Building And Guarding

Haec cantica, ut saepe diximus, ascendentium sunt. Qualiter ascendentium? Scilicet amando Deum. Qui Deum amat, ascendit; qui saeculum amat, cadit. Sed hujus psalmi titulo additum est: Canticum Graduum Salomonis. Videamus, cur nomen Salomonis in hoc tantummodo [loco] additum sit. Salomon interpretatur pacificus. Quis [est] iste pacificus, nisi verus Salomon Dominus noster Jesus Christus, qui coelestia et terrestria pacificavit in sanguine suo, et fecit utraque unum, duos sibi parietes conjungens in seipso, summo angulari lapide. Nam Ecclesia de duobus populis, id est, circumcisionis et praeputii copulavit in unum ovile, ut sit unus pastor et unum ovile. De isto vero Salomone in capite hujus psalmi dicitur: Nisi Dominus aedificaverit domum, in vanum laborant, qui aedificant eam. Nisi Dominus aedificet Ecclesiam absque macula et ruga, in vanum laborat omnis praedicator. Qui sunt qui in vanum laborant, nisi haeretici qui laborant Ecclesiam congregare, sed absque Domino; ideo vanum est opus illorum. Ex quo populus fidelis aedificatus est, custos est ipsius Dominus noster Jesus Christus, qui aedificat, qui conservat, qui protegit, qui remunerat; ille solus in omnibus et aedificator et custos. Ideo dixit in sequenti versu: Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam. Ista est civitas, de qua saepius in his Graduum psalmis cantatur, spiritalis utique Jerusalem. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXVI Source: Migne PL 100.628b-d

These songs, as we have often said, are songs of ascent. In what way are they ascents? By loving God. He who loves God, he ascends, and he who loves the world, he falls. But to the title of this Psalm has been added, 'A song of ascent, by Solomon.' Let us see why the name of Solomon has been added in this place only. Solomon is translated as peaceful. Who is this peace but the true Solomon our Lord Jesus Christ, who pacified heaven and earth with His own blood, and made two one, joining the two parts in Himself, He who is the best cornerstone. For the Church is from two peoples, that is, He binds into one flock the people of the circumcision and the uncircumcision, so that there may be one shepherd and one flock. At the beginning of this Psalm it is said of this true Solomon, Unless the Lord shall build the house, they labour in vain who build it. 1 Unless the Lord builds the Church without spot or wrinkle, every preacher labours in vain. Who are those who labour in vain but the heretics who toil to gather their church, but without the Lord, and therefore their work is in vain. It has been built up from a faithful people, and its guardian is our Lord Jesus Christ, He who builds, He who preserves, He who protects, and He who rewards. He alone among everyone is the builder and guardian. Therefore it is said in the following line, 'Unless the Lord guards the city, they who watch guard it in vain.' This is the city which is often sung about in the Psalms of ascent, which is the spiritual Jerusalem. Alcuin of York, Commentary on the Gradual Psalms, from Psalm 126 1 Ps 126.1 2 Mt 7.24-27 3 Isaiah 2.2

Prayer And The Spirit

Sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. Hic gratiam Spiritus Spiritum nominavit; postulat autem, quia postulare nos facit gemitibus qui enarrari non possunt. Sicut tentare nos dicitur Deus, ut sciat, hoc est, scire nos faciat quales sumus. Sed et usu communi quo aliquis fieri jubet, ipse dicitur operari, ut: ille aedificavit domum, aut, ille codicem fecit, cum nec ille scripserit, nec ille struxerit. Qui autem scrutatur corda, scit quid desideret Spiritus, quia secundum Deum postulat pro sanctis. Ostendit quidem, non tam verba nostra in oratione, quam cor mentemque perpendi: ipse enim est qui scrutator est cordis et renum. Scimus enim quoniam diligentibus Deum omnia cooperantur in bonum. Hoc dicit, quia si imperite precati sunt, non illis oberit, quia propositum cordis eorum sciens Deus, non illis imputat quae adversa postulant, sed ea annuit quae danda sunt a Deo amantibus; unde et Dominus ait: Scit enim Pater vester quid opus sit vobis antequam petatis ab eo. His qui secundum propositum vocati sunt sancti. Secundum quod proposuit salvare sola fide quos praescierat credituros, et quos gratis vocavit ad salutem, multo magis glorificabit operantes. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput VIII Source: Migne PL 103.78c-79a

But the Spirit Himself asks for us with inexpressible groans. 1 Here He named the grace of the Spirit the Spirit, and He prays because He makes us pray with inexpressible groaning. Just as God is said to test us so that He might know, that is, He makes us know ourselves. And even in common speech when someone commands something he is said to do it, as he made a house or a book, when he neither wrote nor built. And He who scrutinises hearts knows what the Spirit desires, because He prays for those who are holy according to God. Certainly it shows not so much in our words in prayer as in the weight in our hearts and minds, for He is the scrutiniser of the heart and inner being. We know that to the lovers of God everything begins in goodness. He says this, that if they have prayed with little skill, they will not be blamed, because God knows the wish of their hearts and He does not grant to them what would be harmful to them when they ask for it, but He bestows the things He gives to the lovers of God. Hence the Lord says, 'The Father knows what you need before you ask it from Him,' 2 to those who according to their wish have called out for holy things. According to which He promised to save for faith alone those who He foresaw to be believers, and whom He freely called to salvation, and much more shall He glorify the workers. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 8 1 Rom 8.26 2 Mt 6.8

Prayer And Faith And Doubt

Postulet autem in fide nihil haesitans. Id est, talem se exhibeat bene vivendo, ut dignus sit exaudiri dum postulat. Qui enim meminit se Domini non obtemperasse praeceptis, merito desperat Dominum suis intendere precibus. Scriptum est enim: Qui obturat aurem suam ne audiat legem, oratio ejus erit exsecrabilis. Qui enim haesitat, similis est fluctui maris qui a vento movetur et circumfertur. Qui mordente se conscientia peccati haesitat de perceptione praemiorum coelestium, facile ad impulsum tentationum statum fidei deserit, qua in tranquillitate Deo servire videbatur, et ad libitum hostis invisibilis, quasi ad flatum venti, per diversos vitiorum raptatur errores. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.12a

Let him ask in faith without doubt... 1 That is, let him show himself worthy by living well, so that he may be worthy of being heard when he makes his request. For he who is mindful that he has not obeyed the commandments of the Lord rightly despairs that the Lord listens to his prayers. It has been written, 'He who turns away his ear from hearing the law, his prayer shall be an abomination.' 2 He who doubts is like a wave of the sea which is moved by the wind here and there. He whose conscience is troubled by sin doubts the reception of the heavenly rewards, and the blow of temptation easily makes him lose his faith, which when he was at peace he seemed to guard for God, and at the whim of the invisible enemy, like a gust of wind, he is carried off by the errors of various vices. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.6 2 Prov 28.9

Divine Learning

Oportet, fratres charissimi, ut mundo corde et casto corpore sapientiam divinam discere diligatis, et intelligere appetatis; quia ipsa cognitio Dei fideliter se quaerentibus et instanter meditantibus tribuit. Cognitione autem Dei nihil melius est; quia nihil beatius est, et ipsa vera beatitudo est. Unde et Salvator ad Patrem ait: Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. Hujus ergo sapientiae notitia qualiter adipiscatur, audite. Primo omnium quaerendum est homini quae sit vera scientia, veraque sapientia: quia sapientia hujus saeculi, stultitia est apud Deum. Scientia vera est, a diaboli servitio, quod sunt peccata, recedere; et sapientia perfecta est, Deum colere secundum mandatorum illius veritatem: quia in his duobus vita beata acquiritur, sicut Psalmista ait, Diverte a malo, et fac bonum. Nec etiam sufficit cuiquam mala non facere, nisi etiam et bona faciat; nec bona facere, nisi etiam mala omittat. Omnis ergo qui sic sapiens est, procul dubio beatus erit in aeternum. Beata siquidem vita est cognitio divinitatis; cognitio divinitatis, virtus boni operis est; virtus boni operis, fructus est aeternae beatitudinis. Rabanus Maurus, Homilia XLVIII, De studio sapientiae, lectione et meditatione legis Dei. Source: Migne PL 110.88d-89a

It is necessary, dearest brothers, that the heart be clean and the body chaste for you to love the learning of divine wisdom and to be eager to understand, because the knowledge of God is given to those who faithfully seek Him and to those who firmly meditate on Him, and there is nothing better than this knowledge of God, because there is nothing more blessed, and it is the true blessing. Hence the Saviour says to the Father, 'This is eternal life, that they know you, the one true God, and Him whom you sent, Jesus Christ.' 1 Hear, then, in what way the awareness of this wisdom is acquired. First of all a man must ask what is true knowledge and what is true wisdom, for 'the wisdom of this world is foolishness to God.' 2 True knowledge is to withdraw from the service of the devil, that is, from sin, and it is perfect wisdom to revere God according to the truth of His commandments, for in these two ways the blessed life is obtained, as the Psalmist says, 'Turn from evil and do good.' 3 It is not enough for someone not to do evil, unless he also does good, nor to do good unless he eschews all evils. Therefore everyone who is so wise will certainly be blessed in eternity, and that blessed life is the knowledge of divine things, and the understanding is the doing of good works, and the fruit is the doing of good works is eternal blessedness. Rabanus Maurus, from Homily 48, On the study of wisdom, and reading, and meditation on the law of God. 1 Jn 17.3 2 1 Cor 3.19 3 Ps 33.15

Chastity And Cleanliness

Gloriosum et insignem inter caeteras virtutes locum castitas et munditia tenet, fratres charissimi, quia ipsa sola est quae mundas mentes hominum praestat videre Deum. Unde ipsa Veritas ait: Beati mundo corde, quoniam ipsi Deum videbunt; ac si e contrario diceret: Illi vero miseri sunt quorum corda carnali concupiscentia sunt polluta, quia aeternas merguntur in tenebras. Castitas enim angelica est vita; castitas cum humilitate, Spiritus sancti merebitur habitationem, quem expellit immunditia libidinum, dicente Scriptura: Corpus peccatis subditum Spiritus sanctus effugiet. Membra nostra debent Deo esse dicata, non fornicationi: opponat homo desiderio carnis suae aeternorum flammas tormentorum; assuescat juvenis castitatem, ut sit dignus sapientiae Dei. Ubi immunditia est corporis, ibi habitatio diabolici spiritus, qui maxime gaudet in inquinatione carnis nostrae. Omnes immunditiae Deo displicent, et maxime quae non sunt naturales. Admonet itaque nos Scriptura sancta dicens: Post concupiscentias tuas non eas, et a voluntate tua avertere. Si praestes animae tuae concupiscentias ejus, faciet te in gaudium inimicis tuis venire. Ejus quoque modi Salomon sapientissimus proferebat sententias de cavenda immunditia carnis, dicens: Favus enim distillans labia meretricis, et nitidius oleo guttur ejus. Novissima autem illius amara quasi absinthium, et acuta quasi gladius biceps. Pedes ejus descendunt ad mortem, et ad inferos gressus illius penetrant. Per semitam vitae non ambulant, vagi sunt gressus ejus et investigabiles. Nunc ergo, fili, audi me, et ne recedas a verbis oris mei. Longe fac ab ea viam tuam, et ne appropinques foribus domus ejus. Hoc siquidem non solum de meretricum immunditia dixit, sed etiam de omni carnis concupiscentia, quae sollicitat animam suam consentire desideriis suis: sed ratio mentis prohibere debet impetus carnis et refrenare voluptates ejus iniquas. Item ille qui supra, prohibens cohabitationem feminarum juvenibus, dicit: Nunquid abscondere potest homo ignem in sinu suo, ut vestimenta illius non ardeant; aut ambulare super prunas et non comburantur plantae ejus: sic qui ingreditur ad mulierem proximi sui, non erit mundus cum tetigerit eam. Similiter et beatus Paulus admonet nos: Bonum est, inquiens, mulierem non tangere, quasi statim in tactu periculum esset: pulchra est enim casta juvenum pudicitia, et Deo amabilis, et ad omne bonum utilis. Qui filios habet spiritales, vel carnales, nutriat illos in castitate, Deo, non in fornicatione, diabolo. Quid prodest homini filium habere, nutrire, amare, si aeternis eum nutriat tormentis. Qui in castitate vivunt, angelicam habent in terris conversationem. Castitas hominem coelo conjungit, angelis facit civem. Rabanus Maurus, Homilia XLVII, De Castitate et Munditia Source: Migne PL 110.87a-88a

Chastity and cleanliness hold a glorious and wondrous place among the other virtues, dearest brothers, because it is only those with pure minds who are given the sight of God. Hence the Truth Himself says, 'Blessed are the pure of heart, for they shall see God,' 1 as if on the contrary He had said, 'They are wretched whose hearts are defiled with carnal lusts, because they shall sink into eternal darkness.' Chastity is the angelic life, chastity with humility merits the indwelling of the Holy Spirit, whom the uncleanliness of lust expels, with Scripture saying, 'The Holy Spirit flees a body ruled by sin.' 2 Our members should be dedicated to God not to a whore. A man sets himself in the flames of eternal torment with his carnal desires. Accustom a youth to chastity so that he might be worthy of the wisdom of God. When the body is unclean a diabolical spirit dwells there, one who loudly rejoices in the defilement of our flesh. All uncleanliness is displeasing to God, especially those which are not natural. Holy Scripture warns us, saying, 'Do not go after your desires, and turn away from your will. If you give your soul to its desires you shall come to be the joy of your enemy.' 3 The most wise Solomon also sets forth passages to warn against the uncleanliness of the flesh, saying, 'Honey drips for the lips of a whore and her neck shines with oil, but soon enough she shall be as bitter as wormwood, and as sharp as a two edged sword. He feet lead down to death, and her steps walk into hell. They do not walk on the path of life, those steps wander and are unaccountable. Now then, my son, hear me, and do not turn from the words of my mouth. Keep her far from your way, and do not approach the doors of her house.' 4 Certainly he was not speaking only of the uncleanliness of a whore, but even of every lust of the flesh, which invites the soul to agree to its desires. But the rational mind should forbid the urging of the flesh and bind back its wicked pleasures. A little later the same author, prohibiting the cohabitation of women with young men, says, 'It is never possible for a man to hide a fire in his lap so that his clothing is not burnt, or to walk upon coals and not burn the soles of his feet, so he who goes to see the wife of his neighbour shall not be clean when he touches her.' 5 Likewise Paul warns us, 'It is good for one not to touch a woman,' 6 as if a touch were instant peril. Fair is the chastity of young men, loveable to God, and useful in everything. He who has spiritual sons and not carnal ones, shall nourish them on chastity for God, and not on fornication for the devil. What does it profit a man to have a son and to feed hm and to love hm, if he raises him for eternal torment? Those who live chastely, they have the way of angels on earth. A man of chastity is bound to heaven, a fellow citizen with angels. Rabanus Maurus, from Homily 47, On Chastity and Uncleanliness 1 Mt 5.8 2 Wisd 1.5 3 Sirach 18.30-31 4 Prov 5.3-8 5 Prov 6.27-29 6 1 Cor 7.1

Peter And Aeneas

Invenit autem ibi hominem quemdam, nomine Aeneam, ab annis octo jacentem in grabato... Aeneas iste genus significat humanum, infirmorum prius delectatione languescens, sed apostolorum opere et ore sanatum. Quia etenim mundus ipse quatuor plagis sublimatur, et cursus saeculi annuis quatuor temporibus variatur, quicunque praesentia labentiaque gaudia complecitur, quasi bis quaternario annorum numero, grabato sternitur enervis. Grabatum quippe est ipse segnities, ubi requiescit animus aeger et infirmus, id est, in voluptate corporis et omni delectatione saeculari. Aenea, sanet te Dominus Jesus Christi. Surge et sterne tibi... Quem de paralyspsi curaverat, mox surgere et sternere sibi praecepit, spiritaliter insinuans ut quisque fidei solidamentum in corde perceperit, non solum torporem, in quo fessus jacuerat, discutiat, sed etiam bona opera, in quibus requiescere valeat, paret. Sanctus Beda, Super acta Apostolorum Expositio, Caput IX Source: Migne PL 92.965a-b

And Peter found there a certain man by the name of Aeneas, who had been laying on a pallet for eight years... 1 This Aeneas signifies a type of person who has been languishing in the pleasures of laxity but who is then cured by the works and words of the Apostles. Because indeed the world is raised up by four corners, and the course of the secular year is varied by the four seasons, so it is with anyone caught up in present joys and delights, he lays stretched out in infirmity, and the number of years are reckoned as two fours. Certainly the pallet signifies sloth, where the sick and weak soul rests, that is, in the pleasures of the body and in worldly delights. Aeneas, the Lord Jesus Christ heals you. Rise up and make your bed... He cures him of paralysis and immediately exhorts him to rise up and make his bed, spiritually intimating that he who takes possession of the firmness of faith in his heart, not only casts off his torpor in which he has been thrown down in weariness, but he even prepares for good works, in which he shall be able to find rest. Saint Bede, Commentary on the Acts of The Apostles, Chapter 9 1 Acts 9.33

A Failed Follower

Et ait illis Jesus: Vulpes foveas habent, et volucres coeli nidos, Filius autem hominis non habet ubi caput reclinet. Ex Domini verbis ostenditur hunc qui obsequium promittit ob hoc repudiatum, quod signorum videns magnitudinem, sequi voluerit Salvatorem, ut lucra ex operum miraculis quaereret, hoc idem desiderans, quod et Simon Magus a Petro emere voluerat. Talis ergo fides juste sententia Domini condemnatur, et dicitur ei: Quid me propter divitias et saeculi lucra cupis sequi cum tantae sim paupertatis, ut ne hospitiolum quidem habeam, et non meo utar tecto? Aliter, intelligitur miraculis Domini commotus propter inanem jactantiam eum sequi voluisse, quam significant aves. Finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Reclinatione vero capitis humilitatem suam significavit, quae in illo simulatore ac superbo non habebat locum. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.460c-d

Jesus said to them, 'Foxes have their holes, and the birds of heaven their nests, but the Son of Man has nowhere to rest His head.' 1 From these words of the Lord it is shown that this man who promised to follow is repudiated, because he wished to follow having seen the greatness of His signs so that he might try to profit from the work of miracles, which same thing Simon Magus desired, and wished to buy from Peter. 2 The speech of the Lord rightly condemns such faith and it is said to him, 'Why did you desire to follow me for the sake of wealth and worldly gain when I am so poor so that I do not have anywhere to rest and no roof over my head?' Otherwise it may be understood that having been amazed by the miracles of the Lord this man wished to follow Him for the sake of inane boasting, which the birds signify. But the following of the disciple was false, which fiction He names by foxes. However the resting of the head signifies humility, which has no place for deceit or pride. Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 9 1 Lk 9.58 2 Acts 8.18-20

The Father And The Son And Truth

Sed qui misit me, verax est. Videte quemadmodum Patri dat gloriam aequalis Filius Patri. Exemplum enim nobis praebet, gloriam dare Deo, gloriam Dei quaerere, non nostram: quasi diceret, O homo fidelis, si ego Filius Patris, aequalis Patri, consubstantialis Patri, coaeternus Patri, do gloriam ei, a quo sum: quomodo tu superbus es apud eum, cujus es servus? Multa, inquit, habeo de vobis loqui, et judicare; sed qui misit me, verax est, tanquam diceret, ideo verum dico, quia filius veracis, veritas sum. Pater veritas est, Filius veritas. Ait enim apertisime ipse Dominus, Ego sum via, et veritas, et vita. Ergo si Filius veritas, Pater quid, nisi quod ait, veritas? Qui me misit, verax est. Filius veritas, Pater verax est, sed non a veritate. Filius veritas, sed a Patre, quia Filius a Patre, non a seipso, et ideo ait alio loco: A meipso non veni, id est, a meipso non sum. Pater utique verax est, non participando veritatem, sed generando veritatem, quia Pater genuit Filium, qui de seipso ait: Ego sum via, et veritas. Cum autem dixisset Dominus Jesus: Verax est, qui me misit, non intellexerunt illi, quod de Patre eis dicebat; necdum habuerunt oculos cordis apertos, ut intelligere possent aequalitatem veracis et veritatis. Sanctus Beda, In Ioannis Evangelium Expositio, Liber I, Caput VIII Source: Migne PL 92.745c-746a

But He who sent me is true. 1 Note how the equal Son gives glory to the Father. He gives it as an example for us to give glory to God and to seek the glory of God and not our own, as if He were to say, 'O faithful man, if I, the Son of the Father, equal to the Father, consubstantial to the Father, coeternal with the Father, give glory to Him from whom I am, how shall you be proud before Him, you who are his servant? 'Many things I have to tell you and judge,' He says, 'but He who sent me is true,' 1  as if He were to say, 'Therefore I speak the truth, because I am the Son of Him who is true, and I am the truth. The Father is truth, the Son is truth.' For the Lord openly says, 'I am the way and the truth and the life.' 2 Therefore if the Son is truth, what is the Father, unless, as He said, the truth? 'He who sent me is true.' The Son is truth, the Father is true, but not from truth. The Son is truth, but from the Father, because the Son is from the Father and not from Himself, and therefore in another place He says, 'I did not come from myself,' 3 that is, I am not from myself. So the Father is true, and not by participating in the truth but in generating the truth because the Father begat the Son, He who says about Himself, 'I am the way and the truth.' But when the Lord Jesus had said, 'He who sent me is true,' they did not understand that He spoke to them of the Father, for the eyes of the heart was not yet open, so that they were able to understand the equality of the one who is true and the truth. Saint Bede, Commentary on the Gospel of John, Book 1, Chapter 8 1 Jn 8.26 2 Jn 14.6 3 Jn 8.42

The Given Spirit

In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis. Hoc ipsum, quia de Spiritu suo dedit tibi, unde cognoscis? Interroga viscera tu. Si plena sunt chartitate, habes Spiritum Dei, Paulo attestante qui ait: Quia charitas Dei diffusa est in cordibus nostris per Spritium sanctum qui datus est nobis. Sanctus Beda, In I Epistolam Sancti Joannis, Caput IV Source: Migne PL 93.110b

In this we know that we remain in Him, and that He is in us, because He has given of His Spirit to us. 1 How do we know this, that He has given of His Spirit to us? Question your heart. If it is full of love, you have the Spirit of God. Paul also gives witness to this, saying, 'Because the love of God has been diffused in our hearts through the Holy Spirit that has been given to us.' 2 Saint Bede, Commentary on the First Letter of Saint John, Chapter 4 1 1 Jn 4.13 2 Rom 5.5

Piety And Seeking

Sentite de Domino in bonitate, et in simplicitate cordis quaerite illum. In bonitate autem de Domino sentit qui sacram Scripturam secundum pietatem legit atque intelligit, et in simplicitate cordis eum quaerit, qui humiliter ejus voluntati se subjicit ad custodiendum videlicet mandata ejus. Nam qui pie quaerit Dominum, honorat sacram Scripturam, et non reprehendit quod nondum intelligit, et propterea non resistit: quod est mitem esse, de quo in Evangelio Veritas ipsa ait: Beati mites, quoniam ipsi possidebunt terram. Hinc ergo mundi philosophi, et eorum sequaces haeretici excipiuntur qui ratione humana secreta se aestimant capere posse divina, cum scriptum sit: Sapientiam Dei praecedentem omnia quis investigabit? Et Apostolus manifeste dicat: Incomprehensibilia esse judicia Dei, et investigabiles vias ejus: qui in praesenti vita potius colendus est recta fide, quam incauta disputatione. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Liber I, Caput I Source: Migne PL 109.673b-c

Think of the Lord in goodness, and seek Him in simplicity of heart. 1 They think of the Lord in goodness who piously read and understand Holy Scripture, and they seek Him in simplicity of heart who humbly subject themselves to His will, that is, in the guarding of His commandments. For he who piously seeks the Lord reveres Holy Scripture, and he does not dispute what he does not yet understand, on account of which he is not impeded, which is to be meek, concerning which the Truth says in the Gospel, 'Blessed are the meek, for they shall inherit he earth.' 2 Therefore the worldly philosophers, and those who are followers of heretics, are excluded, who with human reason think they can draw out and grasp Divine secrets, even when it it is written, 'Who is able to investigate the wisdom of God which excels everything?' And the Apostle openly says, 'The judgements of God are incomprehensible and His ways are beyond investigation,' 3 who in the present life would rather have care for correct faith than foolish arguments. Rabanus Maurus, Commentary on the Book of Wisdom, Book 1, Chapter 1 1 Wisdom 1.1 2 Mt 5.4 3 Sirach 1.3, Rom 11.33

Faith And Mountains

Qui confidunt in Domino, sicut mons Sion : non commovebitur in aeternum, qui habitat in Jerusalem. Fides quae ad Deum est, stabilem facit vitam nec ullis tentationibus moveri potest, qui supra firmam petram suam construit domum. Quis est mons Sion nisi Christus, qui est in vertice montium, et elevabitur super colles, et fluent ad eum omnes gentes? Sion est Ecclesia, in qua speculum vitae et aeternitatis visio, cujus caput est Christus. Ecce quaerit iste ascensor spiritalium graduum, qualis sit ista Jerusalem, in qua sanctorum chorus habitat, et respondetur ei: Montes in circuitu ejus, et Dominus in circuitu populi sui, ex hoc nunc et usque in saeculum. Isti montes sunt angeli, sunt prophetae, et praedicatores sancti, qui muniunt istam Jerusalem. Et ne hoc tibi parvum videretur, quod tales montes habet in circuitu, statim subjunxit: Et Dominus in circuitu populi sui. Ecce quales habemus muros, quales munitiones, quales defensores! Maneamus intra septa Jerusalem, et non timeamus insidias diaboli, nec sagittas ejus, tales habentes defensores; et hoc non ad tempus, sed in aeternum, ideo dicit: Ex hoc nunc et usque in saeculum. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXIV Source: Migne PL 100.626a-c

They who trust in the Lord are like mount Sion. He who dwells in Jerusalem shall never be moved. 1 Faith in God makes life firm, and he who has established his house on His rock cannot be shaken by any trial. 2 Who is mount Sion but Christ, who is on the peak of the mountain, and is lifted up over the hills, and all the peoples flow to him? 3 Sion is the Church, in which is the mirror of life and the vision of eternity, and of which Christ is the head. Note that he who goes up the spiritual steps asks what this Jerusalem is in which the chorus of the saints dwell, and he is answered, Mountains encircle it, and the Lord is around his people, now and forever. These mountains are the angels and the prophets, and the holy preachers, who make the walls of this Jerusalem. And lest it seem to be a little thing to you, that such mountains surround it, immediately he adds, 'And the Lord is around His people.' Behold what walls we have, what bastions, what defenders. Let us remain in the boundaries of Jerusalem, and let us not fear the plots of the devil, nor his shafts, since we have such great defenders, and not only for a time but forever, and therefore it says, 'now and forever.' Alcuin of York, Commentary on the Gradual Psalms, from Psalm 124 1 Ps 124.1 2 Mt 7.24-27 3 Isaiah 2.2

The Treasure Of Wisdom

Infinitus enim thesaurus est hominibus: quo qui usi sunt, participes facti sunt amicitiae Dei, propter disciplinae dona commendati. Infinitum ideo thesaurum dicit esse sapientiae, quia quanto quis studiosius eam discit, tanto profundiorem esse cognoscit; et quanto magis in ea meditando profecerit, tanto ipsam altius petere intelliget; ideoque ipsius meditatores amicitiae Dei participes facti sunt, quia praeceptorum et voluntatis Dei veri fiunt agnitores: de quo ipsa Veritas ad discipulos in Evangelio ait: Jam non dicam vos servos, quia servus nescit quid faciat Dominus ejus. Vos autem dixi amicos: quia omnia quaecunque audivi a Patre meo nota feci vobis. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Liber II, Caput III Source: Migne PL 109.669c

She is an endless treasure to men, by use of which they become friends of God, being commended for the gift of discipline. 1 The treasure of wisdom is said to be an endless because the more a man is more studious in learning from her, so the much more he is able to know deeply, and the more he advances in contemplation, so the much more he understands how to seek high things. Therefore those who meditate in this manner are made participants in the friendship of God, because they have truly become those who know the commandments and will of God, concerning which the Truth says to the disciples in the Gospel, 'Now I do not call you servants, because a servant does not know what his master will do, but I say you are friends because everything which I have heard from my Father I have made known to you.' 2 Rabanus Maurus, Commentary on the Book of Wisdom, Book 2, Chapter 3 1 Wisdom 7.14 2 Jn 15.15

Preparing The Soul

Hominis est animam praeparare, etc. Certum est quia neque animum praeparare, neque gubernare linguam, neque aliquid facere boni, absque divina gratia valemus; quia sine me, inquit, nihil potestis facere. Quomodo ergo hominis est animum praeparare, et Dei gubernare linguam, nisi quia hoc proprie in tempore persecutionis significat? de quo Dominus ait: Cum autem tradent vos, nolite cogitare, quomodo aut quid loquamini; dabitur enim vobis in illa hora quid loquamini. Omnes viae hominis patent oculis ejus, etc. Ita vias, id est, actiones omnium, et bonorum videlicet et malorum, Dominus videt, ut spiritus etiam singulorum, quid in occulto cogitent, certa lance discernat. Unde recte subjungitur: Revela Domino opera tua, etc. Domino quippe opera nostra revelamus, quando eum, quem nihil latere novimus, in cunctis quae agimus, in memoriam reducimus, atque illius in omnibus flagitamus auxilium. Et cum hoc devoti agamus, fit ut non opera eadem tantummodo, sed etiam internae nostrae cogitationes illo dirigente procedant. Sanctus Beda, Super Parabolas Salomonis, Liber II, Caput XVI Source: Migne PL 91.986a-c

It is for a man to prepare his soul... 1 It is certain that we are not able to prepare the soul, nor guard the tongue, nor do any good without Divine grace, 'Because without me,' He says, 'you can do nothing.' 2 How, then, is a man to prepare the soul and guard the tongue for God, unless this especially signifies a time of persecution, concerning which the Lord says, 'When they hand you over do not think how you will speak or what you will say, for in that hour it will be given to you what you shall say.' 3 All the ways of a man are open to His eyes... The ways that are the deeds of everyone, that is, both good deeds and evil ones, are seen by the Lord, so that even the spirit of each one, which they think is hidden, He certainly discerns. Hence it is rightly added, Reveal your works to the Lord... We reveal our works to the Lord when  we bring Him to mind in everything we do, Him to whom we know nothing is hidden, and we entreat His help in all of them. And when we do this devoutly, we do not do this only in our works, but even in our internal thoughts, from which our deeds proceed and are directed. Saint Bede, Commentary On Proverbs, Book 2, Chapter 16 1 Prov 16.1 2 Jn 15.5 3 Mt 10.19

The Betrayal And The Kiss

Jesus autem dixit ei: Juda, osculo Filium hominis tradis? Filium, inquit, hominis tradis, quia caro, non divinitas, comprehenditur. Illud tamen plus confutat ingratum, quod eum tradiderit, qui cum esset Dei Filius proper nos tamen Filius hominis esse voluit. Et quasi dicat: Propter te suscepi, ingrate, quod tradis. Interrgative sane pronuntiandum puto, quasi amantis affectu corripiat proditorem. Juda, osculo Filium hominis tradis? hoc est, amoris pignre vulnus infligis, et charitatis officio sanguinem fundis, et pacis instrumento mortem irrogas, servus Dominum, discipulus prodis magistrum, electus auctorem. Sanctus Beda, In Lucae Evangelium Expositio, Liber VI, Caput XXII Source: Migne PL 92.604b

And Jesus said to him, 'Judas, you betray the Son of man with a kiss?' 1 'You betray the Son of man,' He says, because the flesh is understood but not the Divinity. That, however, confutes the thankless one even more, because he would betray Him who as the Son of God yet wished to be a Son of man because of us. As if He said, 'Because of you I took up what you betray, O thankless one.' And this, I think, must be said interrogatively, as He corrects the traitor with the emotion of love. 'Judas, do you betray the Son of a man with a kiss?' That is, with the pledge of love you inflict a wound, and with the duty of charity you shed blood, and with the instrument of peace you impose death. A servant betrays his master, a pupil his teacher, a chosen one his Creator. Saint Bede, Commentary on the Gospel of Luke, Book 6, Chapter 22 1 Lk 22.48

The Mockers And The Simple

Quia abominatio Domino est omnis illusor. Omnis, inquit, illusor, quia illusor est, qui vel verba Dei, quae novit, implere contemnit, vel eadam perverse intelligendo ac docendo corrumpit. Est illusor et ille qui promissa ejus quasi parva despicit, ac iram districtionis ejus quasi tolerabilem spernit: nec non et ille qui proximorum simplicitati vel paupertati improbus insultat. Ideoque omnem hujusmodi illusorem merito divina abominatur justitia. Bene autem subditur: Et cum simplicibus sermocinatio ejus. Quia saepe superbi, dum simplicibus illudunt, prudentiores se illis, quos irrident, judicant. Sed horum prudentia, juxta quod Jacobus ait, Terrena est, animalis, diabolica. Sermocinatio autem Domini cum simplicibus est, quia illos coelestis sapientiae secretis illustrat, quos terreni fastus ac simplicitatis nil habere considerat. Hinc etenim dicit, Abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis Sanctus Beda, Super Parabolas Salomonis, Liber I, Caput III Source: Migne PL 91.945a-c

Because everyone who mocks is an abomination to the Lord. 1 Everyone who mocks, it says, because he who mocks is one who though he knows the word of the Lord does not cares to fulfill it, or he corrupts it with a perverse understanding and teaching. He mocks who despises His promises as something trivial and His anger as something that is tolerable, and he is a wicked man who insults the simplicity or poverty of his neighbours. Therefore everyone who mocks like this is abominated by the Divine righteousness. Then it is well added, 'His conversation is with the simple.' Because often the proud, in their mocking of the simple, judge themselves to be wiser than those whom they ridicule. But their wisdom, as James says, is worldly and animal and diabolical. 2 The speech of the Lord is with the simple because He enlightens them with the secrets of heavenly wisdom, which the worldly scorner does not consider that the simple might possess. Hence He says, 'You have hidden these things from the wise and clever, and revealed them to little ones.' 3 Saint Bede, Commentary On Proverbs, Book 1, Chapter 3 1 Prov 3.32 2 James 2.15 3 Mt 11.25, Lk 10.21

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

Baptism And The Heavens

Et statim ascendens de aqua vidit coelos apertos... Mysterium trinitatis in baptismati domini demonstratur. Dominus baptizatur, Spiritus descendit in specie columbae, Patris vox testimonium Fili prabentis auditur. Aperiuntur autem coeli, non reseratione elementorum, sed spiritualibus oculis, quibus et Ezechiel in principio voluminis sui apertos eos esse commemorat. Sedit quoque columba super caput Jesu, ne quis putaret vocem Patris ad Joannem factam, non ad Dominum. Pulcher autem cum dixisset: Et Spiritum tanquam columbam descendentem, addidit, et manentem in ipso. Hoc etenim Mediatori Dei et hominum donum est speciale collatum. ut implens semel eum Spiritus sanctus, nunquam recederet, sed perpes in illo maneret. Nam fidelibus ejus ad insignia virtutum et miracula facienda aliquando gratia Spiritus confertur, aliquando tollitur. Quibus tamen ad operationem pietatis et justitiae, ad amorem Dei et proximi conservandum, nunquam gratia Spiritus abest. Unde de illo Spiritu promittitur, dicente eis Domino: Vos autem cognoscetis eum quia apud vos manebit, et in vobis erit. Verum specialiter in Domino manet Spiritus semper, non quomodo in electis ejus juxta mensuram fidei, sed sicut Joannes ait: Vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratiae et veritatis. Manet autem in illo Spiritus, non ex eo tantum tempore quo baptizatus est in Jordane, sed ex illo potius quo in utero conceptus est virginali. Nam quod in baptizatum descendere visus est Spiritus, signum erat conferendae nobis in baptismo gratiae spiritualis, quibus in remissionem peccatorum ex aqua et Spiritu regeneratis amplior ejusdem Spiritus gratia per impositionem manus episcopi solet coelitus dari. Sicut etiam hoc quod apertos coelos vidit post baptisma, nostri utique gratia factum est, quibus per lavacrum undae regeneratricis janua panditur regni coelestis, quae, peccantibus quondam protoplastis ac paradiso ejectis, toti generi humano interpositis cherubim et flammeo gladio clausa est. Exstinguitur namque haec flamma cuique fidelium, cum aquis vitalibus tingitur. Reconciliatur angelicis spiritibus, cum ad pacem sui redierit Creatoris, adeo ut si percepta fidei sacramenta puro corde et corpore servaverit, mox solutus carne regna possit intrare coelestia. Alioqui quomodo tunc aperirentur Domino coeli, qui cum homo fieret et habitaret nobiscum in terra, coelum pariter divina potentia continebat et terram? Sed et hoc quod vox paterna de coelis innotuit: Tu es Filius meus dilectus, in te complacui, non ipse Filius quod nesciebat docetur, sed nobis quod credere debeamus ostenditur: Ipsum videlicet qui baptizandus cum aliis venit ad Joannem homo, verum esse Dei Filium; non solum ipsius Joannis, sed et totius mundi Dominum, et ideo veraciter in Spiritu sancto baptizare valentem. Nos quoque vox eadem docuit per aquam ablutionis et spiritum sanctificationis Dei posse filios effici. Quotquot enim receperunt eum, dedit eis potestatem filios Dei fieri. Bene autem in specie columbae descendit Spiritus sanctus, quod multum simplex est animal, atque a malitia fellis alienum, ut figurate nobis insinuaret quod simplicia corda quaerit, nec habitare dignatur in mentibus impuris, qualis fuit Simon ille cui dicebat Petrus: Non est tibi pars, neque sors in sermone hoc; in felle enim amaritudinis et obligatione iniquitatis video te esse. Sanctus Beda, In Marci Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.138b-139b

And immediately as He rose up from the waters the heavens were opened... 1 The mystery of the Trinity is revealed in the baptism of the Lord. The Lord is baptised, the Spirit descends in the form of a dove, the voice of the Father is heard bearing witness to the Son. Yet the heavens were not opened with the wrenching apart of the elements but to spiritual eyes, as with Ezekiel who in the beginning of his book recalls the things revealed to him. Then the dove sat on the head of Jesus, lest it be thought that the voice of the Father was addressed to John and not to the Lord. Well it is said, 'And the spirit descended like a dove,' and then it is added, 'and remained on Him,' for this is the special gift given to the Mediator of God and man, that once He was filled with the Spirit it never withdrew, but it remained with Him always. For sometimes the grace of the Holy Spirit is given to His faithful ones as a sign of virtue, or for the making of miracles, and then it is taken away, but for the works of piety and righteousness and the preservation of love of one's neighbour and God the grace of the spirit is never taken away. Whence concerning the spirit that is promised the Lord says to them, 'You shall know Him because He shall remain with you, and in you He shall be.' 2 But the spirit remains in the Lord always especially, not as in the elect according to the measure of faith, but as John says, 'We have seen His glory, the glory as the only unbegotten of the Father, full of grace and truth.' 3 And the spirit remains in Him not only from the time when He was baptised in the Jordan, but from that point when He was conceived in the virginal womb. For that the spirit was seen to descend at the baptism was a sign given to us for the baptism of spiritual grace, by which for the forgiveness of sins through water and the regeneration of the spirit there is more of that spirit's grace than is accustomed to be found in the laying on of the blessed hands of a bishop. Therefore Him seeing the heavens opened after baptism was done for our sake, because by the washing of the waters of regeneration the doors of the heavenly kingdom are opened, those gates from which sin cast out the first formed man and which were then closed to the whole human race by the setting of a Cherubim with a flaming sword there. 4 This flame is extinguished for the faithful when it is touched by the life giving waters. It reconciles us with angelic spirits when it returns us to peace with the Creator, so that if a man shall serve the holy teachings of the faith with a pure heart and body, soon with the dissolution of the flesh he shall be able to enter the kingdom of heaven. Yet how were the heavens opened to the Lord who had become a man and dwelt with us on the earth, when the Divine power encompasses both heaven and earth? But even this the Father's voice from heaven takes note of when it says, 'You are my beloved son, in you I am well pleased.' For He is not a Son who was ignorant and taught, but it was for us, that we should believe, that it was revealed. That is, He came to John as a man to be baptised with other men, He who was truly the son of God, and Lord not only of John but even of the whole world, and therefore rightly it was beneficial to be baptised in the Holy Spirit. We also learn from that voice that we can be made into sons of God by the cleansing waters and the sanctification of the spirit. 'As many as received Him, He gave power to be sons of God.' 5 Well indeed, then, did the Holy Spirit descend as a dove, because it is a most innocent animal and has nothing to do with any bitter wickedness, but its figure intimates to us that we should seek simplicity of heart, 6 and scorn to live with soiled minds, as Peter said to Simon, 'You have no part nor lot in this matter. For I see you are in the gall of bitterness and in the bonds of iniquity.' 7 Saint Bede, Commentary on the Gospel of Mark, Book 1, Chapter 1 1 Mk 1.10 2 Jn 14.17 3 Jn 1.14 4 Genes 3.24 5 Jn 1.12 6 Wisdom 1.1 7 Acts 8.21-23

From The Beginning

Quod fuit ab initio... Hanc Epistolam beatus Apostolus Joannes de fidei et charitatis perfectione conscripsit, laudans devotionem eorum qui in unitate Ecclesiae perseverabant; porro illorum impietatem coarguens, qui Ecclesiae pacem vesano dogmate turbabant, Cerinthi maxime et Marcionis, qui Christum ante Mariam non fuisse contendebant. Propter quos etiam Evangelium suum scripsit, ibi quidem et suis et ipsius Domini verbis consubstantialem Patri Filium affirmans, hic autem quae a Domino didicit propriis sermonibus depromens, et haereticorum stultitiam apostolica auctoritate refellens. Unde mox in capite Epistolae divinitatem simul et humanitatem veram ejusdem Dei et Domini nostri Jesu Christi designat dicens: Quod fuit ab initio, quod audivimus. Fuit enim ab initio Filius Dei, sed eumdem Filium Dei in homine apparentem audierunt, et oculis viderunt discipuli, quod ipsum in Evangelio latius explicavit. Nam quod hic ait: Quod fuit ab initio, hoc est quod in Evangelio dicit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Et quod hic subdidit: Quod audivimus, quod vidimus oculis nostris, hoc est quod ibi latius subdit: Et Verbum caro factum est, et habitavit in nobis, et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre. Et ne parum dicere videretur in eo quod ait: Quod vidimus oculis nostris, adjunxit: Quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae. Non solum quippe corporalibus oculis sicut caeteri Dominum viderunt, sed et perspexerunt, cujus divinam quoque virtutem spiritualibus oculis cernebant. Maxime illi qui eum in monte clarificatum viderunt, e quibus unus erat ipse Joannes. Quod autem ait: Et manus nostrae contrectaverunt de Verbo vitae, Manichaeorum vincit insaniam, qui Dominum veram assumpsisse carnem negant; quam apostoli veram esse dubitare non poterant, ut pote cujus veritatem non solum videndo, sed et tangendo probarent; maxime Joannes ipse, qui, in sinu ejus in coena recumbere solitus, tanto licentius ejus membra, quanto vicinius tangebat. Sed et post resurrectionem ejus a mortuis, manus eorum tractaverunt de Verbo vitae, cum veram eum recepisse carnem, quamvis jam incorruptibilem, absque ulla dubietate cognoverunt, audientes ab illo ipso: Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. Bene autem dicitur: Et manus nostrae contrectaverunt de Verbo vitae, quia cum veritatem resuscitatae carnis ejus a mortuis etiam manibus contrectando probarent, certius eum Verbum vitae, hoc est Deum verum, esse cognoverunt. Sanctus Beda, In I Epistolam Sancti Joannis, Caput I Source: Migne PL 93.85b-86b

That which was from the beginning... 1 The Apostle John wrote this letter about the perfection of faith and charity, praising the devotion of those who persevered in the unity of the Church, but disputing the impiety of those who troubled the peace of the Church with their irrational teachings, especially Cerinthus and Marcion, who contended that Christ did not exist before Mary. Indeed it was on account of them that he wrote his Gospel, and there with the very words of the Lord affirmed the consubstantiality of the Son and Father. But here in his own words he sets forth what the Lord taught and with Apostolic authority refutes the foolishness of heretics. Whence at the very beginning of the letter he designates the Divinity and true humanity of our God and Lord Jesus Christ, saying, 'That which was from the beginning, that we heard.' For the Son of God was from the beginning, but that same Son of God the disciples also heard and saw with their own eyes in the appearance of a man, which he explains more broadly in his Gospel. For as here he says, 'That which was from the beginning,' so in the Gospel he says, 'In the beginning was the Word and the Word was with God, and God was the Word. In the beginning He was with God.' 2 Then here he adds, 'That we have heard and seen with our eyes,' that is, what is more broadly given in the Gospel as, 'The Word was made flesh and dwelt among us, and we saw His glory, the glory as the only begotten of the Father.' And lest it seems he says less here when he says, 'What we have seen with our eyes,' he adds, 'What we have perceived and our hands have  touched, the Word of Life.' They did not only see the Lord with the eyes of the body, as with other things, but they even looked on and perceived the Divine virtue with spiritual eyes, certainly those who saw Him transformed on the mountain, one of whom was John himself. 3 And saying, 'and our hands have touched, the Word of Life.' he overthrows the madness of the Manichees, who denied that the Lord had taken up the flesh, which truth the Apostles could not doubt, since they not only saw His truth, but they even proved it by touching, especially John himself, who alone reclined in His lap at the Last Supper, his members given as much freedom as a neighbour who touched. 4 But even after His resurrection from the dead, their hands touched the Word of Life, when He has received true flesh, now incorruptible, and without any doubt they knew, hearing from Him, 'Touch and see, because a spirit does not have flesh and bones, as you see I have.' 5 And it is well said, 'And our hands have touched, the Word of Life,' because when by touch they proved the truth of the flesh raised up from the dead, they more certainly knew that He was the Word of Life, that is, the true God. Saint Bede, Commentary on the First Letter of Saint John, Chapter 1 1 1 Jn 1.1 2 John 1.1-2 3 Mt 17.1-8 4 Jn 13.23 5 Lk 24.39

Life And Light

Et vita erat lux hominum. Quo verbo aperte docetur quod ipsa vitalis per quam omni disposita sunt et reguntur: non omnem creaturam, sed rationabilem tantum, ut sapere possit illuminat. Homines namque, qui ad imaginem Dei facti sunt, percipere sapientiam possunt, animalia non possunt. Sed animalis quicunque est homo, non percipit ea quae sunt Spiritus Dei. Unde bene cum dixisset: Et vita erat lux hominum, subjunxit, et de his qui ab humanae conditionis honore procul recedentes, comparati sunt jumentis insipientibus, et similes facti sunt illis, atque ideo rectae voluntatis luce privantur. Sanctus Beda, In Ioannis Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.639c

And the life was the light of men. 1 With which words he openly teaches that it is through this living one that all has been arranged and is ruled, but He does not illuminate every creature but only those who are rational, that is, those who are able to know. For men, who are made according to the image of God, can all attain to wisdom, and animals cannot. Yet there is a bestial man who does not perceive the things which are of the Spirit of God. 2 Whence it is well said, 'And the light was the light of men,' which alludes to those who have withdrawn far from the honour of the human condition, comparing them to mindless beasts, and that they made like them, 3 and therefore they are deprived of the light of a good will. Saint Bede, Commentary on the Gospel of John, Book 1, Chapter 1 1 Jn 1.4 2 1 Cor 2.14 3 Ps 48.13

Delivering From Evil

Sed libera nos a malo, amen. Qua impetrata, contra omnia quae diabolus et mundus operantur securi stamus et tuti Sed hoc in praesenti fit, quantum divinum examen nobis utile esse prospexerit. Unde dicit Apostolus: Fidelis est Deus, qui non patitur vos tentari supra id quod potestis, sed facit cum tentatione proventum, ut possitis sustinere. Orandum est enim ut non solum non inducamur in malum quo caremus, quod sexto loco petimus, sed ab illo etiam liberemur, quo jam inducti sumus. Quod cum factum fuerit, nihil remanebit formidolosum, nec omnino metuenda erit ulla tentatio. Quod tamen in hac vita, et quandiu istam mortalitatem circumferimus, ubi serpentina persuasione inducti sumus, non sperandum posse fieri, sed tamen aliquando futurum sperandum est. Opportuno autem tempore perficietur beatitudo, quae in hac vita inchoata est, et cui capessendae atque obtinendae aliquando nunc omnis conatus impenditur.  Rabanus Maurus, Commentariorum In Matthaeum, Liber V, Caput XIII Source: Migne PL 107.821a-b

But deliver us from evil. Amen 1 Which is sought against all the works of the devil and the world, so that we may stand securely and in safety. And this is done in the present as much as the Divine examination is useful for us, hence the Apostle says, 'God is faithful and shall not suffer you to be tried beyond your strength, but with the coming of temptation He acts so that you will be able to endure.' 2 And one must pray that we are not only not led into the temptation we lack, as we sought in the sixth passage of this prayer, but that we are delivered from what we have been led into. When that is accomplished nothing shall be formidable, nor shall there be any trial to be feared. In this life, however, while we will carry around this mortality, where the serpent's persuasion has led us, we should not think it to be possible, but rather one should hope for it at some future time. For then is the right time for the perfection of blessedness, which in this life is just beginning, and that we are all now exhorted to try to seize and obtain sometime.  Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 13 1 Mt 6.13 2 1 Cor 10.13