Apostles And Tradition

Traditionem itaque Apostolorum in toto mundo manifestatam, in omni Ecclesia adest perspicere omnibus qui vera velint videre, et habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in ecclesiis, et successiones eorum usque ad nos, qui nihil tale docuerunt, neque cognoverunt, quale ab his deliratur. Etenim si recondita mysteria scissent Apostoli, quae seorsim et latenter ab reliquis perfectos docebant, his vel maxime traderent ea quibus etiam ipsas ecclesias committebant. Valde enim perfectos et irreprehensibiles in omnibus eos volebant esse, quos et successores relinquebant, suum ipsorum locum magisterii tradentes: quibus emendate agentibus fieret magna utilitas, lapsis autem summa calamitas. Sed quoniam valde longum est, in hoc tali volumine omnium ecclesiarum enumerare successiones, maximae, et antiquissimae, et omnibus cognitae, a gloriosissimis duobus apostolis Petro et Paulo Romae fundatae et constitutae ecclesiae, eam quam habet ab Apostolis traditionem, et annuntiatam hominibus fidem, per successiones Episcoporum pervenientem usque ad nos indicantes, confundimus omnes eos, qui quoquo modo, vel per sibiplacentiam malam, vel vanam gloriam, vel per caecitatem et malam sententiam, praeterquam oportet colligunt. Ad hanc enim ecclesiam propter potentiorem principalitatem necesse est omnem convenire Ecclesiam, hoc est, eos qui sunt undique fideles, in qua semper ab his, qui sunt undique, conservata est ea quae est ab Apostolis traditio. Sanctus Irenaeus Lugdunensis, Adversus Haereses, Liber III, Caput III Source: Migne PG 7.848a-849a

The tradition of the Apostles manifested throughout the whole world is within the power of everyone in every Church to contemplate clearly who may wish to see the truth, and we are in a position to reckon up those who were instituted bishops in the Churches by the Apostle and the succession of these men to our own times, who neither taught nor did they know anything of what these men rave about. If the Apostles had known hidden mysteries which they taught to the perfect apart from the rest, they would have certainly delivered these things to those whom they were committing the Churches. For they wished these men should be perfect and blameless in everything, these whom they were leaving behind as successors, and to whom they were handing over their own place of headship, which if such men acted well it would be a great boon, but if they fell the greatest calamity. But because it would be a very lengthy exercise in such a volume as this to enumerate the successions of all the Churches, we point at the very great and very ancient and universally known Church founded and organized at Rome by the two most glorious Apostles, Peter and Paul, which has its tradition from the Apostles, and the faith preached to men which comes down to us by the successions of the Apostles, to confute all those, who in whatever way, by evil self pleasing, or vainglory, or blind and wicked opinion, gather together. For with this Church, because of its preeminent authority, it is necessary that every church should agree, that is, with those who are faithful in every way, by which in these who are faithful in every way has been preserved the tradition that is from the Apostles. Saint Irenaeus of Lyons, Against Heresies, Book 3, Chapter 3

Shepherds And Bishops

Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ' αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους: διέλθωμεν δὴ ἕως Βηθλέεμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς ὃ ὁ Kύριος ἐγνώρισεν ἡμῖν. Kαὶ ἦλθαν σπεύσαντες, καὶ ἀνεῦραν τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ: ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. Kαὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς. Οἱ ποιμένες οὗτοι σύμβολόν εἰσι τῶν πνευματικῶν ποιμένων, τῶν ἀρχιερέων· δεῖ οὖν τοὺς ἀρχιερῖς φυλάσσειν τὴν ποίμνην αὐτῶν καὶ ἀγραυλεῖν, τουτέστιν, ᾄδειν πνευματικά τινα, καὶ διδάσκειν τὸν λαὸν, καὶ οὕτως ἀξιωθήσονται θείων θεαμάτων καὶ ἀκουσμάτων. Βηθλεὲμ δὲ ἑρμηνεύεται οἶκος τοῦ ἄρτου· τίς δὲ ἄλλος ἐστὶν ὁ οἰκος τοῦ ἄρτου, ἤ ἡ Ἐκκλησία, ἐν ᾗ ὁ ἄρτος ἀπόκειται; Ἔργον οὖν ἐστι τοῖς λογικοῖς ποιμέσιν ἐπιζτεῖν οὐράνιον ἄρτον· καὶ μεθ' ὃ ἴδωσι τὸν ἄρτον, ὀφείλουσι καὶ τοῖς ἄλλοις κηρύττειν· ὥσπερ καὶ οἱ ποιμένες ἰδόντες τὸ βρέφος, διελάλησαν καὶ τοῖς ἄλλοις. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Β' Source: Migne PG 123.724c-725a

And after the angels departed from them into heaven, the shepherds said to one another, 'Let us go over to Bethlehem, and let us see this word that is come to pass, which the Lord has revealed to us.' And they went with all speed and found Mary and Joseph and the infant laying in the manger. And looking, they understood the word that had been spoken to them concerning this child. And all that heard, they wondered at the things that were told to them by the shepherds. 1 These shepherds are a figure of spiritual shepherds and spiritual leaders. Therefore bishops must guard their flock and dwell in the fields, that is, they must sing spiritually and teach the people, even so that they will become worthy of receiving heavenly visions and voices. Bethlehem means 'house of bread,' and what else is the house of bread but the Church in which the bread is placed? Thus the work of the rational shepherd is to seek the heavenly bread, which when they have looked upon, they are obliged to preach to others, just as the shepherds who having looked upon the infant, spoke of him to others. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 2 1 Lk 2.15-20

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

Encouraging Confessors

Cyprianus Rogatiano presbytero et caeteris confessoribus fratribus salutem. Et jampridem vobis, fratres charissimi ac fortissimi, litteras miseram, quibus fidei et virtuti vestrae verbis exultantibus gratularer, et nunc non aliud in primis vox nostra complectitur quam ut laeto animo frequenter ac semper gloriam vestri nominis praedicemus. Quid enim vel majus in votis meis potest esse vel melius quam cum video confessionis vestrae honore luminatum gregem Christi? Nam, cum gaudere in hoc omnes fratres oporteat, tum in gaudio communi major est episcopi portio: Ecclesiae enim gloria praepositi gloria est. Quantum dolemus ex illis quos tempestas inimica prostravit, tantum laetamur ex vobis, quos diabolus superare non potuit. Hortamur tamen per communem fidem, per pectoris nostri veram circa vos et simplicem charitatem, ut, qui adversarium prima hac congressione vicistis, gloriam vestram forti et perseveranti virtute teneatis. Adhuc in saeculo sumus, adhuc in acie constituti, de vita nostra quotidie dimicamus. Danda opera est ut post haec initia ad incrementa quoque veniatur, et consummetur in vobis quod jam rudimentis felicibus esse coepistis. Parum est adipisci aliquid potuisse; plus est quod adeptus es posse servare; sicut et fides ipsa et nativitas salutaris, non accepta, sed custodia, vivificat. Nec statim consecutio, sed consummatio hominem Deo servat. Dominus hoc magisterio suo docuit dicens: Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat. Puta hoc illum et confessori suo dicere: Ecce confessor factus es, jam noli peccare, ne quid tibi deterius fiat. Salomon denique et Saul et caeteri multi, quamdiu in viis Domini ambulaverunt, datam sibi gratiam tenere potuerunt. Recedente ab iis disciplina Dominica, recessit et gratia. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.235a-236b

Cyprian to the presbyter Rogatianus, and to the other confessors, his brethren, greetings. I had before, most beloved and bravest brethren, sent you a letter in which I congratulated your faith and virtue with words of exultation, and now, first of all, our voice has no other care than to announce the glory of your name repeatedly and always with a joyful mind. For what can I wish for in my prayers that would be greater or better than I might see the flock of Christ enlightened by the honour of your confession? For though all the brethren should rejoice in this, yet the share of the bishop is the greatest in the common gladness. For the glory of the Church is the glory of him who who presides. As much as we lament over those who have been thrown down by a hostile storm, to the same degree we rejoice over you whom the devil has not been able to overcome. However we exhort you by our common faith, by the true and simple love in our heart for you, that having overcome the adversary in this first encounter, you should cling to your glory with a brave and persevering virtue. We are still in the world, we are yet placed in the battleline, we fight daily for our lives. We should give ourselves to the task so that after such a beginning there should also come about an increase, and thus that what you have begun to be with such a blessed commencement should be perfected in you. It is a little thing to have been able to obtain something, it is much more that you are able to keep what you have obtained, even as faith itself and saving birth gives life not simply by being received, but by being preserved. It is not the instant of attainment, but the perfecting, that guards a man for God. The Lord taught this in His instruction when He said, 'Behold, you are made well. Sin no more, lest something worse befall you.' 1 Think of Him as saying something like this to His confessor, 'Behold, you are made a confessor. Sin no more, lest something worse come upon you.' So Solomon, and Saul, and many others, as long as they walked in the Lord's ways, were able to keep the grace given to them. When they abandoned the discipline of the Lord, grace abandoned them. Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Jn 5.14

Judging And Judgement

Existimas autem hic, O homo omnis qui judicas eos qui talia agunt, et facis illa, quia tu effugies judicium Dei? Si omnia quae Lex loquitur, his qui in lege sunt loquitur; et quae Evangelium, vel Apostolus nunc loquitur, non principibus saeculi, nec regibus mundi, sed Ecclesiarum rectoribus et principibus loquitur, his videlicet qui judicant eos qui intus sunt, id est episcopis, vel presbyteris et diaconibus. His ergo dicit ne existiment se effugere judicium Dei, si ea commitant ipsi, de quibus alios judicant et condemnant. Et ideo oportet unumquemque de sua prius conscientia judicate, et tunc ejus quem judicat, gesta discutere. Quod si fieret, omnis penitus adeundi honoris ecclesiastici abscinderetur ambitio, si se judicandos potius quam judicatoros hi qui praeesse volunt populis cogitarent. Nemo ergo existimet quod effugere possit judicium Dei, sicut et Propheta dicit: Quo ibo a spiritu tuo, et a facie tua quo fugiam? Et quia haec ad eos maxime dicuntur qui praesunt judiciis populorum, idcirco et alibi dicit, quod de domo Dei incipiet judicium. Et item alibi Dominus dicit: In his qui approximent mihi sanctificabor; sicut in Nadab et Abiud gestum est, cum alienum ignem, id est non sacrum, divinis altaribus obtulerunt. Incipit ergo judicium a filiis prius. Flagellat enim Deus omnem quem in numerum recipit filiorum. Verum, ut ego existimo, nec, si posset quis, deberet velle effugere judicium Dei. Non venire enim ad judicium Dei, hoc est ad emendationem, vel ad sanitatem, et remedium non venire. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.873c-874b

Do you think, O man, that when you judge those who do such things and then you do them, that you will escape the judgement of God? 1 If everything which the Law speaks is spoken for those who are in the Law, then what the Gospel or the Apostle speaks is not for the rulers of the age, nor the kings of the world, but speaks to the leaders and rulers of the Churches, obviously those who judge those who are within, that is, the bishops, or priests, or deacons. To these, therefore, he speaks, that they should not think that they might escape the judgement of God if they do those things for which they judge and condemn others. And therefore it is necessary that everyone should first judge himself by his own conscience, and then cut himself off from what he convicts himself. For if it should be that every ambition for the obtaining of ecclesiastical honours should be cut off, let those who wish to be preeminent among the people think that they should judge themselves rather than be those who judge. Therefore let no one think that he can escape the judgement of God, as even the prophet says: 'Where shall I go from your spirit, and where shall I flee from your face?' 2 And because these things are said especially to those who are preeminent in judgement among the people, therefore it says elsewhere that 'judgement begins from the house of God.' 3 And again in another place the Lord says: 'I shall be holy to those who come near me.' As happened with Nadab and Abiud, when they brought foreign fire to the holy altars, that is, when they brought that which was not sacred. 4 Therefore judgement first begins with the sons. 'For God tries all who wish to be reckoned as sons.' 5 Truly I think that even if it were possible to do so, no one should flee the judgement of God. For not to come to the judgement of God is not to come to improvement and healing and cure. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 2, Translated by Rufinus of Aquileia 1 Rom 2.3 2 Ps 138.7 3 1 Pet 4.17 4 Levit 10.1-3 5 Prov 3.12

Careful Watching

Nisi Dominus custodierit civitatem, in vanum vigilabunt qui custodiunt eam. De domo ad civitatem transitum facit, ut nec in singulis elatio detestanda surripiat, nec in Ecclesia sancta jactantia perniciosa praevaleat. Civitas enim Domini Jerusalem intelligitur coelestis, cujus adhuc pars peregrinatur in terris, in qua episcopi vigilare contendunt, ut commissum sibi gregem pergvigili cura custodiant. Quibus idem dicitur: ne noxiis cogitationibus incitentur, et credant aliquid humanas vigilias praevalere, cum sola Divinitas incursionis pericula possit arcere Intelligimus quam sit impudens Pelagiana, quam iniqua praesumptio, ut contra eam decreverit toties Spiritus sanctus dicere, quod tamen ipsa passa non sit audire. Cassiodorus, Expositio In Psalterium, Psalmus CXXVI Source: Migne PL 70.928c

Unless the Lord guards the city, they watch in vain who guard it. 1 He passes from the house to the city, that there not rise up in anyone a detestable elation, and there not prevail a wicked boasting in the holy Church. For the city of the Lord is understood to be the heavenly Jerusalem, a part of which yet journeys on earth, in which the bishops are admonished to be watchful, that they guard with all vigilance the flock which has been entrusted to them. To whom the same is said, lest they are lifted up by vile thoughts and come to believe that human watching is enough, when it is the Divine alone that is able to guard against the peril of attacks. Which we understand to be that shameless Pelagianism, which iniquitous presumption so often speaks against what the Holy Spirit has decreed, which however it will not suffer to hear. Cassiodorus, Commentary On The Psalms, from Psalm 126 1 Ps 126.2

Encouraging Charity

Ὡς φιλοκόσμῳ εὐπρέπεια ἱματίων, οὕτω σοὶ τὸ Ψαλμικὸν ἐφαρμόζει, Αἰσχυνθήτωσαν οἱ ἀνομοῦντες διακενῆς. Θύρας γὰρ καὶ τρόπους κερδῶν ὑπανοίξας, σὺ μὲν τὰς ἐπ' αὐτοῖς ἀποτίσεις εὐθύνας, ἑτέροις δὲ θησαυρίζεις τοὺς πόρους, οἶς πλείονας καὶ σαυτῷ τιμωρίας σωρεὺεις. Εἰ τοίνυν βούλοιο κὰκείνους καὶ ἑαυτὸν τοῦ πυρὸς ἀπαλλάξαι, πολλοί σε Λάζαροι κυκλοῦσιν· εἰς αὐτοὺς τὴν φλόγα τῶν χρημάτων ἐκτίναξον, καὶ μετ' αὐτῶν ἐκεῖσε κληρονομήσεις ἀνάψυξιν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΣΙΕ Εὐσεβιῳ Ἐπισκοπῳ Source: Migne PG 78.317c-d

As elegance of vestments for him who loves adornment, so the Psalmist fittingly cries out to you: 'Let the profitless workers of wickedness be disgraced.' 1 For you should quietly open your doors and ways of gain, that you may quickly pay back what you have heaped up from the work of others, that which with you have accumulated for yourself with great care. If, then, you have the will to deliver them and yourself from the fire, many Lazaruses surround you. By them extinguish the flames of wealth, and with them you shall acquire relief. 2 Saint Isidore of Pelusium, Book 1, Letter 215, To the Bishop Eusebius 1 Ps 24.4 2 Lk 16.20

Disputes Over Origen

Prospereque cursu septmo die Alexandriam pervenimus, ubi foeda inter episcopis atque monachos certamina gerebantur, ex ea occasione vel causa, quod congregati in unum saepius sacerdotes, frequentibus decrevisse synodis videbantur, ne quis Origenis libros legeret aut haberet, qui tractator sanctarum Scripturarum peritissimus habebatur. Sed episcopi quaedam in libris illius insanius scripta memorabant, quae assertores ejus defendere non ausi, ab haereticis potius fraudulenter inserta dicebant; et ideo non propter illa quae in reprehensionem merito vocarentur, etiam reliqua esse damnanda; cum legentium fides facile possit habere discrimen, ne falsata sequerentur, et tamen catholice disputata retineret: non esse autem mirum, si in libris neotericis et recens scriptis fraus heretica fuisset operata, quae in quibusdam locis non timuisset incidere Evangelicam veritatem. Adversum haec episcopi obstinatus renitentes, pro potestate cogebant recta etiam universa cum pravis et cum ipso auctore damnare: quia satis superque sufficerent libri quos Ecclesia recepisset: respuendam esse penitus lectionem, quae plus esset nocitura insipientibus, quam profutura sapientibus. Mihi autem ex illius libris quaedam curiosius indaganti, admodum multa placuerunt: sed nonnulla deprehendi, in quibus illum prava sensisse non dubium est, quae defensores ejus falsata contendunt. Ego miror unum eumdemque hominem tam diversum a se esse potuisse, ut in ea parte qua probatur, neminem post Apostolos habet aequalem; in ea vero quae jure reprehenditur, nemo deformius doceatur errasse. Sulpicius Severus, Dialogus I, Cap VI Source: Migne PL 20.187c-188b

After a favorable voyage, on the seventh day, we arrived at Alexandria where we found bishops and monks engaged in disgraceful strife, the occasion or cause of which was that the priests gathered together had often made decrees in crowded synods that no one should read or possess the books of Origen, he who was held to be the most acute commentator on the sacred Scriptures. But the bishops recalled that there were certain things in his books that were most defective, which his supporters, not daring to defend, rather declared had been deceitfully inserted by heretics, and therefore they said that it should not be that on account of those things which merited reproof that the rest should be condemned, when the faith of readers could easily make a distinction, so that they would not follow what was forged and yet would retain those matters discussed in the Catholic manner, which was nothing to be wondered at if even in new and recent writings heretical deceit had been at work, which in certain passages had not feared to add to the Gospel truth. The bishops, persistently struggling against such things, with great efforts insisted that even all that which was correct, along with the false, and the author himself, should be condemned, because those books which the Church had received were more than sufficient, and that the reading of his works must be completely avoided as they would do more harm to the simple than they would benefit the wise. As for myself, being curious to investigate some parts of these books, I found very many things which pleased, but not a few which were reprehensible, in which there is no doubt that the author thought these depraved things which his defenders argue are forgeries. I marvel that one and the same man could have been so different from himself, so that in the part which is approved he has no equal since the Apostles, but in those things for which he is rightly condemned, no one can be shown to have erred more shamefully. Sulpicius Severus, from Dialogue I, Cap VI

A Bishop Warned

Παρέργως ποιῇ τὴν τῶν θείων νόμων ἀνάγνωσιν, ἤ καὶ αὐτὴν ἀγνοεῖς τὴν ἀνάγνωσιν. Ἡνίκα γὰρ εἰς τὸν θεῖον ναὸν ἱερουργεῖν Ἀαρὼν, καὶ οἱ ἐξ ἐκείνου εἰσῄεσαν, πάντα τὰ ἐξ ἐρίας ἀποτιθέντες ἐσθήματα, στολὰς ἐκ λίνου παρεβάλλοντο ἐχούσας καὶ τὸ ἀπόῥῥητον, καὶ τῶν ἔξω θορύβων ἐπιλησμονεῖν σημαινούσας. Ὁ γὰρ Θεῷ λειτουργεῖν προσιὼν, οὐδὲν ἀλλότριον καὶ τῆς ὅλης ἐφόλκιον ἐπιφέρεσθαι δύναται. Εἰ τοίνυν μετὰ τοιαῦτα τεκμήρια βιάζεσθαι κατατολμᾷς τὴν ἁλήθειαν, συγχύσεις καὶ φλυαρίας ἐπεισφέρων τοῖς ἀνακτόροις, οἷς πᾶσα σιγὴ κεχρεώστηται, ὁμιλίας ἀτόπους, χειροθεσίας ἀθέσμους, εἰς ἔσχατον πέπεισο ἐξωθῶν σαυτὸν κατακρίσεως κίνδυνον. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΜΕ' Μαρτυριῳ Ἐπισκοπῳ Source: Migne PG 78.209c-212a

You either read the Divine laws carelessly, or you do not know the reading of them at all. For when Aaron and his successors entered into the temple for the sake of sacrifice, they took off every woollen vestment and clothed themselves in linen garb, 1 which contains a certain mystery: that we must put external concerns from the mind. He who approaches God to officiate cannot bring along with himself any foreign or unwanted matter. If, then, after such proofs you are still driven to insolence against the truth, and will yet bring in baseness to the sacred places, where silence is needful, with unbefitting words and sacrilegious laying on of hands, be persuaded that you lead yourself to the final peril of condemnation and casting out. Saint Isidore of Pelusium, Book 1, Letter 45, To Martyrius The Bishop 1 Exodus 28.5

A Bishop Praised

Dedit enim eis benedictionem qui legem dederat, ut ambularent de virtute in virtutem: de virtute fidei sincerissimae in virtutuem conflictionis constantissimae; de virtute caritatis flagrantissimae in virtutuem passionis gloriosissimae. Credidit enim, locutus est; dilexit, et secutus est. Audierat enim a Domino dictum: Qui me diligit, sequitur me; et iterum: Qui credit in me, non morietur in aeternum. Et pater fidelis secutus est vestigia Salvatoris. Interritus contempsit principum jussa et et judicum edictum. Paratus excepit percussoris ictum, et animum soli Deo subditum etiam ipsa mors servavit invictum. Denique nihil eum revocavit a pastoris gregisque custodia, exsilii locus, apparitor violentus, persecutionis tempus, judicis metus, imminens gladius, proximus mortis occasus. Nam et in exsilio constitutus, atque ab Ecclesia sibi commissa corpore tantum non mente separatus, pauperum alimenta; et in occulto absconditus, disciplinae censuram; et a principe detentus, virginum pudicitiam; et ad tribunal exhibitus, clericorum tutelam; et minis actus, robustam conscientiam; et subdole consumptus, spiritalem cautelm; et inique judicatus, Christianam patientiam custodivit. Plebem frequentibus litteris admonens, inopes largioribus eleemosynis fovit, martyres hortamentis pariter et exemplis ad subeundum praelium promovit, et donce ponat animam, non deserit curam. Sanctus Fulgentius Ruspensis, Sermo VI, De Sancto Cypriano Martyre Source: Migne 65.740d-741a

He gave to them a blessing who gave the law, that they might walk from virtue to virtue, 1 from the virtue of sincere faith to the virtue of perfect constancy in conflict, from the virtue of blazing love into the virtue of a most glorious passion. For he believed and he spoke; he loved, and he followed. He heard from the Lord the words: 'He who loves me, follows me,' and again: 'He who believes in me shall never die.' 2 The faithful father followed in the way of the Saviour. This fearless one scorned the judgement of princes, and the sentence proclaimed. He was prepared to receive the blow of the executioner, and his death preserved unconquered a soul obedient to God alone. And then nothing turned him from caring for the flock of the shepherd, no exile, no appearance of violence, no period of persecution, no fear of a judge, no threat of the sword, no approach of the coming of death. For even in exile and from the Church removed in body, but not separated in the mind, he attended to the feeding of the poor; and hidden in a concealed place, to the judgement of discipline; and detained by the prince, to the modesty of virgins; and arraigned before the tribunal, to the guardianship of priests; and sent threats, to the firmness of conscience; and assailed with cunning, to the watching over of the spirit; and judged in wickedness, to the guarding of Christian patience. He admonished the people with frequent letters, and cherished the poor with bountiful alms, and with words and example he encouraged martyrs to endurance in the conflict, and he did not abandon his duty until he placed down his soul. Saint Fulgentius of Ruspe, from Sermon 6, On Saint Cyprian The Martyr 1 Ps 83.8 2 Jn 11.2

The Shepherd's Balance

Καθόλου δὲ ἡμῖν ἐκεῖνο γνώριμον, ὅτι καθάπερ τοῖς ἐπὶ κάλου μετεώρου καὶ ὑψηλοῦ βαίνουσι τῇδε ἢ τῇδε ἀποκλῖναι οὐκ ἀσφαλὲς, οὐδὲ εἰς μικρὸν φέρουσα ἡ ῥοπὴ, κἂν μικρὰ φαίνηται, ἀσφάλεια δὲ αὐτοῖς ἡ ἰσοῤῥοπία καθίσταται· οὕτω κἀν τούτοις ὁποτέρωσε νεύσῃ τις, εἴτε διὰ κακίαν, εἴτε δι΄ ἀμάθειαν, κίνδυνος οὐχ ὁ τυχὼν αὐτῷ τε καὶ τοῖς ἀγομένοις τοῦ τῆς ἁμαρτίας πτώματος. Ἀλλ΄ ὁδῷ βασιλικῇ πορευτέον ὄντως, καὶ περισκεπτέον, μήτε εἰς δεξιὰ μήτε εἰς ἀριστερὰ, καθὼς αἱ Παροιμίαι φασὶν, ἐκκλίνοντας. Οὕτω μὲν δὴ τὰ τῶν παθῶν ἔχει τῶν ἡμετέρων, καὶ τοσοῦτον ἐνταῦθα τὸ ἔργον τῷ ἀγαθῷ ποιμένι, τῷ γνωστῶς γνωσομένῳ ψυχὰς ποιμνίου, καὶ ἀφηγησομένῳ κατὰ λόγον ποιμαντικῆς, τῆς γε ὀρθῆς καὶ δικαίας καὶ τοῦ ἀληθινοῦ ποιμένος ἡμῶν ἀξίας. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Β´ Source: Migne PG 35.441b-c

But to us it is generally well known that just as it is not safe for those who walk a tight rope on high to lean to either side, for the inclination leads to much though it seem little, so safety depends on perfect balance, and likewise it is for one of us, for if from vice or ignorance one of us leans to either side, there is in no small danger, for both himself and for those he leads, of a fall into sin. But we must truly walk in the King's highway, 1 and be careful not to turn aside to the right hand, nor to the left, 2 as Proverbs says. For as it is with our passions, so it is in this work of the good shepherd here, if he is to know well the souls of his flock and to lead them in accordance with the way of pastoral care, as is right and just, and worthy of our true Shepherd. Saint Gregory Nazianzus, from Oration 2 1 Num 20.17 2 Prov 4.27

Corrupted Clergy

Studebant augendo patrimonio singuli, et, obliti quid credentes aut sub Apostolis ante fecissent aut semper facere deberent, insatiabili cupiditatis ardore ampliandis facultatibus incubabant. Non in sacerdotibus religio devota, non in ministris fides integra, non in operibus misericordia, non in moribus disciplina. Corrupta barba in viris, in feminis forma fucata, adulterati post Dei manus oculi, capilli mendacio colorati. Ad decipienda corda simplicium callidae fraudes, circumveniendis fratribus subdolae voluntates. Jungere cum infidelibus vinculum matrimonii, prostituere gentilibus membra Christi. Non jurare tantum temere, sed adhuc etiam pejerare: praepositos superbo tumore contemnere; venenato sibi ore maledicere, odiis pertinacibus invicem dissidere. Episcopi plurimi, quos et hortamento esse oportet caeteris et exemplo, divina procuratione contempta, procuratores rerum saecularium fieri, derelicta cathedra, plebe deserta, per alienas provincias oberrantes, negotiationis quaestuosae nundinas aucupari, esurientibus in Ecclesia fratribus, habere argentum largiter. A velle, fundos insidiosis fraudibus rapere, usuris multiplicantibus foenus augere. Quid non perpeti tales pro peccatis ejusmodi mereremur, cum jam pridem praemonuerit ac dixerit censura divina: Si dereliquerint legem meam et in judiciis meis non ambulaverint, si justificationes meas profanaverint et praecepta mea non observaverint, visitabo in virga facinora eorum et in flagellis delicta eorum. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.469a-471a

Each one desired to increase his estate and forgetful of both what the faithful had done before in the times of the Apostles, or always should do, with the insatiable passion of covetousness they dedicated themselves to the increase of property. Among priests there was no devotion in religion, among ministers there was no sound faith, in works no mercy, in manners no discipline. The beards of men were corrupted, women coloured their faces, eyes were altered from what God's hand had made, hair was coloured to deceive. For the deception of the hearts of the simple there were cunning frauds and subtle meanings for circumventing the brethren. They joined in the bond of marriage with unbelievers, they prostituted the members of Christ to the Gentiles. They would swear not only rashly, but more so to perjure, they would despise those set over them while swelling with pride, they would speak evil of one another with envenomed lips, and dispute with one another with stubborn hatred. Many bishops, they who should give both exhortation and example to others, despising their divine office, became agents of worldly business. Foresaking their thrones, deserting their people, they wandered around foreign provinces, hunting in the markets for profitable merchandise. While in the Church brethren were starving they sought out hoards of silver. They seized estates by crafty deceit, they increased their gains by multiplying usuries. What do such as we not deserve to suffer for sins of this kind, when even already the Divine rebuke has forewarned us, and said, 'If they shall forsake my law and do not walk in my judgments, if they shall profane my decrees and not observe my commandments, I will visit their offenses with a rod, and their sins with scourges? ' 1 Saint Cyprian of Carthage, On The Lapsed 1 Ps 88.31-33

A Treasure Prohibited

Εἰ μὲν ἀβουλήτως προήχθης πρὸς τὴν τῆς Ἐκκλησιας προστασίαν καὶ ψήφων καὶ δήμων καὶ χειρῶν σε βιασαμένων, ἔξεις ἐπίκουρον τὸν Θεὸν, πάντα πρὸ προσώπου κατευδοῦντά σοι, ὅσα πρὸς τὴν ἄνω συντείνει κατάστασιν. Εἰ δὲ χρήμασιν, ὡς θρυλλῇ, τὸν ἄπαρτον μετῆλθες θησαυρὸν, καὶ κτήσασθαι ἱερωσύνην ὡς ὁ Σίμων ἐπόθησας, οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἑν τούτῳ. Τὰ γὰρ ἐξῆς φειδοῖ παραλείψομαι, ἐν τοῦτο ὁρῶν, ὅτι Καιάφας ἱερωσύνην ὠνήσατο, ὅτε κατὰ Χριστοῦ ταύτην ἐξώπλισε. Πᾶς οὖν ὅστις ἱερωσύνην ἐκπρίηται, Καϊάφας Χριστοκτόνος εὑρίσκεται. Ἂ γὰρ ἔργοις πιστευθῆναι οὐ δύναται, ταῦτα δόμασιν ἀσεβέσι πορίζεται. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΙΕ' Λεοντιῳ Ἐπισκοπῳ Source: Migne PG 78.380d-381a

If you were unwilling to be raised to leadership of the Church and likewise to compel the votes of the people, you have a helper in God, who  arranges all things before your face which pertain to things established above. But if with money, as it is rumoured, you sought a treasure prohibited, and by the way of Simon you desired to obtain the priesthood, 1 there is no part or inheritance for you in this. Indulgently passing over what follows, I see that in this is earned the priesthood of Caiaphas, when he equipped himself against Christ. For whoever buys the priesthood is found to be one who imprisons Christ. It is not possible to be trusted with such deeds, having obtained such things with impious gifts. Saint Isidore of Pelusium, Book 1, Letter 315, to the Bishop Leontius 1 Acts 8.18-24

Teaching And Deeds

Διδάσκεις ἐπ' ἐκκλησίας τερπνῶς, ἀλλ' εἴθε μᾶλλον εὐεργετικῶς. Ἔοικας γάρ τινι ἐφ' ὕψος βάλλοντι λίθους, διάκοντι τῆς πτώσεως αὐτοῦ τὴν εὐθύτητα, καὶ ταύτην ἐφ' ἑαυτὸν προσκαλουμένῳ. Ὁ γὰρ τῶν ἁμαρτημάτων ἔλεγχος, εἰ ἐν ἡμῖν θεωρεῖται, διὰ τῶν ἔργων τοὺς λόγους ἀρνούμενος, οὐ μόνον τοὺς ἀκροατὰς πράττειν κακῶς οὐ κωλύσομεν, ἀλλὰ καὶ γέλωτα ὀφιλσκανοῦμεν, ἀλλὰ διδάσκοντες, καὶ ἕτερα πράττοντες. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΡΙΒ' Εὐσεβιῳ Ἐπισκοπῳ Source: Migne PG 78.257b

You teach most pleasingly in church, but that you did so usefully. You are like a high heap of stones, that teeters to ruin in its elevation, by itself calling it forth. For if the reproof of sins is observed from us, and deeds denies words, not only do we not fail to dissaude our hearers from evil deeds, but we are even a source of amusement to them, these things teaching and other things doing. Saint Isidore of Pelusium, Book 1, Letter 112, to The Bishop Eusebius

A New Shepherd

Νῦν δὲ, ὦ ποιμένων ἄριστε καὶ τελεώτατε, δεῦρόμοι καὶ τὸν σὸν ἀπολάμβανε λαὸν σὺν ἡμῖν τε καὶ πρὸ ἡμῶν, ὃν ἐνεχείρισέ σοι τὸ Πνεῦμα τὸ ἅγιον, ὃν προσάγουσιν ἄγγελοι, ὃν ὁ βίος καὶ ὁ τρόπος ἐπίστευσεν. Εἰ δὲ διὰ πειρασμῶν καὶ κωλυμάτων τὸν θρόνον κληρονομεῖς, μὴ θαυμάσῃς· οὐδὲν τῶν μεγάλων ἀδόκιμον, οὐδὲν ἀβασάνιστον. Ἕπεται γὰρ φύσει τοῖς μὲν ταπεινοῖς τὸ ῥᾴδιον, τοῖς δὲ ὑψηλοῖς επιτρέπετα τὸ δύσκτητον. Ἤκουσας τοῦ εἰπόντος, Ὅτι δεῖ ἡμᾶς διὰ πολλῶν θλίψεων εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν· εἰπὲ καὶ αὐτός· Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. Ὢ τοῦ θαύματος! Τὸ ἑσπέρας· ηὐλίσθη κλαυθμὸς, καὶ εἰς τὸ πρωῒ ἀγαλλίασις.  Ἔα ληρεῖν τοὺς πολεμοῦντας καὶ περιχάσκειν, ὡς κύνας ὑλακτοῦντας διακενῆς· ἡμεῖς δὲ μὴ πολεμώμεθα. Δίδασκε προσ-κυνεῖν Θεὸν τὸν Πατέρα, Θεὸν τὸν Υἱὸν, Θεὸν τὸ Πνεῦμα τὸ ἅγιον, ἐν τρισὶν ὑποστάσεσιν, ἐν μιᾷ δόξῃ τε καὶ λαμπρότητι. Τὸ ἀπολωλὸς ἐκζήτει· τὸ ἀσθενὲς ἐνίσχυε· τὸ ἰσχυρὸν φύλασσε. Τοσαύτην ἀπαιτοῦμέν σε τὴν ἐν τοῖς πνευματικοῖς εὐδοκίμησιν, ὅσην ἐπὶ τῶν κοσμικῶν συνέγνωμεν. Τὴν μὲν οὖν τελεωτέραν ὅπλισιν δέχοιο παρὰ τῶν μειζόνων στρατηγῶν, δι' ἧς δυνήσῃ τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι, καὶ παραστῆσαι τῷ Κυρίῳ λαὸν περιούσιον, ἔθνος ἅγιον, βασίλειον ἱεράτευμα, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΙΓ' Source: Migne PG 35.856a-c

And now, best and most excellent of shepherds, come and receive your people with us and for us, which the Holy Spirit has entrusted to you, which the angels bring, which your life and conduct has commended. And if you succeed to the throne at a time of trial and opposition, do not wonder; nothing great is untested and untried. It is a law of nature that what is base is easy, but what is excellent is achieved with difficulty. You have heard it said: 'That through many tribulations we must enter the kingdom of heaven.' 1 Say yourself also, 'We went through fire and water, and you led us into rest.' 2 A wonder! ' In the evening tears and in the morning joy.' 3 Let those who would war, but uselessly and ineptly, gape like dogs barking vainly, but let us not be embroiled. Teach the worship of God the Father, God the Son, and God the Holy Spirit as three in their persons, one in glory and splendour. Seek the lost, strengthen the weak, and preserve the strong. 4 We ask you to become as distinguished in spiritual affairs as much as we know you are in the world. May you receive a more perfect armour by your greater commanders by which you will be able to quench all the burning shafts of the evil one, 5 and deliver up to the Lord His own people, a holy nation, a royal priesthood. 6  Saint Gregory Nazianzus, from Oration 13 1 Acts 14.21 2 Ps 65.12 3 Ps 29.6 4 cf Ezek 34.4,16 5 Ephes 6.16 6 1 Pet 2.9

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

Bishops And Women

Πάσας μὲν, εἰ οἶόν τε, ὁμιλίας γυναικῶν ἐκτρέπεσθαι χρὴ, ὡς ἐχούσας τινὰ πρὸς χαύνωσιν ἐπιτήδευσιν· εἰ δὲ τοῦτο ἀδύνατον διὰ περιστάσεις χρειῶν, ἤ οἰκνομίας πτωχῶν, κάτω νεύοντας διαλέγεσθαι. Τοῖς γὰρ πλείοσιν, ἤ καὶ πᾶσι σχεδὸν τοῖς ἡττηθεῖσι κάλλους γυναικῶν, δια τῶν θυρίδων ἀνέβη ὁ θάνατος, ὃς καὶ τοῦ μεγάλου Προφήτου καὶ βασιλέως ἐκράτησεν, ὅτε πρὸς τὸ λουτρὸν ἐκεῖνο τὸ θανατηφόρον ἀπέβλεψε. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΠΘ' Ἰσιδωρῳ Ἐπισκοπῳ Source: Migne PG 78.244c

All must, if it is possible, flee association and talk with women, as they have a certain power and ability for softening. But if on account of the necessity of the affair, or dispensation to the poor, it is not possible to avoid this, we must have care to fix our eyes on the ground when we speak to them. So many, indeed almost all, have been overwhelmed by female beauty, so that it happens to them that 'death rises up through the windows,' 1 even he who was a great prophet and king was conquered when he looked upon that fatal bath. 2 Saint Isidore of Pelusium, Book 1, Letter 89, To the Bishop Isidore 1 Jerem 9.21 2 2 Kings 11.2

Birth And Merits

Ad magisterii testimonium nascendi causa non pertinet, neque ille coelorum janitor Petrus, quem piscatorem hominum retia contempta fecerunt, origine placuit natalium, sed fine meritorum, sicut Matthaeus cum de teloneo assumptus est, illic inchoavit lucrum, ubi jussus est terminare negotium. Quid de singuis loquor? Talis omnium assumptio fuit, in quorum personis ignobilia et contemptibilia mundi eligens Deus, praeposuit pauperes spiritu divitibus censu, illum jure locupletissimum probans, qui ad veram et integram nobilitatem, non susceptis bonorum, sed depositis criminum fascibus pervenisset. Sancti Aviti Viennensis, ex sermone in ordinatione Episcopi Source: Migne PL 59.304b-c

As birth is no witness for the office of teaching, so that door keeper of the heavens, Peter, that fisher of men, was not made contemptible by nets; the beginning given by birthdays does not please, but the end won by merits, as Matthew who was taken up from his booth, from whence he began to profit, when he was commanded to terminate his business. Why should I speak of each one? Such was the taking up of all, that God in choosing the contemptible and common ones of the earth in such folk, 1 prefered the poor in spirit to the rich, rightly approving him most wealthy who had come to a true and incorruptabile nobility, not by the taking up of goods, but by the casting down of the burdens of evil. Saint Avitus of Vienne, from a Sermon on the Ordination of a Bishop. 1 1 Cor 1.28

Cutting Off Clergy

βαδίζοντες δὲ τὴν ἀπλανῆ καὶ ζωηφόρον ὁδὸν, ὀφθαλμὸν, μὲν ἐκκόψωμεν σκανδαλίζοντα· μὴ τὸν αἰσθητὸν, ἀλλὰ τὸν νοητόν· οἶον ἐὰν ὁ ἐπίσοκοπος ἤ ὁ πρεσβύτερος, οἱ ὄντες ὀφθαλμοὶ τῆς Ἐκκλησίας, κακῶς, ἀναστρέφωνται καὶ σκανδαλίζωσαι τὸν λαὸν, χρὴ αὐτοὺς ἐκβάλλεσθαι. Συμφέρον γὰρ ἄνευ αὐτῶν συναθροίζεσθαι εἰς εὐκτήριον οἴκον, ἤ μετ' αὐτῶν ἐμβληθῆναι, ὡς μετὰ Ἂννα καὶ Καϊάφα, εἰς τὴν γέενναν τοῦ πυρός. Ὁμοίως καὶ ἡ χεὶρ ὁ διάκονος, ἐὰν ἀνάξιόν τι πράττῃ, χωριζέσθω τοῦ θυσιαστηρίου Ἅγιος Ἀθανάσιος, Ἐκλογή Source: Migne PG 26.1257c

Walking in the way that does not deceive and gives life, let us tear out the eye if it scandalises, 1 not materially but spiritually; so that if, for example, a bishop or presbyter, who are the eyes of the Church, conduct himself in vile manner and scandalise the people, let him be cast out. For it befits them to be separated from those gathered in the house of prayer, and to be thrown out among those who are, as with Anna and Caiaphas, in the hell of fire. Likewise, if a deacon, who is the hand, 2 should have done something disgraceful, let him be removed from the altar. Saint Athanasius, Fragment 1 Mt 5.29 2 Mt 5.30

Penances For Sodomites

Si quis fornicatus fuerit, sicut Sodomitae fecerunt, si episcopus, vigniti quinque annos poeniteat: quinque ex his in pane et aqua, ex omni officio deponatur, peregrinando finiat dies vitae suae. Presbyter quindecim annos poeniteat, quinque ex his in pane et aqua, superiori sententia deponatur. Diaconus et monachus duodecim annos, tres in pane et aqua, et deponatur. Theodorus Cantuariensis Archiepiscopus, Ex Poenitentiali Romano Source: Here

If someone fornicates in the manner that the Sodomites did, if he is a bishop, he shall do penance for twenty five years, five of them on bread and water, and he shall be removed from all his offices, that he may end his days a wanderer. If he is a presbyter he shall do penance for fifteen years, five of these on bread and water, and he shall removed from his position as the above. If he is a deacon or monk he shall do penance for twelve years, three on bread and water, and he shall lose his position. Saint Theodore of Tarsus, From the Roman Penitential