Clothing And Humility

Nonnulli etiam sunt, qui rectae intentionis studio vilibus indumentis diutius assueti, si contingat aliquando, ut quantumlibet mollioribus contegantur, liberae humilitatis supercilio dedignante fastidiunt; et sicut alii foedis, ita isti pretiosis indui vestibus erubescent; delicatos sane habitus tolerant, despicabilium asperitate fruuntur; fiunt illis omnia corporum ornamenta dedecori, deformitas honestati. Horum quidem Esther speciem tenuerat, cum dicebat: Tu scis, Domine, necessitatem meam, quod abominer signum superbiae et gloriae meae, quod est super caput meum in diebus ostentationis meae, et detester illud quasi pannum menstruatae et non portem in diebus silentii mei. Hi quidem sancti desiderii ardore fervescunt, adhuc tamen adversum passionum suarum tentamenta confligutn. Alii autem ad tantae mortificationis celesitudinem pervenerunt, quod jam ad utraque velut insensibiles facti, sicut vilibus indui consuetudinaliter expetunt, ita etiam ubi res exigit, pretiosa quaeque, vel nitida nullatenus perhorrescunt: utraque scilicet uno contemplantes aspectu, quos nimirum mollia non resolvunt, et aspera non affligunt. Istorum quoque forma Judith fuerat, quae videlict ciliciis eatenus usa, cum necessitas petiit, diversis se corporeae venustatis infulis adornavit, sancta testante Scriptura, quae ait: Abstulit a se Judith cilicium, et exuit se vestimentis viduitatus suae, et lavit corpus suum, et unxit se myrto optimo, et discriminavit crinem capitis sui, et imposuit mitram super caput suum, et induit se vestimentis jucunditatis suae, induitque sandlia pedibus suis, et assumpsit destrariola, et lilia, et inaures, et annulos, et omnibus ornamentis suis ornavit se. Cum his igitur ornametntis sancta femina et verae circa se humilitatis custodiam tenuit, et eum, quo locupletate fuerat, paupertatis spiritum non amisit. Sanctus Peter Damianus, De Contemptu Saeculi, Caput XIX Source: Migne PL 145.271 a-c

Indeed they are not a few who with a zeal of right intention, having long adopted vile clothing, if it sometimes happens that they should wear some sort of softer garment, are scornful of it with a sort of sneering arrogance of outspoken humility, and as others blush at ugly things, so they do to clothe themselves in expensive garb. Plainly they are burdened by delicate vestments and enjoy the bitterness of despicable ones. To them all ornaments of the body are shameful and only ugliness is noble. Esther held to this image of them when she said, 'You know, Lord, my necessity, that I revile the sign of my pride and glory, which is on my head in the days of my appearing, and I detest it as a menstrual rag, and do not bear it upon me in the days of my silence.' 1 These sort certainly burn with the flame of holy desire, but they yet struggle amid the trials of their passions. Others, however, have come to a heaven of such great mortifications that they have now been made insensible to both, so that though they desire to wear vile things, yet indeed, when the matter demands something more precious or brighter, they are not at all horrified, considering both under one aspect, so that they are not corrupted by softness and not afflicted by roughness. Of these was the form of Judith, she who indeed took to the use of hair shirts, then when necessity demanded it, she adorned herself with fair decorations of the body, as Holy Scripture testifies: 'Take off your hair shirt Judith, and the garb of your widowhood, and wash your body and anoint yourself with finest myrtle, and comb out the hair of your head, and place a garland on your head, and put on joyful clothing, and sandals on your feet, and take up anklets and bracelets and earrings and rings, and with every ornament adorn yourself.' 2 Thus with these ornaments this holy woman held to the guarding of true humility, and with what she was enriched, she did not lose poverty of spirit. Saint Peter Damian, On Contempt For The World, Chap 19 1 Esther 14.16 2 Judith 10.1-3

A Failed Flight

Εἶπε πάλιν ἡ Ἀμμᾶς Θεοδώρα, ὅτι Ἥν τις μοναχός· καὶ ἀπὸ πλήθους τῶν πειρασμῶν λέγει· Ὑπάγω ἔνθεν. Καὶ ὡς ἔβαλεν ἑαυτοῦ τὰ σανδάλια, ὁρᾷ ἄνθρωπον ἂλλον βάλλοντα καὶ αὐτὸν τὰ σανδάλια αὐτοῦ, καὶ λέγοντα αὐτῷ· Οὐ δι' ἐμὲ ἐξέρχῃ; ἰδοὺ ἐγώ προάγω ὅπου ἐὰν ἀπέρχῃ. Ἀποφθεγματα των ἀγιων γεροντων, Παλλαδιος Source: Migne PG 65.204b

Again Mother Theodora said, 'There was a monk, who, because of the great number of his trials said, 'I will go away from here.' As he put on his sandals, he saw another man who was also putting on his sandals, and this other man said to him, 'Are you leaving because of me? But see, I go before you wherever you may go.' Sayings of the Desert Fathers, Palladius of Galatia

A Strange Beast

Ξένον τι καὶ ἀλλόκοτον εἶναι σε θηρίον πάντες κωμῳδοῦσιν οὔτε τρᾳπέζῃ κολακευόμενον, οὔτε δεσμοίς ἀγάπῃς κρατούμενον, οὔτε τῇ τυράννου συνηθείᾳ χειρούμενον, καὶ τοιαύτην ὕβριν τῷ θυσιαστηρίῳ ἐπισυρόμενον. Ἤ τοίνυν ἄρνησαι τὸ ἀτιθασσον, καὶ ἀντὶ θηρίου φάνηθι ἄνθρωπος, ἤ παῦσον τὴν κατὰ τῆς Ἐκκλησίας λοιδορίαν, σαυτὸν εἴργων τῆς φρικτῆς λειτουργίας. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΛΗ´ Μαρωνι Source: Migne PG 78.205b-c

All ridicule you as a novel and quite unheard of beast, which no table tames, nor do the bonds of love restrain, nor do the customs of a ruler direct, and yet with such pride you drag yourself to the altar. Either, then, be done with this ferality and bring forth the man for the beast, or let this abuse of the Church stop and exclude yourself from the awe inspiring liturgy. Saint Isidore of Pelusium, Book 1, Letter 38, to Maron

The Heart And The Law

Sed in lege Domini voluntas ejus, et in lege ejus meditabitur die ac nocte. Multi habent legem in corde, sed non habent cor in lege. Legem in corde habent qui cognoscunt veritatem; cor in lege habent qui diligunt veritatem. Qui vero legem in corde habent, non cor in lege, hi portant legem, non portantur a lege; onerati sunt, non adjuti, quia scientia, ubi non est charitas, gravat, non allevat. Hugo De Sancte Victore, Miscellanea, Liber II, Cap II Source: Migne PL 177.590a

But in the law of the Lord is his delight, and on His law he shall meditate day and night...1 Many have the law in their hearts but they do not have their hearts in the law. They have the law in their heart who know the truth, they have their heart in the law who love the truth. But they who have the law in their heart and do not have their heart in the law, they bear the law, they are not borne by the law. They are burdened, not helped, because knowledge, where there is no love, is a burden, it does not lift up. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 2 1 Ps 1.2

Aligning The Will

Ὁ μὴ συναλλάσσων τῷ Θεῷ τὸ ἑαυτοῦ θέλημα, ὑποσκελίζεται ἐν τοῖς ἰδίοις ἐπιτηδεύμασι, καὶ ὑποχείριος τῶν ἀντιπάλων γίνεται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.953b

He who does not harmonise his will with God is overthrown in his own exertions, and he is under the power of the enemy. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

A Quiet Beginning

Σάλπιγγες, στεροπαι, γαῖα τρέμει· ἀλλ' ἐπὶ μήτρην παρθενικὴν κατέβης ἄψοφον ἴχνος ἔχων. Αγαθίας Σχολαστικός,Εἰς τὴν Χριστοῦ γέννησιν

Trumpets, lightning, the earth trembles, but to the womb Of the Virgin with silent tread you came down. Agathias Scholasticus, On Christ's Conception

Humility And The Virgin

In illam ergo civitatem missus est angelus Gabriel a Deo. Ad quem? Ad Virginem desponsatam viro, cui nomen erat Joseph. Quae est haec Virgo tam venerabilis, ut salutetur ab angelo; tam humilis, ut desponsata sit fabro? Pulchra permistio virginitatis et humilitatis: nec mediocriter placet Deo illa anima, in qua et humilitas commendat virginitatem, et virginitas exornat humilitatem. Sed quanta putas veneratione digna est, in qua humilitatem exaltat fecunditas, et partus consecrat virginitatem? Audis virginem, audis humilem: si non potes virginitatem humilis, imitare humilitatem virginis. Laudabilis virtus virginitas, sed magis necessaria humilitas. Illa consulitur, ista praecipitur. Ad illam invitaris, ad istam cogeris. De illa dicitur: Qui potest capere, capiat; de ista dicitur: Nisi quis efficiatur sicut parvulus iste, non intrabit in regnum coelorum. Illa ergo remuneratur, ista exigitur. Potes denique sine virginitate salvari; sine humilitate non potes. Potest, inquam, placere humilitas, quae virginitatem deplorat amissam; sine humilitate autem, audeo dicere, nec virginitas Mariae placuisset. Super quem, inquit, requiescet spiritus meus, nisi super humilem et quietum? Super humilem, dixit, non, super virginem. Si igitur Maria humilis non esset, super eam Spiritus sanctus non requievisset; si super eam non requievisset, nec impraegnasset. Quomodo enim de ipso sine ipso conciperet? Patet itaque, quia ut de Spiritu sancto conciperet, sicut ipsa perhibet, respexit humilitatem ancillae suae Deus, potius quam virginitatem. Et si placuit ex virginitate, tamen ex humilitate concepit. Unde constat, quia etiam ut placeret virginitas, humilitas procul dubio fecit. Sanctus Bernardus Clarae Vallensis, De Laudibus Virginis Matris, Super verba Evangelii: Missus est angelus Gabriel etc. Homilia I, Sermones de Tempore Source: Migne PL 183.58d-59b

Therefore into that city the angel Gabriel was sent by God. To whom? To a virgin espoused to a man whose name was Joseph. 1 Who is this virgin who is so venerable that she should be greeted by an angel, and so humble that she is espoused to a carpenter? She is a beautiful blend of virginity and humility. That soul is not merely moderately pleasing to God in which humility commends virginity and virginity adorns humility. But of how much veneration do you think she is worthy in which fecundity exalts humility and birth consecrates virginity? You hear 'virgin', you hear 'humble', if you cannot imitate the virginity, imitate the humility of the virgin. Virginity is a praiseworthy virtue, but humility is more necessary. The former is counselled, the latter is commanded. To the former you are invited, to the latter you are driven. Concerning the former it is said: 'He who is able to receive it, let him receive it.' 2 Concerning the latter: 'Unless you become as this child, you shall not enter into the kingdom of heaven.' 3 Therefore the former enriches, the latter is demanded. Without virginity you can be saved, but without humility you cannot. It is possible, I say, for humility to please where the lack of virginity is deplored, but I dare say that without humility the virginity of Mary would not have pleased. 'Over whom,' He says, 'shall my spirit rest, unless the humble and quiet?' 4 Over the humble, it is said, not over the virgin. If, then, Mary had not been humble, the Holy Spirit would not have rested over her. If it had not rested over her, she would not have conceived. How without Him would she have conceived by Him? It is manifest, therefore, that she conceived by the Holy Spirit as she announces, 'God looked on the humility of His handmaid,' 5 rather than because of virginity. And if she had pleased by virginity, yet it was by humility she conceived. Whence it befits that even though virginity pleased, without doubt it was humility that enacted. Saint Bernard of Clairvaux, In Praise of the Virgin Mother, On The Words of the Gospel, 'The angel Gabriel was sent...' from the First Homily 1 Lk 1.26-27 2 Mt 19.12 3 Mt 18.3 4 Isaiah 56.2 5 Lk 1.48

The Angel And The Virgin

Audivimus, fratres, angelum a Deo Patre ad Virginem missum, audivimus Virginem novo salutationis famine salutatam, et in ipsa salutatione, ut Evangelium loquitur, fuissse turbatam. Audivimus Gabrielem archangelum verbis consolatoriis, ne timeret allocutum, eo quod invenisset gratiam apud Dominum, deinde generaturam et parituram asseruit filium, quem praecepit ut vocaret Jesum. Hunc esse magnum et filium Altissimi, sedem David, et domum Jacob, et regnum sempiternum sine fine secundum humanitatem adepturum praedixit. Quod semper secundum divnitatem cum Deo Patre et Spiritu sancto aeternaliter, antequam mundus fieret, in aeterna sua scientia habuit et disposuit. Post consolationis officiosissima et jucundissima famina, Virgo santissima interrogando et potius in cunctando coepit inquire quomodo fieri posset quod angelus insolitam et inauditam rem tanta auctoritate nuntiare praesumeret; hujus rei factum, quod natura non habuit, quod exemplo caruit, Spiritu sancto superveniente et virtute Altissimi obumbrante angelus fieri posse perdocuit. O inauditum et admirabile singularis humilitatis exemplum! Ea quae se Dominum et Creatorem suum concepisse gaudebat et de se nasciturum non dubitabat, cum posset se cognoscere sine dispendio suae sincerissimae humilitatis omnium fidelium dominam, non distulit se vocare Domini sui ancillam, dicens: Ecce ancilla Domini, fiat mihi secundum verbum tuum Odilo Cluniacensis Abbas, Sermo IV, De Incarnatione Dominica Source: Migne PL 142.1002d-1003a

We have heard, brothers, that the angel was sent from God the Father to the Virgin, we have heard the Virgin was hailed by a new speech of greeting, and by that greeting, as the Gospel says, she was troubled. We have heard the archangel Gabriel speak words of comfort, lest she fear the rest, telling her that she had found grace with God, and then that she would conceive and give birth to the Son of God, which he commanded her to name Jesus. He foretells that He who is great and the Son of the Most High, the seat of David and the house of Jacob, and whose kingdom has no end, shall take up humanity. Because according to Divinity He is always with God the Father and the Holy Spirit, before the world was made, in His eternity wisdom arranged and disposed it. After this most dutiful and joyful speech of consolation, the most holy Virgin, questioning, or rather hesitating, began to ask how it was possible that an angel should presume to announce something so strange and unheard of with such authority. He taught that this deed, of which nature was not capable, which lacked all example, was able to come to be by the coming of the Holy Spirit and the overshadowing of the power of the Most High. O unheard and wondrous example of singular humility. She who rejoiced to conceive her Lord and Creator and did not doubt concerning His birth, she who is able to be known, without loss of her own humility, as the Lady of all the faithful, did not refuse to call herself the handmaid of her Lord, saying, 'Behold the handmaid of the Lord, be it done to my according to your word.' 1 Saint Odo of Cluny, from Sermon 4, On The Incarnation Of The Lord 1 Lk 1.38

Sickness And Wonder

Τί ἔτι; Καλὸν φιλανθρωπία καὶ πτωχοτροφία καὶ τὸ τῆς ἀνθρωπίνης ἀσθενείας βοήθημα. Μικρὸν ἀπὸ τῆς πόλεως πρόελθε, καὶ θέασαι τὴν καινὴν πόλιν, τὸ τῆς εὐσεβείας ταμεῖον, τὸ κοινὸν τῶν ἐχόντων θησαύρισμα, εἰς ὃ τὰ περιττὰ τοῦ πλούτου, ἤδη δὲ καὶ τὰ ἀναγκαῖα ταῖς ἐκείνου παραινέσεσιν ἀποτίθεται, σῆτας ἀποσειόμενα καὶ κλέπτας οὐκ εὐφραίνοντα καὶ φθόνου πάλην καὶ καιροῦ φθορὰν διαφεύγοντα· ἐν ᾧ νόσος φιλοσοφεῖται καὶ συμφορὰ μακαρίζεται καὶ τὸ συμπαθὲς δοκιμάζεται. Τί μοι πρὸς τοῦτο τὸ ἔργον, ἑπτάπυλοι Θῆβαι καὶ Αἰγύπτιαι καὶ τείχη Βαβυλώνια καὶ Μαυσόλου Καρικὸς τάφος καὶ Πυραμίδες καὶ Κολοσσοῦ χαλκὸς ἄμετρος, ἢ ναῶν μεγέθη καὶ κάλλη τῶν μηκέτι ὄντων, ἄλλα τε ὅσα θαυμάζουσιν ἄνθρωποι καὶ ἱστορίαις διδόασιν, ὧν οὐδὲν τοὺς ἐγείραντας πλὴν δόξης ὀλίγης ὤνησεν; Ἐμοὶ δὲ θαυμασιώτατον, ἡ σύντομος τῆς σωτηρίας ὁδός, ἡ ῥᾴστη πρὸς οὐρανὸν ἀνάβασις. Οὐκ ἔτι πρόκειται τοῖς ὀφθαλμοῖς ἡμῶν θέαμα δεινὸν καὶ ἐλεεινόν, ἄνθρωποι νεκροὶ πρὸ θανάτου καὶ τετελευτηκότες τοῖς πλείστοις τοῦ σώματος μέλεσιν, ἀπελαυ νόμενοι πόλεων, οἰκιῶν, ἀγορῶν, ὑδάτων, αὐτῶν τῶν φιλτάτων, ὀνόμασι μᾶλλον ἢ σώμασι γνωριζόμενοι· οὐδὲ προτίθενται συνόδοις τε καὶ συλλόγοις κατὰ συζυγίαν τε καὶ συναυλίαν, μηκέτ' ἐλεούμενοι διὰ τὴν νόσον, ἀλλὰ μισούμενοι· σοφισταὶ μελῶν ἐλεεινῶν, εἴ τισι καὶ φωνὴ λείπεται. Τί ἂν ἅπαντα ἐκτραγῳδοίην τὰ ἡμέτερα, οὐκ ἀρκοῦντος τοῦ λόγου τῷ πάθει; Ἀλλ' ἐκεῖνός γε μάλιστα πάντων ἔπεισεν ἀνθρώπους ὄντας ἀνθρώπων μὴ καταφρονεῖν, μηδ' ἀτιμάζειν Χριστόν, τὴν μίαν πάντων κεφαλήν, διὰ τῆς εἰς ἐκείνους ἀπανθρωπίας· ἀλλ' ἐν ταῖς ἀλλοτρίαις συμφοραῖς τὰ οἰκεῖα εὖ τίθεσθαι, καὶ δανείζειν Θεῷ τὸν ἔλεον, ἐλέου χρῄζοντας. Διὰ τοῦτο, οὐδὲ τοῖς χείλεσιν ἀπηξίου τιμᾶν τὴν νόσον, ὁ εὐγενής τε καὶ τῶν εὖγεγονότων καὶ τὴν δόξαν ὑπέρλαμπρος, ἀλλ' ὡς ἀδελφοὺς ἠσπάζετο, οὐχ ὅπερ ἄν τις ὑπολάβοι κενοδοξῶν, τίς γὰρ τοσοῦτον ἀπεῖχε τοῦ πάθους;, ἀλλὰ τὸ προσιέναι τοῖς σώμασιν ἐπὶ θεραπείᾳ διὰ τῆς ἑαυτοῦ φιλοσοφίας τυπῶν, καὶ φθεγγομένη καὶ σιωπῶσα παραίνεσις. Καὶ οὐχ ἡ μὲν πόλις οὕτως, ἡ χώρα δὲ καὶ τὰ ἐκτὸς ἑτέρως· ἀλλὰ κοινὸν ἅπασιν ἀγῶνα προὔθηκε τοῖς τῶν λαῶν προεστῶσι, τὴν εἰς αὐτοὺς φιλανθρωπίαν καὶ μεγαλοψυχίαν. Καὶ ἄλλων μὲν οἱ ὀψοποιοὶ καὶ αἱ λιπαραὶ τράπεζαι καὶ τὰ μαγείρων μαγγανεύματα καὶ κομψεύματα καὶ οἱ φιλόκαλοι δίφροι, καὶ τῆς ἐσθῆτος ὅση μαλακή τε καὶ περιρρέουσα· Βασιλείου δὲ οἱ νοσοῦντες καὶ τὰ τῶν τραυμάτων ἄκη καὶ ἡ Χριστοῦ μίμησις, οὐ λόγῳ μέν, ἔργῳ δὲ λέπραν καθαίροντος. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΜΓ', Εἰς τὸν μέγαν βασίλειον, ἐπίσκοπον Καισαρείας Καππαδοκίας, ἐπιτὰφιος Source: Migne PG 36.577c-580c

What more? Philanthropy is noble, and also support of the poor, and aid given to human infirmity. Go a little way from the city and behold a new city, a storehouse of piety, a common treasury of those who possess, in which the excesses of their wealth, and even their necessities, because of his exhortations, are stored, from which the moth has been shaken and which no more appear pleasing to the thief, 1 escaping the strife of envy and the corruption of time's passing. There sickness is regarded philosophically, and misfortune is thought a blessing, and sympathy is put to the test. Why should I compare this work with Thebes of the seven gates, and Egyptian Thebes, and the walls of Babylon, and the Carian tomb of Mausolus, and the Pyramids, and the immeasurable bronze weight of the Colossus, or the size and beauty of shrines that are no longer exist, and all those other things at which men wonder, and of the historic record, from which those who raised them gained nothing but a small scrap of fame? Mine is the most wonderful, it is the short road to salvation, the easy ascent to heaven. No longer before our eyes is set a terrible and piteous spectacle, men dead before death, the greater part of whose limbs have been mortified, who have been driven away from their cities and homes and public places and fountains, and even from their loved ones, who are now recognised only by their names rather than by their features. They are no longer placed before us at our gatherings and meetings, according to our associations and fellowships, and those composers of tragic songs are not pitied but abhorred, if any of them still have a voice. Why should I try to express in tragic style all our experiences, when no tongue can measure the suffering? But it was him above all others who persuaded men not to despise those who are men, nor dishonour Christ, the one Head of all, by their inhumanity toward them, but to use the misfortunes of others to firmly establish themselves, and to lend to God that mercy of which they have need. Therefore He did not disdain to honour disease with his lips, even though he was noble, and of good lineage and of brilliant reputation, but he greeted them as brothers, and not, as some may suppose, from vainglory; for who was so far removed from such an affliction? But he took the lead in tending to bodies, as a consequence of his philosophy, and so gave not only spoken but also silent instruction. The effect of this is seen not only in the city, but in the country and beyond. Even the foremost of the people have competed with one another in their philanthropy and generosity to them. Others had their cooks, and expensive tables, and the dishes and dainties of gourmands, and exquisite carriages, and soft and flowing robes, Basil had the sick and the healing of their wounds, and the imitation of Christ, by cleansing leprosy, not by a word, but by action. Saint Gregory Nazianzus, from Oration 43, Funeral Oration on Saint Basil the Great, Bishop of Cæsarea in Cappadocia. 1 Mt 6.19-20

A Physician Reprimanded

Τέκνην ἐπαγέλλῃ φιλόσοφον, γνώμην δὲ μετέρχῃ κακόσχολον, μικρὰ θεραπεύων τραυμάτια, μεγάλα δὲ νοσῶν ἐξελκώματα. Εἰ τοίνυν ἰατρὸς βούλει φανῆναι τῷ πράγματι, σαυτοῦ τὸν τρόπον θεράπευσον. Ψυχρὸν γὰρ καὶ γελοῖον καὶ ἄχαρι, ἄλλους πειρᾶσθαι ἰᾶσθαι, ἑαυτὸν δὲ παρορᾷν ἀσθενοῦντα. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤϟΑ' Δομεστιῳ Ιατρῳ Source: Migne PG 78.404a

You declare yourself wise in your art but bear about a mind embroiled in worthless study, curing trifling wounds while burdened with grave diseases. If, then, you wish to appear a physician in your acts, look to the healing of your own conduct. Stupid and ridiculous and graceless it is that he who tries to treat others, neglects to attend to his own infirmities. Saint Isidore of Pelusium, Book 1, Letter 391, to Domestius The Physician

Hard To Heal

Τὰ ἀνιαρὰ, διὰ τὰς προσγεγενυμένας ἁμαρτίας ἐπέρχονται πάσης πλημμελείας τὸ προσφυὲς ἐπικομίζοντα Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.952d

Hard to heal are sins that have become firmly fixed, with every error bringing more natural attachment. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Prayer And Healing

Βλέπω σε, ἀδελφὲ, ὅτι ψώρας πoλλῆς ἐμπεπλησμένος ὑπάρχεις κατὰ τὸν ἔσω ἄνθρωπον ἀπὸ κεφαλῆς ἕως ποδῶν, ἦς οὐκ ἂν δύναιο καθαρθῆνᾶι, εἰ μὴ ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμα σου πρὸς τὸν Θεὸν τὸν φωτίζοντα ἡμᾶς τοῖς θείοις προστάγμασι, καὶ ζωοποιοῦντα τοὺς ἐν τῇ ἀμελείᾳ νενεκρωμένους, καὶ τῆς ἐξ ὕψους σοφίας τὴν δρόσον παρέχοντα, ἰωμένην πᾶσαν νόσον ψυχῆς, καὶ πᾶσαν μαλακίαν· Ἡ γὰρ δρόσος παρὰ σοῦ, φησὶν ἡ Γραφὴ, ἴαμα αὐτοῖς ἐστι. Καὶ πάλιν λέγει ὁ Θεός· Καὶ ἔσομαι αὐτῷ ὡς δρόσος, καὶ ἀνθήσει ὡς κρίνον. Αὕτη τοίνυν ἡ δρόσος, ἐπελθοῦσα καὶ νῦν τῇ ἐκ φιληδονίας φλεγομένῃ καρδίᾳ σου, καὶ διασυρίσασα πνεύματι γεληνιαίῳ, καὶ αὔρᾳ τινὶ εἰρηνικῇ, καὶ λεπτῇ, ἐκτινάξει σου τὴν φλόγα ὥσπερ τῆς βαβυλωνίας ποτὲ καμίνου, καὶ ἀναψύξει, καὶ σώσει σε ἀληθῆ φιλόσοφον ἀπεργαζομένη, καὶ πείθουσα μηκέτι πολλὰ καθεύδειν, ἀλλ' ἀγρυπνεῖν ἐκθύμως. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΚΘ' Τιμοθηευς Ὑποδιακονῳ Source: Migne PG 79.96d-97a

I see, brother, that according to the internal man you are covered in many itching scabs from your head to your feet, for which you shall never be able to be clean, unless your spirit is in vigil toward God through the night, He who enlightens us with Divine commandments and return us to life in the carelessness of our dying, and bestows from the heights the dew of wisdom, which heals every sickness and weakness of the soul. Scripture says: 'For the dew from you is medicine to them.' 1 And again God says: 'And I shall be to him like dew and he shall flourish like the lily.' 2 So this dew coming to your heart, which burns with intemperance and pleasures, shall drive off the flames with a spirit of tranquillity and a calm breeze and a gentle breath, just as He once cooled the furnace of Babylon, and save you, the work of a true philosopher, even persuading you not to sleep too much, but to watch ardently. Saint Nilus of Sinai, Book 1, Letter 29, to Timothy the Subdeacon 1 Isaiah 26.19 Sept 2 Hosea 14.5

Care Of Flesh And Spirit

Ὥσπερ ὑπωπιασμοῦ δεῖται ἡ εὐεκτοῦσα σὰρξ κατευνάζοντος τῶν παθῶν τὰ οἰδήματα· οὕτω καὶ βοηθείας χρήζει ἡ ἀσθενοῦσα καὶ κακώσει συμπίπτουσα ψυχὴ, ἵνα ταῖς θείαις ἐντολαῖς ὑπεραυγάζηται. Ἀμφοτέρων οὖν φροντιστέον. Θατέρου γὰρ λείποντος, δυσχερὴς ἡ τελείωσις. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ Η' Τιμοθεῳ Source: Migne PG 78.184d-185a

As healthy flesh that has been buffeted needs rest from the swellings caused by blows, so the soul stands in need of relief when it has weakened and fallen into evils, so that it be illuminated by the Divine commandments. Both of them require attention. The neglect of one makes perfection most difficult. Saint Isidore of Pelusium, Book 1, Letter 8, to Timotheus

Sowing In The Flesh And In The Spirit

Quoniam qui seminat in carne sua, de carne et metet corruptionem. Qui autem seminat in spiritu, de spiritu metet vitam aeternam. Omne quod loquimur, agimus, cogitamus, in duobus seminatur agris, carne et spiritu. Si bona sunt, quae de manu, ore, corde promuntur, seminata in spiritu, vitae aeternae fructibus redundabunt. Si mala, ab agro carnis excepta, corruptionis nobis segetem pullulabunt. Aliter: qui legem carnaliter intelligit, repromissiones quoque carnales, et quae in praesenti saeculo corrumpuntur, exspectat. Qui autem spiritualis auditor est, seminat in spiritu, et de spiritu metet vitam sempiternam. Simul notemus sermonis consequentiam, et eam cum superioribus copulemus: hominem vocari in spiritu seminantem, qui quando coeperit vitam metere sempiternam, homo fortasse esse desistit. Cassianus, qui putativam? Christi carnem introducens, omnem conjunctionem masculi ad feminam immundam arbitratur, Encratitarum vel acerrimus haeresiarches, tali adversum nos sub occasione praesentis testimonii usus est argumento: Si quis seminat in carne, de carne metet corruptionem: in carne autem seminat, qui mulieri jungitur: ergo et is qui uxore utitur, et seminat in carne ejus, de carne metet corruptionem. Respondebitur ei, primum non dixisse Paulum, qui seminat in carne; sed, in carne sua. Nemo autem secum ipse concumbit, et in sua carne seminat. Deinde ut observationem hac quam annotavimus, in carne sua, ex abundanti ei concedamus, addendum est eos quoque, qui comedant et bibant, et dormiant et aliquid faciant ab refrigerium corporis, juxta illum seminare in carne, et de ea metere corruptionem. Quod si ad hoc confugerit, ut dicat eos qui, sive bibant, sive manducent, sive dormiant, in nomine tamen Domini omnia cum ratione perficiant, non in carne seminare, sed in spiritu; et nos ei similiter respondebimus, eos quoque qui Dei primam sententiam sequantur cum ratione facientes: Crescite et multiplicamini, et replete terram, non in carne, sed in spiritu seminare. Syllogismus itaque ejus futilis et caducus, sophismata primum decipit audientem. Caeterum diligenter inspectus, facile solvitur: neque enim possumus dicere, Abraham, Isaac et Jacob, et alios sanctos viros, qui de repromissione nati sunt, ipsum quoque Domini praecursorem, quia in carne natus est, de corruptionis germine pullulasse illud pariter observandum, quod qui seminat in carne, cum additamento suae carnis ponitur: qui autem seminat in spiritu, non dicitur in spiritu suo, sed simpliciter in spiritu. Qui enim bona seminat, non in suo quippiam, sed in Dei spiritu seminat, de quo et vitam est messurus aeternam. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber III, Cap VI Source: Migne PL 26.430d-432a

Because he who sows in his own flesh, reaps corruption from the flesh. But he who sows in the spirit, reaps eternal life from the spirit. 1 Everything that we say and do and think is sown in the field in two ways, in the flesh and in the spirit. If they are good things which come from the hand and the mouth and the heart, having sown in the spirit, they shall abound with the fruits of eternal life. If evil is taken up from the field of the flesh, there shall spring forth a crop of corruption for us. Otherwise, he who understands the law carnally, and also they who expect the things promised carnally in the present world, they are corrupted. He who is a spiritual hearer, he sows in the spirit, and from the spirit he reaps eternal life. At the same time let us note the consequence of the words and couple them with what has been said before. A man called to sow in the spirit, when he has begun to sow eternal life, perhaps he is a man who stops. Cassianus, 2 bringing in his supposed flesh of Christ, thought that every union of male and female was unclean, indeed he was a most severe Encratrite heresiarch, and he made use in argument against us the present testimony: 'If someone sows in the flesh, he reaps corruption from the flesh,' so that he who is joined to a woman is one who sows in the flesh, and therefore he who makes use of a wife so, sows in her flesh, from which he reaps corruption. It shall be answered firstly that Paul did not say he who sows in 'the flesh' but in 'his own flesh'. No man lies with himself and sows seed in his own flesh. Next, according to that observation that we have noted, 'in his own flesh,' we must allow greater scope to it, adding also those who eat and drink and sleep and do other things for the refreshment of the body, having that as a 'sowing in the flesh', and from which they reap corruption. Because if he shall flee to this, saying that those who either drink or eat or sleep do so, yet it is they who complete everything in the name of the Lord with reason who do not sow in the flesh but in the spirit. And we shall answer him similarly, concerning those who follow the first command of God and act rationally: 'Grow and multiply and fill the earth,' 3 that they do not sow in the flesh but in the spirit. Thus his argument is futile and unstable, an initial sophism to deceive the hearer. Besides, by diligent inspection, it is easily resolved: for we cannot say that Abraham and Isaac and Jacob and other holy men who were born from the promise, and who were also precursors of the Lord, because they were born in the flesh, sprang forth from the seed of corruption. So altogether it must be observed that he who sows in the flesh is described by the addition of 'his own flesh', but he who sows in the spirit does not sow in his own spirit but simply 'in the spirit'. For he who sows good things does not do so from himself, but he sows in the spirit of God, from which is life and the eternal harvest. Saint Jerome, Commentary on the Letter to the Galatians, Book 3, Chapter 6 1 Galat 6.8 2 Julius Cassianus, (see Clement of Alexandria, Stromata 3.13-14) 3 Genes 1.28 4 Eccl 7.11 5 1 Jn 5.19 6 1 Cor 15.32 7 Ephes 5.16

A Rustic's Return

Et iterum Spiritus testatur: Et rusticatio ab Altissimo creata est. Unde ego primus rusticus perfuga, indoctus scilicet qui nescio in posterum providere: sed scio illud certissime, quia utique priusquam humiliarer, ego eram velut lapis qui jacet in luto profundo: et venit qui potens est, et in sua misericordia sustulit me; et quidem scilicet sursum allevavit et collocavit me in summo pariete. Et inde fortiter debueram exclamare, ad retribuendum quoque aliquid Domino ei pro tantis beneficiis ejus, hic et in aeternum, quae mens hominum aestimare non potest. Unde autem admiramini magni et pusilli qui timetis Deum, et vos ignari Domini rhetorici: audite ergo et scrutamini quis me stultum excitavit de medio eorum qui videntur sapinetes esse et legis periti, et potentes in sermone et in omni re. Et me quidem detestabilem hujus mundi prae caeteris inspiravit, etsi talis essem: dummodo autem ut cum metu et reverantia et sine querela fideliter prodessem genti ad quam caritas Christi transtulit, et donavit me in vita mea, si dignus fuero: denique, ut cum humilitate et veraciter deservirem illis. In mensura itaque fidei Trinitatis oportet distinguere et sine reprehensione periculi notum facere donum Dei et consolationem aeternam, ac sine timore fiducialiter Dei nomen ubique relinquerem fratribus et filiis meis quos ego in Domino baptizavi, tot millia hominum. Sanctus Patricius Hibernorum Apostolus, Confessio, Cap V-VI Source: Migne PL 53.803c-804a

Again the Spirit gives witness: 'What is of the countryside was also created by the Most High.' 1 So I am first of all a rustic, a refugee, indeed unlearned, one who does not know how to provide for the future. But this I know for certain, that before I was humiliated, I was like a stone lying in deep mud, and He who is powerful came and in His mercy lifted me out, and raising me up, placed me on the height of the wall. That is why I must shout loudly in returning something to the Lord for such great benefactions of His, here and forever, which man's mind cannot measure. Whence be amazed, all you great and small who revere God, 2 and you ignorant speech makers, listen, then, and investigate who it was who called one as foolish as me from the midst of those who seem to be wise and experienced in law and powerful in words, and in everything. Even I who was detestable before all others of this world He inspired, even so I was, so that in awe and reverence and without complaint I would faithfully profit the peoples to which the love of Christ brought me. He gave to me in my life, if I were worthy of it, to their service in truth and in humility. Thus by the measure of faith in the Trinity, and without worry of danger, it is right to make known the gift of God and eternal consolation, and faithfully, without fear, to leave the name of God everywhere among my brothers and children whom I have baptised in the Lord, so many thousands of men. Saint Patrick Apostle of the Irish, The Confession, Chap 5-6 1 Sirach 7.16 2 Apoc 19.5

The Left And The Right

Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua. Jamdudum significavimus haec omnia ad animam dici, non ad carnem, quod hic sermo manifeste declarat. Alioqui quantum ad corpus, quomodo potest fieri ut nesciat sinistra quid dextera faciat, cum ambae manus in adjutorium sibi invicem sint creatae, ut altera alteri administret, nec cito inveniatur opus quod una manus sine altera possit implere? Sed secundum quod diximus supera, dextera manus est voluntas animae, semper ad bonum contendens; sinistra autem voluntas carnis, semper Deo contraria. Nesciat ergo carnis voluntas, quod facit voluntas animae. Quando ergo voluntas est nobis faciendi eleemosynas propter Deum, voluntas est animae, et dextera manus nostra. Si subeuntem nobis voluntatem vanam, ut ab hominibus videamur, id est voluntatem carnis, et manum sinistram represserimus, nescit sinistra voluntas quid facit dextera. Si autem subeunti hujusmodi vanae vountati consenserimus, conjunximus sinistram voluntatem dextrae, et dextram sinistrae: et notum facimus sinistrae quod dextera operabatur. Opus Imperfectum in Matthaeum, Homilia XIII Source: Migne PG 56.707

But when you give alms, do not let your left hand know what your right hand is doing. 1 Earlier we remarked that all these things speak of the soul, not of the flesh, and this passage manifestly declares it. Besides, as much as it concerns the body, how is it possible that the left hand does not know what the right is doing, when both hands were created for the help of one another, that one administer to the other, and it is not easy to find some work in which one hand can perform it without the other? But according to what we have said previously, the right hand is the will of the soul which always strives for the good, but the left hand is the will of the flesh, which is always opposed to God. 2 Therefore let not the will of the flesh know what the will of the soul is doing. When, therefore, it is for us to give alms for the sake of God, it is the will of the soul, and it is our right hand. If there comes upon us a wish to be seen by men, this is the desire of the flesh, and with its restraint the left hand does not know what the right hand is doing. If, however, there comes upon us the same vain wish and we consent, we join the left's desire to the right, and the right to the left, and we make known to the left what the right was doing. Opus Imperfectum on Matthew, from Homily 13 1 Mt 6.3 2 cf Galat 5.17

Fortifying Wisdom

Περιχαράκωσον αὐτήν καὶ ὑψώσει σε τίμησον αὐτήν ἵνα σε περιλάβῃ Καὶ πῶς ἐστι, περιχαράκωσον; Λογισμοὺς αὐτῇ κύκλῳ περίθες ἱερούς· πολλῆς γάρ σοι δεῖ τῆς ἀσφαλείας ἐπιὲ καὶ πολλὰ τὰ ἐπιβουλεύοντα τῇ τοιαὐτῃ κτήσει· εἰ δὲ ἐφ' ἡμῖν ἐστι τὸ περιχαρασκοῦν αὐτὴν, αἱ δὲ ἁρεταὶ ἐφ' ἡμὶν, χάρακες ἄρα εἶεν, αἱ ὑψοῦσαι τὴν γνῶσιν τοῦ Θεοῦ· οἴον, ἄσκησις, μελέτη, καὶ ὁ ἀλλος τῶν ἀρετῶν ὁρμαθός· ἅς ὁ τηρῶν, τὴν σοφίαν τιμᾷ· μισθὸς δὲ, τὸ πρὸς αὐτὴν μετεωρισθῆναι καὶ περιληφθῆναι ὑπ' αὐτῆς ἐν τῷ ὑπερκοσμίῳ παστῷ. Ὁδοὺς ἀσεβῶν μὴ ἐπέλθῃς μηδὲ ζηλώσῃς ὁδοὺς παρανόμων. Ἀσεβεῖς μὲν οἱ ἑτερόδοξοι, παράνομοι δὲ οἱ παραβάται τοῦ νόμου· ὦν τὰς ὁδοὺς, ἤτοι τὰς πράξεις, μὴ ἐπελθεῖν φησί. Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν τὰ δὲ βλέφαρά σου νευέτω δίκαια. Ὀρθὰ ὁρᾷ, ὁ λογισμοὺς ἔχων ἀπαθεὶς· καὶ δόγματα ἀληθῆ, ὁ μὴ περὶ τὰς ἔξω φαντασίας ἐπτοημέννος· ὅταν λέγῃ ὅτι οἱ ὀφθαλμοί σου ὁρθὰ βλεπέτωσιν, τὴν ὅρασιν δηλοῖ τῆς ψυχῆς· καὶ ὅταν παραινῇ, φάγε μέλι, υἱὲ, ἵνα γλυκανθῇ ὁ φάρυγξ σου, μέλι τροπικῶς τὴν θείαν λέγει διδασκαλίαν, ἤτις τὴν πνευματικὴν καταρτίζει τῆς ψυχῆς γνῶσιν· ἀλλὰ καὶ ἅπτεται ψυχῆς ἡ σοφία· ἐράσθητι γὰρ, φησὶν, αὐτῆς, ἵνα σε περιλάβῃ· ψυχὴ δὲ διὰ περιπλοκῆς σοφίᾳ ἐνωθεῖσα, ἁγισαμοῦ πληροῦται καὶ καθαρότητος· ἔτι γε μὴν τῶν Χριστοῦ μύρων ἡ τῆς ψυχῆς ἀντιλαμβάνεται ὅσφρησις. Μὴ ἐκκλίνῃς εἰς τὰ δεξιὰ μηδὲ εἰς τὰ ἀριστερά ἀπόστρεψον δὲ σὸν πόδα ἀπὸ ὁδοῦ κακῆς. Ἡ ἀρετὴ μεσότης· διὸ καὶ τὴν ἀνδρείαν μεταξὺ τῆς θρασύτητος καὶ τῆς δειλίας εἶναί φησι· νῦν δὲ ὀνομάζει δεξιά· οὐ τὰ φύσι δεξιὰ ἐστὶν αἱ ἀρεταὶ, ἀλλὰ τὰ φαινόμενα σοὶ δεξιὰ διὰ τὰς ἡδονάς· ἡδοναὶ δέ εἰσον, οὐ μόνον Ἀφροδίσια, ἀλλὰ καὶ πλοῦτος καὶ τρυφή. ἀριστερὰ δὲ, φθόνος, ἁρπαγαὶ, καὶ τὰ τούτοις ὅμοια· βορέας γὰρ, φησὶ, σκληρὸς ἄνεμος, ὀνόματι δὲ ἐπιδέξιος καλεῐται· βορέαν γὰρ συμνολικῶς τὸν πονηρὸν καλεῖ ἤτοι τὸν διάβολον, ἀφ' οὖ ἐξεκαύθῃ πάντα τὰ κακὰ ἐπὶ τῆς γῆς· ὀνόματι δὲ οὖτος ἐπιδέξιος, ὅτι ἄγγελος καλεῖται δεξιῷ ὀνόματι. Σὺ, φησὶν, ἔκκλινον ἀπὸ κακοῦ, καὶ τῷ Θεῷ μελήσει τοῦ τέλους· προπορεύεται γάρ σου· καταλύων τοὺς πολεμίους, ὡς ἐν εἰρήνῃ σε βαδίσαι. Ἅγιος Ἱππόλυτος Ρώμης, Εἰς Τας Παροιμίας Source: Migne PG 10.617a-c

Fortify wisdom and she shall exalt you, and she shall glorify you when you embrace her. 1 And what is meant by 'fortify'? Surround her with holy thoughts; for you have need of great defense when there are many things to imperil such a possession. But only if it is in us to fortify her, if there are virtues in us which fortify, which elevate the knowledge of God, as, practice, study, and the rest of the chain of virtues. He who has these, honours wisdom. And the reward is to be exalted to be with her, and to be embraced by her in the bridal chamber of heaven. Do not enter into the ways of the impious, nor be eager for the ways of lawless men. 2 The impious are the heterodox, and the lawless are the transgressors of the law, whose ways, that is, their deeds, he bids us not enter on. Let your eyes see straight, and your vision look to righteousness. 3 He looks straight who has thoughts free of passion, and he has true judgments who is not troubled by external appearances. When he says, 'Let your eyes see straight,' this clearly is the vision of the soul. And when he exhorts: 'Eat honey, O son, that it may be sweet to your throat,' 4 honey is a figure meaning Divine teaching, which restores the spiritual knowledge of the soul. But wisdom also touches the soul; he says: 'Love her, that she may embrace you.' And the soul, by her embrace being made one with wisdom, is filled with holiness and purity, and even the fragrances of Christ are laid hold of by the soul's sense of smell. Inclining neither to right nor left, but keeping your steps from the way of evil. 5 Virtue occupies the middle, whence also it says that courage is the mean between recklessness and cowardice. And now when he says the 'right,' he does not mean things right by nature, the virtues, but things which seem to be right to you because of pleasure. Pleasures are not only the things of Aphrodite, but also riches and luxury. The left is envy, theft, and the like. 'For Boreas,' he says, 'is a hard wind and called by the name of 'right hand'. 6 For, symbolically, by Boreas he names the wicked one, that is, the devil, by whom every evil is kindled on the earth. And this one has the name 'right,' because an angel is called by a right name. Turn away from evil, he says, and God will take care of the end, for He will go before you, scattering those who fight against you, that you may walk in peace. Saint Hippolytus of Rome, Fragment On Proverbs 1 Prov 4.8 2 Prov 4.14 3 Prov 4.25 4 Prov 24.13 5 Prov 4.27 6 Prov 27.16

A Plea For Endurance

Εἰ Σωκράτης ὁ τῶν Ἀττικῶν δογμάτων νομοθέτης, καὶ τυπτηθεὶς οὐκ ἠμύνατο, αὐτὸς τί ἀλύεις μόνον ὑβρισθεὶς, ὡς γέγραφας; Εἰ γὰρ φιλοσοφήσειας, αὐτὸς τὴν Σωκράτους δόξαν ἀποίσῃ, εἰ καὶ ἧττον Σωκράτους πεπαρῴνησαι· ὁ δὲ ἐξ ἑναντίας ὡς βέλει τῇ μεγαλοψυχίᾳ τρωθήσεται, ἤ καὶ ἔσθ' ὅτε τῆς φιλαμαρτήμονος μεταβληθήσεται καὶ γνώνης καὶ γλώσσης, καὶ χάριν σοι εἴσεται ὡς αἰτίῳ τῆς ἀλλοιώσεως. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΑ´ Ὠφελιῳ Γραμμτικῳ Source: Migne PG 78.185d-188a

If Socrates, that law giver of Attic dogmas, did not defend himself when attacked, why are you distraught by mere insolence, as you write? If you would be philosophical, look to the glory of Socrates, even if you are pierced by something less than him. Against that which wounds your soul like a weighty spear, if you shall transform mind and tongue to love of enduring, you shall have good repute, just as in the case of another. Saint Isidore of Pelusium, Book 1, Letter 11, To Ophelius the Scholar

Adversity And Prosperity

Est et alia vanitas etc. Supra ostendit, quo modo oritur securitas ex aspectu sublimitatis malorum; hic secundo ostendit, quomodo oritur ex aspectu adversitatis bonorum. Et hoc quidem facit hoc ordine. Primo proponitur bonorum adversitas; secundo, ex hoc malorum securitas; tertio concluditur vanitas; quarto commendatur voluptas. Proponitur igitur bonorum adversitas, ex qua oritur vanitas; propter quod dicit: Est et alia vanitas, quae fit super terram, alia scilicet a praedicta, quia aliam habet causam; praedicta enim veniebat ex malorum sublimitate, haec ex bonorum adversitate. Ideo dicit: Sunt iusti, quibus mala proveniunt, id est adversitates; quasi opera egerint impiorum, secundum quod habetur ad Hebraeos undecimo: Sancti ludibria et verbera experti sunt, insuper et vincula et carceres; lapidati sunt, secti sunt, tentati sunt. Exemplum de Tobia, qui fuit factus caecus, Tobiae secundo; exemplum de lob, qui fuit ita afflictus, lob primo. Et ratio huius redditur ludith octavo: Omnes, qui placuerunt Deo, per multas tribulationes transierunt fideles. Et sunt impii. Hic notatur secundum, scilicet malorum securitas. Quia enim impii vident, bonis mala succedere et sibi bona; ideo securi redduntur. Ideo dicit: Et sunt impii, qui ita securi fiunt, quasi iustorum facta habeant; et hoc, quia sunt a tribulatione immunes. Exemplum est de illo divite epulone, Lucae decimo sexto, cui dictum est: Memento, quia recepisti bona in vita tua, et Lazarus similiter mala. Et ideo mali assecurantur, quia prosperantur; unde leremiae duodecimo : Quare via impiorum prosperatur, bene est omnibus, qui praevaricantur etc. Sed et hoc vanissimum. Hic tertio concluditur vanitas ex hac malorum securitate. Ideo dicit: Sed et hoc vanissimum iudico. Vanum est enim, quando bonis et malis proveniunt bona , quia indignum propter malos; vanius, quando bonis et malis mala, quia iniustum propter bonos; sed vanissinium, quando bonis mala et malis bona, quia iniustum pariter et indignum. Unde ita indignanter fert, ut quasi ex hoc velit Deum arguere; Habacuc primo: Quare nonrespicis super iniqua agentes et taces, devorante impio iustiorem se? Laudavi igitur laetitiam. Hic quarto ex hoc commendatur voluptas in detestationem tantae vanitatis, ex quo malis bona, et bonis mala proveniunt; et est laus et verbum hominis perturbati. Ideo dicit: Laudavi igitur laetitiam, scilicet carnis, quasi haec sola sit bona; ideo dicit: Quod non esset homini bonum sub sole, nisi quod comederet et biberet, secundum illud Isaiae vigesimo secundo: Ecce, gaudium et laetitia iugulare arietes, comedere carnes et bibere vinum, quasi non sit alia vita nec aliud praemium. Ideo subiungut: Et hoc solum aufert secum de labore suo, quasi non sit aliud exspectandum, sed laetandum in diebus vitae suae, quos dedit ei Deus sub sole; Sapientiae secundo: Ubique relinquams signa laetitiae nostrae, quoniam haec est pars nostra. Potest hic quaeri, quis status sit melior et utilior; utrum scilicet status prosperitas, an adversitats. Quod adversitatis, videtur: 1 Quia dicitur Apocalypsis tertio: Ego quos amo arguo et castigo: ergo tribulatio est signum divini amoris. 2 Item dicitur ad Hebraeos duodecimo: Flagellat autem omnem filium, quem recipit: ergo flagellari est signum divinae filiationis. 3 Item, Tobiae duodecimo: Quia acceptus eras Deo, necesse fuit, ut tentatio probaret te: ergo etc. 4 Item, Iudith octavo: Omnes, quotquot placuere Deo, per multas tribulationes transierunt fideles: ergo status ille melior. Contra: 1 Ecclesia petit pacem: Da pacem, Domine, in diebus nostris: ergo si Ecclesia petit quod melius est, status prosperitatis est melior. 2 Item, Apostolus, primae ad Timotheum secundo, facit orari pro his qui sunt in sublimitate constituti, ut quietam et tranquillam vitam agamus: ergo status tranquillitatus est melior. 3 Item, si non esset peccatum, nulla esset adversitas, sed omnimoda tranquillitas et prosperitas: ergo status prosperitatis magis consonat statui innocentiae et gloriae; sed quod similius est meliori est melius: ergo etc. Respondeo: dicendum, quod status prosperitatis et adversitatis possunt comparari ad bonos, vel ad malos. Si ad malos, qui elevantur in prosperi et deiiciuntur in adversis, neuter est utilis, nisi divina gratia interius adiuvet, ut, quando flagellat exterius, illuminet interius; sic, inspiratione concomitante flagellum, quod saepe contingit, status adversitatis est malis utilior. Si autem loquimur per comparationem ad bonos; sic dicendum, quod boni quidam sunt perfecti, de quibus dicitur illud Proverbiorum duodecimo: Non contristabit iustum, quidquid ei acciderit; sec perfectis melior et utilior est status adversitatis, quia in eo examinantur, sicut aurum probatur in igne. Status prosperitatis non est eis utilis, aut quis non proficiunt, aut quia tepescunt, aut quia animi eorum decidunt, sicut David in bellis fortis in aspectu mulieris cecidit. Sunt et alii, qui sunt imperfecti, qui diligunt Deum et inducuntur per temporalia beneficia; et cum non habeant cartitatem perfectam, de facili cadunt; talibus prosperitas est utilior. Et quia Ecclesia multos habet tenellos et infirmos plures quam fortes, ideo cogitur orare pro pace. Quod ergo bonis mala eveniunt in praesenti, donum Dei est, iuxta illud ad Philippenses primo: Datum est vobis non solum, ut in eum credatis, sed etiam pro illo patiamini. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap VIII Source: Here, p 69-70

There is yet another vanity... 1 Previously he has shown how security arises from the rising up of the wicked, here he shows how next it rises from the sight of the adversity of the good. And he presents it in this order: firstly he sets forth the adversity of the good, secondly, because of this, the security of the wicked, thirdly he sums up the vanity, and in fourth place pleasure is commended. Therefore he sets forth the adversity of the good, from which arises vanity, because of which it says 'There is yet another vanity, which is done upon the earth,' others having been spoken about already and this having another cause. He has already spoken of how the rising up of the wicked comes about, now here it is from the adversity of the good. Therefore he says: 'There are righteous men to whom evils come,' that is, adversities, as if they had performed wicked works, according to which the eleventh chapter of Hebrews says; 'the holy have experienced mockery and blows, and in addition chains and imprisonment. They have been stoned, hunted, put to trial.' 2 An example is Tobias who was made blind in the second chapter of Tobit, 3 and Job who was this afflicted in the first chapter of Job. 4 And the reason for this is given in the eighth chapter of Judith: 'All the faithful who have pleased God, have passed through many trials.' 5 'And there are the wicked...' Here secondly the confidence of the wicked is noted. For because the wicked see that evils come upon the good and goods to themselves, therefore they are made confident. So he says, 'And there are the wicked who thus become confident, as if they had the works of the righteous,' and this, because they are not touched by tribulation. An example of this is the rich man feasting in the sixteenth chapter of Luke, to whom it was said: 'Remember that you received good things in your life, and likewise Lazarus evil.' 6 And therefore the wicked are secure because they prosper. Whence in the twelfth chapter of Jeremiah: 'Because the way of the wicked prospers, good it is to all, they who sin...' 7 But even this is utterly vain. Here in third place he sums up the vanity of the security of the wicked. Therefore he says 'I judge this to be most vain.' It is vain when goods come to the good and the wicked, since the wicked are unworthy of them. It is more vain when evils come to the good and the wicked, since the good are treated unjustly. But it is most vain when evils come to the good and goods to the evil, because there is injustice and unworthiness. Thus he is afflicted with indignation, as if because of it he would dispute with God. As in the first chapter of Habbakkuk: 'Why do you not look on their iniquities and are silent while the wicked man devours the more righteous...' 8 Therefore I have praised joyfulness. 9 Here in fourth place pleasure is commended, in the detestation of such vanity, because goods come to the wicked, and wicked things to the good. It is the praise and word of a troubled man. Thus he says, 'Therefore I have praised joyfulness,' that is of the flesh, as it were the only good. Therefore he says, 'Because there is no other good to a man beneath the sun, unless that he eat and drink,' according to which the twenty second chapter of Isaiah has: 'Behold, killing goats and eating flesh and drinking wine, as if there were no other life or reward.' 10 Therefore here below he continues: 'And this alone they draw from their labour,' as there is no other hope but to have enjoyment in the days of their life, 'which God gives to them beneath the sun.' The second chapter of Wisdom: 'Everywhere leaving signs of our pleasure, because this is our part.' 11 It is permissable to ask here what may be the better and more useful state, whether it is the state of prosperity or adversity. That it is of adversity, it seems: 1 Because it says it the third chapter of the Apocalypse: 'Those I love I dispute with and chastise,' 12 therefore tribulation is a sign of Divine love. 2 It says in the twelfth chapter of Hebrews: 'He whips every son He receives,' 13 therefore to be whipped is a sign of divine sonship. 3 It says in the twelfth chapter of Tobit: 'That you would be acceptable to God, it was necessary that you be proved by trial.' 14 therefore etc. 4 In the eighth chapter of Judith: 'All the faithful, as many as have pleased God, have passed through many tribulations,' therefore that state is better. 5 On the contrary: 1 The Church seeks peace. 'Give peace, O Lord, in our days.' 15 Therefore if the Church seeks what is better, the state of prosperity is better. 2 The Apostle in the second chapter of the First Letter to Timothy says that there should be prayer for those 'who are placed in high positions, so that we may pass a quiet and peaceful life,' 16 therefore a state of tranquillity is better. 3 If there is no sin there is no adversity, and every sort of peace is prosperity, therefore the state of prosperity is more befitting to the state of innocence and glory,and because of similarity the better is for the better, 17 therefore etc. I reply that it must be said that the state of prosperity and adversity are able to be related to good men or to evil men. If to the evil, they who are exalted in prosperity and cast down in adversity, neither is useful, unless divine grace aids within, that when there are exterior blows there is interior enlightenment, so because inspiration is concomitant with the whip, as often happens, the state of adversity is more useful to the wicked. If we speak in relation to good men, so it must be said that certain good men are perfect, concerning which it is said in the twelfth chapter of Proverbs: 'The righteous man shall not be grieved, whatever befalls him,' 18 so for the perfect the better and more useful is a state of adversity, because in that they are examined, as gold tested in the fire. A state of prosperity is not useful to them, either because they do not advance, or they become lukewarm, or their souls fall, as David, mighty in war, fell to the sight of a woman. They are others who are imperfect, who love the Lord and are guided by temporal goods, and since they do not have perfect love they fall easily. To these prosperity is more useful. And because the Church contains more delicate and weak folk than strong ones, so it is impelled to pray for peace. Therefore that evils come to the good in the present is a gift of God, according to what is said in the first chapter of Philippians: 'It is given to you not only to believe in Him but even to suffer for Him.' 19 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 8 1 Eccl 8.14 2 Heb 9.36-37 3 Tob 2.11 4 Job 1.3- 5 Judith 8.23 6 Lk 16.25 7 Jerem 12.1 8 Hab 1.13 9 Eccl 8.15 10 Isaiah 22.13 11 Wisd 2.9 12 Apoc 3.19 13 Hebr 12.6 14 Tob 12.13 15 In antiphona Breviarii Rom. pro pace. 16 1 Tim 2.1-2 17 Aristotle Topics 3.2 18 Prov 12.21, 1 Pet 1.6 19 Phil 1.29

Labours Of Old

Ideo et sancti antiqui et martires laboraveunt, et se morti exposuerunt pro salute fratrum, et animas posuernt ut dictum est, et etiam se vendiderunt infidelibus, ut eos converterent et decuerent ad devotionem et unionem caritatis. Sicut narratur de Serapione, qui et Sindonius dicebatur in libro qui dicitur paradisus patrum: Quod se vendidit paganis precio xx. solidorum, et eis servivit donec Cristianos eos fecit. Cunque recederet pecuniam dedis eis, et cum dicerent ut eam pauperibus daret, respondit: vos eam dater quia vestra vestra est, ego alienas peccunias non do pauperibus. Ibidem legitur: Quod alius vendidit se uni de primatibus civitatis, quem cognovit Manicheum esse, servivitque ei donec eum convertit. Sic et alii sancti laboraverunt et sustinuerunt pro salute fratris. Sicut et Paulus qui ait ii Corinthios ultimo: Ego libentissime impendam et superimpendar pro animibus vestris. Mirum ergo est, qui se dicunt habere caritatem perfectam, qui nec fratribus mala patientibus compatiuntur, nec proficientibus gaudent, nec egenis subministrant de suis superfluitatibus necessari, de quibus verificatur quod ait apostolus. Habentes quidem spem caritatis virtutem autem abnegantes, ii. Thimoteum iii: De his et pertinentibus ad predicat debet predicator diumus conferre cum fidelibus et cetera. Johannes Gallensis, Communiloquium sive Summa Collationum, Quinta Distinctio, Captitulum Tercium, Secunde Partis Source: here, p115

So the saints and martyrs of old laboured, even exposing themselves to death for the salvation of their brothers, and laying down their souls, as it is said, and even selling themselves to the faithless, that they might convert them and lead them to the devotion and piety of love. So it is told of Serapion, who was called Sindonius, in the book which is called the Paradise of the Fathers. He sold himself to pagans for the price of twenty solidii and he was their slave until he made them Christians. And when he left, he refused the money paid by them, and when they said that he should give it to the poor, he replied: 'You give what is yours, I do not give another's money to the poor.' In the same place it may be read that another fellow sold himself to a certain great man of a city whom he knew to be a Manichee, and he was his slave until he converted him. So even the saints laboured and suffered for the salvation of their brothers. So even Paul says in the last chapter of the second letter to the Corinthians: 'I will most glady spend and be spent for your souls.' 1 It is a wonder, then, that they say they have perfect love who neither suffer evils with their brothers who suffer, nor take joy in their improvement, nor attend to the needs of the poor from their abundance, which things the Apostle confirms when he says. 'Having the hope of love but denying the power of it.' 2 Concerning these things and things related to them the preacher should spend much time in speech with the faithful. John of Wales, The Communiloquium, Fifth Distinction, Third Chapter, of the Second Part 1 2 Cor 12.15 2 cf 2 Tim 3.5

Enduring Trials

Ἐν τῷ ἐπικαλεῖσθαί με εἰσήκουσέν μου ὁ θεὸς τῆς δικαιοσύνης μου ἐν θλίψει ἐπλάτυνάς μοι... ̓Πλατύνει δὲ ἐν θλίψει ὁ θεὸς οὐ παύων τὴν περίστασιν, οὐκ ἀνατρέπων τοὺς κακοῦντας ἀλλὰ παρέχων μεγαλοψυχίαν γενναίως φέρειν τὰ περιστατικά. κατὰ ταύτην τὴν διάνοιαν ἀκουστέον καὶ τὸ Πολλαὶ αἱ θλίψεις τῶν δικαίων καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτούς, ὑπομονὴν χαριζόμενος. ἐστι δ' ὅτε καὶ ἔξω τῶν περιστάσεων ποιεῖ τὸν μεγαλοψύχως πρὸς τὰς περιστάσεις στάντα ὡς τὸν ̓Ιωσὴφ καὶ τὸν ̓Ιὼβ ἀλλὰ καὶ αὐτὸν τὸν περὶ οὐ τὰ προκείμενα. Uἱοὶ ἀνθρώπων ἕως πότε βαρυκάρδιοι ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος... Υἱοὶ ἀνθρώπων περίφρασίς ἐστι, ὡς παρ' Ἕλλησι τὸ, Υἵες Ἀχαιῶν Πολλὰ δὲ τοιαῦτα φέρεται καὶ ἐν τῇ Γραφῇ: ὧν ἐστιν καὶ τὸ Βροτὸς γὰρ γεννητὸς γυναικός, καὶ τὸ ̓Εν γεννητοῖς γυναικῶν ̓Ιωάννου οὐδεὶς μείζων ἐστίν. καὶ αὖται γὰρ αἱ λέξεις ἀντὶ τοῦ ἄνθρωποι εἴρηνται. Kαὶ γνῶτε ὅτι ἐθαυμάστωσεν Kύριος τὸν ὅσιον αὐτοῦ Ἧ οὐ θαυμαστοῦται ὁ ὅσιος τοῦ θεοῦ ὅτ' ἂν θλίψεις φέρῃ μεγαλοψύχως δοκούσας ὑπὲρ ἄνθρωπον εἴναι ἀλλὰ καὶ ὅτ' ἂν ἐπικαλούμενος θεὸν ἐπινεύοντα εὐθέως ἔχῃ; Ἄπερ πάντα ἀγνοεῖ ὁ βαρείαν καρδίαν, τουτέστι νόησιν μετὰ κακίας ἔχων. Ἧ περὶ τοῦ Χριστοῦ εἴρηται πρὸς ̓Ιουδαίους ὁ λόγος διὰ τὸ βαρυκάρδιον οὐκ ἔτι θεοῦ ἀλλ' ἀνθρώπων υἱούς, πῶς γὰρ οὐκ ἐθαυμάστωσεν Kύριος τὸν ὅσιον ἐν αὐτῷ καὶ δι' αὐτοῦ πληρώσας προφητείας, παραδόξων δυνάμεων γενομένων δι' αὐτοῦ ἔτι μὴν καὶ ἀναστάντος ἐκ νεκρῶν. Γνώσεσθε δὲ ἀποβαλόντες τὸ βαρυκάρδιον καὶ ἐρευνήσαντες τὰς περὶ τοῦ ὁσίου Γραφάς· ἐρευνήσασι γὰρ ὑμῖν ἡ καινότης τοῦ πνεύματος εὑρεθήσεται. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Δ´ Source: Migne PG 39.1165c-d

I called on you, you heard me, God of my righteousness, in times of trials you enlarged me 1 God enlarges in tribulations, not stopping the trial or turning away the evils, but supplying greatness of soul to bear them nobly. According to this understanding let it also be understood: 'Many are the tribulations of the righteous and He delivers them from every one,' 2 and that by bestowing endurance. And when apart from trials He makes someone great souled to stand against trials, as Joseph and as Job, it is for things to come. Sons of men how long shall you be heavy of heart and love vanity and chase after lies? 'Sons of men' is a periphrasis, referring to the Gentiles, just as 'sons of the Achaeans.' And many such things are given so in the Scriptures, so 'mortals', and 'born from a woman', and in like manner: 'none born of woman are greater than John.' 3 And these words are spoken for 'men'. And know that the Lord has magnified His holy one. It is not to be wondered that the holy one of God bears trials with greatness of soul which seems to be beyond the endurance of men, and certainly that when calling on God he receives immediate attention, but the heavy heart is ignorant of all such things, that is, he who has a wicked mind. Now if this is addressed to the Jews concerning Christ, then on account of heaviness of heart they are not sons of God but of men, for not for them did the Lord magnify His holy one, in Him and by Him fulfilling the prophecies and bringing forth astonishing miracles through him, even to the resurrection of the dead. Know that the removal heaviness of heart is the seeking of the things written of the holy one, for in your seeking you will find a newness of spirit. Didymus the Blind, Commentary on The Psalms, from Psalm 4 1 Ps 4.2 2 Ps 33.20 3 Mt 11.11

In The Desert

Sed cur idem tentandus ad desertum ducatur non abs re quaeritur, praesertim cum omnis mundus laqueorum tentamentis sit ubique plenus, nisi forte, quod ubi serviendi Deo major est quietudo, ibi major exhibeatur necesse est virium colluctatio, quia et ibi nusquam deerit fraudulenta oblectamentorum persuasio. Per desertum quippe a mundi pressuris et tumultibus remotior vita significatur; ut omnes discant quietem appetere, et soli Deo vacare, etiamsi inter homines videantur versari. Alioquin in Canticis non quaereret de Ecclesia: Quae est ista quae ascendit per desertum, quasi aurora consugurgens, pulchra ut luna, et electa ut sol, terribilis ut castrorum acies ordinata? Quae nimirum idcirco ut castrorum acies contra hostes ordinata narratur ascendere, quia illi viam ad coelum eundi obsident, ut in nullo frangatur conamine. Porro per desertum hujus mundi ideo sustollitur, quia etsi inter tumultus hominum versatur, ipsa mundi fragoribus segregata, secum ubique solitudinem cum Deo habet. In cujus nimirum figura, exercitus ille Dei ex Aegypto per desertum ascendisse creditur ut solius ducatu cum Deo gradiens ad partiam remearet. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib III, Cap IV Source: Migne PL 120.184d-185a

But why He had to be led out to the desert for trial 1 is not an irrelevant question, when certainly the whole world is replete with an abundance of snares, unless perhaps, that there where greater is the quiet for the service of God, there is greater need to show that there is yet the speech of men, because even there there is never an absence of the persuasions of deceitful pleasures. The desert certainly signifies removal from the pressures of the world and the tumults life, so that all learn to seek quiet, and to give space to God alone, even though they appear to live among men. In the Song of Songs it is not said concerning the Church: 'Who is she who ascends through the desert, like the dawn rising, beautiful as the moon, bright as the sun, terrible as an army ordered for battle?' 2 She, then, is said to ascend as an army ordered for battle, so that she will not be broken by any assault, because for her the way that leads to heaven is besieged. Moreover she is lifted up through the desert of this world because even if she goes among the tumults of men, she has been separated from the clamour of the world, and wherever she is, she dwells in the desert with God. In which certainly is the figure of that army of God, which is said to have gone up through the desert from Egypt, which marching out, led by God alone, returned to the fatherland. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3 Chap 4 1 Mt 4.1 2 Song 3.6, 6.10

Speech And Deeds

Ἔχεις μὲν εὐφυῗαν, ὡς ἔμαθον, μανθάνειν σπουδαίως, καὶ λέγειν γενναίως. Ἡ δὲ τῆς πνευματικῆς πολιτείας ὁδὸς, πράξει μᾶλλον ἧ φράσει εὐοδοῦται. Εἰ τοίνυν μέλει σοι τῶν ἀκηράτων μισθῶν, τὸ λέγειν παλῶς παρὰ φαῦλον τιθέμενος, τὸ πράττειν χρηστῶς μεταδίωκε. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΔ’ Πατριμῳ Μοναζοντι Source: Migne PG 78.188c-189a

I have learnt that you have an admirable disposition for diligent study and eloquent speech. But the way of the spiritual life is well travelled by action rather than speech. If, then, there is some care for the immortal reward in you, setting down speaking as inferior, pursue good deeds. Saint Isidore of Pelusium, Book 1, Letter 14, to Patrimos the Monk

Actions And Words

Sed inter haec ad ea quae jam superius diximus, charitatis studio retorquemur, ut praedicator quisque plus actibus quam vocibus insonet, et bene vivendo vestigia sequacibus imprimat potius, quam loquendo quo gradiantur ostendat. Quia et gallus iste, quem pro exprimenda boni praedicatoris specie in locutione sua Dominus assumit, cum jam edere cantus parat, prius alas excutit, et semetipsum feriens vigilantiorem reddit, quia nimirum necesse est ut hi qui verba sanctae praedicationis movent, prius studio bonae actionis evigilent, ne in semetipsis torpentes opere, alios excitent voce; prius se per sublimia facta excutiant, et tunc ad bene vivendum alios sollicitos reddant; prius cogitationum alis semetipsos feriant; quidquid in se inutiliter torpet, sollicita investigatione deprehendant, districta animadversione corrigant; et tunc demum aliorum vitam loquendo componant; prius punire propria fletibus curent, et tunc quae aliorum punienda sunt denuntient; et antequam verba exhortationis insonent, omne quod locuturi sunt, operibus clament. Sanctus Gregorius Magnus, Regulae Pastoralis Liber, Liber III Caput XL Source: Migne PL 77.124d-126a

But amid these things, by the zeal of charity we are brought back to what we have been speaking about, that every preacher should proclaim more by deeds than by words, and by good living imprint footsteps for others to follow, rather than showing them where to walk by speaking. For that cockerel, too, whom the Lord in His speech takes up as representation of the type a good preacher, when he is preparing to cry forth, first shakes his wings, and by beating himself makes himself more awake, because it is truly necessary that those who are moved to words of holy preaching should first be awake with the zeal of good living, lest with themselves sluggish in works they try to rouse others with their voice. First let them shake themselves by lofty deeds and then make others concerned for good living. First let them beat themselves with the wings of their thoughts, that whatever in themselves is uselessly sluggish they seize on by careful investigation and correct by strict reproach, and then after correct the life of others by speaking. First let them have care to punish their own faults by weeping and then denounce what should be punished in others, and before they cry forth words of exhortation with deeds proclaim all that they are about to speak. Saint Gregory the Great, Book Of Pastoral Rule, Book 3, Chapter 40

Nests Of Wisdom

Nοσσιαὶ σοφίας αἱρετώτεραι χρυσίου νοσσιαὶ δὲ φρονήσεως αἱρετώτεραι ὑπὲρ ἀργύριον... Νοσσιαὶ σοφίας εἰσὶν αἱ Ἐκκλησίαι, ἢ αἱ ἐν τῷ οὐρανῷ σκηναί·σοφία δὲ, Ἰησοῦς Χριστὸς, ὁ τοῦ Θεοῦ Υἱός ἐστιν. Νοσσιαὶ δὲ φρονήσεως αἱρετώτεραι ὑπὲρ ἀργύριον, αἱ πρακτικαὶ ἀρεταί· δικαιοσύνη, γνῶσις, σοφία, σωφροσύνη, ἀνδρεία, μακροθυμία, ἀνεξικα κία, ἀοργησία, ἐλεημοσύνη, πίστις σὺν ἐλπίδι καὶ ἀγάπῃ· δι' ἃς ὡς κλίμακος βαθμίδας, εἰς τὰς τῆς σοφίας σκηνὰς εἰσιέναι ἀκώλυτον τοὺς ἀνιέναι καὶ οἰκῆσαι βουλομένους. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ ΙϚ´ Source: Migne PG 17.196a

The nests of wisdom are more preferable than gold, and the nests of prudence more than silver... 1 The nests of wisdom are the Churches, or the dwelling places of heaven, but wisdom itself is Jesus Christ, the Son of God. The nests of prudence, more preferable than silver, are the practice of virtue, justice, knowledge, wisdom, temperance, fortitude, long suffering, patience, mercy, alms giving, faith with hope and charity, by which, as by the rungs of a ladder, one enters to the dwelling place of wisdom, with nothing hindering the one who wishes to ascend and dwell there. Origen, On Proverbs, Chap 11 1 Prov 16.16 Sept

A Follower Refused

Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ Κύριος πρὸς τὸν παρακαλέσαντα ἀκολουθεῖν ἀπεκρίνατο, καρδιογνώστης ὑπάρχων, ὡς πλάσας καταμόνας τὰς τῶν ἀνθρώπων καρδίας. Καταμόνας δὲ εἴρηται, ὅτι οὐ δεηθεὶς ἑτέρου βοηθοῦντος ἐποίησε. Καὶ ὀρων δολίοις λογισμοῖς κεκρατημένον τὸν ἄνθρωπον καὶ ὑπὸ πνευμάτων πονηρῶν κατοικούμενον, καὶ ἀνεπιστρόφως πρὸς τὴν κάκωσιν ἔχοντα· καὶ τούτο χάριν τῆς οἰκείας συνουσίας αὐτὸν ἀπέπεμπεν, ἵνα μὴ τὸ ἐπίμονον τῆς ἐκείνου φαυλότητος, σκανδάλου γένηται τοῖς πιστεύουσιν αἴτιον, πρὸς ἐκεῖνον ἀτενίζουσι, καὶ τῆς Δεσποτικῆς δυνάμεως καταψηφὶζομένος ἀσθένειαν, ὡς τὸν μαθητὴν μεταβαλεῖν πρὸς ἀρετὴν μὴ ἰσχυσάσης. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΖ' Παυλῳ Source: Migne PG 78.192a

'Foxes have their holes, and the birds of heaven their nests.' 1 The Lord answers him who asked to follow, He who knows the heart, for He alone shapes the hearts of men. 2 And it is said 'alone' because He does not need the help of any other to act. And seeing that the man was overrun by cunning and deceitful thoughts, and that he had wicked spirits dwelling within him, and that he was beyond recall from wickedness, He refused him for the sake of His company, lest the persistant baseness of the fellow be a cause of scandal to those who were faithful, and considering him carefully, they reprove the Domincial power for weakness, because He was not able to turn a follower to virtue. Saint Isidore of Pelusium, Book 1, Letter 17, To Paul 1 Mt 8.20 2 Ps 43.22, 32.15

The Whip Of God

Εμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόμησαν. Εἶτα περὶ τῶν ἁμαρτωλῶν ἴδωμεν τὸ λεγόμενον· Εμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόμησαν. Αὖται αἱ αἰσθηταὶ μάστιγες ζῶσι προσφερόμεναι σώμασιν, εἴτε βούλονται, εἶτε μὴ βούλονται οἱ μαστιγούμενοι, πόνον ἐμποιοῦσιν αὐτοῖς· αἱ δὲ τοῦ Θεοῦ μάστιγες τοιαῦται εἰσιν, ὥς τινας μὲν τῶν μαστιγουμένων πονεῖν, τινὰς δὲ τῶν μαστιγουμένων μὴ πονεῖν. Ἴδωμεν εἰ δυνάμεθα διηγήσασθαι, τί ἐστι τὸ πονεῖν ἀπὸ μαστίγων Θεοῦ, καὶ τί τὸ μὴ πονεῖν, καὶ ὅτι κακοδαίμονες οἱ μὴ πονοῦντες ἀπὸ μαστίγων Θεοῦ· μακαριοι δὲ οἱ πονοῦντες ἀπὸ μαστίγων Θεοῦ· φησὶ γὰρ ἡ Σοφία· Τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας, καὶ ἐπὶ τῶν χειλέων μου σφραγὶδα πανοῦργον, ἵνα ἐπὶ τοῖς ἀγνοήμασι μου μὴ φείσωνται, καὶ αἱ ἁμαρτίαι μου μὴ ἀπολέσωσί με. Πρόσχες τῷ· Τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας; Οὐκοῦν εἰσι μάστιγες τὸ διανόημα μαστιγοῦσαι. Αἱ μάστιγες τοῦ Θεοῦ τὸ διανόημα μαστιγουσι. Λόγος γὰρ καθαπτόμενος τῆς ψυχῆς, καὶ εἰς σύνεσιν αὐτὴν ἄγων τῶν ἡμαρτημένων, μαστιγοῖ· μαστιγοῖ δὲ τὸν μὲν μακάριον πονοῦντα ἐπὶ ταῖς μάαστιξι· καθικνεῖται γὰρ αὐτου τὰ λεγόμενα, καὶ οὐκ ἐξευτελίζει τὸν ἐλέψχοντα ἀπ' αὐτοῦ. Ἐπὰν δὲ τις εὑρεθῇ ἵν' οὕτως εἴπω, ἀναίσθητος, λεχθήσεται περὶ αὐτοῦ· Ἐμαστιγωσας αὐτοὺς καὶ οὐκ ἐπόνησαν. Τοῦ αὐτοῦ λόγου λεγομένου ἐλεγκτικῶς, φέρε εἰπεῖν, ἐπὶ τῷ καθικέσθαι διανοίας τοῦ τήν συνείδησιν μεμολυσμένου ἐπί τινι ἁμαρτίᾳ, τὸ λεγόμενον, ἐὰν ὁ μέν τις τῶν ἀκουόντων ἀλγήσῃ, ὥστε λεχθῆναι περὶ αὐτοῦ, ἐώρακας ὡς κατενύγη ὁ δεῖνα· ὁ δέ τις τῶν ἀκουόντῶν μὴ ἀλγὴσῃ, ἀλλὰ ἀναισθητεῖ τῶν ἐλεγχόντων, δῆλον ὅτι λεχθήσεται περὶ τοῦ μηδ' αἰσθανομένου· Εμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόμησαν. Ὠριγένης Ἰερεμίας, Ὁμολία Ϛ' Source: Migne PG 13.324c-325a

You whipped them and they did not grieve. 1 Now concerning sinners let us understand what is said by: 'You whipped them and they did not grieve.' Material whips are applied to the living flesh, and whether those who are whipped wish it or not, pain is inflicted on them, but the blows of the whip of God are of such a kind that they make certain men grieve and not others. Let us consider, if we are able to tell it, why there may be grief from the whip blows of God and why there may not be. It is that the wretched are not grieved by the whips of God, and the blessed do grieve because of the whips of God. Wisdom says: 'Who shall put a whip to my thoughts, and on my lips an intricate seal, that my ignorance may spare me and my sins not ruin me?' 2 Attend to this: 'Who shall put a whip to my thoughts?' Therefore there are whips which strike the thought. The whips of God strike the mind. For the speech which pricks the conscience and leads to awareness of sins, it whips. The whip grieves the pious man because of the blows, for the words touch him and he does not spurn its correction. But when there is found someone who, I say, is unfeeling, then concerning him it is said: 'You have whipped them and they did not grieve.' This speech which reproves, that is to say, that which strikes the conscience of the mind of him defiled by some sin, if a man is pained by the hearing of it, so it said about him: 'You see that he is struck to the heart.' Another, however, who is not pained by hearing, but lacks all feeling for correction, clearly it is said of this one who does not feel, 'You whipped them, and they did not grieve.' Origen, On Jeremiah, Sixth Homily 1 Jerem 5.3 2 Sirach 23.2 Sept