The Acceptable Sacrifice

Γέγραπας δηλωθῆναι σοι, δι' ἥν αἰτίαν ὁ δεῖνα παραγινόμενος τοὺς πτωχοὺς εὖ ποιῆσαι, κίνδυνον ἀργαλέον ὑπέμεινε, καὶ οὐκ ἐξείλετο αὐτὸν τῶν συμπτωμάτων ἡ πρόθεσις. Ἐπειδὴ, φημὶ, οὐ χαίρει Θεὸς ἐξ ἀδικίας θυσίαις, καὶ οὐ προσίεται κίβδηλα δῶρα. Οὐ γὰρ πᾶς ὁ βουλόμενος εὖ ποιεῖ, ἀλλ' ὁ ἀξίως Θεοῦ καὶ κτησάμενος, καὶ ἐπαγγειλάμενος τὴν θυσίαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΚΘ', Ἡρμινῳ Κομητι Source: Migne PG 78.325a

You have written to have it made clear to you how it is that he who would do well to the poor should be embroiled in tribulations and suffer grave trials, and his disposition does not save him from such occurrences. I say that God does not rejoice in an unrighteous sacrifice and does not accept base offerings. It is not everyone who wishes it that does good, but worthy of God is he who makes the promised sacrifice. Saint Isidore of Pelusium, Book 1, Letter 229, to Count Herminos

Sowing And Reaping

Hoc est in lacrymis seminare et gaudia metere, praecedentes vitae actus proprio confutare judicio, et lascivientem animam justo subdidisse supplico. Citio enim tristitia laetitiam consequitur, si districtionem judicis satisfactione praevenias, et admissi criminis culpas assidua castigatione confundas. Sed ne minorem ex hoc gratiam comparasse puteris, afflictis et moerore confectis subvenias, et causam tuam apud pauperes larga erogatione componas. Nam ita dicit Dominus: Beati misericordes, quoniam ipsis miserebitur Deus. Beati qui lugent, quoniam ipsi consolabuntur. Sanctus Valerianus Cemeliensis, Homilia XV, De Bono Martyrii Source: Migne PL 52.739c-d

This is to sow in tears and reap in joy, 1 to condemn the past deeds of one's life by one's own judgement and to subject a lustful soul to righteous punishment. Joy will swiftly follow sorrow if by satisfaction you anticipate the severity of the judge, and by steady chastisement you condemn the faults of the crimes you have committed. But lest you be thought to have stored up only a little grace by this, give help to those who are afflicted and who grieve, and improve your case by bountiful giving to the poor. For the Lord says, 'Blessed are the merciful, for God shall have mercy. Blessed are they who mourn, for they shall be comforted.' 2 Saint Valerian of Cimelium, from Homily 15, On The Good Of Martyrdom 1 Ps 125.5 2 Mt 5.7,5

Virtue And Love

Et posui vectem et ostia, et dixi: Hucusque venies, et non procedes amplius, et hic confringes tumentes fluctus tuos. Quid enim moraliter per ostia, nisi virtutes; quid per vectem, nisi robur charitatis accipimus? Haec itaque ostia, scilicet operationum virtutes, mare saeviens dissipat, nisi eas ex occulto mentis opposita charitas astringat. Facile autem omne virtutum bonum tentatione cordis irruente destruitur, nisi ab intimis fixa charitate solidetur. Unde et Paulus in suis praedicationibus dum quaedam virtutum ostia mari tentationis opponeret, illico eisdem ostiis quasi robur vectis adiunxit, dicens: Super omnia autem haec charitatem habentes, quod est vinculum perfectionis. Perfectionis enim vinculum charitas dicitur, quia omne bonum quod agitur nimirum per illam ne pereat ligatur. A tentatore namque citius quodlibet opus evellitur, si solutum a vinculo charitatis invenitur; si autem mens Dei ac proximi dilectione constringitur, cum tentationum motus quaelibet ei iniusta suggesserint, obicem se illis ipsa dilectio opponit, et pravae suasionis undas virtutum ostiis ac vecte intimi amoris frangit. Quia ergo Dominus per inspiratae charitatis fortitudinem nascentia in corde vitia reprimit, insurgentis maris impetum per obserata claustra compescit. Ira fortasse in occulto exasperat; sed ne quies superna perdatur, perturbationi mentis officium linguae subtrahitur, ne usque ad vocem exeat, quod in sinu cordis tumultuosum sonat. Luxuria in occultis cogitationibus accenditur; sed ne supernam munditiam mens amittat, conceptae immunditiae ea quae famulari poterant membra castigat, ne usque ad corruptionem corporis exhalet fetor cordis. Avaritia stimulat; sed ne coelesti regno mens careat, intra claustra se parcimoniae contenta propriis ligat, ne in pravo se opere dilatet, et usque ad exteriores actus internae concupiscentiae aestus exsudet. Superbia inflat; sed ne veram celsitudinem amittat, considerando quisque quia pulvis est ab altitudine se conceptae elationis humiliat, certans nimirum ne quod in suggestione cogitationis tolerat in exercitationem operis erumpat. Bene ergo dicitur: Posui vectem et ostia, et dixi: Hucusque venies, et non procedes amplius, et hic confringes tumentes fluctus tuos, quia dum electus quisque et tentatur vitiis, et tamen facere male suggesta renititur, quasi mare clausum tenetur. Quod etsi intus tumultuosis cogitationum fluctibus mentem percutit, statuta tamen bene vivendi littora non excedit. Quod mare quidem in tumore se erigit, sed dum fixa deliberatione cordis illiditur, fractum redit. Beatus igitur Iob ne sibi tribuat quod contra procellas cordis fortiter stat, voce divina audiat: Quis conclusit ostiis mare, quando erumpebat, quasi de vulva procedens, et caetera. Ac si ei aperte diceretur: Incassum te exterius in bonis operibus pensas, si non me interius, qui in te tentationis undas compesco, consideras. Ut enim tu fluctus ferre possis in opere, meae virtutis est, qui fluctus frango tentationis in corde. Sanctus Gregorius Magnus, Moralia, sive Expositio in Job, Liber XXVIII, Caput XXII Source: Migne PL 75.476a-478a

And I have set a bar and doors, and said, 'Only to here shall you come, and you shall not go any further, here you will break your swelling waves.' 1 What shall we understand morally by the doors but the virtues, and what by a bar but the strength of love? That is, these doors are the working of the virtues which the wild sea rends asunder unless the charity of the mind, secretly set against them, binds them together. For all the goodness of the virtues is easily destroyed by a temptation of the heart rushing upon them unless it is kept firmly rooted within by love. Whence in his preaching Paul was also opposing certain doors of virtues to the sea of temptation, and he immediately added to them, as it were, the strength of a bar, saying, 'But above all these things having love, which is the bond of perfection.' 2 Love is called the bond of perfection because every good deed which is done is doubtless fastened by it so that it does not perish. For any work is speedily plucked up by the tempter if it is found to lack the bond of love. But if a mind is constrained by the love of God and of neighbour, when the motions of temptations have suggested to it any wicked thoughts, this very love opposes itself to their advance, and by the gates of the virtues and the bar of inmost love breaks the waves of sinful persuasion. Because, then, by the strength of inspired love the Lord restrains the sins which spring up in the heart, so He checks the onset of the rising sea by setting against it barred doors. It may happen that anger exasperates within, but that heavenly peace may not be lost the aid of the tongue is not lent to the agitation of the mind, whence that which sounds tumultuously in the recesses of the heart does not vent itself in words. Lust is kindled in the secret thoughts, but that it lose not its heavenly purity, the mind chastens those limbs which could help to augment the uncleanness conceived within, lest the filthiness of the heart should be exhaled to the corruption of the body. Avarice besets, but that it might not lose not the kingdom of heaven, the mind, contented with its own lot, confines itself within the bounds of parsimony, lest it should break out in wicked deeds, and lest the heat of inward desire should ooze forth into outward acts. Pride puffs up a man, but that he might not lose his true dignity, he brings himself down from the loftiness of his conceived pride by considering that he is dust, doubtless striving so that what he endures by the prompting of thought may not burst forth into outward acts. Well, then, it is said, 'I have set a bar and doors, and to here you shall come, and you shall not go any further, here you shall break your swelling waves,' because when any of the elect are assaulted by sin, yet there is a refusal to act upon evil suggestions, and thus the sea, as it were, is kept within bounds. And though it lashes the mind within with the tumultuous waves of thoughts, yet it does not pass over the appointed bounds of living well. Indeed this sea swells up, but when it dashes against the firm determination of the heart, it is broken and withdraws. Therefore the blessed Job, so that he might not ascribe his standing firmly against the storms of his heart to himself, hears the Divine voice; 'Who shut up the sea with doors, when it was breaking forth as if proceeding from the womb?' and the rest, 3 as if it were plainly said to him, 'In vain you think well of yourself because of exterior good deeds, if you do not consider me within who still the waves of temptation in you. For that you can withstand the waves is by my strength who break the waves of temptation in the heart.' Saint Gregory the Great, Moralia, or Commentary on Job, Book 28, Chapter 22 1 Job 38.10-11 2 Colos 3.14 3 Job 38.8

The Eye And Love

Lucerna corporis tui est oculus tuus... Prosequitur autem munditiam cordis nostri, et de exteriore docet metaphorice interioris hominis officium. Quia sicut oculis istis carnalibus omnia corporis membra ordinate ad operationem diriguntur: ita intentione mentis et luce fidei cuncta virtutum genera, ut lucidum corpus perficiant, illustrantur. Ubi non nisi unus et simplex quaeritur oculus, de quo sponsus in Canticis: Vulnerasti cor meum, soror mea, vulnerasti cor meum in uno oculorum tuorum, ubi purissimum cordis ejus lumen expressit. Quia licet plura virtutum genera hinc inde resplendeant, ex uno fidei, qui per charitatem operatur, oculo vulneratur Christus amore dilectionis: nam lucerna lumen in testa est, sic et charitas amoris Christi in fide lucet. Cum autem fides cessaverit, tantum nobis sola charitas. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV Caput VI Source: Migne PL 120.305b-c

Your eye is the lamp of your body... 1 He seeks the purity of our hearts and by an exterior metaphor teaches the duty of the interior man. Because all the members of the body are directed in their order about their work by bodily eyes, so by the intent of the mind and the light of faith all the types of the virtues shine to fashion a bright body. When nothing is sought but the single and pure eye, concerning which the spouse says in the Song of Songs: 'You have wounded my heart, my sister, you have wounded my heart with one of your eyes,' 2 there the pure light of her heart is expressed. But because there are many types of virtue that may shine forth from there, it is the one that is faith, which works through love, 3 which is the eye by which Christ is wounded with love, for as the light in the earthen vessel is the lamp, so the charity of the love of Christ shines forth in faith. And for us there will only be love when faith has come to an end. 4 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4 Chapter 6 1 Mt 6.22 2 Song 4.9 3 Galat 5.6 4 1 Cor 13.8

The Vine

Ἀρκεῖ σου τῇ ὄψει καὶ ἄμπελος συνετῶς ὁραθεῖσα ὑπόμνησίν σοι τῆς φύσεως ἐμποιῆσαι. Μέμνησαι γὰρ δηλονότι τῆς τοῦ Κυρίου εἰκόνος, ὅτι ἄμπελον ἑαυτὸν λέγει, καὶ τὸν Πατέρα τὸν γεωργόν, καὶ τοὺς καθ᾿ ἕνα ἡμῶν διὰ τῆς πίστεως ἐμπεφυτευμένους τῇ Ἐκκλησίᾳ κλήματα προσηγόρευσε· καὶ προσκαλεῖται ἡμᾶς εἰς πολυκαρπίαν, ἵνα μὴ ἀχρηστίαν καταγνωσθέντες τῷ πυρὶ παραδοθῶμεν· καὶ οὐ παύεται πανταχοῦ τὰς ψυχὰς τῶν ἀνθρώπων ταῖς ἀμπέλοις ἐξομοιῶν. Ἀμπελὼν γὰρ ἐγενήθη τῷ ἠγαπημένῳ, φησίν, ἐν κέρατι, ἐν τόπῳ πίονι. Καὶ, Ἀμπελῶνα ἐφύτευσα, καὶ περιέθηκα φραγμόν. Τὰς ἀνθρωπίνας ψυχὰς δηλονότι λέγει τὸν ἀμπελῶνα, αἷς φραγμὸν περιέθηκε τὴν ἐκ τῶν προσταγμάτων ἀσφάλειαν, καὶ τὴν φυλακὴν τῶν ἀγγέλων. Παρεμβαλεῖ γὰρ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτόν. Ἔπειτα καὶ οἱονεὶ χάρακας ἡμῖν παρακατέπηξε θέμενος ἐν τῇ Ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους. Καὶ τοῖς τῶν παλαιῶν καὶ μακαρίων ἀνδρῶν ὑποδείγμασιν εἰς ὕψος ἡμῶν ἀνάγων τὰ φρονήματα, οὐκ ἀφῆκεν ἐρριμμένα χαμαὶ, καὶ τοῦ πατεῖσθαι ἄξια. Βούλεται δὲ ἡμᾶς καὶ οἱονεὶ ἕλιξί τισι ταῖς περιπλοκαῖς τῆς ἀγάπης τῶν πλησίον ἀντέχεσθαι, καὶ ἐπαναπαύεσθαι αὐτοῖς, ἵν᾿ ἀεὶ πρὸς τὸ ἄνω τὴν ὁρμὴν ἔχοντες, οἷόν τινες ἀναδενδράδες ταῖς κορυφαῖς τῶν ὑψηλοτάτων ἑαυτοὺς παρισάζωμεν. Ἀπαιτεῖ δὲ ἡμᾶς καὶ τὸ καταδέχεσθαι σκαπτομένους. Ἀποσκάπτεται δὲ ψυχὴ ἐν τῇ ἀποθέσει τῶν τοῦ κόσμου μεριμνῶν, αἳ βάρος εἰσὶ ταῖς καρδίαις ἡμῶν. Ὥστε ὁ τὴν σαρκίνην ἀγάπην ἀποθέμενος, καὶ τὴν πρὸς τὰ χρήματα φιλίαν, ἢ τὴν περὶ τὸ δύστηνον δοξάριον τοῦτο πτόησιν ἀπόπτυστον καὶ εὐκαταφρόνητον ἡγησάμενος, ὥσπερ ἐσκάφη καὶ ἀνέπνευσεν ἀποσκευασάμενος τὸ μάταιον βάρος τοῦ γηΐνου φρονήματος. Δεῖ δέ, κατὰ τὸν λόγον τῆς παροιμίας, μηδὲ ὑλομανεῖν, τουτέστι, μὴ ἐπιδεικτικῶς πολιτεύεσθαι, μηδὲ τὸν παρὰ τῶν ἔξωθεν ἔπαινον θηρᾶσθαι, ἀλλ᾿ ἔγκαρπον εἶναι, τῷ ἀληθινῷ γεωργῷ τὴν ἐπίδειξιν τῶν ἔργων ταμιευόμενον. Σὺ δὲ καὶ Ὡς ἐλαία κατάκαρπος ἔσο ἐν τῷ οἴκῳ τοῦ Θεοῦ, μηδέποτε γυμνούμενος τῆς ἐλπίδος, ἀλλ᾿ ἀεὶ θάλλουσαν ἔχων περὶ σεαυτὸν τὴν διὰ πίστεως σωτηρίαν. Οὕτω γὰρ τὸ ἀειθαλὲς τοῦ φυτοῦ μιμήσῃ, καὶ τὸ πολύκαρπον δὲ αὐτοῦ ζηλώσεις, ἄφθονον τὴν ἐλεημοσύνην ἐν παντὶ καιρῷ παρεχόμενος Ἅγιος Βασιλειος Καισαρείας, Εις Την ῾Εξαημερον, Ὁμιλὶα E' Source Migne PG 29.108b-109a

Let the sight of a vine, when observed by an understanding eye, remind you of your nature. Certainly you remember the image of the Lord where He calls Himself a vine and the Father the husbandman, and every one of us who are grafted by faith into the Church are the branches, and He exhorts us to produce fruits in abundance, lest our sterility be condemned and we are cast into the fire. 1 Indeed He constantly compares our souls to vines. 'My beloved,' He says, 'has a vineyard on a very fruitful hill,' and elsewhere, 'I planted a vineyard and fenced it all about.' 2 It is evident He calls human souls His vines, those souls whom He has fenced in with the security of His teaching and a guard of angels. The angel of the Lord encamps around those that fear Him. 3 Furthermore He has planted props for us, as it were, in establishing first Apostles, secondly prophets, and thirdly teachers in His Church. And in the lifting up of our thoughts by the example of the blessed ones of the past, He has not allowed us to trail along on the earth and be crushed under foot. He wishes that the embraces of love, like the tendrils of the vine, should attach us to our neighbour and make us rest on them, so that in our continual reaching to what is above we may be like vines which raise themselves to the tops of the tallest trees. And He also asks us to allow ourselves to be dug about, which is what the soul does when it casts off the cares of the world, that are a weight on our hearts. He, then, who is freed from carnal affection and from the love of riches, and is far from being dazzled by them, and disdains and despises such wretched vainglory, is, so to say, dug about, and finally breathes free from the vain weight of worldly thoughts. Nor must we, according to the sense of the parable, be heavy with too much wood, that is to say, live with ostentation, being pleased with the praise of the world, but we must bring forth fruits and keep the proof of our works for the farmer. Be, then, like a fruitful olive tree in the house of God, 4 never destitute of hope, but through faith decked with the bloom of salvation. Thus you will resemble the eternal verdure of this plant and will rival it in the giving of many fruits, if each day sees you giving abundantly in alms. Saint Basil of Caesarea, Hexameron, from Homily 5 1 John 15.1-6 2 Isaiah 5.1, Mt 21.33 3 Ps 33.8 4 Ps 51.10

The Time Of Sowing

Ergo, dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei. Tempus sementis, ut diximus, tempus est praesens, et quam currimus. In hac licet nobis quod volumus seminare; cum ista vita transierit operandi tempus aufertur. Unde et Salvator ait: Operamini dum dies est: veniet nox, quando jam nullus poterit operari. Ortus est nobis Dei sermo, sol verus, et congregatae sunt bestiae recedentes in cubilia sua: procedamus ut homines ad opus nostrum, et usque ad vesperam laboremus, sicut mystice cantatur in psalmo: Posuisti tenebras, et facta est nox. In ipsa pertransibunt bestiae silvae, catuli leonum rugientes, ut rapiant, et quaerant a Deo escam sibi. Ortus est sol, et congregatae sunt, et in cubilibus suis dormierunt. Egredietur homo ad opus suum, et ad operationem suam usque ad vesperam. Sive aegrotamus, sive sani sumus, humiles, vel potentes, pauperes, divites, ignobiles, honorati, esurientes, sive vescentes, omnia in nomine Domini cum patientia et aequanimitate faciamus, et implebitur in nobis illud quod scriptum est: Diligentibus autem Dominum, omnia cooperantur in bonum. Ira ipsa et libido, et injuria quae desiderat ultionem, si me refrenem: si propter Deum taceam: si per singulos commotionis aculeos, et incentiva vitiorum, Dei desuper me videntis recorder, fiunt mihi occasio triumphorum. Ne dicamus in largiendo: Ille est amicus, hunc nescio: hic debet accipere, iste contemni. Imitemur Patrem nostrum, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos. Fons bonitatis omnibus patet. Servus et liber, plebeius et rex, dives et pauper, ex eo similiter bibunt. Lucerna cum accensa fuerit in domo, omnibus lucet aequaliter. Quod si in cunctos indifferenter liberalitatis frena laxantur, quanto magis in domesticos fidei, et in Christianos, qui eumdem habent Patrem, ejusque magistri appellatione censentur! Videtur autem mihi locus iste posse et superioribus cohaerere, ut domesticos fidei, magistros nominet, quibus supra omnia quae putantur bona, ab auditoribus suis jusserat ministrari. Breve est vitae istius curriculum. Hoc ipsum quod loquor, quod dicto, quod scribo, quod emendo, quod relego, de tempore meo mihi aut crescit, aut deperit. Titus, filius Vespasiani, qui in ultionem Dominici sanguinis, subversis Jerosolymis, Romam victor ingressus est, tantae dicitur fuisse bonitatis, ut cum quadam nocte sero recordaretur, in coena, quod nihil boni die illa fecisset, dixerit amicis: Hodie diem perdidi. Nos putamus non perire nobis horam, diem, momenta, tempus, aetates, cum otiosum verbum loquimur, pro quo reddituri sumus rationem in die judicii? Quod si hoc ille sine Lege, sine Evangelio, sine Salvatoris, et apostolorum doctrina, naturaliter et dixit, et fecit: quid nos oportet facere, in quorum condemnationem habet et Juno univiras, et Vesta virgines, et alia idola continentes? Beatus Joannes evangelista cum Ephesi moraretur usque ad ultimam senectutem, et vix inter discipulorum manus ad ecclesiam deferretur, nec posset in plura vocem verba contexere, nihil aliud per singulas solebat proferre collectas, nisi hoc: Filioli, diligite alterutrum. Tandem discipuli et fratres qui aderant, taedio affecti, quod eadem semper audirent, dixerunt: Magister, quare semper hoc loqueris? Qui respondit dignam Joanne sententiam: Quia praeceptum Domini est, et si solum fiat, sufficit. Hoc propter praesens Apostoli mandatum: Operemur bonum ad omnes: maxime autem ad domesticos fidei. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber III, Cap VI Source: Migne PL 26.432b-433c

Therefore while we have time, let us do good to everyone, especially to the servants of the faith. 1 The time of sowing, as we have said, is the present time, in which we run. In this we are permitted to sow what we will, and when this life shall have passed by the time of such labouring is finished. Whence the Saviour says: 'Work while it is still day. The night shall come when no one will be able to work.' 2 The sun of the word of God has risen on us, the true sun, and the beasts have been gathered up and withdrawn into their lairs, and so let us as men go to our work, and even to the evening let us labour, as is spiritually sung in the Psalm: 'You set down darkness and it was night. In it pass all the beasts of the wood, the roaring of lion whelps, that they might seize, and they seek from God food for themselves. The sun has risen, and they have been gathered up and in their lairs they sleep. Man goes out to his work, and to his labour until the evening.' 3 Whether we are sick or healthy, humble or powerful, poor or rich, obscure or honoured, hungry or full, let us do everything in the name of the Lord in patience and contentment, and we shall fulfill in ourselves what has been written: 'But for the lovers of the Lord everything works together for goodness.' 4 If I restrain myself from anger and lust and the injury that seeks vengeance, if for the sake of God I am silent, if through every sharp disturbance and incentive for vice I remind myself that God watches from above, there shall be for me an occasion of triumph. Let us not say in plenty, 'That fellow is a friend, this one I do not know. This one should be received, that one scorned.' Let us imitate our Father who makes the sun rise over the good and the wicked, and makes it rain upon the righteous and the unrighteous. 5 He opens the fount of kindness to all and from that slave and free, commoner and king, rich and poor, all likewise drink. A lamp that has been lit in a house shines equally on everyone, 6 whence if the reign of generosity is loosed impartially for everyone, how much more for those who are servants of the faith and Christians, who have the same Father, and those who are reckoned to be His teachers? It seems to me that it is possible to join this passage with those before, so that from hearers he exhorts service of those he names servants of the faith and teachers, whom are thought as goods above all. Brief is the time of this life. This which I say, and dictate, and write, and correct, and review, grows or perishes in my time. Titus, the son of Vespasian, who in revenge for the blood of the Lord, overthrew Jerusalem, entered Rome as victor, and it is said that such was his benevolence, that when late one night at a feast he remembered that he had done no good that day, he said to his friends, 'Today I have wasted a day.' Shall we not think that we have wasted an hour, a day, a moment, a year, an age, when we speak worthless words, for which we shall have to give a reason on the day of judgement? 7 If this fellow without the Law, without the Gospel, without the Saviour and the teaching of the Apostles, naturally said this and acted so, what is needful for us to do, for the condemnation of whom he had Juno of one husband, and the Vestal Virgins, and a collection of other idols? Blessed John the Evangelist, while he remained in Ephesus until final old age, had to be carried to the church by the hands of his followers, and unable to compose his voice for many words, he was accustomed to offer nothing else to the congregation but this: 'Little children, love one another.' 8Then when his pupils and brothers drew near, and being troubled with the repetition of what they always heard, said, 'Master, why do you always say this?' John replied with a worthy statement: 'Because it is the teaching of the Lord, and if this alone is done, it is enough.' Hence the command of this Apostle: 'Let us do good to everyone, especially to the servants of the faith.' Saint Jerome, Commentary on the Letter to the Galatians, Book 3, Chapter 6 1 Galat 6.10 2 Jn 9.4 3 Ps 103.20-23 4 Rom 8.28 5 Mt 5.45 6 Mt 5.15 7 Mt 12.36 8 cf 1 Jn 3.18

Judgement And Mercy

Ἴσθι, θαυμάσιε, ὡς ἡ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος, οὐκ ἐκ τῶν ἀλλοτρίων μόνον δωρεῶν, ὦν αὐτὸς τοὺς πτωχοὺς ἀποστερεῖς, ἀλλὰ καὶ ἐκ τῶν οἰκείων, ὦν ἐκουσίως τὴν μετάδοσιν ποιεῖσθαι χρεωστεῖς. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΥϟΒ’ Ευσεβιῳ Ἐπισποκῳ Source: Migne PG 78.449c

Know, excellent fellow, that as there will be a judgement without mercy for those who are not merciful, 1 so not only with the gifts of others do you deprive the poor of what is theirs, but truly even with your own goods, which of your own will you should share with others. Saint Isidore of Pelusium, Book 1, Letter 492, To Eusebius the Bishop 1 James 2.13

Care And Ease

Ὁ ἀτιμάζων πένητας ἁμαρτάνει ἐλεῶν δὲ πτωχοὺς μακαριστός ... Ἐν παντὶ μεριμνῶντι ἔνεστιν περισσόν ὁ δὲ ἡδὺς καὶ ἀνάλγητος ἐν ἐνδείᾳ ἔσται Τοῦτο ἐμοὶ δοκεῖ ὡς οὐκ ἐν τάξει παραινέσεως τέθεικεν, ἀλλὰ τὰ συμβάντα ἀπαγγέλλει· εἶτα διορθωτικῶς τὸ ἐπαγόμενον· τὸ, Ὁ ἀτιμάζων πένητα ἁμαρτάνει· τὰ γὰρ αὐτόθι δῆλα κακά· οὐδὲ διορθοῦταί τις, οὐκ ἂν καταγνοίη τῶν τοιούτων· τίς δ' ἂν τοὺς ἄλλους ἐπαινέσειεν; Ὁ ὑπὲρ ἀρετῆς φροντίζων περιττεύει πράξει καὶ γνώσει. Καὶ γὰρ ὁ περὶ τῶν πρακτέων ἀεὶ σκοπῶν ἕξει τι πλέον· ὁ δὲ ἡδὺς καὶ ἀνάλγητος, ἤγουν ὁ τοὺς πόνους ἐκτρεπόμενος ἐν ἐνδείᾳ ἔσται τῶν ἀρετῶν. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' ΙΔ’ Source: Migne PG 39.1636d

He who scorns the needy sins, and he who is merciful to the poor is blessed ... In every care abundance dwells, he who is soft and untroubled shall dwell in poverty. 1 It seems to me that this is not set down for counsel but to declare things which are done, since it goes on to give correction. 'He who scorns the needy sins.' For from that evils clearly flow. Unless someone shall correct, who shall deplore such things, and who shall praise others? He who has care for virtue, abounds in deeds and knowledge. For always thinking on his duty, he improves all the more. But he who is soft and untroubled, that is, he who turns away from toil, he shall dwell in the poverty of the virtues. Didymus the Blind, On Proverbs, Chap 14 1 Prov 14.21,23

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

Good Conduct

In his ergo state et domini exemplar sequimini, firmi in fide et immutabiles, fraternitatis amatores, diligentes invicem, in veritate sociati, mansuetudine domini alterutri praestolantes, nullum despicientes. Cum possitis benefacere, nolite differre, quia eleëmosyna de morte liberat. Omnes vobis invicem subiecti estote, conversationem vestram irreprehensibilem habentes in gentibus, ut ex bonis operibus vestris et vos laudem accipiatis et dominus in vobis non blasphemetur. Vae autem per quem nomen domini blasphematur. Sobrietatem ergo docete omnes in qua et vos conversamini. Sanctus Polycarpus, Epistola Ad Philippenses Source: Migne PG 5.1013

In these things stand, and follow the Lord as example, firm and immovable in faith, lovers of fraternity, delighting in one another, companions in truth, giving way to one another in the meekness of the Lord, despising no one. When you are able to be of benefit, do not delay, because alms-giving delivers from death. 1 Let everyone be subject to one another, having behaviour that is creditable among the Gentiles, so that from your good works you will receive praise and the Lord will not be blasphemed because of you. Woe to him through whom the name of the Lord is blasphemed. 2 Therefore teach everyone to be sensible, even by the way you conduct yourselves. Saint Polycarp of Smyrna, Letter to the Phillipians. 1 Tob 12.9 2 Rom 2.24, Isaiah 52.5, Ezek 36.22

Nothing More Precious

Οὐδὲν οὕτως Θεῷ περισπούδαστον, ὡς ἀγάπη· δι' ἥν καὶ ἄνθρωπος γέγονε, καὶ μέχρι θανάτου ὑπήκοος. Διὰ τοῦτο γὰρ καὶ ἡ πρώτη κλῆσις τῶν μαθητῶν αὐτοῦ, ἀδελφοὶ δύο γεγόνασιν, ἐνδειξαμένου διά τῶν προοιμίων εὐθὺς τοῦ πανσόφου Σωτῆρος, ὅτι πάντας τοὺς μαθητὰς αὐτοῦ ἀδελφικῶς συνάπτεσθαι βούλεται. Ἀγάπης τοίνυν μηδὲν ἡγώμεθα προτιμότερον, ἥπερ συνδεῖ πάντα, καὶ ἐν ὀμονοίᾳ συμφερούσῃ φυλάττει. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ Ι' Εὐσεβιῳ Πρεσβυτερῳ Source: Migne PG 78.185b-c

Nothing is so precious before God as love, because of which He was made man and was obedient to death. 1 And this is also the reason why two sets of brothers were the first to be called by Him. 2 Whence immediately, in the beginning, the most wise Saviour shows that He wishes all His disciples to be joined together like brothers. 3 Therefore let us not put anything before love, so that it rules over everything, and preserves that harmony which unites. Saint Isidore of Pelusium, Book 1, Letter 10, To the Priest Eusebius 1 Philipp 2.7-8 2 Mt 4.18-22, Mk 1.16-20 3 Jn 13.35

Two Perfections Of Love

Duobus modis charitas perfecta dicitur: constantia et devotione. Constantia perfecta charitas, quando fortis est ad omnia adversa toleranda; devotione perfecta est, quando plene succensa est ad ea quae recta sunt appetenda. Constantia perfecta est, quando sic viget ut non possit superari: devotione perfecta est, quando sic ardet ut amplius non debeat inflammari. Prima perfectio aliquando huic vitae conceditur; secunda vero ad futuram reservatur. Constantia in Petro, ardor in Joanne. Constanti dicitur: Confirma fratres tuos; tenero: Sic eum volo manere, donc veniam. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CLVI De Duplici Perfectione Charitatis Source: Migne PL 177.556a-b

Love is said to be perfected in two ways, by constancy and by devotion. Constancy is perfect love when it is strong in the endurance of every adversity. Devotion is perfect when it is wholly enflamed with the desire for the things which are right. Constancy is perfect when it so vigorous that it cannot be overcome, devotion is perfect when it is ardent for nothing but that for which it should be enflamed. The first perfection is sometimes allowed in this life, but the second perfection is reserved for the future life. There is constancy in Peter, ardor in John. It is said of constancy: 'Strengthen your brothers.' 1 It is said of devotion: 'So I wish him to remain until I come.' 2 Hugh Of Saint Victor, Miscellanea, Book 1, Chap 156, On The Twofold Perfection Of Love 1 Lk 22.32 2 Jn 21.22

Receiving The Nativity

Ergo, fratres, natalem Domini suscepturi exornemus nos puris et nitidis indumentis. Animae autem loquor indumenta, non carnis. Carnis enim indumentum vilis amictus est; animae vestimentum corpus est pretiosum. Illud humanis manibus densatum est; istud Dei manibus institutum est: atque ideo majoris est sollicitudinis Dei opus sine macula custodire, quam opera hominum impolluta servare. Mundanum enim vestimentum, si sordidum fuerit, potest illud fullo conductis eluere; animae autem vestimentum, si semel inquinatum fuerit, nisi propriis et assiduis operibus vix lavatur. Nihil ei prodest manus artificis, nihil fullonis operatio: conscientiae enim membra polluta aqua abluere potest, non potest tamen mundare. Haec sunt animae vestimenta pretiosa quae Marcus evangelista in Salvatore collaudat, dicens: Et vestimenta ejus facta sunt fulgentia, candida nimis velut nix, qualia fullo super terram non potest facere. Laudatur igitur Christi vestimentum, quia nitebat, non textura, sed gratia: laudatur indumentum, non quod staminum subtilitate densatum est, sed quod corporis integritate conceptum: laudatur vestimentum, non quod mulierum manus texuit, sed quod Mariae virginitas procreavit. Et ideo in eo magnificatur candoris gratia, quia immaculatum illud non artificis cura praestiterat. Qualia fullo, inquit, super terram non potest facere. Non potest plane fullo Christi facere vestimentum; fullo enim praestare potest nitorem, munditiam, puritatem, praestare tamen non potest virginitatem, justitiam, bonitatem. Illud enim in arte est operis, istud in natura virtutis. Haec enim in Christo Domino S. Evangelista virtutum indumenta collaudat, quae et beatus David pari sententia praedicavit dicens: Myrrha, et gutta, et casia a vestimentis tuis pretiosis. His enim aromatum odoribus sanctarum significantur indumenta virtutum. Ergo, fratres, natalem Domini suscepturi ab omni conscientiam nostram faece mundemus. Accuremus nos non sericis vestibus, sed operibus pretiosis. Vestimenta enim nitida membra operire possunt, conscientiam mundare non possunt: nisi quod majoris est verecundiae nitidum membris incedere, et pollutum sensibus ambulare. Interioris igitur prius hominis ornemus affectum, ut exterioris quoque hominis sit amictus ornatus. Spirituales maculas abluamus, ut carnalia in nobis fulgeant vestimenta. Nihil autem prodest fulgere vestibus et sordere flagitiis. Ubi enim conscientia tenebrosa est, totum corpus obscuratum est. Habemus autem, quo conscientiae maculas abluamus: scriptum est enim Date eleemosynam, et omnia munda sint vobis. Bonum eleemosynae mandatum, per quod manibus operamur, ut corde mundemur. Sanctus Maximus Taurinensis, Homilia IV, ante Natale Domini Source: Migne PL 57.233c-236a

Therefore, brothers, let us receive the nativity of the Lord with ourselves adorned with pure and bright vestments. I speak of the covering of the soul, not the flesh. The covering of the flesh is common clothing, the soul's vestment is the more precious body. The former is fixed together by human hands, the latter is established by the hands of God, and therefore there should be greater care to guard the work of God from defilement than to preserve the works of men from soiling. For if a clean vestment becomes dirty, it may be cleaned by the action of a fuller, but the vestment of the soul, if once it is defiled, cannot be washed but with its own assiduous works. The hand of the maker profits nothing, nor the labour of the fuller, but polluted members are washed with the water of conscience, else they cannot be cleansed. These are the precious vestments of the soul which Mark the evangelist praised in the Saviour, saying, 'And His vestments were made bright, as white as snow, which no fuller on the earth can make.' 1 Therefore the vestment of Christ is praised because it shone, but not for its texture, but because of grace. The covering is not praised because of the subtle tightness of the weave, but because of the pure conception of body. The vestment is not praised because of the skill of the women who wove it, but because the virginity of Mary fashioned it. Therefore in Him is magnified the grace of brightness, because that immaculate one was not produced by the care of a craftsman. 'Which no fuller on the earth can make,' it says. It is not possible that a fuller could make the vestment of Christ, for though a fuller is able to produce brightness nd cleanliness, and free from dirt, he cannot bring forth virginity, righteousness and goodness. For the former is in the art of the worker, the latter is of the nature of virtue. This is the covering of virtue that the blessed Evangelist praises, and which even the blessed David foretells with fitting meaning: 'Myrrh and aloes and cassia from his precious vestments.' 2 The covering of virtue is signified by these aromatic odours. Therefore, brothers, in our reception of the nativity of the Lord let us cleanse our conscience of all filth. Let us not show care for silk garments but for precious works. Shining vestments can cover limbs but they cannot cleanse the conscience. Unless one walks more with modesty than with glittering limbs, one walks with a polluted mind. Therefore first adorn the interior state of man, so that the exterior of a man may also be finely clothed. Let us wash away spiritual faults so that the vestment of flesh may shine in us. It profits nothing to glitter with clothing and to be foul with sins. When the conscience is shadowed the whole body is darkened. And we have that by which we may wash clean the stains of conscience. It is written: 'Give alms and everything shall be clean to you.' 3 This good commandment of alms-giving, which we work with our hands, makes the heart clean. Saint Maximus of Turin, from Homily 4, Before the Nativity of the Lord 1 Mk 9.2 2 Ps 44.9 3 Lk 11.41

The Poor And Judgement

In die mala liberabit eum Dominus... Qui se novet per mala saeculi vitam ducere, eleemosynae semper secum auxilium ducat, ad praesidium sibi turmas pauperum vocet, in pastu pauperum largus prorogator exuberet, pauperum frequentet donum, non trepidet erogando; deficere nescit cui porrigit manum parcus acceptor; exhauriri thesaurus is non potest, de quo sufficit nummus: In die mala liberabit eum Dominus. In die mala illi Deus liberator assistet, qui a malis pauperem liberavit. In angustiis illum Deus clamantem audiet, qui pauperem cum clamaret audivit. Non videbit diem malum, qui dies bonos habere pauperem fecit. Videbit diem malum, qui diem judicii sine advocatione paupertatis intraverit: Sine causa accusant peccata, quem pauper excusat. Excusari non potest, quem fames pauperis accusarit. Sanctus Petrus Chrysologus, Sermo XIV, De Fructibus Eleemosynae, In Psalmum XL Source: Migne PL 52.233a-b

'On the day of evil the Lord will free him...' 1 He who knows that he spends his life among the evils of the world, let him always have alms-giving as a help to him, let him call crowds of the poor to come to him for his protection, let him lavishly increase his abundance in feeding the poor, and with frequent giving let him not fear to be generous, for he knows no lack who welcomes the outstretched hand, that treasury which cannot be exhausted, from which a coin is enough. 'On the day of evil the Lord will free him.' On the day of evil God will be there to deliver the one who has delivered the poor man from evil. God will hear him who cries out in distress, he who has heard the poor man when he was crying out. He who has allowed the poor man to have good days shall not see the day of evil. But he will see the day of evil who comes to the day of judgement without a poor man for his advocate. The one whom a poor man excuses, sins accuse without cause. But he cannot be excused whom the poor man's hunger shall accuse. Saint Peter Chrysologus, from Sermon 14, On The Fruits of Almsgiving, on Psalm 40 1 Ps 40.2

Guarding Peace

Cum omnia humilitate animi et modestia, cum magnanimitate, sufferentes invicem in charitate, sollicite servantes unitatis spiritum in vinculo pacis. Nunc dissensionem prohibet, charitati autem studendum monet; ne spiritum unitatis et pacis amittant: ac per hoc ut invicem se sufferant cum patientia. Modestia enim profectum parit; quia cum se invicem tolerant, cum lenitate animi monentes, corriguntur ad effectum, et pax in eis manebit, per quam Filiii Dei non immerito vocabuntur; quia dixit Domnius: Beati pacifici, quoniam filii Dei vocabuntur. Perturbatio enim vel inquietudo contentionem facit, quae solet etiam ea quae mala novit, velle defendere; ne cedere videatur. Hinc oritur discordia, quae corrumpit pacis foedera. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.385d-386a

In all humility of soul and in modesty, and with magnanimity, suffering one another in charity, taking care to guard the spirit of unity in the bond of peace. 1 Now he prohibits dissension, for he warns them to attend to charity, lest they lose the spirit of unity and peace, and thus that they should suffer one another in patience. Indeed modesty brings forth progress, since when they endure one another, when they admonish in a spirit of mercy, they correct effectually, and peace remains with them, by which they are rightly called the sons of God, because the Lord said, 'Blessed are the peacemakers, for they shall be called the sons of God.' 2 Disturbance and disquiet makes contention, which is accustomed to wish to defend even those things it knows are evil, lest it seem to have fallen. From which arises discord, that destroys the bond of peace. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.2-3 2 Mt 5.9

Possessions And Fear

Metuis ne patrimonium tuum forte deficiat si operari ex eo largiter coeperis, et nescis, miser, quia, dum times ne res familiaris deficiat, vita ipsa et salus deficit; et, dum ne quid de rebus tuis minuatur attendis, non respicis quod ipse minuaris, amator magis mammonae quam animae tuae; ut, dum times ne pro te patrimonium tuum perdas, ipse pro patrimonio tuo pereas. Et ideo bene Apostolus clamat et dicit: Nihil intulimus in hunc mundum, verum nec auferre quid possumus. Habentes itaque exhibitionem et tegumentum, his contenti simus. Qui autem volunt divites fieri, incidunt in tentationem et in muscipulam et desideria multa et nocentia, quae mergunt hominem in perditionem et in interitum. Radix enim omnium malorum est cupiditas: quam quidam appetentes naufragaverunt a fide, et inseruerunt se doloribus multis. Sanctus Cyprianus, De Opere et Eleemosynis Source: Migne PL 4.609b

You fear lest perhaps your estate shall fail if you begin to give plentifully from it, and yet you do not know, unhappy man, that while you fear lest your family property shall fail, your life and salvation are failing, and while you fret over your possessions diminishing, you do not see yourself diminishing, since you are a lover of mammon more than your own soul, and while you fear least your estate be ruined, you are being ruined for the sake of your estate. Therefore the Apostle rightly cries out and says: 'We have brought nothing into this world, nor indeed can we carry anything out of it. Therefore, having food and clothing, let us be content. For those who will be rich fall into temptation and a snare, and into many harmful desires, which drown a man in ruin and in destruction. Cupidity is the root of all evil, which some desiring have made a shipwreck of the faith, and cast themselves into many sorrows.' 1 Saint Cyprian of Carthage, Treatise On Works And Alms. 1 1 Tim 6.7-10

Poverty And Alms

Proinde, dilectissimi, si non omnes possunt implere quod Dominus ait, Vendite quae possidetis, illud tamen quod adjecit dicens, Date eleemosynam, omnibus est possibile, si adsit bona voluntas; omnibus facile, si non adsit dira cupiditas; omnibus salubre, si ferveat caritas: cunctis ergo debet esse commune ut omnibus donetur aeterna felicitas. Qui ergo tantam virtutem accipit a Domino ut omnia quae in mundo sunt coelestis regni amore contemnat, quae habet vendat, et egenis expendat. Qui vero tantae virtutis nondum est, de his que habet, in quantum habet, eleemosynam faciat. Tantum operetur bona voluntas quantum suppetit facultas. Perfectus possideat primum virtutis locum, imperfectus saltem perveniat ad secundum. Efficiatur ille gloriose dignus, sit iste laudabiliter largus. Sit ille sanctae paupertatis ardentissimus amator, sit iste sanctorum pauperum piissimus consolator. Habeat iste apud Deum patronos pauperes, quos ille se gaudet virtutis habere consortes. Sit iste talis qui cum Domino judicaturus sedeat; sit ille talis qui ad dexteram judicandus assistat. Sit ille talis qui aeterna tabernacula perpetuo jure possideat; sit iste talis quem ille recipiat. Admonet enim nos Dominus dicens: Facite vobis amicos de mammona iniquitatis, qui vos recipiant in aeterna tabernacula. Sanctus Fulgentius Ruspensis, Sermo I, De Dispensatoribus Domini Source: Migne 65.723c-d

Whence, most dearest, if not all are able to fulfill what the Lord says: 'Sell what you have,' that which was added, 'Give alms' 1 is possible for all, if a man has a good will. It is easy for all if one does not have dire cupidity. It is beneficial for all if love is fervent. Therefore it should be common to everyone so that eternal goods shall be given to all. He who receives such virtue from the Lord so that he scorns everything in the world for the love of the heavenly kingdom, let him sell what he has and give it to the poor. But he who does not yet have such virtue, concerning what he does have, as much as he can, let him give alms. Let the good will work as much as ability supports. The perfect man occupies the first place of virtue, the imperfect comes in second place. Let the former be made worthy of glory and the latter praiseworthy for largess. May the former be a most ardent lover of holy poverty and the latter a most pious helper of the holy poor. May the latter have the poor as patrons with God, and may the former rejoice to have such companions of virtue. May the latter be such a one who sits with the Lord coming in judgement, and the former such a one who stands at the right hand for judgement. May the former be he who shall rightly be received in the eternal tabernacles forever, and the latter such a one whom he shall receive. For the Lord exhorts us saying, 'Make yourself friends by the Mammon of iniquity, they who shall receive you into the eternal tabernacles.' 2 Saint Fulgentius of Ruspe, from Sermon 1, On The Stewards of the Lord 1 Lk 12.33 2 Lk 16.9

Charity And Salvation

Videte, ergo, dilectissimi, quam sobrios operae pretium habemus esse, et vigiles, sicut beatus admonet apostolorum princeps, contra adversarium nostrum diabolum, qui tanta diligentia circuit, tanta vigilantia scrutatur omnem conversationem nostram, vitae modum, necessitates, infirmites corporum et morum, subitos ac varios eventuum casus, ipsasque naturae nostrae complexiones: sic ubi de nobis in nos aditum invenire poterit, et materiam, occasionemque tentandi. Quare minus soliciti sumus, fratres, occasiones salutis quaerere in alterutrum, ut ubi magis necessarium viderimus, magis invicem subveniamus, et alterutrum onera fraterna portemus? Hoc enim admonens beatus Apostolos ait: Alter alterius onera portate, et sic adimplebitis legem Christi. Et alibi: Supportantes, inquit, invicem in charitate. Ipsa nimirum lex Christi est: Quod in fratre meo aut ex necessitate, aut ex infirmitate corporis, sive morum incorrigibile cerno, quare non porto patienter, consolor libenter, sicut scriptum est: Pueri eorum in humeris portabuntur, et super genua consolabuntur. An quia illa mihi deest, quae omnia suffert, quae patiens est ut portet; benigna ut amet? Haec utique lex Christi est, qui vere languores nostros tulit passione, et dolores portavit compassione, amans quos portavit, portans quos amavit. Qui autem fratrem in necessitate aggreditur, qui infirmitati ejus cujuscunque generis insidiatur, legi diaboli se procul dubio subdit, et eam implet. Compatientes itaque invicem simus, et fraternitatis amatores, infirmitatum portatores, vitiorum insectatores, maxime qui pauci propter arduioris propositi disciplinam, in hanc abditam solitudinem et semotam ab orbe communi insulam, evasimus. Omnis enim disciplina, quae charitatem Dei, et ob ipsum proximi charitatem sectatur sincerius, quibuscunque observantiis vel habitu vivat, a Deo plus acceptatur. Ipsa enim est charitas, propter quam fieri vel non fieri, mutari vel non mutari omnia debent. Ipsa enim et principium quare, et finis ad quem dirigi omnia decet. Nihil enim fit culpabiliter, quod pro ea et secundum eam fit veraciter. Quod nobis ipse praestare dignetur qui, sine quo placere non possumus, et sine hac omnino non possumus qui vivit et regnat Deus per immortalia saecula. Isaac, Cisterciensis Abbas, Sermo XXXI Source: Migne PL 194.1792c-1793c

See, therefore, most dearest, how we must be sober for the reward of works, and watchful, as the blessed prince of the Apostles exhorts, 1 against our enemy the devil, who with such diligence circles around us, and with such vigilance watches all our conduct, our way of life, our needs, the infirmities of our body and morals, the sudden and varied fall of events, and the complexions of our nature, that he might find a way to enter into us, and the matter and occasion of temptation. Why, brothers, are we less than anxious to seek occasions of salvation in others, so that when we see them in need, we might give aid to one another, and bear one another's burdens? The Apostle exhorts this, saying: 'Bear one another's burdens and so fulfil the law of Christ.' 2 And elsewhere: 'Support one another in charity.' 3 Without doubt this is the law of Christ. That which I discern in my brother, either from necessity, or weakness of body, or incorrigible fault, why do I not bear with it patiently and give generous consolation? As it is written: 'Their children shall be carried on the shoulders, and on the knees they shall be comforted.' 4 Is it because I lack that which suffers all things, which endures what should be borne, and is kind enough to love? 5For this indeed is the law of Christ, He who in the passion bore our weaknesses and out of pity carried our sorrows, loving those He carried, carrying those He loved. But he who troubles a brother in need, who plots against him in any type of weakness, he certainly places himself under the law of the devil and he fulfils it. Thus let us be compassionate to one another, and lovers of fraternity, bearers of infirmity, foes of vices, especially we who are poor because of the way of a harder life, having gone out into this hidden and lonely island far from the common world. For every way of life, which sincerely pursues the love of God, and because of Him the love of neighbour, whatever its observance or customs, is more acceptable to God. For charity is the reason why something should be done or not done, changed or not changed. This is the beginning and end to which everything should be directed. Nothing is at fault which is done for this and in accordance with it. May He deign to grant us this, for without it we cannot please Him, and without this we cannot do anything at all. 6 Isaac of Stella, from Sermon 31 1 1 Pet 5.8 2 Galat 6.2 3 Ephes 4.2 4 Isaiah 66.12 5 1 Cor 13.4-7 6 Jn 15.5

Giving And Gathering

Εἰσὶν οἳ τὰ ἴδια σπείροντες πλείονα ποιοῦσιν εἰσὶν καὶ οἳ συνάγοντες ἐλαττονοῦνται. Τοῖς εἰς τὰ ἴδιὰ σπείρουσι καὶ πλείονα ποιοῦσιν, ἀντίκεινται οἱ συνάγοντες καὶ ἐλαττούμενοι· οἱ γὰρ τὰ ἴδιὰ σπείροντες, εἰσιν ὸἱ εἰς τὸ πνεῦμα σπείροντες, καὶ ζωὴν θερίζοντες· οἱ δὲ συνάγοντες καὶ ἐλαττούμενοι, εἰσὶν οἱ εἰς τὴν σάρκα σπείροντες, καὶ φθορὰν συνάγοντες ἑαυντοῖς. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ ΙΑ´ Source: Migne PG 17.192b

Some scattering what they have make more, and some gathering are worse off. 1 Those who scatter their own things and make more are set against those who gather and are worse off, for the former who scatter what they have are the ones who sow in the spirit and who reap eternal life, but those who gather and are worse off are the ones who sow in the flesh and gather ruin for themselves. 2 Origen, On Proverbs, Chapter 11 1 Prov 11.24 2 Galat 6.8

The Trumpet's Peril

Noli tuba canere ante te, sicut hypocritae faciunt. Si enim post se esset, quod videlicet tentaret, et non praecederet, humana haec esset tentatio, sed quando praecedit, diabolica est elatio. Ephraim pascit ventu, et sequitur aestum tota die: mendacium, et vastitatem multiplicat. Ventum enim pascere est auras laudis per dona muneris provocare, et gloriam illam aestu humanae laudis fit ire. Et sic multiplicantur adulantium mendacia, et vastantur bona in aeternum, si non esset laus humana, valitura Bene cane, frequenta canitcum: ut memoria tui fit. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput VI Source: Here, p113

Do not blow your trumpet before you, as hypocrites do. 1 If it was behind him, which certainly would be a trial, and it did not go before him, it would be a human temptation, but when it goes before it is a diabolic elation. 'Ephraim pastures the winds, and follows the blazing heat all day, he multiplies falsehood and ruin.' 2 To pasture the winds is to demand the breath of praise by the giving of gifts, and that glory is to go about in the heat of human praise. And so the lies of adulators are multiplied, and goods in eternity are laid waste, which if there were not human praise would be confirmed. 'Sing well, sing many a song, so that you might be remembered.' 3 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 6 1 Mt 6.2 2 Hosea 12.1 3 Isaiah 23.16