The Rich Man

Et quearebat Jesum videre. Qui Christum videre quaerit, coleum unde Christus est, non terram, de qua aurum est, intueatur. Dives ergo, qui sursum respicit, non portat divitias, sed proculcat; nec incurvatur divitiis, sed levatur; atque agit divitias ad largientis obsequium, non ad divitiarum avaritiae servitutem; divitiarum servus, non dominus est avarus: at misericors tot servos se probat habere quot nummos. Sanctus Petrus Chrysologus, Sermo LIV, De Zachaeo Source: Migne PL 52.349a

And He sought to see Jesus.1 He who seeks to see Christ looks to heaven from whence Christ came, not to earth from which gold comes. Therefore the rich man who looks up, does not bear his wealth but tramples on it, he is not bent down by riches but lifted up. He uses his riches in the service of Him who gave them, not in the servitude of avarice for more wealth. The avaricious man is the slave of riches, not their lord; the merciful man proves that he has as many servants as he has coins. Saint Peter Chrysologus, from Sermon 54, On Zechariah 1 Lk 19.3

Virtue And Wealth

Τῆς γὰρ ἀρετῆς ἡ κτῆσις, κἂν πάντες μετέχωσιν αὐτῆς ἄνθρωποι κατὰ τὴν ἑαυτοῦ δύναμιν ἕκαστος, ἀεὶ πλήρης τοῖς ἐπιθυμοῦσίν ἐστιν, οὐ κατὰ τὴν ἐπὶ τῆς γῆς κτῆσιν, ἣν οἱ διαιροῦντες εἰς τμήματα, ὅσον ἂν προσθῶσι τῇ μιᾷ μερίδι, τοσοῦτον ὑφείλοντο τῆς ἑτέρας, καὶ ὁ πλεονασμὸς τοῦ ἑνὸς ἐλάττωσίς ἐστι τοῦ συμμετέχοντος· ὅθεν καὶ αἱ περὶ τοῦ πλείονος μάχαι διὰ τὸ πρὸς τὸ ἐλαττοῦσθαι μῖσος τοῖς ἀνθρώποις συνίστανται. Ἐκείνου δὲ ἀνεπίφθονός ἐστιν ἡ πλεονεξία τοῦ κτήματος καὶ ὁ τὸ πλεῖον ἁρπάσας οὐδεμίαν ἤνεγκε ζημίαν τῷ συμμετασχεῖν ἀξιοῦντι τῶν ἴσων, ἀλλ' ὅσον ἐστί τις χωρητικός, αὐτός τε πληροῦται τῆς ἀγαθῆς ἐπιθυμίας καὶ ὁ πλοῦτος τῶν ἀρετῶν ἐν τοῖς προλαβοῦσιν οὐκ ἀναλίσκεται. Ὁ τοίνυν πρὸς τοῦτον ἀποβλέπων τὸν βίον καὶ τὴν ἀρετὴν ἑαυτῷ θησαυρίζων, ἣν οὐδεὶς ὅρος ἀνθρώπινος περι γράφει, ἆρα καταδέξεταί ποτε πρός τι τῶν ταπεινῶν καὶ πε πατημένων τὴν ἑαυτοῦ ψυχὴν ἐπικλῖναι; Ἆρα θαυμάσεται τὸν γήϊνον πλοῦτον ἢ δυναστείαν ἀνθρωπίνην ἢ ἄλλο τι τῶν ὑπὸ ἀνοίας σπουδαζομένων; Εἰ μὲν γάρ τις ἔτι περὶ ταῦτα διάκειται ταπεινῶς, ἔξω τοῦ τοιούτου ἂν εἴη χοροῦ καὶ οὐδὲν πρὸς τὸν ἡμέτερον ἕξει λόγον· εἰ δὲ τὰ ἄνω φρονεῖ καὶ συμμετεωροπορεῖ τῷ θεῷ, ὑψηλότερος πάντως τῶν τοιούτων ἐστὶν οὐκ ἔχων τὴν κοινὴν ἀφορμὴν τῆς περὶ τὰ τοιαῦτα πλάνης. Ἅγιος Γρηγόριος Νύσσης, Περί Παρθενίας, Κεφ' Δ´ Source: Migne PG 44.337c-340a

For virtue is a possession which, though all men, according to the capacity of each, should share it, yet will always be in abundance for those who earnestly desire it; not then as the possession of the earth which men divide up into parts, and the more they add to one part so the more they remove from another, so that the gain of the greater for one is to the loss of another, from which come fights for the greater part, because of men's hatred of less. But here there is no envy of him who has the larger possession, and he who seizes the larger part brings no harm upon him who would have an equal share; for as much as he is capable, so his good desire is fulfilled, and the wealth of the virtues in those who possessed them is not reduced. He, then, who looks toward this life and hoards virtue for himself, which has no limit that man can prescribe, shall he bend down his soul to walk among things below? No, he will not marvel at worldly wealth or at powerful men, or any thing for which foolishness is zealous. For if he is inclined to such base things, he is outside our goup and we have no word for him. But if he thinks of things above and walks with God, he is far above such things and has not the common cause of the error of such things. Saint Gregory of Nyssa, On Virginity, Chap 4

Want And Wealth

Duos finitimos vetus historia describit regem Achab et pauperem Nabuthen; quem horum pauperiorem, quem ditiorem credimus? Alter regali fulcro divitiarum praeditus, inexplebilis insatiabilisque opibus suis, exiguam pauperis vineam desideravit: alter despiciens animo βασιλέων τας πολυ χρύσους τύχας, imperialsque gazas, suo erat contentus palmite. Nonne videtur hic magis dives, hic magis rex, qui sibi abundabat, suas regebat cupiditates; ut nihil alienum concupisceret? Ille autem egentissimus, cui aurum suum vile, alienus palmes pretiosissimus aestimabatur? Sed qua ratione egentissimus, cognosce: quia divitiae injuste congregatae evomuntur; radix autem justorum manet, et ut palma floret. An non egentior paupere us, qui tamquam umbra praeterit? Hodie impius exaltatur, cras non erit, nec invenietur aliquis locus ejus. Quid est itaque divitem esse, nisi abundare? Quis autem abundat, qui sit animo contractior? Qui autem animo contractior, utique angustior: quae igitur in angustiis abundantia? non ergo dives, qui non abundat. Unde pulchre David: Divites, iniquit, eguerunt, et esurierunt; quoniam cum haberent Scripturarum thesauros coelestium, eguerunt qui non intellexerunt, et esurierunt qui nullum spiritalis gratiae gustarunt cibum. Nihil igitur affectu sapientis ditius, nihil insipientis egentius. Nam cum regnum Dei pauperum sit, qui esse locupletius potest? Et ideo praeclare Apostolus: O altitudo, inquit, divitiarum sapinetiae et scientiae Dei. Praeclare etiam David, qui in via testimoniorum coelestium, quasi in omnibus divitiis, delectabatur. Sanctus Ambrosius Mediolanensis, Epistula XXXVIII, Simpliciano Source: Migne PL 16.1097c-1098b

Ancient history tells of two neighbours, king Ahab and the poor Naboth. Which of these do we think to be richer, which poorer? The one endowed with the royal support of riches, insatiable and unsatisfied with his wealth, desired the little vineyard of the poor man; the other, despising in his soul the great golden fortunes of kings, and imperial treasuries, was content with his own vines. 1 Does he not seem richer and more regal, who abounded in himself, and ruled over his own desires, wanting nothing that belonged to another? And does he not appear most needy in whose eyes his own gold was reckoned vile and another man's vine precious? But know for what reason he was most needy: because riches unjustly gathered are vomited up, 2 but the root of the righteous remains, 3 and flourishes like a palm tree. 4 Is he not more needy than the poor man, who shall pass away like a shadow? 5 Today the impious is exalted, tomorrow he shall not be, and his place is no more to be found. 6 But what is it to be rich, unless to abound? But who abounds whose soul is contracted? And he who is more contracted in soul, so he is more needy, and what abundance is there in want? Therefore he is not a rich man who does not abound. Whence David rightly says: 'The rich hunger and lack,' 7 for when they possessed the treasures of the Divine Scriptures, they still lacked who did not understand, and they hungered because they did not taste the food of spiritual grace. Nothing therefore can be richer than the disposition of the wise man, nothing poorer than that of the fool. For since the kingdom of God is of the poor, what can be richer? 8 And therefore well the Apostle says: 'O the depth of the riches of the wisdom and knowledge of God!' 9 And that eminent David, who delighted in the way of the heavenly testimonies as in all riches. 10 Saint Ambrose, from Letter 38, to Simplicianus 1 3 Kings 21.1-4 2 Job 20.15 3 Prov 12.12 4 Ps 91.13 5 Ps 143.4 6 Ps 36.35-36 7 Ps 33.10 8 Mt 5.3 9 Rom 11.33 10 Ps 118.14

A Rich Man Warned

O delicate, qui deliciis et divitiis circumfusus atque confusus, confusionem exspectas et mortem; non est regnum Dei esca et potus, non purpura et byssus; quia dives ille utroque circumfluus, in puncto ad inferna descendit. Quid ergo? Sed justitia, et pax, et gaudium in Spiritu sancto. Attendis et intendis quia gaudium in fine est? Sic fatui filii Adam, et praecipiti saltu justitiam transilientes et pacem, rem finalem in principium convertere et pervertere vultis? Nemo enim est qui gaudere non velit. Non stabit et non erit istud; quia sicut non est pax impiis, sic nec gaudere impiis, dicit Dominus. Non sic impii, non sic. Prius est justitiam facere, inquirere pacem, et persequi eam: et sic demum apprehendere gaudium, imo a gaudio comprehendi. Sic angelicus ille conventus prius justitiam fecit, cum stetit in veritate, et veritatis deseruit desertorem. Post haec, illa pace firmati sunt quae exsuperat omnem sensum; quia cum diversis honorum primatibus ambiantur, nullus qui murmuret, qui invideat nullus. Sanctus Bernardus Clarae Vallensis, Sermo IX, De eisdem verbis Apostoli, Non est regnum Dei esca et potus Source: Migne PL 183.590a-c

O luxurious man, surrounded and abounding with delight and riches, expect confusion and death. The kingdom of God is not food and drink, nor purple and fine linen, because the wealthy man overflowing with both in a moment falls into hell. 1 What is it then? Righteousness and peace and joy in the Holy Spirit. 2 Do you consider and look for the joy at the end? So foolish sons of Adam, you wish with headlong leap to spring over righteousness and peace and turn and pervert the final thing to the beginning? There is no one who does not wish to be happy. But it shall not stand and this shall not be, because as there is no peace for the impious, so there is no joy for the impious, says the Lord. 3 Not so the impious, not so. 4 First be righteous, seek peace and pursue it, 5 and so at last you shall seize on joy, or rather by joy you shall be seized. So the gathering of angels were first righteous when they stood in the truth and He cast down the one who abandoned the truth. 6 After this, confirmed with that peace which overcomes all understanding, because they were endowed with differing primacies of honour , there was not one who murmured, for there was not one who envied. Saint Bernard of Clairvaux, from Sermon 9, On the same words of the Apostle: The Kingdom of God is not food and drink. 7 1 Lk 16.19,22 2 Rom 14.17 3 Isaiah 48.22, 57,21 4 Ps 1.4 5 Ps 33.15 6 Jn 8.44 7 Rom 4.17

Money And Treasure

Ubi enim est thesaurus tuus, ibi est et cor tuum. Hoc non solum de pecunia, sed et de cunctis passionibus sentiendum est. Gulosi deus venter est: ibi ergo habet cor, ubi et thesaurum. Luxuriosi thesaurus, epulae sunt. Lascivi, ludicra: amatoris, libido: Huic servit unusquisque a quo vincitur. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap VI Source: Migne PL 25.44c

Where your treasure is, there is your heart. 1 This is not only about money, but must be recognised of all the passions, The god of the glutton is his stomach, 2 therefore there he has his heart where is his treasure. The treasure of the luxurious man is feasts. Of the wanton it is pleasure, of the lover, lust, each one serving that by which he is conquered. 3 Saint Jerome, Commentary on the Gospel of Matthew, Book 1 Chap 6 1 Mt 6.21 2 Phil 3.19 3 2 Pet 2.19

Storing Wealth

Nolite thesaurizare vobis thesauros in terra, ubi aerugo et tinea domilitur, et ubi fures effodiunt et furantur. Sed thesaurizate vobis thesauros in caelo, ubi neque aerugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur. Quid tam paternum? Quid sic veniens de amore? Quod tam providum de charitate consilium? Nihil tibi perire vult, qui tua in thesauris coelestibus vult reponi. Quam securus dormit, qui Deum suorum meruit habere custodem. Quam nescit curas, quam deponit angores, quam non est anxius, quam servorum caret fastu, qui sua patri servanda committit. Quomodo paterna servat affectio, quod timor non potest sic servare servilis: pater cum dat sua filiiis, non minuit commendata filiorum. Quid sit pater, nescit; nescit se filium, qui non credit patri. Tineam non excludunt claustra, sed claudunt, et generant, non repellunt: rubiginem nutriunt servata, non vitant; quia quod de re nascitur, non vitatur. Ubi est necessitas, fures deesse non possunt. Qui ergo inter tineas, rubiginem, fures, sua ponit, exponit quae sua sunt, non reponit. Sicut de vestimento tinea, rubigo de metallo, de necessitate fures nascuntur: ita de divitiis avaritia, cupiditas de quaestu, de habendo habendi ardor acquiritur. Qui ergo vult avaritiam vincere, divitias proroget, non reponat. Praemittamus, fratres, thesauros nostros in coelum; sint vectores pauperes, qui possunt suni suo quae nostra sunt ad superna portare. Nemo de fraude dubitet bajulorum: tua est ista transvectio. Sanctus Petrus Chrysologus, Sermo VII, De Hypocrisi et Eleemosyna Source: Migne PL 52. 207b-208a

Do not heap up for yourselves treasure on earth, where rust and moth destroy and thieves break in and steal. But heap up for yourselves treasure in heaven, where neither rust nor moth destroy and where thieves do not break in and steal.1 Why so paternal? Why so loving? Why such provident counsel born of care? He who wishes that nothing of yours should perish, wishes that you place your goods in the celestial treasure house. How secure it will be then, when it merits that God watch over it. How free from care he will be who rids himself of anxiety, who is not worried, who is spared the disloyalty of guards, who has committed protection to his Father. How much paternal affection protects that which servile fear is not able to guard. When the Father gives what is his to his sons, he does not lessen the worth of what sons have entrusted. He does not know what the Father is, he does not know that he is a son, who does not trust the Father. Locked doors do not exclude moths, but they shut them up and nurture them, they do not repel them. Things preserved generate rust, they do not ward if off, because what is born from these things is what they do not repel. Where there is need, there is no lack of thieves. Therefore he who places himself among moths and rust and thieves, he exposes what is his, he does not store it away. As moths from clothing, as rust from metal, from need thieves are born, thus it is with avarice from wealth, desire from profit; from possessions the passion of possession is acquired. Therefore he who wishes to conquer avarice, let him keep himself from riches, not heap them up. Brothers, let us send our treasure chests ahead of us to heaven. The poor are the transports who in their lap can carry what is ours to the heavens. Let no one have any hesitations about the qualifications of these porters. Safe this is, safe this transportation by which our goods are carried to God, with God as guarantor. Saint Peter Chrysologus, from Sermon 7, On Hypocrisy And Alms 1 Mt 6.19-20

Leaving Everything

Ecce nos dimisimus omnia et secuti sumus te. Duo tangit: dimissionem impedimenti ad bonum, et imitationem boni. In abdicatione impedimenti dicit tria: evidentiam paupertatis, dimissionem cupiditatis, et generalitatem sive universalitatem in dimittendo rem quae est impedimentum perfectionis. Dicit igitur ecce quasi dicat. Evidens est per signum voluntariae paupertatis, quod quasi lux omnibus lucet in nobis. Luceat lux vestra coram hominibus, ut videant opera vestra bona: et glorificent patrem vestrum, qui in caelis est. Quid videbis in Sunamite, nisi choros castrorum? Sunamitis captiva interpretatur: et significat egenos et pauperes Christi, in quibus de rebus mundi nihil videtur: sed chori castrorum caelestium praesidiorum, quibus semper immisti sunt, videntur in eis, et nihil aliud [nos dimitimus] non enim nos dimiserunt res, sed nos voluntarie dimisimus ipsas, non tantum ut teneamus habitas; sed etiam ut non sequamur habendas res huiusmodi. Unde Hieronymus: Grandis fiducia: Petrus piscator erat, dives non erat, victum manu et arte quaerebat: et tamen confidenter dicit quia omnium dimisit cupiditatem. Tanta a sequentibus Christum dimissa sunt, quanta a non sequentibus concupisci potuerunt. Ecce nos reliquimus omnia et secuti summus te: quid ergo erit nobis? Beatus Bernardus: Bene Petre: et non ad insipientiam tibi, omnia dimisisti: quia eum qui exultavit ut gigas ad currendam viam, oneratus sarcina cupiditatis, sequi non poteras. Cursor lenis explicans vias suas nihil de omnibus cupientes. Quid enim mihi est in caelo? et a te quid volui super terram? Recedite, recedite, exite inde, pollutum nolite tangere. Exite ab ea populus meus, et ne participes sitis delictorum eius, et de plagis eius non accipietes. Causa enim delictorum Babylonis sunt bona fortunae: et haec sunt propter quae plagantur. Qui proiicit avaritiam ex calumnia, et excutit manum suam ab omni munete, qui obtutat aures suas ne audiat sanguinem, et claudit oculos suos ne videat malum: iste in excelsis habitabit. Excutiens enim manus ab omni munere, nihil accipit eorum quae mundus offerre potest: et qui obturat aures ne audiat sanguinem, nulli propter sua per fraudes insidiatur: et qui claudit oculos ne videat malum, vanitates et spectacula mundi cum dilectione non considerat: et ideo dignus est ut in excelsis habitet. Sic ergo omnia Discipuli dimiserunt Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p122-123

Behold, we have left everything and followed you. 1 This touches on two things: the leaving of impediments to the good and the imitation of the good. In the abdication of impediments three things are spoken: the appearance of poverty, the leaving of desire, and in the leaving the general or universal thing which is the impediment to perfection. He thus says 'Behold,' as he should. It appears through the sign of voluntary poverty which shines among us as a light among all. 'Let your light shine among men, so that they see your good works and glorify your Father who is in heaven.' 2 'What shall you see in the Shulamitess, unless a dance amid the camps?' 3 The Shulamitess is understood as a captive and signifies the needy and poor of Christ, in which nothing of the world appears, but the dance amid the camps is the heavenly protection, to which they are always sent, that they appear among them, and nothing at all 'we have left', for they did not leave us, but we have left them by our own will, not only the place, but even that we might not follow those who have such things. Jerome: 'Great faith! Peter was a fisherman, he was not rich, with his hand he seized sustenance and with skill sought it, and yet confidently he spoke because he had left all desire.' 4 Gregory: 'So they are as strictly dimissed from following Christ, as much as they are not able to be done with attending to the desire.' 5 'Behold, we have left everything and followed you; what then shall be our reward?' 6 Blessed Bernard: 'Good Peter, it was not on account of foolishness you left everything, because he who rises up like that strong man to run the course, is not able to do so weighed down by the burdens of desire.' 7 Jeremiah: 'A swift messenger seeking his way, desiring nothing.' 8 'What is there for me in heaven? And apart from you, what should I wish for upon the earth?' 9 'Withdraw, withdraw, come out from there, do not touch what is defiled.' 10 'Come out from them, my people and do not partake of their pleasures and you will not receive their blows.' 11 For cause of the pleasures of Babylon are the goods of fortune, because of which they shall be struck.' 'He who casts down avarice with calumny and withdraws his hand for every gift, he who blocks up his ears that he not hear of bloodshed and closes his eyes lest he see evil, he shall dwell in the heights.' 12 For withdrawing his hand from every gift, he receives nothing which the world can offer, and he who blocks up his ears lest he hear of bloodshed is not able to plot deceitfully for the sake of possessions, and he who closes his eyes lest he see evil, does not look lovingly on the vanities and spectacles of the world, and therefore he is worthy to dwell in the heights. So the disciples left everything. Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mk 19.27 2 Mt 5.16 3 Song 6.13 4 Jerome Com Mt 19.24 5 Gregory Evang Mt, Mt 4.18-22 6 Mt 19.27 7 Ps 18.6, Bernard ? 8 Jerem 2.24-25 9 Ps 72.25 10 Isaiah 52.11 11 Apoc 18.4 12 Isaiah 33.15-16

Accepting Poverty

Εἰ λυπεῖ ἡ πενία, ἐξουδένωται ἡ θεία νομοθεσία, Μακάριοι, φάσκουσα, οἱ πτωχοὶ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Εἰ τοίνυν ταύτης οὐκ ἀντεχόμεθα, εὔδηλον, ὡς κἀκείνης οὐκ ἐφιέμεθα· εἰ δὲ ἐκείνην εὐχαρίστως δεχόμεθα, καὶ ταύτης εἴκωμεν τοῖς προστάγμασι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΟΕ´ Κυρῳ Source: Migne PG 78.396a

If poverty grieves, set at naught is the Divine law which says: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' 1 If then we reject the former, so it is clear we refuse the latter; but if we receive that with thanks, so we shall follow His commandments. Saint Isidore of Pelusium, Book 1, Letter 375, To Cyrus 1 Mt 5.3

Wealth And The Church

Quis, rogo, Ananiam et Saphiram rebus propriis abrenuntiare coegit? Sed quia partem percuniae uterque pro sustentanda quasi longa vita retinuit, repentinae mortis sententiam non evasit. Et quia nequaquam juxta abrenuntiatorum regulam contenti sunt vivere, juxta praevaricatorum animadversionem coacti sunt immaturo exitu infeliciter expirare. Et quidem illi, utpote rudes, et ad fidem denuo venientes, necdum fortasse ad plenum evangelica praecepta didicerant, necdum sacri novae doctinae codices ad publicum in commune processerant; attamen qui in ipso fidei tirocinio quodammdo simpliciter peccaverunt, districto quidem, sed pio judicio, sola, ut credimus, sunt corporum morte multati. Nos autem, qui cuncta sacri eloquii volumina novimus, qui innumerabilium sanctorum Patrum vitas atque praecepta post illud aureum apostolorum saeculum existentium, prae oculis assidua discussione versamus, ante tribunal Christi quid excusationis obtendere, quod tergiversationis argumentum poterimus invenire? Ecce longe nobiliores quaestus, et lucra quaeque terrena non modo reliquimus, sed et perpetuam eorum abrenuntiationem non homini, sed Deo potius professi sumus. Si ergo adhuc marsupio nostro nummus includitur, si ad interni spectatoris injuriam quantumlibet pecuniae reservatur, quid illi in reddenda ratione dicemus? qua nos defensionis arte purgabimus? Huc accedit quod illi, vacillante adhuc fide, in nulla videbantur ecclesiastica posse sustentatione confidere; nimirum dum in ipso Christianae religionis exordio ipsae quoque Ecclesiae necdum fuerunt per materiale aedificium fabricatae. Nos autem, qui ubique terrarum tam largissima ecclesiarum partimonia cernimus, ut quotidie, dum mundus imminuta possessione contrahitur, Ecclesia copiosissime dilatetur; si tanquam de futuris alimentis lucrum carnale reponimus, dum nobis in posterum providendo ditescimus, thesauro fidei nos vacuos esse monstramus. De quo Apostolus: Habemus, inquit, thesaurum istum in vasis fictilibus. Et dum cautionem, quam cum Christo pepigimus, frangimus, violatae fidei potius tormenta metuere, quam praemia possumus de nostra conversione sperare. Sanctus Peter Damianus, De Contemptu Saeculi, Caput III Source: Migne PL 145.253c-254b

Who, I ask, forced Ananias and Sapphira to give up their property? But because both kept back part of their money for the maintenance of a long life, so they did not escape the sentence of sudden death. 1 And because it is in no way possible to live by a rule of renunciation along with the deceits of prevaricators, so they were forced to expire in the misfortune of an early death. And certainly they were simple and freshly come to the faith, and perhaps the precepts of Gospel had not been deeply taught, and the sacred books of the new teaching were not yet proclaimed in public, however in this youthful state of faith they sinned overtly, and with a strict but pious judgement, as we judge it, they were punished by the death of their bodies. And we, who know all the volumes of the sacred letters, and who may set in zealous admonition before our eyes those innumerable lives and teachings of the holy fathers after the golden age of the living Apostles, what excuse will we obtain before the tribunal of Christ, what argument for our treachery will we be able to find? Behold, long has gain been more noble, and we will in no way give up worldly wealth, even those who have professed perpetual renunciation, and that not to men, but rather to God. If, therefore, our wealth is shut up in our purse, if we keep back our wealth to the injury of the internal vision, what shall we say, with all reason, will be the return? That we purify ourselves by the art of security? Whence it happens that, with a yet vacillating faith, there seems to be nothing in which the Church is able to sustain confidence, though indeed in the beginning of our Christian religion the Church itself was not something made of any of the common materials of construction. We indeed observe the great patrimony of the Church across the whole world, while every day the world is contracted with diminished possessions, and the Church grows with abundance. If however for future support we lay up worldly wealth, while with foresight we enrich ourselves for coming days, we reveal that the treasury of our faith is empty. Concerning which the Apostle says: 'We have this treasure in earthern vessels.' 2 And when we shatter the pledge which we made with Christ, fearing pain rather faith's violation, what reward shall we be able to hope for regarding our behaviour? Saint Peter Damian, On Contempt For The World, from Chap 3 1 Acts 5.1-11 2 2 Cor 4.7

Common Goods

Cogitemus, fratres dilectissimi, quid sub Apostolis fecerit credentium populus, quando inter ipsa primordia majoribus virtutibus mens vigebat, quando credentium fides novo adhuc fidei calore fervebat. Domicilia tunc et praedia venundabant, et dispensandam pauperibus quantitatem libenter ac largiter Apostolis offerebant, terreno patrimonio vendito atque distracto, fundos illuc transferentes ubi fructus caperent possessionis aeternae, illic comparantes domos ubi inciperent semper habitare. Talis tunc fuit in operationibus cumulus, qualis in dilectione consensus, sicut legimus in Actis Apostolorum: Turba autem eorum qui crediderant anima ac mente una agebant: nec fuit inter illos discrimen ullum, nec quicquam suum judicabant ex bonis quae eis erant, sed fuerunt illis omnia communia. Hoc est nativitate spiritali vere Dei filios fieri, hoc est lege coelesti aequitatem Dei Patris imitari. Quodcumque enim Dei est, in nostra usurpatione commune est, nec quisquam a beneficiis ejus et muneribus arcetur, quominus omne humanum genus bonitate ac largitate divina aequaliter perfruatur. Sic aequaliter dies illuminat, sol radiat, imber rigat, ventus aspirat; et dormientibus somnus unus est, et stellarum splendor ac lunae communis est. Quo aequalitatis exemplo qui possessor in terris redditus ac fructus suos cum fraternitate partitur, dum largitionibus gratuitis communis ac justus est, Dei Patris imitator est. Sanctus Cyprianus, De Opere et Eleemosynis Source:Migne PL 4.620b-621a

Let us consider, most beloved brothers, what the people of the believers did under the Apostles, when for the first time the soul flourished with greater virtues, when the faith of believers blazed with the warmth of faith yet new. Then they sold houses and farms, and gladly and liberally presented to the Apostles the proceeds to be dispensed to the poor. Selling and separating themselves from their earthly estate, they transferred their property there where they might gain the fruits of an eternal possession, and there prepare homes where they might begin to dwell forever. Such, then, was the abundance of works, as was the agreement in love, as we read in the Acts of the Apostles: 'And the multitude of them that believed acted with one heart and one soul; neither was there any distinction among them, nor did they esteem anything their own of the goods which belonged to them, but they had all things common.' 1 This is truly to become sons of God by spiritual birth; this is to imitate by the heavenly law the equity of God the Father. For whatever is of God is common in our use, nor is any one excluded from His benefits and His gifts, so that the whole human race might equally enjoy the Divine goodness and liberality. Thus the day equally enlightens, the sun gives forth its radiance, the rain moistens, the wind blows, and sleep is one to those who sleep, and the splendour of the stars and of the moon is common. By which example of equality, he who, as a possessor in the earth, shares his returns and fruits with brothers, while he does not discriminate and is just in his gratuitous bounties, is an imitator of God the Father. Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Acts 4.32

The Church Of Rome

Vultis scire, o Paula et Eustochium, quomodo Apostolus unamquamque provinciam suis proprietatibus denotarit? Usque hodie eadem vel virtutum vestigia permanent, vel errorum. Romanae plebis laudatur fides. Ubi alibi tanto studio et frequentia, ad Ecclesias et ad Martyrum sepulcra concurritur? ubi sic ad similitudinem coelestis tonitrui Amen reboat, et vacua idolorum templa quatiuntur? Non quod aliam habeant Romani fidem, nisi hanc quam omnes Christi Ecclesiae: sed quod devotio in eis major sit, et simplicitas ad credendum. Rursum facilitatis et superbiae arguuntur. Facilitatis, ut ibi: Rogo vos, fratres, ut observetis eos qui dissensiones et offendicula, praeter doctrinam quam vos didicistis, faciunt; et declinate ab illis: hujusmodi enim Christo Domino non serviunt, sed suo ventri; et per dulces sermones et benedictiones seducunt corda innocentium. Vestra enim obedientia in omnem locum pervulgata est. Gaudeo igitur in vobis: et volo vos sapientes esse in bono, et simplices in malo. Superbiae vero: Noli altum sapere, sed time. Et: Nolo vos ignorare, fratres, mysterium hoc, ut non sitis ipsi vobis sapientes. Et in sequentibus: Dico enim per gratiam quae data est mihi, omnibus qui sunt inter vos: non plus sapere quam oportet sapere; sed sapere ad sobrietatem. Et apertius: Gaudere cum gaudentibus, flere cum flentibus. Idipsum invicem sentientes. Non alta sapientes; sed humilibus consentientes. Nolite esse prudentes apud vosmetipsos. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber II Source: Migne PL 26.355b-356a

Do you wish to know, O Paula and Eustochium how the Apostle describes each province according to its own characteristic? Even until today remain the same traces of virtues, or errors. The faith of the Roman people is praised. 1 Where else do they hurry to the Churches and tombs of the Martyrs with such zeal and so often? Where else does Amen resound like a thunderclap in the sky, and where else are the empty temples of idols shaken? Not that the Romans have a different faith to that which all Christ's Churches have, but their devotion is greater and also their simplicity in belief. Yet they are rebuked for their pliability and pride. For pliability, where Paul says: 'I ask you, brothers, that you watch out for those who cause divisions and create obstructions contrary to the teaching you have learned. Keep away from them; such folk do not serve the Lord Christ but their own appetites. By charming talk and flattery they seduce the hearts of the innocent. Your obedience is known everywhere. Therefore I rejoice over you and wish you to be wise about what is good and innocent about what is evil.' 2 And for pride where he says: 'Do not have high minds, but fear.' 3 And: 'I do not want you to be ignorant of this mystery, brothers, so that you may not be wise to yourselves.' And later on: 'By the grace which has been given to me, I say to every one of you: do not know more than you should know, think soberly.' 4 And more openly: 'Rejoice with those who rejoice, and weep with those who weep. Live in harmony with one another. Do not be proud, but associate with the humble. Do not be wise to yourselves.' 5 Saint Jerome, Commentary on the Letter to the Galatians, Book 2 1 Rom 1.8 2 Rom 16.17-19 3 Rom 2.20, 25 4 Rom 12.3 5 Rom 12.15-16

Enemies And Friends

Kαρδίαι δικαίων μελετῶσιν πίστεις στόμα δὲ ἀσεβῶν ἀποκρίνεται κακά δεκταὶ παρὰ Kυρίῳ. ὁδοὶ ἀνθρώπων δικαίων διὰ δὲ αὐτῶν καὶ οἱ ἐχθροὶ φίλοι γίνονται Οἱ τὰς ἐντολὰς αὐτοῦ μὴ πράττοντες, ἐχθροὶ αὐτοῦ εἰσιν· φιλοὶ δὲ αὐτοῦ γίνονται ἐπὰν τοῖς δικαίοις προδράμωσιν, ἐξομολογούμενοι τὰς πράξεις αὐτῶν τὰς πονηράς· ἐξ ὧν ἐναχθέντες ὡς ἐκεϊνοι τὰς ζωοποιοὺς ὁδοὺς πορεύσονται· Παύλου κηρύχαντος, Οἵ ποτε ὄντες ἐχθροὶ, κατηλλάγησαν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱου αὐτοῦ· προσεκτέον ὅτι πάντες οἱ ἐχθροὶ, διὰ τῶν δικαίων φίλοι γίνοντι· ἵνα καὶ πᾶσιν εἴπῃ Χριστός· Οὐκέτι ὑμᾶς καλῶ δούλους, ἀλλὰ φίλους. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.193d

The hearts of the righteous have care for faith but the mouth of the impious speaks evil words before the Lord. By the ways of righteous men enemies are made friends. 1 They who do not practice the commandments of God are His enemies, but they become His friends who hurry to righteous men to confess their evils deeds, from which led away they shall walk on the life giving ways. Paul declares: 'They who were once enemies have been reconciled with God through the death of His Son.' 2 Let it be noted how all enemies may become friends by the work of righteousness, that Christ might say to all: 'I no longer call you servants, but friends.' 3 Origen, On Proverbs, Fragment 1 Prov 15.28 LXX 2 Rom 5.10 3 Jn 15.15

After Feeding

Et dimissa turba, inquit, ascendit in naviculam... Quae non dimittitur, nisi satiata, et repleta. Tamen omnibus diebus vitae nostrae, nobiscum manet. Unde et signanter navem, quae est Ecclesia, ascendit, de qua et in qua credentium plebem ipse gubernat et regit, ne pasta deficiat inter fluctus, ne erudita oberret inter auras linguarum, ne vegetata frangatur longo itinere, ne etiam appulsa impellatur ventis, ne saeviente charybdi naufragetur turbinibus. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VII Cap XV Source: Migne PL 120.550b-c

'And having dismissed the crowd, He went up into the boat...' 1 Which crowd is not dismissed, unless satisfied and filled. And yet He remains with us all the days of our life. Whence the ship to which He goes up into signifies the Church, by which and in which He guides and reigns over the faithful, lest among the waves they have no sustenence, lest understanding perish among the gusts of tongues, lest crops rot because of the long journey, lest they are overthrown by the blows of the winds, lest they are shipwrecked among the whirlpools of cruel Charybdis. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 7 Chap 15 1 Mt 15.39

Word And Deed

Ὅς δ' ἂν ποιήσῃ και διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Οἶμαι δὲ καὶ τὸ δίχηλον ἐν τῷ νόμῳ τοῦτο σημαίνειν· τὸ διὰ λόγου καὶ πράχεως ὁδεύειν ἡμας· καὶ μήτε πράττειν ἀλόγως, μήτε λόγον ἔχειν πράξεως χωρίς· εἰ δέ τι ἐκ τῶν τοιούτων εἶναι βούλεται μεμονωμένον, πρᾶξις ἔστω λοιπὸν καὶ μὴ λόγος. Λόγος γὰρ ἀχαλίνωτος κατὰ κρημνῶν ὤθησε πολλάκις τοὺς κεκτημένους· πρᾶξις δὲ οὐδέποτε. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.376c

But he who performs the commandments and teaches them will be called great in the kingdom of heaven. 1 I think that the cloven hoof in the Law signifies this, 2 so that it is given to us to walk by word and deed, not acting without thought and not having thoughts without deeds, and if one of these only were allowed to us, let deeds remain and not thought. For unbridled thought often drives one into the vain things of one's imaginings, but the deed does not. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 5.19 2 Lev 11.3

Sheep And Imitators

Μένουσι δὲ ὥσπερ πρόβατα αἰώνα. Ποῖος νοῦς ἐστι τοῦ· μενοῦσιν ὡς πρόβατα αἰώνια; Περι ὦν φησιν ὁ Χριστός· Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούουσι, καὶ ἐγὼ ζωὴν αἰώνιον δίδωμι αὐτοῦς, καὶ τὰ ἐξῆς· ταῦτα ἐστι τὰ αἰώνια πρόβατα. Ἐπεὶ οὖν μῖμοί εἰσον οἱ ἑτερόδοξοι, καὶ ἐθέλουσι μιμεῖσθαι τῆν ποίμνην τοῦ Χριστοῦ, ἐπισκόπους ἑαυτοῖς χειροτονοῦντες, πρεσβυτέρους, διακόνους, διδασκάλους, λαὸν, κατηχουμένους, μιμούμενοι τα αἰώνια πρόβατα, πληροῦσι τό Μένουσι, δὲ ὡς πρόβατα αἰώνια. Οὐκ εἰσὶ δὲ πρόβατα αἰώνια, ἀλλὰ μένουσιν ὡς πρόβατα αἰώνια. Ὠριγένης, Εἰς Τον Ιὠβ Source: Migne PG 17.77c-d

There are like sheep eternal... 1 What does it mean: they are as sheep eternal? They are those concerning whom Christ said: 'My sheep hear my voice, and I shall give to them eternal life.' 2 They are the eternal sheep. But because there are the heterodox who are mimics, who wish to imitate the flock of Christ, who ordain for themselves bishops and priests and deacons and teachers, and the people, and catechumens, they are the imitators of the eternal sheep, so it is said that they are 'like' sheep eternal. For they are not the eternal sheep but they are like the eternal sheep. Origen, On Job, Fragment 1 Job 21.11 2 Jn 10.27-28

The Shepherd's Watch

Pastorum est vigilare super gregem propter tria necessaria: videlicet ad disciplinam, ad custodiam, ad preces. Ad disciplinam, propter morum correctionem, ne grex commissus propria molestia deficiat. Ad custodiam, propter diabolicam suggestionem, ne hostili seducatur calliditate. Ad preces, propter tentationum instantiam, ne vincatur a pusillanimitate. in discplina rigor justitiae, in custodia spiritus consilii, in prece affectus compassionis. Sanctus Bernardus Clarae Vallensis, Sententiae Source: Migne PL 183.750a-b

It is for shepherds to watch over the flock for three reasons: for discipline, for guarding, for prayers. For discipline on account of the correction of morals, lest the flock committed to one perish by its own troubles. For guarding on account of the temptation of the devil, lest it be seduced by malevolent cleverness. For prayers on account of present trials, lest it be overthrown by weakness. In discipline is the rigour of justice, in guarding the spirit of counsel, in prayer compassion. Saint Bernard of Clairvaux, Sentences

Infirmity And Righteousness

Humanum dico propter infirmitatem vestram. Prudens verbi dispensator in prima eos forma doctrinae videns profecisse, humana sicut hominibus censet esse committenda, cum divina mallet, si supra hominem aliquantulum eos profecisse adverteret. Humanum, inquit, quod potestis portatre, dico. Quando exhibuistis membra vestra iniquitati ad flagita perpetranda, timor vos ducebat ad peccatura, an suavitas peccati? Respondebitis, suavitas. Ad peccatum ergo suavitas ducit; ad justitiam vero timor impingit? Hoc inhumanum est. Potius humanum est, ut sicut hoc, sic et illud. Sicut in vobis fuit haectenus libido voluptasque peccati; sic amodo delectatio sit, charitasque justitiae. Et haec quidem nondum videtur perfecta, sed quodammodo adulta justitia. Plus quippe servitutis debetur justitiae quam peccato solent homines exhibere. Nam poena corporis etsi non a voluntate, tamen revocat ab opere peccati; justitia vero sic amanda est, ut ejus operibus etiam poena corporis cohibere non debeat. Sicut ergo ille est iniquissimus, quem nec poenae corporales deterrent ab immundi operibus sordidae voluptatis; ita illo justissimus, qui nec poenarum corporalium terrore revocatur a sanctis operibus luminosae charitatis. Sed humana tibi dico, o homo: Ama justitiam, sicut amasti iniquitatem. In iniquitate secutus es voluptatem; pro justitia tolera persecutionem. Ventum est ad aspera, horrenda, truculenta, minantia; calca, frange et transi. O amare, o ire, o sibi perire, O ad Deum pervenire. Qui amat animam suam perdet eam, et qui perdiderit animam suam propter me, in vitam aeternam inveniet eam. Sic amandus est amator justitiae: sic amandus est amator invisibilis pulchritudinis. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber IV, Cap VI Source: Migne PG 180.610b-d

I speak in human terms on account of your infirmity... 1 The prudent dispensor of words seeing that they had advanced in the first manner of teaching, judges that human things must be committed to men, when he would prefer Divine things, if he had reckoned them to have advanced a little beyond the man. Human things, he says, which you are able to bear, I speak. When you exhibited your members to iniquity for the commission of crimes, did fear lead you to sin, or was it sweetness? You will answer, sweetness. Therefore sweetness leads to sin, fear drives to righteousness? This is inhuman. Rather it is human that they be reversed. As in you there was this desire and pleasure of sin, so may there be a delight in charity and righteousness. And yet this does not yet seem to be a perfect but merely a developed righteousness. Certainly it should be that men are more accustomed to exhibit the service of righteousness than sin. For the punishment of the body, even if it is not a matter of choice, yet withdraws one from the works of sin, righteousness, however, must be loved so much that even the punishment of the body does not restrain one from its works. So he is most iniquitous whom the punishments of the body do not deter from the filth of foul deeds, as he is most righteous who the terror of corporeal punishment does not call back from the holy work of illustrious charity. But I speak human things to you, O man. Love righteousness, as you have loved iniquity. In iniquity you followed pleasure; for righteousness endure persecution. When it comes to bitterness, to terror, hostility, threats, tread it under foot, crush it, and pass on. O to love, O to go on, O to lose oneself, O to come to God. He who loves his own soul shall lose it, and he who loses his own soul for me, he shall find it in eternal life. 2 So loveable is the lover of righteousness, so loveable is the the lover of beauty unseen. William of St Thierry, Commentary on Romans, Book 4 Chap 6 1 Rom 6.19 2 Mt 10.39, Jn 12.25

Spirit Of Truth

Ego rogabo Patrem, et alium Paracletum dabit vobis, ut maneat vobiscum in aeternum, Spiritum veritatis Tertio promittitur nobis Spiritus in magistrum, cum dicitur: Spiritum veritatis. Ideo enim dicitur Spriitus veritatis, quia docet veritatem. Et quia magister iste non solum docet veritatem ad intelligendum, sed suggerit ad volendum et adiuvat ad exsequendum; ideo nota, quod aliquando dicitur Spriitus veritatis, quia docet veritatem; aliquando Spiritus sanctitatis, quia ad bonum movet voluntatem; aliquando Spiritus virtutis, quia adiuvat virtutem. Dabit ergo nobis Spriitum veritatis ad docendum; de quo Ioannis decimo sexto: Cum venerit ille Spiritus veritatis, docebit vos omnem veritatem. Dabit Spiritum sanctitatis ad suggerendum; Ioannis decimo quarto: Paracletus Spriitus sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia, quaecumque dixero vobis. Dabit etiam nobis Spiritum virtutis ad adiuvandum; Actuum primo: Accipietis virtutem Spiritus sancti supervenientis in vos, et eritis mihi testes, etc. Hic est Spriitus, qui adiuvat infirmitatem nostram, ad Romanos octavo. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Cap XVI Source: Here, p603

I shall ask the Father and He shall send another comforter to you, who shall remain with you forever, the Spirit of truth... 1 In three ways the Spirit is promised to us as a teacher when it is said: 'the Spirit of Truth'. For He is called the Spirit of Truth because He teaches the truth. And this teacher not only teaches the truth for understanding but also encourages the will and helps in accomplishing. Therefore note that sometimes He is named the Spirit of Truth because He teaches truth, and sometimes the Spirit of Holiness because He moves to a good will, and sometimes a Spirit of Strength because he aids with strength. Therefore He shall give to us a Spirit of Truth for teaching, concerning which John says in the sixteenth chapter: 'When that Spirit of Truth shall come, He shall teach you every truth.' 2 And he shall give a Spirit of Holiness for supplying the will, as John in the fourteenth chapter: 'The comforter, whom the Father sends in my name, He shall teach you all things, and He shall encourage you in everything I have said to you.' 3 And He gives us the Spirit of strength for aid, in the first chapter of Acts: 'You shall receive power when the Holy Spirit shall come upon you, and you shall be my witnesses.' 4 This is the Spirit which helps our weakness, as in the eighth chapter of Romans. 5 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 16 1 Jn 21.7 2 Jn 16.13 3 Jn 14.26 4 Acts 1.8 5 Rom 8.26

Teaching And Deeds

Διδάσκεις ἐπ' ἐκκλησίας τερπνῶς, ἀλλ' εἴθε μᾶλλον εὐεργετικῶς. Ἔοικας γάρ τινι ἐφ' ὕψος βάλλοντι λίθους, διάκοντι τῆς πτώσεως αὐτοῦ τὴν εὐθύτητα, καὶ ταύτην ἐφ' ἑαυτὸν προσκαλουμένῳ. Ὁ γὰρ τῶν ἁμαρτημάτων ἔλεγχος, εἰ ἐν ἡμῖν θεωρεῖται, διὰ τῶν ἔργων τοὺς λόγους ἀρνούμενος, οὐ μόνον τοὺς ἀκροατὰς πράττειν κακῶς οὐ κωλύσομεν, ἀλλὰ καὶ γέλωτα ὀφιλσκανοῦμεν, ἀλλὰ διδάσκοντες, καὶ ἕτερα πράττοντες. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΡΙΒ' Εὐσεβιῳ Ἐπισκοπῳ Source: Migne PG 78.257b

You teach most pleasingly in church, but that you did so usefully. You are like a high heap of stones, that teeters to ruin in its elevation, by itself calling it forth. For if the reproof of sins is observed from us, and deeds denies words, not only do we not fail to dissaude our hearers from evil deeds, but we are even a source of amusement to them, these things teaching and other things doing. Saint Isidore of Pelusium, Book 1, Letter 112, to The Bishop Eusebius

Receiving And Giving

Gratis acceptistis, gratis date. Hoc est quartum de modo proponendi verbum: et intelligitur tripliciter, gratis communicando, grate proponendo, et in sermone gratioso. Primum est liberalitatis, secundum charitatis, tertium dilectionis. De primo: Absque ulla commutatione bibite vinum et lac. Pecunia tua tecum fit in perditionem, quia existimasti donum Dei pecunia possidere. De secundo Si praeoccupatus fuerit homo in aliquo delicto, vos, qui spirituales estis, instruite illum in spiritu lenitatis, considerans seipsum ne et tu tenteris. De tertio: Sermo vester in gratia sale fit conditus. Omnis sermo malus ex ore vestro non procedat, sed siquis bonus est, ad aedificationem, ut det gratiam audientibus. Sic ergo quia in spiritu furoris spiritus sermo propositus non auditur. Spiritus magnus conterens petras ante Dominum. Non in spiritu Dominus, et post spiritum commotio. Supple turbationis. non in commotione Dominus, et post commotionem ignis, et post ignem sibilus aurae tenuis, Ibi Dominus: quia sibilus ille dulcedinem significat lenitatis. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput X Source: Here

Freely you have received, freely give. 1 This is the fourth part concerning the matter of preaching, and it is understood in a threefold manner: freely to share, to preach with love, and to do so with gracious speech. First is liberality, second is charity, and third is love. Concerning the first, 'Without any cost drink wine and milk.' 2 'May you and your money perish, because you judge the gift of God is gained by payment.' 3 Concerning the second: 'If a man is caught in any wickedness, you, who are spiritual, shall instruct him in a spirit of mercy, considering yourselves, lest you be tested.' 4 Concerning the third: 'Let your speech be seasoned with salt.' 5 'Let no evil word come forth from your mouth, but that which is good, which edifies, that may give grace to those who hear.' 6 Therefore set forth in a spirit of fury the word of the spirit is not heard. 'A great wind cracking the stones before the Lord. But the Lord was not in the wind. And after the wind an earthquake, causing disorder, and the Lord was not in the earthquake. And after the earthquake fire, and after the fire the whispering of a gentle breeze.' 7 There was the Lord, because that whispering signifies the sweetness of mercy. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 10 1 Mt 10.8 2 Isaiah 55.1-2 3 Acts 8.20 4 Galat 6.1 5 Colos 4.6 6 Ephes 4.29 7 3 Reg 19.11-13

Ways Of Preaching

Septem sunt modi praedicationis, id est, docendo, persuadendo, increpando, arguendo, terrendo, mulcendo et promittendo: hoc est, docendo discipulos, persuadendo personis, increpando superbos, arguendo contrarios, terrendo trepidos, mulcendo iracundos, promittendo pravis et bonis, pravis tormenta, bonis vitam aeternam. Sanctus Isidorus Hispalensis, De Veteri et Novo Testamento Quaestiones, Quaestio XXXVIII Source: Migne PL 83.206c

There are seven ways of preaching, that is, teaching, persuasion, reproving, disputing, terrifying, conciliating, and promising. This is to teach pupils, to persuade persons, to reprove the proud, to dispute with opponents, to terrify the uncertain, to conciliate the angry, and to give promises to the wicked and the good, torments for the wicked, and eternal life for the good. Saint Isidore of Seville, Questions on the Old and New Testaments, from Question 38

The Time Of Speaking

Et sicut providus explorator debet considerare status eorum et mores et consuetudines cum quibus confert, et prout viderit expedire saluti eorum sermones utiles proponere, et eos efficaciter exhortari. Quia ut ait quidam sapiens cum orator non aliter nisi orando probetur, philosophus non minus tacendo pro tempore quam loquendo pro tempore philosophatur. Est enim tempus tacendi et tempus loquendi, et ideo ait prius tacendi et postea loquendi , eo quod ille veraciter loqui novit qui prius bene tacere didicit, et quasi quoddam nutrimentum verbi est censura silentii ait Gregorius super Ezechielem libro primo omelia xi. Ubi enim non est auditus non effunda sermonem. Et nolite santum dare canibus, et primo libro saturnalium dicitur quod socrates grecus orator cum in convivio a sodalibus hortaretur ut aliquid in medio proponeret de fonte eloquentie inquit, Que presens locus et tempus exigit ego non calleo, quae ego calleo nec loco presenti sunt apta, nec tempori, ideo ibidem sequitur. Nihil tam cognatum philosophie quam locis temporibus aptare sermones, personas que aderunt in estimatione inviolata moderari in medium vocatas. Alios enim revocant exempla virtutum, alios beneficiorum, nonnullos modestie, et qui aliter agebant saepe auditis talibus ad emendationem venient. Hec ille. Regula ergo discretionis moderante prout viderit expedire pro loco et tempore proponat predicator divinus verba edificatoria implens illud. Verba prudentie statera ponderantur. Johannes Gallensis, Communiloquium sive Summa Collationum Source: here

And as a provident explorer should consider the state of the manners and customs of those with whom he encounters, even so let a man look to the words that will be useful to expedite salvation, and to effectively exhort men. Because as an orator is not judged capable unless he speaks, yet a philosopher not less by his silence than his speaking is a philosopher. 'There is a time for silence and a time for speaking.' 1 And he first says silence and then speaking because he knows truly what it is to speak who first teaches to be silent, a period of silence being as a certain nourishment of the word, as Gregory says in his eleventh homily in his first book on Ezekiel. 2 'When he is not heard, he must no pour forth words.' 3 'Do not give what is holy to dogs.' 4 And in the first book of the Saturnalia 5 it is said that the Greek orator Isocrates at a feast with friends was exhorted to propound something in their midst from his fount of eloquence and he replied that the present place and time pressed him not to speak, and what he would speak of was not apt for the present place, nor the time, therefore the same follows. Nothing so befits a philosopher as to speak aptly according to time and place, so that the persons addressed in untroubled appraisement come to be moderated before him. For some are inspired by examples of virtue, others by benefits, not a few by modesty, and they who are accustomed to act otherwise, hearing such things come to improvement. Thus moderated by the rule of discretion, in as much as he see it profits the place and time, let the holy preacher full of words of edification speak. 'Let words be weighed in the balance of prudence.' 6 John of Wales, The Communiloquium 1 Eccl 3.7 2 Greg Hom Ez 1.11.3 3 Sirach 32.4 4 Mt 7.6 5 Marcobius Saturnalia 7.1 5 Sirach 21.25

Clouds, Lightning And Rain

Educens nubes ab extremo terrae... Nubibus Dominus praecepit, ne super spinosam et infecundam vineam pluerent: Mandabo, inquit, nubibus ne pluant super eam. Cognovi et nubem in qua locutus est Deus: In columna, inquit, nubis loquebatur ad eos. Et testatur mihi Paulus in hac nube non hoc solum quod legitur intelligendum, dicens: An nescitis quia patres nostri sub nube fuerunt, et in Moysen baptizati sunt? Nubes haec itaque significat doctrinam apostolicam: quae inumbrans,et a calore defendens, aestum omnem futuri judicii excludit. Quod autem a novissimis terrae sint, audiamus Apostolum dicentem: Puto autem Deus nos apostolos extremos ostendit sicut abortivos. Dominus ipse, cum de loco et dignitate inter discipulos sermo esset, ait: Qui voluerit in vobis esse primus, sit omnium novissimus. Has ergo nubes Deus, omnia quae vult faciens, a novissimis terrae educit: et hanc inumbrantem doctrinam terrae humilia exhalant. Fulgura in pluvias fecit... Fulgur est virtutis coelestis agnitio: et hoc ipse Dominus testatur, dicens: Sicut enim fulgur exit ab Oriente, et paret usque ad Occidentem; ita erit adventus filii hominis. Et hoc quidem ita in Domino, qui non in locus ut corporalis, sed ubique, adveniens cernetur. Caeterum in singulis hodie quicumque virtutem Dei annuntiabunt, qui cognitionem ejus per doctrinam praestabunt, fulgura in pluvias facti sunt: fulgore primum ipsi scientiae coruscantes, tum deinde verborum imbrem profundentes. Et hujus pluviae ex se profundendae Moyses non jam spiritaliter per doctrinam, sed corporaliter per gloriam fulgens ita meminit: Attende coelum, et loquar: et audiat terra verba ex ore meo. Exspectetur sicut pluvia eloquium meum, et descendant sicut ros verba mea, et sicut pluvia super gramen, et ut nives super foenum. Illa fulgura in has pluvias facta sunt, verba sciliet vivificantia, et potantes irrigantia. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXXXIV Source: Migne PL 9.759c-760c

Leading the clouds from the ends of the earth... 1 The Lord commanded the clouds, that they not rain on the thorn bush and the unfruitful vine. I shall command, He says, the clouds not to rain on it. 2 And I am aware that God has spoken in a cloud: 'In a column of cloud He spoke to them,' it says. 3 And Paul gives witness to me by this cloud that not only the literal sense should be understood, saying, 'Do you not know that our fathers were under the cloud, and they were baptised in Moses?' 4 These clouds thus signify the Apostolic teaching, which giving shade, and sheltering from heat, wards off every flame of future judgement. And that they are from the far reaches of the earth, hear the Apostle say: 'For I think God reveals us as the last of the Apostles, as one untimely born.' 5 The Lord himself, when He spoke concerning place and dignity among the disciples, says, 'He who wishes to be first among you, let him be the last of all.' 6 These, therefore, are the clouds that the God who makes everything leads from the ends of the earth, and the humble things of the earth breathe forth this shade of teaching. He made lightning in the rain... Lightning is the knowledge of heavenly power, and this the Lord Himself gives witness to, saying, 'For as the lightning comes from the east and reaches even to the west, so shall be the coming of the Son of Man.' 7 And this is certainly so for the Lord, who not being a body in space, but everywhere, so His coming shall be seen. Otherwise, in each one today who announce the power of God, who bring forth His knowledge through teaching, they make lightning in the rain. And with lightning first comes the flash of knowledge and then pours down the rain of words. And concerning this pouring rain, Moses, not yet by spiritual teaching, but in the body blazing in glory, so reminds us: 'Look to heaven, and I shall speak, and let the earth hear the words of my mouth. Hope for my speech like rain, and that my words fall like dew, even like rain on the grass, and like snow upon the crops.' 8 The lightning in these rains are the life giving words, and they give water to those who thirst. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 134 1 Ps 134.7 2 Isaiah 5.6 3 Ps 98.7 4 1 Cor 10.1-2 5 1 Cor 4.9 6 Mk 10.44 7 Mt 24.27 8 Deut 32.1-2

Secrets And Preaching

Quid est, Quod aure auditis, praedicate super tecta? Id est, quod auditis in secreto soli, praedicate coram omnibus, nulli abscondentes verbum, quasi qui stet supra tecta et clamet. Quod est quod apostoli audierunt in mysterio? quid? Exiviit seminator seminare semen suum. Et quaedam ceciderunt secus viam, quaedam super petram, quaedam inter spinas, quaedam super terram bonam. Et loquebatur eis in parabolis, et sine parablois loquebatur eis nihil. Et accesserunt discipuli ejus ad eum secreto, dicentes: Enarra nobis parabolam. Quibus respondit; Vobis datum est nosse mysterium regni Dei, caeteris autem in parabolis, ut audientes non audiant, et videntes caeci fiant. Quid ergo? Quod tunc in mysterio solis apostolis credabatur, nunc evangelistis referentibus, at apostolis praedicantibus, quotidie in medio Ecclesiae omnibus populis enarratur. Ergo hoc est: Quod dico vobis in tenebris, dicite in lumine: id est, Quod dico vobis in secreto, praedicate coram omnibus; sicut est, ubi vocavit Dominus discipulos suos seorsum, dicens eis: Vos autem quem me esse dicitis? Responderunt: Tu es Christus, Filius Dei vivi, qui in hunc mundum venisti. Et mandavit eis, Nemini dixeritis: quia oportet Filium hominis crucifigi, et tertia die resurgere: quia si manifeste cognitus fuisset Filius Dei, nemo ausus fuisset manus injicere in eum. Et ideo crucifixus non esset, neque resurrexisset a mortuis. Propterea adhuc infernorum regnum esset in terra, et dominatio diaboli mundum totum teneret. Quid ergo? Postquam Dominus surrexit a mortuis, quid audierat Petrus in secreto, coepti coram omnibus praedicare, dicens: Deus patrum nostrorum suscitavit Filium suum Jesum, quem vos crucifixistis, et denegastis ante faciem Pilati, judicante illo dimitti. Vos vero justum negastis, et virum homicidam petistis donari vobis, principem autem vitae interemistis. Ergo hoc est, Quod in aure audistis, praedicate super tecta. Opus Imperfectum in Matthaeum, Homilia XXV Source: Migne PG 56.761

What is: 'What you hear in the ear, proclaim on the rooftops' ? 1 That is, what you hear alone in secret, proclaim before everyone, concealing the word from no one, as one who stands on the rooftops and cries out. What is it that the Apostles heard in mystery? 'A sower went out to sow his seed. And some fell beside the way, and some on stony earth, and some among thorns, and some on good soil.' And He spoke to them in parables and He spoke nothing to them unless in a parable. And His disciples approached Him alone, saying: 'Tell us about this parable.' To which He replied: 'To you has been given to know the mysteries of the kingdom of God, and the rest have parables, that hearing they do not hear, and seeing they are made blind.' 2 What then? That then the mystery was entrusted to the Apostles alone, and now the Evangelists tell of it, and the Apostles preach it, every day speaking in the midst of the assembly to all the people. Therefore it is said: 'What I say to you in darkness, speak in the light,' that is: What I say to you in secret, preach before everyone. So it was when the Lord called the disciples together among themselves and said, 'Who do you say I am?' And they replied, 'You are Christ, Son of the Living God, who has come into this world,' He commanded them to tell no one, because it was necessary the Son of Man be crucified and on the third day rise again, 3 and if they had openly acknowledged He was the Son of God, no one would have dared lay a hand on Him. And therefore He would not have been crucified, nor resurrected from the dead. By which the kingdom of hell would yet reign on earth and the power of the devil would hold the whole world. What then? After the Lord rose from the dead, what Peter had heard in secret he began to peach before all, saying, 'The God of our fathers raised His Son Jesus, whom you crucified, and maligned before the face of Pilate, who was thinking to free Him. You, however denied the righteous man and you sought to have a murderer given to you, and you slew the prince of life.' 4 This then is: 'What you hear in the ear, proclaim on the rooftops.' Opus Imperfectum on Matthew, from Homily 25 1 Mt 10.27 2 Lk 8.5-10, Mt 13.3-11 3 Mt 16.15,16, Lk 9.21-22 4 Acts 3.13-15

Light And Salt

Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου.. Πάλιν τοῦ κόσμου, οὐκ ἔθνους ἑνὸς, οὐδὲ εἴκοσι πόλεων, ἀλλὰ τῆς οἰκουμένης ἀπάσης· καὶ φῶς νοητὸν, καὶ τῆς ἀκτῖνος πολὺ βέλτιον· ὥσπερ οὖν καὶ ἅλας πνευματικὸν, καὶ πρότερον ἅλας, καὶ τότε φῶς· ἵνα μάθῃς ἠλίκον τῶν καταστυφόντων τὸ κέρδος, καὶ τῆς σεμνῆς διδασκαλίας τὸ ὄφελος· καὶ γὰρ στύφει, καὶ οὐκ ἀφίησι διαῥῥεῦσαι, καὶ διαβλέψαι ποιεῖ πρὸς ἀρετὴν χειραγωγοῦσα. Τὸ δὲ, Οὐ δύναται πόλις κρυβῆναι, καὶ τὰ ἐξῆς, τοῦτο δηλοῖ, ὅτι Οὕτω ἔσεσθε, φησὶν, πάσῃ τῇ οἰκουμένῃ καταφανεῖς, ὥσπερ πόλις ὑπεράνω κορυφῆς ὅρους κειμένη, καὶ ὥσπερ λύχνος ἐπὶ τῆς λυχνίας φαίνων. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.373c-d

You are the light of the world... 1 Again of the world, not of a nation, or of so many cities, but of the whole world. And the light is intellectual, which is much superior to the rays of the sun. Salt is also to be understood spiritually, for salt was mentioned first 2 and then light, that you might understand how there may be great profit in difficulties, and the benefit of sacred teaching. For it preserves, and does not allow dissolution, by which it is seen to act to bring to virtue. And the words 'it is not possible to hide a city' and the rest, make this clear, that you shall be manifest to the whole world, as a city set on a mountain, and as lamp blazing on a lamp stand. 3 Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 5.14 2 Mt 5.13 3 Mt 5.14-15

Equality And Exchange

Oὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν θλῖψις, ἀλλ' ἐξ ἰσότητος Οὐκ ἀναγκάζει ὁ τῆς εὐσεβείας λόγος μεταδιδόναι ὃ μὴ ἔχει τις, ἀλλ' ὃ ἔχει παρέχεσθαι προθύμως. κατορθωθήσεται δὲ τοῦτο ῥᾷστα σκοπήσασι τίνες οἱ κοινωνούμενοι· ἅγιοι δέ εἰσι καὶ θεοῦ θεραπευταὶ οὗτοι. διὸ καὶ ἐλπίζομεν ἀντίδοσιν ἔσεσθαι· ἱκανοὶ γὰρ ἀνθ' ὧν δέχονται αἰσθητῶν νοητὰ παρασχεῖν. οὕτω γὰρ ἰσότης καὶ ἐν τῷ νῦν καιρῷ ἔσται, ὡς ἐπὶ τῆς δόσεως τοῦ μάννα γεγένηται, οὐδὲ τοῦ τὸ ὀλίγον ἔχοντος ἐλαττουμένου οὐδὲ πλεονάζοντος τοῦ πολὺ ἔχοντος· ἀνισότης γὰρ μένει, ὅταν τῶν ἁγίων ἐπουράνια ἐχόντων, ὑμῶν δὲ ἐπίγεια κεκτημένων, ἀντίδοσις μὴ γίνηται. ὅθεν σπείρατε σαρκικὰ ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες, ἵνα θερίσητε ἐξ αὐτῶν τὰ πνευματικά· οὕτω γὰρ ἰσότης ἔσται προσλαμβανόντων ὑμῶν τῶν μεγάλων, κἀκείνων τῶν μικρῶν· ἕξετε γὰρ μετὰ τῶν μικρῶν τὰ μεγάλα, κἀκεῖνοι μετὰ τῶν μεγάλων τὰ μικρά. αὕτη δὲ ἰσότης ὑπαρχθήσεται κατὰ τὸ ἐπανορθωτικὸν δίκαιον. Δίδυμος Αλεξανδρεύς, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους Source: Migne PG 39.1716b

For others are not at leisure while you toil, but there is equality... 1 Pious teaching does not insist that a man give what he does not have, but that he give gladly what he does have. This may be easier to demonstrate correctly if one looks to those who are sharing in it, they who are holy and servants of God. Certainly we may hope for a reward there, because for the material things they receive they can return spiritual things. Thus equality shall be found in the present, as happened in the giving of manna, when there was not one who had too little, nor one who abounded with too much. But there may be inequality when with the holy possessing heavenly things, and you clinging to worldly things, there can be no exchange. Whence sow in the flesh, attending to the needs of the holy, that you reap from them in the spirit. 2 So there will be equality, when you receive great things and they little things, for then with little things you have great things, and they with great things have little things. This is equality according to correct justice. Didymus the Blind, On The Second Letter of Saint Paul to The Corinthians, Fragment 1 2 Cor 8.13 2 cf Gal 6.8

Wolves And Sheep

Sicut oves in medio luporum... Ecce legationis difficultas. Et non dicit: iuxta lupos, sed ut nusquam fit effugere nisi capturam luporum, quia in hoc solo spes est, si lupi, natura lupina deposita, ab ovibus capi possunt. Beniamin lupus rapax mane dividet praedam, et vespere dividet spolia. Tales enim lupi sunt, qui de lupis possunt fieri filii dextrae et nunc praedam, quam mane, dum lupi erant, acceperunt, vespere conversionis spolia dividentes Domino reportant, sicut fecit Paulus. Lupus rapit et dispergit oves. Aestimati sumus sicut oves occisionis. Dedisti nos tanquam oves escarum, et in gentibus tanquam inter lupos dispersiti nos. In huius signum Rachel, quae ovis interpretatur, enixa est Beniamin. De quo dicitur Beniamin lupus rapax. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput X Source: Here

Like sheep in the midst of wolves... 1 Behold the difficulty of the messenger. And He does not say: near the wolves, but that there never shall be escape unless the wolves are captured, because in this alone is hope, if the wolves, whose nature is established as the wolf, they are able to seize from the sheep. 'Benjamin is a rapacious wolf dividing the prey in the morning and in the evening dividing the spoil.' 2 For so are wolves, who yet from wolves can become sons of the right hand, and then the prey, which in the morning, while they were wolves, they took, in the evening, turning to dividing the spoil, they bring it back to the Lord, as Paul did. 'The wolf seizes and scatters the sheep.' 3 'We are judged as sheep for the slaughter.' 4 'You have handed us over as sheep for eating and we are scattered among the Gentiles,' 5 as among wolves. In this is the sign of Rachel, she whose name means sheep, she who gave birth to Benjamin. 6 Concerning which it is said Benjamin is a rapacious wolf. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 10 1 Mt 10.16 2 Gen 49.27 3 Jn 10.12 4 Ps 43.22 5 Ps 43.12 6 Gen 35.16-20