The Devil's House

Quae est domus illius? Mundus iste. Et vasa illius? Peccatores et infideles, habitantes in eo. Audiens ergo, mundum domum esse diaboli, fuge mundum, ne diutius habitans in domo diaboli, iterum fias servus ipsius. Sicut enim in domo Dei malum non est, ita in domo diaboli non invenitur bonum. Nam sicut Deus in domo sua non vult videre malum, sustinere autem videtur pro tempore malum, non quia delectatur in malo, sed ut convertat eum ad bonum: sic et diabolus in domo sua non vult videre bonum, sustinere vero videtur bonum, non quia delectatur in bono, sed ut suadeat eum in malum. Et Deus quidem per suam benevolentiam vocat malum ad bonum, ita non necessitate, sed voluntate corrigatur ad bonum. Diabolus autem per suam violentiam persequitur bonum, ut etsi non voluntate, vel ex necessiate cogatur ad malum. Fuge autem mundum, conversatione, non corpore. Nam et ipse mundus non natura diaboli est, sed corruptione. Nec ab initio fecit hunc mundum diabolus, sed Deus: postea corruptione factus est diaboli. Ergo mundus quidem ipse Dei est: corruptio autem mundi diaboli est. Si ergo de mala conversatione recesseris, etsi corpore sis in mundo, recessisse videris de mundo diaboli, et esse in mundo. Nunc quod vivimus, in Dei mundo vivimus: quod autem peccamus, in diaboli mundo peccamus. Fuge ergo de mundo, id est, de voluptatibus mundi, ne forte diutius vivens in possessione operum ejus, fias proprius servus ipsius. Sicut ingenuus homo si diutius in possessione vel domo potentis alicujus et violenti fuerit commortatus, per possessionem longi temporis usu capit eum in servitute: sic et homo si diutius fuerit in possessione diaboli, usu longi temporis vindicat sibi dominum super eum, ita ut nemo se possit a dominatione diaboli liberare, nisi sola potentia Dei. Opus Imperfectum in Matthaeum, Homilia XXIX Source: Migne PG 56.786

What is Satan's house? It is this world. And his vessels? Sinners and the faithless, those who dwell in him. Hearing, therefore, that the world is the house of the devil, flee the world, lest dwelling for a long time in the house of the devil you are made his slave. For as in the house of God there is no evil, so no good is found in the house of the devil. For as God does not wish to see evil in His own house, yet seems to endure evil for a time, this is not because He takes any joy in evil, but that He might convert a man to the good, and so the devil, who does not wish to see good in his house, is seen to suffer good there, not because he delights in goodness, but that he might persuade a man to become evil. And certainly God by His own benevolence calls evil to goodness, and thus correction to the good is not by necessity but by free will, but the devil by his own violence oppresses the good, so that if not by free will, then by necessity he will drive to evil. Flee the world, that is, its conduct, not the body. For even this world is not by nature the devil's, but it is his in its corruption. The devil did not make this world in the beginning, but God did, and later the devil corrupted it. Therefore certainly the world is God's, but the corruption of the world is the devil's. If, therefore, you withdraw from a wicked way of life, even if living in the body, you shall be seen to have withdrawn from the world of the devil, even while you are in the world. Now in that we live, we live in the world of God, but because we sin, we sin in the world of the devil. Flee, then, the world, that is, the pleasures of the world, lest living long in the possession of its works, you be made its slave. If a free born man is a strong man's possession, or if by violence he is constrained to stay in his house, the long duration of possession puts him in a state of servitude. So it is with a man who is in the long possession of the devil, for by the usage of long time the devil establishes himself as his master over him, so that no one is able to liberate him from the devil's domination, unless only the power of God. Opus Imperfectum on Matthew, from Homily 29 1 Mt 8.5-6 2 Lk 1.38

Numerous Fears

Sed libera nos a malo... Liberari enim a malo, est a saeculo nequam nunquam illici, sed expediri a desiderio hujus mundi, qui praesentia bona ostendens, invisibilia deridens, homines ad se attrahit. Haec omnia non possumus facere, nisi per spiritum timoris. Audiamus enim Deum gehennam minantem, et per hoc exterriti, mundo renuntiabimus, et Deo servire cum dilectione incipiemus. Nota quod timores quatuor sunt, duo terreni, et duo divini. Unus est, quando homines timemus, ne nobis nostra auferant, et ideo peccamus; vel quotiescunque propter aliquem timorem peccamus, ne viles simus, ne derideamur; sicut quando sectatores efficimur, quod prohibet Dominus, dicens: Nolite timere eos, qui corpus occidunt, et iste vocatur humanus timor. Est et alius timor, qui vocatur servilis, quando poenam timemus, et ideo non peccamus, et tamem voluntatem peccandi non amittimus. Sic Judaei pro sola formidine a malo abstinebant, nec aliquam dilectionem in bono faciendo habebant, nec Deum diligebant. Hi duo timores nihil faciunt ad salutem, sed nocent. Sunt alii duo. Unus est, quando Deum timemus, propter gehennam, et ideo a malo abstinemus, sed tamen cum dilectione boni est, et sine voluntate peccandi, et ita Deum diligere incipimus. Hunc timorem jubet Dominus, cum dicit: Potius timete illum qui habet potestatem corpus et animam mittere in gehennam ignis. De hoc timore dicitur, Initium sapientiae timor Domini. Tunc enim Deum timemus, quum eum per timorem diligimus. Tunc tantum poenam timemus, cum Deum non diligimus, et tamen a malo propter poenam abstinemus. Iste tertius timor est imperfectorum, et tamen salvandorum, quamvis non habeant perfectam charitatem. Perfecta enim charitas foras mittit hunc timorem tertium. Qui enim habet perfectam charitatem, etiamsi nullam poenam esse sciret, tamen Deo solum ex dilectione serviret, et eum offendere timeret. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1284d-1285b

But free us from evil... 1 To be freed from evil is never to be able to be charmed by the evil world, but to be delivered from the desire of this world, that which to attract men to itself sets forth present goods and derides invisible ones. And we cannot do any of this unless through a spirit of fear. For let us hear God threatening hell, and terrified by this we renounce the world and we begin to serve God with love. Observe that there are four types of fear, two of the world, and two Divine. One is when we fear men, lest they take something that is ours from us, and therefore we sin, or as many times as we sin on account of a fear of seeming to be vile or ridiculous, as when we become sectarians, which fear the Lord prohibits, saying, 'Do not fear those who can kill the body,' 2 and this is to name a human fear. And there is another fear which is called servile, when we fear punishment, and because of this we do not sin, and yet we do not rid ourselves of the wish to sin. So the Jews abstained from evil because of fear alone, and they had no love in the doing of good, nor loved God. These two fears profit not at all for salvation, but they are harmful. There are two others. One is when we fear God on account of hell and therefore we abstain from evil, but when this is done with a good love and without the desire to sin, even in this we begin to love God. The Lord commands this fear when He says, 'Rather fear Him who has the power to cast the body and the soul into the fire of hell.' 2 Concerning this fear it is said: 'The beginning of wisdom is the fear of the Lord,' 3 For then we fear the Lord whom through fear we love. Then we fear only punishment when we do not love God and we only abstain from wickedness because of punishment. This is the third fear and it belongs to the imperfect, and yet it is of those who will be saved, although they do not have perfect love. Perfect love casts out this third fear. 4 He who has perfect love, even if he knows there is no punishment, yet he serves God from love alone, and fears to offend Him. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 6.13 2 Mt 10.28 3 Sirach 1.14 4 1 Jn 4.18

Confession And The Devil

Non enim ante ad confessionem venitur, nisi prius fuerit diabalo renuntiatum. Sicut nec aurilegus ante aurum mittit in sacculum, nisi prius terram vel limum laverit universum. Ideo oportet prius repudium dicere diabolicae vanitati, et amara ejus studia abrenuntiando projicere. Abrenuntiare autem oportet non nudo sermone neque solis labiis, sed fide fortissima, et indubitata scientia, id est ut Christo se homo tota animi virtute committat, confidens, quia Christi factus desinat timere diabolum. Deinde abrenuntiat et operibus ejus malignis, id est culturis et idolis, sortibus et auguriis, pompis et theatris, furtis et fraudibus, homicidiis et fornicationibus, superbiae et jactantiae, irae et avaritiae, commessationibus et ebriositatibus, choris atque mendaciis, et his similibus malis. Quid dicimus de his, qui superfluo carnis ornatu jactare se volunt, et videri mirabiles? Taceo de exquisitis inutiliter vestimentorum subtilitatibus. Oro vos, quid faciunt in viris capilli acu crispati, comae retro quidem cervicem cooperientes, ante autem frontem penitus abscondentes, ita ut nec signo Christi locus liber relinquatur in fronte; et unde se putant habere aliquam gloriam vel decorem, inde turpitudinem et ignominiam contrahant? Similiter et mulieres caput ligantes ut scutum, ut frons tamquam vallis inter duos subsidat colles; ut de auribus pondera lapillorum auro ligata dependeant, ut brachia onerentur auro, ut cervicem premant catenae vel lapides, et pedibus sanguineae calceamentis flammulae rutilent. Quis usus in his, quae utilitas invenitur, nisi sola inanis pompa, et mens desiderio infantili corrupta? Nicetas Episcopus Aquileiensis, Fragmenta Sex, III Source: Migne PL 52.873d-875a

No one shall come to confession, unless first he shall have renounced the devil. Just like a gold prospector does not place gold in his sack, unless first he has washed off all the earth or mud from it. Therefore it necessary that one should declare that one repudiates the vanity of the devil, and cast it from one in denunciation of his bitter desires. And this renunciation should not only be in speech, not only with the lips, but with strong faith, and certain knowledge, that is, so that the man commits himself with all the virtue of his soul to Christ, confident that in Christ he does not fear the devil. Finally let him renounce his wicked works, that is his cults and idols, with fortune telling and auguries, with pomp and theatre, with thefts and deceits, with murder and fornication, with pride and boasting, with anger and avarice, with gluttony and drunkenness, with dances and delusions, and other similar evils. What then do we say of those who are pleased to vaunt themselves in the superfluous ornamentation of the flesh and be seen as wonders? I am silent regarding exquisite and intricate and useless garments. But I pray you, why do they style men's hair in tight curls, and comb it fiercely over the head so as to leave no sight of the brow at all, so that there is no place free there for the sign of Christ? And why do they think they have any glory or beauty when they are the cause of depravity and disgrace? Likewise even women bind their heads like shields, so that the brow is like a valley sunk between two hills, and from their ears hang a weight of gems bound with gold, and the arms are loaded with gold, and the neck is bound with chains and stones, and the feet are ablaze with the red flames of slippers. What use in these things, what benefit do we find in them, but empty pomp, and minds corrupted by infantile desires? Nicetas of Aquileia, Fragment 1 Titus 3.8 2 Jn 14.27 3 Rom 11.20

Fox Hunting

Πιάσατε ἡμῖν ἀλώπεκας μικροὺς ἀφανίζοντας ἀμπελῶνας, καὶ αἱ ἄμπελοι ἡμῶν κυπρίζουσιν. Πῶς ἐκεῖνος, περὶ οὗ τὰ τηλικαῦτα λέγεται, ὁ ἀνθρωποκτόνος, ὁ ἐν κακίᾳ δυνατός, οὗ ἡ γλῶσσα ὡσεὶ ξυρὸν ἠκονημένον, περὶ οὗ φησιν ὁ προφήτης ὅτι Τὰ βέλη τοῦ δυνατοῦ ἠκονημένα σὺν τοῖς ἄνθραξι τοῖς ἐρημικοῖς, καὶ Ἐνεδρεύει ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ, ὁ δράκων ὁ μέγας, ὁ ἀποστάτης, ὁ ᾅδης ὁ πλατύνων τὸ στόμα αὐτοῦ, ὁ κοσμοκράτωρ τῆς ἐξουσίας τοῦ σκότους, ὁ ἔχων τοῦ θανάτου τὸ κράτος, καὶ ὅσα ἐκ προσώπου αὐτοῦ διηγεῖται ἡ προφητεία, ὁ ἀφαιρούμενος ὅρια ἐθνῶν ἃ ἔστησε, δηλονότι ὁ ὕψιστος, κατ’ ἀριθμὸν ἀγγέλων αὐτοῦ, ὁ καταλαμβάνων τὴν οἰκουμένην ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ὠὰ αἴρων αὐτήν, ὁ λέγων τιθέναι ἐπάνω τῶν νεφελῶν τὸν θρόνον αὐτοῦ καὶ ὅμοιος γίνεσθαι τῷ ὑψίστῳ, καὶ ὅσα ἐν τῷ Ἰὼβ ὁ λόγος περὶ αὐτοῦ διεξέρχεται τὰ φοβερὰ καὶ φρικώδη, οὗ χαλκαῖ μὲν αἱ πλευραί, σίδηρος δὲ χυτὸς ἡ ῥάχις, ἔγκατα δὲ αὐτοῦ σμιρίτης λίθος, καὶ πάντα τὰ τοιαῦτα, δι’ ὧν τὴν φοβερὰν φύσιν ἐκείνην ὑπογράφει ὁ λόγος, οὗτος οὖν ὁ τοσοῦτος καὶ τοιοῦτος, ὁ στρατηγὸς τῶν ἐν τοῖς δαίμοσι λεγεώνων, πῶς ὀνομάζεται παρὰ τῆς ἀληθινῆς τε καὶ μόνης δυνάμεως; μικρὸν ἀλωπέκιον. Kαὶ οἱ περὶ αὐτὸν πάντες, ἡ ὑποχείριος αὐτῷ στρατιά, πάντες κατὰ τὸ ἴσον ἐξευτελισθέντες κατονομάζονται παρὰ τοῦ παρορμῶντος πρὸς τὴν κατ’ αὐτῶν ἄγραν τοὺς θηρευτάς. Eἶεν δ’ ἂν οὗτοι τάχα μὲν αἱ ἀγγελικαὶ δυνάμεις αἱ τῆς δεσποτικῆς παρουσίας ἐπὶ τὴν γῆν προπομπεύουσαι καὶ τὸν βασιλέα τῆς δόξης ἐντὸς τοῦ βίου παράγουσαι, αἱ τοῖς ἀγνοοῦσιν ὑποδεικνύουσαι, Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης, ὁ κραταιὸς καὶ δυνατὸς ἐν πολέμῳ, ἴσως δ’ ἄν τις εἴποι καὶ τὰ Λειτουργικὰ πνεύματα τὰ εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν, τάχα δὲ θηρευτὰς εἴποι τις ἂν καὶ τοὺς ἁγίους ἀποστόλους εἶναι τοὺς εἰς τὴν ἄγραν τῶν θηρίων τούτων ἐκπεμπομένους, πρὸς οὓς εἶπεν ὅτι Ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων· οὐ γὰρ ἂν ἐνήργησαν τὴν ἀνθρωπίνην ἁλείαν τῇ τῶν λόγων περιβολῇ τὰς τῶν σῳζομένων ψυχὰς σαγηνεύοντας, εἰ μὴ πρότερον ἐκ τῶν φωλεῶν τὰ θηρία ταῦτα ἐξέβαλον, τοὺς μικροὺς ἐκείνους ἀλώπεκας ἐκ τῶν καρδιῶν λέγω, αἷς ἐνεφώλευον, ὥστε ποιῆσαι τόπον τῷ υἱῷ τοῦ θεοῦ, ὅπου ἑαυτοῦ τὴν κεφαλὴν ἀναπαύσει, μηκέτι τοῦ γένους τῶν ἀλωπέκων ἐν ταῖς καρδίαις φωλεύοντος. πλὴν οὕσπερ ἂν ὑποθῆται τοὺς ἀγρευτὰς εἶναι ὁ λόγος, τὸ μεγαλεῖον καὶ ἄφραστον τῆς θείας δυνάμεως διὰ τῶν προστεταγμένων αὐτοῖς διδασκόμεθα· οὐ γὰρ εἶπεν ὅτι θηράσατε τὸν ὗν τὸν ἐκ τοῦ δρυμοῦ τὴν ἄμπελον τοῦ θεοῦ λυμαινόμενον ἢ τὸν μονιὸν τὸν ἄγριον ἢ τὸν ὠρυόμενον λέοντα ἢ τὸ μέγα κῆτος ἢ τὸν ὑποβρύχιον δράκοντα, ἦ γὰρ ἄν τινα δύναμιν τῶν ἀντιμαχούντων διὰ τῶν τοιούτων ὁ λόγος τοῖς θηρευταῖς ἐνεδείκνυτο, ἀλλὰ πᾶσαι, φησίν, ἐκεῖναι αἱ περίγειοι δυναστεῖαι, πρὸς ἃς ἡ πάλη τοῖς ἀνθρώποις ἐστίν, ἀρχαί τε καὶ ἐξουσίαι καὶ κοσμοκράτορες σκότους καὶ πνεύματα πονηρίας, ἀλωπέκιά ἐστι μικρά, δολερά τε καὶ δύστηνα, πρὸς τὴν ὑμετέραν κρινόμενα δύναμιν. Ἐὰν ἐκείνων κατακρατήσητε, τότε ἀπολήψεται τὴν ἰδίαν χάριν ὁ ἀμπελὼν ὁ ἡμέτερος, ἡ ἀνθρωπίνη φύσις, καὶ τὴν τῶν βοτρύων φορὰν διὰ τοῦ ἄνθους τῆς ἐναρέτου πολιτείας προοιμιάσεται. Πιάσατε οὖν ἡμῖν ἀλώπεκας μικροὺς ἀφανίζοντας ἀμπελῶνας καὶ αἱ ἄμπελοι ἡμῶν κυπρίζουσιν. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων Ὁμιλία E' Source: Migne PG 44.880c-881d

Catch for us the little foxes that destroy vineyards, even as our vines blossom. 1 How is he described, Satan, of whom these such things are said, that he is a murderer of men, powerful in evil, with a tongue like a sharpened blade, 2 and concerning whom the prophet says, 'The arrows of the mighty one, sharpened with the coals of the wastes,' and 'He lies in wait like a lion in his lair,' he who is the great dragon, the apostate, Hades that opens wide its mouth, the world ruler of the power of darkness, the one who has the power of death, 3 and then prophecy describes him speaking for himself as the one who removes the borders of the nations, which He, obviously the Most High, established according to the number of his angels, 4 and as the one who seizes the inhabited earth as if it were a nest and takes it up like forsaken eggs, and as the one who says that his throne sits above the clouds and that he is like the Most High, 5 and then there are all the fearful and terrible things that the Word tells of him in the book of Job, that his ribs are bronze and his limbs cast iron, and his entrails are powdered stone, 6 and all the statements of this sort by which the Word sketches that fearsome nature, and such he is, then, and so great, the commanding general of the legions of demons, but how is he named by the true and only Power? A little fox! And all who are around him, the army under his orders, all of them are similarly disparagingly named by the one who urges the hunters to pursue them. Certainly these would be the angelic powers, those who go before the Lord's advent on earth, and who lead the King of Glory's way into this life and who make it manifest to the ignorant 'Who this King of Glory is, the one who is strong and mighty in battle.' and in a similar manner one might say they are 'the ministering spirits,' 7 dispatched in the service of those who shall inherit salvation, and then no doubt one might say that the hunters are the holy Apostles sent forth to chase these wild animals, to whom the Lord said, 'I will make you fishers of men,' 8 for they could not have performed the fishing of men with the net of their words, catching up the souls of the saved, unless they had first cast these wild beasts out of their lairs, that is, the little foxes out of the hearts in which they were hiding, thus to make a place for the Son of God, where He may rest His head because the foxes are no longer skulking in those hearts. 9 Besides those whom the Word commands to pursue, we are taught the greatness and the wonder of the Divine power by the things enjoined upon them, for He did not say, 'Hunt the feral pig that ravages God’s vineyard from its thicket, or the wild boar, 10 or the roaring lion, or great Leviathan, or the dragon of the deep,' though the Word did indeed show in such beasts something of the power of the forces that oppose the hunters, but He says, 'All these earthly powers, with whom men struggle, princes and authorities and the world rulers of darkness, and spirits of wickedness, are little foxes, wretched and treacherous, and under your power of judgement. If you prevail over them, then our vineyard, our human nature, will receive the grace proper to it and the harvest of grapes will begin with the blossom of virtuous conduct.' Therefore 'Catch for us little foxes that destroy the vineyards, even as our vines blossom.' Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 5 1 Song 2.5 2 Jn 8.44, Ps 51.3-44 3 Ps 119.4, Ps 9.30, Ezek 29.3, Isaiah 5.14, Eph 6.12, Heb 2.14 4 Isaiah 10.13, Deut 32.8 5 Isaiah 10.14, Isaiah 14.13–14 6 Job 40:18, Job 41.7 7 Ps 23.8, Heb 1.4 8 Mt 4.19 9 Mt 8.20 10 Ps 79.14

Fighting Demons

Ἠρώτησεν Ἀβραὰμ, ὁ τοῦ ἀββᾶ Ἀγάθωνος, τὸν ἀββᾶν Ποιμένα, λέγων· Πῶς οἱ δαίμονες πολεμοῦσί με; Καὶ εἰπεν ἀυτῷ ὁ ἀββᾶς Ποιμήν· Σὲ πολεμοῦσιν οἱ δαίμονες; Οὐ πολεμοῦσι μεθ' ἡμῶν, ἐφ' ὅσον τὰ θελήματα ἡμῶν ποιοῦμεν. Τὰ γὰρ θελήματα ἡμῶν δαίμονες γεγόνασι· καὶ αὐτοί εἰσιν οἱ θλίβοντες ἡμᾶς, ἵνα πληρώσωμεν αὐτά. Εἰ δὲ θέλεις ἰδεῖν μετὰ τίνων ἐπολέμησαν οἱ δαίμονες μετὰ Μωϋσέως, καὶ τῶν ὁμοὶων αὐτοῦ. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65.337c

Abraham, the disciple of Father Agathon, questioned Father Poemen, saying, 'How do the demons fight against me?' Father Poemen said to him, 'The demons fight against you? They do not fight against us as long as we are doing our own will. For our own wills become demons and they attack us so that that we may fulfil them. But if you wish to see those with whom the demons do fight, it is with Moses and those like him.' Sayings of the Desert Fathers, Palladius of Galatia

The Staff And The Serpent

ΕΡΩΤ Θ' Διατί πρῶτον σημεῖον δέδωκε τῆς ῥαβδου τὴν εἰς ὄφιν μεταβολὴν; Ἐπειδὴ λογικῆς ὁ Φαραὼ φύσεως ῶν ὠμότητι κατὰ τῶν Ἐβραίων ἐχρήσατο, καὶ τὸ θεοειδὲς θηριῶδες ἀπέφηνε, τὴν ῥάβδον δι' ἦς αὐτὸν ἐμαστίγωσεν, εἰς ὄφιν μεταβληθῆναι προσέταξεν· εἰς ἔλεγχον μὲν τῆς ἐκείνου θηριωδίας, ἔμφασιν δὲ τῆς δυσμενείας. Καὶ γὰρ τῇ τοῦ ὄφεως ἀρᾷ καὶ τοῦτο προστέθεικεν· Ἔχθραν θήσω ἀναμέσον σοῦ καὶ ἀναμέσον τῆς γυναικὸς. καὶ τὰ ἐξῆς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Ἐξοδον Source: Migne PG 80.232b-c

Question 9 Why for the first sign did God change the staff into a serpent? 1 Because the Pharaoh, though of a rational nature, savagely used this to oppose the Hebrews, and thus he turned what was Divine in himself into a monster. Therefore God commanded the staff, by which he would strike him, to turn into a serpent, for a reproach of his savagery and declaration of his malevolence. For even this is added to the curse of the serpent: 'I shall place enmity between you and the woman,' and the rest. 2 Theodoret of Cyrrhus, Questions On Exodus 1 Exod 7.8-10 2 Gen 3.15

Signs And Salvation

Nec difficile arbitror nosse, quemadmodum intelligi signa possint praesentia, ut sint indubitata signa credulitatis, ac per hoc et salutis. Primum enim opus fidei per dilectionem operantis, cordis compunctio est, in qua sine dubio ejiciuntur daemonia, cum eradicantur e corde peccata. Exinde qui in Christum credunt, linguis loquuntur novis, cum jam recedunt vetera de ore eorum, nec de caetero vetusta protoparentum lingua loquuntur, declinantium in verba malitiae ad excusandas excusationes in peccatis. Ubi vero compunctione cordis et oris confessione priora sunt deleta peccata, nec recidivam patiantur, et jam sint posteriora pejora prioribus, serpentes tollant necesse est, id est, ut venenatas suggestiones exstinguant. Quid tamen agendum, si qua forte radix pullulat, quae tam velociter nequeat exstirpari, sed stimulat animum concupiscentia carnis? Profecto si mortiferum quid biberint, non eis nocebit; quoniam juxta Salvatoris exemplum, cum gustaverint, nolent bibere, id est cum senserint, nolent consentire. Sic enim non eis nocebit, quia nulla damnatio est his qui sunt in Christo Jesu, concupiscentiae sensus absque consensu. Quid tamen? Molesta certe et periculosa est sic corruptae et infirmae affectionis lucta; sed qui crediderint, super aegros manus imponent, et bene habebunt, id est aegras affectiones bonis operibus operient, et hoc remedio curabuntur. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Sermones de Tempore Ascension, Sermo I Source: Migne PL 183.301a-c

I do not judge it difficult to know, as present signs may be understood, that there are undoubtable signs of belief, and through this even salvation. For the first work of faith through the work of love is compunction of heart, in which without doubt demons are cast out when sin is torn up from the heart. Whence they who believe in Christ speak with new tongues when they take old things out of their mouths, no more speaking the bygone things of our first parents who fell to wicked words of excuse for the excusing of sins. 1 But when with compunction of heart and the confession of the mouth previous sins are wiped out, so that they might not suffer revival and the later state be worse than the first, 2 it is necessary to handle serpents 3, and this so that venomous suggestions may be extinguished. Yet what must be done if perhaps the root send forth shoots which are not able to be torn up quickly, but they provoke the soul with the lusts of the flesh? Even so, if what they drink is fatal, there is no harm to them, 4 because according to the example of the Saviour, when they taste they are unwilling to drink, 5 that is, when they are aware they do not consent. For it shall not be harmful to them, since there is no damnation for those who are in Christ, when the feeling of lust is without consent. What then? Certainly it is a troublesome and dangerous struggle for anyone with a corrupt and infirm condition, but they who have believed, they will place their hands on every sickness and be well, that is, they will cover up the disturbances of sickness with good works, and with this medicine they will be cured. Saint Bernard of Clairvaux, Sermons for the Season, Sermons on the Ascension, from Sermon 1 1 Ps 140.4, Gen 3.11-13 2 Mt 12.45, Lk 11.26 3 Mk 16.18 4 Mt 16.18 5 Mt 27.34

Sin And Patience

Aut divitias bonitatis ejus, et sustentationis, et patientiae contemnis? Ignoras quonaim benignitas Dei ad poenitentiam te adducit? Divitias bonitatis Dei ille agnoscere potest,qui considerat quanta in terris mala quotidie homines gerunt, et quomodo pene omnes declinantes, et simul inutiles facti, latam et spatiosam perditionis ambulant viam, angusto vitae itinere neglecto, et tamen his omnibus Deum productentem solem suum quotidie, et pluvias ministrantem, et qui considerat quanti quotidie in Deum blasphemant, et in coelum extendunt linguas suas. Jam quid de fraudibus, de vi, de scelere, de sacrilegiis et piaculis dicam? Quibus tamen omnibus in hoc loco illi videntur in scelere praeferri, qui alios judicantes,ipsi commitunt quae in caeteris puniunt. Si quis ergo hanc bonitatem Dei et sustentationem ejus, et patientiam contemnit, ignorat quod per haec ad poenitentiam provocatur. Sustentatio vero a patientia hoc videtur differre, quod qui infirmitate magis, quam proposito delinquunt,sustentari dicuntur: qui vero pertinaci mente velut exsultant in delictis suis, ferri patienter dicendi sunt. Sed sicut omnia in mensura fecit Deus,et pondere, et numero,ita etiam patientiae ejus certa mensura est: quam mesuram credendum est esse consumatam vel ab his qui diluvio perierunt vel ab his qui in Sodomis colelesti igne vastati sunt. Unde et de Amorrhaeis dicitur: Nondum enim repleta sunt peccata Amorrhaeorum usque nunc. Fert ergo Deus patienter, et exspectat uniuscujusque poenitentiam. Sed non nos dissolvat hoc, et tardos ad conversionem faciat,quia rursus patientiae ejus et sustentationis certa mensura est. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.874b-875a

Or do you scorn the riches of His kindness and endurance and patience? Are you ignorant that the kindness of God is to lead you to penance? 1 He is able to recognise the riches of the kindness of God who considers how much evil in the world men do every day, and how everyone goes astray and at the same time do worthless things, walking in the way of ruin that is wide and easy and neglecting the narrow way of life, and yet for all these God brings forth His sun every day and serves them with rain. 2 And consider how many blaspheme God everyday and thrust out their tongues to heaven. 3 What then shall I say of lies and violence and crimes and sacrilege and shameful acts? By all which things they also appear bearing wrong, who condemn others and then do what they punish in others. If, then, someone should scorn the kindness and endurance and patience of God, he neglects that which calls him to penance. Now endurance seems to differ from patience in this way: endurance pertains to him who wanders from what is wished because of weakness, but patience is a bearing with one who exults in his wickedness because of an obstinate mind. But as God takes the measure of all things, and weighs them, and reckons them, 4 so His patience has a certain measure, which measure must be thought to have been filled up either with those who perished in the flood, or with those who were consumed by heavenly fire in Sodom. Whence it is said of the Amorites: 'Not yet even now are the sins of the Amorites filled up.' 5 Therefore God is patient and hopes for the penance of everyone. But this should not cause us to relax and make us tardy for conversion, because His patience and endurance has a certain measure. Origen, from the Commentary on the Letter of Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.4 2 Mt 7.13-14, 5.45 3 Ps 72.9 4 Wisd 11.21 5 Gen 15.16

Attention And Reward

Υἱέ ἐμῇ ῥήσει πρόσεχε τοῖς δὲ ἐμοῖς λόγοις παράβαλε σὸν οὖς. Ὅπως μὴ ἐκλίπωσίν σε αἱ πηγαί σου φύλασσε αὐτὰς ἐν σῇ καρδίᾳ, ζωὴ γάρ ἐστιν τοῖς εὑρίσκουσιν αὐτὰς καὶ πάσῃ σαρκὶ ἴασις Καθάπερ νηπίῳ τινὶ παιδίῳ ἔπαθλα ἀεὶ ταῖς προσοχαῖς τίθησι, αὶ διεγείρει ἔξω που διεπτσημενον. Πηγαὶ δὲ ζωῆς, αἱ ἀρεταὶ, ἀφ' ὦν τὸ ζῶν ὕδωρ, ἡ γνῶσις ἡ τοῦ Χριστοῦ. Τῷ κατὰ σοφίαν προκόπτοντι, πολλαὶ πηγαὶ, καὶ οὐ μία γίνεται· ἀλλὰ κατὰ τὸ πλῆθος τῶν ἀρετῶν. Τοῖς τὰς παραινέσεις, φησὶ, φυλάττουσι ταύτας, ζωὴ γίνονται· αὖται τὸ ἆθλον. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' Δ’ Source: Migne PG 39.1628b

Attend to my words, O son, and incline your ear to my speech. Guard the founts in your heart that they not fail, for they are life to all who find them and the health of every flesh. 1 Just as a mindless boy may have his attention drawn by some reward and it may raise him up from where he has fallen. The founts of life are the virtues from where flows the water of life, which is the knowledge of Christ. According to advancing wisdom there are many founts not one, for they are as the number of the virtues. Those who observe these counsels, he says, they shall live, which is the reward Didymus the Blind, On Proverbs, Chapter 4 1 Prov 4.20-22 LXX

Judgement And Compassion

Videns autem Pharisaeus, qui vocaverat eum, ait intra se, dicens, Hic si esset propheta, sciret utique quae et qualis esset mulier quae tangit eum, quia peccatrix est. Ecce Pharisaeus veraciter apud se superbus, fallaciter justus, aegram reprehendit de aegritudine, medicum de subventione, qui ipse quoque de elationis vulnere aegrotabat, et ignorabat. Unde necesse semper est ut cum peccatores quosque coaspicimus,nosmetipsos prius in illorum calamitate defleamus. Quia fortasse in similibus aut lapsi sumus, aut labi possumus, lapsi non sumus. Et si censura magisterii debet semper virtute disciplinae vitia persequi, oportet tamen ut sollicite discernamus, quia districtionem debemus vitiis, compassionem naturae. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput VII Source: Migne PL 92.424d-425a

The Pharisee who had invited Him, seeing this, said to himself, 'If this man were a prophet, he would know what sort of woman she is who has touched him, for she is a sinner.' 1 Note that the Pharisee, truly proud in himself and falsely righteous, in sickness denounces sickness, and the physician for his aid, and in his elation he sickens from a wound of which he is ignorant. Whence it is always necessary that when we look upon sinners we should first lament ourselves in their ruin. Because perhaps we have fallen into similar things, or we may have fallen if we have not. And if it should be that the censure of a teacher should drive out faults with the virtue of discipline, yet it is necessary that we judge with care, for it is with a compassionate nature that we should draw from vice. Saint Bede, Commentary On The Gospel of Saint Luke, Book 3, Chapter 7 1 Lk 7.39

Perfect Prayer

Οὐκ ἔστι προσευχὴ τελεία προσευχὴχωρὶς νοητῆς ἐπικλήσεως· ἀπερισπάστως δὲ βοώσης ἐννοίας ἐπακούει ὁ Κύριος. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.936b

There is no perfect prayer without the crying out of the soul, for the Lord attends to the cry of the soul. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Calling For Help

Qui cum audisset quia Iesus Nazarenus esset, copeit clamare et dicere, Iesu fili David, miserere mei. Tangit instantiam supplicantis: et dicit duo: supplicationem, et instantiam. In supplicatione dicit tria, scilicet, excitationem ad petendum, intensionem ad clamandum, discretionem ad impetrandum. Dicit igitur, qui cum auddiset, a transeuntibus quia sicut dicit: Cum audiret turbam praetereuntem, interrogabat quid hoc esset. Dixerunt autem ei quia Iesus Nazarenus transiret: et hoc est, quia Iesus Nazarenus, omni flore vernans, esset, qui transiret: sperans de misericordia et bonitate et largitate eius, qui illuminat omnem hominem venientem in hunc mundum, excitatus est ad petendum ab eo, de quo dicitur: Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. Et hoc est, coepit clamare, cum magna desiderii et intentionis et vocis intensione. Clamor meus introivit in aures eius. Clamavi in toto corde meo, exaudi me Domine. Anima in angustiis et spiritus anxius clamat ad te Domine, et dicere, tangit discretionem petitionis ad exaudiendum. Iesu fili David miserere mei. Iesum nominat Salvatorem, cuius et officium et actus semper fuit ad salvandum. In oratione Manasses: Indignum salvabis me secundum mulititudinem misericordiae tuae. Fili David. manu fortis, qui salvare potest: affectu desiderabilis, qui ex benignitate cunctis exhibet vultum gratiosum: divitis regis, qui habit unde salvare possit: misericordis etiam in inimicos, quem aliena misera in corde afficit, et cogit ad miserendum. Tu qui filius huius es et haereditate cuncta ista accepisti. Miserere mei, de primo dicitur: Secundum nomen suum fortis in salutem gentis. De secundo Ioel Benignus et misericors et praestabilis super malitia. Valde mirabilis es Domine et facies tua plena gratiarum. Et ideo omnes in facie eius gratiam inveniunt. De tertio In omnibus divites facti estis in illo. Et sequitur, ita ut nihil desit vobis in ulla gratia. Dives in omnes qui invocant illum. De quarto: Apud Dominum misericordia et copiosa apud eum redemptio. Ergo, miserere mei, tua compassione, utranque meam miseriam corporis et fortunae remonendo. Miserere mei Deus secundum magnam misericordiam tuam, et secundum multitudinem miserationum tuarum. Ubi est zelus tuus et fortitudo tua, multitudo viscerum tuorum, et miserationum tuarum super me continuerunt se? Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p129

When he had heard that it was Jesus of Nazareth, he began to cry out and say: 'Jesus, son of David, have mercy on me.' 1 This touches on the insistence of supplication, and it speaks of two things, the supplication and the insistence. In supplication there are three parts, exertion in seeking, intensity of crying out, and discretion in what is sought. It says, then, 'when he had heard' and this from passers by, as Luke says, 'When he heard the crowd passing by he asked what it might be. They said to him that Jesus of Nazareth was passing by,' 2 that is, because it was Jesus of Nazareth, fresh with every flower, who was passing by, and he had hope for His mercy and kindness and largess, 'He who illuminates every man coming into this world,' 3 and he was roused to entreat from Him, of whom it is said 'To enlighten those who are in darkness and who sit in the shadow of death, to direct our feet into the way of peace.' 4 And this is the beginning of crying out, with great desire and intensity and strength of voice. 'My cry entered into your ears.' 'I cried out from my whole heart, hear me, O Lord.' 'An anguished soul and a troubled spirit cries out to you, O Lord.' 5 Then he touches on the discretion of the petition so that it might be heard. 'Jesus, son of David, have mercy on me.' He names Jesus the Saviour, whose office and act was always for salvation. In the prayer of Manasseh: 'You saved me, one who was unworthy, according to the abundance of your mercy.' 6 'Son of David', by the hand of power He is able to save, by joyful affection, He who from benevolence shows to everyone a gracious face, you who are rich to kings, who possess what is able to save, you who are merciful even to enemies, who are touched even by misery in a foreign heart, and it inclines you to compassion. You who are his son and you have received all his inheritance, 'Have mercy on me,' Firstly in Ecclesiasticus it says: 'According to your name, mighty for the salvation of the people.' Secondly in Joel: 'Benevolent and merciful and superior to all wickedness.' In Esther: 'Exceedingly wonderful you are, O Lord, and your face is full of grace.' 7 And therefore all find grace in his face. Thirdly, 'In everything you are rich in Him' And it follows: 'So that nothing will be lacking to you in any grace.' 'Rich to all who call on him.' 8 Fourthly 'With the Lord is mercy and an abundance of redemption.' 9 Therefore, 'Have mercy on me,' in your compassion, being mindful of my wretchedness in both body and fortune. 'Be merciful to me according to your great mercy, and according to the abundance of your compassion.' 'Where is your eagerness and your strength, the abundance of your care, and your compassion over me, which is yours?' 10 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mark 10.47 2 Lk 18.36 3 Jn 1.9 4 Lk 1.79 5 Ps 17.7, Ps 118.145, Baruch 3.1 6 2 Chron 33.19, Prex Manasseh 14 7 Sirach 46.1, Joel 2.13, Esther 15.17 8 1 Cor 1.5,7, Rom 10.11 9 Ps 129.7 10 Ps 50.3, Isaiah 63.15

A Deep Piercing

Unde praedicator egregius, cum loquens subtiliter diceret: Vivus est sermo Dei et efficax, et penetrabilior omni gladio ancipiti, et pertingens usque ad divisionem animae ac spiritus illico subjunxit: Compagum quoque et medullarum, et discretor cogitationum et intentionum cordis. Distinguit enim Dei sermo compages et medullas, quia discernit cogitationes et intentiones cordis. Per compages quippe ossibus ossa junguntur. Et saepe dum quid recta cogitatione agimus, sed subito in laudis amorem declinamus, atque hoc pro laude facimus quod prius facere pro veritate coeperamus, quia cogitationes cogitationibus adjunguntur, quasi quaedam in spiritu compages fiunt. Sed habent ossa, quae in compage juncta sunt, etiam medullas. Quod praedicator sanctus apertius intulit, cum subjunxit: Discretor cogitationum et intentionum cordis. Compages enim nostrae cogitationes sunt, medullae autem intentiones. Et saepe aliud cogitamus, atque aliud est quod per cogitationem intendimus. Nam si quis proposito nummorum praemio pupilli vel viduae causam defendat, et, fortasse Ecclesiam ingrediens, in suis precibus Deo dicat: Tu vides quia causam pupilli et viduae defendo, iste procul dubio quod cogitat scit, sed quo intendat ejus cogitatio ignorat. Aliud quippe cogitat, atque alio intendit. Non enim defensionem pupilli vel viduae, sed mercedem nummorum quaerit. Nam tolle temporale praemium, et pupillum ac viduam non defendit. Sermo itaque Dei discretor est cogitationum et intentionum cordis, quia non aspicit quid apud temetipsum cogitas, sed per medullam compagis, id est per intentionem cogitationis quid accipere requiras. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia IX Source: Migne PL 76.1053c-1054a

The word of God is living and active, even sharper than any two edged sword, and it pierces even to the division of soul and spirit, even to joints and marrow, and it discerns between the thoughts and the intentions of the heart. 1 The word of God distinguishes between joints and marrow since it discerns between the thoughts and the intentions of the heart. Bones are joined to bones by joints, and often while we think rightly, yet suddenly we decline from love to praise, and we do for praise what we began to do for truth, because thoughts to thoughts are joined, as if by certain joints in the spirit. But these bones, which by joints are joined, also have a marrow. Which the holy preacher openly brings forth when he adds, 'and it discerns between the thoughts and the intentions of the heart.' For the joints are our thoughts and the marrow is the intent of our heart. And often we think one thing, and we intend something else with the thought. For if someone for the promise of a payment of money defends the cause of a widow or an orphan, and perhaps he enters a church, and in his prayers he says to God, 'You see that I am defending the cause of the orphan and the widow,' this is without doubt what he thinks he knows, but his thought is ignorant of his intent. He thinks one thing and he intends another. For it is not the defence of the orphan or the widow but money he seeks. Take away the temporal reward, and he does not defend the orphan and the widow. Thus the word of the Lord discerns between the thoughts and the intentions of the heart, because it does not look to what you think about yourself, but to the marrow of the joint, that is, to the intent of the thought, what it is that you seek to gain. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 9 1 Heb 4.12

Servant And Master

Non est discipulus super magistrum... Seipsum proponit exemplum patientiae, ut quod Dominus patitur, non sit grave servis tolerare, quasi dicat: Nolite mirari, si ita vos persequuntur, me enim Dominum tractabunt similiter. Non sit ergo turpe pati quod ego patior, quia non est discipulus supra magistrum, id est non est majoris meriti meus discipulus, quam ego magister. Sufficit ergo discipulo meo, id est sufficere debet, ut sit sicut magister ejus, id est ut eum imitetur, et in quo imitetur supponit. Si patrem familias, id est me, avocaverunt Beelzebub, id est principem daemoniorum, quanto magis vos? Hoc est: Si me conviciis aggressi sunt, qui sum Deus, multo magis vos, qui puri homines estis. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput X Source: Migne PL 162.1345a-b

The disciple is not greater than the master... 1 He proposes himself as an example of patience, so that as the Lord suffers, it may not be unbearable for the servants to suffer, as if He said, 'Do not wonder if they persecute you, for they treated me similarly. Therefore let it not be deplorable to suffer what I suffer, because the disciple is not greater than the master, that is, my disciple does not have greater merit than I, the master. 'Thus let it be enough for my disciple,' that is, it should be enough, 'that he be like his master,' that is, that he imitate Him, and in what he imitates be subordinate. 'If the father of the family,' that is, me, 'they have named Beelzebub,' that is, the prince of demons, 'how much more you?' That is, if they have come near to convict me, who am God, so much more you, who are mere men. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 10 1 Mt 10.24

Honey And Salt

Nec quidquam fermenti aut mellis adolebitur in sacrificiis; sed in omni sacrificio offeres sal. Mel in sacrificio prohibetur offerri, quai nihil voluptuosum et suave hujus mundi apud Deum placet, nihil quo non habeat aliquid mordacis veritatis. Unde paschalis agnus cum lactucis agrestibus et amaris manducabatur. Sal vero in omni sacrifico offertur, quia sale rationis et discretionis omnia debent condiri. Hugo De Sancte Victore, Miscellanea, Liber IV, Tit XVIII, Sal discretionis, non mel adulationis nec voluptatis, esse sacris adhibendum Source: Migne PL 177.708a

Neither leaven nor honey shall be burnt with the sacrifices, but with every sacrifice you shall offer salt. 1 Honey is forbidden to be offered in sacrifice, because nothing pleasurable and sweet of this world pleases God, nothing that does not have the bite of truth. Whence the Paschal lamb was eaten with wild and bitter herbs. 1 But salt is offered with every sacrifice, because everything should be established with the salt of reason and discretion. Hugh Of Saint Victor, Miscellanea, Book 4, Chapter 18, On the salt of discretion, and that the honey of adulation and pleasure is not to be allowed in sacred things 1 Levit 2.11,13 2 Exod 12.8

Desires Of Earth And Heaven

Ὅπου γὰρ ὁ θυσαυρὸς ὑμῶν, ἐκεὶ καὶ ἡ καρδία ὑμῶν ἔσται... Φυσικῶς γὰρ πᾶς ἄνθρωπος περὶ ὃ σπουδάζει διάκειται, κἀκεῖ πάντα τὸν νοῦν ἔχει ἔνθα κεκτῆσθαι τὴν ὠφέλειαν νενόμικε· διὰ τοῦτο καὶ τὸν λογισμὸν ἐπάγει τοῦ μὴ δεῖν ἐπὶ γῆς θησαυρίζειν. Εἰ μὲν γάρ τις, φησὶν, ἐν τῷ θνητῷ βίῳ τὰς κτήσεις καὶ πᾶσαν ὕπαρξιν συνείληχεν, ἀναρτήσας αὐτοῦ τὴν πᾶσαν ἐλπίδα ἐπὶ τὰ παρόντα τοῦ βίου πράγματα, ἐξ ἀνάγκης οἷα δὴ δεσμοῖς τοσούτοις πεπεδημένος, πάντα τὸν αὐτοῦ λογισμὸν καὶ πᾶσαν τὴν διάνοιαν, ἣν δὴ καρδίαν ὠνόμασε, κάτω που πρὸς τῇ γῇ κέκτηται, κἀκεῖ φύρεται καὶ καλινδεῖται, ἔνθα κεκτῆσθαι τὸν αὐτοῦ θησαυρὸν νενόμικεν· εἰ δὲ τοῖς οὐρανίοις μαθήμασιν ἐντραφεὶς πάντα πράττοι, τὸν αὐτοῦ σκοπὸν ἄνω προσαναρτήσας, καὶ τὴν ἐλπίδα ῥίψας ἐπὶ τὰς οὐρανίους ἐπαγγελίας, τοῦ μὲν συνάγειν ἐπὶ γῆς οὐδεμίαν ποιούμενος φροντίδα, τὴν ἄκραν δὲ μετιὼν ἀκτημοσύνην, καὶ ὅλος γινόμενος πρὸς τοῖς κρείττοσιν, ἐν οὐρανῷ τε πάντα συνάγειν, κἀκεῖ τὸν αὐτοῦ πλοῦτον ταμιεύεσθαι, καὶ πᾶσαν τὴν ὕπαρξιν ἐκεῖ προπέμπειν σπουδάζων· εἰκότως ὁ τοιοῦτος ὄνοιτ' ἂν ἐντεῦθεν τῆς ἀγαθῆς ἐλπίδος, τῷ τὴν διάνοιαν καὶ τὸν λογισμὸν οἰκειοῦν ἑαυτοῦ τοῖς οὐρανίοις· ἔνθα γὰρ ἔχει τὸν θησαυρὸν, ἐκεῖ καὶ τὴν διάνοιαν ἕξει· ὡς δοκεῖν μὲν ἐπὶ γῆς παρεπιδημεῖν, καὶ τῷ σώματι μόνῳ συνεῖναι ἀνθρώποις, τῇ δὲ δυνάμει τὰς οὐρανίους ἤδη διατριβὰς μετιέναι· ὥστε ἄνω βλέπειν δεῖ, καὶ τὰς ἐλπίδας ἔχειν, ὅπου καὶ τὸν θησαυρὸν αὐτοῦ συναγήοχεν. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.559c-561a

For where is your treasure, there is your heart...1 Every man by nature is set on what he desires and there he has his mind fixed on that which he thinks will be of use to him. Because of this understanding He speaks, lest we should treasure something of the earth. For if, He says, someone should bind his whole existence to the things of this mortal life, and gather up all his hope in the affairs of this present life, it is necessary that he will be weighed down with heavy chains, even all his thoughts and mind, which He calls the heart, being driven down into the earth, and there he will be mixed and wallow, where he thinks to lay hold of his treasure. But he who is greatly nourished on the heavenly teachings, and so lifts up his desire and places his hope in heavenly things, he also sets aside any care for heaps of things on the earth and seeks the height of poverty, and with all his heart he turns himself to better things, desiring all his possessions to be in heaven, and there he establishes all his good fortune, and rightly this one has a wondrous hope by which he is profited, for his mind and thought is attached to heavenly things. For where he has his treasure, there his mind is set, so that even when he seems to turn to worldly things with men, yet he is intently occupied with the things of heaven. Therefore it is necessary that every man should look up, and there have his hope, where he has heaped up his treasure. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.16 2 Mt 22.2-14

The Poor In Spirit

Nescio, fratres, si plane intelligitis quid sit pauperem esse spiritu. Apud multos hoc verbum quandoque scrupulum dubitionis induxit. Quidam abundant et in sensu et in spiritu, sicut filii hujus saeculi qui prudentiores sunt filiis lucis in generatione sua. Istos siquidem nec pauperes, nec divites spiritu censere praesumo. Quis ergo erit pauper spiritu? Nunquid ille qui turbatur et concutitur a pusillanimitate spiritus et tempestate? Certe nec istum pauperem spiritu dignum est profiteri. Curramus ad Apostolum. Vir enim circumspectus et multorum expertus est. Non accepimus, dicit Apostolus, spiritum hujus mundi, sed spiritum qui ex Deo est. Est autem spiritus hujus mundi, spiritus qui inflat, spiritus superbiae, de quo idem Apostolus dicit: Ambulastis, inquit, secundum principem potestatis aeris hujus, spiritum qui nunc operatur in filiis diffidentiae. Credo si quis deficeret ab hoc spiritu, pauper esset spiritu. Sed non sufficeret hoc, nisi Spiritus Dei redderet testimonium spiritui ejus. Procedamus ergo ulterius si forte possimus intelligere quid sit esse pauperem spiritu. Credo quia pauper spiritu est, qui deficiens a se ipso, et se totum pro Christo abnegns, nihil habet in cogitatione aut memoria, nihil in delectatione, aut desiderio nisi Christum. Iste potest dicere: Memore fui Dei et delectaus sum, et deficit spiritus meus. Hanc sui abdicationem, hanc paupertatem, et hunc defectum spiritus videbatur habere qui dicebat: Velociter exaudi me, Domine, quia defecit spiritus meus. Et illud: In deficiendo ex me spiritum meum, et tu cognovisti semitas meas. Qui ergo mundo renuntians et se ipsum abdicans sub potenti manu Dei, et sub observantia ordinis se humiliat: hic est pauper et humilis spiritu. De talibus dictum est: Juxta est Dominus his qui tribulato sunt corde, et humiles spiritu salvabit. Isti Spiritu Dei aguntur non alta sapientes, sed humilibus consentientes. Petrus Blenensis, Sermo XLII, In Festo Omnium Sanctorum Source: Migne PL 207.690a-c

I do not know, brothers, if you fully understand what it means to be poor in spirit. 1 Among many this phrase has introduced a scruple of doubt. But indeed they abound in sense and spirit, as 'the sons of this age are more prudent than the sons of light in their generation.' 2 I do not presume to reckon the former poor, nor rich in spirit. Who, then, shall be the one who is poor in spirit? It is the one who is troubled and shaken by a weakness of spirit in the storm? Certainly it does not befit that this one is worthy of being poor of spirit. Let us hurry to the Apostle, for he is a wise man and experienced in many things. 'We have not received,' the Apostle says, 'the spirit of this world, but the spirit which is from God.' 3 There is indeed a spirit of the world, a spirit which puffs up, a spirit of pride, concerning which the same Apostle says, 'You have walked according to the the prince of power of this air, a spirit which now works in the sons of rebellion.' 4 I think that if someone is lacking in this spirit that he is poor in spirit. But this will not be enough unless the Spirit of God produces evidence of its own spirit. Let us go further, then, if perhaps it is possible that we might understand what it is to be poor in spirit. I think that the one who is poor in spirit is he who is lacking in himself, and denies himself utterly for Christ, having nothing in his thoughts or memory, nothing in pleasure or desire, but Christ. He can say: 'I was mindful of God and I delighted, and my spirit failed.' 5 This is one who seems to have renounced himself, and been poor, and to lack in spirit, he who said, 'Be swift to hear me, O Lord, because my spirit goes from me.' 6 And again: 'In the going forth of my spirit from me, and you knew my ways.' 7 He, then, who renounces the world and himself under the powerful hand of God, and beneath the observance of His commandments humbles himself, this is the one who is poor and humble in spirit. Concerning such things it is said, 'The Lord is beside those who are troubled in heart, and He saves the humble of spirit.' 8 They who live with the spirit of God do not think of high things, but give their minds to humble things. 9 Peter of Blois, from Sermon 42, On The Feast of All Saints 1 Mt 5.8 2 Lk 16.8 3 1 Cor 2.12 4 Ephes 2.2 5 Ps 76.4 6 Ps 142.7 7 Ps 141.4 8 Ps 33.9 9 Rom 12.16

Foundations

Qui fodit in altum et posuit fundamenta super petram... Fundamenta quando pluraliter in Ecclesiae mysterio ponuntur, doctores significant, de quibus dicitur: Fundamenta ejus in montibus sanctis. Quando vero singulariter fundamentum, ipse doctorum doctor et fundamentum fundamentorum exprimitur Christus: De quo dicitur: Fundamentum enim aliud nemo potest ponere, praeter id quod positum est, quod est Jesus Christus. Haec ergo fundamenta non supra terram, sed supra petram sapiens architectus locavit, quia mentes sublimium virorum, non in terrenis desideriis Christus, sed insuperabili sua fide, spe et charitate constituit. Petra autem erat Christus. Qui fodit in altum, quia praeceptis humiltatis terrena omnia fidelium de cordibus eruit, ne propter aliquid infimum vel commodum temporale Deo serviant. Moraliter autem fundamenta domus ipsae sunt intentiones bonae conversationis, quae perfectus verbi auditor, exhaustis humilitate Christiana supervacuarum fragiliumque cogitationum ruderibus, in adimplendis Christi mandatis firmiter inserit, hoc, videlicet, in seipso Christo cooperante specilaiter agens, quod in universali Ecclesia Christus generaliter agit. Gaudensque cum Psalmista: Quia eduxit me de lacu miseriae, et de luto faecis, et stauit supra petram pedes meos, etc. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput VI Source: Migne PL 92.412d-413a

He who dug deep and set the foundations on a rock... 1 In the mystery of the Church foundations in the plural signifies teachers, concerning which it is said: 'His foundations in the holy mountains.' 2 But when foundation is in the singular, it speaks about that teacher of teachers and foundation of foundations who is Christ, concerning whom it is said: 'No one is able to lay down another foundation, but the one which has been laid, which is Jesus Christ.' 3  These foundations, then, the wise builder did not set on earth but on stone, because Christ does not establish the minds of upright men in worldly desires, but in unbreakable faith and hope and charity. 'For the rock was Christ.' 4 He digs deep because in the commands of humility he digs out all the earth from the heart of the faithful, lest they serve God on account of some base and comforting temporal thing. Morally the foundations of this house are the exertions of the good life, which is a flawless listener to the Word, and with Christian humility it draws out the rubble of all vanity and weakness of thought in the firm implanting of the fulfilling of Christ's commandments, which certainly a man does in himself with the particular aid of Christ, and Christ does generally in the Church. And so he rejoices with the Psalmist: 'Because He led me from the pit of misery, and from the pit of filth, and set my feet on the rock...' 5 Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 6 1 Lk 9.23 2 Ps 86.1 1 Cor 3.11 4 1 Cor 10.4 5 Ps 39.3

Nothing More

His amplius etc. Hic tertio reprimitur curiositas auditorum, quos alioquitur sub persona filii dicens: His amplius , fili mi, ne requiras, ut semper velis audire nova; sufficit enim scire necessaria; Ecclesiastici tertio: Quae praecepit tibi Deus, illa cogita semper, et in pluribus operibus eius ne fueris curiosus. Et redditur ratio duplex huius admonitionis, quia inquisitio huius curiositatis est interminata et laboriosa. Est interminata; ideo dicit: Faciendi plures libros nullus est finis; quia curiosi nunquam tot habent, quin velint audire plures, quia nunquam volunt audire vetera, sed semper nova; unde Actuum decimo septimo: Athenienses ad nihil aliud vacabant, nisi aut dicere, aut audire aliquid novi. Ideo dicitur Danielis duodecimo: Pertransibunt plurima tempora, et multiplex erit scientia, eo quod scientia semper quodam modo renovatur. Non tantum est interminata, sed etiam laboriosa curiosa inquisitio; ideo subdit: Frequensque meditatio carnis est afflictio; Ecclesiastici trigesimo primo: Vigilia honestatis tabefaciet carnem. Est, inquam, afllictio magna, et e contrario utilitas modica, secundum quod dictum est supra octavo: Est homo, qui diebus et noctibus non capit somnum oculus. Et intellexi, quod operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap XII Source: Here, p 98

Anything more than these... 1 Here he restrains the curiosity of those who hear, speaking to them under the person of a son, saying, 'Anything more than these things, O son, do not seek,' so that you are always wanting to hear something new, for it is enough to know what is needful. 2 In the third chapter of Ecclesiasticus: 'What God has commanded you, think on these things always, and do not be curious about His many works.' 3 And there is a twofold reason for this admonition: because the pursuit of such curiosity is both endless and burdensome. That it is interminable, he then says here: 'Of making many books there is no end.' Because the curious shall never have everything, since they wish to hear more, because they will not listen to old things, but must always have new things, whence it is said in the seventeenth chapter of Acts: 'The men of Athens have leisure for nothing but to to say or hear something new.' 4 And it is said in the twelfth chapter of Daniel: 'Much time will pass and knowledge shall be multiplied,' 5 because knowledge is always being renewed in a certain way. Then that this inquisitive curiosity is not only interminable but burdensome, he adds: 'And frequent meditation is a weariness of the flesh.' In the thirty first chapter of Ecclesiasticus: 'Watchfulness for wealth wearies the flesh.' 6 And it is a grave affliction, I say, but on the contrary it is moderation that is useful, according to which it was said previously in the eighth chapter: 'There is a man who for days and nights does not allow sleep to come to his eyes. And I understood that no man is able to find the reason for the works of God which are beneath the sun.' 7 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 12 1 Eccles 12.12 2 Acts 17.21, Lk 10.42 3 Sirach 3.22 4 Acts 17.21 5 Dan 12.4 6 Sirach 31.1 7 Eccl 8.16-17

Parts Of Speech

Tria sunt in sermone Dei: elementa, exordia et completiones. in elementis expressio vocis sed intelligentia non est: in exordio sermonis intelligentia est, sed perfecta non est; in completione sermonis, perfecta intelligentia est. Figurae Veteris Testamenti elementa fuerunt sermonis Dei. Praecepta Decalogi exordium fuerunt sermonis Dei. Praecepta novi Testamenti completio sunt sermonis Dei. Prohbitio procinae carnis elementum fuit sermonis Dei. Prohibitio moechiae carnalis, exordium; prohibitio spiritulais moechiae, completio. In Veteri Testamento iterum quando dictum est: Carnem cum sanguine non comedetis, elementum fuit; quando dictum est: Non occides, exordium; quando dictum est: Si quis irascitur fratri suo sine causa, reus erit judicio, completio. In Veteri Testamento vox fuit, in Novo intellectus, in vita aeterna, res. In Veteri Testamento via fuit, in Novo veritas, in aeternitate, vita. Unde dicitur: Ego sum via, veritas et vita. Idem enim et ibi via fuit, et hic veritas est, et illic vita erit. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CLX, De tribus quae sunt in sermone Dei Source: Migne PL 177.558a-b

There are three parts of the speech of God, elements, beginnings, perfections. In the elements is the expression of speech but there is no understanding. In the beginning is the understanding of speech but there is no perfection of it. In the completion of speech understanding is perfected. The figures of the Old Testament are the elements of the speech of God. The commandments of the Decalogue are the beginning of the speech of God. The teachings of the New Testament are the perfection of the word of God. The prohibition of pig flesh was the element of the word of God, the prohibition of carnal adultery the beginning, the prohibition of spiritual adultery the perfection. Again in the Old Testament when it was said 'You shall not eat flesh with blood,' 1 this was the element, when it was said: 'You shall not kill' 2 this was the beginning, when it was said, 'If someone is angry with a brother without reason, he shall be guilty of judgement,' 3 this is the perfection. In the Old Testament was the voice, in the New Testament is the understanding, in eternal life shall be the thing itself. In the Old Testament was the way, in the New the truth, in eternity, the life. Whence it is said: 'I am the way and the truth and the life.' 4 For there He was the way and here He is the truth and there He shall be the life. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 160, On the three parts of the speech of God 1 Genes 9.4 2 Exod 20.13 3 Mt 5.22 4 Jn 14.6

Difficulties Of Understanding

Arduum enim et difficillimum homini est, per se ipsum vel per saeculi doctores rationem praeceptorum coelestium consequi: nec naturae nostrae recipit infirmitas, divinis institutis, nisi per ejus gratiam qui haec ipsa dederit, erudiri. Namque qui simpliciter ea quae inter manus sibi inciderint legunt, existimant nihil differentiae in verbis, nihil in nominibus, nihil in rebus existere. Sed si istud communis colloquii sermo non patitur, ut sub diversis rerum nuncupationibus non diversa significata esse intelligantur; numquid Dei eloquia tam imperita, tam confusa esse credimus, ut? aut inopia verborum quibus uterentur laboraverint, aut distinctionum genera nescierint? Plures enim cum audient legem, justificationem, praecepta, testimonia, judicia, quae omnia Moyses sub diversa uniuscujusque generis virtute disposuit, unum atque isdem esse existimant: ignorantes aliud legem, aliud justificationem, aliud praeceptum, aliud testimonium, aliud esse judicium: quae multum a se differre et discrepare, testis nobis octavus decimus psalmus, quo continetur proprietas uniuscujusque et nuncupationis et generis. Lex, enim, Domini immaculata, convertens animas. Testimonium Domini fidele, erudiens parvulos. Justitiae Domini rectae, laetificatnes corda. Praeceptum Domini lucidum, illuminans oculos. Timor Domini sanctus, permanens in saeculum saeculi. Judicia Domini vera, justificata in ipsum. Sunt ergo distantiae in singulis quibusque rebus: et prudentis atque intelligentis viri est, in his quae scripta sunt discernere, ubi lex, ubi praeceptum, ubi testimonium, ubi justificationes, ubi judicia constituta sint: ne illa quae sermo propheticus mirabili uniuscujusque rei proprietate distinxit, ea ignorantiae nostrae infirmitas indocata imperitiae opinione confundat. Itaque per litteras singulas haec omnia maximus et ultra caerteros copiosissimus psalmus iste discrevit: ut per haec verborum elementa, credenti et vivendi et erudiendi in Dominum doctrinae ratio et distinctio doceretur Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum XVIII Source: Migne PL 9.501c-502b

It is arduous and most difficult for a man to grasp the understanding of the heavenly commandments by himself or by the use of secular teachers, for the weakness of our nature is not receptive to the instruction of the Divine institutes, unless through the grace of Him who gave them. For they who simply read these things which fall into their hands, they judge there to be no difference in words, nothing in names, nothing in things. But if common speech allows that in different ways of speaking different meanings can be understood, shall we think that the words of God are so very inept and confused, that either they were labouring in the employment of a poverty of words, or they did not know types of distinction? But many when they hear a law, a justification, a precept, a testimony, a judgement, all which Moses arranged skillfully under different and specific classes, they judge them to be one and the same, ignorant that a law is one thing, a justification another, a precept another, a testimony another, and a judgement another. Which great difference and separation the eighteenth Psalm gives witness to, in which is contained each one's special character, pronouncement and class. It says: 'The Law of the Lord is flawless, converting souls. The testimony of the Lord is faithful educating little ones. The justifications of the Lord are right, giving joy to the heart. The teaching of the Lord enlightens, illuminating the eye. The fear of the Lord is holy, enduring forever. The judgements of the Lord are true, justified in Him. ' 1 Therefore each one differs in its function, and it is for the prudent and sensible man to discern in what is written what is set down as a law, a precept, a testimony, a justification, a judgement, lest the wondrous prophetic word which has distinguished each one with its own special character is confounded by the weakness of our ignorance in the uneducated opinion of inexperience. Thus with each letter, this Psalm most rich even beyond the others, has distinguished all of these, and through the elements of the words, the reason and distinction of the teaching of the Lord is was taught for believing and living and learning. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 18 1 Ps 18.8-10

Wisdom Without Number

Καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός... Μὴ ζήτει τοίνυν πῶς καὶ τίνι τρόπῳ· καὶ γὰρ ἡ μεγαλωσύνη αὐτοῦ ἄπειρος. Διὰ τοῦτο ἔλεγε. Τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας. Ἀλλ' ὥσπερ ἡ μεγαλωσύνη ἄπειρος, οὕτω καὶ ἡ σύνεσις. Διὰ τοῦτο καὶ εἰπὼν, Μέγας ὁ Κύριος ἡμῶν, ἐπήγαγε· Καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός. Καὶ ἡ γνῶσις δὲ αὐτοῦ θαυμαστή· διὸ καὶ ἔλεγεν· Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν. Καὶ τὰ κρίματα δὲ αὐτοῦ πάλιν ἁνεξερεύνητα· διὸ καὶ ἔλεγε· Τὰ κρίματά σου ἄβυσσος πολλὴ. Ὅταν τοίνυν καὶ μέγας καὶ δυνατὸς ᾗ καὶ συνετὸς, μὴ περιεργάζου, πῶς ταῦτα ἔσται. Ἀμαλαμβάνων πραεῖς ὁ Κύριος, ταπεινῶν δὲ ἁμαρτωλοὺς ἕως γῆς. Ἵνα γὰρ μὴ λέγωσί τινες τῶν ἀνοήτων. Τί πρὸς ἡμᾶς, ὅτι τὰ ἄστα οἴδε μετὰ ἀκριβείας; λέγει καὶ τὴν ἐπ' ἀνθρώπων κηδεμονίαν οὕτω γενομένην· καὶ οὐκ εἶπε, βοηθῶν πραέσιν ὁ Κύριος, ἀλλ' ὅ πολλῷ μεῖζων, Ἀναλαμβάνων· ὠς περὶ πατρὸς φιλοστόρψου διαλεγόμενος. Τί δέ ἐστιν, Ἀναλαμβάνων; Ἀνακτώμενος, φέρων, διαβαστάζων. Εἶδες πάλιν ἐφ' ἐκάτερα τὴν δύναμιν αὐτοῦ ἀπηρτισμένην, ἐπὶ τε τὸ αἵρειν τοὺς ταπεινοὺς, καὶ ταπεινοῦν τοὺς ἀπονενοημένους; Οὐχ ἀπλῶς δὲ ταπεινοῖ, ἀλλὰ καὶ μετὰ πολλῆς τῆς ὑπερβολῆς· τοῦτο γάρ ἐστι τὸ, Ἕως γῆς. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΡΜϚ´ Ψαλμον Source: Migne PG 55.476-477

And His wisdom is without number.... 1 Do not seek then how and in what way, for His greatness is without end. So it is said, 'His greatness has no end' 2 And as His greatness is without end, so even His wisdom, and therefore when he says, 'Great is our Lord,' he adds, 'and His wisdom is without number.' And His knowledge is indeed wonderous, therefore he said: 'Your knowledge is too wonderful for me, I am overcome, I cannot grasp it.' 3 And again His judgements are inscrutable, and therefore he has said: 'Your judgments are a great abyss.' 4 When, then, He is great and powerful and wise, do not meddle with how it could be. 'The Lord lifts up the meek, and He crushes down sinners into the earth.' 5 And this lest some say, 'What is it to us that he has flawless knowledge of all the stars?' 6 For he says that He has care for men. And he does not say 'The Lord brings aid to the meek,' but what is much greater,' He lifts them up,' as if he were speaking of a loving father. What is it 'To lift up?' To restore, to bear, to carry. You see again how His power is perfect in both ways? Certainly He lifts up the humble, but He also crushes down those who are mindless. Not only does He crush them down, but he does so utterly, which is expressed by: 'Into the earth.' Saint John Chrysostom, On The Psalms, from Psalm 146 1 Ps 146.5 2 Ps 144.3 3 Ps 138.6 4 Ps 35.7 5 Ps 146.6 6 Ps 146.4

Understanding And Teaching

Quid est quod ait: Appone cor ad doctrinam meam.? Et paulo post subjungit: Ecce descripsi eam tripliciter, in cogitationibus et scientia ut ostenderem tibi firmitatem et eloquia veritatis? Quomodo descripsit tripliciter doctrinam et scientiam? Aut quid est cor apponere ad doctrinam? Cor apponere est intelligere doctrinam sanctam et justam. Tripliciter vero descripsit suam doctrinam, quia unicuique praecepit ut eam studeat implere cogitatione, locutione, et opere. De quibus terminis dicit: Ne transgrediaris terminos antiquos, quos posuerunt patres tui? Terminos antiquos dicit terminos veritatis et fidei, quos habuerunt ab initio catholici doctores. Hoc ergo praecipit, ut sacrae fidei veritatem et evangelicae doctinae nemo aliter suscipiat, quam a sanctis Patribus est tradita, sive hoc praecipit, ut eloquia sacrarum Scipturarum nemo aliter interpretetur, nisi juxta uniuscujusque scribentis vel docentis sancti Spiritus veritatem et intentionem. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XXII Source: Migne PL 172.324a-b

Why does he say. 'Apply your heart to my teaching.' ? And a little after, 'Behold, I have described it in three ways, in thought and in knowledge, that I might show to you the firmness and elegance of truth.' ? 1 How has he described teaching and knowledge in three ways? Or what is it to apply the heart to teaching? To apply the heart is to understand holy and righteous teaching. But he describes his teaching in three ways, because he commands each one of us to strive to fulfill it in thought and speech and deed. Of what boundaries does he speak of with: 'Do not pass beyond the ancient boundaries that your fathers have established.' 2 He calls the ancient boundaries the boundaries of truth and faith that the catholic teachers had from the beginning. This, therefore, he commands, that no one should take up the truth of the holy faith and the teaching of the Gospel in any other way than according to the tradition of the Holy Fathers, or that no one should interpret the words of Holy Scripture in any other way but writing and teaching according to the truth and intention of the Holy Spirit. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 22 1 Prov 22.17, 20-21 2 Prov 22.28

Knowing The Way

Notam fac mihi viam in qua ambulem, quia ad te, Domine, levavi animam meam. Cum a Deo petit notam sibi fieri vitae viam, ostendit quoniam haec via hominibus habetur incognita. Illius enim lucerna hoc iter ostendit, illius lumen semitas istas aperit qui illuminat ominum hominem venientem in hunc mundum; sicut in trigesimo primo psalmo jam dictum est poenitenti: Intellectum tibi dabo, et instruam te in via hac qua gradieris. Quapropter merito rogat propheta ut ei Dominus viam salutis ostendat, et sic semper notam habeat, ne de eius corde aliquando discedat. Subiungitur quoque solemnis illa confessio: quoniam illud nos postulata mereri facit, si animam nostram non carnali gravamine inclinemus ad mundum, sed spirituali iuvamine levemus semper ad Dominum. Cassiodorus, Expositio In Psalterium, Psalmus CXLII Source: Migne PL 70.1012d-1013a

Make known to me the way in which I shall walk, because to you, Lord, I lift up my soul... 1 When he seeks from God the knowledge of the way of life for himself, he shows that this way is unknown to men. For His lamp reveals the way, His light opens the way, 'He who enlightens all men coming into the world.' 2  So it has already been said to the penitent man in the thirty first Psalm: 'I shall give you understanding and I shall instruct you on this way which you are to walk.' 3 Whence with merit the prophet asks that the Lord show him the way of salvation, that he might always have knowledge of it, lest at some time his heart fall away. Then a solemn confession is added, because what has been asked makes us worthy of it, that we not incline our soul to the world with carnal weight, but with spiritual lightness always be raised up to the Lord. Cassiodorus, Commentary On The Psalms, from Psalm 142 1 Ps 142.9 2 Jn 1.9 3 Ps 31.8