A Monk's Judgement

Ἦλθέ ποτε ὁ ἀββᾶς Ἀμμονᾶς εἰς τόπον γεύσασθαι, και ἦν ἐκεῖ εἷς ἔχων φήμην κακήν· καὶ συνέβη ἐλθεῖν τὴν γυναῖκα, καὶ εἰσελθεῖν εἰς τὸ κελλίον τοῦ ἀδελθοῦ τοῦ ἔχοντος τὴν κακὴν φήμην. Μαθόντες οὖν οἱ οἰκοῦντες εἰς τὸν τόπον ἐκεῖνον, ἐταράχθησαν, καὶ συνήχθησαν, ὥστε διῶξαι αὐτὸν ἐκ τοῦ κελλίου. Καὶ γνόντες ὅτι ὁ ἐπίσκοπος παρεκάλεαν αὐτὸν, ὅπως παραγένηται σὺν αὐτοῖς. Ὡς δὲ γνῶ ὁ ἀδελφὸς, λαβὼν τὴν γυναῖκα ἔκρυψεν εἰς πίθον μέγαν. Παραγενομένου δὲ τοῦ πλήθους, εἶδεν ὁ ἀββᾶς Ἀμμωνᾶς τὸ γενόμενον, καὶ διὰ τὸν Θεὸν ἐσκέπασε τὸ πρᾶγμα· καὶ εἰσελθῶν ἐπάνω τοῦ πίθου, καὶ ἐκέλευσε ζητηθῆναι τὸ κελλίον. Ὡς οὖν ἐψηλάφησαν, καὶ οὐχ εὗρον τὴν γυναῖκα, εἶπεν ὁ ἀββᾶς Ἀμμωνᾶς· Τί ἐστι τοῦτο; ὁ Θεὸς συγχωρήσει ὑμῖν. Καὶ εὐξάμενος ἐποίησε πάντας ἀναχωρῆσαι· καὶ κατασχὼν τὴν χεῖρα τοῦ ἀδελφοῦ, εἶπεν αὐτῷ· Πρόσεχε σεαυτῷ, ἀδελφέ. Καὶ τοῦτο εἰπὼν, ἀνεχώρησεν. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.121d-124a

One time Father Ammonas came to eat in a place and there was a monk of evil repute there. It happened that a woman entered the cell of the brother of evil reputation. The monks that lived in that place, learning this, were troubled and gathered together so that they might drive the monk from his cell. And knowing that the bishop was there they asked him to come with them. The brother learnt of this and hid the woman in a large cask. The crowd of monks came and with them father Ammonas, who knew what was happening but for the sake of God kept the matter secret. He entered, sat on the cask and ordered the cell searched. So they searched and did not find the woman. Father Ammonas said, 'What is this? May God forgive you.' He prayed and made everyone go out, and then taking the hand of the brother, he said to him, 'Look to yourself, brother.' 1 And having said this, he left. Sayings of the Desert Fathers, Palladius of Galatia 1 cf Deut 15.9

Church And Sin

Propter nomen tuum, Domine, propitiaberis peccato meo; copiosum est enim. Hoc bene ad personam refertur Ecclesiae, cujus congregationem ex diversis peccatoribus constat evenisse. Propter nomen tuum, Domine: quia Jesus dicendus erat, quod lingua nostra Salvator interpretatur. Nomen siquidem ipsum salutis intelligitur esse professio. Sequitur, copiosum est enim, id est cui non possis parcere propter se, sed propter tui nominis sanctitatem. Sed dum copiosum dicitur peccatum, abundantissimum esse monstratur: quoniam cursu temporis semper augetur; et nisi fuerit divina miseratione subventum, quantum vita protenditur, tantum humana fragilitate peccatur. Et memoria reconde quod Ecclesia dicit pro parte membrorum, copiosa sua esse peccata; ut qui se praedicant esse mundos, sicut Catharistae, intelligant se portionem cum sancta Ecclesia non habere. Cassiodorus, Expositio In Psalterium, Psalmus XXIV Source: Migne PG 70.179d-180a

On account of your name, O Lord, be merciful to my sin, because it is copious. 1 This refers to the person of the Church, whose congregation has been established from various sinners. 'On account of your name,' which should be said as Jesus, which in our tongue is interpretated as Saviour. The same name being understood as the profession of salvation. It then says: 'Because it is copious' that is, which you are not able to spare on its own account but on account on the holiness of your name. But when sin is called copious, it is shown to be most abundant, because it ever grows in the course of time, and unless Divine mercy shall come, the more that life is extended, so the more human weakness sins. And let memory lay up what the Church says about a part of its members, that its sin is copious, that those who proclaim themselves to be pure, like the 'Catharistae', 2 understand that they have no portion with the Holy Church. Cassiodorus, Commentary On The Psalms, Psalm 24 1 Ps 24.10 2 'The Pure', likely Novatians

The Ways Of Temptation

Deinde concuspiscentia cum conceperit, parit peccatum. Peccatum vero, cum consummatum fuerit, generat mortem. Tribus modis tentatio agitur, suggestione, delectatione, consensu. Suggestione hostis, delectatione autem, vel etiam consensu nostrae fragilitatis. Quod si, hoste suggerente, delectari aut consentire peccato nolumus, tentatio ipsa nobis ad victoriam provenit, qua coronam vitae meramur accipere. Si vero et hostis suggestione paulatim a recta intentione abstrahimur, et vitio incipimus illici, delectando quidem offendimus, sed necum lapsum mortis incurrimus. At si delectationem concepti corde facinoris, etiam partus pravae sequitur actionis, nobis, jam mortis reis, victor hostis abscedit. Quod ut astruamus exemplis, tentatus est Joseph verbis dominae, sed quia concupiscentiam libidinis non habuit, suggestione tantum, non etiam delectatione vel consensu tentari potuit, ideo victor evasit. Tentatus est David visu uxoris alienae, et quia necdum carnis appetitum vicerat, a concupiscentia sua abstractus et illectus est. Atque ubi conceptum scelus perfecit, reatum mortis etiam proprio ore judicatus incidit, quam tamen poenitendo evasit. Tentatus est Judas per philargyriam, et quia erat avarus, ab ipsa sua concupiscentia abstractus et illectus, ad interitum consentiendo decidit. Tentatus est Job multipliciter, sed quia nec possessiones, nec salutem corporis divinio amori praeposuerat, tentari quidem suggestione hostili potuit, sed consentire vel saltem delectari peccato nullatenus valuit. Quod ergo dicitur, Peccatum, cum consummatum fuerit, generat mortem: respicit e contrario ad hoc quod supra dictum est de eo qui suffert tentationem, quia cum probatus fuerit, accipiet coronam vitae. Sicut enim ille qui tentatus superat praemia vitae meretur, ita nimirumque qui concupiscentiis suis illectus a tentatione superatur, merito ruinam mortis incurrit. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.14c-15a

Then when lust has conceived it brings forth sin, but sin, when it is consummated, produces death 1 Temptation works in three ways, by suggestion, by delight, and by consent. By the suggestion of the enemy, but by the delight and consent of our fragility. Thus if, with the enemy's suggestion, we do not wish to delight in or consent to sin, the temptation bring us to victory, by which we merit to receive the crown of life. If however, by the suggestion of the enemy, we are, little by little, drawn away from the right intention, and we begin to be enticed by the vice, we offend in that delight, though we do not yet race into the ruin of death. But if the delight in the deed is conceived in the heart, and the birth of the evil action follows, to us, now with the things of death, is lost victory over the enemy. Let us give some examples: Joseph was tempted by the words of that lady, but because he had no desire for lust, only having the suggestion, he was not able to be tempted by delight or consent, and therefore he escaped as the victor. 2 David was tempted by the sight of a another man's wife, and because he had not yet conquered the desire of the flesh, he was carried off by lust and he was enticed. And when he performed the crime, he was judged to have fallen into the guilt of death by his own mouth, which however he escaped by penance. 3 Judas was tempted by love of money, and because he was avaricious, he was drawn away by his own lust and enticed, and he came to consent to murder. Job was tempted by manifold things, but because he preferred neither possessions, nor the health of the body, to Divine love, he was able to be tempted by the suggestion of the enemy, but he could not not consent to nor even delight in any way in sin. Therefore it is written: 'Sin, when it is consummated, produces death.' And for the opposite look to what was written above: 'He who suffers trial, when he has been proved, he will receive the crown of life.' 4 For as he who tempted and is victorous merits the rewards of life, so indeed he who is conquered by his own desires and enticed, rightly rushes into the ruin of death. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.15 2 Genesis 39 3 2 Kings 11-12 4 James 1.12

Evil And Blame

Sed sunt homines qui etiam de ipso Deo se excusare conantur, quibus dicit apostolus Iacobus: Nemo cum tentatur dicat: Quoniam a Deo tentor. Deus enim intentator malorum est; ipse autem neminem tentat. Unusquisque vero tentatur a concupiscentia sua abstractus et illectus; deinde concupiscentia, cum conceperit, parit peccatum; peccatum vero, cum consummatum fuerit, generat mortem. Item de ipso Deo se excusare volentibus, respondet liber Proverbiorum Salomonis: Insipientia viri violat vias eius; Deum autem causatur in corde suo. Et liber Ecclesiasticus dicit: Ne dixeris: Quia propter Dominum recessi: quae enim odit non facias. Ne dixeris: Quia ipse me induxit: non enim opus habet viro peccatore. Omne exsecramentum odit Dominus, et non est amabile timentibus illum. Ipse ab initio fecit hominem, et reliquit eum in manu consilii sui. Si volueris, conservabis mandata, et fidem bonam placiti. Apponit tibi ignem et aquam; ad quodcumque volueris extende manum tuam. In conspectu hominis vita et mors, et quodcumque placuerit dabitur ei. Ecce apertissime videmus expressum liberum humanae voluntatis arbitrium. Sanctus Augustinus Hipponensi, De Gratia Et Libero Arbitrio, Cap III Source: Migne PL 44.883

But there are men who try to excuse themselves from evil even by God. The Apostle James says to them: 'Let no one when he is tempted say: I am tempted by God, because God cannot be tempted by evil, nor does He tempt anyone. But every man is tempted when he is drawn away by his own lust and allured. Then when lust has conceived, it brings forth sin, but sin, when it is consummated, produces death.' 1 And to those who wish to excuse their evil by God, Solomon, in the book of Proverbs replies: 'The foolishness of a man mars his ways, yet in his heart he accuses God.' 2 And in the book of Ecclesiasticus we read: 'Do not say that it is through the Lord that I fell away, for you should not do the things that He hates. Nor say that He lead me to it,  for He has no need of the sinful man. The Lord hates all abomination, and they who fear God love it not. He Himself made man from the beginning, and left him in the hand of his own counsel. If you are willing, you shall keep His commandments and with good faith be pleasing. He has set fire and water before you: stretch forth your hand to which one you will. Before man is life and death, and whatever one pleases him shall be given to him.' 3 Observe how most plainly is set before our view the free choice of the human will. Saint Augustine of Hippo, On Grace And Freewill, Chap 3 1 Jam 1.13-15 2 Prov 19.3 3 Sirach 15:11-17

Between God And Man

Περὶ διαφορᾶς Θεοῦ καὶ ἀνθρώπων· καὶ ὅτι πολὺ τὸ μέσον Θεοῦ καὶ ἀνθρώπων, καὶ τοῦ ἁμαρτάνειν εἰς Θεὸν, καὶ εἰς ἀνθρώπους. Ἡλὶ πρεσβύτερος σφόδρα·καὶ ἤκουσεν ἃ ἐποίουν οἱ υἱοὶ αὐτοῦ, τοῖς υἱοῖς Ἰσραήλ· καὶ εἶπεν αὐτοῖς· Ἵνα τί ποιεῖτε κατὰ τὸ ῥῆμα τοῦτο, ὃ ἐγὼ ἀκούω ἐκ στόματος παντὸς τοῦ λαοῦ Κυρίου; Μὴ, τέκνα· ὅτι οὐκ ἀγαθὴ ἡ ἀκοὴ, ἣν ἐγὼ ἀκούω, τοῦ μὴ δουλεύειν λαὸν Θεῷ. Ἐὰν ἁμαρτάνων ἁμαρτήσῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξεται περὶ αὐτοῦ πρὸς Κύριον· ἐὰν δὲ τῷ Κυρίῳ ἁμαρτήσῃ, τίς προσεύξεται περὶ αὐτοῦ; Ζητήσατε τὸν Θεὸν, καὶ ἐν τῷ εὑρίσκειν αὐτὸν, ἐπικαλέσασθε. Ἡνίκα δ' ἂν ἐγγίζῃ ὑμῖν, ἀπολειπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ, καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ· καὶ ἐπιστραφήτω ἐπὶ Κύριον, καὶ ἐλεηθήσεται, ὅτι ἐπὶ πολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν. Οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν, αἱ ὁδοί μου, λέγει Κύριος. Ἀλλ' ὅσον ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν, καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. Τοσοῦτον τὸ μέσον Θεοῦ καὶ ἀνθρώπου, ὅσον οὐδὲ ὁ λόγος παραστῆσαι δυνήσεται. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Δ´, Τιτλ Λ´ Source: Migne PG 95.1416c-d

Of the difference between God and man and that there is much that separates God and man, and of sinning against God and men. Eli was very old and he heard what his sons did among the sons of Israel and he said to them: 'What is it that you do according to the report which I hear from the mouth of all the people of the Lord? Let it not be, my sons, because it is no good report that I hear, it is no service for the people to God. If in sinning a man sins against a man, he shall pray for him to God, but if he sins against the Lord, who shall pray for him? 1 Seek the Lord and when you have found him, call on Him. Then when he has come near to you, let the impious man rest from his ways, and the iniquitous man from his counsel, and let him turn to the Lord and the Lord will be merciful, for He is rich in the forgiveness of your sins. For my ways are not your ways, says the Lord. But as far as heaven from earth are my ways from your ways, and my thoughts from your thoughts. 2 So great is the gulf between God and man that there is no speech so great that it is able to express it. Saint John of Damascus, Sacred Parallels, Letter D, Chap 30 1 1 Kings 2.22-25 2 Isaiah 55.6-9

A Judgement Of Evil

Παρ' ὀλίγον ἐγενόμην ἐν παντὶ κακῷ ἐν μέσῳ ἐκκλησίας καὶ συναγωγῆς. Ἦν ὅτε οὐκ ἦν κακὸν, καὶ ἔσται ὅτε οὐκ ἔσται· ἀνεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς· πείθει δέ με καὶ οὗτος παρ' ὀλίγον, καὶ οὐ τελείως ἐν παντὶ κακῷ γεγονὼς ὁ πλούσιος ἐν τῷ ᾅδῃ διὰ κακίαν κρινόμενος, καὶ οἰκτείρων τοὺς ἀδελφούς· τὸ δὲ ἐλεεῖν, σπέρμα τυγχάνει τὸ κάλλιστον τῆς ἀρετῆς. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.173c

I was almost sunk in every evil in the assembled congregation. 1 There was a time there was no evil and there shall be a time there is not. The seeds of virtue are ineradicable. And I am almost persuaded that the rich man who is not utterly accomplished in evil is not judged to be in hell on account of his wickedness, even because he had pity on his fellow men, for to be merciful is the fairest seed of virtue. Origen, On Proverbs, Fragment 1 Prov 5.14

Present Evil

Dedit se autem Filius, ut injustitiam quae erat in nobis, justitia ipse subverteret. Tradidit se sapientia, ut insipientiam expugnaret. Sanctitas et fortitudo se obtulit, ut spurcitiam infirmitatem que deleret. Atque ita non solum in futuro saeculo iuxta promissam spem qua credimus, sed etiam hic de praesenti saeculo nos liberauit: dum commortui Christo, transfiguramur in novitatem sensus, et non sumus de hoc mundo, a quo merito nec amamur. Quaeritur quomodo praesens saeculum malum dictum sit. Solent quippe haeretici hinc capere occasiones, ut alium lucis et futuri saeculi, alium tenebrarum et praesentis asserant conditorem. Nos autem dicimus, non tam saeculum ipsum, quod die ac nocte, annis currit et mensibus, appellari malum, quam ὁμωνύμως, ea quae in saeculo fiant: quomodo sufficere dicitur diei malitia sua: et dies Iacob modici esse scribuntur et pessimi. Non quo spatium temporis, in quo vixit iacob, malum fuerit, sed quo ea quae sustinuit, per varia eum exercuerint tentamenta. Denique eo tempore quo ille pro coniugibus serviebat, et multis conflictabatur angustiis, Esau in requie erat, atque ita idem temporis spatium, alii bonum, alii malum fuit; nec scriptum esset in Ecclesiaste: Ne dixeris quia dies mei priores erant boni super istos, nisi ad discrimen malorum. Unde Ioannes ait: mundus omnis in maligno positus est. Non quod mundus ipse sit malus, sed quod mala in mundo fiant ab hominibus, manducemus et bibamus, dicentibus, cras enim moriemur. Et ipse Apostolus: redimentes, inquit, tempus, quia dies mali sunt. Infamantur et saltus, cum latrociniis pleni sunt, non quo terra peccet et siluae, sed quo infamiam homicidii loca quoque traxerint. Detestamur et gladium, quo humanus effusus est cruor, et calicem in quo venenum temperatum est, non gladii calicis que peccato, sed quod odium mereantur illi qui his male usi sunt. Ita et saeculum, quod est spatium temporum, non per semetipsum, aut bonum, aut malum est, sed per eos qui in illo sunt, aut bonum appellatur aut malum. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber I, Cap I Source: Migne PL 26.314a-d

The Son gave Himself that He might overthrow the unrighteousness in us by His righteousness. He handed himself over in wisdom to conquer foolishness. Holiness and strength offered itself to erase depraved infirmity. Not only has Christ freed us in the future age by the promises and hopes in which we believe, but He also Has freed us from the present age, during which we who have died together with Christ are being transformed by newness of mind, so that we are not of this world and rightly we are not loved by the world. 1 What does 'present evil age' mean? Heretics usually seize on this to assert that there is a ruler of light and the future age and another who rules over darkness and the present age. But we say that it is not the age itself, which passes in days, nights, years, and months, that is to be called evil, but rather, ὁμωνύμως, that is by use of homonym, we say that the things occurring during the age are evil, whence it is written that each day has enough evil for itself, 2 and that the days of Jacob were few and difficult. 3 It is not that the span of time in which Jacob lived was evil, but the things he endured through the various trials which troubled him. Then while he was serving to win hands of his wives and was assailed by many hardships, Esau was at rest, and so the same span of time was good for one but evil for another. Thus it would not be written in Ecclesiastes 'Do not say that my former days were better than these,' 4 unless there were a distinction of evils. This is also why John says, 'The whole world lies in wickedness.' 5 Not that the world itself is evil, but that evil things are done in the world by men who say, 'Let us eat and drink for tomorrow we shall die.' 6 And the Apostle says that we are redeeming the time because the days are evil. 7 Forests come into disrepute when bandits abound in them, not because the earth or trees sin but because they have gained a bad reputation as places where murders are committed. We also despise the sword by which human blood is poured out, as well as the cup in which is poison is mixed, not because the sword and the cup sin, but because those who use these things for evil purposes deserve to be reviled. So also the age, which is a span of time, is not in itself either good or evil, but depending on the people who live in it, it is called either good or evil. Saint Jerome, Commentary on the Letter to the Galatians, Book 1, Chapter 1 1 2 Tim 2.11, Rom 12.2, Jn 15.19 2 Mt 6.34 3 Gen 47.9 4 Eccl 7.11 5 1 Jn 5.19 6 1 Cor 15.32 7 Ephes 5.16

The Evil Of Man

Attendite vobis ab hominibus: tradent enim vos in conciliis, et in synagogis suis flagellabunt vos, et ante reges et praesides stabilis in testimonium illis, et gentibus. Ita dixit, Attendite vobis ab hominibus, quasi a quibusdam pessimis malis, et super omnia mala malis. Nam si non quasi homines accusans dixisset, sufficeret illi dicere, Attendite vobis, tradent enim vos. Nunc autem addidit, Attendite vobis ab hominibus: ostendere volens, quia prae omnibus malis homo est pessimum malum. Nam si bestiis comparare volueris eum, pejorem invenies eum. Bestia enim, quamvis sit crudelis, tamen quia est irrationabilis, declinabitur ab homine crudelitas ejus.Homo autem crudelis cum sit, et rationabilis, non facile evadetur crudelitas ejus. Si comparaveris hominem serpenti, perjorem invenies hominem: quoniam serpens, etsi malitiam habet, tamen hominis timorem habet. Ideo, si quem absconse potuerit, mordet: si autem non potuerit, fugit. Homo autem et malitiam habet serpentis, et timorem non habet sicut serpens. Ideo quamdiu non habet tempus, latet sicut serpens, si autem invenerit, irruit sicut bestia. Adhuc autem anguis, siquidem irritata fuerit, saevit, si autem irritata non fuerit, in silentio transit. Homo autem et non irritatus insanit, et magis super illos insanit a quibus non fuerit irritatus. Et ut breviter dicam, unaqueaque bestia unum habet et proprium malum; homo autem omnia habet in se. Denique homo malus pejor est quam ipse diabolus. Diabolus enim si videat justum, non est ausus ad eum accedere: homo autem malus, quamvis hominem sanctum viderit, non solum illum non timet, sed adhuc magis contemnit. Non enim diabolus homini praestat virtutem, sed homo diabolo. Arma enim diaboli est malus homo. Sicut enim homo sine armis non potest aliquid facere contra hostem, sic diabolus etiam sine homine non valet aliquid contra sanctos. Opus Imperfectum in Matthaeum, Homilia XXIV Source: Migne PG 56.738

Keep yourselves from men, for they shall hand you over to courts, and they shall whip you in their assemblies, and before kings and governors you shall give witness, even before the Gentiles. 1 Thus He said, 'Keep yourself from men,' as from a certain type of the worst evils, an evil over every evil. For if He had not spoken to accuse men, it would have sufficed for Him to say, 'Keep yourselves, lest they hand you over.' But here He adds, 'Keep yourselves from men,' wishing to show that man is the worst evil before all other evils. For if you would compare him to the beasts, you would find him worse. For a beast, although cruel, yet because it is irrational, lacks the cruelty of man. A man when he is cruel, because he is rational, is not easy to avoid in his cruelty. If you would compare man to the serpent, you would find him worse, because the serpent, even if wicked, yet is fearful of man. Therefore if it is unseen, it bites, but if it is not able to hide, he flees. But man has the wickedness of the serpent, yet lacks the fear of the serpent. Therefore while he does not have the opportunity, he hides like the serpent, and if discovered rages like a beast. But the snake, if provoked shall be savage, but if not provoked, it shall pass by in silence. But a man even when not provoked is maddened, and more than anything rages against those who have not provoked him. And to speak briefly, any beast has its one proper evil, but man has all of them dwelling in him. Finally man is worse than the devil himself. For the devil sees the righteous man, and he does not dare come near him. But the wicked man, when he sees a holy man, he not only lacks fear, but he despises him all the more. The devil does not give power to a man, but man gives it to the devil. The wicked man is the weapon of the devil. As a man without arms is not able to accomplish anything against his enemy, so the devil without a man can accomplish nothing against the saints. Opus Imperfectum on Matthew, from Homily 24 1 Mt 10.17

Crops And Blessings

Γενηθήτωσαν ὡς χόρτος δωμάτων ὃς πρὸ τοῦ ἐκσπασθῆναι ἐξηράνθη, οὗ οὐκ ἐπλήρωσεν τὴν χεῖρα αὐτοῦ ὁ θερίζων καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων, καὶ οὐκ εἶπαν οἱ παράγοντες εὐλογία Kυρίου ἐφ' ὑμᾶς εὐλογήκαμεν ὑμᾶς ἐν ὀνόματι Kυρίου. Τοιοῦτοι και οἱ τοῦ κόσμου σοφοὶ δοκοῦντες δι ὦν φρονοῦσι καὶ πράττουσι, τὴν τῆς ἀνθρωπίνης οἴκησιν ὑπερβεβηκέναι ζωῆς. Διὸ καὶ θᾶττον ξηραίνονται, μήτε εἰς χέρσον τὰς αἰσθητὰς βάλλοντες ῥίζας, μήτε μὲν ἀντὶ χόρτου νοητὴ φυτεία σπεύσαντες εἶναι. Ὅθεν καὶ πρὶν ἐκσπασθῆναι, ξηραίνονται δι' ἀπιστίαν· Οὐκ ἀναστήσονται γὰρ οἱ ἀσεβεῖς ἐν κρίσει καὶ Ὁ μὴ πιστεύων ἤδη κέκριται. Οὔτε δὲ χεῖρα οὔτε κόλπον πληροῦσι, τῷ μὴ πααλαμβάνεσθαι, πρῶτον μὲν εἰς κόλπον Ἀβραὰμ, εἶτ' εἰς κόλπους τοῦ θερίζοντος ἀγγέλου· τοὺς γὰρ θεριστὰς ἀγγέλους ἠρμήνευσεν ὁ Σωτήρ. Ἐν δὲ τῷ προφήτῃ φησίν· Διὰ τοῦτο ἀπεθέρισα τοὺς προφήτας ὑμῶν. Αὐτὸς γὰρ διακαθαριεῖ τὴν ἄλωνα αὐτοῦ, τῇ μὲν ἀποθήκῃ τὸν σίτον διδοὺς, τῷ δὲ πυρὶ τῷ ἀσβέτῳ τὸ ἄχυρὸν. Οἱ δὲ μισοῦντες Σιὼν, καὶ οὐδὲ χόρτος, ἀλλ' ὠσει χόρτος ὄντες, εἰσὶ τὰ ὑπὸ τοῦ πονηροῦ ἐπισπαρέντα ζιζάνια τῷ καλῷ σπέρματι, ἄπερ ἐν καιρῷ θερισμοῦ πυρὶ παραδίδοται κατὰ τὸν αἰῶνα τὸν μέλλοντα, σημαίνοντα τοὺς αἱρετικοὺς, πρὸς οὔς ὁ λόγος, τὴν ἁνθρωπίνην ὑπεραίρειν πολιτείαν δοκοῦντας, τὸ Ἴνα τί ἀνέβητε πάντες εἰς δόματα μάταια; Οἱ πολῖται δὲ τῆς Σιὼν ἐπὶ δόματος ὄντες, μὴ καταβήτωσαν ἇρει τὰ ἐκ τῆς οἰκίας. Ἀλλὰ καὶ ὅπερ ἤκουσαν εἰς τὸ οὖς, κηρυξάτωσαν ἐπὶ τῶν δομάτων, ἵνα σπέρμα καλὸν διαμείναντες, καρποφορήσαντες συναχθῶσιν εἰς τὴν ἄλωνα τῆς σωτηρίας. Οἱ δὲ αἱρετικοὶ ἐπεὶ μέχρι τῶν προσκαίρων τὴν ἐπαγγελίαν τοῦ τε βίου καὶ τοῦ φρονήματος ἔσχον, παράγοντες εἴρηνται, μόνους ἑαυτοὺς νομίζοντες, εἴναι μεγάλους, καὶ μηδενὶ προσφωνοῦντες εὐλογίαν, Ἀλλ' ἡμεῖς οἱ τὸ ὄνομα Κυρίου εὐλογοῦντες, πρὸς πάντας ἔχοντες ἀγάπην, εὐλογίαν προσφωνοῦμεν τοῖς πρὸς οὖς ὁ λόγος ἡμῖν. Ἥ καὶ περὶ τῶν αὐτῶν ὁ λόγος· Οὐ γὰρ εἶπαν οἱ παραγοντες, Εὐλογία ἐφ' ὑμᾶς. ἀλλ' οὐδὲ εἶπαν, Εὐλογήλαμεν ὑμᾶς ἐν ὀνόματι Κυρίοῦ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΡKΗ´ Source: Migne PG 39.1585a-d

Let them be as the grass on the rooves, which does not sprout up but withers, never to grasped in the hand of the reaper, nor to fill the lap of the binder, and the passers by do not say, 'The blessing of the Lord upon you, blessed are you in the name of the Lord.' 1 Such are the wise of the world, who in mind and deed seem to surpass the heights of the houses of human life. Whence they wither swiftly, neither on high putting down roots in the earth, nor being eager for the planting of spiritual crop. Therefore, before they sprout up they wither, on account on disbelief, for 'The impious shall not rise in judgement,' 2 and 'He who does not believe has already been judged.' 3 Nor shall they fill the hand or the lap, because they are not first taken up in the lap of Abraham, and then shall not be in the lap of the reaping angels, those angels which the Saviour declares to be reapers. 4 And in the Prophet we read: 'Whence I slew your prophets.' 5 And He purges His threshing floor, gathering the wheat into the barn and burning the chaff with inexstinguishable fire. 6 They who hate Sion are not wheat but they are like wheat, nothing else but the weeds which the enemy sows in the midst of the good seed, which in the time of harvest are cast into the fire for eternal burning, 7 by which are designated heretics. And to those who affect to surpass the ways of men this line is given: 'Why have you all gone up on to your houses in vain?' 8 But to the people of Sion who were on the rooves, 'Do not go down to take anything from the house.' 9 'But what you have heard in the ear preach on the rooftops,' 10 that you tend the good seed and gather the fruit of it for the threshing floor of salvation. For while heretics have the gospel of life and soul but for a time, they are said to be passers by, because they have no great repute, nor do they salute any one with a blessing. We however bless the name of the Lord, fervant with all charity, blessing all we meet. Concerning which is this statement: For the passers by do not say, a blessing upon you; they do not say, 'We have blessed you in the name of the Lord.' Didymus the Blind, Commentary on The Psalms, from Psalm 128 1 Ps 128.6 2 Ps 1.5 3 Jn 3.18 4 Mt 13.39 5 Hosea 6.5 6 Lk 3.17 7 Mt 13.25-30 8 Isaiah 22.1 9 Lk 17.31 10 Mt 10.27

Remembering And Thanking

Διακόνοις θυγατράσι Τερεντίου Κόμητος Ἐγὼ καὶ Σαμοσάτοις ἐπιστὰς προσεδόκησα συντεύξαθαι τῇ κοσμιότητι ὑμῶν: καὶ ἐπειδὴ διήμαρτον τῆς συντυχίας, οὐ μετρίως ἤνεγκα τὴν ζημίαν, λογιζόμενος πότε εἴη ἢ ἐμοὶ δυνατὸν πάλιν πλησιάσαι τοῖς καθ̓ ὑμᾶς χωρίοις ἢ ὑμῖν αἱρετὸν τὴν ἡμετέραν καταλαβεῖν. Ἀλλ̓ ἐκεῖνα μὲν κείσθω ἐν τῷ θελήματι τοῦ Κυρίου. Τὸ δὲ νῦν ἔχον, ἐπειδὴ εὗρον τὸν υἱὸν Σωφρόνιον πρὸς ὑμᾶς ἐξορμῶντα, ἡδέως αὐτῷ τὴν ἐπιστολὴν ἐπέθηκα ταύτην, προσηγορίαν ὑμῖν κωμίζουσαν καὶ τὴν ἡμετέραν γνώμην δηλοῦσαν, ὅτι οὐ διαλιμπάνομεν τῇ τοῦ Θεοῦ χάριτι μεμνημένοι ὑμῶν, καὶ εὐχαριστοῦντες ὑπὲρ ὑμῶν τῷ Κυρίῳ ὅτι ἀγαθῆς ῥίζης ἀγαθὰ βλαστήματά ἐστε, ἔγκαρπα τοῖς ἀγαθοῖς ἔργοις, καὶ τῷ ὄντι ὡς κρίνα ἐν μέσῳ ἀκανθῶν. Tὸ γὰρ ὑπὸ τοσαύτης διαστροφῆς τῶν παραφθειρόντων τὸν λόγον τῆς ἀληθείας περικυκλουμένας μὴ ἐνδοῦναι πρὸς τὰς ἀπάτας, μηδὲ τὸ ἀποστολικὸν τῆς πίστεως κήρυγμα καταλιπούσας πρὸς τὴν νῦν ἐπιπολάζουσαν καινοτομίαν μετατεθῆναι, πῶς οὐχὶ μεγάλης μὲν πρὸς τὸν Θεὸν εὐχαριστίας ἄξιον, μεγάλους δὲ ὑμῖν ἐπαίνους δικαιότατα προξενεῖ; Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή ΡΕ´ Source: Migne PG 32.512c-513a

To the deaconesses, daughters of Count Terentius. I hoped to have met you upstanding ladies at Samosata, but as it happened we did not meet, and since it was a blow not easily to be borne, I thought to myself: When will it be possible for me to be in your neighbourhood again? Or when will it be agreeable to you to come to mine? But all these things must be left to the will of the Lord. As for the present, because I found that my son Sophronius was setting out to come to you, I happily gave him this letter, to convey to you my greetings and to make it clear to your minds that, by God's grace, I do not forget you, and that I give thanks to the Lord for you, that you are good shoots of a good root, fruitful in good works, and truly like lilies among thorns. 1 For surrounded by the great perversity of those who are corrupting the word of truth, you do not give in to their deceits. You have not, abandoning the Apostolic proclamation of faith, gone over to the novelty that has now risen up among us. How is this not worthy of great thanksgiving to God? Shall this not rightly bring you great glory? Saint Basil of Caesarea, from Letter 105 1 Song 2.2

Fruitful And Growing

...fructificantes et crescentes in agnitionem Dei, in omni virtute robur capientes secundum potentiam gloriae eius in omnem patientia et longanimitate cum gaudio, gratias agentes Deo et Patri qui vocavit vos in partem sortis sanctorum in lumine, qui liberavit nos a potestate tenebrarum et transtulit in regnum Filii dilectionis suae. Incrementum operum eorum cum scientia vult fieri, ut non ignorent fidei suae spem; tunc enim firmi et stabiles sunt, si advertant quae pro fide promissa sunt, et quanta sit potentia gloriae maiestatis Dei in patientia; ut longa exspectatione sustineat humanum genus, quod irreverentia sua non solum negligit Creatorem, verum persequitur amantes eum: ut et ipsi similiter patientes sint, ut supportent probra et maledicta infidelium, vel si illata fuerit pressura, exspectantes iudicium Dei, nec dubitantes de eo, magis autem gaudentes in promissa vita cum gratiarum actionibus Deo, qui dignatus est advocare et inducere gentes in promissionem Iudaeorum, quae est lumen aeternum, id est, vita aeterna, veritas perpetua. Liberati enim de conditione tenebrarum, hoc est, eruti de inferno, in quo tenebamur a diabolo tam ex proprio quam ex delicto Adae, qui est pater omnium peccantium, translati sumus per fidem in regnum coeleste Filii Dei; ut ostenderet nobis Deus quo amore diligit nos, quando attollens nos de imo tartari, induxit in coelos cum vero Filio suo. Jam enim omnes credentes, qui fixa mente devoti sunt, exeuntes de saeculo, duce dextrae Patris Angelo, inducuntur in coelos, quod ante devictam mortum concessum non erat. Ambrosiaster, Commentaria In Epistolam ad Colossenses, Caput I Source: Migne PL 17.422a-c

...fruitful and growing in the knowledge of God, in every virtue having strength according to the power of His glory, in all patience and endurance with joy, giving thanks to God the Father who has called you to the inheritance of the saints in the light, He who freed you from the power of darkness and brought you into the kingdom of His beloved Son. 1 He wishes for the increase of their works with knowledge, that there are not ignorant of the hope of their faith; for then they are firm and stable if they are looking toward those things promised for faith, and so great is the power of the glorious majesty of God in patience, that humanity might endure long waiting, because irreverance neglects not only the Creator, but it persecutes those who love Him, so that indeed they likewise suffer who endure the abuse and curses of the faithless, or if they are dragged off in oppression, they hope for the judgement of God, and doubt not at all concerning Him, indeed rejoicing more in the life promised, and giving thanks to God who condescended to call and bring in the nations to the promise of the Jews, which is the light eternal, that is, eternal life, eternal truth. For freed from the state of darkness, that is, snatched from hell, in which place we are benighted by the devil on account of the sin of Adam, who is the father of all sinners, we have been carried off by faith into the heavenly kingdom of the Son of God, that God show us with what love He loves us, when carrying us off from the depths of Tartarus, He brought us into heaven with His own Son. For now all believers, who have a firm devotion of soul, passing out of the world, under the direction of the angel of His right hand, are brought into heaven, which was not permitted before the conquest of death. Ambrosiaster, Commentary On The Letter to The Colossians, Chapter 1 1 Colos 1.10-13

Fruits And Pigs

Sunt enim qui fructum non faciunt: sunt qui faciunt, sed non suum: sunt qui faciunt suum, sed non in tempore suo. Sunt, inquam, arbores infructuosae, ut quercus et ulmus, et silverstres aliae arbores; sed hujusmodi nemo plantat in horto suo, quia non faciunt fructum: et si quem facuint, non humano esui aptus est, sed porcino. Tales sunt filii hujus saeculi, agentes in comessationibus et ebrietatibus, in crapula et voracitate, in cubilibus et impudiciitiis. Haec namque porcorum cibus sunt, quos Judaeus verus prohibetur comedere, Christianus scilicet, qui his non debet adhaerere. Sicut enim caro procina cum comeditur, nostrae adhaeret carni, ut jam sit una caro, sic transgressor praecepti Dominici spurcos sibi sociat spiritus, et adhaerendo eis unus cum eis efficitur daemon. Nam et idcirco in sacrificiis prohibetur animal illud offerri, quod spurcos spiritus immundosque designet; qui relicta omni munditia, solis sibi in spurcitiis complacentes, vitiorum et criminum semper coeno delectantur involvi. Unde et in Evangelio, legio illa maledicta, dum ejiceretur ab homine, tanquam simile sibi animal procos postulat, nec negantur. His fructum ferunt arbores infructuosae, ad quarum radices securis posita jam videtur. Sanctus Bernardus Clarae Vallensis, Sermo In Natali Sancti Benedicti Abbatis Source: Migne PL 183.378b-d

There are trees which give no fruit, there are those which give but not their own, and there are those which give their fruit but not in their time. 1 There are those, I say, who are unfruitful trees, like the oak and the elm, and other trees of the wood, which no man plants in his garden because they give no fruit, and if they do give something, it is not fit for human consumption but for pigs. Such are the sons of the world, active in feasting and ebriety, and drunkeness and gluttony, in indolence and shamelessness. For this food is of the pigs, which the true Jew is prohibited to eat, 2 that is, the Christian, who should not parake of these things. For as pig flesh when eaten adheres to our flesh, that it becomes one flesh, so the trespasser of the command of the Lord associates himself with foul spirits and adhering to them he is made one demon with them. So in sacrifice it is not permitted that one offer that which is designated to have an unclean spirit, they who with all cleanliness lost please themselves alone in filth, they who delight to be embroiled in the feast of vices and crimes. Whence in the Gospel that cursed legion, when it is being cast out of the man, asks for the pigs, as animal like itself, nor is it denied. 3 This is the fruit of fruitless trees, to the root of which the axe is already seen to be placed. 4 Saint Bernard of Clairvaux, from a Sermon on The Feast Day Of Saint Benedict 1 Ps 106.4 2 Deut 14.8 3 Mk 5.1-13 4 Lk 3.9

Sons And Fathers

Ερωτ ΙΓ´ Τίνος χάριν Σαμουὴλ διὰ τὰς τῶν παίδων παρανομίας οὐκ ἔτισε δίκασς; Ἀδικήματα ἧν, οὐκ ἀσεβήματα, τὰ παρὰ τούτων γινόμενα. Οὒτε γὰρ γάμους διέῥῥηξαν, καὶ ταῖς τοιαύταις λαγνείαις καθύβρισαν τὴν θείαν σκηνήν· οὔτε τῇ γαστρὶ τὰ πρωτεϊα τῶν ἱερείων ἀπένειμαν, τὴν τῶν θυσιῶν ἀναστρέψαντες τάξιν. Δωροδοκίαν δὲ μόνον αὐτῶν ἡ ἱστορία κατηψορεῖ. Καὶ οὐδὲ ταύτην ὁ προφήτης ἠπίστατο. Πόῥῥωθεν γὰρ αὐτῶν διῆψεν. Αὐτὸς μὲν γὰρ ᾤκει τὴν Ἀραμαθὲν, ἐκεῖνοι δὲ τὴν βερσαβεέ. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Πρωτην Τῶν Βασιλειων Source: Migne PG 80.548a-b

Question 13 Why was Samuel not ruined for the crimes of his sons? 1 They were unjust not impious in the things that they did. For they did not violate marriage, nor with such lust did they defile the Divine tabernacle, nor did they place the first offerings in their own stomachs, overturning the order of sacrifice. 1 The history accuses them of one thing only, that they were corrupted by gifts. And the Prophet did not know this, since he was dwelling far away from them. He was living at Ramah and they at Beersheba. Theodoret of Cyrrhus, Questions on 1 Kings 11 King 8.1-3 2 As Eli perished because of the wickedness of his sons, 1 King 2.12-

A Way Of Improvement

Quia cogitavi vias meas, et converti pedes meos in testimonia tua. Ordinem humanae conversionis exponit. Prius est enim ut nosmetipsos districtius arguamus, et sic ad Domini mandata migremus. Cogitaverat proinde examen illud gloriosum vias suas, id est actus humanos; sed quoniam ei omnimodis displicebant, pedes suos convertit ad testimonia Domini gradienda: in quibus si aliquis ambulat, firma potest habere vestigia. Videbat siquidem in humanis actibus esse peccata; in divinis autem mandatis florere justitiam, et sapienter illud deseruerat, quod expositum periculis sentiebat. Dicendo enim, converti pedes meos, ostendit primitus fuisse perversos. Cassiodorus, Expositio In Psalterium, Psalmus CXVIII Source: Migne PG 70.855c-d

Because I thought on my ways, I turned my feet to your testimony... 1 He expounds the order of human conversion. Firstly that we strictly dispute with ourselves, and so we move toward the commandments of the Lord. 'He has thought' so with good examination of his own ways, that is, human deeds, and because in every way he displeased Him, he turned his feet to walk according to the testimony of the Lord, in which if someone walks, he is able to walk on a firm path. He certainly saw sin in human acts and then righteousness flourish in the Divine, and wisely he abandoned the former which he knew was revealed as perilous. For when he says, 'I turned my feet' he shows that initially he was wicked. Cassiodorus, Commentary On The Psalms, Psalm 118 1 Ps 118.59

Guarding The Way

Ἐφὺλαξεν ἡ ψυχή μου τὰ μαρτύριά σου, καὶ ἠγάπησεν αὐτὰ σφόδρα. Οὐ μόνον τὰς ἐντολάς σου ἠγάπησα, ἀλλὰ καὶ τὰ μαρτύριά σου σφόδρα ἠγάπησεν ἡ ψυχὴ μου, καὶ ἐφὺλαξεν αὐτά. Πρότερον μὲν κατὰ ἕν, ἠγάπων, καὶ, ἠγάπησα τὰς ἐντολάς σου· δεύτερον· Ἐφὺλαξεν ἡ ψυχή μου τὰ μαρτύριά σου· κατὰ δὲ τὸ τρίτον συναγαγὼν ἀμφότερα εἰς ἕν, φησίν· Ἐφὺλαξεν τὰς ἐντολάς σου καὶ τὰ μαρτύριά σου, ὅτι πᾶσαι αἱ ὁδοί μου ἐναντίον σου, Κύριε. Ὁ ἁμαρτωλὸς οὐκ ἐρεῖ· Πᾶσαι αἱ ὁδοί μου ἐναντίον σου· αἱ γὰρ ὁδοὶ τοῦ ἁμαρτωλοῦ οὐκ εἰσὶν ἐν ὀφθαλμοῖς τοῦ Θεοῦ, ἀλλὰ μόνον αἱ τοῦ δικαίου· ἵν' οὖν καὶ αἱ ἡμέτεραι γένωνται πᾶσαι αἱ ὁδοὶ ἐναντίον τοῦ Θεοῦ, οἱ νόμοι, οἱ προφῆται. ἡ ἐπὶ πᾶσι τελεία, ἀληθινὴ καὶ ἀγαθὴ ὁδὸς, ὁ εἰπών· Ἐγώ εἰμι ἡ ὁδὸς, Χριστὸς Ἰησοῦς, εὐξώμεθα ἐν τῇ ὁδῷ μέχρι τέλους ὁδεύοντας φθάσαι πρὸς τὸν Θεὸν καὶ Πατέρα τῶν ὅλων διὰ Χριστοῦ Ἰησοῦ. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΡΙΗ´ Source: Migne PG 23.1392d-1393a

My soul kept your testimonies, and loved them vehemently. 1 Not only have I loved your commandments, 2 but truly my soul vehemently loved your testimonies, and kept them. First he spoke of one thing, loving, even 'I loved your commandments,' 2 secondly 'My soul kept your testimonies,' and thirdly he joins both together: 'I have kept your commandments and testimonies, because all my ways are in your sight, O Lord.' 3 The sinner shall not say, 'All my ways are in your sight,' for the ways of the sinner are not in the sight of God, but all the ways of the righteous man, that is, the laws, and prophets, and the perfect and the true and the good are the way, for He said, 'I am the way,' 4 Jesus Christ, whom we should pray to in the way until the end, that so travelling we might come to God, even the Father of all through Jesus Christ. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.167 2 Ps 118. 166 3 Ps 118.168 4 Jn 14.6

Struck By Blindness

Percusserunt caecitate... Quoddam genus caecitatis est quod Graece aorasia dicitur, id est, avidentia, qua quaedam videntur, quaedam non videntur. Sodomitae ergo alia videbant, sed ostium Lot videre non poterant. Moraliter Lot justos significat. Sodomitae invidos et detractores designant, qui quoddamodo ostium quaerunt per quod ad Lot irrumpant, quando homines bona facta reprehendere volunt, sed non possunt invenire aditum reprehendendi, quia illo virtutis claustro munito corruptores mentium nihil habent quod reprehendant. Remigius Antissiodorensis, Commentarius In Genesim, Cap XIX Source: Migne PL 131.91c

They struck them with blindness... 1 There is a certain type of blindness which in Greek is named aorasia, that is, inobservance, in which certain things do appear, but others do not. Therefore to the Sodomites some things appeared, but they were not able to find the door to Lot. Morally Lot signifies the righteous man and the Sodomites designate envious men and detractors, who seek the door that they may burst in on Lot, when they wish to denounce a man for good deeds, but they are not able to find way to reprehend because with him concealed by the guard of virtue the corrupt of mind have nothing to denounce. Remigius of Auxerre, Commentary On Genesis, Chap 19 1 Gen 18.11

Opening And Closing

In promptu demonstrare est quod aperuit diabolo et clausit Christo. Qui enim superbiam recipit, non solum humilitatem sed et humilitatis magistrum Christum excludit, qui et dicit: Discite a me quia mitis sum et humilis corde. Qui cupiditatem introducit non solum largitatem exterminat, sed et munerum largitorem, qui ad astruendum liberalitatem largitatis suae prohibet de crastino cogitare. Qui gastrimargia peritus non solum salutare jejunium aspernatur, sed et jejunatori claudit, qui cum quadraginta diebus jejunasset, postea esuriit. Qui in cubiculo suo luxuriam collocat, non solum sanctimoniam expellit, sine qua nemo videbit Dominum, sed et pariter eum repellit, qui virginitatis gloriam dedicavit in matre, et coelos coepit virginitatis fecunditate replere. Petrus Blenensis, Sermo LXV Ad Populum Source: Migne PL 207.759c

One may quickly show how one has opened up to the devil and closed up to Christ. He who has taken up pride, has excluded not only humility but the teacher of humility, Christ, He who said: 'Learn from me because I am meek and humble of heart.' 1 He who introduces cupidity not only banishes largess, but even the giver of gifts, who for the increase of charity prohibits one from thinking of tomorrow. 2 He who welcomes artful gluttony not only despises fasting, but he shuts out the faster, He who fasted for forty days, and after He hungered. 3 He who heaps up luxury in his chambers, not only drives out holiness, without which no one has seen the Lord, but together with it he thrusts out Him who dedicated the glory of virginity in his mother, and began to fill the heavens with the fruits of its fecundity. Peter of Blois, from Sermon 65, To The People 1 Mt 11.29 2 Mt 6.34 3 Mt 4.2

Attending To The World And Heaven

Οὐκ ἔστιν ἁμαρτία τὸ πρὸς βραχὺ προσελθεῖν τῇ καθ' ἡμέραν τροφῇ ἐν τῇ τεταγμένῇ ὥρᾳ. Χρὴ δὲ λοιπὸν μετὰ τὸ προσταπεινωθῆναι τῇ χρείᾳ τοῦ σώματος, ὀξέως πάλιν εἰς τὸν οὐρανὸν κοῦφον ἀναπέμπειν τὸ φρόνημα, μηδὲν ἐν αὐτῷ συνανακουφίζων τῶν χοῖνῶν φροντισμάτων. Ἅγιος Νειλος, Βιβλιον Δεύτερος, Ἐπιστολὴ ΝΘ' Χαριτονι Μοναχῳ Source: Migne PG 79.225c

It is no sin to go swiftly every day to food at the appointed hour. But it is necessary that after lowering oneself to the necessity of the body that one quickly again lift up one's empty thoughts to heaven, in one's ascent having nothing of worldly concerns. Saint Nilus of Sinai, Book 2, Letter 59, to Charito The Monk

Seeking The Face

Ζητήσατε τὸν Κύριον, καὶ κραταιώθητε. Καὶ διδάσκων πῶς δεῖ τοῦτο ποιεῖν, ἐπήγαγε· Ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντός. Οὐ γὰρ ἅπαξ ἤ δὶς, ἀλλὰ παρὰ πάντα τὸν βίον τήν ἄνωθεν ἐπικουρίαν προσήκει ζητεῖν, καὶ τὴν ὠφέλειαν καρποῦσθαι. Ἄμαχοι γὰρ οἱ ζητοῦντες ἔσονται, καὶ ἀήττητοι. Τοῦτο καὶ ὁ Κύριος νομοθετῶν ὑπηγγείλατο· Αἰτεῖτε καὶ δοθήσεται ὑμῖν, ζητεῖτε καὶ εὐρήσετε, κρούετε καὶ ἀνοιγήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρισκει, καὶ τῷ κρούοντι ἀνοιγήσεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ἑρμηνεια εἰς Τους Ψαλμους, Ψαλμός ΡΔ´ Source: Migne PG 80.1709c

Seek the Lord and be strengthened. 1 And teaching how it necessary to do this, he continues, 'Seek His face always.' For not once or twice, but through the whole of one's life does it befit one to seek the Divine help, and enjoy its benefit. For they who seek it are unconquerable. And this the Lord commands, having promised: 'Ask and it shall be given to you, seek and you shall gind, knock and it shall be opened to you. For who asks receives, and he who seeks finds, and to him who knocks it shall be opened.' 2 Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 146 1 Ps 104.4 2 Mt 7.7-8

Splendour And Virtue

Caveamus, fratres, ne vasorum interim vacuo splendore decepti, sero conqueri habeamus quod lampades nostrae exstinguuntur. Ego enim reor minime fuisse accensas, quae tunc videntur exstingui. Sic nempe habes: Simile est regnum coelorum decem virginibus, quae accipientes lampades suas. Accipientes dixit, non Accendentes. Quomodo enim accenderunt, quae non sumpserunt oleum secum? aut ubi ignis materia defuit, quomodo ignis fuit? At lucet castitas etiam ex seipsa. Sed quanto lucidior lampas ardens, quam sine igne, tanto pulchrior casta generatio cum charitate. Sic et a caeteris voluptatibus temperantia, et patientia in adversitatibus, honestas in conversatione, et circumspectio in sermone, eleemosyna quoque et ejusmodi opera pietatis, naturali quadam placere gratia, et velut ingenito decore etiam apud fatuas virgines renitere videntur. At quoniam vitrea magis quam ignea claritate fulgebant, eo ipso lampades suas arbitrabantur exstingui, quo nimirum inanem hunc splendorem ab aeterna conspexerint luce reprobari. Sanctus Bernardus Clarae Vallensis, Sermo CIX, De inani splendore virtutum cavendo Source: Migne PL 183.735b-d

Let us beware, brothers, lest we are deceived by the empty splendour of vessels, and finally conquered we have our lamps extinguished. For I at least imagine those handmaids were when they were seen to be extinguished. So we have: 'The kingdom of heaven is like ten virgins who received their lamps.' 1 It is said that they received them, not that they were lit, for how would they light them when they had no oil? Or where the fuel of fire was lacking, how could there be fire? And yet chastity shone from them. But as much more brightly a lamp blazes than that without fire, so much more beautiful is a chaste generation with charity. So it is even when there is temparance in other pleasures, and patience in adversity, and honesty in conduct, and circumspection in words, and also alms and pious works, and a certain natural grace of pleasing, and even a freeborn lustre with which the foolish virgins seemed to shine. But because the glass glittered more than the brightness of fire, so their lamps were adjudged to be extinguished, by which they saw empty splendour reproved by the eternal light. Saint Bernard of Clairvaux, Sermon 109, A Warning Against Empty Splendour In The Virtues 1 Mt 25.1

Good Works And Glory

Sic luceat lex vestra coram hominibus, ut videant vestra bona opera, et glorificent Patrem vestrum qui in coelis est. Ac si patenter dicat: sic luceat ut praescribo, sic utique ut doceo. Doceo autem non sub modio eam ponere, sed super candelabrum: et causam expono, ut qui in domo sunt omnibus luceat lux vestra, et videntes vestra bona opera, glorificent non vos, sed Patrem vestrum, qui est in coelis: opera enim requiro ut videantur, et ut confirmetur vestra doctrina. Neque tamen aliubi finis ponendus est operis, nisi ut per ea glorificetur Deus Pater, qui vobis lumen verum infudit, et per Spiritus sancti gratiam operandi virtutem dedit. Alioquin cassus labor et vana praesumptio, si non vita doctoris et linguae officium, ad gloriam et laudem Dei devotissime referatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber III Chap V Source: Migne PL 120.235d

'So let your light shine before men, that they see your good works, and glorify your Father who is in heaven...' 1 As if He openly says: So let light shine as I prescribe, and likewise as I teach. For I teach that it must not be hid under a bushel, but be placed on a lamp stand, and I give the reason, that your light might shine on all those in the house, who seeing your good works glorify not you, but your Father, who is in heaven. I require that works be seen and confirm your teaching. For the value of a work is not weighed in any way but by the glory it gives to the Father, who shall infuse you with true light, and shall give you by the grace of the Holy Spirit virtue in your works. Else it is an empty labour and a vain presumption, if the life of the teacher and the service of the tongue does not most devotely direct to the glory and praise of God. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3 Chap 5 1 Mt 5.16

Glory And Falls

Οὕτω  γὰρ καὶ Μωσέως ἧν δεδοξασμένον τὸ πρόσωπον· οὕτω και τῶν ἀποστόλων τοῦ Σωτῆρος ἡμῶν, οὕτω καὶ τῶν πάλαι τπῦ Θεοῦ προφητῶν, οὕτω  καὶ πάντων τῶν ἀληθῶς τοῦ Θεοῦ δούλων, ἀδοξως μενόντων καὶ πτωχῶν κατὰ τὸν βίον, τετιμημένων δὲ παρὰ τοῖς θεοσεβέσι διὰ τὴν ἐκ Θεοῦ  δεδομένην αὐτοῖς χάριν. Ἐγὼ μὲν οὖν, φησὶ καὶ ἠθέλησα , και εἶπον· Θεοί ἐστε· βουληθεὶς ὑμᾶς ὁμοίμως ἐμοὶ τῷ μέσῳ ὑμῶν ἐστῶτι Θεῷ υἱοὺς γενέσθαι τοῦ Ὑψίστου· ὑμεῖς δὲ τὴν χάριν ἠθετήσατε. Ταῖς γοῦν ἀνθρωπίναις κακίαις καὶ ταῖς ὑμετέραις ἁμαρτίαις ἐναποθνήσκετε. Ψυχὴ γὰρ ἡ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖται. Διὸ καὶ ὑμεῖς ὡς ἄνθρωποι ἀποθνήσκετε, καὶ ὡς εἶς τῶν ἀρχόντων πίπτετε. Ὡς γὰρ ἦν ποτε ὁ διάβολος τιμῆς ἠξιωμένος παρὰ τῷ Θεῷ καὶ τῶν ἐν οὐρανοῖς ἀρχοντικῶν ἀγγέλων εἶς· εἶτα μοχθηρᾷ προαιρέσει χρησάμενος ἀποπέπτωκε τῆς αὐτοῦ χώρας, ὡς εἰρῆσθαι περὶ αὐτοῦ Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ Ἑωσφόρος ὁ πρωὶ ἀνατέλλων; τοιοῦτοι τινες και ὑμεῖς γεγόνατε οὐκ ἐκ φύσεως ὄντες κακοὶ, χρησάμνοι δὲ οὐκ ἀγαθῇ τῇ προαιρέσει. Διὸ τὰ μὲν παρ' ἐμου εἰς Θεοῠ  τιμὴν ὑμᾶς ἐκάλει· ὑμεῖς δὲ τὸν ἄρχοντα τῆς πτώσεως μιμησάμενοι, ὡς εἶς , ὡς εἶς τῶν ἄρχοντα καὶ αὐτοὶ πίπτετε. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΠΑ' Source: Migne PG 23.988c-989a

For as even the face of Moses was full of glory, so even the Apostles of our Saviour, so the prophets of old of God, and even every servant of God, that while they may have led an inglorious and poor life, they had honour for being holy men before God, given to them by grace. I certainly have wished and said, 'You are Gods' 1 I wished indeed you to be so, in the midst of you standing divine, to make sons of the High, but you had contempt for grace. In your human wickedness, then, and in your sin you perish. For the soul which has sinned, shall die.' 2 And so like men you die and like one of the princes you fall' 3 For as the Devil was once endowed with honour before God, and he was one of the great angels in heaven, by use of depraved counsel he fell from that place, concerning which it is said, ' How did Lucifer fall from heaven who in the morning rose'? 4 so also you were, not that you were evil by nature, but you did not choose good things. Truly these things which have gone out from me call you to honour before God. But you, imitating the prince who has fallen, like one of the princes have fallen. Eusebius of Caesarea, Commentary on the Psalms, Psalm 81 1 Ps 81.6 2 Ezek 18.4 3 Ps 81.7 4 Isaiah 14.12

The Lamp Of The Impious

Oὐ γὰρ μὴ γένηται ἔκγονα πονηρῶν λαμπτὴρ δὲ ἀσεβῶν σβεσθήσεται Οὐ γεννήσουσι πονηροὶ ἀρετὰς καὶ δόγματα ὀρθὰ, ταῦτα γὰρ ἐστι γεννήματα τῆς ψυχῆς, διὰ τὸ μὴ φοβεῖσθαι αὐτοὺς τὸν Κύριον· οἱ δὲ ὄντες ἐν φοβῳ Κυρίου ὅλην τὴν ἡμέραν ἔξουσιν ἔκγονα, καὶ ἡ ἐλπὶς αὐτῶν οὐκ ἀποστήσεται. Ἀκολουθεῖ δὲ ταῦτα τοῖς εἰρημένοις. Οἱ μὲν γὰρ ἐχθροὶ, φησὶ, πονηροὶ ὄντες, ἑτέρων ἐπέχαιρον πτώμασιν· ὅ δὲ μέμφῃ σὺ, μὴ ζηλώσῃς. Τὸ γὰρ λαμπρὸν δῆθεν αὐτῶν καὶ ἀπατηλὸν, μέχρι τούτου τοῦ βίου, καὶ σβέννυται τελευτῇ· πολλάκις δὲ καὶ ἔτι ζώτων διελεγχθέντων ἐσβέσθη. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας Source: Migne PG 39.1640c

There is no inheritance for the wicked, the lamp of the impious shall be extinguished. 1 The wicked do not give birth to virtue and correct teachings, for these things are the offspring of the soul, since they have no reverance for God. Those who remain in the fear of the Lord produce progeny from themselves every day and their hope is not cut off. And these things follow from what is said. For the enemies, being wicked, take joy in the falls of others, but what you revile, take care you do not imitate. For their brightness is an illusion, this life is brief, and in death it is extinguished. And often even with all they had in life. Didymus the Blind, On Proverbs, fragment 1 Prov 24.20

The Needed Lamp

Cui bene facitis, attendentes, quasi lucernae lucenti in caliginoso loco... Ordo sensus est: Cui attendentes, quasi lucernae lucenti in caliginoso loco, bene facitis. In hujus etenim saeculi nocte tenebrosis tentationibus plena, ubi difficile quisquam invenitur qui non offendat, quid essemus si lucernam prophetici sermonis non haberemus? Sed nunquid lucerna semper erit necessaria? Non utique. Donec dies lucescat. Mane enim astabo et contemplabor. Ad lucernam interim nocturnam pertinet quod filii Dei sumus, et nondum apparuit quid erimus. Et in comparatione quidem impiorum, dies summus, Paulo dicente: Fuistis aliquando tenebrae, nunc autem lux in Domino. Sed si comparemus illi vitae in qua futuri sumus, adhuc nox sumus, et lucerna indigemus. Sancta Beda, In II Epistolam Sancti Petri, Caput I Source: Migne PL 93.73a

To which you do well to be attentive, as to a lamp shining in a dark place... 1 The order of the sense is this: 'to which attending, as to a lamp shining in a dark place, you do well.' In the night of this age full of dark temptations, where it is difficult to find anyone who does not stumble, what are we if we do not have the lamp of the prophetic word? But shall a lamp not always be necessary? Not so. 'Until the day comes,' he then says. 'For in the morning I will stand and see.' 2 Meanwhile the lamp in the night means that we are the sons of God 'and it has not yet appeared what we shall be.' 3 Certainly in comparison to the impious we are the day, as Paul says: 'You were once in darkness, but now light in the Lord.' 4 But if we compare it to the life which we shall have, we are yet night, and we have need of a lamp. Saint Bede, Commentary on the Second Letter of Peter, Chapter 1 1 2 Pet 1.19 2 Ps 5.5 3 1 Jn 3.2 4 Ephes 5.8

After Six Days

Μετὰ δὲ ἡμέρας ἓξ, κατὰ τὸν Ματθαῖον καὶ τὸν Μᾶρκον, παραλαμβάνει τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀνάγει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ' ἰδίαν. Kαὶ μετεμορφώθη ἔμπροσθεν αὐτῶν. Τοῦτο δὲ καὶ πρὸς τῆς κατὰ ταῦτα φαινομένης ἡμῖν διηγήσεως γεγονέτω πάλαι καὶ ὡς πρὸς τὴν λέξιν. δοκεῖ δέ μοι τοὺς ἀναγομένους ὑπὸ τοῦ Ἰησοῦ εἰς τὸ ὑψηλὸν ὄρος καὶ ἀξιουμένους τοῦ κατ' ἰδίαν αὐτοῦ τὴν μεταμόρφωσιν θεωρῆσαι, μὴ μάτην μεθ' ἓξ ἡμέρας ἀνάγεσθαι τῶν προειρημένων λόγων. Ἐπεὶ γὰρ ἐν ἓξ ἡμέραις, τελείῳ ἀριθμῷ, ὁ σύμπας γεγένηται κόσμος, τὸ τέλειον τοῦτο δημιούργημα, διὰ τοῦτ' οἶμαι τὸν ὑπερβαίνοντα πάντα τὰ τοῦ κόσμου πράγματα ἐν τῷ ἐσκοπηκέναι, οὐκέτι μὲν τὰ βλεπόμενα, πρόσκαιρα γὰρ ταῦτα, ἤδη δὲ "τὰ μὴ βλεπόμενα" καὶ μόνα "τὰ μὴ βλεπόμενα" žδιὰ τὸ εἶναι αὐτὰ αἰώνια, δηλοῦσθαι ἐν τῷ μεθ' ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τούσδε τινάς. Eἴ τις οὖν ἡμῶν βούλεται τοῦ Ἰησοῦ παραλαμβάνοντος αὐτὸν ὑπ' αὐτοῦ ἀναχθῆναι εἰς τὸ ὑψηλὸν ὄρος καὶ ἀξιωθῆναι τοῦ κατ' ἰδίαν θεωρῆσαι τὴν μεταμόρφωσιν αὐτοῦ, ὑπεραναβαινέτω τὰς ἓξ ἡμέρας, διὰ τὸ μὴ σκοπεῖν ἔτι "τὰ βλεπόμενα" μηδὲ ἀγαπᾶν ἔτι "τὸν κόσμον μηδὲ τὰ ἐν κόσμῳ", μηδέ τινα κοσμικὴν ἐπιθυμίαν ἐπιθυμεῖν, ἥτις ἐστὶν ἐπιθυμία σωμάτων καὶ τοῦ ἐν σώματι πλούτου καὶ τῆς κατὰ σάρκα δόξης, καὶ ὅσα πέφυκε τὴν ψυχὴν περισπᾶν καὶ περιέλκειν ἀπὸ τῶν κρειττόνων καὶ θειοτέρων καὶ καταβιβάζειν καὶ ἐρείδειν τῇ ἀπάτῃ τοῦ αἰῶνος , τούτου ἐν πλούτῳ καὶ δόξῃ καὶ ταῖς λοιπαῖς ἐχθραῖς ἀληθείᾳ ἐπιθυμίαις. ἐπειδὰν γὰρ διέλθῃ τὰς ἓξ, ὡς εἰρήκαμεν, καινὸν σαββατιεῖ σάββατον, εὐφραινόμενος ἐν τῷ ὑψηλῷ ὄρει ἐκ τοῦ βλέπειν μεταμορφωθέντα τὸν Ἰησοῦν αὐτοῦ· διαφόρους γὰρ ἔχει ὁ Λόγος μορφὰς φαίνομνεος ἐκάστῳῳ ὡς συμφέρει τῷ βλέποντι, καὶ μηδενὶ ὑπὲρ ὃ χωρεῖ ὁ βλέπων φανερούμενος. Ὠριγένης, Κατὰ Ματθαιον Ἐξηγητικων, Τομος ΙΒ' Source: Migne PG 13.1065b-1068b

And after six days, according to Matthew and Mark, He takes with Him Peter and James and John his brother, and leads them up a high mountain apart, 'and He was transfigured before them.' 1 And let it also appear to us for the exposition that that these things took place long ago, and according to the account. But it seems to me that those who are led up the high mountain by Jesus and are worthy of beholding His transfiguration apart are not without meaning led up six days after the discourses previously spoken. For since in six days, the perfect number, the whole world was made, the perfect work of art, because of this I think that he who transcends all the things of the world by no longer looking on the things which are seen, for they are temporal, but now the things which not seen, and only the things which are not seen, because they are eternal, is represented in: 'After six days Jesus took up with Him' certain persons. If, then, one of us wishes to be taken with Jesus, and led away by Him to the high mountain, and be judged worthy of beholding His transfiguration apart, let him pass beyond the six days, because he no longer beholds the things which are seen, nor longer loves the world, nor the things in the world, 2 nor desires with any worldly desire, which is the desire of bodies, and of the wealth of the body, and of the glory according to the flesh, and whatever nature distracts and draws away the soul from things which are better and more divine, and brings it down and fixes it to the deceit of this age, in its wealth and glory, and the rest of the desires which are the enemies of truth. For when he has passed through the six days, as we have said, he will observe a new Sabbath, rejoicing on the lofty mountain because he sees Jesus transfigured before him; for the Word has different forms, appearing to each as befits the beholder, being manifested to no one beyond the capacity of his vision. Origen, from the Commentary On The Gospel Of Saint Matthew, Book 12 1 Mt 17.1, Mk 9.2 2 1 Jn 2.15

Transfiguration And Resurrection

Assumpsit Iesus Petrum et Iacobum et Ioannem fratrem eius, et duxit illos in montem excelsum, et transfiguratum est ante eos. Quia mysterium Dominicae resurrectionis, quae est exemplum nostrae glorificationis inter omnia opera restraurationis plus habet ammirationis et difficultatis ad credendum: ideo Dominus noster Iesus Christus ad manuducendum Apostolos, et in eis ceteros Christianos, ut levius crederent miraculosum opus suae resurrectionis. cum iam completum esset: voluit coram tribus idoneis, et praeordinatis a Deo testibus, quibus totus mundus crederet divina dispensatione transfigurari, ut eis gloriam, quam habiturus erat in resurrectione, praeostenderet. Et quoniam impossibile est aliquem figere aciem sui oculi ad gloriam divinae maiestatis, nisi fit purus, et a divina gratia praeelectus et praeuentus: deinde sua diligentia fit paratus, atque summo desiderio, vel studio amoris elevatus: ideo in verbo proposito valde ordinate, et recto ordine proceditur. Nam primo notatur divina dignatio mysticae assumptionis. Secundo notatur devota dispesativa ostensio futurae glorificationis. Primo ergo notatur divina dignatio mysticae assumptionis, cum dicit: Assumpsit Iesus Petrum, et Iacobum, et Ioannem. Secundo notatur devota praeparatio affectuosae elevationis, cum subdit: Et duxit illos in montem excelsum. Glossa transfiguratus in montem ascendit, ut innuat, ut qui resurrectionem expectant, in excelsum debent elevati, et continuis precibus insistere. Tertio notatur dispensativa ostensio futurae glorificationis, cum subinfert: Transfiguratus est ante eos. Dicit ergo Assumptit Iesus Petrum et Iacobum et Ioannem. Ubi notatur divina dignatio mysticae assumptionis. Dicitur autem mystica illa assumptio eo quod assumptione istorum trium mysticatur, et figuratur assumptio triplicis status militiatis Eccleisiae, scilicet praelationis, et actionis et contemplationis. Nam status praelationis per Petrum designatur: quia primus futurus erat in regimine Ecclesiae per officium praelationis. Status actionis per Iacobum signatur, qui primus futurus erat in amaritudine poenitentiae, per tormentum passionis: quia primus inter Apostolos passus fuit. Status contemplationis per Ioannem designatur, qui primus futurus erat in plentiduine gratiae, per augmentum dilectionis. Primo ergo assumpsit Petrum, et in Petro ceteros de statu praelationis, ad praesidentiam virtualis protectionis in regimine Ecclesiae. Secundo assumpsit Iacobum, et in Iacobo ceteros de statu actionis ad abstinetniam carnalis delectationis, in amaritudine poentientiae. Tertio assumpsit Ioannem, et in Ioanne omnes de statu contemplationis, ad affluentuam spiritualis consolationis, in plenitudine gratiae. Sanctus Bonaventura, Sermo IV, Sermones de Tempore ac de Sanctis Source: Here,76a-e

And Jesus took Peter and James and John his brother, and led them up a high mountain, and He was transfigured before them. 1 Because the mystery of the Lord's resurrection, which is an example of our glorification among all the the works of renewal, is such a wonder that it is difficult to believe, therefore our Lord Jesus Christ led by the hand the Apostles, and by them other Christians, that they might easily believe the miraculous work of their resurrection. As if now it were completed, He wished to be transfigured before these three suitable ones, preordained by God to be witnesses, through which the whole world might believe in the Divine dispensation, foreshowing the glory to them which shall be in the resurrection. And because it is impossible to fix with any sharpness the eye on His Divine majesty unless it be pure, their was prior selection and anticipation by Divine grace, and then what care prepared, great desire, or zeal of love elevated. Therefore as in the order of the passage given, even with right order it progressed. First let the Divine dignity of this mystical assumption be noted. Secondly the holy arrangement for the showing of future glory. First, then, the Divine dignity of the mystical assumption is noted, when it says: 'And Jesus took Peter and James and John.' Second note the Divine devotion of preparation for love's elevation, when it continues: 'And He led them up a high mountain.' The Gloss: For the transfiguration on the mountain He went up so that it be known that those who hope for the resurrection should be elevated on high and seek it with endless prayers. Thirdly let the arrangement of the revelation of future glorificaton be noted, when he adds: 'And He was transfigured before them.' Now it says, 'Jesus took up Peter and James and John.' Where should be noted the dignity of the mystical assumption. For it is said with this mystical assumption that the assumption of these three has a mystical meaning, that the assumption is a figure of the threefold state of the Church militant, that is, prelature, action and contemplation. The state of the prelate is designated by Peter, who would be first in the ruling of the Church by the office of prelate. And the state of action is signified by James, who was to be first in the bitterness of penance, by the torment of passion, because he was the first Apostle to suffer. The state of contemplation is designated by John, who was to be the first in plenitude of grace, by the growth of love. Therefore He first took Peter, and in Peter others by the state of prelate, for preeminence in courageous protection in the ruling of the Church. Second He took up James, and in James others who by action abstain from carnal pleasures, in the bitterness of penance. Third he took up John, and in John all who are contemplatives, with the flood of spiritual consolation, in the fullness of grace. Saint Bonaventura, from Sermon 4, Sermons from the Year and the Saints 1 Mt 17.1-2

Fairness And Beauty

Τῇ ὡραῖον τοῦ κάλλους διαφέρει· ὅτι τὸ μὲν ὡραῖον λέγεται τὸ συμπεπληρωμένον εἰς τὸν ἐπιτήδειον καιρὸν πρὸς τὴν οἰκείαν ἀκμήν· ὡς ὡραῖος ὁ σῖτος, ὁ ὥριμος ἤδη πρὸς θερισμον· καὶ ὡραῖος ὁ καρπὸς τῆς ἀμπέλου, ὁ τὴν οἱκείαν πέψιν εἰς τελείωσιν ἑαυτοῦ διὰ τῆς τοῦ ἕτους ὥρας ἀπολαβὼν καὶ ἐπιτὴδειος εἰς ἀπόλαυσιν· κάλλος δὲ ἐστι τὸ ἐν τῇ συνθέσει τῶν μελῶν εὐάρμοστον ἐπανθοῠσαν αὐτῷ τὴν χάριν ἔχον. Τῇ ὡραιότητί σου, τουτέστιν, ἐν τῷ πληρώματι τῶν καιρῶν· καὶ τῷ κάλλει σου, τῇ θεωρητῇ καὶ νοητῇ θεότητι. Ἐκεῖνο γὰρ τὸ ὄντως καλὸν, τὸ κατάληψιν πᾶσαν ἀνθρωπίνην καὶ δύναμιν ὑπερβαῖνον, καὶ διανοίᾳ μόνῃ θεωρητόν. Καὶ ἐγνώριζον αὐτοῦ τὸ κάλλος οἱ μαθηταὶ, οἶς ἐπέλυε τὰς παραβολὰς κατ' ἰδίαν, Εἰδον δὲ αὐτοῦ τὸ κάλλος Πέτρος καὶ οἱ υἱοὶ τῆς βροντῆς ἐν τῷ ὅρει, ὑπερλάμπον τὴν τοῦ ἡλίου λαμπρότητα, καὶ τὰ προοίμια τῆς ἐνδόξου αὐτοῦ παρουσίας ὀφθαλμοῖς λαβεῖν κατηξιώθησαν. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον Ψαλμον ΜΔ´ Source: Migne PG 29.400b-d

Fairness and beauty differ, For that is called fair, which has come to completeness in some span of time to its own proper maturity. For example, wheat is called fair when it has grown to harvest, and the fruit of the wine is called fair which has come to its ripeness through the hours of the year and is now appropriate for use. Beauty, however, is an ordering of things, which is made by the arrangement of members, so that it has grace shining forth from itself. 'Your fairness,' that is, in the fulness of time, 'and your beauty,' 1 that is, the Divinity which is able to be apprehended by contemplation and reason. And that is true beauty, that which exceeds all human understanding and ability, which with the mind alone one is able to contemplate. For the disciples knew His beauty, He who explained the parables to them in secret. 2 And Peter and the Sons of Thunder 3 saw His beauty on the mountain, 4 His brightness surpassing the splendour of the sun, and with their eyes they were worthy to see the foretaste of His coming in glory. Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 44 1 Ps 44.5 2 Mt 13.11, 36-43 3 Mk 3.17 4 Mt 17.1-2