Love And Friends And Enemies

Et si diligitis eos, qui vos diligunt, quae vobis est gratia? Nam et peccatores diligentes se diligunt, etc. Si etiam peccatores, publicani et ethnici, erga dilectores suos natura duce norunt esse benefici, quantum vos, inquit, quibus ut gradus professionis eximior, ita cura necesse est sit virtutis uberior, latiori sinu dilectionis amplecti debetis etiam non amantes? Unde quaesitu dignum videtur quomodo cum Dominus eos qui diligentes se solum diligunt, benefacientibus sibi benefaciunt, amicis fenerantur, non modo perfectam non habere charitatem, verum peccatoribus aequiparari testetur, ille pectoris dominici recubitor Epistolam de Dei et proximi dilectione consummans, non uspiam inimicos monuerit esse diligendos, sed absolute dixerit: Quia si diligamus invicem, Deus in nobis manet, et charitas Dei in nobis perfecta est. Quod si quem movet, sciat eum non de inimicorum amore tacuisse, sed et illos fratrum nomine comprehendisse fraternique amoris intuitu diligi, et pro eis praecepisse orari. Scilicet, ut non semper inimici remaneant, sed resipiscant a diaboli laqueis, nobisque germano foedere socientur. Nec durum videatur, quod nondum credentes, propter spem tamen credendi fratres apellari posse dicimus. Nam idem Joannes, eos etiam filios Dei vocitare legitur. Quia Jesus, inquit, moriturus erat pro gente, et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. Quandiu enim dispersi, nondum filii sunt Dei, sed conveniendo in unum, jam efficiuntur filii. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput VI Source: Migne PL 92.407a-c

And if you love those who love you, what credit is that to you. For even sinners love those who love them... 1 If even sinners, tax collectors and gentiles, know by nature that their lovers are of benefit, how much more should you be more excellent, because of which care is needed for a more abundant virtue, so that with a wider lap of love you may embrace with love those who do not love. Now it seems worthwhile to ask how it is that when the Lord says they do not have a perfect love who love only those who love them, and who do good to those who do good to them, and help friends, and He gives witness to it by the comparison with sinners, yet he who reclined on the Lord's breast, concluded his letter about the love of God and neighbour with no exhortation anywhere to the love of enemies, but openly stated, 'Because if we love one another, God remains in us, and the love of God is perfected in us.' 2  If one considers it, one may understand that he has not been silent about the love of enemies, but includes them under the name of brothers who are to be loved with fraternal love, and he has commanded us to pray for them, that is, so that they might not always remain enemies, but recognise the snares of the devil and join us in familial relationship. It does not seem so difficult that we should be able to call them brothers while they are not yet believers on account of the hope of them becoming believers. For the same John even calls them sons of god. 'Because Jesus' it says, 'should die for the people, and not only for the people, but so that the sons of God who are scattered might be gathered into one.' 3 For while they were scattered they were not sons of God, but coming together as one, so they are made sons. Saint Bede, Commentary on the Gospel of Luke, Book 1, Chapter 6 1 Lk 6.32 2 1 Jn 4.12 3 Jn 11.51-52

In Praise Of Friendship

In rebus humanis nihil dulcius amicitia invenitur, nihil sanctius appetitur, nihil fructuosius custoditur: habet enim fructum vitae quae nunc est et futurae. Ipsa propria suavitate virtutes alias condit, adversa temperat, prospera componit, tristiaque jucundat. Homo sine amico non habet, cui vitam et affectus suos communicet, cui conscientiae suae sinum aperiat, cui ad solatium suum aliquid de molestiis terrentibus evaporet. Solus est, qui sine amico est. Vere dicitur solus, quia si ceciderit, non habet sublevantem. E diverso quanta est jucunditas, quanta securitas, habere cum quo loquaris, ut tecum, cui cordis tui secreta committere audeas, quem in secretioribus tuis habeas ut teipsum, cui plena securitate reveles, quantum in studiis spiritualibus a teipso defeceris, aut profeceris apud Deum. Quid denique desiderabilius, aut dulcius, quam ut duorum tanta sit unio animorum, quod quum alter corripiatur ab altero, vel laudetur, nulla interveniat ira, nulla seditio, nulla inter eos formido criminis, adulationisve suspicio. Amicus, ait Sapiens, est medicamentum vitae. Optima enim medicina est homini homo, qui ejus remediatur adversis, qui ejus condescendit incommodis, qui gravia levigat, qui amici onera quasi juncto humero simul portat. Nec enim verus amicus impatientius propriam injuriam sustinet, quam amici. Verbum Philosophi est: Non aqua, non igne, non aere pluries utimur, quam amico. In omni actu, in omni studio, in rebus certis, in dubiis, in omni eventu, in secreto, in publico, in omni consultatione, domi et foris : et ut multa paucis includam, in omnibus, quae ad divina pertinent et humana, gratia se diligentium mutuo utilis invenitur. Audi Tullium: Tanta est, inquit, amicitiae virtus, quod ejus beneficio absentes amici sibi praesentes assistunt, egentes abundant, valent imbecilles, et quod mirabilius est, mortui vivunt. Demum amicitia est divitibus pro gloria, pro censu pauperibus; exulibus pro patria, imbecillibus pro virtute, pro medicina aegroto, mortuis pro vita. Et sicut idem Tullius aiebat, Solem videntur de mundo tollere, qui de vita hominum amicitiam tollunt. Amicitia, inquit idem, quaedam est vita hominum, sine qua nullum est humanae vitae solatium. Amicitia quidam gradus est hominibus ad Deum. Dilectione enim mediante homo Deo approximat, dum ex hominis amico Dei amicus efficitur. Audi Deum ad homines loquentem, quos in proximi dilectione firmaverat et dicentem : Jam non dicam vos servos, quia servus nescit, quid faciat Dominus ejus. Vos autem dixi amicos, quia omnia quaecunque audivi a Patre meo, nota feci vobis. Quas omnia, sicut plerique Sancti asserunt,in Dei proximique dilectione consistunt. Petrus Blenensis, De Amicitia Christiana, Cap. III, Quam dulcis, et quam fructuosa sit amicitia. Source: Migne PL 207.874c-875c

In human affairs nothing is found sweeter than friendship, nothing more holy is sought, nothing is more fruitfully guarded, for it is has reward for life both now and in the future. With its own sweetness it establishes other virtues, tempers adversity, moderates prosperity, gives cheer to sorrow. A man without a friend does not have one to whom he may communicate life and feelings, to whom he may open the lap of his conscience, in whom he might have comfort for dispelling his burdensome troubles. He is alone who lacks a friend. Truly it is said 'alone' because 'if he falls he has no one to lift him up.' 1 In contrast how much joy there is, how much security, to have someone to whom you may speak and with whom you may dare to commit the secrets of your heart, and with whom you may share your secrets as much as you do with yourself, and to whom you may speak in full confidence, as much of the spiritual desires which you lack as of your advance to God. What, then, is more desirable, or more sweet, or more durable than a union of souls, so that when the one is corrected by the other, or praised, no anger intervenes, nor discord, nor is there fear of any offence between them, nor is there any suspicion of flattery. 'A friend,' says Wisdom 'is the medicine of life.' 2 The best medicine for a man is a man, one who supplies remedies in adversity, who sympathises in difficulties, who eases burdens, who at the same time bears the troubles of a friend as if their shoulders were joined. For he is not a true friend who is more impatient in enduring his own injury than a friend's. The word of the Philosopher is: 'Neither water, nor fire, nor air, are so useful as friendship.' 3 In every act, every passion, in things doubtful and in things certain, in every event, in secret and in public, in every consultation, in the house and outside, and I include many things of little weight, in everything which pertains to Divine and human affairs, the grace of mutual love is found useful. Hear Cicero: 'So great is the virtue of friendship that with its help absent friends stand near and present. In poverty they are rich and in weakness strong, and what is more wonderful, they revive the dead. Finally friendship is glory for the rich, wealth for the poor, a homeland for exiles, strength for the powerless, medicine for the sick, life for the dead.' And likewise the same Cicero says: 'They seem to take the sun from the world, who take friendship from the life of men.' 'There is a certain friendship,' the same man says, 'which is the life of men, without which there is no comfort in life.' 4 Certainly friendship is a stairway from men to God. By the mediation of love a man draws near to God, when from being a friend of men he is made a friend of God. Hear God saying to men, those whom He fortified in the love of their neighbour: 'Now I shall not call you servants but friends, because a servant does not know what his Lord does. I call you friends, because everything which I have heard from my Father I have made known to you.' 5 Which everything, as most of the saints assert, consists in the love of God and neighbour. Peter of Blois, On Christian Friendship, Chapter 3, How sweet and fruitful friendship may be. 1 Eccl 4.10 2 Sirach 6.16 3 Cicero De Amicitia 22 4 Cicero De Amicitia 23, 47, 102 5 Jn 15.15

Sons And The Father

Ut sitis filii Patris vestri... In quo enim alio cognoscetur quia filli summus Dei, nisi fuerimus similes Deo? Filii enim carnales frequenter similantur carnalibus patribus, in facie, aut in loquela, aut in risu, aut in aliquo corporis signo: filii autem spirituales in sanctitate. Et illi quidem etsi similes fuerint, laudem nullam merentur, et si dissimiles, nullam vituperationem, quia non est in potestate hominis qualem accipiat corporis qualitatem. Filii autem Dei, siquidem similes fuerint, laudandi sunt: si autem dissimiles, nimis vituperandi, quia in potestate unius ujusque est mensura faciendae justitiae. Si diligits eos, qui vos diligunt, quam mercedem habebitis? Qui amicos diligit, propter se diligit, non propter Deum, et ideo nullam habet mercedem: delectat enim eum ipsa dilectio. Qui autem inimicum suum diligit, non propter se diligit, sed propter Deum: ideo magnam habet mercedem, quia contradicit motibus suis. Ubi enim labour seminatur, illic metitiur fructus. Estote ergo perfecti, sicut et Pater vester perfectus est. Qui diligit amicum, peccatum quidem non facit, justitiam autem non operatur. Dimidium enim bonum est, hominem discedere a malo, et non sequi bonum: perfectum est autem, ut non solum fugiat malum, sed etiam faciat bonum. Ideo dicit, Perfecti estote, ut et amicos diligatis propter peccatum vitandum, et inimicos propter justitiam habendam: quoniam illud de poena liberat, hoc autem ducit in gloriam: nec enim est perfecta Dei imago, quae non per opera similat Deum. Opus Imperfectum in Matthaeum, Homilia XIII Source: Migne PG 56.703

That you may be sons of your Father... 1 For in what else shall it be known that we are sons of God unless we shall be like God? Carnal sons are often similar to carnal fathers, in face, in speech, in the way they smile, or in some other feature of the body, but spiritual sons are alike in holiness. And even if the former are similar, it merits no praise, and if they are dissimilar it earns no reproof, because it is not in the power of a man to take up some corporeal quality. But the sons of God, as much as they are similar so they are praiseworthy, and if they are dissimilar so they deserve to be blamed, because it is in the power of each one by the measure of righteous deeds. If you love those who love you, what reward shall you have? He who loves his friends, loves them for himself, and therefore he has no reward, for he delights in that affection. But he who loves his enemy, does not love for himself, but for God, and therefore he has a great reward, because he disputes his own inclinations. Where there is toil, there the fruit is reaped. Be perfect as your Father is perfect. He who loves a friend certainly does not commit a sin, but he does not work righteousness. It is only half a good to cut a man off from evil, and not to follow it with what is good. But he is perfect who not only flees sin, but even does good. Therefore He says, 'Be perfect'  so that you might love friends on account of the avoidance of sin, and love enemies for the possession of righteousness, since the former delivers from punishment and the latter leads to glory. There is no perfect image of God which is not made like God through deeds. Opus Imperfectum on Matthew, from Homily 13 1 Mt 5.48

Love And Riches

Probatissimo amico Damoetae Albinus salutem. Nimium mihi longum videtur tempus, quod tuae dilectionis faciem non vidi, verba non audivi. Et tantum ex praesentia tui gaudebat animus, quantum in absentia contristatur. Quid faciet mens, nisi lugeat, dum paucos habet amicos? Proh dolor! sed illi semper absentes. Tamen quod valeo faciam, te memorans apud Dominum, tibi prospera semper illius concedere clementiam deprecans, cujus dilectione tuum semper impleatur pectus. Hae sunt verae divitiae, quae nunquam decipiunt habentem, 56 nec in ipsa morte amittuntur, sed plus abundant, dum cernitur quod amatur. Inter temporalia et aeterna hoc interest [quod temporale] aliquid plus diligitur antequam habeatur, vilescit autem cum advenerit. Aeternum autem ardentius diligitur adeptum quam desideratum. Ideo plus amemus aeterna quam temporalia, ut in aeternitate beate et feliciter vivere mereamur. Valeto in saecula. Alcuinus, Epistola XLV, ad Damoetam Source: Migne PL 100.211b-c

To a most upright friend Damoetas, 1 greetings from Albinus. 2 So very long seems to me the time that I have not seen the face of one I love, nor heard a word. And as much as the soul took joy in your presence, so much is it grieved by its absence. What shall the mind do, unless groan while it has so few friends? For shame! But always because of those absent. However, what I can do I shall, remembering you before the Lord, praying that His mercy shall always be given to you so that you prosper, and that His love shall always fill your heart. These are true riches, and no one who possesses them is deceived, nor are they lost in death, but they abound more when what is loved is seen. Between temporal and eternal things there is this difference, one is more loved before it is possessed, but it is cheapened when it comes. But an eternal thing is more ardently loved when it is obtained than when it is desired. Therefore let us have more love for eternal things than temporal things, so that we merit to live happily in eternal bliss. May you be well in the world. Alcuin, Letter 45, to Damoetas 1 Damoetas, a nickname from the schoolroom taken from a shepherd in Virgil's Eclogues 2 and 3 2 Albinus, a nickname for Alcuin, taken from Horace's name Quintus Horatius Flaccus.

Judgement And Counsel

Etenim saepe illud quod Apostolus dicit probatum est evenire: Ipse enim Satanas transfigurat se in angelum lucis, ut obscuram et tetram caliginem sensuum pro vero lumine scientie fraudulenter effundat. Qui nisi humiliet et mansueto corde suscepti, maturissimi fratris vel probatissimi senioris reserventur examini, et eorum judicio diligenter excussi, aut abjiciantur, aut recipiantur a nobis, sine dubio venerantes in cogitationibus nostris pro angelo lucis angelum tenebrarum, gravissimo feriemur interitu. Quam perniciem impossibile est evadere quempiam judicio proprio confidentem, nisi, humilitatis verae amator et exsecutor effecus, illud quod Apostolus magnopere deprecatur, omni contritione cordis implerit. Si qua ergo, inquit, consolatio in Christo, si quod solatium charitatis, si qua viscera miserationis, implete gaudium meum ut idem sapiatis, eadem charitatem habentes, unanimes idipsum sentientes; nihil per contentionem, neque per inanem gloriam, sed in humilitate superiores vobismetipsis alterutrum arbitantes; et illud, Honore alterutrum praevenientes, ut plus unusquisque consorti suo scientiae et sanctitatis ascribens, summam discretionis verae in alterius magis quam in suo credat stare judicio. Sanctus Ioannes Cassianus, Collationes, Collatio XVI, De Amicitia, Caput XI Source: Migne PL 49.1025b-1026a

Indeed it has often been proved that what the Apostle says really happens. 'For Satan himself transforms himself into an angel of light,' 1 so that he deceitfully pours out a confusing and dark gloom of thoughts for the true light of knowledge. Which unless they are received in a humble and patient heart and reserved for the examination of some more experienced brother or most virtuous elder, and when diligently sifted by their judgment, either rejected or accepted by us, without doubt will cause us to venerate in our thoughts an angel of darkness for of an angel of light and be struck with the most grievous ruin. Which destruction it is impossible for anyone to avoid who is confident in his own judgment, unless he is made a lover and follower of true humility and with all contrition of heart fulfils what the Apostle greatly prays for: 'If, therefore, there be any consolation in Christ, if there be any comfort of love, if there be any depths of compassion, fulfil my joy, so that you be of one mind, having the same love, being in full accord, doing nothing by contention, nor by vainglory, but in humility each judging others better than themselves.' 2 And this: 'in honour preferring one another,' 3 that each may ascribe more knowledge and holiness to his companion, thinking that the height of true discretion is found in the judgment of another rather than in one's own. Saint John Cassian, Conferences, Conference 16, On Friendship, Chap 11 1 2 Cor 11.14 2 Phil 2.1-3 3 Rom 12.10

Prudence And Association

Tamen societas malorum vitanda est. Proverbiorum xxii: Noli esse homini iracundo, neque ambules cum viro furioso ne forte discas semitas eius, et sumas scandalum anime tue. Unde Gregorius super Ezechielem libro i. omelia ox: Infirmi debent vitare societatem pravorum, ne mala que frequentur aspiciunt et corrigere non valent delectentur imitari. Et ponit exemplum, sicut aer malus assisduo afflactu tratus inficit corpus, ita perversa locutio assidua aduita inficit animum, corrumpunt enim bonos mores colloquia prava. ii Corinthios xiii. Unde Seneca epistola vii: Unum exemplum luxurie, unum exemplum avaricie, multum mali facit. Convictor delicatus enumerat et emollit, vicinus dives cupiditatem irritat, malignus comes rubigniem suam affricuit. Et sequitur: necesse est ut aut imiteris tales aut odieris, et utrumque duitandum, ne vel simils malis fias, qui multi sunt, ne vel inimicus multis, quia dissimiles sunt. Et epistola cvii: Herebit tibi avaricia quamdiu avaro sordido te coniunxeris, herebit tibi tumor quamdiu cum superbis convesraberis, incendunt libidines adulterorum sodalia. Cum sancto enim inquit Psalmos, sanctus eris, et cum perverso perverteris. Et i. Corinthios vii. et x. Nolo vos socios esse demoniorum id est grifonicorum. Et ii ad Cornithios vi: Que societas lucis ad tenebras et cetera. Nolite commisceri cum fornicariis, societas vero est cum bonis ineunda. Unde Seneca ubi supra: Ad meliores transi cum Socrate vive, cum Zenone, cum Crispo, vel Crisippo, cum Possidoni, o, qui tradent divinorum humanorumque noticiam, hi iuvebunt in opere esse ut non tantum scias eloqui et in oblectatione audientium verba iactare sed et animum indurare, et adversus minas te erigere, et ibi bene de hoc. Johannes Gallensis, Communiloquium sive Summa Collationum, Octavia Distinctio, Capitulum Secundum, Secunde Partis Source: here

The society of the wicked must be avoided. In the twenty second chapter of Proverbs: 'Do not be a friend of an irascible man, nor walk with him who gives himself over to wrath, lest perhaps you learn his ways, and you bring scandal upon your soul.' 1 Whence Gregory says in his ninth homily on the first book on Ezekiel: 'They who are weak should avoid depraved society, lest frequently looking on evils and unable to correct them, they take joy in imitating them.' And he gives an example of bad air which being drawn in by repeated breathing infects the body, for thus the continuous hearing perverse speech infects the soul. 'Wicked speech corrupts good manners.' 2 Whence Seneca says in his seventh letter: 'One example of luxury, one example of avarice, makes much evil. A friend lives luxuriously and enervates, a rich neighbour pricks with desires, a wicked associate rubs off his disease on you.' And it follows; 'It is necessary that you will either imitate such men or hate them, but neither should be trusted, you should neither becomes like the wicked, who are many, nor be an enemy of many because they are unlike you.' 3 And in his one hundred and seventh letter: 'Avarice will stick to you if you join yourself with a filthy miser, a tumour attach while you consort with the proud, lust is incited by association with adulterers.' 4 The Psalms say: 'With the holy man you shall be holy, and with the perverse you shall be perverted.' 5 And in the first letter to the Corinthians, chapters seven and ten, 'Do not associate with demons,' 6 that is, monsters. And in the second letter to the Corinthians, chapter six: 'What assocation does light have with darkness, etc...' 7 Do not mix with fornicators. One should enter into the society of the good. Whence Seneca says in the same letter: 'Pass on to better things, live with Socrates, with Zeno, with Crispus, or Chrysippus, with Possidonius, who shall give awareness of divine and human things. These shall aid in your work and not only shall you know how to be eloquent and cast forth words for the pleasure of listeners, but you shall strengthen the soul, and against threats that rise up against you, you will do well.' 8 John of Wales, The Communiloquium, Eighth Distinction, Second Chapter, of the Second Part 1 Prov 22.24-25 2 1 Cor 15.33 3 Seneca ad Luc Epis 7.7 4 Seneca ad Luc Epis 104.20 5 Ps 17.26 6 1 Cor 7,10.20 7 2 Cor 6.14 8 Seneca ad Luc Epis 104.21

Enemies And Friends

Kαρδίαι δικαίων μελετῶσιν πίστεις στόμα δὲ ἀσεβῶν ἀποκρίνεται κακά δεκταὶ παρὰ Kυρίῳ. ὁδοὶ ἀνθρώπων δικαίων διὰ δὲ αὐτῶν καὶ οἱ ἐχθροὶ φίλοι γίνονται Οἱ τὰς ἐντολὰς αὐτοῦ μὴ πράττοντες, ἐχθροὶ αὐτοῦ εἰσιν· φιλοὶ δὲ αὐτοῦ γίνονται ἐπὰν τοῖς δικαίοις προδράμωσιν, ἐξομολογούμενοι τὰς πράξεις αὐτῶν τὰς πονηράς· ἐξ ὧν ἐναχθέντες ὡς ἐκεϊνοι τὰς ζωοποιοὺς ὁδοὺς πορεύσονται· Παύλου κηρύχαντος, Οἵ ποτε ὄντες ἐχθροὶ, κατηλλάγησαν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱου αὐτοῦ· προσεκτέον ὅτι πάντες οἱ ἐχθροὶ, διὰ τῶν δικαίων φίλοι γίνοντι· ἵνα καὶ πᾶσιν εἴπῃ Χριστός· Οὐκέτι ὑμᾶς καλῶ δούλους, ἀλλὰ φίλους. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.193d

The hearts of the righteous have care for faith but the mouth of the impious speaks evil words before the Lord. By the ways of righteous men enemies are made friends. 1 They who do not practice the commandments of God are His enemies, but they become His friends who hurry to righteous men to confess their evils deeds, from which led away they shall walk on the life giving ways. Paul declares: 'They who were once enemies have been reconciled with God through the death of His Son.' 2 Let it be noted how all enemies may become friends by the work of righteousness, that Christ might say to all: 'I no longer call you servants, but friends.' 3 Origen, On Proverbs, Fragment 1 Prov 15.28 LXX 2 Rom 5.10 3 Jn 15.15

Avoiding Division

Nam quemadmodum carnales adhuc et imbeciles fratres ob vilem terrenamque substantiam cito inimicus ille disjungit, ita etiam inter spiritales gignit pro intellectuum diversitate discordiam. Ex quae sine dubio contentiones rixaeque verborum, quas Apostolus damnat, plerumque consurgunt; unde consequenter divortia inter unanimes fratres hostis invidus ac malignus interserit. Vera est namque sapientissimi Salomonis illa sententia, Odium suscitat contentio; universos vero qui non contendunt, protegit amicitia. Sanctus Ioannes Cassianus, Collationes, Collatio XVI, De Amicitia, Caput VIII Source: Migne PL 49.1023b-1024a

For as the enemy swiftly separates brothers who are yet carnal and weak on account of some petty and worldly matter, so among the spiritual he brings forth discord on account of a difference of understanding, from which without doubt those contentions and quarrels about words, which the Apostle condemns, 1 for the most part arise, whence consequently our envious and malignant enemy places division between brethren who were of one mind. For true is the statement of the most wise Solomon: 'Strife stirs up hatred, but friendship protects all who do not stir up strife.' 2 Saint John Cassian, Conferences, from Conference 16, On Friendship, Chap 8 1 Galat 5 2 Prov 10.12

A Trial of Friends

Ζῇ Κύριος, ὅς οὕτω με ἔκρινε Ἔλαβεν ἐξουσίαν τοῦ Ἰὼβ ὁ διάβολος, καὶ ἤτασεν αὐτὸν νυκτὸς καὶ ἡμερας, πρότερον διὰ τῶν ἐκτὸς, ὕστερο δι' αὐτπῖ τοῦ σώματος, μετὰ ταῦτα καὶ διὰ τῶν φίλων. Ὅτε γὰρ αὐτὸ ἐδοκίμασε διὰ τῆς γυναικὸς, καὶ οὐ νενίκηται ὁ Ἰὼβ, τρεῖς φίλους ἤνεγκεν ὁ διάβολος, οὐκ ἐχθροὺς, οὐκ ἐπίβουλα δόγματα ἔχοντας, ἀλλ' ἀληθείας μὲν λόγους, οὐ καλῶς δὲ, οὐδὲ ἐν καιρῷ προφερομένους. Καὶ ἐβουλεύετο ὁ διάβολος διὰ τῶν φίλων τούτων ποιῆσαι τὸν Ἰὼβ φθέγξασθαι τι κατὰ τῆς Προνοίας, ἀσεβῆσαι διὰ τοὺς πόνους, ἐκκακῆσαι διὰ τὰς ἀλγηδόνας. Ὠριγένης, Εἰς Τον Ιὠβ Source: Migne PG 17.87c-d

The Lord who lives has judged me so... 1 The devil received power against Job, and he struck him day and night, first through exterior things, then through his own body, and after that even through his friends. For when he had tested him by his wife, and Job was unconquered, the devil led in the three friends, not as adversaries, not as men having cunning teachings, but certainly as men with true words, but not good, however, and not spoken at the right time. It was the devil's wish that through these friends he make Job say something against God's providence, and to commit himself, on account of his troubles, to impiety, and to evil on account of grief. Origen, On Job, Fragment 1 Job 27.2

Improving Men

Dimitte illic munus tuum, et vade reconciliari prius fratri tuo. Vide misericordiam Dei, quomodo hominum utilitates amplius aspicit, quam suos honores. Si enim suos honores magis aspiceret, sic dixisset: Interim offer munus tuum et postea vade, et reconciliare. Nunc autem dicit: Primum, et reconciliare, et sic veniens offeres. Tamquam si dicat ad illum: Vade. Ego libenter contemnor, libenter honoris mei patior damnum, libenter exspecto Dominus servos tantummodo ut vos in amicitiam veniatis. Vade ergo, ut scias quia plus diligo concordiam fidelium meroum, quam munera: quia munera hominum nullum Deo faciunt lucrum; caritas enim illorum Dei gloriam operatur. Ne dicas, Ille mihi nocuit, non ego illi: ille mihi satisfacere debet, non ego illi. Si pro gloria salutis tuae jubet te Dominus amicitiam facere, magis nocitus debes rogare, ut duplicem gloriam consequaris: unam, quia nocitus es, alteram, quia prior rogasti. Si enim in illum nocuisti, et ideo rogasti, parcet tibi Deus quod nocuisti, quia prior rogasti: tamen nullam habes mercedem, quia reus constitutus rogasti. Si autem ille te laeserit et prior rogaveris, magnam habebis mercedem. Festina ergo inimicum tuum praevenire ad amicitias, ne forte, te tardante, ille praeveniat te ad rogandum, et rapiat de manibus tuis pietatis mercedem. Nam si ille te nocuit, et ille te rogat, infructuosa est amicitia tua. Quam enim justitiam fecisti ante Deum, si rogatus te placaveris? Non enim volens te Deus substernere sub pedibus ejus, jubet te prius rogare, sed volens tibi humilitatis gloriam praetendere. Opus Imperfectum in Matthaeum, Homilia XI Source:  Migne PG 56.692

'Leave your gift and go be reconciled to your brother...' 1 Observe the mercy of God, who looks more to the improvement of man than His own regard. For if He had looked to His own honour, so He would have said: 'Give your gift and then after go and be reconciled.' But now He says: 'First be reconciled and then come and give your offering.' As if he were to say:' Go. Gladly I am scorned. Gladly I suffer loss of my honour. Gladly as Lord I hope only for my servants that they might be friends. Go, therefore, that you know that I love more the concord of my faithful ones than gifts, because the gifts of men add nothing to the richness of God, but their love works the glory of the Lord.' Do not say, 'He did harm to me, not I to him. He should give satisfaction to me, not I to him.' If, for the glory of your salvation, God commands you to repair your friendship, more as the one harmed should you entreat it, that a twofold glory follow: one, because you are the one who have been harmed, two, because you asked first. For if you had harmed him, and therefore you asked, God would indeed forgive you the harm done because you asked first, however you would have no reward, since you asked as the guilty one. So if he has wounded you and you have asked first, great reward you shall have. Swiftly, then, go seek friendship with your enemy, lest perhaps, by your delay, he comes to you to ask for it and he takes from your hands the reward of piety. For if he has harmed you and he entreats you, fruitless is your friendship. What righteousness do you work before God if he entreats you, and you are placated? For God not wishing you to be prostrate before his feet, exhorts you to ask first, since He wishes you to grasp first the glory of humility. Opus Imperfectum on Matthew, from The Eleventh Homily 1  Mt 5.24

Love And Letters

Breves brevibus reddidi litteras, occasionem utique breviter rescribendi de tuarum brevitate libenter accipiens. Et vere quid juvat veras, et, ut veraciter loqueris, aeternas amicitias vanis atque transitoriis jacitare verbulis? Quantalibet versuum diversitate, verborum multiplicitate, scriptorum varietate tuam mihi charitatem ostentare seu commendare coneris, minus certe sentio et exprimare quam diligis, idemque tu de me sentiendo non falleris. Cum tuae litterae in manus nostras venerunt, te in corde nostro qui eas miseras, invenerunt. Has quoque nostras nec me sine te scribere certus sum, nec te sine me confido lecturum. Laboramus quidem uterque ad alterutrum scriptitando, fatigantur et nuntii alterius ad alterum scripta protando: sed nunquid spiritus gravantur amando? Cessent igitur quae absque labore non possunt aetitari: et illud frequentetur, quod quanto attentius satagitur, tanto minus constat laborari. Quiescant, inquam, a dictando ingenia, labia a confabulando, a scribendo digiti, a discurredno nuntii: non autem quiescant corda die ac nocte meditari in lege Domini, quae est charitas. A quo negotio quanto quietiores sumus, tanto minus quiescimus: quantoque occupatiores sumus in illo, tanto nos quietiores sentimus ex illo. Amemus, et amemur: in altero nobis, in altero nostris consulentes. Nam quos amamus, in ipsis profecto requiescimus; a quibus autem amamur, ipsis nos in nobis requiem paramus. Porro amare in Deo, charitatem habere est: studere vero propter Deum amari, charitati servire est. Sanctus Bernardus Clarae Vallensis, Epistola XC Ad Ogerum Canonicum Regularem Source: Migne PL 182.221d-222b

I have replied briefly to your brief letter, gladly seizing on an occasion to match your brevity. And truly what does true, and as you truly say, eternal friendship gain from the casting about of vain and fleeting words? However you vary the phrases and multiply the words with which you strive to exhibit and commend your love to me, I have the firm impression that you express less than what you feel, and you would not err to think the same of me. When your letter came into my hands, it found you who had sent it already in my heart. And writing mine, I am certain I am not without you nor will you be without me when you come to read it. We labour over the letters we write to one another, we weary messengers who bear our writing to the other; yet is the spirit ever burdened by loving? Let us cease to do what cannot be done without toil, and turn to that which, as much as we give our attention to it, becomes so much less laborious. Let us rest our minds from composition, our lips from speaking, our hands from writings, and our messengers from their journeys, but let hearts not rest from meditating day and night on the law of the Lord, 1 which is love. For the more we rest from that activity, the less at rest we are, and the more occupied in that respect, the more at peace in all others. Let us love and let us be loved, on the one hand benefiting ourselves, on the other benefiting those for whom we care. For certainly in those we love we rest, and for those who love us we prepare a place of rest in ourselves. Moreover, to love someone in God is to have charity and to exert oneself to be loved for the sake of God is to serve charity. Saint Bernard of Clairvaux, from Letter 90, to the Canon Regular Oger 1 Ps 1.2

Receiving A Friend

Si ergo habes me socium, assume illum sicut me. Tantum se affectum habere circa Onesimum ostendit, ut tunc Philemonem, quem superius laudat, participem suum dicat, si istum sic susceperit, sicut Apostolum. Hoc est enim quod dixit Salomon: Servo sapienti liberi servient. Quod dictum terrori est Philemoni, ut saltem vel hac causa assumeret eum, si charitate flecti non posset. Ambrosiaster, In Epistolam Beati Pauli Ad Philomenem Source: Migne PL 17.506a-b

'If, therefore, you have me as a friend, receive him as you would me.' 1  Such affection he shows for Onesimus  that he asks Philemon, whom he praised above, to be a sharer in it, by receiving Onesimus like an Apostle. For it is as Solomon said: 'Free sons shall serve the wise slave.' 2 Which is spoken to trouble  Philemon, that at least for that reason he should receive him, if he is not able to be inclined by love. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philemon 1 Philemon 17 2 Sirach 10.25

Friendship And Communication

Quanqum mihi multorum sim conscius peccatorum et quotidie in oratione flexis genibus loquar: Delicta juventutis meae et ignorantias meas ne memineris: tamen sciens dictum esse eb Apostolo: Ne inflatus superbia incidat in judicium diaboli: et in alio scriptum: Superbis Deus resistit; humilibus autem dat gratiam, nihil ita a pueritia conatus sum vitare quam tumentem animum et cervicem erectam, Dei contra se odia provocantem. Novi enim magistrum et Dominum et Deum meum in carnis humilitate dixisse: Discite a me, quia mitis sum et humilis corde: et ante per os David cecinisse: Memento, Domine, David, et omnis mansuetudinis ejus. Et in alio loco legimus: Ante gloriam humiliabitur cor viri; et ante ruinam elevatur. Itaque obsecro te, ne me putes sumptis litteris tuis ante tacuisse; et aliorum, vel infidelitatem, vel negligentiam in me referas. Quid enim causae erat, ut provocatus officio, tacerem et amicitias tuas meo silentio repellerem, qui altro soleo bonorum appetere necessitudinem, et me eorum ingerere caritati? Quia meliores sunt duo, quam unus: et si alter ceciderit, ab altero fulcietur. Funiculus triplex non facile rumpitur, et frater fratrem adjuvans, exaltabitur. Scribe igitur audacter; et absentiam corporum, crebro vince sermone. Nec doleas, si hoc non habeas quod formiculae, et muscae, et serpentes habent, id eas, carnis oculos: sed illum te oculum habere laetare, de quo in Cantico dicitur Canticorum: Vulnerasti me, soror mea sponsa, uno de oculis tuis; quo Deus videtur; de quo a Moyse dicitur: Transiens videbo visionem hanc magnam. Denique quosdam etiam mundi Philosophos legimus, ut totam cogitationem ad mentis  cogerent puritatem, sibi oculos eruisse. Et a Propheta dicitur: Intravit mors per fenestras vestras. Et Apostoli audiunt: Qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo. Unde praecipitur eis, ut levent oculos, et videant candidas segetes, quae paratae sunt ad metendum. Quod autem precaris, ut nostris monitis Nabuchodonosor et Rapsaces et Nabuzardan et Holofernes in te occidantur, nunquam nostra auxilia postulares, si in te viverint. Sed quia illi mortui sunt, et cum Zorobabel, et cum Jesu filio Josedee Sacerdote magno, cum Ezra quoque, et Neemia ruinas Jerusalem aedificare coepisti; nec mittis mercedes in pertusum sacculum, sed thesauros tibi in coelestibus paras, idcirco nostras appetis amicitias, quos Christi famulos arbitraris. Sanctam filiam meam Theodoram, sororem beatae memoriae Lucinii, per se commendatam, meo sermone commendo, ut in coepto itinere non lassetur; ut ad Terram sanctam multo per eremum labore perveniat: ut non putet perfectam esse virtutem exisse de Aegytpo; sed per innumerabiles insidias ad montem Nabo, et ad Jordanem fluvium pervenire: ut accipiat secundum in Galgala circumcisionem: ut illi Jericho corruat, sacerdotalium tubarum subversa clangoribus: ut juguletur Adonisedee: ut Hai, et Azor pulcherrimae quondam corruant civitates. Sanctus Hieronymus, Epistula LXXVI, Ad Abigaum Source: Migne PL 22.689-690

Although I am conscious of many sins and every day I say in prayer on bended knees, 'Remember not the sins of my youth nor my transgressions,' 1 yet because I know that it has been said by the Apostle: 'Let a man not be lifted up with pride lest he fall into the condemnation of the devil,' 2 and that it is written in another passage: 'God resists the proud but gives grace to the humble,' 3 there is nothing from my boyhood that I have endeavoured to avoid more than a bloated mind and a stiff neck, which always provoke against themselves God's revulsion. For I know that my teacher and Lord and God has said in the lowliness of the flesh: 'Learn from me, for I am meek and lowly in heart,' 4 and that before this He sang through the mouth of David: 'Lord, remember David and all his meekness.' 5 Again we read in another passage, 'Before glory the heart of a man shall be humble, and before ruin he shall be elated.' 6 Thus I implore you not to think that having received your letter I have been silent, nor attribute to me the dishonesty and negligence of others. For what reason would I, who am obliged to respond, be silent and by my silence repel your friendship, I who am accustomed to desire relations with the good and even to throw myself on their charity? Better are two than one, for if one falls, the other will lift him up, a three fold cord is not easily broken, and a brother who helps his brother shall be exalted. 7 Write to me, therefore, boldly, and conquer absence of bodies by frequent words. You should not grieve that you are destitute of those bodily eyes which ants, flies, and creeping things have, but rather you should rejoice that you have that eye of which it is said in the Song of Songs, 'You have ravished my heart, my sister, my spouse, with one of your eyes,' 8 which is the eye with which God is seen and of which Moses speaks of when he says: 'I will now turn aside and see this great sight.' 9 Then we even read that some of the philosophers of this world have plucked out their eyes to drive all their thoughts to the depths of the mind. 10 And a Prophet says: 'Death has entered through your windows.' 11 And the Apostles hear: 'Whoever looks on a woman to lust after her has already committed adultery with her in his heart.' 12 Thus they are commanded to lift up their eyes and to look on the white fields, for they are ready for harvest. 13 You bid me by my exhortations to slay in you Nebuchadnezzar and Rabshakeh and Nebuzaradan and Holofernes, but our help you would never request were they alive in you. They are dead within you, but with Zerubbabel and Joshua the son of Josedech the high priest, 14 and Ezra and of Nehemiah you have begun to build up the walls of Jerusalem. Nor do you put your wages into a bag full of holes, 15 but you lay up for yourself treasure in heaven, 16 and so if you seek my friendship, it is because you judge that I am a servant of Christ. My holy daughter Theodora, the sister of Lucinius of blessed memory, commends herself, and with this word of mine I commend her, that she not grow weary of the path on which she has entered, that she will come to the Holy Land only by much toiling through the wilderness, that she should not think that the work of virtue is perfected when she has come out from Egypt, but she must pass through snares innumerable to come to Mount Nebo and the River Jordan, 17 that she must receive circumcision again at Gilgal, that Jericho must fall before her, overthrown by the blasts of priestly trumpets, 18 that Adoni-zedec must be slain, that Ai and Hazor, once fairest of cities, must both fall.  St Jerome, Letter 76, To Abigaus 1 Ps 24.7 2 1 Tim 3.6 3 Jam 4.6 4 Mt 11.29 5 Ps 131.1  6 Prov 18.12  7 Eccl 4.9  8 Song 4.9  9 Exod 3.3  10 cf Democritus, Aulus Gellius Attic Nights 10.17 11 Jerem 9.21  12 Mt 5.28  13 Jn 4.23  14 1 Esd 3  15 Haggai 1.6  16 Mt 6.20  17 Numb 33.47-48  18 Josh 6.20

Dogs And Men

Λόγου μὲν ἄμοιρος ὁ κύων, ἰσοδυναμοῦσαν δὲ ὅμως τῷ λόγῳ αἴσθησιν ἔχει. Ἃ γὰρ οἱ κατὰ πολλὴν σχολὴν τοῦ βίου καθεζόμενοι μόλις ἐξεῦρον οἱ τοῦ κόσμου σοφοὶ, τὰς τῶν συλλογισμῶν λέγω πλοκὰς, ταῦτα δείκνυται παρὰ τῆς φύσεως ὁ κύων πεπαιδευμένος. Τὸ γὰρ ἴχνος τοῦ θηρίου διερευνώμενος, ἐπειδὰν εὕρῃ αὐτὸ πολυτρόπως σχιζόμενον, τὰς ἑκασταχοῦ φερούσας ἐκτροπὰς ἐπελθών, μονονουχὶ τὴν συλλογιστικὴν φωνὴν ἀφίησι δι᾿ ὧν πράσσει· ἢ τήνδε, φησίν, ἐτράπη τὸ θηρίον, ἢ τήνδε, ἢ ἐπὶ τόδε τὸ μέρος· ἀλλὰ μὴν οὔτε τήνδε, οὔτε τήνδε, λειπόμενόν ἐστι τῇδε ὡρμῆσθαι αὐτό· καὶ οὕτως τῇ ἀναιρέσει τῶν ψευδῶν εὑρίσκει τὸ ἀληθές. Τί περισσότερον ποιοῦσιν οἱ ἐπὶ τῶν διαγραμμάτων σεμνῶς καθεζόμενοι, καὶ τὴν κόνιν καταχαράσσοντες, τριῶν προτάσεων ἀναιροῦντες τὰς δύο, καὶ ἐν τῇ λειπομένῃ τὸ ἀληθὲς ἐξευρίσκοντες; Τὸ δὲ μνημονικὸν τῆς χάριτος τοῦ ζῴου, τίνα τῶν ἀχαρίστων πρὸς εὐεργέτας οὐ καταισχύνει; Ὅπου γε καὶ φονευθεῖσι δεσπόταις κατ᾿ ἐρημίαν, πολλοὶ τῶν κυνῶν ἐπαποθανόντες μνημονεύονται. Ἤδη δέ τινες ἐπὶ θερμῷ τῷ πάθει καὶ ὁδηγοὶ τοῖς ἐκζητοῦσι τοὺς φονέας ἐγένοντο, καὶ ὑπὸ τὴν δίκην ἀχθῆναι τοὺς κακούργους ἐποίησαν. Τί εἴπωσιν οἱ τὸν ποιήσαντα αὐτοὺς καὶ τρέφοντα Κύριον οὐ μόνον οὐκ ἀγαπῶντες, ἀλλὰ καὶ φίλοις κεχρημένοι τοῖς λαλοῦσι κατὰ τοῦ Θεοῦ ἀδικίαν, καὶ τῆς αὐτῆς αὐτοῖς τραπέζης μετέχοντες, καὶ παρ᾿ αὐτὴν τὴν τροφὴν τῶν κατὰ τοῦ τρέφοντος βλασφημιῶν ἀνεχόμενοι; Ἅγιος Βασιλειος Καισαρείας, Εις Την ῾Εξαημερον, Ὁμιλὶα Θ' Source Migne PG 29.197c-200a

The dog lacks a share of reason but he has instinct, which has a similar power to reason. Elaborate syllogisms which the wise of the world after long years of study have hardly been able to disentangle, the dog shows himself educated in by nature. For when he is on the track of prey and he finds that the prey has gone off in different directions, he applies himself to examination of the different paths, and only lack of speech fails to declare his reasoning. The creature, he says, is gone here, or there, or in another direction, but since it is neither here nor there, it is therefore in the third direction; and thus dismissing the false tracks he finds the true one. What more is done by those who, deeply occupied in demonstrating theories, trace lines in the dust and reject two propositions to reveal that the remaining one is the true one? And shall it not be thought that the gratitude of this animal disgraces all those who are ungrateful to their benefactors? Many have been told to have remained until death by murdered masters in deserted places. And some, when a crime has been committed, have been guides of those searching for the murderers, and have been the cause of the evil doers being brought to justice. What will say of those who have for friends not only those who do not love the Master who has created and nourished them, but have those at table with them those whose mouth speaks vilely against the Lord, and while taking food blaspheme Him who maintains them? Saint Basil of Caesarea, Hexameron, from Homily 9

Collecting Letters

Ἀει προτιμήσας ἐμαυτοῦ τὸν μέγαν Βασίλειον, εἰ κἀκείνῳ τούναντίον ἐδόκει, καὶ νῦν προτιμῶ, οὐχ ἦττον διὰ τὴν ἀλήθειαν, ἤ τὴν φιλίαν. Διὰ τοῦτο προθεὶς τὰς ἐκείνου ἐπιστολὰς, τὰς ἐμὰς ὑποτίθημι. Καὶ γὰρ ἐπιθυμῶ πανταχοῦ συνεζεῦχθαι ἡμᾶς ἀλλήλοις, καὶ ἄμα τύπον παρέχων τοῖς ἄλλοις τοῦ μετρίου καὶ τῆς ὑφέσεως.  Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Ἐπιστολή ΝΓ', Νικοβουλῳ Source: Migne PG 37.109a-b

I have always placed the great Basil before myself, even if he seemed to be opposed to this, and so I do now, not less for truth's sake than for friendship's. Thus I have placed his letters first and placed mine after them. For I wish that we will always be joined together, and also I would supply others with an example of modesty and submission. Saint Gregory Nazianzus, Letter 53, to Nicoboulus

Friendship And Judgement

Ἐπιγνώμων δίκαιος ἑαυτοῦ φίλος ἔσται αἱ δὲ γνῶμαι τῶν ἀσεβῶν ἀνεπιεικεῖς ἁμαρτάνοντας καταδιώξεται κακά ἡ δὲ ὁδὸς τῶν ἀσεβῶν πλανήσει αὐτούς Ὁ μὲν δίκαιος, εἰδὼς τὴν ἀνθρωπινην ἀσθένιαν, συγγινώσκει, κἂν ἁμάρτημα ᾗ τὸ παρὰ τοῦ φίλου· ἤ ὅτι κατ' εἰκόνα Θεοῦ ἐστιν ὁ φίλος, σύμφωνος ἑαυτοῦ ἐστι μετριοφρονῶν, καὶ φυλάσσων ἑαυτὸν, καὶ μηδὲν τῆς ἐχθρᾶς κακίας ἔχων, ἀστασιάστους ἔχει τοὺς λογισμούς. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμίας Σολομώντος Εξηγήσεων, Κεφ ΙΒ' Source: Migne PG 39.1636

A righteous arbitrator shall be his own friend; but the unjust judgements of the impious shall pursue sinners with evils; and the way of impious men shall deceive them. 1 The righteous man is conscious of human infirmities and sympathises even with the faults of a friend. Or because he knows a friend should be an image of God, he conducts himself prudently, guarding himself, and possessing no wickedness of the enemy, bears tranquil thoughts. Didymus the Blind, On Proverbs, fragment   1 Prov 12.26 LXX

Becoming Sons

Sed dicit aliquis, grandis labor est inimicos diligere, pro presecutoribus supplicare. Nec nos negamus, fratres, non parvus quidem labor est in hoc saeculo, sed grande erit praemium in futuro; per amorem enim unius hominis inimici efficieris amicus Dei, imo non solum amicus, sed etiam filius, sicut ipse Dominus dicit, 'Diligite inimicos vestros, benefacite iis qui oderunt  vos, ut sitis filii Patris vestri qui in coelis est.' Sanctus Maximus Taurinensis, Homilia LXIV Source: Migne PL 57.382

But some say that it is a great labour to love enemies and to pray for persecutors. I do not deny it, brothers. It is not a little task in this world, but it gains great reward in the future, for indeed by the love of one man who is an enemy you are made a friend of God, and not only a friend, but even a son, as the Lord himself says, 'Love your enemies, and do good to those who hate you, that you be sons of your Father who is in heaven.' 1 Saint Maximus of Turin, from Homily 64 1. Lk 6.35

Grace And The Spirit

Haec est, delictissimi, praesentis diei gratia. Convicti sumus de repina, et quod solvere non posuimus, solvit pro nobis Christus. Facti sumus liberi, sed nondum amici; evasimus de praeterito, sed securi non fuimus de futuro, et quis iterum adversus justitiam ejus stare poterit, si charitas ejus nihil remittit, quis eum celare poterit, si charitas non operit? Hoc totum quod tam prolixe tractamus, considerans popheta David, paucis absolvit: Ante faciem, inquit, frigoris ejus, id est ante rigorem inflexibilis justitiae ejus cuncta, observantis ac imputantis, quis sustinebit? Emittes, inquit, verbum suum, id est Christum, et liquefaciet, id est solvet ea. Chrsitus enim omnia solvit, qui opera diaboli solvere venit: Flabit, inquit, spiritus ejus, sicut hodie, cum factus est de coelo sonus, tanquam adventientis spiritus, id est venti, vehementis: et quae solutae erant aquae per Verbum, fluent sine impedimento in vitam aeternam. Datur itaque per Spiritum sanctum gratia post justitiam; et servus qui dimissus est liber per Filium, efficitur hodie amicus per Spiritum. Hodie post justitiam de injuria acceptam, osculatur Dominus servura, imo amicus amicum osculo oris sui. Si enim Filius os Patris recte intelligitur, recte Spiritus osculum oris dicitur. Osculum ergo signaculum est in posterum dilectionis et charitatis. Charitatis enim diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis. Charitas omnia operit, nihil imputat, omnia portat, omnia excusat, omnia condonat. Septies in die cadit per seipsum justificatus per Christum; septies in die erigitur per Spiritum. Isaac, Cisterciensis Abbas, Sermo XLV In Die Pentecotes III Source: Migne PL 194. 1843

This is the grace of the present day, beloved. Convicted of theft and unable to release ourselves, Christ gives us release. We have been made free, then, but we are not yet friends. We have avoided the prison but we are not secure regarding the future, for who again will be able to stand against his justice if his charity he does not resend? Who will be able to hide us, if charity does not cover us? All this we have said with excessive words, which matter the prophet David considering with few resolved it, saying, 'Before the face of His cold,' 1 That is, the comprehensive rigor of His inflexible justice, whose observation and imputation, who can endure? Then he continues, 'You shall send forth your word,' that is, Christ, 'and He shall melt it,' that is, He shall provide release. Christ indeed gives release in all things, He who came to undo all the works of the devil. Then he says: 'He shall breathe out His Spirit,' as today, when came the sound from heaven, the loud coming of the Spirit, as a wind, and those things dissolved into water by the Word will flow without impediment into eternal life. Grace thus is given through the Holy Spirit after justice, and the released slave freed through the Son is today made a friend through the Spirit. Today after justice for a wound received, the Lord shall be kissed by those saved, for a friend is made a friend with the kiss of the mouth. Indeed if the Son is rightly understood as the mouth of the Father, rightly is the Spirit said to be the kiss of the mouth. The kiss is a sign that follows delight and love, and love is spread in our heart by the Holy Spirit, who has been given to us. Love covers all things, imputes nothing, bears all, excuses all, suffers everything. Seven times a day he falls on account of himself who is justified by Christ, seven times a day he is lifted up by the Spirit. Isaac of Stella, from Sermon 45, For Pentecost III 1 Ps 147.17-18

Pursuing Peace

Quaere pacem, et sequere eam.   Non tibi dixit, habebis hic pacem: quaere illam, et sequere eam. Quo illam sequor? Quo praecessit. Dominus enim est pax nostra, resurrexit et ascendit in coelum. Quaere pacem, et sequere illam: quia et tu cum surrexeris, hoc mortale mutabitur, et amplecteris pacem, ubi tibi nemo molestus erit. Ibi enim est perfecta pax, ubi non esuries. Nam hic tibi pacem facit panis: subduc panem, et vide quale bellum erit intra viscera tua. Ipsi iusti quomodo gemunt hic, fratres? Ut sciatis quia quaerimus hic pacem, consequemur autem in fine. Sed ex parte hic habeamus, ut ex toto illic habere mereamur. Quid est, ex parte? Concordes simus hic, diligamus proximum quomodo nos. Sic dilige fratrem quomodo teipsum, habe cum illo pacem. Sed non possunt nisi existere rixae aliquae, quomodo inter fratres et inter sanctos exstiterunt, inter Barnabam et Paulum: sed non quae occiderent concordiam, non quae interimerent caritatem. Nam et tibi ipsi resistis aliquando, et tamen non te odisti. Omnis enim quem poenitet aliquid, rixatur secum. Peccavit, redit, irascitur sibimetipsi hoc fecisse, illud commisisse. Rixam ergo secum habet, sed ista rixa ad concordiam tendit. Vide quomodo secum rixetur, et dicat quidam iustus: Quare tristis es, anima mea, et quare conturbas me? Spera in Dominum, quoniam adhuc confitebor illi. Cum dicit animae suae, Quare conturbas me; utique turbabat illum. Volebat forte ipse pati pro Christo, et anima ipsius contristabatur. Et ille qui sciebat et dicebat: Quare tristis es, anima mea, et quare conturbas me; pacem adhuc secum non habebat: sed ex mente haerebat Christo, ut sequeretur illum anima eius, et non illum conturbaret. Ergo quaerite pacem, fratres. Dominus dixit: Haec loquor vobis, ut in me habeatis pacem. Pacem in terra vobis non promitto. In ista vita pax vera non est, nec tranquillitas. Gaudium immortalitatis, societas Angelorum promittitur. Sed quisquis non illam cum hic est quaesierit, non illam habebit cum venerit. Sanctus Augustinus Hipponensis, Enarratio in Psalmum XXXIII Source: Migne PL 37 1105-1106

'Seek peace, and pursue it.' 1  He has not said that you will have peace here, but to seek it and pursue it. Where shall I pursue it? Where it has gone before. For the Lord is our peace, 2 who has risen and ascended into Heaven. 'Seek peace, and pursue it,' because when you have risen, this mortality shall be changed, and you shall embrace peace there where no one will trouble you. For there is perfect peace, where you will not hunger. Here bread gives you peace, but withdraw it and see how your stomach revolts. Do not the righteous groan here, brothers? So that you know that here we seek peace that we find it in the end. But a part here we may have, that the whole there we may have. What is this part? That here we are in harmony, that we love our neighbour as ourselves. So love your brother as yourself and have peace with him. But they who are not able to live unless involved in some dispute, how among brothers and among saints will they live, among Paul and Barnabas? 3 Not with that which kills concord, not which that which destroys charity. Even if sometimes you oppose yourself, you do not hate. Everyone who repents something, he is in dispute with himself. He has sinned, he comes back, he is angry with himself on account of what he has done, that he has done it. Strife he has had with himself, but he has brought this strife to concord. See how he struggles with himself, and let the righteous man say, 'Why are you unhappy, my soul and why do you trouble me? Hope in the Lord because still I confess to him.' 4 When he says to his soul, 'Why do you trouble me,' certainly it vexes him. He wished perhaps to suffer for Christ and his soul was grieved. And he who knew and said, 'Why do you grieve, my soul, and why do you trouble me,' did not yet have peace with himself. But when a mind adheres to Christ, the soul follows and it does not trouble him. Therefore seek peace, brothers. The Lord has said, 'This I say to you, that in me you shall have peace. Peace in the earth I do not promise.' 5 In this life there is no true peace, no tranquility. Immortal joy, association with the angels, is the promise. But whoever does not seek it while he is here, will not have it when He comes. Saint Augustine of Hippo, Enarrations on the Psalms, from Psalm 33 1 Ps 33.15 2 Ephes 2.14 3 Acts 15.39 4 Ps 42.5 5 Jn 16.33

Sin And Friendship

Οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ θεοῦ ἐστιν; ὃς ἐὰν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται Ὁ γὰρ δια τὸ ἁμαρτάνειν φιλῶν  τὸν κόσμον, ἐχθρὸς ἀποδείκνυται τοῦ Θεοῦ· ὡσαύτως καὶ ὁ τὴν πρὸς τὸν Θεὸν φιλίαν δι' εὐσεβείας βεβαιῶν εὐθέως ἐχθρὸς εὐρισκεται τοῦ κόσμου. Ὅθεν ἀδύνατόν ἐστιν, ὥσπερ δουλεύειν Θεῷ καὶ Μαμμωνᾷ οὕτω φιλιάζειν Θεῷ καὶ κόσμῳ. Δίδυμος Αλεξανδρεύς, Εἰς Την Ἰάκωβου Ἐπιστολὴ Source: Migne PG 39.1754b-c

'Do you not know that friendship with the world is enmity with God? He who then wishes to be a friend of the world is an enemy of God.' 1 He who on account of sin loves the world is proved to be an enemy of God, as much as he who has friendship with God through firm piety is found to be in continual conflict with the world. Whence just as it is impossible to serve God and Mammon, 2 so it is to have friendship with God and the world. Didymus the Blind, Commentary on The Letter of James, fragment 1 Jam 4.4 2 Mt 6.24