Blessedness Perfected

Beati qui esuriunt et sitiunt justitiam.... Sed quid facimus de eo, quod non ait, quaerunt, sed esurient justitiam, nisi ut intelligamus id esse justitiam animae, quod cibum et potum carni? Ipsa viaticum in itinere, juxta quod ex parte est: ipsa coena in patria, ubi perfecta est, ipsa lac parvulis, ipsa esca viris. Unde illa Prophetae exsecratio: Sicut ablactatus super matre sua, ita retribues in animam meam. Beati ergo qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Tunc plena beatitas, qunado plena satietas; tunc plena plene satiabor, qui nunc in parte ex parte fruor. Nunc ad medicinam, tunc ad delectationem: nunc ad disciplinam, quae in praesenti videtur habere aliquid difficultatis moeroris, tunc ad gloriam, quando exercitatis per eam pacatissimum feret fructum of ipsius justitiae; ut hic quasi quidam flos justitiae sive omnis virtutis appareat, ibi plenitudo fructus carpatur. Sic sic ab inchoatione per profectum ad perfectum justitiae dirigendi sunt, qui in virtute beatitudinem quaerunt: cujus inchoatio quidem continet, nemini injuriam facere, profectus illatam patienter ferre, perfectio omnibus benefacere, si potest, si minus, velle. Isaac, Cisterciensis Abbas, Sermo III, In Festo Omnium Sanctorum Source: Migne PL 194.1698d-1699a

Blessed are those who hunger and thirst for righteousness... 1 But what are we to make of this, that He does not say 'seek' but 'hunger' for righteousness, unless we understand that righteousness to the soul is as food and drink to the flesh? This is the food supplied on the way, according to which it is but partial, and then this is the feast in the fatherland, where it is perfected. This is milk for the babe, and then this is solid food for the man. 2 Whence the outburst of the Prophet, 'Like a weaned boy over his mother, thus you shall return it to my soul.' 3 Blessed, therefore, are those who hunger and thirst, for they shall be satisfied. Then blessedness is complete when there is full satisfaction. Then indeed I shall be fully satisfied with what I now enjoy in part. Now is the medicine, then the joy. Now is discipline, which in the present can seem so difficult and grievous, then the glory, when by exertion in discipline it bears the most peaceful fruit of righteousness. 4 Thus as there may appear here a certain bloom of righteousness, or of any virtue, so there the fullness of the fruit shall be plucked. Thus they who seek blessedness in virtue are directed from the beginning on through improvement to the perfection of righteousness, which beginning certainly consists of doing no harm to anyone, and whose advance is that we should suffer injury patiently, and whose perfection is the wish to do good to everyone, insofar as it is possible, even if little. Isaac of Stella, from Sermon 3 On The Feast Of All Saints 1 Mt 5.6 2 1 Cor 3.1-2 3 Ps 130.2 4 Heb 12.11

Teaching And Judgement

Αὐτίκα γοῦν ὁ Μωσῆς, τῷ τελείῳ προφητικῶς παραχωρῶν παιδαγωγῷ τῷ λόγῳ, καὶ τὸ ὄνομα καὶ τὴν παιδαγωγίαν προθεσπίζει καὶ τῷ λαῷ παρατίθεται τὸν παιδαγωγόν, ἐντολὰς ὑπακοῆς ἐγχειρίσας· προφήτην ὑμῖν ἀναστήσει, φησίν, ὁ θεὸς ὡς ἐμὲ ἐκ τῶν ἀδελφῶν ὑμῶν, τὸν Ἰησοῦν τὸν τοῦ Ναυῆ αἰνιττόμενος τὸν Ἰησοῦν τὸν τοῦ θεοῦ υἱόν· σκιαγραφία γὰρ ἦν τοῦ κυρίου τὸ ὄνομα τὸ Ἰησοῦ προκηρυσσόμενον ἐν νόμῳ. Ἐπιφέρει γοῦν, τὸ λυσιτελὲς τῷ λαῷ συμβουλεύων, αὐτοῦ ἀκούσεσθε λέγων, καὶ ὁ ἄνθρωπος, ὃς ἂν μὴ ἀκούσῃ τοῦ προφήτου τούτου, τούτῳ ἀπειλεῖ. Τοιοῦτον ἡμῖν ὄνομα σωτηρίου προφητεύει παιδαγωγοῦ. Διὰ τοῦτο αὐτῷ ῥάβδον περιτίθησιν ἡ προφητεία, ῥάβδον παιδευτικήν, ἀρχικήν, κατεξουσιαστικήν, ἵν' οὓς ὁ λόγος ὁ πειθήνιος οὐκ ἰᾶται, ἀπειλὴ ἰάσεται, οὓς δὲ ἡ ἀπειλὴ οὐκ ἰᾶται, ἡ ῥάβδος ἰάσεται, οὓς δὲ ἡ ῥάβδος οὐκ ἰᾶται, τὸ πῦρ ἐπινέμεται. Ἐξελεύσεται, φησί, ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί. Ὅρα καὶ τὴν ἐπιμέλειαν καὶ τὴν σοφίαν καὶ τὴν δύναμιν τοῦ παιδαγωγοῦ· οὐ κατὰ τὴν δόξαν, φησί, κρινεῖ, οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ἁμαρτωλοὺς τῆς γῆς. Καὶ διὰ Δαβίδ· Kύριος παιδεύων ἐπαίδευσέν με καὶ τῷ θανάτῳ οὐ παρέδωκέν με· τὸ γὰρ ὑπὸ κυρίου παιδευθῆναι καὶ παιδαγωγηθῆναι θανάτου ἐστὶν ἀπαλλαγή. Καὶ διὰ τοῦ αὐτοῦ προφήτου φησίν· ἐν ῥάβδῳ σιδηρᾷ ποιμανεῖς αὐτούς. Ταύτῃ καὶ ὁ ἀπόστολος κινηθεὶς ἐν τῇ πρὸς Κορινθίους τί θέλετε; φησίν, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος; Ἀλλὰ καὶ "ῥάβδον δυνάμεως ἐξαποστελεῖ Kύριος ἐκ Σιὼν δι' ἄλλου προφήτου λέγει. Ἡ δὲ παιδαγωγικὴ αὕτη ἡ ῥάβδος σου καὶ ἡ βακτηρία σου παρεκάλεσάν με, εἶπέν τις ἕτερος. Αὕτη τοῦ παιδαγωγοῦ ἡ δύναμις ἡ σεμνή, ἡ παρακλητική, ἡ σωτήριος. Κλήμης ὁ Ἀλεξανδρεύς, Ὁ Παιδαγωγός, Λόγος Πρώτος, Κεφ Ζ’ Source: Migne PG 8.321c-324b

Now Moses, prophetically giving place to the perfect teacher, the Word, predicts both the name and the office of the Teacher, and giving to the people the commands of obedience, sets before them the Teacher. 'From among the brethren God will raise up a prophet for you like me,' pointing toward Jesus the Son of God by allusion to Jesus the son of Nun. For the name of Jesus predicted in the Law was a shadow of Christ. Then caring for the advantage of the people, he adds: 'You shall listen to him,' and he warns 'the man who will not hear this prophet.' 1 This name he predicts is that of the Teacher, the author of salvation. Whence prophecy equips Him with a rod, a rod of discipline and of rule and of authority, so that those whom the persuasive word does not heal, warnings may heal, and those whom warnings do not heal, the rod may heal, and those who the rod does not heal, fire shall devour. 'There shall come forth,' it is said, 'a rod out of the root of Jesse.' And then see the care and wisdom and power of the Teacher: 'He shall not judge according to opinion nor according to report, but He shall give judgement for the humble and reprove the sinners of the earth.' 2 And through David: 'The Lord in His teaching has instructed me and not given me over to death.' 3 For to be chastised by the Lord and instructed is deliverance from death. And through the same prophet He says: 'You shall rule them with a rod of iron.' 4 Thus also the Apostle, being troubled, in the Epistle to the Corinthians says, 'What do you wish? Shall I come to you with a rod, or in love with a spirit of meekness?' 5 And He says through another Prophet: 'The Lord shall send a rod of power from Sion,' And regarding this same rod of instruction, someone else said, 'Your rod and staff have comforted me.' 6 Such is the power of the Teacher, sacred, comforting, saving. Clement of Alexandria, The Teacher, Book 1, Chapter 7 1 Deut 18.15, 19 2 Isaiah 11.1-4 3 Ps 117.18 4 Ps 2.9 5 1 Cor 4.21 6 Ps 109.2, Ps 22.4

Perserverance And Discipline

Perseverandum nobis est in arcto et in angusto itinere laudis et gloriae; et cum quies et humilitas et bonorum morum tranquillitas Christianis omnibus congruat, secundum Domini vocem, qui neminem alium respicit nisi humilem et quietum et trementem sermones suos, tum magis hoc observare et implere confessores oportet, qui exemplum facti estis caeteris fratribus, ad quorum mores omnium vita et actus debeat provocari. Nam, sicut Judaei a Deo alienati sunt, propter quos nomen Dei blasphematur in Gentibus, ita contra Deo chari sunt per quorum disciplinam nomen Domini laudabili testimonio praedicatur, sicut scriptum est, Domino praemonente et dicente: Luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et clarificent Patrem vestrum qui in coelis est. Et Paulus apostolus dicit: Lucete sicut luminaria in mundo. Et Petrus similiter hortatur: Sicut hospites, inquit, et peregrini, abstinete vos a carnalibus desideriis, quae militant adversus animam, conversationem habentes inter gentiles bonam, ut, dum detractant de vobis quasi de malignis, bona opera vestra aspicientes de magnificent Dominum. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.236b-237b

We must persevere in the straight and narrow road of praise and glory, and since peacefulness and humility and the tranquillity of good conduct befits all Christians, according to the word of the Lord, who looks on no one but the one who is humble and quiet and in awe of His words, 1 so it is more necessary that confessors observe and fulfil this, they who have been made as an example for the rest of the brethren, the behaviour of whom should call all to the imitation of such a life and deeds. For as the Jews were alienated from God, on account of those through whom 'the name of God is blasphemed among the Gentiles,' 2 so on the other hand they are precious to God through whose discipline the name of God is spoken of with a testimony of praise, as it has been written, with the Lord Himself forewarning and saying, 'Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.' 3 And Paul the Apostle says, 'Shine as lights in the world.' 4 Peter likewise exhorts: 'As strangers and pilgrims, abstain from the desires of the flesh which war against the soul, having an upright way of life among the Gentiles, so that though they defame you as if you were wicked folk, by the sight of your good works they may glorify the Lord.' 5 Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Isaiah 66.2 2 Rom 2.24 3 Mt 5.16 4 Philip 2.15 5 1 Pet 2.11-12

The Habit Of Virtue

Ἐλεημοσύναι καὶ πίστεις μὴ ἐκλιπέτωσάν σε ἄφαψαι δὲ αὐτὰς ἐπὶ σῷ τραχήλῳ καὶ εὑρήσεις χάριν Ἐν ἔξει τὰς ἀρετὰς ἔχων, μὴ ἐπιπολαίως καταῥῥᾳθυμῶν αὐτων, οὗτος ἔχει αὐτὰς γεγραμμένας ἐπὶ πλακὸς τῆς ἑαυτοῦ καρδίας, ἐπὶ τοῦ βάθους δηλαδὴ τῆς ἑαυτοῦ ψυχῆς, ἥτοι τῆς διηνεκοῦς ἐπιθυμήσεως, ἵνα ὁ ἐξ ἐναντίας μὴ παρατρέπῃ σε. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' Γ’ Source: Migne PG 39.1625b

Mercy and faith, let them not forsake you, hang them around your neck, and inscribe them on the tablets of your heart. 1 He who has the habit of the virtues does not easily become careless in the exercise of them, for he has them inscribed on the tablets of his own heart, certainly in the depths of his soul, for which he has continual attention, so that the adversary does not lead him astray. Didymus the Blind, On Proverbs, Chapter 3 1 Prov 3.3

Anthony's Vision

Εἶχε δὲ καὶ τοῦτο πάλιν χάρισμα. Ἐν γὰρ τῷ ὄρει κατὰ μόνας καθήμενος, εἴ ποτέ τι πρὸς ἑαυτὸν ζητῶν ἠπόρει, τοῦτο αὐτῷ παρὰ τῆς Προνοίας εὐχομένῳ ἀπεκαλύπτετο. Καὶ ἦν, κατὰ τὸ γεγραμμένον, θεοδίδακτος γενόμενος ὁ μακάριος. Μετὰ ταῦτα γοῦν διαλέξεως αὐτῷ ποτε γενομένης πρός τινας εἰσελθόν τας πρὸς αὐτὸν, περὶ τῆς διαγωγῆς τῆς ψυχῆς, καὶ ποῖος μετὰ ταῦτα αὐτῇ τόπος ἔσται, τῇ ἑξῆς νυκτὶ καλεῖ τις αὐτὸν ἄνωθεν, λέγων· Ἀντώνιε, ἀναστὰς ἔξελθε, καὶ βλέπε. Ἐξελθὼν τοίνυν, (ᾔδει γὰρ τίσιν ὑπακούειν ὀφείλει·) καὶ ἐθεώρησέ τινα μακρὸν ἀναβλέψας, ἀειδῆ καὶ φοβερὸν, ἑστῶτα καὶ φθάνοντα μέχρι τῶν νεφελῶν, καὶ ἀναβαίνοντάς τινας ὥσπερ ἐπτερωμένους· κἀκεῖνον ἐκτείνοντα τὰς χεῖρας· καὶ τοὺς μὲν κωλυομένους παρ' αὐτοῦ, τοὺς δὲ ὑπεριπταμένους, καὶ διελθόντας λοιπὸν, ἀμερίμνως ἀνάγεσθαι. Ἐπὶ μὲν οὖν τοῖς τοιούτοις ἔτριζε τοὺς ὀδόντας ὁ μακρὸς ἐκεῖνος· ἐπὶ δὲ τοῖς ἀποπίπτουσιν, ἔχαιρε. Καὶ εὐθὺς πρὸς Ἀντώνιον ἐγένετο φωνή· Νόει τὸ βλεπόμενον· καὶ διανοιχθείσης αὐτοῦ τῆς διανοίας, ἐνενόει τῶν ψυχῶν εἶναι τὴν πάροδον, καὶ τὸν ἑστῶ τα μακρὸν εἶναι τὸν ἐχθρὸν τὸν φθονοῦντα τοῖς πιστοῖς· καὶ τοὺς μὲν ὑπευθύνους αὐτῷ κρατοῦντα καὶ κωλύοντα διελθεῖν, τοὺς δὲ μὴ πεισθέντας αὐτῷ μὴ δυνάμενον κρατεῖν ὡς ὑπερβαίνοντας. Τοῦτο πάλιν ἑωρακὼς, καὶ ὥσπερ ὑπομιμνησκόμενος, μᾶλλον ἠγω νίζετο προκόπτειν τοῖς ἔμπροσθεν καθ' ἡμέραν. Ταῦ τα δὲ οὐχ ἑκὼν ἀπήγγελλεν αὐτός· ἐν δὲ τῷ χρονίζειν ἐν ταῖς εὐχαῖς καὶ καθ' ἑαυτὸν θαυμάζειν, πυνθανο μένων τῶν συνόντων καὶ θλιβόντων αὐτὸν, ἠναγκάζε το λέγειν, ὡς πατὴρ οὐ δυνάμενος κρύπτειν τοῖς τέκνοις· ἀλλὰ καὶ ἡγούμενος, ὅτι τὸ μὲν αὐτοῦ σύνειδός ἐστι καθαρὸν, ἐκείνοις δὲ τὸ διήγημα γίνεται πρὸς ὠφέλειαν, μανθάνουσι τῆς ἀσκήσεως εἶναι καρπὸν ἀγαθὸν, τῶν τε πόνων πολλάκις παραμύθιον γίνεσθαι τὰς ὀπτασίας. Ἅγιος Ἀθανάσιος, Βίος καί Πολιτεία Τοῦ Ὅσῐος Παρτός Ἡμών Ἀντωνιοῦ Source: Migne PG 26.936c-937b

And again Anthony had this grace. For when he was sitting alone on the mountain, if he was ever in perplexity in his contemplations, it was revealed to him by Providence in prayer. He was that blessed man taught by God, as it is written. 1 After this, having discussed with certain men who had come to him the passing of the soul and what sort of things will happen to it after, the next night a voice from above called to him, saying, 'Antony, rise up, go out and look.' Having gone out, for he knew whom he should obey, and looking up, he saw a man standing there, one hideous and fearful and so tall that his height reached up to the clouds, and other men rose up as if they had wings. The figure stretched forth his hands and stopped some of those who were ascending, but others flew on above, and having passed on were free from care. Because of which the giant gnashed his teeth, but he rejoiced over those who fell back. And immediately a voice came to Antony, 'Understand what you see.' And his understanding was opened, and he understood that it was about the passing of souls, and that the great one who stood there was the enemy who envies the faithful. And those he seized and stopped from passing through were subject to him, but those he could not stop as they rose were not subservient to him. Having seen this, and as it were being reminded, he daily struggled to advance all the more towards those things which were ahead. He was not willing to speak about these visions, but as he spent much time in prayer and was amazed when those who were with him questioned him and pressed it upon him, he was obliged to speak of it, like a father who cannot hide things from his children. For he judged that as his conscience was clear, the account would be of benefit to them, that they might learn that discipline gave good fruit, and that visions were often the comfort of labours. Saint Athanasius, The Life of Saint Anthony 1 Isaiah 54.13, Jn 6.45

Fathers And Harmony

Et ibant filii ejus, et faciebant convivia, etc. Quum pro divisione haereditariae sortis frequenter soleat esse zelus et aemulatio inter fratres; patet prudentia Job, qui sic vitam instituerat filiorum, ut se mutua caritate diligerent, et sese ad amica convivia per vicissitudines invitarent. Bonum siquidem est et jucundum, habitare fratres in unum. Quia quanto gratior est in conspectu Dei et hominum amor fraternus, tanto enormius est, si inter eos dissensiones et schismata nutriantur. Propter hoc dicit apostolus: Obsecro vos fratres, per nomen Domini nostri Jesu Christi, ut idipsum sentiatis, et non sint in vobis schismata. Erat itaque plena concordia inter filios et filias ad patrem, ut secundum apostolum servarent invicem unitatem spiritus in vinculo pacis. Si enim a patre filii dissentirent, jam non esset inter eos caritas, quia non observarent patri debitam caritatem. Avelle a Sole Solis radium, et non lucet: praecide rivum a fonte, et arescit : abscinde ramum ab arbore, et siccatur; et membrum a corpore, et putrescit. Separa filium a devotione paterna, et jam non est illius, sed frater et collega illorum, quibus dicitur: Vos ex patre diabolo estis. In principio Isaiae legitur: Filios enutrivi et exaltavi: ipsi autem spreverunt me. Ultimum autem verbum ejusdem prophetae est: Vermis eorum non morietur, et ignis eorum non extinguetur. In veteri testamento praecipiebatur Agnus Paschalis comedi in una domo, ut in habitantibus consonantia morum et affectuum notaretur identitas, sicut scriptum est: Qui inhabitare facit unius moris in domo. Idipsum itaque beato Job ad aliarum virtutum cumulum accedebat, quod filios suos nutrierat in amore, et vagos adolescentiae motus sub censura cohibuerat disciplinae. Heli enim, licet in aliis justus esset, ideo visus est reprobatus a Domino, sellaque in qua sedebat eversa, collo fracto, cecidit, quia filios non correxit. Dilexisti, dicit ei Dominus, magis filios tuos quam me. Periit igitur, quia circa filiorum correctionem negligens fuit. Uxor etiam ejus abortiendo mortua est, et filii ejus Ophni et Phinees sunt occisi. Caveant patres spirituales, qui in cathedris sedent, ne ob negligentiam ipsorum sui filli occidantur, ne destruatur Ecclesia, ne in ipsorum confusionem et perniciem cathedrae subvertantur. Petrus Blenensis, Compendium In Job: Ad Henericum II Illustrissimum Anglorum Regem, Caput I Source: Migne PL 207.801b-802a

And his sons would hold feasts... 1 Among whom, because of the division of inheritance by which there is frequently accustomed to be jealously and envy among brothers, the prudence of Job is made manifest, who so established the life of his sons, that they love one another with mutual love, and through vicissitudes invite one another to friendly feasts. 'How good and joyful it is for brothers to dwell in unity.' 2 Because as much as the fraternal love of men is pleasing in the sight of God, so much more the worse it is if dissensions and divisions are nourished among them. On account of which the Apostle says: 'I beg you brothers, in the name of our Lord Jesus Christ, that you agree, so that there are no schisms among you.' 3 Thus there was complete harmony among the sons and daughters for the father, so that according to the Apostle they serve one another in a spirit of unity and in the bond of peace. 4 For if sons are in dispute with the father, there is no love among them, because they do not observe the wanted love of the father. Take the rays from the sun, and it does not shine. Cut off the river from the spring and it dries up. Cut the branch from the tree and it withers, the limb from the body and it rots. Separate a son from paternal devotion, and now he is not his, but a brother and associate of them to whom it is said: 'You are of your father the devil.' 5 In the beginning of Isaiah it reads: 'Sons I nourished and lifted up, but they spurned me.' At the end the words of the same prophet say: 'Their worm will not die, and their fire shall not be quenched.' 6 In the Old Testament it was commanded that the Paschal Lamb should be eaten in one house, that in the harmonious conduct of the dwellers might be noted the same affection, as it has been written: 'He who makes to dwell of one mind in the house.' 7 Therefore the height of virtues approached the blessed Job through others, because he nourished his sons in love, and restrained the unstable variances of youth beneath the censure of discipline. But Eli, who was righteous among other men, was seen to be reproved by the Lord and the seat in which he sat was overturned, and his neck was broken, because he did not correct his sons. 'You have loved your sons more than me,' the Lord said to him. Therefore he perished because he neglected to correct his sons. Indeed his wife died in giving birth, and his sons Ophni and Phinehas were slain. 8 Let spiritual fathers beware, who sit in their seats, lest because of negligence they slay their own sons, lest they destroy the Church, lest in their disorder and wickedness their seats are overthrown. Peter of Blois, Compendium On Job, To Henry II Most Illustrious King Of The English, Chapter 1 1 Job 1.4 2 Ps 132.1 3 1 Cor 1.10 4 Ephes 4.3 5 Jn 8.44 6 Isaiah 1.2, 66.24 7 Ps 67.7 8 1 Kings 1-4

Wisdom And Fear

Ἀρχὴ σοφίας φόβος θεοῦ σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν εὐσέβεια δὲ εἰς θεὸν ἀρχὴ αἰσθήσεως σοφίαν δὲ καὶ παιδείαν ἀσεβεῖς ἐξουθενήσουσιν. Οἱ κτώμενοι κακίαν, τῷ κακοὶ εἶναι ἐξουδενοῦσι σοφίαν· καὶ μὴ ἔχοντες φόβον τὸν ποιοῦντα ἀρχὴν αἰσθήσεως, ἀναισθητοῦσι καὶ ἐξουδενοῦσι σοφίαν· πῶς; τῷ μὴ πράττειιν μηδὲ μετιέναι· πᾶς γὰρ ὁ τὰ φαῦλα πράττων, μυσεῖ τὸ φῶς· ἀλλ' οὐ παρὰ τὴν οἰκείαν φύσιν ἀτιμάζεται, ἀλλὰ παρὰ τὴν ἐκείνων ἄγνοιαν· ἀλλ' οἱ εὐσεβεῖς αἱροῦνται τὴν παιδείαν, ἵνα τὴν ψυχὴν καθαρθέντες, εἰσδέχωνται τὴν εἰς κακότεχνον ψυχὴν μὴ εἰισουσαν σοφίαν· οἱ δὲ μὴ ἔχοντες φόβον Θεοῦ, τὸν ποιοῦντα ἀρχὴν αἰσθήσεως, ἀναισθητοῦσι σοφίας καὶ παιδείας, καὶ ἐξουθενοῦσιν ἀμφότερα· ὡς οἱ τὴν Παλαιὰν μὴ δεχόμενοι, καὶ τὸν Δημιουργὸν ὡς ὠμὸν διαβάλλοντες. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ A´ Source: Migne PG 17.196a

The beginning of wisdom is the fear of God and a good understanding is for all who do it, and piety is the beginning of understanding, but the impious scorn wisdom and discipline. 1 Those who are wicked, being wicked, scorn wisdom, and do not have the fear which makes the beginning of knowledge, therefore they are fools and contemptuous of wisdom. How? They neither do, nor do they understand. For everyone who does evil hates the light. 2 But not on account of its true nature is it scorned by them, but because of their ignorance. Pious men, however, embrace discipline, so that with a clean soul they may receive wisdom, which does not enter into a wicked soul. 3 And those who do not have the fear of God, who attempt the beginning of understanding, they do not understand either wisdom or discipline but they scorn both, like those who do not accept the Old Testament, and accuse the Creator of stupidity. 4 Origen, On Proverbs, Chap 1 1 Prov 1.7 2 Jn 3.20 3 Wisdom 1.4 4 Gnostics

Beasts And Discipline

Ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξει, καθάπερ κτηνῶν, ὁ Θεὸς, τῶν ἀποφευγόντων σε, ὁ Δαυϊδ κιθαρίζων ἐβόα. Ὥωπερ γὰρ ἡμεῖς ἵππον καὶ ἄκοντα χαλινῷ δαμάζομεν, οὐ μισοῦντες, ἀλλ; εὔτακτον αὐτῷ τὸν δρόμον καθιστῶντες, καὶ τον ἄτακτον αὐτοῦ τῇ τάχει περιστέλλοντες, καὶ τὸ ἄκοσμον αὐτοῦ, καὶ ἀπαίδευτον πήδημα, εἰς εὔτακτον ὁδὸν μεταῥῥυθμίζοντες, οὕτως ὁ Θεὸς ἐὰν ἴδῃ ψυχὴν πωλευομένην ὦδε κἀκεῖσε, ἄγει αὐτὴν πρὸς τὸ εὐπρεπέστερον, καὶ μὴ θέλουσαν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΛΒ, Γενεθλιῳ Source: Migne PG 79.140a

With bit and bridle bind their jaws, like beasts, O God, those who turn away from you, David cries out with the lyre. 1 For as we rule an unwilling horse with a bridle, not because of hatred, but so that we might establish order for its course, curbing disordered motion with order and transforming what is ugly and foolish to a well ordered way, so God, if He sees a soul wandering about here and there, directs it to something more decent, even if it is unwilling. Saint Nilus of Sinai, Book 1, Letter 132, To Genethlios 1 Ps 31.9

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

Deeds And Repute

Sed in hoc solo constat conversionis nostrae ratio, ut boni sumus. Laborandum igitur illi ante omnia est, ut qui bontitatem sequitur, bonus esse judicetur. Nam qumavis homo purum corpus immaculatumque custodiat, laceratam vitam ad Deum portat, cujus actus vultum infamat, licet sciamus conscientiam solam bonis actibus posse sufficere. Sed quanto melius est ut semper de te bene sentiat, qui circa januam tuam vanis suspicionibus frequenter aegrotat? Insitum est enim naturaliter vulgo, ut de bonis male semper judicet. Sed tu qui curam bonae famae colis, studio tuo gratiam integrae opinionis acquire. Vita ergo nostra ita sit lucida, ut sit omnibus nota. Integritas religioni, pudor serviat humilitati. Quem amor tenet servandae integritatis, ante omnia falsi ad se famam non admittat erroris. Magnum est quidam et gloriosum et usque ad coelum omnium ore proferendum, numquam malis actibus locum dedisse; sed multo fortius est numquam falsis suspicionibus laborasse. Quid enim tibi prodest sobrietas, si vitia ebrietatis exerceas? Quis te non ebrium judicet, si intet effluentues vino calices saltantium gyros imiteris? Quis te castum putabit, si te viderit meretricum fabulis mixtum scenico sermone compositis, aut loquentem turpia, aut inhonesta resonantem? Laudo quidem conscientiam castitatis in te, sed odi colloquium meretricis. In quo loco fortasse dicat aliquis, Sufficit mihi pure conscientia. Quantum ad innocentiam pertinet, tibi soli sufficit. Sed providendum est ne facilitate tua alter peccat, et alienum peccatum in te redundet, juxta illud quod dicit Scriptura:: Vae illi per quem scandalum venit. Quamvis autem pretioso serico corpus vestias, et niveo vellere membra componas, non sine macula diem transigis, si camini ardentis ora contigeris. In omnia igitur actu tuo vitam tuam disciplina comitetur. Si vis placere Christo, elabora ut professionem tuam fides adjubet, fama commendet. Praecedat vos patientia humilitatis socia, assistat pudicitia integritatis magistra: fugiat cupiditas, erubescat ebrietas, luxuria actus suous lugeat, superbia confusa discedat. Quicumque igitur est qui festinat Deum agnoscere, sub hoc disciplinae ordine Christum nostrum poterit invenire Sanctus Valerianus Cemeliensis, Homilia I, De Bono Disciplina Source: Migne PL 52.695c-696b

But in this alone stands the reason of our conduct, that we are good men. Therefore, before everything one should strive so that those who follow the goodness are judged to be good. For even if a man keeps his body pure and immaculate, yet when his actions make the face blush, he bears before God a mangled life, though it is possible, we know, that conscience alone suffices to make acts good. But how much more better is it that another might always think well of you, he who often skulks outside your door with vain suspicions? It is a natural inclination of the vulgar that they will always judge the good poorly. But you who have care for good repute, with all zeal gain the favour of a flawless opinion. Therefore let our lives be bright that they be known to all. Let integrity serve religion, modesty humility. He whom loves to guard his integrity, will before everything not allow false rumour concerning himself. Great and glorious it is, and something that the mouth should cry up to heaven, that one has never given the occasion for evil acts, but much greater than this is that one has never laboured under false suspicions. How shall sobriety profit you, if you practice the faults of drunkenness? Who will not judge you drunk, if among the overflowing cups of wine you imitate the swaying of dancers? Who will think you chaste, if he sees you on a stage partaking of the speech of whores, or speaking foully, or proclaiming base things? Certainly I praise the conscience of chastity in you, but I hate the whorish speech. Here perhaps someone may say, 'A pure conscience is enough for me.' Inasmuch as it pertains to innocence it is enough for you. But you should be prudent lest by your ease another sin, and this sin of another reflect on you, according to what Scripture says: 'Alas to him through whom scandal comes.' 1 Although you clothe your body in precious silk and wrap limbs in snow white wool, you will not pass a day undefiled if you stand before the mouth of a blazing furnace. In every deed, therefore, let your discipline by the companion of your life. If you wish to please Christ, strive that your faith promote your profession, and your reputation commend it. Let patience, associate of your humility, go before you, and modesty, the teacher of integrity, assist you. May avarice flee, ebriety blush, lust grieve over its own deeds, and pride be cut off in confusion. Whoever, therefore is hurrying to know God, by this orderly discipline, will be able to find our Christ. Saint Valerian of Cimelium, from Homily I, On The Good Of Discipline 1 Mt 18.7

Job And The Potsherd

Qui testa saniem radebat... Testa saniem radere, est per poenitentiam et disciplinam suas iniquitates abstergere. Per testam enim, quae aspera est, significatur poenitentiae asperitas, et austeritas disciplinae. Testa quidem, quae terra sine humore est, figurat animam peccatricem, quae nec rore coelesti compluta est, nec humore caritatis imbuta, sicut Propheta dicit: Anima mea sicut terra sine aqua tibi. Item: Aruit tanquam testa virtus mea. Sedens itaque in sterquilinio testa saniem radit, qui recordatur miserae et immundae originis suae, recolit quia de immundo conceptus semine, de putredine genitus dabitur vermibus in cibum, et putredo in putredinem revertetur, sicut noster athleta commemorat de seipso, dicens: Qui quasi putredo consumendus sum, et sicut vestimentum, quod comeditur a tinea. Frequenti siquidem recordatione nostrae miserrimae conditionis raditur sanies interioris vulneris, et male operandi voluntas abscinditur. Petrus Blenensis, Compendium In Job: Ad Henericum II Illustrissimum Anglorum Regem, Caput I Source:  Migne PL 207.818c-d

He scraped his ulcer with a potsherd... 1 To scrape the ulcer with a potsherd is to scour off our iniquities through penance and discipline. For by the potsherd, which is rough, is signified the bitterness of penance, and the harshness of discipline. Certainly the potsherd, which is dry earth, is a figure of the sinful soul which is not watered by the celestial dew fall, and is not imbued with the moisture of love, as the Prophet says: 'My soul is like a land without water to you.' 2 Similarly: 'My strength has dried up like a potsherd.' 3 Thus he who while sitting in ashes scrapes himself with a potsherd, is who thinks of his wretchedness and the uncleanliness of his origin, and recalls that he was conceived from impure seed and that being born from filth he shall be given as food to the worms, from filth to filth returning. So our champion recalls himself, saying: 'As a rotten thing I am used up, and like a garment which the moth consumes.' 4 With frequent recollection of our miserable condition he scrapes the ulcer of the interior wound and cuts off his will from evil deeds. Peter of Blois, Compendium On Job, To Henry II Most Illustrious King Of The English, Chapter I 1 Job 2.8 2 Ps 142.6 3 Ps 21.16 4 Job 13.28

Cutting Off Clergy

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

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

Obedience And Salvation

Ὑμεῖς οὖν οἱ τὴν καταβολὴν τῆς στάσεως ποιήσαντες ὑποτάγητε τοῖς πρεσβυτέροις καὶ παιδεύθητε εἰς μετάνοιαν κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν. Μάθετε ὑποτάσσεσθαι ἀποθέμενοι τὴν ἀλαζόνα καὶ ὑπερήφανον τῆς γλώσσης ὑμῶν αὐθάδειαν· ἄμεινον γάρ ἐστιν ὑμῖν, ἐν τῷ ποιμνίῳ τοῦ Χριστοῦ μικροὺς καὶ ἐλλογίμους εὑρεθῆναι, ἢ καθ’ ὑπεροχὴν δοκοῦντας ἐκριφῆναι ἐκ τῆς ἐλπίδος αὐτοῦ. Οὕτως γὰρ λέγει ἡ πανάρετος σοφία· Ἰδοὺ προήσομαι ὑμῖν ἐμῆς πνοῆς ῥῆσιν, διδάξω δὲ ὑμᾶς τὸν ἐμὸν λόγον. Ἐπειδὴ ἐκάλουν καὶ οὐχ ὑπηκούσατε, καὶ ἐξέτεινον λόγους καὶ οὐ προσείχετε, ἀλλὰ ἀκύρους ἐποιεῖτε τὰς ἐμὰς βουλάς, τοῖς δὲ ἐμοῖς ἐλέγχοις ἠπειθήσατε· τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δέ, ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος καὶ ὡς ἂν ἀφίκηται ὑμῖν ἄφνω θόρυβος, ἡ δὲ καταστροφὴ ὁμοία καταιγίδι παρῇ, ἢ ὅταν ἔρχηται ὑμῖν θλῖψις καὶ πολιορκία. Ἔσται γάρ, ὅταν ἐπικαλέσησθέ με, ἐγὼ δὲ οὐκ εἰσακούσομαι ὑμῶν· ζητήσουσίν με κακοί, καὶ οὐχ εὑρήσουσιν. Ἐμίσησαν γὰρ σοφίαν, τὸν δὲ φόβον τοῦ Κυρίου οὐ προείλαντο, οὐδὲ ἤθελον ἐμαῖς προσέχειν βουλαῖς, ἐμυκτήριζον δὲ ἐμοὺς ἐλέγχους. Τοιγαροῦν ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρποὺς καὶ τῆς ἑαυτῶν ἀσεβείας πλησθήσονται. Ἀνθ’ ὧν γὰρ ἠδίκουν νηπίους φονευθήσονται, καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ· ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐπ’ ἐλπίδι πεποιθὼς καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ. Ὑπακούσωμεν οὖν τῷ παναγίῳ καὶ ἐνδόξῳ ὀνόματι αὐτοῦ φυγόντες τὰς προειρημένας διὰ τῆς σοφίας τοῖς ἀπειθοῦσιν ἀπειλάς, ἵνα «κατασκηνώσωμεν πεποιθότες» ἐπὶ τὸ ὁσιώτατον τῆς μεγαλωσύνης αὐτοῦ ὄνομα. Δέξασθε τὴν συμβουλὴν ἡμῶν, καὶ ἔσται ἀμεταμέλητα ὑμῖν. Ζῇ γὰρ ὁ Θεὸς καὶ ζῇ ὁ Κύριος Ἰησοῦς Χριστὸς καὶ τὸ πνεῦμα τὸ ἅγιον, ἥ τε πίστις καὶ ἡ ἐλπὶς τῶν ἐκλεκτῶν, ὅτι ὁ ποιήσας ἐν ταπεινοφροσύνῃ μετ’ ἐκτενοῦς ἐπιεικείας ἀμεταμελήτως τὰ ὑπὸ τοῦ Θεοῦ δεδομένα δικαιώματα καὶ προστάγματα, οὗτος ἐντεταγμένος καὶ ἐλλόγιμος ἔσται εἰς τὸν ἀριθμὸν τῶν σῳζομένων διὰ Ἰησοῦ Χριστοῦ, δι’ οὗ ἐστὶν αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἅγιος Κλήμης Ῥώμης, Ἐπιστολή πρὸς Κορινθίους, Source: Migne PG 1 324a-328a

You, then, who are at the root of this revolt, make submission to the clergy and be educated to repentance with the bending of the knee of your hearts. Learn to submit yourselves, putting aside proud and overbearing speeches, for it is better for you to be lowly and respected members of the flock of Christ than to be apparently enjoying positions of eminence, but in fact to be cast out of all hope of Him. In the Wisdom of Perfection it says: 'Behold, I will bring out to you a saying of my breath, and I will teach you my word. Because I called and you did not obey and I held out words and you did not attend to them, but made my councils of no effect and were unpersuaded by my corrections, therefore I will laugh at your destruction, and I will rejoice over you when ruin comes upon you and when dismay suddenly overtakes you and your calamity is near like a whirlwind, or when the trials of a seige come to you. For it will be that you call on me and I will not hear you, and the wicked will seek me and they will not find me. For they hated wisdom and they did not choose the fear of the Lord, nor did it please them to heed my counsel, but they mocked my reproofs. Therefore they shall eat the fruits of their own way and they shall be filled with their own impiety. Because they mistreated babes, they shall be slain, and visitation shall destroy the ungodly. But he that hears me shall dwell trusting in hope and shall have rest from all fear of every evil.' 1 Let us, then, be obedient to His all holy and glorious name by which we flee the doom that was pronounced by Wisdom on the godless, and that we may dwell trusting in the most sacred name of His majesty. Receive our counsel and you will have no regrets. For as God lives, as Jesus Christ lives, and the Holy Spirit also, on whom are set the faith and hope of God's elect, so surely the man who in all humility and fitting zeal, not to be repented, keeps the divinely appointed decrees and statues, will be enrolled with honour among the number of those who are saved through Jesus Christ, through whom God is glorified for ever and ever. Saint Clement of Rome, from the Letter to the Corinthians 1 Prov 1.23-33

The Fearful Tongue

Gloriosissimus prophetarum, idemque rex dominici populi beatus David, qui omnes homines ad audienda vitae purgatioris instituta concurrere generali adhortatione compellit, dicens: Venite, filii, audite me, timorem Domini docebo vos. Vere docendi peritissimus patriarcha venerabilis, qui, ut humanis mentibus timorem Dei praeceptis propheticae auctoritatis insinuet, paternae affectionis blandimenta praemittit. Subditos namque ditionis suae filios appellat, ut eos non tam terrore regiae potestatis revocet a peccatis, quam diligentis affectu cunctorum sensibus promptam bene vivendi inserat voluntatem. Frequenter enim, quos non corrigit durioris increpationis asperitas, saturitas verbi mollioris emendat: Timorem, inquit, Domini docebo vos. Docet nos vir sanctus religiosum timorem, ut amorem terreni judicii postponamus. Timorem Domini docet, qui semper est salutaris, quia saepe timor hominis Dei nutrit offensam. Sic jam videamus, quos doctor egregius divini timoris faciat gradus, quam suae regulam sanctioris instituit disciplinae. Prohibe linguam tuam a malo, et labia tua ne loquantur dolum. Perfectus religiosae vitae magister linguam prae omnibus refrenet a culpa, quae ab exordio mundi apud paradisum Dei in serpente prima peccavit. Nam malignae linguae fuit ministerium, ut suaderetur Adae in exitium generis sui interdictae arboris poma decerpere. Neque enim in aeternam lapsum impulisset invidia, si prudentiori consilio Eva linguam suam cohibere voluisset a malo. Lingua igitur mala ministra diaboli est, ac totius pravitatis ancilla. Lingua mala acutissimi, vice gladii non solum corpus, sed animam vulnerat innocentem. Lingua mala et inconsulta contumeliis perculit cor fraternum, et per pacata invicem pectora perniciosam litem sociat. Lingua mala adhibet imaginem veritatis et veritatem mendaciis decolorat. Lingua mala inimicis auribus commissa sibi amicorum prodit arcana. Lingua mala quos aperto metuit compellare sermone, occulta nititur obtrectratione foedare. Lingua deceptione laqueos simplicibus nectet, bonorum vivorum sanguinem petit, potentium inflammat animos, et humilium corda perturbat; et tanquam ei non sufficiat humana confundere, coelum ipsum blasphemiis atque indignissimis pulsat injuriis, ut propheticus sermo de impiis protestatur, dicens: Posuerunt in coelum os suum, et lingua eorum transivit in terra. Et post omnia, dilectissimi, cum de universis his habeat peccatum remedium, per linguam malam et incontinentem peccatur, quod homini neque in hoc saeculo praesenti laxetur, dicente Domino: Qui autem blasphemaverit in Spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in futuro. Et quid plura, fratres? Quidquid humano pectori diabolus iniquitatis illexerit, lingua mala famulante perficitur. Sed ad destructionem judiciumque ejus Dominus invocatur, clamante propheta: Dispergat Dominus universa labia dolosa, et linguam magniloquam. Et alibi quidem, Perdes eos quis loquuntur mendacium. Propter haec cavenda mala et fugienda beatus David unumqueque nostrum praemonet, dicens: Cohibe linguam tuam a malo, et labia tua ne loquantur dolum. Et post pauca subjungit: Inquire pacem, et sequere eam. Emendata enim lingua tua, atque ab omni maliloquii sorde detersa, veram aeternamque pacem, id est Christum Dominum et invenies, et sequeris. Nemo se seducat: nisi quis vagam lascibamque linguam suam habenis disciplinati cordis cohibuerit, nec hominum pacem poterit invenire, nec Christi. Propterea venerandus propheta sciens in quo lingua hominis sit lubrico consituta, et quantum periculi animi vitaeque nostrae incontinentia linguae possit efficere, Deum suum orabat, dicens: Pone, Domine, custodiam ori meo: et alibi: Domine: labia mea aperies, et os meum annuntiabit laudem tuam. A Domino vir fidelissimus custodiri os suum aperiri labia sua optat, ne unquam ei magister ille mendacii ac totius doli artifex diabolus impietatis suae inserat falsitates. Vere hic linguam suam ab omni malitia coercere poterit, qui sub dispensatione Dei et loqui desiderat et tacere. Idcirco, fratres, inspicientes quam vehemens sententia dolosa labia maneat, et quanta gratia linguam simplicem subsequatur, oremus et nos cum propheta Dominum ac Deum omnipotentem ut custodiat os nostrum, ac ipse semper labia nostra aperire in verba sibi placitura dignetur. Sanctus Maximus Taurinensis, Homilia  CVI, De timore Dei et correctione linguarum Source: Migne PL 57.497b-500a

The most glorious of the Prophets and at the same time king of the Lord's people, blessed David, calls men with a general exhortation to gather for the hearing of the institution of the cleansing life, saying: 'Come, O sons, hear me, and I shall teach you the fear of the Lord.' 1  Truly the venerable Patriarch is skilled in the art of teaching, he who, that he instill in human minds the fear of the commands of God by prophetic authority, first sends forth the charms of paternal love. For he calls for his sons to be subdued beneath his wealth, so that they be recalled from sin, not so much by the terror of regal power than he implant in them a prompt desire to live well by a incitement of loving sense. For frequently, those who are not corrected by bitter denunciations receive emendation by an abundance of softer speech. He says: 'I shall teach you the fear of the Lord.' 1 The holy man teaches religious fear, that we put aside love of worldly judgements. He teaches the fear of the Lord, who cares for salvation, because often the fear of man feeds offence to God. So now let us see what the great teacher makes as the steps of Divine fear, which he has established as the rule of his sacred discipline. 'Hold your tongue from evil and let not your lips speak deceit.' 2 Before everything the perfect teacher of the holy life binds back the tongue from fault, which from the beginning of the world, in God's paradise, first sinned in the serpent. For it was the work of a wicked tongue that persuaded Adam to snatch at the fruit of the prohibited tree for the expulsion of his race. And he would not have been driven into eternal fall by envy if with more prudent counsel Eve had wished to restrain her tongue from evil. Therefore the tongue is a wicked servant of the devil, and the handmaid of every depravity. The tongue is a most piercing evil, a sword which wounds not only the body but the innocent soul. The wicked and thoughtless tongue strikes the fraternal heart with contumely and into settled hearts brings wicked strife. The wicked tongue holds to a mere image of truth and defiles the truth with lies. The wicked tongue betrays the secrets of friends into the ears of enemies. The wicked tongue, compelled to fear the open word, strives to tarnish with hidden detraction. The tongue with deception sets traps for the simple, seeks the blood of good men, inflames the souls of the powerful, and troubles the hearts of the humble; and as if this did not suffice to bewilder human things, it even strikes heaven with disgraceful, harmful blasphemies, as the Prophetic word declares concerning the impious: 'The have placed their mouths in heaven, and their tongues trail upon the earth.' 3 And after everything, dearest brothers, when all these things have a remedy, when there is sin by the wicked tongue and incontinence, there is that in this present world which is not to be forgiven man, the Lord saying: 'For he who blasphemes against the Holy Spirit, it shall not be forgiven him in this age or the next.' 4 And what more, brothers? With whatever the devil would entice the human heart, he accomplishes by the service of the wicked tongue, But for ruin and judgement the Lord is called on, with the Prophet crying out: 'May the Lord scatter every deceitful lip and the boastful tongue.' 5 And in another place: 'You destroy all those who speak a lie; 6 On account of which the blessed David gives us our warning to beware and to flee evil, saying: 'Restrain your tongue from evil, and let not your lips be deceitful' 2 And a little after: 'Seek peace and follow it.' 7 For with the tongue corrected, and cleansed of every filth of evil speech, you will find and follow true eternal peace, that is, Jesus Christ. Let no one deceive himself: Unless someone shall have held his tongue and lips from error in the discipline of his heart, neither shall he be able to find peace, nor Christ. On account of which the venerable Prophet knowing how the tongue of man is placed in fault, and how much the incontinence of the tongue is able to make peril for the soul and our lives, he prays to God, saying, 'Place, O Lord, a guard on my mouth.' 8 And elsewhere: 'O Lord, open my lips and my mouth shall proclaim your praise.' 9 The faithful man desires that his mouth is guarded and that his lips are opened by the Lord, lest at any time that teacher of lies and every deceit, that artificer the devil, instill in him the falsities of impiety. Truly he alone shall be able to restrain his tongue from every evil who desires to speak and be silent under the dispensation of God. Therefore, brothers, examining how wretched is the intention of deceitful lips, and how much grace follows the simple tongue, let us pray with the Prophet that the Lord and Almighty God guard our mouths, and He Himself deign always to open our lips with words that are pleasing to Him. Saint Maximus of Turin, Homily 106, On The Fear Of God And The Correction Of Tongues 1 Ps 33.12 2 Ps 33.14 3 Ps 72.9 4 Mt 12.32 5 Ps 11.4 6 Ps 5.7 7 Ps 33.15 8 Ps 140.3 9 Ps 50.17

Kindness And Discipline

Habuit nihilominus bonitatem et disciplinam testis ille dominicus, et Baptista Joannes, qui resipiscentes a peccatis suis homines propheticae pietatis affectu poenitateniae baptismo diluebat; atque ut vere legalium praeceptorum custos immutabilis, et Herodem regem de illicita incusabat uxore, et cunctis ad se concurrentibus purgatioris vitae praecepta mandabat. Scientiae autem illius plenitudinem quisquis potest ignorate, qui, quod pro salute hominum venit Christus e coelo, primus hominibus revelavit? Videtis itaque, fratres, quo orandum compendio, et qua paucitate verborum perfectione vivendis venerabilis propheta quaerebat. Brevissimo namque sermone conclusit quidquid spiritualium habet multitudo virtutum. Si ergo ille praecipuus prophetarum doceri se a Domino, has sanctioris vitae vias tantopere precabatur, quid facere nos, inquam, magis orare debemus dicentes: Bonitatem, et disciplinam, et scientiam, doce nos, Domine, quatenus in nobis bonitas mala vincat vitia, ac voluntatis disciplina castiget. Si enim sciens omnipotentem Dominum Patrem, Filumque ejus unius esse substantiae, Spiritum quoque sanctum pari credideris aeternitate regnantem, nulla te unquam vel paganorum vana persuasio, vel Arianorum perfida turbabut impietas. Si futuri judicii scientia cor tuum mentemque repleveris, habebis tuis in moribus disciplinam; rursus si disciplinae ipsius mensuras regulasque servaveris, si congruam tenebis in omnibus bonitate; quia bonitas temperamentum est disciplinae, et disciplina condimentum est bonitatis, Cave ergo, frater, ne ita velis bonus videri, ut abjicias disciplinam; discipliam secteris, ut removeas bonitatem. Quibus beatus David idcirco scientiam precatur adjungi, ut directo mentis nostrae judicio scire possimus qualiter in nobis esse poscit et districtior bonitas, et blandior disciplina. Sanctus Maximus Taurinensis, Homilia CVII, De eo quod scriptum est in Psal CXVIII: Bonitatem et disciplinam et scientiam, doce me. Source: Migne PL 57.501a-502b

And John the Baptist, that witness of the Lord, also had not a little kindness with his discipline, so that men who repented of their sins on account of his prophetical piety he cleansed in baptism, and then, guarding the immutable precepts of the law, he reproached king Herod who lived illicitly with a woman, and to everyone he commanded that they join him in holding to the teaching of the purgatorial life. Who is able to ignore the plenitude of his knowledge, he who first among men revealed that for the salvation of men Christ came from heaven? Thus see, brothers, how one should pray for profit, and with what concision the venerable Psalmist sought perfection of life. For with the most brief words he encompasses whatever has the greatness of spiritual virtue. If, therefore, he especially of the prophets was taught by the Lord, we should pray for all the more these ways of the holy life, how to make ourselves, I say, pray more as we should: 'Goodness and discipline and knowledge, teach us, Lord,' 1 for as much in us goddess conquers wicked vice, so discipline corrects the will. For if knowing the omnipotent Lord and Father, and Son, to be one substance, and the Holy Spirit also equally you believe to rule in eternity, with nothing of pagan vanity influencing you, or the impiety of Arian perfidy troubling you, if you fill your heart and mind with knowledge of future judgment, you shall have your conduct disciplined; and again if you guard the rules and measures of discipline, you will hold to what is appropriate in all things by kindness, because kindness is the tempering of discipline, and discipline is the seasoning of kindness. Beware, then, brothers, lest wishing to seem good you cast away discipline, and lest pursuing discipline you are stripped of kindness. For which reason the blessed David therefore added a prayer for knowledge, that with the straight judgement of our mind we might be able to know what sort of breadth of kindness should be in us that discipline be sweeter. Saint Maximus of Tours, from Homily 107, On What I s Written in Psalm 118: Kindness And Discipline and Knowledge, Teach Me. 1 .Ps 118.66

The Cross And Virtue

Αἱ Χεῖρες τοῦ  Χριστοῦ προσπαγεῖσαι τῷ σταυρῷ, καὶ οἱ πόδες προσηλωθέντες σημαίνουσι πράξεων τε πονηρῶν, καὶ τοῦ πρὸς πᾶσαν δυσσέβεαιν καὶ στερεὸν ἐμποδισμόν. Τῇ γὰρ ἰσχύει τοῦ Δεσποτικοῦ σταυροῦ κατεπαλαίσαμεν, καὶ κατεπατήσαμεν, καὶ ἐξεβιασάμεθα τὴν πρώνη ἡμᾶς νικῶσαν, καὶ ἀπατῶσαν καὶ ἐκβιασζομένην ἁμαρτίαν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΚΗ', Ἱππονικῳ Σκρινιαριῳ Source: Migne PG 79.201a-b

The hands of Christ affixed to the cross and the nailing of His feet signify both evil actions and what is the firm impediment to every wickedness and crime. For with virtue we have been stretched out on the cross of the Lord, and there we have trampled on and kicked off what before had conquered us and laughed at us and driven us to sin. Saint Nilus of Sinai, Book 1, Letter 328, To Hipponicus the Notary

The Punishments Of Indiscipline

At contra, Heli, quia filiorum peccata cognovit, sed eos invectione, qua digni erant, acerrima non corripuit, eisdem filiis a Philisthiim, in bello peremptis, ipse quoque de sella retrorsum cecidit, fractisque cervicibus exspiravit. Quin et arca Domini ab hostibus capta est, et prius quidem quatuor millia, deinde triginta millia virorum sunt, Philisthaeo trucidante, prostrata. Et quidem redarguit, et quidem corripuit: sed lenitate et mansuetudine Patris, non severitate, vel auctoritate pontificis: Quare inquit, facitis res hujusmodi quas ego audio, res pessimas, ab omni populo? Nolite, filii mei; non est enim bona fama quam audio. Audierat enim, Scriptura testante, quia dormiebant cum mulieribus quae observabant ad ostium tabernaculi. Porro quos inimicos Dei vidit, in perniciem suam filios recognovit: et quos hostili ferire gladio debuit, paternae blanditiae lenitate palpavit. Non sic ille fidelis in domo Domini famulus Moyses, magister videlicet ingenui Phinees. Stans enim in porta castrorum, ait, Si quis est Domini, jungatur mihi. Congregatique sunt ad eum omnes filii Levi, quibus ait: Haec dicit Dominus Deus Israel: Ponat gladium vir super femur suum: ite, et redite de porta usque ad portam per medium castrorum: et occidat unusquisque fratrem, et proximum, et amicum suum. Caesis itaque viginti tribus millibus hominum, ait Moyses: Consecrastis manus vestras hodie Domino, unusquisque in filio et fratre suo, ut detur vobis benedictio. Plane sicut benedictione digni sunt, qui culpas corrigunt, ita nihilominus maledictioni obnoxii sunt, qui peccantibus blandiuntur, sicut per prophetam dicitur: Maledictus qui prohibet gladium suum a sanguine. A sanguine quippe gladium suum prohibet, qui se ab inferenda reprobis dignae sententiae animadversione coercet. Facti siquidem culpam habet, qui quod potest, negligit emendare. Unde et praefato Heli dicit Dominus: Quare calce abjicitis victimam meam, et munera mea quia praecepti ut offerrentur in templo, et magis honorasti filios tuos quam me? Si ergo Heli propter duos duntaxat filios, quos non ea qua digni erant invectione corripit, eum eis simul, et cum tot hominum multitidune periit,; qua arbitramur dignos esse sententia, qui in aula ecclesiastica, et soliis judicantium praesident, et super non ignotis pravorum hominum criminibus tacent? Qui dum dehonestare homines in publico metuunt, ad contumeliam superni judicis divinae legis mandata confundunt: et dum perditis hominibus amittendi honoris officium servant, ipsum ecclesiasticae dignitatis auctorem crudeliter inhonorant. Unde et eidem Heli, qui Deum, suos filios honorando, contempserat, divina vox ait, Quicunque glorificaverit me, glorificabo eum; qui autem contemnunt me, erunt ignobiles. Ubi mox subditur: Ecce dies veniunt, et praecidam brachium tuum, et brachium domus patris tui. Ac si aperte dicat: Qui ego per pastoralis officii dignitatem contra inimicos meos brachium tibi fortitudinis contuli, sed tu ad eorum ultionem illud exerere noluisti; jam brachium a te praecidam, id est, vigorem tibi scardotalis culminis auferam: ut qui manceps fueras ad pugnandum pro me, jam nec manum habeas ad tuendum te. Ponamus plane, quod Ophni et Phinees, episcopi sint; Heli autem metropolitani vicem teneat: quid ergo deterius quis potest agere, quam si luxuriosis parcet, cum emendare praevaleat? Praesertim cum praefato Heli Dominus dicat: Praedixi ei, quod judicaturus esse domum ejus in aeternum, propter iniquitatem, eo quod noverat indigne agere filios suos, et non corripuerit eos; idcirco juravi domui Heli, quod non expietur iniquitas domus ejus victimis et muneribus, usque in aeternum. Si ergo victimis et muneribus omnia crimina diluuntur, sola autem falsa in episcopis pietas veniam non meretur; videat qui eorum dijudicare mala dissimulat, quam durae sententiae apud districtum judicem se obnoxium reddat. Peter Damianus, De Caelibatu Sacerdotum, Caput II Source: Migne PL 145.383a-384b

But on the contrary, Heli, since he was aware of the sins of his sons but did not correct them with the sharp invective of which they were worthy, with his sons, who were slain in war with the Philistines, he falling backward off his seat and breaking his neck, perished. And then the ark of the Lord was seized by the enemy, with first four thousand and then thirty thousand men slain, being cut down by the Philistines. 1 And yet he did reprove and he did admonish, but only with the lenity and meekness of a father, not with the severity or authority of a high priest. He said, 'Why do you do these things which I hear, the worse things, from all the people. Do not do so, my sons, for it is no good tale which I hear.'  For he heard, Scripture bears witness, that they coupled with the woman who kept watch at the entrance of the tabernacle. 2 Thus he saw those who were enemies of God, and he marked his sons in wickedness, but those against whom he should have borne a hostile sword, he caressed with gentle paternal blandishments. Not so that faithful servant in the house of the Lord, Moses, teacher of the upright Phineas. For standing in the gateway of the camps, he said, 'If someone is of the Lord, let him join with me. And they gathered to him all the sons of Levi, to whom he said, 'This does the Lord of Israel say: Gird your sword upon your thigh and go and return from gate to gate through the midst of the camps and kill every brother and neighbour and friend.'  And thus with the slaying of twenty three thousand men, Moses said: 'Today you have consecrated your hands to the Lord; each one in his son and his brother, that a blessing might be given you.' 3 Obviously they are worthy of a blessing, who correct fault, as they are worthy of a curse who indulge sins, as through the Prophet it is said: 'Cursed is he who withholds his sword from blood.' 4 From blood the sword is certainly withheld by him who restrains himself from the bringing of the words of reproof against those worthy of it. Whence the Lord said to Heli, 'Why now with your heel do you kick away my sacrifice and my gifts which I commanded to be offered in my temple, and you give more honour to your sons than Me?' 5 If therefore Heli who only on account of his two sons, whom he did not correct in those things in which they were worthy of invective, perished, and along with them, a whole multitude of men, what sentence shall we be deemed worthy of, who in the churches, sitting on the thrones of judgement, do not keep silent even over the undisclosed crimes of depraved men? While they who balk at disgracing men in public, confound unto insults the commands of the Divine law of the heavenly judge, and while they protect ruinous men from being expelled from offices of honour, cruelly disgrace the creator of ecclesiastical honour. Whence to that same Heli, who disdained God while honouring his sons, the Divine voice said, 'Whoever shall glorify Me, I will glorify him, and they who spurn me, they will be disgraced. ' And a little after: 'Behold, the days will come when I shall cut off your arm and the arm of the house of your father.' 6 As if He openly should say: Because I have brought my strong arm against enemies to you by the dignity of the pastoral office, but you are unwilling to exert yourself to the punishment of them, now I shall cut off that arm from you, that is, I shall take away from you the life of sacerdotal eminence, that you who were an agent in battle for me, no more shall have that hand for your protection. We shall propose plainly, then, that Ophnis and Phineas, the sons, are bishops, and Heli holds the archbishopric; and what therefore is worse to do, if he spares luxuriating bishops who is able to improve them? Especially when the Lord said concerning Heli, 'I said to him that judgement shall be passed on his house for eternity, because of iniquity, since he knew that his sons acted shamefully and he did not correct them, therefore I swear against the house of Heli, that the iniquity of his house shall not be expiated by sacrifices and gifts even unto eternity.'  7 If therefore sacrifices and gifts all crimes sweep away, and the false piety of bishops shall not merit forgiveness, let him see who dissembles over judgement of evils, what hard sentence shall be returned to the wavering judge who is guilty before Him. Peter Damian, from On The Celibacy of the Clergy, Chapter 2 1 1 Kings 4.1-18 2 1 Kings 2.22-24 3 Exodus 32.26-29 4 Jerem 48.10 5 1 Kings 2.29 6 1 Kings 2.30-31 7 1 Kings 3.13-14

Correcting The Fallen

Praeterea monachorum quosdam atque monacharum, abjecto proposito sanctitatis, in tantam potestatis demersos esse lasciviam, ut prius clanculo, velut sub monasteriorum praetextu, illicita ac sacrilega se contagione miscuerint, postea vero in abruptum conscientiae desperatione perducti de illicitis complexibus libere filios procrearint, quod et publicae leges, et ecclesiastica jura condemnant: has igitur impudicas detestabilesque personas a monasteriorum coetu, ecclesiarumque conventibus eliminandas esse mandamus, quatenus retrusae in suis ergastulis tantum facinus continua lamentatione deflentes, purificatorio possint poenitudinis igne decoquere, ut eis vel ad mortem saltem, solius misericordiae intuitu per communionis gratiam possit indulgentia  subvenire. Pape Siricius Epistola Decretalis Papae Siricii Himerio Episcopo Tarraconensi Source: Migne PL 13.1137b-c

Moreover those certain monks and nuns, who having cast off the way of holiness, plunged into such great wantonness that first in secret, as it were under the veil of the monasteries, they embroiled themselves in forbidden and sacrilegious affairs, but later, led on swiftly by abandonment of conscience, they freely produced children by illicit intercourse, which both civil laws and ecclesiastical rules condemn, these shameless and detestable persons, therefore, we command should be banished from the community of monasteries and the congregations of churches, so that having been thrust away into their imprisonment, bewailing with constant lamentation their crimes, they can roast in the purifying fire of repentance, that at least at death, out of consideration of mercy alone, forgiveness through the grace of communion can come to their aid. Pope Siricius, from the Letter to Bishop Himerius of Tarragona

The Spirit's Warfare

Ὁρᾶτε τὰς ἐναντίας γλώσσας ἡμερουμένας, καὶ τοὺς θεότητι πολεμοῦντας ἡμῖν ἡσυχάζοντας; Καὶ τοῦτο τοῦ Πνεύματος, καὶ τοῦτο τῆς γεωργίας τῆς ἡμετέρας. Οὐ γὰρ ἀπαιδεύτως παιδεύομεν, οὐδὲ ταῖς ὕβρεσι βάλλομεν, ὅπερ πάσχουσιν οἱ πολλοὶ, μὴ τῷ λόγῳ μαχόμενοι, τοῖς δὲ λέγουσι, καὶ τὴν ἀσθένειαν ἔστιν ὅτε τῶν λογισμῶν ταῖς ὕβρεσι συγκαλύπτοντες· ὥσπερ τὰς σηπίας λόγος ἐμεῖν τὸ μέλαν πρὸ ἑαυτῶν, ἵνα τοὺς θηρεύοντας διαφύγωσιν, ἢ τῷ λανθάνειν θηράσωσιν. Ἀλλὰ τὸ περὶ Χριστοῦ πολεμεῖν δείκνυμεν, ἐν τῷ μάχεσθαι κατὰ Χριστὸν, τὸν εἰρηνικόν τε καὶ πρᾶον, καὶ τὰς ἀσθενείας ἡμῶν βαστάσαντα. Οὔτε εἰρηνεύομεν κατὰ τοῦ λόγου τῆς ἀληθείας, ὑφιέντες τι διὰ δόξαν ἐπιεικείας· οὐ γὰρ κακῶς τὸ καλὸν θηρεύομεν· καὶ εἰρηνεύομεν ἐννόμως μαχόμενοι, καὶ εἴσω τῶν ἡμετέρων ὅρων, καὶ κανόνων τοῦ Πνεύματος. Περὶ μὲν οὖν τούτων οὕτως γινώσκω, καὶ νόμον τίθημι πᾶσι τοῖς ψυχῶν οἰκονόμοις, καὶ τοῦ λόγου ταμίαις· μήτε τῷ σκληρῷ τραχύνειν, μήτε τῷ ὑπεσταλμένῳ κατεπαίρειν· ἀλλ᾿ εὐλόγους εἶναι περὶ τὸν λόγον, μηδετέρῳ τὸ μέτρον ὑπερβαίνοντας.  Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Μβ΄. Συντακτήριος, εἰς τὴν τῶν ρν' ἐπισκόπων παρουσίαν Source: Migne PG 36.472d-473b

Do you see that adverse tongues have been soothed and that those who had made war upon the Godhead against us have been pacified? This is of the Spirit and of our husbandry. For we are not untaught when we teach, nor do we throw insults, as many fall to doing, who do not strive with the argument but the one who speaks, and by their abuse would hide the weakness of their reasoning, just as cuttlefish are said to cast forth ink before them, that they escape those who hunt them, or unseen hunt others. But we show that we fight for Christ by fighting in the manner of Christ, the peaceable and meek, 1 who bore our infirmities. For we are not peaceable on account of the word of truth, that we would yield to gain renown for reasonableness, for one does not gain the good by wickedness, but we are peaceable by the lawfulness of our fighting, which is set within our own limits, and the rules of the Spirit. Concerning these things, then, such is our knowledge, and I set down a law for all carers of souls and dispensers of the Word, that they neither offend with harshness, nor embolden by submissiveness, but that they use good words concerning the Word, and in neither direction overstep the mean. Saint Gregory Nazianzus, from Oration 42,The Final Farewell in the Presence of the One Hundred and Fifty Bishops 1 Mt 11.29

The Benefits Of Discipline

Cypriano papae presbyteri et diaconi Romae consistentes salutem.  Quamquam bene sibi conscius animus, et evangelicae disciplinae vigore subnixus et verus in decretis coelestibus testis effectus, soleat solo Deo judice esse contentus, nec alterius aut laudes petere aut accusationes pertimescere, tamen geminata sunt laude condigni qui, cum conscientiam sciant Deo soli debere se judici, actus tamen suos desiderant etiam ab ipsis suis fratribus comprobari. Quod te, frater Cypriane, facere non mirum est, qui, pro tua verecundia et ingenita industria consiliorum tuorum, nos non tam judices voluisti quam participes inveniri, ut in tuis rebus gestis laudem tecum, dum illas probamus, inveniremus, et tuorum consiliorum bonorum cohaeredes, quia et affirmatores, esse possimus. Idem omnes credimur operati, in quo deprehendimur eadem omnes censurae et disciplinae consensione sociati. Quid enim magis aut in pace tam aptum aut in bello persecutionis tam necessarium quam debitam severitatem divini vigoris tenere? quam qui remiserit, instabili rerum cursu erret semper necesse est, et huc atque illuc variis et incertis negotiorum tempestatibus dissipetur, et, quasi extorto de manibus consiliorum gubernaculo, navim ecclesiasticae salutis illidat in scopulos; ut appareat non aliter saluti ecclesiasticae consuli posse nisi si qui et contra ipsam faciunt, quasi quidam adversi fluctus repellantur, et disciplinae ipsius semper custodita ratio quasi salutare aliquod gubernaculum in tempestate servetur. Nec hoc nobis nunc nuper consilium cogitatum est, nec haec apud nos adversus improbos modo supervenerunt repentina subsidia; sed antiqua haec apud nos severitas, antiqua fides, disciplina legitur antiqua: quoniam nec tantas de nobis laudes Apostolus protulisset dicendo, Quia fides vestra praedicatur in toto mundo, nisi jam exinde vigor iste radices fidei de temporibus illis mutuatus fuisset; quarum laudum et gloriae degenerem fuisse maximum crimen est. Minus est enim dedecoris numquam ad praeconium laudis accesssisse, quam de fastigio laudis ruisse, minus est criminis honoratum bono testimonio non fuisse, quam honorem bonorum testimoniorum perdidisse. Minus est sine praedicatione virtutum ignobilem sine laude jacuisse, quam exhaeredem fidei factum laudes proprias perdidisse. Ea enim quae in alicujus gloriam proferuntur, nisi anxio et sollicito labore serventur, in invidiam maximi criminis intumescent. Sanctus Cyprianus, Epistola XXXI, Cleri Romani ad Cyprianum Source: Migne PL 3.307b-309b

To Father Cyprian, from the presbyters and deacons established at Rome, greeting.  Although a soul conscious of itself, and relying on the vigour of evangelical discipline, and made a true witness in the heavenly decrees, is accustomed to be content with God alone for its judge, and neither seeks the praises nor fears the accusations of any other, yet they are worthy of double praise, who, knowing that they owe their conscience to God alone as the judge, yet desire that their actions should be approved also by their brethren. That you do this is no wonder, brother Cyprian, you who, with your modesty and inborn industry, have wished that we should be found not so much judges as partakers of your counsels, so that we might find praise with you in your deeds while we approve them, and might be able to be fellow heirs with you in your good counsels, because we affirm them. In like manner we are all thought to have laboured in that in which we are all regarded as allied in the same agreement of censure and discipline. For what more is there either in peace so suitable, or in a war of persecution so necessary, than to maintain the due severity of the Divine rigour? Which he who rejects, will of necessity wander in the unsteady course of affairs and be thrown about here and there by the various and uncertain storms of things, and as if the rudder of counsel were wrenched from his hands, he will drive the ship of the Church's safety onto the rocks, so that it appears that the Church's security can not otherwise be provided for unless any who are adverse waves are repelled, and by attending to the eternally guarded rule of discipline itself as to the rudder of safety in a storm. Nor is it now but lately that this counsel has been considered by us, nor have these sudden aids against the wicked recently come to us, but this is read of among us as the ancient severity, the ancient faith, the ancient discipline, since the Apostle would not have brought forth such praise about us, saying, 'that your faith is spoken of throughout the whole world,' 1 unless already from there the vigour had borrowed the roots of faith from those times, from which praise and glory to decline is a very grave crime. For it is less shameful never to have attained to having one's praise announced than to have fallen from the pinnacle of praise; it is a smaller crime not to have been honoured with good testimony than to have lost the honour of good testimonies; it is lesser thing to have lain without the announcement of virtues, ignoble without praise, than, disinherited of the faith, to have lost one's proper praises. For those things which are brought forth to the glory of any one, unless maintained by anxious and careful labour, swell up into the odium of the gravest crime. Saint Cyprian of Carthage, from Letter 31, The Roman Clergy To Cyprian 1 Rom 1.8