 1 Ps 6.3 2 Phil 4.13 3 Ps 34.10 4 Ps 140.7