Coming For Healing

Cum venisset, inquit, Jesus in domum Petri, vidit socrum ejus jacentem et febrientem. Videtis quae res ad domum Petri invitaverit Christum: utique non discumbendi voluptas, sed jacentis infirmitas; non prandendi necessitas, sed salutis occasio; divinae virtutis opus, non humani pompa convivii. In domo Petri non vina, sed lacrymae fundebantur: turbabat ibi familiam non cura convivii, sed cura languentis: febris ibi, non edacitas aestuabat. Unde illuc Christus non epulas percepturus, sed vitam redditurus intravit. Deus quaerit homines, non humana; coelestia dare cupit, non concupiscit invenire terrena: Christus ergo recepturus nos, non nostra quaesiturus advenit. Cum venisset, inquit, in domum Petri, vidit socrum ejus jacentem et febrientem. Ingressus in domum Petri Christus ad quod venerat, vidit: non aspexit qualitatem domus, non occurrentium turbas, non salutantium pompam, non familiae concursum; certe non ipsum praeparationis ornatum, sed inspexit gemitum languentis, febrientis attendit incendium. Vidit periculum desperatae, et statim manus ad opus suae deitatis extendit: nec ante ad humana discubuit Christus, quam mulier quae jacebat consurgeret ad divina. Sanctus Petrus Chrysologus, Sermo XVIII, De Socru Petri infirma et sanata Source: Migne PL 52.246b-c

'When Jesus had come,' it says, 'to Peter's house, He saw his mother in law lying in bed with a fever.' 1 See what moved Christ to enter Peter's house. Certainly it was not the pleasure of reclining but the sickness of the one cast down. It was not the need to eat, but the occasion for restoration. It was for a work of Divine power, not for the pomp of human feasting. In Peter's house it was not wine but tears that were flowing. There the family was not fussing over a banquet, but over the one who lay ill. There a fever, not gluttony, was blazing. So Christ did not enter to take a meal, but to restore life. God seeks men, not the things of men. He desires to give heavenly things, He does not long for the things of the world. So Christ came to retrieve us, not to acquire what is ours. When He had come, it says, to Peter's house, He saw his mother in law lying in bed with a fever. Entering into Peter's house Christ saw why He had come. He did not attend to the quality of the house, nor the crowd coming to meet him, nor to the pomp of greetings, nor to the family members around Him, and certainly not to the elaborateness of the preparations, but He looked on the groaning of the one who was sick. He attended to the fire of her fever, He saw how desperate her plight was and immediately He stretched out His hand for the work of His Divinity. Christ did not recline for human sustenance until the woman who was lying prostrate rose up for Divine purposes. Saint Peter Chrysologus, from Sermon 18, On the Sickness and Healing of Peter's Mother in Law 1 Mt 8.14

Prayer And Healing

Εὐξώμεθα ἐκτενῶς ἐκδιωχθῆναι τὴν λέπραν τὴν ψυχικὴν ἀπὸ τε τοῦ στήμονος, καὶ τῆς κρόκης, καὶ τοῦ δέρματος· στήμονος μὲν νοουμένου τοῦ νευρώδους μέρους τῆς Χριστιοῦ Ἐκκλησίας, ἐπισκόπων λέγω, καὶ ὅσοι τῆς Λευϊτικῆς ἀξίας τὰ γέρα καρπίζονται· κρόκης δὲ ἐκλαμβανομένης τοῦ εὐθυνομένου, καὶ ποιμαινομένου ὑπ' αὐτοῖς ἠγιασμένου λαοῦ, δέρματος δὲ νοουμένου τῶν νεωστὶ προσελθόντων τῷ Θεῷ, καὶ τέως κατηχουμένων, μή πως ἀποβεβληκότων διὰ τῆς ἀναγεννήσεως τοῦ ἁγίου βαπτίσματος τὴν νεκρότητα τῶν παλαιῶν τῆς ἁμαρτίας χιτώνων. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΜϚ' Ευφρασιῳ Ἐπισκοπῳ Source: Migne PG 79.173a

We should pray continually to be stripped of that leprosy which is spiritual, from the thread, the woof, and the skin. 1 The threads are to be thought of as the nerves of Christ , I speak of prelates who are adorned with Levitical dignity, and the warp is that which is taken up and guided and pastured by them, that is, the sanctified people. The skin are those who have recently come to God, and are yet catechumens, who have yet to dispose of their sins through regeneration by holy baptism from the old covering of death Saint Nilus of Sinai, Book 1, Letter 246, To Euphrasius the Bishop 1 Levit 13.48

Greater Trials

Sed mox ut animus amare coelestia coeperit, mox ut ad visionem pacis intimae tota se intentione collegerit, antiquus ille adversarius qui de coelo lapsus est invidet, et insidiari amplius incipit, et acriores quam consueverat tentationes admovet, ita ut plerumque sic resistentem animam tentet, sicut ante nunquam tentaverat quando possidebat. Unde scriptum est: Fili, accedens ad servitutem Dei, sta in justitia et timore, et praepara animam tuam ad tentationem. Unde et daemoniacus qui a Domino sanatur, ab exeunte daemone discerpitur, sicut scriptum est: Et clamans et multum discerpens eum, exiit ab eo. Quid est enim quod obsessum hominem antiquus hostis quem possessum non discerpserat, deserens discerpsit, nisi quod plerumque dum de corde expellitur, acriores in eo tentationes generat, quam prius excitaverat quando hoc quietus possidebat? Unde et Israelitae quoque ad Moysen et Aaron dicunt: Videat Dominus, et judicet, quoniam fetore fecistis odorem nostrum coram Pharaone et servis ejus, et praebuistis ei gladium, ut occideret nos. In Moyse enim et Aaron lex et prophetae figuratae sunt. Et saepe apud se infirmus animus quasi contra sacra eloquia murmurat, quia postquam verba coelestia audire et sequi coeperit, regis Aegyptii adversitas, id est maligni spiritus tentatio, excrescit. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia XII Source: Migne PL 76.929d-930b

But as soon as the soul begins to love heavenly things, as soon as it has gathered up all its intention to have that vision of perfect peace, then that old enemy who fell from heaven envies it, and begins to plot extensively, and he troubles it with more bitter trials than it was accustomed to, so that he takes hold of the resisting soul as he has never tempted it when he possessed it. Whence it is written, 'O son, coming to the service of God, stand in righteousness and fear, and prepare your soul for trial.' 1 Whence the demoniac that the Lord healed was severely shaken by the demon as it came out, as it is written, 'And crying out loudly and shaking him, it came out of him.' 2 Why it is that the ancient enemy coming out of a man besieged shakes him, unless that often when he is expelled from the heart, he generates more bitter trials than he had incited when he quietly was in possession? So the Israelites say to Moses and Aaron, 'Let the Lord see and judge because our aroma has become a foul stench before Pharoah and his servants, and you have inclined him to take up the sword and slay us.' 3 For Moses and Aaron are figures of the law and the prophets, and often the weak soul murmurs in itself against sacred speech, because after hearing heavenly words and beginning to follow them, the adversity of the king of Egypt, that is, the trial of a wicked spirit, rises up. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 12 1 Sirach 2.1 2 Mk 9.25 3 Exod 5.21

A Healthy Mind

...et invenerunt hominem sedentem, a quo daemonia exierant, vestitum ac sana mente. In continentia sapientiae. Mens enim est quae rerum rationes et veritates mensurat. Sana autem tunc est, quando id perfecte facere potest. Continentia autem, ut dicit Aristotcles, virtus est quae facit homincm permanere in mensura mentis, ita quod non abducitur violentia passionis et tentationis. Jerem. xvii, Sana me, Domine, et sanabor: salvum me fac, et salvus ero: quoniam laus mea tu es. Psal. cii: Qui sanat omnes infirmitates tuas. Ilaec sanitas mentis perficitur per continentiam passiones mensura sanae mentis refraenantem. Eccli. xv: Qui continens est justitiae, apprehendet illam, et obviabit illi quasi mater honorificala. Cibabit illum pane vitae et intellectus. Firmabilur in illo, et non flecletur: et continebit illum, et non confundetur. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput VIII Source: Here p572

'...and they found the man from whom the demons had been expelled, sitting and clothed and with a healthy mind. 1 A mind healthy in the continence of wisdom. For the mind is that which reckons the reason and the truth of things. A mind is healthy, then, when it is able to do that without fault. Continence, as Aristotle says, is a power which allows a man maintain the reckoning of his mind, 2 and thus it is not dragged off by violent passions and temptations. In the seventeenth chapter of Jeremiah, 'Heal me, O Lord, and I shall be healed. Save me and I shall be saved, because you are my praise.' In the fifty second Psalm, 'He who heals all your infirmities.' 3 The health of the mind is fashioned by continence restraining the passions from the reckoning of a healthy mind. In the fifteenth chapter of Ecclesiasticus, 'He who is continent by righteousness, he apprehends wisdom, and she comes to meet him as an honourable mother, who shall feed him with the bread of life and understanding. She shall be strengthened in him and not be bent, she will make him continent and he will not be confounded.' 4 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 8.35 2 Aristot. Nic. Eth. 1145b 3 Jerem 17.14, Ps 52.3 4 Sirach 15.1-4

The Demoniac Healed

Et egressi sunt videre quid esset factum. Et veniunt ad Jesum, et vident illum qui a daemonio vexabatur sedentem, vestitum et sanae mentis, et timuerunt... In Evangelio Lucae scriptum est, Sedentem ad pedes ejus. Significat autem multitudinem vetusta sua vita delectatam, honorare quidem, sed nolle pati Christianam legem, dum dicunt quod eam implere non possunt, admirantes tamen fidelem populum a pristina perdita conversatione sanatum. Sedere namque ad pedes Domini, est eum a quo daemonia exierant, eos qui a peccatis correcti fuerint, fixa mentis intentione vestigia sui Salvatoris quae sequantur intueri. Vestitum resumere, est virtutum studia quae vesani perdiderant, jam sana mente recipere. Cui figurae apte congruit illa Domini parabola, in qua rediens ad patrem filius luxuriosus et prodigus, mox stola prima cum annulo induitur, manifeste insinuans quod quisquis vero corde de amissis poenituerit, potest donante Christi gratia, prima justitiae opera de quibus ceciderat, cum annulo inviolatae fidei recuperare. Sanctus Beda, In Marci Evangelium Expositio, Liber II, Caput V Source: Migne PL 92.146e-146d

And they went out to see what had happened, and they came on Jesus and saw the man who had been troubled by a demon seated and clothed and of sane mind, and they were afraid... 1 In the Gospel of Luke it is written that the man was sitting at His feet. 2 This signifies the multitude who delight in the old life, that may honour the Christian law but does not wish to endure it, for they say they are not able to fulfil it, though they may wonder at the faithful people who have been made healthy from their old ruin. Then to sit at the feet of the Lord is for him from whom demons have gone out, those who have been corrected from sins, who with a fixed intention of mind look to follow in the way of the Saviour. They are clothed when with a healthy mind they receive an eagerness for virtue which their madness ruined. To which figure that parable of the Lord aptly refers, in which the prodigal and self indulgent son returns to the father, who immediately bestows on him a robe and ring, 3 openly intimating that whoever repents of what has been lost with an honest heart is able, with the gift of the grace of Christ, to regain those former works of righteousness from which he had fallen, with the ring of inviolate faith. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 5.14-15 2 Lk 8.35 3 Lk 15.22

The Soul And The Body's Healing

Et revera majus miraculum est de propria carne fomitem luxuriae eradicare, quam expellere immundos spiritus de corporibus alienis; et magnificentius signum est virtute patientiae truculentos motus iracundiae cohibere, quam aeris principatibus imperare; plusque est exclusisse edacissimos de corde proprio tristitiae morbos, quam valetudines alterius febresque corporeas expulisse. Postremo multis modis praeclarior virtus sublimiorque profectus est, animae propriae curare languores, quam corporis alieni. Quanto enim haec sublimior carne est, tanto praestantior ejus est salus; quantoque pretiosioris excellentiorisque est substantiae, et tanto gravioris ac perniciosioris est et ruinae. Sanctus Ioannes Cassianus, Collationes, Collatio XV, Quae est secunda abbatis Nesterotis, De Charismatibus Divinis, Caput VIII, Quod mirabilius sit de semetipso vitia, quam de altero daemones extrusisse Source: Migne PL 49.1007b-1008a

And in truth it is a greater miracle to root out from one's own flesh the inclination to lust than to expel unclean spirits from the bodies of others, and it is a greater sign to restrain the wild motions of anger by the virtue of patience than to command the powers of the air, and it is greater to have shut out from one's heart the devouring pangs of gloominess than to have expelled sickness and fever from the body of another. Finally it is in many ways a greater virtue and a more glorious achievement to cure the infirmities of one's own soul than those of the body of another. For as much as the soul is greater than the flesh, so is its salvation more important, and as much as the soul is more precious and more excellent, so its ruin is more grievous and more perilous. Saint John Cassian, Conferences, Conference 15, The Second of Abbot Nesteros, On Divine Gifts, Chapter 8, That it is more wonderful to have cast out one's faults from one's self than demons from another.

The Price Of Healing

Et obtulerunt ei omnes male habentes et curavit eos. In quibusdam locis ponit, et multos curavit, sicut et ibi: Et quotquot tetigerunt eum, sanati sunt. Hic autem simpliciter dicit, Et curavit eos: significans quai omnes curavit. Sicut novitius medicus intrans in civitatem, et volens ostentationes dare artificii sui, omnes venientes ad se curat, et non tantum cogitat de mercede accipienda, quantum de opinion sua commendanda; cum autem manifesta fuerit fama ejus bona, tunc secundum laborem suum incipit exigere et mercedem: sic et Dominus incipiens praedicare, non secundum judicium quosda, sed omnes indifferenter sanabat; postquam veri illum omnis Judaea cognovit, beneficia sanitatum digno pretio fidei venumdabat, dicens unicuique, Fiat tibi secundum fidem tuam. Opus Imperfectum in Matthaeum, Homilia Octava Source: Migne PG 56.679

'And they brought to Him all those who were sick and He cured them.' 1 In other places it is said, 'And He cured many,' and, 'And as many touched Him, they were healed.' 2 Here it is simply said, 'and He cured them,' signifying that He cured them all. It is like a new physician who comes to a city, and wishing to make an exhibition of his skill, he cures all who come to him, not thinking of receiving money but that the opinion of him be commendable, and then when his good repute is made manifest, he begins to ask for payment for his work; so even the Lord began to act, not healing according to judgement but healing all without distinction, but then after all Judea had come to know of Him, He charged the precious price of faith for the benefits of His healing, saying to each one, 'May it be done to you according to your faith.' 3 Opus Imperfectum on Matthew, from Homily 8 1 Mk 1.34 2 Lk 7.21, Mt 14.36 3 Mt 9.29

Nicodemus And The Night

Hic venit ad Jesum nocte... Sed quaeritur hic primo de hoc quod dicitur, quod Nicodemus erat Princeps Judaeorum, et credebat in Jesum. Quia dicitur Joan septimo: Numquid aliquis ex Principibus credidit in eum? Quasi dicant: Non. Resp Dicendum,quod Nicodemus credidit,et erat ex Principibus. Et illud verbum, quod dicitur Joan septimo,fuit verbum Pharisaeorum,qui decepti fuerunt. Nicodemus enim credebat, etsi non palam, tamen occulte. Item quaeritur, cum hora illa fit hora malefactorum, quia qui male agit, odit lucem, unde est hoc, quod Nicodemus venire voluit nocte? Et videtur, quod inordinate venerit. Resp. Dicendum, quod in causa fuit verecundia, quaedam infimitas, et diligentia. De verecundia dicit Victor: Nocte venit; quia Magister in Israel palam dicere erubuit. De infirmitate Chrystostomus: Adhuc judaica detinebaur infirmitate; propterea et nocte venit, trepidans in die hoc facere. De diligentia dicit Beda: Nocte venit cupiens secreta allocutione mysteria fidei percipere, cujus jam aperta ostensione signorum aliquatenus rudimenta perceperat. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput III Source: Here, p278

He came to Jesus at night... 1 It should be asked first concerning this which is said, how it is that when Nicodemus was one of the leading men of the Jews he believed in Jesus. Because it is said in the seventh chapter of John, 'Do any of the leading men believe in him?' 2 As if it said: 'Not one.' It must be said in reply that Nicodemus did believe and he was one of the leading men, and what was said in the seventh chapter of John was the word of the Pharisees, who were deceived. For Nicodemus believed, even if not openly but in secret. Likewise it should be asked why Nicodemus wished to come at night, in that time of the hour of evil doers, because he who does evil hates the light? 3 It seems that he came irregularly. It must be said in reply that the cause of this was modesty and weakness and love. Concerning modesty Victor says: 'He came at night, because this teacher of Israel was ashamed to speak openly.' Concerning weakness Chrysostom says He was yet held back by Jewish weakness and so he came at night, fearing to do so in the day. Concerning love Bede says: 'He came in the night desiring a secret conversation about the mysteries of the faith, which in its rudiments he had already seen in the showing of signs.'4 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 3 1 Jn 3.2 2 Jn 7.48 3 cf Lk 22.53, Jn 3.20 4 Chrystostom Hom 24. Gosp John, Bede Hom XII In Octava Pentecostes

Faith And Healing

Καὶ ἰδοὺ γυνὴ αἰμοῤῥοοῦσα δώδεκα έτη , προσελθοῦσα ὅπισθεν, ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ . Ἔλεγε γὰρ ἐν ἑαυτῇ · Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι. Ὁ δὲ Ἰησοῦς ἐπιστραφείς καὶ ἰδὼν αὐτὴν, εἶπε· Θάρσει, θύγατερ, ἡ πίστις σου σέσωκέ σε . Καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης. Ακάθαρτος οὖσα διὰ τὸ πάθος, οὐ προσῆλθε φανερῶς ἡ γυνὴ , εὐλαβουμένη μήπως κωλυθῇ· εἰ καὶ ἐνόμισε δὲ λανθάνειν, πλὴν ἤλπισεν ὑγείας τυχεῖν, εἰ μόνον τοῦ ἄκρου τοῦ ἱματίου ἅψεται . Τοῦτο γὰρ τὸ κράσπεδον· ἀλλ᾽ ὁ Σωτὴρ φανεροῖ αὐτὴν· οὐχ ὡς δόξης ἐρῶν, ἀλλ᾽ ἵνα τὴν πίστιν αὐτῆς δείξῃ πρὸς ὠφέλειαν ἡμῶν, καὶ ἵνα πιστωθῇ καὶ ὁ ἀρχισυνάγωγος. Θάρσει δὲ , λέγει αὐτῇ , διότι ἐφοβήθη ὡς κλέψασα τὴν δωρεάν, καὶ θυγατέρα δὲ καλεῖ, ὡς πιστήν. Δείκνυσι δὲ ὅτι, ἐὰν μὴ πίστιν προσήγαγεν, οὐκ ἂν ἔλαβε τὴν χάριν, κἂν τὰ ἱμάτια ἅγια ἦσαν. Λέγουσι δὲ ὡς ἀνδριάντα αὕτη τοῦ Σωτῆρος εἰργάσατο, οὗ παρὰ τοὺς πόδας ἐφύετο βοτάνη ταῖς αἱμοῤῥοούσαις βοήθοῦσα , ὃν ἐν τοῖς Ἰουλιανοῦ χρόνοις οἱ ἀσεβεῖς συνέτριψαν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Θ' Source: Migne PG 123.229d-232a

And behold a woman who suffered from a flow of blood for twelve years drew near Him from behind and touched the fringe of His garment, for she said to herself, 'If only I touch His garment, I shall be healed.' And Jesus turning, and seeing her, said, 'Rejoice, daughter, your faith has saved you.' And the woman was well from that hour. 1 Since this woman was unclean because of her sickness, she did not come near to Him openly, lest perhaps she be prevented from doing so. But although she thought she could hide herself, yet she hoped to heal herself by coming near, if only she might touch the edge of His garment, which is signified by the fringe. But the Saviour exposed her, and not because of a love of glory, but so that her faith might be made manifest for our benefit, and that the leader of the synagogue might be strengthened in his faith. 'Rejoice,' he tells her, because she was scared and wished to receive the benefit secretly. And He calls her daughter as a woman who has faith. Again He shows that unless she had had faith she would not have received the benefit, even though she had touched His holy garment. Then they say that she set up a statue of the Saviour, and at its feet grew grass which healed those who suffered from flows of blood, but it was destroyed in the time of Julian the Apostate. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 9 1 Mt 9.20-22

Faith And Seeing

Fides argentum est? aurum est? nummus est? pecus est? terra est? caelum est? Nihil horum est, et tamen est aliquid. Non tantum aliquid, sed et magnum aliquid. Interim non loquor de fide illa superiore, qua fidelis vocaris, accedens ad mensam Domini Dei tui, respondens ex fide ad verba fidei. Interim hanc si movero paulisper, de illa fide loquar, quae vulgo etiam fides dicitur, non quam magnam tibi imperat Dominus tuus sed quam tu exigis a servo tuo. Ipsam dico, quia et ipsam imperat tibi Dominus tuus, ne cuiquam fraudem facias, fidem serves in negotio, fidem serves uxori in lecto. Et hanc tibi fidem imperat Dominus tuus. Quid est fides ista? Certe non eam vides. Si non vides, quare quando tibi frangitur clamas? Clamore tuo convinco quod videas. Dicebas: Quomodo aurum Deo praepono? Aurum video, Deum non video. Ecce aurum vides, fidem non vides. An quod verius est, fidem vides. Sed quando exigis, vides illam; quando de te exigitur, non vis eam videre? Apertis oculis cordis clamas: Redde fidem quam promisisti. Clausis oculis cordis clamas: Nihil tibi promisi. In utroque oculos aperi. Inique, noli fidem, sed ipsam iniquitatem perde. Quod exigis redde. Sanctus Augustinus Hipponensi, Sermo XXI, De eo quod scriptum in Psalmo LXIII, Iocundabitur iustus in Domino et sperabit in Eo et laudabuntur omnes recti corde Source: Migne PL 38.144-5

Is faith silver? Is it gold? Is it money? Is it cattle? Is it land? Is it sky? It is none of these things, and yet it is something. Not only something, but something great. For the moment I am not speaking of that higher faith, because of which you are called faithful, as you come near the table of the Lord your God, and answer from faith to the words of faith. This I put to the side for a moment and speak of that kind of faith which is also called common, not the great faith which your Lord enjoins on you, but the faith you demand from your servant. And this kind I say your Lord enjoins on you, not to cheat anyone, to keep faith in your business dealings, to keep faith with your wife in your bed. This faith too your Lord enjoins on you. What is this faith? Certainly you do not see it. If you do not see it, why do you make such a fuss when it's broken with you? By your fuss I convince you that you do see it. You were saying, 'How is it that I prefer gold to God? I see gold, I do not see God.' Now here you see gold and you don't see faith, or to be more truthful, you do see faith. When you demand it, you see it. When it is demanded of you, you say you do not see it? With the eyes of your mind open, you cry out, 'Keep faith as you promised.' With the eyes of your mind closed you cry out, 'I promised you nothing.' Open your eyes in both cases. Wretched one, cast out your wickedness not your faith. Return what you demand. Saint Augustine of Hippo, from Sermon 21, On what is written in the sixty third Psalm, 'The righteous man shall rejoice in the Lord, and he shall hope in Him, and all the upright of heart will be praised.' 1 1 Ps 63.11

A Little Faith

Putatis autem, charissimi, nihil dicere etiam illum qui dicit, Intelliam, ut credam? Quid enim nunc agimus, nisi ut credant, non qui non credunt, sed qui adhuc parum credunt. Nam si nullo modo credidissent, hic non essent. Fides eos adduxit, ut audiant. Fides eos fecit praesentes verbo Dei, sed ipsa fides quae germinavit irriganda est, nutrienda est, roboranda est. Hoc est quod agimus. Ego, inquit, plantavi, Apollo rigavit, sed Deus incrementum dedit. Itaque neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat Deus 16. Loquendo, hortando, docendo, suadendo plantare possumus et rigare, non autem incrementum dare. Noverat autem ille cum quo loquebatur, qui fidei suae germinanti et adhuc tenerae et adhuc infirmae et ex magna parte titubanti, non tamen nullae fidei, sed alicui fidei adiutorem orabat, cui dicebat: Credo Domine Sanctus Augustinus Hipponensi, Sermo XLIII, De eo quod scriptum in Isaia: Nisi credideritis, non intellegetis Source: Migne PL 38.257

Do you think, most beloved, that he says nothing who says 'Let me understand that I may believe'? What are we doing now unless helping belief, not of those who do not believe, but those who believe a little? If they did not believe at all they would not be here. Faith brought them that they might hear. Faith set them in the presence of the word of God. But this faith which has germinated needs to be watered and nourished and strengthened. This is what we do. 'I planted,' he says, 'Apollo watered, but it is God who gives the growth.' 1 By speaking, exhorting, teaching, and persuading we can plant and water, but we do not give the growth. A man knew with whom He spoke, he had a faith that was germinating, and yet was still tender and still weak, and for a great part hesitant, but it was not an absence of faith, rather he asked for help for his faith, he who said, 'I believe, O Lord.' 2 Saint Augustine of Hippo, from Sermon 43, On What Is Written In Isaiah, 'Unless you believe, you will not understand.' 3 1 1 Cor 3.6-7 2 Mk 9.23 3 Isaiah 7.9

Forgiveness And The Devil

Prae omnibus itaque, nobis est firma credulitate retinendum, misericordem et justum esse Dominum Deum nostrum. Hinc enim facile potest inquirentibus apparere, qualibus peccata Deus dimittat, ubi dimittat, quando dimittat. Quibus cognitis, nec pravam quisquam retineat de Deo sententiam, nec conversionem suam negligat, nec a catholica Ecclesia discedat; aut si quis discessit, celeriter revertatur; nec de tempore sibi velit insulsa cogitatione blandiri, si ad Deum in hac vita quisquam converti nolens, et usque ad mortem iniquitatibus serviens, post hanc vitam se credat adepturum remissionem peccatorum, quando jam praejudicatus tempore tribulationis divinae non peccatum possit vitare conversus, sed supplicii maneat aeternitate damnandus. Multis enim multiplicibusque fraudibus viam coelestis itineris diabolus claudere nititur et celare, cujus hoc est incessabile studium, ut ad cruciatus sui societatem miserorum turbam, quantumcunque potuerit, vel trahat illectam, vel cogat invitam. Nonnullos quippe facit, abjecta consideratione divinae justitiae, solam Dei misericordiam cogitare; ut conversionem suam negligant, existimantes se, etiamsi usque in finem criminosam duxerint vitam, remissionis beneficio potituros esse. Alios autem cogit aut illicit, Ecclesiae catholicae gremio derelicto, ad haereses vel schismata depravati cordis caecitate transire. Quorum animos deceptione falsae promissionis illaqueat, ut vel putent se recto fulciri dogmate, vel sperent sibi pro sola cordis credulitate futurum remissionis beneficium, etiamsi ficto animo, pro temporis vel commoditate vel metu, mortifero haereticorum consortio usque ad mortem teneantur innexi; minus considerantes illam Salvatoris nostri sententiam dicentis: Qui me confessus fuerit coram hominibus, confitebor et ego eum coram Patre meo, qui in coelis est; et qui me negaverit coram hominibus, negabo et ego eum coram Patre meo, qui in coelis est. Et alio loco: Qui me erubuerit, et sermones meos, hunc Filius hominis erubescet, cum venerit in majestate sua, et Patris, et sanctorum angelorum. Plerisque vero humani generis inimicus ad hoc peccatorum suorum recordationem molitur ingerere, ut vel obduratis desperationem remissionis injiciat, et eos remedio conversionis excludat. Haec autem omnia non ob aliud fraudulenta semper agit obtectus fallacia, nisi ut opportunitatem temporis adimat, qua conversis potest donari remissio; ac sic, quantum ad ejus attinet malignitatem, si fieri possit, nemo perveniat ad salutem. Deum namque misericordem justumque esse cognoscit, nec ignorat quod peccatorum remissionem sola de Deo possit elicere cordis vera conversio. Scit etiam quod non alibi quam in solo gremio Catholicae Matris dimitti possint peccata conversis; nec eum latet in praesenti tantum saeculo remissionem omnium peccatorum conversis posse concedi. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Liber I, Caput VI Source: Migne 65.531c-532c

Before everything, therefore, let us maintain a firm belief in the the mercy and righteousness of the Lord God. Hence it shall easily appear to those who enquire what sort of sins God forgives and where He forgives and when He forgives. By which knowledge, let no one have a depraved understanding regarding God, nor neglect his conversion, nor cut himself off from the Catholic Church, or if he has cut himself off, let him return quickly, not wishing to be charmed by a foolish thought that if someone will not in this life convert to God, but will even maintain his wickedness to death, that after this life he might believe it is possible there shall obtain forgiveness of sins, when already he is forejudged for the time of divine tribulation, when it is not possible to cast off sin, but he must remain damned to eternal punishment. With many varied deceits he devil strives to close off to us and hide from us the way to heaven, and that with a relentless zeal, so that to his own mob of wretches for punishment he may gain as many as he can, either leading astray those wandering or forcing those unwilling. Certainly not a few he makes think of the mercy of God alone and nothing of divine justice, so that they neglect their conversion, reckoning that even if to the very end they lead a wicked life it is possible to receive the gift of forgiveness. Others he drives or tricks into abandoning the flock of the Catholic Church so that in the blindness of their depraved hearts they pass over to heresy or schism. He snares such souls with the deceit of a false promise, even that the deceived soul may associate with ruinous heretics for a time in either contentment or fear, and even be bound to them to death, with no consideration that our Saviour says, 'He who shall confess me before men, I shall confess before my Father who is in heaven, and he who shall deny me before men, I shall deny before my Father who is in heaven.' 1 And in another place, 'He who shall be ashamed of me and my words, the Son of Man will shame him when he comes in his glory and the Father's and the holy angels.' 2 More often however the enemy of the human race inclines men to a remembrance of their sins, so that they are cast down into a stubborn despair of forgiveness, and so he excludes them from the remedy of conversion. And all this deceit he works with subtle lies for no other reason but to take way the opportunity in which it is possible that the converted may obtain forgiveness, and so as much as it befits his wickedness, if it were possible, no one should come to salvation. For he knows God to be merciful and just, and nor is he ignorant that the forgiveness of sins from God is not possible unless with a heart that is truly converted. Indeed he knows that there is nowhere else but in the flock of the Catholic Church that it is possible that the converted will have forgiveness of sins, nor is it hidden to him in the present time that it is possible for the converted to obtain forgiveness of every sin. Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chapter 6 1 Mt 10.32 2 Lk 9.26

Mercy And Forgiveness

Clamat Deus misericordiam volo. Qui quod vult Deus, Deo negat, a Deo sibi quod desiderat,vult negari. Misericordiam volo. Homo, petit Deus; sed tibi, non sibi. Misericordiam volo. Humanam misericordiam petit ut largiatur divinam. Est in coelis misericordia, ad quam per terrenas misericordias pervenitur. Domine, inquit, in coelo misericordia tua. Dicturus causam in judicio Dei, patronam tibi misericordiam, per quam liberari possis, assume. Qui de patrocinio misericordiae certus est, de venia sit securus, de absolutione non dubitet. Misericordia non solum causam praevenit, anticipat cognitorem, sed etiam sententiam revocat, absolvit addictos. Quod Ninivitae probant, quos jam sententiae subjectos, poenae traditos, ad victimam stantes, morti deditos, misericordia sic rapuit, sic tenuit, sic praevenit, ut maluerit Deus deduci sententiam, ne misericordiae quid negaret. Stabat quidem et tunc pro causa jejunium, aspergebat cineres, sternebat cilicium, dabat gemitus, fundebat lacrymas: et quod non poterat excusare verbis, luctibus temperabat, sed non valuit mutare sententiam, nisi perorans misericordia subvenisset. Misericordia et peccatores liberat, et restituit sanctos: quia nisi affuisset misericordia, etiam David cum adulterat, amiserat prophetiam; et Petrus cum negat, apostolici ordinis perdiderat principatum; et Paulus cum blasphemat, remanserat persecutor. Fatetur hoc Paulus cum dicit: Qui primus blasphemus fui, et persecutor, et injuriosus: sed misericordiam consecutus sum. Fratres, per misericordias pauperum misericordiam comparemus, ut possimus esse a poena liberi, de salute securi. Beati, inquit, misericordes: quia ipsi misericordiam consequentur. Gratis misericordiam sperat ibi, qui hic non fecerit misericordiam. Qui facit misericordiam, currit ad praemium; qui non facit misericordiam, decurrit ad poenam. Sanctus Petrus Chrysologus, Sermo VIII, De Jejunio et Eleemosyma Source: Migne PL 52.210c-211c

God proclaims: 'I desire mercy.' 1 Whoever denies God what God wants, wants God to deny him what he desires. 'I desire mercy.' O man, God asks not for Himself but for you. 'I desire mercy.' God asks for human mercy so that he may bestow Divine mercy. The mercy that is in heaven is what is attained by mercy on the earth. 'Lord,' it is said, 'Your mercy is in heaven.' 2 When you are to plead your case before the judgment of God, take mercy, through which you can be freed, as your advocate. Whoever is certain about having mercy as an advocate is assured of pardon, and need not doubt about forgiveness. Mercy not only preempts the proceedings and anticipates the judge, but it can even overturn the verdict and release those who have been condemned. The Ninevites bear witness to this, they who were already subjected to judgment, sentenced to punishment, prepared for execution, handed over to death, but mercy seized them, took hold of them, and protected them, so that God preferred that the sentence be overturned rather than mercy be denied. 3 Certainly fasting was also of help to their case, it sprinkled the ashes, it spread the sackcloth, it gave groans, it brought forth tears, and what it could not excuse with words it tempered with sorrow, but it would not have been able to change the sentence, unless mercy had come to help with its pleading. Mercy both frees sinners and restores saints, because unless mercy had been present when David committed adultery he would have lost the gift of prophecy, 4 and when Peter made his denial he would have lost the primacy of the order of Apostles, 5 and when Paul committed blasphemy, he would have remained a persecutor. Paul confesses this when he says, 'I who was once a blasphemer, a persecutor, and a violent man, but I have obtained mercy.' 6 Brothers, through acts of mercy to the poor let us obtain mercy, so that we can be free of punishment and certain of salvation. 'Blessed are the merciful,' it is said, 'for they will obtain mercy.' 7 In vain he hopes for mercy there who has done nothing merciful here. He who does something merciful runs to the reward, he who does not rushes down to punishment. Saint Peter Chrysologus, from Sermon 8, On Fasting And Mercy 1 Hosea 6.6 2 Ps 53.6 3 Jonah 3.5-10 4 2 Kings 11.4 5 Mt 26.68–75 6 1 Tim 1.13 7 Mt 5.7

Forgiving And Being Forgiven

Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Ἐπειδὴ καὶ μετὰ τὸ βάπτισμα ἁμαρτάνομεν, ἱκετεύομεν ἵνα ἀφήσῃ ἡμῖν· οὕτω δὲ ἀφήσε ὡς καὶ ἡμεῖς. Ἐὰν γὰρ μνησικακῶμεν, οὐκ ἀφήσει ἡμῖν · ἐμὲ γὰρ ἔχει ὁ Θεὸς παράδειγμα· καὶ ὁ ποιῶ ἐπ᾿ ἄλλῳ, ποιεῖ ἐπ' ἐμοί. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Ϛ' Source: Migne PG 123.205a

And forgive us our trespasses, as we forgive those who trespass against us. 1 Since even after baptism we sin, we pray that He might forgive us, and He forgives as we do, for if we are mindful of wrongs, He does not forgive us. God has me as an example, and as I do to another, He does to me. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 6 1 Mt 6.12

The Gain Of Forgiving

Dic mihi, cum ignoscis de corde, quid perdis? Cum ignoscis ei qui peccat in te, quid minus habebis in corde tuo? Inde enim dimittis, sed nihil amittis. Immo vero unda quaedam caritatis ibat in corde tuo, et tamquam de vena interiore manabat: tenes odium contra fratrem, obturasti fontem. Non solum ergo nihil perdis, cum ignoscis; sed abundantius irrigaris. Caritas non angustatur. Ponis ibi lapidem offensionis, et tu tibi facis angustias. Vindicabo me, ulciscar me, ego illi ostendam, ego faciam: aestuas, laboras, cui licet ignoscendo esse securum, securum vivere, securum orare. Sanctus Augustinus Hipponensi, Sermo CCCLII, De Utilitate agendae poenitentiae Source: Migne PL 39.1557

Tell me, when you forgive from your heart, what do you lose? When you forgive him who sins against you, what will you have less of in your heart? From there you forgive, but you lose nothing. On the contrary a certain flood of love passes through your heart, as if welling up from an inner spring. If you cling to hatred against a brother, you have blocked up the spring. So when you forgive you not only lose nothing, but you are watered more abundantly. Love is not to be limited. If you place a stone of offence there, you block yourself up. 'I'll be vindicated, I'll have my revenge, I'll show him, I'll do it.' You're agitated, you're exhausting yourself, you who by forgiveness could be without a care, who could live without a care, who could pray without a care. Saint Augustine of Hippo, from Sermon 352, On The Usefulness of Penance

A Judge Counselled

Vides igitur quid auctoritas tribuat, quid suadeat misericordia. Excusationem habebis, feceris: laudem, si non feceris. Sed si non potueris facere; nec tamen nocentes atterere squalore carceris, sed absolvere, plus quasi sacardos probabo. Potest enim fieri ut causa cognita, recipiatur ad senientiam reus, qui postea aut indulgeniiam sibi petat, aut certe sine gravi severitate, quod quidam ait, habitet in carcere. Scio tamen plerosque gentilium gloriari solitos, quod incruentam de administratione provinciali securim revexerrint Si hoc gentiles, quid Christiani debent? Ad omnia tamen accipe responsum Salvatoris. Nam cum adulteram reperissent obtulerunt eam Salvatori, captantes ut si absolveret eam, videretur legem solvere, qui dixerat: Non veni legem solvere, sed adimplere: si damnaret, videretur adversus finem venisse propositi sui. Hoc igitur praevidens Dominus Jesus, inclinato capite, scribebat in terra. Quid scribebat, nisi illud propheticum: Terra, terra scribe hos viros abdicatos; quod de Jechonia descriptum est in Hieremia prophetam? Cum Judaei interpellant, in terra scribuntur nomina Judaeorum: cum adeunt Christiani, non scribuntur in terra fidelium nomina, sed in coelo. In terra autem scribuntur abdicati a patre proprio, qui patrem tentant, et contumelias irrogant auctori salutis. Cum interpellant Judaei, inciinat caput Jesus; et quia non habet ubi reclinet caput suum, iterum erigit, quasi dicturus sententiam, et ait : Qui sine peccato est, prior lapidet eam. Et iterum inclinato capite, scribebat in terra. Audientes illi exire coeperunt singuli, incipentes a senioribus: vel quod ipsi plura haberent crimina, qui diu vixerant: vel quia priores vim intellexerunt sententia, quasi prudentiores, et coeperunt sua magis peccata deflere, qui alieni criminis venerant accusatores. Recedentibus ergo illis, remansit solus Jesus, et elevans caput ad mulierem, ait: Ubi sunt, qui te accusabant? Nemo te lapidavit? Et illa respondit: Nemo. Dicit ei Jesus: Nec ego te damnabo. Vade et vide amodo ne pecces. Non damnat, quasi redemptio; corrigit , ita: quasi vita: quasi fons, abluit. Et quia quando se inclinat Jesus, ideo inclinat, ut jacentes elevet: ideo ait remissio peccatorum: Nec ego te damnabo. Habes quod sequaris; potest enim fieri, ut ille criminosus possit habere spem correctionis: si sine baptismo est, ut possit accipere remissionem: si baptizatus, ut poenitentiam gerat, et corpus suum pro Christo offerat. Quantae sunt ad salutem viae. Sanctus Ambrosius Mediolanensis, Epistula XXV, Studio Source: Migne PL 16.1040b-1042a

See, then, that He who gives you power would persuade you to be merciful. You will be excused if you do it, praised if you do not. But if you are not able to do it, if you are unwilling to afflict the perpetrator with the squalor of a prison, I, a priest, shall approve of you far more. For it may well be that when the cause is set forth the guilty man may be reserved for judgment, who later may ask pardon for himself, or certainly may suffer what is called a less severe stay in prison. Even pagans, I know, are accustomed to boast that they have brought back the axes from their provincial government unstained with blood. And if pagans do this what should Christians to do? In all these matters receive the answer of the Saviour. The Jews brought an adulteress they had caught to the Saviour, so that they might seize on Him if He were to forgive her, because by doing that He would appear to flout the law, He who had said, 'I do not come to destroy the law, but to fulfil it,' and if He were to condemn her, He might seem to act against the purpose of His coming. Therefore the Lord Jesus, foreseeing this, inclined His head and wrote upon the earth. What did He write but that word of the prophet, 'O Earth, Earth, write these men deposed,' which was told of Jeconiah in the prophet Jeremiah. 1 When the Jews interrupt Him, their names are written in the earth, when the Christians draw near, the names of the faithful are not written on the earth but in heaven. For they are written on the earth as cast off by their Father, they who tempt their Father, and heap insult on the author of salvation. When the Jews interrupt Him, Jesus inclines His head, but not having anywhere to lay His head, 1 He raises it again, and as if about to give sentence, says, 'Let him that is without sin cast the first stone at her.' And again He inclined His head and wrote upon the ground. When they heard this they began to go out one by one beginning with the oldest, either because those who had lived the longest had committed the most sins, or because, being wiser, they were the first to understand His meaning, and so they began to lament their own sins who had come as the accusers of the evil of another. When they departed Jesus was left alone, and lifting up His head, He said to the woman, 'Woman, where are those who accused you? Has no man cast a stone at you?' She said, 'No one.' And Jesus said to her, 'Neither do I condemn you. Go, and sin no more.' He does not condemn because He is the Redemption, He corrects as the Life, He cleanses as the Fountain. For when Jesus bends down, He does so that He may raise up those who have fallen. Therefore the absolver of sins says, 'Neither do I condemn you.' You have here what you should follow, for it may be that there is hope of amendment for this guilty man, and if he is not baptised, that he may receive remission, and if he has been baptised that he may do penance and offer up his body for Christ. See how many ways there are to salvation. Saint Ambrose, from Letter 25, to Studius 1 Jn 8.3-, Mt 5.17, Jerem 22.29 2 Mt 8.20

Power And The Gospel

Non enim erubesco super evangelium, virtus enim Dei est in salutem omni credenti... Hoc est, sicut quidam doctores erubescebant, qui doctrinam coelestem adjunctis miraculis corroborare nequibant. Virtus enim Dei est, etc. Nulla major virtus est quam quae, devicta morte, homini perditam reddidit vitam, quamvis incredulis infirmitas videbatur? Definiens ergo quid sit evangelium, pronuntiat. Virtus enim Dei est, inquit, in salutem omni credenti. Quod autem dixit quod virtus Dei est in salutem, videtur ostendere, quod sit aliqua virtus Dei quae non sit ad salutem, sed ad perditionem: sicut in Psalmis legitur: In virtute tua disperde illos; virtus enim in dextera est qua salvamur, ut virtus in qua disperdit, sinistra dicatur Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.18c-d

For I am not ashamed of the Gospel, it is a power of God for the salvation of all who believe ... 1 That is, not as certain teachers who have been ashamed, who were unable to confirm heavenly teaching with adjoining miracles. 'For it is a power of God.' What power is greater than that which having conquered death returns a destroyed life to a man, although weakness deemed it unbelievable? Therefore he proclaims the definition of the Gospel, that it is a power of God for the salvation of all who believe. That he said it is a power of God for salvation, seems to show that there is a power of God that is not for salvation, but for damnation, as is read in the Psalms, 'With your power scatter them.' 2 For as there is a power of the right hand by which we are saved, so it may be said there is a power of the left hand by which He scatters. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.16 2 Ps 58.12

Faith And Life

Accepimus ab Apostolo habitare Christum per fidem in cordibus nostris. Unde videtur non incongrue intelligi posse, tandiu Christum in nobis vivere, quandiu vivit fides. At postquam fides nostra mortua est, quodam modo Christus mortuus est in nobis. Porro fidei vitam opera attestantur, sicut scriptum est: Opera, quae dedit mihi Pater, ipsa testimonium perhibent de me. Nec discrepare videtur ab hac sententia, qui fidem sine operibus mortuam asserit in semetipso. Sicut enim corporis hujus vitam ex motu suo dignoscimus, ita et fidei vitam ex operibus bonis. Itaque vita quidem corporis est anima, per quam movetur et sentit; vita vero fidei charitas est, quia per illam operatur, sicut in Apostolo legis: Fides quae per dilectionem operatur. Unde et refrigescente charitate fides moritur, sicut corpus anima recedente. Tu ergo si videris hominem in bonis operibus strenuum, et fervore conversationis hilarem; vivere in eo fidem non dubites, indubitata tenens vitae illius argumenta. Sed sunt nonnulli, qui, cum spiritu coeperint, heu! carne postea consummantur. Scimus autem quia jam tunc non permaneat in eis spiritus vitae, quia scriptum est: Non permanebit spiritus meus in homine in aeternum, quia caro est. Quod si non permanet spiritus, haud dubium quin excidat charitas, quae nimirum diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Tempore Resurrectionis, ad Abbates Source: Migne PL 183.283c-284c

We receive from the Apostle that Christ dwells in our hearts through faith. 1 Whence it seems not unreasonable to understand that Christ lives in us while faith lives. But after our faith is dead then in a way Christ is dead in us. However the life of faith is attested by works, as it is written, 'The works which my Father gave to me, they give witness of me,' 2 Nor does this seem to clash with this meaning that he who asserts faith without works has a dead faith in himself. 3 For as we discern life in this body by movement, so the life of faith is discerned by works. Thus as the life of the body is the soul by which it is moved and feels, so the life of faith is love, because faith works through love, as you read in the Apostle, 'Faith which works through love.' 4 Whence when love cools faith is dead, as the body is when the soul withdraws. You, therefore, if you see a man diligent in good works, and joyful in the fervour of his life, do not doubt that faith lives in him and that he holds the indisputable proofs of that life. But there are not a few, who begin with the spirit and, alas, later end with the flesh. 5 And then we know that the spirit of life shall not remain in them, because it is written, 'My spirit shall not remain in man forever, because he is flesh.' 6 And if the spirit does not remain, there is no doubt that love is cut off, which is diffused in our hearts by the Holy Spirit who has been given to us. 7 Saint Bernard of Clairvaux, Sermons For The Year, During The Resurrection, To The Abbots 1 Ephes 3.17 2 Jn 5.36 3 James 2.20 4 Gala 5.6 5 Galat 3.3 6 Genes 6.3 7 Rom 5.5

Following The Good

Rogamus vero vos, fratres, corripite inquietos, consolamini pusillanimes, opitulamini infirmis, patientes estote ad omnes. Videte ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini et in invicem, et in omnes. Semper gaudete in Domino, sine intermissione orate, in omnibus gratias agite. Haec est enim voluntas Dei in Christo Jesu in omnibus vobis. Quoniam necesse est quosdam in plebe esse immodestos, quosdam autem pusillanimes, hoc est, timidos, quosdam vero fide infirmos; ideoque hos qui moderati sunt et magnanimes, et fide fundati, hortatur cum prece, ut his consulant, ut possint proficere, sufferentes eos; ne si retributio fit malorum, pejores se fiant. Idcirco nihil aliud quam bonum sectandum hortatur non solum in causa fratrum, sed et in omnium. Possunt enim bonis operibus attrahi infideles ad credulitatem, ex qua semper gaudeatur in Domino, hoc est, in bonum. Orandum autem sine intermissione; sedulae enim preces provocant animum judicis ad dandam misericordiam. In omnibus vero actibus bonis Deo gratias agendas, qui hanc tribuit doctrinam in Christo Jesu Domino nostro. Ambrosiaster, In Epistolam ad Thessalonicenses Primam, Caput V Source: Migne PL 17.425b-c

And we beseech you, brothers, correct the disorderly, comfort the faint hearted, support the weak, be patient with everyone. Take care that no one returns evil for evil to anyone, but always follow that which is good for each other, and for all. Always rejoice. Pray without ceasing. In all things give thanks, for this is the will of God in Christ Jesus for all of you. 1 Because it is necessary that some among the people will be troublesome and some faint hearted, that is timid, and some weak in faith, therefore with a prayer he exhorts those who are self controlled and magnanimous and firm in faith, that they should care for those mentioned, so that they may be able to profit from bearing with them, lest if there be a reward for evils, theirs be worse. Therefore he exhorts that they should seek nothing else but the good, and not only for the sake of their brothers, but for all men. For with good works they can attract the faithless to belief, because of which there is always rejoicing in the Lord, that is, in the good. But there must be prayer without ceasing, for sedulous prayer inclines the soul of the judge to turn to mercy. And in every good act give thanks to God, who gives this teaching in Jesus Christ our Lord. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 5 1 1 Thes 5.14-17

Hay And Grass

Qui producit in montibus fenum et herbam servituti hominum. Hoc quoque spiritualiter accipiendum est. Montes significant viros sanctos, in quibus Dominus fenum herbamque producit, unde simpliciores in Ecclesia catholica tanquam simplicia jumenta pascantur. Fenum perinet ad praedicationes robustas, herba ad monita molliora. Fenum siquidem fuit, qunado dixit Apostolus: Volo omnes homines esse sicut meipsum. Herba: Qui se non continet, nubat. Et iterum, Volo adolescentulas viduas nubere. Et rursus, Lac vobis potum dedi, non escam. Ista enim minora praecepta herbis merito comparantur. Nam quod dicit, servituti hominum, significat usui humano deputata. Cassiodorus, Expositio In Psalterium, Psalmus CXLVII Source: Migne PL 70.1037a

He who brings forth hay in the mountains and grass for the service of men. 1 Thus must also be understood spiritually. The mountains signify holy men in which the Lord brings forth hay and grass, whence the more simple in the Catholic Church are fed like simple animals. Hay pertains to robust preaching, grass to softer admonishments. There was hay when the Apostle said, 'I wish all men to be as I am.' 1 Grass with, 'He who cannot be continent. let him marry.' And again, 'I wish that all young widows marry.' And again, 'I gave you milk to drink, not solid food.' 2 These lesser precepts may rightly be compared to grass. That it is said, 'for the service of men' signifies that it has been established for the benefit of men. Cassiodorus, Commentary On The Psalms, from Psalm 147 1 Ps 147.8 2 1 Cor 7.7, 1 Cor 7.9, 1 Tim 5.14, 1 Cor 3.2

Lifting up The Eyes

Videamus quid iste ascensor in domo Dei stans, et in quartum fiduciae gradum perveniens dixit Ad te levavi oculos meos, qui habitas in caelo. Levemus oculos nostros a terrenis ad coelestia, a nobis ad Dominum; displiceamus nobis, ut placeamus Deo, qui habitat in coelo, hoc est, in unitate sanctorum. Sicut spiritaliter oculos levare, ita spiritaliter coelum intelligere debemus. Ubi habitat Deus, ibi oculi cordis nostri in charitate levandi sunt. Ecce sicut oculi servorum in manibus dominorum suorum, et sicut oculi ancillae in manibus dominae suae, ita oculi nostri ad Dominum Deum nostrum, donec misereatur nostri. Cum ergo audis Christum, leva oculos tuos ad Dominum Deum tuum, cum audis Dominum, leva oculos tuos ad sapientiam et Dei virtutem. Leva oculos tuos ad dominum tuum, quia servus et ancilla es: servus, quia populus es; ancilla, quia Ecclesia es. Sed ipsa ancilla sponsa facta est. Unus loquitur et omnes in uno loquuntur, quia omnes unum sunt in Christo: unus populus, una Ecclesia, unus grex ad unum pastorem pertinens. Donec misereatur nostri, id est, donec ab hujus vitae tribulationibus, et ab hujus vitae molestiis liberet nos, et in aeterna patria constituat, quos hic per tentationes varias erudire non desinit. Et quid iste clamet audiamus. Miserere nostri, Domine, miserere nostri, quia multum repleti sumus despectione. Miserere nostri, ut fidem rectam teneamus; miserere nostri, ut opera fidei convenientia perficiamus. Quia multum repleti sumus descpectione, id est, hujus saeculi tentationibus. Et repleta est anima nostra opprobium abunadantibus et despectio superbis. Et qui sunt qui opprobrium nobis faciunt, consequentur exponit: opprobium abuntantibus; et despectio superbis, qui in divitiis suis despiciunt pauperes Chrisit, de quibus dicitur: Beati pauperes, quoniam ipsoroum est regnum caelorum Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXII Source: Migne PL 100.624a-d

Let us see what this one who ascends to stand in the house of the Lord, who comes to stand on the fourth step of faith, says. To you I lifted up my eyes, who dwell in heaven. 1 Let us lift up our eyes from worldly things to heavenly things, from ourselves to the Lord. Let us be displeasing to ourselves that we may be pleasing to God, 'who dwells in heaven,' that is, in the unity of the saints. As we should understand this lifting up of the eyes spiritually, so we should understand heaven. Where God dwells, there the eyes of our hearts should be lifted up in love. Behold, like the eyes of servants on the hands of their masters, and like the eyes of a handmaid on the hands of her mistress, so our eyes to you, O Lord, until you are merciful to us. Therefore when you hear 'Christ,' lift your eyes up to your Lord, and when you hear 'Lord,' lift your eyes up to the wisdom and virtue of God. 2 Lift up your eyes to your master, because you are a servant and a handmaid, a servant in that you are a people, and a handmaid because you are the Church. But that handmaid has been made the bride. One and all is said in the one spoken, because all are one in Christ, one people, one Church, and one flock of one shepherd. 3 'Until you are merciful to us.' That is, until we are freed from the tribulations of this life, and from its troubles and established in the heavenly fatherland, there shall be no cessation of learning through various trials. And then let us hear what he cries out, 'Be merciful to us, O Lord, be merciful, because we are greatly filled with contempt.' Be merciful to us, that we might hold to the right faith. Be merciful to us that we may rightly perfect the works of faith. 'Because we are greatly filled with contempt.' That is, with worldly trials. 'And our souls are full with the reproach of those who prosper, and the contempt of the proud.' And who they are who find us reproachful he then explains, 'the reproach of those who prosper and the contempt of the proud,' who are those who with their wealth scorn the poor of Christ, concerning which it is said, 'Blessed are the poor for theirs is the kingdom of heaven.' 4 Alcuin of York, Commentary on the Gradual Psalms, from Psalm 122 1 Ps 122.1 2 1 Cor 1.24 3 Jn 10.16 4 Mt 5.3

Wanting More

Quaestiones II. Item quaeritur de hoc quod dicit, quod nihil deest animae suae ex omnibus, quae desiderat. Contra: Supra quinto: Avarus non implebitur pecunia; et rursus Hieronymus: Avaro deest tam quod habet, quam quod non habet: male ergo dicit, cum ait: Et nihil deest. Respondeo: dicendum, quod deesse aliquid, hoc potest esse dupliciter: vel quantum ad sufficientiam secundum rem et naturam, vel secundum opinionem. Dico ergo, quod bene potest esse avarus ita dives, quod nihil desit ei secundum rem et naturam; sed tamen nunquam ita dives, quin aliquid ei desit secundum suam aestimationem, quia semper plus cupit habere; et ita sibi deest. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput VI Source: Here, p 51

Questions 2. The same must be asked of this which he says 'his soul wants nothing of all that it desires.' 1 For above in the fifth chapter he says that the avaricious man shall not be filled with wealth, 2 and again Jerome says, 'Lack comes to the avaricious man more by what he has than by what he does not have.' 3 Therefore it is wrongly spoken here when it is said that he wants nothing. I reply that it must be said that the lack of something may be twofold, either as much as it pertains to sufficiency for the thing and nature, or according to opinion. I say, therefore, that it is indeed possible that an avaricious, and so rich man, lacks nothing according to the thing and nature, and yet there is never a rich man but he lacks something according to judgement, because he always has a desire for something more, and so in his own mind he lacks. Saint Bonaventura, Commentary on Ecclesiastes, Chapter 6 1 Eccles 6.2 2 Eccles 5.9 3 Jerome Com Eccl PL 23.1055b

Scandal And Wealth

Quod Dominus dicit, Qui autem scandalizaverit unum de pusillis istis, id est, ex humilibus, quales vult esse discipulos suos, non obtemperando, vel etiam contraveniendo, sicut de Alexandro aerario Apostolus dicit: expedit ei ut mola asinaria suspendatur collo ejus, et praecipetur in profundum maris: id est, congruit ei cupiditas rerum temporalium, cui stuli et caeci colligantur, eum devinctum pondere suo deducat ad interitum. Sanctus Augustinus Hipponensi, Quaestiones in Evangelium Secundum Matthaeum, Liber Primus, XXIV Source: Migne PL 35.1327-8

When the Lord says, 'He who shall scandalise one of these little ones,' 1 that is, one of the humble, which He wishes his disciples to be, not by compulsion or indeed by opposition, as the Apostle says of Alexander the coppersmith, 2 'it will be better for him that the millstone of the donkey be hung around his neck and he be cast into the depth of the sea,' 3 that is, it befits that the desire for temporal things, to which the foolish and blind are bound and crushed by its weight, leads to ruin. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 24 1 Mt 18.6 2 2 Tim. 4.14

Dwelling In The Desert

Hoc igitur eremi habitaculum dicam non immerito quamdam fidei sedem, virtutis arcam, charitatis sacrarium, pietatis thesaurura , justitiae promptuarium. Nam sicut in magna domo pretiosa quaeque claustris obsignata in remotis habentur, ita magnificentia illa sanctorum abditorum eremo, quam difficultatibus suis natura obseravit, deponitur intra quoddam conclave deserti, ne conversationis humanae usu abolescat. Apteque a mundi Domino haec pretiosa divitiarum supellex, in illa mundanae domus parte non solum conditur, verum etiam, cum usus est, ex reconditis promitur. Fuit olim erga eremum cura divinae Providentia: summa et maxima, sed ne nunc quidem parva est. Nam et nunc cum eremi incolis victus divinitus insperata supervenit largitate, quid aliud quam e coelo lapsus defluit? Habent et isti in hac munificentia suum manna, nec minus his Dominus brachii sui opere secreto alimoniam spargit ex abdito. Et cum silicibus perfossis tandem divino munere respondentes e saxis aquae profluunt, quid aliud quam velut Moysi virgae ictu percussa rupe emergunt? Vestimentorum perinde habitus in eremi vastitate degentibus, nunc quoque ecce non deficit, qui dum jugiter gratuito divina provisione succedit, utique succedendo manet. Aluit Dominus in deserto suos quondam, sed et nunc alit; et illos quadraginta annis hos vero quousque anni erunt. Sanctus Eucherius Lugdunensis, De Laude Eremi Source: Migne PL 50.707c-708a

Therefore I say that this little dwelling place of the desert is not without merit the seat of faith and the ark of virtue and the chest of charity and the treasury of piety and the storeroom of righteousness. For as in a great house what is precious is placed in remote and sealed quarters, so it is with the magnificence of the holy dwellings in the desert, which with its difficulties given by nature is arranged as a safe room of the wilderness, lest human conduct ruin it by use. Rightly, then, this precious supply of riches from the Lord which has been withdrawn from the world has not been established in some common part of the house, but when it is needed it is sent forth from its private place. Once by Divine Providence there was great and excellent care for the desert, but even now it is not unknown. Even now when the inhabitants of the desert are overwhelmed with an unhoped for bounty, is it not like something fallen from heaven? Even they by this munificence have their own manna, and the arm of the Lord does not work less in secret to supply them from His sanctuary. And when at last what is hard cracks in response to the Divine gift and water flows out, is it not it emerges as for Moses with the blow of his staff on the rock? 1 Just as those who once dwelt in the vastness of the desert did not lack for garments, so now also there is no lack for the one who continually receives the freely given Divine provision, and remains in receipt of it. The Lord once fed a certain people in the desert, and even now He gives food. Once He provided food for forty years, and now He feeds for as long as they have years. 2 Saint Eucherius of Lyon, In Praise of the Desert 1 Exod 17.1-7 2 Deut 29.5-6

Building Up

Καὶ ἁνοικοδομήσω αὑτούς. Ὃ Χριστὸς οἶκοδόμος καὶ ἀρχιτέχτων περὶ οὗ ἐν προφῇταις λέλεχται· Οὗτος οἰκοδυμήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει. Φησὶν οὖν ὁ Κύριος· Καὶ οἰκοδομήσω αὐτοὺς, καὶ oὑ μὴ καθελῶ· ἀγαθὸς γὰρ ὧν ὁ Θεὸς οἰχοδομέματά τινα καθαιρεῖ’ δεῖ γὰρ τὴν ἐν ἡμῖν οἰχοδομὴν τῶν ἀχαθάρτων πνευμάτων καταλυθῆναι, καὶ οὕτω τὸν ναὸν οἰχοδομτθῆναι Θεῷ ἐξ ἀρετῶν τε καὶ δογμάτων ὀρθῶν, ἵνα ὀφθῇ ἡ δόξα αὐτοῦ ἐν αὐτῷ. Ἔστι ἐξ καὶ γεωργὸς καταφυτεύων, καὶ ἐγκεντρίξων, οὖς ἄξιον. Φησὶ γὰρ ὁ Σωτὴρ, ὡς ῥίξα τοὺς κλάδους πάντας ἀνέχων: Ἐγώ εἰμι ἡ ἄμπειϊιος ἡ ἀμηθινὴ, ὑμεῖς τὰ κιήματα ὁ δὲ Πωτήρ μου ὃ γεωργός ἐστι. Πᾶν κῆμα ἐν ἐμοὶ μένον, καὶ ποιοῦν καρπὸν καλὸν ὁ Πατὴρ μου καθαίρει, ἵνα πλείονα καρπὸν φέρῃ· πᾱν δὲ κλῆμα ἐν ἐμοὶ μένον, μὴ φέρον δὲ καρπὸν, ὁ Πατήρ μου ἐκκόπτει, καὶ εἰς πῦρ αὑτὸ βάλλει. Οὐχ ἐν ἐθνικοῖς, ἀλλ᾽ ἂν τοῖς πιστοῖς ἔστι τὸ, Ἐν αὐτῷ μένον καὶ μὴ φέρον καρπὸν, οἷός ἔστιν ὁ έγων εἶναι πιστὸς χαὶ πλημμελῶν ἐπὶ ἀδείας ἔστις εἰκότως ἐκκόπτεται·καὶ καθαίρει δὲ τὸν καρπὸν φέρον, ἵνα, κἂν τι παρορᾷ ὡς ἄνθρωπος, διορθώσειεν. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.576c-577a

I shall build them up again. 1 Christ is the builder and the architect, concerning which it is said in the prophets: 'He shall raise up my city and return the people to me.' 2 And thus the Lord says, 'I shall build up and I shall not destroy.' 3 For it is good that God destroys what is built up when it is necessary to overthrow the buildings of unclean spirits in us, so that the temple of God may be raised up from the virtues and righteous teaching, in order that His glory may appear in it. And He is the farmer who plants and grafts on those who are worthy, because the Saviour, who is the root of all the branches, says: 'I am the true vine, and you are the branches. My father is the farmer. All the branches that remain with me and yield good fruit my Father shall purge, and every branch remaining with me that does not bear fruit my Father shall cut off and give to the fire.' 4 This is not said of the Gentiles but about the faithful, about the one who says he is faithful and yet wanders off where he will. He is deservedly cut off. And the branch bearing fruit is purged so that if a man is neglectful in something, he may correct himself. Origen, Commentary On Jeremiah, Fragment 1 Jerem 14.6 2 Isaiah 45.13 3 Jerem 24.6 4 Jn 15.1-6

Desire, Hope And Ruin

Tελευτήσαντος ἀνδρὸς δικαίου οὐκ ὄλλυται ἐλπίς τὸ δὲ καύχημα τῶν ἀσεβῶν ὄλλυται. Ὁρᾷς ὅτι οὐ τὸ ἐπιθυμεῖν πονηρὸν, ἀλλὰ τὸ τοιῶσδε ἐπιθυμεῖν, πονηρόν; Τῶν δὲ ἀσεδῶν kαὶ ἐλπίδες πονηραί’ πᾶν γὰρ ὃ ἐλπίσει, ἀπὠλεια. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' IA’ Source: Migne PG 39.1633b

The death of the righteous man does not destroy hope, but the pride of the godless is ruined. 1 Do you see that it is not desire that is wicked, but the type of desire? And the hope of the godless is wicked, for everything they hope for is ruinous. Didymus the Blind, Commentary On Proverbs, Chapter 11 1 Prov 11.7 LXX

Sin And Sickness

'Et ecce quidam de scribis dixerunt intra se: Hic blasphemat.' Quid dicunt esse blasphemiam, Marcus consequenter exponit, dicens: Quis, inquiunt, potest dimittere peccata, nisi solus Deus?' Haec commemorantes, qui eum tantum hominem putabant, licet nescientes verum, dicebant: Quia nemo potest dimittere peccata, nisi solus Deus,' et quibus ipse dat potestam dimittendi; et ideo Christus probatur esse verus Deus, dimittens peccata quasi Deus. 'Et cum vidisset Jesus cogitationes eorum,' etc. Et quodam loco ostendit se Deum, qui potest occulta cordis cognoscere, modo tacens loquitur: Dum vestras cogitationes intueor, ex vobis intelligite quid paralyticus consequatur. Quid est facilius dicere: Dimittuntur tibi peccata, aut dicere: Surge et ambula?' utrum sint paralutico peccata dimissa, solus noverat, qui dimittebat. Surge autem et ambula, tam ille qui surgebat quam hi qui videbant approbare poterant; et ideo fit signum carnale, ut probetur spiritale, ei datur intelligi quia ob peccata corporum in debilitates veniunt; idcirco primo dimittuntur peccata, ut sanitas restituatur. Quinque siquidem sunt differentiae causarum, pro quibus in hac vita corporalibus molestiis affligimur: aut augenda merita per patientiam, ut beatus Job; aut ob custodiam virtutum, sicut apostolo Paulo datus est stimulus carnis suae, angelus Satanae colaphizans, ne magnitudine revelationum extolleretur; aut ad corrigenda peccata, sic ut Maria soror Aaron, propter temeritatis verba lepra percussa est; aut ad gloriam Dei, sicut infirmitas Lazari non ad mortem, sed pro gloria Dei fuit; aut ad inchoationem aeternae damnationis, quod reproborum est proprium, sicut Antiochus et Herodes praesenti miseria cunctis ostendebunt quod passuri perpetuo erant in gehenna. Unde dicitur: Duplici contritione contere eos. Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Caput IX Source: Migne PL 92.45c-46b

And behold some of the scribes said among themselves, 'This man blasphemes.' 1 Why they speak of blasphemy, Mark consequently explains, saying, 'Who, they said, 'is able to forgive sins but God alone?' Aware of this, those who thought Him but a man, not knowing the truth, said, 'Because no one is able to forgive sins, but only God,' 2 and to those whom He gives power to forgive, and therefore Christ is proved to be true God, forgiving sins like God. ' And when Jesus saw their thoughts...' And here He shows himself to be God, who is able to know the hidden things of the heart, as if He silently said, 'While I gaze on the thoughts within you, you yourselves shall understand what is achieved with the paralytic.' 'What is easier to say, 'Your sins are forgiven,' or 'Rise and walk?' Whether the sins of the paralytic were forgiven only He knew who forgives them. But 'Rise and walk,' so that those who see the one who rises are able to confirm it. So it is that a corporeal sign proves a spiritual one, being given to the mind through the defects of the body; thus first sins are forgiven and then health is restored. There are five different reasons why we are afflicted by troubles in this life: either to augment our merit by endurance, like the blessed Job; or on account of guarding virtue, as the apostle Paul was given a goad of the flesh, an angel of Satan, to buffet him lest he become puffed up by the magnitude of revelation; or for correction of sin, like Miriam the sister of Aaron who on account of her bold words was struck down by leprosy; or for the glory of God, as the sickness of Lazarus, which was not to death but for the glory of God; or even as a prelude to eternal damnation, which is fitting for the reprobate, as it was with Antiochus and Herod who by their present misery showed what they would suffer in Hell. 3 Whence it is said by Jeremiah, 'A twofold affliction shall crush them.' 4 Saint Bede, Commentary on the Gospel of Matthew, Book 2, Chapter 9 1 Mt 9.3 2 Mk 2.6-7 3 2 Cor 12.7, Numb 12.10, Jn 11.1-4, Acts 12.21-23, 2 Macc 9.1-28 4 Jerem 17.18