Light And Illumination

Omnia autem quae objurgantur, a lumine manifestantur.... Quia praeceptum dedit ut et objurgent male facientes, adjuecti quantum sit munus objurgatio: quoniam peccata illa in occulto, quasi lumine manifestantur cum objurgantur. Is enim qui objurgat, ostendit quantum malum sit illud quod objurgat: et dum ostendit, quasi illuminat malum: quod cum intellixerit ille qui admittit, discutit tenebras et ad lumen accedit. Omne enim quod manifestatur, lumen est. Ostendit ipse, quod exposuimus. Intellectum enim quodcumque est, et manifestatur, et lux est, et videtur, et apertum. Victorinus Afrus, In Epistolam Pauli ad Ephesios, Liber Secundus, Caput V Source: Migne PL 8.1285c

All things which are chastised are made manifest by light... 1 Because he has given the teaching that they should chastise all who do evil, he adds how great the gift of chastisement may be, that is, that when hidden sins are chastised they are made manifest as by light. The one who chastises shows how much evil there is in what he chastises, and while he shows it, it is as he illuminates the evil, because when the other understands, he who admits it, he drives off the darkness and comes to the light. 'Everything which is made manifest is light.' 1 Which shows what we have explained. For that which is understood is made manifest, and it is light, and it appears, and it is revealed. Victorinus Afrus, On the Letter of Saint Paul to the Ephesians, Book Two, Chapter Five 1 Ephes 5.13

Teaching By Examples

Πολυτρόπως δὲ ὅμως ὠφελῶν ὁ παιδαγωγὸς ὁ φιλάνθρωπος τὰ μὲν παρῄνεσεν, τὰ δὲ καὶ ὠνείδισεν, τὸ δὲ καὶ ἄλλων ἁμαρτανόντων τὸ αἶσχος αὐτῶν ὑπέδειξεν ἡμῖν καὶ τὴν ἐπὶ τούτῳ τιμωρίαν ψυχαγωγῶν τε ἅμα καὶ νουθετῶν ἐφανέρωσε, φιλάνθρωπον ἀποτροπὴν τῆς κακίας μηχανώμενος διὰ τῆς τῶν προπεπονθότων ἐνδείξεως· δι' ὧν εἰκόνων σαφέστατα τοὺς μὲν ἔπαυσεν κακῶς διατεθέντας, τοὺς δὲ τὰ ἴσα τολμῶντας ἐκώλυσεν, ἄλλους εἰς ὑπομονὴν ἐθεμελίωσεν, ἑτέρους ἔπαυσε κακίας, τοὺς δὲ καὶ ἰάσατο τῇ τοῦ ὁμοίου θεωρίᾳ μεταθεμένους ἐπὶ τὸ βέλτιον. Τίς γὰρ οὐκ ἄν τι παραφυλάξαιτο, ἑπόμενός τῳ καθ' ὁδόν, εἶτα μέντοι τοῦ προτέρου εἰς βόθρον ἐμπεσόντος, μὴ οὐχὶ ἀποκλῖναι τὸν ἴσον κίνδυνον, τὴν ἀκολουθίαν τῆς ἁμαρτίας φυλαξάμενος; Τίς δὲ αὖθις ἀσκητὴς ὤν, καταμαθὼν τῆς φιλοδοξίας τὴν ὁδὸν καὶ τὸ ἔπαθλον ἰδὼν τὸν πρὸ αὑτοῦ ἀγωνιστὴν εἰληφότα, οὐκ ἐπὶ τὸν στέφανον ἵεται καὶ αὐτός, μιμούμενος τὸν πρεσβύτερον; Πολλαὶ τοιαῦται τῆς θεϊκῆς σοφίας αἱ εἰκόνες· ἑνὸς δὲ ὑποδείγματος μνησθήσομαι καὶ διὰ βραχέων παραθήσομαι· τὸ Σοδομιτῶν πάθος κρίσις μὲν ἀδικήσασι, παιδαγωγία δὲ ἀκούσασιν. Οἱ Σοδομῖται ὑπὸ πολλῆς τρυφῆς ἐξοκείλαντες εἰς ἀσέλγειαν, μοιχεύοντες μὲν ἀδεῶς, περὶ δὲ τὰ παιδικὰ ἐκμανῶς ἐπτοημένοι, ἐπεῖδεν αὐτοὺς ὁ παντεπόπτης Λόγος, ὃν οὐκ ἔστι λαθεῖν ἀνόσια δρῶντας, οὐδὲ ἐπηρέμησεν τῇ ἀσελγείᾳ αὐτῶν ὁ ἄγρυπνος τῆς ἀνθρωπότητος φύλαξ· ἀποτρέπων δὲ ἡμᾶς τῆς μιμήσεως τῆς ἐκείνων, πρὸς σωφροσύνην τὴν αὑτοῦ παιδαγωγῶν, τίσιν τοῖς ἁμαρτωλοῖς ἐπιβαλών, ὡς μὴ τὸ ἀτιμώρητον τῆς ἀκολασίας ἀδείας ἐπιρροὴν προσλάβῃ, καταφλεχθῆναι προσέταξε τὰ Σόδομα, ὀλίγον τι τοῦ φρονίμου πυρὸς ἐκείνου ἐπὶ τὴν ἀκολασίαν ἐκχέων, ὡς μὴ ἀκόλαστον αὐτῶν τὸ λάγνον γενόμενον πλατείας ἀναπετάσῃ κλισιάδας τοῖς εἰς ἡδυπάθειαν φερομένοις. Γέγονεν τοίνυν ἡ Σοδομιτῶν δικαία τιμωρία τῆς εὐλογίστου τοῖς ἀνθρώποις σωτηρίας εἰκών· οἱ γὰρ μὴ τὰ ὅμοια τοῖς κεκολασμένοις ἁμαρτήσαντες οὐ τὴν ὁμοίαν ποτὲ τοῖς ἁμαρτωλοῖς ὑπόσχοιεν δίκην τῷ μὴ ἁμαρτεῖν τὸ μὴ παθεῖν πεφυλαγμένοι. Εἰδέναι γὰρ ὑμᾶς, φησὶν ὁ Ἰούδας, βούλομαι, ὅτι ὁ θεὸς ἅπαξ ἐκ γῆς Αἰγύπτου λαὸν σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν, ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀιδίοις ὑπὸ ζόφον ἀγρίων ἀγγέλων τετήρηκεν. Κλήμης ὁ Ἀλεξανδρεύς, Ὁ Παιδαγωγός, Λογὸς Τρίτιος, Κεφ' Η' Source: Migne PG 8.631b-616c

But helping in many ways, the Teacher, the lover of mankind, partly exhorts, partly reproaches, and by the sins of others He shows us their baseness, and the punishment consequent upon it, openly warning and by love striving to turn us from evil, by the exhibition of those who have suffered before, by which examples He openly checked those inclined to wickedness, and hindered those venturing similar things, and others He established in endurance, and others He held from evil, and others He healed by the contemplation of likeness, bringing them over to what is better. For who, when following a man on the way, when the former tumbles into a pit, would not guard against similar danger, by taking care not to follow him in his fall? And again what athlete, who has learned the way to glory, and has seen the competitor before him receiving the prize, does not set himself for the crown by imitation of the elder one? Such images of Divine wisdom given are many, but I will recall one instance, and expound it in a few words. The ruin of the Sodomites is judgment to those who have done wrong, instruction to those who hear. The Sodomites having been by much luxury brought into licentiousness, practicing adultery without shame, and burning with love for boys, the All-seeing Word, from whose notice those who commit impieties cannot be hidden, nor did the sleepless guard of mankind ignore their licentiousness, 1 but dissuading us from the imitation of them to His own temperance, stuck at these sinners, lest lust being unavenged and fearlessness run rampant, so ordered Sodom to be burned, pouring forth a little of the prudent fire of chastisement, lest by lack of chastisement, lust throw wide the gates to those rushing into voluptuousness. So did the just punishment of the Sodomites become an image of the salvation which is well arranged for men. For those who have not sinned like those who are punished, will never receive a like punishment, but guarding against sinning have a guard against suffering. Jude says: 'For I wish you to know, that God, having once saved the people from the land of Egypt, destroyed those who did not believe, and the angels who held not to their original state, but left their own habitation, He has reserved to the judgment of the great day, in everlasting chains under darkness of the savage angels.' 2 Clement of Alexandria, The Teacher, Book 3, Ch 8 1 Gen 18-19 2 cf Jude 5-6

Salvation And Correction

Ἐὰν θέλῃς σωθῆναι, ἀληθῆ λόγον ἀγάπηπον,καὶ μηδέποτε ἀκρίτωη ἔλεγχον ἀποστραφῇς. Λόγος ἀληθὴς μετέβαλε γεννήματα ἐχιδνῶν, καὶ ὑπέδειχεν αὐτοῖς φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.921b

If you would be saved, love the true word, and never turn away unjudged by reproof. A true word changed a nest of vipers, showing them that they should flee the wrath to come. 1 Saint Mark The Ascetic, On The Spiritual Law. 1 Mt 3.7

Judgement And Wickedness

Ἔστιν ἔλεγχος κατὰ κακίαν, καὶ δι' αμυναν· καὶ ἔστιν ἕτερος κατὰ φόβον Θεοῦ καὶ ἀλήθειαν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.909d

There is a censure which is wicked and vindictive, and there is another which is according to the fear of God and truth Saint Mark The Ascetic, On The Spiritual Law.

A Bishop And Church Builder Chastised

Κτίζεις, ὡς φασιν, ἐκκλησίαν ἐν Πηλπυσίῳ, λαμπρὰν μὲν τοῖς μηχανήμασι, πονηροῖς δὲ τοῖς ἐπιτηδεύμασι, χειροτονιῶν τιμήμασι, καὶ ἀδικίαις, καὶ ὕβρεσιν καὶ πενήτωμ ἐκπιεσμοῖς, καὶ πτωχικοῖς δαπανήμασιν, ὅπερ οὐδέν ἐστιν ἕτερον, ἤ οἰκοδμεῖν Σιὼν ἐν αἱμασι καὶ Ἰερουσαλὴμ ἐν ἀδικίαις. Οὐ χρῇζει δὲ Θεὸς ἐξ ἀλλοτρίων θυσίαν, ἀλλὰ ταύτην ὡς θυόμενον κύνα μυσαττετει· παῠσαι τοίνυν καὶ κτίζων καὶ ἀδικῶν, ἵνα μὴ εἰς ἔλεγχον σοι ὑπὸ Θεοῦ ὁ οἴκος ἐκεῖνος εὑρεθῇ· μετέωρος μὲν ἰστέμενος, καταβοῶν δέ σου αἰώνια, ἐξ οἴων ἐκτισθη κακῶν, καὶ τοὺς ἐστερημένους μισθοὺς ἀπαντῶν, καὶ τὴν ἄμυνεν τῶν βλαβέντων ζητῶν Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Ἐπιστολὴ ΛΖ' Εὐσεβιῳ Ἐπισκοπῳ Source: Migne PG 78.206a-b

You are building, they say, a church in Pelusium, fair indeed in the eyes of builders, but on account of evil doing, simony and injustice and violence and the oppression of the needy and the fleecing of the poor, this is nothing but to build Sion in blood and Jerusalem in unrighteousness. 1 God, however, will have nothing to do with the sacrifice of the goods of others, for he who sacrifices a dog is cursed. 2 Stop, then, your building and your injustice lest you find that house made for God is your condemnation. High it may stand, your denunciation will be forever, and for the works of such evil, those from who you have stolen, shall seek the return of harms done. Saint Isidore of Pelusium, Book 1, Letter 37, To The Bishop Eusebius 1 Mich 3.10 2 cf Isa 66.3-4

Neglect Chastised

Εἰ μήτε τῆς θείας παιδείας εἰς νουθέτησιν ὑμῖν γινομένης αἰσθάεσθε, μήτε τὰς ἡμετέρας ὑπομνήσεις εἰς μετάγνωσιν δέχεσθε, Χάρυββις τίς ἐστε, ἃδῃ καὶ ἀπωλείᾳ ἐοικυῖα, πάντα τὰ διδόμενα εἰς ἀφανισμὸν καταπίνουσα, ἧς ὁ πάντων δυνάστης Χριστὸς ἐμφράξει τὸ στόμα, ἵνα φυλάξητε τὰς θείας ἐντολάς, καὶ κἂν ὀψέ ποτε παλινῳδιαν ᾄσῃτε. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΤΜΖ' Μαρτινιανῳ και Ζωσιμῳ Source: Migne PG 78.382a

If neither the Divine teachings are able to move you to correction, nor do you receive our reminders that would induce you to change your mind, you are a sort of Charybdis, an apparent hell and place of destruction, where everything given to it is sucked down into oblivion, which mouth may Christ, the ruler of all things, block up, until you come to guard the Divine commandments and after sing the palinode. Saint Isidore of Pelusium, Book 1, Letter 347, To Martinianus and Zosimus

Chastising A King

Quid tu quoque, ut Propheta ait, catule leonine, Aureli Canine, agis? Nonne eodem quo supra dictus, si non exiiabiliore parricidiorum forniactionum adulteriorumque caeno uelut quibusdam marinis irruentibus tibi voraris feraliter undis? Nonne pacem patriae mortiferum ceu serpentem odiens civiliaque bella et crebras iniuste praedas sitiens animae tuae caelestis portas pacis ac refrigerii praecludis? Relictus, quaeso, iam solus ac si arbor in medio campo arescens recordare patrum fratrumque tuorum supervacuam fantasiam, iuvenilem inmaturamque mortem. Num centennis tu ob religiosa merita uel coaevus Mathuselae exceptus paene omni prole servarberis? Nequaquam. Sed nisi citius, ut psalmista ait, conversus fueris ad Dominum, ensem in te vibrabit in brevi suum rex ille qui per prophetam ego inquit occidam et ego vivere faciam; percutiam et ego sanabo, et non est qui de manu mea possit eruere. quam ob rem excutere de faetido pulvere tuo et convertere ad eum toto corde, qui creavit te, ut cum exarserit in brevi ira eius, beatus sis sperans in eum, sin alias, aeternae te manebunt poenae conterendum saeva continue et nequaquam absumendum tartari fauce. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source:  Migne PL 69.350

You also, lion whelp, 1 as the Prophet says, what are you doing, Aurelius Caninus? Are you not as ruined as those we have spoken of above, if not more so, with the filth of parricides, fornications and adulteries, like waves of the sea crashing wildly over you? Have you not, hating your country's peace, as if it were some deadly serpent, or by your unjust thirsting for civil wars and abundant spoil, closed the gates of heavenly peace and rest on your soul? Forsaken and alone now, like a withered tree in the middle of a field, remember, I bid you, the empty dreams of your fathers and brothers and their early and untimely deaths. Will you, by pious merit, a rare exception among all your stock, survive for a hundred years, or equal the age of Methuselah? By no means. But unless, as the Psalmist says, you are very swiftly converted to the Lord, in brief time that King will soon brandish His sword against you, 2 who says by the Prophet: 'I will kill and I will give life; I shall wound and I shall heal, and there is no one who can deliver out of My hand.' 3 Thus shake your filthy dust from yourself, 4 and with your whole heart turn to Him who created you, so that when His anger quickly blazes forth, you may be blessed in your hope in Him, 5 otherwise eternal punishment awaits you, you who shall be always tormented, never consumed, in the fell abyss of hell. Saint Gildas The Wise, from On The Destruction and Ruin of Britain 1 Ps 16.12 2 Ps 7.13 3 Deut 32.39 4 Isa 52.2 5 Ps 2.12

Words And Deeds

Καλὰ μὲν πάνη λεγεῖς, κακὰ δὲ λίαν πράττεις· ἐν γὰρ δὴ σχήμασι καὶ ῥήμασι τῆς καλοκαγαθίας ἐξαπατῶν τοὺς κούφους, καὶ κρύπτων τὴν σαυτοῦ σκαιότητα, κατάφορος εὑρίσκῃ τοῖς εὐφρονοῦσιν, οὐκ ἐξ ὦν λέγεις καὶ πλάττῃ, ἀλλ' ἐξ ὦν ἐργάζῃ, ῥᾳδίως καταλαμβανόντων σε.  Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ϟΕ' Βαβυλᾳ Διακονῳ Source: Migne PG 79 124c

You speak very well but act exceedingly wickedly, for in the forms and words of an upright fellow you deceive the simple, concealing your crookedness, which you may find will be swept away among those with good minds, who not by the deceitful things you say but by your deeds will easily understand you. Saint Nilus of Sinai, Book 1, Letter 95, To Babyla The Deacon

Blessings And Chastisement

Μακάριος δὲ ἄνθρωπος ὄν ἢλεγξεν ὁ Κύριος· νουθέτημα δὲ Παντοκράτορος μὴ ἀπαναίνου. Αὐτὸς γὰρ ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν· ἔπαισε, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο. Ἐλέγχει Θεὸς, καὶ τὴν τῆς μάστιγος ἐπάγει νουθεσίαν, οὐχ ἵνα ἀπολέσῃ, ἀλλ' ἵνα σώσῃ τὸν παιδευόμενον· καὶ σὺ τοίνυν μὴ καθυφεὶς τοῦ φρονήματος, μετ' εὐχαριστίας δέχου τὸν ἔλεγχον Δυδύμος του Ἀλεξανδρέως, Ἐκλογαι Εἰς Τον Ιὠβ, Κεφ Δ' Source: Migne PG 39.1133b

Blessed the man whom the Lord reproves; an admonishment of the Lord is not rejection. For He causes pain and again He restores, He strikes and His hands heal. 1 God refutes and applies the whip of admonishment, not that He might destroy, but that He might improve the one whom He corrects. And so do not lose heart, but with thanks accept your refutation. Didymus the Blind, On Job, Chapter 4 1 Job 4.17

Gifts For Preaching

Ecce dedi faciem tuam valentiorem faciebus eorum, et frontem tuam duriorem frontibus eorum. Sicut verecundia laudabilis est in malo, ita reprehensibilis est in bono. Erubescere enim malum sapientiae est; bonum vero erubescere, fatuitatis. Unde scriptum est: Est confusio adducens peccatum, et est confusio adducens gloriam. Qui enim erubescit poenitendo mala quae fecit, ad vitae libertatem pervenit. Qui vero erubescit bona facere, a statu rectitudinis cadit, atque ad damnationem tendit, sicut per Redemptorem dicitur: Qui me erubuerit et meos sermones, hunc Filius hominis erubescet, cum venerit in majestate sua. Et sunt quidam qui bona jam in mente concipiunt, sed necdum malis aperte contradicunt. Hi nimirum quia boni sunt in mente, sed auctoritatem non habent in locutione, apti ad veritatis defensionem non sunt. Ille enim esse veritatis defensor debet, qui quod recte sentit loqui nec metuit, nec erubescit. Unde nunc in magno munere prophetae promittitur: Ecce dedi faciem tuam valentiorem faciebus eorum, et frontem tuam duriorem frontibus eorum. Quid est autem peccator, nisi vulneratus? et qui praedicator, nisi medicus? Si ergo non erubescit peccator qui jacet in vulnere, cur erubescat medicus qui per medicamenta providet salutem? Saepe vero contingit ut praedicator reverenter audiatur; nonnunquam vero a perversis ita despicitur, ac si eis nihil utilitatis loquatur. Unde recte nunc dicitur: Ut adamantem et ut silicem dedi faciem tuam. Adamas et silex utraque dura; sed unum horum pretiosum est, alterum vile. Adamas ad ornamentum sumitur, silex ab itinerantibus calcatur. Et saepe contingit ut hos quos correptionem suam conspicimus nimis humiliter audire, verecundemur eis aliqua dicere. Nonnunquam vero evenit ut eos quos increpationem suam videmus postponere, et despectui habere, trepidemus eis verbum praedicationis inferre. Sed si recte sapimus, et ad eos a quibus nos honorari conspicimus, et ad eos a quibus nos despici videmus, auctoritatem exhortationis vel increpationis sumimus, ut nec illorum humilitatem debeamus erubescere, nec horum superbiam formidare. Dicatur ergo: Dedi faciem tuam ut adamantem, id est, si ab auditoribus honoraris; Dedi faciem tuam ut silicem, si ab auditoribus conculcaris atque despiceris, ut nec per illatum honorem refrenetur lingua ex verecundia, nec per despectum taceat ex infirmitate. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia X Migne PL 76 892-893

'Behold, I have given you a strong face for their faces, and a brow harder than their brows.' 1 As it is disgraceful to praise evil, so it is to be blameable in the good. To be ashamed on account of evil is of wisdom, to blush on account of the good is foolish. Whence it is written, 'Shame leads to sin and it is shame that brings to glory.' 2 He who is ashamed so that he comes to repentance of the evil he has done, comes to the free life. He who is ashamed to do good things falls from a state of rectitude and inclines to damnation. As it was said by the Redeemer: 'He who is ashamed of my words, the Son of Man shall be ashamed of him when He comes in His glory.' 3 And there are those who, conceiving goods in the mind, will not yet openly contradict the wicked. And this without doubt because though they have good things in the mind, they have no authority in their speech, and are not capable of defending the truth. For he should be a defender of truth who knows how to speak correctly and does not fear, nor is ashamed. Whence now as a great gift it is promised the Prophet: 'Behold, I have given you a strong face for their faces, and a brow harder than their brows.' And what is a sinner, but a wounded man? And what is a preacher but a physician? If, then, the sinner is not ashamed although he is transfixed by a wound, why should the physician be ashamed who by his medication provides salvation? Often it happens that the preacher is heard reverently, but sometimes by the perverse he is despised, as if to them he had nothing useful to say. Whence rightly now it is said: 'Like adamant and like flint I have given your face.' 4 Adamant and flint are both hard, but one of these is precious, the other cheap. Adamant is used as an ornament, flint is trodden on by vagrants. Now often it happens that to those whom we see humbly listening  we speak over politely concerning their correction, and sometimes it happens that because we note that our hearers are unwilling to be corrected and they regard us disrespectfully, we fear to bring the word of preaching to them. But if we thought rightly, when we looked on those who honoured us and gazed on those who despised us, the authority of exhortation or correction we would choose, neither being ashamed of their humility, nor distressed by their pride. Therefore is is said, 'Like adamant I have given your face.' That, is against the honour of your hearers, and 'I have given you flint' against those who spurn you and despise you, that neither by their reverance you tie back the tongue on account of excessive modesty, nor by disrespect you are silent on account of your weakness. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 10 1 Ezek 3.8 2 Sirach 4.25 3 Lk. 9.26 4 Ezek 3.9

Defective Speech

Περὶ βλασφήμου καὶ μεγαλοῤῥήμονος.  Εἶπε Κύριος πρὸς Μωσῆν· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, λέγων· Ἄνθρωπος ὃς ἐὰν καταράσηται Θεὸν, ἁμαρτίαν λήψεται· ὁ ὀνομάζων δὲ ὄνομα Κυρίου, λίθοις λιθοβολείτω αὐτὸν πᾶσα συναγωγὴ υἱῶν Ἰσραήλ. Μὴ ἐξελθέτω μεγαλοῤῥημοσύνη ἐκ τοῦ στόματος ὑμῶν. Τί ἐτόλμησεν ἡ καρδία σου, ὅτι θυμὸν ἔῤῥηξας ἔναντι Κυρίου;  Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλοῤῥήμονα· τοὺς εἰπόντας, Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη ἡμῶν παρ' ἡμῖν ἐστι·τίς ἡμῶν κύριός ἐστιν;  Ἀφανισθήσεται Σαμάρεια, ὅτι ἀντεῖπε πρὸς τὸν Θεὸν αὐτῆς· ἐν ῥομφαίᾳ πεσοῦνται αὐτοὶ, καὶ τὰ ὑποτίτθια αὐτῶν ἐδαφισθήσονται. Μεθύσατε αὐτὸν, ὅτι ἐπὶ Κύριον ἐμεγαλύνθη. Τάδε λέγει Κύριος· Ἐπειδὴ δέδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ, ἰδοὺ ἐπάγω ἐπὶ σὲ ἀλλοτρίους, λοιμοὺς ἐθνῶν, καὶ ἐκκενώσουσι τὰς μαχαίρας αὐτῶν ἐπὶ σὲ, καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου, καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν. Φιλάνθρωπον πνεῦμα σοφίας, καὶ οὐ κατορθώσει βλάσφημον ἀπὸ χειλέων αὐτοῦ. Πᾶσα ἁμαρτία ἀφεθήσεται τοῖς ἀνθρώποις·  τῷ δὲ εἰς τὸ ἅγιον Πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται, οὐδὲ ἐν τῷ νῦν αἰῶνι, οὐδὲ ἐν τῷ μέλλοντι. Ὁ μὲν ἁμαρτάνων, παραβαίνει νόμον· ὁ δὲ βλασφημῶν, εἰς αὐτὴν ἀσεβεῖ τὴν Θεότητα. Τοὺς ἐν τῇ πόλει βλασφημοῦντας, σωφρόνιζε· κἂν ἀκούσῃς τινὸς ἐν ἀμφόδῳ, ἢ ἐν ἀγορᾷ, ἐπιτίμησον, κἂν πληγὰς ἐπιθεῖναι δέῃ, μὴ παραιτήσῃ.Ῥάπισον αὐτοῦ τὴν ὄψιν, σύντριψον αὐτοῦ τὸ στόμα, ἁγίασόν σου τὴν χεῖρα διὰ τῆς πληγῆς. Κἂν ἐγκαλῶσί τινες, κἂν εἰς δικαστήριον ἕλκωσιν, ἀκολούθησον. Καθάπερ ὁ λίθον ἀκοντίζων εἰς τὸ ὕψος, τοῦ οὐρανοῦ μὲν τὸ σῶμα διατεμεῖν οὐ δύναται, οὐδὲ πρὸς τὸ ὕψος φθάσαι ἐκεῖνο, τὴν δὲ πληγὴν τῇ ἰδίᾳ δέχεται κορυφῇ, πρὸς τὸν ἀκοντίσαντα ἐπανιόντος τοῦ λίθου· οὕτως καὶ ὁ βλασφημῶν εἰς τὴν μακαρίαν τοῦ Θεοῦ οὐσίαν, ἐκείνην οὐ παραβλάψει ποτὲ, πολλῷ μείζονα οὖσαν καὶ ὑψηλοτέραν· κατὰ δὲ τῆς ἑαυτοῦ ψυχῆς τὸ ξίφος ἀκονᾷ, ἀγνώμων περὶ τὸν εὐεργέτην γενόμενος. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Β'  Τιτλ Ηʹ. Migne PG 95 1285-1288

On Blasphemy and Proud Speech The Lord said to Moses, 'Speak to the sons of Israel, saying, 'A man who curses God shall bear his sin; he who uses the name of the Lord shall be stoned by all the gathering of the sons of Israel.' 1 'Let not a proud word pass out your mouth.' 2 'For what dares your heart that impassioned you would rise up against the Lord?' 3   The Lord destroys all the lips of the cunning, the tongues of the proud speakers, those who say, 'Our tongues we magnify, our lips are ours; who is our Lord?' 4 'He shall obliterate Samaria, for it has spoken against its God. By the sword they shall fall and the babes at breast shall be cast down to the ground.' 5 'Make him drunk, because he has spoken against the Lord.' 6   Thus says the Lord: Because you claim your heart as the heart of a God, behold I shall lead over you foreigners and pestilence from the nations, and they shall draw out their swords over you, and over the beauty of your knowledge, and they shall crush down your beauty into the dust.' 7 'Benevolent is the spirit of wisdom and it does not let blasphemy come from its lips.' 8 'Every sin shall be forgiven men; yet if a man blasphemes against the Holy Spirit, he shall not be forgiven, not in this age, nor the age to come.' 9 'He who sins indeed violates the law, but he who blasphemes against the Divine name is impious.' 10   Chastise those who blaspheme in the city. And if you hear them in the street, or in the forum, denounce them. And even if the matter should come to blows, do not hesitate to do this. Set yourself against his face, smash his mouth, sanctify your hands through blows. And even if they accuse you, even if they haul you off to judgement, do this. 11   As he who casts a stone into the air, and for certain it cleaves the air above, yet it is not able to come to the heights, rather it may just fall with a blow on his own head, so like a stone thrown in this manner is he who utters contumacious and impious words against the blessed of God. Certainly he does no harm to Him who is at such a far distance and height, but truly in his own soul he drives a sword, senseless concerning the doing of good deeds. 12   Saint John of Damascus, Sacred Parallels, Part 2, Chap 8 1 Levit 24.15 2 1 Kings 2.3 3 Job 15.12 4 Ps 11.3,4 5 Hosea 14.1 6 Jerem 48.20 7 Ezek 28. 6-7 8 Wis 1.6 9 Mt 12.31 10 Basil 11 Chrysostom 12 Chrys Hom 3 On the Incomprehensible.

Mercy And Expulsion

Καὶ ἐξέβαλε Κύριος ὁ Θεὸς τὸν Ἀδὰμ, καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς.  Σκόπει πῶς ἕκαστον τῶν γινομένων ὑπὸ τοῦ κοινοῦ Δεσπότου φιλανθρωπίας ὑπόθεις ἧν, καὶ ἕκαστον τιμωρίας εἶδος ἀγαθότητος γέμει πολλῆς. Οὐ γὰρ τὸ ἐκβαλεῖν μόνον φιλανθρωπίας καὶ ἀγαθότητος ἧν· ἀλλὰ καὶ τὸ ἀπέναντι τοῦ παραδείσου ἐγκατοικίσαι αὐτὸν, ἵνα ἀδιάλειπτον ὀδύνην ἔχῃ, καθ' ἑκάστην ἡμέραν ἀναλογιζόμενος, οἵων ἐκπεπτωκώς εἰς οἵαν ἑαυτὸν κατάστασιν ἤγαγεν. Ἀλλ' ὅμως εἰ καὶ ὀδύνην ἀφόρητον ἡ θέα εἴχεν, ἀλλ' οὐ μικρᾶς ὠρελείας ὑπόθεσίς ἐστι, καὶ πρὸς τὸ ἐξης ἀσφάλεια τῷ ὀδυνωμένῳ ἡ συνεχὴς θέα ἐγίνετο, πρὸς τὸ μὴ τοῖς αὐτοῖς πάλιν αὐτὸν περιπεσεῖν. Καὶ γὰρ ὡς ἐπὶ τὸ πλεῖστον τῆς ἀνθρωπίνης φύσεως τοιοῦτον τὸ ἔθος· ἐπειδὰν γὰρ ἐν ἀπολαύσει τῶν ἀγαθῶν ὄντες μὴ εἰδῶμεν αὐτοῖς κεχρῆσθαι δεόντως, τῇ στερήσει τούτων σωφρονιζόμεθα, καὶ τότε διὰ τῆς πείρας μαθόντες αἴσθησιν λαμβάνομεν τῆς οἰκείας ῤᾳθυμίας, καὶ οὔτω διὰ τῆς τῶν πραγμάτων μεταβολῆς διδασκόμεθα τίνων μὲν ἐξεπέσαμεν, τίσι δὲ κακοῖς ἑαυτοὺς περιεπείραμεν. Ὥστε καὶ τὸ πλησίον καὶ ἀπέναντι τοῦ παραδείσου προστάξαι κατοικεῖν τὸν ἐκεῖωεν ἐκπεπτωκότα μεγίστης κηδεμονίας σημεῖον ἧν, ἵνα καὶ τὴν ἐκ τῆς θέας ὑπόμνησιν ἔχῃ, καὶ τοῦ ἐντεῦθεν κέρδους ἀπολαύῃ, καὶ μηδὲ ἐπιθυμίαν τῆς φιλοζωϊας ἔξω τυγχάνων, κατατολμήσῃ τῆς τοῦ ξύλου βρώσεως. Ὡς γὰρ πρὸς τὴν ἀνθρωπίνην ἀσθένειαν συγκαταβαίνουσα ἄπαντα διαλέγεται ἡμῖν ἡ θεία Γραφή. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὁμῖλία ΙΗ', Εἰς Την Γενεσιν Migne PG 53.152

'And God cast out Adam and made him dwell facing against the paradise of pleasure.' 1 Observe how our common Lord in each of his acts exhibits kindness and each of His chastisements are full of goodness. For not only was the casting out of Adam a matter of goodness and kindness, but He placed him facing against paradise, that the man would continually grieve every day thinking of his exile and into what state he had thrown himself. And although extremely grave this sorrow would be on account of what he saw, however it would be an occasion of great profit, that grieving with such continual sight, he be secured against falling into the same sins again. For as is the way of the nature of most men, that while we delight in goods we do not know how we should benefit from them, and the privation of them emends us, so by the experience we begin to be taught to know our state of thoughtlessness, and thus by such a change we are taught to be wary of the evils which now surround us. Thus He who expelled Adam ordered him to dwell near and facing paradise, which is a sign of great regard, that seeing the man be mindful how he had sought gain, and that he not live outside ruled by immoderate desires, which drove him to venture to eat from the tree. For the Divine Scripture tells everything to us, insofar as it touches on our weakness.   Saint John Chrysostom, On Genesis, from Homily 18  1 Gen 3.24 LXX

Wolves And Men

Εγὼ οὐκ ἂν λοιδωρήσαιμι τὸν λύκον ἀρπάζοντα, κατὰ φύσιν γὰρ ἔνεστι τῷ λύκῳ τὸ ἀρπακτικὸν, σκώπτω δ' ἄνθρωπον κεκτημένον λυκώδη παρὰ φύσιν τὴν γνώμην.  Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΛ  Κλεαρχῳ Νουμεραριῳ

I do not denounce a wolf for seizing prey, for it is according to the nature of the wolf to do this, but I do mock a man who does so, who should not possess the nature of the wolf. Saint Nilus of Sinai, Book 1, Letter 130 To Clearchus the Numerarius

One Sinless Chastised

Εἰπὲ τῷ μαθητῇ Ναυάτου ὀφρύος· Τί φρυάττῃ ὡς καθαρὸς, ἀνοηταίνων; Τί ἀναμάρτητον σαυτὸν εἰρωνεύῃ; Τί ἀρνῇ τὴν τῆς φύσεως κοινωνίαν; Ἠσαϊας ἀκάθαρτον ἑαυτὸν ἐξαγγέλλει· Δαβὶδ πάντα ἄνθρωπον ψευδόμενον οἴδε, καὶ πάντας ἐν ἁμαρτίαις καὶ συλληφθέντας, καὶ κυηθέντας. Αὐτός τε Θεὸς τοὺς ἐπιμελῶς προσκειμένους τῇ πονηρίᾳ γινωσκει, καὶ χρῄζοντας μόνου φιλανθρωπίας ἐλέου, καὶ σὺ ἀλαζονεύῃ καθαρότητος τῦφον; Ἥ παῦσαι τοίνυν ψευδόμενος, ἢ φαίνῃ ἐξ ὧν πράττεις γελώμενος, ἢ μᾶλλον δυνατῶς αἰσχυνόμενος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή Ρ', Συρῳ Αναγνωστῃ

Say to that disciple of the arrogant Novatian: 'Why do you foolishly glory as one pure? Why do you pretend to be one who has never sinned? Why deny the common nature? Isaiah declared himself unclean. 1 David named every man a liar 2 and that everyone is conceived in sin and born. 3 And God Himself knows how keenly men are devoted to wickedness, and that the lover of men needs only mercy; and yet you blindly boast that you are pure? Either stop lying, or refrain from those things which you do that make you ridiculous, or rather utterly shameful.' Saint Isidore of Pelusium, Book 1, Letter 100, To Syrus the Lector  1 Is 6.5 2. Ps 115.11 3 Ps 50.7

Estranged Bishops

Julius Danio, Flacillo, Narcisso, Eusebio, Mari, Macedonio, Theodoro et sociis eorum, qui Antiochia nobis scripsere, dilectis fratribus in Domino salutem. Legi litteras a presbyteris meis Elpidio et Philoxeno mihi allatas, miratusque sum, cum nos ex dilectione et veritatis conscientia scripserimus, a vobis contentiose, nec ut decebat, rescriptum esse. Superbia enim et arrogantia scribentium per epistolam sese prodebat: haec autem a Christiana fide aliena sunt. Decebat enim, quae cum dilectione scripta erant, parem cum dilectione, et non cum contentione responsionem obtinere. An non caritatis indicum est, presbyteros misesse qui cum dolentibus condolerent, et eos qui scripserant adhortarentur ut venirent, quo quam primum omnia tandem componi ac recte constitui valerent, nec diutius fratres nostri vexarentur, nec vos quidam criminarentur? Sed nescio cur sic affici vobis placuerit, ut nos induxeritis ad suspicandum, quae vos verba nos honorandi causa dicere videbamini, haec ipsa cum quadam dissimulatione et irrisione dixisse. Presbyteri namque qui missi sunt, quos cum gaudio rediisse oportabat, contra moesti rediere ob ea quae illic geri conspexerant. Ego vero, postquam litteras legi, cum multa mecum reputassem, epistolam apud me retinui, sperans vestrum saltem aliquos esse venturos, nec epistola opus fore, ne, si illa manifesta fieret, multos hic contristaret. Quandoquidem autem, nullo adventiente, necesse fuit illam proferre, fateor vobis, omnes admiratione capti, vix induci potuerunt ut crederent res hujusmodi a vobis esse scriptas: contentionis enim magis, quam charitatis epistola specimen prae se ferebat. Quod si eloquentiae quaerenda est, sed canones apostolici, ac studendum ut ne unus quidem ex pusillis qui in Ecclesia sunt scandalizentur. Expedit enim, secundum ecclesiasticam sententiam, molam asinariam suspendi a collo, et ita in mare demergi potius, quam vel unum ex pusillis scandalizare. Quod si aliquibus mutua quadam simultate exacerbatis, non enim talem omnium mentem fuisse dixerim, istiusmodi epistolam scribi placuit, decebat quidam vel omnino non offendi, vel solem non occidere super offensa; hanc certe eo progredi non oportuit, ut scripto declararetur. Sanctus Julius Papa, Epistola ad Antiochenos

Julius to Danius, Flacillus, Narcissus, Eusebius, Maris, Macedonius, Theodorus and their associates who wrote to us from Antioch, dear brothers, greetings in the Lord. Having read the words that my presbyters Elpidius and Philoxenus brought to me I wondered that while we wrote from love and care for truth from you we received an unfitting contentious reply. The pride and arrogance of the writers was revealed by the letter, things which are alien to the Christian faith. For it befits that when things are written with love that with equal love and with no contention they obtain reply. Was it not a sign of love to have sent presbyters to comfort those suffering, and to exhort  those who had written to me to come here that, above all, that which is yet settled might rightly be resolved, so that our brothers might no longer be troubled, and that you might escape further accusation? I do not know why it was pleasing to you to act so, that you led us to the suspicion that the words you used to honour us which we read, were said with a certain dissimulation and ridicule. For the presbyters sent, whom with joy should have returned, came back troubled on account of that which they had seen among you. I truly, after I read your words, pondered much to myself and kept the letter to myself, hoping that some at least would come from you, not such a letter, that if it were to be made public would be a cause of sorrow to many. Yet when no one came from you it was necessary to reveal it, and I confess to you, all were struck with astonishment, and they were scarcely able to be led to believe that something like this had been written by you, for brought before them it was more a token of contention than of love. If eloquence must be sought let attention be given to the Apostolic canons, lest any of the little ones in the church should be scandalized. For it profits more, according to the understanding of the Church, that the millstone of asses be hung from the neck and one be thrown into the sea than one of the little ones be scandalised. 1 But if such a letter was written because it pleased some who took offence at something, for I do not impute such a state of mind to all, it befits rather not to be offended at all, or not to let the sun set on one's offence; 2 certainly it is of no benefit to declare it in writing. Pope Julius I, from the Letter to the Antiochians 1 Mt 17.6 2 Ephes 4.26

Lost Sheep

Invidetur mihi. Quid faciam, Domine? Valde despicior. Ecce oves tuae circa me laniantur atque depraedantur, et supradictis latrunculis, iubente Corotico hostili mente. Longe est a caritate Dei traditor Christianorum in manus Scottorum atque Pictorum. Lupi rapaces deglutierunt gregem Domini, qui utique Hiberione cum summa diligentia optime crescebat, et filii Scottorum et filiae regulorum monachi et virgines Christi enumerare nequeo. Quam ob rem iniuria iustorum non te placeat; etiam usque ad inferos non placebit. Quis sanctorum non horreat iocundare vel conviuium fruere cum talibus? De spoliis defunctorum Christianorum repleuerunt domos suas, de rapinis vivunt. Nesciunt miseri venenum letale cibum porrigunt ad amicos et filios suos, sicut Eva non intellexit quod utique mortem tradidit viro suo. Sic sunt omnes qui male agunt: mortem perennem poenam operantur. Consuetudo Romanorum Gallorum Christianorum: mittunt viros sanctos idoneos ad Francos et ceteras gentes cum tot milia solidorum ad redimendos captivos baptizatos. Tu potius interficis et vendis illos genti exterae ignoranti Deum; quasi in lupanar tradis membra Christi. Qualem spem habes in Deum, vel qui te consentit aut qui te communicat verbis adulationis? Deus iudicabit. Scriptum est enim: Non solum facientes mala sed etiam consentientes damnandi sunt. Sanctus Patricius Hibernorum Apostolus, Epistola Ad Coroticum  Migne PL 53. 816-817

They watch me with malice. What am I to do, O Lord? I am greatly despised. Behold, your sheep around me are torn and preyed upon, and by the thieves that I have spoken of, at the command of the hostile minded Coroticus. Far he is from the love of God who gives Christians into the hands of Scots and Picts. Rapacious wolves have devoured the flock of the Lord, 1 which under the greatest care was growing greatly in Ireland; I cannot count the number of sons of Scots and daughters of kings who are now monks and virgins of Christ. Thus the injuries of the righteous will not please you, even in the very depths it will not please. 2 Who among the holy would not be horrified to take pleasure or to enjoy a feast with such folk? With the spoil of dead Christians they have filled their houses, they live on plunder. These wretches do not know that they offer deadly poison as food to their friends and children, like Eve who did not understand that it was death that she gave to her man. 3 So it is with those who do evil, they work death as eternal punishment. It is the custom of the Christians of Roman Gaul to send holy and capable men to the Franks and to other pagans with so many thousands of coins to redeem the baptised who have been taken captive. You, however, kill and sell them to foreign people who are ignorant of God; as if into a brothel you hand over the members of Christ. 4 What hope have you in God, or who approves of you, or who sends you words of praise? God will judge. For it is written: 'Not only those who do evil, but also those who consent to it, will be damned.' 5 Saint Patrick Apostle of the Irish, Letter to Coroticus 1 Acts 20.29 2 Sirach 9.17 3 Gen 3.6 41 Cor 6.15 5 Rom 1.32

A King's Failure

Nonne postquam tibi ex voto uiolenti regni fantasia cessit, cupiditate inlectus ad viam revertendi rectam, diebus ac noctibus id temporis, conscientia forte peccaminum remordente, de deficio tenore monachorumque decretis sub dente primum multa ruminans, dein popularis aurae cognitioni proferens, monachum sine ullo infidelitatis, ut aiebas, respectu coram omnipotente deo, angelicis vultibus humanisque, ruptis, ut putabatur, capacissimis illis quibus praecipitanter involui solent pingues tauri moduli tui retibus, omnis regni auri argenti et quod his maius est propriae voluntatis distentionibus ruptis, perpetue vovisti, et rete, ac si stridulo cavum lapsu aerem valide secantem saeuosque rapidi harpagones accipitris sinuosis flexibus vitantem ad sanctorum tibi magnopere fidas speluncas refrigeriaque salubriter rapuisti ex corvo columbam? O quanta ecclesiae matri laetitia, si non te cunctorum mortalium hostis de sinu quodammodo euis lugubriter abstraxisset, foret! O quam profusus spei caelestis fomes desperatorum cordibus, te in bonis permanente, inardesceret! o qualia quantaque animam tuam regni christi praemia in die iudicii manerent, si non lupus callidus ille agnum ex lupo factum te ab ovili dominico, non vehementer invitum, facturus lupum ex agno sibi similem, rapuisset! O quantum exultationem pio omnium patri deo sanctorum tua salus servanda praestaret, si non te cunctorum perditorum infaustus pater, veluti magnarum aquila alarum unguiumque, daemon infelici filiorum suorum agmini contra ius fasque rapuisset! E multa, tantum gaudii ac suavitatis tum caelo terraeque tua ad bonam frugem conversio quantum nunc maeroris ac luctus ministrauit ad horribilem, more molossi aegri, vomitum nefanda reversio. Qua peracta exhibentur membra arma iniquitatis peccato ac diabolo quae oportuerat salvo sensu avide exhiberi arma iustitiae Deo. Arrecto aurium auscultantur captu non Dei laudes canora christi tironum voce suaviter modulante neumaque ecclesiasticae melodaie, sed propriae, quae nihil sunt, furciferorum referto mendaciis simulque spumanti flegmate proximos quosque roscidaturo, praeconum ore ritu bacchantium concrepante, ita ut vas Dei quondam honore caelesti putabatur dignum merito proiciatur in tartari barathrum. De Excidio et Conquestu Britanniae, Sanctus Gildas Sapiens

Was it not that you 1 who after the fantasy of violent rule ceased by a vow, drawn by the desire to return to the right way, perhaps with the consciousness of sins biting days and nights during that time, first ruminating much with yourself on the hard customs and the rules of monks, then, bringing it forward into the knowledge of the open air, did declare yourself, without any thought of deceit, a monk, in the sight of Almighty God, and before the face of angels and men, and had you not broken, as was thought, those great nets, by which fat bulls of your sort are accustomed to be entangled headlong, that is, the net of every kind of rulership, and of gold and silver, and what is mightier than these, of your own bloated will, and did you not, even if you cleaved empty air in most shrill descent, escape the cruel claws of the swift hawk with sinuous windings, and to the faithful and refreshing caves of the saints, profitably race like a dove from the raven? What joy for mother church if the enemy of all mankind had not lamentably dragged you off, so to speak, from her lap. What plentiful kindling for heavenly hope would blaze in the hearts of the desperate, if you had persevered in the good. What and how many rewards of the kingdom of Christ would wait for your soul in the day of judgment if that cunning wolf had not snatched you, you who had become a lamb from a wolf, from the Lord's fold, and not at all against your will, to make you a wolf from a lamb, to make you like himself. What joy to the gracious Father and God of all saints your salvation, if secured, would had given, had not the wretched father of all the lost, the devil. like an eagle of mighty wings and claws, against every right and good, snatched you away to the unhappy brood of his children! In brief, your conversion to good fruit brought forth as much joy and sweetness, both to heaven and earth, as now sorrow and mourning is served up by your accursed reversion to your wretched vomit like a sick dog. Which done displayed your members  as arms of iniquity to sin and the devil, things which should have been eagerly presented as weapons of righteousness to God. And now when the attention of your ears is caught, it is not the praises of God in the tuneful voices of Christ's recruits with its sweet rhythm and the song of church melody, that are heard, but your own, which are nothing, howled by a thievish crew  full of lies and foaming phlegm, so as to sully anyone near, with the mouths of bacchants, so that the vessel once thought worthy of celestial honour is cast into the depths of Tartarus. On The Destruction and Ruin of Britain, Saint Gildas the Wise 1 Maelgwyn, King of Gwynedd

A Rich Young Man

Ἐξῆς δὲ τούτοις λέγεται, ὅτι ' Ἀκούσας τὸν λόγον ὁ νεανίσκος, ἀπῆλθε λυπούμενος· ἥν γὰρ ἔχων κτήματα πολλά. Καὶ ὅψει γε, ὡς πρὸς τὴν ἀναγωγὴν τίνα, τρόπον δυσαποσπάστως ἔχομεν τοῦ φρονεῖν τὸν πλοῦτον ἀγαθὸν εἶναι, ἤ τὴν κάτω δόξαν· ἀλλὰ καὶ μᾶλλον θέλομεν, ἐπεὶ ἀγαπῶμεν τὴν ἐπιθυμίαν, τυχεῖν τῶν φαύλως ἐπιθυμουμένων, ἢ ἀπαλλαγῆναι τῆς ἐπιθυμίας· καὶ μᾶλλον περιπεσεῖν οἶς φανταζόμεθα φοβεροῖς, ἥπερ ἀποθέσθαι τὸν ἐχθρὸν τῷ φόβῳ τοῦ Θεοῦ φόβον. Ἀλλ' οὐδὲ πρεσβύτερός τις εἰσῆκται καθεστηκὼς, οὐδὲ ἀνὴρ καταρήσας τὰ τοῦ νηπίου, ἀλλὰ νεανίσκος ὁ τὸν λόγον ἀκούσας, καὶ ἀπελθὼν λυπούμενος. Τοιοῦτος γὰρ ἧν τὴν ψυχὴν, διὸ καὶ καταλιπὼν τὸν Ἰησοὺν ἀπῆλθεν· ἐπὶ ψόγῳ γὰρ εἴρηται τό· 'Ἀπῆλθε,' καὶ ' ἀπῆλθε λυπούμενος, λύπην' τὴν τοῦ κόσμου, ' τὴν θάνατον κατεργαζομένην.' Τίς γὰρ ἀγαπῶν τὸ ὀργίζεσθαι, καὶ τὸ λυπεῖσθαι, ἔχων κτήματα πολλὰ ἂπερ ἠγαπα, διὸ ἀπῆλθε λυπούμενος, καὶ ὅσα ἀπὸ κακίας ἧν κεκρατηκότα τῆς ψυχῆς αὐτοῦ; Εἰ μέντοι ἐπὶ τῆς ἱστορίας μένοις κατά τινα τῶν προαποδεδομένων διήγησιν, ἐξ ἡμισείας εὕροις ἄν ἐπαινετὸν, καὶ ἐξ ἡμισείας ψεκτὸν τὸν νεανίσκον τοῦτον· ᾗ μὲν γὰρ οὐκ ἐμοίχευσεν, οὐδὲ ἐφόνευσεν, οὐδὲ ἔκλεψεν, οὐδὲ ἐψευδοματρύρησεν, ἀλλὰ καὶ ἥδη νεανίσκος ὥν ἐτίμησε τὸν πατέρα καὶ τὴν μητέρα, καὶ ἐλυπήθη ἐπὶ τοῖς τὴν τελειότητα ὑποτιθεμένοις λόγοις τοῦ Ἰησοῦ, καὶ ἐπαγγελλομένοις αὐτὴν, εἰ ἀποδοῖτο τὰ ὑπάρχοντα, ἀστεῖόν τι ἧν ἐν αὐτῷ· ᾗ δὲ ἀπῆλθεν ἀπὸ τοῦ Ἰησοῦ λυπούμενος διὰ τὰ κτήματα, δέον αὐτὸν χαίρειν, ὅτι ἀντ' ἐκείνων ἔμελλεν ἔχειν θησαυρὸν ἐν οὐρανῳ, καὶ ἀκολουθῶν τῷ Ἰησοῦ κατ' ἴχνη βαίνειν υἱοῦ Θεοῦ, ψεκτὸς ἡν. Ὀριγεν, Κατὰ Ματθαιον Ἐξηγητικων, Τομος ΙΕ'

After these thing it is said 'When the young man heard the word, he went away grieving, for he had many possessions' 1 And see, as though in anagogical terms, we have become stubbornly fixed in thinking that wealth is good, rather than the opinion below. But even more we wish, since we love even the desire, to touch upon those things that are desired worthlessly, or rather to be freed from the desire, and still more the fall into those fears we imagine which heap up fear of the enemy rather than the fear of God. Now he was not introduced as an elder in a mature state, nor as a man disdaining the things of childhood, but as a youth who hears the word and goes away grieving. For such is his soul, since indeed after leaving Jesus he went away, for it is said as a matter of blame that 'He went away' and 'he went away grieving the grief' that is 'of the world' which produces' death' 2 For someone who loves inclines to anger and to grief, and having many possessions which he loved, since he went away grieving, what evil was it that wrought this state of soul? Attending first to the literal level of the explanation of things previously set forth, you would find half a measure of praise and half of blame given to this youth. For he did not commit adultery, not murder, nor steal, nor bear false witness, but, being a young man, he honoured his mother and father, and yet he was grieved at the teachings of Jesus set forth about perfection and what was promised to him, that if he would give away his property, there would be something beneficial for him, and as he went away from Jesus grieving on account of his possessions, he became blameworthy, for he should have rejoiced, because instead of these things he would have had treasure in heaven, even following Jesus, walking in the footsteps of the son of God. Origen, Commentary on Matthew, Book 15 1 Mt 19.22 2 2 Cor 7.10

A Deacon Chastised

Samuel quondam lugebat Saulem, quia poenituerat Dominum, quod unxisset eum regem super Israel: et Paulus Corinthos, in quibus audiebatur fornicatio, et talis fornicatio, quae ne inter gentes quidem, voce flebili commonebat, dicens,' Ne cum rursus venero, humiliet me Deus apud vos, et lugeam multos ex his qui ante peccaverunt, et non egerunt poenitentiam super immunditiis, quas gesserunt in impudicitia et fornicatione.' Si hoc Propheta et Apostolus nulla ipsi labe maculati, clementi in cunctos mente faciebant, quanto magis ego ipse peccator, in te debeo facere peccatorem, qui non vis erigi post ruinam, nec oculos ad coelum levas; sed prodacta Patris substantia, porcorum siliquis delectaris, et superbiae praerupta conscendens, praeceps laberis in profundum? Deum ventrem vis habere pro Christo: servis libidini, gloriaris in carne et confusione tua, et quasi pinguis hostia in mortem propriam saginaris, imitarisque eorum vitam, quorum tormenta non metuis: ignorans, quoniam benignitas Dei ad poenitentiam te hortetur. Secundum autem duritiam tuam et cor impoenitens, thesaurizas tibi iram in die irae. An idcirco induratur justa Pharaonem cor tuum, quia non statim percuteris, et differeris ad poenam diu? Et ille dilatus est, et decem plagas non quasi ab irato Deo, sed quasi a patre commonente sustinuit, donec in perversum acta poentitentia, populum quem dimiserat, per deserta sequeretur, et ingredi auderet maria; per quae vel sola doceri potuit, timori habendum eum, cui etiam elementa servirent. Dixerat et ille, 'Non novi Dominum, neque dimitto Israel.' Quem tu imitans loqueris: 'Visio quam hic videt, in dies longos est, et in tempora longa iste prophetat. Propter quod dicit idem Propheta: Haec dicit Adonai Dominus: Non prolongabunter amplius omnes sermones mei, quoscumque loquar; quia loquar verbum, et faciam. Santus David de impiis et de scelestis dicit, quorum tu pars non modica, sed princeps es, quod saeculi felicitate fruerentur et dicerent: Quomodo cognovi Deus, et is est scientia in excelso? Ecce ipsi peccatores et abundantes in saeculo obtinuerunt divitias: pene lapso pede et fluctuanti vestigo causabatur, dicens: 'Ergo sine causa justificavi cor meum, et lavi inter innocentes manus meas. Praemiserat enim, Quia aemulatus sum super iniqua agentes, pacem peccatorum videns: quia non est respectus morti eorum, et solida plaga in flagella eorum. In laboribus hominum non sunt, et cum hominibus non flegellabuntur. Propterea tenuit eos superbia, circumdati sunt inqiuitate et impietate sua. Egredietur sicut ex adipe iniquitas eorum: transierunt in affectum cordis. Cogitaverunt, et locuti sunt mala, iniquitatem in excelso locuti sunt. Posuerunt in coelum os summ et lingua eorum pertansiit super terram. Nonne tibi videtus de te omnis iste Psalmus esse compositus? Vegeto quippe es corpore, et novus Antichristi Apostolus, cum in una notus fueris civitate, transgrederis ad aliam. Non indiges sumptibus; non plaga forti percuteris; et cum hominibus, qui non sunt, ut tu, velut irrationabilia jumenta, corripi non mereris. Propterea elatus es in superbiam, et vestimentum tuum est facta luxuria, et quasi ex arvina pungui et quodam adipe eructans verba mortifera, non te respicis esse moriturum, nec umquam post expletam libidinem, poenitentia remorderis. Transisti in affectum cordis, et ne tibi solus videaris errasse, simulas nefanda de servis Dei, nesciens quod iniquitatem in altum loquaris, et ponas in coelum os tuum. Nec mirum si a te qualescumque servi Dei blasphementur, cum patremfamilias Beelzebub vocaverint patres tui. Non est discipulus supra magistrum, nec servus supra dominum suum. Si illi in viridi ligno tanta fecerunt, tu in me, arido ligno, quid facturus es? Tale quid in Malachia plebs scandalizata credentium, de corde tuo loquitur: 'Dixerunt, vanus est qui servit Deo. Et quid plus? Quia custodivimus mandata ejus, et quoniam ivimus supplicantes ante faciem Domini omnipotentis. Et nunc nos beatos dicimus alienos. Reaedificantur omnes qui faciunt iniqua. Adversati sunt Deo, et slavi facti sunt. Quibus postea diem judicii Dominus comminatur, et quid inter justum et injustum futurum sit, multo ante praenuntians, ait: Et contvertimini: et videbitis quid sit inter justum et injustum: inter servientem Domino, et non servientem. Sanctus Hieronymus, Epistola CXLVII, Ad Sabinianum Diaconum

Samuel once lamented for Saul because the Lord repented that he had anointed him to be king over Israel, 1 and Paul did so also for the Corinthians when he heard that there was fornication among them and such fornication as was not found among the Gentiles, 2 and with tearful voice he appealed to them saying: 'Lest, when I come again, God will humble me among you and I shall lament many who have sinned and have not made penance for the uncleanness they bear on account of immodesty and fornication.' 3 If an Apostle or Prophet, not themselves with fault stained, could act with mercy toward all, how much more should I, a sinner, act toward you, a sinner, who after ruin does not wish to rise, nor do you  lift your eyes to heaven, but having wasted the substance of the Father you delight in the swill of pigs, 4 and climbing the precipice of pride you fall headlong into the deep? You have your belly for God instead of Christ; you are a slave to lust; you glory in flesh and in your confusion; 5  like a plump sacrificial victim you fatten yourself up for death, and you imitate the lives of those who fear not the torments, because you are ignorant that the goodness of God is calling you to repentance. 'But on account of your hardness and the impenitence of your heart you heap up for yourself wrath for the day of wrath.' 6 Or is it that your heart is hardened just as the Pharaoh's was, because you are not presently struck but your punishment is delayed? He was given time and the ten plagues were not as from an angry God but as a warning from a father, that he repent of perverse deeds, but when he let the people go and then pursued them through the desert and he dared enter the sea , by that alone was he able to be taught that He should be feared whom even the elements serve. He had said: 'I know not the Lord, nor will I let Israel go.' 7 He whom you imitate when you say: 'The vision that he sees is formany days far off, and he prophesies about times that are to be.' 8 Yet then the same Prophet says: 'Thus says the Lord God, My words be will not be prolonged any more, but the word which I have spoken shall be.' 9 The Holy David too says of the godless, of which you are not a slight but prime example, that they rejoice in the happiness of this age and say: 'How does God know? And is there knowledge in the Most High? Behold these are the sinners who prospering in the world have gained their wealth.' 10 Then almost losing his footing and staggering in the way he makes complaint, saying 'Therefore in vain I have cleansed my heart and washed my hands in innocence.' 11 For he had previously said: 'I envied those acted iniquitously seeing the peace of sinners. For they have no care for death, but firm is the blow of their whip. They do not labour like other men, with whom they are not flogged. Therefore pride has them; they are surrounded by iniquity and impiety. Their evil stands out like fatness: they have passed into the desires of their hearts. They think and speak evil , they speak evil against the High. They have placed their mouths in heaven and their tongues trail along the earth.' 12 Does not this whole Psalm seem to you to be written about yourself? Certainly your body is in good health, and like a new apostle of the Antichrist when you are noted in one city, you pass to another. 13 You do not lack for money, no strong blow assails you, neither are you troubled as other men are who are not like you, mere brute beasts. Therefore you are lifted up into pride, and lust is made your garment, and as from a fat and bloated carcass you belch forth fatal words, not considering that you must die, nor being troubled by any repentance when you have satisfied your lust. You have passed into the desires of your heart; and, lest you seem to be alone in your errors, you create scandals about God's servants, not knowing that it is against the High that you are speaking iniquity and placing your mouth in the heavens. It is no wonder that God's servants are blasphemed by you, when the fathers of those like you called the master of the house Beelzebub. 'The disciple is not above his master nor the servant above his lord.' 14  If they did such things to the green tree, what will you do with me, the dry? 15 In like manner the offended believers in Malachi spoke of your heart, 'They said it is vain to serve God. What do we gain having kept his commandments and having come as supplicants before the Lord Almighty? And now we call strangers blessed. All those who do wickedness are raised up. They who oppose God have been saved.' 16 The Lord threatens them with a later day of judgment, and announcing beforehand the distinction that shall then be made between the righteous and the unrighteous, He says: 'Return, and discern between the righteous and the wicked, between him that serves God and him who does not serve.' Saint Jerome, Letter 147, To The Deacon Sabinianus 1 1 Kings 16 2 1 Cor 5:1 3 2 Cor 12:21 4 Lk 15  5 Philipp 3:19 6 Rom 2:4-5 7 Exod 5:2 8 Ez 12:27-28 9 Ez 12.28 10 Ps 72, 11-12  11 Ps 72, 13  12 Ps 72 3- 9 13 Mt 10:23  14 Mt 10:24-25  15 Luke 23:31  16 Malach 3.14-15 LXX  17 Malach 3.18

Warned from Communion

Φασι σέ τινες πάντα μὲν ἀπηγορευμένα, τινὰ δὲ πράττειν καὶ ἄθεσμα, τοϊς δὲ Θείοις μυστηρίοις τὰς χεῖρας προτείνειν συνεχῶς, καὶ μετέχειν τολμηρῶς τῶν ἀψαύστων σοι. Καὶ μοι λίαν ἐπῆλθε θαυμάσαι σου τὴν ἀναίδειαν, ὅτι ταῖς τῶν δαιμόνων τραπέζαις εἰς κόρον κοινωνῶν, καὶ τραπέζης Κυρίοι μετέχειν οὐ φοβῇ. Ἅρα οὖν μή τίς σε βρόχος καταλάβῃ, ὡς τὸν Ἰούδαν ἐπὶ τῇ προπετείᾳ ἑαυτοῦ ἀπογνόντα, καὶ τὴν προδοσίαν ἐνεργοῦντα, καὶ τὴν κοινωνίαν ἀπαιτοῦντα. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΟ' Χαιρημονι

It is said that you do everything prohibited and unlawful and yet you are content to stretch forth hands for the Divine mysteries and dare partake of that which is forbidden to you. Such utter shamelessness strikes me with amazement, that taking your fill at the table of demons, you also do not fear to partake of the table of the Lord. See then lest you are caught in a snare, as Judas was, he whose recklessness drove him to despair, he who acted treacherously, he who demanded communion. Saint Isidore of Pelusium, Book 1, Letter 170, To Chairemon