Fasting And Power

Et dixit illis, hoc genus in nullo potest exire, nisi in oratione et ieiunio. Ad hoc dicendum sicut saepe diximus quod Domini potestas in eiiciendo Daemones non fuit operans, sicut per claves, sed sicut absoluta et libera potestas, cui nihil obstat: et ideo in sua operatione non fuit opus iniunctione orationis et ieiuni. Sed hac postestatem discupulis non dedit: quia haec est potestas excellentiae et divina: sed potius dedit discipulis potestate clavium, ut per ministrerium instrumenti orationis et ieiunis, et exorcismorum contra malitiam daemonis operatentur, et ideo: Das potestaem ligandi et absolvendi, praemittit potestatem ligandi, dicens, quodcunque ligaveris super terram, erit ligatum et caelis. Et subiungit potestatem solvendi, dicens: et quodcunque solvris super terram, erit solutum et in caelis: ac si dicat, Si vis ut non erret clavis, liga prius ad opera satisfactionis: et tun solve a vinculis daemonum, quibus ligati sunt peccatores: tunc portae, hoc est, malitiae daemonum tibi praevalebunt. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput IX Source: Here p101

And He said to them, this type is not able to be driven out unless by prayer and fasting... 1 Concerning this it must be said, as we have often said, that the power of the Lord in casting out demons was not done as through keys, but by a perfect and free power, which nothing may resist, and therefore in His work there was no need for the addition of prayer and fasting. But this power was not given to the disciples, because such power belongs to the Divine excellence, but rather He gave to the disciples the power of the keys, that by the ministry of the instruments of prayer and fasting, they might perform exorcisms against the wickedness of demons, and therefore, giving the power of binding and loosing, He first set forth the power of binding, saying, 'whatever you bind on earth shall be bound in heaven,' and then He added the power of loosing, 'and whatever you loose on earth, it shall be loosed in heaven.' 2 As if He said, 'If you wish not to err in the use of the keys, be bound first to the works of satisfaction, and then loose the bonds of demons by which sinners are bound. So the gates, that is the wickedness of demons, shall not prevail against you.' 3 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 9 1 Mk 9.28 2 Mt 16.19 3 Mt 16.18

Forgetfulness And Fasting

Si quis igitur secretis eremi delectatus, oblivioni tradere potuit humana consortia, ac secundum Ieremiam dicere: Et diem hominis non desideravi, tu scis; ego quoque id, Domino sua gratia largiente, vel assecutum vel certe assequi annisum fuisse me fateor. Itaque pio Domini nostri munere memini me in huiusmodi raptum frequenter excessum, ut obliviscerer me sarcina corporeae fragilitatis indutum, mentemque meam ita omnes exteriores sensus subito respuisse, et a cunctis materialibus rebus omnimodis exsulasse, ut neque oculi neque aures meae proprio fungerentur officio; et ita divinis meditationibus ac spiritalibus theoriis animus replebatur, ut saepe ad vesperam cibum me percepisse nescirem, ac sequente die de hesterna absolutione ieiunii penitus dubitarem. Ob quam etiam causam septem dierum cibus, hoc est, septem paximaciorum paria sequestratim in procherio, id est, amanuensi sporta die sabbati reponuntur, ut refectio praetermissa non lateat. Qua consuetudine illius quoque oblivionis error excluditur, ut expletum hebdomadae cursum, ac solemnitatem diei ipsius revolutam, finitus panum indicet numerus, festivitasque diei sacrae et congregationis solemnitas solitarium latere non possit. Quod si etiam hunc ordinem ille quem praediximus mentis excessus forte turbaverit, nihilominus quotidiani operis modus dierum numerum signans, arcet errorem. Sanctus Ioannes Cassianus, Collationes, Collatio XIX, Caput IV, De Fine Coenobitae et Eremitae Source: Migne PL 49.1130b-1131a

Therefore if someone delights in the remote places of the desert and would forget human association and with Jeremiah say: 'You know that I have not desired the day of man,' 1 I confess that I also, by the blessing of God's grace, achieved this or certainly tried to achieve it. And thus by the pious gift of the Lord I remember that I was often caught up into such rapture that I forgot I was endowed with the burden of a weak body, and my mind suddenly rejected all external senses and entirely severed itself off from all material objects, so that neither my eyes nor my ears performed their proper functions, and my soul was so filled with Divine meditations and spiritual contemplations that often at evening I did not know whether I had taken any food, and on the following day I was extremely doubtful whether I had broken my fast yesterday. Because of which, a supply of food for seven days, that is, seven sets of small cakes, were set apart in a hand-basket, and laid by on Saturday, that there might be no doubt when a meal had been overlooked. By which custom another error of forgetfulness was excluded, for when the number of cakes was exhausted, it showed that the course of the week was over, and that the services of the same day had come round, and so the festival and holy day and services of the congregation could not be hidden from the solitary. Because even if that rapture of mind spoken of should perhaps interfere with this arrangement, yet still the method of the days' work would show the number of the days and prevent error. Saint John Cassian, Conferences, from Conference 19, Chapter 4, On The Aim of the Coenobite and the Hermit 1 Jerem 17.16

The Carnal And The Spiritual Fast

Cum ergo universa vitia per continentiam destruantur, et quidquid avaritia sitit, quidquid superbia ambit, quidquid luxuria concupiscit, hujus virtutis soliditate superetur; quis non intelligat quantum nobis praesidii per jejunia conferatur? In quibus indicitur, ut non solum a cibis, sed etiam ab omnibus carnalibus desideriis temperetur. Alioqui superfluum est suscipere esuriem, et iniquam non deponere voluntatem; reciso affligi cibo, et a concepto non resilire peccato. Carnale est, non spiritale jejunium, ubi soli corpori non parcitur, et in iis quae omnibus deliciis nocentiora sunt, permanetur. Quid prodest animae foris agere quasi dominam, et intus servire captivam, membris propriis imperare, et jus propriae libertatis amittere? Et merito plerumque patitur famulam rebellantem, quae non reddit Domino debitam servitutem. Jejunante ergo corpore ab escis, mens jejunet a vitiis, et curas cupiditatesque terrenas regis sui lege dijudicet. Meminerit primam dilectionem Deo, secundam deberi proximo, omnesque affectus suos hac regula dirigendos, ut nec a cultu recedat Domini, nec ab utilitate conservi. Quomodo autem Deus colitur, nisi ut quod ipsi placet, placeat et nobis; nec ab ejus imperio noster umquam resultet affectus? Quoniam si hoc quod ille vult volumus, ab illo sumet infirmitas nostra virtutem, a quo ipsam accepimus voluntatem: Deus est enim, sicut ait Apostolus, qui operatur in nobis et velle et perficere pro bona voluntate. Nec superbia itaque homo inflabitur, nec desperatione frangetur, si bonis divinitus datis in gloriam dantis utatur, et ab iis desideria sua revocet quae sibi nocitura cognoscit. Abstinens enim ab invidiae malignitate, a luxuriae dissolutione, a perturbatione iracundiae, a cupiditate vindictae, purificabitur veri sanctificatione jejunii, et incorruptibilium deliciarum voluptate pascetur, ut per usum spiritalem etiam terrenas copias in coelestem noverit transferre substantiam, non sibi condendo quae acceperit, sed magis magisque multiplicando quod dederit. Sanctus Leo Magnus, Sermo XIX, De Jejunio Source: Migne PL 54.187a-188b

Since therefore all vices are destroyed by continence, and whatever avarice thirsts for, and whatever pride strives for, and whatever luxury lusts after, is overcome by the firmness of this virtue, who does not understand how much protection may be given to us by fasting? In which is signified not only restraint from food, but from all carnal desires. Otherwise it is pointless to take up hunger and yet not cast out an iniquitous will, to be afflicted by cutting off food and yet not to shrink from sinful thought. That is a carnal, not a spiritual fast, where the body alone is restrained and those things persisted in are more harmful than all delights. What profit to the soul to act outwardly as mistress of the house and within to be a captive and a slave, to command the limbs and to lose the right to her own liberty? Rightly does she for the most part suffer rebellion from her servant who does not pay to God the service due. Therefore when the body fasts from food, let the mind fast from vices, and give judgment on all worldly cares and desires by the law of its king. Be mindful that love is firstly for God, secondly for our neighbour, and that all our affections should be directed by that rule which never draws one away from the worship of God, nor from being helpful to a fellow servant. 1 And how shall we worship God unless that which is pleasing to Him is also pleasing to us? For if what He wills we will, our weakness will take up strength from Him, from whom we received the will. As the Apostle says: 'For it is God who works in us, both to will and to act for His good pleasure.' 2 So neither will pride puff up a man, nor will he be crushed by despair, if he uses the goods God has given to His glory, and withholds his desires from those things which he knows will harm him. For in abstaining from the wickedness of envy, and from the dissolution of luxury, and from the perturbations of anger, and from the lust for vengeance, he will be purified to sanctification by true fasting, and will be fed with the joy of incorruptible delights, so that he will know how to transform worldly riches by spiritual use into heavenly substance, not by hoarding up for himself what he has received, but by multiplying it more and more by what he gives. Pope Leo the Great, from Sermon 19, On Fasting 1 cf Mk 12.30-31 2 Philip. 2.13

Three Thoughts

Ἠρώτησεν ὁ ἀββᾶς Λογγῖνος τὸν ἀββᾶν Λούκιόν ποτε τρεϊς λογιμσοὺς, λεγων· Θέλω ξενιτεῦσαι. Λέγει αὐτῷ ὁ γέρων· Ἐὰν μὴ κρατήσῃς τῆς γλώσσης σου, οὐκ εἶ ξένος, ὅπου ἐὰν ἀπέλθῃς. Καὶ ὧδε οὖν κράτησον τῆς γλὼσσης σου, καὶ ξένος εἶ. Λέγει αὐτῷ πάλιν· Θέλω νηστεῦσαι. Ἀπεκρίθη ὁ γέρων· Εἶπεν Ἠσαῗας ὁ προφήτης· Ἐὰν κάμψῃς ὠς λοιὸν καὶ κρικον τὸν τράχηλόν σου, οὐδὲ οὕτως κληθήσεται νηστεία δεκτή· ἀλλὰ μᾶλλον κράτησον τῶν πονηρῶν λογισμῶν. Λέγει αὐτῷ τὸ τρίτον· Θέλω φυγεῖν τοὺς ἀνθρώπους. Ἀπεκρίθη ὁ γέρων· Ἐὰν μὴ πρῶτον κατορθώσῃς μετὰ τῶν ἀνθρώπων, οὐδὲ καταμόνας δύνασαι κατορθῶσαι. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65.256c

One time father Longinus asked father Lucius about three thoughts saying, 'I wish be an exile.' The elder said to him, 'If you do not control your tongue, you will not be an exile anywhere you would go. Control your tongue here and you will be an exile.' Again he said to him: 'I wish to fast,' the elder replied, 'Isaiah the prophet said: 'If you bend your neck like a rope or a bulrush, that shall not be called an acceptable fast.' 1 Rather control your wicked thoughts.' A third time he said to him: 'I wish to flee men.' The elder replied: 'If you have not first lived rightly among men, you will not be able to live rightly alone.' Sayings of the Desert Fathers, Palladius of Galatia 1 Isaiah 58.5

Fasting And Silence

Τῆς σαρκὸς τὸ σκίρτημα, καὶ τὴν αἰσχρὰν ἔφεσιν, τῷ τῆς νηστείας ἰμάντι μαστιξαντες, καὶ τῷ λόγῳ πείσωμεν ἡσυχάζειν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΞΗ´, Σωφρονι Τριβουνῳ Source: Migne PG 79.149b

The exaltation of the flesh and the shameful urge is disciplined with the whip of fasting, even by this use of reason we persuade it to enter into silence. Saint Nilus of Sinai, Book 1, Letter 168 to Sophronius the Tribune

Sanctifying The Fast

Quid autem est aliud sanctificare jejunium, nisi jejunii causa sancta velle, justa facere, iniqua vitare? Sanctificat ille jejunium, cujus cor adulatio potentum amicorum parentumque gratia, clientum etiam parva magnaque munuscula a recti tramite non avertunt. Sanctificat jejunium suum, cujus justitia cor non vilescit. Sanctificat ille jejunium, qui flammas saevientis iracundiae mansuetae mentis placabiliate restinguit. Sanctificat jejunium, qui lascivientes oculos turpi ab aspectu habenis castitatis avertit. Sanctificat jejunium, qui conviciorum jacula, scuto patientiae repercussa dispergit. Sanctificat jejunium, qui litigantium tumultus pacifici sanitate sermonis, et linguae prudentioris arte compescit. Sanctificat jejunium, qui consurgentes in semetipso vanarum cogitationum spinas evangelico sulcante vomere, velut quidam pectoris sui arator excidit. Sanctificat jejunium, qui inopias egenorum pro quantitate substantiae suae miseratis manus humanitate solatur. Apprime sanctificat ille jejunium, qui praeceptis divinae legis intentus, diabolica a corde suo respuit tentamenta. Et ideo, fratres carissimi, si volumus Deo placita exhibere jejunia, simus in corde fortes, in judiciis justi, in amicitia fideles, in injuriis patientes, in contentionibus moderati, refugimaus turpiloquia, adversus iniqua constantes, in conviviis sobrii, in caritate simplices, intter subdolos cauti, condolentes tristibus, contumacibus resistentes, in suspicionibus paci, inter maliloquos taciti, inter humiles coaequales. Si hujusmodi virtutibus nostra voluerimus sanctificare jejunia, tribuente Domino, ad festivitatem paschalis gratiae, et ad gaudia coelestium promissionum, indubitata fiducia et conscientia laetiore veniemus. Sanctus Maximus Taurinensis, Homilia XXXVII De Jejunio, Quadragesimae I Source: Migne PL 57.307a-308b

For what else is it to sanctify the fast, but to desire a holy cause for the fast, the doing of what is right, and the avoidance of wickedness? He sanctifies the fast whose heart is not turned from the right path by the praise of powerful friends and the favour of parents, and even the small and great gifts of dependents. He sanctifies the fast whose heart is not averse to righteousness. He sanctifies the fast who extinguishes the flames of savage anger with the appeasing meekness of the mind. He sanctifies the fast who turns lascivious eyes from foul sights for the sake of chastity. He sanctifies the fast who wards off the shafts of abuse with the protective shield of patience. He sanctifies the fast who stills the storms of disputes with the good sense of peaceful words and a prudent tongue. He sanctifies the fast who rips up the thorns of vain thoughts rising up in himself with the plough of the Gospel, as a ploughman of his own heart. He sanctifies the fast whose hand from the resources of his own substance kindly gives comfort to the poverty of the wretched. Above all he sanctifies the fast, who intent on the commands of the Divine law, spits out every temptation of the devil from his heart. And therefore, dear brothers, if we would exhibit a pleasing fast to God, let us be strong in our hearts, righteous in judgement, faithful in friendship, patient amid suffering, composed amid disputes. Let us fly vile speech, stand against wickedness, be sober among guests, innocent in love, cautious among the deceitful, a comfort to those who weep, an opponent of those who are contumacious, forgiving to those who suspect us, silent amid ill speaking, equals among the lowly. If we have sanctified our fast with such virtues, offering it to God, so we will come to the feast of Paschal grace, and even to the joy of the promises of heaven, with a secure confidence and a more joyful conscience. Saint Maximus of Turin, from Homily 37, On Fasting, For the First Sunday of Lent

Three Parts Of Penance

De Tribus quae sunt in poenitentia Tria sunt in poenitentia: dolor praeteriti, custodia futuri, satisfactio deliciti. Ne poenitens in futuro damnetur, facit custodia futuri. Ne puniatur, facit satisfactio delicti. Si ergo securus vis esse, cave futura, corrige praeterita,. Dolor culpam placat; satisfactio vitium sanat; custodia sanitatem servat. In his custodia futuri primum locum tenet, dolor praeteriti secundum, novissimum satisfactio delicti. Quae prima tantum proficit quantum caetera duo efficiunt. Ideo Salvator solam hanc, id est, custodiam futuri, quasi praecipuam et in qua omnis poenitentiae fructus consistat sibi confitentibus injunxit: Vade et amplius noli peccare: et Vade in pace. Et iterum: Vide ne quid tibi deteris contingat. Haec tria sic pensanda sunt, ut sit dolor plenus, custodia perfecta, satisfactio condigna. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CVI Source: Migne PL 177.535

On The Three Parts of Penance There are three parts of penance. Sorrow for the past, care for the future, satisfaction of wrong. Lest the penitent be damned in the future, he has care for the future. Lest he be punished, he makes satisfaction for wrong. If therefore you wish to be secure, look to the future, correct the past. Sorrow relieves guilt, satisfaction heals fault, care guards health. Among these care for the future holds first place, and sorrow for the past comes second, and last place is given to satisfaction of wrong. And that which is first is only so advanced as much as it is of assistance to the other two. Therefore the Saviour enjoins on those who confess that this alone, that is, care for the future, is essential, and that it is in this that the fruit of penance is established: 'Go and do not sin anymore.' 1 And:'Go in peace.' 2 And again: 'Take care that nothing worse befalls you.' 3 So these three must be considered, that there be full sorrow, perfect care, and fitting satisfaction. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 106 1 Jn 8.11 2 Mk 5.34 3 Jn 5.14

Philosophy And Happiness

Quidam autem Epicurei et Stoici philosophi, disserebant cum eo... Epicurei praeceptoris sui tarditatem secuti, felicitatem hominis in sola corporis voluptate, Stoici vero in sola animi virtute posuerunt. Qui inter se quidem dissidentes, Apostolum tamen unanimiter impugnant, eo quod hominem sicut ex anima et corpore subsistere, ita in utroque doceret beatum esse debere; sed hoc nec tempore praesenti, nec virtute humana, sed gratia Dei per Jesum Christum in resurrectionis gloria perficiendum. Sanctus Beda,Super acta Apostolorum Expositio, Caput XVII Source: Migne PL 92.979c

Certain Epicurean and Stoic philosophers entered into discussion with him... 1 The Epicureans, following the dullness of their teacher, placed the happiness of man in the pleasures of the body alone, but the Stoics only in the virtue of the soul, and because of this they disagreed among themselves. However the Apostle fought against both, for since man is constituted of soul and body, so he taught he should be blessed in both, and not in the present time, nor by human virtue, but by being perfected by the grace of God through Jesus Christ in the glory of the resurrection. Saint Bede, from the Commentary on the Acts of The Apostles, Chapter 17 1 Acts 17.18

Love Of Wisdom

Super salutem et speciem dilexi illam, et proposui pro luce habere illam, quoniam inextinguibile est lumen illius. Hic ostendit sapientiae aestimatae dilectionem. Et primo ostendit huius dilectionis magnitudinem; secundo, rationem: Venerunt autem mihi omnia bona pariter cum illa...Super salutem; Glossa: Corporis, scilicet interiorem; Psalmus: Quia vana salus hominis; et speciem, Glossa Rerum corporalium, scilicet exteriorem pulcritudinem, quia, Proverbiorum trigesimo primo: fallax gratia, et vana est pulcritudo; dilexi eam, sciliect sapientiam, quia quanto spiritus melior corpore et magis care diligendus, tanto spiritualia meliora sunt corporalibus et magis diligenda. Et eam in tantum dilexo, quod proposui pro luce habere illam, quae, inquam, lux est pulcherrimum et delectabilissimum et optimum inter corporalia, secundum Augustinum; sic sapientia inter spiritualia lux est animae; Ecclesiastici ultimo: In sapientia eius luxit anima mea, et ignorantias meas illuminavit; infra eodem: Speciosior est sole. Sequitur: Quoniam inexstinguibile est lumen illius, scilicet quantum est de se: infra eodem: Luci comparata, invenitur prior, illi enim succedit nox. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput VII Source: Here, 383c-d

'I loved her above health and beauty, and chose to have her instead of light, for her light cannot be extinguished.' 1 Here he shows love for the wisdom that he has valued. Firstly he shows the greatness of this love, secondly the cause: 'All goods came to me together with her...' 2 'Above health.' Gloss: 'of the body' that is, the interior. The Psalm: 'For vain is the help of man.' 3 And above beauty, Gloss: 'Of what concerns the body',that is, exterior beauty, because, in the thirty first chapter of Proverbs: 'Favour is deceitful and beauty is vain' 4 'I loved her,' that is, wisdom, because as much as the spirit is better than the body, so she should be loved more dearly, and likewise spiritual things should be loved better and more than bodily things. And I loved her so much that 'I chose to have her instead of light,' she who is, I say, the most beautiful, most delightful and best compared to bodily lights, according to Augustine. 5 In this way wisdom, in spiritual matters, is the light of the soul. In the last chapter of Ecclesiasticus: 'In its wisdom my soul lamented and it enlightened my ignorance,' 6 And in the same chapter of Wisdom below: 'She is more beautiful than the sun.' It follows: 'For her light cannot be extinguished,' that is, as much as it is from herself. In the same chapter below: 'Being compared with the light, she is found before it, for night succeeds the former.' 7 Saint Bonaventura, Commentary On Wisdom, Chapter 7 1 Wisd 7.10 2 Wisd 7.11 3 Ps 59.13 4 Prov 31.30 5 Aug Confes 10.34 6 Sirach 51.26 7 Wisd 7.29-30

Love And Understanding

Vocatus est Jesus et discipuli ejus ad nuptias. Quoniam ut diximus in zelo transmigrationis factae sunt nuptiae istae, dici etiam a nobis debuit quod supra audistis, id est unde cecidimus illic revertamur, et ubi cecidimus ibi innitamur, ut inde surgamus. Migrandum vero quasi pedibus duobus, sensu et affectu. Altero de littera ad spiritum, altero de vitio ad virtutem. Quinimo et transmigrandum, et de virtute in virtutem migres, usque dum perfecta cognitione cernas quem diligit anima tua: et quasi quibusdam brachiis plenae dilectionis amplectaris, quem cernis: et propter cognitionem exsultabundus et admirans dicas: Talis est dilectus meus, et propter dilectionem subjungas: Et ipse est amicus meus; et illud: Ego dilecto meo, et dilectus meus mihi; inter ubera mea commorabitur. Haec est via transmigrationis, quam non tepide, non trepide, non tarde, sed dilatato corde cum zelo et fervore, inenarrabili dulcedine percurras, et quo feret impetus spiritus, semper rapiatis. Isaac, Cisterciensis Abbas, Sermo X Source: Migne PL 194.1723a-c

'Jesus and His disciples had been invited to a marriage.' 1 Because, as I said, these marriages are made only in the zeal for passing on, I must speak of what you heard before from me, that is, how we may return from whence we fell, and where we fell there we may gain support that we might rise to whence we came. We must move, however, as with two feet, understanding and love. By one from the letter to the spirit, by the other from vice to virtue. And moreover there must be a passing on, by which you shall move from virtue to virtue, even to the perfect understanding of Him whom your soul loves, even to an embracing in the arms of bountiful love Him whom you see, and because of understanding, exulting and in wonder, you shall say: 'Such is my beloved,' and because of love you will add: 'And He is my friend,' 2 and then: 'I am my love's and my love is mine, in my bosom He shall dwell.' 3 This is the way of passing on, which is not for the lukewarm, nor for the hesitant, nor for the slow, but with a heart swelling with zeal and fervour you should run with unspeakable sweetness, and to that place where the power of the Spirit bears you, you shall have gain forever. Isaac of Stella, from Sermon 10 1 Jn 2.2 2 Song 5.16 3 Song 2.16

An Old Pupil

Dulcissimo filio meo Nathanaeli Albinus Pater salutem. Obsecro te, fili mi charissime, ut vita tua fiat et conversatio honesta, et religiosa, atque sine omni reprehensione, in quantum fieri possit, coram Deo et coram hominibus, ut intelligatur quanta eruditione edoctus fuisti. Sanctitas tua et venerabilis religio laus est mihi apud homines et merces apud Deum. Non veniant coronatae columbae ad fenestras tuas, quae volant per cameras palatii: Nec equi indomiti irrumpant ostia camere: nec tibi sit ursorum saltantium hora, sed clericirum psallentium; sint verba in veritate modesta, et vox temperata, et silentia considerata; et cui dicas, diligenter examinatum. Nec te alienis immisce dissensionibus, nec te praetereat horarum psalmodia santarum; nec missarum maxima virtus in corpore Christi, nec charitas desit. Legatur ante te lectio sancta, per quam fieri possint ad convivas verba praedicationis. Sit tuum velle et nolle ad mentis arcem constitutum, ne poenitere cogaris de quolibet facto. Esto pauperum pater, ut de pane tuo manducent, quia in paupere Christus reficitur. Quam felix mensa, in qua est conviva Christus. Esto irreprehensibilis et morum dignitate, magnificus in sanctitate, laudabilis in ratione dati et accepti, jucundus in verbis, gaudens in aspectu, laetus ad miseros, largus ad pauperes, omnibus omnia factus, ut ex omnibus, Christi gratia consequente, mercedem habere merearis. Alcuinus, Epistola CXXXVI, Ad Nathanaelim Source: Migne PL 100.375c-376b

To my most dearest son Nathaniel, greetings from Father Albinus. I beg you, my dearest son, that your life and conduct be honest and holy and without any fault, in as much as it is able to be, in the presence of God and of men, that it might be understood that you were raised with much education. Your sanctitude and your venerable faith is my praise among men and my reward with God. May crowned doves not come to your windows, which fly through the rooms of the palace, nor may wild horses burst through the doors of your chambers, nor may there be time for you for the dancing of bears, but rather for the Psalms of clerics. Let your words be modest and truthful, your voice mild, and your silence considered, and ponder carefully that of which you would speak. Do not embroil yourself in unusual arguments, nor let yourself be removed from the holy hours of prayer, nor fail to take great strength in the body of Christ, nor let love fail. Let the holy book be read before you that the words of preaching be your companions. May there be a citadel built up in your mind in things pleasing and things displeasing, lest you be driven to regret what you do. Be a father to the poor, that they eat of your bread, for in the poor Christ is refreshed. How happy the table at which Christ is a guest. Be flawless and upright in conduct, eminent in holiness, praiseworthy in what you give and receive, pleasant in speech, joyful in aspect, cheerful with the wretched, generous to the poor, doing everything for everyone, that from everything, with the grace of Christ, you are worthy to receive reward. Alcuin, Letter 136, to Nathaniel (Fredegisus of Tours)

Love's Union

Debent etiam cavere ne dyabolus dissipet fraternam unionem ut sint terribles hostibus, Canticum v: Terribilis ut castrorum acies ordinata. Super quod Gregorius libro i. Super ezechielem omelia viii: Castrorum tunc est acies hostibus horribilis, quando ita constipata et condensata fuerit, ut in nullo interrupta videatur. Nam si ita disponitur quod lacus vacuus dimittatur, profecto hostibus terribilis non est. Sed nos contra malignos spiritus acies ponimus, ideo semper per caritatem uniti, et nunquam per discordiam interrupti esse debemus, quia si quelibet in nobis bona fuerint, caritas si defuerit per malum discordie locus aperitur in acie unde ad feriendos nos valeat hostis intrare, unde ut vehementius commendaretur societatis humane unitas, vinculoque concordie scilicet non solum nature similitudine verum cognationis affectu omnes necterentur, voluit Deus ut ex uno homine diffunderetur genus humanum, ait Augustinus xii. De civitate dei capitulo xii. Caritas multos animos unum et multa corda unum facit, ait Augustinus super iohanem omelia viii. Mutuo ergo fideles debent sibi compati in malis sicut membra unius corporis i Corinthios xii: Si patitur unum membrum compatiuntur et cetera. Et similiter se iuvare mutuo, prout exemplificiat ibidem, et subsidia indigentibus ministrare, in Iohanis iii: Qui habuit substantiam huius mundi, et videat fratrem summ necesse habere, et clauserit viscera ab eo quo, caritas Dei in eo. Et se mutuo supportare sicut lapides in edificio prime Petri secundo. Ipsi quoque tanquam lapides vivi coedificamini. Lapis enim in edificio alium supportat, ait Gregorius super Ezechielem libero ii. omelia i. Sic et fideles facere debent, ut ait ibidem Ezechielem iii, supportantes invicem in caritate. Johannes Gallensis, Communiloquium sive Summa Collationum, Quinta Distinctio, Captitulum Tercium, Secunde Partis Source: here

Men should beware lest the devil disrupt fraternal union, and so let them be fearful to enemies. In the Song of Songs, chapter five: 'Fearsome like an army ordered for battle.' 1 Concerning which Gregory says in his first book on Ezekiel, in the eighth homily, 'So this array of the army is fearful to the enemy when it is close set and dense and it seems not to be penetrable at all. For if it is arranged so that some gap is allowed, it is not terrible to the enemy. But we having spirits ordered for battle against wicked things are thus always united by love, and never should we allow disharmony to interrupt this, because if there are good things between us and then love declines by the evil of discord, a place is opened in the order so that the enemy is able to enter in and strike us,' 2 whence the unity of human society should be commended most vehemently and the bond of harmony join together in affection, and not only because of the likeness of nature of related folk, because God wished that the human race spread forth from one man, as Augustine says in the twelfth book of his City Of God. And 'Love makes many souls and many hearts one,' he says in his eighth Homily on John. Therefore the faithful should suffer for one another amid evils as members of one body. In the First Letter to the Corinthians chapter twelve: 'If one member suffers the rest also suffer.' 3 And likewise they should help one another, as it is exhorted in the same place, and provide assistance to those in need. In the first letter of John, chapter three: 'He who has the substance of the world and sees his brother in need and closes his heart to him, how is God's love in him?' 4 And they should support one another like stones in building, as in one Peter, chapter two: 'Like living stones built up.' 5 For one stone in a building supports the other, as Gregory says in his first homily in the second book on Ezekiel. So even the faithful should do, as he says in the same place on Ezekiel chapter three. 'Supporting one another in love.' 6 John of Wales, The Communiloquium, Fifth Distinction, Third Chapter, of the Second Part 1 Song 6.10 2 Greg Ezek 1.8.5 3 1 Cor 12.26 4 1 Jn 3.17 5 1 Pet 2.5 6 Ephes 4.2

Love And Showing

Dicit ei Iudas etc... Hic quarto loco exprimitur, meritum esse in mandatorum observatione. Quia enim dixerat, quod manifestare se debebat Apostolis et non mundo; coepit dubitare discipulus, propter quid diceret. Propter quod sequitur: Dicit ei Iudas, non ille Isacariotes: Domine, quid factum est, id est, quae causa est huius, quia te ipsum nobis manifestaturus es et non mundo? Et respondet ei Dominus, quod meritum est in causa, quia illi mandata non observant, in quibus est meritum videndi; propter quod dicit: Respondit Iesus et dixit ei: Si diligit me, semonem meum servabit; Lucae sexto: Quid vocatis me Domine, Domine, et non factitis quae praecipio vobis? Amor Dei non est otiosus; operatur enim magna, si est; si autem operari renuit, amor non est. Et ex hac observatione meretur Domini manifestationem; unde et Pater meus diliget eum; et ex hac dilectione sequitur manifestatio; ideo dicit: Et ad eum veniemus. Et si venit Dominus, nullum bonum deest; Sapinetiae septimo: Venerunt mihi omnia bona pariter cum illa. Et mansionem apud eum faciemus, et hoc merito observantiae mandatorum; unde Gregorius: Qui Deum vere diligit et mandata eius perfecte custodit, in eo mansionem Dominus facit; quia sic eum Divnitatis amor penetrat, ut ab hoc amore tentationis tempore non recedat. Et ideo, supple, manifestabor vobis, qui mandata mea servatis, eo quod me diligitis, et ideo meremini. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XIV Source: Here, p989-90

Judas said to Him... 1 Here in fourth place is expressed the merit that there is in observation of the commandments. For because He said that He would show Himself to the Apostles and not to the world, 2 the disciple began to doubt, on account of which he spoke. Whence it follows: 'Judas, who was not Iscariot, said to Him, Lord, why is it... ' that is, what is the cause of it, 'that you will show yourself to us and not to the world?' And the Lord answers him that the reason is merit, because they do not observe the commandments in which is the merit of seeing, because of which it says: 'Jesus answered him and said: If someone loves me, he shall keep my word.' 3 In the sixth chapter of Luke: 'Why do you call me Lord, Lord, and you do not do what I command you?' 4 The love of God is not an idle thing, it does great things, if it truly is, but if there is a refusal to act, there is no love. It is from this observation that the manifestation of the Lord is merited, whence 'And my Father shall love him,' because manifestation is a consequence of this love. Therefore He says, 'And We shall come to him.' And if the Lord comes, no good is lacking. In the seventh chapter of Wisdom: 'To me all goods have come together with her.' 5 'And with him we shall make a dwelling place.' And this is the merit of observing the commandments, whence Gregory says: 'He who truly loves God and keeps His commandments flawlessly, in him the Lord shall make a dwelling place, because the love of the Divine penetrates him, so that because of this love he does not fall away in the time of trial.' 6 And therefore, to conclude: I shall be manifest to you who keep my commandments, by which you love me, and therefore you are worthy. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 14 1 Jn 14.22 2 Jn 14.19 3 Jn 14.23 4 Lk 6.46 5 Wisd 7.11 6 Greg Hom in Evang 2, Hom 30 Mig PL 76.1221

Love And Reward

Si enim diligitis eos qui vos diligunt, quam mercedem habebitis? Nonne et publicani hoc faciunt? Ubi ostendit, quamvis nostris temporibus vix aliquis perfecte diligentes se diligat, quod non multa justitia sit, si eos, juxta legis decreta, tantum diligimus qui nos diligunt. Ideo dicit: Quam mercedem habebitis? Ac si respondeat, nullam. Non quod aliquam exinde non habeant mercedem, profecto quia dilectio qua diligitur ab alio quem diligit, jam merces dilectionis est. Sed quia pro talibus merces illa quae in coelis copiosa promittitur, non datur, idcirco quasi nulla dicitur. Quia, etsi merces esse potest, apud Deum tamen nulla est, propterea recte nec merces vocatur; merces autem filiorum, sola adoptio creditur. Unde, si quis eam desiderat adipisci, exempla adoptionis teneat. Alioquin quid plus publicanis affert vestra dilectio? Nonne et ipsi diligentes se diligunt? Publicani autem erant exactores Romanorum, quos Judaei sic appellabant, quia de repubilca curam gerebant. Sectabantur autem lucra, exigebant vectigalia; negotiationes quoque, fraudes ac furta, et scelerata perjuria exercebant; quorum dilectioni ad invicem legalis dilectio comparata, nihil videtur habere meriti, quod non ex officio debitae charitatis venit, sed ex recompensatione lucri. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib II, Cap V Source: Migne PL 120.265b-d

If you love those who love you, what reward will you have? Is it not that even the tax collectors do this? 1 Where He shows, although in our times there is scarely anyone who truly loves the lovers of himself, that there is little righteousness if we love, according to the decree of the Law, only those who love us. Therefore He says: 'What reward will you have?' As if He would answer: 'None.' Not that from it they will not have some reward, because without doubt the love with which someone is loved by another whom he loves is now the reward of love. But since it is because of such a thing that the copious reward which is promised in heaven is not given, so it is spoken of as being 'nothing'. Because even if there is a reward, yet to God it is nothing, and therefore it is rightly not called a reward, for the reward of sons is deemed only to be adoption. Whence, if someone desires to obtain that, he holds to the examples of adoption. Besides, what does your love have more than the tax collectors have? Do they not love those who love them? The tax collectors of the Romans were called 'publicani' by the Jews because they had care for public matters. They pursued money, exacting taxes, and even exerted themselves in deceitful and fraudulent practices and criminal perjury, and the love according to the Law being compared to theirs seems to have no merit, because it comes not from the wanted duty of charity, but according to the reward of wealth. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 2 Chap 5 1 Mt 5.46

Love And The Virtues

Vere verum est in caritate Sabbatum: cum enim caeterae virtutes vicem vehiculi vel viatici gerant ad requiem obtinendam, omnes in caritate requiescunt. lllud denique admiratione dignum est, quod sine caritate nihil est virtus, et ipsa unicuique virtuti exhibet ut sit virtus. Fides equidem, quae hic operatur ad vitam, in Dei visione, jam non erit fides, sed veritas. Ibi enim absorbebitur fides, cum id videbitur, quod super omnia diligetur. Nec opus erit credere, quod nobis licebit plena cognitione percipere. Non erit etiam ibi de caetero spei locus, ubi Deo ferventes non habebimus ulterius quod speremus. Hic temperantia pugnat contra libidines, prudentia contra errores, fortitudo contra adversitates, justitia contra inequalitates. Porro in caritate semper est perfecta castitas, ideoque non est ibi libido, cui temperantia repugnet. In caritate est perfecta scientia, ideoque nullus error quem prudentia eliminet. In caritate vera beatitudo est; ideoque nulla adversitas quam fortitudo expugnet. In caritate omnia sunt tranquilla et coaequata; ideoque nulla est ibi inaequalitas, quam justificari oportet. Denique nec fides virtus est, nisi per dilectionem operetur. Nec spes virtus est, nisi quod speratur ametur. Rursum, si velis virtutum naturam aestimare subtilius, quid est temperantia, nisi amor, quem nulla voluntas illicit? Quid est prudentia, nisi amor, quem error non seducit? Quid est fortitudo, nisi amor, qui nulli adversitati succumbit? Quid denique justitia, nisi amor, qui quod suum est unicuique distribuit? Petrus Blenensis, De Caritate Dei et Proximi, Cap XI Source: Migne PL 207.906a-c

The true Sabbath is in love. When each of the other virtues in turn are conveyed or supported to the attainment of peace, all find rest in love. This, then, is worthy of admiration because without love there is no virtue, and by it every virtue reveals that it is a virtue. Faith, which works life here, in the vision of God shall not be faith but truth. For there faith shall be absorbed when it sees that which is loved above everything. Nor shall there be a need to believe, because it shall be given to us to perceive with full knowledge. There shall not be there any place of hope, where aflame in God we shall not have anything more in which to hope. Here temperance fights against desires, prudence against error, fortitude against adversities, justice against injustice. But in love there is always perfect chastity, and therefore there is no lust for temperance to strive against. In love there is perfect knowledge and therefore no error for prudence to eliminate. In love there is true beatitude and therefore there is no adversity against which fortitude can fight. In love everything is tranquil and equal, therefore there is no inequality which requires justice. Finally faith is no virtue unless it works through love. Nor is hope a virtue unless that which it hopes for it loves. Again, if you wish to estimate the nature of virtue with more subtlety, what is temperance but love which no pleasure entices? What is prudence but love which is not seduced by error? What is fortitude but love which will not succumb to adversity? And what is justice unless love which gives to each his own? Peter of Blois, On Love Of God And One's Neighbour, Chap 11

Love And Fulfillment

In charitate radicati et fundati: ut possitis comprehendere cum omnibus sanctis quae sit latitudo et longitudo et profundum et altitudo: scire etiam supereminentem scientiae charitatem Christi, ut impleamini in omni plenitudine Dei. Cum autem radicati et fundati in charitate, in interiore homine habitare Christum tota mentis fiducia noverimus: tunc incipiemus cum caeteris sanctis etiam ad illa nos tendere: ut sagaci animo comprehendamus quae sit latitudo, et longitudo, profundum, et altitudo: et non solum hoc, sed etiam supereminentem scientiae charitatem Chrsiti scire cupiemus; ut postquam haec omnia fuerint in nobis ordine et ratione completa, tunc impleamur in omnibus plenitude Dei Sanctus Hieronymus, In Epistolam Pauli ad Ephesios, Lib II, Cap III Source: Migne PL 26.490c-d

Rooted and founded in love, so that you may be able to grasp with all the saints what is the breadth and length and depth and height, and to know the love of Christ which surpasses knowledge, that we may be filled with all the fullness of God. 1 When we have been rooted and founded in love and know with the full confidence of our mind that Christ dwells in our inner man, then with the other saints we shall begin to stretch ourselves out 2 to those things which follow, so that, with eager soul, 'we may grasp what is the breadth and length and depth and height,' and not only this, but that even we desire 'to know the love of Christ which surpasses knowledge' so that after all these things are fulfilled in us in their order and reason, then in everything 'we may be filled with God'. Saint Jerome, Commentary On The Epistle of Saint Paul to the Ephesians, Book 2, Chap 3 1 Ephes 3.17 2 Philip 3.13

Evil Love

Ὅταν ἴδῇς δύο κακοὺς ἔχοντας ἀλλήλους ἀγάπην, γίνωσκε ὅτι ἕτερος τῷ ἑτέρῳ συνεργεῖ πρὸς τὸ θέλημα. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.953b

When you see two evil fellows who have love for each another, know that each works the will of the other. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Appearances And Deeds

Εἶπεν ὁ Κύριος· Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχοντι πρὸς ὑμᾶς ἐν ἐνδύματι προβάτου, ἔνδοθεν δέ εἰσι λύκοι ἄρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. Ἐὰν οὖν, τινα ἴδῇς, ἀδελφὲ, ὅτι ἔχει σχῆμα σεμνοπρεπὲς, μὴ πρόσχῃς, ὅτι ἑνδέδυται κώδιον προβάτου, ὅτι ὄνομα ἔχει πρεσβυτέρου, ἤ ἐπισκόπου, ἤ διακόνου, ἢ ἀσκητοῦ, ἀλλὰ τὰς πράξεις αὐτοῦ περιέργασαι· εἰ ἔστι σώφρων, εἰ ἔστι φιλόξενος, ἤ ἐλεήμων, ἤ ἀγαπητικὸς, ἤ ἐν προσευχαῖς καρτερικὸς, ἢ ὑπομονητικός. Εἰ ἔχει κοιλίαν Θεὸν, καὶ τὸν φάρυγγα ᾅδην, νοσῶν χρήματα, καὶ καπηλεύων τὴν θεοσέβειαν, ἄφες αὐτόν· οὐ γάρ ἐστι ποιμὴν ἐπιστημονικὸς, ἀλλὰ λύκος ἀρπακτικός. Εἰ δὲ οἶδας τὰ δένδρα δοκιμάζειν ἀπὸ τῶν καρπῶν, ποῖὰ ἐστι τῄ φύσει, τῄ γεύσει, τῄ πιότητι· πολλῷ μᾶλοον ἀπὸ τῶν ἐργῶν ὀφείλεις δοκιμάζειν τοὺς Χριστεμπόρος, ὅτι φοροῦντες φημάριον εὐλαβείας, ψυχὴν κέκτηνται διαβολικήν. Εἰ δὲ καὶ ἀπὸ ἀκανθῶν οὐ συλλέγεις σταφυλὰς, ἤ ἀπὸ τριβόλων σὺκα, τί ὑπολαμβάνεις, ὅτι ἀπὸ παραβατῶν ἔχεις τι ἀγαθὸν ἀκοῦσαι, ἢ ἀπὸ προδοτῶν μαθεῖν τι χρήσιμον; Ἐκείνους τοίνυν ἀποστρέφου ὡς λύκους Ἀραβικοὺς, καὶ ἀκάνθος παρακοῆς, καὶ τριβόλους ἀδικημάτων, καὶ δένδρα πονηρά. Ἐὰν ἴδῇς συνετὸν, κατὰ τὴν συμβουλεύουσαν σοφίαν, ὄρθριζε πρὸς αὐτὸν, καὶ σταθμοὺς θυρῶν αὐτοῦ ἐκτριβέτω ὁ ποῦς σου, ἴνα παρ' αὐτοῦ διδαχθῇς νόμου σκιαγραφήματα, καὶ χαρίτων δωρήματα. Οὔτε δὲ λόγος σοφιστικὸς, ἤ σχῆμα ἐπιθετικὸν εἰσάγουσιν εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλὰ πίστις τελεία καὶ ἀπερίεονος μετὰ τῆς ἐναρέτου καὶ διαλαμπούσης προνοίας. Ἅγιος Ἀθανάσιος, Περὶ Ψευδοπροφητῶν Source: Migne PG 26.1253b-d

The Lord says: 'Beware of false prophets who come to you in sheep's clothing and within they are ravening wolves. From their fruits you will know them.' 1 If, therefore, brother, you see someone who is clothed in garb befitting a pious man, beware, even if he is covered with the vestment of a sheep, and has the name of priest, or bishop, or deacon, or ascetic, but carefully enquire about his deeds, if he is temperate, if he is hospitable, or merciful, or charitable, if he is one who endures in prayer and suffering. If he has god for his belly, 2 hell lodged in his throat, and labours in the sickness of the acquirement of riches, and makes a trade of holiness, be rid of him, for he is not an experienced shepherd, but a ravening wolf. If our trees are proved by the fruit, by their nature, their taste, their size, so much more from works should you know them who employ Christ for worldly profit, they who, choosing a famine of sanctity, fashion a demonic soul. If grapes are not collected from thorns, nor figs from thistles, why do you think you will be able to hear anything good from the words of sinners, or learn something useful from traitors? Be averse to them as to Arabian wolves, and likewise to the thorns of disobedience, and the thistles of unrighteousness, and bad trees. But if you see someone wise, according to the counsel of Wisdom, rise early for him, and plant your foot at the door of his house, that from him you might learn about the shadows of the Law and the gifts of grace. It is not clever speech and solemn dress that allows one to enter into the kingdom of heaven, but perfect faith, and a lack of distraction, with virtuous and pure prudence. Saint Athanasius, A Fragment On False Prophets 1 Mt 7.15 2 Philip 3.19

The Rams

Ἐνέγκατε τῷ Κύρίῳ, υἱοὶ Θεοῦ, ἐνέγκατε τῷ Κύρίῳ υἱοὺς κριῶν. Ὁ κριὸς τοίνυν ἡγεμονικόν ἐστι ζῶον, καθηγούμενον τῶν προβάτων ἐπί τε νομὰς τροφίμους καὶ ἀναπαύσεις ὑδάτων, καὶ πάλιν ἐπὶ σηκνοὺς καὶ ἐπαύλεις. Τοιοῦτοι δέ τινες καὶ οἱ τῆς ποίμνης τοῦ Χριστοῦ προεστῶτες· προάγοντες μὲν ἐπὶ τὰς εὐανθεῖς καὶ εὐώδεις τῆς πνευματικῆς διδασκαλίας τροφὰς, καὶ ὕδατι ζῶντι τῇ ἐπιχορηγίᾳ τοῦ Πνεύματος ἄρδοντες καὶ ὑψοῦντες καὶ πρὸς καρποφορίαν ἐκτρέφοντες· ὁδηγοῦντες δὲ πρὸς ἀνάπαυσιν, καὶ τὴν ἀπὸ τῶν ἐπι βουλευόντων ἀσφάλειαν. Τούτων οὖν τοὺς υἱοὺς παρὰ τῶν υἱῶν τοῦ Θεοῦ προσάγεσθα βούλεται τῷ Κυρίῳ ὁ λόγος. Εἰ δὲ κριοὶ οἱ προηγούμενοι τῶν λοιπῶν, υἱοὶ ἂν τούτων εἶεν οἱ πρὸς τὸν κατ' ἀρετὴν βίον διὰ τῆς τῶν ἀγὰθῶν ἔργων σπουδῆς ἐκ τῆς διδασκαλίας τῶν προεστώτων μεμορφωμένοι. Ἐνέγκατε οὖν, τῷ Κύρίῳ, υἱοὶ Θεοῦ, ἐνέγκατε τῷ Κύρίῳ υἱοὺς κριῶν. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον Ψαλμον ΚΗ´ Source: Migne PG 29.283a-b

Bring to the Lord, sons of God, bring to the Lord sons of the rams. 1 The ram is the leader of the others, he goes before the sheep to the pasture of the field, and to the refreshment of the waters, and again he goes back home and to the fold. Such are the foremost of the flock of Christ, who lead it to fair flowers, to the sweet scented nourishment of spiritual teaching, and bountifully bestowed with the Holy Spirit they water with the water of life, and they raise up, and they nourish to the yielding of fruit, and leading to rest, they bring to safety against those who plot against them. Therefore the sons of these, by the sons of God, he wishes to be brought to the Lord. Because if the rams are leaders of others, the sons are those who have been fashioned to the virtuous life through desire for good works by the teaching of the foremost among them. Bring, then, to the Lord, sons of God, bring to the Lord, the sons of the rams. Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 28 1 Ps 28.1

Sheep And Shepherd

Christus prius ovis fuit, postea pastor factus est. Ovis animal est mansuetum et mundam. In mansuetudine humilitas, in munditia castias significatur. Humilitas duplex est: prima, qua praesse non appetas; secunda qua subesse diligas. Multi enim sunt, qui praesse nolunt, fugientes laborem, non honorem; qui tamen subesse dedignantur, qui, quando in praecepto obedientiae murmurant, quasi ad passionem ducti, recalcitrant. Hi profecto oves non sunt nec imitatores illius, qui sicut ovis ad occisionem ductus est et non aperuit os suum. Similiter castitas duplex est. Alia foris per munditiam corporis, alia intus per munditiam cordis. Munditia A præpararentur ut, dum vinum novum funderetur in corporis est abstinere a malo opere; munditia cordis, sincerum esse a mala delectatione. Qui ergo munditiam et mansuetudinem habet, ovis est. Et qui ovis bona est, sic tandem pastor fieri potest, qui prius in sua subjectione didicit, quomodo aliis præesse possit. Quidam enim sunt pastores, quidam mercenarii, quidam lupi. Pastores sunt qui oves diligunt; mercenarii, qui lanam et lac accipiunt; lupi, qui carnes comedunt. Pastores custodiunt in prosperitate, et defendunt in adversitate. Mercenarii custodiunt in prosperitate, sed non defendunt in adversitate. Lupi non custodiunt in prosperitate, et occidunt in adversitate. Pastores salutem quærunt, mercenarii lucrum appetunt. Lupi, peccati materiam vel licentiam ovibus dantes, occidunt. Primi sunt diligentes, secundi negligentes, tertii pestilentes. Hugo De Sancte Victore, Miscellanea, Liber I, Titulus CI Source: Migne PL 177.532d-533b

First Christ was a sheep, after He was the shepherd. A sheep is animal that is meek and clean. In meekness is humility, cleanliness signifies chastity. Humility is twofold: first, there is no desire to lead, secondly a love of following. Many there are who not wishing to lead, flee labour, but not honour, however they who scorn to follow, revolt when they murmur against the command of obedience, as if led to suffering. Certainly they are not sheep, nor imitators of Him, who 'was led as a sheep to the slaughter, and did not open His mouth.' 1 Similarly chastity is twofold. Some have an exterior cleanliness of the body, others an interior cleanliness of the heart. Cleanliness of body is a withdrawal from evil works, cleanliness of heart is to be pure of pleasure in evil. Therefore he who has cleanliness and meekness, is a sheep. And he who is a good sheep, he will be able to become a good shepherd, he who first has learnt in subjection, shall be able to lead others. Now they are certain men who are shepherds, and certain ones who are hirelings, and certain ones who are wolves. 2 The shepherds are those who love the sheep, hirelings are those who work for wool and milk, wolves devour the flesh. Shepherds watch over in prosperity and defend in adversity. Hirelings watch over in prosperity but do not defend in adversity. Wolves do not watch over in prosperity and they kill in adversity. Shepherds seek salvation, hirelings desire profit. Wolves, in the supplying of the ways and permissions of sin to the sheep, kill them. The first are lovers, the second negligent, the third are a bane. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 101 1 Isaiah 53.7 2 Jn 10.11-13

Shepherd And Sheep

Et proprias oves vocat nominatim... Tangitur hic boni pastoris officium, quod est triplex: vocare, educere et dirigere; nominatim vocat cognoscendo; educit ad pascua instruendo; sed ante eas vadit bonum exemplum praebendo. Hoc convenit pastori Christo per excellentiam, aliis per imitationem. Unde primo dicit: Et proprias oves vocat nominatim, scilicet Christus; secundae ad Timotheum secundo: Novit Dominus, qui sunt eius, et de eius imitatione; Proverbiorum duodecimo: Novit justus animas iumentorum suorum. Et educit eas, ad pascua, scilicet Christus; Ezechielis trigesimo quarto: Educam eos de populis et congregabo eos de terris et inducam in terram suam, quae scilicet erat lacte manans. Sic et imitator Christi, ut Moyses et Aaron; Psalmus: Deduxisti sicut oves populum tuum in manu Moysi et Aaron. Et cum proprias oves emiserit, ante eas vadit... Bonum exemplum ostendendo praeit, ut Christus; Michaeae secundo: Ascendit pandes iter ante eos. Unde dixit infra decimo tertio: Exemplum dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis. Sic et imitator Christi; unde primae ad Corinthios undecimo: Imitatores mei estote, sicut et ego Christi. Sed pauci sunt tales; unde Isaiae vigesimo quarto: Erit sicut populus, sic sacerdos. Hoc triplex boni pastoris officum magnum habet effectum in ovibus, qui scilicet est ovium directio per imitationem; propter quod dicit: Oves illum sequuntur, scilicet verum pastorem. Oves sunt simplices et humiles, de quibus dicit Hugo: Humilitas ovis est, ut praeesse non appetas et subesse diligas. Multi fugientes laborem volunt praeesse, subesse dedignantur; isti non sunt oves, quia non sequuntur. Ideo oves sequuntur, quia sciunt vocem eius, esse scilicet vocem consolationis, secundum illud Matthaei undecimo: Venite ad me omnes, qui laboratis et onerati estis, et ego reficiam vos. Bonus pastor ad reficiendum vocat. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput X Source: Here, p383-5

And He calls his own sheep by name... 1 Here the office of the good shepherd is touched upon, which is threefold, to call, to lead, and to direct. He calls by name from knowledge, and he leads to pasture by instruction, but before them he goes with the giving of good example. This is fitting to Christ the shepherd by excellence, to others by imitation. Whence He first says: 'And He calls His own sheep by name,' so Christ. In the second chapter of the second letter to Timothy: 'The Lord knows those who are His.' 2 And concerning the imitation of Him, in the twelfth chapter of Proverbs: 'The righteous man knows the lives of his own beasts.' 3 And 'He leads them', to pasture, so Christ. In the thirty fourth chapter of Ezekiel: 'I shall draw them from the nations and I shall gather them from the earth and I shall lead them into their own land, ' 4 which was flowing with milk. So the imitator of Christ, as Moses and Aaron in the Psalm: 'You led your people like sheep in the hand of Moses and Aaron.' 5 And when He has brought out his own sheep, He goes before them...6 He goes before with the showing of good example, as Christ. In the second chapter of Micah: 'He shall go up and open the way before them.' 7 Whence He says here in the thirteenth chapter: 'I have given you the example, that as I have done to you, so you do.' 8 So even the imitator of Christ, whence in first Corinthians, the eleventh chapter: 'Be imitators of me, as I of Christ.' 9 But few are like that. Whence Isaiah in the twenty fourth chapter: 'As the people, so the priest.' 10 This threefold office of the shepherd has great influence on the sheep, that is, he who directs the sheep through imitation, because of which He says: 'The sheep follow Him,' 8 as He is the true shepherd. Sheep are simple and humble, concerning which Hugo says: 'Sheep are humble, that they do not desire to take the lead but to be led. Many in flight from labour wish to be in charge, and are ashamed to follow.' 11 These are not sheep, because they do not follow. Therefore the sheep follow, because 'they know His voice.' That is, the voice that comforts. According to the the eleventh chapter of Matthew: 'Come to me all you who labour and are burdened, and I shall refresh you.' 12 The good shepherd calls to refreshment. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 10 1 Jn 10.3 2 2 Tim 2.19 3 Prov 12.10 4 Ezek 34.13 5 Ps 70.21 6 Jn 10.4 7 Micah 2.13 8 Jn 13.15 9 1 Cor 11.1 10 Isai 24.2 11 Hugo Miscel Liber I Tit 101 12 Mt 11.28

Foxes And Birds

Et accedens unus scriba, ait illi: Magister, sequar te, quocumque ieris. Et dicit ei Iesus, vulpes foveas habent, et volucres caeli nidos... Hic manifestatur occulte dolus istius: et tangit duo: simulatoris duplicitam, et Christi simplicitatem. Duplicitatem autem simulatoris tangit dupliciter in astutia dolosa, et superbia praesumptuosa. Astutam enim dolosam percutit, cum dicit. Est enim hoc animal dolosum et infidiosum et venatiuum et in laribulis habitatiuum. Ex quibus proprietatibus istum percutit, qui dolose tentavit Christum. Sagitta vulnerans lingua eorum, dolum locuta est, et insidiabatur gratiae. Sedet in insidiis cum divitibus in occultis, vi interficiat innocentem. Et volebat per gratiam acceptam a Christo venati sicut Simon. Pecunia tua fit tecum in perditionem. Qui volunt divites fieri, incidunt in tentationem, et in laqueum diaboli. Volebat autem per scientiam, quam disceret a Christo, foveas astutiarum facere, in quibus habitans, homines deciperet, et ex eis lucta ageret, sicut faciunt, qui iura et leges aequissumas, et divinae iustitiae congruas propter cavillationes causarum addiscunt. Foderunt ante faciem meam foveam et inciderunt in eam. Vae qui profundi estis corde, ut a Domino abscondetis consilium, quorum sunt in tenebris opera, et dicunt: Quis nos videt, et quis novit nos? Perversa est ista vestra cogitatio, quasi si lutum contra figulum cogitet, et dicat opus factori: non fecisti me, et figmenti dicat figulo: non intelligis. His proprietatibus dicitur vulpes voluipes quia cito pedem voluit de astutia in astutiara. Propter montem Sion quia disperiit, vulpes habitaverunt in eo. Partes vulpium erunt. Capite nobis vulpes pravulas, quae demoliuntur vineas. Praesumptuosam autem superbiam and fastum cordis (quo per gratiam magisterii ab ipso Christo acceptam nitebatur in altis dignitatibus nidum ponere) percutit, cum dicit voluceres caeli nodios. Hae enim volant ambitione, caelum petunt altitudinis honore et nidificant, quiescere volentes in excellente dignitatis praelatione, habentes ad hoc pennas scientiae, et simulatae virtutis pietatem. In avibus caeli ludunt. Iste sunt aves descenderunt super sacrificium Abrahae. Quia totum Ecclesiae oblatum sacrificium, tales hodie devorant: et quomodo Patriarcha modo non abigit eas sicut fecit, hoc est, Pater patrum. Propter simile huiusmodi factum, quo daemones excellere cupiebant, dicuntur daemones aves. Volucres caeli comederunt, quod de semine cecidit iuxta viam. Sed una est consolatio, quam dicit Abdias, Si exaltatus fueris ut aqulia, et inter sidera posueris nidum tuum: inde detraham te, dicit Dominus. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput VIII Source: Here, p196

And a certain scribe approached Him and said, 'Master, I will follow you wherever you shall go.' And Jesus said to him, 'Foxes have their holes and the birds of heaven their nests...' 1 Here is made manifest the hidden cunning of this fellow, and it touches on two things, the duplicity of the dissembler and the simplicity of Christ, for it touches on the duplicity of the dissembler in the cleverness of cunning and the pride of presumption. And Christ reproves the cleverness of cunning when He says it. For the fox is an animal which is cunning and trustless and a hunter and a dweller in holes. Which qualities he reproves, in the one who with cunning tests Christ. 'Their tongues wound like the arrow, their speech is a snare, and their gratitude a lie.' 2 'He sits in hidden lairs with the rich, with strength he slays the innocent.' 3 And he wished to receive grace from Christ by hunting for it like Simon. 'Your money perish with you in damnation.' 4 'He who wishes to be rich falls into the temptations and snares of the devil.' 5 For he wished with knowledge, which has cut him off from Christ, to make holes with his acuity, in which dwelling, he might deceive men and work deceits against them, producing sorrow, as they do who introduce cavils against the most fair statutes and laws, and things befitting Divine justice. 'They have dug a pit before my face and they fall into it.' 6 'Alas you who have deep hearts, who hide counsel from the Lord, whose deeds are in darkness, and who say: 'Who shall see us and who shall have knowledge of us?' Your thought is perverse, as if mud plotted against the pot, and the work of the maker should say to him, 'You did not make me,' or the thing formed say to the shaper, 'You do not understand. ' 7 Concerning these qualities he speaks of the fox, because with swift foot he delights to add cunning to cunning. 'Because He has ruined Mount Sion, the foxes have taken up their dwelling in it.' 8 'The parts of the foxes shall be theirs.' 9 'Seize for us the little foxes which ruin the vines.' 10 And when He speaks of the birds of the sky He reproves presumptuous pride and haughtiness of heart, which through the grace of teaching, from Christ himself, he was endeavouring to receive, that he might place his nest in the worthy heights. For these fly with ambition, seeking heaven in the heights of honour, and to build a nest there, wishing to rest in the excellence of the dignity of a prelate, having for this the wings of knowledge and the pretence of pious virtue. 'They sport with the birds of the air,' 11 These are the birds which swooped down on the sacrifice of Abraham. 12 Because today such men devour every sacrificial offering of the Church, and it does not drive them off as the Patriarch did, that is, the father of fathers. On account of which likeness, by which demons desire to excel, demons are called birds. 'The birds of heaven ate the seed which fell beside the way.' 13 But there is one consolation, of which Obadiah speaks: 'If you shall be lifted up like the eagle and place your nest amid the stars, from there I shall drag you down,' says the Lord. 14 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 8 1 Mt 8.20 2 Jerem 9.8 3 Ps 9.29 4 Acts 8.20 5 1 Tim.6.9 6 Ps 56.7 7 Isai 29.15-16 8 Lamen 5.18 9 Ps 62.11 10 Song 2.15 11 Baruch 3.17 12 Gen 15.11 13 Mt 13.4 14 Obad 1.4

Tears Of Men, Pleasures of Beasts

Εἰ δέ τις καὶ τὰς περὶ τὸ σῶμα συμφορὰς ἀναλογίζοιτο, τὰς τῇ φύσει ἡμῶν συμπεπλεγμένας τε καὶ συστρεφομένας, τὰς ποικίλας λέγω καὶ πολυτρόπους τῶν νοσημάτων ἰδέας, ὧν πάντων τὸ κατ' ἀρχὰς ἀπείρατον ἦν τὸ ἀνθρώπινον, πολὺ μᾶλλον πλεονάσει τὸ δάκρυον, ἐκ παραλλήλου θεωρῶν ἀντὶ τῶν ἀγαθῶν τὰ λυπηρὰ, καὶ ἀντιπαρατιθεὶς τὰ κακὰ τοῖς βελτίοσιν.Τοῦτο οὖν ἔοικεν ἐν ἀποῤῥήτῳ διδάσκειν ὁ μακαρίζων τὸ πένθος, τὸ πρὸς τὸ ἀληθινὸν ἀγαθὸν τὴν ψυχὴν βλέπειν, μηδὲ τῇ παρούσῃ ἀπάτῃ τοῦ βίου καταβαπτίζεσθαι· οὐ γὰρ ἔστιν οὔτε ἀδακρυτὶ ζῇν τὸν ἐπεσκεμμένον δι' ἀκριβείας τὰ πράγματα, οὔτε ἐν λυπηροῖς εἶναι νομίζειν τὸν ταῖς βιωτικαῖς ἡδοναῖς ἐμβαθύνοντα· καθάπερ ἐπὶ τῶν ἀλόγων τὸ τοιοῦτον ἔστιν ἰδεῖν· οἷς ἐλεεινὴ μὲν ἡ τῆς φύσεώς ἐστι κατασκευή· (τί γὰρ ἐλεεινότερον τῆς τοῦ λόγου στερήσεως;) αἴσθησις δὲ τῆς συμφορᾶς αὐτοῖς οὐδε μία, ἀλλὰ κατά τινα ἡδονὴν κἀκείνοις ἡ ζωὴ διεξάγεται· καὶ ὁ ἵππος γαυριᾷ, καὶ ὁ ταῦρος κονίζεται· καὶ ὁ σὺς φρίσσει τὴν λοφιάν· καὶ οἱ σκύλακες παίζουσι, καὶ διασκιρτῶσιν οἱ μόσχοι, καὶ ἕκαστον τῶν ζώων ἔστιν ἰδεῖν διά τινων τεκμηρίων τὴν ἡδονὴν ἐνδεικνύμενον, οἷς εἴ τις κατανόησις ἦν τῆς τοῦ λόγου χάριτος, οὐκ ἂν τὸν κωφὸν αὐτῶν καὶ ταλαίπωρον βίον ἐν ἡδονῇ διετίθεντο. Οὕτως καὶ ἐπὶ τῶν ἀνθρώπων, οἷς οὐδεμία τῶν ἀγαθῶν ἐστι γνῶσις, ὧν ἡ φύσις ἡμῶν ἀπεστέρηται, τούτοις καθ' ἡδονὴν ἡ τῆς παρούσης ζωῆς διαγωγή. Ἀκολουθεῖ δὲ τῷ τοῖς παροῦσιν ἥδεσθαι, τὸ μὴ ζητεῖν τὰ βελτίω. Ὁ δὲ μὴ ζητῶν, οὐκ ἂν εὕροι τὸ μόνοις ζητοῦσι παραγενόμενον. Οὐκοῦν διὰ τοῦτο ὁ Λόγος μακαρίζει τὸ πένθος, οὐ δι' ἑαυτὸ κρίνων εἶναι μακάριον, ἀλλὰ διὰ τὸ ἐξ ἐκείνου παραγενόμενον. Δείκνυσι δὲ τοῦ λόγου ἡ συζυγία, ὅτι τῆς πρὸς τὴν παράκλη σινἀναφορᾶς τὸ πενθεῖν αὐτοῖς ἐστι μακάριον. Μακάριοι γὰρ, φησὶν, οἱ πενθοῦντες καὶ οὐκ ἔστησεν ἐν τούτῳ τὸν λόγον, ἀλλὰ προσέθηκεν, Ὅτι αὐτοὶ παρακληθήσονται. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Γ', Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται Source: Migne PG 44.1228c-1229a

If someone were to consider the state of the flesh, the things which buffet and bind our nature, the various, I say, and manifold types of sickness, concerning which all, man had no experience of at the beginning, he would pour forth abundant tears, while instead of goods he thought on such grieveous things, setting evils against things which are better. This then seems difficult to teach, that he who weeps is blessed, which is the soul looking on the true good, and not sunk in the delusion of present life, for it is not possible that one might live without tears, if one carefully considers the matter, or not think him wrapped up in griefs and bitterness who plunges into the pleasures of this life, which one can see in beasts and animals that lack reason, who because of the miserable constitution of their nature -for what is more wretched that to be deprived of reason?- have no awareness of their state, but in a certain pleasure pass their lives. The horse exults, the bull stamps up the dust, the boar raises up its bristles, pups play, cattle cavort, and in each animal it is possible to see certain signs of pleasure, in which pleasure, if they had in some way the gift of knowing by reason, they would not pass a foolish and wretched life. Which is the state of men who have no knowledge of their goods, of those which our nature has been deprived, and so because of this they pass the present life in pleasure. It follows, then, that those who enjoy present things are not able to desire and seek what is better. For he who does not seek, does not find that which is obtained only by those who do seek. This, then, is the reason why the Word says that he who weeps is blessed, not that he judges that weeping blessed in itself, but because of that which comes from it. The arrangement of the speech shows, by its relation to consolation, how weeping may be a blessing to men. 'Blessed,' he says, ' those who weep,' and He does not stop and end the statement there, but He adds, 'because they shall be consoled.' Saint Gregory of Nyssa, On The Beatitudes, from the Third Oration, on 'Blessed are they who weep for they shall be comforted.'

Saving Men And Beasts

...τὰ κρίματά σου ἄβυσσος πολλή, aνθρώπους και κτήνη σώσεις, Κύριε, ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ Θεός... Διὰ γὰρ τὰ κρίματά σου τὰ ὡς ἄβυσσος πολλὴ, καὶ διὰ τὴν δικαιοσύνην σου καὶ τὴν ἀλήθειάν σου τὴν ἐν τῷ οὐρανῷ, ἄνθρωποι καὶ κτήνη κατὰ τὸ αὐτὸ σώζονται· οὕτως ἐπλήθυνας τὸ ἔλεός σου, Θεὸς, ὡς μὴ μόνον τοὺς ἀξίους τῆς ἐκ σοῦ ζωῆς μεταλαμβάνειν, ἀλλὰ καὶ τούς κτηνώδεις καὶ ἀνοητους τῶν ἀνθρώπων. Ἐπειδὴ γὰρ πολλοὶ μέμφονται καὶ καταιτιῶται· Ἵνα τἰ ἀσεβεῖς εὐθηνοῦσι, καὶ τῶν τοῦ Θεοῦ ἀγαθῶν ἀπολαύουσιν; ἀναγκαίως διδάσκει, ὅτι πολυέλεός ἐστιν. Ἀλλ' εἰ μὲν ἧν ἔλεος μόνον καὶ φιλανθρωπία, οὐδὲν ἐκώλυεν τὸν τῶν ἁμαρτωλῶν μετέρχεσθαι βίον· διδάσκει δὲ, ὅτι σὺν τῷ ἐλέῷ ἀνακέκραται ἀλήθεια καὶ δικαιοσύνη, ὡς τῆς δικαοσύνης καὶ τῆς ἀλήθείας διαληψομένης τοὺς ἁμαρτωλοὺς μετὰ τὸ ἔλεος. Εἰ γὰρ μὴ ὠφελοῖντο τῷ ἐλέῳ καὶ τῇ μακροθυμίᾳ τοῦ Θεοῦ, ἡ δικαιοσύνη αὐτοῦ καὶ ἡ ἀλήθεια μετελεύσεται αὐτούς· ὑποβληθήσονατι γὰρ κρίσει δικαίᾳ. Ἔστι γὰρ, ἔστιν ἀπόῥῥητα τὰ κρίματα τοῦ Θεοῦ· πολύς τε καὶ ἄπειρος βυθὸς, ἢ, καθὼς ἡ Γραφή φησιν, ἄβυσσος πολλὴ ἐν τῷ λόγῳ τῶν κριμάτων αὐτοῦ περιέχεται. Ταῦτα τοίνυν μένει τοὺς ἀσεβεῖς. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος ΛΕ' Source: Migne PG 23.320c-d

...a great abyss are your judgements, you who save men and beasts, O Lord, as your mercy has increased, O God... 1 For because of your judgements which are as a great abyss, on account of your righteousness and your truth which is in heaven, men and beasts are both saved. So your mercy has increased, O God, that not only he who is worthy partakes of life from you but even they who are beastly and mindless among men. So whenever many complain and blame, saying, 'Why do the wicked prosper and enjoy the goods of God?' it is necessary to teach how great is His mercy. Now if there were only mercy and clemency, nothing would be denied to the life of sinners, but He teaches that mercy is mixed with truth and righteousness, and that after mercy righteousness and truth will seize on sinners. For if from the mercy and the patience of God they take nothing for themselves, righteousness and truth will fall upon them. Certainly they shall come to righteous judgement. For the judgements of God are unfathomable and their depths are great and immense, or, as Scripture says, a great abyss is found in the account of His judgements. And these wait for the wicked. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 35 1 Ps 35.7-8