Trials And Salvation

Kύριε τί ἐπληθύνθησαν οἱ θλίβοντές, με πολλοὶ ἐπανίστανται ἐν ἐμέ, πολλοὶ λέγουσιν τῇ ψυχῇ μου οὐκ ἔστιν σωτηρία αὐτῷ ἐν τῷ θεῷ αὐτοῦ. ᾿Αφίησι δὲ Θεὸς πολλοὺς θλίβειν τὸν δίκαιον, διδοὺς ἀφορμὴν αὐτῷ βάρους δόξης, ἀπὸ τῶν ὑπερβαλλουσῶν θλίψεων ὑφισταμένης· καὶ εἴ ποτε ὁ δίκαιος ἐπαπορῶν λέγοι τῷ Θεῷ· Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με; ἔτι αὐτοῦ λαλοῦντος, εἰπὼν, Ἰδοὺ πάρειμι, ἀποκρίνεται, ἵνα βάρος δόξης ἐργάσηταί σοι τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεως· καθ ' ὑπερβολήν. Διό· Πολλαὶ αἱ θλίψεις τῶν δικαίων. Εἰ δὲ ἐστι σωτηρία μὲν οὐκ ἐν τῷ Θεῷ, Δαυΐδ τοῖς τέως πρόσκειται τὸ· ἐν τῷ Θεῷ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Γ' Source: Migne PG 39.1161d-1164a

Lord, those who trouble me are multiplied, and many set themselves against me, and many say to my soul there is no salvation for him in God. 1 God allows many to afflict the righteous man in order to give an occasion for the acquisition of a great weight of glory, which is obtained from a mass of tribulations. And if sometimes the righteous man who is gravely oppressed says to God, 'Lord, why are those who trouble me multiplied?' He replies, 'Behold, I am here, 2 your great weight of glory will make this tribulation light,' which is hyperbolic. Hence it is said, 'Many are the tribulations of the righteous.' 3 And that there is no salvation but from God, therefore David adds 'in God' Didymus the Blind, Commentary on The Psalms, from Psalm 3 1 Ps 3.2-3 2 Isaiah 52.6, 2 Cor 4.17 3 Ps 33.20

The Promise Of The Transfiguration

Sunt quidam de hic stantibus qui non gustabunt mortem donec videant Filium hominis venientem in regno suo. Sermo itaque et promissio omnipotentis Dei, omni est repleta gaudio et consolatione in spe futurorum, eo quo sperare poterant omnes, qui prius promiserat universis de futuro; dum hic lici paucis, se firmat ostensurum, venientem in regno suo, antequam de proximo mortem gustarent. Et hoc quidem quia in ea claritate se tansformavit in monte coram discipulis, quos secum assumpsit, in qua venturum se promiserat in gloria Patris cum angelis suis. Et notandum quia regnum Christi, in quo venturus erat, ut eum viderent venientem in regno suo, ipse est gloria Patris; quia sicut regnum Christi, Patris est regnum: ita et gloria Patris Christi est gloria, quae ostenda est in monte, licet paucis, ut et ipsi qui viderant et caeteri qui audierant, illis repromissa se vidisse demum narrantibus, firmarentur ad fidem de filio hominis, quia visus est in gloria, quod ipse esset verus Filius Dei qui et filius hominis. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VIII, Caput XVI Source: Migne PL 120.575a-b

There are some standing here who shall not taste death before they see the Son of Man coming in His kingdom. 1 This speech and promise of almighty God is full of all joy and comfort and hope for the future, because all are able to hope in what He promised for everyone in the future, while here it is given to a few whom He strengthens by showing them His coming in His kingdom before they taste death. And this is because He transfigured Himself in that brightness on the mount before His disciples who He took up with Him, in which He promised His coming in the glory of the Father and His angels. And it must be noted that the kingdom of Christ in which He shall come, so that they shall see Him coming in His kingdom, is the glory of the Father, because the kingdom of Christ is as the kingdom of the Father and thus the glory of the Father is the glory of the Son, which was shown on the mount to a few, so that they who saw and others who heard, who were told by those who saw what was promised, would be strengthened in faith concerning the Son of Man, because He was seen in His glory, that He is the Son of God who is the Son of Man. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chapter 16 1 Mt 16.28

Good And Bad Glory

Quid gloriatur in malitia, potens iniquitate tota die? Querela prophetae est, gloriari eum in iniquitate tota die, qui in malitia potens est. Et haec quidem gloria inquitatis arguitur. Caeterum est gloria et expetenda et confitenda, et affectu quodam exsultantis gaudii eloquenda: quod utrumque sub iisdem dictis alius propheta demonstrat, dicens: Non glorietur sapiens in sapientia sua, neque fortis in fortitudine sua, neque dives in divitiis suis: sed qui gloriatur, in Domino glorietur. Vetitis enim primum improbabilis gloriae causis, causam rursum gloriae competentis ostendit. Quo exemplo beatus Apostolus scit, in nullo sibi, nisi in uno tantum esse gloriandum, cum ait: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Non ergo gloria istiusmodi, sed gloria iniquitatis offendit; et ejus iniquitatis, quae die tota sit. Diem pro aetate vel tempore hominis nuncupari solere meminimus, cum dicitur: Diem hominis non concupivi: vel rursum cum Abraham diem Domini desideravit: vel cum Apostolus Satanae tradit in interitum carnis, ut spiritus salvus sit in die Domini , non hunc diem ortu solis occasuque finitum, sed diem constituti temporis vel aetatis ostendens. Potens ergo in malitia, gloriatur in iniquitate tota die. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LI Source: Migne PL 9.311b-312a

Why glory in wickedness, you who are powerful in iniquity the whole day? 1 The prophet complains against the one who glories in wickedness the whole day, he who is powerful in evil, and he disputes this glory of wickedness. There is a glory that should be sought and that should be delighted in and which should be proclaimed with a certain exultant joy, which both things another prophet shows with his words when he says, 'Let the wise man not glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches, but he who glories, let him glory in the Lord.' 2 Having prohibited the shameful causes of glorying, he then revels the fitting cause of glory, which example the blessed Apostle knows, that is, that one should not glory in oneself but in one alone, hence he says, 'Let it not be me for to glory, unless in the cross of Jesus Christ our Lord, through which the world has have been crucified to the me, and I to the world.' 3 It is not glorying in this way that offends, but glorying in iniquity, and his iniquity which is for the whole day, which day we should be aware is given for an age, or for the time of a man, as when it is said, 'I have not desired the day of man,' or again when Abraham desired the day of the Lord, or when the Apostle handed over to Satan for the ruin of the flesh, so that the spirit might be saved on the day of the Lord. 4 It is not this finite day of the sun's rising and setting, but the day that indicates a time or age. Therefore the one powerful in wickedness glories in iniquity the whole day Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 51 1 Ps 51.3 2 Jerem 9.23-24 3 Galat 6.14 4 Jerem 17.16, Jn 8.56, 1 Cor 5.5

The Glory Of This Resurrection

Est aliud in quo resurrectionis hujus innotescat gloria singularis. Quis enim in caeteris omnibus suscitavit aliquando semetipsum? Ineffabile istud est, ut a morte se excitet ipse qui dormit: singulare est; non est qui faciat, non est usque ad unum. Eliseus propheta mortuum suscitavit, sed alterum, non semetipsum. Ecce enim quot annis jacet in monumento, quod a se non potest, sperans ab alio suscitari; ab eo utique qui triumphavit mortis imperium in seipso. Inde est quod caeteros quidem dicimus suscitatos, Christum resurrexisse, qui solus virtute propria victor prodiit de sepulcro: siquidem et in hoc vicit leo de tribu Juda, Quantum poterit, immo quid non posse videbitur vivens, et dicens Patri: Resurrexi, et adhuc sum tecum; qui tam potens exstitit deputatus cum mortuis, sed inter mortuos liber? Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Die Sancto Paschae Source: Migne PL 183.277d-278a

There is something else in which the singular glory of this resurrection is known. Who among all other men was ever able to raise himself? It has never been told that anyone who slept was able to raise himself from death. It is unheard of, there is not one that could do it, not even one. Elisha the prophet raised a dead man, but it was another man, not himself. 1 Behold how many years he lays in the tomb who is not able to raise himself but hopes for another, that is, apart from Him who triumphed over the empire of death in Himself. Hence we say that others were raised up, but Christ has risen, He who alone is the victor, who with His own power comes forth from the tomb. Here the lion of Judah conquers. How much will he be able to do, indeed, what will he not seem able to do, who lives and says to the Father, 'I have risen, and I am yet with you.' 2 Who is so powerful when set among the dead, but he who is a free man among the dead. Saint Bernard of Clairvaux, Sermons for the Year, On Easter 1 4 Kings 4.35 2 Apoc 5.5, Ps 138.18, Ps 87.6

Blaspheming And Glorifying The Name

Ἤκουσά που τῆς ἁγίας Γραφῆς κατακρινούσης ἐκείνους, οἵ τῆς κατὰ τοῦ Θεοῦ βλασφημίας αἴτιοι γίνονται. Οὐαὶ γὰρ, φησὶ, δι' οὔς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. Τοῦτο δὲ τοιοῦτόν ἐστιν· Οἱ μήπω πεπιστευκότες τῷ λόγῳ τῆς ἀληθείας, πρὸς τὸν βίον τῶν παραδεδεγμένων τὴν τοῦ μυστηρίου πίστιν ἀποσκοποῦσιν. Ὅταν τοίνυν τὸ μὲν ὄνομα τῆς πίστεως ἔν τισιν ᾖ, ὁ δὲ βίος ἀντιφθεγγηται τῷ ὀνόματι, ᾖ διὰ πλεονεξίας εἰδωλολατρῶν, ᾖ ἐν μέθαις καὶ κώμοις ἀσχνμονῶν, καὶ τῷ βορβόρῳ τῆς ἀσθτίας ὑὸς δίκην ἐγκαλινδούμενος· πρόχειρος εὐθὺς παρὰ τῶν απίστων ὁ λόγος, οὐκ εἰς τὴν προαίρεσιν τῶν κακῶς τῷ βίῷ κεχρημένων τὴν κατηγορίαν τρέπων, ἀλλ' ὡς τοιαῦτα πράττειν τοῦ μυστηρίου διδάσκοντος· μὴ γὰρ ἂν γενέσθαι τὸν δεῖνα τὸν τὰ θεῖα μεμυημένον μυστήρια, ἢ λοίδορον, ἢ πλεονέκτην, ἢ ἂρπαγα, ἢ ἀλλο τι τοιοῦτον κακὸν, εἰ μὴ ἔννομον αὐτοῖς τὸ ἁμαρτάνειν ἦν, διὰ τοῦτο χαλεπὴν τοῖς τοιούτοις ἀπειλὴν ὁ Λόγος ἐπανατείνεται λέγων ἐκείνοις εἶναι τὸ Οὐαὶ δι' οὖς τὸ ὄνομα μου βλασφημεῖται ἐν τοῖς ἔθνεσιν. Εὶ δὴ τοῦτο νενόηται, καιρὸς ἂν εἴη, τὸ ἐκ τοῦ ἐναντίου λεγόμενον κατανοῆσαι. Εὔχεσθαι γὰρ πρὸ γε πάντων οἶμαι χρῆναι, καὶ τοῦτο ποιεῖεσθαι τῆς προσευχῆς τὸ κεφάλαιον, τὸ μὴ βλασφημεῖσθαι ἐν τῷ ἐμῷ βίῳ τῷ ὀνόματι τοῦ Θεοῦ, ἀλλὰ δοξάζεσθαι καὶ ἁγιάζεσθαι. Ἐν ἐμοὶ οὖν, φησὶν, ἁγιασθήτω τὸ ἐπικληθέν μοι ὄνοματι τῆς σῆς δεσποτείας, Ὅπως ἴδωσιν οἱ ἄνθρωποι τὰ καλὰ ἔργα,καὶ δοξάσωσι τὸν Πατέρα τὸν ἐν τοῖς οὐρανοῖς. Τίς δὲ οὕτω θηριώδης καὶ ἄλογος, ὥστε ὁρῶν ἐν τοῖς πεπιστευκόσι Θεῷ βίον καθαρὸν δι' ἀρετῆς κατωρθωμένον, πάντων τῶν ἐξ ἁμαρτίας μολυσμάτων καθαρεύοντα, πάσης τῆς πρὸς τὸ χεῖρον ὑπονοίας ἀλλοτριούμενον, λαμπρὸν τῇ σωφροσύνῃ, σεμνὸν τῇ φρονήσει, ἀνδρείας ἔχοντα πρὸς τὰς τῶν παθῶν προβολὰς, μηδαμοῦ ταῖς σωματικαῖς ἡδυπαθείαις μαλακιζόμενον, τρυφῆς καὶ βλακείας καὶ τῆς κατὰ τὸν τῦφον χαυνότητος ὡς ὅτι μάλιστα κεχωρισμένον, τοσοῦτον μετέχοντα τοῦ βίου, ὅσον ἐπάναψκες, ἄκρῳ τῷ ποδὶ τῆς γῆς ἐπιψαύοντα, οὐ ταῖς καθ' ἡδονὴν ἀπολαύσεσι τῷ γηϊνῳ τούτῳ βίῳ καταχωννύμενον, ἀλλ' ὑπερανεστῶτα πάσης τῆς κατ' αἴσθησιν γενομένης ἀπάτης, καὶ πρὸς τὴν ἀσώματον ζωὴν διὰ σαρκὸς ἁμιλλώμενον, ἕνα πλοῦτον νομίζοντα τὴν τῆς ἀρετῆς κτῆσιν, μίαν εὐγένειαν τὴν πρὸς τὸν Θεὸν οἰκειότητα, μίαν ἀξίαν καὶ δυναστείαν μίαν, τὸ κρατεῖν ἑαυτοῦ, καὶ ἀδούλωτον εἶναι τοῖς ἀνθρωπίνοις παθήμασιν, ἀχθόμενον τῇ παρατάσει τῆς τοῦ ὑλικοῦ βίου ζωῆς· σπεύδοντα δὲ καθάπερ οἱ διὰ πελάγους κακοπαθοῦντες πρὸς τὸν λιμένα καταντησαι τῆς ἀναπαὺσεως. Τίς τοίνυν τὸν τοιοῦτον ὁρῶν, οὐ δοξάζῃ τὸ ὄνομα τὸ ἐπικεκλημένον τῷ τοιούτῳ βίῳ; Οὐκοῦν ἐν τῇ προσευχῇ λέγων, Ἁγιασθήτω τὸ ὄνομά σου. Ἅγιος Γρηγόριος Νύσσης, Ἐις Την Προσυεκην, Λογος Γ' Source: Migne PG 44 1153-56

I have heard somewhere in sacred Scripture a condemnation of those who are the cause of God's detraction. 'Alas, it says, 'to those because of whom my name is blasphemed among the peoples.' 1 That is, among those who do not yet believe in the words of truth, and who consider and observe the lives of those who have received the mysteries of the faith. When, therefore, the name of the faith was borne by some and yet the life was deplorable to the name, certainly either because of idolatry, or avarice, or the foul pleasures of drunkenness and revelry, and by immersing their conduct into the filth of luxury, so instantly the word is set before the faithless, and this is not because of the behaviour of those who use their faculties wickedly in the world, but by the deeds of those who have been instructed in the mysteries, who have then engaged in wickedness that is not permitted to those who have been initiated into the Divine mysteries, that is, they use abusive language, or are profit seekers, or take what is not theirs, or perform some other evil, which wickedness the Word has gravely warned against, saying to them 'Alas, to those through whom my name is blasphemed among the peoples.' If, then, this is understood, what its contrary says should also be considered. For I think prayer is necessary before everything else, and that one should set at the head of prayer that it not be on account of my life that the name of God is blasphemed, but rather that His name should be glorified and blessed. Through me, then, may the name of your reign be sanctified, so that because of me it is said, 'That men might see your good works and glorify your Father who is in heaven' 2 Who indeed is so wild and lacking in reason that if among those who believe in God he should see a pure life, fashioned by virtue, free of iniquitous sin, and cleansed from even the suspicion of unbefitting evil, shining with temperance, weighty with prudence, strong and firm against the passions and troubles that press and assail, and not at all softened or weakened by the pleasures of the body, and greatly removed from crimes, and indolence and sloth and pride, and from temporal deeds, and the rest of the cult of the world, would not necessarily desire it, and even burn for it, with the tip of the foot touching the earth, not caring for the pleasures of the worldly life, but rising above all sensible things, struggling in the flesh toward the incorporeal life, judging the only wealth to be the acquirement of virtue, and the one nobility to dwell with God, and the one dignity and one power to rule oneself and not to be enslaved to human passions and not to be burdened with the arrangements of this material life, striving, then, just like those who are troubled and afflicted at sea, to come to the haven of rest? Who seeing such things would not glorify the name which is exhibited by such a life? So it is said in the prayer, 'Hallowed be your name.'  3 Saint Gregory of Nyssa, On the Lord's Prayer, from the Third Oration 1 Is 52.5 2 Mt 5.16 3 Mt 6.9

Purchasing Glory

Quomodo intelligendum est quod ait: Malum est, malum est, dicit omnis emptor, et cum recesserit, tunc gloriabitur? Secundum litteram, solet emptor vituperare quod emere desiderat, et dicere: Malum est. malum est; verumtamen si bene emerit, cum recesserit gloriabitur. Spiritualiter autem quomodo intelligitur? Ille veraciter est emptor, qui sibi aeterna in coelis praemia comparare desiderat. Ipse nimirum emere studet terrenis coelestia, caducis mansura, temporalibus aeterna. Talis ergo emptor quidquid patitur in praesenti malum esse dicit, quia malum esse intelligit. Attamen quia omnia adversa pro Deo patienter sustinet, cum secesserit de mundo, tunc gloriabitur, quia perveniet ad beatitudinem. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XX Source: Migne PL 172.322b

How should it be understood when it is said, 'Its bad, it's bad,' says every buyer, and when they go away then they glory? 1 According to the letter, a buyer is accustomed to deprecate what he desires to buy and say, 'It's bad, it's bad.' However if he buys well, when he goes away he glories. How is this to be understood spiritually? He is a true buyer who desires to acquire eternal riches for himself in heaven. He is keen to buy heavenly things over worldly things, mansions over ruins, eternal things over temporal things. Therefore such a buyer says it is bad because whatever he suffers in the present he understands it to be an evil. However because he patiently endures every adversity for God, when he goes from the world, then he glories, because he comes to beatitude. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 20 1 Prov 20.14

Glory And Disgrace

..αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν ἀπὸ ὀνειδισμοῦ ἔναντι Kυρίου. Ἴδωμεν δὲ καὶ ἑξῆς ἐπίπληξιν ἀναγχαίαν ἣν καλὸν εἰς τὸν ἐθικὸν τόπον ἀναλαθεῖν λέγουσαν" Αἷσχύγθητε ἀπὸ καυχήσεως ὑμῶν, ἀπὸ ὀνειδισμοῦ ἐναντίον Κυρίου. Ἔστι τινὰ ἐν οἷς καυχώμεθα δια τὴν ἄνοιαν, οὐχ οὖσιν καυχήσεως ἀξίοις οἷον ἐάν καυχήσηταί τις, ὅτι πλούσιός ἐστι, καὶ πολλὰ χέχτηται, λέγοιτ᾽ ἂν πρὸς αὐτόν Αἰσχύγθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηται τι; ἐπὶ εὐγενείξ ταύτῃ τῇ ἐκτὸς, λεχθήσεται πρὸς αὐτόν" Αἰσχύγθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηταί τις ἐπὶ πολυτελείᾳ ἱματίων, ἐπὶ οἰκοδομῇ οἰχίας πλουσίως κατεσχευασμένης, ἀλλοτρία ἐστὶν ἡ καύχησις καυχῆς σεως ἁγίων" διὸ λεχθήσεται πρὸς τὸν τοιοῦτον᾽ Αἰσιχὺγθητε ἀπὸ καυχήσεως ὑμῶν. Άkουε τοῦ λόγου τοῦ προφήτου Ἱερεμίου χελεύοντος ἡμᾶς μὴ καυχᾶσθαι· Μηδὲ ὁ σοφὸς ἐπὶ τῇ σοφίᾳ αὐτοῦ, μηδὲ ὀϊσχυρὸς ἐν τῇ ἰσχύϊ αὑτοῦ, μηδὲ ὁ πιλούσιος ἐν' τῷ πιλούτῳ αὐτοῦ, μηδὲ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συγιεῖν καὶ γιγώσκειν, ὅτι ἐγώ εἶμι Κύριος. θέλεις καυχᾶσθαι, καὶ καυχώμενος μὴ ἀκοῦσαι, Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν; Καύχησαι ὡς ᾿Απόστολος, καὶ εἰπέ ᾿Εμοὶ δὲ μὴ γέγοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. Θέλεις kαυχᾶσθαι ἵνα μὴ ἐλεγχθῇς· Αἰσιχύνθητε ἀπὸ kαυχήσεως ὑμῶν; Ἄκουε Παύλου καυχωμένου, καὶ μάνθανε, ὅταν λέγῃ· Ἥδιστα οὗν καυχήσομαι ἐν ταῖς ἀσθεγείαις μου, ἵν ἐπισκηγώσῃ ἐπ᾿ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Ἄκουε οἷα καυχᾶται καυχήματα Eν κόποις περισσοτέρως. Τίς δύναται ἡμῶν τοῦτο εἰπεῖν; Ἐν φυλακαῖς ὑπερβαλλιόντως. ἐν θανάτοις πολλιάκις ὑπὸ Ἰουδαίων πεντάχις τεσσαράκοντα παρὰ μίαν ἔλαβον, τρὶς ἐῤῥαῦδίσθην, ἅπαξ ἐλιθάσθηγν, τρὶς ἐραυάγησα. Μανθάνομεν οὖν χαὶ χαυχήσεων εἶναι διαφοράς᾽ ὥς τινας μὲν χαυχήσεις εἶναι αἰσχύνης ἀξίας, ἐφ᾽ οἷς λέγοιτ᾽ ἂν ἐχεῖνο τὸ ἀποστολιχόν᾽ Καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. Ἐφ᾽ οἷς ἔδει αὐτοὺς αἰσχύνεσθαι, ἐπὶ τούτοις οἴονται δοξάζεσθαι. Ὠριγένης Ἰερεμίας, Ὁμολία IA' Source: Migne PG 13.324c-325a

...you are disgraced in your glorying, in your shame before the Lord. 1 Let us see what else there is here for needful correction, which we should receive in a moral sense: 'You are disgraced in your glorying, in your shame before me.' There are many things in which we glory and show our lack of sense. For example, if some glory in their many possessions, He says to them, 'You are disgraced in your glorying.' If some glory in the nobility of their family, it is said to them, 'You are disgraced in your glorying.' If someone fall into boasting over expensive clothing, over a house adorned with much wealth, he is far from the glory of the saints, and it is said to him: 'You are disgraced in your glorying.' Hear what the Divine speech says to Jeremiah, exhorting us not to glory in our wisdom, 'Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches, he who would glory let him glory in understanding and knowing that I am the Lord.' 2 You wish to glory and not hear in your glorying: 'You are disgraced in your glorying.' ? Glory like the Apostle and say, 'Let it no be for me to glory but in the cross of Jesus Christ, through which the world has been crucified to me and I to the world.' 3 You wish to glory and not hear, 'You are disgraced in your glorying'? Hear Paul glorying and learn when he says, 'Gladly, then, I glory in my weaknesses so that the power of Christ might dwell in me.' 4 Hear what the glories are that he glories in, 'In much labour.' Who can say this? 'In a long time in prison, often among the dead, from the Jews who gave me forty five lashes less one, three blows of the stick, and once I was stoned, three times I suffered shipwreck.' 5 Let us learn the differences between glories and that some glory in what is shameful, and some in the things the Apostle speaks of. 'And their glory is in their disgrace.' 6 Over things which disgrace them, these they think make them glorious. Origen, from the Eleventh Homily on Jeremiah 1 Jerem 12.13 2 Jerem 9.23-24 3 Galat 6.14 4 2 Cor 12.9 5 2 Cor 11.23-25 6 Philip 3.19

Grief And Hope

Nolumus autem vos ignorare, fratres, de iis qui dormiunt; ne contristemini, sicut et caeteri qui spem non habent. Nam si credimus quod Jesus mortuus est et resurrexit, sic et Deus illos, qui dormierunt per Jesum adducet cum eo. Manifesta est ratio, quia si resurrectio creditur mortuorum futura, non sunt lugendi, qui cum signo crucis exeunt. Lugendi autem vere sunt infideles, qui hinc transeunt in gehennam; ut ediscant verum esse, quod credere noluerunt. Fideles autem resurgent ad gloriam, ut qui in saeculo stulti habiti sunt propter fidem, videantur prudentes; providerunt enim sibi gloriam. Hi sunt qui per Jesum, id est, sub spe fidei hujus exeuntes, adducentur cum eo in adventu ejus; ut ab hominibus videantur. Cum tamen ipse defuncti excessum lugendum prohibeat, ipse alibi dicit: Ne tristitiam haberem. Sed jam suo loco solutum est. Ambrosiaster, In Epistolam ad Thessalonicenses Primam Caput IV Source: Migne PL 17.449d-450a

We do not wish you to be ignorant, brethren, concerning those who are asleep, so that you are not sorrowful, even as others who have no hope. For if we believe that Jesus died and rose again, so God will bring with Him even those who have slept through Jesus. 1 The reason is obvious, because if there is belief in the future resurrection of the dead, then they who depart with the sign of the cross should not be mourned. In truth mourning is for the faithless, who pass from here into hell, that there they learn the truth they refused to believe in here. But the faithful shall rise to glory, so that those who in the world lived as fools on account of faith, shall appear wise, for they foresaw glory for themselves. These who depart through Jesus, in the hope of faith in Him, shall attend Him in His coming, so that they will be seen by men. However when here he prohibits them to mourn excessively for the dead, he says elsewhere: 'Lest I be sorrowful.' 2 And now in this passage the matter is resolved. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 4 1 1 Thes 4.12-13 2 Phil 2.27

Encouraging Confessors

Cyprianus Rogatiano presbytero et caeteris confessoribus fratribus salutem. Et jampridem vobis, fratres charissimi ac fortissimi, litteras miseram, quibus fidei et virtuti vestrae verbis exultantibus gratularer, et nunc non aliud in primis vox nostra complectitur quam ut laeto animo frequenter ac semper gloriam vestri nominis praedicemus. Quid enim vel majus in votis meis potest esse vel melius quam cum video confessionis vestrae honore luminatum gregem Christi? Nam, cum gaudere in hoc omnes fratres oporteat, tum in gaudio communi major est episcopi portio: Ecclesiae enim gloria praepositi gloria est. Quantum dolemus ex illis quos tempestas inimica prostravit, tantum laetamur ex vobis, quos diabolus superare non potuit. Hortamur tamen per communem fidem, per pectoris nostri veram circa vos et simplicem charitatem, ut, qui adversarium prima hac congressione vicistis, gloriam vestram forti et perseveranti virtute teneatis. Adhuc in saeculo sumus, adhuc in acie constituti, de vita nostra quotidie dimicamus. Danda opera est ut post haec initia ad incrementa quoque veniatur, et consummetur in vobis quod jam rudimentis felicibus esse coepistis. Parum est adipisci aliquid potuisse; plus est quod adeptus es posse servare; sicut et fides ipsa et nativitas salutaris, non accepta, sed custodia, vivificat. Nec statim consecutio, sed consummatio hominem Deo servat. Dominus hoc magisterio suo docuit dicens: Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat. Puta hoc illum et confessori suo dicere: Ecce confessor factus es, jam noli peccare, ne quid tibi deterius fiat. Salomon denique et Saul et caeteri multi, quamdiu in viis Domini ambulaverunt, datam sibi gratiam tenere potuerunt. Recedente ab iis disciplina Dominica, recessit et gratia. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.235a-236b

Cyprian to the presbyter Rogatianus, and to the other confessors, his brethren, greetings. I had before, most beloved and bravest brethren, sent you a letter in which I congratulated your faith and virtue with words of exultation, and now, first of all, our voice has no other care than to announce the glory of your name repeatedly and always with a joyful mind. For what can I wish for in my prayers that would be greater or better than I might see the flock of Christ enlightened by the honour of your confession? For though all the brethren should rejoice in this, yet the share of the bishop is the greatest in the common gladness. For the glory of the Church is the glory of him who who presides. As much as we lament over those who have been thrown down by a hostile storm, to the same degree we rejoice over you whom the devil has not been able to overcome. However we exhort you by our common faith, by the true and simple love in our heart for you, that having overcome the adversary in this first encounter, you should cling to your glory with a brave and persevering virtue. We are still in the world, we are yet placed in the battleline, we fight daily for our lives. We should give ourselves to the task so that after such a beginning there should also come about an increase, and thus that what you have begun to be with such a blessed commencement should be perfected in you. It is a little thing to have been able to obtain something, it is much more that you are able to keep what you have obtained, even as faith itself and saving birth gives life not simply by being received, but by being preserved. It is not the instant of attainment, but the perfecting, that guards a man for God. The Lord taught this in His instruction when He said, 'Behold, you are made well. Sin no more, lest something worse befall you.' 1 Think of Him as saying something like this to His confessor, 'Behold, you are made a confessor. Sin no more, lest something worse come upon you.' So Solomon, and Saul, and many others, as long as they walked in the Lord's ways, were able to keep the grace given to them. When they abandoned the discipline of the Lord, grace abandoned them. Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Jn 5.14

The Fruits Of Choosing

Fiat manus tua ut salvum me faciat, quoniam mandata tua elegi. Aliis gloriam saeculi eligentibus, aliis venerationem elementorum ac daemonum capessentibus, aliss terrenas opes expetentibus, sanctus iste mandata Dei elegit. Elegit autem non naturali necessitate, sed voluntate pietatis: quia unicuique ad id quod volet via est proposita vivendi, et appetendi atque agendi permissa libertas. Et ob id uniuscujusqie aut poena aut praemiis afficetur electio. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.641a

May it be that your hand saves me, because I have chosen your commandments. 1 It is for others to choose the glory of the age, it is for others to take to the veneration of the elements of the world and demons, it is for others to seek worldly wealth, this holy man chooses the commandments of God. Yet he does not choose on account of some necessity of nature but by the will of piety, because each one chooses according to the purpose of his way of living, and freedom is given for that desiring and doing. And because of this the choice of each one shall bring about punishment or reward. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.173

Wonder And Teaching

Et mirabantur Judaei... Hic tangitur secundum, scilicet Judaeorum admiratio. Ratio admirationis erat, sicut dicit Augustinus, quod nunquam viderant eum literas dicentem, audiebant autem de lege disputantem; propter quod dicitur: Et mirabuntur Judaei dicentes: Quomodo hic literas scit, cum non didicerit? Unde poterat Dominus dicere illud Prov. trigesimo: Sapientiam non didici, et novi scientiam Sanctorum. Luc. secundo: Stupebant autem omnes, qui eum audiebant, super prudentia et responsis ejus. Respondit eis Jesus, et dixit: Mea doctrina... Hic ponitur tertium, scilicet Christi responsio, qua admirationi eroum satisfacit, ostendens se non habere scientiam per acquisitionem, sicut habent alii homines; sed a sua origine, propter quod dicit: Mea doctrina, scilicet quam doceo, non est mea, id est, a me, vel ad meam gloriam, vel a me acquisita, sed ejus, qui misit me, id est, a Patre, qui misit me; omnia enim, quae habet Filius, a Patre accipit, supra quinto: Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem, ita nec docere quemquam. Et quia haec responsio manifesta non est nisi his, qui recte audiunt, et hi sunt qui audiunt, ut faciant, propterea dicit: Si quis voluerit voluntatem ejus, scilicet Dei Patris, facere, cognscet de doctrina, utrum ex Deo fit, an ego a me ipso loquar; quia aliter nec me, nec doctrinam meam potest cognoscere vere. Ideo dicitur primae Joan. secundo: Qui dicit se Deum nosse, et mandata ejus non custodit, mendax est, et in hoc veritas non est. Et sic doctrine Christi est commendabilis ab origine. Est etiam commendabilis a fine in hoc quod in docendo non quaerit gloriam propriam. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VII Source: Here, p717-718

And the Jews were amazed... 1 Here he touches on the second part, that is, the wonder of the Jews. The reason for the amazement was, as Augustine says, that they had never seen anyone teach Him, but then they heard him disputing on the Law, 2 on account of which it is said: 'And the Jews were amazed, saying, 'How does this man have his learning when He was not taught?' Whence the Lord could have spoken that passage in the thirtieth chapter of Proverbs: 'I knew no learning and I had the knowledge of the holy.' 3 And in the second chapter of Luke: 'All who heard Him were astonished at His wisdom and His replies.' 4 Jesus answered them, saying, 'My teaching...' Here he sets down the third part, that is the reply of Christ, which stirs up their wonder, showing Him not to have knowledge by acquisition, as other men have, but from His origin, on account of which He says: 'My teaching,' that is, what I teach, 'is not my own,' that is, from me, or for my own glory, or acquired by me, 'but it is of Him who sent me,' that is, the Father, who sent me. For everything which the Son has, He has received from the Father, as in chapter five of this Gospel: 'The Son is not able to do anything of Himself, unless what He sees the Father doing,' 5 and thus not to teach anything. And because this answer was not given for anyone but those who hear rightly,  those who hear that they might do, because of this He says: 'If someone would do His will,' That is, of God The Father, 'he will know if this teaching is from God, or if I speak from myself.' Because otherwise neither me nor my teaching can be truly known. Therefore it is said in the second chapter of the first letter of John: 'He who says he knows God and does not keep His commandments is a liar, and the truth is not in him.' 6 And thus the teaching of Christ is commendable by its origin, and again it is commendable by its end, in that in teaching He does not seek His own glory. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 7 1 Jn 7.15 2 August Tract On John 29.2 3 Prov 30.3, but here the Vulgate rather asserts ignorance of the knowledge of the holy, and the Hebrew the same. The Septuagint has God teaching him learning and knowledge of the holy. 4 Lk 2.47 5 Jn 5.19 6 1 Jn 2.4

Glory And Judgement

De gloria quoque dicit Apostolus: Gloria nostra haec est, testimonium conscientiae nostrae. Haec est utique vera gloria, quae est a spiritu veritatis. Ipse enim Spiritus testimonium perhibet spiritui nostro, quod filii Dei sumus. Gloria vero, quam ab invicem accipiunt, qui gloriam quae est a solo Deo non requirunt, vana est, quoniam vani filii hominum. Insipiens tu, qui merces congregas in saccum pertusum, qui thesaurum tuum alieno in ore constituis! ignoras quod arca ista non clauditur, nec seras habet? Quanto melius sapiunt, qui thesaurum suum ipsi servant, aliis non committunt? Verum nunquid semper servabunt? Nunquid semper abscondent? Veniet cum manifesta erunt abscondita cordis; quae vero fuerint ostentata, non comparebunt. Hinc est quod veniente Domino fatuarum virginum lampades exstinguuntur: et qui receperunt mercedem suam, a Domino nesciuntur. Propterea dico vobis, charissimi, utile est abscondere magis quam ostentare, si quid habemus boni; sicut et mendici cum eleemosynam petunt, non pretiosas vestes ostendunt, sed seminuda membra, aut ulcera, si habuerint, ut citius ad misericordiam videntis animus inclinetur. Quam regulam Publicanus ille servavit multo melius Pharisaeo, et ideo descendit justificatus ab illo, id est prae illo.Tempus est, fratres, ut judicium incipiat a domo Dei. Quis finis eorum qui non obediunt Evangelio? quod judicium his in hoc judicio non resurgunt? Quicunque enim judicari dissimulant eo judicio quod nunc est, in quo princeps hujus mundi ejicitur foras, judicem exspectent, vel magis timeant, a quo cum ipso principe suo foras ejicientur et ipsi. Nos autem si perfecte judicamur nunc, securi Salvatorem exspectemus Dominum nostrum Jesum Christum, qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Tunc fulgebunt justi, ita ut videri possint docti pariter et indocti: fulgebunt enim sicut sol in regno Patris eorum. Erit autem claritas solis septempliciter, id est, sicut lux septem dierum. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, De Adventu Domini, Sermo IV, De Duplici Adventu, et Studio Verarum Virtutum Source: Migne PL 183.48a-48c

The Apostle also says about glory: 'This is our glory, the witness of our conscience.' 1 Thus this is true glory, that which is from the spirit of truth. That Spirit which gives witness to our spirit, that we are sons of God. 2 But the glory which men receive from one another and which is not sought from God alone is vain, because vain are the sons of men. 3 You who are foolish, you who gather coin into sacks full of holes, who establish your treasure in the mouths of others, do you not know that the narrow way is not closed nor does it have bars? How much better they understand who take care of their own wealth and do not entrust it to others. Truly shall they always guard it? Shall they always hide it? There shall come a time when all the hidden things of the heart shall be made manifest and what has been shown will not appear. Hence with the coming of the Lord the lamps of the foolish virgins are extinguished and they who have taken up their own reward are not known by the Lord. 4 Therefore I say to you, dear brothers, it is more useful to hide than to show, if we do have something good, as even beggars when they seek alms do not show up in expensive clothing, but in rags exposing their limbs, or wounds, if they have them, so that a soul may more quickly incline to mercy on seeing them. See how the way of the tax collector was a better protection for him than that of the Pharisee, and therefore he went down justified by Him, that is, before Him. 5 In time, brothers, judgement begins from the house of God. 6 What is the end of those who do not obey the Gospel? What judgement in this judgement for those who do not rise? For whoever cares not for their judgement in the judgement that shall come, in which the prince of this world is cast out, let them look to the judge, or better let them fear that they shall be cast out with that prince. But we, if we are judged flawlessly now, we may hope for the sanctuary of our Lord and Saviour Jesus Christ, who shall refashion this body of humility into the likeness of His own body of splendour. 7 Then the righteous shall shine, so the learned and the unlearned will appear, blazing like the sun in the kingdom of their father. And the light of the sun shall be sevenfold, like the light of seven days. 8 Saint Bernard of Clairvaux, Sermons for the Season, On The Lord's Advent, from Sermon 4, On the Twofold Advent and Eagerness for the True Virtues 1 2 Cor 1.12 2 Rom 8.16 3 Jn 5.44, Ps 61.10 4 Mt 25.1-12, 6.16 5 Lk 18.14 6 1 Pet 4.17 7 Philip 3.21 8 Mt 13.43, Isaiah 30.26

Achieving The Promise

Nam cum sumus in hoc corpore, id est, mortali, ingemiscimus gravati; eo quod nolumus exui, sed superindui; absorbeatur mortale hoc a vita. Idem sensus est, ideo enim dicit gravatos nos passionibus corporis, et ipsius mundi tempestatibus, postulationes ad Deum dirigere, ne immutemur victi, et indigni efficiamur: sed ut contigerit exitus, perseverantes in fide, induti inveniamur sancto Spiritu, qui in substantia Christus est. Tunc enim superindui promissa gloria poterimus, si exuti corpore, non despoliati a sancto Spiritu fuerimus. Sic mortale absorbetur a vita, id est, ut resurgentes superinduamur immortalitate cum gloria; ne ultra mori possit, aut passionibus implicari: et hoc est absorberi a vita; non enim dicendus est absorberi a vita, qui ad hoc surgit, ut poenis agatur. Qui autem perficit nos in hoc ipsum, Deus est: qui etiam dedit nobis pignus Spiritum. Hoc quod ingemiscentes poscimus, id est, non ut exui, sed ut superindui mereamur, juxta supradictum sensum, in die judicii Deum perficere dicit; quia promisit, et fidelis est, dans hujus rei implendae pignus Spiritum; ipse est enim signaculum adoptionis nostrae. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Secundum, Caput V Source: Migne PL 17.293d-294a

'For while we are in this body,' that is, the mortal body, 'we groan deeply, not that we be stripped of it, but that we be superendowed, this mortality absorbed by life.' 1 The meaning is the same, therefore he says that with us weighed down by the passions of the body and the tempests of the world, we ask God to guide us, lest we be changed into those conquered and made unworthy, but rather that we reach the end preserved in faith, being found endowed with the Holy Spirit, who in substance is Christ. For then superendowed we shall achieve the glorious promise, if by the Holy Spirit we are stripped of the body, not despoiled. So what is mortal is absorbed by life, that is, that rising we are superendowed with immortality in glory, not able to die anymore, or be embroiled in the passions. This is to be absorbed by life, for it is not to be said that he is absorbed from life who rises to it, as if a punishment were enacted. He who perfects us in this is God, who gives us the seal of the Spirit. This is what we ask for in our groaning, that is, not that we be stripped, but that we merit to be superendowed, according to the aforementioned understanding, on the day of judgement when he says that God will perfect, because He has promised and He is faithful, giving the Spirit as the pledge of the things to be fulfilled, He who is the sign of our adoption. Ambrosiaster, Commentary On The Second Letter of Saint Paul To The Corinthians, Chapter 5 1 2 Cor 5.4

The Splendour Of Judgement

Quantum enim Deus distat ab homine, tantum caeleste judicium a terreno. Istius enim judicii splendor in schemate, illius autem judicii majestas in veritate, testante propheta: Deus manifeste veniet, Deus noster et non silebit. Ignis in conspectu ejus ardebit, et in circuitu ejus tempestas valida. Manifeste, inquit non jam celatus in corpore, sicut antea, ut vix eum etiam boni cognoscerent: sed manifestus in gloria, ut etiam mali eum confiteantur inviti: ut qui contempserunt eum in humilitate, cognoscant eum in potestate. Et qui scire noluerunt quam dulcis et misericordia ejus, sentiant quam gravis et ira ipsius. Deus noster, et non silebit. Non dixit, Et silebut, ostendens quia ipse quidem de se tacebit, sed ipsa gloria ejus de ipso loquatur. Aliquando transfiguratum eum in monte videntes apostoli, acceperunt mandatum ne cui dicerent, ne videretur Christus per potentiam subjugare sibi populum, et non per fidem. Tunc autem jam nemo tacebit, quia non est venturus adhuc tentare fideles, sed jam perdere infideles. Tunc praedicatores necesarii non erunt. Nam etsi vox omnium taceat, visio ipsa clamabit, sicut ipse de secundo suo adventu dicit: Sicut fulgur exit ab Oriente, et paret usque ad Occidentem, sic erit adventus Filii hominis. Opus Imperfectum in Matthaeum, Homilia LIV Source: Migne PG 56.646-647

For as great as the distance of God from man, so great is the distance of heavenly judgement from a worldly one. The latter is the splendour of judgement in shadow, the former is the majesty of judgement in truth, as the prophet bears witness: 'God shall come openly, our God, and He shall not be silent. Fire shall blaze in His face, and around Him a great storm.' 1'Openly,' he says, and as before hidden in a body, so that even the good could scarcely know him, but openly in glory, so that even the wicked, though unwilling, shall have to acknowledge Him, and they who scorned him in humility shall know Him in power. And those who did not wish to know how sweet and merciful He is, shall know how heavy is his anger. 'Our God, and He shall not be silent.' He does not say, 'He will be silent' indicating that He shall be silent about Himself, but His glory shall speak of Him. When the Apostles saw Him transfigured on the mountain, they received a command not to speak of it, lest it seem Christ subjugated the people by power, rather than through faith. 2 But then indeed no one shall be silent, because He shall not come to try the faithful but to destroy the faithless. Then preachers shall not be needed. For even if all voices were silent, the sight itself would cry out, just as He says about His second coming: 'As lightning comes from the east and is seen in the west, so shall be the coming of the Son of Man.' 3 Opus Imperfectum on Matthew, from Homily 54 1 Ps 49.3 2 Mt 19.9 3 Mt 24.27

The Bread Of Life

Ego sum panis vitae. Et hoc credentibus, quia, sicut dicitur Proverbiorum tertio, lignum vitae est his qui apprehenderint eam, scilicet per fidem; et qui tenuerit eam beatus, qui tenuerit per comprehensionem. Et quod sit panis vitae, ostendit per effectum , quia scilicet dat vitam gratiae et vitam gloriae; vitam graliae, quam non dabat panis ille typicus; unde dicit: Patres vestri manducaverunt manna in deserto. Per quadraginta annos scilicet, sicut dicitur Deuteronomii octavo: Dedit tibi cibum manna, quod ignorabas; et mortui sunt, morte scilicet culpae et infidelitatis; ad Hebraeos quarto: Non profuit eis sermo auditus, non admixtus fidei. Hic est panis de caelo descendens. Per incarnationem , ut, si quis ex eo manducaverit, per fidem et dilectionem; non moriatur, per praevaricationem; quia, sicut dicitur Habacuc secundo, iustus in fide sua vivit. Sicut fides a morte liberat, sic etiam dilectio; primae loannis tertio: Nos scimus, quoniam translati sumus de morte ad vitam, quoniam diligimus fratres; qui non diligit manet in morte. Nec tantum dat vitam gratiae, immo etiam vitam gloriae; propter quod subdit: Ego sum panis vivus. Per essentiam, quia vitam habens in semetipso; supra quinto: Sicut Pater habet vitam in semetipso, sic dedit et Filio vitam habere in semetipso. Qui de caelo descendi, per misericordiae abundantiam; Exodi tertio: Vidi afflictionem populi mei in Aegypto et dolorem eius et descendi, ut liberem eum. Si quis manducaverit ex hoc pane, vivet in aeternum. Per gloriam. De hac comestione Canticorum quinto: Comedite, amici, et bibite et inebriamini, carissimi; hoc erit in gloria. Ab huiusmodi comestione prohibitus est peccator in figura Adae; Genesis tertio: Nunc ergo, ne forte sumat de ligno vitae et comedat et vivat in aeternum. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VI Source: Here, p681-2

'I am the bread of life.' 1 And this for the faithful, because, as it is said in the third chapter of Proverbs: 'She is a tree of life for those who grasp her,' that is, through faith. 'And he who holds to her is blessed,' 2 who holds by understanding. And what the bread of life may be is shown through the effect, because it gives the life of grace and the life of glory, which the former type of bread did not give. Whence He says: 'Your fathers ate manna in the desert...' That is, for forty years: 'He gave you the bread of manna, which you did not know,' as it says in the eighth chapter of Deuteronomy 3 'And they died,' dying because of fault and faithlessness. In the fourth chapter of Hebrews: 'Hearing the word did not profit them, for it was not joined with faith.' 4 'This is the bread that comes down from heaven.' Through the incarnation, so that if someone eats of it, in faith and love, he shall not die because of sin, because, as it says in the second chapter of Habakkuk: 'The righteous man lives by his faith.' 5 And as faith frees from death, so indeed does love. In the third chapter of the First Letter of John: 'We know that we have passed from death to life, because we love our brothers. He who does not love remains in death.' 6 Not only does He give the live of grace, but even the life of glory, on account of which He adds: 'I am the bread of life.' Through essence, because He has life in Himself. Above in the fifth chapter 'As the Father has life in Himself, so He has given it to the Son to have life in Himself.' 7 He who came down from heaven, and that by an abundance of mercy. In the third chapter of Exodus: 'I saw the affliction of my people in Egypt and their sorrow, and I came down, that I might liberate them.' 8 'If someone shall eat of this bread, he shall live forever.' Through glory. And concerning this eating, in the fifth chapter of the Song of Songs: 'Eat, my friends, and drink and be inebriated, O dear ones.' 9 This shall be in glory. And from this feasting the sinner is prohibited in the figure of Adam, in the third chapter of Genesis: 'Now he need but take from the tree of life and eat and live forever.' 10 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 6 1 Jn 6.48 2 Prov 3.18 3 Deut 8.3 4 Hebr 4.2 5 Hab 2.4 6 1 Jn 3.14 7 Jn 5.26 8 Exod 3.7-8 9 Song 5.1 10 Gen 3.22

Where Are You Going?

Sed quaeritur hic primo de hoc quod dicit: Nemo ex vobis interrogat me: Quo vadis? Contra: Supra decimo tertio: Dicit ei Petrus: Domine, quo vadis? Respondeo: Dicendum, quod Dominus ibat ad ignominiam passionis, ibat ad gloriam resurrectionis; et cum prius loqueretur, quod iret ad passionem, quaesivit Petrus: Quo vadis? Sed modo vult eis dicere, quod vadit ad gloriam resurrectionis; unde: Vado ad eum qui misit me. Et ipsi tantum turbati erant de itinere ad passionem, quod nihil cogitabant de gloria. Ideo de hac non quaerebant; sed Dominus volebat, quod quaererent, ut ipsos consolaretur. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XVI Source: Here, p1038

Question must be asked of this which He says: None of you asks me, 'Where are you going?' 1 Against this: in the thirteenth chapter, Peter says to Him, 'Lord, where are you going?' 2 I answer that it must be said that when the Lord was going to the ignominy of the passion, He was going to the glory of the resurrection, and when He spoke previously that He was to go to the passion, Peter asked, 'Where are you going?' But now He wished to say to them that He was going to the glory of the resurrection, whence: 'I go to Him who sent me.' 1 Yet since they were troubled only because of the way of the passion, they thought nothing of the glory. Therefore they did not ask about this, but the Lord wished that they did ask, that He might comfort them. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 16 1 Jn 16.5 2 Jn 13.36

Trials And Relief

Ἀναμνήσθητί μοι ἐνταῦθα, ἀγαπητὲ, τῆς ἀξίας ἦς ἀπήλαυεν ὁ πρωτόπλαστος πρὸ τῆς τῆς παρακοῆς, καὶ λογίζου τοῦ Θεοῦ τὴν ἀγαθότητα. Ἐπειδὴ γὰρ ἡ παράβασις ἐκείνου ἠκρωτηρίασε τὴν δεδομένην ἐξουσίαν, εὗρε δὲ ὁ ἀγαθὸς Δεσπότες ἕτερον ἄνδρα δυνάμενον ἀνακαλέσασθαι τὴν ἀρχαίαν εἰκονα, καὶ διασωζώοντα τῆς ἀρετῆς τοὺς χαρακτῆρας, καὶ πολλὴν περὶ τὰς ἐντολὰς τὴν ὑπακοὴν ἐπιδεικνυμενον, πάλιν εἰς την ἀρχαίαν τιμὴν αὐτὸν ἀνάγει, μονονουχὶ διδάσκων ἡμᾰς δι αὐτῶν τῶν πραγμάτων τῆς ἐξουσίας τοῦ Ἀδὰμ τὸ μέγεθος, ἤν εἶχε πρὸ τῆς παρακοῆς. Ἡ ἀρετὴ τοίνυν τοῦ δικαίου ἐπιλαβομένη της τοῦ Θεοῦ φιλανθρωπίας, ἀνεκαλέσατο τὴν προτέραν ἀρχὴν, καὶ πάλιν τὰ θηρία τὴν ὑποραγὴν ἑπεγίνωσκον. Ἔνθα γὰρ ἂν ἴδῃ θηρία δίκαιον, ἐπιλανθάνεται τῆς οἰκείας φύσεως, μᾶλλον δὲ οὐ τῆς φύσεως, ἀλλὰ τῆς θηριωδίας, καὶ μένεοντα ἐν τῇ φύσει τὴν θηριωδίαν εἰς τὴν ἡμερότητα μεταβάλλει. Καὶ ὅρα τοῦτο ἐπὶ τοῦ Δανιὴλ γινόμενον. Ὑπ γὰρ τῶν λεὸντων κυκλούμενος, ὡσπερ ὑπὸ προβάτων δορυφορούμενος, οὕτως ἁδεως διῆγεν· ἡ γὰρ τοῦ δικαίου παῥῥησία ἐχαλίνου τῶν θηρίων τὴν φύσιν, καὶ οὐκ εἴα τὰ τῶν θηρίων αὐτοὺς ἐπιδείκνυσθαι. Τὸν αὐτὸν δὴ τρόπον ὁ θαυμάσιος οὗτος τὴν μετὰ τῶν θηρίων διαγωγὴν μετ' εὐκολίας ἔφερε, καὶ οὔτε ἡ στενοχωρία, οὕτε ἡ τοῦ χρόνου παράτασις, οὔτε τὸ οὕτως ἐγκεκλεῖσθαι, καὶ μήτε τὸν ἀέρα ἀναπνεῖν ναρκῆσαι αὐτὸν παρεσκεύασεν, ἀλλὰ τῇ πίστει τῇ εἰς τὸν Θεὸν ἂπαντα κοῦφα αὐτῷ ἐφαίνετο, καὶ οὕτω διῆγεν ἐν τῷ χαλεπῷ ἐκείνῳ δεσμωτηρίῳ, ὡσανεὶ ἡμεῖς ἐν λειμῶσι, καὶ δενδρικοῖς τόποις. Τὸ γαρ ἐπιταγμα τοῦ Δεσπότου τὰ δυσχερῆ ῥᾴδια αὐτῷ φαίνεσθαι παρεσκεύατε. Τοιοῦτον γὰρ τῶν δικαίων τὸ ἔθος· ὅταν τι δι' αὐτὸν ὑπομένουσιν, οὐ τῇ ὅψει τῶν γινομένων προσέχουσιν, ἀλλὰ τὴν ὑποθεσιν λογιζόμενοι μετ' εὐκολίας ἄπαντα φέρουσιν. Ἐπεὶ καὶ Παῦλος, ὁ τῶν ἐθνῶν διδάσκαλος, τὰ δεσμωτήρια, τὰς ἀπαγωγὰς, τοὺς καθημερινοὺς κινδύνους, τὰς πολλὰς ἐκείνας καὶ ἀφορήτους θλίψεις ἐλαφρὰς ἐκάλει, οὐκ ἐπειδὴ τῇ φύσει τοιαῦται ἦσαν, ἀλλ' ἐπειδὴ ἡ ὑπόθεσις τῶν γινομένων τοσαύτην αὐτῷ τὴν γνωμην κατεσκεύαζεν, ὡς μηδὲ ἐπιστρέφεσθαι πρὸς τὰ ἐπίοντα δεινά. Ἂκουε γὰρ αὐτοῦ λέγοντος· Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ' ὑπερβολὴν αἰώνιον βάρος δόξης ἡμῖν κατεργάζέται. Ἡ προσδοκία, φησὶ, τῆς μελλούσης καταλήψεσθαι δόξης, καὶ τῆς διηβεκοῦς ἐκείνης ἀνέσεως κούφως ἡμᾶς ποιεῖ φέρειν τὰς ἐπαλλήλους ταύτας θλίγεις, καὶ ἐλαφράς αὐτὰκ ἡγεῖσθαι. Εἰδες ὅπως ὑποτέμνεται ὁ πρὸς τὸν Θεὸν πόθος τὴν τῶν δεινῶν ἐπίτασιν, καὶ οὐδὲ αἴσθησιν συγχωρεῖ λαβεῖν τῶν ἐπιόντων; Διά τοι τοῦτο καὶ ὁ μακάριος οὗτος πάντα πράως ἔφερε, τῇ πίστει τῇ εἰς τὸν Θεὸν καὶ τῇ ἐλπίδι τρεφόμενος. Καὶ ἔκελισε, φησὶ, Κύριος ὁ Θεὸς ἔξωθεν αὐτοῦ τὴν κιβωτόν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Την Γενεσιν, Ὁμιλια ΚΕ’ Source: Migne PG 53.225-226

Remember here, beloved, I beg, how much dignity the first formed had before disobedience, and think on the goodness of God. For after his transgression the virtue given to us diminished, but God then found another man, Noah, whom He was able to restore to the original image, in the guarding of the state of the virtues and manifesting great obedience in the commandments of God, whom again He sends him to the first honour of work, to teach us with works how great was the power of Adam before his disobedience. Thus by the help of the Divine mercy the virtue of the righteous man is restored to its first state, and the beasts are again subject. For when they see the righteous man, they forget their nature, or rather not their nature, but their ferocity, for the innate wildness of their nature is turned into meekness. See how this happened to Daniel, for when he was surrounded by lions, like sheep surrounded, even so he acted fearlessly, 1 and likewise the faith of the righteous man binds the nature of wild creatures, not permitting them to act wildly as they are accustomed to do. In a similar way, this marvellous one who subdues wild creatures with great ease, is not cast down by difficult place, nor long time, nor by such a narrow enclosing that he can hardly breath, but because of faith in God all things seem easy to him, for even if thrown into the darkness of a prison, so we are as in meadows and groves. For when he works the commandments of the Lord difficult things seem easy to him. Such is the way of the righteous man, so that when he suffers on account of God, he does not look to the things that are done, but considering the cause, bears them all easily. Just as Paul, the teacher of the Gentiles, called chains light, and the dragging off before tribunals, and daily dangers, and many difficult afflictions, it was not because they had such a nature, but because of the cause for which they happened, and such was his understanding, that he was not bewildered if such fearful things befell him. Hear what he says: 'For our slight and momentary afflictions are wondrously working a weight of glory in us for eternity.' 2 The hope of glory which we pursue, he says, and the happiness of that eternity, make us endure continual afflictions easily and bear them lightly. You see how love for God diminishes grave troubles, and does not allow us to be afflicted with any sense of them? Certainly, because of this, blessed is he who endures all things meekly, being fed on faith and hope in God. 'And the Lord God closed up,' it is said 'the ark from the outside.' 3 Saint John Chrysostom, On Genesis, from the Twenty Fifth Homily 1 Dan 6.22 2 2 Cor 4.17 3 Gen 7.16

The Future Glory

Vobis, fratres, nec ab inani tristitia verae brevitatis, nec a fallaci consolatione simulatae longitudinis timeo, quod certissime jam coeperitis ire in civitatem habitationis, nec ambuletis in invio, sed in via. Vereor autem ne vobis quoque, sed aliter, vita ipsa simulatione longitudinis illudere velit, non consolationem hinc afferens, sed magis inferens desolationem. Vereor, inquam, ne longiorem sibi vitam superesse quis reputans, et grandem sibi restare autumans viam, obruatur a pusillanimitate spiritus, et labores tantos et tam diuturnos sustinere posse desperet. Quasi vero non secundum multitudinem dolorum suorum in corde suo, consolationes divinae laetificent animas electorum. Et nunc quidem secundum multitudinem dolorum, dum adhuc quasi ad mensuram dantur. Caeterum post haec delectationes, non jam consolationes in dextera ejus usque in finem. Concupiscamus illam dexteram, fratres, quae totos amplexabitur nos; suspiremus ad delectationes illas, ut, sicut breve est omnino tempus, etiam pauci videantur nobis dies prae amoris magnitudine. Non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis. Jucunda promissio, et votis omnibus amplectenda. Non enim astabimus quasi inanes et vacui spectatores, nec gloria illa quasi extrinsecus revelabitur nobis, sed in nobis. Videbimus enim Deum facie ad faciem, sed non extra nos; quia in nobis erit, utique omnia in omnibus. Nimirum plena erit gloria illa etiam omnis terra: quanto magis anima ipsa replebitur? Replebimur, inquit, in bonis domus tuae. Et quid dico, quod non aderit nobis gloria, sed inerit? Nunc quoque in nobis est, sed tunc revelabitur. Nunc enim filii Dei sumus, sed nondum apparuit quid erimus. Fratres mei, si non accepimus spiritum hujus mundi, sed spiritum qui ex Deo est, sciamus quae a Deo donata sunt nobis. Ego enim dico quoniam omnia. Et, si mihi non creditis, Apostolo credite. Qui proprio, ait, Filio non pepercit, sed pro nobis omnibus tradidit illum, quomodo non omnia etiam cum illo nobis donavit? Haec nempe potestas filiorum Dei, quam dedit his qui receperunt eum. Haec gloria cujusque fidelis, gloria quasi adoptati a Patre, per eum utique cujus gloriam vidimus, gloriam quasi Unigeniti a Patre. Audi denique potestatem: Omnia, inquit, possibilia sunt credenti. Sanctus Bernardus Clarae Vallensis, Sermones De Diversis, Sermo I, De Fallacia et Brevitate Vitae Praesentis Source: Migne PL 183.539b-540b

For you, brothers, I fear neither the inane grief at the truth of life’s brevity, nor the false comfort of the appearance of long time, because certainly you have already begun to go toward that city of habitation, and you do not walk without a path but on the way. 1 But I do fear for you, even so, that the appearance of the length of this life wishes to delude you, which brings no consolation, but rather brings one to desolation. I fear, I say, lest someone reputing to have surpassed the tedium of this life, and affirming the great way, shall seek to rest, overwhelmed by a weakness of spirit, despairing of being able to endure daily labours. But not according to the multitude of sorrows in the heart, do the Divine consolations rejoice the souls of the elect. And now certainly as for the multitude of sorrows, there are yet given with a certain measure. Besides after these are delights, the consolations of His right hand at the end, which are not yet present. Let us desire the right hand, brothers, which shall embrace us all. Let us sigh for those delights, as brief as the time really is, for before the greatness of love the days before will seem few to us. The necessary troubles of this time are not like the future glory which shall be revealed in us. 2 Let us embrace the delightful promise with every prayer. Let us not stand to the side as if we were empty and thoughtless spectators, because that glory shall not be revealed as something outside us, but in us. We shall see God face to face, but not beyond us, because He shall be in us, everything in everything. 3 The world shall be full of His glory, 4 and so how much more shall the soul be full with it? 'We shall be filled,' it says, 'with the good things of your house.' 5 And why do I say that the glory shall not be near us, but in us? Even now He is in us, but then He shall be revealed. Now indeed we are sons of God, but it does not yet appear what we shall be. 6 My brothers, if we do not receive the spirit of the world, but the spirit which is from God, we shall know the things that God has given to us. I say to you that it is everything. And if you do not believe me, believe the Apostle: 'He who did not spare His own Son, but gave Him up for us, will He not also give us all things with Him?' 7 This undoubtedly is the power of the sons of God, which He gives to those who receive Him. This is the glory of the faithful, the glory as the adopted ones of the Father, by which we see His glory, the glory as the Only Begotten from the Father. 8 Finally hear this about the power, 'Everything is possible,' He says, 'for those who believe.' 9 Saint Bernard of Clairvaux, Various Sermons, from Sermon 1, On the Delusions and Brevity of the Present Life 1 Ps 106.4 2 Rom 8.18 3 1 Cor 15.28 4 Isaiah 6.8 5 Ps 64.5 6 1 Jn 3.2 7 Rom 8.32 8 Jn 1.14 9 Mk 9.22

Preparing Souls

Aptemus itaque animos ad futuram gloriam quae reposita est nobis, et praeponamus terrenis coelestia; ut possimus illa aeternae vitae promissa contingere. Nemo autem sibi de hujus mundi ambitione blandiatur, quem videt in diem deficere accessu aetatis et temporis. Si comparemus denique aeternis praesentia, satis vilia et inutilia constat esse quae temporaliter possidemus. Require denique gratiam debitae haereditatis, et intelligis hujus mundi divitias displicere, ac judicas nihil auro obscurius, nihil argenti splendore sordidius. In comparatione autem paradisi, vitro similis est gemma pretiosior. Ita est enim hujus lucis et furturi temporis dignitas, ac si stante in coelo luna oculis hominum radius se matutinalis infuderit. Tamdiu enim placet lunare commercium, quamdiu tenebrosae nocti constitutis legibus praestat officium: quae quamvis placeat candore nocturni luminis, obscuratur tamen supervenientis sideris claritate melioris. Hoc est solum quod tempora praesentis vitae commendet, si ea agimus quae futuro judicio non subjaceant accusationi, nec possint accusata convinci. Sanctus Valerianus Cemeliensis, Homilia XV, De Bono Martyrii Source: Migne PL 52.739a-c

Let us prepare our souls for the future glory that is stored up for us, and prefer heavenly things to worldly things, that we be able to obtain the promises of eternal life. Let no one seduce himself with the pursuit of this world, which with the passing of time and the age he sees fading away each day. If we compare present things to eternal things, those which we possess for a time become quite vile and useless. Then look to the grace of the inheritance due to us and you will understand how the riches of this world displease, and you will judge nothing to be more base than gold, nothing more foul than the splendour of silver. In comparison with paradise, a precious gem is like glass. Such is the value of the light of this life and of the future age, as if with the moon standing in the heavens the morning's rays should pour into the eyes of men. The moon pleases for business just so long as it gives service in the dark of night fixed by laws, but although nocturnal illumination may please, it is obscured by the brightness of the rising of the superior luminary. This alone commends the time of the present life, if we do that which will not come under accusation in the future judgement, and cannot be convicted if accused. Saint Valerian of Cimelium, from Homily 15, On The Good Of Martydom

Mary And The Cedar

De celsitudine Mariae. Ratione suae magnitudinis, vel altitudinis, seu celsitudinis, vel sublimitatis, aut eminentiae, comparatur Maria cedro, quae est arbor procera et eminentissima super omnes arbores. Unde et a quibusdam appellatur rex arborum, quae videlicet Maria in hoc quod facta est mater Dei, nec primam similem visa est, nec habere sequentem. Unde beatus Bernardus: Haec est virginis nostrae gloria singularis, etc, ut supra. Propter hoc dicit de se: Quasi cedrus exaltata sum in Libano. Sanctus Albertus Magnus, De Laudibus Beatae Mariae Virginis, Liber Quartus, De Virtutibus Mariae, Caput VIII Source: Here, p112

On the Exaltedness of Mary. By reason of her greatness, or her highness, or her exaltedness, or her sublimity, or her eminence, Mary is compared to the cedar, which is a tree most high and eminent over all other trees. Whence by some it is called the king of the trees, and certainly Mary, in that she was made the Mother of God, is seen not to have one like her in primacy, nor to have a successor. Whence the blessed Bernard says, 'This is the unique glory of our virgin.' 1 Because of this it is said concerning her: 'I am like a cedar raised high in Lebanon.' 2 Saint Albert The Great, On the Praises of The Blessed Virgin Mary, Book 4, On The Virtues of Mary, Chapter 8 1 Bernard In annuntiatione B. V. Mariae Sermo II De Septiforma Spiritu in Christo Migne PL 183.391a 2 Sirach 24.13