At The Devil's Table

Ἐὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυναστῶν νοητῶς νόει τὰ παρατιθέμενά σοι, καὶ ἐπίβαλλε τὴν χεῖρά σου εἰδὼς ὅτι τοιαῦτά σε δεῖ παρασκευάσαι Δυνάστην ἐνταῦθα τὸν διάβολόν φησιν· τράπεζαι δὲ αὐτοῦ εἰσι ψευδομαρτυρίαι, λοιδορίαι, καταλαλιαὶ, συμβουλίαι κακαὶ, ἐπιθυμίαι αἰσχραὶ, καὶ πᾶν ὅτι οῦν σατανικὸν ἐπιτήδευμα· ταῦτα δὲ παρατιθέμενά σοι ὐπὸ τοῦ πονηροῦ, νοητῶς νόει, καὶ ἐπίβαλε τὴν διάνοιάν σου, ὃ ἐστιν ἡ χειρ· εἰδὼς ὅτι τοιαῦτά σε δεῖ παρασκευάσαι, οἷα καὶ συμπαρεστάναι σοι ὀφείλουσιν ἐν ἡμέρᾳ Κυρίου, ὅτε ἀπονέμει ἐκάστῳ κατὰ τὰ ἔργα αὐτοῦ· εἰ δὲ ἀπληστότερος εἴ, καὶ ὀρέγῃ τῶν ὑψηλῶν καὶ πλειόνων καὶ μειζόνων, ἂτινά εἰσι θεῖα καὶ Θεοῦ, μὴ ἐπιθύμει τῶν τοῦ πονηροῦ ἐδεσμάτων· ταῦτα γὰρ ἔχεται ζωῆς προσκαίρυ, ὅ ἐστι ψευδοῦς· δεῖ δὲ τὴν θείαν Φραφὴν νοητῶς νοεῖσθαι καὶ πνευματικῶς· ἠ γὰρ κατὰ τὴν ἱστορίαν αἰσθητὴ γνῶσις, οὐκ ἔστιν ἀληθής. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή ΚΓ’ Source: Migne PG 17.221c

If you sit to dine at the table of a powerful man consider well the things which are set before you, and stretch out your hand knowing what things are appropriate for you to take. 1 The powerful man here is the devil and his table is false speech and abuse and detraction and wicked plots and shameful desires and everything that is a Satanic work. All these things are set before you by the wicked one, and you must reach out with your mind, which here he calls the hand, knowing what is appropriate to you, which on the day of the Lord will be reckoned to you when He rewards everyone according to their works. 2 Because if you are not satisfied here, and you desire high things, and many of them, and great things, those things which are heavenly and Divine, yet even so beware lest you are snared in his wicked bonds, for to enjoy the things of this brief life is a lie. It is necessary to understand Scripture according to the intellect and the spirit, for what is told under a material account is not true. Origen, On Proverbs, Chapter 23 1 Prov 23.1 2 Rom 2.6

Killing Demons

Et occidit reges fortes, quoniam in saeculum miseridoria ejus. Reges fortes occidit, quando a nobis expellit daemonia, varia immissione grassautia quorum voluntas nequam tunc extinguitur, si fidelium animae ab eorum potestate tollantur. Occide, Domine, fortes reges, ut liberes servos humiles: eripe tibi devotos, ne ille nefandissimus eos sibi faciat esse subjectos. Sehon regem Amorrhaeorum, quoniam in saeculum misericordia eius. Ista quidem in superiore psalmo iam videntur exposita, quae non pigebit repetere, quando ea sancta auctoritas ad salutem nostram probatur iterasse. Sehon quidem interpretatus est tentatio colorum, aliter vero arbor infructuosa; Amorrhaeus exacerbationem; quae omnia videntur ad diabolum pertinere; ipse est enim arbor infructuosa, ipse exacerbatio. Sed haec in nobis Dominus occidit, quando nos ad instituta sua morum sanctitate perduxerit. Et Og regem Basan, quoniam in saeculum misericordia eius. Og interpretatur coacervans, Basan confusio. Qui enim coacervat peccata nostra, absolute diabolus est. Ipse etiam recte dicitur confusio, quoniam et sequaces suos confundit, et ipse de Domini iudicio confusus abscedit. Verum haec et talia Domini virtute interfecta iacent, quando nos eripere a tam pessima obnoxietate dignatur. Cassiodorus, Expositio In Psalterium, Psalmus CXXXV Source: Migne PL 70.972c-973a

He slew great kings, for His mercy is forever. 1 He kills great kings when He expels demons from us, when their wicked will is extinguished, if the souls of the faithful are drawn from their power. Kill, O Lord, strong kings, so that you free your humble servants. Seize to yourself the devout, lest he who is most wicked makes them subject to him. Sehon king of the Amorites, because His mercy is forever. This seems to have been explained in a previous Psalm, but it does not displease us to repeat it, when this sacred authority is proven to repeat things for our salvation. Sehon is interpreted as the 'trial of appearances', otherwise a 'fruitless tree.' The Amorites are 'exasperation,' which everywhere seems to pertain to the devil, for he is the author of fruitlessness, and he is exasperation. But the Lord kills these things in us when He leads us to be established in the holiness of His ways. And Og king of Bashan, because His mercy is forever. Og is interpretated as 'heaping up', and Basan 'confusion.' For he who heaps up our sins is certainly the devil. Indeed he is rightly called confusion because he confounds with his plots and his confusion cuts us off from the judgement of the Lord. Truly these and such things slain by the great virtue of the Lord are cast down when it is fitting that He seizes us from such wretched servitude. Cassiodorus, Commentary On The Psalms, from Psalm 135 1 Ps 135.19

Suffering And Salvation

Quam ob causam et haec patior sed non confundor... Praedicans Dei donum, diabolum patitur inimicum; ut pressuras ei exsuscitet, quia populum de faucibus ejus eruit. Sed non confundor. In hoc securus, quia pro tribulationibus magna promissa merces est, non confunditur, sed gloriatur in pressuris. Scio enim cui credidi, et certus sum quia potens est depositum meum custodire in illa die. Hoc est quod dicit, qua spe et fiducia magnificentiae Salvatoris securus est; quia quod commendat illi, in tuto est. Quid autem illi commendat, nisi salutem suam? Ut hoc pro illo patiens, salutem inveniat penes illum, cum coeperit judicare; ut puniens infideles, istum dignum aeterna vita pronuntiet. Ambrosiaster, In Epistolam ad Timotheum Secundam, Caput I Source: Migne PL 17.487c

For which reason I also suffer these things, but I am not dismayed... 1 Preaching the gift of God, he suffers the hostility of the devil, who is roused to oppress him who plucks people from his jaws. 'But I am not dismayed.' In this I am secure, that a great reward has been promised for tribulations. I am not dismayed, but I glory amidst trials. 'For I know Him in whom I have believed, and I am certain that He is able to keep that which I have committed to Him on that day.' 1 This is what he says, that he is secure in hope and confidence in the magnificence of the Saviour, because what he commits to Him is safe. And what does He commit to him but his own salvation? So that suffering for Him he finds salvation with Him, when He begins to judge, so that while the faithless are punished, he is proclaimed worthy of eternal life. Ambrosiaster, Commentary On The Second Letter of Saint Paul To Timothy, Chapter 1 1 2 Tim 1.12

The Seed And The Path

Et dum seminat, aliud cecidit circa viam, et venerunt volucres, et comederunt illud. In Evangelio Lucae ita de hoc semine scriptum est: Aliud cecidit secus viam, et conculcatum est, et volucres coeli comederunt illud. Quaecunque ergo Dominus in hac parabola eхроnere dignatus est, pia fide suscipienda sunt. Quae vero tacita nostrae intelligentiae dereliquit, aeque pia intentione perquirenda ac perstringenda sunt breviter. Semen quod circa viam cecidit, duplici laesura disperiit, ut ab itinerantibus scilicet conculcatum, eta volucribus raptum. Via ergo est mens assiduo malarum cogitationum meatu trita atque arefacta, ne verbi semen accipere ac germinare sufficiat; atque ideo quidquid boni seminis vicinia talis viae contigerit, perit, quia improbo pessimae cogitationis transitu conculcatum a daemonibus rapitur. Qui recte volucres cœli, sive quia caelestis spiritalisque sunt naturae, sive quia per aera volitant, appellantur. Sanctus Beda, In Marci Evangelium Expositio, Liber I, Caput IV Source: Migne PL 92.167d-168a

And while he sowed, some seed fell around the path and the birds came and ate it. 1 In the Gospel of Luke it is written about the seed, 'Some fell beside the path and it was trodden on and the birds of heaven ate it.' 2 Whatever, then, the Lord in this parable thought worthy to set forth must be received with pious faith. But the unspoken things that escape our understanding, with pious application must be briefly sought and touched upon. The seed that falls around the path is destroyed in two ways, that is, by being crushed by travellers and by being seized by birds. The path, then, is the mind continually fixed in wicked thoughts which grinds down and dries up with guilt, and is not capable of receiving the seed of the Word and germinating. Therefore when good seed falls near such a path, it is crushed by the passing of vile thoughts and seized by demons, who are rightly called birds of heaven, either because they have the nature of heavenly spirits, or because they fly through the air. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 5.14-15 2 Lk 8.5

When The Wicked Prosper

Surgentes testes iniqui quae ignorabam interrogabant me. Omnes iniqui qui temporalia bona aeternis praeferunt, cum in hac vita prosperantur, quasi in testimonium contra electos surgunt, quia dum ipsa sua felicitate de visibilibus non loquendo, sed prosperando, testimonnium perhibent, judicium bonorum, quod de aeternis, et invisibilibus bonis dat, convincere student. Unde recte quae ignorabam, inquit, interrogabant me. Mali enim bonos de praesenti felicitate interrogant, quia, cum eis dulcis sit, mirantur, quod illi se ad appetitum ejus non inclinant, Sed qui haec non dulcis, sed amara bonis est, quidquid de ejus laude in medium proferunt, hoc boni per experientiam non cognoscunt. Hugo De Sancte Victore, Miscellanea, Liber II, Tit XLIII Quod temporalis malorum prosperitas, electis testimonium est aeternae felicitatis Source: Migne PL 177.609a

'Evil witnesses rose up and questioned me about things I did not know.' 1 All the wicked who prefer temporal goods to eternal ones, when they prosper in this life, they rise up as a testament against the elect, because while they do not speak of their happiness amid visible things, yet in their prospering they give testimony of it, and they strive to convince with this judgement of good things against eternal and unseen goods. Hence it is rightly said they questioned him about things he did not know. The wicked question the good about present happiness, because while there is sweetness to them in it they wonder why the good do not incline to their desires. But to the good these things are not sweet but bitter, and likewise whatever praise of it is brought before them, for the good through experience know nothing of it. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 43, That the temporal prosperity of the wicked is a witness to the elect of eternal happiness. 1 Ps 34.11

Purchasing Glory

Quomodo intelligendum est quod ait: Malum est, malum est, dicit omnis emptor, et cum recesserit, tunc gloriabitur? Secundum litteram, solet emptor vituperare quod emere desiderat, et dicere: Malum est. malum est; verumtamen si bene emerit, cum recesserit gloriabitur. Spiritualiter autem quomodo intelligitur? Ille veraciter est emptor, qui sibi aeterna in coelis praemia comparare desiderat. Ipse nimirum emere studet terrenis coelestia, caducis mansura, temporalibus aeterna. Talis ergo emptor quidquid patitur in praesenti malum esse dicit, quia malum esse intelligit. Attamen quia omnia adversa pro Deo patienter sustinet, cum secesserit de mundo, tunc gloriabitur, quia perveniet ad beatitudinem. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XX Source: Migne PL 172.322b

How should it be understood when it is said, 'Its bad, it's bad,' says every buyer, and when they go away then they glory? 1 According to the letter, a buyer is accustomed to deprecate what he desires to buy and say, 'It's bad, it's bad.' However if he buys well, when he goes away he glories. How is this to be understood spiritually? He is a true buyer who desires to acquire eternal riches for himself in heaven. He is keen to buy heavenly things over worldly things, mansions over ruins, eternal things over temporal things. Therefore such a buyer says it is bad because whatever he suffers in the present he understands it to be an evil. However because he patiently endures every adversity for God, when he goes from the world, then he glories, because he comes to beatitude. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 20 1 Prov 20.14

Making Rich And Poor

...et mercatores terrae de virtute deliciarum ejus divites facti sunt... Divites peccatis dici eos qui pro abundantia temporali suas infelici mercatu animas commutant. Nam nimietas luxuriae pauperes potius quam divitis facit Sanctus Beda, Explanatio Apocalyspsis, Liber III, Caput XVIII Source: Migne PL 93.185c

...and the merchants of the earth made rich by the power of her delicacies... 1 It speaks of those rich in sin, those who barter their souls away in a wretched market for temporal wealth, for excessive luxury makes men poor rather than rich. Saint Bede, Commentary On The Apocalypse, Book 3, Chapter 18 1 Apoc 18.3

Rich And Poor

Πλούσιος καὶ πτωχὸς συνήντησαν ἀλλήλοις, ἀμφοτέρους δὲ ὁ Kύριος ἐποίησεν Συναντῶσιν ἀλλήλοις, ὁ μὲν πλούσιος διὰ τῶν ἐλεημοσυνῶν καθαιρῶν τὸν θυμὸν, καὶ κτώμενος τὴν ἀγαπην· ὁ δὲ διὰ τῆς πενίας τὸ ταπεινοφρονεῖν διδασκόμενος· τὸν μὲν γὰρ, θέλει παιδεύεσθαι· τὸν δὲ, μεταδιδόναι· ὥστε τὸν μὲν εὐχάριστον εἶναι, τὸν δὲ ἐλεήμονα. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή ΚΒ’ Source: Migne PG 17.217b

The rich man and the poor man meet together, the Lord made them both. 1 They meet together when the rich man extinguishes anger with alms and fashions love, and the other is learning the humility of a poor condition, for he wishes to learn and the other to give, thus one will be thankful and the other merciful. Origen, On Proverbs, Chapter 22 1 Prov 22.2

Using Wealth

Itaque in Evangelio Dominus, doctor vitae nostrae et magister salutis aeternae, vivificans credentium populum et vivificatis consulens in aeternum, inter sua mandata divina et praecepta coelestia nihil crebrius mandat et praecipit quam ut insistamus eleemosynis dandis, nec terrenis possessionibus incubemus, sed coelestes thesauros potius recondamus. Vendite, inquit, res vestras, et date eleemosynam. Et iterum: Nolite vobis condere thesauros super terram, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur. Thesaurizate autem vobis thesauros in coelo, ubi neque tinea neque comestura exterminat, et ubi fures non effodiunt nec furantur. Ubi enim fuerit thesaurus tuus, ibi erit et cor tuum. Et cum observata lege perfectum et consummatum vellet ostendere, Si vis, inquit, perfectus esse, vade et vende omnia tua, et da egenis, et habebis thesaurum in coelo; et veni, sequere me. Item alio loco negotiatorem coelestis gratiae et comparatorem salutis aeternae, distractis omnibus rebus suis, pretiosam margaritam, hoc est vitam aeternam, Christi cruore pretiosam, de quantitate patrimonii sui dicit debere mercari: Simile est, inquit, regnum coelorum homini negotiatori quaerenti bonas margaritas. Ubi autem invenit pretiosam margaritam, abiit et vendidit omnia quae habuit, et emit illam. Eos denique et Abrahae filios dicit quos in juvandis alendisque pauperibus operarios cernit. Nam, cum Zachaeus dixisset: Ecce dimidium ex substantia mea do egenis, et si cui quid fraudavi, quadruplum reddo, respondit Jesus et dixit quia salus hodie huic domui facta est, quoniam et hic filius est Abrahae. Nam, si Abraham credidit Deo et deputatum est ei ad justitiam, utique qui secundum praeceptum Dei eleemosynas facit, Deo credit, et qui habet fidei veritatem, servat Dei timorem; qui autem Dei timorem servat, in miserationibus pauperum Deum cogitat. Operatur enim ideo quia credit, quia scit vera esse quae praedicta sunt verbis Dei, nec Scripturam sanctam posse mentiri; arbores infructuosas, id est, steriles homines, excidi et in ignem mitti, misericordes autem ad regnum vocari. Qui et alio in loco operarios et fructuosos fideles appellat, infructuosis vero et sterilibus fidem derogat dicens: Si in injusto mammona fideles non fuistis, quod est verum quis credet vobis? Et si in alieno fideles non fuistis, quod est vestrum quis dabit vobis? Sanctus Cyprianus, De Opere et Eleemosynis Source: Migne PL 4.607b-608b

Therefore in the Gospel, the Lord, the teacher of our life and the master of eternal salvation, enlivening the assembly of believers, and looking to their being enlivened forever, prescribes nothing more frequently among His Divine commands and precepts of heaven than that we should give ourselves to almsgiving and not depend on worldly possessions, but rather lay up heavenly treasures. 'Sell,' He says, 'what you have and give alms.' 1 And again, 'Do not lay up for yourselves treasures on the earth, where moth and rust corrupt, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust corrupt, and where thieves do not break in nor steal. For where your treasure is, there your heart will be.' 2 And when He wished to show a man perfect and complete by observation of the law, He said, 'If you wish to be perfect, go and sell that you have and give to the poor, and you shall have treasure in heaven, and come follow me.' 3 Again, in another place, He says that a merchant of the heavenly grace and a gainer of eternal salvation should purchase the precious pearl, that is, eternal life, at the price of the blood of Christ, from the amount of his patrimony, parting with all his wealth for it. He says, 'The kingdom of heaven is like a merchant seeking fine pearls. And when he found a precious pearl, he went off and sold all he had, and bought it.' 4 Then He calls them children of Abraham who He sees to be labouring in aiding and feeding the poor. For when Zacchaeus said, 'Behold, I give half of my goods to the poor, and if I have done any wrong to any man, I shall restore it fourfold,' and Jesus answered and said, 'Today salvation has come to this house, because even this man is a son of Abraham.' 5 For if Abraham believed in God and it was reckoned to him as righteousness, 6 certainly he who gives alms according to God's command believes in God, and he who has the truth of faith maintains the reverence of God, and he who reveres God is mindful of God in showing mercy to the poor. Indeed he labours so because he believes, because he knows that what is foretold by God's word is true, and that the Holy Scripture cannot lie, and so that unfruitful trees, that is, fruitless men, are cut off and cast into the fire, but that the merciful are called into the kingdom. 7 In another place He also calls labouring and fruitful men faithful, but He denies faith to the unfruitful and the barren, saying, 'If you have not been faithful in the things of unrighteous mammon, who will trust you with what is true? And if you have not been faithful in what is another's, who shall give you that which is your own?' 8 Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Lk 12.33 2 Mt 6.19-21 3 Mt 19.21 4 Mt 13.45-46 5 Lk 19.8-9 6 Gen 15.6, Rom 4.3 7 Mt 7.19, Mt 25.34-46 8 Lk 16.11-12

Thorns And Riches

Alia autem ceciderunt in spinas, et creverunt spinae, et suffocaverunt ea. Spinas autem divitias interpretatur idem Salvator. Nec mirum videri debet quare spinis divitias comparaverit, cum illae pungant, istae delectent. Recte enim spinae vocantur, quia cogitationum suarum punctionibus mentem lacerant. Et cum usque ad peccatum protrahunt, quasi inflicto vulnere cruentant, simulque crescentes spinae sementem suffocando ad fructum pervenire non sinunt, quia exaggeratio divitiarum mentem strangulando spiritales virtutum fructus gignere non permittit; quin potius, si quid viriditatis habere potuit, squalore asperitatis suae illud transcendendo opprimit, et vitalem succum funditus in eo interimit. Rabanus Maurus, Commentariorum In Matthaeum, Liber V, Caput XIII Source: Migne PL 107.940d-941a

Others fell among thorns, and the thorns grew up and choked them... 1 The Saviour interprets the thorns as riches. And one should not wonder why He compared riches to thorns, when thorns hurt and wealth delights. Rightly they are called thorns which with their points wound the thoughts of the mind. And when they draw one to sin, it is as an infliction of bloody wounds, and at the same time the seed choked by the thorns is not able to grow because the heaping up of riches strangles the soul and it cannot bring forth the spiritual fruit of the virtues, but rather, even if it does have some greenness, the roughness of its bitter state overwhelms and suppresses it and the living fruit in it is killed off. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 13 1 Mt 13.7

The House On A Rock

Simulabo eum viro sapienti, qui aedificavit domum suam supra petram, et descendit pluvia, et venerunt flumina, et flaverunt venti... Sicut enim non est possibile, ut ex sola pluvi fructicet terra, nisi falverit super eam ventus: sic non est possibile, ut sola doctrina corrigat hominem, nisi cooperatrus fuerit Spiritus sanctus in corde ipsius. Flumen autem sunt, ex parte quidem mala, hominis immundo spiritu pleni, et in verbositate structi: quales sunt philosophi dogmatum diversorum, ortators, grammatici, caeterique non secundum Deum sapientes: de quorum ventre exeunt flumina aquae mortuae. Ex parte autem bona, evangelistae, doctores populi, caeterique sapientes secundum Deum: de quorum ventre exeunt flumina aquae vivae. Ecclesiam ergo, quam Christus vir sapiens super petram aedificavit, neque pluvia mendacis doctrinae corrumpit, neque diabolicus ventus impelit, neque violentorum fluminum impetus movet. Nam etsi humiliater Ecclesia propter tenationem, tamen perire non potest propter fidem Christi. Nec est contrarium, quod quidam de Ecclesia cadunt: illi enim numquam Christiani fuerunt. Sicut non omnes qui sunt ex Israel, hi sunt Israelitae: sic non omnes qui Christiani dicuntur, sunt et Christi. Christianorum enim opera sunt aspicienda, non nomina. Dicit enim Apostolus: Cognovit Dominus qui sunt ipsius; et discedat ab iniquitate omnis qui invocat nomen Domini Opus Imperfectum in Matthaeum, Homilia XX Source: Migne PG 56.678-9

'I shall liken him to a wise man who built his house on a rock and the rains fells and the floods came, and the winds blew...' 1 As it not possible that the earth is fructified by rain alone but a wind must blow upon it, so it is not possible that teaching alone will correct a man unless the Holy Spirit works in his heart. There are rivers which are bad, which are men full with unclean spirits and fashioned by verbosity, like the philosophers of the various schools, and orators and grammarians, and the rest who are not wise according to God, and from their stomachs pour out the river waters of death. And there are good rivers, the evangelists, teachers of the people, and others who are wise according to God, from which flow the waters of life. 2 The Church, therefore, which the wise man Christ built on a rock, 3 is not corrupted by the rains of false teaching, nor shaken by the devil's wind, not does the force of raging rivers move it. For even if the Church is humiliated in trials yet it cannot perish because of faith in Christ. On the contrary when some of the Church fall, they never were Christians, since as not all from Israel are Israelites, 4 so not all who are called Christians belong to Christ. The works of Christians must be seen not just the name. The Apostle says, 'God knows who are His, and He shall cut off from every wickedness the one who calls on the name of the Lord.' 5 Opus Imperfectum on Matthew, from Homily 20 1 Mt 7.24-25 2 Jn 7.38 3 Mt 16.18 4 Rom 9.6 5 2 Tim 2.19

Weights And Balances

Statera dolosa abominatio est apud Deum... Statera dolosa, non tantum in mensuratione pecuniae, sed et in judicaria discretion tenetur; qui enim aliter causam pauperi,aliter causam potentis,aliter sodalis, aliter audit ignoti, statera utique librat iniqua. Sed et is qui sua bene gesat meliora quam proximorum, suaque errata judicat leviora, trutina ponderat dolosa. Necnon et ille qui onera importabilia imponit in humeros hominum, ipse autem uno digito non vult ea tangere. Ille etiam qui bona in publico, et mala agit in occulto, pro iniquitate librae dolosae abominabitur a Domino. At qui sinceriter agit in omnibus, qui causam et causam aequa lance discernit, is nimirum justi judicis voluntati et actioni congruit. Sanctus Beda, Super Parabolas Salomonis, Caput XI Source: Migne PL 91.971b-c

A deceitful balance is an abomination before the Lord... 1 A deceitful balance is not only found in the measuring of money but it even holds in the discretion of judgement, for he who hears the cause of the poor man in one way and the cause of a powerful man in another, and the cause of a friend in one way and that of a stranger in another, he weighs wickedly. But even the one who judges his own deeds as better than his neighbours and his own errors as lighter weighs in a deceitful balance. And also he who imposes insupportable burdens on the shoulders of men and with a finger will not move them. 2 And then he who does good deeds in public and wicked ones unseen, because of the wickedness of a deceitful balance shall be abominated by the Lord. But he who acts honestly in everything, he who discerns between cause and cause with a fair weighing, he certainly harmonises a justly judging will with action. Saint Bede, Commentary On Proverbs, Chapter 11 1 Prov 11.1 2 Mt 23.4

Monks Warned

Πολλὰς ἐνηχούμενοι περὶ ὑμων καταβοήσεις, πολλας ὑμῖν ἀπαντλοῠμεν καθ' ἡμέραν τὰς παρακλήσεις. Ἄνδρες Νινευῗται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινοῠσιν αὐτὴν, εἴπεν ὁ Κύριος. Ὅτι οἱ μὲν ἀνήκοοι τοῦ νόμου γεγονότες, τὴν τοῦ προφήτου ἀπειλὴν κατεπλάγησαν, καὶ τύπον καὶ σκιὰν τῆς Δεσποτικῆς ταφῆς ἀκηκοότες, ἔδεισαν πρὸς τὸ τοῦ συμβάντος παράδοξον. Ἡμεῖς δὲ αὐτὸν ἰδόντες τὸν προφητευθέντα, καὶ ψηλαφήσαντες, αγνίομονες μένομεν πρὸς αὐτὸν, καὶ ἀνένδοτοι πρὸς μετάγνωσιν. Μὴ τοίνυν, ἀδελφοὶ, καὶ ἐθνῶν φανῶμεν ἀπιστότεροι, καὶ ὄν ἐκεῖνοι ἔφυγον ὄλεθρον επισπώμενοι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΝΔ’, Πηλουσιωταις Εἰς Το Κοινοβιον Source: Migne PG 78.285c

It is because many complaints about you have come to us that we daily exhort you with the warning, 'The men of Nineveh will rise up in judgement against this generation and condemn it,' as the Lord says. 1 For they who had hardly even heard of the law were shaken by the threat of the prophet, and having heard of a type and shadow of the Lord's sepulchre they were fearful because of a troubling future. But we who have seen and touched the one prophesised 2 remain opposed to Him, and are inflexible against correction. Do not, brothers, be surpassed by pagans and the faithless who fled destruction. Saint Isidore of Pelusium, Book 1, Letter 154, to the Coenobites of Pelusium 1 Mt 12.41 2 1 Jn 1.1

Bad Teachers

Εἰώθασιν γάρ τινες δόλῳ πονηρῷ τὸ ὄνομα περιφέρειν, ἄλλα τινὰ πράσσοντες ἀνάξια Θεοῦ· οὒς δεῖ ὑμᾶς ὡς θηρία ἐκκλίνειν· εἰσὶν γὰρ κύνες λυσσῶντες, λαθροδῆκται· οὓς δεῖ ὑμᾶς φθλάσσεσθαι ὄντας δυσθεραπεύτος. Eἷς ἰατρός ἐστιν, σαρκικός τε καὶ πνευματικός, γεννητὸς καὶ ἀγέννητος, ἐν ἀνθρώπῳ Θεός, ἐν θανάτῳ ζωὴ ἀληθινή, καὶ ἐκ Μαρίας καὶ ἐκ Θεοῦ, πρῶτον παθητὸς καὶ τότε ἀπαθής, Ἰησοῦς Χριστὸς ὁ Kύριος ἡμῶν. Μὴ οὖν τις ὑμᾶς ἐξαπατάτω, ὥσπερ οὐδὲ ἐξαπατᾶσθε, ὅλοι ὄντες Θεοῦ. ὅταν γὰρ μηδεμία ἔρις ἐνήρεισται ἐν ὑμῖν ἡ δυναμένη ὑμᾶς βασανίσαι, ἄρα κατὰ Θεὸν ζῆτε. περίψημα ὑμῶν καὶ ἁγνίζομαι ὑμῶν Ἐφεσίων, ἐκκλησίας τῆς διαβοήτου τοῖς αἰῶσιν. Oἱ σαρκικοὶ τὰ πνευματικὰ πράσσειν οὐ δύναται, οὐδὲ οἱ πνευματικοὶ τὰ σαρκικά, ὥσπερ οὐδὲ ἡ πίστις τὰ τῆς ἀπιστίας οὐδε ἡ ἀπιστία τὰ τῆς πίστεως. Ἃ δὲ καὶ κατὰ σάρκα πράσσετε, ταῦτα πνευματικά ἐστιν· ἐν Ἰησοῦ γὰρ Χριστῷ πάντα πράσσετε. Ἔγνων δὲ παροδεύσαντάς τινας ἐκεῖθεν, ἔχοντας κακὴν διδαχήν· οὓς οὐκ εἰάσατε σπεῖραι εἰς ὑμᾶς, βύσαντες τὰ ὦτα, εἰς τὸ μὴ παραδέξασθαι τὰ σπειρόμενα ὑπ’ αὐτῶν, ὡς ὄντες λίθοι ναοῦ Πατρός, ἡτοιμασμένοι εἰς οἰκοδομὴν θεοῦ Πατρός, αναφερόμενοι εἰς τὰ ὕψη διὰ τῆς μηχανῆς Ἰησοῦ Χριστοῦ, ὅς ἐστιν σταυρός, σχοινίῳ χρώμενοι τῷ Πνεύματι τῷ ἁγίῳ· ἡ δὲ πίστις ὑμῶν ἀναγωγεὺς ὑμῶν, ἡ δὲ ἀγάπη ὁδὸς ἡ ἀναφέρουσα εἰς θεόν. Ἐστὲ οὖν καὶ σύνοδοι πάντες, θεοφόροι καὶ ναοφόροι, χριστοφόροι, ἁγιοφόροι, κατὰ πάντα κεκοσμημένοι ἐντολαῖς Ἰησοῦ Χριστοῦ· οἷς καὶ ἀγαλλιώμενος ἠξιώθην δι’ ὧν γράφω προσομιλῆσαι ὑμῖν καὶ συγχαρῆναι, ὅτι κατ’ ἄλλον βίον οὐδὲν ἀγαπᾶτε εἰ μὴ μόνον τὸν θεόν. Ἅγιος Ἰγνάτιος Ἀντιοχείας, Ἐπιστολή Προς Ἐφεσιους Source: Migne PG 5.649b-653a

For some with wicked guile carry about the name but do things unworthy of God, whom you must flee as wild beasts, for they are rabid dogs, biters in secret, whom you must guard against since they are so difficult to cure. There is one physician of flesh and spirit, made and unmade, God in man, true life in death, from Mary and God, first passible and then impassible, Jesus Christ our Lord. Let no one deceive you, as you are not deceived being wholly of God. For when there is no strife raging among you that is able to grieve you, you are certainly living according to God. As an offscouring I require sanctification by your Church of Ephesus, so renowned for the ages. Those who are carnal cannot do spiritual things, nor can they that are spiritual do carnal things, just as faith cannot accomplish the works of unbelief, nor unbelief the works of faith. But even the things you do according to the flesh are spiritual things, for you do all things in Jesus Christ. But I have learnt that some with evil teaching came from elsewhere, whom you did not allow to sow among you, but you stopped your ears so that you might not receive the things sown by them, like stones of the temple of the Father, prepared for the building of God the Father, 1 and drawn up on high by the device of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, and your faith was how you ascended, and your love was the way which led to God. You, therefore, and all who travel with you, are God-bearers, temple-bearers, Christ-bearers, bearers of holiness, adorned all over with the commandments of Jesus Christ, in whom I also exult, I who have been found worthy through what I write to converse and rejoice with you, because according to your different way of life you love nothing but God alone. Saint Ignatius of Antioch, from the Letter to the Ephesians 1 1 Pet 2.5

The More Honourable

Kρείσσων ἀνὴρ ἐν ἀτιμίᾳ δουλεύων ἑαυτῷ ἢ τιμὴν ἑαυτῷ περιτιθεὶς καὶ προσδεόμενος ἄρτου Ὁ πρακτικὸς καὶ ἰδιώτης, τοῦ ἐν λόγῳ καὶ κομψοῦ καὶ ἀπράκτου, τιμιώτερος. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' IB’ Source: Migne PG 39.1635a

Better the man in base servitude than he who bears himself with honour and lacks bread. 1 He who is active, even if a simpleton, is more honourable than he who adorns himself with mere words. Didymus the Blind, Commentary On Proverbs, Chapter 12 1 Prov 12.9

The Eyes Of The Wise

VERANUS. Quare dicit: Sapientis oculi in capite eius, stultus autem in tenebris ambulat? Nunquid oculi stulti non sunt in capite ipsius? SALONIUS. Oculi in hoc loco non possunt corporales, sed spirituales intelligi: oculi videlicet mentis, id est sensus et intentiones animi. Per caput vero designatur Christus, unde Apostolus ait: Caput viri Christus. Oculi viri sapientis in capite sunt, quia vir sapiens omnem intentionem suam ad Christum dirigit, et in Christo collocat, et oculos suae mentis semper ad coelestia meditanda sublevat: stultus vero in tenebris ambulat, quia et stultitiae simul, et peccatorum suorum tenebris obscuratur, et amore huius mundi obscuratur; odit enim coelestia, et ideo non potest, sicut vir sapiens, ad coelum oculos suos erigere, quia non cogitat ea quae Dei sunt, sed quae huius saeculi. VERANUS. Quid ergo distat inter virum sapientem et stultum? SALONIUS. Hoc distat, quia iste sapientia et claritate illustratur et exornatur; ille vero errore stultitiae suae obtenebratur et deturbatur. Tantum quippe distat inter sapientem et stultum, quantum inter diem et noctem, lucem et tenebras. VERANUS. Quomodo tantum distat inter sapientem et stultum, cum unus sit interitus utriusque: sic enim moritur doctus ut indoctus, sapiens ut insipiens? SALONIUS. Quamvis unus sit occasus, et similis mors sapientis et stulti, et saepe in hac vita magis affligatur sapiens quam stultus; tamen non erit similis memoria in futuro nec aequalem percipient remunerationem, quoniam sapiens in die iudicii ad regni coelestis elevabitur gloriam, stultus vero demergetur in aeterna damnationis tormenta. VERANUS. Quis est ergo iste sapiens qui tantum distat a stulto quantum lux a tenebris? Nunquid ille qui philosophicae tantum disciplinae pollet affluentia, vel liberalium artium splendet eloquentia? SALONIUS. Nonnunquam saecularis prudentia inimica Deo est, et carnalis sapientia, quamvis eloquentiae floribus exornetur, nullum tamen in se spiritualem, nullum perpetuae beatitudinis fructum continet: sed ille veraciter est sapiens qui Dominum diligit, qui eius mandata custodit, et quantum possibile est humanae fragilitati, eius voluntatem in omnibus studet implere, de quo paulo inferius dicit: Homini bono, in conspectu suo dedit Deus sapientiam, et scientiam, et laetitiam. Salonius Viennensis, Expositio mystica in Ecclesiasten Source: Migne PL 53.997b-998a

Veranus: Why is it said 'The eyes of a wise man are in his head but a fool walks in darkness?' 1 Are the eyes of a fool not in his head? Salonius: In this passage eyes are not to be understood bodily but spiritually, that is, they are the eyes of the mind, that is, the sense and intention of the soul. The head signifies Christ, hence the Apostle says, 'The head of a man is Christ.' 2 The eyes of a wise man are in his head because the wise man directs all his intent to Christ, and in Christ he places himself, and he is always lifting up the eyes of his mind to heavenly things. The fool, however, walks in darkness because his sins set him in darkness and at the same time the love of this world blinds him, so that he despises heavenly things and therefore is not able, unlike the wise man, to raise his eyes to heaven, because he does not think on the things of God but the things of this world. Veranus: What, then, is the difference between the wise man and the fool? Salonius: This is the difference, the former is brightened and adorned with wisdom and enlightenment, but the latter is set in darkness and cast down. There is as great a distance between the wise man and the foolish man as between day and night, light and darkness. Veranus: How is there such a great distance between the wise man and the foolish man when one ruin comes upon both, for the learned die like the unlearned and the wise like the unwise? 3 Salonius: Although death is one and alike the wise man and the foolish man die, and often in this life the wise man suffers more afflictions than the fool, yet there shall not be the same remembrance of them in the future nor will they receive an equal reward, because on the day of judgement the wise man will be lifted up to the glory of the heavenly kingdom but the fool will be driven down to the endless torments of damnation. Veranus: Who, then, is this wise man who is as greatly different from the fool as light from darkness? Is it not the one who excels in the riches of philosophy and is resplendent in the eloquence of the liberal arts? Salonius: Often the wisdom of the world is an enemy of God, and carnal wisdom, even if adorned with the flowers of eloquence, has nothing spiritual in itself, and contains no fruit of perpetual beatitude. He is truly wise who loves the Lord, who keeps His commandments, and as much as it is possible for human fragility is zealous in fulfilling His will in all things, concerning which it is said a little below, 'To the man who is good in His sight God gives wisdom and knowledge and joy.' 4 Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 2.14 2 1 Cor 11.3 3 Eccl 2.14-15 4 Eccl 2.26

Scripture's Understanding

Crescente autem per hoc studium innovatione mentis nostrae, etiam Scripturarum facies incipiet innovari, et sacratioris intelligentiae pulchritudo quodammodo cum proficiente proficiet. Pro capacitate enim humanorum sensuum, earum quoque species coaptatur, et vel terrena carnalibus, vel divina spiritalibus apparebit, ita ut hi quibus antea videbatur crassis quibusdam nebulis involuta, nec subtilitatem ejus deprehendere, nec fulgorem valeant sustinere. Sed ut hoc ipsum quod astruere nitimur, aliquo clarius pandatur exemplo, unum legis testimonium protulisse sufficiat, per quod etiam omnia praecepta coelestia secundum mensuram status nostri ad omne hominum genus probemus extendi. Scriptum est in lege: Non fornicaberis. Hoc ab homine carnalium adhuc obscenitatum passionibus obligato secundum simplicem litterae sonum salubriter custoditur. Ab eo autem qui jam ab hac actione lutulenta et impuro discessit affectu, necesse est idipsum spiritaliter observari, ut scilicet non solum a caeremoniis idolorum, sed etiam ab omni superstitione gentilium et auguriorum omniumque signorum et dierum ac temporum observatione discedat, vel certe ne quorumdam verborum aut nominum conjecturis, quae sinceritatem fidei nostrae polluunt, implicetur. Hac enim fornicatione etiam Jerusalem dicitur constuprata, quae fornicata est in omni colle sublimi, et sub omni ligno frondoso. Et quam Dominus iterum increpans per prophetam: Stent, inquit, et salvent te augures coeli, qui contemplabantur sidera et supputabant menses, ut ex eis annuntiarent ventura tibi. De qua fornicatione et alibi arguens eos Dominus, ait: Spiritus fornicationis decepit eos, et fornicati sunt a Deo suo. Quisquis vero a gemina hac fornicatione discesserit, habebit tertiam quam devitet, quae in lege et Judaismi superstitionibus continetur. De quibus Apostolus: Dies, inquit, observatis et menses et tempora et annos. Et iterum: Ne tetigeris, ne gustaveris, neque conjecturaveris. Quae de superstitionibus legis dicta esse non dubium est, in quas si quis inciderit, proculdubio moechatus a Christo, ab Apostolo non meretur audire: Despondi enim vos uni viro virginem castam exhibere Christo; sed illud ad eum quod sequitur voce ejusdem Apostoli dirigetur: Timeo autem vos, ne sicut serpens seduxit Evam astutia sua, ita corrumpantur sensus vestri a simplicitate quae est in Christo Jesu. Quod si immunditiam hujus quoque fornicationis effugerit, habebit quartam quae haeretici dogmatis adulterio perpetratur. De qua idem B. Apostolus: Ego, inquit, scio, quia post discussionem meam intrabunt lupi graves in vos, non parcentes gregi, et ex vobis ipsis surgent viri loquentes perversa, ut abducant discipulos post se. Hanc etiam qui potuerit declinare, caveat ne subtiliore peccato in fornicationis vitium collabatur, quae scilicet in cogitationum pervagatione consistit, quia omnis cogitatio non solum turpis, sed etiam otiosa, a Deo quantulumcumque discedens, a perfecto viro immundissima fornicatio deputatur. Sanctus Ioannes Cassianus, Collatio Decima Quarta, quae est prima abbatis Nesterotis, De Spiritali Scientia, Caput XI, De multiplici intellectu divinarum Scripturarum Source: Migne PL 49.972b- 974b

As the renewal of our soul grows by means of this study, the Scriptures will also begin to put on a new face, and the beauty of holier understanding will somehow advance with our advance. For their form is adapted to the capacity of men's understanding and they will appear earthly to carnal people, and Divine to spiritual ones, so that those to the former it appears to be wrapped in thick clouds and they cannot apprehend its subtleties nor endure its light. But to make what we are trying to accomplish somewhat clearer by an instance, it will be enough to produce a single passage of the law, by which we can prove that all the heavenly commands as well are applied to men in accordance with the measure of our state. It is written in the law, 'You shall not commit adultery.' 1 According to the simple meaning of the letter this is rightly observed by a man who is still in bondage to foul passions. But by one who has already forsaken these defiling acts and impure affections, it must be observed in the spirit, so that he may forsake not only the worship of idols but also all heathen superstitions and the observance of auguries and omens and all signs and days and times, or that at least he be not entangled in the conjectures of words and names which destroy the purity of our faith. For by fornication of this kind we read that Jerusalem was defiled, as she committed adultery on every high hill and under every green tree, 2 whom also the Lord rebuked by the prophet, saying, 'Let the augers of heaven stand up and save you, those who gazed at the stars and counted the months, that from them they might tell the things that shall come to you,' 3 of which fornication elsewhere also the Lord says in rebuking them, 'The spirit of fornication deceived them and they went whoring from their God.' 4 And the one who has cut off both these sorts of fornication, will have a third to avoid, which is contained in the superstitions of the law and of Judaism, regarding which the Apostle says, 'You observe days and months and times and years,' and again, 'Touch not, taste not, handle not.' Which things are without doubt said of the superstitions of the law, into which one who has fallen has certainly gone a whoring from Christ, and is not worthy to hear this from the Apostle, 'For I have espoused you to one husband, to exhibit you as a chaste virgin to Christ.' 5 But this which follows will be directed to him by the words of the same Apostle, 'But I am afraid lest as the serpent by his cunning deceived Eve, so your minds should be corrupted and fall from the simplicity which is in Christ Jesus.' But if one has escaped the uncleanness even of this fornication there will still be a fourth, which is committed by adulterous intercourse with heretical teaching. The blessed Apostle also speaks about this: 'I know that after my departure grievous wolves shall enter in among you, not sparing the flock, and of yourselves also shall arise men speaking perverse things so as to lead astray the disciples after them.' 2 And he who has been able to avoid even this, let him take care lest he fall by a more subtle sin into the evil of fornication, which is that which consists of wandering thoughts, because every thought which is not only shameful but even idle, departing even a little from God, is reckoned by the perfect man as the foulest fornication. Saint John Cassian, Conferences, Conference 14, which is the first of the Abbot Nesteros, Chapter 11, On the Manifold Understanding of Holy Scripture. 1 Exod 20.14 2 Jerem 3.6 3 Isaiah 47.13 4 Hosea 4.12 5 2 Cor 11.2 6 Acts 20.29-30

Seeking And Preserving

Συνεξάπτει δὲ ἡ γραφὴ τὸ ζώπυρον τῆς ψυχῆς καὶ συντείνει τὸ οἰκεῖον ὄμμα πρὸς θεωρίαν, τάχα μέν τι καὶ ἐντιθεῖσα, οἷον ὁ ἐγκεντρίζων γεωργός, τὸ δὲ ἐνυπάρχον ἀνακινοῦσα. Πολλοὶ γὰρ ἐν ἡμῖν, κατὰ τὸν θεῖον ἀπόστολον, ἀσθενεῖς καὶ ἄρρωστοι, καὶ κοιμῶνται ἱκανοί. Eἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Ἤδη δὲ οὐ γραφὴ εἰς ἐπίδειξιν τετεχνασμένη ἥδε ἡ πραγματεία, ἀλλά μοι ὑπομνήματα εἰς γῆρας θησαυρίζεται, λήθης φάρμακον, εἴδωλον ἀτεχνῶς καὶ σκιαγραφία τῶν ἐναργῶν καὶ ἐμψύχων ἐκείνων, ὧν κατηξιώθην ἐπακοῦσαι, λόγων τε καὶ ἀνδρῶν μακαρίων καὶ τῷ ὄντι ἀξιολόγων. Tούτων ὃ μὲν ἐπὶ τῆς Ἑλλάδος, ὁ Ἰωνικός, οἳ δὲ ἐπὶ τῆς Μεγάλης Ἑλλάδος, τῆς κοίλης θάτερος αὐτῶν Συρίας ἦν, ὃ δὲ ἀπ' Αἰγύπτου, ἄλλοι δὲ ἀνὰ τὴν ἀνατολήν· καὶ ταύτης ὃ μὲν τῆς τῶν Ἀσσυρίων, ὃ δὲ ἐν Παλαιστίνῃ Ἑβραῖος ἀνέκαθεν· ὑστάτῳ δὲ περιτυχὼν, δυνάμει δὲ οὗτος πρῶτος ἦν, ἀνεπαυσάμην, ἐν Αἰγύπτῳ θηράσας λεληθότα. Σικελικὴ τῷ ὄντι ἦν μέλιττα προφητικοῦ τε καὶ ἀποστολικοῦ λειμῶνος τὰ ἄνθη δρεπόμενος ἀκήρατόν τι γνώσεως χρῆμα ταῖς τῶν ἀκροωμένων ἐνεγέννησε ψυχαῖς. Ἀλλ' οἳ μὲν τὴν ἀληθῆ τῆς μακαρίας σῴζοντες διδασκαλίας παράδοσιν εὐθὺς ἀπὸ Πέτρου τε καὶ Ἰακώβου Ἰωάννου τε καὶ Παύλου τῶν ἁγίων ἀποστόλων, παῖς παρὰ πατρὸς ἐκδεχόμενος, ὀλίγοι δὲ οἱ πατράσιν ὅμοι, ἧκον δὴ σὺν θεῷ καὶ εἰς ἡμᾶς τὰ προγονικὰ ἐκεῖνα καὶ ἀποστολικὰ καταθησόμενοι σπέρματα. Kαὶ εὖ οἶδ' ὅτι ἀγαλλιάσονται, οὐχὶ τῇ ἐκφράσει ἡσθέντες λέγω τῇδε, μόνῃ δὲ τῇ κατὰ τὴν ὑποσημείωσιν τηρήσει. Ποθούσης γὰρ οἶμαι ψυχῆς τὴν μακαρίαν παράδοσιν ἀδιάδραστον φυλάττειν ἡ τοιάδε ὑποτύπωσις· ἀνδρὸς δὲ φιλοῦντος σοφίαν εὐφρανθήσεται πατήρ. Tὰ φρέατα ἐξαντλούμενα διειδέστερον ὕδωρ ἀναδίδωσι, τρέπεται δὲ εἰς φθορὰν ὧν μεταλαμβάνει οὐδείς. Kαὶ τὸν σίδηρον ἡ χρῆσις καθαρώτερον φυλάσσει, ἡ δὲ ἀχρηστία ἰοῦ τούτῳ γεννητική. Συνελόντι γὰρ φάναι ἡ συγγυμνασία ἕξιν ἐμποιεῖ ὑγιεινὴν καὶ πνεύμασι καὶ σώμασιν. Oὐδεὶς ἅπτει λύχνον καὶ ὑπὸ τὸν μόδιον τίθησιν, ἀλλ' ἐπὶ τῆς λυχνίας φαίνειν τοῖς τῆς ἑστιάσεως τῆς αὐτῆς κατηξιωμένοις. τί γὰρ ὄφελος σοφίας μὴ σοφιζούσης τὸν οἷόν τε ἐπαΐειν; ἔτι τε καὶ ὁ σωτὴρ σῴζει αἰεὶ καὶ αἰεὶ ἐργάζεται, ὡς βλέπει τὸν πατέρα. Διδάσκων τις μανθάνει πλεῖον καὶ λέγων συνακροᾶται πολλάκις τοῖς ἐπακούουσιν αὐτοῦ· εἷς γὰρ ὁ διδάσκαλος καὶ τοῦ λέγοντος καὶ τοῦ ἀκροωμένου, ὁ ἐπιπηγάζων καὶ τὸν νοῦν καὶ τὸν λόγον, ᾗ καὶ οὐ κεκώλυκεν ὁ Kύριος ἀπὸ ἀγαθοῦ σαββατίζειν, μεταδιδόναι δὲ τῶν θείων μυστηρίων καὶ τοῦ φωτὸς ἐκείνου τοῦ ἁγίου τοῖς χωρεῖν δυναμένοις συγκεχώρηκεν. Αὐτίκα οὐ πολλοῖς ἀπεκάλυψεν ἃ μὴ πολλῶν ἦν, ὀλίγοις δέ, οἷς προσήκειν ἠπίστατο, τοῖς οἵοις τε ἐκδέξασθαι καὶ τυπωθῆναι πρὸς αὐτά· τὰ δὲ ἀπόρρητα, καθάπερ ὁ θεός, λόγῳ πιστεύεται, οὐ γράμματι. Kἄν τις λέγῃ γεγράφθαι οὐδὲν κρυπτὸν ὃ οὐ φανερωθήσεται, οὐδὲ κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, ἀκουσάτω καὶ παρ' ἡμῶν, ὅτι τῷ κρυπτῶς ἐπαίοντι τὸ κρυπτὸν φανερωθήσεσθαι διὰ τοῦδε προεθέσπισεν τοῦ λογίου, καὶ τῷ παρακεκαλυμμένως τὰ παραδιδόμενα οἵῳ τε παραλαμβάνειν δηλωθήσεται τὸ κεκαλυμμένον ὡς ἡ ἀλήθεια, καὶ τὸ τοῖς πολλοῖς κρυπτόν, τοῦτο τοῖς ὀλίγοις φανερὸν γενήσεται· ἐπεὶ διὰ τί μὴ πάντες ἴσασι τὴν ἀλήθειαν; διὰ τί δὲ μὴ ἠγαπήθη ἡ δικαιοσύνη, εἰ πάντων ἡ δικαιοσύνη; ἀλλὰ γὰρ τὰ μυστήρια μυστικῶς παραδίδοται, ἵνα ᾖ ἐν στόματι λαλοῦντος καὶ ᾧ λαλεῖται, μᾶλλον δὲ οὐκ ἐν φωνῇ, ἀλλ' ἐν τῷ νοεῖσθαι. Δέδωκεν δὲ ὁ θεὸς τῇ ἐκκλησίᾳ τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος A’, Κεφ' A’ Source: Migne PG 9.697a-701c

Scripture kindles the living spark of the soul and directs the eye suitably for contemplation, perhaps inserting something, as the farmer who ingrafts, but even exciting what is there. 'For there are many among us,' according to the holy Apostle, 'who are weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged.' 1 Now this work of writing is not composed for display, but as my memoranda stored up against old age, as a remedy against forgetfulness, and truly as an image and outline of those vigorous and animated discourses which I was privileged to hear from blessed and truly remarkable men. Of these there was one in Greece, an Ionian, another in Magna Graecia, and the first of these was from Coele-Syria and the second from Egypt, and there were others in the East, one who was born in Assyria, and the other was a Jew of Palestine. When I came upon this last one, who was the first in ability, having tracked him down concealed in Egypt, I found rest. He was the true Sicilian bee, gathering the spoil of the flowers of the prophetic and Apostolic meadow, who engendered in the souls of his hearers a certain pure element of knowledge. For preserving the tradition of the blessed teaching derived directly from the holy Apostles, Peter, James, John, and Paul, the sons receiving it from the father, but few are like the fathers, they came by God's will to us also, to deposit those ancestral and Apostolic seeds. And well I know that they will exult in this, not that they will be delighted with this tribute, but solely on account of the preservation of the truth as they delivered it. For I think such a sketch as this will please a soul that desires the preservation of the blessed tradition. 'A man who loves wisdom will make a father glad.' 2 When wells are pumped out they yield purer water, and one which no one uses putrefies. Use keeps steel brighter, but disuse produces rust in it. In a word, exercise produces a healthy condition both in souls and bodies. 'No one lights a lamp and puts it under a bushel, but on a stand, so that it may shine on those who are regarded worthy of the feast.' 3 For what is the use of wisdom if it does not make him who can hear it wise? For still the Saviour saves, 'and always works, as He sees the Father.' 4 By teaching one learns more, and in speaking one is often a hearer along with the audience. For the teacher of him who speaks and of him who hears is one who waters both the mind and the word. Thus the Lord did not prohibit us from doing good while keeping the Sabbath, but allowed us to communicate Divine mysteries and holy light to those who are able to receive them. He did not disclose to the many what did not belong to the many, but to the few to whom He knew that they belonged and were capable of receiving and being shaped according to what was given. But secret things are entrusted to speech, not to writing, as is the case with God. And if someone will say that it is written, 'There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,' 5 let him hear from us that what was predicted by this passage is that to him who hears secretly even what is secret shall be made manifest, and to him who conceals what is delivered to him that which is veiled shall be disclosed as truth, and what is a secret to many shall appear manifest to the few. For why do not all know the truth? Why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth and in him who speaks rather than in the voice. 'God gave to the Church some to be apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the holy, for the work of the ministry, for the edifying of the body of Christ.' 6 Clement of Alexandria, The Stromata, Book 1, Chapter 1 1 1 Cor 11.30 2 Prov 29.3 3 Mt 5.15 4 Jn 5.19 5 Lk 8.17 6 Ephes 4.11-12

Considering Curiosity

Ego Ecclesiastes fui rex Israel in Jerusalem; et proposui in animo meo quaerere et investigare sapienter de omnibus quae fiunt sub sole. Hanc occupationem pessimam... Describitur curiositas philosophiae, primo quidem quoad considerationem rerum naturalium, et hoc quadruplici ratione. Curiositatem igitur in operibus naturae sive in consideratione operum divinorum hoc ordine describit. Primo innuitur considerantis idoneitas, secundo vero ipsius curiositas, tertio divini iudicii severitas, quarto concluditur vanitas. Primo igitur notatur considerantis idoneitas, cum dicit: Ego Ecclesiastes: quia in eo fuit sapientia, ideo se dicit Ecclesiasten, id est concionatorem: fuit etiam potentia, unde dicit: fui rex: fuit etiam pax, unde subdit: in Ierusalem, quae interpretatur visio pacis: Ecclesiastici quadragesimo septimo: Salomon imperavit in diebus pacis: primi Paralipomenon vigesimo secundo: Filius, qui nascetur tibi, erit pacificus; et quia hoc habebat, ideo nihil a consideratione retrahebat. Et proposui in animo meo etc. Tangitur hic secundum, scilicet ipsius curiositas, quia omnia voluit scire et subtiliter indagare. Proptereadicit: Et proposui in animo meo quaerere, scilicet ab alio, et investigare sapienter, per me ipsum; et hoc est curiositas; ad Romanos duodecimo: Non plus sapere, quam oportet sapere, sed sapere ad sobrietatem; unde Proverbiorum vigesimo quinto: Mel invenisti , comede quod sufficit tibi, ne forte satiatus evomas illud. De omnibus, quae fiunt sub sole. Ecce, maior curiositas, quia de omnibus; Ecclesiastici tertio: In supervacuis rebus noli scrutari multipliciter, et in pluribus operibus eius ne fueris curiosus; plurima enim super sensum hominum ostensa sunt tibi. Hanc occupationem pessimam etc. Tangitur hic tertium, scilicet divini iudicii severitas; quia divino iudicio propter peccatum primi parentis factum est, quod noslra vis rationalis ita libenter luxuriatur in cognitione terrenorum. Propter quod dicit: Hanc occupationem pessimam, quia non tantum est culpabilis, sed etiam poenalis; dedit Deus filiis hominum, id est dari permisit; vel ratione poenalitatis dedit iusto modo, ut occuparentur in ea, ac per hoc immemores essent suae salutis. Unde notandum est, quod est occupatio mala, quae est ex infirmitate; de hac Ecclesiastici quadragesimo, Occupatio magna creata est omnibus hominibus, et iugum grave super filios Adam a die exitus de ventre matris eorum usque in diem sepulturae in matrem omnium. Est occupatio peior , quae est ex ignorantia, de qua lob tertio: Obscurenteum tenebrae et umbra mortis; occupet eum caligo et involvatur amaritudine. Tertia est ex curiositate, et haec est pessima, et de hac loquitur hic Et notandum, quod « occupatio, ut dicit Hugo, est distractio mentis, quae avertit et distrahit et illaqueat animam , ut non possit cogitare ea quae salutis sunt. Curiositas vero est intellectus humani libidinosa prostitutio, passim quamlibet veritatem amplexans et cum ea adulterans, quia sola prima veritas est sponsa. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput I Source: Here, p17-18

I Ecclesiastes was king over Israel in Jerusalem, and I proposed in my mind to seek and search out wisely concerning all things that are done under the sun. This is the worst occupation... 1 Philosophical curiosity is now described, firstly as much as it is a consideration of natural things, and this in four ways. Now curiosity regarding the works of nature or Divine works is described in this order, firstly by consideration of ability, secondly regarding curiosity itself, thirdly as regards the severity of Divine judgement, and fourthly it concludes with vanity. Firstly then, the consideration of ability is noted, when he says, 'I Ecclesiastes,' because there is wisdom in him, therefore he calls himself Ecclesiastes, that is, preacher, and he was capable, hence he says 'I was king,' and he was at peace, hence he adds 'in Jerusalem,' which is understood as 'vision of peace.' In the forty seventh chapter of Ecclesiasticus, 'Solomon ruled in the days of peace.' In the twenty second chapter of the first book of Chronicles, 'The son who shall be born to you shall be a man of peace.' 2 and because he had all this, therefore nothing was beyond he consideration. And I proposed in my soul to seek and investigate wisely... This touches on the second matter, that is, curiosity itself, because he wishes to know everything and to examine it with subtlety. 'And I proposed in my soul to seek,' that is, from another and 'to investigate wisely,' that is, through myself, and this is curiosity. In the twelfth chapter of Romans: 'Do not know more than it is fitting for you to know, and know soberly.' In the twenty fifth chapter of Proverbs, 'You have found honey, eat it as it is enough for you, lest overindulging you vomit it up.' 3 Concerning everything that is beneath the sun. Behold, a greater curiosity, because it is about everything. In the third chapter of Ecclesiasticus, 'Do not care to scrutinise useless things overmuch, and in his many of works do not be curious, for many thing are shown to be beyond the understanding of man.' 4 This is the worst occupation. This touches on the third matter, that is the severity of Divine judgement, because on account of the Divine judgement of the sin of our first parents our power of reasoning thus gladly luxuriates in the knowledge of worldly things. Because of this it says, 'This is the worst occupation.' since not only is it blameworthy but even a punishment. God gave it to the sons of men, that is, He permitted it to be given, and the reason of the punishment He gave in a just manner is so that occupied with these things they shall be forgetful of the things of salvation. Let is be noted that there is a bad occupation which is a matter of infirmity, concerning which the fortieth chapter of Ecclesiasticus says, 'A great occupation has been created for every man and a heavy yoke is on the sons of Adam from the day he comes out of his mother's womb until the day he comes into his tomb, the mother of us all.' And there is a worse occupation which springs from ignorance, concerning which it is says in the third chapter of Job, 'Darkness and the shadow of death covers him; gloom envelops him and he is embroiled in bitterness.' 5 The third is from curiosity and this is the worst, and so it is said here. And let it be noted that Hugh says that occupation means a distraction of the mind when is turned away and diverted and the soul is ensnared so that it cannot think on the things of salvation. 6 Curiosity is a lustful prostitution of the understanding of the human intellect, which seizes on any truth anywhere and fornicates with it, because the sole first truth is the bride. 7 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 1 1 Eccles 1.12-13 2 Sirach 47.15, Chron 22.9 3 Rom 12.3, Prov 25.16 4 Sirach 3.24-25 5 Sirach 40.1, Job 3.5 6 Hugh of Saint Victor In Eccle Homil 5 7 The Church

Seeing Miracles

...et nuntiaverunt in civitatem et in villas. Exierunt autem videre quod factum est, et venerunt ad Jesum. Hic ponitur consequens effectus miraculi ex parte civium regionis. Dicuntur autem hic tria: exitus videlicet ad probandum, veritatis probatio per visum et auditum, timoris irrationabilis perculsio ex veritate probata. De primo dicuntur tria: exitus ex auditu causatus, finis exitus qui est probatio per visum, et perventio exeuntium usque ad Dominum. Exitus autem de civitate et villis, exitum significat pristinee conversationis et societatis. Genes: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi. Cantic: O pulcherrima inter mulieres, egredere. Apocal: Exite de illa, populus meus. Videre quod factum est. Quia, ut dicit Horatius, Segnius irritant animum demissa per aures, Quam qua sunt oculis subjecta fidelibus. Job: Auditu auris audivi te, nunc aulem oculus meus videt te. Idcirco ipse me reprehendo, et ago poenitentiam. Joan: Jam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere Salvator mundi. Sic et nobis exeundum est a nobis, et nostris, ut videamus Dominum Jesum. II ad Corinth: Revelata facie qloriam Domini speculantes, in eamdem imaginem transformamur. Cantic: Egredimini et videte, filiae Sion, regem Salomonem, etc. Quod factum est. Quia interim in factis suis Dominus videtur, donec per speciem in futuro clarius perspiciatur. I ad Corinth: Videmus nunc per speculum in aenigmate. tunc autem facie ad faciem. Ad Roman: Invisibilia Dei a creatura mundi, per ea quae facta sunt, intellecta, conspisciuntur: sempiterna quoque ejus virtus, et divinitas. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput VIII Source: Here p570

...and they announced it in the cities and villages, and they went out to see what had been done, and they came to Jesus. 1 Here is set down the consequence of the working of the miracle on the part of the people of the region. And it speaks of three things, the going out, that is, for proof, and the proof of truth through seeing and hearing, and the blow of irrational fear from the proof of truth. Concerning the first of these three matters, the going out is caused by hearing and the aim of going out is proof by seeing, and the way of those going out is to the Lord. The going out from the city and villages signifies the going out from the old life and society, 'Go out from your land and your kin and from the house of your father, and come to a land which I will show you.' In the Song of Songs, 'Most beautiful among women, go out.' In the Apocalypse, 'Come out of her, my people.' 2 'To see what had been done.' Because as Horace says, 'What passes through the ear moves the soul less than what comes before the faithful eyes.' 3 In Job, 'With the hearing of my eyes I have heard of you and now I look on you. Therefore I blame myself, and I am penitent.' In the Gospel of John, 'Now we do not believe because of your words, for we ourselves have heard, and now we know that He is the Saviour of the world.' So even we must go out from ourselves and what is ours so that we might see the Lord Jesus. In the second letter to the Corinthians, 'Looking on the revealed face of the Lord's glory we are transformed into that same image.' In the Song of Songs 'Go out and see king Solomon, daughters of Sion.' 4 'What had been done.' Because the Lord is seen through His deeds until He is perceived more clearly in the future through His face. 'We see now in a mirror, in mystery, but then face to face.' In Romans, 'The unseen things of God are seen from the created things of the world, understood through what has been done, even His eternal power and Divinity.' 5 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 8.34-5 2 Gen 12.1, Song 1.7, Apoc 18.14 3 Horace Ars Poe 180-1 4 Job 42.5-6, Jn 4.42, 2 Cor 3.18, Song 3.11 5 1 Cor 13.12, Rom 1.20

Likenesses Of Gold

Ὁμοιώματα χρυσίου ποιήσομέν σοι μετὰ στιγμάτων τοῦ ἀργυρίου... Ἄξιον δὲ τοῦτο μὴ παραδραμεῖν ἀθεώρητον, τί δή ποτε οὐκ αὐτὸ τὸ χρυσίον εἰς κόσμον παραλαμβάνεται ἀλλὰ τοῦ χρυσίου τὰ ὁμοιώματα καὶ οὐκ αὐτὸς ὁ ἄργυρος ἀλλὰ τὰ ἐκ τῆς ὕλης ταύτης τῷ ὁμοιώματι τοῦ χρυσίου ἐγκροτούμενα στίγματα. Ὃ τοίνυν περὶ τούτων ὑπενοήσαμεν τοιοῦτόν ἐστι· πᾶσα ἡ περὶ τῆς ἀρρήτου φύσεως διδασκαλία, κἂν ὅτι μάλιστα δοκῇ θεοπρεπῆ τινα καὶ ὑψηλὴν ἐμφαίνειν διάνοιαν, ὁμοιώματα χρυσίου ἐστίν, οὐκ αὐτὸ τὸ χρυσίον· οὐ γὰρ ἔστι παραστῆσαι δι’ ἀκριβείας τὸ ὑπὲρ ἔννοιαν ἀγαθόν. Kἂν Παῦλός τις ᾖ ὁ ἐν παραδείσῳ μυηθεὶς τὰ ἀπόρρητα, κἂν τῶν ἀλαλήτων ῥημάτων ἐπακροάσηται, ἀνέκφραστα μένει περὶ θεοῦ τὰ νοήματα· ἄρρητα γάρ φησιν εἶναι τῶν νοημάτων τούτων τὰ ῥήματα. Oἱ τοίνυν λογισμούς τινας ἡμῖν ἀγαθοὺς ἐντιθέντες περὶ τῆς τῶν μυστηρίων κατανοήσεως αὐτὸ μὲν εἰπεῖν ὅπως ἔχει φύσεως ἀδυνατοῦσι, λέγουσι δὲ ἀπαύγασμα δόξης, χαρακτῆρα ὑποστάσεως, μορφὴν θεοῦ, λόγον ἐν ἀρχῇ, λόγον θεόν· ἅπερ πάντα ἡμῖν μὲν τοῖς ἀθεάτοις ἐκείνου τοῦ θησαυροῦ χρυσίον δοκεῖ, τοῖς δὲ δυναμένοις ἀναβλέπειν πρὸς τὴν ἀλήθειαν ὁμοιώματά ἐστι χρυσίου καὶ οὐ χρυσὸς ἐν τοῖς λεπτοῖς τοῦ ἀργυρίου διαφαινόμενος στίγμασιν. Ἀργύριον δὲ ἡ ῥηματικὴ σημασία ἐστί, καθώς φησιν ἡ γραφὴ Ἄργυρος πεπυρωμένος γλῶσσα δικαίου. Tὸ τοίνυν διὰ τούτων δηλούμενον τοιοῦτόν ἐστιν ὅτι ἡ θεία φύσις πάσης ὑπέρκειται καταληπτικῆς διανοίας. Tὸ δὲ περὶ αὐτῆς ἡμῖν ἐγγινόμενον νόημα ὁμοίωμά ἐστι τοῦ ζητουμένου· οὐ γὰρ αὐτὸ δείκνυσιν ἐκείνου τὸ εἶδος, ὃ οὔτε τις εἶδεν οὔτε ἰδεῖν δύναται, ἀλλὰ δι’ ἐσόπτρου καὶ δι’ αἰνίγματος ἔμφασίν τινα σκιαγραφεῖ τοῦ ζητουμένου ἔκ τινος εἰκασμοῦ ταῖς ψυχαῖς ἐγγινομένην. Πᾶς δὲ λόγος τῶν τοιούτων νοημάτων σημαντικὸς στιγμῆς τινος ἀμεροῦς δύναμιν ἔχει μὴ δυνάμενος ἐμφῆναι ὅπερ ἡ διάνοια βούλεται· ὡς εἶναι πᾶσαν μὲν διάνοιαν κατωτέραν τῆς θείας κατανοήσεως, πάντα δὲ λόγον ἑρμηνευτικὸν στιγμὴν βραχεῖαν δοκεῖν μὴ δυνάμενον τῷ πλάτει τῆς διανοίας συνεπεκτείνεσθαι. Tὴν οὖν διὰ τῶν τοιούτων νοημάτων χειραγωγουμένην ψυχὴν πρὸς τὴν τῶν ἀλήπτων περίνοιαν διὰ μόνης πίστεως εἰσοικίζειν ἐν ἑαυτῇ λέγει δεῖν τὴν πάντα νοῦν ὑπερέχουσαν φύσιν. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία Γ’ Source: Migne PG 44.969d-972c

We will make for you likenesses of gold with silver studs... 1 It is important not to pass over this unexamined, why it is that it is not gold itself but likenesses of gold which are taken as adornments, and not silver itself but studs of that material which have been struck into the likenesses of gold. The underlying meaning here is this, that all teaching about the ineffable Nature amounts to likenesses of gold, and is not gold itself, even though it seems to exhibit an understanding that is sublime and worthy of God, for it is not possible to set out with any exactitude the Good that is above thought. Even though a certain Paul was initiated into things unspeakable in paradise, even though he heard unutterable words, his thoughts concerning God remain inexpressible, for he says that the words for these thoughts cannot be spoken. 2 So it is that those who provide us with good thoughts regarding the mysteries are not able to say what they are according to their nature, but they say, 'radiance of glory,' 'stamp of the substance,' 'form of God,' 'Word in the beginning,' 'Word Divine,' 3 and to those of who do not see all these expressions seem like the gold of that treasure, but to those who are capable of looking up toward the truth, they are likenesses of gold, and not gold, that appears amid the little studs of silver. Silver is verbal signification, as when Scripture says, 'As silver tried in fire is the tongue of a righteous man.' 4 What, then, is meant by these words is this, that the Divine Nature transcends the capability of our mind. Our thought concerning it is a likeness or image of what is sought, for it does not reveal the form of what no one has seen or can see, but writes darkly, in a mirror and in mystery, 5 what we seek, which is born in our souls from some conjecture. All speech that refers to such thoughts has the power of some indivisible mark, since it is unable to make manifest what the mind intends. Thus all our thinking is inferior to the Divine understanding, and every explanatory word of speech seems to be a small stud that cannot encompass the breadth of understanding. The soul, then, that is led by such thoughts to an awareness of things that cannot be grasped must by faith alone bring with itself the nature that transcends all understanding. Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 3 1 Song 1.11 2 2 Cor 12.3–6 3 Heb 1.3, Phil 2.6, Jn 1.1 4 Prov 10.20 5 1 Cor 13.12

Bed And House

Ecce tu pulcher es, dilecte mi, et decorus. Lectulus noster floridus. Tigna domorum nostrarum cedrina, laquearia nostra cypressina. Tropologice. Fidelis anima est lectulus, in qua Christus per dilectionem habitat. Qui lectulus floret, dum anima se orando et legendo exercet. Lectulus etiam animae est bona conscientia, in qua, ut in lecto, secura quiescet anima. Qui lectus floret, dum aliis bonae vitae exemplum praebet. Ipsa est etiam domus Dei, in qua Christus habitat ut sponsus in thalamo. Cujus tigna sunt principales virtutes, scilicet prudentia, fortitudo, justitia, temperantia. Laquearia sunt obedientiae exempla, quae cedro vel cypresso comparantur, quia sicut hae arbores in ramis, sic in bones operibus multiplicantur. Vel domus animae est corpus, tigna ejus sunt quinque sensus, laquearia ejus corporis membra, quae, sunt cedrina et cypressina, dum militant ad nutum spiritus. Honorius Augustodunensis, Expositio in Cantica Canticorum, Caput I Source: Migne PL 172.381c

Behold you are beautiful, my beloved, and fair. Our bed is flourishing. The beams of our houses are of cedar, our rafters of cypress. 1 Tropologically the faithful soul is a bed in which Christ dwells through love. The bed flourishes when a soul exerts itself in prayer and reading. And the bed of the soul is a good conscience, in which, as in a bed, the soul rests securely. That bed flourishes when it gives an example of the good life to others. This is indeed the house of God, in which Christ dwells as the bridegroom in the chamber. The beams are the principle virtues, that is, prudence, fortitude, justice and temperance. The rafters are examples of obedience, which are compared to cedar and cypress because as those trees have their branches so good works are multiplied. Or the house of the soul is the body, and its beams are the five senses, and the rafters are the members of the body which are as cedar and cypress when they strive at the command of the spirit. Honorius of Autun, Commentary on The Song of Songs, Chapter 1 1 Song 1.15-16

Declare To Me

Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie Non quaero alia tempora, quando vespere, quando dilucul, quando in solis pascis occubitu; illud tempus inquiro, quando florente die, quando plena luce in majestatis tuae splendore versaris. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Diligenter observa ubi meridiem legeris. Apud Joseph meridie fratres prandium celebrant. Angeli meridie Abrahae suscipiuntur hospitio, et caetera istiusmodi. Quaere, et invenies Scripturam divinam non frustra seu fortuitu unumquemque usurpare sermonem. Quis putas est dignus e nobis ut ad meridiem usque perveniat, et videat ubi pascat, ubi cubet sponsus? Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Nisi enim tu mihi annuntiaveris, incipio errabunda jactari, et dum te quaero in aliorum greges incurro. Et quia aliorum erubesco aspectus, faciem meam atque ora mox contegere incipio. Sum quippe sponsa formosa, et aliis nudam faciem meam non ostendo, nisi tibi soli quem jampridem deosculata sum. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie, nequando fiam sicut cooperta super greges sodalium tuorum. Ut ista non patiar, ut non fiam cooperta, ut ora non contegam, et ad alios usuqe perveniens, incipiam forsitan et eos amare quos nescio; idcirco annuntia mihi ubi te quaeram et inveniam in meridie, ne forte fiam quasi cooperata super greges sodalium tuorum. Origenes, In Canticum Canticorum, Homilia I, Interprete Divo Hieronymo Source: Migne PG 13.45c-46a

Declare to me whom my soul loves, where you pasture, where you sleep at noon. 1 I do not seek other times, at evening, at dawn, when in distant fields he slumbers, I ask for that time when the day flourishes, when it is at its full light in the majesty of your splendour. 'Declare to me whom my soul loves, where you pasture, where you sleep at noon.' Diligently observe where you may read of noon. At noon brothers feasted with Joseph, at noon angels were received by Abraham, and other things like this. Seek and you shall find that Divine Scripture does not employ any word in vain or by chance. Who of us do you think is worthy that at noon he may draw near and see where He pastures, where the bridegroom sleeps? 'Declare to me whom my soul loves, where you pasture, where you sleep at noon.' For unless you shall announce it to me I shall begin to rush about in error and while I seek you I shall run into the flocks of others. And because I blush at the sight of others, I shall begin to cover my face and mouth. I certainly am the fair bride, and I do not show my uncovered face to others, only to you alone by whom I was once kissed. 'Declare to me whom my soul loves, where you pasture, where you sleep at noon,' lest I am overwhelmed by the flocks of your companions. So that I do not suffer this, so that I am not overwhelmed, and I am not covered, and I come to others, and perhaps I begin to love those I do not know, thus declare to me where I should seek you and find you at noon, lest perhaps I become as one overwhelmed by the flocks of your companions. Origen, Commentary On The Song of Songs, from Homily 1, translated by Saint Jerome 1 Song 1.6