Wisdom And The Serpent

ΕΡΩΤ ΛΑ' Εἰ φρόνιμος ὁ ὄφις, καὶ ἐπαινούμενος· μόριον γὰρ ἡ φρόνησις ἀρετῆς. Πολλὰ τῶν ὀνομάτων ὁμωνύμως προφέρεται· καὶ γὰρ τὰ εἴδωλα τῶν ἐθνῶν θεοὺς ὠνομάσασι. Τοῦτο δὲ γε ἀκριβέστερον περὶ τοῦ ἐν ἐκείνῳ ἐνεργήσαντος εἴρηται δαίμονος. Ἀμαθῶς δε οἱ ἀνόητοι καὶ τοὺς περὶ τοὺς μύθους ἐσχολακότας, σοφοὺς προσηγόρευσαν. Οὕτω καὶ ἡ θεία Γραφὴ λέγει, Ἐξελέξατο ὁ Θεὸς τὰ μωρὰ τοῦ κόσμου, ἵνα καταισχύνῃ τοὺς σοφοὺς. Καὶ πάλιν· Ποῦ σοφός; καὶ διὰ τοῦ προφήτοὺ· Σοφοί εἰσι τοῦ κακοποιῆσαι. Τοιγάρτοι κὰταῦθα φρόνιμον τὸν ὄφιν ὠνόμασεν, ὡς πανοῦργον. Οὕτω γὰρ καὶ ὁ Ἀκύλας ἡρμήνευσεν· Καὶ ὁ ὄφις ἧν πανοῦργος ἀπὸ παντὸς ζώου τῆς χώρας, οὗ ἐποίησεν Κύριος ὁ Θεός. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.128c-d

Question 31 If the serpent was wise, it was worthy of praise, since wisdom is a part of virtue 1 Many names are spoken equivocally, for even the idols of the pagans were named gods. This however is more correctly said of the demon which used the creature. And the ignorant folk who devote themselves to myths mindlessly, they are named wise men. So even Holy Scripture says: 'God chose the foolish things of this world to confound the wise.' 2 And again, 'Where is the wise man?' 3 And through the prophet: 'They are wise in evil deeds.' 4 Now here where the serpent was indeed named 'wise' it is for 'cunning.' For so Aquila's translation reads: 'And the serpent was cunning before all the other animals of the field which the Lord God had made.' Theodoret of Cyrrhus, Questions On Genesis 1 Genes 3.1 2 1 Cor 1.27 3 1 Cor 1.20 4 Jerem 4.22

Wisdom And Fear

Ἀρχὴ σοφίας φόβος θεοῦ σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν εὐσέβεια δὲ εἰς θεὸν ἀρχὴ αἰσθήσεως σοφίαν δὲ καὶ παιδείαν ἀσεβεῖς ἐξουθενήσουσιν. Οἱ κτώμενοι κακίαν, τῷ κακοὶ εἶναι ἐξουδενοῦσι σοφίαν· καὶ μὴ ἔχοντες φόβον τὸν ποιοῦντα ἀρχὴν αἰσθήσεως, ἀναισθητοῦσι καὶ ἐξουδενοῦσι σοφίαν· πῶς; τῷ μὴ πράττειιν μηδὲ μετιέναι· πᾶς γὰρ ὁ τὰ φαῦλα πράττων, μυσεῖ τὸ φῶς· ἀλλ' οὐ παρὰ τὴν οἰκείαν φύσιν ἀτιμάζεται, ἀλλὰ παρὰ τὴν ἐκείνων ἄγνοιαν· ἀλλ' οἱ εὐσεβεῖς αἱροῦνται τὴν παιδείαν, ἵνα τὴν ψυχὴν καθαρθέντες, εἰσδέχωνται τὴν εἰς κακότεχνον ψυχὴν μὴ εἰισουσαν σοφίαν· οἱ δὲ μὴ ἔχοντες φόβον Θεοῦ, τὸν ποιοῦντα ἀρχὴν αἰσθήσεως, ἀναισθητοῦσι σοφίας καὶ παιδείας, καὶ ἐξουθενοῦσιν ἀμφότερα· ὡς οἱ τὴν Παλαιὰν μὴ δεχόμενοι, καὶ τὸν Δημιουργὸν ὡς ὠμὸν διαβάλλοντες. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ A´ Source: Migne PG 17.196a

The beginning of wisdom is the fear of God and a good understanding is for all who do it, and piety is the beginning of understanding, but the impious scorn wisdom and discipline. 1 Those who are wicked, being wicked, scorn wisdom, and do not have the fear which makes the beginning of knowledge, therefore they are fools and contemptuous of wisdom. How? They neither do, nor do they understand. For everyone who does evil hates the light. 2 But not on account of its true nature is it scorned by them, but because of their ignorance. Pious men, however, embrace discipline, so that with a clean soul they may receive wisdom, which does not enter into a wicked soul. 3 And those who do not have the fear of God, who attempt the beginning of understanding, they do not understand either wisdom or discipline but they scorn both, like those who do not accept the Old Testament, and accuse the Creator of stupidity. 4 Origen, On Proverbs, Chap 1 1 Prov 1.7 2 Jn 3.20 3 Wisdom 1.4 4 Gnostics

Wisdom And Heaven

Quis enim hominum poterit scire consilium Dei? aut quis poterit cogitare quid velit Deus? Cogitationes enim mortalium timidae, et incertae providentiae nostrae; corpus enim quod corrumpitur aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem. Et difficile aestimamus quae in terra sunt, et quæ in prospectu sunt invenimus cum labore: quae autem in caelis sunt, quis investigabit? Sensum autem tuum, quis sciet, nisi tu dederis sapientiam... Quis enim hominum etc. Hic ostendit finis difficultatem, primo ostendens, quod Dei voluntas sine sapientia sciri non potest; secundo, quod solum per eam sciri potest: Sensum autem tuum. Quod sine illa sciri non possit, ostendit primo ex divini sensus profunditate; secundo, ex sensus humani imperfectione: Cogitationes enim; tertio, ex rerum sensibilium comparatione, ibi: Et difficile aestimamus etc. Bene dixi: Mitte illam etc; quis enim hominum, scilicet purus homo, poterit scire, scilicet sine sapientia tua, consilium Dei? quod est in praevidendo et disponendo fienda; Isaiae quadragesimo: Quis adiuvit spiritum Domini , aut quis consiliarius eius fuit? Aut quis poterit cogitare, id est cogitando nosse, quid velit Deus? scilicet operando praevisa, quasi dicat: nullus; unde ad Romanos undecimo: altitudo divitiarum sapientiae et scientiae Dei etc. Cogitationes enim mortalium, scilicet quamdiu sumus in statu mortalitatis, timidae; Glossa: Id est fragiles; et hoc quantum ad ea quae sunt supra rationem. Et incertae providentiae nostrae; Glossa: Quia anima mutabilis est, et caro corruptibilis, et hoc quantum ad ea quae sunt sub ratione et veri cogitatione. Corpus enim, quod corrumpitur, id est, quod continuae corruptioni subiacet, propter quod putredini comparatur; lob vigesimo quinto: Homo putredo, et filius hominis vermis. Aggravat animam, scilicet affectum eius a caelestibus retrahendo; ad Galatas quinto: Caro concupiscit adversus spiritum. Corpus, quod corrumpitur, aggravat animam. Notandum, quod corpus animam peccato originali maculat; lob decimo quarto: Quis potest facere mundum de immundo conceptum semine? Item necessitati peccati venialis obligat; ad Romanos septimo: Quod odi malum , illud facio. Item , ad peccatum mortale inclinat; Genesis octavo: Proni sensus, et cogitatio humani cordis in malum prona sunt ab adolescentia. Item, intellectum a contemplatione veritatis obnubilat; supra secundo: Umbrae transitus tempus nostrum, umbrae, scilicet interpositione corporis opaci inter animam et solem iustitiae. Item, affectum ab amore caelestium retardat, ut hic: Corpus, quod corrumpitur, aggravat animam. Item, potentias motivas a bono impedit et ligat; in Psalmo: Educ de custodia, vel de carcere, animam meam; item ad Romanos septimo: Non, quod volo bonum, hoc ago. Item, spiritui continuum bellum suscitat; ad Galatas quinto: Caro concupiscit adversus spiritum. Item, cura sui spiritum sollicitat, contra quod Matthaei sexto: Nolite solliciti esse etc. Item, suis molestiis animam perturbat; Danielis decimo tertio: Angustiae mihi sunt undique. Item, sui mutabilitate eius quietem turbat et variat; lob decimo quarto: Et nunquam in eodem statu permanet. Et terrena inhabitatio deprimit, id est, deorsum premit a contemplatione aeternorum retrahendo, id est ad terrena inclinando; sensum, id est intellectum humanum; Genesis octavo: Sensus et cogitatio humani cordis prona sunt in malum ab adolescentia, ideo ad Romanos septimo: Infelix etc. Sensum, inquam, multa cogitantem, id est temporalia, quae multa sunt, non aeterna, quae unum sunt, secundum illud Lucae decimo: Turbaris erga plurima , porro unum est necessarium. Et difficile etc, quasi dicat: Et hoc patet, quia difficile aestimamus, id est, aestimative non certitudinaliter cognoscimus; Ecclesiastae primo: Cunctae res difficles; quae in terra sunt, id est sensibilia inferiora. Et quae in prospectu sunt, id est, in aperto, sicut naturas rerum sensibilium superiorum; invenimus cum labore; Ecclesiastae octavo: Et homo, qui diebus ac noctibus somnum non capit oculis; et intellexi, quod omnium operum Dei nullam possit homo invenire rationem. Philosophus: Sicut se habet oculus noctuae ad lucem solis, sic intellectus noster ad manifestissima naturae. Quae autem in caelis sunt quis investigabit? cum sint tam remota a nobis; Ecclesiastici tertio: Altiorate ne quaesieris; Ecclesiastae quinto: Deus in caelo,et tu super terram; idcirco pauci sint sermones tui. Sensum autem tuum etc. Hic ostendit, quod voluntas divina potest solum sciri per sapientiam. Hoc autem ostendit appropriando ei triplicem effectum,scilicet effectum instruendi intelligentiam; corrigendi culpam: Et sic correctae; sanandi naturam, ibi: Nam per sapientiam etc. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput IX Source: Here, 391e-392

For who among men can know the counsel of God? Or who can think of what God wishes? Our mortal thoughts are hesitant, and our foresight doubtful. Our body which is corrupted weighs down the soul and the earthly habitation presses down the mind with many thoughts. And with difficulty we judge the things of earth and what is ahead we find with toil. Who, then shall investigate the things in heaven? Who may know your mind unless you give wisdom? 1 Here is shown the resolution of the difficulty, firstly by showing that the will of God cannot be known without wisdom, secondly, that only by her is it possible to know. 'Your counsel.' That without her it is impossible to know, he shows first from the profundity of Divine counsel, secondly from the imperfection of human counsel. 'For thoughts...' thirdly from a comparison with sensibile things, where: 'with difficulty we judge...' Well I said, 'Send her...' 2 Who among men, that is, the pure man, can know, that is, without your wisdom, the counsel of God, that is in foreseeing and disposing things to be. In the fortieth chapter of Isaiah: 'Who gives aid to the spirit of God, or who was his counsellor?' 3 'Or who is able to think on...' that is, to know by thinking, 'what God wills?' That is, to have foresight in the work, as if he said: 'No one.' Whence in the eleventh chapter of Romans: 'O height of the riches of the wisdom and knowledge of God.' 4 For 'mortal thoughts...' that is, while we are in mortal state, 'are hesitant.' The Gloss: 'that is, fragile.' And this as much as they are for things above reason. 'And our foresight doubtful.' The gloss: 'Because the soul is changeable and the flesh corruptible.' And this as much as they are for things beneath reason and thought of the truth. 'For the body which is corrupted...' that is, which is subject to continual corruption, on account of which it is compared to putrification. In the twenty fourth chapter of Job: 'A man rots, and the son of man is a worm.' 5 'Weighs down the soul.' that is, it draws its desires away from heavenly things. In the fifth chapter of Galatians: 'The flesh desires against the spirit.' 6 'The body which is corrupted weighs down the soul...' Let it be noted that the body stains the soul with original sin. In the fourteenth chapter of Job: 'Who is able to be made clean from the conception of unclean seed?' 7 The same binds to inescapable venial sin. In the seventh chapter of Romans: 'The evil I hate, I do.' 4 The same inclines to mortal sin, in the eighth chapter of Genesis; 'The mind sinks, and the thought of the human heart inclines to evil from its youth.' 8 The same obscures the understanding from contemplation of truth. Concerning which the second chapter of Wisdom says: 'Our time passes by like a shadow.' 9 A shadow as the interposition of a opaque body between the soul and the sun of righteousness. The same drags away affection from the love of heaven,as here: 'The body which is corrupted weighs down the soul.' The same impedes the potential motion to good and fetters it. In the Psalm: 'Lead from captivity,' or from prison, 'my soul.' 10 In the seventh chapter of Romans, 'I do not do the good I wish.' 4 The same is fuel for continual spiritual warfare. In the fifth chapter of Galatians: 'The flesh desires against the spirit.' 6 The same has care of its own spirit, against which the sixth chapter of Matthew says: 'Do not be anxious...' 11 The same with its own troubles disturbs the soul. In the thirteenth chapter of Daniel: 'There is anguish for me on every side.' 12 The same distresses and bewilders with its mutability. In the fourteenth chapter of Job: 'And he never remains in the same state.' 13 'And the earthly habitation presses down...' that is, it presses one down to things below, dragging one away from the contemplation of eternal things, that is, it inclines one to the earth. 'The mind...' that is, the human intellect. In the eighth chapter of Genesis: 'The mind and thought of the human heart inclines to evil from its youth.' 8 Therefore in the seventh chapter of Romans: 'Unhappy...' 14 'The mind,' I say, that thinks of much, that is on temporal things, which are many, and not eternal things which are one, according to the tenth chapter of Luke: 'You are troubled by many things, one thing is necessary.' 15 'And with difficulty,' as if he said: 'And this is evident,' that 'with difficulty we judge,' we know by estimate not certitude. In the first chapter of Ecclesiastes: 'All things are difficult,' 16 which are on the earth, that is, sensible things below. And what is in view, that is, openly, as the natures of sensible things above, we discover with labour. Ecclesiastes chapter eight: 'He is a man who does not give sleep to his eyes day and night.' 17 And he is not able to find the cause of all the things of the works of God. The Philosopher: 'As the eye of the little owl for daylight, so our intellect to the most manifest things of nature.' 18 'Who shall investigate the things of heaven? When they are so remote from us. In the third chapter of Ecclesiasticus: 'Do not seek things far above you.' 19 In the fifth chapter of Ecclesiastes: 'God is in heaven and you are on earth, therefore let your words be few.' 20 'Your mind...' Here he shows that the Divine will cannot be known but by wisdom. For here he shows the triple effect of appropriating it, that is, the effect of instructing the intellect, correcting fault, and so corrected, healing nature. So 'Unless you give wisdom...' Saint Bonaventura, Commentary On Wisdom, Chapter 9 1 Wisd 9.13-17 2 Wisd 9.12 3 Isaiah 40.13 4 Rom 7.15 5 Job 25.6 6 Galat 5.17 7 Job 14.4 8 Gen 8.21 9 Wisd 2.5 10 Ps 141.8 11 Mt 6.31 12 Dan 13.22 13 Job 14.2 14 Rom 7.24 15 Lk 10.41-42 16 Eccl 1.8 17 Eccl 8.16 18 Aristotle, Metaph 2 993b (but bats' eyes for owl) 19 Sirach 3.22 20 Eccl 3.1

Wisdom And Humility

Quia abscondisti haec sapientibus et prudentibus, et revelasti ea parvulis. Gratias agit et exsultat in Patre quod apostolis adventus sui aperuerit sacramenta, quae ignoraverunt scirbae et Pharisaei, qui sibi sapientes videntur et in conspectu suo prudentes. Justificata sapientia a filiis suis. Ubi pulchre sapientibus et prudentibus non insipientes et hebetes, sed parvulos, id est humiles, opposuit, ut probaret se tumorem damnasse non acumen: quia haec est clavis de qua alibi dicit: Tulistis clavem scientiae, id est, humilitatem fidei Christi, quia ad divinitatis ejus agnitionem pervenire poteratis, spernentes, abjicere maluistis. Rabanus Maurus, Commentariorum In Matthaeum, Lib IV, Cap XI Source: Migne PL 107.915d

Because you have hidden these things from the wise and prudent and revealed them to little ones. 1 He gives thanks and exults in the Father, that His coming Has opened up the mysteries to the Apostles, of which the Scribes and Pharisees were ignorant, they who seemed wise to themselves and prudent in their own sight. 'Wisdom is justified by her sons.' 2 Where beautifully those opposed to the wise and prudent are not the stupid and the dull, but little ones, that is, the humble, that He might prove that they have condemned themselves with their foolish swelling up, because humility is the key, concerning which it is said elsewhere: 'You have taken away the key of knowledge.' 3 that is, spurning the humility of the faith of Christ, by which you were able to come to understanding of His Divinity, you prefered to cast it away. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 4, Chap 11 1 Mt 11.25 2 Mt 11.19 3 Lk 11.52

Wisdom And Little Ones

Et sapientiam parvulis praestitereunt non utique superbis, nec tumida se elatione jactantibus, sed parvulis. Parvuli autem sunt humiles et innocentes, sicut Apostolus monet: Nolite pueri effici sensibus, sed malitia parvuli estote. Cassiodorus, Expositio In Psalterium, Psalmus XVIII Source: Migne PL 70.140c

'And giving wisdom to little ones,' 1 Not to the proud, not to those who boast, puffed up in their own elation, but to little ones. For little ones are humble and innocent, and as the Apostle exhorts, 'Do not be children in your minds, but be little ones in evil.' 2 Cassiodorus, Commentary On The Psalms, Psalm 18 1 Ps 18.8 2 1 Cor 14.20

Contemplation And The Book

Ἔλεγε περί τινος τῶν Σκητιωτῶν ὁ ἀββᾶς Ἀβραὰμ, ὅτι γραφεὺς ἧν, καὶ οὐκ ἤσθιεν ἄρτον. Ἤλθεν οὖν ἀδελφὸς παρακαλῶν αὐτὸν γράψαι αὐτῷ βιβλίον. Ὁ οὖν γέρων ἔχων τὸν νοῦν αὐτοῦ εἰς τὴν θεωρίαν, ἔγραψε παρὰ στίχους, καὶ οὑκ ἔστιχεν. Ὁ δὲ ἀδελφὸς λαβὼν καὶ θέλων στίξαι, εὗρε παρὰ λόγους. Καὶ λέγει τῷ γέροντι· Παρὰ στίχους ἐστὶν, ἀββᾶ Λέγει αὐτῷ ὁ γέρων· Ὕπαγε, πρῶτον ποίησον τὰ γεγραμμένα, καὶ τότε ἔρχῃ καὶ γράφω σοι καὶ τὴν λοιπάδα. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65.132b-c

Father Abraham spoke of a man of Scetis who was a scribe and did not eat bread. A brother came to ask him to copy a book. The elder whose mind was engaged in contemplation, wrote, omitting some lines and with no punctuation. The brother, receiving the book and wishing to punctuate it, found that some sentences were missing. He said to the old man, 'Father, there are some omissions.' The elder said to him, 'Go away and first do what is written, then come back and I will write the rest for you' Sayings of the Desert Fathers, Palladius of Galatia

A Place Far Off

Πάλιν· Ὁ Ἀβραὰμ ἐλθὼν εἰς τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεὸς τῇ τρίτῃ ἡμέρᾳ ἀναβλέψας ὁρᾷ τὸν τόπον μακρόθεν· πρώτη μὲν γὰρ ἡ δι´ ὄψεως τῶν καλῶν ἡμέρα, δευτέρα δὲ ἡ ψυχῆς τῶν ἀρίστων ἐπιθυμία, τῇ τρίτῃ δὲ ὁ νοῦς τὰ πνευματικὰ διορᾷ, διοιχθέντων τῶν τῆς διανοίας ὀμμάτων πρὸς τοῦ τῇ τρίτῃ ἡμέρᾳ διαναστάντος διδασκάλου. Eἶεν δ´ ἂν καὶ αἱ τρεῖς ἡμέραι τῆς σφραγῖδος μυστήριον, δι´ ἧς ὁ τῷ ὄντι πιστεύεται θεός. μακρόθεν οὖν ἀκολούθως ὁρᾷ τὸν τόπον· δυσάλωτος γὰρ ἡ χώρα τοῦ θεοῦ, ὃν χώραν ἰδεῶν ὁ Πλάτων κέκληκεν, παρὰ Μωυσέως λαβὼν τόπον εἶναι αὐτόν, ὡς τῶν ἁπάντων καὶ τῶν ὅλων περιεκτικόν. Ἀτὰρ εἰκότως πόρρωθεν ὁρᾶται τῷ Ἀβραὰμ διὰ τὸ ἐν γενέσει εἶναι, καὶ δι´ ἀγγέλου προσεχῶς μυσταγωγεῖται. Ἐντεῦθεν ὁ ἀπόστολος, Βλέπομεν νῦν ὡς δι´ ἐσόπτρου, φησί, τότε δὲ πρόσωπον πρὸς πρόσωπον, κατὰ μόνας ἐκείνας τὰς ἀκραιφνεῖς καὶ ἀσωμάτους τῆς διανοίας ἐπιβολάς. Δυνατὸν δὲ κἀν τῷ διαλέγεσθαι τὸ καταμαντεύεσθαι τοῦ θεοῦ, ἐὰν ἐπιχειρῇ τις ἄνευ πασῶν τῶν αἰσθήσεων διὰ τοῦ λόγου ἐπ´ αὐτὸ ὅ ἐστιν ἕκαστον ὁρμᾶν καὶ μὴ ἀποστατεῖν τῶν ὄντων, πρὶν ἄν, ἐπαναβαίνων ἐπὶ τὰ ὑπερκείμενα, αὐτὸ ὅ ἐστιν ἀγαθὸν αὐτῇ νοήσει λάβῃ, ἐπ´ αὐτῷ γινόμενος τῷ τοῦ νοητοῦ τέλει κατὰ Πλάτωνα. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Ε' Κεφ IA' Source: Migne PG 9.109c-112b

Again: 'Abraham, coming to the place which God told him of on the third day, looking up, saw the place far off.' 1 For the first day is the sight of good things, and the second is the soul's desire for best things, and on the third the mind perceives spiritual things, the eyes of the understanding being opened by the teacher who rose on the third day. The three days may be the mystery of the seal, in which God is really believed. 2 In consequence he sees the place far off. For the place of God is hard to attain, which Plato called the place of ideas, taking from Moses that it was a place which contained all things universally. But it is rightly seen by Abraham far off since he is in the realms of generation, and he is immediately initiated into the mystery by an angel. Thence says the Apostle: 'Now we see as through a mirror, but then face to face,' 3 which latter is achieved only by the pure and incorporeal workings of the intellect. 'It is possible by reasoning to come to an understanding of God, if it is attempted without any of the senses, and by reason to strive to what is individual and does not perish from being, until, rising up to the things which which are above, by the mind itself man grasps what is good, being within the bounds of intellectual things,' according to Plato. 4 Clement of Alexandria, The Stromata, Book 5, Chapter 11 1 Gen 22.3-4 2 Baptism, The Three Persons 3 1 Cor 13.12 4 Plato, Repub Bk 7, 532a-b

Good Works And Knowledge

Renatis hominibus per fidem, et sanctificatis secundum Evangelii formam in nomine Patris, et Filii, et Spiritus sancti, et per hanc confessionem regnum coeleste sperantibus, nihil magis utile esse dixit Apostolus, quam ut his bonorum sit operum cura. Sic enim scribit ad Titum: Et de his volo te confirmate, ut curam habeant bonorum qui credunt in Deo. Haec sunt, inquit, bona et utilia hominibus. Stultas autem quaestiones et genealogias et rixas et pugnas legis devita; sunt enim inutiles et vanae. Haec scribens beatus Apostolus, jam tunc praevidebat futuros homines qui per curiositatem et quaestiones inutiles curam bonorum operum praetermissuri erant; et pacem, quam Dominus Ecclesiae sua reliquerat, perdituri. Namque homines, qui dum alta sapera conantur, nec humilia intelligere permittentur, obliti dictum Apostoli; Noli alta sapere sed time, sic dum illicita praesumunt, etiam licita perdiderunt. Isti sunt qui cum nec fabricam coeli et terrae sensu colligere et capere valeant, ipsum conditorem et fabricatorem Deum capare et mensurare contendunt; et quem debent per operum magnitudinem et tantarum rerum immensitatem solummodo et simpliciter adorare, in quaestionem mittunt; et de qualitate mysterii ejus ac de quantitate disputant, dicentes: Quantus Pater? Qualis Filius? cujusmodi Spiritus Sanctus? O homo, nondum te ipsum cognoscens, audens divina metiri? Nicetas Episcopus Aquileiensis, Ratione Fidei Source: Migne PL 52.847d-848d

The Apostle has said that for men reborn through faith, and sanctified according to the form of the Gospel in the name of the Father and the Son and the Holy Spirit, and by this confession hoping for the kingdom of heaven, there is nothing more beneficial than that they have care for good works. So he writes to Titus: 'And concerning these things I wish to strengthen you, that they who believe in God have care for good things. Those things good and useful for men. Avoid foolish questions and genealogies and strife and fights over the Law, for they are useless and vain.' 1 In writing these things the Apostle was foreseeing future men who through useless curiosity and questions would neglect to have care for good works and destroy the peace which the Lord left His Church. 2 For men, when they try to know lofty things, allow no space for the understanding of humble things, forgetting the words of the Apostle. 'Do not grasp at lofty things, but fear.' 3 So while they occupy themselves with things prohibited, they lose things permitted. They are men who cannot gather and grasp the fabric of the heavens and earth, yet they will dispute over measuring and seizing on God the creator and maker, and who when they should only and openly adore His great works and things of such immensity, rush into questioning and dispute over the type and greatness of His mysteries, saying 'How great is the Father? What is the Son? What kind of thing is the Holy Spirit?' O man, you who do not yet know yourself, you dare to snatch at the Divine? Nicetas of Aquileia, from The Reason of Faith 1 Titus 3.8 2 Jn 14.27 3 Rom 11.20

Another's Evil

Ἀλλότριον κακὸν οὐ προστίθησιν ἁμαρτίαν, ἑὰν μὴ ἡμεῖς αὐτὸ κακαῖς παραδεξώμεθα ἐννοίαις. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.960b

Another's evil does not add to our sin, if we do not cling to it with wicked thoughts. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Prayer And Memory

Τῇ εὐχῇ καὶ τῇ τῶν χειρῶν ἐκτάσει ἐτρέψατο Μωῦσῆς τὸν Ἀμαλήκ. Ἐὰν τοίνυν μὴ ἔχεις μνησικακίαν πρὸς ἀδελφὸν, καὶ εὔχη ὑπὲρ τοῠ πέλας θλίβοντος, καὶ λυποῦντός σε, πρόδηλον ὅτι ἄνω εἰς τὸν οὐρανὸν αἱ χεῖρες σου ἀνατέτανται, καὶ πάντως βοηθείας ἐπιτυγχάνεις ἐν τῷ πειράζεσθαί σε, καὶ καταπονεῖσθαι ὑπὸ τοῦ διαβόλου· ἐὰν δὲ τὴν μῆνιν φυλάττῃς πρὸς τὸν πλησίον, καὶ καταβάλλεις αὐτοῦ, καὶ ψέγεις, καὶ διαβάλλεις τον ἄνθρωπον, πάντως ἔτι κάτω ἔχεις τὰς χεῖρας τοῦ ἔσω ἀνθρώπου, κἂν εἰς τὸ φαινόμενον δοκῇς πρὸς Θεὸν ἀναπετάζειν τὰς χεῖρας, καὶ τὸ ὄμμα, καὶ οὐ μὴ εἰσακουσθῇς δεόμενος· Αἱ γὰρ χεῖρες σου, φησὶν ὁ Θεὸς, αἵματος ἀδελφικοῦ πλήρεις εἰσίν. Τί γὰρ μηνσικακίας φονικώτερον; Πεισθῶμεν οὖν τῷ λέγοντι· Λούσασθαι διὰ μεταμελείας, καὶ καθαροὶ γίνεσθε ἀπὸ τῶν πονηριῶν ὑμῶν διὰ τῆς καθαρᾶς ἰκεσίας. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Δ' Μαρκελλινῳ Μοναχῳ Source: Migne PG 79.84d

In prayer and with hands extended Moses turned back the Amalekites. 1 If then you do not remember the injuries of a brother and you pray for a neighbour in affliction and in distress, manifest it is that you have extended your hands to heaven, and aid shall not fail you in your trials, even when you are beset by the devil, but if you think on a neighbour so that you accuse him and malign him and defame him, then you have thrust down the hands of your inner man to earth, even if you appear to stretch them up to God, nor will your prayers be heard, for God says, 'Your hands are full with your brother's blood.' 2 What is more murderous than memory of wrong doing? Be persuaded, then, when it is said that you are washed through penance, and live cleanly being cleansed from your wickedness by pure prayers. Saint Nilus of Sinai, Book 1, Letter 4, to Marcellinus the Monk 1 Exod 17.8-13 2 Isaiah 1.15

Perseverance In Good

Sic faciebat Job cunctis diebus. In quo perseverantia boni operis designatur. Perseverantia hoc praerogativae habet, quia cum omnes virtutes currant ad bravium, sola perseverantia coronatur: multum siquidem valet deprecatio justi assidua: quod in oratione Moysi manifestissime liquet. Dum enim oraret, dum manus erigeret, vincebat populus Dei: dum autem dimittebat manus, aut ab oratione cessabat, Amalech praevalebat. Ideoque Job cunctis diebus offerebat holocausta pro filiis, quia se in quotidianis conviviis peccandi materia ingerebat, oportebatque continuum esse remedium, ubi continua erat occasio et pronitas ad peccandum. Petrus Blenensis, Compendium In Job: Ad Henericum II Illustrissimum Anglorum Regem, Caput I Source: Migne PL 207.804c

So Job acted through all his days. 1 In which is signified perseverance in a good work. Perseverance has this prerogative, that while all virtues race to the prize, perseverance alone is crowned. The persistent prayer of a righteous man benefits greatly, 2 which is made most manifest in the prayer of Moses. For while he prayed, while he raised his hands, the people of God conquered, when he lowered his hands, or ceased in his prayer, Amelech prevailed. 3  Therefore Job offered sacrifice every day for his sons, because as they heaped up the material of sin in daily feasting, so the remedy was continually necessary where there was continual occasion and propensity to sin. Peter of Blois, Compendium On Job, To Henry II Most Illustrious King Of The English, Chapter 1 1 Job 1.5 2 Jam 5.16 3 Exod 17.11

Gifts And Suffering

Εἶπε ὁ ἀββᾶς Φορτᾶς· Εἰ θέλει με ὁ Θεὸς ζῇν, οἶδεν πῶς οἰκονομὴσει με· εἰ δὲ οὐ θέλει, ἵνα τί μοι τὸ ζῇν; Οὐ γὰρ παρὰ πάντῶν ἐδέχετό τι, καίτοι κλινήρης ὤν· ἐλεγε γάρ· Εἀν προσφέρῃ μοί τίς τί ποτε, καὶ οὐχὶ διὰ τὸν Θεὸν, οὔτε ἐγὼ ἔχω τι δοῦναι αὐτῷ, οὔτε παρὰ τοῦ Θεοῦ λαμβάνει μισθόν· οὐ γὰρ διὰ τὸν Θὸν προσήνεγκε· καὶ ἀδικεῖται ὁ προσενέγκας. Δεῖ γὰρ τοὺς ἀνακειμένους τῷ Θεῷ, καὶ πρὸς αὐτὸν βλέποντας μόνον, οὕτως εὐλαβῶς διακεῖσθαι, ὡς μήτε ὕβριν τινὰ ἠγεῖσθαι, κἂν μυριάκις ἀδικούμενοι τύχοιεν. Ἀποφθεγματα των ἀγιων γεροντων, Παλλαδιος Source: Migne PG 65.436b

Father Phortas said, 'If God wants me to live, He knows how to treat me, but if he does not wish it, what is it to me to live?' He did not accept anything from anyone, even though he was bedridden, for he said, 'If at some time someone brings me something and it is not for the love of God, not only have I nothing to give to him, but he gains no reward from God because he did not bring it for the sake of God, and he who has brought it suffers a wrong. It is necessary that those who are dedicated to God and look to Him alone, are thus so piously disposed that they do not treat anything as an injury, not even if it happens that one is wronged a thousand times.' Sayings of the Desert Fathers, Palladius of Galatia

The Meek And Evil

Beati mansueti... Mansuetus enim neque irritat malum, neque irritatur a malo, neque adversus eum praevalet causa peccati, neque adversus alterum aliquando ex illo nascitur causa peccandi: sed magis contentus est injuriam pati, quam facere. Nam nisi contentus fuerit homo ut noceatur, numquam potest esse sine peccato: quia sicut et zizaniae numquam sunt minus in agro, sic non sunt minus irritatores in mundo. Ille est ergo vere mansuetus, qui cum nocitus fuerit, nec cogitat malum facere, nec facit. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.681

Blessed are the meek... 1 The meek man neither provokes evil nor is he provoked by it, nor does the cause of sin prevail over him, nor against another at any time is there born a cause of sin from him, but he is happier to suffer injury than to do it. For unless a man is happy that he might be harmed, never is it possible to be without sin. As there are never less weeds in the field, so they are not less vexations in the world. This, therefore, is the man who is truly meek, he who, when he shall have been harmed, does not think to do evil, nor does it. Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.4

Conquering Evil

Noli vinci a malo, sed vince in bono malum. Haec interpretatio Apostoli est cohortantis, ne vicem reddamus inimicis, sicut dictum est. Multum enim proderit nobis, si malitiae cedamus; vincit enim malum, qui ad tempus vinci videtur ab illo. Etenim Salvator sic vicit malum, dum non restitit; contra se enim agit malitia, et dum vincitur, vincere se putat. Id enim agit inimicus, ut et nos de proposito nostri abstrahat, occassionem quaerens quomodo peccemus. Ideo si provocati ab illo, vicem illi non reddamus, vincimus illum in bono; ideo enim non resistimus, ut bonum servemus, neglecta justitia; quia cogit justitia ad retribuendum. Ambrosiaster, Commentaria In Epistolam ad Romanos, Caput XII Source: Migne PL 17.162c

Do not conquer with evil but conquer evil with good 1 The understanding of the Apostle's exhortation is that we should not return the same to enemies, as is said. For we shall be benefited greatly if we refrain from wickedness. He conquers evil who for a time seems to be conquered by it. Indeed so the Saviour conquered evil while He did not resist. Evil acts against itself, and while it is being conquered, it thinks itself to be conquering. For that which the enemy does is so that he might draw us away from our intention, seeking somehow to make us sin. Therefore if we have been provoked by him, we should not return the same to him, and thus we shall conquer him with good. Therefore we do not resist, that we might guard the good, neglecting justice, because justice drives to retribution. Ambrosiaster, Commentary On Saint Paul's Letter to The Romans, Chapter 12 1 Rom 12.21

Judgement And Salvation

Κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ, καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην. Εἰκότωη ὁ διάβολος κέκληται συκοφάντης τον τε γὰρ Θεὸν ἐσυκοφάντησε, διὰ φθόνον φήσας κεκωλυκέναι τὴν τοῦ ξύλου μετάληψιν· καὶ κατὰ τοῦ Ἰὼβ ταῖς αὐταῖς ψευδολογαις ἐχρήσατο, φήσας Μὴ δωρεὰν σέβεται Ἰὼβ τὸν Θεόν; Ἄψαι γὰρ, φησὶ, πάντων ὦν ἔχει, ἧ μὴν εἰς πρόσωπόν σε ευλογήσει. Τοῦτον ἐν τῷ ὀγδόῳ ψαλμῷ ἐχθρὸν καὶ ἐκδικητὴν ὠνόμασεν, ἐνταῦθα δὲ συκοφάντην. Ἀλλὰ τοῦτον μὲν ὁ Δεσπότης ἐταπείνωσε καὶ κατέλυσε· τοὺς δὲ ὑπ' αὐτοῦ τυρανουμένους ἐλευθερίας καὶ σωτηρίας ἠξίωσε. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΟΑ´ Source: Migne PG 80.1432b

He shall judge the poor of the people and save the sons of the needy, and he shall shame the caluminator. 1 Rightly the devil is named 'caluminator', he who has caluminated even God, saying that He prohibited the sharing of the tree of life on account of envy, 2 and concerning Job he made use of the same lies, saying, 'Does Job revere God freely?' 'For touch him,' he said, 'everything he owns, and see if he blesses your face.' 3 And this one in the eighth Psalm is named enemy and vengeful, 4 he who here is the caluminator. For this one the Lord crushed down and overthrew, and those who were under his tyranny He made worthy of liberty and salvation. Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 71 1 Ps 71.4 2 Genes 3.1-5 3 Job 1.9,11 4 Ps 8.3

Dying And Living

Itaque, fratres mei, et vos mortificati estis legi per corpus Christi. Id est umbrae per rem, litterae per spiritum, legi per gratiam, ita jam non sitis uxor vel sponsa ejus qui mortuus est, sed ejus qui ex mortuis resurrexit, ut jam non fructificetis in operibus mortuis mortuo; sed in fructibus vitae Deo. Nam et lex tale quid adumbrabat, praecipiens ut mulier primo viro mortuo, de quo semen non susceperit transeat, in torum ejus, qui frater fuerit defuncti, et suscitet semen fratri suo, quod ille suscitate non potuit. Frater enim videtur litterae fecundior spiritualis intellectus. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Lib IV, Cap VII Source: Migne PG 180.614a

Therefore, my brothers, even you are dead to the Law through the body of Christ. 1 That is, to the shadow by the thing, to the letter by the spirit, to the Law by grace. Thus now you are not a wife or a bride of him who is dead, but of him who rose from the dead, so that now you do not put forth your fruit in works of death for death, but in fruits of life for God. For such was the Law that foreshadowed, commanding that a woman whose first man had died, whose seed she did not receive, should pass into the bed of the brother of the man who had died, that she receive the brother’s seed, which the former was not able to give. And the brother appears as the spiritual understanding, more fertile than the letter. William of St Thierry, Commentary on Romans, Book 4 Chap 7 1 Rom 7.4

Suffering And Arms

Christo igitur passo in carne et vos eadem cogitatione armamini quia qui passus est in carne desiit a peccatis... Quisquis sanctorum corpus suum ad martyrium persecutorum violentiae subdidit, nulli dubium quin usque ad vitae terminum, quantum humanae naturae possibile est, sese a peccatis abstinuerit. Quid enim de peccati perpetratione, quid de carnalibus desideriis cogitare, quid nisi voluntatem Dei potuit animo versare, qui vel ligno affixus, vel lapidum ictibus circumdatus, vel bestiarum morsibus subactus, vel ignium flammis superpostitus, vel scorpionum flagris perfossus, vel alio quolibet poenarum genere affectus, hoc tantummodo desiderare cogebatur, ut finito certamine coronam vitae perciperet? Talium ergo mentem nos beatus Petrus cupit semper imitari, cum, proposito dominiciae passionis exemplo, nos eadem cogitatione contra nequitiam pravorum contraque vitiorum oblectamenta praecipit armati?, volens intelligi quod etiam nos in pace Ecclesiae quiescentes, si habitum patientis induimus, facile, adjuvante Domino, lapsus vitamus peccatorum omnium cunctaque desideria divinae voluntatis subjegamus imperiis. Denique et Psalmita Dominum precatur dicens: Infige timore tuo carnes meas, a judiciis enim tuius timui. Et Apostolus: Qui ergo Christi sunt carnem suam crucifixerunt cum vitiis et concupiscentiis. Qui ergo timore judiciorum coelestium carnales in mente concupiscentias exstinguit, jam talis crucifixo ac patienti pro Christo similis, quasi mortuus existens peccatis, Dei tantum servitio vivit. Sanctus Beda, In Primam Epistolam Sancti Petri, Caput IV Source: Migne PL 92.61b-c

Since then Christ suffered in the flesh even you with the same thought arm yourself, because he who has suffered in the flesh has ceased from sin... 1 Whoever of the holy gives his own body over to martyrdom under the violence of persecutors, without doubt to the end of life, as much as it is possible for human nature, he withdraws himself from sin. For to what commission of sin, or thought of carnal desire, to what unless to the will of God, would he have been able to turn his soul, who was either nailed to the cross, of struck all around with stones, or overwhelmed with the bites of beasts, of placed in the flames of fires, or gouged by the barbs of the whip, or suffering any other type of punishment, when this only would have driven his desire, that by temporal punishment he receive the crown of life? Thus does Peter desire us to imitate such minds, when, with the example of the Lord's passion, he commands us to be armed with the same thought against the wickedness of the depraved and the blandishments of vices, wishing it to be understood that even when we rest in peace in the Church, if we are endowed with the habit of patience, easily, with the Lord's aid, we shall avoid the falls into every sin and we shall subjugate every desire to the commands of the Divine will. Finally even the Psalmist prays to the Lord, saying: 'Pierce my flesh with fear of you, because I have feared your judgement.' 2 And the Apostle: 'Therefore they who are Christ's have crucified their flesh with its vices and desires.' 3 Thus he who extinguishes carnal desires in his mind by the fear of heaven's judgements already has a similar crucifixion and suffering with Christ, so that as one living dead to sin, he lives only for the service of God. Saint Bede, from the Commentary on the First Letter Of Peter, Chap 4 1 1 Pet 4.1 2 Ps 118.120 3 Galat 5.24

Hope And Fulfillment

In te speraverunt patres nostri; speraverunt, et liberasti eos. Ne duritiam quisquam putaret Patris, sicut dictum est, quod se Filius non profitetur auditum, tanguntur ab ipso breviter illa quae gesta sunt. Eripuit enim populum Israel de terra Aegypti; eruit tres pueros de camino; liberavit Danielem de lacu leonum; et alia seu quae fiunt, seu quae leguntur innumera. Sed cum haec tanta supplicantibus sive praestiterit, sive praestet, tamen Filio proprio non pepercit, sed pro nobis omnibus tradidit illum, ut implerentur videlicet Scripturae, et salus mundi ipsius passione proveniret. Patres autem suos quod Christus Dominus dicit, ex illa parte debet intelligi, qua et fratres suos apostolos vocavit; sicut in Evangelio post resurrectionem suam dixit: Vade ad fratres meos, et dices ad eos: Ascendo ad Patrem meum, et Patrem vestrum. Cassiodorus, Expositio In Psalterium, Psalmus XXI Source: Migne PL 70.155a-b

In you our fathers hoped, they hoped and you liberated them. 1 Lest anyone think that by some hard heartedness of the Father, as it has been said, the Son's cry for Himself was not heard, things which have been done are touched on by him briefly here. For He delivered the people of Israel from the land of Egypt, and He seized the three boys from the furnace, and He freed Daniel from the den of lions, and so with the other innumerable things which are done and read about. But when with such things either having been given, or which are given, to those who entreat them, 'yet His own Son He did not spare, but gave Him up for all of us', 2 it was certainly so that Scripture would be fulfilled, and that by His passion would come the salvation of the world. That the Lord Christ spoke of His fathers, should be understood in the way in which He calls the Apostles His brothers, as in the Gospel, after His resurrection, when He says: 'Go to my brothers and say to them: I ascend to my Father and your Father.' 3 Cassiodorus, Commentary On The Psalms, Psalm 21 1 Ps 21.4 2 Rom 8.32 3 Jn 20.17

Resurrection And Witness

Invenimur autem et falsi testes Dei, quia testimonium diximus adversus Deum, quod suscitaverit Christum, quem non suscitavit. Qui asserit quod Christum Deus a mortuis suscitavit, falsus est testis, si non est factum; virtutem tamen Dei praedicat, non utique ut inimicus, qui tam admirabile factum virtuti ejus ascribit. Quod si verum est, quia excitavit Christum a mortuis, quid huic dicendum est, qui et testis contra Deum falsus est, et opus ejus stultitiam asserit? Nam si mortui non resurgunt, neque Christus resurrexit. Quod si Christus non resurrexit, vana est fides vestra; adhuc enim estis in peccatis vestris. Ergo et qui dormierunt in Christo, perierunt. Terret illos, ut quia nemo sibi male vult, doleat illis hoc coepisse credere, quod contra ipsos est. Quis enim peccata sibi remissa nolit audire? Ergo et qui dormierunt in Christo, perierunt. Addit ad terrorem, quia charorum suorum excessum nolunt aestimare perditionem. Qui enim sub hac spe de saeculo exierunt, sive occidi non timuerunt; quia resurgere exemploe Christi credidrunt, et non est verum, perierunt. Hoc illis dicit, quod amore suorum defunctorum nolunt audire; ut illis amputet, quod prius per errorem volebant audire. Si in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus. Manifestum est quia et in hac praesenti vita et in futura speramus in Christo; nec enim hic deserit servos suos Christus, sed dat illis gratiam, et in futuro erunt in gloria aeterna. Si autem futurae vitae spes non esset, omnibus hominibus, quod dixit, miserabiliores essemus. Ut quid enim jejunia, vigiliae, exitus, munda vita, justitia, misericordia, mores; si pro his nulla merces erit in futuro? Increduli autem vel hac vita fruuntur. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput XV Source: Migne PL 17.263a-c

But we are found to be false witnesses of God, because we testified against God, that He rose Christ, whom He did not raise.1 He who asserts that God rose Christ from the dead is a false witness if it were not done. However he preaches the power of God, not as an enemy, who ascribes it to the wonderful act of His power. Which if it is true, that He raised Christ from the dead, what must be said to the one who is a false witness against God, and who asserts his work to be nonsense? For if the dead do not rise, nor did Christ. If Christ did not rise, then your faith is vain, and you are still in your sin. He terrifies them because no one wishes evil for himself, and he grieves them because they have begun to think this which is opposed to them. Who does not wish to hear his sins are forgiven? And therefore they who sleep in Christ have perished. He adds to terror, because they do not wish to think that their dear ones have perished. For they who have passed from this world in this hope, did not fear to be killed, since they believed in the example of the resurrected Christ, which if it is not true, then they have perished. He says this to them, which they do not wish to hear, because of their love of their deceased. If in this life alone we have hope in Christ, we are the most wretched among all men. It is manifest that both in this present life and in the future we hope in Christ, for Christ does not abandon His servants, but He gives grace to them, and in the future eternal glory. But if there is no hope of future life, then among all men, he says, we would be the most wretched. For what then are fasts, vigils, exile, a pure life, righteousness, mercy, and death, if for all these there is no reward in the future? Those who do not believe exult in this life. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 15 1 1 Cor 15.14

Restoring Love

Stetit Iesus in medio eorum... Nota, quod amor solet formari aliquando ex visu, aliquando ex audito, aliquando ex tactu, aliquando ex convictu. Diligimus enim illum, in quo bonum vidimus, vel a quo bonum audivimus, vel in quo bonum experi sumus, vel cui bene conviximus. His omnibus modis reformat Salvator cartitatem discipulorum in die resurrectionis, quae laesa fuerat in tempore passionis. Dedit enim se discipulis cognoscibilem ex visu; unde hoc dicitur: Stetit in medio eorum; et paulo post: Ostendit eis manus et latus. Ex auditu, quando salutavit eos; unde hoc dicitur: Pax vobis. Ex tactu, cum vocavit eos ad palpandum; Lucae ultimo: Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. Ex convictu, quando quaesivit aliquid ad comedendum; unde Lucae ultimo: Habetis hic aliquid, quod manducetur. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XX, Collatio LXXIV Source: Here, p622

Jesus stood in the midst of them... 1 Note that love is sometimes accustomed to be fashioned by sight, sometimes by hearing, sometimes by touch, sometimes by association. For we love him in whom we have seen good, or of whom we have heard good, or with whom we have had proof of love, or with whom we have closely associated. In all these ways, on the day of the resurrection, the Saviour restores the love of the disciples, which was wounded during the time of the passion. He gives to His disciples knowledge by sight, whence it says here: 'He stood in the midst of them,' and a little after: 'He showed them His hands and side.' By hearing when he greets them, whence it says here: 'Peace be with you.' By touch when he calls them to touch him, in the last chapter of Luke: 'Touch and see, because a spirit does not have flesh and blood, as you see that I have.' 2 And by association when He sought something to eat, whence again in the last chapter of Luke: 'Do you have something here which may be eaten?' 3 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 20 1 John 20.19 2 Lk 24.39 3 Lk 24.41

The Body's Rising

Et si obiiciatur, quod corpus non est nisi sicut instrumentum in operibus virtutum: instrumentum autem praemiari non debet: et sic corpus non oportet resurgere. Dicendum quod corpus in agendo cum anima est unum compositum cum ea: et ideo plus est quam instrumentum. Oportet igitur, quod resurgat. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput XXII Source: Here, p361

And if it is objected that the body is nothing more than an instrument in the works of virtue, and because it is a mere instrument it should not receive a reward, and so the body should not rise, it must be said that the body acting with the soul is one whole with it, and therefore it is much more than an instrument. Therefore it befits that it shall rise. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 22

Resurrections

O quam vera, quam magnifica comminatio illius qui dicebat: Ero, mors tua, o mors, mortem pro omnibus gustans omne imperium mortis absorbuit. Nam sicut Apostolus dicit: Si Spiritus Christi habitat in nobis, qui suscitavit Christum a mortuis, vivificabit et mortalia corpora nostra propter inhabitantem Spiritum in nobis. Mortuus est, inquit Apostolos, Christus propter delicta nostra, et resurrexit propter justificationem nostram. Resurrexit, sed semel et simpliciter, ut nos dupliciter resurgamus. Prima resurrectio nostra est a peccato, ut jam peccatum non dominetur in nobis. Secunda erit in corpore, cum corpus hoc mortale, animale, ignobile, terrenum et luteum configurabitur corpori claritatis Christi. De prima resurrectione scriptum est: Exsurge qui dormis, exsurge a mortuis, et illuminabit te Christus. Prima quidem desiderabilis est; sed desiderabilior est secunda, in qua dabitur duplex stola. Ideo Propheta dicit: Sitivit in te anima mea, quam multipliciter tibi caro mea. Verbum Joannis est: Beatus et sanctus est qui habet partem in resurrectione prima. Ille qui dicit: Ego sum resurrectio et vita, hodei resurgens a mortuis nos erigit in spem vitae et certam exspectationem gloriae filiorum Dei. Exsultabo igitur, quia haec est dies in qua exsultare praecipimur. Haec est, inquit, dies quam fecit Dominus, exsultemus et laetemur in ea. Eeram nudiustertius tristitia et moerore confectus; et ascpiens Christum mortuum, eram quodam desperationis frigore congelatus, et quodammodo mortuus; sed recaluit cor meum intra me. Et audito quia resurrexit Dominus, cor meum et caro mea exsultaverunt in Dominum vivum: quem prius plangebam curcifixum et mortuum. Petrus Blenensis, Sermo XX, In Dei Resurrectionis Source: Migne PL 207.619b-d

O, how true, how magnificent, that threat of Him who said: 'I shall be your death, O death.' 1 who tasting death for us destroyed death's empire. For as Paul the Apostle said: 'If the Spirit of Christ dwells in us, He who rose Christ from the dead, He shall enliven our mortal bodies according to the dwelling of the Spirit in us.' 2 Again he says: 'Christ died for our sins and rose for our justification.' 3 He rose, but once and plainly, that we might rise up twice. Our first resurrection is from sin, so that sin no longer rules over us. The second resurrection shall be in the body, when this body which is mortal, animal, lowly, made of earth and mud, shall be fashioned according to the glorious body of Christ. Concerning the first resurrection it is written: 'Rise up, you who sleep, rise up from the dead, and Christ shall enlighten you.' 4 The first resurrection is to be desired, the second is to be more desired, in which we will be given the twofold robe. Therefore the prophet says: 'My soul thirsted for you, how much for you my flesh.' 5 The word of John is: 'Blessed and holy is he who has a part in the first resurrection.' 6 And He says: 'I am the resurrection and the life,' 7 who today, rising from the dead, lifted us up to hope of life and certain expectation of the glory of the sons of God. I shall exult, therefore, because this is the day in which we are commanded to exult. It says: 'This is the day which the Lord made, let us exult and rejoice in it.' 8 I was made naked, sorrowful and sick, and seeing Christ dead I was frozen with the ice of despair, and I was as one who was dead, but my heart has blazed up within me, I have heard the Lord has risen, 'my heart and my flesh exults in the living Lord,' 9 whom before I wept crucified and dead. Peter of Blois, from Sermon 20, On The Day of Resurrection 1 Hosea 13.14 2 Rom 8.11 3 Rom 4.25 4 Ephes 5.14 5 Ps 62.2 6 Apoc 20.6 7 Jn 11.25 8 Ps 117.24 9 Ps 83.3

Darkness On The Earth

Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐφ' ὅλην τὴν γῆν ἕως ὥρας ἐνάτης.... Τὸ σκότος ἐφ' ὅλην τὴν γῆν ἐγένετο ἀπὸ ὤρας ἕκτης ἔως ὦρας ἐννάτης, τοῦ ἠλίου ἐκλείποντος, ἴν' εἰδείεν ὅτι αὐτός ἐστιν ἐκεῖνος ὁ ἀπηρτημένος τοῦ ξύλου ὁ σύνοπλον ὑπὲρ αὐτῶν τὴν κτίσιν λαβὼν, ὅτε τοῖς Αἰγυπτίοις πεπολέμηκε· δι' αὐτοὺς τὸ ἡλιακὸν ἐκλέποιπε φῶς, καὶ ἀπάσης τῆς αὐτῶν χώρας κατεσκεδάσθη τὸ σκότος, ἡλίου τὴν ἀκτῖνα συστείλαντος καὶ οἶον οὐκ ἀνεχομένου πέμπει αὐτὴν ἔτι τοῖς γεγονόσι κυριοκτόνοις. Καὶ καθ' ἕτερον δὲ τρόπον ἐσκοτίσθαι φαμὲν τὴν Ἰουδαίων χώραν, ἤτοι τοὺς κατοικοῦντας αὐτὴν, ὅτι οὐκ ἐδέξατο τὸν ἥλιον τῆς δικαιοσύνης καὶ τὸ φῶς τὸ ἀληθινόν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.465c

From the sixth hour onwards there was darkness over all the earth until the ninth hour... 1 There was darkness on the whole land from the sixth hour to the ninth hour by an obscurity of the sun, that they might know Him who hung upon the cross, He who for their help had taken on the covering of a created thing when he vanquished the Egyptians. 2 Because of this the light of the sun perished and darkness spread through all the land, the rays of the sun being suppressed because He would not suffer them to come to those who now were killers of the Lord. And otherwise we say that the land of the Jews was darkened, that is, those who dwelt in it, because they did not receive the sun of justice and the true light. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 22.45 2 Exod 14.24

Standing Beside The Cross

Stabant autem iuxta crucem Hic notatur compatientium paucitas; quia ex omnibus caris eius tres aderant mulieres, inter quasi et Mater Domini, cui etiam Dominus compatiebatur. Et notantur hic quator: mulierum ad Dominum compassio, Domini erga Matrem sollicitudo et ex sollicitudine recommendatio et ultimum recommendationis acceptio. Notatur ergo mulierum compassio in hoc quod dicit: Stabant iuxta crucem Iesu; ideo corpore appropinquabant, quia affectus compassionis trahebat. Alii vero longe recesserant per incompassionem; under dicitur in Psalmo: Qui iuxta me erant de longe stererunt. Sed istae steterunt iuxta, quae magis diligebant, scilicet Mater eius, quae super omnes compatiebatur; under Lucae secundo: Tuam ipsius animam pertransibit gladius; et soror Matris eius Maria Cleophae; haec fuit mater Iacobi. Notandum est, quod Anna dicitur habuisse tres viros: Ioachim, Cleopham et Salome, et ex istis tribus viris habuit tres Marias, scilicet Matrem Domini, quae fuit filia Ioachim; matrem Iacobi, quae fuit filia Cleophae; matrem Simonis et Iudae, quae fuit filia Salome. Et Maria Magdalene, quae dicata est a Magdalo castro. Istae tres mulieres tanquam magis compatientes stabant iuxta crucem Domini Cum vidisset ergo Iesus. Hic notatur secundum, scilicet Domini erga Matrem sollicitudo, in hoc, quod respexit eam et cui posset eam recommendare; under dicit: Cum vidissset ergo Iesus Matrem; cum vidisset ut sollicitus; primae ad Timotheum quinto: Si quis suorum et maxime domesticorum curam non habet,etc. Et Chrysostomus: Hic multam dilectionem monstrat Dominus ad Matrem et commendat eam discipulo, erudiens nos, usque ad ultimam respirationem omnem facere diligentiam eroum qui nos genuerunt. Exodi vigesimo: Honora patrem tuum et matrem tuam. Hoc quod praecepit, implevit. Et discipulum stantem, quem diligebat; et ideo eam sibi familiariter recommendare poterat. Stabat Ioannes, non recesserat; unde erat unus de illis quibus dicitur Lucae vigesimo secundo: Vos estis, qui permansistis mecum in tentationibus meis. Dicit Matri suae... Hic notatur tertium, scilicet diligens recommendatio; unde dicit: Mulier, ecce, filius tuus; quasi: ita confidas de eo sicut de filio. Deinde dicit discipulo: Ecce, mater tua... Quasi: ita eam custodias ut matrem. Et ex illa hora accepit eam discipulus in suam. Hic notatur recommendationis acceptio; in suam, scilicet matrem, accepit, ut illam, sicut matrem filius, honoraret, custodiret, et servaret. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XIX Source: Here, p1140-43

But they stood beside the cross...1 Here should be noted the fewness of the compassionate. From all his dear ones there were three women who drew near. Among whom was the mother of the Lord, to whom the Lord Himself was compassionate. And here may be noted four things: the compassion of the women for the Lord, the care of the Lord for His mother and from the care the commission, and finally the acceptance of the commission. The compassion of the women is noted when it is said, 'They stood beside the cross of Jesus,' therefore they were near in body because the force of compassion drew them. Others, however, had withdrawn to a distance because of a lack of compassion, whence it is said in the Psalm: 'Those who were near me, stand far off.' 2 But these women stood near, because they loved more, that is, His mother, who above all suffered with Him, whence in the second chapter of Luke: 'A sword will pass through your soul,' 3 and also the sister of His mother, Mary of Cleophas, she who was the mother of James. It must be noted that it is said that Anna had three husbands, Ioachim, Cleophas and Salomas, and from these three men were the three Marys, that is the mother of the Lord, who was the daughter of Ioachim, the mother of James, who was the daughter of Cleophas, and the mother of Simon and Judas, who was the daughter of Salomas. 'And Mary Magdalene,' who was so called from the town of Magdala. These three women, as those who were suffering more, stood beside the cross of Christ. When Jesus saw...4 Now secondly the care of the Lord for His mother is noted, in that He looked on her and to whom he entrusted her, whence it says, 'When Jesus saw His mother...' 'When He saw,' that is, with care. In the fifth chapter of the first letter to Timothy: 'If someone among you has no care for the members of his own household...' 5 And Chrysostom: 'Here the Lord shows great love for His mother, and he entrusts her to a disciple, teaching us to love to the last breath those who have given birth to us.' 6 In the twenty second chapter of Exodus: 'Honour your father and mother.' 7 This He commanded, this He fulfilled. 'And the disciple standing there, whom He loved...' Thus He was able to entrust her to one with whom He was familiar. John stood near, he did not withdraw, therefore he was one of those concerning which the twenty second chapter of Luke says: 'You are those who have continued with me in my trials.' 8 'He said to His mother...' Thirdly the care of the commission is noted, whence He says: 'Mother, behold, your son,' that is, you may have confidence in him as if in a son. 'Then he said to the disciple: Behold, your mother...' That is, guard her as a mother. 'And from that hour the disciple received her as his own...' Here the acceptance of the commission is noted. As a mother he received her, that as a son he honour and guard and attend to her as a mother Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 19 1 Jn 19.25 2 Ps 37.12 3 Lk 2.35 4 Jn 19.26 5 1 Tim 5.8 6 Chrys Hom On John 85 7 Exod 20.12 8 Lk 22.28

Ruin And Insults

Transeuntes autem blasphemavant eum, moventes capita sua, et dicentes: Vah qui destruis templum Dei, et in triduo reaedificas... Hoc ergo dicebant, quasi dixerit, Possum destruere et reaedificare. Ubi et alii codices habent, qui destruis templum, et in triduo reaedificas, salva temetipsum. Sed unus et sensus, quia saepe interdum insultando, haec ad turbam et ad ipsum loquebantur. Sed quod ait transeuntes, melius in Graeco habet praetereuntes, ut signanter illud de Psalmo intelligamus, ut quid destruxisti maceriam ejus, id est vineae, quam de Aegypto transtulerat, et vindemiant eam, inquit omnes qui praetergrediuntur viam. Praetereuntes autem erant, qui etiam macerie vineae dissoluta, vindemiabant eos qui remanserant in fide, laudantes Deum. Quandiu enim quisque non declinat a via Dei, potest dicere Deo: Statuisti supra petram pedes meos. Et ideo non blasphemat Jesum, qui est caput Ecclesiae, quia in eo, fide fixus stat, nec potest movere caput, sicut qui praeterit, vel transit, vel declinat a via Dei. Quod si fecerit, tunc eum blasphemat, et insultat, dicens: Vah. Juxta illud: Viderunt et moverunt captia sua. Vah enim interjecto est insultantis, vel irridentis. Omnes enim non habentes firmum caput, sed moventes eum sursum atque deorsum, non sunt prudentes, nec habent oculos in capite suo, neque caput firmum in fide tenent, id est mentem, ne moveatur, sed rotatur ut funda mens, et conscientia eroum ad singula. Noluerant igitur hi ambulare recto itinere Scripturarum, neque vias vitae cognoscere, ut starent in via Dei. Et ideo praetergrediebantur, moventes capita sua, quia moverant pedes ne starent in petra, quae Christus est. Et dicebant: Salva temetipsum, si Filius Dei es, descende de cruce. Fatui enim, fatua insultando dicebant: Vah qui destruis templum. Dicebant ergo illud, quod falsi testes supra sibi mendose confinxerant. Non enim dixerat quod ipse destrueret templum Dei, sed Solvite, et ego post triduum reaedificabo illud. Quia quod alii destruunt, ipse reaedificat, sive templum corporis sui, sive templum martyrum suorum, et omnum eorum quo habent testimonium Dei in se. Unde ipse ait: Venit enim hora, quando omnes qui in monumentis sunt audient vocem Filii Dei, et resurgent. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib XII, Cap XXVII Source: Migne PL 120.948a-d

Passing by, they blasphemed him, shaking their heads and saying, 'Aha, you who would destroy the temple of God and rebuild it in three days...' 1 They said this, as if He had said. 'I am able to destroy and rebuild.' Other books have: 'You who would destroy the temple and in three days rebuild it, save yourself.' But the sense is the same, because often while they were casting forth insults, they did so speaking to the crowd, and also to Him. Now when it says 'Passing by' the Greek has 'going by' which indicates that we should understand that Psalm 'Why did you destroy its wall,' that is, of the vine which you brought out of Egypt, 'so that all who are going by along the way may pluck from it.' 2 For they were going by, who with the wall of the vine broken down, plucked at those who remained in the faith praising God. For while someone does not stray from the way of God, he is able to say: 'You have fixed my feet on the rock.' 3 And therefore he does not blaspheme Jesus, who is the head of the Church, because he stands in Him fixed in faith, nor can he shake the head, as those do who go by, or pass by, or stray from the way of God. Because if he had done, than he would blaspheme and insult, saying: 'Aha!' So it is said, 'They saw and they shook their heads.' 4 'Aha,' is an insulting cry, or a mocking one. For all who do not have firm heads, but move them up and down, they are not wise, nor do they have eyes in their head, 5 nor is the head firm in the holding of faith, that is, the mind, lest it be shaken, but it shifts about, just as the mind and the conscience of each one. Therefore these were unwilling to walk rightly in the way of the Scriptures, nor did they know the ways of life, that they might stand in the way of God. So they went by, shaking their heads, because, not standing on the rock, which is Christ, their feet are moved. And they say, 'Save yourself, if you are the son of God, come down from the cross.' For they are fools and they speak foolish insults: 'Aha, you who would destroy the temple...' Therefore they said this because they were false witnesses, having fixed themselves in their lies. For He did not say that He would destroy the temple of God, but 'Destroy it and after three days and I will rebuild it.' 6 Because what others destroy, He rebuilds, that is the temple of His body, or the temple of His martyrs, and all who give witness to God in Him. Whence He says, 'The hour is coming when all those who are in their tombs shall hear the voice of the Son of God and rise up.' 7 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 12, Chap 27 1 Mt 27.39-40 2 Ps 79.13, 9 3 Ps 39.3 4 Ps 113.7 5 Eccl 2.14 6 Jn 2.19 7 Jn 5.28

Day And Night

Dies diei eructat verbum, et nox nocti indicat scientiam. Dies diei eructabat verbum, quando Dominus loquebatur apostolis. Ipse enim divina claritate irradians, corde purissimis verba coelestis luminis intimabat. Eructabat enim verbum, cum de imis penetralibus sermones in sanctorum notitiam perducebat. Nox autem nocti indicabat scientiam, quando Judas Christum Judaeis prodidit ac tradidit occidendum. Indicare enim pertinet ad proditionem. Tale enim inter se fecerant constitutum, ut illum tenerent, quem fuissset sceleratissimus osculatus. O nefandissimum proditorem, et juste a beatorum societate discretum! Per osculum causam fecit venire interitus, per quod humani generis declaratur affectus. Nam quod diem diei et notem nocti comparavit, argumentum est quod dicitur a pari; sicut et in quadragesimo primo psalmo dicturus est: Abyssus absyssum invocat, in voce cataractarum tuarum. Cassiodorus, Expositio In Psalterium, Psalmus XVIII Source: Migne PL 70.138c-d

Day to day pours forth speech, night to night hands over knowledge. 1 Day to day poured forth speech, when the Lord spoke to His Apostles. For He, blazing with Divine brightness, with purest light infused heavenly words in the heart. For He pours forth the word when with speech concerning the inmost things He leads into the knowledge of holy things. Night however, handed over knowledge to night when Judas betrayed Him to the Jews and handed Him over to death. 2 For 'to hand over' pertains to treachery. O most wicked traitor, and rightly cut off from the society of the blessed! By a kiss he caused murder to come forth, by that through which the human race declares affection. For that he compares 'day to day' and 'night to night' is the argument which argues from similar propositions, as in the forty fourth Psalm it is said: 'Abyss invokes abyss, in the voice of your cataracts.' 3 Cassiodorus, Commentary On The Psalms, Psalm 18 1 Ps 18.2 2 Mt 26.43 3 Ps 41.8

Three Crosses

Mihi autem absit gloria, nisi in cruce Domini nostri Jesu Christi... In cruce Christi gloriatio est, in cruce dextri latronis, consolatio; in cruce sinistri latronis, confusio; in cruce Christi, poena sine culpa, et post poena glorificatio; in cruce dextri latroni, poena pro culpa, et post poenam remissio; in cruce sinistri latronis, poena pro culpa, et post poenam damnatio. Dicunt homines, quando peonam sustinet; Si meruissimus non erubesceremus; nunc autem injuste pati et sine culpa ignominiosum nobis est. Oculi qui non vident, imo si pro culpa pateris erubescere; si sine culpa pateris, gloriare. Latro magis vis esse quam Christus; et forte sinister blasphemator, non confessor. Tu enim pro culpa pateris, et culpam non agnoscis, nec judicem veneraris. Si saltem dexter fuisses latro, culpam humiliter agnosceres, poenam patienter sustineres, veniam devote implorares, nec pro poena praesumeres, nec pro culpas desperares, sicut quidam qui de sua sustinentia gloriantur, de poena murmurant, de culpa desperant. Hugo De Sancte Victore, Miscellanea, Liber I, Tit L, De Tribus Crucibus Source: Migne PL 177.499c-d

May glory not be mine, unless in the cross of our Lord Jesus Christ...1 In the cross of Christ there is glory, in the cross of the thief on the right, consolation, in the cross of the thief on the left, confusion. In the cross of Christ there is punishment without fault and after punishment glorification, in the cross of the thief on the right, there is punishment for fault and after punishment forgiveness, on the cross of the thief on the left, there is punishment for fault and after punishment damnation. Men when they undergo punishment, say, 'If we have merited it, we shall not be ashamed.' So now to suffer unjustly and without fault is disgraceful for us. Their eyes do not see that if it is for fault you suffer you should blush, if it is without fault, glory. You wish to be a thief more than Christ, and perhaps the left one, the blasphemer, not the confessor. You shall suffer for fault and not know the fault, nor adore the judge. But if you were the thief on the right, you would humbly know fault and patiently undergo punishment, and devotedly implore forgiveness, not being presumptuous in punishment, nor despairing in fault, as certain men do who glory in their own endurance, murmuring against punishment and despairing concerning fault. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 50, On The Three Crosses 1 Galat 6.14