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

Dismissing The Crowd

Et dimittentes turbam... Dimittunt turbam, qui popularem auram et vulgum deserunt incerto semper judicio pervagantem: neque addicti rumoribus humanis a virtutis itinere retardantur, sed se bono conscientiae stabiles et securi laudum et derogationum mendaces fluctus, Christo comitante, pertranseunt. Sanctus Petrus Chrysologus, Sermo XXI, De Sedata Maris Tempestate Source: Migne PL 52.379a-b

And dismissing the crowd... 1 They dismiss the crowd who keep away from the popular breeze and the wandering mob that is always unstable in its judgement, nor are they delayed on the way of virtue by being bound to human rumours, but stable and secure in good conscience, with Christ accompanying them, they pass through the deceitful waves of praise and detraction. Saint Peter Chrysologus, from Sermon 21, On The Calming of the Storm at Sea 1 Mk 4.36

The Wicked's Welcome

Τῇ Γραφῇ ἐντυχόντες οὐκ ἂν ξενισθείημεν βλέποντές σε λίαν βδελυσσόμενον τοὺς δικαίους, καὶ μυκτηρίζοντά τε καὶ διαχλευάζοντα τὴν τούτων εὐσεβῆ κατήχησιν. Γέγραπται γὰρ, ὅτι, Τῷ ἁμαρτωλῷ βδέλυγμα ἐστιν ἡ θεοσέβεια. Καὶ πάλιν φησὶν ὅτι Ἤκουσε θεῖον λόγον μωρὸς καὶ ἀκάρδιος, καὶ ἀπέῥῥιψεν αὐτὸν ὁπίσω τοῦ νώτου αὐτοῦ. Καὶ πάλιν εἴρηται ὅτι Πᾶν ζῶον τὸ ὅμοιον ἀγαπᾷ. Πονηρὸς γὰρ ἄνθρωπος, ἄλλον πονηρὸν στέργει καὶ ἀσπάζεται. Ἅγιος Νειλος, Βιβλιον Δεύτερον, Ἐπιστολὴ ΡΠΔ´ Τευκρῳ Κανδιδατῳ Source: Migne PG 79.296d

Since we encounter it in Scripture, we should not be surprised when we see the righteous roundly abused and derided, and the piety of such men resoundingly mocked. For it is written that 'Holiness is an abomination to the sinful man,' 1 And again it says, 'The fool hears the Divine word and his heart is unmoved and he casts it behind him.' 2 And again, 'Every animal loves what is like itself.' 3 For the wicked man naturally loves and welcomes another wicked man. Saint Nilus of Sinai, Book 2, Letter 184 to Teucer the Candidate 1 Sirach 1.25 2 Sirach 21.15 3 Sirach 13.15

Apostles And Spectacles

Puto enim quod Deus nos apostolos novissimos ostendit, quasi morti destinatos. Hoc personae suae deputat, quia semper in necessitate fuit, persecutiones et pressuras ultra caeteros passus, sicut passuri sunt Enoch et Elias, qui ultimo temporte futuri sunt apostoli. Mitti enim habent ante Christum ad praeparandum populum Dei, et muniendas omnes Ecclesias, ad resistendum antichristo, quos et persecutiones pati et occidi lectio Apocalyspsis testatur. Horum ergo tempus suo tempori comparavit Apostolos dicens: Quasi morti destinatos, ad hoc enim venturi sunt, ut occidantur. Quia spectaculum facti sumus huic mundo, et angelis et hominibus... Quia erunt spectaculum et Enoch et Elias usque adeo, ut corpora eorum in platea projiciantur in conspectu totius populi infidelis; ita et apostoli spectaculum facti sunt, quia publice ridebantur, positi ad injuriam et mortem quam passi sunt. Mundum autem, angelos et homines dixit; quia et anglei mali sunt, dicente David in psalmo septuagesimo septimo: Vexabat illos per angelos malos, et homines mali and increduli; his apostolorum injuriae oblectamento sunt. Mundus autem idcirco infidelias dicitur, quia visibilia sequitur. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput IV Source: Migne PL 17.204d-b

I think that God shows us to be the last Apostles, as men appointed to die. 1 He attributes this to his own person, because he was always in need and suffered persecutions and pressures beyond all others, as Enoch and Elijah shall suffer, who in the last time shall be Apostles. 2 For being sent before Christ they must prepare the people of God and the walls of all the Churches to resist the Antichrist, they who then shall suffer persecution and be killed, as the book of the Apocalypse bears witness. Therefore the Apostle compares his own time to these, saying: 'As men appointed to die,' for to this they will come, that they be slain. We are made a spectacle to this world, even to angels and men... Because Enoch and Elijah shall be a spectacle, even so much so that their bodies shall be cast into the street in the sight of all the faithless people, so even the Apostles were made a spectacle, because they were publicly ridiculed, and given over to injury, and even to the deaths which they suffered. He speaks of the world and of angels and men, because there are wicked angels, with David saying in the seventy seventh Psalm: 'He distressed them with wicked angels,' 3 and men are wicked and unbelieving, and to these the injuries of the Apostles are a delight. He speaks of the world for unfaithfulness, because it follows visible things. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 4 1 1 Cor 4.9 2 The two witnesses of Apoc 11.3 3 Ps 77.49

Ruin And Insults

Transeuntes autem blasphemavant eum, moventes capita sua, et dicentes: Vah qui destruis templum Dei, et in triduo reaedificas... Hoc ergo dicebant, quasi dixerit, Possum destruere et reaedificare. Ubi et alii codices habent, qui destruis templum, et in triduo reaedificas, salva temetipsum. Sed unus et sensus, quia saepe interdum insultando, haec ad turbam et ad ipsum loquebantur. Sed quod ait transeuntes, melius in Graeco habet praetereuntes, ut signanter illud de Psalmo intelligamus, ut quid destruxisti maceriam ejus, id est vineae, quam de Aegypto transtulerat, et vindemiant eam, inquit omnes qui praetergrediuntur viam. Praetereuntes autem erant, qui etiam macerie vineae dissoluta, vindemiabant eos qui remanserant in fide, laudantes Deum. Quandiu enim quisque non declinat a via Dei, potest dicere Deo: Statuisti supra petram pedes meos. Et ideo non blasphemat Jesum, qui est caput Ecclesiae, quia in eo, fide fixus stat, nec potest movere caput, sicut qui praeterit, vel transit, vel declinat a via Dei. Quod si fecerit, tunc eum blasphemat, et insultat, dicens: Vah. Juxta illud: Viderunt et moverunt captia sua. Vah enim interjecto est insultantis, vel irridentis. Omnes enim non habentes firmum caput, sed moventes eum sursum atque deorsum, non sunt prudentes, nec habent oculos in capite suo, neque caput firmum in fide tenent, id est mentem, ne moveatur, sed rotatur ut funda mens, et conscientia eroum ad singula. Noluerant igitur hi ambulare recto itinere Scripturarum, neque vias vitae cognoscere, ut starent in via Dei. Et ideo praetergrediebantur, moventes capita sua, quia moverant pedes ne starent in petra, quae Christus est. Et dicebant: Salva temetipsum, si Filius Dei es, descende de cruce. Fatui enim, fatua insultando dicebant: Vah qui destruis templum. Dicebant ergo illud, quod falsi testes supra sibi mendose confinxerant. Non enim dixerat quod ipse destrueret templum Dei, sed Solvite, et ego post triduum reaedificabo illud. Quia quod alii destruunt, ipse reaedificat, sive templum corporis sui, sive templum martyrum suorum, et omnum eorum quo habent testimonium Dei in se. Unde ipse ait: Venit enim hora, quando omnes qui in monumentis sunt audient vocem Filii Dei, et resurgent. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib XII, Cap XXVII Source: Migne PL 120.948a-d

Passing by, they blasphemed him, shaking their heads and saying, 'Aha, you who would destroy the temple of God and rebuild it in three days...' 1 They said this, as if He had said. 'I am able to destroy and rebuild.' Other books have: 'You who would destroy the temple and in three days rebuild it, save yourself.' But the sense is the same, because often while they were casting forth insults, they did so speaking to the crowd, and also to Him. Now when it says 'Passing by' the Greek has 'going by' which indicates that we should understand that Psalm 'Why did you destroy its wall,' that is, of the vine which you brought out of Egypt, 'so that all who are going by along the way may pluck from it.' 2 For they were going by, who with the wall of the vine broken down, plucked at those who remained in the faith praising God. For while someone does not stray from the way of God, he is able to say: 'You have fixed my feet on the rock.' 3 And therefore he does not blaspheme Jesus, who is the head of the Church, because he stands in Him fixed in faith, nor can he shake the head, as those do who go by, or pass by, or stray from the way of God. Because if he had done, than he would blaspheme and insult, saying: 'Aha!' So it is said, 'They saw and they shook their heads.' 4 'Aha,' is an insulting cry, or a mocking one. For all who do not have firm heads, but move them up and down, they are not wise, nor do they have eyes in their head, 5 nor is the head firm in the holding of faith, that is, the mind, lest it be shaken, but it shifts about, just as the mind and the conscience of each one. Therefore these were unwilling to walk rightly in the way of the Scriptures, nor did they know the ways of life, that they might stand in the way of God. So they went by, shaking their heads, because, not standing on the rock, which is Christ, their feet are moved. And they say, 'Save yourself, if you are the son of God, come down from the cross.' For they are fools and they speak foolish insults: 'Aha, you who would destroy the temple...' Therefore they said this because they were false witnesses, having fixed themselves in their lies. For He did not say that He would destroy the temple of God, but 'Destroy it and after three days and I will rebuild it.' 6 Because what others destroy, He rebuilds, that is the temple of His body, or the temple of His martyrs, and all who give witness to God in Him. Whence He says, 'The hour is coming when all those who are in their tombs shall hear the voice of the Son of God and rise up.' 7 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 12, Chap 27 1 Mt 27.39-40 2 Ps 79.13, 9 3 Ps 39.3 4 Ps 113.7 5 Eccl 2.14 6 Jn 2.19 7 Jn 5.28

Giving Offence

Scio me offensurum esse quamplurimos, qui generalem de vitiis disputationem, in suam referunt contumelian; et dum mihi irascuntur, suam indicant conscientiam: multoque peius de se, quam de me judicant. Ego enim neminem nominabo: nec veteris Comoediae licentia certas personas eligam atque perstringam. Prudentis viri est, ac prudentium feminarum, dissimulare, imo emendare quod in se intelligunt, et indignari sibi magis quam mihi; nec in monitorem maledicta congerere. Qui etsi iisdem teneatur criminibus, certe in eo melior est, quod sua ei mala non placent. Sanctus Hieronymus, Epistola CXXV Ad Rusticum Monachum Source: Migne PL 22.1074-1075

I know that I shall anger many with my general criticism of their vices, and they will claim it as an insult against themselves, but while they are angry at me they show their conscience, that it is much worse than mine whom they judge. For I shall not name anyone, nor copy the licence of the old comedy which identified certain individuals and berated them. Prudent men and women will hide or rather correct what they understand to be at fault in them, and they will be more angry at themselves than with me, nor will they heap up curses on the one who warns them. For he, although he may be held to have the same faults, is certainly better in this, that what is evil in him does not please him. Saint Jerome, from Letter 125, to Rusticus the Monk

Speaking And Hearing

Et quidem in omnes sermones, quos loquentur, ne dederis cor tuum, quia non audies servum tuum maledicentem tibi. Etenim frequenter scit cor tuum, quia et tu maledixisti aliis. Fac quae praecepta sunt et sapientiae auxilio confortatus, vel ad mala, vel ad bona praepara cor tuum et non cures, quid de te loquantur inimici, qualis foris opinio sit. Quomodo enim prudentis uiri est, murmurantem famulum non audire, nec curiosam aurem apponere, quid de se loquatur absente; si enim hoc fecerit semper in tribulatione erit, et ad mussitationem servi iracundia commovebitur. Sic et sapientis hominis est, sapientiam praeviam sequi et vanos non considerare rumores. Sed et alio exemplo docet penitus non curandum iusto homini, quid homines loquantur, dicens: quomodo novit conscientia tua, quod tu de multis locutus es, et saepe aliis detraxisti; sic et aliis debes ignoscere detrahentibus. Et simul docet, non facile iudicandum et habenti trabem in oculo, de festuca alterius non loquendum. Sanctus Hieronymous, Commentarius Ecclesiasten, Cap VII Source: Migne PL 23.1069c-1070a

Do not give your heart to all words that are spoken, lest you hear your servant speaking ill of you. Your own heart knows that even you have often spoken ill of others. 1 Do only those things commanded and strengthened by the help of wisdom, prepare your heart for things good or bad, and care not what your enemies may say about you, or what report may be abroad. For as it is of the prudent man not to hear his servant murmur, so he should not turn a curious ear to what is said about him when he is not present; for if he did this he would always be troubled and incensed to anger by a servant's muttering. Therefore it is of the wise man to follow the lead of wisdom and not to ponder empty rumours. And again he teaches by another example, that the righteous man should have no great care about what men say about him, saying, 'As your conscience knows what you have often said about many others, and that you have often maligned them, so forgive others when they speak ill of you.' And at the same time he teaches that judgement is not easy for one who has a plank in his eye, that he should not speak about the straw of another. 2 Saint Jerome, Commentary on Ecclesiastes, Chap 7 1 Eccles 7.22-23 2 Mt 7.3-5

Controlling The Tongue

Τινές σε γλῶσσαν ἔχειν ἀκρατῆ κωμῳδοῦσι, καὶ τῶν πηγῶν τῆς λοιδορίας ὑπάρχειν ποταμὸν, τὰ ἐκείνης δαψιλῶς καὶ δεχόμενον καὶ ἐρευγόμενον ῥεύματα, ἄπερ εἰς θάλασσαν ἐμβάλλει τιμωρίας. Ἤν εἰ θέλεις ἐκφυγεῖν, τῶν ζώντων μᾶλλον ναμάτων τὸ φρέαρ ἐξερεύνησον, ὅπερ χαρίζεται καὶ τὸ μηκέτι διψᾷν, καὶ τῇ γλώσσῃ ὀρέγει φυλακὴν, μὴ εἰς λόγους ἐκκλίνειν πονηρίας. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΚΘ' Ἀνατολιῳ Source: Migne PG 78.372c

Some ridicule you for your unbridled tongue, and from the fonts of abuse comes a river, which things profusely receiving, so it bursts forth in flow, as a casting into the sea for punishment. Which if you desire to flee, seek out rather the well of living waters, which satisfy and do not allow later thirst, 1 and supplying a guard for the tongue, do not incline to wicked speech. Saint Isidore of Pelusium, Book 1, Letter 328, To Anatolius 1 Jn 4.14

The Apostolic Way

Ὁ κακουχίαν καὶ ἀτιμίαν ὑπὲρ ἀληθείας αἰρούμενος ἀποστολικὴν ὁδὸν πορεύεται, τὸν σταυρὸν ἄρας, καὶ τὴν ἄλυσιν περικείμενος. Ὁ δὲ ἐκτὸς τῶν δύο τούτων προσέχειν τῇ καρδίᾳ πειρώμενος, πλανᾶται κατὰ νοῦν, καὶ ἐμπίπτει εἰς πειρασμούς καὶ παγίδας τοῦ διαβόλου. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source:  Migne PG 65.953d-956a

He who receives abuse and shame for the sake of truth walks on the Apostolic way and bears the cross and wears the chain. And he who apart from these two things would direct his heart, his mind is deceived and he falls into the temptations and snares of the devil. Saint Mark The Ascetic, from On Those Who Think Themselves Justified By Works

A Woman Unspared

Λοιδορήσασα Μαριὰμ τὸν Μεωσέα, ἐλεπρώθη, ἔξω τῆς παρεμβολῆς γενομένη ἑπτὰ ἡμέρας καθίσασα. Τοῦτο δὲ γέγονε πρὸς φόβον τοῦ λαοῦ. Εἰ γὰρ τῆς ἀδελφῆς οὐκ ἐφείσατο, οὐδὲ ἑτέρου Ὠριγένης, Εἰς Τους Ἀριθμους, Κεφ ΙΒ'  Source: Migne PG 17.21a

Because she abused Moses Mariam was afflicted with leprosy and placed outside the camp for seven days. 1 And this was done that the people fear. For if a sister would not be spared, nor would another. Origen, On Numbers, Chapter 12 1 Numb 12.1-15

Blessings And Persecution

Beati persecutionem patiuntur propter justitiam, et reliquia. Perfecta ad postremum eos beatitudine muneratur, quibus omnia pro Christo pati pronus affectus est, quia ipse justitia est. His igitur et regnum reservatur et merces in coelo copiosa promittitur, qui in contemptu saeculi pauperes spiritu et damnis rerum praesentium jacturisque probrosi, et adversus maledicta hominum coelestis justitiae confessores, ac deinceps gloriosi promissorum Dei martyres, omnem vitae usum testimonio aeternitatis ejus impenderint. In Evangelium Matthaei Commentarius, Sanctus Hilarius Pictaviensis, Cap IV Source: Migne PL 9.933b-934a

Blessed are those who suffer persecution for the sake of righteousness...1 Finally He rewards with perfect blessedness those who are willing to suffer all things for Christ, because He is righteousness. For these both the kingdom is reserved and the abundant rewards of heaven are promised, those who in contempt for the world are poor in spirit, and by the loss of present things, and by the taunts of the shameless and in opposition to the abuse of men, are confessors of heavenly righteousness, and then glorious martyrs of God's promises, having given over their life in every way for the witness of His eternity. Saint Hilary of Poitiers, from the Commentary On The Gospel Of Saint Matthew, Chapter 4 1 Mt 5.10

Peace And Families

Beati pacifici, quoniam filii Dei vocabuntur. Pacificorum beatitudo adoptionis est merces, ut filii Dei maneant; parens enim omnium Deus unus est. Neque aliter transire in nuncupationem familiae ejus licebit, nisi oblivione earum rerum assumpta, quibus possemus offendi, fratenae invicem charitatis pace vivamus. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius,  Cap IV Source: Migne PL 9.933b

Blessed are the peacemakers, for they shall be called the sons of God. 1 The blessedness of peacemakers is the reward of adoption, that they remain as sons of God, God being the one parent of all. But it shall not be permitted that anyone pass into the name of His family except through the forgetfulness of those things received by which we are able to be offended, thus we may all live in the fraternal peace of mutual love. Saint Hilary of Poitiers, Commentary on the Gospel of Saint Matthew, Chapter 4 1 Mt 5.9

Insults And Brothers

Si quis dixerit fratri suo Racha, sine causa, reus erit concilio.  Id est, ut sit unus ex concilio eorum, qui adversus Christum fuerunt, sicut apostoli in canonicis suis interpretanter. Si quis autem dixerit, Fatue, reus erit gehenae. Racha quidem dicitur Hebraice vacuus, quamvis quantum ad sensum verbi, unum est dicere, Fatue, et, Racha. Nam qui vacuus est, ille fatuus est: et qui fatuus est, sine dubio vacuus est, et utriusque verbi una videtur esse injuria. Nam sicut indigna res est illi dicere, Faute, qui habet in se sapientiam spiritualem in agnitione Dei Patris et Christi: sic indigna res est, dicere hominem vacuum, qui habet in se Spiritum Sanctum. Nam nemo dicitur vacuus, qui habet in se Spiritum Sanctum, et nemo fatuus, qui Christum cognoscit. Et quare illud quidem  verbum, id est Racha, habet poenam concilii: hoc autem verbum, Fatue, gehennae? Nam si unum peccatum est, una debet esse et poena amborum. Sed quantum ad dicentis propositum, differentiam jam habent haec verba, etsi quantum ad sensum similia sunt. Racha enim vulgare verbum erat apud Judaeos, quod non ex ira, neque ex odio, sed ex aliquo motu vano dicebant, magis fiduciae causa, quam iracundiae. Nam unaquaequa provincia habet in consuetudine aliquod exprobratorium verbum, quod non rixae causa, sed familiaritatis gratia dicere solent ad eos, quorum fiduciam habent. Utputa patronus suscepto liberto suo, aut dives pauperi, aut urbanus rustico, contemnens personam ejus, magis quam inimicans. Sed forte dicis, si Racha iracundiae causa non dicitur, quare peccatum est. Quia contemptionis causa dicitur, non aedificationis. Nam etsi persona illius tibi contemptibilis videbatur, tamen dignitas Christianitatis illius contemptibilis non erat. Et si illum aspicere non volebas, tamen Christum, qui in eo est, aspicere debuisti. Deinde et alia ratione peccatum est dicere Racha, quia etsi ille aliquid vanum audire merebatur, te tamen, dicere vanum aliquid non oportebat, cum sic scriptum est: Amen dico vobis, pro omni verbo otioso, quodcumque loquuti fueritis, dabitis rationem. Quicquid non est lumen, tenebra est: sic et quicquid bonum non est, malum est. Dicit Apostolus: Omnis sermo malus ex ore vestro non procedat. Et non dicit, Si quis bonus, tantummodo, sed, Si quis bonus ad aedificationem fidei. Si ergo nec bonum verbum sine causa dicere debemus, nisi fuerit pro occasione aedificationis, ne ipsum verbum bonum, dum sine causa dicitur, inveniatur esse otiosum, et fiat malum: quanto magis illud verbum dicere non debemus, quod a semetipso naturaliter malum est, et ad injuriam pertinet audientis? Deinde, numquid membrum oris nostri, quod ad aedificationem aliorum creatum est, aut ad usum corporis, aut ad gloriam Dei, trahimus illud ad ministerium vanitatis? Omnis enim sermo vanus qui dicitur, immundo spiritu dictante profertur. Vanum ergo sermonem dicentes, non tantum ideo peccamus quia per illum sermonem aliquem laedimus, sed quia damus locum in nobis immundis spiritibus agendi quod volunt. Hoc sciens Salomon, dicebat ad Dominum: Duo postula a te, ne auferas gratiam tuam a me, priusquam moriar, et vanum verbum non exeat de ore meo. Opus Imperfectum in Matthaeum, Homilia Undecima ex capite quinto Migne PG 56.690-691

If someone says to his brother Racha, without cause, he shall be guilty in the council. 1 That is, he will be like one of the council who were opposed to Christ, as the apostolic canons understand it. 'And if someone says 'Fool', he shall be guilty of hell.' 1; Racha is a Hebrew word meaning vacuous, although such is the meaning of the word, that it is one and the same to say, Fool, and Racha. For he who is vacuous is a fool and he who is a fool is without doubt vacuous and both words seem to do the same harm. For as it is unworthy to say to another, 'Fool' who has in himself the spiritual wisdom of the knowledge of God the Father and Christ, so unworthy it is to call a man vacuous when he has the Holy Spirit in himself. For no one is called vacuous who has the Holy Spirit in himself and no one is a fool who knows Christ. And why is it that one of the words, that is, 'Racha', has the punishment of the council, and the other word, 'Fool', of hell? For if the sin is one, then one should be the punishment of both. But on account of the purpose of saying them, these words do differ, even if they have similar sense. For Racha is a word commonly used among the Jews, not from anger, nor from hatred, but arising from some petty passion and spoken more as a matter of trust than anger. For every province has the custom of a word of reproach which, not on account of conflict, but because of familiarity is accustomed to be spoken to another of whom one has the trust. So a master treats his freedman, or the rich man a poor man, or the town dweller the rustic, having contempt for his person, more than enmity. But perhaps you say, If Racha is not spoken out of anger, why is it a sin? Because it is spoken out of contempt and not to edify. For even if some person seems contemptible to you, yet the dignity of his Christianity is not something contemptible. And if you do not wish to look at him yet you should look at Christ who is in him. And then for another reason to say 'Racha' is a sin, for even if someone deserves to hear something vain, you, however, should not speak anything in vain, when it is written 'Truly I say to you, for every useless word that you have spoken you shall receive judgement.' 2 Whatever is not of the light is of the darkness, as even whatever is not good is evil. The Apostle says, 'Let not your mouth let go any evil word.' 3 And he does not then say 'Unless something good', but 'Unless something good for the building up of faith.' If, then, neither a good word without cause we should speak unless there be an opportunity for edification, lest the good word, being spoken without cause, is found to be useless, and becomes an evil, much more should we not speak that word which in itself is naturally evil and intends the harm of the listener. Should we hand over to the service of vanities the member of our mouth, which is created for the edification of others, either for corporeal uses, or the praise of God? Every vain word that is spoken is brought forth by the dictation of an unclean spirit. Therefore speaking vainly is not only a sin because through our speech we injure another, but because we give a place in us to the unclean spirits that they might do what they wish. Solomon, knowing this, said to the Lord, 'Two things I ask of you, do not take your grace from before I die, and may a vain word never leave my mouth.'  4 Opus Imperfectum on Matthew, from The Eleventh Homily on The Fifth Chapter 1 Mt 5.22 2 Mt 12.36 3 Ephes 4.29 4 Prov 30.7-8

The Spirit's Warfare

Ὁρᾶτε τὰς ἐναντίας γλώσσας ἡμερουμένας, καὶ τοὺς θεότητι πολεμοῦντας ἡμῖν ἡσυχάζοντας; Καὶ τοῦτο τοῦ Πνεύματος, καὶ τοῦτο τῆς γεωργίας τῆς ἡμετέρας. Οὐ γὰρ ἀπαιδεύτως παιδεύομεν, οὐδὲ ταῖς ὕβρεσι βάλλομεν, ὅπερ πάσχουσιν οἱ πολλοὶ, μὴ τῷ λόγῳ μαχόμενοι, τοῖς δὲ λέγουσι, καὶ τὴν ἀσθένειαν ἔστιν ὅτε τῶν λογισμῶν ταῖς ὕβρεσι συγκαλύπτοντες· ὥσπερ τὰς σηπίας λόγος ἐμεῖν τὸ μέλαν πρὸ ἑαυτῶν, ἵνα τοὺς θηρεύοντας διαφύγωσιν, ἢ τῷ λανθάνειν θηράσωσιν. Ἀλλὰ τὸ περὶ Χριστοῦ πολεμεῖν δείκνυμεν, ἐν τῷ μάχεσθαι κατὰ Χριστὸν, τὸν εἰρηνικόν τε καὶ πρᾶον, καὶ τὰς ἀσθενείας ἡμῶν βαστάσαντα. Οὔτε εἰρηνεύομεν κατὰ τοῦ λόγου τῆς ἀληθείας, ὑφιέντες τι διὰ δόξαν ἐπιεικείας· οὐ γὰρ κακῶς τὸ καλὸν θηρεύομεν· καὶ εἰρηνεύομεν ἐννόμως μαχόμενοι, καὶ εἴσω τῶν ἡμετέρων ὅρων, καὶ κανόνων τοῦ Πνεύματος. Περὶ μὲν οὖν τούτων οὕτως γινώσκω, καὶ νόμον τίθημι πᾶσι τοῖς ψυχῶν οἰκονόμοις, καὶ τοῦ λόγου ταμίαις· μήτε τῷ σκληρῷ τραχύνειν, μήτε τῷ ὑπεσταλμένῳ κατεπαίρειν· ἀλλ᾿ εὐλόγους εἶναι περὶ τὸν λόγον, μηδετέρῳ τὸ μέτρον ὑπερβαίνοντας.  Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Μβ΄. Συντακτήριος, εἰς τὴν τῶν ρν' ἐπισκόπων παρουσίαν Source: Migne PG 36.472d-473b

Do you see that adverse tongues have been soothed and that those who had made war upon the Godhead against us have been pacified? This is of the Spirit and of our husbandry. For we are not untaught when we teach, nor do we throw insults, as many fall to doing, who do not strive with the argument but the one who speaks, and by their abuse would hide the weakness of their reasoning, just as cuttlefish are said to cast forth ink before them, that they escape those who hunt them, or unseen hunt others. But we show that we fight for Christ by fighting in the manner of Christ, the peaceable and meek, 1 who bore our infirmities. For we are not peaceable on account of the word of truth, that we would yield to gain renown for reasonableness, for one does not gain the good by wickedness, but we are peaceable by the lawfulness of our fighting, which is set within our own limits, and the rules of the Spirit. Concerning these things, then, such is our knowledge, and I set down a law for all carers of souls and dispensers of the Word, that they neither offend with harshness, nor embolden by submissiveness, but that they use good words concerning the Word, and in neither direction overstep the mean. Saint Gregory Nazianzus, from Oration 42,The Final Farewell in the Presence of the One Hundred and Fifty Bishops 1 Mt 11.29

Judgement and John

In omne enim quod de nobis dicitur, semper taciti recurrere ad mentem debemus, interiorem testem et judicem quaerere. Quid enim prodest si omnes laudent cum conscientia accuset? Aut quid poterit obesse si omnes nobis derogent, et conscientia sola nos defendat? Beatus ergo Job inter linguas derogantium inflexa mente persistens, quia in terra se impugnari falsis sermonibus vidit, in coelo testem quaesivit. Hinc Isaias ait: Popule meus, qui beatificant te, ipsi te decipiunt, et viam gressuum tuorum dissipant. Qui videlicet populus ne verba suae laudis attenderet, et in culpis altius periret, statim dicitur quem aspiciat, cujus judicium pertimescat, cum subditur: Stat ad judicandum Dominus, stat ad judicandos populos. Ac si aperte diceretur: Judicia humana cur sequeris, qui stare super te coelestem judicem scis. Hinc est quod Joannem Baptistam Veritas esse arundinem vento agitatam negat, dicens: Quid existis videre in desertum? Arundinem vento agitatam? Quod quia negando dixerit, non affirmando, subjuncta verba testantur. Ait enim: Sed quid existis videre in deserto? Hominem mollibus vestitum? Ecce qui mollibus vestiuntur in domibus regum sunt. Arundo autem vento agitata modo flatibus erigitur, modo flatibus inclinatur. Omnis autem infirmus animus, qui vel derogatione dejicitur, vel laudibus exaltatur, arundo vento agitata est. Quod Joannes non erat, quia inflexibilem mentis verticem inter laudes hominum et derogationes tenebat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

For in everything that is said about us, we should always turn in silence to the mind, and seek interior witness and judgement. What does it profit us if everyone praises us and our conscience accuses us? Or why should it trouble us if everyone disparages us and our conscience alone defends us? Thus the blessed Job endured with inflexible mind among the tongues of detractors, because seeing that on earth he was assaulted with false words, in heaven he sought a witness. Whence Isaiah says, 'O My people, those who bless you, they deceive you, and they destroy the way you walk.' 1 And that no one attend to the words of praise of the people and in higher blame perish, instantly it is said what one should consider, and of whom the judgement fear, when it is then added: 'The Lord stands to give judgement, He stands to judge the people.' 2  Which may be more openly expressed: 'Why do you follow human judgement when you know that heavenly judgement stands over you?' Which is why the Truth speaks of John the Baptist as a reed refusing to be  shaken by the wind, saying, 'What did you go out into the desert to see? A reed shaken by the wind?' 3 That He said it that it be denied, not affirmed, the following words bear witness, for He then said, 'But what did you go out to see in the desert? A man in soft vestments? Behold, those who dress in softness are in the palaces of kings.' A reed shaken by the wind is as a wave rising and falling. Every weak soul, that is, one that is either dejected by disparagement or exalted by praise, is a reed shaken by the wind. John was not that, but with inflexible height of mind he held himself firm among the praise and detraction of men. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 9 1 Is 3.12 2 Is 3.13 3 Mt 11.7

Fasting and Abuse

Εἰ νηστεύεις ἀπὸ βρωμάτων, τί κρεωφαγείς λοιδορίας; Καλὸν γὰρ ἐκείνων ἐμφορεῖσθαι, ἢ ταύταις βεβληλοῦσθαι. Εἰ δὲ τῶν μὲν ἀπέχῃ, ταῖς δὲ μολύνῃ ἔοικάς τινι μικρὰ προσευχομένῳ καὶ πλεῖστα βλασφημοῦντι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΥΜϚ', Παλλαδιῳ

If you are fasting from food, why eat the meat of abuse? For it is better to partake of the former than to be corrupted by the latter. If from the former you abstain but by the latter you are defiled you seem to be like one who prays a little but is ever full of blasphemous speech. Saint Isidore of Pelusium, Book 1, Letter 446, To Palladius

The Lamp Of The Spirit

Τὸ πνεῦμα μὴ σβέννυτε· προφητείας μὴ ἐξουθενεῖτε. Πάντα δὲ δοκιμάζετε·  τὸ καλὸν κατέχετε. Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.    Ἀχλύς τις παχεῖα καὶ ζόφος καὶ νεφέλη κατακέχυται τῆς γῆς ἁπάσης·  καὶ τοῦτο δηλῶν ὁ Ἀπόστολος ἔλεγεν·  Ἦμεν γάρ ποτε σκότος· καὶ πάλιν, Ὑμεῖς, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ.  Ἐπεὶ οὖν νύξ ἐστιν, ὡς εἰπεῖν, ἀσέληνος, καὶ ἐν ταύτῃ τῇ νυκτὶ βαδίζομεν, ἔδωκεν ἡμῖν λαμπάδα φαιδρὰν ὁ Θεὸς, τοῦ Πνεύματος τοῦ ἁγίου τὴν χάριν ἀνάψας ἐν ταῖς ἡμετέραις ψυχαῖς.  Ἀλλὰ τοῦτο τὸ φῶς οἱ μὲν δεξάμενοι λαμπρότερον εἰργάσαντο καὶ φαιδρὸν, οἷον ὡς Παῦλος, ὡς Πέτρος, ὡς οἱ ἅγιοι πάντες ἐκεῖνοι· οἱ δὲ καὶ ἔσβεσαν, ὡς αἱ πέντε παρθένοι, ὡς ἐκεῖνοι οἱ περὶ τὴν πίστιν ναυαγήσαντες, ὡς ὁ ἐν Κορίνθῳ πεπορνευκὼς, ὡς Γαλάται παρατραπέντες. Διὰ τοῦτο ὁ Παῦλος νῦν φησι, Τὸ πνεῦμα μὴ σβέννυτε, τουτέστι, τὸ χάρισμα· οὕτω γὰρ αὐτῷ καλεῖν ἔθος τὸ χάρισμα τοῦ Πνεύματος. Σβέννυσι δὲ αὐτὸ βίος ἀκάθαρτος.  Καθάπερ γάρ τις ἐπὶ τοῦ λυχνιαίου τούτου φωτὸς, ὕδωρ κατασκεδάσας, ἢ χοῦν, ἔσβεσε τὸ φῶς, καὶ εἰ μηδὲν τούτων, ἀλλά γε τὸ ἔλαιον ἐξελών· οὕτω καὶ ἐπὶ τοῦ χαρίσματος· ἄν τε γὰρ γήϊνα καὶ τῶν διαῤῥεόντων πραγμάτων κατασκεδάσῃς φροντίδας, ἔσβεσας τὸ πνεῦμα· ἄν τε σὺ μηδὲν ἐργάσῃ τοιοῦτον, ἑτέρωθεν δέ ποθεν πειρασμὸς ἐπελθὼν προσβάλῃ σφοδρῶς, καθάπερ τι πνεῦμα, καὶ μὴ σφοδρὰ ᾖ ἡ φλὸξ, ἢ πολὺ τὸ ἔλαιον ἔχουσα, ἢ τὴν ὀπὴν μὴ ἐμφράξῃς, ἢ τὴν θύραν μὴ προσκλείσῃς, πάντα ἀπόλωλε. Τί δέ ἐστιν ἡ ὀπή; Ὥσπερ ἐπὶ τοῦ λύχνου, οὕτω καὶ ἐφ' ἡμῶν, ὀπή ἐστιν ὀφθαλμὸς καὶ ἀκοή. Μὴ ἀφῇς ταύταις προσπίπτειν πνεῦμα σφοδρὸν πονηρίας, ἐπεὶ ἔσβεσε τὸν λύχνον, ἀλλ' ἀπόφραξον τῷ φόβῳ τοῦ Θεοῦ. Θύρα τὸ στόμα ἐστί· κλεῖσον, πρόσκλεισον, ἵνα καὶ τὸ φῶς παρέχῃ, καὶ ἀποκρούηται τὴν ἔξωθεν προσβολήν. Οἷον, ὕβρισέ σέ τις; ἐλοιδόρησε; σὺ κλεῖσον τὸ στόμα·  ἂν γὰρ ἀνοίξῃς, ἐῤῥίπισας τὸν ἄνεμον.  Οὐχ ὁρᾷς ἐν ταῖς οἰκίαις, ὅταν καταντικρὺ καὶ ἐπ' εὐθείας δύο θύραι στήκωσι, καὶ σφοδρὸς ἄνεμος ᾖ, πῶς, ἂν τὴν ἑτέραν κλείσῃς καὶ ἀντίπνοια μὴ γένηται, οὐδὲν ἴσχυσεν ὁ ἄνεμος, ἀλλὰ τὸ πολὺ τῆς ἰσχύος ὑποτέμνεται;  Οὕτω καὶ νῦν, δύο εἰσὶ θύραι, τὸ στόμα τὸ σὸν, καὶ τὸ τοῦ ὑβρίζοντός σε καὶ ἐμ  παροινοῦντος·  ἂν ἀποκλείσῃς τὸ σὸν καὶ μὴ δῷς ἀντίπνοιαν, ἔσβεσας ὅλον τὸ πνεῦμα·  ἂν δὲ ἀνοίξῃς, ἀκάθεκτον γίνεται.  Μὴ τοίνυν αὐτὸ σβεννύωμεν.  Ἅγιος Ἰωάννης ὁ Χρυσόστομος,Ὑπομηνα Ἐις Την Προς Θεσσαλονικεις Ἐπιστολην Πρωτην, Ὀμιλια ΙΑʹ

'Do not quench the Spirit; do not despise prophecy. But test all things; hold to that which is good. Abstain from every form of evil.' 1   A thick mist, a darkness and a cloud, is poured out over all the earth. And making this clear, the Apostle said, 'For we were once darkness.' And again, 'You, brethren, are not in darkness, so that that day should take you like a thief.' 2 Since then there is, so to say, a moonless night, and we walk in this night, God has given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have rendered it more bright and shining, like Paul and Peter and all those saints, while others have quenched it, like the five virgins, like those who have made shipwreck of the faith, like the fornicator of Corinth, like the Galatians who were corrupted. Thus Paul now says, 'Do not quench not the Spirit,' that is, grace, for it is his custom so to call the grace of the Spirit. But an impure life quenches it. For as any one who has sprinkled both water and dust upon the light of this lamp quenches it, and if he does not do this, but only removes the oil, so it is also with grace, for if you have poured upon it a flood of worldly things, you have quenched the Spirit, and if you have not done this, but a temptation coming from some other place has vehemently rushed upon it, like some wind, and if the light is not strong, or if it does not have much oil, or if you have not shut the opening, or if you have not closed the door, all is destroyed. But what is the opening? As in the lamp, so is it also in us, the opening is the eye and the ear. Do not allow a strong gust of wickedness to fall upon these, since it would quench the lamp, but close them with the fear of God. The mouth is the door: shut it, fasten it, that it may give light and ward off the assault from without. Has someone abused you? Reviled you? Close your mouth, for if you open it, you strengthen the wind. Do you not see in houses, when two doors stand opposite, and there is a strong wind, if you shut one, and there is no opposite draught, the wind has no force, but the greater part of its strength is diminished? So now there are two doors, your mouth, and the mouth of the one who abuses and treats you ill. If you close your mouth and do not give opposition, you have quenched the whole wind, but if you open it, it will not be restrained. Let us then not quench it. Saint John Chrysostom, Homily 11 on First Thessalonians 1  1 Thes 5. 19-22 2 1 Thes 5. 4

The Reproaches of the Lost

Quod ad nos attinet, conscientiae nostrae convenit, frater charissime, dare operam, ne quis culpa nostra de Ecclesia pereat. Si autem quis ultro et crimine suo perierit, et poenitentiam agere atque ad Ecclesiam redire noluerit, nos in die judicii inculpatos futuros, qui consulimus sanitati, illos in poenis remansuros, qui noluerint consilii nostri salubritate sanari. Nec movere nos debent convicia perditorum quominus a via recta et a certa regula non recedamus, quando et Apostolus instruat, dicens: 'Si hominibus placerem, Christi servus non essem.' Interest utrum quis homines promereri, an Deum cupiat. Si hominibus placetur, Dominus offenditur: si vero id enitimur et elaboramus ut possimus Deo placere, et convicia et maledicta debemus humana contemnere. Sanctus Cyprianus, Epistola Ad Cornelium Papam

It belongs to us, it befits our conscience, dearest brother, to labour that none should perish going out of the Church by our own fault; but if any one, of his own accord and by his own offence, should perish, and should be unwilling to repent and to return to the Church, then we who are anxious for their well-being will be blameless in the day of judgment, and they alone will remain in punishment who refused to be healed by the wholesomeness of our counsel. Nor should we be moved by the reproaches of the lost that we move even a little from the right path and from the sure rule, when the apostle instructs us, saying, 'If I should please men, I would not be the servant of Christ.'1 There is a difference between the one who would deserve well of men and the one who desires God. If we seek to please men, the Lord is offended, but if we strive that we might please God, we should scorn human abuse and curses. Saint Cyprian, Letter to Pope Cornelius 1 Gal 1.10

Humility and Meekness

Καὶ ὅτι πρὸς τοῦτο μάλιστα τὸ πάθος ὁ Λόγος βλέπει, δῆλόν ἐστιν ἐκ τοῦ μετὰ τὴν ταπεινοφροσύνην νομοθετῆσαι ἡμῖν τὴν πραότητα. Ἔοικε γὰρ ἔχεσθαι τοῦ ἐτέρου τὸ ἔτερον, καὶ οἴον μήτηρ τις εἴναι τῆς κατὰ τὸ πρᾶον ἔξεως ἡ τῆς ταπεινοφροσύνης κατάστασις. Εἰ γὰρ ὑφελοις τοῦ ἤθους τὸν τῦφον, καιρὸν οὐκ ἔχει τὸ κατὰ θυμὸν ἐγγενέσθαι πάθος. Ὓβρις γὰρ καὶ ἀτιμία τῆς τοιαύτης ἀῥῥωστίας τοῖς ὀργισθεῖσιν αἰτία γίνεται. Ἀτιμία δὲ οὐχ ἄπτεται τοῦ ἑαυτὸν ταπεινοφροσύνῃ παιδαγωγήσαντος. Εἰ γάρ τις κεκαθαρμένον ἔχοι τὸν λογισμὸν ἐκ τῆς ἀνθρωπίνης ἀπάτης, καὶ βλέποι τὸ οὐτιδανὸν τῆς φύσεως ᾖ συγκεκλήρωται, ἀφ' οἴας ἀρχῆς τὴν σύστασιν ἔχει, καὶ εἰς ὅ τι φέρεται τέλος τὸ βραχὺ καὶ ὠκύμορον τῆς τῇδε ζωῆς,  καὶ τὸν συνεζευγμένον τῇ σαρκὶ ῥύπον, καὶ τὸ πενιχρὸν της φύσεως, τὸ μὴ εἰναι αὐτὴν αὐτάρκη δι' ἑαυτῆς πρὸς τὴν ἰδίαν σύστασιν, εἰ μὴ τῇ περιουσίᾳ τῶν ἀλόγων τὸ ἐνδέον ἀναπληρώσειεν· λύπας τε πρὸς τούτοις καὶ πένθη καὶ συμφορὰς, τάς τε πολυτρόπους τῶν νοσημάτων ἰδέας, αἶς ὑπόκειται ἡ ἀνθρωπίνη ζωὴ, ὦν οὐκ ἔστιν ὅστις ἐκ φύσεως ἀτελής ἐστι καὶ ἐλεύθερος. Ταῦτα δι' ἀκριβείας κεκαθαρμένῳ τῷ τῆς ψυχῆς ὀφθαλμῷ βλέπων, οὐκ ἄν ῥᾳοιως πρὸς τὰς τῶν τιμῶν ἐλλείψεις ἀγανακτήσειεν. Τὸ ἐναντίον μὲν οὖν ἀπάτην ἡγήσεται τὴν ἐπὶ τινι προσαγομένην αὐτῷ παρὰ τοῠ πέλας τιμὴν, οὐκ ὄντος ἡμῖν ἐν τῇ φύσει τοιούτου τινὸς, ὅ δύναται τὴν πρὸς τὸ τίμιον κοινωνίαν ἔχειν, εἰ μὴ κατὰ ψυχὴν μόνον, ἧς ἡ τιμὴ οὐκ ἀπὸ τῶν κατὰ τὸν κόσμον τοῦτον ἐπιζητουμένων συνίσταται. Τὸ γὰρ ἐπὶ πλούτῳ κομπάζειν, ἤ γένει σεμνύνεσθαι, ἤ πρὸς δόξαν ὁρᾷν, ἤ τὸ δοκεῖν ὑπὲρ τὸν  πέλας εἴναι, δι' ὦν αἰ ἀνθρώπιναι πληροῦνται τιμαί ταῦτα πάντα καθαίρεσις τῆς ψυχῆς καταμολύνεσθαι. Τὸ δὲ οὕτως ἔχειν οὐδὲν ἕτερον, ἤ ἐν ἔξει βαθείᾳ τῆς ταπεινοφροσύνης ἐστὶν εἶναι, ἦς κατορθωθείσης, οὐ δεμίαν εἴσοδον ὁ θυμὸς κατὰ τῆς ψυχῆς ἔξει. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους

And so it is clear that the Word, noting this great passion, prescribes meekness for us after humility. For it seems that the one and the other are linked, and it is as if humility is like a mother giving peace to meekness. For if a person draws himself away from the delusion of pride it is unlikely that the passion of anger will take hold. A proud person is shaken by abuse and driven to anger by it but insults do not trouble the person practiced in humility. If a man had clear thoughts concerning the condition of men and he looked into his nature, how fallen it was from its original state, that the end of life rushes upon us so soon, the bodily waste and other discharges of our nature, that he is not sufficient in himself but must supply himself with what he lacks from the goods of brute animals, and, further, let him think on the pains, miseries and various fell diseases and so let him see human life, that no one is by nature free and untroubled. So with the eye of the soul sharpened by such purification, a man is not easily irritated by a lack of respect from others. And, on the other hand, if someone should give us honour for some reason, we do not hold it as a part of own nature since we do not have such things. He who receives honour in the world, after his soul has departed, has no more honour from those who continue to go about in the world. For to base your worth on amount of money gained or the rank of one's family, or observable glory, or other measures by which you judge yourself to excel other men, are the things that pollute the purity of your soul. He who has nothing of these things has the depths of humility, he who has been cleansed allows no access to passion to seize his soul. Saint Gregory of Nyssa, On The Beatitudes

Anger and Vengeance

Audisti convicium, ventus est; iratus es, fluctus est. Vento igitur flante, fluctu surgente, periclitatur navis, periclitatur cor tuum, fluctuat cor tuum. Audito convicio vindicari desideras: et ecce vindicatus es, et malo alieno cedens, fecisti naufragium. Et quare hoc? Quia dormit in te Christus. Quid est, dormit in te Christus? Oblitus es Christum. Excita ergo Christum, recordare Christum, evigilet in te Christus: considera illum. Quid volebas? Vindicari. Excidit tibi, quia ipse cum crucifigeretur dixit: Pater, ignosce illis, quia nesciunt quid faciunt? Qui dormiebat in corde tuo, noluit vindicari. Excita illum, recole illum. Memoria ipsius, verbum ipsius: memoria ipsius, jussio ipsius. Et dices apud te, si vigilat in te Christus: Qualis ego homo, qui volo vindicari? Qui sum ego, qui in hominem exsero comminationes? Morior forte antequam vindicer. Et anhelans, ira inflammatus, et sitiens vindicatam, exiero de corpore, non me suscipit ille qui noluit vindicari: non me suscipit ille qui dixit, 'Date, et dabitur vobis; dimittite, et dimittetur vobis. Ergo compescam me ab iracundia mea, et redibo ad quietem cordis mei. Imperavit Christus mari, facta est tranquillitas. Sanctus Augustinus Hipponensis, Sermons ad Populum, Sermones De Scripturis Veteris et Novi Testamenti, Sermo LXIII

You have heard abuse, it is the wind; you are angry, it is a wave. When therefore the wind blows and the wave swells, the ship is endangered, the heart is in imperil, the heart is shaken. When you have heard an insult, you long to be avenged, and, yes, you are avenged and so falling into doing evil to another you have been shipwrecked. And why is this? Because Christ is asleep in you. What does this mean: Christ is asleep in you? You have forgotten Christ. Rouse Christ then, recall Christ, let Him wake in you, pay attention to Him. What did you wish? To be avenged.? Has it slipped from your mind that when He was being crucified, He said, 'Father, forgive them, for they know not what they do?'1 He who was asleep in your heart did not wish to be avenged. Rouse Him, call Him to mind. Be mindful of Him and His commands. And then, if Christ is awake in you, you will say to yourself, 'What sort of man am I, who longs to be avenged?' Perhaps I may die before I am avenged, and breathing my last, burning with rage and thirsting for vengeance, I shall depart from the body and He will not receive me who did not wish to be avenged, He will not receive me, who said, 'Give, and it shall be given to you; forgive, and it shall be forgiven you.'2 Therefore I will check my anger and I will return peace to my heart. Christ has commanded the sea, tranquility is restored. Saint Augustine of Hippo, Sermons on the Old and New Testament, Sermon 63 1 Lk 23.34 2. Lk 6.38