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

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

Lifting up The Eyes

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

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

Ascent And Jerusalem

Pervenit itaque vir iste ad tertium ascensionis gradum, id est in desiderium coelesis Hieusalem ad quam spe ascendere se gaudebat, licet adhuc hic in terrenis laboraret; ideo ait: Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus. Laetatus sum in prophetis, laetatus sum in apostolis, imo et in omnibus sanctis, qui mihi dicunt: In domum Domini ibimus; qui dicunt, currite, festinate in domum Domini, id est, in coelestem Hierusalem properate. Stantes erant pedes nostri in atriis tuis, Hierusalem. Stantes, id est permanentes; pedes nostri, id est, praemia bonorum operum: in atriis tuis, Hierusalem, id est, in coelestibus habitationibus. Atria dicit plurali numero, ipsa Veritate dicente: In domo Patris mei multae sunt mansiones. Quasi iste amator quaerat, quae sit ista Hierusalem, dictum est ei: Hierusalem quae aedificatur ut civitas, cujus participatio ejus in idipsum. Hierusalem, quae ex vivis lapidibus construitur; quae aedificatur ut civitas, non terreni regis, sed coelestis; non temporalis, sed aeterna Hierusalem. Cujus participatio ejus in idipsum. Quod semper idem est, idipsum est. Quis est, qui semper idem est, nisi Deus, qui dixit: Ego sum qui sum; qui descendit, ut ascenderemus; qui participavit nostrae mortalitati,nam Verbum caro factum est et habitavit in nobis, ut participare possemus suae aeternitati. Nam de plentitudine ejus omnes accepimus. Qui sunt autem qui ascensuri sunt in istam civitatem, ad istem participationem, consequenter exposuit, dicens, Illuc enim ascenderunt tribus, tribus Domini, testimonium Israel ad confitendum nomini Domini. Non tribus terrae, de quibus dicitur: Et plangent eum omnes tribus terrae, sed tribus Domini, quae duodecim apostoli judicaturi erunt, secernetnes eos ab illis quae sunt tribus diaboli: harum enim testimonium in Israel, id est, in illis qui vident Deum. Ad quid ascendunt? Ad confitendum nomini tuo, Domine: sicut dictum est: Confessio et pulchritudo in conspectu ejus. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXI Source: Migne PL 100.622c-623a

He comes to the third step of the ascent, that is, to the desire for the heavenly Jerusalem, in which hope of ascending to it he rejoices in himself, though he yet labours on the earth, and therefore he says, I rejoiced in those things that were said to me, we shall go into the house of the Lord. 1 I rejoiced in the prophets, I rejoiced in the apostles, and in all the saints, who say to me 'we shall go into the house of the Lord,' who say, run, hurry into the house of the Lord, that is, make haste to go into the heavenly Jerusalem. Our feet were standing in your courts, O Jerusalem. Standing, that is established, our feet, that is, in the rewards of good works, in your courts, O Jerusalem, that is, in the heavenly dwellings. Courts is in the plural, with the Truth Himself saying, 'In the house of my father there are many mansions.' 2 Then as if this lover asked what this Jerusalem might be, it was said to him, Jerusalem which is built up like a city closely fitted together, whose fellowship is united. Jerusalem, which is built up of living stones, 3 which is constructed as a city, not as some terrestrial kingdom, but a heavenly one; not a temporal but a heavenly Jerusalem. Because it is always the same, it is united. What is it that is always the same unless God, who says, 'I am who I am,' 4 who descended that we might ascend, who partook of our mortality, for 'the Word was made flesh and dwelt among us,' so that we might be able to participate in His eternity? For from His fullness we have received everything. 5 And who they are who ascend into this city, to this participation, he then explains, saying, From there the tribes went up, the tribes of the Lord, witness of Israel, to take joy in the name of the Lord. Not the tribes of the world, concerning whom it is said, 'And all the tribes of the earth cried out to Him,' but the tribes of the Lord, of whom the twelve Apostles will be the judges, separating them from those who are of the tribes of the devil. 6 For from these is the witness of Israel, that is, in those who see God. And to what do they ascend? To taking joy in your name, O Lord, as it has been said. 'Confession and beauty before Him.' 7 Alcuin of York, Commentary on the Gradual Psalms, from Psalm 121 1 Ps 121.1 2 Jn 14.2 3 1 Pet 2.5 4 Exod 3.14 5 Jn 1.14,16 6 Apoc 1.7, Mt 19.28 7 Ps 95.6

Faith And Ascent

Primus gradus ascensionis nostrae humilitatis nostrae contribulatio, secundus est fides. Et sciendum est quod nihil aliud sunt hi gradus ascensionis nostrae, nisi salutis nostrae profectus; ideo in his canticis docemur ascendere, sed ascendere in corde, in affectu bono, in fide et spe et charitate, et in desiderio perpetuitatus et vitae aeternae. Unde in hoc sequente psalmo dixit: Levavi oculos meos in montes, unde veniet auxilium mihi. Montes isti, sancti sunt in altitudine positi, claritate illuminati, sed ab illo qui est lux vera, quae illuminat omnem hominem venietem in hunc mundam. Unde consequenter per fidem intellexit iste ascensor ad hoc monte, qui est super verticem montium elevatus, auxilium sibi esse petendum, sperandum accipiendumque. Auxilium meum a Domino, qui fecit coelum et terram. Et subsecutus adjunxit, loquens ad illum montem a qu sibi unicum speravit auxilium: Non des in commotionem pedem meum, neque dormitet qui custodit te. Fac firmum stare pedem meum in ascensione salutis meae, in humilitatis vel rectae fidei gradu. Ad proficiendum charitas pedem movet. Recte ergo iste audiens, ut ascendat et non cadat, ut incola in valle plorationis proficiat, non in tumore superbiae deficiat, ait Domino: Ne des in commotionem pedem meum. Et Deus ait illi: Neque dormitet qui custodit te: crede in eum qui nunquam dormitat. Quis est ille qui nunquam dormitat, nisi ille de quo Apostolus ait: Mors illi ultra non dominabitur? Ideo consequenter addidit: Ecce non dormitabit, neque dormiet, qui custodit Israel. Esto Israel, id est vir videns Deum, in fide et charitate, et nunquam illius dormiet gratia a custodia tua: et quasi iste interrogaret se, quis est qui non dormitat? Dictum est ei: Dominus custodit te. Et quomodo custodiet te? Dominus protectio tua super manum dexterae tuae. Manus potestatem, dextera aeternam felicitatem significat. Dominus protectio tua super per manum dextrae tuae, id est, si crediderit in eum, proteget te, ut potestatem habeas in dextera parte stare aeterni Judicis, et audire desiderabilem senteniam: Venite, benedicti Patris mei, percipite regnum, et reliqua. Adhuc quasi quaerenti respondetur, in quo custodiet eum Dominus? Per diem sol non uret te, neque luna per noctem. Custodiet te, id est, in fide recta servabit te, sive in aeternis, sive in temporalibus; sive in fide sanctae Trinitatis, quae hic solis nomine designatur; sive in fide sanctae Ecclesiae, quae hic lunae nomine demonstratur: ut non erret vel scandalizetur fides tua. Nam motio scandalum significat. Quisquis igitur errat in ipsa substantia veritatis, a sole uritur; et per diem uritur, quia in ipsa sapientia errat. Quisquis in Ecclesia et carne Christi, qui est caput Ecclesiae, non scandalizatur, a luna non uritur. Per diem sol non uret te, neque luna per noctem. Quare? Quia Dominus custodit te ab omni malo, custodiat animam tuam Dominus. A scandalis in sole, et a scandalis in luna. Ab omni malo te custodit, id est, animam tuam ab omni infidelitate, ut ipsa non cedat infidelibus, non frangatur tribulationibus. Dominus custodiat introitum tuum et exitum tuum, ex hoc nunc et usque in saeculum. Quando tentamur, intramus; quando vincimus, eximus; custodit ergo nos intrantes ad fidem, custodiat nos exeuntes ad praemia, et hoc in saeculum ubi sancti regnaturi sunt cum Christo. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXX Source: Migne PL 100.621a-622b

The first song of ascent concerns the trials of our humility, this second one is about faith. And it must be understood that these steps of our ascent are nothing but the advance of our salvation, therefore in these songs we are taught to ascend, that is, to ascend in the heart, in good affection, and in faith and in hope and in love, and in the ceaseless desire for eternal life. 'I lifted up my eyes to the mountains, from where help shall come to me.' 1 These mountains are the saints set on the heights who have been illuminated with brightness, that is, by Him 'who is the true light, who illuminates every man, coming into this world.' 2 Whence it follows that this one who would ascend has understood that it is through faith, which is elevated above the peaks of the mountains, that help must be sought for oneself, and hoped for and received. My help is from the Lord, who made heaven and earth. And following this he adds, speaking to that mount from which alone he hopes for help from himself: You shall not allow my feet to stumble, nor shall He sleep who protects you. He makes my foot stand firm in the ascent of my salvation, in the step of humility or correct faith. He moves my foot to the perfection of love. Rightly, therefore, hearing this, so that he might ascend and not fall, so that he may advance from the valley of clamour and not perish in bloating of pride, he says to the Lord, 'You shall not allow my feet to stumble.' And the Lord says to him, 'Nor shall He sleep who protects you.' Believe in Him who never sleeps. Who is the one who never sleeps but Him concerning whom the Apostle says, 'Death shall not rule over Him anymore.'? 3 Thus in consequence he says: Behold, He shall not sleep nor slumber who protects Israel. Behold Israel, that is, the man who looks on God in faith and love, and never shall His grace sleep from protecting you. And as if he were asking himself, 'Who is the one who shall not sleep.' It is said to him, The Lord protects you. And how shall He protect you? 'The Lord is your protection, over your right hand.' The hand signifies power, the right one eternal joy. 'The Lord is your protection, over your right hand,' that is, if you believe in Him, He shall protect you, so that you shall have the power to stand on the right hand of the eternal judge, and hear the desired sentence: 'Come, blessed of my Father, receive the kingdom,' 4 and the rest. Yet, as if answering a questioner, 'In what shall the Lord protect him?' Through the day the sun shall not burn you, nor the moon through the night. He shall protect you, that is, He shall maintain you in the right faith, in eternal things and in temporal things, in the faith of the holy Trinity, which is designated here by the one name, so that you shall not err, nor shall your faith be scandalised. For movement signifies scandal. Therefore whoever errs in the substance of the truth, he is burnt by the sun, and through the day he is burnt, because he wanders in the truth. Whoever is not scandalised by the Church and the flesh of Christ, he is not burnt by the moon. 'Through the day the sun shall not burn you, nor the moon through the night' Why? Because The Lord guards you from every evil, may the Lord guard your soul. From scandals in the sun, and from scandals in the moon. From every evil He guards you, that is, your soul from every unfaithfulness, so that he does not fall into disbelief, nor is he crushed by tribulation. May the Lord guard your coming in and your going out, from now even to eternity. When we are tried, we come in, when we conquer, we go out. Therefore He protects us when we come in with faith, and He shall protect us when we go out to the reward, and this forever when the saints shall rule with Christ. Alcuin of York, Commentary on the Gradual Psalms, Psalm 120 1 Ps 120.1 2 Jn 1.9 3 Rom 6.9 4 Mt 25.34

Storms And Salvation

Vovistis vos Deo servire paternisque regi consiliis. Nolite vosmetipsos super rectores exaltare vesros, ne eorum judicare acta vel consilia; sed contenti tantummodo estote eorum judicio, quidquid agatis, regularisque vitae praeceptis, in quibus maxime humilitas obediendi cum charitate praecipitur. Hora vero vestra omnes animabus estris utiles inveniantur, vel in opere manuum, vel in lectionis studio, vel in orationis gratia. Oret operarius corde,ut duplici mercede dignus habeatur. Similiter in refectione corporis anima reficiatur in gratiarum actione Deo; vel si corpus labore afficiatur, mens compunctione confirmetur. Sic vero armatum monachum duplici suffragio, nil antiquus hostis, nocere poterit, qui quaerit per vagationem mentis mercedem minuere laborantis. Ego vero saeculi tempestatibus turbatus, casso multis in locis fabore desudavi; sed modo quasi naufragus, Deo miserante, ad portum dejectus quietis: in quo me fessus et vulneratum jacentem, deprecor, sanctarum assiduitate orationum vestram unanimitatem auxiliari, ut quandoque ad florentia virtutem rura pervenire merear, et bona securitate illi soli servire, in quo solo est totius spes salutis, sine quo nec cadens resurgere, nec bene stans firmo gradu stare poterit. Alcuinus, Epistola CXI, Ad Fratres in Gothia Source: Migne PL 100.335d-336a

You have vowed to serve God and to be ruled by paternal counsels. Do not, then, exalt yourselves over your directors, nor dispute their acts and counsels, but be content only with their judgements whatever you do, and with the regular precepts of the life in which humility commands obedience with love. But let all your hours be useful for your souls, either in manual labour, or in study, or in the grace of prayer. Let the worker pray with his heart that he shall be worthy of a twofold reward. Similarly in the refreshment of the body let the soul be refreshed in giving thanks to God, or if the body is wearied by labour let the mind be fortified with compunction. So the monk is armed with a double support, lest the ancient enemy be able to harm us, he who seeks through the wandering of the mind to deprive us of the reward of our labours. I also, troubled by the storms of the world, have exerted myself for nothing in many places, but like some shipwreck, by the mercy of God, I have been thrown up into a peaceful haven, in which, weary and prostate with wounds, I entreat that your unity be maintained by the diligence of holy prayers, so that I at some time might merit the virtue to come to the flowering country and serve that sun with good confidence, in which alone is all our hope of salvation, and without which one who is falling could never rise, nor would he ever have been able to stand firm. Alcuin of York, from Letter 111, To The Brothers in Gothia

Calling Out

Ad Dominum, cum tribularer, clamavi, et exaudivit me... Tribulatio est haec vita, ex qua, qui humiliter ad Deum clamant, sicut Publicanus qui ait: Deus propitius esto mihi peccatori, exaudiuntur. Sed videamus quid iste poentients clamet: Domine, libera a labiis inquius, et a lingua dolosa... Labia iniqua sunt, quae nos suggerendo ad iniquitatem sollicitare nituntur, lingua dolosa est, quae nos avertere vult de via justitiae. Illa nos ad peccandum suggerunt; ista nos a benefaciendo retrahit. Sed consideremus, quid nobis ad has preces respondeat Dominus. Quid detur tibi, aut quid apponatur tibi ad linguam dolosam? Ecce quid tibi dabitur ad respondendum linguae dolosae, quae solet, non consulendo tibi, sed subvertendo te, dicere: Non potes saeculum dimittere, non potes tam arctam viam et tam angustam portam ingredi. Sagittae potentis acutae cum carbonibus desolatoriis. Id est, quid in Evangelio dicitur: Apud homines hoc impossibile est, apud Deum omnia possibilia sunt. Sagittae potentis verba Dei sunt, quae transfigunt corda nostra ad contemnendum saeculum, et ad amandum Deum: ex quibus sagittis amor excitatur, non interitus comparatur. Cum carbonibus desolatoriis, id est vastatoriis. Sed si parum est verbis sagittare, sufficiat exemplis demonstrate. Qui fuerunt peccatis nigri et frigidi, iterum charitate Dei accensi vestaverunt et destruxerunt opera diaboli in cordibus suis, ut praepararent habitationem Deo in semetipsis, et post multa peccata multum dilexerunt Deum: ideo multum dimittetur eis. Heu me! quia incolatus meus prolongatus est, habitavi cum habitantibus Cedar, multum incola fuit anima mea. Ecce iste a lingua dolosa liberatus, verbo Dei sagittatus, exemplis multorum robortus, quid proficiat, quove ascendere quaerat, videamus. Heu me! inquit, quod incoltus meus prolongatus est! Vox dolentis et miseriam plangentis, quod diu peregrinatione hujus mortalitatis incolatus ejus prolongetur. Incola vero est qui terram alienam colit. Unde iste se plangit, et ad patriam suspirans redire, addidit: Habitavi cum habitantibus Cedar. Cedar tenebrae interpretantur. Significat autem peccatores, inter quos in hoc saeculo justi peregrinantur, necdum extremo judicii ventilabro area, id est Ecclesia, purgata et segregate: unde iste desiderans ascendere ait: Multum incola fuit anima mea. Corpus locis, et anima affectibus peregrinatur. Unde iste sagitta charitatis vulneratus toto desiderio ad coelestem anhelat patriam. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXIX Source: Migne PL 100.619c-621a

I called out to the Lord when I was troubled and He heard me... 1 This life is tribulation, because of which those who humbly cry out to God, like that tax collector who said: 'May God be propitious to me a sinner,' 2 are heard. But let us see what this penitent one calls out: O Lord, free me from the lips of the wicked, and the evil tongue... Lips are wicked that strive to attract us to wickedness by suggestion. The tongue is evil that wishes to lead us from the way of righteousness. The former counsels us to sin, the latter to turn ourselves from good works. But let us consider what the Lord shall reply to us with these petitions. What shall be given to you, or what appointed for the wicked tongue? Observe what shall be given to you in response to the wicked tongue, the custom of which is not to edify you but to pervert you, saying: 'You cannot cast off the world, you cannot walk on a way so narrow and so difficult.' 3 The sharp arrows of the mighty one, with coals that lay waste. That is, what is said in the Gospel, 'With men this is impossible, but with God all things are possible.' 4 The arrows of the mighty one are the words of God that pierce our heart for the spurning of the world, and to love God, which arrows rouse love and should not be compared to those that kill. 'With coals that lay waste,' that is, those who ruin. And that words are indeed arrows let it be enough to demonstrate with examples. They who were dark and chilled are clothed with the blazing love of God and they destroy the works of the devil in their hearts, so that they might prepare a dwelling for God in themselves, and after a long time of many sins, love God, and therefore much is forgiven them. 5 Alas for me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar, my soul has long been a sojourner. Behold the man who has been freed from the evil tongue, by the archery of the word of God, and who has been strengthened by the examples of many. And how this is to the advantage of one who seeks to ascend, let us see. 'Alas for me,' he says, 'that my sojourning is prolonged!' This is the voice of one who is sorrowful and crying out in misery because his sojourning in the wandering of his mortality is prolonged. He sojourns who dwells in a foreign land. Whence he sighs for himself, and longing to be returned to his fatherland, he adds: 'I have dwelt with the inhabitants of Cedar.' Cedar may be understood as darkness and it signifies sinners, among whom the righteous wander in the world, for the winnowing fan of final judgement has not yet sifted and separated the threshing floor which is the Church. 6 Whence this one who desires to ascend then says, 'My soul has long been a sojourner.' The body wanders in space, the soul in passions. Therefore this one who has been wounded by the arrow of love gasps with all his desire for the heavenly fatherland. Alcuin of York, Commentary on the Gradual Psalms, from Psalm 119 1 Ps 119.1 2 Lk 18.13 3 Mt 7.13-14 4 Mt 19.26 5 Lk 7.47 6 Lk 3.17

A Bishop And Judgement

Scio integram in pectore pietatis vestrae dilectionem non solum apud me, sed apud omnes amicos firmiter permanere, quae probabitur in adversis, laudabitur in prosperis: in cujus pennis sanitas, in cujus gressibus scala, quam somniavit Jacob patriarcha, ascensio ad eum, qui ait: In hoc cognoscent omnes quia discipuli estis, si dilectionem habueritis ad invicem. Ecce signum discipulatus Christi! Ecce coelestis regni janua! Ecce vitae nostrae fundamentum et culmen! Sed vix ibi creditur firma esse, ubi indicio quolibet non apparet, sive in solatio pauperum, sive in exhortatione ad fratres qui proximi sunt, sive in scribendo ad longinquos corpore, proximos siquidem spiritu. Doleo te, frater! doleo ex intimo cordis moerore propter negotia saecularia, quae impediunt quadam nubium concretione charitatis radios, qui ex pectoris vestri flamma multos irradiare potuissent, si non calignine terrenarum occupationum obscurarentur. Tamen vigilet in corde, et foras temporibus opportunis fulgorem exerat, ut luceat omnibus qui in domo Dei sunt; qui non sunt caeci ad videndum vel surdi ad audiendum. Quid est tui officium nominis, nisi apertum habere os ad omnes in veritatis testificatione, per eum qui ait: Aperi os tuum, et ego implebo illud. Non neglige gratiam quae data est tibi; sed ut magis et magis proficiat, intende. Multae sunt tribulationes justorum; quia inter multos vocatos pauci eliguntur: et quo rariores inveniuntur, eo instantius verbum Dei eis praedicare necesse est. Pene omnes quaerunt quae sua sunt, et pauci, quae Christi esse videntur. Pastores curae turbant saeculares, qui Deo vacare debuerunt. Vagari per terras, et milites Christi saeculo militare coguntur, et gladium verbi Dei inter oris claustra, qualibet cogente necessitate, recondunt: quem, heu, proh dolor! perpauci possident, quamvis plurimi  se promittant eum habere: sed in die certaminis mercenarios se ostendunt, non milites. His consideratis diligentius, dilectissime Pater, teispum considera, circumspice et intende, quis sis, vel quo vadas, vel quid dicas in judicio, in praesentia illius qui te speculatorem posuit populi sui. Alcuinus, Epistola CLI, Ad Arnonem Archiepiscopum Source: Migne PL 100.399b-400b

I know that in the heart of your piety there is secure love not only for me, but that it firmly endures for all your friends, which being proved in adversity shall be praised in prosperity. In His wings are health, and up the steps of the ladder that the Patriarch Jacob dreamed of 1 we make ascent to Him who said, 'By this all shall know you are my disciples, if you have love for one another.' 2 Behold the sign of a disciple of Christ! Behold the gate of the celestial kingdom! Behold the foundation and summit of our life! But scarcely can one believe love to be firm where no indication of it appears, either in care for the poor, or in exhortation of brothers who are near, or in writing to those who are distant in body yet near in spirit. I grieve for you, brother! I grieve from the depths of my heart, lamenting because of worldly affairs, which like some thick cloud obscure the rays of charity, the many flames of which you should be able to kindle from your heart, if it were not that darkness chokes them with worldly occupations. But let him be watchful in heart, and outside the events of time lightning shall come, so that all who are in the house of God will be enlightened, 3 those who are not 'blind in vision or deaf in hearing.' 4 What is the meaning of the name of your office unless to open your mouth to all in testimony of truth, through Him who said, 'Open your mouth and I shall fill it,' and 'Do not neglect the grace which is given to you.' 5 which, let it be understood, is that there will be more and more improvement. 'Many are the tribulations of the righteous,' because though many are called, it is few who are chosen, 6 and rarer yet are those in whom the preaching of the word of God is an urgent necessity. Certainly all seek what is theirs, 7 and few, it seems, the things which are of Christ. The cares of the times trouble the shepherds, who should have peace for God. Roaming about the world, even the soldiers of Christ are forced to struggle, and the sword of the God's word is sheathed in the mouth, which under the force of necessity they should draw out, but, alas, for shame, few are able to do this, although many promise to themselves they will, and yet on the day of strife they show themselves mere mercenaries and not soldiers. 8 Think on these things more diligently, most beloved father, consider yourself, look around and observe who you are and where you are going, 9 and what you shall say in judgement in the presence of the One who has established you as a watchman of his people. 10 Alcuin of York, from Letter 151, To Arno The Archbishop 1 Gen 18, 12-, Malachi 4.2 2 Jn 13.35 3 Mt 5.15 4 Isaiah 43.18 5 Ps 80.11, 1 Tim 4.14 6 Ps 33.20, Mt 22.14 7 Phil 2.12 8 Jn 10.12 9 Gen 32.13 10 Ezek 33.6-7

The Lost Sheep

Erravi sicut ovis quae periit; quaere servum tuum, Domine, quia mandata tua non sum oblitus. Una ovis, est congregatio sanctorum et fidelium; et unus est Pastor Dominus Christus eorum. Et respice quam infimae rei comparati sunt homnes, quando Christi gratiam deserunt: ovi videlicet erranti, quae pericula patitur luporum; et bene dictum est, quae perierat, ut cognosceres misericordia Domini fuisse repertam. Alcuinus, Expositio In Psalmum CXVIII Source: Migne PL 100.620a

I wandered like a sheep that was lost; seek your servant, O Lord, because I have not forgotten your commandments. 1 One is the sheep, and it is the congregation of the saints and the faithful, and one is the shepherd, Christ their Lord. And see how men are compared to such a lowly thing when they lack the grace of Christ, certainly a wandering sheep exposed to the peril of the wolves. And well it is said that he was lost, that you might know he was found by the mercy of the Lord. Alcuin of York, from the Commentary on Psalm 118 1. Ps 118.176

Prayer And Gain

Servavi mandata tua et testimonia tua, quia omnes viae meae in conspectu tuo, Domine. Servat autem praecepta et testimonia, qui vias Dei incedit, nec quidquam in actu vel cogitatu agit, quod divine contemplatione habeatur indignum. Appropinquet oratio mea in conspectu tuo, Domine, juxta eloquium tuum da mihi intellectum. Proximam tibi fieri orationem meam deprecor, Domine, ut a te intellectum capiens, nil aliud nisi quod oportet exorem. Inret oratio mea in conspectu tuo, Domine, secundum eloquium tuum eripe me. Gradatim ascendit sancta petitio nostra: qui ante dixit: Appropinquet, nunc dicit intret. Prius fuerat, ut appropinquaret, deinde ut in conspectum Domini intrare posset. Et superius dixit, secundum eloquium tuum da mihi intellectum, hic dicit, secundum eloquium tuum eripe me, ut et ibi superna videat, quae desideat, et hic aeternae concupiscentiae labe purgetur. Alcuinus, Expositio In Psalmum CXVIII Source: Migne PL 100.618c-d

I have kept your commandments and testimonies, because all my ways are in your sight, O Lord. 1 He guards the commandments and testimonies who walks on the ways of God, neither in deed nor in thought having anything that is unworthy of Divine contemplation. May my prayer come near your sight, O Lord, according to your word give me understanding... I entreat that my prayer might come near to you, O Lord, so that gaining understanding from you, I obtain nothing else but what I should. May my prayer enter into your sight, O Lord, according to your word seize me. Gradually our holy petition ascends, he who before said, 'May it come near' now says 'may it enter.' Before it was, 'may it come near,' now it is possible to enter into the sight of the Lord. And previously he said, 'according to your word give me understanding,' now he says here 'according to your word seize me,' so that even there he might see the supernal things which he desires, and here be purged of fault by eternal longings. Alcuin of York, from the Commentary on Psalm 118 1. Ps 118.168

Help Requested

Adjutor et susceptor meus es tu, et in verbum tuum supersperavi... Adjutor in praesenti, susceptor in futuro. Et in verbo tuo sperabo, hoc est, in Christo, quia Verbum Patris Filius est. Declinate a me maligni, et scrutabor mandata Dei mei. Maligini hic sunt daemones, vitia et peccata, vel adversariae potestates: Quia dum ipsi tibi tendiculas praeparant, et suggestiones pessimas, non potes scrutari mandata Dei tui, ut illa bene intelligas. Sed si volueris poentitentiam agere, segregare te habes ab illorum consortio. Suscipe me, secundum eloquium tuum, et vivam, et non confundas me ab exspectatione mea. Vox Ecclesiae optantis ut veniat sponsus et suscipiat eam sponsam sibi, sicut promisit in eloquio prophetarum. Et vivam, in justitia, quia modo mortus sum in peccatis. Et non confundas me, si ille quem exspecto et promisisti veniat mihi. Adjuva me. Auxilium rogat; et salvus ero in anima, si veneris et me adjuves, et meditabor in tuis justificationibus semper, sine fine. Alcuinus, Expositio In Psalmum CXVIII Source: Migne PL 100.612a-b

You are my helper and He who lifts me up... 1 A helper in the present, and one who lifts up in the future. 'And in your word I hope,' that is, in Christ, because the Word is the Son of the Father. Begone from me, wicked ones, and I shall study the commandments of God. The wicked ones are demons, and vices and sins, and hostile powers. Because while they prepare snares, and the worst sort of allurements, you cannot study the commandments of your God, that you might understand them well. But if you choose to become penitent, you shall remove yourself from their presence. Take me up, according to your word, and I shall live, and you shall not confound me in my hope. The voice of the Church desiring that her groom come and take her as His spouse, as promised in the words of the prophets. 'And I shall live,' in righteousness, because now I am dead in my sins. And you shall not confound me, if that which I hope for and you promised comes to me. Help me. A plea for help. 'And I shall be saved.' In soul, if you shall come to me and help me. 'And I shall meditate on your justifications always.' Without end. Alcuin of York, from the Commentary on Psalm 118 1. Ps 118. 114

Love And Riches

Probatissimo amico Damoetae Albinus salutem. Nimium mihi longum videtur tempus, quod tuae dilectionis faciem non vidi, verba non audivi. Et tantum ex praesentia tui gaudebat animus, quantum in absentia contristatur. Quid faciet mens, nisi lugeat, dum paucos habet amicos? Proh dolor! sed illi semper absentes. Tamen quod valeo faciam, te memorans apud Dominum, tibi prospera semper illius concedere clementiam deprecans, cujus dilectione tuum semper impleatur pectus. Hae sunt verae divitiae, quae nunquam decipiunt habentem, 56 nec in ipsa morte amittuntur, sed plus abundant, dum cernitur quod amatur. Inter temporalia et aeterna hoc interest [quod temporale] aliquid plus diligitur antequam habeatur, vilescit autem cum advenerit. Aeternum autem ardentius diligitur adeptum quam desideratum. Ideo plus amemus aeterna quam temporalia, ut in aeternitate beate et feliciter vivere mereamur. Valeto in saecula. Alcuinus, Epistola XLV, ad Damoetam Source: Migne PL 100.211b-c

To a most upright friend Damoetas, 1 greetings from Albinus. 2 So very long seems to me the time that I have not seen the face of one I love, nor heard a word. And as much as the soul took joy in your presence, so much is it grieved by its absence. What shall the mind do, unless groan while it has so few friends? For shame! But always because of those absent. However, what I can do I shall, remembering you before the Lord, praying that His mercy shall always be given to you so that you prosper, and that His love shall always fill your heart. These are true riches, and no one who possesses them is deceived, nor are they lost in death, but they abound more when what is loved is seen. Between temporal and eternal things there is this difference, one is more loved before it is possessed, but it is cheapened when it comes. But an eternal thing is more ardently loved when it is obtained than when it is desired. Therefore let us have more love for eternal things than temporal things, so that we merit to live happily in eternal bliss. May you be well in the world. Alcuin, Letter 45, to Damoetas 1 Damoetas, a nickname from the schoolroom taken from a shepherd in Virgil's Eclogues 2 and 3 2 Albinus, a nickname for Alcuin, taken from Horace's name Quintus Horatius Flaccus.

An Old Pupil

Dulcissimo filio meo Nathanaeli Albinus Pater salutem. Obsecro te, fili mi charissime, ut vita tua fiat et conversatio honesta, et religiosa, atque sine omni reprehensione, in quantum fieri possit, coram Deo et coram hominibus, ut intelligatur quanta eruditione edoctus fuisti. Sanctitas tua et venerabilis religio laus est mihi apud homines et merces apud Deum. Non veniant coronatae columbae ad fenestras tuas, quae volant per cameras palatii: Nec equi indomiti irrumpant ostia camere: nec tibi sit ursorum saltantium hora, sed clericirum psallentium; sint verba in veritate modesta, et vox temperata, et silentia considerata; et cui dicas, diligenter examinatum. Nec te alienis immisce dissensionibus, nec te praetereat horarum psalmodia santarum; nec missarum maxima virtus in corpore Christi, nec charitas desit. Legatur ante te lectio sancta, per quam fieri possint ad convivas verba praedicationis. Sit tuum velle et nolle ad mentis arcem constitutum, ne poenitere cogaris de quolibet facto. Esto pauperum pater, ut de pane tuo manducent, quia in paupere Christus reficitur. Quam felix mensa, in qua est conviva Christus. Esto irreprehensibilis et morum dignitate, magnificus in sanctitate, laudabilis in ratione dati et accepti, jucundus in verbis, gaudens in aspectu, laetus ad miseros, largus ad pauperes, omnibus omnia factus, ut ex omnibus, Christi gratia consequente, mercedem habere merearis. Alcuinus, Epistola CXXXVI, Ad Nathanaelim Source: Migne PL 100.375c-376b

To my most dearest son Nathaniel, greetings from Father Albinus. I beg you, my dearest son, that your life and conduct be honest and holy and without any fault, in as much as it is able to be, in the presence of God and of men, that it might be understood that you were raised with much education. Your sanctitude and your venerable faith is my praise among men and my reward with God. May crowned doves not come to your windows, which fly through the rooms of the palace, nor may wild horses burst through the doors of your chambers, nor may there be time for you for the dancing of bears, but rather for the Psalms of clerics. Let your words be modest and truthful, your voice mild, and your silence considered, and ponder carefully that of which you would speak. Do not embroil yourself in unusual arguments, nor let yourself be removed from the holy hours of prayer, nor fail to take great strength in the body of Christ, nor let love fail. Let the holy book be read before you that the words of preaching be your companions. May there be a citadel built up in your mind in things pleasing and things displeasing, lest you be driven to regret what you do. Be a father to the poor, that they eat of your bread, for in the poor Christ is refreshed. How happy the table at which Christ is a guest. Be flawless and upright in conduct, eminent in holiness, praiseworthy in what you give and receive, pleasant in speech, joyful in aspect, cheerful with the wretched, generous to the poor, doing everything for everyone, that from everything, with the grace of Christ, you are worthy to receive reward. Alcuin, Letter 136, to Nathaniel (Fredegisus of Tours)

Mercy and Glory

Laetemur in miserationibus Redemptoris nostri. Abraham ante Christi adventum apud inferos fuit. Post Christi passionem latro in paradiso. Morte Christi mors mortua est, flammea romphea custos paradisi sanguine Christi exstincta. Et beatus Petrus homo terrenus portas aperit, quas aethereus Cherubim clausit: Et de rete piscatorum manus repente ad claves transtulit regni coelorum. In Cherubim multitudo scientiae; sed in Christo multitudo miserationis. Olim in Judaea notus tantummodo Deus, sed nunc omnibus gentibus vox una est Christus, qui nos de servis fecit amicos, et de profugis convertit in filios. Naturam mortalitatis nostrae assumpsit in gloriam divinitatis suae. In hoc laetetur genus humanum, sciens fragilitatis nostrae naturam super angelicos exaltatem choros. Alcuinus, ex Epistola CVII, Ad Carolum Magnum Source: Migne PL 100.323a-b

Let us rejoice in the mercy of our Redeemer. Before the advent of Christ Abraham was in hell. After the passion of Christ he was with the thief in paradise. The death of Christ dealt death to death, the flames guarding paradise were extinguished by His blood. And blessed Peter, a man of earth, opened the gates closed by a heavenly Cherubim, for in place of the net of fishermen his hand suddenly received the keys of the kingdom of heaven. 1 In the Cherubim is an abundance of knowledge, in Christ an abundance of mercy. Once God was known only in Judea, 2 now to all the peoples Christ is one voice, He who has made servants friends. 3 Our natural mortality he took up into His glorious Divinity. In this let the human race rejoice, knowing the fragility of our nature is exalted above the choirs of angels. Alcuin of York, from Letter 107, To Charlemagne. 1 Gen 3.24, Mt 16.18-19 2 Ps 75.1 3 Jn 15.15

An Exhortation To Preaching

Pio Patri et prudenti magistro, nobisque cum omni amore amplectendo Theodulfo archiepiscopo, humilis levita Alcuinus salutem. Solent ex abundanti charitatis fonte verba fluere dulcudinius, quia quoddam refrigerium est aestuantis in amore cordis sermonibus ostendere, quod mente maxime tenetur. Unde ego privatae charitatis instinctu condictum amicitiae jus pietatis inuitu renovare cupiens, his litterulis vestrae sanctitati fidem meam in memoriam revocare volui, ne thesaurus memoriae longa oblivionis rubigine vilescat: maxime quia filius noster Candidius, vester fidelis famulus, plurima bonitatis insignia nobis de vestrae beatitudinis nomine narrare solet; vel quam libera voce in conventu publico veritatis testimonia pertulisset; vel quam honestis moribus inter majores minoresque personas tuae beatitudinis foret conversatio. Etiam quam pia et religiosa sedulitate ecclesiastica coleres officia; vel qualiter impias disceptationes odio haberes; quoniam omnia certissimum est Deo placare; et Sancti Spiritus gratiam tuo pectori abundanter influere demonstrant, et illam tuo corde ardescere flammam, quam ipsa Veritas testatur se mittere in terram, ut arderet, quoniam nullis poterit fluminibus extingui. Gaudens gaudebo de augmento honoris vestri et de sigillo sacerdotalis dignitatis, quod apostolica vobis superaddidit auctoritas; sed sciens scito quod hujus honoris claritas praedicationis poscit instantiam. Pallium sacerdotale diadema est. Sicut regium diadema fulgor gemmarum ornat, ita fiducia praedicationis pallii ornare debet honorem. In hoc enim honorem suum habet, si portitor veritatis praedicator existit. Memor esto sacerdotalis dignitatis linguam coelestis esse clavem imperii, et clarissimam castrorum Christi tubam; quapropter ne sileas, ne taceas, ne formides loqui, habens ubique operis tui itinerisque Christum socium et adjutorem. Nec enim fas est tam clari luminis, tam affluentis sapientiae lucernam sub modio abscondi, sed in honorem largitoris omnibus splendescere lumine veritatis, qui domum Dei ingrediuntur; quia messis quidem multa est, operarii autem pauci. Sed quo rariores, eo instantiores qui sunt esse necesse est. Exalta, ait Propheta, sicut tuba vocem tuam. Aliusque: Sit guttur tuum sicut aquila tuba super domum Dei. Multi occupant terram, sed quaerenti Christo fructum non afferent. Tua vero, vir venerande, sanctitas honoret ministerium tuum; praedica opportune, importune, et ut trapezeta sapiens multiplica pecuniam Domini, ut denaria mercede dignus efficiaris. Alcuinus, Epistola CXLVII, Ad Theodulfum Archiepiscopum Source: Migne PL 100.391b-393a

To the pious father and prudent teacher, with all our love embracing, Theodulf the archbishop, Alcuin, a humble priest, greetings. Words are accustomed to flow more sweetly from the abundant fount of charity, because there is a certain refreshment shown in the blazing words of a loving heart which is most firmly fixed in the mind. Whence I, by a kindling of private charity, desiring to renew the established right of pious friendship, with these words wished to recall to memory my faith to your holiness, lest the treasury of memory by blight of long forgetfulness be defiled, especially because our son Candidius, your faithful attendant, is accustomed to tell to us of the great fame of your kindness regarding the name of your holiness, or rather with free voice in public assembly he has brought forth the testimony of truth, or rather with frank behavour before the great and lesser he has revered your holiness. Indeed because with pious and sedulous you have adorned the ecclesiastical offices, and likewise you have reviled impious disputants, which all things are certainly most pleasing to God, and display most abundantly the grace of the Holy Spirit in your breast, which flame burning in your heart, the Truth Himself gives witness He has placed on the earth, 1 which flares up because no river is able to quench it. Rejoicing, then, I take joy concerning the increase of your honour and the seal of the priestly dignity, which the Apostolic authority has added to you; but knowing that, let it be known that with the glory of this honour is demanded a greater intensity of preaching. The priestly pallium is a diadem, and as the diadem of kingdoms is adorned by the brightness of gems, so confidence in preaching should adorn the honour of the pallium. And in this is its honour, if the preacher stands with a greater portion of the truth. Keep in mind that the tongue of the priestly dignity is the key of the heavenly kingdom and the most precious trump of the camps of Christ, whence do not be silent, do not hold your tongue, do not fear to speak, but everywhere in your works and ways have Christ your friend and helper. For it is not right that a bright light, a lamp of splendid wisdom, should be hidden beneath a bushel, but in a place of honour the light of truth illuminates more fully all who enter the house of God. 2 Because the harvest is plenty but the workers few, 3 as they are more rare, so it is needful that there be more present. 'Lift up,' says the Prophet, 'your voice like a trumpet.' 4 And another: 'May your throat be as the eagle, a trumpet over the house of God.' 5 Many dwell on the earth, but in the seeking of Christ they bear no fruit. But may your holiness, venerable fellow, honour your ministry. Preach in season and out of season, 6 and as you know how to multiply the money tables of the Lord, so you shall be worthy to receive a rich reward. 7 Alcuin of York, from Letter 147 to the Archbishop Theodulf 1.Lk 12.49 2 Mt 5.15 3 Mt 9.37 4 Isai 58.1 5 Hosea 8.1 6 2 Tim 4.2 7 Mt 25.14-30, Lk 19.11-27

Humility And Exaltation

Humiliatus sum usquequaque, Domine, vivifica me secundum verbum tuum. Didicit humilitatem, quam Christus docuit, qui mitis est et humilis corde. Ideo nunc deprecatur, ut sicut ille post humilitatem formae servilis exaltatus est in gloriam Dei Patris, ita et iste ab hac humilitate corporea in vitam transferatur aeternam. Alcuinus, Expositio In Psalmum CXVIII Source: Migne PL 100.611b

I am humbled utterly, O Lord, enliven me according to your word. 1 He has learned humility, as Christ taught, He who is meek and humble in heart. Therefore now he prays that as He after humiliation in the form of a servant was exalted to the glory of God the Father, so from this humble body he be transported to eternal life. Alcuin of York, Commentary On Psalm 118 1. Ps 118. 107

Things Of The Father And Of The Son

Ego pro eis rogo, non pro mundo rogo, sed pro his, quos dedisti mihi, quia tui sunt: et mea omnia tua sunt, et tua mea sunt: et clarificatus sum in eis. Qui tui sunt. Neque enim quia Pater eos Filio dedit, amisit ipse quos dedit, cum adhuc Filius sequatur ac dicat: Et mea omnia tua sunt, et tua mea. Ubi satis apparet quomodo unigeniti Filii sint omnia quae sunt Patris; per hoc utique quod etiam ipse Deus est, et de Patre Patri natus aequalis. Hoc enim dictum est de sancta et rationabili creatura, quam eligit Deus, et quae subdita est Patri et Filio, et aequaliter est Patris et Filii. Haec ergo cum sit Dei Patris, non simul esset et Filii, nisi Patri Filius aequlais. Nec fas est ut sancti, de quibus haec locutus est, cujusquam sint, nisi ejus a quo creati et santificati sunt. Ergo cum et Patris et Filii sunt, aequales esse demonstrant, quorum aequaliter sunt. Et clarificatus sum, inquit, in eis. Nunc suam clarificationem tanquam facta sit dicit, cum adhuc esset futura. 'Clarificatus sum in eis,' id est, per eorum praedicationem clarificatus sum in toto mundo. Et quia praedestinatum est ut fieret, certum voluit esse quod futurum erat. Ideo praeteriti temporis verbo usus est. Alcuinus, Commentariorum in Joannem, Lib VII, XXXIX Source: Migne PL 100.963c-d

For them I pray, not for the world, but for these whom you have given to me. For they are yours. All mine is yours, and yours is mine, and I am glorified in them. 1 'They who are yours.' For it is not that the Father gives them to the Son, and He is deprived of those He gives, since the Son continues and says: 'All mine is yours, and yours is mine.' Where it appears abundantly how everything of the only begotten Son is of the Father, by which indeed He is God, and being from the Father is equal to the Father. And this is said regarding holy and rational creatures, whom God chooses, and which are subject to the Father and the Son, and equally to the Father and the Son. These things then which are of God the Father would not be of the Son, unless the Son is equal to the Father. Is it not right that holy men, concerning which this is spoken, belong to anyone but Him by whom they are created and sanctified. Therefore, when they are of the Father and of the Son, they are revealed as equal, of whom the belongings are equal. 'And I am glorified.' He says, 'in them.' Now He speaks of His glorification as something done, when yet it is in the future. 'I am glorified in them,' that is, when by their preaching I am glorified in the whole world. And because it is predestined that it should be, certainly He wished that it was in the future. Therefore He used the past tense. 2 Alcuin of York, Commentary On The Gospel of Saint John, Book 7, Chapter 39 1  Jn 17.9-10 2 Adapted from Augustine's Tractate 107.2 on The Gospel of St John

The Feast Of All Saints

Kalendis Novembris solemnitas omnium sanctorum. Ecce, venerande pater Arne, habes designatam solemnitatem omnium sanctorum, sicut diximus. Quam continue in mente retineas et semper anniversario tempore colere non desistas; adtendens illud et intente considerans, quoniam, si Helias, unus ex illis in vetere testamento, oratione sua, dum voluit, claudere caelum potuit praevaricatoribus et aperire conversis, quanto magis omnes sancti in novo testamento? ubi eis specialiter et patenter claves regni caelestis commissae sunt, et claudere caelum possunt incredulis et aperire credentibus, si intima dilectione honorificantur a fidelibus et coluntur glorificatione eis condigna. Quod ut fieri digne possit a nobis, lumen verum, quod inluminat omnem hominem, Christus Iesus inluminet corda nostra, et pax Dei, quae exsuperat omnem sensum, per intercessionem omnium sanctorum eius, custodiat ea usque in diem aeternitatis. Hanc solemnitatem sanctissimam tribus diebus ieiunando, orando, missas canendo, et elimosinas dando pro invicem sincera devotione precedamus. Alcuinus, Epistola XCII,  Ad Arnonem Archiepiscopum Source: Migne PL 100 296a-b

The Kalends of November is the solemnity of All Saints. See, venerable father Arno, that you have a solemnity established for all the saints, as we have said. Keep it ever in mind and never cease to celebrate it on that date every year; attending to it and intently considering it, seeing that if Elijah, one of those of the Old Testament, with his prayer, as long as he wished, could shut heaven to sinners, and open it to the converted, 1 how much more can all the saints in the New Testament? For to them specially and manifestly have been entrusted the keys of the heavenly kingdom, and they can shut the heavens to unbelievers and open them to believers, if they are honoured with inward devotion by the faithful and are revered with the glorification appropriate to them. And that we may become worthy that this may be done appropriately by us, may the true light that illuminates every man, 2 Jesus Christ, illuminate our hearts, and may the peace of God, which exceeds all understanding, 3 through the intercession of all His saints, guard it until the last day. Let us precede this most holy solemnity by fasting for three days, praying, singing Masses, and giving alms for one another with sincere devotion. Alcuin of York, from Letter 92, To Arno The Archbishop 1 3 Kings 17 2 Jn 1.9 3 Phillip 4.7

Praying for Men And The World

Ego pro eis rogo, non pro mundo rogo, sed pro his, quos dedisti mihi. Haec enim dixit inter alia, dum oraret pro eis, quos dedit ei Pater. Mundum vult modo intelligi, qui vivunt secundum concupiscentiam mundi, et non sunt in ea sorte gratiae ut ab ulli eligantur ex mundo. Non itaque pro mundo, sed pro eis quos Pater dedit, rogare se dicit: per hoc enim quod eos illi Pater jam dedit, factum est ut non pertineant ad eum mundum, pro quo non rogat. Alcuinus, Commentariorum in Joannem, Lib VII, XXXIX Source: Migne PL 100.963b-c

For them I pray, not for the world, but for these whom you have given to me. 1 These things He says 2 among others things while He prays for them whom the Father has given to him. The world He wishes to be understood in this way: they who live according to the desire of the world, in which there is not that grace that any of them are chosen from the world. Thus not for the world, but for those whom the Father has given to Him, He says He prays; for by this, that the Father had already given them to Him, it was that they not belong to that world, for which He does not pray. Alcuin of York, Commentary On The Gospel of Saint John, Book 7, Chapter 39 1  Jn 17.9 2 From here quotes Augustine's 124th Tractate on The Gospel of St John

Wars Of Angels And Men

Et factum est proelium magnum in caelo; Michael at angeli ejus praeliabantur cum dracone, et draco pugnabat et angeli ejus. Absit a fidelium cordibus, ut noc praelium tunc factum credant, quando per superbiam antiquus hostis cum satellitibus suis de coelo cecidit. Sed ab initio fidei Christianae usque ad finem vitae praesentis fieri sine ulla dubitatione tenendum est; quod ex eo in coelo, id est in Ecclesia, quo apostolica voce clamatur: Non est nobis colluctatio adversus carnem et sanguinem, sed contra spiritalia nequitiae in colestibus, draco ille id est diabolus repugnare semper et adversari probetur. Quod si nos pugnamus contra hanc sententiam, cur Michael pugnare dicitur? Quapropter sciendum, et nostrum et angelorum certamen contra diabolum esse, etiam in mulis aliis locis ostendi. Nam quamvis Petrus dixerit: Cui resistite fortes in fide; et Jacobus: resistite diabolo, et fugiet a vobis; tamen hoc ipsum per angelos fieri David declarat dicendo: Immittet angelus Domini in circuitu timentium eum, et eripiet eos. In quibus exemplaribus ostenditur quia nec nos sine angelorum, nec angeli sine nostro conflictu dimicant. Angeli autem Michael non ideo dicuntur, quod ipse eos, juxta quorumdam haereticorum  prefidiam, creaverit, sed quia eos a Deo in adjutorium acceperit; vel quia sub uno rege et ex una civitate militare creduntur: sicut et draconis angeli vocantur, qui ad eum pertinere, et ejus voluntatem perficere probantur. In quorum numero mali homines comprehenduntur; sicut et nos in bonorum angelorum Alcuinus, Commentariorum In Apocalypsin, Liber V Source: Migne PL 100.1154 c-d

And there was a great war in heaven; Michael and his angels fighting with the dragon, and the dragon fought and the angels with him. 1 May it be far from the hearts of the faithful that they believe that this battle was fought when on account of his pride the ancient enemy and his associates fell from heaven. But from the beginning of the Christian faith to the end of the present life that this is so, is without doubt to be held, because as far as this is of heaven, so it is of the Church, whence the Apostolic voice cries out, 'Ours is not a struggle against flesh and blood, but against the spirits of wickedness in the heavens' 2, that is, the dragon, which is the devil, is always fighting back and being proved an enemy. But if we fight, why, against this understanding, is Michael said to fight? It should be known that both our and the angels' struggle is against the devil, and in many places this is shown. For although Peter says, 'Resist him strong in faith,' 3 and James, 'Resist the devil and he will fly from you,' 4 yet that this is done by angels, David declares, saying, 'The angel of the Lord shall be sent out to camp around those who revere him and he will deliver them.'5 By which examples it is shown that neither we without angels nor angels without us fight in the conflict. Now they are not called the angels of Michael because he created them, as certain treacherous heretics claim, but because he receives them from God as assistants, or because under one king and from one city they are thought to fight, as even the dragon has his angels, who are proved to belong to him and the accomplishment of his will. Among which number we understand wicked men, as even we are of the good angels. Alcuin of York, Commentary On The Apocalypse of Saint John, Book 5 1 Apoc 12.7 2 Ephes 6.12 3 2 Pet 5.9 4 James 4.7 5 Ps 3.8