State super vias et videte et interrogate de semitis antiquis quae sit via bona et ambulate in ea et invenietis refrigerium animabus vestris

31 Oct 2022

Dining With The Devil

Ἐὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυναστῶν νοητῶς νόει τὰ παρατιθέμενά σοι καὶ ἐπίβαλλε τὴν χεῖρά σου εἰδὼς ὅτι τοιαῦτά σε δεῖ παρασκευάσαι. Eἰ δὲ ἀπληστότερος εἶ μὴ ἐπιθύμει τῶν ἐδεσμάτων αὐτοῦ ταῦτα γὰρ ἔχεται ζωῆς ψευδοῦς

Εἰσάγει δὲ παρ' ἑαυτῷ τὸν βάσκανον διάβολον, καὶ τρώγει τὸν ψωμὸν αὑτοῦ μετ' αὐτοῦ, ὁ μετὰ κενοδοξίας, ἢ ἀνθρωπαρεσκείας ποιῶν τι τῶν ἀγαθῶν ἔργων· ὁ γὰρ τοιοῦτος ἀπέχει τὸν μισθὸν αὐτοῦ. Καὶ γὰρ ὁ διάβολος φανεροῖ αὐτὰ τοῖς ἀνθρώποις, ἵνα διὰ τοῦ ἐπαίνου τοῦ πρὸς τὸν ἀνθρωπάρεσκον λοιμανῆται καὶ ἀποστερήσῃ τῶν αἰωνίων ἀγαθῶν.

Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας

Source: Migne PG 39.1640b
If you sit to dine at table with the powerful, know well what is set before you, and stretch out your hand knowing what it is that you are allowed to take. Do not greedily desire their food, for with these things comes the lie of life. 1

He introduces himself eating with the devil, and he partakes of his morsels with him who does good works for vainglory or to please men, for such men have their rewards. 2 Indeed the devil openly proposes such things to men, that ruined by the praises of men in the pleasing of men, he might strip them of eternal goods.

Didymus the Blind, On Proverbs

1 Prov 23.1
2 Mt 6.1-6

30 Oct 2022

The Devil's Going Out

Καὶ ἐξῆλθεν ὁ διάβολος παρὰ τοῦ Κυρίου.

Κατὰ δὲ τινας, εἰ μὴ ἔξω γέγονε τοῦ Θεοῦ ὁ διάβολος, οὐκ ἂν ἐνήργησε τὰ κατὰ τοῦ Ἰώβ. Κυρίολεκτεῖται δὲ ἐπὶ τούτου μᾶλλον ἢ ἐπὶ τοῦ Καϊν το· Ἐξῆλθεν ἀπὸ προσώπου Κυρίου· ὅ δηλοῖ τὸ ἀφάνταστον τοῦ Θεοῦ εἶναι αὐτόν. Οὗτος γὰρ ἀεὶ τῶν ἔξω τυγχάνει, εἰ καὶ προσποιητῶς ἦλθε μετὰ τῶν παραστατῶν τοῦ Θεοῦ.

Δίδυμος Αλεξανδρεύς, Ἐκλογαὶ Εἰς Τον Ιὠβ

Source: Migne PG 39.1124d
And the devil went out from before the Lord. 1

And according to some, if the devil had not gone out from God he would have done nothing against Job. And concerning the devil it is spoken more correctly than Cain: 'He went out from the face of God.' 2 which makes clear that the sight of God was nothing to him. For he is always excluded, even if he comes feigning to be as those who stand in the presence of God.

Didymus the Blind, On Job, Fragment

1 Job 1.12
2 Gen 4.16

29 Oct 2022

The Work Of Evil

Discipulus: Sed cum omnibus quaestionibus meis satisfeceris, illud adhuc exspecto aperiri quid sit quod horremus audito nomine mali; et quid faciat opera, quae injustitia, quae malum est, videter facere, ut in raptore, in libidinoso cum malum nihil sit.

Magister: Breviter tibi respondeo. Malum, quod est justitia, semper nihil est, malum vero, quod est incommoditas, aliquando sine dubio est nihil, ut caecitas; aliquando est aliquid, ut tristia et dolor. Et hanc incommoditatem, quae est aliquid, semper odio habmeus. Cum itaque audimus nomen mali; non malum quod nihil est, timemus; sed malum quod aliquid est, quod absentiam boni sequitur. Nam injustitiam et caecitatem, quae malum et nihil est, sequuntur multa incommoda, quae malum et aliquid sunt: et haec sunt quae horremus audito nomine mali. Cum autem dicimus quia injustia facit rapinam, aut caecitas facit hominem cadere in foveam, nequaquam intelligendum est quod injustitia aut caecitas faciant aliquid; sed quod si justitia esset in voluntate, et visus in ocula, nec rapine fieret, nec casus in foveam. Tale est, cum dicimus: Absentia gubernaculi impellit navm in scopulos, aut absentia freni facit equum discurre: quod non est aliud quam si gubernaculum adesset navi et frenum equo, nec venti navem impellerent , nec equus discurret. Sicut namque gubernaculo navis, et freno regitur equus; sic justitia gubernatur voluntas homini, et visu pedes.

Sanctus Anselmus Cantuariensis, De Casu Diaboli, Caput XXVI

Source: Migne PL 158.358b-359a
Pupil: But though you have satisfactorily answered all my questions, I still wait to be enlightened as to what it is that we dread when we hear the name of evil, and what causes the works which injustice, itself an evil, seems to cause, as in the case of robbery or of lust.

Teacher: I shall answer you briefly. The evil which is injustice is always nothing, but the evil which is disadvantage is without doubt sometimes nothing, like blindness, but is sometimes something, like sadness and pain. And this disadvantage, which is something, we hate. Therefore, when we hear the name of evil, we do not fear the evil which is nothing but the evil which is something, that which follows from the absence of good. For example, injustice and blindness, which are evils and nothing, are followed by many disadvantages which are evils and something, and it is these latter which we dread when we hear the name of evil. For when we say that injustice causes robbery or that blindness causes a man to fall into a pit, it should not be understood that injustice and blindness cause something, but that if justice were in the will and sight in the eye, then neither the robbery nor the fall into the pit would happen. Such is the case when we say, 'The absence of a rudder drives the ship onto the rocks,' or 'The absence of a bridle makes the horse run wild.' Here we mean only that if the ship had a rudder or the horse a bridle, then the winds would not drive the ship,nor would the horse run wild. For just as a ship is directed by a rudder and a horse by reins, so a man's will is directed by justice and his feet by sight.

Saint Anselm of Canterbury, On The Fall Of The Devil, Chap 26


28 Oct 2022

Rulers And Devils

Ἐγὼ ἐπὶ σὲ, Φαραὼ, βασιλεῦ Αἰγύπτου.

Ὁ μεν Φὰραὼ ἧν μὲν ἀληθὴς ἄνθρωπος βασιλεὺς ταύτης τῆς Αἰγύπτου, τῆς παρὰ τὸν Νεῖλον ποταμόν· ὁ καὶ τοὺς υἱοὺς Ἰσραὴλ τότε θλίβων, καὶ τὰ βρέφη αὐτῶν πνίγων· ἐπεῖχε δὲ λόγον τοῦ διαβόλου· καὶ ἔκαστος δὲ βασιλεὺς ἱστορούμενος ὅμοιος τούτῳ, τινὸς διαβολικῆς καὶ ἀποστατικῆς δυνάμεως ἐπέχει λόγον. Καὶ τοῦτο δηλοῖ τὸ, Ἰδου ἐγὼ ἐπὶ σὲ τὸν δράκοντα τὸν μέγαν, τὸν ἐγκαθήμενον ἐν μέσῳ τῷ ποταμῷ Αἰγύπτου, καὶ τὰ ἐξῆς. Ταῦτα δὲ οὐκ ἔχει λόγον αἰσθητῶς ἐπ' ἀνθρώπου λέγεσθαι.

Ὠριγένης, Ἐκλογαι Εἰς Τον Ἰεζεκιηλ, Κεφ ΚΘ'

Source: Migne PG 13.821d
'Behold, I am against you, Pharaoh, king of Egypt.' 1

Certainly Pharaoh was a man of that Egypt which is beside the river Nile, a king who afflicted the sons of Israel and murdered their children, but he is yet a type of the devil, as is any ruler who is similar to him, who is a type of the diabolical and rebellious power. And so he declares: 'Behold I am against you, great dragon, who sits in the midst of the river of Egypt.' 1 and what follows. For there is no reason that these things speak of some particular man.

Origen, On Ezekiel, Fragment

1 Ezek 29.3

27 Oct 2022

The Reign Of Sin

Mὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ.

Βασιλεία τυραννίδος διαφέρει ταύτῃ, τῷ τὴν μὲν τυραννίδα ἀκόντων γένεσθαι τῶν ὑπηκόων, τὴν δὲ βασιλείαν βουλομένων τῶν ἀρχομένων. Παραινεῖ τοίνυν, μηκέτι δυναστείᾳ τῆς ἁμαρτίας συντίθεσθαι· κατέλυσε γὰρ αὐτῆς τὴν βασιλείαν ὁ Δεσπότης ἐνανθρωπήσας· καὶ ἅτε δὴ θνητοῖς ἔτι καὶ παθητὸν ἔχουσι σῶμα νομοθετῶν, σύμμετρα τῇ ἀσθενείᾳ νομοθετεῖ. Καὶ οὐ λέγει, Μὴ τυραννείτω ἡ ἁμαρτία ἀλλὰ, Μὴ βασιλευέτω. Τὸ μὲν γὰρ ἴδιον ἐκείνης, τὸ δὲ τῆς ἡμετέρας γνώμης. Ἡ μὲν γὰρ τῶν παθημάτων κίνησίς τε καὶ ἐνόχλησις κατὰ φύσιν ἡμῖν ἐγγίνεται· τῶν δὲ ἀπειρημένων ἡ πρᾶξις τῆς γνώμης ἐξήρτηται. Ἔδειξε δὲ καὶ τοῦ πολέμου τὸ πρόσακαιρον, θνητὸν τὸ σῶμα προσαγορεύσας. Τούτου γὰρ δεξαμένου τοῦ θανάτου τὸν ὄρον, παύεται καὶ τῶν μαθημάτων ἡ ποσαβολή. Κελεύει τοίνυν ἡμῖν, οὐ παύειν τῆς ἁμαρτίας τὴν τυραννίδα, ἀλλὰ μὴ ὑπακούειν αὐτῇ ἀμέτρως ἐξαπτούσῃ τὰς ὀρέξεις τοῦ σώματος.

Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία τῆς προς Ρωμαίους Ἐπιστολή, Τόμος Τρίτος

Source: Migne PG 81.108c-d
Therefore do not let sin reign in your mortal body, so that you obey its desires. 1

A reign differs from a tyranny in this, that a tyranny is over those who unwillingly submit to it and a reign is a rule over those who consent to it. He exhorts us, then, to no longer agree to the power of sin, for the Lord in His incarnation has overthrown its reign; and as one legislating for mere mortals who yet has a body liable to passion, He enjoins things consistent with their weakness, and says not 'Let not sin tyrannize', but, 'Let it not reign.' For the former is its own property, the latter is a matter of our will, the motions and disturbances of the passions being produced in us by nature while the performance of what is forbidden depends on our own will. And He demonstrates the brief duration of the war by declaring the body's mortality, For in this, when it has reached the boundary of death, so the assault of the passions also cease. He calls on us, then, not to put a stop to the tyranny of sin, but not to obey it when it intemperately fastens onto the desires of the body.

Theodoret of Cyrrhus, Commentary On Romans, Book Three

1 Rom 6.12

26 Oct 2022

Master And Servant

Δεσπότης ἐστὶν ὁ νοῦς, δοῦλος δὲ τὸ σαρκίον. Μὴ τοίνυν τὸν δοῦλον ἀμέτρως θεράπευε διὰ γαστριμαργίας, ἵνα μὴ ἐπιλαθόμενος τῶν ἰδίων μέτρων εἰς τυραννίδα ἔλθῃ, καὶ ὅπλα πολμήσῃ ἆραι κατὰ τοῦ κτησαμένου· διόπερ ὁ Σολομὼν ἐπιστράμενος τὴν ἀφορσύνην τοῦ σώματος ἔλεγεν· Οὐ συμφέρει τῷ ἄφρονι ἡ τρυφὴ, κἂν οἰκέτης ἄρχῃ μεθ' ὕβρεως τοῦ ἰδίου δεσπότου.

Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΞ Δεκουριωνι

Source: Migne PG 79.148c
The mind is the master, flesh the servant. Do not then indulge the body in gluttony without measure, lest neglecting the proper rule a tyrant come forth, and he dares to equip himself that he might take possesion. On account on which insolence of the body Solomon said: 'Do not give yourself to mindless luxury, lest an insolent house servant comes to rule over the master.' 1

Saint Nilus of Sinai, Book 1, Letter 147, to Decurion

1 Prov 19.10

25 Oct 2022

The Trials Of Pleasure

Ὡς ἐπὶ ζυγοῦ ἀστατεῖ τοῦ ἡδυπαθοὺντος ὁ λογισμὸς, καὶ ποτὲ μὲν κλαίει καὶ ἀποδύρεται δι' ἁμαρτίας· ποτὲ δὲ πολεμεῖ καὶ ἀντιλέγει τῷ πλησίον, ἐκδικῶν τὰς ἡδονᾶς.

Ὁ πάντα δοκιμάζων καὶ τὸ καλὸν κατέχων, ἀκολούθως ἀπὸ παντὸς πονηροῦ ἀφέξεται.

Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ

Source: Migne PG 65.924a-b
As a balance wavering is a mind beset by pleasure. Sometimes it bewails and laments its sins and other times it fights and denounces a neighbour, avenging itself for the sake of pleasure.

Testing everything and holding to what is good, 1 so it follows that you will withdraw from every evil.

Saint Mark The Ascetic, On The Spiritual Law.

1 1 Thes 5.21

24 Oct 2022

Anger And Fear

Vae vobis a dracone! Immanis est bestia, flatu igneo quidquid attigerit, necat; non modo bestias terrae, sed et volucres coeli. Haud alium ego draconem hunc, quam spiritum iracundiae reor. Quantos etiam sublimis ut videbatur vitae, flatu hujus draconis misere satis adustos, turpiter in ejus os ingemimus cecidisse? Quam melius sibi ipsis irasci potuerant ne peccarent? Nimirum affectio naturalis ira hominum est; sed abutentibus bono naturae gravis perditio est, et miseranda pernicies. Occupemus illam, fratres, in quibus expedit, ne forte ad inutilla illicitaque prorumpat. Sic nimirum solet amorem amor expungere, solet timor timore depelli. Nolite timere eos qui corpus occidunt, ait Dominus, animae autem non habent quid faciant: et confestim, Ostendam autem, ait, vobis quem timeatis. Timete autem eum qui potestatem habet corpus et animam mittere in gehennam. Ita dico vobis, hunc timete. Ac si manifestius dicat: Hunc timete, ne illos timeatis. Repleat vos spiritus timoris Domini, et timor alienus locum non habebit in vobis. Et ego vobis dico, non autem ego, sed Veritas; non ego, sed Dominus: Nolite irasci eis qui transitoria vobis auferunt, qui convicia inferunt, qui ingerunt forte supplicia, et praeter haec faciunt nihil. Ostendam autem vobis cui debeatis irasci. Irascimini ei quae sola vobis nocere potest, sola facere ut omnia illa non prosint. Vultis scire quaenam illa sit? Iniquitas propria. Ita dico vobis, huic irascimini. Nulla enim nocebit adversitas, si nulla dominetur iniquitas. Qui perfecte huic irascitur, caeteris non movetur, magis et amplectitur ea. Ego, inquit, in flagella paratus sum. Sit damnum, sit convicium, sit laesio corporalis; paratus sum, et non sum turbatus: quoniam dolor meus in conspectu meo semper. Quidni exteriora omnia parvi pendam in hujus aestimatione doloris? Filius, inquit, uteri mei persequitur me, et convicianti servulo indignabor? Cor meum dereliquit me, dereliquit me virtus mea, et lumen oculorum meorum: et damna temporalia plangam, aut incommoda corporalia reputabo? Hinc nimirum non modo mansuetudo oritur, cui draconis flatus non noceat; sed etiam magnanimitas, quam rugitus leonis non terreat. Adversarius vester tanquam leo rugiens, ait Petrus. Gratias magno illi Leoni de tribu Juda: rugire iste potest, ferire non potest. Rugiat quantum vult: tantum non fugiat ovis Christi. Quanta minitatur! quanta exaggerat! quanta intentat! Non simus bestiae, ut nos prosternat vacuus ille rugitus. Sic enim perhibent qui talia curiosius vestigaveruut, ad rugitum leonis nullam bestiam stare posse, ne eam quidem quae adversus ictum ejus tota animositate repugnat: et plerumque superat ferientem, quae non sustinet rugientem. Vere bestia, vere rationis expers, qui tam pusillanimis est, ut solo timore cedat, qui sola futuri exaggeratione laboris victus, ante conflictum, non telo, sed tuba prosternitur. Nondum restitistis usque ad sanguinem, ait strenuus ille dux, qui leonis hujus noverat vanum esse rugitum. Et alius quidam: Resistite, inquit, diabolo, et fugiet a vobis.

Sanctus Bernardus Clarae Vallensis, Sermones De Diversis, Sermon XIII, De versu duodecimo, In manibus portabunt te, etc

Source: Migne PL 183.237b-238d
Woe to you because of the dragon. Perilous is the beast which kills whatever it touches with the breath of fire, not only the beasts of the earth, but even the birds of heaven. I speak of no other dragon than the spirit of anger. How many who seemed so great in life, having been scorched by the breath of the dragon to wretchedness, have fallen in foulness into his roaring mouth? And how better are they who are angry with themselves lest they sin? Indeed anger is a natural emotion of man, but for the laying waste of a good nature it is a grave peril and a most wretched danger. Let us occupy ourselves, brothers, with things which befit, lest perhaps it drives us to what is worthless and criminal. So indeed love drives out love, and fear casts out fear. 'Do not fear those who kill the body,' says the Lord, 'and can do nothing to the soul,' and immediately He continues: 'I shall show you what you should fear. Fear him who has the power to cast the body and the soul into hell. Thus I say to you: Fear this.' 1 As if more openly He had said: 'Fear this, do not fear them.' Let the spirit of the fear of the Lord fill you and no other fear shall find a place in you.' And I say to you, yet not I, but the Truth, not I but the Lord: Do not be angry at those who bring transient things against you, who bring forth abuse, who bring strong torments before you, and beyond these things can do nothing. I will show you what you should be angry at. Be angry alone at him who alone is able to harm you, he who alone is able to make nothing profit. You want to know who this is? It is your own wickedness. Thus be angry, direct your anger at him. No adversity shall harm you if no wickedness rules over you. He who perfectly hates this one, is not troubled by others, no, he even embraces them. 'I am', he says, 'prepared for the whip.' If suffering loss, if abused, if wounded in the body, I am prepared, I am not troubled, 'because my grief is in my sight always.' 2 Shall I not now weigh every exterior things as little against the judgement of this grief? 'My son seeks my life,' he says, 'and shall I be indignant because of the abuse of this servant?' 3 My heart melts within me, my strength melts away and also the light of my eyes, and shall I bewail temporal troubles, or be troubled by bodily discomforts? And he who is not harmed by the breath of the dragon, from him not only does meekness arise, but even magnanimity from him whom the roaring of the lion does not terrify. 'Your adversary is like a roaring lion,' Peter says. 4 Thanks to that great lion of of the tribe of Judah, this one can roar but it is not able to carry one away. Let him roar as much as he wants, only let the sheep of Christ not flee. How many threats! How great they are! How they are directed! Let us not be beasts, so that we are overthrown by empty roars. So they regard it who with greater curiosity investigate such things, that the roar of the lion which no beast is able to withstand is not able to strike one adverse blow for all his hostility, for generally he who can strike, does not delay by roaring. Truly a beast, utterly lacking reason, is he who is so cowardly that fear alone makes him fall, who is conquered by the mere thought of future trial, who before conflict is prostrated not by a spear but a mob.'You have not yet resisted even to bloodshed.' 5 says that enduring king, who knew the roars of the lion to be in vain. And another says: 'Resist the devil and he shall fly from you.' 6

Saint Bernard of Clairvaux, Sermons Concerning Various Things, from Sermon 13, On the line 'In their hands they shall carry you.' 7

1 Lk 12.4-5
2 Ps 27.18
3 2 King 16.11
4 1 Pet 5.8
5 Heb 12.4
6 Jam 4.7
7 Ps 90.12

23 Oct 2022

Giving Offence

Scio me offensurum esse quamplurimos, qui generalem de vitiis disputationem, in suam referunt contumelian; et dum mihi irascuntur, suam indicant conscientiam: multoque peius de se, quam de me judicant. Ego enim neminem nominabo: nec veteris Comoediae licentia certas personas eligam atque perstringam. Prudentis viri est, ac prudentium feminarum, dissimulare, imo emendare quod in se intelligunt, et indignari sibi magis quam mihi; nec in monitorem maledicta congerere. Qui etsi iisdem teneatur criminibus, certe in eo melior est, quod sua ei mala non placent.

Sanctus Hieronymus, Epistola CXXV Ad Rusticum Monachum

Source: Migne PL 22.1074-1075
I know that I shall anger many with my general criticism of their vices, and they will claim it as an insult against themselves, but while they are angry at me they show their conscience, that it is much worse than mine whom they judge. For I shall not name anyone, nor copy the licence of the old comedy which identified certain individuals and berated them. Prudent men and women will hide or rather correct what they understand to be at fault in them, and they will be more angry at themselves than with me, nor will they heap up curses on the one who warns them. For he, although he may be held to have the same faults, is certainly better in this, that what is evil in him does not please him.

Saint Jerome, from Letter 125, to Rusticus the Monk

22 Oct 2022

Hidden Anger

Quid vero dicam de his (quod quidem dicere sine mea confusione non possum) quorum implacabilitati nec hic quidem sol occidens terminum ponit; sed per dies eam plurimos protelantes, atque adversus eos in quos commoti fuerint rancorem animi reservantes, negant quidem se verbis irasci, sed reipsa et opere indignari gravissime comprobantur? Nam neque eos congruo sermone compellant, nec affabilitate eis solita colloquuntur; et in eo se minime delinquere putant, quod vindictam suae commotionis non expetant; quam tamen quia proferre palam et exercere, aut non audent, aut certe non possunt, in suam perniciem virus iracundiae retorquentes, concoquunt eam in corde taciti, ac silentes in semetipsis consumunt, amaritudinem tristitiae non virtute animi protinus expellentes, sed digerentes processu dierum, et utcumque pro tempore mitigantes.

Sanctus Ioannes Cassianus, De Coenobiorum Institutis, Lib VIII Cap XI, De Spiritu Irae

Source: Migne PL 49.341a-b
But what am I to say, which indeed I cannot say without shame on my own part, of those to whose implacability even the going down of the sun brings no end, 1 but they prolong it for numerous days, and against those who have troubled them they preserve rancor, denying in words that they are angry, but in truth and deed showing that they are most resentful? For they do not address them suitably, nor converse with them affably, and in this they do not think that they do any wrong since they do not seek venegance for their distress. However, because they do not show their anger openly or exercise it, since they do not dare, or are not able, they twist back the poison of anger into themselves to their own ruin, and secretly nuture it in their hearts, and silently feast on it in themselves, not casting off the bitterness of their upset by the virtue of the soul, but smoothing it out as the days pass, and somewhat softening it after a time.

Saint John Cassian, The Institutes of the Coenobia, Book 8, Chap 11, On Anger

1 Ephes 4.26

21 Oct 2022

Dissension And Difficulties

Rogo vos, fratres, ut observestis eos qui dissentiones et offendicula, praeter doctrinam, quam vos didicistis, faciunt; et declincate ab eis.

Manifestum est ex offendiculis fieri dissensiones, ex dissensionibus divisiones, ex quibus haereses fiunt et schismata. Si autem praecipit Apostolus declinandum ab eis qui offendicula faciunt, quanto magis qui dissensionibus Eccleisam dividunt.

Hujusmodi enim Christo Domino non serviunt, sed suo ventri...

Non curantes cujus cor possint exinanire, dum suum ventrem possint implere. Videtur hic tangere aliquas haeresum pestes jam in Ecclesia pullulantes, per dulces, sicut ipse dicit, semones et benedictiones innocentium corda seducentes, ponentes secundum prophetam, tenebras lucem et lucem tenebras, amarum dulce, et dulce amarum; ad dulce placitum loquentes, vitiis adulantes; et in his omnibus, nonnisi quae ventris sunt, quaerentes.

Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VII, Cap XVI

Source: Migne PG 180.691d-692a
I beseech you, brothers, that you watch out for those who create dissensions and difficulties on account of the teaching which you were taught. Avoid them. 1

It is manifest that from difficulties comes dissent, and from dissent division, from which heresies and schisms arise. If the Apostle commands that we must withdraw from those who create difficulties, so much more from those who divide the Church with dissension.

For these sort do not serve the Lord Christ but their own bellies...2

They who by lack of care make the heart empty while they fill their bellies. This seems to refer to some heretical pests polluting the Church, who with sweet words and blessings, as he then says, seduce the innocent of heart, and as the prophet says, place darkness for light and light for darkness, bitter for sweet and sweet for bitter, 3 speaking sweetly to please, praising vice, and in all these things, seeking nothing else but what is for the belly.

William of St Thierry, Commentary on Romans, Book 7, Chap 16

1 Rom 16.17
2 Rom 16.18
3 Isaiah 5.20

20 Oct 2022

Sense Of Sin And Virtue

Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ.

Τῇ αἰσθήσει τῆς ἁμαρτίας ὁ τῆς ἀρετῆς μακαρισμὸς ὑπεισέρχεται. Ὁ γὰρ τὰς ὑπὲρ ταύτης εὐθύνας ἐκτίνων μακαρίζει τοὺς ταύτης ἀπηλλαγμένους, καὶ δικαιοσύνῃ τὸν οἰκεῖον βίον διακοσμοῦντας. Μακαρίζει δὲ οὐ τὸν ἅπαξ τῇ δικαιοσύνῃ χρησάμενον, ἀλλὰ τὸν ἀεὶ καὶ διηνεκῶς τοῖς ταύτης ἐπόμενον ἴχνεσι.

Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΕ´

Source: Migne PG 80.1724a
Blessed are those who guard His judgement, and act righteously all the time 1

The sense of sin brings one to the blessedness of virtue. For he who grieves over the punishment of sin, he judges them blessed who are free from sin, those who adorn their lives with righteousness. But he is not blessed who only once attends to righteousness, but he who always and ever follows the ways of virtue.

Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 105

1 Ps 105.3

19 Oct 2022

The Catch

Ὥωπερ ἡ ῥιπτομένη ἐν θαλάσσῃ σαγήην, διάφορον ἔχει τὸν συγηλεισμὸν τῶν γενῶν τῶν ἐχθύων, οὕτως ἡ αἰώνιος τοῦ Χριστοῦ βασιλεία, τὴν ἐκ παντὸς ἔθνους ἀνθρώπων πληθὺν δεχομένη, ἀνάλογον τῇ πίστει τὴν σωτηρίαν ὀρίζει, οὐ γένους ἀξιοπιστίᾳ οὐχ ἱερατείᾳ, οὐ βασιλείᾳ ἀναξίᾳ τῆς κλήσεως τὴν τρυγὴν διανέμουσα, ἀλλὰ τρόπῳ καὶ βίῳ πρὸς καθαρότητα νεύσαντι, καὶ πρὸς τὴν θήραν τῶν ἀληθῶν ἀλιέων ὁρμήσαντι.

Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΣΔ´ Διδυμῳ

Source: Migne PG 78.312d-313a
As a large fishing net which is cast into the sea lays hold of many types of fish, in the same way the eternal kingdom of Christ catches up a multitude from every nation of men, the reason of which faith establishes is not a matter of dignity of family or priestly state, and nor is this kingdom careless for the order in its gathering, but it is in the way of life directed to purity that one is brought into the catch of the fishermen.

Saint Isidore of Pelusium, Book 1, Letter 204 to Didymus

18 Oct 2022

Hope And Redemption

Ἤλπισεν ἡ ψυχή μου ἐπὶ τὸν Kύριον, ἀπὸ φυλακῆς πρωίας μέχρι νυκτός ἀπὸ φυλακῆς πρωίας ἐλπισάτω Ισραηλ ἐπὶ τὸν Kύριον, ὅτι παρὰ τῷ Kυρίῳ τὸ ἔλεος καὶ πολλὴ παρ' αὐτῷ λύτρωσις, καὶ αὐτὸς λυτρώσεται τὸν Ισραηλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ.

̓Αεὶ καὶ κατὰ πάντα καιρὸν ἐλπίζειν ἐπὶ τὸν Kύριον δεῖ, οὐ μόνον ὅτε προσηνῆ ἀλλὰ καὶ ὅτε σκυθρωπὰ περιεστηκότα. ἀπὸ φυλακῆς γοῦν πρωϊνῆς ὅτε λαμπρὰ τὰ παρόντα καὶ μέχρι νυκτὸς ὅτε ἀηδῆ καὶ ζοφώτερα τὰ περιεστηκότα καὶ ἔτι ἀπὸ φυλακῆς πρωΐας ἀνατέλλοντος τοῦ ἀληθινοῦ φωτὸς καὶ ἀρχὴν ἡμέρας νοητῆς ποιοῦντος ὁ διορατικὸς νοῦς, ̓Ισραὴλ καλούμενος ̔Εβραίων φωνῇ, ἐλπισάτω ἐπὶ τὸν Kύριον, προσθήκην τῶν φαιδρῶν καὶ ἀπαλλαγὴν τῶν σκυθρωπῶν προσδοκῶν παρ' αὐτοῦ, ὅτι παρ' αὐτῷ ὡς ἐν πηγῇ. Kαὶ παρ' αὐτοῦ τὸ ἔλεος οὖ χρῄζουσιν οἱ ἐλπίζοντες ἐπ' αὐτόν· ἀλλὰ καὶ πολλὴ παρ' αὐτοῦ λύτρωσις τοῦ παρὰ τοῦ ἱλασμοῦ οὐχ ἑτέρα οὖσα· ὅθεν αὐτὸς ἐκ πασῶν τῶν ἀνομιῶν λυτρώσεται αὐτὸν ὁ Kύριος. Eἰ γὰρ καὶ πολλαὶ αἱ τοῦ ̓Ισραὴλ ἀνομίαι, ἀλλ' ἐκ πασῶν αὐτὸν λυτρώσεται.

Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΡΚΘ´

Source: Migne PG 39.1588b
My soul hoped in the Lord, from the morning watch even to the night watch let Israel hope in the Lord, for with the Lord there is mercy and abundant redemption, and He shall redeem Israel from all of its sins. 1

Always and everywhere one should hope in the Lord, not only when one is prospering but even when one things have become difficult. From the morning watch, then, in every joy, until the night, when everything loses shape and is obscured. From the morning watch when the true light rises, making the beginning of the spiritual day, 'the discerning mind,' as the Hebrew word Israel means, let him hope in the Lord, in an increase of goods and a deliverance from grievous things, because He is their source. And with Him there is also mercy, which they desire who hope in Him. For much redemption is with Him, which is not gained but by propitiation, by which He redeems from every iniquity. For though the iniquities of Israel be many, from all of them He shall redeem them.

Didymus the Blind, Commentary on The Psalms, from Psalm 129

1 Ps 129.6-8

17 Oct 2022

That Which Is Perfect

Estote ergo perfecti

Perfectum est, quod extra se nullo alio indiget ad agendum: et sic est charitas gratuita, quae nec delectabile quaerit, quo iuvetur ad diligendum; sed in se gratuita dilectione sibi sufficit, et perfecta est. Cum venerit quod perfectum est, evacuabitur quod ex parte est. Sic Noe vir erat iustus, et perfectus in generatione sua: cum Deo ambulavit gratis diligendo, sicut Deus. Occuramus omnes in virum perfectum, et mensuram aetatis plenitudinis Christi.

Sanctus Albertus Magnus, Commentarium in Mattheum, Caput V



Source: Here, p111
Be you then perfect... 1

That which is perfect is that which lacks nothing outside itself for acting, and gratuitous love is like this, which seeks no pleasure by which it is helped to love, but an abundance of delight in itself suffices for itself. 'When that which is perfect comes, that which is from a part will pass away.' 2 'So Noah was a righteous man, and perfect in his generation, when with gratuitous love he walked with God.' 3 'Let us all come to the perfect man, to the measure of the age of the fullness of Christ.' 4

Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 5

1 Mt 10.27
2 1 Cor 13.10
3 Genes 6.9
4 Ephes 4.13

16 Oct 2022

Preparing A Path

Sed et si corripuerit me justus in misericordia, et increpaverit me, idipsum sentiam, sciens quia aemulatio justi et benevolentia iter faciunt ei qui ascendit super occasum. Bonus occasus, cum ad correptionem justi stat homo, et corruit vitium, et Dominus ascendit super illud, conculcans hoc pedibus, et conterens ne resurgat. Non ergo contemnenda increpatio justi, quae ruina peccati, cordis sanitas est, nec non et Dei via ad animam. Sed nec ullus omnino sermo, qui aedificet ad pietatem, ad virtutes, ad mores optimos, negligenter est audiendus; quoniam et illic iter quo ostenditur salutare Dei. Quod si sermo gratus venit et placitus, quatenus pulso fastidio cum desiderio audiatur, jam non modo venire Sponsus, sed et accelerare, id est cum desiderio venire, credendus est. Illius namque desiderium tuum creat; et quod tu ejus properas sermonem admittere, inde est quod ipse festinat intrare; non enim nos eum, sed ipse, inquit, prior dilexit nos. Jam si etiam ignitum eloquium sentis, atque ex eo conscientiam uri in recordatione peccati; recordare tunc de quo Scriptura dicit, quia ignis ante ipsum praecedet, et ipsum prope esse non dubites. Denique juxta est Dominus his qui tribulato sunt corde. Si vero non solum compungeris in sermone illo, sed et converteris totus ad Dominum, jurans et statuens custodire judicia justitiae ejus, etiam adesse ipsum jam noveris, praesertim si te inardescere sentias amore ejus. Etenim utrumque de illo legis, et ignem videlicet ante ipsum praecedere, et ipsum nihilominus ignem esse. Moyses siquidem de illo dicit quia ignis consumens est. Differunt autem, quod is qui praemittitur ignis ardorem habet, sed non amorem: coquens, sed non excoquens, movens, nec promovens. Tantum ad excitandum praemittitur et praeparandum, simulque ad commonendum quid ex te sis, quo dulcius sapiat postmodum quod ex Deo mox eris. At vero ignis qui Deus est, consumit quidem, sed non affligit, ardet suaviter, desolatur feliciter. Est enim vere carbo desolatorius, sed qui sic in vitia exerceat vim ignis, ut in anima vicem exhibeat unctionis. Ergo in virtute qua immutaris, et in amore quo inflammaris, Dominum praesentem intellige. Nam dextera Domini facit virtutem. Non autem fit haec mutatio dexterae Excelsi, nisi in fervore spiritus, et in charitate non ficta, ita ut dicat qui hujusmodi est: Concaluit cor meum intra me, et in meditatione mea exardescit ignis.

Sanctus Bernardus Clarae Vallensis, Sermones In Cantica, Sermo LVII, De visitationibus Domini observandis; quibus indiciis vel signis eae deprehendi possint

Source: Migne PL 183.1052d-1053c
But if a good man shall correct me in mercy and cry out against me, 1 I should feel the same, knowing that such zeal and kindness makes a way for Him who ascends over the dusk. 2 The setting is good when the correction of a righteous man lifts up a man in the casting down of his fault and the Lord rises up over him, trampling it down with His feet and crushing it lest it revive. Therefore the correction of a righteous man should not be scorned, for it ruins sin, it is the health of the heart, and indeed prepares a path for God to the soul. No word that fortifies piety, virtue and the best conduct, should be heard negligently, since it is the path that reveals God's salvation. 3 For if the word which comes is agreeable and pleasing, and as much as aversion is driven off, it is heard eagerly, one should believe that the bridegroom is not merely coming but running in His eagerness. For His desire creates yours, and because you are quick to admit His word, He himself makes haste to enter, for He first loved us and not we him, as it is said. 4 Again if you should hear a fiery discourse and it burns your conscience with the remembrance of sin, then recall that Scripture says: 'Fire goes before Him,' 5 and you will not doubt that He is near. And then: 'The Lord is near to those who are troubled in heart.' 6 If you are not only struck by remorse by this speech, but if you also turn completely to God, vowing and keeping watch that you guard His upright judgements, you should know that He Himself is already present, and certainly if you feel yourself burning with love for Him. For we read of Him that indeed fire goes before Him and also that He himself is a fire. For Moses speaking of Him says that He is a consuming fire. 7 And these two are different, that which comes before has heat but not love, it burns but does not melt, it moves without bearing away. It is sent before only to rouse and prepare you, to remind you of what you are, which will make sweeter what you will soon become because of God. But the fire that is God consumes but does not afflict, it burns sweetly, its desolation is its joy. For it is a burning coal applied to the vices so that it may then apply its salve to the soul. Therefore understand that in the virtue by which you are changed and in the love by which you are enflamed the Lord is present. For the right hand of the Lord works virtue. 8 But there is no change of the right hand of the most High 9 unless in the fervour of the spirit and in love unfeigned, of the sort that allows us to say, 'My heart burned within me, and a fire flamed up in my meditation.' 10

Saint Bernard of Clairvaux, Sermons On The Song Of Songs, from Sermon 57, On Observing Visitations of the Lord, and the Indications and Signs of it that it is possible to grasp

1 Ps 140.5
2 Ps 67.5
3 Ps 49.23
4 1 Jn 4.10
5 Ps 95.3
6 Ps 33.19
7 Deut 4.24
8 Ps 117.16
9 Ps 76.11
10 Ps 38.4

15 Oct 2022

Coming To The Lord

...et meditatio cordis mei in conspectu tuo semper.

Quae est autem meditatio cordis, quae potest ad Dominum pervenire? Spes, charitas, et fides, quae utique digna sunt Deo. Illa enim merentur in conspectu ejus ascendere, quae ipse cognoscitur approbare.

Domine, adjutor meus et redemptor meus.

Adjutorem vero suum dicit in bonis, redemptorem a malis, ut nemo suis meritis applicet quod coelesti largitate susceperit.

Cassiodorus, Expositio In Psalterium, Psalmus CXLVIII

Source: Migne PG 70.143c
...and the meditation of my heart in your sight always. 1

What is the meditation of the heart which is able to come to the Lord? It is hope, faith and love, which are judged worthy before God. 2 For these merit that one rises into His sight, which He is known to approve.

O Lord, my helper and my redeemer.

And a helper, he says, in good things, and a deliverer from evils, as no one by use of his own merits shall achieve what with the heavenly largess he shall acquire.

Cassiodorus, Commentary On The Psalms, Psalm 148

1 Ps 18.15
2 1 Cor 13.13

14 Oct 2022

The Darkness And Understanding

Tenebrae eam non comprehendereunt.

Item nota, quod est comprehensio triplex: per inclusionem vel per commensurationem; item per apertam visionem; item per fidei et caritatis adhaesionem. Primo modo nullae unquam tenebrae Deum comprehendunt, quia nulla unquam natura in aliquo statu potest Deo commensurari. Unde Damascenus: Infinitus est Deus et incomprehensibilis; et Ecclesiastici quadragesimo tertio: Ne laboretis, non enim comprehendetis. Primo modo et secundo non comprehendunt eum tenebrae miseriae, quia nullus miser Deum videt aperta visione; ad Philippenses tertio: Non me arbitror comprehendisse. Primo mdo et secundo et tertio non comprehendunt eum tenebrae culpae. Homo enim peccator nec Deum includit, quia creatura est; nec Deum videt, quia miser est; nec ei per fidem et caritatem adhaeret, quia peccator est. Unde hic dicitur, quod tenebrae eam non comprehenderunt; et ad Ephesdios tertio: In caritate radicati et fundati, ut possitis comprehendere cum omnibus sanctis; quia aliter non possetis scire; quae sit longitudo, scilicet aeternitatis, latitudo, scilicet immensitatis, sublimitas, scilicet maiestatis, et profundum, scilicet sapientiae et veritatis.

Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput I

Source: Here, p536-37
The darkness did not comprehend it. 1

It should be noted that understanding is threefold: by embracing or commensurability, by the plain sight, or by the adhesion of faith and love. By the first way no darkness understands God because no nature in any state is able to be commensurate with God. Whence the Damascene says: 'God is infinite and incomprehensible.' And in the forty third chapter of Ecclesiasticus: 'Do not labour, for you do not understand.' 2 By the first and second ways the darkness does not understand Him on account of wretchedness, because no wretch sees God with the plain sight. In the third chapter of Philippians 'I do not judge myself to have understood.' 3 By the first and the second and the third the darkness does not understand by fault. For man the sinner does not grasp God because He is a created thing, nor does he see God because he is wretched, nor does he adhere to Him by faith and love because he is sinner. Whence here it is said the the darkness did not comprehend it. And in the third chapter of Ephesians: 'In love rooted and established so that you are able to understand with all the saints.' Because it is not otherwise possible to know 'the length' that is of eternity, 'the depth' that is the immensity, 'the sublimity' that is majesty, and 'the depth', that is of wisdom and truth. 4

Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 1

1 Jn 1.5
2 Sirach 43.34
3 Phil 3.13
4 Ephes 3.17-18

13 Oct 2022

Knowledge And Toil

Φιλομαθὴς ὢν, γίννου καὶ φιλόπονος, ἡ γὰρ ψιλὴ γνῶσις, φυσιοῖ τὸν ἄνθρωπον.

Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι

Source: Migne PG 65.932a
Being a lover of learning, be a lover of toil, for knowledge alone puffs up a man. 1

Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

1 1 Cor 8.1

12 Oct 2022

Knowledge And Impediments

Quae sunt sursum sapite, non ea quae super terram.

Supernorum coelorum, qui Aeterni sunt habitacula, nos petere exhortatur: ad his autem omnibus, quae in firmamento et sub firmamento sunt, dissimulandum. Quisquis enim his se superstitionibus occupaverit, impendimentum patietur; non enim poterit haec tranascendere, quibus se inclinavit, ut dominis.

Ambrosiaster, Commentaria In Epistolam ad Colossenses, Caput III

Source: Migne PL 17.434a
Be wise in the things which are above, not the things of earth. 1

He exhorts us to seek the things of the highest heavens, the dwelling places of eternity, away from everything which is in the firmament and below the firmament, which must delude. Whoever, then, shall occupy himself in these irrational pursuits, will be afflicted with an impediment, for he will not able to transcend these things, by which he is bowed down, as to masters.

Ambrosiaster, Commentary On The Letter to The Colossians, Chapter 3

1 Colos 3.2

11 Oct 2022

A Man's Companions

Sicut ergo opera virtutis et miraculorum signa eum comitabantur, quasi attestantia Jesum esse, qui transitum faceret, pluresque ad credendum in eum excitarent, de quibus scriptum est: Testimonia tua credibilia facta sunt nimis; et ipse dicit: Opera, quae ego facio, testimonium perhibent de me; et e regione passiones infirmitatis, quae increpabant, ut a fide ejus homines deterrerent, nec Deum crederent, quem humana pati conspicerent: quae utraque brevi complexus, missis a Joanne respondit: Renuntiate Joanni quae audistis, et vidistis. Caeci vident, claudi ambulant, etc. Ac deinde: Beatus est qui non fuerit scandalizatus in me. Flagella enim et sputa, cruz et sepulcrum scandalum movebant. Ita et in me, dilectissimi, quaedam attestantia saluti, quaedam reclamantia in omni via vitae meae mecum traho, neque sine his comitibus usquam vado. Visitor diluculo, et subito, prober: assumor et statim deseror; erigor et statim dejicior, sicut qui per montana graditur, et planum iter non invenit. Quandoque laetabundus et laudens, nimia luce perfusus, ac mira affectus dulcedine, ineffabili quadam spe inopinatae salutis exsulto: omnia acclamant, omnia bonum testimonium perhibent, ita ut dubitationi, ac si apprehenderim jam, non sit locus; quandoque pavebundus et plangens, tenebris obvolutus, et amaritudine plenus, tanta taedii et acediae confusione tabesco, ut omnia a meliori spe increpent et tacere cogant. Vae misero homini, qui nec Deo pro voto insistere, nec sibi pro proposito valet consistere! Ego, fateror, nunquam mihi consto, inter spem et timorem usque permolor, utriusque in me radices et seminaria gesto; uterque sursum pullulat, et in interioribus meis ramos extendit. De gratia Dei in me habeo quod semper sperem, de me habero in me utique quod usque timeam. Nunc totum quod spero teneo, nunc omne quod tenueram perdo, et rursum post tenebras lucem spero. Ascendo usque ad coelos, et descendo usque ad abyssos, anima mea in talibus vicissitudinibus tabescit. Turbor et moveor sicut ebrius, et omnis sapientia mea devoratur. Verumtamen sicut sacer Psalmus consequentur habat, et evangelicus iste caecus docet, solum mihi restat improbitatem vincere, et multo magis clamaere ad Dominum Jesum, cum tribulor, donec de necessitatibus istis educat me, et statuat procellam hanc in auram, ac silere faciat fluctus ejus, quos induxit super me, laetantemque, quia siluerunt, deducat in portum voluntatis et desiderii mei.

Isaac, Cisterciensis Abbas, Sermo XXIX

Source: Migne PL 194.1786d-1787b
So works of power and signs of wonder were His companions, as though bearing witness that it was Jesus who would be passing through, and they roused many to believe in Him, concerning which it is written, 'Your witnesses have become most believable,' 1 and He himself says: 'The works I perform bear witness concerning me,' 2 but from the region of weakness the passions cried out to deter men from faith in him, that they not believe in a God whom they could see suffering human limitations, which both matters Jesus quickly addressed when He answered those sent by John: 'Report to John what you have heard and what you have seen, the lame walk, etc.' And then: 'Blessed are those who are not scandalised because of me.' 3 For the scourges and the spit and the cross and the grave caused scandal. So it is even in me, most beloved, in all my life's paths, I draw with me some traits that witness to salvation and some that cry out in protest, and I do not go anywhere without these companions. I am visited at dawn and suddenly put to the test. 4 I am taken up and immediately forsaken. I am raised up and immediately cast down, like a man walking through the mountains who cannot find a level path. Sometimes, rejoicing and giving praise, bathed in great light and moved by a wondrous sweetness, I exult in a certain unspeakable hope for an unthought salvation. All things cry out, everything gives witness to the good, so that as if I had already gained it, there is no room for doubt. Sometimes, with fear and in grief, wrapped in darkness and full of bitterness , I wither from such a great confusion of weariness and acedia that everything calls me away from a greater hope and forces me to be silent. Woe to the wretched man, who can neither pursue God by desire for Him, nor can stand firmly in his purpose. I confess that there is nowhere that I stand firm in myself. Between hope and fear I am yet ground down. I bear the roots and seedbeds in myself, both spring up and from within me spread forth their branches. Because of God's grace in me I have what I should always hope for, from myself I certainly have in me what I should yet fear. One moment I have everything I hope for, the next I lose everything I held, and again I hope for the light after darkness. 5 I go up even to heaven and fall down even to the abyss, my soul withers because of such changes. I am disturbed and shaken like a drunkard, and all my wisdom is devoured. 6 Yet as it follows in the same holy Psalm and the blind man in the Gospel teaches, 7 the only way given to me when I am troubled is to conquer wickedness and call out all the more to the Lord Jesus, until He leads me out from my difficulties and changes the storm wind into a breeze and makes the waves still which He has brought over me, and leads me, rejoicing that they are silent, to the harbour of my wish and desire. 8

Isaac of Stella, from Sermon 29

1 Ps 92.5
2 Jn 5.36
3 Mt 11.4-6
4 Job 1.18
5 Job 17.12
6 Ps 106.26-27
7 Mk 10.48, Ps 106.28
8 Ps 106.29-30

10 Oct 2022

Images And Truth

Εἰ ὁ νόμος ἐστὶ, κατὰ τὸν Ἀπόστολον πνευματικὸς, τὰς εἰκόνας ἐμπεριέχων τῶν μελλόντων ἀγαθῶν, φέρε δὴ, ἀπαμφίασασαι τὸ ἐπ' αὐτῷ κάλυμμα τοῦ γράμματος, ἐφηπλωμένην ἐπισκεψώμεθα γυμνῶς τὴν ἀκρίβειαν. Μίμημα τῆς Ἐκκλησίας ἐκελεύοντα δαιδάλειν Ἐβραϊοι τὴν σκηνὴν, ἵν' ἔχοιεν διὰ τῶν αἰσθητῶν εἰκόνα τῶν θείων προκαταγγέλλειν πραγμάτων. Τὸ γὰρ ἐν τῷ ὄρει παράδειγμα παρενεχθὲν, πρὸς ὃ βλέπων ἐτεκτήνατο τὴν σκηνὴν ὁ Μωῦσῆς, ἰδέα τις ἦν τῆς κατὰ τὸν οὐρανὸν οἰκήσεως ἀκριβὴς, ἦν ἡμεῖς τρανότερον μὲν τῶν τυπῶν, ἀμαυρότερον δὲ τῆς ἀληθείας θεραπεύομεν νῦν. Ἤλθε γὰρ ἀκραιφνὲς εἰς ἀνθρώπους, ὡς πέφυκεν, οὕπω τάληθὲς, οἱ μηδὲ βαστάσαι φέρομεν ἄκρατον ἐνταῦθα θεάσασθαι τὴν ἀφθαρσίαν, ὁπότε μηδὲ τὰς ἡλιακὰς φέρομεν ἰδεῖν ἀκτῖνας. Ἀλλὰ Ἰουδοϊοι μὲν τὴν σκιὰν τῆς εἰκόνος τρίτην ἀπὸ τῆς ἀληθείας κατηγγέλκασιν· ἡμεῖς δὲ τὴν εἰκόνα τῆς κατ' οὐρανὸν διοκήσεως ἐναργῶς ἑκθειάζομεν. Τὸ γὰρ ἀληθὲς ἁκριβῶς μετ' ἀνάστασιν δηλωθήσεται, ὁπότε πρόσωπον κατὰ πρόσωπον τὴν ἁγίαν σκηνὴν τὴν πόλιν τὴν ἐν οὐρανοῖς, ἦς τεχνίτης καὶ δημουργὸς Θεὸς, ἀλλ; οὐ δὶ αἰνιγμάτων καὶ ἐκ μέρους ἐποπτεύσομεν.

Ἅγιος Μεθόδιος, Συμπόσιον Των Δέκα Παρθένων, Λογός Ε', Κεφ' Ζ'

Source: Migne PG 18.109b-112a
If the Law, according to the Apostle, is spiritual, containing the images of good things to come, 1 come now, let us strip off the veil of the letter which is spread over it, and consider its bare and exact meaning. As a type of the Church the Hebrews were commanded to decorate the tabernacle, that by the means of sensible things they might announce beforehand the image of Divine things. For the pattern shown on the mount, 2 which Moses was to consider in fashioning the tabernacle, was a kind of accurate representation of the heavenly dwelling, which we see more clearly than by types, though more darkly than if we now saw the truth. For the truth has not yet come unmingled to men in their present state, who are not able here to bear the sight of pure immortality, just as we cannot bear to look on the rays of the sun. For the Jews declared that the shadow of the image was the third from the reality, but we clearly behold the image of the heavenly order. For the truth will be accurately made manifest after the resurrection, when we shall see face to face the heavenly tabernacle, the city in heaven, whose builder and maker is God, 3 and this not darkly and in part. 4

Saint Methodius of Olympus, Symposium of the Ten Virgins, Discourse 5, Chap 7

1 Heb 10.1
2 Exod 25.40
3 Heb 11.10
4 1 Cor 13.12

9 Oct 2022

Beyond Words

Τὸν γὰρ πατέρα καὶ ποιητὴν τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἐξειπεῖν ἀδύνατον. Ῥητὸν γὰρ οὐδαμῶς ἐστιν ὡς τἄλλα μαθήματα, ὁ φιλαλήθης λέγει Πλάτων. Ἀκήκοεν γὰρ εὖ μάλα ὡς ὁ πάνσοφος Μωυσῆς εἰς τὸ ὄρος ἀνιὼν, διὰ τὴν ἁγίαν θεωρίαν ἐπὶ τὴν κορυφὴν τῶν νοητῶν, ἀναγκαίως διαστέλλεται μὴ τὸν πάντα λαὸν συναναβαίνειν ἑαυτῷ· καὶ ὅταν λέγῃ ἡ γραφὴ εἰσῆλθεν δὲ Μωυσῆς εἰς τὸν γνόφον οὗ ἦν ὁ θεός, τοῦτο δηλοῖ τοῖς συνιέναι δυναμένοις, ὡς ὁ θεὸς ἀόρατός ἐστι καὶ ἄρρητος, γνόφος δὲ ὡς ἀληθῶς ἡ τῶν πολλῶν ἀπιστία τε καὶ ἄγνοια τῇ αὐγῇ τῆς ἀληθείας ἐπίπροσθε φέρεται. Ὀρφεύς τε αὖ ὁ θεολόγος ἐντεῦθεν ὠφελημένος εἰπών·

εἷς ἔστ', αὐτοτελής, ἑνὸς ἔκγονα πάντα τέτυκται

ἢ πέφυκεν, γράφεται γὰρ καὶ οὕτως, ἐπιφέρει·

οὐδέ τις αὐτὸν εἰσοράᾳ θνητῶν, αὐτὸς δέ γε πάντας ὁρᾶται.

σαφέστερον δὲ ἐπιλέγει·

αὐτὸν δ' οὐχ ὁρόω· περὶ γὰρ νέφος ἐστήρικται.
Πᾶσιν γὰρ θνητοῖς θνηταὶ κόραι εἰσὶν ἐν ὄσσοις μικραί,
ἐπεὶ σάρκες τε καὶ ὀστέα ἐμπεφυῖα ἐμπεφύασιν.

Mαρτυρήσει τοῖς εἰρημένοις ὁ ἀπόστολος, οἶδα λέγων ἄνθρωπον ἐν Χριστῷ ἁρπαγέντα ἕως τρίτου οὐρανοῦ, κἀκεῖθεν εἰς τὸν παράδεισον, ὃς ἤκουσεν ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι, τὸ ἄρρητον τοῦ θεοῦ οὕτως αἰνισσόμενος, οὐ νόμῳ καὶ φόβῳ παραγγελίας τινὸς τὸ οὐκ ἐξὸν προστιθείς, δυνάμει δὲ ἀνθρωπείᾳ ἄφθεγκτον εἶναι τὸ θεῖον μηνύων, εἴ γε ὑπὲρ οὐρανὸν τὸν τρίτον ἄρχεται λαλεῖσθαι, ὡς θέμις, τοῖς ἐκεῖ μυσταγωγοῦσιν τὰς ἐξειλεγμένας ψυχάς. Oἶδα γὰρ ἐγὼ καὶ παρὰ Πλάτωνι, τὰ γὰρ ἐκ τῆς βαρβάρου φιλοσοφίας παραδείγματα πολλὰ ὄντα ὑπερτίθεταί μοι νῦν ἡ γραφή, κατὰ τὰς πρώτας ὑποσχέσεις τὸν καιρὸν ἀναμένουσα, πολλοὺς οὐρανοὺς νοουμένους. Ἀπορήσας γοῦν ἐν τῷ Τιμαίῳ, εἰ χρὴ πλείονας κόσμους ἢ τοῦτον ἕνα νομίζειν, ἀδιαφορεῖ περὶ τὰ ὀνόματα, συνωνύμως κόσμον τε καὶ οὐρανὸν ἀποκαλῶν· τὰ δὲ τῆς λέξεως ὧδε ἔχει· πότερον οὖν ὀρθῶς ἕνα οὐρανὸν εἰρήκαμεν ἢ πολλοὺς καὶ ἀπείρους ἦν λέγειν ὀρθότερον; ἕνα, εἴπερ κατὰ τὸ παράδειγμα ἔσται δεδημιουργημένος. Ἀλλὰ κἀν τῇ πρὸς Κορινθίους Ῥωμαίων ἐπιστολῇ ὠκεανὸς ἀπέραντος ἀνθρώποις γέγραπται καὶ οἱ μετ' αὐτὸν κόσμοι. Ἀκολούθως τοίνυν πάλιν ἐπιφθέγγεται ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ ὁ γενναῖος ἀπόστολος. Kαὶ μή τι τοῦτ' ἦν ὃ ᾐνίσσετο ὁ προφήτης, ἐγκρυφίας κελεύων ποιεῖν ἀζύμους, μηνύων ὅτι τὸν ἱερὸν ὡς ἀληθῶς περὶ τοῦ ἀγενήτου καὶ τῶν δυνάμεων αὐτοῦ μύστην λόγον ἐπικεκρύφθαι δεῖ. Βεβαιῶν ταῦτα ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ ὁ ἀπόστολος ἀναφανδὸν εἴρηκεν· σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην. Kαὶ πάλιν ἀλλαχοῦ λέγει· εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ ἐν Χριστῷ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. Ἐπισφραγίζεται ταῦτα ὁ σωτὴρ ἡμῶν αὐτὸς ὧδέ πως λέγων· ὑμῖν δέδοται γνῶναι τὸ μυστήριον τῆς βασιλείας τῶν οὐρανῶν. Kαὶ πάλιν φησὶ τὸ εὐαγγέλιον, ὡς ὁ σωτὴρ ἡμῶν ἔλεγεν τοῖς ἀποστόλοις τὸν λόγον ἐν μυστηρίῳ· Kαὶ γὰρ ἡ προφητεία περὶ αὐτοῦ φησιν· ἀνοίξει ἐν παραβολαῖς τὸ στόμα αὐτοῦ καὶ ἐξερεύξεται τὰ ἀπὸ καταβολῆς κόσμου κεκρυμμένα. Ἤδη δὲ καὶ διὰ τῆς περὶ τὴν ζύμην παραβολῆς τὴν ἐπίκρυψιν ὁ Kύριος δηλοῖ· φησὶ γάρ· ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον. Ἤτοι γὰρ ἡ τριμερὴς καθ' ὑπακοὴν σῴζεται ψυχὴ διὰ τὴν ἐγκρυβεῖσαν αὐτῇ κατὰ τὴν πίστιν πνευματικὴν δύναμιν, ἢ ὅτι ἡ ἰσχὺς τοῦ λόγου ἡ δοθεῖσα ἡμῖν, σύντονος οὖσα καὶ δυνατή, πάντα τὸν καταδεξάμενον καὶ ἐντὸς ἑαυτοῦ κτησάμενον αὐτὴν ἐπικεκρυμμένως τε καὶ ἀφανῶς πρὸς ἑαυτὴν ἕλκει καὶ τὸ πᾶν αὐτοῦ σύστημα εἰς ἑνότητα συνάγει. Σοφώτατα τοίνυν γέγραπται τῷ Σόλωνι ταῦτα περὶ θεοῦ·

γνωμοσύνης δ' ἀφανὲς χαλεπώτατόν ἐστι νοῆσαι
μέτρον, ὃ δὴ πάντων πείρατα μοῦνον ἔχει.

Tὸ γάρ τοι θεῖον, ὁ Ἀκραγωντῖνός φησι ποιητής,

οὐκ ἔστιν πελάσασθαι ἐν ὀφθαλμοῖσιν ἐφικτὸν
ἡμετέροις ἢ χερσὶ λαβεῖν, ᾗπέρ τε μεγίστη
πειθοῦς ἀνθρώποισιν ἁμαξιτὸς εἰς φρένα πίπτει.

Kαὶ Ἰωάννης ὁ ἀπόστολος· θεὸν οὐδεὶς ἑώρακεν πώποτε· ὁ μονογενὴς θεός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο, τὸ ἀόρατον καὶ ἄρρητον κόλπον ὀνομάσας θεοῦ· βυθὸν δ' αὐτὸν κεκλήκασιν ἐντεῦθεν τινὲς ὡς ἂν περιειληφότα καὶ ἐγκολπισάμενον τὰ πάντα ἀνέφικτόν τε καὶ ἀπέραντον.

Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Ε' Κεφ ΙΒ'


Source: Migne PG 9.116b-121a
'For to discover the Father and Maker of all things and having found Him to declare it to all it is impossible. For this is not capable of expression at all, like the other things of instruction,' says the truth-loving Plato. 1 For he had heard well that the all-wise Moses, ascending the mount for holy contemplation on the summit of intellectual objects, necessarily commanded that the whole people must not accompany him. And when Scripture says, 'Moses entered into the darkness where God was,' 2 this clearly shows to those who are able to understand that God is invisible and beyond words. And the darkness, which, in truth, is the unbelief and ignorance of the multitude, obstructs the ray of truth. And Orpheus the theologian, aided by this, says:

'One is perfect in himself, and all things are made the progeny of one,'

or, 'are born.' Thus it is written, he continues:

'No mortal has seen Him, but He sees all.'

And he adds more clearly:

'I see Him not; around a cloud has been set.
In mortal eyes mortal pupils are small,
Since only flesh and bones grow there.'

To these statements the Apostle will testify: 'I know a man in Christ, caught up into the third heaven, and thence into Paradise, who heard unutterable words which it is not permitted a man to speak,' 3 thus intimating the inexpressibility of God, and indicating that neither by law or fear is the declaration prohibited but that what is Divine is unutterable by human ability; for if indeed he begins to speak above the third heaven, so it is right for the elect souls of the mysteries there. For I know what is in Plato, and the examples of the barbarian philosophy, which are many, are suggested to me now by the composition which in according to the promises given has waited for the suitable time, and doubting in the Timaeus whether we should think numerous worlds to be understood by many heavens, or this one, he makes no distinction concerning the names, calling the world and heaven by the same. The words of his statement are: 'Have we, then, spoken correctly of one heaven, or was it more correct to speak of many and infinite? One, if indeed it was created according to the model.' 4 Further, in the Letter of the Romans to the Corinthians it is written, 'An ocean without bounds to men and the worlds after it.' 5 Consequently, therefore, the noble Apostle exclaims, 'Oh the depth of the riches both of the wisdom and the knowledge of God!' 6 And was it not this which the prophet hinted at, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word, concerning the Unbegotten and His powers, should be concealed? Confirming which things, in the letter to the Corinthians the Apostle openly said: 'But we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, which perishes, but we speak the wisdom of God hidden in mystery.' 7 And again in another place he says: 'To the acknowledgment of the mystery of God in Christ, in whom are hidden all the treasures of wisdom and knowledge.' 8 These things our Saviour Himself gives the seal to when He says: 'To you it is given to know the mysteries of the kingdom of heaven.' 9 And again the Gospel says that our Saviour spoke to the Apostles the word in a mystery. For indeed the prophecy says of Him: 'He will open His mouth in parables, and will utter things kept secret from the foundation of the world.' 10 And now in the parable of the leaven, the Lord reveals concealment, for He says, 'The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened.' 11 For the tripartite soul is saved according to obedience, through the spiritual power hidden in it according to faith, or because the power of the word which is given to us, being firm and strong, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings the whole system into unity.

Wisely, then, Solon has written respecting God:

'The mind's invisible measure it is most difficult to know
Which alone the limits of all things holds.'

For the Divine, says the poet of Agrigento, 12

'One cannot approach it with the eyes,
We cannot grasp it with our hands; but persuasion
Is the great highway that leads to men's minds.'

And John the Apostle says: 'No man has ever seen God. The only-begotten God, who is in the bosom of the Father, He has declared Him,' 13 calling invisibility and ineffableness the bosom of God. Hence some have called it the Depth, as containing and embracing all things, inaccessible and boundless.

Clement of Alexandria, The Stromata, Book 5 Chap 12

1 Plato Timeaus 28c
2 Exod 22.21
3 2 Cor 12.2-4
4 Plato Timeaus 31a
5 1 Clem 20
6 Rom 11.33
7 1 Cor 2.6-7
8 Colos 2.2-3
9 Mt 13.11
10 Ps 77.2
11 Mt 13.33
12 Empedocles
13 Jn 1.18

8 Oct 2022

Figures And Knowledge

Nam et facies Dei in Scripturis sanctis non caro, sed divino cognitio intelligitur eadem ratione qua per faciem conspectam quisuqe cognoscitur. Hoc enim in oratione dicitur Deo: Ostende nobis faciem tuam, ac si dicitur: Da nobis cognitionem tuam. Sic et vestigia Dei dicuntur, quia nunc Deus per speculum agnoscitur; ad perfectum vero Omnipotens reperitetur, dum in futurum facie ad faciem quibusque electis praesentabitur, ut ipsam speciem contemplentur, cujus nunc vestigia comprehendere conantur, hoc est, quem videre per speculum dicuntur. Nam, et situs, et habitus, et locus, et tempus in Deum non proprie, sed per similitudinem translate dicuntur, quippe sedere super cherubim, dicitur, quod est ad situm; et abyssus, tanquam vestimentum, amictus ejus, quod est ad habitum; et, Anni tui non deficient, quod ad tempus pertinet; et , Si ascendero in coelum, tu ibi es, quod as locum. Nam et in propheta, plaustri portantis fenum species ad Deum dicitur. Et haec omnia figuram Deus, quia nihil est horim ad proprietatem substantiae ejus.

Sanctus Isidorus Hispalensis, Etymologiae, Liber VII, Caput I


Source: Migne PL 82.263d-264a
Likewise the face of God in Holy Scripture is not understood as flesh, but as Divine knowledge, in the same way in which someone is known when his face is revealed. For this is said in a prayer to God, 'Show us your face,' 1 as if to say, 'Grant us knowledge of you.' Thus the traces of God are spoken of, because now God is known through a mirror, 2 but He shall be recognized as the Almighty at the culmination, when in the future He is present face to face to each one of the elect, so that they may contemplate His appearance, whose traces they now try to understand, that is, Him whom it is said they see through a mirror. For in relation to God, position and garb and place and time are not spoken of properly, but as a likeness, so, 'To sit on the Cherubim' 3 refers to position, and 'The deep, like a garment, is His cloak,' 4 refers to clothing; and 'Your years shall not fail,' 5 refers to time; and 'If I ascend to heaven, you are there,' 6 refers to place. And then in the Prophet, 'As a wain laden with hay,' 7 is spoken as an image of God. All these refer to God figuratively, because nothing of these things refers properly to His true being.

Saint Isidore of Seville, The Etymologies Book 7, Chap 1

1 Ps 79.4
2 1 Cor 13.12
3 Ps 98.1
4 Ps 103.6
5 Ps 101.28
6 Ps 138.8
7 Amos 2.13

7 Oct 2022

Seeking And Finding

Non hic stamus tota die otiosi. Scimus enim et quid quaerimus, et quis est qui nos conduxit. Deum quaerimus, Deum exspectamus. Non est parva res, nec parvi animi, cum illa quae singulari pietatis nomine gloriatur, saepius sese quaeratur esse frustratam, dicens: Quaesivi illum, et non inveni. Est enim sicut amabilis, ita etiam admirabilis; quia cum non quaeritur invenitur, et non invenitur cum quaeritur. Si nati essemus ex quo factus est homo super terram, et usque ad centum millia annorum vita nostra extenderetur, non esset tamen condigna quaesitio hujus temporis ad futuram gloriam quae revelabitur in nobis. Ecce nunc tempus quaerendi, ecce nunc dies inveniendi prae manibus sunt. Quaerite, inquit, Dominum dum inveniri potest; invocate eum dum prope est. Erit tempus quando non erit locus, cum ille fons miserationis interminabili siccabitur siccitate. Quaeretis me, inquit, et non invenietis. Bonus es, Domine, animae quaerenti te. Si quaerenti, quanto magis invenienti? Si tam dulcis est memoria, qualis erit praesentia? Si mel et lac dulce est sub lingua, quid erit super linguam? Hinc probate vos, fratres, si in via estis, si non exorbitatis. Laetetur, inquit, cor quaerentium Dominum. Si gaudetis ad labores, si inoffenso, si indefesso pede curritis viam mandatorum Dei, si quotidie utriusque hominis status recentior est ad proficiendum, quam ad incipiendum; profecto quaeritis faciem ejus semper. Quo ergo abiit dilectus ex dilecto, et quaeremus eum? Ubi est? Quid dixi miser! Sed ubi non est? Altior est coelo, inferno profundior, latior terra, mari diffusior. Nusquam est, et ubique est; quia nec abest ulli, nec ullo capitur loco. Ipse hic est, sed ego hic non sum. Quam verisimilius videretur, ut tu hic non esses, et ego hic essem, Domine! Sed ego nec hic, nec alibi sum; quia ad nihilum redactus sum, et nescivi. Vere ad nihilum, id est ad peccatum, et nescivi; quia non fui ibi cum primus parens meus devoravit me morsu amarissimo. Hinc est quod, corde confractus et corpore diffluo in voluptates, in amaritudines, habens innatam culpam, poenam cognatam, totus fluidus et enervis. Ille autem qui idem ipse est, qui dixit: Ego sum qui sum, veraciter est, cui est esse quod est.

Sanctus Bernardus Clarae Vallensis, Sermones De Diversis, Sermon IV, De Quaerendo Deo

Source: Migne PL 183.551d-552c
Let us not be here uselessly all day. For we know what we seek, and who it is who leads us. We seek God, we hope for God. It is not a trivial matter, not the work of a petty soul, when that which glories in the unique name of piety, shall often seek in itself in vain, saying: 'I sought him and I did not find him.' 1 For as He is loveable so He is wondrous, because when He is not sought He is found, and He is not found when He is sought. If we were born at that time when man was made upon the earth and our life were extended even to a hundred thousand years, yet there would be no worthy quest of this time but the future glory which shall be revealed to us. Behold, now is the time of seeking, behold, now is the day of finding what is before the hands. 'Seek the Lord,' he says, 'while you can find Him. Call on Him when He is near.' 2 There shall be a time where there is no place, when the fount of mercy has run dry to an endless aridity. 'You shall seek me,' He says, and 'you shall not find me.' 3 You are good, Lord, to the souls who seek you. And if to those who seek you, how much more to those who find you? If the thought of it is so sweet, how shall the presence be? If honey and milk are sweet beneath the tongue, how shall they be on the tongue? Because of this, examine yourself, brothers, to see if you are on the way, if you have not wandered away. Let the heart of the seeker of the Lord rejoice, it says. If you take joy in labours, if you are not vexed, if with unwearying foot you run the way of the commandments of God, if every day the state of the man is nearer perfection than at the beginning, certainly you seek His face always. 4 Why then does delight fade from delight and we must seek Him? Where is He? What have I, a wretch, said? Where is He not? Higher than heaven, deeper than hell, broader than the earth, more widespread than the sea. He is nowhere, He is everywhere. Because He is not absent from any place, nor is He limited by any place. He is here, but I am not here. How true it seems, that you are not here and I am here, Lord. But I am not here, and I am not elsewhere, because I have been reduced to nothing, and I do not know anymore. 5 Truly, I have been reduced to nothing, that is, to sin, and I do not know anymore. Because I was not there when my first parent devoured me with the most bitter bite. Because of this with broken heart and body I am undone in pleasure, in bitterness, having inborn fault, inherited punishment, all feeble and infirm. And He who is the same always, who said: 'I am who I am,' 6 He truly is, to whom it is to be what He is.

Saint Bernard of Clairvaux, Sermons Concerning Various Things, from Sermon 4, On Seeking God

1 Song 3.1
2 Isaiah 55.6
3 Jn 7.34
4 Ps 104.3-4
5 Ps 72.22
6 Exod 3.14

6 Oct 2022

The Mountain and Rest

Ἀνῆλθεν δὲ εἰς τὸ ὄρος Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ.

Τί δήποτε δὲ τὸ ὄρος καταλμβάνει νῦν, καὶ ἐκεὶ κάθηται μετὰ τῶν μαθητῶν; Διὰ τὸ μέλλον ἔσεσθαι συμεῖον. Τὸ δὲ τοὺς μαθητὰς ἀναβῆναι μόνους, κατηγορία τοῦ πλήθους ἦν οὐκ ἀκολουθήσαντος αὐτῷ. Οὐ τούτο δὲ ἕνεκεν μόνον τοῦτο ποιεῖ, τὸ ὄρος καταλαμβάνων, ἀλλὰ καὶ παιδεύων ἡμᾶς ἀεὶ διαναπαύεσθαι ἀπὸ τῶν θορύβων, καὶ τῆς ἐν μέσῳ ταραχῆς· ἐπιτήδειον γὰρ πρὸς φιλοσοφίαν ἐρημία. Πολλάκις δὲ καὶ μόνος αὐτὸς τὸ ὄρος καταλμβάνει, καὶ διανυκτερεύει καὶ εὔχεται, διδάσκων ἡμᾶς ὅτι τὸν μάλιστα Θεῷ προσιόντα πάσης ἀπηλλάχθαι δεῖ ταραχῆς, καὶ καιρὸν καὶ τόπον θορύβου καθαρὸν ἐπιζητεῖν.

Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Υπόμνημα Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον και Εὑαγγελιστην, Ὁμιλία ΜΒ´

Source: Migne PG 59.239
So Jesus went up the mountain and there sat down with His disciples. 1

And why does He seek the mountain now, and sit there with His disciples? Because of the miracle which was about to take place. And that only the disciples went up with Him, was a charge against the multitude which did not follow Him. Yet not for this alone did He go up the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life. For solitude is a thing that befits the study of wisdom. And often He goes up the mountain alone, and spends the night there, and prays, to teach us that the man who will come nearest to God must be free from all disturbance, and must seek times and places free of disturbance.

Saint John Chrysostom, Commentary On The Gospel of Saint John, Homily 42

1 Jn 6.3

5 Oct 2022

Contemplation And Opponents

Οὐδὲν γὰρ ἐδόκει μοι τοιοῦτον οἷον μύσαντα τὰς αἰσθήσεις, ἔξω σαρκὸς καὶ κόσμου γενόμενον, εἰς ἑαυτὸν συστραφέντα, μηδενὸς τῶν ἀνθρωπίνων προσαπτόμενον, ὅτι μὴ πᾶσα ἀνάγκη, ἑαυτῷ προσλαλοῦν τα καὶ τῷ Θεῷ, ζῇν ὑπὲρ τὰ ὁρώμενα, καὶ τὰς θείας ἐμφάσεις ἀεὶ καθαρὰς ἐν ἑαυτῷ φέρειν ἀμιγεῖς τῶν κάτω χαρακτήρων καὶ πλανωμένων, ὄντως ἔσοπτρον ἀκηλίδωτον Θεοῦ καὶ τῶν θείων καὶ ὂν καὶ ἀεὶ γινόμενον, φωτὶ προσλαμβάνοντα φῶς, καὶ ἀμαυροτέρῳ τρανότερον, ἤδη τὸ τοῦ μέλλοντος αἰῶνος ἀγαθὸν ταῖς ἐλπίσι καρπούμενον, καὶ συμπεριπολεῖν ἀγγέλοις, ἔτι ὑπὲρ γῆς ὄντα καταλιπόντα τὴν γῆν, καὶ ὑπὸ τοῦ πνεύματος ἄνω τιθέμενον. Εἴ τις ὑμῶν τούτῳ τῷ ἔρωτι κάτοχος, οἶδεν ὃ λέγω, καὶ τῷ τότε πάθει συγγνώσεται· τοὺς γὰρ πολλοὺς οὐδ' ἂν πείσαιμι λέγων ἴσως, ὅσοις καὶ ἐν γέλωτι τὸ πρᾶγμα δοκεῖ, κακῶς διατεθεῖσιν εἴτε ὑπὸ τῆς ἰδίας αὐτῶν ἀνοίας, εἴτε ὑπὸ τῶν ἀναξίων τοῦ ἐπαγγέλματος· οἳ πράγματι καλῷ κακὸν περι τεθείκασιν ὄνομα, τῇ φιλοσοφίᾳ τὴν κενοδοξίαν, συνεργὸν λαβόντες τὸν φθόνον καὶ τὴν τῶν πολλῶν κακίαν πρὸς τὸ χεῖρον οὖσαν ἑτοιμοτέραν· ἵν' ἕν γέ τι πάντως αὐτοῖς ἁμαρτάνηται, ἢ τὸ κακὸν ἐνεργούμενον, ἢ τὸ καλὸν ἀπιστούμενον.

Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Β´

Source: Migne PG 35.413c-416b
For nothing seemed so desirable to me than to close up the senses and outside the flesh and the world, collected within myself, having no connection with human affairs but that which was absolutely necessary, and speaking to myself and to God, 1 to live superior to visible things, ever carrying in myself the Divine impressions pure and unmixed with the erring tokens of lower things, truly being an unspotted mirror of God and things Divine, and constantly growing more and more to be so, as light is added to light, and with what was darker growing clearer already enjoying by hope the good of the world to come, associating with the angels, even now being above the earth by having forsaken it and set on high by the Spirit. If any of you has been possessed by this desire, he knows what I mean and will understand my feelings at that time. Perhaps I will not persuade many by what I say, since some laugh at such things because of their low dispositions, either by their own thoughtlessness, or by the influence of those unworthy of the promise, who have set an evil name on that which is good, calling philosophy vainglory, aided in this by the envy and the baseness of the many, who are ever prepared to do worse, and so there is constant error among them, either the commission of evil, or making the good unbelievable.

Saint Gregory Nazianzus, from Oration 2

1 1 Cor 14.28