Dwellings Of The Levites

Quod vero habitacula Levitis a Jesu per omnes tribus decernuntur, significatur ut hi qui in Ecclesia Dei, scientiae operam dantes, doctinae gratiam administrant, rursum omnibus quibus dispensant divina terrena subsidia, quae non habent, recipiant, ut impleatur illud quod Apostolus praecepit, dicens: Si nos vobis spiritualia seminavimus, magnum est ut carnalia vestra metamus? Et merito isti in cunctis tribubus divisi dicuntur, quia dispensatione cunctorum vivunt. Quod autem quadraginta duas urbes accipiunt, indubitanter ipsa praedicatio sanctorum signatur; ipsi enim possident doctrinam, quae legis Decalogo constant, et quadrifido Evangelii numero, quasi quaterdenias urbes habentes. Quibus etiam duae adjiciuntur, quia nimirum cuncta quae praedicant, morali ac mystico sensu annuntiant. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Josue, Caput XVI-XVII Source: Migne PL 83.378c-379a

That the dwellings of the Levites were distributed by Joshua throughout all the tribes, 1 signifies those in the church of God who, attending to the work of knowledge, and administering the grace of teaching, are settled among all those who are given the promised land, so that they who do not have might receive. Thus is fulfilled what the Apostle exhorted, saying, 'If we have sowed spiritual things among you, is it too great a thing that we reap your material things?' 2 And with good reason they are said to be divided among every tribe, so that they might live for the guidance of all. And that they receive forty two cities is undoubtedly a sign of the preaching of the holy, for they indeed possess teaching, which is contained in the ten commandments and the fourfold Gospel, which being multiplied gives forty cities. To which two are then added, for certainly everything which they preach is spoken of in a moral and mystical sense. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Joshua, Chapters 16-17 1 Joshua 21 2. 1 Cor 9.11

A Notable Church

Notandum autem, quod haec ecclesia, sicut et aliae per Hiberniam et Walliam plures, abbatem laicum habet. Usus enim inolevit et prava consuetudo, ut viri in parochia potentes, primo tanquam oeconomi seu potius ecclesiarum patroni et defensores a clero constituti: postea processu temporis aucta cupidine totum sibi jus usurparent, et terras omnes cum exteriore possessione sibi impudenter appropriarent, solum altaria cum decimis et obventionibus clero relinquentes; et haec ipsa filiis suis clericis et cognatis assignantes. Tales itaque defensores seu potius ecclesiarum destructores abbates se vocari fecere, et tam nomen indebitum quam rem quoque sibi assignari praesumpsere. In hoc statu ecclesiam hanc invenimus capite destitutam, veteri quodam et inveterato dierum malorum, cui nomen Eden Oen filius Gwaithvoed, se abbatem gerente, et filiis ejusdem altari incumbentibus. Tempore tamen Regis Henrici Primi Anglorum potestate per Cambriam vigente, coenobium S. Petri Gloverniae, praedictam ecclesiam quiete possedit ; sed post obitum regis ejusdem, Anglis expulsis, monachi quoque sunt ejecti, et more praefato tam clerici interius quam laici exterius violenter intrusi. Contigit autem regnante Stephano, qui successit Henrico Primo, militem quendam de Armorica oriundum Britannia, peragratis regionibus multis, ut variarum gentium tam urbes quam mores discerneret, huc tandem forte fortuitu advectum esse; cum itaque die quodam festivo ad missae celebrationem adventum abbatis tam clerus quam populus expectaret, demum abbati venienti cum aliis occursans, vidit turbam juvenum venire circiter viginti more gentis expeditam, et armis munitam: cumque quaerenti, quisnam illorum abbas esset, virum quendam ostenderent cum lancea longa praecedentem: intuens in eum, et admirans ait: Nunquid alium habitum aliumve baculum abbas iste, quam illum, quem nunc praefert, habet? Responderunt, Nequaquam. At ille: Sat, inquit, hodie novitatis vidi, satque miraculi jam audivi. Et ab illa statim hora reversus finem labori posuit et explorationi. Jactat autem gens haec et generatio prava, episcopum quendam ecclesiae istius, quia cathedralis aliquando fuerat, a decessoribus suis interemptum; et hac praecipue allegatione in loco eodemjus sibi vendicant et proprietatem. Elegimus itaque has potius enormitates ad praesens sub dissimulatione transire, quam, nullo ibidem querimoniam deponente, gentem iniquam exasperare. Giraldus Cambrensis, Itinerarium Cambriae, Liber II Caput IV Source: Here, p45-46

It is notable that the church at Llanbardarn Fawr, like many others in Ireland and Wales, has a lay abbot, for a bad custom has prevailed among the clergy of appointing the most powerful men of a parish as stewards, or, rather, patrons and protectors of the churches, who later, with a growing desire for gain, have usurped all rights and insolently appropriated for themselves the possession of all the land, leaving only the altars, with their tenths and oblations, to the clergy, and even assigning these to their sons and other family members attached to the church. Such defenders, or rather destroyers, of the churches, have made themselves be called abbots and presumed to attach to themselves a title, as well as estates. In this condition, without a head, we found the church of Llanbadarn. A certain old man, grown old in wickedness, whose name was Edynwain son of Gwaithfoeth, was abbot and his sons officiated at the altar. But in the time of Henry the First, when the power of the English prevailed throughout Wales, the monastery of Saint Peter of Gloucester held peaceful possession of the church, until with the death of that king, the English were expelled and the monks driven off, and their places were taken by the violent intrusion of native clergy and laymen, as had formerly been the case. In the reign of Stephen, who succeeded Henry the First, a knight who had been born in Brittany and who had travelled in many lands out of a desire to see the cities and ways of living of various peoples, came by chance to this place, and on a certain feast day when the clergy and people were awaiting the arrival of the abbot with others for the celebration of Mass, looking on a crowd of about twenty youths nearing the church who were armed according to the manner of their people, he asked which one of them was the abbot and was shown that it was the man walking at the front bearing a long spear. Staring at him in amazement, he said: 'Does this abbot have no other garments or staff but the one he bears before him now?' They answered, 'Not at all.' And he said: 'I have certainly seen a novelty today and now I have heard of a wonder.' And at that hour he returned home and put an end to his labours and travelling. This wicked people and generation boasts that a certain bishop of this church, for it was once a cathedral, was murdered by his predecessors, and it is especially on this that they base their claims for right and possession. At the time, since no public complaint had been made, we chose to pass over their enormities, lest we exasperate a wicked people. Gerald of Wales, The Journey Through Wales, Book 2, Chapter 4

Poor Teaching

Egent sane populi quibus praeestis vel potius quos decepistis audire. Attendite verba Domini ad apostolos et turbas loquentis, quae et vos, ut audio, in mediu crebro proferre non pudet. Super cathedram Moysi sederunt scirbae et Pharisaei. Omnia ergo quaecumque dixerint vobis, servate et facite: secundum vero opera eorum nolite facere. Dicunt enim et ipsi non faciunt. Periculosa certe ac supervacua sacerdotibus doctrina est, quae pravis operibus obfuscatur. Vae vobis, hypocritae, qui clauditis regnum caelorum ante homines, vos aute non intratis nec introientres sinites intrare. Non solum enim prae tantis malorum criminibus, quae geritis in futuro, sed etiam pro his qui vestro cotdie exemplae pereunt, poenali poena plectemini: quorum sanguis in die iudicii de vestris manibus requiretur. Sed quid mali, quod servi parabola praetenderit, inspicite, dicentis in corde suo: Moram facit Dominus meus venire. Qui pro hoc forsitan inceperat percutere conservos suos manducans et bibens cum ebriis. Veniet ergo, inquit, Dominus servi illius in die, qua non sperat, et hora qua ignorat, et dividet eum, a sanctis scilicet sacerdotibus, partemque eius ponet cum hypocritis, cum eis certe qui sub sacerdotali tegminie multum obumbrant nequitiae, illic, inquiens, erit fletus et stridor dentium, quibus in hac vita non crebro evenit, ob cotidianas ecclesiae matris ruinas filiorum vel desideria regni caelorum. Sed videamus quid Christi verus discipulus magister gentium Paulus, qui omni ecclesiastico doctori imitandus est, sicut ipse hortatur: Imitatores mei estote, inquiens, sicut et ego Christi, in tali negotio praeloquatur in prima epistola dicens: quia cum cognoverunt Deum, non sicut Deum magnificaverunt aut gratias egerunt, sed evanuerunt in cogitatioibus suis et obcaecatum est insipiens cor eorum dicentes se esse sapientes, stulti facti sunt. Licet hoc gentibus dici videatur, intuemini tamen, quia competenter isitius aevi sacerdotibus cum populis coaptabitur. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source: Migne PL 69.384c-385a

Certainly the people over whom you preside, or rather whom you deceive, have need of hearing. Attend to the words of the Lord spoken to the Apostles and the crowds, words which even you, I hear, do not blush to bring forth often in public. 'The Scribes and the Pharisees sit on the seat of Moses, therefore, whatever they say to you, listen to and do, but do not act according to their works, for they speak and they do not do.' Perilous and vain for the priest is the teaching darkened by evil acts. 'Woe to you hypocrites who shut the kingdom of heaven to men but do not enter yourselves, nor do you allow those who would go in to enter.' 1 You will be punished with a grave penalty not only for the huge crimes of sins which you bear for the future time, but also because of those who perish every day because of your example. On the day of judgement the blood of those men will be required at your hands. Observe what evil is set forth in the parable of the servant who said in his heart, 'My Lord delays.' Before which he had probably 'begun to beat his fellow servants, eating and drinking with those who were drunk.' It is then said, 'The Lord of the servant shall come on a day when he does not expect it, and at an hour that he does not know, and he shall separate him and place his portion with the hypocrites,' that is, he shall be separated from holy priests and placed with the hypocrites, doubtless those who conceal much evil beneath a veil of priesthood. 'There where there shall be a weeping and a gnashing of teeth,' 2 which frequently happens in this life because of the daily loss of the sons of mother church, or because of defections from the kingdom of heaven. But let us see what a true disciple of Christ exhorts, Paul the teacher of the Gentiles, who should be imitated by every teacher in the Church. 'Be imitators of me as I am of Christ,' 3 And then about such affairs in his first letter, 'Because when they knew God, they did they give Him glory as God or thanks, but they became vain in their reasoning and their senseless hearts were blinded, and proclaiming themselves wise they became fools.' 4 Although this appears to be addressed to the Gentiles, observe that it will also fittingly apply to the priests and people of this time. Saint Gildas The Wise, On The Destruction and Ruin of Britain 1 Mt 23.2, Mt 23.13 2 Mt 24.49, 24.50-51 3 1 Cor 11.1 4 Rom 1.21-22

Teaching And Returning

Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. Kαὶ λέγει αὐτοῖς: δεῦτε ὑμεῖς αὐτοὶ κατ' ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατ' ἰδίαν. Kαὶ εἶδον αὐτοὺς ὑπάγοντας καὶ ἐπέγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. Μεθὸ ἐκήρυξαν οἱ ἀπόστολοι, συνάγονται πρὸς τὸν Ἰησοῦν· ἵνα καὶ ἡμεῖς μανθάνωμεν, ἐπειδὰν προβληθῶμεν εἰς διακονίαν τινὰ, μὴ ἀφηνιάζειν καὶ κατεπαίρεσθαι τοῦ προβαλλομένου, ἀλλ' ἐκεῖνον εἰδέναι κεφαλὴν, καὶ πρὸς αὐτὸν ἐπισρέθειν, καὶ ἀπαγγέλλειν αὐτῷ ὅσα ἤ ἐποιήσαμεν ἤ ἐδιδάξαμεν· χρὴ γὰρ μὴ μόνον διδάσκειν, ἀλλὰ καὶ ποιεῖν· ἀναπαύει δὲ ὁ Χριστὸς τοὺς μαθητὰς, ἵνα πάλιν μάθωσιν οἱ προεστῶτες, τοὺς κοπιῶντας ἔν τε λόγῷ καὶ διασκαλίᾳ ἀναπαύσεως ἁξιοῦν, καὶ μὴ ἀεὶ κατατείνειν αὐτοὺς τοῖς πόνοις· εἰς ἔρημον δὲ τόπον ἀναχωρῶν, διὰ τὸ ἀφίλόδοξον, ὅμως οὐδ' ἐνταῦθα λανθάνει τοὺς ζητοῦντας αὐτόν. Ἀλλὰ τοσοῦτον ἐγρηγόρουν, ἵνα μὴ διαφύγῃ αὐτοὺς, ὥστε καὶ προῆθλον αὐτοὺς, τουτέστι, προέφθασαν οἱ ὄχλοι τοὺς ἀποστόλους, καὶ ἀπῆλθον εἰς τόν τόπον ἔνθα ἔμελλεν ἀναπαυθῆναι ὁ Ἰησοῦς. Οὕτως οὖν καὶ σὺ προλάμβανε τὸν᾽Ιησοῦν, μὴ ἀναμένων, ἵνα ἐκεῖνός σε προσκαλέσηται. Ἀλλὰ προτρέχων, καὶ μᾶλλον σὺ πρόφθὰνων ἐκεῖνον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον, Κεφαλ. Ϛ’ Source: Migne PG 123.553b-d

And the Apostles gathered to Jesus, and they told Him everything, even what they have done and what they had taught. And He said to them, 'Come, let us go alone into a desert place and rest there a little while.' For many would come and go and they did not have food. And they sailed off alone to a desert place, but many saw them going, and many knew Him, and on foot, from every city, they hurried there and came before them. 1 After the Apostles preached they came to Jesus, whence we should also learn that after we have been sent out on ministry we should not cut ourselves off utterly from Him who sent us out and be as rebels against Him, but knowing Him to be the head, return to Him, declaring to Him everything which we have taught and done. For it is not enough to teach but even to act. And Christ made the disciples rest so that they might understand what was said before, that they who labour in word and teaching, are worthy of receiving rest, and should not always be intent on work. He withdrew to a deserted place so that he might ward off vainglory, but He was not trying to hide in that place from those who sought Him. Therefore the people observing it, lest He should be separated from them, even they came to them, that is, the crowds came before the Apostles, going out to the place to which Christ was withdrawing. Thus even you should come before Christ and not delay until He calls. But make haste before that to come to Him. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 6 1 Mk 6.30-33

A Bishop And Judgement

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

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

Angels And Spirits

...qui facit angelos suos spiritus et ministros suos ignem urentem... Commendandum est animo, quia hic specialiter de angelis dicitur, quod in libro Geneseos evidentius non habetur. Nam et verba ipsa sunt discutienda subtilius. Spiritus generale nomen est incorporalis potentisque substantiae, visibiliter sive invisibililter operans quod ei divinitus inspirature. Angelorum enim nomen non significat naturam, sed obsedientem. Angelus enim Graeca Lingua dicitur, qui Latine nuntius interpretatur: nam quando mittuntur angeli fiunt, cum tamen natura spiritus esse noscantur. Addidit, suos, ut illos ostenderet qui recta mente Domini voluntatibus obsecundant. Ordo enim verborum talis est: Qui spiritus suos facit angelos. Sequitur, et ministros suos ignem urentem. Minister Dei est omnis quo divinas exsequitur voluntates, et charitatis fervore semper accensus est. Talis enim vir coelestis ignis efficitur, quando verbo praedicationis peccantium nequitias urere et consumere posse monstratur. Sic enim ipse Dominus dicit: Ignem veni mittere in terram, ignis utique vitalis, ignis salutis, qui dum peccata consumit, animas nutrit. Cassiodorus, Expositio In Psalterium, Psalmus CIII Source: Migne PL 70.729b-c

...He who makes His spirits angels, and His ministers blazing fire... 1 It must be received by the soul, that here angels are spoken of in a special sense, which is not openly found in the book of Genesis. And these words must be distinguished most subtly. A spirit is a general name for an incorporeal and powerful substance, which working visibly or invisibly, is inspired by the Divinity. The name of angels does not signify the nature, but obedience, for 'angel' in the Greek tongue is translated into ours as 'messenger', since when they are sent out they are messengers, but their nature is known to be spiritual. He adds, 'His' to show them to be right minded followers of the Lord's wishes. For the sense of the words is: 'He who makes His spirits messengers.' It follows: 'And his ministers blazing fire.' A servant of God is everyone in whom the Divine wishes are followed, and he is always aflame with the fire of love. For the heavenly man is made fire when by the words of preaching the wickedness of sins is shown to be burnt and consumed. So the Lord says 'I have come to place fire on the earth,' 2 Life giving fire, the fire of salvation, which while it consumes sin, nourishes the soul. Cassiodorus, Commentary On The Psalms, from Psalm 103 1 Ps 103.4 2 Lk 12.49

Judging And Judgement

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

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

The Strangers

Alienum autem non sequuntur, sed fugiunt ab eo: quia non noverunt vocem alienorum. Dicit ergo: Alienum. Glossa: Alienus est in quo non est vox Christi, etiamsi bonus videatur: et iste est haereticus habens typum pastoris, et non veritatem: et iste est alienus voce. Alienus autem vita est, qui non habet conformitatem in virtute cum Christo. De primis dicitur: Nec sint alieni participes tui. Filii alieni mentiti sunt mihi, filii alieni inveterati sunt, et claudicaverunt a semitis suis. De alienis vita dicitur: Vae pastoribus qui disperdunt et dilacerant gregem pascuae meae, dicit Dominus. Illi enim quaerunt utilitatem propriam, et non ovium. Lac comedebatis, et lanis operiebamini, et quod crassum erat, occidebatis: gregem autem meum non pascebatis. Hic ergo est alienus de quo dicit: Alienum autem. Non sequuntur, quia verba eorum inducunt ad errorem, exemplum ad malum, via ad interitum, praeventio eorum ad mortem aeternam. De verbis dicitur: Evigilate, justi. Et supra: Corrumpunt mores bonos colloquia mala. Dominus solus dux ejus fuit: et non erat cum eo deus alienus. De malitia autem exempli, Nolite ire post eos. Fili mi, ne ambules cum eis: pedes enim illorum ad malum currunt. De viis eorum: Fiat via illorum tenebrae, et lubricum: et angelus Domini persequens eos. De perditione finali dicitur: Est via quae videtur homini justa, novissima autem ejus deducunt ad mortem. Propter haec et pastores isti sunt subdoli, aut in voce, aut in vita, aut in via, aut in fine ad quem ducunt suas conventiculas et congregationes. Ejusmodi pseudoapostoli sunt operarii subdoli, transfigurantes se in Apostolos Christi, hoc est, in officium apostolicum. Talis fuit Judas Galilaeus: talis fuit et Theodas: qui ambo perierunt, et omnes qui secuti fuerant eos perierunt cum ipsis. Sanctus Albertus Magnus, Commentarium in Joannem, Caput X Source: Here, p185

They do not follow the stranger, but they flee from Him, because they do not know the voice of strangers. 1 He says, 'the stranger' The gloss 'That which is strange is what is not the voice of Christ, even if it seems to be good.' And this is the heretic who has the form of the shepherd, and not the truth. This is the voice of the stranger. But the life is strange which does not conform to Christ in virtue. Concerning the first it is said: 'Nor let strangers be partakers with you.' 2 'Strange sons have lied about me, strange sons have withered away, they have hobbled on their paths.' 3 Concerning the strange life it is said 'Woe to you shepherds who scatter and wound the flock of my pasture, ' says the Lord. 'They seek their own advantage and not the sheep's.' 4 'You consumed the milk, you made use of the wool, and what was fat you slew, but you did not feed my flock.' 5 This, then, is the stranger concerning which he says, 'They do not follow the stranger...' 'They do not follow,' because their words lead to error, their example to evil, their way to ruin, their leadership to eternal death. Concerning which it is said: 'Be watchful, you righteous ones,' and before that: 'Evil speech corrupts good manners.' 6 'The Lord alone was his leader, and there was no strange god with him.' 7 Concerning the wickedness of example: 'Do not go after them.' 'My son, do not walk with them, for their feet hurry to evil.' 8 Concerning their ways: 'Let their ways be dark and slippery and let the angel of the Lord pursue them.' 9 Concerning their final ruin: 'There is a way that seems right to a man that at last leads to death.' 10 And because of such things these shepherds are cunning, either in voice, or in life, or in their ways, or in the end to which they lead their groups and congregations. 'Such false apostles are cunning workers, transforming themselves into Apostles of Christ,' 11 that is, for the apostolic office. Such was Judas the Galilean and Theodas, who both perished, and all who followed them perished with them. 12 Saint Albert The Great, Commentary On The Gospel of St John, Chapter 10 1 Jn 10.5 2 Prov 5.17 3 Ps 17.46 4 Jerem 23.1 5 Ezek 34.3 6 1 Cor 15.33-34 7 Deut 32.12 8 Lk 21.8, Prov 1.15-16 9 Ps 34.6 10 Prov 14.12 11 2 Cor 11.13 12 Acts 5.36-37

An Erring Shepherd

Πᾶς ἄνθρωπος τὸ διακρίνειν παρὰ Θεοῦ εἰληφὼς, κολασθήσεται, ἐξακολουθήσας ἀπείρῳ ποιμένι, καὶ ψευδῆ δόξαν ὡς ἁληθῆ δεξάμενος· Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος; Ἅγιος Ἀθανάσιος, Περὶ ἄπτων Source: Migne PG 26.1321c

Every man who has received discernment from God will suffer from following an inexperienced shepherd, one who receives a false opinion as true, 'For what is there in common between light and darkness?' 1 Saint Athanasius, On Amulets, Fragment 1 2 Cor 6.14

A Bishop Warned

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

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

A Bishop Praised

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

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

The Shepherd's Balance

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

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

Called And Chosen

Vocatus Apostolus... Nomen hoc, id est vocatus, quia ad omnes pertinet qui in Christo credunt, generale potest videri sed unusquisque secundum id quod in eo praevidit et elegit Deus, aut apostolus vocatur, aut propheta, aut magister, aut liber ab uxore, aut servus in conjuge; et pro diversitate gratiae completur illud quod scriptum est: Multi sunt vocati, pacui autem electi. Sciendum tamen est quod possibile est aliquem esse vocatum apostolum, aut vocatum prophetam, aut vocatum magistrum, et si neglexerit vocationis suae gratiam, decidere ex ea, sicut et Judas, qui apostolus vocactus est, et negligens vocationis suae gratiam, ex apostolo effectus est proditor. Et fuit quidem vocatus apostolus, sed non fuit electus apostolus. Sed et ille prophet qui in tertio Regnorum libro refertur prophetasse de Jeroboam, vocatus propheta fuit; si autem electus, ipse discutito, quonaim quidem prohibitus panem manducare in Israel, manducavit, et interemptus est a leone. Sunt et multi vocati magistri per omnes Ecclesias Dei, et vocati ministri; sed necscio qui in his electi magistri sint, et electi ministri. Sic et puto esse quosdam vocatos quidem ut patiantur pro Christo, non tamen electos; id est, vocatos martyres, sed non electos martyres; ut sunt illi qui post tormentorum agones et carcerum, non usque ad finem in confessionis tolerantia perdurarunt. Est et vocata virgo, sed non electa virgo; quae scilicet non fuerit sancta corpore et spiritu. Et est vocatus pastor, sed non electus pastor, qui praeest quidem gregi, et lacte ejus utitur, et lanis ejus operitur; sed infirmum non requirit, et claudum non colligit, et fortem circumscribit in labore. Ita est et vocatus abstinens, sed non electus abstinens, scilicet qui jejunat tristis, et exterminans faciem suam ut hominibus placeat. Sed et per singulos gratiarum gradus similiter invenies multos quidem vocatos, paucos autem electos. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.840a-842a

Called to be an Apostle...1 This word, that is 'called,' because it pertains to everyone who believes in Christ, it is possible to consider generally, but each one, according to what God foresees and chooses in him, either is called to be an Apostle, or prophet, or teacher, or free from a wife, or a servant in marriage, and according to the diversity of grace it is fulfilled with is written, 'Many are called, few are chosen.' 2 It must be known, however, that it is possible that someone is called as an Apostle, or prophet, or teacher, and if he neglects the grace of his vocation, he is cut off from it, as Judas, who was called an Apostle, and neglecting the grace of his vocation was made a traitor from an Apostle. And certainly he was called to be an Apostle, but he was not a chosen Apostle. Even that prophet in the third book of Kings who was said to have prophesised to Jeroboam, was called a prophet, but if chosen, he ruined himself, because being prohibited to eat bread in Israel, he ate and was slain by a lion. 3 There are many who are called teachers throughout all the Churches of God, and ministers, but I do not know who among them are chosen teachers and ministers. So I think there are some called to suffer for Christ, but they are not chosen, that is, they are called martyrs, but they are not 'chosen' martyrs. They are the ones who after the agony of torments and prison, do not endure in the patience of confession to the end. She is called to be a virgin, but not a chosen virgin, who shall not be holy in body and spirit. And he is called a shepherd but not a chosen shepherd, who has charge of the flock, and makes use of its milk and covers himself in its wool, but he does not seek out the weak, and he does not attend to the lame, and he heaps toil on the strong. 4 Thus a man called abstains, but in abstincence he is not chosen, as he who grieves to fast and disgures his face that he might please men. 5 And through each step of grace similarly we find many who are called and few who are chosen. Origen, from the Commentary on the Letter of Paul to the Romans, Book 1, Translated by Rufinus of Aquileia. 1 Rom 9.3 2 Mt 22.14 3 3 Kings 13.1-25 4 Ezek 34.3-4 5 Mt 6.16

Seeking Him

In lectulo meo quaesivi per noctes quem diligit anima mea: quaesivi illum et non inveni. Surgam et circuibo civitatem, per vicos et plateas quaeram quem diligit anima mea: quaesivi illum et non inveni. Invenerunt me vigiles qui custodiunt civitatem. Num quem diligit anima mea vidistis? Paululum cum pertransissem eos, inveni quem diligit anima mea: tenui illum, nec dimittam donec introducam eum in domum matris meae, et in cubiculum genitricis meae. In lectulo meo. Vox minorum, et ubi ostenditur conversio minorum, manifestatur effectus praedicationis majorum, ac si ita responderent modo minores: Tu, mater nostra, precaris Deum ut nos inspiret, quod nobis necesse est, quia aliter ad ipsum venire non possumus, quia per priorem vitam voluptatum nostrarum invenire ipsum non possumus, et hoc est quod dicit: In lectulo meo, hoc est, in mundanis voluptatibus, in quibus omnino quiescebam, quaesivi illum. Mens enim cujusque naturaliter somniat bonum et investigat. Quaesivi illum dico, sed per noctes, id est per ignorantias, scilicet per haec temporalia, ut si quis per divitias exspectat sufficientiam. Illum quidem quem modo diligit anima mea, id est tota affectio mentis meae, et non inveni illum. Non enim potest aliquis Deum adipisci per has dilectiones. Quod bis ponit quaesivi, notat affectionem quaerentis, et multiplicitatem inquisitionis. Surgam, etc. Quia in lectulo non inveni, ideo surgam a lectulo, scilicet relinquam mundi appetitum. Et circuibo, scilicet fragiles diligenter convertam, et inquiram cognitionem Dei, civitatem, scilicet matrem meam Hierusalem, convocationem quidem sanctorum, quae mihi praedicavit, per vicos, id est inquirendo ab illis qui strictiora praecepta sectantur. Per plateas accipimus illos qui laxiora praecepta sequuntur, ut conjugatos quibus licitum est mundo uti. Quaesivi illum et non inveni. Ponit causam quare ab istis quaerat quoniam prius quaesivi ubi non erat, et non inveni. Invenerunt me. Dixi surgam, surrexi et quaesivi; et me quaerentem invenerunt, id est meam affectionem cognoverunt vigiles, id est sancti pastores qui custodiunt Ecclesiam Dei. Cum dicit se prius inventam quam invenisse, notat nobis vigilantiam et diligentiam quam debent habere pastores in Ecclesia, scilicet ut ex quo movetur aliquis compunctione, parati sint pastores ut eum commoneant, et ad notitiam Dei pertrahant. Num quem diligit. Invenerunt me vigiles ita dicentem eis: Num vidistis? id est cognitionem amici mei habuistis; per hoc quod dicit prius locutum quaerentem, cum prius a vigilibus inventus esset, notat diligentiam et magnam affectionem quaerentis. Paululum. Quaesivi ab illis, sed eorum ostensione contenta non fui, sed transivi altius quaerendo eum, et per ipsos, quia ipsi me instruxerunt quomodo eum quaerere debemus, et tandem inveni, scilicet bonitatem et dulcedinem aliquantulum degustavi; paululum ideo dicit, quia sine magno labore cognito Dei habetur. Ex quo enim percipit Deus affectionem quaerentis, ipse seipsum offert, et sponte ingerit. Inveni dico et tenui, id est firmiter adhaesi: nec dimittam donec introducam eum in domum matris meae, id est in plenitudinem gentilitatis, quae me in carnalibus desideriis educavit, et in cubiculum genitricis meae, id est, donec faciam aliquos de gentibus sibi lectulum in quo quiescat sine offensa. Matrem dicit quantum ad educationem, genitricem quantum ad creationem: et notatur hic Ecclesia in eo statu in quo plenitudo gentium subintravit. Anselmus Laudunensis, Enarrationes in Cantica canticorum, Caput III Source: Migne PL 162.1202a-1203a

On my bed through the night I sought him whom my soul loves, I sought him and I did not find him. I shall rise up and I shall go about the city, through the streets and through the squares I shall seek him whom my soul loves. I sought him and I did not find him. The watchmen of the city found me. Have you seen him whom my soul loves? A little while after I had passed them, I found him whom my soul loves. I held him, and I shall not let go until I bring him into the house of my mother, into the bed chamber of she who bore me.' 1 'On my bed.' The voice of the lesser, and where is shown the behaviour of the lesser, the effect of the preaching of the greater is made manifest, as if the lesser had responded, 'You, my mother, pray to God that he inspires us with which is needful for us, because otherwise we cannot come to Him, because by the prior life of our pleasures we cannot find him.' And this is what she says: 'On my bed' that is, in worldly pleasures, in which I slept deeply, 'I sought him,' for her mind naturally dreams of the good and seeks it. 'I sought him' I say, but 'though the night', that is, in ignorance, obviously through temporal things, as if someone hoped wealth would be sufficient. That one 'whom my soul loves,' that is, with the total affection of the mind. 'And I did not find him,' for it is not possible that anyone reach God through these loves. Because she twice states, 'I sought,' note the desire of the seeker, and the multiplicity of the seeking. 'I shall rise...' Because I did not find on my bed then I shall rise from it, I shall forsake the desire of the world. 'I shall go about' that is, diligently I shall turn from weak things, and I shall seek the knowledge of God. 'The city,' that is, my mother Jerusalem, the gathering of the saints, who have preached to me. 'Through the streets,' that is enquiring of those who follow stricter teachings. 'Through the squares, ' we understand those who follow easier teachings, as joined to what is permitted in the world. 'I sought him and did not find him.' I give the reason why I sought from them, because before I sought where He was not, and I did not find him. They 'found me.' I said I shall rise, and I rose and sought, and they found me seeking, that is, the watchmen knew my love, who are the holy shepherds who guard the Church of God. When she says she was found rather than finding, let the vigilance and the diligence that should be possessed by the shepherds of the Church be noted by us, which is that when someone is moved by compunction, the shepherds are prepared to instruct him, and to draw him to the knowledge of God. 'Him who my soul loves' The watchmen found me saying to them, 'Have you seen Him?' That is, do you have knowledge of my love? And that this is what the seeker spoke before she was found by the watchmen, let the great diligence of the seeker be noted. 'A little after,' I sought from them, and because I was not contented with their showing, I passed to a higher seeking of him, and yet also through them, because they instructed me how one should seek. And at last 'I found,' that is, I tasted a certain goodness and sweetness. Therefore I said 'a little after,' because the knowledge of God may be had without great labour, for since God perceives the love of the seeker, He offers Himself, and of His own will He brings Himself. 'I found,' I say, and 'I held,' that is, I adhered firmly. 'Nor did I let him go until I brought Him into the house of my mother,' that is, into the multitude of the Gentiles, she who raised me in carnal desires. 'And into the bed chamber of her who bore me,' that is, until I shall make some from the Gentiles a couch on which he may rest without disturbance. She says 'mother' as much as it concerns raising and 'she who bore me' as much as it concerns begetting, and let it be noted here that in this way the Church comes into the multitude of the peoples. Anselm of Laon, Commentary On The Song Of Songs, Chapter 3 1 Song 3.1-4

Corrupted Clergy

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

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

Queries On The Achievements Of Clergy

Quis eorum mori exoptans mundo et vivere Christo luxuriosos gentium convivas laudantes deos suos, id est, sensus, extollentes divitias, ut apostolus et avaritia, inquit, quae est simulacrorum servitus, concussis duabus virtute bracchiorum columnis, quae intelleguntur in voluptatibus nequam animae carnisque, quibus domus humanae omnis nequitiae quodammodo pangitur ac fulcimentatur, tam innumerabiles, ut Sampson, prostravit? Quis orationibus holocaustoque lactantis agni Philistinorum metum depellens insperatas tonitruorum voces nubium imbres concitans absque adulatione regem constituens, eundum Deo non placentem abiciens, uncto pro illo meliore in regno, ut Samuel, valedicturus populo astabit hoc modo dicens: Ecce praesto sum, loquimini coram Domino et christo eius, utrum bovem cuiusquam tulerim an asinum, si quempiam calumniatus sum, si oppressi aliquem, si de manu cuiusquam munus accepi? cui a populo responsum est dicente: non es calumniatus nos neque oppressisti neque tulisti de manu alicuius quippiam. Quis eorum igne caelesti centum superbos exurens, quinquaginta humiles servans et absque adulationis fuco, non Deum per prophetas, sed idolum Accaron consulenti, mortem immimentem iniquo regi annuntians, omnes prophetas simulacri Baal, qui interpretati accipiuntur sensus humani invidiae avaritiae, ut iam diximus, semper intenti, mucrone corusco, hoc est verbo Dei, ut Helias egregius vates, prostravit et zelo Dei commotus, iniquorum terrae imbres adimens aetherales, ac si fortissimo penurii clustello tribus annis sexque mensibus obseratos, fame siti moribundus in deserto conquestus est: Domine, inquiens, prophetas tuos occiderunt et altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meam? Quis eorum carissimum discipulum terrenis extra solitum ponderibus oneratum, quae ante ea a se magnopere licet rogato ut acciperet despecta fuissent, etsi non perpetua lepra, ut Helisaeus, saltim expulsione multavit? Et quis ex illis puero in vitae desperatione aestuanti atque inproviso super bellico hostium apparatu civitatem, in qua erant, obsidentium tremefacto inter nos, ut ille, animae visus, ferventi exoratione ad Deum facta, ita ut intueri poterit auxiiiarium caelestis exercitus, armatorum curruum ceu equitum ignito vultu fulgentium montem plenum, patefecit, et credere quin fortior fortior esset ad salvandum quam inimici ad pugnandum? Et quis eorum corporis tactu mortui scilicet mundo, viventis autem Deo, alii diverso funcre occubanti procul dubio mortuo Deo, vitiis vero viventi quasi supra dictus proficiet, ita ut statim prosiliens Christo grates pro sanitate agat cunctorum paene mortalium ore desperata? Cuius eorum, carbone ignito de altari forcipe Cherubin advecto, ut peccata sua delerentur humilitate confessionis, labia, ut Esaiae, mundata sunt et efficaci oratione sibi adiuncta pii regis Ezechiae, supplantatione centum octoginta quinque milia exercitus Assyriorum nullo apparente vulneris vestigio angeli manu, ut supra dicti, prostrata sunt ? Quis eorum ob praecepta Dei et minas caelitus datas veritatemque vel non audientibus proferendam squalores pedoresque carcerum, ut momentaneas mortes, ut beatus Ieremias excepit ? Et ne multa: quis eorum, ut magister gentium dixit, errare hi montibus et in speluncis, et in cavernis terrae, lapidari secari, totius mortis genere pro nomine Domini attemptari, sicut sancti prophetae, perpessus est? Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source: Migne PL 69.371c-372d

Who among them, longing to die to the world and live for Christ, has cast down, like Samson, such a wealth of feasters praising their gods and extolling their riches, that is, the senses, for as the Apostle says, 'avarice which is the service of idols,' 1 and with the power of two arms has smashed and brought down the two columns, which are understood as the vile pleasures of the soul and the flesh by which the house of every human wickedness in a certain manner is fixed and established? 2 Who among them by prayers and the burnt offering of a suckling lamb, driving away the fear of the Philistines, has, like Samuel, brought on sudden thunder and rain from the clouds, and without flattery set up a new king, and cast away the same when he did not please God, having anointed a better man for the kingdom, he who then coming to bid farewell to the people, standing before them, did so in this way, saying: 'Behold, here I am; speak before the Lord and His anointed: if I have taken anyone's ox or ass, if I have calumniated anyone, if I have oppressed anyone, if I have taken a bribe from anyone's hand.' To which the people gave reply, saying, 'You have not calumniated us, nor oppressed us, nor have you taken a bribe from any hand.' 3 Who among them, burning a hundred proud men by fire from heaven, and protecting fifty humble ones, like Elijah the prophet, without the pretence of flattery, have announced an imminent death to an unrighteous king when he was taking counsel, not of God through His prophet, but of the idol Accaron? He who overthrew with a gleaming sword, that is, the word of God, all the prophets of the idol Baal, who, being interpreted, are understood to be the human passions, as we have already said, ever intent on envy and avarice. He who moved by zeal for God, deprived the land of the wicked of heaven's rain, as if were shut up in a stronghold of want, for three years and six months, and about to die of hunger and thirst in the waste, made lament, saying: 'Lord, they have slain your prophets and thrown down your altars, and I am left alone, and they seek my life.' 4 Who among them punished a beloved disciple, burdened beyond his need by the weight of earthly things which he had previously despised, though earnestly entreated to accept them, not by perpetual leprosy, it is true, yet by dismissal, as Elisha? Who among them, in despair of life, excited and trembling at the sudden warlike preparations of the enemies for a city's besieging, has given vision to the soul of a serving boy, so that he could see the mountain full of the heavenly army of allies, and of armed chariots or horsemen flashing with fiery countenances, and believe that God was stronger to save than enemies to fight? Who among them, like him, when dead to the world and yet living to God, has profited another laying in that different death, which is doubtless death to God but living for vice, by bodily contact, so that he should swiftly leap up and give thanks to Christ for a healing despaired of in the reckoning of almost all men? 5 Whom among them, with a fiery coal carried from the altar in the tongs of Cherubim, so that his sins should be blotted out, by humble confession, as Isaiah, have had lips purified, which with the aid of the efficacious prayer of the pious king Hezekiah, utterly overthrew that one hundred and eighty five thousand of the Assyrian army, like the men mentioned above, with no trace of wound, by the hand of the angel? 6 Who among them, like the blessed Jeremiah, because of the commands of God and threats given from heaven, for the offering of truth to men who heard not, suffered the squalor and filth of prisons, as heavy as death? 7 And lest we go on too long, who among them, as the teacher of the Gentiles said, has endured wandering on mountains, in caves and holes of the earth, stoning, cutting, and trial by every kind of death for the Lord's name, like the holy prophets ? 8 Saint Gildas The Wise, On The Destruction and Ruin of Britain 1 Colos 3.5 2 Judges 16.23-30 3 1 Kings 7.8-11, 9.15-10.1, 15.22-16.13, 12.1-5 4 4 Kings 1.9-17, 3 Kings 17.36-40, 1-2, 3 Kings 19.10 5 3 Kings 5, 4 Kings 6.8-18,4.32-37 6 Isaiah 6.6, 37 7 Jerem 201-2, 37.15, 26.1-15 8 Hebr 9.36-3

Appearances And Deeds

Εἶπεν ὁ Κύριος· Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχοντι πρὸς ὑμᾶς ἐν ἐνδύματι προβάτου, ἔνδοθεν δέ εἰσι λύκοι ἄρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. Ἐὰν οὖν, τινα ἴδῇς, ἀδελφὲ, ὅτι ἔχει σχῆμα σεμνοπρεπὲς, μὴ πρόσχῃς, ὅτι ἑνδέδυται κώδιον προβάτου, ὅτι ὄνομα ἔχει πρεσβυτέρου, ἤ ἐπισκόπου, ἤ διακόνου, ἢ ἀσκητοῦ, ἀλλὰ τὰς πράξεις αὐτοῦ περιέργασαι· εἰ ἔστι σώφρων, εἰ ἔστι φιλόξενος, ἤ ἐλεήμων, ἤ ἀγαπητικὸς, ἤ ἐν προσευχαῖς καρτερικὸς, ἢ ὑπομονητικός. Εἰ ἔχει κοιλίαν Θεὸν, καὶ τὸν φάρυγγα ᾅδην, νοσῶν χρήματα, καὶ καπηλεύων τὴν θεοσέβειαν, ἄφες αὐτόν· οὐ γάρ ἐστι ποιμὴν ἐπιστημονικὸς, ἀλλὰ λύκος ἀρπακτικός. Εἰ δὲ οἶδας τὰ δένδρα δοκιμάζειν ἀπὸ τῶν καρπῶν, ποῖὰ ἐστι τῄ φύσει, τῄ γεύσει, τῄ πιότητι· πολλῷ μᾶλοον ἀπὸ τῶν ἐργῶν ὀφείλεις δοκιμάζειν τοὺς Χριστεμπόρος, ὅτι φοροῦντες φημάριον εὐλαβείας, ψυχὴν κέκτηνται διαβολικήν. Εἰ δὲ καὶ ἀπὸ ἀκανθῶν οὐ συλλέγεις σταφυλὰς, ἤ ἀπὸ τριβόλων σὺκα, τί ὑπολαμβάνεις, ὅτι ἀπὸ παραβατῶν ἔχεις τι ἀγαθὸν ἀκοῦσαι, ἢ ἀπὸ προδοτῶν μαθεῖν τι χρήσιμον; Ἐκείνους τοίνυν ἀποστρέφου ὡς λύκους Ἀραβικοὺς, καὶ ἀκάνθος παρακοῆς, καὶ τριβόλους ἀδικημάτων, καὶ δένδρα πονηρά. Ἐὰν ἴδῇς συνετὸν, κατὰ τὴν συμβουλεύουσαν σοφίαν, ὄρθριζε πρὸς αὐτὸν, καὶ σταθμοὺς θυρῶν αὐτοῦ ἐκτριβέτω ὁ ποῦς σου, ἴνα παρ' αὐτοῦ διδαχθῇς νόμου σκιαγραφήματα, καὶ χαρίτων δωρήματα. Οὔτε δὲ λόγος σοφιστικὸς, ἤ σχῆμα ἐπιθετικὸν εἰσάγουσιν εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλὰ πίστις τελεία καὶ ἀπερίεονος μετὰ τῆς ἐναρέτου καὶ διαλαμπούσης προνοίας. Ἅγιος Ἀθανάσιος, Περὶ Ψευδοπροφητῶν Source: Migne PG 26.1253b-d

The Lord says: 'Beware of false prophets who come to you in sheep's clothing and within they are ravening wolves. From their fruits you will know them.' 1 If, therefore, brother, you see someone who is clothed in garb befitting a pious man, beware, even if he is covered with the vestment of a sheep, and has the name of priest, or bishop, or deacon, or ascetic, but carefully enquire about his deeds, if he is temperate, if he is hospitable, or merciful, or charitable, if he is one who endures in prayer and suffering. If he has god for his belly, 2 hell lodged in his throat, and labours in the sickness of the acquirement of riches, and makes a trade of holiness, be rid of him, for he is not an experienced shepherd, but a ravening wolf. If our trees are proved by the fruit, by their nature, their taste, their size, so much more from works should you know them who employ Christ for worldly profit, they who, choosing a famine of sanctity, fashion a demonic soul. If grapes are not collected from thorns, nor figs from thistles, why do you think you will be able to hear anything good from the words of sinners, or learn something useful from traitors? Be averse to them as to Arabian wolves, and likewise to the thorns of disobedience, and the thistles of unrighteousness, and bad trees. But if you see someone wise, according to the counsel of Wisdom, rise early for him, and plant your foot at the door of his house, that from him you might learn about the shadows of the Law and the gifts of grace. It is not clever speech and solemn dress that allows one to enter into the kingdom of heaven, but perfect faith, and a lack of distraction, with virtuous and pure prudence. Saint Athanasius, A Fragment On False Prophets 1 Mt 7.15 2 Philip 3.19

Falls And Labour

Plerumque humanis obrepit mentibus, ut aliqua levi praestricti offensione, si non illis cedant pro studio voluntaria, officio desistant; quod in alio genere hominum tolerabile, in his vero, qui rei divinae intendunt, plenum doloris. Sunt enim aliqui in clericorum munere, quibus inimicus obrepere studet, si alias eos non potuerit circumvenire, ut laesis huiusmodi inserat cogitationes: Quid mihi prodest in clero manere, subire iniurias, labores perpeti, quasi non possit ager meus me pascere, aut si ager desit, quasi aliter exercere sumptum non queam? Sunt enim aliqui in clericorum munere, quibus inimicus obrepere studet, si alias eos non potuerit circumvenire, ut laesis huiusmodi inserat cogitationes: Quid mihi prodest in clero manere, subire iniurias, labores perpeti, quasi non possit ager meus me pascere, aut si ager desit, quasi aliter exercere sumptum non queam? Itaque hujusmodi cogitationibus etiam boni mores ab officio retrahuntur: quasi vero hoc solum sit in clerico, ut sumptum expediat suum, et non ut divinum sibi post mortem potius subsidium locet; quamquam ille post mortem abundet, qui tutus hic potuerit decernere adversum tot inimicorum insidias. Unde Ecclesiastes ait: Optimi duo super unum, quibus est merces bona in labore ipsorum; quoniam si ceciderit, unus erigit socium suum. Ubi sunt duo optimi super unum, nisi ubi Christus est, et is quem Christus tuetur? Quia si ceciderit, qui cum Domino est Jesu, erigit eum Jesus. Sed qua ratione dixit: In labore ipsorum? Ergo et Christus laborat? Utique laborat, qui ait: Laboravi clamans. Laborat, sed in nobis, denique ad puteum fatigatus sedebat. Sed quomodo laboret, docuit nos Apostolus minore exemplo, dicens: Quis infirmatur, et ego non infirmor? Docuit Dominus sua voce: Aeger eram, et non visitastis me: nudus eram et non operuisitis me. Laborat, ut me jacentem erigat. Sanctus Ambrosius Mediolanensis, Epistola LXXXI, Clericis Source: Migne PL 16.1273b-1274a

It is a common fault which creeps into the human mind, that men easily take offence if things do not happen according to their wishes, and they desist from their duty, which in other types of men may be tolerable, but in those who are devoted to the Divine service it is full of sorrow. There are certain men in the clerical order into whose minds the enemy has crept, if by other means he cannot deceive them, so that he may instil harmful thoughts of the following kind: 'What good for me to be among the clergy, to suffer injuries, to undergo such toil, as if my own farm could not support me, or, if I have no farm, as if I could not obtain some other support?' It is by thoughts like these that even good dispositions are drawn away from their office, as if it were fit for a cleric to care alone for his own sustenance, and not rather to purchase for himself the Divine support after death, for he alone shall be in abundance after death who here was able to watch unharmed against the wiles of his many adversaries. Thus Ecclesiastes says: 'Two are better than one, because they have a good reward for their labour. For if one fall, the other will lift up his friend.' 1 Where are two better than one, but where Christ is and the one whom Christ guards? For if he falls who is with the Lord Jesus, Jesus lifts him up. But with what sense is it said, 'for their labour'? Does Christ labour? Yes truly, for He says, 'I have laboured, crying out.' 2 He labours, but it is over us. Then He sat down wearied at the well. 3 And how He labours the Apostle teaches by his humbler example, saying: 'Who is weak, and I am not weak?' 4 Our Lord Himself has also taught us in the words, 'I was sick, and you did not visit me. I was naked and you did not cover me.' 5 He labours to lift me up when I fall. Saint Ambrose, from Letter 81 To The Clergy 1 Eccles 4.9-10 2 Ps 58.4 3 Jn 4.6 4 2 Cor 11.29 5 Mt 25.43

The Shepherd's Watch

Pastorum est vigilare super gregem propter tria necessaria: videlicet ad disciplinam, ad custodiam, ad preces. Ad disciplinam, propter morum correctionem, ne grex commissus propria molestia deficiat. Ad custodiam, propter diabolicam suggestionem, ne hostili seducatur calliditate. Ad preces, propter tentationum instantiam, ne vincatur a pusillanimitate. in discplina rigor justitiae, in custodia spiritus consilii, in prece affectus compassionis. Sanctus Bernardus Clarae Vallensis, Sententiae Source: Migne PL 183.750a-b

It is for shepherds to watch over the flock for three reasons: for discipline, for guarding, for prayers. For discipline on account of the correction of morals, lest the flock committed to one perish by its own troubles. For guarding on account of the temptation of the devil, lest it be seduced by malevolent cleverness. For prayers on account of present trials, lest it be overthrown by weakness. In discipline is the rigour of justice, in guarding the spirit of counsel, in prayer compassion. Saint Bernard of Clairvaux, Sentences

A New Shepherd

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

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