Blaspheming And Glorifying The Name

Ἤκουσά που τῆς ἁγίας Γραφῆς κατακρινούσης ἐκείνους, οἵ τῆς κατὰ τοῦ Θεοῦ βλασφημίας αἴτιοι γίνονται. Οὐαὶ γὰρ, φησὶ, δι' οὔς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. Τοῦτο δὲ τοιοῦτόν ἐστιν· Οἱ μήπω πεπιστευκότες τῷ λόγῳ τῆς ἀληθείας, πρὸς τὸν βίον τῶν παραδεδεγμένων τὴν τοῦ μυστηρίου πίστιν ἀποσκοποῦσιν. Ὅταν τοίνυν τὸ μὲν ὄνομα τῆς πίστεως ἔν τισιν ᾖ, ὁ δὲ βίος ἀντιφθεγγηται τῷ ὀνόματι, ᾖ διὰ πλεονεξίας εἰδωλολατρῶν, ᾖ ἐν μέθαις καὶ κώμοις ἀσχνμονῶν, καὶ τῷ βορβόρῳ τῆς ἀσθτίας ὑὸς δίκην ἐγκαλινδούμενος· πρόχειρος εὐθὺς παρὰ τῶν απίστων ὁ λόγος, οὐκ εἰς τὴν προαίρεσιν τῶν κακῶς τῷ βίῷ κεχρημένων τὴν κατηγορίαν τρέπων, ἀλλ' ὡς τοιαῦτα πράττειν τοῦ μυστηρίου διδάσκοντος· μὴ γὰρ ἂν γενέσθαι τὸν δεῖνα τὸν τὰ θεῖα μεμυημένον μυστήρια, ἢ λοίδορον, ἢ πλεονέκτην, ἢ ἂρπαγα, ἢ ἀλλο τι τοιοῦτον κακὸν, εἰ μὴ ἔννομον αὐτοῖς τὸ ἁμαρτάνειν ἦν, διὰ τοῦτο χαλεπὴν τοῖς τοιούτοις ἀπειλὴν ὁ Λόγος ἐπανατείνεται λέγων ἐκείνοις εἶναι τὸ Οὐαὶ δι' οὖς τὸ ὄνομα μου βλασφημεῖται ἐν τοῖς ἔθνεσιν. Εὶ δὴ τοῦτο νενόηται, καιρὸς ἂν εἴη, τὸ ἐκ τοῦ ἐναντίου λεγόμενον κατανοῆσαι. Εὔχεσθαι γὰρ πρὸ γε πάντων οἶμαι χρῆναι, καὶ τοῦτο ποιεῖεσθαι τῆς προσευχῆς τὸ κεφάλαιον, τὸ μὴ βλασφημεῖσθαι ἐν τῷ ἐμῷ βίῳ τῷ ὀνόματι τοῦ Θεοῦ, ἀλλὰ δοξάζεσθαι καὶ ἁγιάζεσθαι. Ἐν ἐμοὶ οὖν, φησὶν, ἁγιασθήτω τὸ ἐπικληθέν μοι ὄνοματι τῆς σῆς δεσποτείας, Ὅπως ἴδωσιν οἱ ἄνθρωποι τὰ καλὰ ἔργα,καὶ δοξάσωσι τὸν Πατέρα τὸν ἐν τοῖς οὐρανοῖς. Τίς δὲ οὕτω θηριώδης καὶ ἄλογος, ὥστε ὁρῶν ἐν τοῖς πεπιστευκόσι Θεῷ βίον καθαρὸν δι' ἀρετῆς κατωρθωμένον, πάντων τῶν ἐξ ἁμαρτίας μολυσμάτων καθαρεύοντα, πάσης τῆς πρὸς τὸ χεῖρον ὑπονοίας ἀλλοτριούμενον, λαμπρὸν τῇ σωφροσύνῃ, σεμνὸν τῇ φρονήσει, ἀνδρείας ἔχοντα πρὸς τὰς τῶν παθῶν προβολὰς, μηδαμοῦ ταῖς σωματικαῖς ἡδυπαθείαις μαλακιζόμενον, τρυφῆς καὶ βλακείας καὶ τῆς κατὰ τὸν τῦφον χαυνότητος ὡς ὅτι μάλιστα κεχωρισμένον, τοσοῦτον μετέχοντα τοῦ βίου, ὅσον ἐπάναψκες, ἄκρῳ τῷ ποδὶ τῆς γῆς ἐπιψαύοντα, οὐ ταῖς καθ' ἡδονὴν ἀπολαύσεσι τῷ γηϊνῳ τούτῳ βίῳ καταχωννύμενον, ἀλλ' ὑπερανεστῶτα πάσης τῆς κατ' αἴσθησιν γενομένης ἀπάτης, καὶ πρὸς τὴν ἀσώματον ζωὴν διὰ σαρκὸς ἁμιλλώμενον, ἕνα πλοῦτον νομίζοντα τὴν τῆς ἀρετῆς κτῆσιν, μίαν εὐγένειαν τὴν πρὸς τὸν Θεὸν οἰκειότητα, μίαν ἀξίαν καὶ δυναστείαν μίαν, τὸ κρατεῖν ἑαυτοῦ, καὶ ἀδούλωτον εἶναι τοῖς ἀνθρωπίνοις παθήμασιν, ἀχθόμενον τῇ παρατάσει τῆς τοῦ ὑλικοῦ βίου ζωῆς· σπεύδοντα δὲ καθάπερ οἱ διὰ πελάγους κακοπαθοῦντες πρὸς τὸν λιμένα καταντησαι τῆς ἀναπαὺσεως. Τίς τοίνυν τὸν τοιοῦτον ὁρῶν, οὐ δοξάζῃ τὸ ὄνομα τὸ ἐπικεκλημένον τῷ τοιούτῳ βίῳ; Οὐκοῦν ἐν τῇ προσευχῇ λέγων, Ἁγιασθήτω τὸ ὄνομά σου. Ἅγιος Γρηγόριος Νύσσης, Ἐις Την Προσυεκην, Λογος Γ' Source: Migne PG 44 1153-56

I have heard somewhere in sacred Scripture a condemnation of those who are the cause of God's detraction. 'Alas, it says, 'to those because of whom my name is blasphemed among the peoples.' 1 That is, among those who do not yet believe in the words of truth, and who consider and observe the lives of those who have received the mysteries of the faith. When, therefore, the name of the faith was borne by some and yet the life was deplorable to the name, certainly either because of idolatry, or avarice, or the foul pleasures of drunkenness and revelry, and by immersing their conduct into the filth of luxury, so instantly the word is set before the faithless, and this is not because of the behaviour of those who use their faculties wickedly in the world, but by the deeds of those who have been instructed in the mysteries, who have then engaged in wickedness that is not permitted to those who have been initiated into the Divine mysteries, that is, they use abusive language, or are profit seekers, or take what is not theirs, or perform some other evil, which wickedness the Word has gravely warned against, saying to them 'Alas, to those through whom my name is blasphemed among the peoples.' If, then, this is understood, what its contrary says should also be considered. For I think prayer is necessary before everything else, and that one should set at the head of prayer that it not be on account of my life that the name of God is blasphemed, but rather that His name should be glorified and blessed. Through me, then, may the name of your reign be sanctified, so that because of me it is said, 'That men might see your good works and glorify your Father who is in heaven' 2 Who indeed is so wild and lacking in reason that if among those who believe in God he should see a pure life, fashioned by virtue, free of iniquitous sin, and cleansed from even the suspicion of unbefitting evil, shining with temperance, weighty with prudence, strong and firm against the passions and troubles that press and assail, and not at all softened or weakened by the pleasures of the body, and greatly removed from crimes, and indolence and sloth and pride, and from temporal deeds, and the rest of the cult of the world, would not necessarily desire it, and even burn for it, with the tip of the foot touching the earth, not caring for the pleasures of the worldly life, but rising above all sensible things, struggling in the flesh toward the incorporeal life, judging the only wealth to be the acquirement of virtue, and the one nobility to dwell with God, and the one dignity and one power to rule oneself and not to be enslaved to human passions and not to be burdened with the arrangements of this material life, striving, then, just like those who are troubled and afflicted at sea, to come to the haven of rest? Who seeing such things would not glorify the name which is exhibited by such a life? So it is said in the prayer, 'Hallowed be your name.'  3 Saint Gregory of Nyssa, On the Lord's Prayer, from the Third Oration 1 Is 52.5 2 Mt 5.16 3 Mt 6.9

Questioning Priests

Conveniant namque singuli vero examine conscientiam suam, et ita deprehendent an secundum rectam rationem sacerdotali cathedrae insideant. Videamus, inquam, quid salvator mundi and factorque dicat. Vos estis inquit sal terrae: quod si sal evanuerit, in quo salietur? Ad nihilum valet ultra, nisi ut proiciatur foras et conculcetur ab hominibus. Hoc unum testimonium ad confutandos impudentes quosque abunde sufficere posset. Sed ut evidentioribus adhuc astipulationibus, quantis semetipso intolerabilibus scelerum fascibus falsi hi sacerdotes opprimant, verbis Christi comprobetur, aliqua annectenda sunt. Sequitur enim: Vos estis lux mundi. Non potest civitas abscondi supra montem posita, neque accedunt lucernam et ponunt eam sub modio, sed supra candelabrum, ut luceat omnibus, qui in domo sunt. Quis ergo sacerdotum huius temporis ita ignorantiae caecitate possessus, ut lux clarissimae lucernae in aliqua domu cunctis noctu residentibus scientiae simul et bonorum operum lampade luceat? Quis ita universis ecclesiae filiis tutu publicum conspicuumque refugium, ut est civibus firmissima forte ut editi montis civitas vertice constituta, habetur? Sed et quod sequitur: Sic luceat lux vestra coram hominibus, ut videant opera vestra bona et magnificent Patrem vestrum, qui in caelis est: quis eorum uno saltim die potst implere? Quin potius denissima quaedam eorum nebula atraque peccaminum omni insulae ita incumbit nox, ut omnes paene a via recta avertat ac per invios impeditosque scelerum calles errare faciat, quorum non modo Pater caelestis non laudatur per opera, sed etiam intolerabiliter blasphematur. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source: Migne PL 69.382d-383c

For let each meet his own conscience in true examination and thus understand whether they sit in the priestly chair according to right reason. Let us see, I say, what the Saviour and the creator of the world says. 'You are the salt of the earth, if the salt shall have spoiled, with what will it be salted? It is good for nothing but to be cast out and trodden on by men.' 1 This one testimony should abundantly suffice to confute all those who are shameless, but so that by yet more overt attestations, that is, by the words of Christ, it may be proved with what intolerable burdens of crimes these false priests oppress themselves, some words must be added. It follows, 'You are the light of the world. A city set on a hill cannot be hidden, nor do men light a lamp and put it under a bushel, but on a lampstand, so that it may shine on all those who are in the house.' 2 Who, then, of the priests of this time, who are possessed by the blindness of ignorance, will shine out as the light of a most clear lamp on those residing in the house at night with the flame of both learning and good works? Who is regarded as such a safe, public and conspicuous refuge for all the children of the Church, so that he is like a strong city set on the summit of a high hill for its citizens? And as for what follows, 'So let your light shine out before men so that may see your good works and magnify your Father who is in heaven,' 3 who among them can fulfil it for just a single day? Rather a certain thick mist and black night of their offences sits on the whole island, so that it leads away almost everyone from the right path and causes them to wander into paths impassable and obstructed by crimes, because of which works the heavenly Father is not praised but is indeed unbearably blasphemed. Saint Gildas The Wise, On The Destruction and Ruin of Britain 1 Mt 5.13 2 Mt 5.14-15 3 Mt 5.16

Warning The Prosperous

Similiter ammonendi sunt homines existentes in prosperitate ne extollantur et existentes in adversitate ne terreantur desperando de adversitate. Illi enim qui prosperantur pro voluntate non se offerant, nec in ea presumptuose, nec sustinentes adversa despiciant et mutabilitatem sive labilitatem eius iugiter considerent. Et de eorum ammonitione Gregorius ii pastoralis capitulo xvii. Unde et proverbiorum i: Prosperitas stultorum perdet eos. Augustinus epistola lxxxii: Mundus est periculosior blandus quam molestus. Iob v: Vidi stultum firma radice et maledixi pulcritudini eius. Ibi Gregorius moralium vi: Quasi per amena prata ad carcerem vadit qui per presentis vite prospera ad interitum currit. Iob xviii: Preciptiabit eum consilium suum. Ibi moralium xvi: Prosperitas gressus obligat ut vix ad bona redite possint. Unde Augustinus epistola v: Nichil infelicius felictate peccantium qua penalis nutritur iniquitas et mala voluntas velut hostis interior roboratur. Et sequitur: Si Deus pollere permittat iniquos in prosperitate, tunc indignatur gravius, et si hic impunita dimmitat, tunc punit investius. Ubi inducit illud poete: Luxuriant animi rebus plerumque secundis. De hoc Seneca multum libro de providentia ubi ait: Nichil infelicius eo cui nunquam accidit aliquid adversi quia male iudicaverunt dii de ipso. Et ponit exempla de ipsis qui adversa sustinuerunt sicut de regulo qui quanto plus tormenta sustinuit, tanto plus glorie obtinuit, et quanto plus glorie habuit, tanto uberius et virilius advesa toleravit. Solatium enim magnis viris fruit dura pro honestis tolerare. Et de hoc idem Seneca epistola viii: Munera fortune sunt insidie, et espitola lxxx: Segetum ubertas nimia sternit, rami onere franguntur, ad maritatem non provenit nimia fecunditas. Idem illis evenitur quos nimia felicitas corrumpit. De huiusmodi autem mutabilitate Gregorius iii registrum ante finem bene ubi ait: Dum omnia in hoc mundo mutabilitatis ordo corrumpat, nec elevari prosperis, nec frangi debemus adversis ut humilitati discamus quicquid delinquimus et exaltati adversitatis memoriuam quasi humilitatis anchoram in mente teneamus. Nichil est stabile in hac vita sed ut viator modo per plana modo per ardua pergat, nec est ira sed gracia per quam discimus ita eius dona tanto servemus verius quanto humilius. Artem gubernandi mare tranquillum non ostendit et obsequens ventus nisi aliquid adversum occurrat sed quia animum probet turbatio naufragii. Non est laudandus rector cui gubernacula fluctus eripuit qui fluctuantia vela deseruit. Ille vero laudandus qui predictis restitit. Johannes Gallensis, Communiloquium sive Summa Collationum, Pars secunda, Septima Distinctio, De ammonitione hominum secundum differentias eventus vel fortune. Captitulum primum: De ammonitione existentium in prosperitate Source: here, p154

Similarly to be admonished are men who live in prosperity, that they should not exalt in prosperity, nor finding themselves in adversity should they be terrified to despair because of it. For they who prosper do not willingly imperil themselves, nor are reckless, nor should they scorn the enduring of adversities but consider the changeability and instability of things. Gregory gives this warning to them in the seventeenth chapter of the second book of his Pastoral Rule. And in the first chapter of Proverbs, 'The prosperity of fools ruins them.' 1 In the eighty second letter of Augustine, 'The world is more perilous when it is charming than when it is troublesome.' In the fifth chapter of Job, 'I saw a fool firmly rooted and I cursed his beauty.' Gregory in the sixth book of the Moralia: 'He runs from a fair meadow to a prison who goes through the prosperity of the present life to ruin.' In the eighteenth chapter of Job, 'His own counsel casts him down.' In the sixteenth book of the Moralia: 'Prosperity binds the feet so they can scarcely return to good things.' And Augustine in his fifth letter, 'Nothing is more unfortunate than the happiness of sinners, because wickedness nourishes punishments and evil wills strengthen the interior enemy.' And it follows, 'If God permits the wicked to flourish in prosperity, then indignation shall be heavier, and if here He allows them to be unpunished, then he shall punish more completely.' Whence the poet says, 'Souls are enfeebled by an excess of prosperity.' 2 And concerning this Seneca has much to say in his book on Providence: 'Nothing is more unfortunate than this, that nothing averse ever befalls a man because the gods judged him to be utterly wretched.' 3 And he gives an example of those who have endured adversities, such as Regulus who endured great torments so that he could gain great glory, and the more glory he had so much more effortlessly and manfully he bore torments. The bearing of difficulties with nobility is the comfort that great men enjoy. And concerning the same thing, Seneca says in this eighth letter, 'The riches of fortune are treacherous.' And in the eightieth letter, 'Crops that are too fruitful are bent down to the earth, the overladen bough breaks, excessive fecundity never advances to ripeness.' 4 The same happens to those who are corrupted with excessive fortune. Concerning this same mutability Gregory says in the third book of his registry of letters, well before the end, 'While the rule of changeability corrupts everything in this world, we should neither be exalted by prosperity nor crushed by adversity, but learn to be humble in both what we err in and in what we excel in, holding in the mind the remembrance of adversity as an anchor of humility. Nothing is stable in this life, but it is as a traveller who at one time goes across flat land and at another through rough terrain. Nor let there be anger but thanks for what we learn, for so we serve His great gift more truly the greater is our humility. The art of piloting a ship is not shown on a tranquil sea amid light winds but by the coming of adversity, which adversity may prove the soul a shipwreck. A pilot who flees from waves and the billowing sail is not worthy of praise, but he who endures what we have spoken of is worthy of acclaim.' 5 John of Wales, The Communiloquium, Second Part, Seventh Distinction, First Chapter, On The Warning Of Men According To Different Events And Fortunes, from the First Chapter, On Warning Those Who Live In Prosperity 1 Prov 1.32 2 Ovid Ars Am 2.427 3 Sen De Prov 3.3 4 Seneca Let 8.3, Let 39.4 5 Greg Reg Let 3.52

Description Of A Monastery

Stat autem in valle de Ewyas profundissima, quantum sagittae est jactus arcu emissae, montibus ethereis orbiculariter undique conclusa, ecclesia Sancti Joannis Baptisae, plumbeis laminis operta, lapideo tabulatu pro loci natura non indecenter extructa; in loco videlicet ubi paupercula prius Sancti David Archiepiscopi capella steterat, musco silvesti solum et hedrae nexibus adornata. Vere religioni locus idoneus, et disciplinae canonicae prae cunctis insulae Britannicae coenobiis competentissimus, a duobus eremitis in honorem eremiticae vitae primo fundatus, ab omni populari strepitu in solitudine quadam longe remotus, super fluvium Hodeni per vallis ima labentis situs: unde ab Hodeni Lanhodeni dictus. Lan enim locus ecclesiasticus sonat, exquisitus tamen dici potest, quod propria loci illius nuncupatio Cambrice est Nanthodeni. Nant etenim rivus dicitur aquae decurrentis, unde usque hodie ab accolis locus iste lingua Cambrica Landewi Nanthodeni vocatur, id est, ecclesia Davidis super rivum Hodeni. Corrupte igitur Angli Lanthoni per N et, t, id est, rivus Hodeni, vel Lanhodeni, per L sine t, id est, ecclesia Hodeni, dici deberet. Pluviae quas montana creant hic creberrimae, venti pervalidi, nebulae sub bruma fere continuae; et tamen aeris quanto obtusioris tanto benignioris et clementioris salubri temperantia: morbi rarissimi, adeo quidem ut fratres apud filiam diutino labore consumpti et desperabiliter afflicti, tanquam ad salubre remedium et unicum sospitatis asylum ad matris ubera translati optatae sanitati restituantur. Giraldus Cambrensis, Itinerarium Cambriae, Liber I, Caput III, De Ewyas at Lanthoni Source: Here, p27

In the very deep valley of Ewyas, shut in on all sides by encircling lofty mountains, and no more wide than three arrow shots from a bow, stands the church of Saint John the Baptist. It is covered with a roof of lead and built of squared stones, well suited to the nature of the place. It is on the same spot where once stood a chapel of Saint David, the archbishop, which was adorned with woodland moss and wreathes of ivy. Truly the place is very fitting for piety and better for canonical discipline than any other monastery in the island of Britain. It was first founded by two hermits in honour of the eremitical life, in solitude, far distant from all common bustle, set on the bank of the Honddu river, deep in the valley where the river flows, whence it is called Llanhonddu from the river, with 'Llan' meaning the place of a church. This may seem strange because the name of the place is called Nanthonddu in Welsh, where 'Nant' means a stream of flowing water, and the place is still called Llanddewi Nanthonddu by the locals, that is the Church of David on the river Honddu, but the English tongue has corrupted it to Lanthony, though it should be called Nant Honddu with an N and t that is Honddu stream, or Llanhonddu with an L but no t, that is, the church on the Honddu. Because of the mountains there is a large amount of rain and the winds are strong, and in winter clouds continually cover the peaks, and yet as much as the air is heavy, it is soothing and clement, and the climate is healthy, with illness being very rare, so that when brothers afflicted and worn out by long labours in the daughter houses are brought back to their mother's breasts, they are quickly restored, for this is their wholesome cure and sole retreat and sanctuary Gerald of Wales, The Journey Through Wales, Book 1, Chapter 3, On Ewyas And Llanthony

Works And Pride

Εἴπε πάλιν· Οἴδα μοναχοὺς μετὰ πολλοὺς κόπους πεσόντας, καὶ εἰς ἔκστασιν φρενῶν ἐλθόντας, διὰ τὸ ἠλπικέναι ἐπὶ τὸ ἔργον αὐτῶν, καὶ παραλογισαμένους τὴν ἐντολὴν τοῦ εἰπόντος· Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.88b

Again Father Anthony said, 'I knew nine monks who fell away after many labours and went off with proud minds, for they trusted in their works and did not consider the commandment that says, 'Ask your father and he will tell you.' 1 Sayings of the Desert Fathers, Palladius of Galatia 1 Deut. 32.7

Labour And Grace

Aiunt itaque non posse ad purum quempiam carnalibus vitiis emundari, nisi universum laborem suum atque conatum ac tantae perfectionis finem intellexerit non posse sufficere; nec eam, nisi miseratione Dei et adjutorio comprehendi, non tam tradentis institutione, quam affectu atque virtute et experimentis propriis eruditus agnoscat. Ad capessenda namque tam magnifica tamque praecelsa puritatis et integritatis praemia, quantuslibet jejuniorum, vigiliarum, lectionis et solitudinis acremotionis labor fuerit impensus, condignus esse non poterit, qui haec industriae suae merito, vel laboris, obtineat. Numquam enim divinum munus labor propriis humanave compensabit industria, nisi desiderant divina fuerit miseratione concessum. Nec hoc dico, ut humanos conatus evacuans, ab industria et laboris intentione quempiam revocare contendam. Sed plane constantissime non mea, sed seniorum sententia definio perfectionem quidem sine his omnino capi non posse; his autem solis sine gratia Dei posse eam a nemine consummari. Ut enim dicimus conatus humanos apprehendere eam per seipsos sine adjutorio Dei non posse, ita pronuntiamus laborantibus tantum ac desudantibus misericordiam Dei gratiamque conferri, et, ut verbis Apostoli loquar, volentibus et currentibus impartiri, secundum illud quod etiam in Psalmo octogesimo octavo ex persona Dei cantatur: Posui adjutorium in potente, et exaltavi electum de plebe mea. Dicimus enim secundum Salvatoris sententiam dari quidem petentibus, et aperiri pulsantibus, et a quaerentibus inveniri; sed petitionem, et inquisitionem, et pulsationem nostram non esse condignam, nisi misericordia Dei id quod petimus dederit, vel aperuerit quod pulsamus, vel illud quod quaerimus fecerit inveniri. Praesto est namque occasione sibi tantummodo a nobis bonae voluntatis oblata, ad haec omnia conferenda. Amplius enim ille quam nos, perfectionem salutemque nostram desiderat et exspectat. Et in tantum beatus David proventum sui operis ac laboris propria tantum industria non posse noverat obtineri: ut a Domino promereri directionem suorum operum iterata prece deposceret, dicens: Et opera manuum nostrarum dirige super nos, et opus manuum nostrarum dirige. Et rursum: Confirma hoc Deus quod operatus es in nobis. Sanctus Ioannes Cassianus, De Coenobiorum Institutis, Liber XII Caput XIII-XIV, De Spiritu Superbiae Source: Migne PL 49.442a-448a

Thus they say that it is not possible that anyone can be purified from carnal vices unless he has understood that all his labours and efforts are insufficient for such a perfect end, and unless he recognises it can only be gained by the mercy and help of God, and not by any system handed down, but by his feelings and virtues and his own experience. For in order to acquire such magnificent and lofty prizes of purity and perfection, however great may be the exertions of fasts and vigils and readings and solitude and withdrawal, they will not be worth enough to obtain the merits of the efforts and toil. For human labour and efforts will never make up for the lack of the Divine gift, unless they desire what is granted by Divine compassion. I do not say this to make human efforts vain, or to attempt to turn any one away from his intention of exerting himself and working, but with the opinion of the elders and not my own, I clearly and most earnestly declare that perfection cannot possibly be gained without these things, yet with them alone and not the grace of God nobody can attain it. For when we say that human efforts cannot by themselves obtain it without the aid of God, we thus announce that God's mercy and grace are bestowed only upon those who labour and toil, and granted, to use the Apostle's expression, only to those who are eager to run, 1 according to which it is sung in the person of God in the eighty-eighth Psalm, 'I have laid help upon one that is mighty, and have exalted one chosen from my people.' 2 For we say, in accordance with the words of the Saviour, that it is given to those who ask, and opened to those who knock and found by those who seek, 3 but that our asking and seeking and the knocking are not enough unless the mercy of God gives what is asked, and opens what we knock at, and makes discoverable what we seek. For He is ready to give all these things to us, if only the occasion is given by our good will. Indeed He desires and hopes for our perfection and salvation far more than we do. The blessed David knew very well that he could not obtain such an increase of his work and labour by his own efforts, and so asked with renewed prayers that he might obtain the direction of his work from the Lord, saying, 'Direct the work of our hands over us, the work of our hands direct.' And again, 'Confirm, O God, what you have wrought in us.' 4 Saint John Cassian, The Institutes of the Coenobia, Book 12, Chapters 13-14, On Pride 1 Cor 9.24 2 Ps 88.20 3 Mt 7.7 4. Ps 89.17, Ps 67.29

Vows And Value

Tibi reddetur votum in Jerusalem. Omnia autem superstitionum genera quae extra religionem Dei sint condemnat. Plures enim sunt in demersissimo erroris profundo locati, qui doctrinae suae perversitatem quadam inanis laboris probitate commendent. Cernimus namque nudis philosophos corporibus algere: ipso etiam conjugiorum usu magistri abstinent: haeretici sicco panis cibo vivunt. Sed qui tandem otiosi hujus propositi profectus est? totum hoc inane atque ridiculum est, et cum ipsis superstitionis causis miserabile. Deo ergo vovenda sunt contemptus corporis, castitatis custodia, jejunii tolerantia. Atque ideo ait: Et tibi reddetur votum in Jerusalem. Vota enim tantum ecclesiasticae religionis utilia sunt. Quae cum et dignis Deo cantionibus, et propositae in Ecclesia observantiae studio probabuntur, tum digni erimus pro quibus Deum sanctus Spiritus interpellet. Idem namque per Prophetam loquitur, et docet. Ipse autem, secundum Apostolum, pro nobis inenarrabilibus gemitibus interpellat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXIV Source: Migne PL 9.414b-c

And a vow shall be paid to you in Jerusalem 1 He condemns every type of belief which is outside the religion of God, for there are many deeply sunk in error who by some perversity of their own teaching commend the good of vain labours. For we see the shivering of the naked bodies of philosophers, and that they abstain from the bonds of marriage, and that heretics live on dry bread, but who is improved by these useless resolutions? There are utterly vain and ridiculous and wretched on account of the causes of their beliefs. Contempt of the body, and guardianship of chastity, and endurance of fasts must be vowed to God, and thus he says, 'And a vow shall be paid to you in Jerusalem,' for only the vows of the holy Church are useful, which when approved by songs worthy of God and the zeal of the observance established in the Church, shall make us worthy of the Holy Spirit's crying out to God for us. For this is spoken and taught through the prophet as it is according to the Apostle, that He shall cry out for us with inexpressible groans. 2 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 64 1 Ps 64.2 2 Rom 8.26

Curing An Avaricious Man

Εἰ καὶ ἑάλως τῷ τῆς φιλαργυρίας ἰῷ, ὅσπερ καὶ παντός ἐστι ῥίζα κακοῦ, καὶ πρὸς εἰδωλολατρίαν ἐκβακχεύει σε, πᾶσαν πρὸς ἑαυτὸν μεταστήσας τὴν αἴσθησιν, ἀλλ' ἀπόκριναι αὐτῷ τὴν θεοδίδακτον φωνὴν, Κύριον τὸν Θεόν μου προσκυνήσω, καὶ αὐτῷ μόνῳ λατρεύσω. Καὶ ὁ μὲν οιχήσεται, σὺ δὲ ἀνανήψεις πρὸς τὴν αὐτάρκειαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΛΔ', Κρισπῳ Source: Migne 78.421b

If you have been struck by the dart of the love of money, which is the root of all evil, 1 and it has driven you to a frenzy, possessing all your senses, answer it with the God taught speech, 'I serve the Lord my God and Him alone I revere,' 2 and it will depart, and you will return to yourself and be content with what is sufficient. Saint Isidore of Pelusium, Book 1, Letter 434, To Crispus 1 1 Tim 6.10 2 Mt 6.24, Deut 6.13

First Lessons

Ἀρχὴ δὲ πάντων χαλεπῶν φιλαργυρία. εἰδότες οὖν ὅτι οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, ἀλλ’ οὐδὲ ἐξενεγκεῖν τι ἔχομεν, ὁπλισώμεθα τοῖς ὅπλοις τῆς δικαιοσύνης καὶ διδάξωμεν ἑαυτοὺς πρῶτον προεύεσθαι ἐν τῇ ἐντολῇ τοῦ Kυριοῦ· ἔπειτα καὶ τὰς γυναῖκας ἡμῶν ἐν τῇ δοθείσῃ αὐταῖς πίστει καὶ ἀγάπῃ καὶ ἁγνείᾳ στεργούσας τοὺς ἑαυτῶν ἄνδρας ἐν πάσῃ ἀληθείᾳ καὶ ἀγαπώσας πάντας ἐξ ἴσου ἐν πάσῃ ἐγκρατείᾳ, καὶ τὰ τέκνα παιδεύειν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ· τὰς χήρας σωφρονούσας περὶ τὴν τοῦ Kυρίου πίστιν, ἐντυγχανούσας ἀδιαλείπτως περὶ πάντων, μακρὰν οὔσας πάσης διαβολῆς, καταλαλιᾶς, ψευδομαρτυρίας, φιλαργυρίας καὶ παντὸς κακοῦ, γινωσκούσας ὅτι εἰσὶ θυσιαστήριον θεοῦ καὶ ὅτι πάντα μωμοσκοπεῖται, καὶ λέληθεν αὐτὸν οὐδὲν οὔτε λογισμῶν οὔτε ἐννοιῶν οὔτε τι τῶν κρυπτῶν τῆς καρδίας. Ἅγιος Πολύκαρπος Σμύρνης, Πρὸς Φιλιππήσιους Έπιστολή Source: Migne PG 5.1008c-1009a

'But the love of money is the root of all evils.' 1 Knowing, therefore, that 'as we brought nothing into the world, so we can bear nothing out,' 2 let us arm ourselves with the armour of righteousness, 3 and first let us teach ourselves to walk in the commandments of the Lord. Then teach your wives to walk in the faith given to them, and to love their own husbands dearly and tenderly and in all truth, and to love everyone equally and in chastity, and to raise their children in the knowledge and fear of God. Teach widows to be sensible regarding the faith of the Lord, praying continually for all, 4 being far from all slandering, evil-speaking, false-witnessing, land the love of money, and every sort of evil, knowing that they are the altar of God, and that He sees all things clearly and nothing is hidden from Him, neither reasoning, nor reflections, nor any one of the secret things of the heart. Saint Polycarp of Smyrna, from the Letter to the Philippians. 1 1 Tim 6.10 2 1 Tim 6.7 3 Ephes 6.11 4 1 Thes 5.17

Healing And Wisdom

Ἰατρικὴ μὲν κατὰ Δημόκριτον, σώματος νόσους ἀκέεται· σοφίη δὲ ψυχὴν παθέων ἀφαιρέεται. Ἐπεὶ οὖν ἀμφοτέρας μετείληφας , καὶ θατέρᾳ κέχρηται πρὸς ἑτέρους, πάθη σωμάτων ἰώμενος · τῇ ἑτέρασαυτὸν ἐξιάτρευσον, τὴν λείπουσαν ὑγείαν προσκτώμενος, ἧς ἄνευ οὔτε ἰατρὸς ἄριστος, οὔτε σοφός ἔσῃ τῷ πράγματι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΛΖ' Ὀριβασιῳ Ἰατρῳ Source: Migne 78.424a

According to Democritus medicine heals the body, but wisdom lifts the soul out of passions. Since then you partake of both, and the one you apply to improve others, driving out the suffering of the body, attend to yourself with the other art, and acquire the health that is lacking, which without you are neither a fine physician nor wise in your ways. Saint Isidore of Pelusium, Book 1, Letter 437, To Oribasius the Physician

Rising And Serving

Et stans super illam imperavit febri: et dimisit illam. Et continuo surgens, ministrabat illis. Et continuo surgens... Hoc est corpore et mente in superiora se agens. Ad Coloss III: Quae sursum sunt sapite, non qua super terram. Ministrabat eis, Hoc est,mensam parabat et necessari, in signum restitutionis omnium virium et operationum. Hoc autem spiritualiter impletur: quando sicut servivimus peccando diabolo, ita curati servimus Dei. Ad Roman VI: Sicut exhibuistis membra vestra servire immunditae et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiae in sanctificationem Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput IV Source: Here p347

And standing over her He commanded the fever and it left her, and rising immediately, she served them. 1 'And rising immediately.' That is, turning the body and mind to higher things. In the third chapter of the letter to the Colossians, 'Think on things above, not the things of the earth.' 2 'And she served them.' That is, she prepared the table and all that was necessary as a sign of the restoration of all strength and function. This is fulfilled spiritually when as we have served the devil in sin, we are healed and serve God. In the sixth chapter of Romans: 'As you gave your members to serve uncleanliness and wickedness for wickedness, so now give your members to serve righteousness for sanctification.' 3 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 4.39 2 Colos 3.2 3 Rom 6.19

Temptations

Unde Christus post baptismum permisit se tentari, non ante, ut tentationes baptizatis doceret immitti. Diabolus enim ante baptismum, dum eos suos esse putat, non eos ita acriter aggreditur. Filii Israel post maris transitum, id est baptismum, morantur in deserto, donec venirent ad terram promissionis, nec est dignus aliquis comedere manna, id est corpus Domini, nisi in deserto moretur, id est nisi tumultus hujus saeculi et concupiscentias, si non corpore, saltem mente deserat. Et quia tunc imminent tentationes, accingantur ad pugnam. Vide ergo ordinem: Tria sunt genera tentationum, quae dicitur tentatio oculorum, in superbia vitae. Omnia autem alia mala ex his proveniunt, sive ira, sive invidia, sive contentio, sive odium, sive homicidium, sive furtum, sive alia genera. Ex gula, luxuria, dormitionis delectatio, et voluptates aliae. De concupiscentia carnis sunt divitiae, honores, et similia. Concupiscentia est exteriorum. Superbia vitae, est vana gloria de bonis operibus. Naturaliter autem prius tentat diabolus in concupiscentia carnis, quae est homini vicinior et quasi naturalis. Postea in exterioribus. Concupiscentia vero carnis solet incipere a gula, quia satur venter luxuriam appetit, et caeteras voluptates. Et ideo debet fidelis prius gulam domare, quae est porta et initium caeterarum voluptatum; et quia contra gulam primitus insurgit, a jejunio, quod est fraenum gulae, incipit. Et cum jejunasset quadraginta diebus et quadraginta noctibus... Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IV Source: Migne PL 162.1270c-1271a

Christ allowed Himself to be tempted after baptism, 1 and not before, so that He might teach the dismissal of temptations. Before baptism the devil does not assail so bitterly because he judges men to be his own. The sons of Israel, after they crossed the sea, which is baptism, dwelt in the desert until they came to the promised land, nor was anyone worthy to eat manna, that is, the body of the Lord, unless they were in the desert, that is, unless they had withdrawn from the tumults and desires of this world, and if not in the body then in the mind, and because trials threatened them then, so were they girded up to fight. See, then, the order of the temptations in the desert, that there are three types of temptation, which is to say the temptation of the eyes in the pride of life. For every other evil comes forth from these, whether it is anger or envy or contention or hate, or murder, or theft, or any other type. From gluttony comes luxury, and delight in idleness, and other pleasures. From the desire of the flesh comes riches, honours and similar things. Desire is for exterior things. The pride of life is vainglory in good works. And naturally the devil first tempts with the desire of the flesh, which is closer to man according to his nature. Later he turns to exterior things. The desire of the flesh is accustomed to begin with gluttony because the stomach demands pampering and other pleasures. Therefore the faithful man should first rule over gluttony, which is the gate and beginning of the other pleasures, and so because he first rises up against gluttony he begins with fasting which is the withering of gluttony. 'And when He had fasted forty days and nights...' 2 Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 4 1 Mt 4.1 2 Mt 4.2

Fasting And The Devil

Καὶ προσελθών αὐτῷ ὁ πειράζων, εἶπεν· Εἰ Υἰὸς εἶ τοῦ Θεοῦ , εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. Ἤκουσε τῆς ἐξ οὐρανοῦ φωνῆς ὁ λῃστής. Πάλιν εἶδὲν αὐτὸν πεινῶντα, καὶ ἀμφέβαλλε λοιπὸν, πῶς ὁ Υἱὸς τοῦ Θεοῦ πεινᾷ· διὰ τοῦτο τοίνυν πειράζει αὐτὸν, ἵνα μάθῃ. Κολακεύει δὲ αὐτὸν, νομίζων ὑποκλέψαι, ἐν τῷ λέγειν· Εἰ Υἱὸς εἶ τοῦ Θεοῦ. 'Αλλ' ἐρωτᾷς· Καὶ τί ἁμάρτημα ἦν τὸ ποιῆσαι τοῦς λίθους ἄρτους; ῎Ἄκουε οὖν, ὅτι τὸ ἀκούειν τοῦ διαβόλου κατά τι, ἁμάρτημά ἐστιν. ῎Αλλως τε ἴδε· οὐκ εἶπεν, ἕνα ὁ λίθος οἱ τος γένηται ἄρτος, ἀλλ᾽ Οἱ λίθοι, θέλων ῥίψαι τὸν Χριστὸν εἰς περιττότητα. Τῷ γὰρ πεινῶντι εἷς ἄρτος ἀρκεῖ πάντως· διὰ τοῦτο ὁ Χριστὸς οὐκ ἤκουσεν αὐτοῦ. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Δ' Source: Migne PG 123.180c-d

And coming near Him, he tempted Him saying, 'If you are the Son of God, tell these stones to become bread.' 1 This criminal heard the heavenly voice, 2 and then he saw Him hunger, and he doubted that the son of God would hunger, and therefore he tested Him that he might learn. And he flattered himself in thinking to trick him by saying, 'If you are the son of God.' But if you ask what is sinful in turning stones into bread, hear that to listen to the devil in anything is a sin. Then see that he did not say, 'Turn this stone into bread,' but 'stones,' wishing to encourage Christ to superfluity, for one loaf is enough for a hungry man. Because of this Christ did not listen to him. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 4 1 Mt 4.3 2 Mt 3.16-17

Hunger And Thirst

Christus hodie in schola eruditionis evangelcae per filium prodigum nobis competentissime proponit poenitentiae et humilitatis exemplum. Qui cum afficeretur gravissima fame, cogitavit redire ad patem, et inter mercenarios unus esse. Quis est qui dilapidat omnia bona vivendo luxuriose, nisi peccator quiliet, qui bona gratuita et naturalia peccando corrumpit et perdit? Sed reversus ad cor, et justitiam incipiens esurire, humiliat se in oculis suis, de de filiali dignitate ad mercenarii sortem devota humilitate descendit. Beati quidem sunt qui esuriunt justitiam, quoniam ipsi saturabuntur. Esurientes, inquit implevit bonis. Qui enim divitias temporales appetunt,non satiabuntur eis. Haec est aqua d puteo Samariae, de qua qui biberit, sitiet iterum. Haec aqua non reficit, quia non sufficit. Divites egereunt et esurient: inquirentes autem Dominum non minuentur omni bono. Cibus autem justitiae dum plus appetitur, plus dulcescit. Unde et ille qui factus est nobis a Deo sapienta et justitia dicit: Qui edunt me, adhunc esurient, et qui bibunt me, adhuc sitient. Non est tamen ita insatiabilis appetitus justitiae, sicut amor pecuniae; nam in istis est appetitus sine satietate, in illa est satietas sine attaediatione. Unde Propheta: Ego in justitia apparebo in conspecto tuo: sataibor cum apparuerit gloria tua. Petrus Blenensis, Sermo XV, In Quadragesima, De Facienda Poenitentia Source: Migne PL 207.603a-c

Today in the school of evangelical instruction Christ expertly puts forth an example of penitence and humility in the prodigal son, he who when he was afflicted with severe hunger thought to return to his father, and to be one of his hirelings. 1 Who is he who ruins every good in luxurious living but the sinner, he who corrupts both gratuitous and natural goods in sin and destroys them. But turning back to his heart, he begins to thirst for righteousness, he humbles himself in his own eyes, and in devout humility he lowers himself from the dignity of a son to the rank of a hireling. Certainly they are blessed 'who thirst for righteousness for they shall be filled.' 'He filled those who thirsted with good things.' 2 But those who desire temporal riches, they shall not be satisfied with them. That is the water from the well of the Samaritan woman, from which he who drinks shall thirst again. 3 This water does not refresh because it is does not suffice. 'The rich hunger and thirst, those who seek the Lord do not lack any good.' 4 The more the bread of righteousness is desired the sweeter it is. Whence even He who was made wisdom and righteousness from God for us says, 'They eat of me and shall yet hunger, and they drink of me and shall yet thirst.' 5 Not that there is an insatiable appetite with righteousness as with the love of money, for in the latter the appetite is never satisfied, but in righteousness there is satiety without weariness, and so the Prophet says: 'In righteousness I shall appear in your sight, and I shall be satisfied when your glory appears.' 6 Peter of Blois, from Sermon 15, In Lent, On Making Penance 1 Lk 15.16-18 2 Mt 5.6, Lk 1.53 3 Jn 4.13 4 Ps 33.11 5 1 Cor 1.30, Sirach 24.29 6 Ps 16.15

Fasts And Feasts

Tu autem cum jejunas, unge caput tuum, et faciem tuam lava... Idioma sanctarum scripturarum est, ut sic uni quasi omnibus, et sic omniubs quasi uni loquatur; idcirco singulari numero, tu autem, dixit, cum jejunas, ut unusquisque specialter sibi intelligat hoc dictum. Caeterum notandus est locus, quod non omnia etiam Novi Testamenti praecepta juxta litteram sunt servanda. Alias autem fugientes in jejuniis hominum conscientiam, et vanae laudis jactantiam, uncti capitibus magis ostendimur jejunare, et ridiculi erimus olei pinguedine delibuti. Verumtamen more Palestinae provinciae loquitur, ubi diebus festis solent ungere capita sua solemnia celebrants. Ex quo liquet jejunantes nos festivos esse debere, et in diebus abstinentiae laetitia spiritali pinguescere Est namque interior homo noster, in quo sicuti a capite omnia membra corporis reguntur, ita a mente illlius participantur partes, propter quod saepe caput pro mente ponitur. Quam oportet denique in diebus jejuniorum sacro perungi unguento, illo videlicet de quo sponsa in Canticis ad Sponsum loquitur: Unguentum effusum nomen tuum, ideo adolescentulae diligunt te. Quo nimirum unguento mens nostra peruncta, recte diligit eum, cujus amore interius perfusa, fragrat odorem, et virtutum odoramenta passim bonis operibus decorata respergit. At vero hypocritarum caput unguento ungitur adulationis, de quo Psalmista canens: Oleum autem peccatoris non impinguet caput meum. Christus itaque factus est nobis unguentum, quod effusum per passionem mortis, totam domum, sanctam videlicet Ecclesiam, suo replevit odore. Idcirco non alterius causa jejunare convenit: sed illius spiritu profusi, debemus per abstinentiam macerare carnem, ut ejus passionibus particimur. Alioquin nisi ejus ungamur spiritu amoris, jejunia nostra vana erunt. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV, Caput VI Source: Migne PL 120.302b-303a

When you fast, anoint your head and wash your face... 1 It is the idiom of the Holy Scriptures that as one is spoken for many, so many is for one, therefore when He speaks with the singular 'you' about fasting everyone should understand that it has been spoken to him especially. Besides, let it be noted in this place, that not every commandment of the New Testament should be taken literally. Otherwise in fasts, fleeing from the good conscience of men, even as a boast for vain praise, we would exhibit our heads anointed, and be ridiculous doused in ointments. However it is said of the custom of the province of Palestine that they are accustomed on their feast days to celebrate their solemnities with their heads anointed. From which it is clear our fasts should be feasts, and in the days of abstinence we should anoint ourselves with spiritual joy. For it is our interior man with which as a head all the members of the body are ruled, thus by the mind they are made participant parts, on account of which the head is often set down for the mind. Therefore in the days of fasting one should be anointed with the sacred unguent which the bride speaks of to the groom in the Song of Songs, 'Your name is oil poured out, therefore the young maidens love you.' 2 Whence certainly with our mind anointed, rightly it loves Him whose love is diffused through the interior, a fragrant odor, and the fragrances of virtue waft forth from the adornment of good works. However the heads of hypocrites are anointed with the oil of adulation, concerning which the Psalmist says, 'Let not the oil of the sinner anoint my head.' 3 Thus with the passion of His death Christ was made an ointment for us, which was poured out through the whole house, which is filled with His scent, that is, the Church. Therefore no other cause befits fasting, but that with His spirit diffused in us, we should emaciate the flesh with abstinence so that it participates in His sufferings. Besides, unless we are anointed with the spirit of His love, our fasting shall be in vain. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chapter 6 1 Mt 6.17 2 Song 1.3 3 Ps 140.5

Taking Wives

Oὕτως εἶπεν Kύριος ὁ θεὸς Ισραηλ ἐπὶ τὴν ἀποικίαν ἣν ἀπῴκισα ἀπὸ Ιερουσαλημ οἰκοδομήσατε οἴκους καὶ κατοικήσατε καὶ φυτεύσατε παραδείσους καὶ φάγετε τοὺς καρποὺς αὐτῶν, καὶ λάβετε γυναῖkας.. Τί δέ ἐστι τὸ λαθεῖν γυναῖkας; Ἐδήλωτεν ὁ περὶ τῆς σοφίας εἰπών Ταύτὴν ἐζήτησα Κύμην ἀγαγέσθαι ἐμαυτῷ, καὶ ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς. Δεῖ ταύτης ἐρᾷν, ὡς ἐν Παροιμίαις Σολομὼν εἰσηγήτατο, φἡσας Ἑράσθητι αὑτῆς, καὶ τηρήσει σε καὶ χαράχωσον αὐτὴν, καὶ ὑψώσει σε. Καὶ ἄλλας ὦ νόει παρὰ τὴν σοφίαν γυναῖκας, τὰς λοιπὰς ἀρττάς, Οὕτω γὰρ ἐξέσται πολλὰς γυναῖκας λαξεῖν ἐξ ὧν δεῖ τεχνοποιεῖν. ἀπὸ σοφίας λόγον σοφίας, ὡς ἂν καὶ ἄλλους οἰχοδομήσῃς" ἀπὸ σωφροσύνης ἔργα σωφροσύνης, ἵνα σώφρονας ποιήσῃς βίῳ χαὶ λόγῳ" ἀπὸ ὀικαιοσύντς ἔργα διχαιοσύνης ἐν κοινωνί καὶ συναλλάγμασι" ἀλλὰ καὶ δικαίους διδάσκων τεχνοποιῆσεις ἀπὸ δικαιοσύνης. Υἱοὺς δὲ ποιήσεις ἀπὸ τῶν υἱῶν καὶ θυγατέρας" υἱοὺς μὲν τὰ θεῖα νοῆματὰ χαὶ τὰ δόγματα, θυγατέρας δὲ τὰς πράξεῖς. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.577a-b

Thus says the Lord God of Israel to all those gone into exile from Jerusalem, build houses and dwell in them and plant gardens and eat their fruits, and take wives... 1 But what is it to take a wife? He makes it clear who speaks of wisdom saying, 'I sought to take this bride for myself, and I was made a lover of beauty.' 2 And it is indeed needful to love her, as Solomon teaches us in Proverbs with these words, 'You shall love her and she will guard you, and with a ditch dug about her she will exalt you.' 3 Yet let it be understood that there are other wives apart from wisdom, the other virtues. So it is permitted to take many wives, from which children should be produced. Wise speech is born from wisdom, so that you may edify others. Prudent works are born from prudence, by which you may make others prudent in life and words. Just works in civil life and agreements are born from justice, and in teaching others to be just you will produce children from justice. Indeed you will produce sons and daughters, sons who are holy thoughts and teaching, and daughters who are deeds. Origen, Commentary On Jeremiah, Fragment 1 Jerem 29.4-5 2 Wisdom 8.2 3 Prov 4.6

The Debt Of Love

Quantum cupio sanctitati vestrae debitum reddere de caritate sermonem, tantum me caritatis magis fieri video debitorem; nec invenio qualiter possim verbis explicare praeconium caritatis, in qua sic debemus, quandiu in hoc saeculo vivimus, crescere invicem diligendo, sicut eam jubemur semper debere reddendo. Beatus namque apostolus Paulus, dum nos omnibus debitis praecepisset absolvi, solo nos mutuae caritatis debito semper voluit detineri, dicens: Nemini quidquam debeatis, nisi ut invicem diligatis. Ista est apostolicae summa doctrinae. Haec sunt consulta caritatis paternae, ut nemini quidquam debeamus, nisi ut invicem diligamus. Cum ergo audimus, ut nemini quidquam debeamus, non in hoc verbo remaneamus, sed audiamus et faciamus quod sequitur, ut nos invicem diligamus: et inveniemus sanctam caritatem, quam semper debendo reddamus, et reddendo salubriter debeamus. Magna res caritas est, dilectissimi fratres, quam docente Apostolo sic jubemur semper reddere, ut eam nihilominus jubeamur sine intermissione debere. O caritatis debitum bonum, debitum sanctum, debitum coelestibus refertum commodis, debitum sempiternis plenum omnino divitiis! Sanctus Fulgentius Ruspensis, Sermo V, De caritate Dei ac Proximi Source: Migne PL 65.737b-d

As greatly as I desire to return the debt of your holiness with a sermon on love, just as greatly I see myself as a debtor to love, for I do not find I am able to explain the glory of love, in which, while we live in this world, we should grow in love to one another, because of which we are commanded always to return it. The blessed apostle Paul, while he commands us to dismiss all debts, wished us only to be detained by the one debt of mutual love, saying, 'Owe nothing to anyone, only that you love one another.' 1 This is the summit of the Apostolic teaching, this is the counsel of paternal love, that we should owe nothing to anyone, only that we love one another. When, therefore, we hear that we should owe nothing to anyone, we should not stop there, but we should hear and do what follows, that is, we should love one another, and thus we shall find heaven's love, which we should always return, and profitably return. Love is such a great thing, dearest brothers, which the Apostle teaches us we should always return, so that we are commanded to it without pause. O good debt of love, o holy debt, o debt that bears off to heaven, debt full of eternal riches. Saint Fulgentius of Ruspe, from Sermon 5, On the Love of God and one's Neighbour 1 Rom 13.8

Loving Enemies

Ego autem dico vobis, Diligite inimicos vestros Quoniam ignorantibus mysterium naturae humana impossibile videtur diligere inimicum. Et vere impossibile est, quantum ad carnis naturam, quia passionibus subjacet: quantum autem ad animam, possibile est, quia propri judicii est ideo: et regere et reinere potest carnem a passionibus. Numquam enim anima passibilem regeret carnem, si ipsa passionibus esset subjecta. Puto autem, sicut illud quod dictum est: Ego autem dico, non concupisces: non loquiter Deus ad carnis naturam, quae non potest fieri ut non concupiscat quod suum est: sed ad animam, quae non concupiscere potest. Nam quando quis corporalibus quidem motibus excitatur, voluntas autem illius non inclinatur, ut faciat opus quod facere instigatur, sed stabilii proposito, continentia et operatione justitiae, irrationabiles motus corporis frangit, et si corpore concupiscit, animus ejus non concupiscit; si autem consenserit explere quod cogitat, tunc vere dicitur animo concupiscere: sic in hoc loco: caro quidem inimicum suum diligere non potest, quemadmodum nec est possibile, ut injuriam non sentiat sibi illatam; anima autem inimicum diligere potest, quia dilectio vel odium carnis in sensu est, animae autem in intellectu. Propterea anima quidem secundum rationem vertitur, caro autem invertibilis in passione tenetur: quoniam anima libera est, et sub principatu Dei est; caro autem captiva est, and sub principatu diaboli est, sicut et mundus qui in maligno positus est, quoniam et ipsa caro de mundo est. Quando ergo nocemur ab aliquo, etsi odimus eum, non tamen exsequimur odium nostum, considerantes Dei justitiam, sed magis confringentes motus doloris nostri, et benedicimus ei, et benefacimus. Cognosce quia caro quidem nostra odit inimicum suum, quae nocita diligere non potest, anima autem diligit inimicum. Alioqui si unusquisque motus suae carnis considerat, nullum bonum facere invenitur: quia omne bonum, adversante carnis natura, contradicentibus nobis ipsis explemus. Deinde qui te innocentem injuriatur, si incipias considerare quomodo a diabolo possidetur et agitur, quomodo voluntatem suam adimplet per ministerum ejus, non solum non irasceris ei, sed ahuc misereberis ejus: miseratio autem excitat affectum. Opus Imperfectum in Matthaeum, Homilia XIII Source: Migne PG 56.702-3

But I say to you, love your enemies. 1 To those ignorant of the mysteries of human nature it appears impossible to love an enemy. And truly it is impossible as much as it pertains to the nature of the flesh, because it is subject to the passions, but as much as it pertains to the soul it is possible, because it has its own judgement and it is able to rule and restrain the flesh from the passions, but if the soul has become become subject to the passions it can never rule the passion affected flesh. I think, as has been said, as I said about not lusting, that God does not speak of the flesh here, which is not able to be something which does not desire its own things, but to the soul, which is capable of not desiring. For when someone is moved by bodily motions, his will may incline not to do the deed which has been instigated, and with the firm intention of continence and with the work of righteousness, he may stamp down on the irrational movement of the body, if the body desires what his soul does not. But if he shall consent to accomplish what it would, then truly he tells the soul to desire. Therefore, in this passage the flesh is not able to love its enemy and likewise it is not possible that it cannot feel an injury that is inflicted, but the soul can love an enemy, because the love or hate of the flesh is in the sense but the soul's is in the mind. Because of which the soul turns over things according to reason, and the body is held fast by passions, since the soul is free and beneath the power of God and the flesh is captive, beneath the power of the devil, and so the world is in wicked position set, 2 because the flesh is from the world. When, then, we are harmed by someone, even if we hate him, we must not follow our hatred, but considering the righteousness of God, and more the ruinous motions of our grief, we bless him and we do good. Let it be known that our flesh hates our enemy because it is not able to love that which harms it. Besides if anyone should consider the motion of his own flesh he will find no good there, because we fulfill every good in contradiction to the averse nature of the flesh. Finally he who is harmed in innocence, if he considers how the devil possesses and acts, and how his will is fulfilled through his servants, he shall not only refrain from anger, but he shall be merciful and mercy shall kindle love. Opus Imperfectum on Matthew, from Homily 13 1 Mt 5.44 2 1 Jn 5.19

Love And Friends And Enemies

Et si diligitis eos, qui vos diligunt, quae vobis est gratia? Nam et peccatores diligentes se diligunt, etc. Si etiam peccatores, publicani et ethnici, erga dilectores suos natura duce norunt esse benefici, quantum vos, inquit, quibus ut gradus professionis eximior, ita cura necesse est sit virtutis uberior, latiori sinu dilectionis amplecti debetis etiam non amantes? Unde quaesitu dignum videtur quomodo cum Dominus eos qui diligentes se solum diligunt, benefacientibus sibi benefaciunt, amicis fenerantur, non modo perfectam non habere charitatem, verum peccatoribus aequiparari testetur, ille pectoris dominici recubitor Epistolam de Dei et proximi dilectione consummans, non uspiam inimicos monuerit esse diligendos, sed absolute dixerit: Quia si diligamus invicem, Deus in nobis manet, et charitas Dei in nobis perfecta est. Quod si quem movet, sciat eum non de inimicorum amore tacuisse, sed et illos fratrum nomine comprehendisse fraternique amoris intuitu diligi, et pro eis praecepisse orari. Scilicet, ut non semper inimici remaneant, sed resipiscant a diaboli laqueis, nobisque germano foedere socientur. Nec durum videatur, quod nondum credentes, propter spem tamen credendi fratres apellari posse dicimus. Nam idem Joannes, eos etiam filios Dei vocitare legitur. Quia Jesus, inquit, moriturus erat pro gente, et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. Quandiu enim dispersi, nondum filii sunt Dei, sed conveniendo in unum, jam efficiuntur filii. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput VI Source: Migne PL 92.407a-c

And if you love those who love you, what credit is that to you. For even sinners love those who love them... 1 If even sinners, tax collectors and gentiles, know by nature that their lovers are of benefit, how much more should you be more excellent, because of which care is needed for a more abundant virtue, so that with a wider lap of love you may embrace with love those who do not love. Now it seems worthwhile to ask how it is that when the Lord says they do not have a perfect love who love only those who love them, and who do good to those who do good to them, and help friends, and He gives witness to it by the comparison with sinners, yet he who reclined on the Lord's breast, concluded his letter about the love of God and neighbour with no exhortation anywhere to the love of enemies, but openly stated, 'Because if we love one another, God remains in us, and the love of God is perfected in us.' 2  If one considers it, one may understand that he has not been silent about the love of enemies, but includes them under the name of brothers who are to be loved with fraternal love, and he has commanded us to pray for them, that is, so that they might not always remain enemies, but recognise the snares of the devil and join us in familial relationship. It does not seem so difficult that we should be able to call them brothers while they are not yet believers on account of the hope of them becoming believers. For the same John even calls them sons of god. 'Because Jesus' it says, 'should die for the people, and not only for the people, but so that the sons of God who are scattered might be gathered into one.' 3 For while they were scattered they were not sons of God, but coming together as one, so they are made sons. Saint Bede, Commentary on the Gospel of Luke, Book 1, Chapter 6 1 Lk 6.32 2 1 Jn 4.12 3 Jn 11.51-52

The Wound Of Love

Ἐὰν εὕρητε τὸν ἀδελφιδόν μου, ἀπαγγείλατε αὐτῷ, ὅτι τετρωμένη ἀγάπης εἰμὶ ἐγώ. Kαλὰ δὲ εἶναι τῆς ἀγάπης τὰ τραύματα καὶ παρὰ τῆς Παροιμίας ἐμάθομεν ἥ φησιν Αἱρετὰ μὲν τοῦ φίλου τὰ τραύματα, κακὰ δὲ τῆς ἔχθρας καὶ τὰ φιλήματα. Tίς δὲ ὁ φίλος οὗ τὰ τραύματα τῶν φιλημάτων τοῦ ἐχθροῦ προτιμότερα, παντὶ δῆλόν ἐστι τῷ μὴ ἀγνοοῦντι τὰ τῆς σωτηρίας μυστήρια. Φίλος μὲν γάρ ἐστιν ἀληθινός τε καὶ βέβαιος ὁ καὶ ἐχθροὺς γενομένους ἡμᾶς τοῦ ἀγαπᾶν μὴ παυσάμενος, ἐχθρὸς δὲ ἄπιστός τε καὶ ἀνήμερος ὁ μηδὲν ἠδικηκότας ὑπαγαγὼν τῷ θανάτῳ. Tραῦμα τοῖς πρωτοπλάστοις ἐδόκει ἡ διὰ τῆς ἐντολῆς γενομένη τοῦ κακοῦ ἀπαγόρευσις, τραῦμα γὰρ ἐνομίσθη τοῦ ἡδέος ἡ ἀλλοτρίωσις, φίλημα δὲ ἡ πρὸς τὸ ἡδὺ καὶ εὐφανὲς προτροπή. Ἀλλ’ ἔδειξεν ἡ πεῖρα ὅτι τὰ νομιζόμενα τοῦ φίλου τραύματα τῶν φιλημάτων ἦν τοῦ ἐχθροῦ λυσιτελέστερά τε καὶ αἱρετώτερα. Ἐπεὶ οὖν συνέστησεν ἑαυτοῦ τὴν ἀγάπην ὁ καλὸς ἐραστὴς τῶν ἡμετέρων ψυχῶν, δι’ ἣν καὶ Ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε, διὰ τοῦτο ἀντερασθεῖσα ἡ νύμφη τοῦ ἀγαπήσαντος δείκνυσιν ἐν ἑαυτῇ ἐγκείμενον διὰ βάθους τῆς ἀγάπης τὸ βέλος, τουτέστι τὴν τῆς θεότητος αὐτοῦ κοινωνίαν· ἡ γὰρ ἀγάπη ἐστὶν ὁ θεός, καθὼς εἴρηται, ἡ διὰ τῆς κατὰ τὴν πίστιν ἀκίδος τῇ καρδίᾳ ἐγγενομένη. Eἰ δὲ χρὴ καὶ ὄνομα τοῦ βέλους εἰπεῖν τούτου, ἐροῦμεν ὃ παρὰ τοῦ Παύλου ἐμάθομεν ὅτι τὸ βέλος τοῦτό ἐστι Πίστις δι’ ἀγάπης ἐνεργουμένη. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία IΓ’ Source: Migne PG 44.1044b-d

If you should find my kinsman, say to him that I am wounded by love. 1 That the wounds of love are beautiful we have learnt from Proverbs, which says, 'The wounds of a friend are desirable, but the kisses of an enemy are evil.' 2 And the answer to the question of who the friend is whose wounds are more beneficial than the kisses of a foe is obvious to everyone who is not ignorant of the mysteries of salvation. The friend is the true and unshakable One who even when we were foes never stopped loving us, and the enemy is the faithless and savage one who brings death to those who have done him no harm. To the one who was first formed, the commandment’s prohibition of evil seemed a wound, since the separation from what gives pleasure was thought to be a wound, while a kiss is an incitement to what gives pleasure and appears good. But experience has shown that things thought as wounds from a friend are more profitable and more desirable than the kisses of an enemy. Since, then, the beautiful lover of our souls has commended His love, because of which 'Christ died for us when we were sinners,' 3 the bride, having returned her beloved's love, reveals the shaft of love deeply fixed within her, that is, her fellowship with the Deity. For God is love, 4 as it has been said, and He has come to dwell in the heart by the means of the shaft of faith. And if it is needful to give a name to this shaft, we repeat what we have learned from Paul, that this shaft is 'faith working through love.' 5 Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 13 1 Song 5.8 2 Prov 27.6 3 Rom 5.8 4 1 Jn 4.8 5 Galat 5.6

Harmful Beauty

Quaeris quis ille tam noxius, tamque perniciosus decor? Tuus. Adhuc forte sine intellectu es? Planius audi. Privatus, proprius. Non culpamus donum, sed usum. Denique si advertisti, non in decore, sed in suo decore dictus est ille perdidisse sapientiam. Et, in fallor, unus angeli animaeque decor ipsa est. Quid enim vel haec vel ille absque sapientia, nisi rudis deformisque materia est? Ea ergo ille non modo formatus, sed et formosus fuit. Sed perdidit eam, cum fecit suam: ut non sit aliud in decore suo quam in sua sapientia perdidisse sapientiam. Proprietas in causa est. Quod sibi sapiens fuit, quod non dedit gloriam Deo, quod non retulit gratiam pro gratia, quod non secundum veritatem ambulavit in ea, sed ad suam eam retorsit voluntatem: istud est cur eam perdidit; imo istud est quod eam perdidit. Etenim sic habere, perdere est. Et si Abraham, inquit, ex operibus iustificatus est, habet gloriam, sed non apud Deum. Et ego: non ego in tuto, inquam. Perdidi quidquid habeo non apud Deum. Nam quid tam perditum, quam quod extra Deum exsulat? Quid mors, nisi privatio vitae? Ita nihil perditio, nisi alienatio a Deo est. Vae qui sapientes estis in oculis vestris, et eoram vobismetipsis prudentes! de vobis dicitur: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Perdiderunt sapientiam, quia sua sapientia perdidit eos. Quid non perdiderunt, qui et ipsi perditi sunt? An vero non perditi, quos nescit Deus? Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo LXXIV Source: Migne PL 183.1143b-d

Do you wonder what beauty can be harmful and ruinous? Yours. Perhaps you do not understand yet. Let it be made more clear. It is your own. We do not blame the gift, but the use of it. If you consider it, it was by his own beauty that Lucifer ruined his wisdom. Unless I err, the beauty of an angel and of the soul is one, and it is wisdom. For what is anything without wisdom but raw and disordered matter? Therefore Lucifer was not only ordered but beautiful because of it, but he ruined it when he used it. There is not anything else to be found in his beauty but that with his own wisdom he destroyed wisdom. Possession is the cause. Because he was wise in his own eyes, because he did not give glory to God, because he did not return grace for grace, because he did not walk in the truth but he turned to his own will, that is how he ruined it, that is how he destroyed it, such was his way of destroying it. And if Abraham, it says, had been justified by works, he would have had glory, but not before God. 1 And I am not safe. I have destroyed whatever I have that is not in God. What is so ruined as that which exults to be separated from God? What is death but the loss of life? Therefore there is no ruin but separation from God. 'Alas, you who are wise in your own eyes, and prudent for yourselves,' of whom it is said, 'I shall destroy the wisdom of the wise and the prudence of the prudent I shall reprove.' 2 They will destroy wisdom because their own wisdom has destroyed them. What do that not destroy who have destroyed themselves? Are they not utterly destroyed whom God disregards? Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 74 1 Rom 4.2 2 Isaiah 5.21, 1 Cor 1.19

Seeking Him

In simplicitate cordis quaerite illum; quoniam invenitur ab his qui non tentant illum, apparet autem eis qui fidem habent in illum. Et bene dixi : In simplicitate etc. quoniam invenitur, per gratiam in praesenti, secundum illus Canticorum tertio: Invenit quem diligit anima mea. Ab his qui non tentant illum... Aliud exterius praetendendo, aliud interius intendendo, sicut Scribae et Pharisaei Chrisum tentantes; et hoc dicit contra hypocrisim et duplicitatem; Matthaei vigesimo secundo, Quid me tentatis hypocritae? Apparet autem... Scilicet in futuro per gloriam; primae Ioannis tertio: Cum apparuerit, similes ei erimus; et ad Colossenes tertio: Cum autem Christus apparuerit, vita vestra, tunc et vos apparebitis cum ipso in gloria. His qui fidem habent in illum. hoc dicit contra haeresi et infidelitatem. Et nota, quod dicit: In illum, quid non sufficit credere illi vel illum, sed credere in illum, quod est actus fidei formatae, secundum Augustinum. Vel: invenitur propter devotionem affectus; apparet, per contemplationem intellectus; Psalmus: Gustate, affectu; videte, intellectu. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput I Source: Here, 360d-e

Seek Him in simplicity of heart, for He is found by those who do not test Him, and He appears to those who have faith in Him. 1 Well it is said 'In simplicity' because He is found through grace in the present, according to the third chapter of the Song of Songs, 'My soul found him whom it loves.' 2 'By those who do not test Him...' Pretending one thing outwardly while intending another inwardly, as the Scribes and the Pharisees tested Christ, and this is said against hypocrisy and duplicity. In the twenty second chapter of Matthew, 'Why do you test me, hypocrites?' 3 'And He appears...' That is, in the future, in glory. In the third chapter of the first letter of John, 'When He appears we shall be like Him.' And in the third chapter of Colossians, 'When Christ shall appear, your life, then even you will appear with Him in glory.' 4 'To those who have faith in Him.' This is said against heresy and disbelief. Note that it says 'in Him,' because it is not enough to believe Him but to believe in Him, which is the act of mature faith, according to Augustine. 5 Otherwise we could say He is found according to the devotion of love, and He appears in the contemplation of the mind. In the Psalm, 'Taste,' with love, 'see,' with the understanding. 6 Saint Bonaventura, Commentary On Wisdom, Chapter 1 1 Wisdom 1.2-3 2 Song 3.4 3 Mt 22.18 4 1 Jn 3.2, Col 3.4 5 Aug, Tractate 29 On John, 6 6 Ps 33.9

Asking In Prayer

Κἀγὼ ὑμῖν λέγω· Αἰτεῖτε, καὶ δοθήσεται ὑμῖν, ζητεῖτε, καὶ εὐρήσετε, κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὐρίσκει , καὶ τῷ κρούοντι ἀνοιγήσεται. Τίνα δὲ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Ἡ καὶ ἰχθὺν, μὴ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ; Ἡ καὶ ἐὰν αἰτήσῃ ὠὸν, μὴ ἐπιδώσει αὐτῷ σκορπίον; Εἰ οὖν ὑμεῖς πονηροὶ ὑπάρχοντες οἶδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὁ ἐξ οὐρανοῦ δώσει Πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν; Ὅρα τὸ ἀκριβὲς τῆς λέξεως. Οὐκ εἶπεν, ὅτι Αἰτήσασθε, καὶ δοθήσεται, ἀλλ᾽, Αἰτεῖτε, ἀντὶ τοῦ, διηνεκῶς ζητεῖτε . Πᾶς γὰρ ὁ αἰτῶν λαμβάνει. Ἆρα οὖν ὁ ἀσύμφορα αἰτῶν λαμβάνει; Οὐχί πρῶτον μὲν γὰρ ἡ τῶν ἀσυμφόρων αἴτησις οὐδὲ αἴτησις ἂν κληθείη πρὸς τὸν Θεόν. Ὁ γὰρ τῷ Θεῷ προσευχόμενος, ὀφείλει αἰτεῖσθαι ἃ ἐκεῖνος δίδωσιν. Ὅταν δὲ τις τὰ ἀσύμφορα αἰτεῖται, οὐ πρὸς τὸν Θεὸν ποιεῖται τὴν αἴτησιν· οὗτος γὰρ ἀσύμφορα οὐ δίδωσιν. Ἔπειτα ἄκουε καὶ αὐτοῦ τοῦ Κυρίου, πῶς διδάσκει ἡμᾶς αἰτεῖσθαι ἃ δεῖ. ῎Ἄρτον γὰρ, φησὶν, ὁ υἱὸς καὶ ἰχθὺν καὶ ὠὸν αἰτεῖται. Ὥσπερ οὖν ταῦτα ἀνθρώπου ἐστὶ βρῶσις, οὕτω καὶ τὰ αἰτήματα ἡμῶν ὀφείλουσιν εἶναι συμφέροντα καὶ συμβαλλόμενα ἡμῖν. Νόει δέ μοι, ὅτι ἄρτον μὲν αἰτεῖται πᾶς ὁ τὴν εἰς Τριάδα πίστιν ἀποκαλυφθῆναι αὐτῷ, καὶ τὴν ὀρθότητα τῶν δογμάτων αἰτῶν· ἄρτος γὰρ ταῦτὰ εἰσιν ὡς στηρίζοντα καρδίαν. Ἰχθὺν δὲ αἰτεῖ ὁ ἐν τῷ πελάγει μὲν τοῦ βίου ὢν , ζητῶν δὲ τὴν παρὰ τοῦ θεοῦ συνέργειαν , ἵνα ἐν μέσῳ τῶν πειρασμῶν ἀκαταβάπτιστος, καὶ ζῶν ὥσπερ ἰχθὺς διαφυλαχθῇ. Ὠὸν δὲ αἰτεῖ ὁ τὰ γεννήματα τῶν ἐναρέτων ψυχῶν δοθῆναι αὐτῷ ζητῶν, αἴτινες δηλαδὴ ψυχαὶ ὄρνισιν ἂν εἰκότως παραβάλλοιντο πτέρυγας λαβοῦσαι , καὶ πνεύματι κουφισθεῖσαι, καὶ ὑπεραναπτᾶσαι τὴν γῆν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ IA' Source: Migne PG 123.857c-859a

And I say to you, Ask and it shall be given to you, seek and you will find, knock and it shall be opened to you. Everyone who is asking receives, and he who is seeking finds, and it is opened to those who are knocking. Who among you if a son asked a father for bread, would give him a stone? And if he asked for a fish, instead of fish, he would give him a snake? And if he asked for an egg, he would give him a scorpion? If then you who are wicked know how to give good gifts to your children, how much more shall the Father in heaven give the Holy Spirit to those who ask him? 1 Note carefully what is said. He does not say, You shall seek and it shall be given, but seek, that is, keep seeking. 'For everyone who is asking receives.' Is it then that he who is seeking what does not benefit, receives it? No. First one must not ask for harmful things from God in prayer. He who prays to God should seek what God may give. When someone asks for harmful things he does not pray to God, since God does not give such things. Hear how the Lord teaches us to ask for what is needful. He says that the son asks for bread and a fish and an egg. As, then, these thing are food for men, so our prayers should be of benefit to us. Understand here that he who seeks bread is he who has faith in the Trinity and asks for the rightness of the teaching to be revealed to him. This is the bread that strengthens the heart of a man. 1 And he asks for a fish who is in the sea of this life and seeks help from God, so that he does not drown in the midst of trials but lives, and is preserved like a fish. And he who asks for an egg, asks for the fruit of virtuous souls to be given to him. which is compared to the souls of birds, which are lifted up by their wings, and with the spirit they elevate themselves over all worldly things. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 11 1 Lk 11.9-13 2 Ps 103.15

The Gathering

Et congregatae sunt, ad eum turbae multae, ita ut naviculam ascendens sederet: et omnis turba stabat in littore Turba multa ad Dominum docentem congregata, significat frequentiam populorum, praedicantibus apostolis, ad Christum confluentium. Quod ascendens navim, sedebat in mari, significat quod Christus per fidem ascensurus erat in mentes gentilium, et Ecclesiam collecturus in mari, id est in medio nationum contradicentium, in qua Ecclesia dicitur sedere, hoc est regnare et dominari. Turba vero quae stabat in littore, quae neque in mari, neque in navi erat, gerit figuram recipientium verbum Dei, et jam fide a mari, id est a reprobis separatorum, sed necdum per gratiam baptismatis in Ecclesia intromissorum. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XIII Source: Migne PL 162.1369b

And great crowds gathered to Him, so that He went up into a boat and sat, and all the multitude stood on the shore. 1 Many crowds were gathered for the teaching of the Lord, which signifies the many peoples sent flowing to Christ by the preaching of the Apostles. That He got up into the boat and was sat in the sea signifies that by faith Christ was to rise up in the minds of the Gentiles and the Church was to be gathered in the midst of the sea, that is, in the midst of dissentient peoples, in which the Church is said to sit, which is to rule and reign. But the crowd that stood on the shore, who were neither in the sea nor in the boat, these bear the figure of those who receive the word of God and by faith have been drawn out of the waters, that is, from among the wicked, but they have not yet entered into the Church through the grace of baptism. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 13 1 Mt 13.2