An Earthly Dwelling's End

Ἲδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ κ.τ.λ Ἐπιγεον ἡμῶν οἰκίαν τοῦ σκήνους αὐτὸ περιφραστικῶς ὀνομάζει τὸ σκῆνος, ἢτοι τὸ σῶμα. Γεγραπται γὰρ ἐν τῷ Ἰώβ· Τοὺς δὲ κατοικοῦντας οἰκίας πηλίνας· ἐξ ὦν καὶ αὐτοὶ ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν. Ἴσμεν οὖν ἄρα, φησὶν, ὡς καταλύσαντος τοῦ θανάτου τὴν ἐπίγειον ἡμῶν τοῦ σκήνους οἰκίαν, τουτέστι τὸ σῶμα, διαδέξεται καὶ οὐκ εἰς μακρὰν, κατὰ τὸν τῆς ἀναστάσεως δῆλον ὅτι καιρὸν, οἰκητήιον τὸ ἐξ οὐρανοῦ, τουτέστιν ἡ ἀφθαρσία. Ἄνωθεν δὲ αὐτὴν εἶναί φησι, πρῶτον μὲν ὅτι δοτὸν τὸ χρῆμα ἐστιν· εἴτα πρὸς τούτῳ διάτοι τὸ πάντας τοὺς τὴν ἄνωθεν οἰκοῠντας πόλιν, φημὶ δὴ τὰ τῶν ἁγιων ἀγγέλων συντάγματα, ἐν ἀφθάρτοις καὶ ἀνθλέθροις εἶναι σώμασιν· ἀπήλλακατι γὰρ τῆς γεώδους ταυτησὶ παχύτητος ἡ ἀγγέλων φύσις. Οἰκοδομὴν τοιγαροῦ ἐκ Θεοῦ καὶ ἀχειροποίητον οἰκον καὶ μὴν καὶ αἰώνιον ὀνομάζει, τὴν ἀφθαρσίαν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.939b-c

We know that when this earthly dwelling tent of ours comes to an end... 1 Our earthly dwelling tent is a periphrasis for the tent of our bodies. As it is written in Job, 'Those who dwell in houses of mud,' 1 from which even we are constituted, that is, from mud. 3 Thus we know, he says, that when death dissolves this earthly dwelling tent, He shall receive us, and by no means long after, but clearly in the time of the resurrection, in a heavenly dwelling, that is, in incorruption. He speaks of something supernal, firstly because it is something bestowed, then because every dweller in the heavenly city, that is, the orders of the angels, is in a state of incorruption and not in bodies that shall pass away. The nature of angels lack this earthly burden. Therefore he speaks of incorruption as a temple and the house of God, not one made by any hand, but one that is eternal. Saint Cyril of Alexandria, Commentary on the Second Letter to the Corinthians, Fragment 1 2 Cor 5.1 2 Job 4.19 3 Gen 2.7

Goods Now And After

Qui autem me audierit, absque terrore requiescet, et abundantia perfruetur, timore malorum sublato. Potest et in hac vita et in futura intelligi, quia qui Domino perfecte servit, nullis terretur adversis, imo gaudet in adversis, et in ipsa morte quasi de ingressu vitae laetatur, quietumque semper a supervacuis cogitationibus ac tumultibus tentationum, pectus, juvante sancti Spiritus gratia, gerit, quod requies septimi diei in lege mystice designabat. Sed et cum transierit e saeculo hoc, non solum absque terrore malorum, sed etiam in magno gaudio speratae resurrectionis quiescet, ut Lazarus in sinu Abraham. Et abundantia perfruetur, etc. Nunc abundantia bonorum operum, ablato timore etiam eorum qui occidunt corpus, tunc abundantia gaudiorum in praemio. Quanta enim ibi abundantia bonorum omnium, ubi gloriam ejus, a quo sunt omnia bona, licet intueri, ablato prorsus timore omnium, quae aliquid adversi ulterius adferant! Sanctus Beda, Super Parabolas Salomonis, Caput I Source: Migne PL 91.945a-b

But he who shall hear me, shall know rest from terror, and enjoy abundance, and be free from all fear of evil. 1 It is possible to understand this as referring to both this life and to the future life, because he who serves the Lord perfectly shall not be terrified by any adversity but rather rejoice in them, and be glad in death as an entrance into life, and undisturbed by vain thoughts and the tumults of temptation, he bears his heart in the grace of the Holy Spirit, which was signified in the spiritual law by the rest of the seventh day. Then when he passes on from this world, he is not only free from any fear of evil but he rests in great joy in the hope of the resurrection, like Lazarus in the lap of Abraham. 2 And he enjoys abundance now in an abundance of good works, and he is free from all fear of evil from those who kill the body, 3 and then he has the reward of an abundance of joy, for how great there is the abundance of every good, where he shall be able to look on His glory from whom all goods come, immediately free from all fear of evil, that any further adversity may come. Saint Bede, Commentary On Proverbs, Chapter 1 1 Prov 1.33 2 Lk 16.22 3 Mt 10.28

Calling And Choosing

Multi vocati; pauci vero electi. Quatuor sunt vocationes, duae electiones. Prima vocatio est naturae de utero ad lucem; de qua propheta: Dominus vocavit me ab utero. Secunda gratiae, de qua Apostolus: Videte, fratres, vocationem vestram, quia non multi nobiles. Et quos praedestinavit, hos et vocavit. Tertia solutionis, de qua idem Apostolus: Sequor ad bravium supernae vocationis in Christo Jesu. Inde et dies mortis dictus est vocationis. Quarta retributionis, de qua Propheta: Advocavit coelum desursum, et terram discernere populum suum. Multi ergo vocati sunt, pauci vero electi. Multi voacti ad fidem, pauci electi ad justificationem. Multi vocati ad laborem, pauci electi ad requiem. Multi vocati ad judicium, pauci electi ad regnum. Hugo De Sancte Victore, Miscellanea, Liber V, Tit XXXIII, De quatuor vocationibus et duabus electionibus Source: Migne PL 177.764a-b

'Many are called, few are chosen.' 1 There are four callings, and two choosings. The first calling is of nature, from the womb to the light, concerning which the Prophet says, 'The Lord called me from the womb.' 2 The second calling is of grace, concerning which the Apostle says, 'See, brothers, your calling, because none of you are noble.' And 'Those he predestined, those he called.' 3 The third calling is that of dissolution, about which the Apostle says, 'I follow for the prize, the heavenly calling in Jesus Christ.' 4 Hence even the day of death is called a calling. Of the fourth calling the prophet says. 'He called heaven above and earth to look on His people.' 5 Therefore many are called and few are chosen, because many are called to the faith but few are chosen for justification, and many are called to labour but few are chosen for rest, and many are called to judgement but few are chosen for the kingdom. Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 33, On The Four Callings and the Two Choosings 1 Mt 22.14 2 Isaiah 49.1 3 1 Cor 1.26, Rom 8.30 4 Philip 3.14 5 Ps 49.4

The Judgement Of Thoughts

Nunc videamus quod sequitur: Et inter se invicem cogitationibus accusantibus, aut etiam defendentibus in die, cum judicabit Deus oscuta hominum secundum Evangelium meum, per Jesum Christum. Rectum judicium Dei esse quis dubitet, ubi accusatores, et defensores adhibenter et testes? Et quidem de hoc justo Dei judicio nos homines capiamus exemplum, nec putamus unquam sine accusante, et defendente, et testibus justum haberi posse judicium. Deinde videndum est quomodo in illa die, cum judicabit Deus occulata hominum, cogitationes vel accusabunt animam, vel defendent, non utique illae cogitantiones quae tunc erunt, sed istae quae nunc sunt in nobis. Cum enim sive bona, sive mala cogitamus, velut in ceri, ita in corde nostro tam bonarum quam malarum cogitationem notae quaedam et signacula relinquuntur, quae in occulto nunc pectoris posita, in illa die revelari dicuntur a nullo alio, nisi ab eo qui solus potest occulta hominum scire: quorum signorum, vel quarum notarum causas non latere Deum etiam nostra conscientia contestabitur. Quod tamen judicium, secundum Evangelium Pauli hoc est, quod Paulus annuntiat, per Jesus Christum fiet. Pater enim neminem judicat, sed omne judiciu dedit Filio. Marcion tamen, et omnes qui diversis figmenti varias introducant animaum naturas, hoc ex loco apertissime confutantur, cum a Paulo dicitur Deus occulata hominum judicare per Jesum Christum: et ostenditur unumquemque non naturae privilegio, sed propriis cogitationibus accusatum, vel excusatum, conscientiae suae testimonio judicandum. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.894a-c

Now let us see what follows: 'And their thoughts between themselves accusing or defending one another, on the day when God judges the hidden things of men according to my Gospel, through Jesus Christ.' 1 Who shall doubt there is a righteous judgement of God when there are accusing and defending witnesses brought forth? And certainly concerning this just judgement of God, we men are an example, lest we should think anyone can have a just judgement without having accusing and defending witnesses. Then let it be seen how on that day God shall judge the hidden things of men, with thoughts defending or accusing the soul, not as thoughts shall be then, but as they are in us now. When we think either good things or bad things, they leave a certain impression or mark of the thought of good things or of evil things as in wax, which is now set in the hidden place of the heart, but on that day are said to be exposed by none other than Him who alone can know the hidden things of men, which signs, or the causes of the impressions, our conscience shall bear witness to God are not hidden. And this judgement, according to the the Gospel of Paul, that is, what Paul proclaims, shall be by Jesus Christ. 'For the Father judges no one, but He has given all judgement to the Son.' 2 So Marcion and all those who with their many fables introduce differing natures of souls are openly refuted by this passage, when Paul says that God judges the hidden things of men through Jesus Christ, for it is shown there is no privileged nature, but judgement is though the witness of conscience which with its own thoughts is accused or excused. Origen, from the Commentary on the Letter of Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.15-16 2 Jn 5.22

Putting To Death

Tu quoque si propriam deseras voluntatem, si corporis voluptatibus perfecte renunties, si carnem tuam crucifigas cum vitiis et concupiscentiis, sed et mortifices membra tua, quae sunt super terram: probabis te Pauli imitatorem, qui non facias animam tuam pretiosiorem te ipso; probabis et Christi discipulum, etiam illam perdendo salubriter. Et quidem prudentius eam perdis ut custodias, quam custodis ut perdas. Nam qui voluerit animam suam salvam facere, perdet eam. Quid hic vos dicitis, observatores ciborum, morum neglectores? Hippocrates et sequaces eius docent animas salvas facere in hoc mundo; Christus et eius discipuli, perdere. Quemnam vos e duobus sequi magistrum eligitis? At manifestum se facit qui sic disputat: hoc oculis, hoc capiti, et illud pectori vel stomacho nocet. Profecto unusquisque quod a suo magistro didicit, hoc in medium profert. Num in Evangelio legisti has differentias, aut in prophetis, aut in litteris apostolorum? Caro et sanguis pro certo revelavit tibi hanc sapientiam, non spiritus Patris; est enim carnis haec sapientia. Sed audi quid de ipsa nostri medici sentiant. Sapientia, inquiunt, carnis mors est; item: Sapientia carnis inimica est Deo. Num Hippocratis seu Galeni sententiam, aut certe de schola Epicuri debui proponere vobis? Christi sum discipulus; Christi discipulis loquor: ego si peregrinum dogma induxero, ipse peccavi. Epicurus atque Hippocrates corporis alter voluptatem, alter bonam habitudinem praefert; meus Magister utriusque rei contemptum praedicat. Animae in corpore vitam, quam summo studio iste unde sustentet, ille unde et delectet, inquirit atque inquirere docet, Salvator monet et perdere. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo XXX. Qualiter populus fidelium seu animae electorum per vineas significantur ,quarum Ecclesia custos dicitur; et de prudentia carnis, quae est mors. Source: Migne PL 183.938d-939b

You too, if you abandon your own will, if you perfectly renounce the pleasures of the body, if you crucify your flesh with its passions and desires, and if you 'put to death your members which are on the earth,' 1 you will prove yourself to be an imitator of Paul, because you will not account your life as more precious than yourself. You will prove yourself a disciple of Christ by the loss that saves. It is wiser to lose it in order to save it, than by guarding it to lose it. 'For he who wants to save his life, will lose it.' 2 What do you say to this who are so particular about food and careless about conduct? Hippocrates and his followers teach us to save our lives in this world, Christ and his disciples teach us to lose them. Which of the two do you choose to follow as master? He clearly shows who he does who complains, 'This hurts my eyes, and this my head, and this my chest and my stomach.' Without doubt each of us speaks in the manner of the master he has learned from. Did you read of these distinctions in the Gospel, or in the Prophets, or in the letters of the Apostles? No, it was flesh and blood that revealed this wisdom to you, not the Spirit of the Father, 3 for it is the wisdom of the flesh. But hear what our physicians think of that. 'The wisdom of the flesh,' they say, 'is death;' and 'the wisdom of the flesh is an enemy of God.' 4 Should I propose to you the teaching of Hippocrates or Galen, or even of the school of Epicurus? I am a disciple of Christ, I am speaking to disciples of Christ, if I should introduce strange doctrines here, I sin. Epicurus thought the body's sensual pleasure was best, Hippocrates good health, but my Master preaches contempt for both. What with all zeal each one teaches, how to maintain the body's life or to serve its pleasures, the Savior admonishes us to lose. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 30, How the faithful people or the souls of the elect are signified by the vineyards, of which the Church is the guard, and on the wisdom of the flesh which is death 1 Colos 3.5 2 Mt 16.25 3 Mt 16.17 4 Rom 8.6-7

The Body And Death

Ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; Οὐχὶ τὸ σῶμα θάνατον ὑπάρχειν ἀποφαίνεται ὁ θεῖος Ἀπόστολος, ἁλλὰ τὸν νόμον τῆς ἁμαρτίας τὸν ἐν τοῖς μέλεσιν τοῦ σώματος ὄντα, διὰ τῆς ἐν τῷ Ἀδὰμ παραβάσεως φωλεύοντα ἐν ἡμῖν, καὶ πρὸς τὸν θάνατον τῆς ἀδικίας τὴν ψυχὴν ἐπισπεύδοντα. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΜΘ’ Αιλιανῳ Ἀναγηωστῃ Source: Migne PG 79.173d

'I am a wretched man, who shall free me from this body of death?' 1 It is not that the blessed Apostle declares the body to be dead, but the law of sin which is in its members because of transgression, which was in Adam, and is hidden in us, and drives the unrighteous soul to ruin. Saint Nilus of Sinai, Book 1, Letter 249, To Aelianus The Reader 1 Rom 7.24

A Questioning Of Life

Quid enim est quod haec vita delectet, plena aerumnarum et sollicitudinum, in qua innumerae calumniae et multae molestiae, et multae lacrymae eorum qui afflictantur molestiis, et non est, inquit, qui eos consoletur. Et ideo laudat Ecclesiastes defunctos magis quam viventes. Et optimus, inquit, supra hos duos, qui nondum natus est, qui non vidit hoc malum. Et alibi idem Ecclesiastes meliorem longaevo viro eum asseruit, quem abortu ejecit mater sua; quia non vidit haec mala quae fiunt in hoc mundo, nec in has venit tenebras, nec in vanitate ambulavit saeculi; et ideo requiem hic magis habebit qui in hanc vitam non venit, quam ille qui venit. Quid enim boni est homini in hac vita, qui in umbra vivit, nec expleri potest cupiditatibus suis? Et si expleatur divitiis, fructum quietis amittit, quia cogitur custodire quod misera aviditate quaesierit; ut miserius eas possideat, cui prodesse non poterunt. Quid enim miserius quam ut custodia torqueat, quarum abundantia nihil prosit? Itaque si plena oneris vita, utique finis ejus allevamento est: allevamentum autem est bonum, mors autem finis: mors igitur bonum est. Neque enim aliter gavisus est Simeon, qui responsum acceperat non visurum se mortem, nisi prius videret Christum Domini; et cum eum parentes in templum inducerent, suscepit manibus suis, et dixit: Nunc dimittis servum tuum in pace; quasi necessitate quadam teneretur in hac vita, non voluntate. Ita dimitti petit, quasi a vinculis quibusdam ad libertatem festinaret. Sunt enim velut vincula quaedam corporis hujus, et quod est gravius, vincula tentationum, quae nos alligant, et ad injuriam captivitatis astringunt quadam lege peccati. Denique in exitu ipso videmus quemadmodum anima decedentis paulatim solvat se vinculis carnis, et ore emissa evolet tamquam carcereo corporis hujus exuta gurgustio. Denique festinabat etiam sanctus David de hoc loco peregrinationis exire, dicens: Advena ego sum apud te in terra et peregrinus, sicut omnes patres mei. Et Ideo tanquam peregrinus ad illam sanctorum communem omnium patriam festinabat, petens pro hujus commorationis inquinamento remitti sibi peccata, priusquam discederet e vita. Qui enim hic non acceperit remissionem peccatorum, illic non erit. Non erit autem qui ad vitam aeternam non poterit pervenire, quia vita aeterna remissio peccatorum est. Ideoque dicit: Remitte mihi, ut refrigerer, priusquam abeam, et amplius non ero. Sanctus Ambrosius Mediolanensis, De Bono Mortis, Caput II Source: Migne PL 14.541a-542a

What is this life that delights, which is full of sickness and care, and in which there are numerous calamities and many troubles, and many are the tears of those who are afflicted with distress, and as Lamentations says, there is no one to comfort them. 1 Therefore Ecclesiastes praises the dead more than the living. And better than these two, he says, is he who was not born, who did not see this evil. And elsewhere the same Ecclesiastes says that a child stillborn from its mother is better than a man who lives long, 2 because he does not look on the evils which are done in the world, nor does he come into this darkness, nor does he walk in the vanity of the age, and therefore the one who does not come into this life has greater peace than he who does. What good is there for a man in this life, who lives in shadows, and is not able to satisfy his desires? And if he comes into riches he loses the fruit of peace because he is driven to guard what he sought with wretched avidity, so that he is more wretched who possesses and it cannot profit him. Who is more wretched than he who is tormented by guarding, when his abundance does not profit him? Thus if life is full of burdens then its end is an alleviation of them, and the alleviation is a good, and death is the end, and therefore death is good. There was no one so happy as Simeon who received the oracle that he would not see death until he had first looked on the Christ of the Lord, and when his parents brought him into the temple and he took Him in his hands and said, 'Now dismiss your servant in peace,' 3 it was as by necessity he was detained in this life and not by choice. Thus he seeks to be dismissed, as if he was hurrying from chains to freedom. Indeed the things of this body are chains, and what is heavier than temptation which binds us and by the law of sin is tightened to the injury of the captive? Finally in our departure we see that the soul is withdrawing itself little by little from the chains of the flesh, and it flies from the mouth as from the prison of its body, and as from a vile little hut. Finally the blessed David hurries to leave this place of pilgrimage, saying, 'I am a stranger on the earth and a wanderer like all my fathers.' 4 And therefore as a wanderer he makes haste to that common fatherland of ours, seeking against the soiling of his tarrying to be forgiven his sins before he is done with life. For he who does not receive forgiveness of sins here, shall not there. He shall not be able to come to eternal life because eternal life is forgiveness of sin. Therefore he says, 'Forgive me, that I be refreshed, before I go from here and am no more.' 5 Saint Ambrose, On the Good of Death, from Chapter 2 1 Lament 1.2 2 Eccles 4.2-3, 6.3 3 Lk 2.29 4 Ps 38.13 5 Ps 38.14

Mindfulness of Judgement

Λάβε δὲ εἰς ἔννοιαν τὴν ἐσχάτην ἡμέραν ῾οὐ γὰρ δὴ μόνη σὺ τὸν αἰῶνα βιώσεις,  καὶ συνοχήν, καὶ πνιγμόν, καὶ θανάτου ὥραν, καὶ ἀπόφασιν Θεοῦ κατεπείγουσαν, καὶ ἀγγέλους ἐπισπεύδοντας, καὶ ψυχὴν ἐν τούτοις δεινῶς θορυβουμένην καὶ ἁμαρτωλῷ συνειδότι πικρῶς μαστιγουμένην, καὶ πρὸς τὰ τῇδε ἐλεεινῶς ἐπιστρέφουσαν, καὶ ἀπαραίτητον τῆς μακρᾶς ἐκείνης ἀποδημίας ἀνάγκην. Διάγραψόν μοι τῇ διανοίᾳ τὴν τελευταίαν τοῦ κοινοῦ βίου καταστροφήν, ὅταν ἔλθῃ ὁ Υἱὸς τοῦ Θεοῦ ἐν τῇ δόξῃ αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ. Ἥξει γὰρ καὶ οὐ παρασιωπήσεται: ὅταν ἔλθῃ κρῖναι ζῶντας καὶ νεκρούς, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ: ὅταν ἡ σάλπιγξ ἐκείνη μέγα τι καὶ φοβερὸν ἠχήσασα, τοὺς ἀπ̓ αἰῶνος ἐξυπνίσῃ καθεύδοντας, καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. Mνήσθητι τῆς τοῦ Δανιὴλ θεοπτίας, ὅπως ἡμῖν ὑπ̓ ὄψιν ἄγει τὴν κρίσιν. Ἐθεώρουν, φησίν, ἕως ὅτου θρόνοι ἐτέθησαν, καὶ παλαιὸς ἡμερῶν ἐκάθητο, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡς ἔριον καθαρόν, οἱ τροχοὶ αὐτοῦ, πῦρ φλέγον. ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ: χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. κριτήριον ἐκάθισε, καὶ βίβλοι ἀνεῴχθησαν, τὰ καλά, τὰ φαῦλα, τὰ φανερά, τὰ κεκρυμμένα, τὰ πράγματα, τὰ ῥήματα, τὰ ἐνθυμήματα, τὰ πάντα ἀθρόως εἰς ἐξάκουστον τοῖς πᾶσι καὶ ἀγγέλοις καὶ ἀνθρώποις σαφῶς ἀνακαλύπτουσαι. Πρὸς ταῦτα ποταποὺς εἶναι ἀνάγκη τοὺς κακῶς βεβιωκότας;Ποῦ ἄρα ἡ ψυχὴ ἐκείνη καταδύσεται, ἡ ἐν ὄψεσι τοσούτων θεατῶν ἐξαίφνης ὀφθεῖσα αἰσχύνης ἀνάπλεως; Ποίῳ δὲ σώματι τὰς ἀπεράντους ἐκείνας καὶ ἀνυποίστους ὑποστήσεται μάστιγας, ὅπου πῦρ ἄσβεστον, καὶ σκώληξ ἀθάνατα κολάζων, καὶ πυθμὴν ᾄδου σκοτεινὸς καὶ φρικώδης, καὶ οἰμωγαὶ πικραί, καὶ ὀλολυγμὸς ἐξαίσιος, καὶ κλαυθμὸς καὶ βρυγμὸς ὀδόντων, καὶ πέρας οὐκ ἔχει τὰ δεινά; τούτων οὐκ ἔστιν ἀπαλλαγὴ μετὰ θάνατον, οὐδέ τις ἐπίνοια, οὐδὲ μηχανὴ τοῦ διεκδῦναι τὰ πικρὰ κολαστήρια. Ταῦτα φεύγειν ἔξεστι νῦν. Ἕως ἔξεστιν, ἑαυτοὺς ἀπὸ τοῦ πτώματος ἀναλάβωμεν, μηδὲ ἀπελπίσωμεν ἑαυτῶν, ἐὰν ἀναλύσωμεν ἀπὸ τῶν κακῶν. Ἰησοῦς Χριστὸς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῷσαι. δεῦτε, προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ, καὶ κλαύσωμεν ἐναντίον αὐτοῦ. ἡμᾶς ἐπὶ μετάνοιαν καλῶν ὁ Λόγος βοᾷ καὶ κέκραγε: Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἔστιν οὖν ὁδὸς σωτηρίας, ἐὰν θέλωμεν. Kατέπιεν ὁ θάνατος ἰσχύσας, ἀλλ̓ εὖ ἴσθι ὅτι πάλιν ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου τῶν μετανοούντων. Πιστὸς Κύριος ἐν πᾶσι τοῖς λόγοις αὐτοῦ. Oὐ ψεύδεται εἰπών: Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ: ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ. Ἔτοιμός ἐστιν ὁ μέγας τῶν ψυχῶν ἰατρὸς ἰάσασθαί σου τὸ πάθος, ὃς οὐδὲ μονωτάτης, ἀλλὰ πάντων τῶν δεδουλωμένων τῇ ἁμαρτίᾳ ἐστὶν ἕτοιμος ἐλευθερωτής. Ἐκείνου ῥήματά ἐστιν, ἐκεῖνο τὸ γλυκὺ καὶ σωτήριον στόμα εἶπεν: Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλὰ οἱ κακῶς ἔχοντες. οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. Tίς οὖν ἐστί σοι πρόφασις, ἤ τινι ἄλλῳ, ταῦτα αὐτοῦ βοῶντος ; βούλεται Κύριος καθαρίσαι σε ἀπὸ τοῦ πόνου τῆς πληγῆς, καὶ δεῖξαί σοι φῶς ἀπὸ σκότους. Σὲ ζητεῖ ὁ ποιμὴν ὁ καλός, ὁ καταλιπὼν τὰ μὴ πεπλανημένα. Ἐὰν ἐπιδῷς σεαυτήν, οὐκ ὀκνήσει, οὐδ̓ ἀπαξιώσει σε ὁ φιλάνθρωπος ἐπὶ τῶν ὤμων βαστάσαι τῶν ἰδίων, χαίρων ὅτι εὗρεν αὐτοῦ τὸ πρόβατον τὸ ἀπολωλός. Ἕστηκεν ὁ Πατὴρ καὶ ἀναμένει τὴν σὴν ἀπὸ τῆς πλάνης ἐπάνοδον. Mόνον ἀνάλυσον, καὶ ἔτι σου μακρὰν οὔσης προσδραμὼν ἐπιπεσεῖται ἐπὶ τὸν τράχηλόν σου, καὶ φιλικοῖς ἀσπασμοῖς περιπτύξεται τὴν ὑπὸ τῆς μετανοίας ἤδη κεκαθαρμένην. Kαὶ στολὴν ἐνδύσει, τὴν πρώτην, ψυχὴν ἀπεκδυσαμένην τὸν παλαιὸν ἄνθρωπον σὺν ταῖς αὐτοῦ πράξεσι: καὶ περιθήσει δακτύλιον χερσὶν ἀποπλυναμέναις τοῦ θανάτου τὸ αἷμα, καὶ ὑποδήσει πόδας ἀποστρέψαντας ἀπὸ ὁδοῦ κακῆς πρὸς τὸν δρόμον τοῦ εὐαγγελίου τῆς εἰρήνης. Kαὶ εὐφροσύνης καὶ χαρᾶς ἡμέραν καταγγελεῖ τοῖς ἰδίοις καὶ ἀγγέλοις καὶ ἀνθρώποις. Kαὶ παντὶ τρόπῳ τὴν σὴν ἑορτάσει σωτηρίαν. Ἀμὴν γὰρ λέγω, φησίν, ὑμῖν, ὅτι χαρὰ γίνεται ἐν οὐρανῷ ἐνώπιον τοῦ Θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. Kἂν ἐγκαλέσῃ τις τῶν ἑστάναι δοκούντων, ὅτι ταχὺ προσελήφθης, αὐτὸς ὁ ἀγαθὸς Πατὴρ ὑπὲρ σοῦ ἀπολογήσεται λέγων, Εὐφρανθῆναι δεῖ καὶ χαρῆναι, ὅτι αὕτη ἡ θυγάτηρ μου νεκρὰ ἦν καὶ ἀνέζησε, καὶ ἀπολωλυῖα καὶ εὑρέθη. Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή ΚϚ, Πρὸς παρθένον ἐκπεσοῦσαν Source: Migne PG 32.377c-381b

Since you will certainly not be the only woman to live forever, bring to mind your last day, the anguish, the choking, the hour of death, the looming sentence of God, the angels hastening, the soul fearfully aggrieved, and a sinner bitterly lashed by her conscience, pitifully turning to the things here and to the unavoidable necessity of that long departure elsewhere. Picture for me in your mind the overpowering end of the common life, when the Son of God shall come in His glory with His angels. For He will come and He will not be silent, when He comes to judge the living and the dead and to give to every one according to their work, when the great voice of that terrible trumpet shall wake those that have slept through the ages, and those who have done good shall go forth to the resurrection of life and they that have done evil to the resurrection of damnation. Remember the vision of Daniel and how he brings the judgment before us, 'I looked,' he says, 'until the thrones were set down, and the Ancient of Days sat, whose garment was white as snow, and the hair of His head was like pure wool, and His throne wheels like burning fire. A fiery stream issued and came forth before Him, thousands of thousands ministered to Him, and ten thousand times ten thousand stood before Him. The judgement sat, and the books were opened,' 1 clearly disclosing to the hearing of all, both angels and men, things good and evil, things public and secret, deeds, words, and thoughts all at once. What then must be for those who have lived wickedly? Where shall that soul hide which in the sight of all who see it shall suddenly be exposed in the fullness of its shame? With what body shall it endure those endless and unbearable pains where the fire is unquenchable and where the gnawing worm never dies, and where is the dark and horrid depths of Hades, and bitter wailings and loud lamenting, and the weeping and gnashing of teeth and anguish that has no end? After death there is no release from these woes, there is no way or stratagem to come forth from the chastisement of pain. Yet now we can escape. While it is possible let us lift ourselves up from the fall, let us not despair of ourselves, if we depart from evil. Jesus Christ came into the world to save sinners. Come, let us worship and cast ourselves down, let us cry out before Him. The Word who calls us to repentance cries aloud, 'Come to me all you who labour and are burdened, and I will give you rest.' 2 There is, then, a way of salvation, if we wish it. Mighty death has swallowed up, but again the Lord has wiped away tears from off all the faces of those who repent. The Lord is faithful in all His words. He does not lie when He says, 'Though your sins be scarlet they shall be as white as snow. Though they be red like crimson they shall be as wool.' 3 The great Physician of souls is eager to heal your sickness, and not you alone, but all who are enslaved by sin, He who is the eager liberator. From Him are the words, it was His sweet and saving mouth that said, 'They who are healthy have no need of a physician but they do who are sick. I have not come to call the righteous but sinners to repentance.' 4 When He says these things, what excuse do you have, what excuse does any one have? The Lord wishes to cleanse you from the distress of your sickness and to show you light after darkness. The good shepherd seeks you, and has left those who have not wandered away. If you give yourself to Him He will not hold back. In His love He will not disdain to carry you on His own shoulders, but rejoice to have found His sheep that was lost. 5 The Father stands and waits for your return from your wandering. Only come back, and while you are yet far off He will run and fall upon your neck, and now that you are cleansed by repentance, He will enfold you with loving embraces. He will put the finest robe on the soul that has put off the old man with all his works. He will put a ring on hands that have washed off the blood of death, and He will put shoes on feet that have turned from the evil way to the path of the Gospel of peace. He will proclaim a day of joy and gladness to those who are His own, both angels and men, and He will celebrate your salvation far and wide. 'For truly I say to you,' He says, 'there is joy in heaven before God over one sinner who repents.' 6 If any think they can find fault in your quick reception, the good Father will Himself answer for you, saying, 'It was fitting that we should make merry and be glad for my daughter was dead and is alive again, she was lost and she has been found.' 7 Saint Basil of Caesarea, from Letter 46, To A Fallen Virgin 1 Dan 7.9-10 2 Mt 11.28 3 Isaiah 1.18 4 Mt 9.12-13 5 Lk 15.4-6 6 Lk 15.7 7 Lk 15.20-32

Death And Ourselves

Νυνὶ δὴ ἀφεὶς τοὺς θρήνους εἰς ἐμαυτὸν βλέψω, μή τι θρήνων ἄξιον λάθω φέρων, καὶ τὰ ἐμαυτοῦ περισκέψομαι. Υἱοὶ ἀνθρώπων, μέτεισι γὰρ πρὸς ὑμᾶς ὁ λόγος, ἕως πότε βαρυκάρδιοι καὶ παχεῖς τὴν διάνοιαν; ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος, μέγα τι τὸν ἐνταῦθα βίον καὶ τὰς ὀλίγας ταύτας ἡμέρας πολλὰς ὑπολαμβάνοντες, καὶ τὴν διάζευξιν ταύτην, τὴν ἀσπαστὴν καὶ ἡδεῖαν, ὡς δή τι βαρὺ καὶ φρικῶδες ἀποστρεφόμενοι; Οὐ γνωσόμεθα ἡμᾶς αὐτούς; οὐ τὰ φαινόμενα ῥίψομεν; οὐ πρὸς τὰ νοούμενα βλέψομεν; Οὐκ, εἴ τι καὶ λυπεῖσθαι χρή, τοὐναντίον ἀνιασόμεθα τῇ παροικίᾳ μηκυνομένῃ, κατὰ τὸν θεῖον Δαβίδ, σκηνώματα σκοτασμοῦ καὶ τόπον κακώσεως καὶ ἰλὺν βυθοῦ καὶ σκιὰν θανάτου τὰ τῇδε ἀποκαλοῦντα, ὅτι βραδύνομεν ἐν τοῖς τάφοις οἷς περιφέρομεν, ὅτι ὡς ἄνθρωποι ἀποθνήσκομεν τὸν τῆς ἁμαρτίας θάνατον, θεοὶ γεγονότες; Τοῦτον ἐγὼ φοβοῦμαι τὸν φόβον, τούτῳ καὶ νύκτωρ καὶ μεθ´ ἡμέραν σύνειμι, καὶ οὐκ ἐᾷ με ἀναπνεῖν, ἡ ἐκεῖθεν δόξα καὶ τὰ ἐκεῖσε δικαιωτήρια· ὧν τῆς μὲν ἐφίεμαι, μέχρι καὶ τοῦ δύνασθαι λέγειν· Ἐκλείπει εἰς τὸ σωτήριόν σου ἡ ψυχή μου, τὰ δὲ φρίττω καὶ ἀποστρέφομαι. Ἐκεῖνο δὲ οὐ δέδοικα, μή μοι τὸ σῶμα τοῦτο διαρρυὲν καὶ διαφθαρὲν παντελῶς οἰχήσεται, ἀλλὰ μὴ τὸ τοῦ Θεοῦ πλάσμα τὸ ἔνδοξον, ἔνδοξον γὰρ κατορθοῦν, ὥσπερ ἄτιμον ἁμαρτάνον, ἐν ᾧ λόγος, νόμος, ἐλπίς, τὴν αὐτὴν τοῖς ἀλόγοις ἀτιμίαν κατακριθῇ, καὶ μηδὲν πλέον ᾖ μετὰ τὴν διάζευξιν· ὡς ὄφελόν γε τοῖς πονηροῖς καὶ τοῦ ἐκεῖθεν πυρὸς ἀξίοις. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Ζ´, Εἰς Καισὰριον τὸν ἑαυτοῦ ἀδελφὸν ἐπιτάφιος Source: Migne PG 35.784b-785a

But now, putting aside lamentation, I will look to myself, and examine my own state, so that I do neglect anything I bear which is worthy of grieving. 'You sons of men,' for the words befit you, 'how long will you be hard-hearted and dull of mind, so that you love vanities and chase after a lie?' 1 thinking life here to be something great and these few days very many, and shrinking away from this separation, welcome and pleasant as it is, as if it were something grievous and terrible? Do we not know ourselves? Are we not to cast aside things seen? Are we not to look to the things unseen? 2 Are we not, even if we are somewhat grieved, to be on the contrary distressed at our long sojourn, like the blessed David, who calls things here the tents of darkness, and the place of affliction, and the deep mire, and the shadow of death, because we linger in the tombs we bear about with us, because, though we are gods, we die like men in the death of sin? 3 This is what I fear, this is my companion day and night and will not let me breathe, on the one side there is glory, on the other the place of correction. The former I long for until I can say, 'My soul faints for your salvation.' 4 From the latter I turn away shuddering. But I am not afraid that this body of mine should utterly perish in dissolution and corruption, but that the glorious creature of God, for it is glorious if upright, just as it is wretched if sinful, in which is reason, morality, and hope, should be condemned to the same dishonour as irrational things, and be no better after death, something that is due to the wicked, who are worthy of the fire to come. Saint Gregory Nazianzus, from Oration 7, Funeral Speech for his brother Caesarius 1 Ps 4.3 2 2 Cor 4.18 3 Ps 22.4, Ps 119.5, P 81.6-7 4 Ps 118.81

Losing The Soul

Ὂς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν: ὃς δ' ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου, σώσει αὐτήν. Tί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ; Ὂς γὰρ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ, ἀλλ᾿ ἕνεκεν ἐμοῦ, μὴ ὡς λῃστὴς φονευόμενος ἢ ἀπάγχων ἑαυτὸν (τοῦτο γὰρ οὐκ ἔστιν ἕνεκεν ἐμοῦ), ὁ τοιοῦτος οὖν εὑρήσει τὴν ἑαυτοῦ ψυχήν · ὥσπερ αὐθίς ὁ δοκῶν κερδᾶναι , ἀπολέσει αὐτὴν, ὁ ἐν καιρῷ μαρτυρίου μὴ ἀντιστάς. Μὴ γὰρ μοι λέγε, ὅτι ᾿Αλλ' ἐκέρδησε τὴν ζωήν. "Αν γὰρ μετὰ τούτου θήσεις, ὅτι καὶ τὸν κόσμον ὅλον ἐκέρδησεν, οὐδὲν τὸ ὄφελος. Μὴ γὰρ χρημάτων ἔστιν ἀνταλλάξασθαι τὴν σωτηρίαν· ὡς εἴγε τοῦτο ἦν, ὁ κερδάνας τὸν κόσμον, τὴν δὲ ψυχὴν ἀπολέσας, ἔδωκεν ἂν τότε ἐν τῇ φλογί τηγανιζόμενος, καὶ ἠθωώθη. Αλλ' οὐκ ἔστι τότε τοιοῦτόν τι ἐκεῖ ἀντάλλαγμα. Καὶ ἐντεῦθεν οὖν ἐπιστομίσαιμεν τοὺς ἀπὸ Ωριγένους, λέγοντας, ὅτι ἀποκατάστασις ἔσται τῶν ψυχῶν μετὰ τὸ κολασθῆναι κατὰ ἀναλογίαν τῶν ἁμαρτιῶν. Ἀκουσάτωσαν γὰρ ὅτι οὐκ ἔστιν ἐκεῖ δοῦναι ἀντάλλαγμα τῆς ψυχῆς. Οὐκοῦν οὐδὲ κολασθῆναι ἔστι τοσοῦτον, ὅσον ἀντισηκωθῆναι τοῖς ἁμαρτήμασιν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ Η' Source: Migne PG 123.577a-b

The man who tries to save his life will lose it; it is the man who loses his life for my sake and the Gospel who will save it. How is a man the better for it, if he gains the whole world at the expense of losing his own soul? 1 For He who loses his soul because of me and not as a thief who is killed or a man who chokes himself, for this is not on account of me, he shall find his soul, as contrariwise he who seems to profit destroys it, if he does not stand fast in the time of martyrdom. Do not say to me that you have gained life. For if you added to it in this way, even if you gained the whole world, it would not profit you. Salvation is not bought with wealth but he who gains the world loses his soul, and then he shall be given into the flames for torment, while others are delivered. But there is not then any change there, whence in this place we refute the Origenists who say that in the future life certain souls will be restored after they have had some span of punishment for their sins. Let them hear that there it is not reckoned for souls. There is no more release from punishment, than there is from a reckoning of sins. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 8.35-36 2 Acts 12.1-3

Healing And Hell

Ἐλέησόν με, Κύριε, ὅτι ἀσθενής είμι. Ἁρμόττουσα τοῖς ἡμαρτηκόσιν ἡ τοιαύτη φωνή. Ασθενείας γὰρ ἡγουμένης , ἡ ἁμαρτία νικά. Εἰ γὰρ μὴ ἀσθενήσει τὸ ἐν ἡμῖν λογικὸν, οὐ στασιάσει τὰ πάθη· ἐῤῥωμένου γὰρ τοῦ ἡνιόχου, καὶ μετ᾿ ἐπιστήμης τοὺς ἵππους καὶ στρέφοντος καὶ ἐθύνοντος, οὐκ ἔχει τὰ σκιρτήματα χώραν. Ἲασαί με, Κύριε, ὅτι έταράχθη τὰ ὀστᾶ μου· καὶ ἡ ψυχή μου ἐταράχθη σφόδρα. Ὀστα ἐνταῦθα τοὺς λογισμοὺς ὀνομάζει· ἐπειδὴ γὰρ τὰ ὀστᾶ στεγανωτέραν ἔχει τὴν φύσιν, καὶ αὐτὰ φέρει τὸ σῶμα, τροπικῶς τοὺς λογισμούς, δι ' ὧν τὸ ζῶον ἰθύνεται, ὀστᾶ προσηγόρευσεν. Ἠ τούτων, φησί, ταραχὴ ἐκλόνησέ με, καὶ διέσεισε. Διόπερ τῆς σης φιλανθρωπίας ἀπολαῦσαι παρακαλώ, ἵνα διὰ ταύτης τὴν ἴασιν δέξωμαι. Καὶ σὺ Κύριε ἕως πότε; Επίστρεψον Κύριε, ῥῦσαι τὴν ψυχήν μου, σωσόν με ἕνεκεν τοῦ ἑλέους σου. Τὸ, ἕως πότε , οὐχ ὡς ἐγκαλῶν λέγει , ἀλλ' ὡς ἐν ὀδύναις ὢν, ἐπιταχῦναι παρακαλεῖ τὴν βοήθειαν. Αρμοδίως δὲ προσέθηκε τὸ, Ενεκεν τοῦ ἐλέους σου. ἡ Οὐδὲ γὰρ ἐμαυτῷ, φησί, θαῤῥῶς οὐδὲ τῇ ἐμαυτοῦ δικαιοσύνῃ τὴν σὴν ἐπιγράφω βοήθειαν, ἀλλὰ διὰ τὸν σὸν ἔλεον ταύτης ἱκετεύω τυχεῖν. Τὸ δὲ, ἐπίστρεψον, Κύριε, ὁ ἀντὶ τοῦ, πρόσχες μοι, καὶ μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ' ἐμοῦ· ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ ἀποστρεφομένων, καὶ τοὺς ἑπταικότας οὐκ ἐθελόντων ὁρᾷν. Οτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; Διὰ τοῦτο τῆς θεραπείας ἐπὶ τοῦ παρόντος ἀπολαῦσαι παρακαλῶ, ἐπειδὴ οἶδα, ὅτι τοῖς τόνος τὸν βίον ἐξιοῦσι μετὰ τραυμάτων, οὐδεμία λαπὸν θεραπεία δοθήσεται, οὐκέτι χώραν τῆς μετανοίας ἐχούσης. Καὶ κάλλιστα τῷ θείῳ Δαβιδ τοῦτο πεφιλοσόφηται· οὐ γὰρ ἐν θανάτῳ, ἀλλ᾽ ἐν ζωῇ ἐστιν ὁ τοῦ Θεοῦ μεμνημένος. Οὕτως οὐκ ἔστιν ἐν ᾅδῃ τοῖς ἀπελθοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν βίον καὶ πρᾶξιν, ἐκεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν· καίγε ἴδιον τοῦτο τῆς ὀγδόης, τὸ μηκέτι καιρὸν εἰς παρασκευὴν ἀγαθῶν, ἢ κακῶν διδόναι τοῖς ἐν αὐτῇ γινομένοις. Ἀλλ ' ὧν ἂν τις ἑαυτῷ καταβάληται διὰ τῶν ἔργων τὰ σπέρματα, τούτων ἀντιπαρέχειν τὰ δράγματα· οὗ χάριν εναταῦθα ἐνεργεῖν νομοθετεῖ τὴν μετάνοιαν, ὡς ἐν τῷ ᾅδῃ τῆς τοιαύτης σπουδῆς ἀπρακτούσης. Φησὶ γάρ Ἐπειδὴ μακρός μοι γέγονεν ὁ τῆς μετανοίας καιρός , δέδοικα μὴ φθάσῃ τὸν παρὰ σοῦ ἔλεον ὁ θάνατος, ἐν ᾧ τὰ τῆς ἐξομολογήσεως οὐκ ἔστι· τούτου χάριν ἐπιταχῦναι τὸν ἔλεον αἰτῶ · εἶτα παιδεύει τὸν ἀκροατὴν, ὅτι μετὰ τῆς τοῦ Θεοῦ φιλανθρωπίας δεῖ καὶ τὰ ἡμέτερα ἕπεσθαι. Ἄν τε γὰρ τὴν ἀσθένειαν προβαλώμεθα, ἄν τε τὴν ταραχήν, ἄν τε τοῦ Θεοῦ τὴν ἀγαθότητα , τὰ δὲ παρ ' ἡμῶν μὴ προστεθή, οὐδὲν ὄφελος ἡμῖν Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Ϛ’ Source: Migne PG 80.904a-905a

How mercy on me, O Lord, for I am weak. 1 Such a cry befits sinners. For with weakness present, sin conquers. If the reason in us was not weak, we would not be cast down by trials. If the charioteer were strong, and the horses were wisely ruled over and controlled, they would have no space to run wild. 2 Heal me, Lord, for my bones are troubled, and my soul is excessively distressed. Here bones mean thoughts. Because bones have a nature that is more dense and they bear up the body, metaphorically he calls thoughts bones, by which an animal is directed. Therefore he says he says that their troubling strikes and shakes him. Whence I pray that I enjoy your benevolence so that I may recover. And you, Lord, how long? Turn, O Lord, seize my soul, save me on account of your mercy. How does not say 'how long' as one who complains, but as one who begs in sorrow that the deed may be done quickly. Rightly then he sets down, 'On account of your mercy,' For I am not confident in myself, nor do I attribute your aid to my righteousness, but it is because of your mercy that I pray to be made well. 'Turn, O Lord,' means attend to me and do not turn your face from me, which image he takes up from those who are incensed and turning away from those who err will not look at them. For in death there is no memory of you. In hell who shall confess you? Because of this I pray in the present cure I enjoy, since I know of those who have passed on from this life with wounds and that there is no medicine that follows, when there is no longer any place of penance. And this is the philosophy of the blessed David, for he who is mindful of God lives and is not dead. So for those who go down into hell there is no confession, nor any correction. For here God ends life and deeds, and then there is an examination of what is done, and this is the true eighth day when there is no more time given to men in their existence, but the seeds of his works which he has cast down shall be bound together in sheaves. Hence he commands here that one should make penance, since in hell all zeal will be stilled. He says, 'While it was still day I made penance, fearing lest death would come before mercy, in which death there is no confession, and I sought to make mercy hasten.' Finally he teaches the hearer that we should seek the benevolence of God, for whether we incline to weakness or are troubled, there is the kindness of God, but even so we should still not set aside the things we can do. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 6 1 Ps 6.3 2 cf Plato Phaedrus 246a-b

Death And The Gates

Et ibant cum illo discipuli ejus, et turba copiosa. Cum autem appropinquaret portae civitatis, ecce defunctus efferebatur filius unicus matris suae. Defunctus hic, qui extra portam civitatis multis est intuentibus elatus, significat hominem lethali criminum funere soporatum, eamdemque insuper animae mortem, non cordis adhuc cubili tegentem, sed ad multorum notitiam per locutionis operisve indicium, quasi per suae civitatis ostia propalantem. Qui bene filius unicus matris suae fuisse perhibent, quia licet e multis collecta personis, una sit perfecta et immaculata virgo, mater Ecclesia, singuli quique tamen fidelium universalis se Ecclesiae filios rectissime fatentur. Nam et electus quilibet, quando ad fidem imbuitur, filius est. Quando alios imbuit, mater. An non materno erga parvulos agebat affectu, qui ait: Filioli mei, quos iterum parturio, donec formetur Christus in vobis? Portam civitatis qua defunctus efferebatur, puto aliquem de sensibus esse corporeis. Qui enim seminat inter fratres discordias, qui iniquitatem in excelsum loquitur, per oris portam extrahitur mortuus. Qui viderit mulierem ad concupiscendum eam, per oculorum portam suae mortis indicia profert. Qui fabulis otiosis, obscenisve carminibus, vel detractionibus, aurem libenter aperit, hanc animae suae portam mortis efficit, caeterosque qui non servat sensus, mortis sibi ipse reddit aditus. Obsecro, Domine Jesu, cuncta meae civitatis portas justitiae facias, ut ingressus in eas confitear nomini tuo, tuaeque majestati, cum ministris coelestibus eam crebrius invisenti, non fetor elati cadaveris occurrat, sed occupet salus muros illius, et portas ejus laudatio. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput VII Source: Migne PL 92.417c-418a

And there went with him his disciples, and a great multitude. And when He came near to the gate of the city, behold a dead man was carried out, the only son of his mother. 1 This dead man who is carried out through the city gates with many looking on signifies a man who is to be buried in the fatal sleep of crimes, but that same death of the soul does not yet touch the inner chamber of the heart, though it it is known to many by word and deed, like something openly paraded through the gates of a city. They well reckon him to be the only son of his mother, for it is possible that with many persons gathered together, one is the perfect and immaculate virgin, the mother Church, and rightly the faithful are spoken as sons of the church, for any of the elect is a son when imbued with faith. When did you imbue others, mother? Is it not that he acted with maternal love who said, 'My little children, who again I birth until Christ is formed in you?' 2 That the one who is dead carried out through the city gates, I think says something about the corporeal senses. For he who sows discord among brothers, he who speaks blatant wickedness, is drawn out a dead man through the gate of the mouth. He who sees a women and lusts for her, 3 brings forth the signs of his death through the gate of his eyes. He who gleefully opens ears with idle tales, or obscene songs, or detraction, he makes the gate of death for his soul, and he who does not guard the other senses, he makes the entrance of death for himself. I beg you, Lord Jesus, make all my gates those of the city of righteousness, so that having gone through them I might confess your name and your majesty, 4 and with the heavenly servants gathered together and watching, may no stench rise from the corpse, but may salvation dwell within those walls and praise within its gates. Saint Bede, Commentary on the Gospel of Luke, Chapter 7 1 Lk 7.11-12 2 Galat 4.19 3 Mt 5.28 4 Ps 117.19

In And Out Of Hell

Anima siquiem hominis eo temporis articulo, quo de carcere corpori hujus egreditur, et est quasi in porta qua exitur ab hac vita, justa eorum suorum exigentiam transit ad gaudia vel dolores, juxta illud: Opera eorum sequuntur illos. Justus autem non confundetur, cum loquetur inimicis suis in porta. De illo enim dicetur: Date ei de fructu manuum suarum, et laudent eum in portis opera ejus. Nam, etsi fuerunt in laboribus, sed, Amodo dicet eis Spiritus ut requiescant a laboribus suis. Olim siquidem omnes ad inferos descendebant. Unde et beatus Job dicit: Quis mihi tribuat ut in inferno protegas me, et abscondas me, donec pertranseat furor tuus, et constiuas mihi tempus in quo recorderis mei? Erat tamen magnum chaos firmatum inter justos et impios; nam justi erant in sinu Abrahae sedentes, id est quiescentes in tenebris, exspectantes beatam spem et adventum gloriae magni Dei. Impii vero erant in doloribus et tormentis: quod ex evangelica historia in divite et Lazaro patet. Christus autem peccatorum purgatoionem faciens, abolito chirographo nostrae damnationis in sanguine suo, desendit ad inferos et contrivit portas aereas, ac vectes ferreos confregit, educens vinctos de domo carceris, sedentes in tenebris et umbra mortis. Petrus Blenensis, Sermo XLI In Festo Omnium Sanctorum Source: Migne PL 207.685c-686a

The soul of a man at the time of its separation, when it goes out from the prison of the body, is as a going out through a gate from this life, and according to their going out they pass over to joy or sorrow, according to which, 'Their works follow them.' But 'The righteous man shall not be dismayed when he speaks to his enemies in the gate.' For concerning him it shall be said, 'Give to him from the fruits of his hands and his works shall praise him in the gates.' For even if they were amid tribulations, yet 'henceforth the Spirit shall say that they may rest from their labours.' 1 Certainly all went down to hell once, and therefore the blessed Job says, 'Who will give me this, that you will protect me in hell, and hide me until your wrath passes, and appoint for me a time when you will remember me?' 2 But there was a great gulf fixed between the righteous and the wicked, since the righteous were sitting in the lap of Abraham, that is, resting in the darkness and hoping with blessed hope for the coming of the great glory of God. But the wicked were in grief and torment, which the Gospel narrative about Lazarus and the rich man reveals. 3 But Christ making a purgation of sins and abolishing the sign of our damnation with his own blood, descended to hell and 'broke the bronze gates and shattered the iron bonds,' and led out the conquered from the prison house, and from 'sitting in darkness and the shadow of death.' 4 Peter of Blois, from Sermon 41, On The Feast Of All Saints 1 Apoc 14.13, Ps 126.5, Prov 31.31, Apoc 14.13 2 Job 14.13 3 Lk 16.19-31 4 Ps 106.16, 10

Its End Is Burning

Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ: ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν Ἥ γε μὴν ῥᾴθυμος ψυχὴ παρεικάζοιτο ἂν εἰκότως γῇ πονηρᾷ καὶ ἀλμάδι, δεχομένῃ μὲν πολλάκις παρὰ τῶν γηπονεῖν εἰωθότων τὰς τῶν σπερμάτων καταβολὰς, τικτούσῃ δὲ τὸ σύμπαν οὐδεν. Εἰς ποῖον δὲ αὐτῇ τέλος ἡ ῥᾳθυμία ἐκβήσεται, ἂπρακτον ἀποφηνάσῃ τὴν δοθεῐσαν αὐτῇ παρὰ τοῦ Θεοῦ δωρεὰν, διδάξει λέγων ὀ Παῦλος, ὅτι Τὸ τέλος αὐτῆς εἰς καυσιν. Βούλει καὶ διὰ πραγμάτων τὸ εἰρημένον ἰδεῖν ἀληθές; Γέηονε ποτὲ γῆ καρποφόρος ὀ Ἰσραήλ, ἄμπελος εὐκληματοῦσα, κατὰ τὸ γεγραμμένον. Ταύτῃ γεγόνασιν ἐν τάξει νεφῶν οἱ μακάροι προφῆται, καὶ θείοις αὐτὴν κατάρδοντες λόγοις, ὠφελεῖν ἐσπούδαλζον, ἀλλ' ἐποίησεν ἀκάνθας, ἀγρία γέγονε καὶ ὑλομανής. Δέδοται τοίνυν εἰς καῦσιν, τουτέστιν, ἠχρεώθη παντελῶς, καὶ τῷ πυρὶ τετραμίευται. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.976a-b

For the earth that drinks in the rain which comes often on it and brings forth herbs fitting for them by whom it is tilled receives a blessing from God, but that which brings forth thorns and briars is reprobate and near a curse, and its end is in burning. 1 The idle soul is rightly compared to an evil and marshy land which when it receives the seeds thrown by the farmer yet frequently germinates nothing. What sort of end this idleness will have, given by God for its unfruitfulness, Paul teaches, saying, 'Its end is in burning.' He wishes to say that the truth is known through deeds. It is written that Israel was a fertile land and thick with vines. 2 Here clouds of blessed prophets arose who watered it with Divine words, zealous to help, yet it produced only thorns and appeared bitter and wild. Therefore it was given to burning, that is, what uselessly springs up is reserved for fire. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 6.7-8 2 Hosea 10.1

When Human Thoughts Perish

Exiet spirtus ejus et revertetur in terram suam; in illa die peribunt omnes cogitiationes eorum. Hic spiritum animam debemus accipere, sicut ait in Evangelio: Pater, in manus tuas commendo spiritum meum. Egressa itaque anima de claustro corprois sui, in terram remeat caro defluens, unde sumpsit initium. Ideo enim addidit, suam, ut significaret inde fuisse procreatam, sicut legitur in Genesi: Fecit Deus hominem de limo terrae. Mortis igitur tempore pereunt humanae cogitationes, quae se in diversos ambitus semper extendunt: modo possessionibus studentes, modo divitias congregantes, modo honores magnopere perquirendo. Sed haec omnia dispereunt, quando earum rerum vota frustrantur; sicut divitem in Evangelio legimus increpatum: Stulte, hac nocte auferetur a te anima tua: quae autem praeparasti cujus erunt? Cassiodorus, Expositio In Psalterium, Psalmus CXLV Source: Migne PL 70.1029c

His spirit shall go out and return to his earth, on that day all their thoughts shall perish. 1 Here we should understand the spirit as the soul, as it is said in the Gospel, 'Father, into your hands I commend my spirit.' 2 Thus with the soul having gone out from the enclosure of its body, the dissolving flesh returns to the earth, from whence it was taken in the beginning. And therefore he adds 'his' to signify whence it was fashioned, as is read in Genesis, 'God made man from the mud of the earth.' 3 Therefore at the time of death human thoughts perish, which stretch out to various things around a man, in one way to a desire for possessions, in another for the gathering of riches, in another for the acquisition of great honours. But all these things dissipate when the longing for these things is frustrated, as we read the rich man was admonished in the Gospel, 'Fool, your soul shall be taken from you this night, and who shall now have all you have stored up?' 4 Cassiodorus, Commentary On The Psalms, from Psalm 145 1 Ps 145.4 2 Lk 23.40 3 Gen 2.7 4 Lk 12.20

The Lazy Man

Quis est ille piger, de quod dicit: Propter frigus piger arare noluit, mendiabit ergo aestate, et non dabitur? Quid? Si piger tempore frigoris arare noluerit, nunquid, aestatis tempore, qui sibi aliquid tribuat invenire non poterit Saepe namque pigri, et frigoris et aestatis tempore inveniunt qui sibi tribuant eleemosynam fideles: sed piger in hoc loco illum significat qui propter desidiam et hujus mundi adversitatem, quae per frigus designatur, in Dei servitio negligit laborare, et idcirco in futuro die judicii mendicabit, quia non habebit opera bona pro quibus mereatur accipere beatitudinem, quoniam quidquid seminaverit homo, hoc et metet Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XX Source: Migne PL 172.321c-d

Who is the lazy man, concerning whom it is said, 'The lazy man will not plough because it is cold, therefore he shall beg in summer and nothing shall be given to him.' 1 What? If the lazy man will not plough when it is cold, shall it be that he shall find no one to give him anything in the time of heat? Lazy men in the time of cold and in the time of heat often find faithful folk who will give alms to them, but the lazy man in this passage signifies him who because of sloth and the opposition of the world, which is designated as cold, neglects to labour in the service of God, and therefore he shall beg on the future day of judgment, because he shall not have any good works through which he might merit beatitude, because whatever a man sows, he reaps. 2 Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 20 1 Prov 20.4 2 Galat 6.8

Fear And Longing

Γεένῃς φόβος καὶ παραδείσου πόθος παρέχουσι τὴν τῶν θλιβερῶν ὑπομενήν· καὶ τοῦτο, οὐκ ἐξ ἑαυτῶν, ἀλλ' ἐκ τοῦ γινώσκοντος τοὺς διαλογισμοὺς ἡμῶν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.949b

The fear of Gehenna and the longing for Paradise bestows endurance in trials, and this is not our own work, but it is from Him who knows our thoughts. 1 Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works 1 Ps 138.1-5

Giving Drink

Δίδοτε μέθην τοῖς ἐν λύπαις καὶ οἶνον πίνειν τοῖς ἐν ὀδύναις Νῦν λύπην εἶπε τὸν πόνον. Οἱ οὖν διὰ Θεὸν κοπιῶντες καὶ ὀδυνώμενοι, ἐπ᾽ ἂν μεθυσθῶσι τῆς πρὸς τοῦ οἴκου Κυρίου πιότητος, τῶν ὀδυνῶν ἐπιλανθάνονται. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' ΛA’ Source: Migne PG 39.1635a

Give strong drink to those who grieve and wine to those who groan. 1 Now he speaks of grief for toil. Those, then, who labour and groan for God, they shall be inebriated by the abundance of the house of God and they shall forget all their groaning. 2 Didymus the Blind, Commentary On Proverbs, Chapter 31 1 Prov 31.6 2 Ps 35.9, Apoc 21.4

Present And Future

VERANUS: Quare dicit: Tempus flendi et tempus ridendi, tempus plangendi et tempus saltandi? Quis enim ignorat, quia alio tempore flemus, alio autem ridemus? aut quid profuit dicere, tempus saltandi? Nunquid forsitan ostendere voluit, quia oportet nos saltationum exercere ludicra? SALONIUS. Absit; nihil oportet nos scurriliter agere: sed tempus flendi est in vita praesenti; tempus ridendi in vita futura. Qui ergo in praesenti vita, quotidianis fletibus et lacrymis se purgare studuerit, in vita futura ridebit, id est gaudebit. Similiter tempus plangendi est vita praesens; tempus saltandi est vita beata. In motu namque saltationis, homo suae mentis gaudium et animi demonstrat affectum. Qui ergo in hac vita plangendo studet abolere peccata, in futura vita saltabit, id est laetabitur et exsultabit in gloria aeternae felicitatis. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.999c-d

Veranus: Why is it said, 'A time of weeping and a time of laughter, a time of groaning and a time of leaping about?'  1 Who does not know there is one time in which we weep and another in which we laugh? Or what does it profit to say, 'A time of leaping about?' Does he perhaps wish to show that we should exercise ourselves in jumping around in games? Salonius: Let it not be. There is no need for us to act foolishly. The time of weeping is this present life, the time of laughter is the future life. Therefore he who in the present life is intent on weeping every day and cleansing himself with tears, he shall laugh in the future life, that is, he shall rejoice. 2 Likewise the time of groaning is the present life and the time of leaping is the blessed life, because this motion of leaping is the joy of the mind of a man and represents the emotion of the soul. Thus he who in this life is intent on groaning in order to be rid of sin shall leap about in the future life, that is, he shall rejoice and exult in the glory of eternal happiness. Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 3.4 2 Lk 6.21

Remembering The Dead

Non enim erit memoria sapientis similiter ut stulti in perpetuum, et futura tempora oblivione cuncta pariter operient: moritur doctus similiter ut indoctus. Quaeritur de hoc quod dicit: Non erit memoria sapientis ut stulti. CONTRA: 1. Proverbiorum decimo: Memoria iusti cum laudibus, et nomen impiorum putrescet. 2. Item, Ecclesiastici trigesimo nono: Non recedet memoria eius, et nomen eius requiretur etc. Respondeo: ad hoc dicunt quidam, quod ipse loquitur in persona carnalis, unde falsum dicit simpliciter, sed verum secundum carnalium aestimationem. Sed hoc non plene solvit, quia debet carnalium positionem non asserere, sed potius infirmare. Propterea dicendum , quod est loqui de memoria sapientis et stulti aut quantum ad Deum , aut quantum ad homines. Si loquamur quantum ad Deum, memoria utique est boni sapientis , qui studet sapientiae ad gloriam Dei; sed quantum ad homines tam bonorum quam malorum transit memoria, ut in pluribus, quia homines pauca recolunt. Si autem de malo sapiente et vano, non est memoria, nec quantum ad Deum nec quantum ad homines, immo nomen eius transit ut nomen stulti; et ideo stultum est propter famam nominis in sapientia laborare. Ecclesiastes autem loquitur de sapiente vano, qui oculum habet ad terrena , et loquitur de memoria humana, non divina. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput II Source: Here, p26

There shall be no remembrance of the wise man or the fool alike, for future times will cover all things in forgetfulness, alike the learned and the unlearned die. 1 It must be asked why it says here, 'There shall be no remembrance of the wise man or the fool.' Against this, in the tenth chapter of Proverbs, 'The righteous man shall be remembered with praise and the name of the wicked shall rot.' 2 And in the same way, in the thirty ninth chapter Of Ecclesiasticus, 'The memory of him will not fade, and his name will be sought.' 3 I answer that some say about this that he speaks as a worldly person, whence universally it is said falsely but it is true according to worldly judgement. But this does not resolve the matter fully, because one should not just state the worldly position but rather refute it. On account of which it must be said that one may speak of the memory of the wise man and the fool according to God and according to men. If we should speak of how it is according to God, then there is remembrance of him who is good and wise, who is zealous in wisdom for the glory of God, but as it pertains to man the remembrance of both the good and the wicked does pass away, for so it is with many of them since men remember few things. But if there is no memory of the evil and vain wise man according to God and men, so indeed his name passes away just like the name of the fool, and therefore it is foolish to labour in wisdom to make one's name famous. Here, then, Ecclesiastes, speaks of vain wisdom which has its eye on worldly things and he speaks of human memory and not the Divine. Saint Bonaventura, Commentary on Ecclesiastes, Chapter 2 1 Eccles 2.16 2 Prov 10.7 3 Sirach 39.13

Saints And Feasts

Festivitatem hodiernam Sanctorum omnium cum omni devotione dignum est celebrari. Nimirum si magna videtur, et est, beati Petri solemnitas, seu beati Stephani, aut cujuslibet caeterorum; quanta ista est, quae non unius tantum est, sed universorum? Verum non ignoratis, fratres, saecularibus id moris esse, ut diebus festis festiva sibi convivia parent: et quanto fuerit solemnitas clarior, tanto splendidius epulentur. Quid ergo? nonne et his qui convertuntur ad cor, cordis deliciae sunt quaerendae, et spiritualibus spiritualia comparanda? Propterea jam paratum est convivium nostrum, fratres, jam cocta sunt omnia, et epulandi tempus advenit. Dignum est enim ut prius anima satietur, quod haec portio sine dubitatione, et sine comparatione sit potior: praesertim cum Sanctorum solemnitates manifestum sit ad animas magis, quam ad corpora pertinere; et quae animarum sunt, animae plus acceptent, quippe naturali quadam eis cognatione conjunctae. Quibus propterea quoque sancti isti compatiuntur amplius, propterea magis desiderant animarum bona, et plus earum refectionibus delectantur, quoniam et ipsi similes nobis fuere passibiles; et ipsi peregrinationis hujus et exsilii miserabilis deploravere molestias; et ipsi grave hujus corporis onus, et tumultus saeculi, et tentationes experti sunt inimici. Nihil itaque dubium, quin gratior eis sit et multo acceptabilior illa festivitas, qua intenditur epulis animarum, quam sit ea, quae celebratur a saecularibus, curam carnis perficientibus in desideriis voluptatum. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Omnium Sanctorum, Qui Habitat, Sermo I Source: Migne PL 183.453b-d

Today's feast of all the saints is worthy to be celebrated with complete devotion. Certainly if the feast of Saint Peter, and Saint Stephen, and all the others seem great, as they are, how great is this one, which is not only of one saint but of all of them? Truly, brothers, you are not ignorant that according to worldly custom banquets are prepared on feast days, and as much more great this brighter solemnity, so more great should the feasting be. What then? Is it not to those who are converted in their hearts that the delights of the heart should be sought and that the spiritual should prepare spiritual things? Therefore a feast has been prepared for us, brothers, now everything has been cooked and the time of the banquet has come. Without doubt and without comparison it is right that before the soul is sated that its portion should be greater, certainly when the solemnity of the saints has been revealed to pertain more to the soul than to the body and the things of the soul should be accepted by souls, since there is a natural joining of understanding between them. Because of this these saints are also more compassionate, since they more desire the goods of the soul and delight in their refreshment, for like us they were passible, and they deplored the troubles of this journey and wretched exile, and the grave weight of the body, and the tumults of the times, and the testing trials of the enemy. Thus there is no doubt that those festivals are more welcome and acceptable to them which are intended for the feasting of souls than those which are celebrated in the world, where the care of the flesh is perfected in the desires of the will. Saint Bernard of Clairvaux, Sermons For The Saints, On The Feast Of All Saints, from Sermon 1