Angels And The Resurrection

Cum enim a mortuis resurrexerint neque nubent neque nubentur: sed sunt sicut angeli Dei in caelis... Tangit hic secundum qualitatem veram resurgentium in duobus: in remotione erroirs, et in doctrina veritatis. De primos dicit, cum enim a mortuis, illi qui mortui sunt, resurrexerint, sive boni sive mali, neque nubent neque nubentur. Gloss. Graeco idiomati, Latina consuetudo non respondet: nubere enim proprie mulieres dicuntur, et viri uxores: sed nos simpliciter dictum intelligamus sic, neque nubant viri, neque nubentur mulieres. Unde Augustines dicit, quod ibi erunt membra genitalis, non quae libidinem provocent: sed quae sapientiae admirationem indicant. In resurrectione neque nubent neque nubentur: sed omnis ibi foecunditas est ex coniunctione spiritus creati cum increato, sed erunt, tangit doctrinam veritatis dicens, sed erunt, in futuro, sicut angelis, non in natura Angeli: sed sicut Angeli in proprietate spiritualitatis et immortalitatis. Et quia nuptiae sunt bonum mortalium, ideo neque nubent neque nubentur, in caelis, autem dicit, ne in terra in aurea Ierusalem resurrectio putetur esse futura. Filii huius seculi nubunt et traduntur ad nuptias: illi vero qui digni habebuntur illo seculo et resurrectione, neque nubent, neque ducent uxores, neque enim ultra mori poterunt: aequales enim sunt Angelis, et filii sunt Dei, cum filii sunt resurrectionis. Unde Gloss, Nemo ibi mortiur, nemo ibi nascitur, nec infans nec senex ibi erit. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XII Source: Here p146

For when they are resurrected from the dead they shall neither marry nor be married, but they are like the angels of God in heaven...1 This touches on the true state of those who rise in two parts, in the removal of error and in the teaching of truth. Concerning the first He says, 'from the dead,' those who have died, they are resurrected, whether good or evil, and shall not marry or be married. The gloss says: 'This is a Greek idiom to which the Latin does not answer, for woman are properly said to marry, and men to take a wife,' but we should understand what is said in a simple sense, that neither will men marry, nor will woman be married. Whence Augustine says 2 that there there shall be generative members there but not to provoke to lust, but to signify the admiration of wisdom. 'In the resurrection they shall neither marry nor be married,' 3 but all there is a harmony in the joining of the created spirits with the uncreated. But they shall be, and here He touches on the teaching of truth, saying that in the future they shall be like angels, yet not by nature angels, but like angels by the possession of spirituality and immortality. And because marriage is a good of the mortal state, thus they shall not marry or be married in heaven, which means that it is not on earth, nor in some gilded Jerusalem, that the future resurrection should be thought to be. 'The children of this world marry and are given in marriage, but those who are worthy shall have the future and the resurrection, and they shall not marry nor take wives, nor shall they be able to die, but they shall be equal to angels, and sons of God, sons of the resurrection.' 4 Whence the gloss says: 'No one dies there, no one is born there, nor is there a babe there, nor an old man.' Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 12 1 Mark 10.1 2 Aug 3 Mt 22.30 4 Lk 20.34-36

Seeing Angels

...Et angelos Dei ascendentes et descendentes super Filium hominis. Ad litteram, angeli ad ipsum descenderunt, secundum quod dicitur matthaei quarto, Accesserunt angeli et ministrabant ei, spiritualiter vero, ut dicit Augustinus, quod dictum est Nathanaeli modo impletur in Christianis, quia, postquam Deus homo ascendit, credentibus in eum aperitur aditus caeli, et vident angelos, id est, praedicatores, ascendentes, dum arcana Deitatis considerant; et descendentes, dum humana de eo praedicant. Ista visio signata est Genesis vigesimo octavo, ubi dicitur, quod Iacob vidit Dominum innixum scalae et Angelos ascendentes et descendentes. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p496-7

...And angels ascending and descending on the Son of Man. 1 According to the letter, angels descended on Him according to what is said in the fourth chapter of Matthew: 'And angels came and ministered to Him.' 2 Spiritually, however, as Augustine says, 3 what was said to Nathanael was in a way fulfilled among Christians, because after the God man ascended, the sanctuary of the heavens was opened to those who believe in Him, and they see angels, that is, the preachers, ascending, when they contemplate the hidden things of His Divinity, and then descending, when they preach about the human things of Him. This vision was signified in the twenty eighth chapter of Genesis, where it is said that Jacob saw the Lord leaning on a ladder and the angels ascending and descending. 4 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.51 2 Mt 4.11 3 August Tract Ioan 7.23, contra Faustum 26, Serm 122.2.2 4 Genes 28.11-13

Angels And Spirits

...qui facit angelos suos spiritus et ministros suos ignem urentem... Commendandum est animo, quia hic specialiter de angelis dicitur, quod in libro Geneseos evidentius non habetur. Nam et verba ipsa sunt discutienda subtilius. Spiritus generale nomen est incorporalis potentisque substantiae, visibiliter sive invisibililter operans quod ei divinitus inspirature. Angelorum enim nomen non significat naturam, sed obsedientem. Angelus enim Graeca Lingua dicitur, qui Latine nuntius interpretatur: nam quando mittuntur angeli fiunt, cum tamen natura spiritus esse noscantur. Addidit, suos, ut illos ostenderet qui recta mente Domini voluntatibus obsecundant. Ordo enim verborum talis est: Qui spiritus suos facit angelos. Sequitur, et ministros suos ignem urentem. Minister Dei est omnis quo divinas exsequitur voluntates, et charitatis fervore semper accensus est. Talis enim vir coelestis ignis efficitur, quando verbo praedicationis peccantium nequitias urere et consumere posse monstratur. Sic enim ipse Dominus dicit: Ignem veni mittere in terram, ignis utique vitalis, ignis salutis, qui dum peccata consumit, animas nutrit. Cassiodorus, Expositio In Psalterium, Psalmus CIII Source: Migne PL 70.729b-c

...He who makes His spirits angels, and His ministers blazing fire... 1 It must be received by the soul, that here angels are spoken of in a special sense, which is not openly found in the book of Genesis. And these words must be distinguished most subtly. A spirit is a general name for an incorporeal and powerful substance, which working visibly or invisibly, is inspired by the Divinity. The name of angels does not signify the nature, but obedience, for 'angel' in the Greek tongue is translated into ours as 'messenger', since when they are sent out they are messengers, but their nature is known to be spiritual. He adds, 'His' to show them to be right minded followers of the Lord's wishes. For the sense of the words is: 'He who makes His spirits messengers.' It follows: 'And his ministers blazing fire.' A servant of God is everyone in whom the Divine wishes are followed, and he is always aflame with the fire of love. For the heavenly man is made fire when by the words of preaching the wickedness of sins is shown to be burnt and consumed. So the Lord says 'I have come to place fire on the earth,' 2 Life giving fire, the fire of salvation, which while it consumes sin, nourishes the soul. Cassiodorus, Commentary On The Psalms, from Psalm 103 1 Ps 103.4 2 Lk 12.49

Two Loves

Duo namque amores sunt ex quibus omnes prodeunt voluntates, ita diversae qualitatibus, sicut dividuntur auctoribus. Rationalis enim animus, qui sine dilectione esse non potest, aut Dei est amator aut mundi. In dilectione Dei nulla nimia, in dilectione autem mundi cuncta sunt noxia. Et ideo aeternis bonis inseparabiliter inhaerendum, temporalibus vero transeunter utendum est: ut peregrinantibus nobis et ad patriam redire properantibus, quidquid de prosperitatibus mundi hujus occurrerit, viaticum sit itineris, non illecebra mansionis. Ideo beatus Apostolus praedicat dicens: Tempus breve est: reliquum est ut qui habent uxores, tamquam non habentes sint; et qui flent, tamquam non flentes; et qui gaudent, tamquam non gaudentes; et qui emunt, tamquam non possidentes; et qui utuntur hoc mundo, tamquam non utantur. Praeterit enim figura hujus mundi. Sed quod de specie, de copia, de varietate blanditur, non facile declinatur, nisi in illa visibilium pulchritudine Creator potius quam creatura diligatur, qui cum dicit: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota mente tua, et ex tota virtute tua, in nullo nos vult ab amoris sui vinculis relaxari. Et cum huic praecepto proximi quoque copulat charitatem, imitationem nobis suae bonitatis indicit: ut quod diligit diligamus, et quod operatur operemur. Quamvis enim Dei agricultura simus, et Dei aedificatio, et neque qui plantat sit aliquid, neque qui rigat, sed qui incrementum dat Deus; in omnibus tamen exigit nostri ministerii servitutem, et nos dispensatores suorum vult esse donorum, ut qui fert Dei imaginem, Dei faciat voluntatem. Propter quod in oratione Dominica sacratissime dicimus: Adveniat regnum tuum, fiat voluntas tua sicut in coelo et in terra. Quibus verbis quid aliud postulamus, quam ut Deus quos necdum sibi subdidit subdat, et sicut in coelo angelos, ita et in terra homines ministros suae faciat voluntatis? Hoc autem petentes amamus Deum, amamus et proximum; et non diversa in nobis, sed una dilectio est, quando et servum servire, et dominum cupimus imperare. Sanctus Leo Magnus, Sermo XC, Caput III Source: Migne PL 54.448b-449a

There are two loves from which proceed all wishes, as different in quality as they are in their sources. For the reasonable soul, which cannot exist without love, is the lover either of God or the world. In the love of God there is no excess, but in the love of the world all is harmful. And therefore we must cleave inseparably to eternal treasures, but we must make use of temporal things as those who pass by. Like travellers hurrying to return to our fatherland, all the good things of this world which we encounter should be as aids on the way, not snares which detain. Therefore the blessed Apostle preaches, saying, 'The time is short. It remains that those who have wives to be as though they had none, and those who weep to be as though they do not weep, and those who rejoice to be as though they do not rejoice, and those who buy, as though they possessed not; and those that use this world, as though they used it not. For the form of this world passes away.' 1 But as the world attracts us with its appearance and its abundance and variety, it is not easy to turn away from it unless amid the fairness of visible things the Creator rather than the creature is loved; for, when He says, 'You shall love the Lord your God with all your heart, and all your mind, and all your strength,' 2 He wishes that we should not loosen the bond of love in any way. And when to this command He also joins the love of our neighbour, He enjoins on us the imitation of His own goodness, that we should love what He loves and do what He does. For although we are 'God's husbandry and God's building,' and 'Neither is he who plants anything, nor he who waters, but God gives the increase,' 3 yet He will have the labour of our service in everything, and He wishes us to be apportioners of His gifts, so that he who bears God's image may do God's will. Therefore in the Lord's prayer we devoutly say 'Your Kingdom come, your will be done on earth as it is in heaven.' 4 For what else do we ask for in these words but that God may subdue those whom He has not yet subdued, and as in heaven He makes the angels the servants of His will, so also He may make men on earth? And in seeking this we love God and we love our neighbour, and the love within us is not various but one, when we desire that the servant serve and the Lord rule. Pope Leo the Great, from Sermon 90 1 1 Cor 7.29-31 2 Mt 22.37 3 1 Cor 3.9,7 4 Mt 6.10

The Good Of Reconciliation

Esto consentiens adversario tuo cito dum es in via cum eo: ne forte tradat te adversarius judici, et judex tradat te ministro: et in carcerem mittaris. Amen dico tibi, non exies inde, donec reddas novissimum quadrantem. Ne forte. Ideo dum es in via debes reconciliari. Ne forte tradat te adversarius, id est sit causa quare tradaris Judici, id est Deo. Et judex ministro, id est angelo messori, etc. Vel aliter: Adversarius est divinus sermo, qui nostrae carnis voluptatibus adversatur: et quandiu est ille adversarius noster quem laesimus, et divinus sermo. Jubet ergo, ut sit consentiens ille qui laesit divino sermoni, qui praecipit diligere adversarios nostros, et eis reconciliari, ne similiter sit causa quare tradatur judici: quadrantem vocat minima peccata, quia quadrans genus est nummi qui habet duo minuta. Quasi diceret: Donec persolvat, id est luat etiam minima peccata, quod nunquam erit. Vel novissimus quadrans dicitur terra, quia quatuor sunt elementa: inferior quadrans est terra et deterior; ignis enim significat charitatem, aer vitam nostram, aqua baptismum, terra omnem corruptionem, et hoc est: Donec persolvat novissimum quadrantem, id est omnia peccata quae per terram designantur. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1296-1297

Come to an agreement with your adversary quickly whilst you are on the way with him, lest perhaps the adversary deliver you to the judge, and the judge deliver you to the officer, and you are thrown into prison. Truly I tell you you shall not go out from there until you have paid the last penny. 1 'Lest perhaps'. Therefore while you are on the way you should be reconciled. Lest perhaps the adversary deliver you, that is, there be a reason for you to be delivered to the judge, who is God. And the judge gives you to the officer, who is the angel who reaps. Or otherwise: The adversary is the Divine word, which is adverse to the pleasures of our flesh, and as long as He is our adversary it is Him we wound, even the Divine word. He exhorts, therefore, that a man might be aware who injures the Divine word, that commands us to love our enemies, and to be reconciled with them, lest for a similar reason we be delivered to the judge. And He calls the least sin a penny because the penny is a coin which is very small. It is as if He said: 'Until you pay, that is, are cleansed of the least sin, which will never be.' Or the last penny is the earth, because there are four elements. The last penny is the earth and it is the worst, fire signifies charity, air our life, water baptism, the earth every corruption. And this is 'until you pay the last penny,' that is, for every sin that the earth signifies. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.25-26

Lights And Lamps

Neque accendunt lucernam et ponunt eam sub modio. Quod si de seipso insinuat, non esse sub obscuro legis, ut quidem volunt, vel sub modio carnis ponendum; tum recte per candelabrum crux passionis, super quam levandus erat, et per lucernam introrsus lucentem divinitas in carne reserata monstratur. Sed tamen circumstantius apostolos et apostolicos viros lucernas esse putamus, quanquam superius gloriosius lux sint vocati, Nimirum quia etsi luci adhaerentes lux esse meruerant, tamen alterius lumine succensi, sicut lucerna alientis pascitur donis, non oportuit sub modio timoris delitescere illos, vel certe sub commoditate praesentis vitae abscondere. Sed accensi lumine veritatis, ponendi erant in candelabro, super quod septem lampades mystice in templo positae, oleo, videlicet Spiritus sancti gratia, jugiter nutriebantur. Cur autem praeeminentius lampas fidei et bonorum operum lucere debeat, patenter insinuat, cum subjungut, ut luceat, inquit, omnibus qui in domo sunt. Videlicet in Ecclesia, quae una et perfecta domus praedicatur. Vel forte luceat omnibus in domo hujus mundi, quae sub uno coelo quasi camera concluditur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib III Cap V Source: Migne PL 120.235b-c

Nor do they light a lamp and place it beneath a bushel... 1 Because if He hints of Himself here, as not being placed beneath the darkness of the Law, as indeed they wish, or beneath the bushel of the flesh, then rightly on the lamp stand of the cross of the passion, upon which He was to be raised, by the lamp shining within, Divinity is revealed in the uncovered flesh. But we may also think that the surrounding Apostles and Apostolic men are lamps, they who just previously were more gloriously called light, 2 certainly because even if adhering to the light they merited the title of 'light', and although kindled by the light of another, just as a lamp is fed with gifts of another, and it was not done so they that should be hidden beneath the bushel of fear, of indeed obscured beneath the comforts of the present life. But lit by the light of truth they were placed on the lamp stand, on which the seven lamps were mystically set in the temple, 3 and were continually nourished with oil, which is the grace of the Holy Spirit. And why the lamp of faith and good works should be preeminent in shining He clearly suggests when He adds that it should shine on everyone in the house. That is, in the Church, which is proclaimed to be the one perfect house. Or perhaps it should shine on everyone else in the house of the world, which is beneath one heaven as in a vaulted room. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3, Chapter 5 1 Mt 5.15 2 Mt 5.14 3 Exod 25.37

Leaven And Bread

Sciens autem Jesus, dixit eis: Quid cogitatis inter vos, modicae fidei, quia panes non habetis? Nondum intelligitis, neque recordamini quinque panum, et quinque millium hominum, et quot cophinos sumpsistis? Neque septem panum, quatuor millium hominum, et quot sportas sumpsistis? Quare non intelligitis, quia non de pane dixi vobis: Cavete a fermento Pharisaeorum, et Sadducaeorum. Tunc intellexerunt, quia non dixerit, cavendum a fermento panum, sed a doctrina Pharisaeorum et Sadducaeorum. Per occasionem praecepti quo Salvator jusserat dicens: Cavete a fermento Pharisaeorum et fermento Herodis. docet eos quid significent quinque panes et septem, sive pisciculi, aut quinque milia hominum et quatuor millia, quae pasta sunt in eremo; quod licet signorum magnitudo perspicua sit, tamen et aliud in spirituali intelligentia demonstretur. Si enim fermentum Pharisaeorum et Sadducaeorum non corporalem panem, sed traditiones perversas, et haeretica significat dogmata; quare et cibi, quibus nutritus est populus Dei, non veram doctrinam integramque significent? Quaerat aliquis et dicat: Quomodo panes non habebant, qui statim impletis septem sportis, ascenderunt in naviculam, et venerunt in fines Magedan: ibique audiunt navigantes, quod cavere debeant a fermento Pharisaeorum et Sadducaeorum? Sed Scriptura testatur quod obliti sint eos secum tollere. Hoc est fermentum, de quo et Apostolus loquitur; Modicum fermentum totam massam corrumpit. Istiusmodi fermentum, quod omni ratione vitandum est, habuit Marcion, et Valentinus, et omnes haeretici. Fermentum hanc vim habet, ut si farinae mixtum fuerit, quod parvum videbatur, crescat in majus, et ad saporem suum universam conspersionem trahat: ita et doctrina haeretica, si vel modicam scintillam in tuum pectus jecerit, in brevi ingens flamma succrescit, et totam hominis possessionem ad se trahit. Denique sequitur: Tunc intellexerunt, quia non dixisset cavendum a fermento panum, sed a doctrina Pharisaeorum et Sadducaeorum. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber Secundus, Caput XVI Source: Migne PL 25.113b-114b

Jesus was aware, and said to them, 'Why do you think among yourselves, men of little faith, that you have no bread ? Do you not understand, do you not remember the five loaves and the five thousand and how many baskets you filled? Nor the seven loaves and the four thousand and their seven loaves, and how many hampers you filled? Why do you not understand that I did not speak of bread to you when I said, 'Beware the leaven of the Pharisees and Sadducees?' Then they understood that He did not speak a warning against leavened bread but against the teaching of the Pharisees and Sadducees 1 Because of the commandment which the Savour gave saying, 'Beware the leaven of the Pharisees and the leaven of the Herodians,' He teaches them the meaning of the five loaves and the seven, and the fish, and the five thousand men and the four thousand, who were fed in the desert, the greatness of which signs it is easy to grasp, but the spiritual understanding of them may require demonstration. For if the leaven of the Pharisees and the Sadducees is not material bread, but pertains to perverse traditions and heretical teaching, why should the bread which nourished the people of God not signify true authentic teaching? Someone may ask a question about this and say, 'How did they not have bread, who just filled seven sacks and went up into the boat, and then they came to the borders of Magdalen, and there sailing heard that they should beware the leaven of the Pharisees and the Sadducees?' But Scripture bears witness that they had forgotten to bring these with them. This is the leaven, concering which the Apostle says, 'A little leaven corrupts the whole.' 2 This leaven, which in every sense is to be avoided, Marcion has, and Valentinus, and all heretics. This leaven has the power that if it is mixed with flour, then that what seemed small, grows into something great, and its aroma is diffused everywhere. Thus if even a tiny spark of hereritcal teaching is cast into the heart, then in a brief time a great flame rises up and it takes possession of the whole man. So it follows, 'Then they understood that He did not speak a warning against leavened bread but against the teaching of the Pharisees and Sadducees.' Saint Jerome, Commentary on the Gospel of Matthew, Book 2 Chap 16 1 Mt 16.8-12 2 1 Cor 5.6

Differing Parables

Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα, καὶ ἐκάλεσε πολλούς... Ἀλλοτρία αὕτη ἡ παραβολὴ πρὸς τὴν παρὰ τῷ Ματθαίῳ. Ἐκεῖ μὲν γὰρ βασιλεὺς, καὶ γάμοι υἱοῦ βασιλέως, καὶ κλήτορες πολλοὶ, καὶ οἱ κληθέντες οὐκ ἀπῆλθον, ἀλλὰ καὶ τοὺς δούλους ὕβρισαν καὶ ἀπέκτειναν, καὶ στράτευμα κινούμενον κατὰ τῶν ἀνῃρηκότων τοὺς δούλους, καὶ ὁ διὰ τὴν ῥυπαρὰν ἐσθῆτα ἐκβαλλόμενος τοῦ γάμου· ὧδε δὲ ἄνθρωπος εἰσάγεται ψιλὸς, καὶ δεῖπνον ἁπλῶς, καὶ εἷς ἐπὶ τὴν κλῆσιν ἐκπέμπεται, καὶ οἱ κληθέντες παραιτοῦνται μόνον τὴν κλῆσιν, ἀσχολίαν σκηπτόμενοι. Τὸ δὲ κεφαλαιωδέστερον, ὅτι ἐκείνη μὲν ἐν τῷ ἱερῷ λέλεκτο πρὸς τοὺς ἀρχιερεῖς καὶ πρεσβυτέρους τοῦ λαοῦ, αὕτη δ' ἐπὶ τῆς Γαλιλαίας ἐν οἰκίᾳ τινὸς ἄρχοντος Φαρισαίου· τῶν γὰρ συνανακειμένων τις ἀκούσας τὸ, Μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι· ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων· τῆς ἀναστάσεως καὶ τῆς βασιλείας τοῦ Θεοῦ μιᾶς καὶ τῆς αὐτῆς νοουμένης. Πρὸς οὖν τὸν εἰρηκότα, Μακάριος ὅστις φάγηται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, τίς ἂν γένοιτο οὗτος ὁ μακάριος διὰ τῆς παραβολῆς ὁ Σωτὴρ παρίστησι λέγων, Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα· πάλιν αὐτὸς ἑαυτὸν ἐν τούτοις ἄνθρωπον ὀνομάζων. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.572b-c

A certain man prepared a great feast, to which he invited many...1 This is a different parable from the one given by Matthew. For there we have a king and the wedding of the king's son, and many servants are sent out to call, and those who are called do not come, but they scorn the servants and kill them, and an army is despatched against the killers of the servants, and a certain man because of his sordid clothing is cast out of the wedding feast, 1 but here one man is introduced, and it is a private meal, and one servant is sent out to call, and those called decline the invitation because they are busy with other occupations. And this is to be especially noted, that the former was told in the temple before the high priests and elders of the people, and the latter in Galilee in the house of a certain ruler among the Pharisees. And that man reclining heard, 'And you shall be blessed because they have nothing with which they may repay you, but you will have repayment in the resurrection of the righteous.' And the resurrection and the kingdom of God are to understood as one and the same. But now to him who said, 'Blessed is he who eats bread in the kingdom of God,' who this blessed man may be the Saviour declares in this parable, saying, 'A certain man prepared a great feast,' again with these words naming himself as the man. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.16 2 Mt 22.2-14

Differing Profits

...Sequere me, et surgens secutus est eum. Saepe legitur et in hoste utilis virtus, saepe in adversario comprobatur. Matthaeus non subtrahitur operi, sed mutatur, et telonium suscipit magis quam relinquit, ut mansura Deo, non homini peritura conquirat, ut non tresimum in quadrigesimum quinquagesiumumque nummum tristis redigat supputator, sed trigesimum in sexagesimum et centesimum gaudii fructum laetus recondat divinis commodis profuturum. Et surgent secutus est eum. Generosus animus, qui sic ea quae magna putarat, facile, et quasi nulla contempsit, apparet illum per ignorantiam lucra ante praesentia conquisisse, a quibus ut se sensit, et vidit liberum sic raptus est ad divina. Sanctus Petrus Chrysologus, Sermo XXIX, De Matthaei Publicani Source: Migne PL 52.283a-b

...'Follow me,' and rising, he followed Him. 1 One may often read that even in an enemy there is a useful virtue, and that there is often something to be approved in an adversary. Matthew is not being taken from his work, but changed; and he takes the tax booth rather than leaving it, so that he may seek after what will remain for God, not what will pass away for man; not so that as a grievous accountant he may collect coins thirtyfold and fortyfold and fiftyfold, but so that he may happily store away the joyful profits of Divine benefactions thirtyfold, sixtyfold, and a hundredfold. 2 'And rising, he followed Him.' It is a noble spirit that so easily despised as nothing those things that it had thought to be great, it is apparent that through ignorance he had sought after present wealth, from which, as he realized and saw, he was thus taken away to Divine gain. Saint Peter Chrysologus, from Sermon 29, On Matthew the Tax Collector 1 Mt 9.9 2 Mt 13.8

Matthew's Departure

Et post haec exiit, et vidit publicanum nomine Levi, sedentem ad telonium, et ait illi: Sequere me. Idem Levi qui Matthaeus est, sed Lucas Marcusque propter verecundiam et honorem evangelistae, noluerunt nomen ponere vulgatum. Ipse autem Matthaeus iuxta illud quod scriptum est: Iustus accusator sui est, in primordio sermonis Matthaeum se et publicanum nominat, ut ostendat legentibus nullum debere conversum de salute diffidere, cum ipse de publicano in Apostolum, de teloniario in Evangelistam sit repente mutatus. Et relictis omnibus, surgens secutus est eum. Intelligens Matthaeus quid sit veraciter Dominum sequi, relictis omnibus, sequitur. Sequi enim, imitari est. Ideoque ut pauperem Christum, non tam gressu quam affectu confortari potuisset, reliquit propria, qui rapere solebat aliena, perfectaque nobis abrenuntiationis saeculi formam tribuens, non solum lucra reliquit vectigalium, sed et periculum contempsit, quod evenire poterat a principibus saeculi, quia vectigalium rationes imperfectas atque incompositas reliquerit. Tanta enim cupiditate sequendi Dominum ductus est, ut in nullo prorsus huius vitae respectum vel cogitationem sibimet reservaverit, propter quod iusta mercede, dum humana sedulus negotia deserit, dominicorum fidelis dispensator meruit esse talentorum. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput V Source: Migne PL 92.389a-c

After after these things He went out and He saw a tax collector by the name of Levi sitting at his booth, and He said to him: 'Follow me.' 1 This Levi is Matthew, but Luke and Mark on account of respect and honour of the Evangelist, are unwilling to use the common name. Yet Matthew himself, according to what is written, 'The righteous man is his own accuser,' 2 at the first mention of himself names himself Matthew and a tax collector, showing to readers there should be no hesitation in turning to salvation, when he suddenly changed from a tax collector to an Apostle, and from a toll gatherer to an Evangelist. And leaving everything, he rose and followed Him. Matthew, understanding what it truly means to follow the Lord, leaves everything and follows. For to follow is to imitate. Therefore as Christ was poor, not so much with feet but with affection propelled, he left his own things, he who was accustomed to seize things from others, giving to us a form of the world's renunciation, not only leaving the profit to be had from taxes, but even scorning the peril which it was possible would come from the rulers of the age because he left his accounts of taxes unfinished and disorganised. For he was led by such a great desire for the Lord that not looking at all to anything of this life, nor giving thought for himself, because of the righteous reward, he deserted the eager administration of human affairs and merited to become a faithful dispensor of the Lord's talents. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 5 1 Lk 5.27 2 Prov 18.17

Prayer And Understanding

Tὰς ὁδούς σου Kύριε γνώρισόν μοι καὶ τὰς τρίβους σου δίδαξόν με, ὁδήγησόν με ἐπὶ τὴν ἀλήθειάν σου καὶ δίδαξόν με ὅτι σὺ εἶ ὁ θεὸς ὁ σωτήρ μου καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν Ἐγὼ δὲ πρῶτον μὲν ἰκετεύω τὰς σὰς ὁδοὺς διαγνῶναι, καὶ τὰς πρός με φερούσας τρίβους μαθεῖν, ὥστε δινηεκῶς τὴν ἀπλανῆ σου καὶ ἀληθῆ πορείαν ὁδεύειν. Ἔπειτα δι' αὐτῶν ἰκετεύω τῶν πραγμάτων μαθεῖν, ὅτι Σωτὴρ ὑπάρχεις ἐμός· τὴν γὰρ παρὰ σοῦ φιλανθρωπίαν προσμένω διηνεκῶς. Τὸ γὰρ ὅλην τὴν ἡμέραν, ἀντὶ τοῦ ἀεὶ τέθεικεν· καὶ διδάξαι βούλεται, ὡς οὐ νῦν μεν τὰύτην ἔχει τὴν γνώμην, νῦν δὲ ἑτέραν ἀντὶ ταύτης εἰσδέχεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΚΔ’ Source: Migne PG 80.1037a

Make your ways known to me, O Lord, and teach me your paths, lead me to your truth and teach me that you are God my Saviour, for you I wait all day long. 1 First I pray that I might know your ways and learn the paths which lead me to you, so that I might always and without delusion truly travel on the way. Then I pray to you that I might learn what it means for you to be my Saviour, for I am always expecting your mercy. And this 'all day long' is put here for 'always,' for he wishes to teach that he does not have this understanding at one time and a different one at another time. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 24 1 Ps 24.4-5

Faith And Dispute

Ἔστι δὲ πίστις, ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων Τό γε μὴν πίστει παραδεχθὲν ἀπολυπραγμόνητον εἶναι χρὴ, ἀλλ' οὐ θρασυτέραις ὥσπερ ἐκβασανίζειν ἑρεύναις. Πίστις γὰρ οὐκ ἔτι τὸ ζητούμενον. Τὸ γάρ τοι βασανιζόμενον πῶς ἔτι πεπίστευται; Ὅνπερ γὰρ τρόπον ἐλπὶς βλεπομένη ἀζήτητον, πίστις οὐκ ἂν εἶη κατὰ τὸν ἴσον ἐλπίδι λόγον· τὸ γὰρ πίστει τετιμημένον, βασάνου πάντως ἐλεύθερον. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.989c-d

And it is faith that is the foundation of what we hope for, and convinces us of things unseen... 1 Faith received must be beyond dispute, it is not something to be recklessly examined. Faith is not still questioning, since has anything been believed about which there is still dispute? Just as it is with things hoped for when they are seen, so faith is in that same state of hope. Faith's dignity is to be free from all dispute. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 11.1

Faith And Sin

Omne enim quod non est ex fide peccatum est... Non enim omnis actus tantum, sed omnis infidelium vita peccatum est. Ubi enim deest agnitio incommutabilis veritatis, falsa virtus est, etiam in optimis moribus. Nam, sicut jam dictur est, et saepe dicendum est et firmiter credendum est, optima opera fiunt ab homine, fides autem fit in homine, sine qua nulla bona opera fiunt ab ullo homine, quia peccatum est quidquid ex fide non est. Peccat ergo, qui non cum fide manducat, semetipsum vero ille judicat, cujus exemplo infirmus peccat. In suo enim genere curandum est quod ad melius interum perduci non potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VII, Caput XIV Source: Migne PG 180.686a

Everything that is not from faith is sin. 1 And not even every act but the whole life of the faithless is sin. Where there is the lack of the immutable truth, virtue is false, even in the best conduct. For as has been said, and as must often be said and firmly believed, the best works come from a man, but faith is made in a man, without which no good works come from any man, because whatever is not from faith is sin. Therefore he sins who does not eat with faith, however he judges himself, by whose example the weak man sins. For his care must be for his own kind which meanwhile cannot lead to what is better. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 7, Chapter 14 1 Rom 14.10

Coming After

Dicebat autem ad omnes: Si quis vult post me venire, abneget seipsum. Pulchre posuit, ad omnes, quia superiora, quae ad fidem dominicae nativitatis vel passionis pertinent, cum solis seorsum discipulis egit. Tunc autem nosmetipsos abnegamus, cum vitamus quod per vetustatem fuimus, et ad hoc nitimur quo per novitatem vocamur. Dicat ergo Veritas, dicat: Si quis vult post me venire, abneget seipsum. Quia nisi quis a semetipso deficiat, ad eum qui super ipsum est non appropinquat; nec valet apprehendere quod ultra ipsum est, si nescierit mactare quod est. Sed jam, qui se a vitiis abnegat, exquirendae ei virtutes sunt, in quibus crescat. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.452b

But He said to everyone: 'If anyone wishes to come after me, let him deny himself. 1 Well was it written here 'to everyone,' because just previously, He had spoken about what pertained to the faith of the Lord's nativity and passion with His disciples alone. And then we deny ourselves, when we turn away from what we were of old and strive toward the newness to which we are called. Therefore the Truth says: 'If anyone wishes to come after me, let him deny himself.' Because unless someone dies to himself, he shall not come near to Him who is above him, nor shall he be able to grasp what is beyond if he does not know what it is to be glorified. But already he who denies himself the vices, seeks after the virtues, in which he may grow. Saint Bede, Commentary On The Gospel of Saint Luke, Book 3, Chapter 9 1 Lk 9.23

Encouraging Confessors

Cyprianus Rogatiano presbytero et caeteris confessoribus fratribus salutem. Et jampridem vobis, fratres charissimi ac fortissimi, litteras miseram, quibus fidei et virtuti vestrae verbis exultantibus gratularer, et nunc non aliud in primis vox nostra complectitur quam ut laeto animo frequenter ac semper gloriam vestri nominis praedicemus. Quid enim vel majus in votis meis potest esse vel melius quam cum video confessionis vestrae honore luminatum gregem Christi? Nam, cum gaudere in hoc omnes fratres oporteat, tum in gaudio communi major est episcopi portio: Ecclesiae enim gloria praepositi gloria est. Quantum dolemus ex illis quos tempestas inimica prostravit, tantum laetamur ex vobis, quos diabolus superare non potuit. Hortamur tamen per communem fidem, per pectoris nostri veram circa vos et simplicem charitatem, ut, qui adversarium prima hac congressione vicistis, gloriam vestram forti et perseveranti virtute teneatis. Adhuc in saeculo sumus, adhuc in acie constituti, de vita nostra quotidie dimicamus. Danda opera est ut post haec initia ad incrementa quoque veniatur, et consummetur in vobis quod jam rudimentis felicibus esse coepistis. Parum est adipisci aliquid potuisse; plus est quod adeptus es posse servare; sicut et fides ipsa et nativitas salutaris, non accepta, sed custodia, vivificat. Nec statim consecutio, sed consummatio hominem Deo servat. Dominus hoc magisterio suo docuit dicens: Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat. Puta hoc illum et confessori suo dicere: Ecce confessor factus es, jam noli peccare, ne quid tibi deterius fiat. Salomon denique et Saul et caeteri multi, quamdiu in viis Domini ambulaverunt, datam sibi gratiam tenere potuerunt. Recedente ab iis disciplina Dominica, recessit et gratia. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.235a-236b

Cyprian to the presbyter Rogatianus, and to the other confessors, his brethren, greetings. I had before, most beloved and bravest brethren, sent you a letter in which I congratulated your faith and virtue with words of exultation, and now, first of all, our voice has no other care than to announce the glory of your name repeatedly and always with a joyful mind. For what can I wish for in my prayers that would be greater or better than I might see the flock of Christ enlightened by the honour of your confession? For though all the brethren should rejoice in this, yet the share of the bishop is the greatest in the common gladness. For the glory of the Church is the glory of him who who presides. As much as we lament over those who have been thrown down by a hostile storm, to the same degree we rejoice over you whom the devil has not been able to overcome. However we exhort you by our common faith, by the true and simple love in our heart for you, that having overcome the adversary in this first encounter, you should cling to your glory with a brave and persevering virtue. We are still in the world, we are yet placed in the battleline, we fight daily for our lives. We should give ourselves to the task so that after such a beginning there should also come about an increase, and thus that what you have begun to be with such a blessed commencement should be perfected in you. It is a little thing to have been able to obtain something, it is much more that you are able to keep what you have obtained, even as faith itself and saving birth gives life not simply by being received, but by being preserved. It is not the instant of attainment, but the perfecting, that guards a man for God. The Lord taught this in His instruction when He said, 'Behold, you are made well. Sin no more, lest something worse befall you.' 1 Think of Him as saying something like this to His confessor, 'Behold, you are made a confessor. Sin no more, lest something worse come upon you.' So Solomon, and Saul, and many others, as long as they walked in the Lord's ways, were able to keep the grace given to them. When they abandoned the discipline of the Lord, grace abandoned them. Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Jn 5.14

Curing The Blind

Et stans Jesus praecepit illum vocari. Et vocant caecum, dicentes ei: Animaequior esto: surge, vocat te. Qui, projecta vestimento suo, exsiliens venit ad eum.Et respondens Jesus dixit illi: Quid tibi vis faciam? Caecus autem dixit ei: Rabboni, ut videam. Jesus autem ait illi: Vade, fides tua te salvum facit. Et confestim vidit, et sequebatur eum in via. Tangit hic ea quae circumstant istius mirculi perfectionem. Sunt autem septem, quorum primum est status transfeuntis, cum dicit, et stans Iesus, ut eum caecus consequi posset: stetit enim ex misericordia expectans eum, quem defidem transiuerat ex iustitia. Expectat vos Dominus ut misereatur vestri. En ipse stat post paritem nostrum. Et quid mirum quod stat expectans, quia ante stetit pulsans. Secundum est adduendi caeci ad se praeceptum, unde dicit praecepit illum vocati, ut Deo et lumini aeterno appropinquaret. Accedite ad eum et illuminamini, et facies vestrae non confundentur. Adducite illum ad me, et ponam oculos meos super eum. Tertium est quod iuxta Christi imperium caecus vocatur, et vocantes caecum, ministri illuminationis et intercessores, dicentes ei caeco iam statim illuminando. Confirmetis in illum charitatem. Animaequior esto Forti animo esto, in proximo est ut a Deo cureris. Animaequior esto populus Dei; quia quae Deo placent manifesta sunt vobis. Ergo, surge, hoc est, sursum ad caeli lumen age te. Surge qui dormis et exurge a mortuis, et illuminabit te Christus. Vocat te. Qui vocat ea quae non sunt tamquam ea quae sunt. Quartum est caeci ad lumen acceleratio, et hoc est, Qui proiecto vestimento suo, ut reverentiam exhiberet, et pristini erroris per confessionem conversationem deponeret. Exui me tunica mea, et quomodo induat illa. Deponere vos secundum pristinam conversationem veterem hominem, qui corrupitur secundum desideria erroris. Exiliens prae gaudio quod concepit spe sanitatis percipiendae. Ecce venit, saliens in monitbus, transiliens colles. Quia si etiam claudus fuisset, prae gaudio saltasset: et hoc fuit signum perfectae fidei, quia aliter guadium tantum non concepisset. Tunc saliet quasi cevus claudus, et aperta erit lingua mutorum. Venit ad eum Salvatorem et illuminatorem omnium. In die bona venimus ad te. Et respondens Jesus dixit illi. Quintum est, in quo per quaestionem intendit Dominus aliis hujus caeci ostendere affectum. Quid tibi vis faciam? Hoc quaerit non ignorans, sed ut aliis ostendatur quod non carnale aliquid, sed perceptionem luminis interioris et exterioris habet in desiderio. Quale gaudium mihi erit, qui in tenebris sedeo, et lumen coeli non video? Caecus autem dixit ei, de videndo lumine suum exclamans desiderium: Dulce lumen et delectabile est oculis videre solem. Rabboni, dulcissime magister, qui veritate tua omnes illuminas, qui dixisti, Ego sum lux mundi, qui sequitur me, non ambulat in tenebris, sed habebit lumen vitae, qui dixisti adhuc, In judicium ego in hunc mundum veni, ut qui non vident, videant, et qui vident, caeci fiant. Ut videam. Domine, ut videam: Deus meus, illumina tenebras meas. Jesus autem ait illi, Fons verae lucis. Candor est lucis aeternae, et speculum sine macula. Vade, illuminationis profectu. Et hoc est sextam. Domine, in lumine vultus tui ambulabunt: et in nomine tuo exsultabunt tota die, et in justitia tua exaltabuntur. Disce ubi sit lumen oculorum et pax.'  'Fides tua,' qua me posse hoc tibi facere credis, 'te salvum fecit.' 'Fides tua te salvam fecit, vade in pace.' 'Et confestim vidit.' Hoc est septimum. 'Confestim,' quia nescit tarda molimina Spiritus sancti gratia. Et ne putetur per medicinam curatus, statim in momento factum est. Confestim ergo vidit. 'Revela oculos meos, et considerabo mirabilia de lege tua.' 'Ceciderunt ab oculis ejus tamquam squamae, et visum recepit.' 'Cum sedero in tenebris, Dominus lux mea est.' 'Et sequebatur eam in via.' Fructus est miraculi et utilitas. Sequar te quocumque ieris. Hic enim de caetero lumen sequebatur, ne in tenebris impingeret. Dum lucem habetis, credite in lucem, ut filii lucis sitis. Ut filii lucis ambulate. Hoc enim est primum lucis beneficium ut sequamur lucem. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p130

And Jesus stopped and commanded him to be called. And they called the blind man, saying to him, 'Take heart, rise up, He has called you.' And casting off his cloak he leapt up and came to Him. And in answer Jesus said to him, 'What do you want me to do?' The blind man said to him: 'Master, that I might see.' And Jesus said to him: 'Go, your faith has saved you.' And instantly he saw, and he followed Him in the way. 1 These touches on the things which pertain to the perfection of the miracle. There are seven parts, the first of which is the state of passing by, when it is said, 'And Jesus stopped,' so that the blind man might be able to come to him. For He stopped because of mercy to await him, who sitting He would have passed by because of righteousness. 'The Lord waits for you that He might be merciful to you.' 'Behold, he stands at our wall.' 2 And why wonder that He stood waiting, since before He stood knocking. The second part is the blind man coming to Him at His command, whence it is said that He commanded Him to be called, so that he might come near to God and the light eternal. 'Come to Him and be illuminated, and your faces shall not be confounded.' 'Bring him to me and I shall place my eyes upon him.' 3 The third part is that the blind man is called by the people of Christ, and calling the blind man they are ministers and intercessors of the light, who now immediately speak to the blind man for his enlightening. 'Be strong in love for him.' 4 'Take heart.' Be strong in soul, it is near that you might be healed by God.' 'Take heart, people of God, because the things which are pleasing to God have been revealed to you.' Therefore 'rise up,' that is, lift yourself up to the light of heaven. 'Rise you who sleep, rise up from the dead and Christ shall illuminate you.' 'He calls you.' 'He who calls the things which are not as things which are.' 5 The fourth part is the hurrying of the blind man to the light, and this is, 'Casting off his cloak,'  so that he exhibits reverence, and would be rid of the state of the first fault through confession. 'He took my tunic from me, how shall I put in on?' 'Put off your former conduct of the old man, which was corrupted by deceitful desires.' 'He leapt up,' for joy because he conceived hope of the healing to be gained. 'Behold he comes, leaping on the mountains, bounding across the hills.' 6 Because even if he had been lame, he would have leapt for joy. And this is the sign of perfect faith, because otherwise he would not have been joyful at all. 'Then the lame man shall leap like a hart, and the tongues of the mute shall be opened.' Thus he comes to the Saviour, to the one who enlightens all things. 'On a good day we come to you.' 7 'And in answer Jesus said to him.' The fifth part is that by question the Lord intends to reveal the desire of the blind man to others. 'What do you want me to do?' He did not ask as one ignorant, but that He might show others that this was not something carnal, but that he had in him a desire for the possession of interior and exterior light. 'What joy shall there be for me who sits in darkness and does not see the light of heaven?' 8 'The blind man said to Him,' he cries out with his desire for the light of seeing, 'Light is sweet and it is delightful to see the sun with one's eyes.' 9 'Master' the sweetest teacher, who with your light illuminates everyone, you who said, 'I am the light of the world, he who follows me shall not walk in darkness but he shall have the light of life.' You who yet said, 'In judgement I shall come into this world, that those who do not see might see and those who see might be blind.' 10 'That I might see.' 'O Lord, that I might see.' 'My God, illuminate my darkness.' 'Jesus said to him,' 'The fount of true light. Its brightness is of the light eternal and it is a mirror without flaw.' 11 'Go,' in the success of enlightenment. And this is the sixth part. 'O Lord, in the light of your face they shall walk, and in your name they shall exult the whole day, and in your righteousness they shall be exalted.' 'Learn where might be the light of the eyes and peace.' 12 'Your faith,' because you believe that I am able to do this to you, 'has saved you.' 'Your faith has saved you, go in peace' 13 'And instantly he saw.' This is the seventh part. 'Instantly,' because the Holy Spirit does not know delay in its efforts. And lest it be thought he was cured by medicine, it is performed in a moment. Thus he sees instantly. 'Open my eyes, and I shall consider the wonders of your law' 'They fell from his eyes like scales and he received his sight.' 'When I shall sit in darkness, the Lord is my light.' 14 'And he followed Him in the way.' The fruit and usefulness of the miracle. 'I shall follow you wherever you shall go.' Henceforth he followed the light lest he be driven into darkness. 'While you have the light, believe in the light, that you be sons of the light.' 'So that you walk as sons of light.' 15 This is the first blessing of light, that we might follow the light. Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mk 10.40-52 2 Isaiah 30.18 Song 2.9 3 Ps 33.6 Genes 44.21 4 2 Cor 2.8 5 Tob 5.13, Baruch 4.27, Ephes 5.14, Rom 4.17 6 Song 5.3 Ephes 4.22, Song 2.8 7 Isaiah 35.6, 1 Kings 25.8 8 Tob 5.12 9 Eccle 11.7 10 Jn 8.12, Jn 9.39 11 Lk 18.41, 1. Ps 17.29, Wisd 7.26 12 Ps 88.16,11 Baruch 3.14 13 Lk 7.50 14 Ps 118.18, Acts 9.18, Micah 7.8 15 Mt 8.19, Jn 12.36, Ephes 5.8

Seeing And Believing

Quaeritur de hoc quod dicitur: Vidistis me, et non creditis. Videtur, quod nihill dicat, quia fides est earum rerum, quae non videntur, ut dicit Apostolus ad Heb undecimo. Ergo nihil potest eos reprehendere de hoc, quod non credunt, cum videant. Si dicas, quod videre est secundum humanitatem, sed credere secundum Divnitatem; hoc nihil est, quia visio humanitatis potius impedit fidem Divnitatis, quam adjuvet: ergo non debet eos arguere ex hoc. Resp. Dicendum, quod intelligitur de visione non humanitatis purae, vel infirmae sed de visione virtutis et potentiae in effectu. Et quoniam videbunt Divinam virtutuem in effectu, ideo credere debebant. Quod objicitur, quod visio repugnat fidei, dicendum, quod verum est de visione essentiae Divinae; sed non est verum de visione, quae est in effectu tanquam in speculo; quia fidei est videre per speculum et in aenigmate. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VI Source: Here, p677

One must enquire into this which is said: 'You see me and you do not believe.' 1 It seems that nothing is being said here because faith is of things which are not seen, as the Apostle says in the eleventh chapter of Hebrews. 2 Therefore it is not possible to find fault with them concerning this, that they do not believe when they see. If you should say that to see is according to humanity and to believe is according to Divinity, this is nothing, because human vision is more of an obstacle to the Divine faith rather than a help, and therefore there should be no dispute with them because of this. I answer that it must be said that this should be understood of a seeing that is not purely human, or weak, but it is a seeing of virtue and power in action. And because they saw the Divine virtue in action, therefore they should have believed. And to the objection that vision is hostile to faith, it must be said that this is true regarding the vision of the Divine essence, but it is not true of the vision which is active as in a mirror, because faith is to see through a mirror darkly. 3 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 6 1 Jn 6.36 2 Heb 11.1 3 1 Cor 13.12

Seeing Within

Sacri eloquii mysticos sensus Propheta per aspirationem sancti Spiritus prudenter intelligens, dicit: Mirabilia testimonia tua, ideo scrutata est ea anima mea. Qui rursus ait: Revela oculos meos, et considerabo mirabilia de lege tua. Qui enim necdum occulta de apertis intelligit, oculos velatos habet. Qui vero jam intelligit, revelatis oculis mirabilia de lege Dei considerat, quia, spiritaliter litterae verba discutiens, quae interius magnitudo lateat pensat. An non est mirabile quando aliud auribus sonat, atque aliud exit ad intelligentiam quod non sonabat? Cui ergo verbum sacri eloquii nisi lapidi simile dixerim, in quo ignis latet? Qui manu quidem frigidus tenetur, sed, percussus ferro, per scintillas micat, atque hoc emittit ignem qui post ardeat, quod prius manus frigidum tenebat. Sic etenim, sic verba sunt sacri eloquii, quae quidem per narrationem litterae frigida tenentur; sed si quis haec, aspirante Domino, intento intellectu pulsaverit, de mysticis ejus sensibus ignem producit, ut in eis verbis post animus spiritaliter ardeat, quae prius per litteram ipse quoque frigidus audiebat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia X Source: Migne PL 76.1058a-c

Through the inspiration of the Holy Spirit the prophet wisely understands the spiritual sense of sacred speech, saying, 'Your testimonies are wondrous, therefore my soul has studied them.' He who says again: 'Open my eyes, and I shall consider the wonders of your law.' 1 For he who does not yet understand hidden things as things revealed, he has his eyes veiled. But he who understands with eyes opened considers the wonders of God's law, because spiritually shattering the literal words, he ponders the greatness hidden within. Is it not to be wondered at that when something resounds in the ear, yet something escapes understanding which is not heard? To what then might I say the word of holy speech is like but a stone in which fire is hidden? It is cold when it is held in the hand but when it is struck with iron, it flashes with sparks, and that which emits the fire is afterward warm, which before was so cold to the touch. So indeed are the words of sacred speech, which by the literal narration are felt to be cold, but if someone, by the inspiration of the Lord, shall strike them with zealous understanding, he shall produce the fire of spiritual understanding, so that after, because of these words, the soul is spirtually aflame, that which before by the letter listened in coldness. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 10 1 Ps 118.129, 18

Ways Of Seeing

Levavi oculos meos in montes... Humanae mentis natura est, ita si cogitatione aliquid contemplemur, talem se nobis unaquaeque species exhibeat, qualem eam et cogitando formemus, Quoquo enim mentis nostrae oculos intenderimus, id ipsum in quo defixi sunt referunt ad sensum. Et ut planius intelligi id quod dictum est possit, afferemus exemplum. Si quis hiemis die ver cogitaverit, et ornamentum ejus lumine mentis inspexerit, oblitterata hieme in qua sit atque algeat, totum ei in sensu suo ver cum habitu suo ornatuque consistet. Adeo mentis oculi oculis corporis praestant, ut ineunte in nos oblivione praesentium, totos nos obtineat quidam quasi animo praesumptus usus absentium. Hoc igitur quo spectet, mox videbimus. Levat in montes Propheta oculos. Quosnam oculos? Nempe de quibus scriptum est: Revela oculos meos et cognoscam mirabilia ex lege tua, et rursum: Praeceptum Domini lucidum illuminans oculos. Numquid non isti oculi nostri corporali lumine ad contemplandum accensi sunt? Numquid non naturam videndi sortiti sunt? Quae illuminatio vel quae revelatio erit necessaria? Deinde quae visuri mirabilia in lege? Nisi forte in casis festa frondium, in templo pecudum sanguinem, in pascha agni victimam, in summa religione sabbati otium? Sed, ut puto, fieri haec ab his qui adspectatores aderant videbantur. Non ergo ad id revelandi sunt oculi quod cernebatur, sed ad id quod intelligi optabatur in lege. Mentis ergo oculos propheta elevavit in montes. Quosnam in montes? Non utique in hos lucis atque aris profanatos et conventibus impios, neque in illos silvis horrides, saxis nudos, praeruptis invios, nivibus concretos: quid enim in his aut admirationis aut spei situm est? Sed montes accipimus propheticos libros ex terra in altum elatos, per quos sit in superiora conscensus, et gradus in aeterna. Poterimus autem et montes existimare anglica ministeria et coelorum virtutes et potestates, quarum ministerio nobis in sublimia praestatur adscensus. Si enim secundum Danielem Dominus ipse mons magnus est, non ambigendum est, montes eos nuncapari, qui praecepti ejus  et voluntatis et communicandae in nos beatitudinis sunt ministri. In hos igitur montes propheta oculos cordis elevans, horumque intra se omnium monita, ministeria, officia, dona contemplans, et in his intelligentiae suae lumen intendens, reddidit sensui suo contemplatae speciei integram perfectamque naturam, et totum id quod cogitatione viderat, mente continuit, sciens unde ei venturum esset auxilium, dicens, 'Unde veniet auxilium mihi.' Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXX Source: Migne PL 9.654c-655c

I lifted up my eyes to the mountains... 1 It is the nature of the human mind that if we contemplate something in thought, the thing appears in us in its appearance as we form it by thinking of it. And also when we consider the eyes of our mind, that on which they are fixed is communicated to the understanding. That what I say may be easier to understand I shall offer an example. If someone thinks of spring on a winter's day and he looks upon its appearance in the light of his mind, the winter in which he sits shivering falls away, for the whole of his intent is occupied with spring and its appearance. Therefore when the eyes of the mind outstrip the body, present things are cast into oblivion and we are wholly occupied by things absent which are grasped by the soul. And this way of looking we shall soon see. The Prophet raises his eyes to the mountains. What eyes? Certainly concerning which it is written: 'Open my eyes and I shall know the wonders of your law.' 2 And again, 'The teaching of the Lord is a light enlightening the eyes.' 3 And are these eyes for contemplation our eyes which are lit by material light? Is it the seeing of nature that is wished here? What illumination or revelation shall be necessary for that? Then what wonders shall be seen in the Law? Shall it be perhaps that the height of religion is to be found in festal huts roofed with palms, in the blood of the cattle in the temple, in the sacrificed lamb at the Pasch, and in the idleness of the Sabbath? But, so I think, these things were seen by those who had come near to see. Not then in such things are the eyes given to revelation by what was seen, but in what was wished to be understood by the Law. Thus are the eyes of the Prophet lifted up to the mountains. And to what mountains? Certainly not to those in the light here where there are profane altars and heathen gatherings. Not to fearful woods, or bare stone or pathless precipices, or drifts of snow. For what in these things is there to admire or to fix one's hope? But we understand the mountains  to be the books of the Prophets which have been raised up from earth to the heights, by which there may be ascent to the heights, and a path to eternity. And we can also understand these peaks as the ministry of angels, the virtues of heaven, and the powers, whose ministry is given to us that an ascent to the heights might be possible. For if, as according to Daniel, the Lord is a great mountain, 4 it is clear that they are named mounains, who in communion with His commandments and will  are ministers of blessings upon us. To such mountains, then, the prophet lifts up the eyes of his heart, and contemplating in himself all the teachings, ministries, duties and gifts, and looking on these in the light of his understanding, the perfect and integral nature of the things contemplated is given to his mind, and all that he has seen in his thought, he keeps in his mind, knowing that help shall come to him, for then he says, 'From where help shall come to me.' 1 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 120 1 Ps 120.1 2 Ps 118.18 3 Ps 18.9 4 Dan 2.35

Revelation And Hiding

Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν: ἐξομολογοῦμαί σοι, Πάτερ, Kύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ὅ λέγει, τοιοῦτόν ἐστιν· Ἐξομολογοῦμαι, ἀντὶ τοῦ Εὐχαριστῶ σοι, ὦ Πάτερ, ὅτι οἱ δοκοῦντες σοφοὶ καὶ ἔμπειροι εἶναι τῶν Γραφῶν Ἰουδαῖοι, ἠπείθησαν, οἱ δὲ ἀμαθεῖς καὶ νήπιοι ἐπίστευσαν καὶ ἔγνων τὰ μυστήρια. Ἀπέκρυψε δὲ τὰ μυστήρια ὁ Θεὸς απὸ τῶν δοκούντῶν εἶναι σοφῶν, οὐχ ὡς φθονῶν ἤ ὡς αἴτιος ἀγνωσίας, ἀλλὰ διὰ τὸ μὴ εἶναι ἀξίους, ἐξ αὐτοῦ τούτου τοῦ δοκεῖν ἑαυτοὺς εἶναι σοφούς· ὁ γὰρ δοκῶν ἑαυτὸν σοφὸν, καὶ θαῥῥων τῇ οἰκείᾳ γνώσει, οὐδὲ προσαλεῖται Θεόν. Καὶ λοιπὸν ὁ Θεὸς ὡς μὴ προσκαλούμενος οὐδὲ βοηθεῖ αὐτῷ, οὐδὲ ἀποκαλύπτει. Ἄλλως τε, ὁ Θεὸς μᾶλλον διὰ φιλανθρωπίαν οὐκ ἀποκαλύπτει τοῖς πολλοῖς τὰ μυστήρια, ἵνα μὴ πλεῖον κολασθῶσιν, ὡς μετὰ τὸ γνῶναι διαπτύσαντες. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον , Κεφ ΙΑ' Source: Migne PG 123.256c-d

At that time Jesus answered and said, 'I confess to you, Father, Lord of heaven and earth, that you have hidden all these things from the wise and clever, and revealed them to little ones.' 1 He says, 'I confess,' that is, I give thanks to you, Father, that the Jews who seem to be wise to themselves and learned in the Scriptures, did not believe, but the uneducated and little ones believed and knew mysteries. For God hides mysteries from those who seem to be wise, not because He begrudges them, or that He is a cause of ignorance, but because they are not worthy, since they seem wise to themselves. But he who is wise to himself and he who is confident in his own knowledge does not call on God. And when one does not call on God, He does not aid, nor does He reveal anything. And besides this, God on account of His love of men does not reveal His mysteries to many, lest more be punished, scorning the things that they teach. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 11 1 Mt 11.25

Words And Silence

Ἐπειδὴ οὐ μικρὸν κακὸν, τοῖς εἰκῆ καὶ μάτην φλυαροῦσιν ὑπάρχει τῆς γλώττης ἡ ὀξύτης, τοῦτου χάριν ἀντὶ θύρας, καὶ μοχλοῦ τὴν σιωπὴν τίθησην ὁ ἅγιας Μωϋσης· διὰ γὰρ τοῦτο δύο εἰλήφαμεν ὤτα, μίαν δὲ γλῶσσαν, ἴνα πλείονα ἀκούωμεν πρὸς σωτηρίαν, ἤπερ λαλοῦμεν, διὰ πράξεων ἀγαθῶν μᾶλλον βοῶντες, καὶ θείων κατορθωμτων. Καλῶς οὖν αὐτός τε ο Μωϋσης, καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται, παντὶ τῷ Ἰσραὴλ ἀπεστέλλοντο λέγοντες· Σιώπα, Ἰσραὴλ, καὶ ἄλουε τὰ λόγια Κυρίου. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΟΖ’, Ἡρακλειτῳ Σκολαστικῳ Source: Migne PG 79.184c

Since it is not a little evil, as a door and bar, Moses demands silence from those who recklessly and vainly talk nonsense with an eager tongue, for being in possession of two ears and one tongue, we should hear much more for our salvation than speak, 1 and rather have our crying out done through good works and Divine deeds. Rightly, therefore, Moses sent off the priests and Levites, and all Israel, saying, 'Be silent, Israel, and hear the words of God.' 2 Saint Nilus of Sinai, Book 1, Letter 277, to Heraclitus the Scholar 1 cf Diogenes Laertius 7.1.23, on Zeno of Citium 2 Deut 27.9

Virtue And Quiet

Ὁ διαπεράσαι θέλων τήν νοητὴν θάλασσαν, μακροθυμεῖ, ταπεινοφρονεῖ ἀγρυπνει, ἐγκρατεύεται. Ἐκτὸς δὲ τῶν τεσσάρων τούτων ἐὰν εἰσελθεῖν βιάσηται, θορυβεῖ τὴν καρδίαν, περάσαι δὲ οὐ δύναται. Ἡσυχία ὠφελεῖ, τῶν κακῶν ἀργήσασα. Ἐὰν δὲ καὶ τὰς τέσσαρας ἀρετὰς ἐν προσευχῇ προσλάβῃ βοήθημα, πρὸς ἀπάθειαν οὐδὲν αὐτῇ συντομώτερον. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.936a

He who would willingly cast himself into the spiritual sea requires long suffering, humility, vigilance and temperance. Without these four, if someone tries to enter, his heart is troubled, and he cannot. Quiet is of benefit when it has leisure from the vices, and if the four aforementioned virtues have been received for help in prayer, since nothing else can achieve the untroubled state. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Delight And Giving

Delectare in Domino, et dabit tibi petitionem cordis tui. Delectatio et corporalis dicitur et spiritualis: illa nurit vitia, ista virtutes. Delectare cum dicit in Domino, suavem tibi vult esse ejus recordationem, ut ames quem times, ut desideres quem vereris, ut ambias quaerere quem pavesces. Sequitur: et dabit tibi petitionem cordis tui. Respice quia cordis dixit, non carnis, quod ad sapientiam solet referri. Cordis enim petitio est fides, charitas, intellectus Dei, et opera actuum bonorum.  Cassiodorus, Expositio In Psalterium, Psalmus XXXVI Source: Migne PL 70.258c-d

Delight in the Lord and He shall give to you the petition of your heart. 1 Delight can be spoken of the body and spirit. The former nourishes vices, the latter virtues. When he says delight in the Lord, he wishes that the memory of Him be sweet to you, that you love Him whom you fear, desire Him whom you are in awe of,  and that you aspire to seek Him whom you tremble at. It follows: 'And He shall give to you the petition of your heart.' See that he speaks of the heart that is not of the flesh, which is the customary way to refer to wisdom. For the petition of the heart is faith, charity and the understanding of God, and the works of good deeds. Cassiodorus, Commentary On The Psalms, from Psalm 36 1 Ps 36.4

The Fruits Of Choosing

Fiat manus tua ut salvum me faciat, quoniam mandata tua elegi. Aliis gloriam saeculi eligentibus, aliis venerationem elementorum ac daemonum capessentibus, aliss terrenas opes expetentibus, sanctus iste mandata Dei elegit. Elegit autem non naturali necessitate, sed voluntate pietatis: quia unicuique ad id quod volet via est proposita vivendi, et appetendi atque agendi permissa libertas. Et ob id uniuscujusqie aut poena aut praemiis afficetur electio. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.641a

May it be that your hand saves me, because I have chosen your commandments. 1 It is for others to choose the glory of the age, it is for others to take to the veneration of the elements of the world and demons, it is for others to seek worldly wealth, this holy man chooses the commandments of God. Yet he does not choose on account of some necessity of nature but by the will of piety, because each one chooses according to the purpose of his way of living, and freedom is given for that desiring and doing. And because of this the choice of each one shall bring about punishment or reward. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.173

Deaf Ears, Hard Hearts

...Et aures suas aggravaverunt ne audirent. Et cor suum posuerunt ut adamantem, ne audirent legem, et verba quæ misit Dominus exercituum in spiritu suo per manum prophetarum priorum: et facta est indignatio magna a Domino exercituum. Et factum est sicut locutus est, et non audierunt: sic clamabunt et non exaudiam, dicit Dominus exercituum. Et aures, inquit, suas aggravaverunt ne audirent, sicut aspidis, surdae obturantis aures suas, quae non audiet vocem incantantium, et venefici incantantis sapienter. Ingravaverunt enim aures sua ut non audirent, et cor suum posuerunt, ut non acquiescerent legi Dei. Unde Isaias ad eos comminans loquitur: Incrassatum est cor populi hujus, et auribus suis graviter audierunt, et oculos suos clauserunt, ne forte viderent oculis suis, et audirent auribus, et corde intelligerent, et converterentur, et ego sanarem eos. Porro quod dicitur juxta Hebraicum: Et cor suum posuerunt adamentem, duritiam cordis ostendit, et cor lapideum, quod noluerint verba Dei suscipere. Adamas enim lapis fortissimus, qui Hebraice dicitur שׁמי־ intantum durus est, ut omnia metalla confringat, et ipse non confringatur ab ullo. Unde a Graecis indomabilis dicitur. Ab hoc adamante induratum est cor Pharaonis, ne dimitterent populum Dei. Et quia habuerunt, immo posuerunt cor suum adamantem, propria voluntate cordis duritiam suscipientes, ne audirent verba Domini, quae misit in spiritu suo, id est, in Spiritu sancto per manum prophetarum priorum, Isaiae, Osee, et caeterorum, qui mundas habuerunt manus, quos ante captivitatem fuisse manifestum est: idcirco ad magna peccata, magna facta est indignatio, et Domini verba completa sunt, par pari referentis, it sicut illi ambulaverunt ad eum perversi, et ipse adversum eos perversus incederet, et non audiret verba inclamantium, quia et illi verba Domini surda aure contempserint. Sanctus Hieronymous, Commentariorum In Zachariam Prophetam, Liber II Cap VII Source: Migne PL 25.1462c- 1463b

...They made their ears made heavy lest they hear, and they set their hearts like adamant lest they hear the Law, even the words which the Lord of hosts sent with His spirit through the hands of the prophets in times before, and the indignation of the Lord of hosts was great. And it was done as was said, they did not hear. So when they shall cry out I shall not attend to them, says the Lord of hosts. 1 They have made their ears heavy, he says, lest they hear,  just like the asp, which closes up its ears, that it not hear the voice of the singer clearly, nor the song of the enchanter. 2 They have made their ears heavy so that they shall not hear, and their hearts they have set so that they shall not obey the law of God. Whence Isaiah admonishing them, says: 'The heart of this people is bloated, and with their ears they hear dully, and they close up their eyes, lest perhaps they see with their eyes, and hear with their ears, and understand with their hearts, and they turn and I heal them.' 3 In the Hebrew it is said: 'And they have set their hearts as adamant,' which shows the hardness of the heart, the stony heart, which does not wish to receive the words of God. Adamant is the strongest stone, which in Hebrew is called 'Samir,' and it is so hard that it shatters every metal, and it is not broken by anything. Whence in Greek it is called 'unbreakable.' With this adamant the heart of Pharaoh was made hard, lest he let the people of God go. 4 And because they have set their hearts as adamant, by their own will adopting this hardness of heart, lest they hear the words of the Lord, which He sent by His spirit, that is, the Holy Spirit working through the Prophets who came before, like Isaiah and Hosea, and the rest, who had clean hands, those who came forth before the captivity, therefore because of their grave sins, His indignation is great, and the word of the Lord is fulfilled, a part referring to a part, that as they had walked to Him in perversity, He would thus perversely set Himself against them and not hear the words of those who cry out to Him, because in scorn they turned a deaf ear to the word of the Lord. Saint Jerome, Commentary on The Prophet Zechariah, Book 2, Chapter 7 1 Zech 7.11-13 2 Ps 57.5-6 3 Isaiah 6.9-10, Acts 18.27 4 Exod 7