Death and Freedom

Ergo quoniam docuit Apostolus eum qui evaserit ex hoc corpore, si meruerit tamen, cum Christo futurum, quid sit mors, quid etiam vita consideramus. Itaque Scriptura docente, cognovimus quia mors absolutio est animae et corporis, et quaedam hominis separatio. Solvitur enim hoc nexu animae et corporis, cum recedimus. Unde et David ait: ' Dirupisti vincula mea: tibi sacificabo hostiam laudis. Vincula autem vitae hujus, id est, conjunctionis nostrae quae ex anima constat et corpore, significari docet superior versiculus pslami hujus: Pretiosa in conspectu Domini mors sanctorum ejus. Et ideo quasi Propheta praevidens se cum sanctis, et qui pro devotione animas suas in Christo deposuerunt, futurum, laetatur; quia et ipse obtulit se fideliter pro Dei populo adversus Goliam, cum singulari certamine dimicaret, et solus commune periculum et crimen refelleret, vel cum se morti pro Domini placanda offensione promptus objiceret, vel cum se pro salute populi laborantis divinae ultioni paratus offerret. Sciebat enim gloriosius pro Christo mori, quam regnare in hoc saeculo. Quid enim praestantius quam fieri Christi hostiam? Itaque cum frequenter ab eo legamus Domino oblata esse sacrificia, hoc tamen loco addidit: Tibi sacrificabo hostiam laudis. Non sacrifico, inquit, sed sacrificabo, significans illud perfectum esse, quando unusquisque Domino, corporis vinculis absolutus assisteret, et offerret se hostiam laudis, quia ante mortem nulla est perfecta laudatio: neque quisuqam in hac vita potest definito praeconia praedicari, cum posteriora ejus incerta sint. Mors igitur solutio est animae et corporis, Denique et in Apostolo docuimus lectum: Dissolvi et cum Christo esse multo melius. Solutio autem ista quid agit, nisi ut corpus resolvatur et quiescat, anima autem convertatur in requiem suam, et sit libera, quae si pia est, cum Christo futura sit? Sanctus Ambrosius Mediolanensis, De Bono Mortis, Caput III

Therefore because the Apostle taught that a man who has passed out of this body, if he merits it, will be with Christ, 1 let us consider what is death and what is life. From the teaching of Scripture we know that death is a removal of the soul from the body, and a sort of separation of man, for we are freed from this bond between body and soul when we depart. Whence David says, 'You have broken my chain; to you I will offer a sacrifice of praise' 2 The chain of this life, that is, our being joined, which consists of soul and body together, the preceding verse of the same Psalm teaches, saying 'Precious in the sight of the Lord is the death of his holy ones'  3. And so like a Prophet foreseeing he will be with the saints and those who have laid down their lives for love of Christ, he rejoices, because he has also offered himself faithfully for the people of God, when he fought against Goliath in single combat and alone repelled the common danger and reproach, 4 or when He readily offered himself to die to atone for his offense against the Lord, and when he offered himself, prepared to suffer God's vengeance, for the salvation of an afflicted people. 5 For he knew that it was more glorious to die with Christ than to rule in this world. What is more excellent than to become a victim for Christ? While we often read that sacrifices were offered by him to the Lord, he yet adds in this Psalm: 'To you I will offer a sacrifice of praise' 6 He does not say 'I offer sacrifice' but 'I will offer sacrifice' signifying that it will be perfected when one comes to the Lord freed of the chains of the body and offers oneself as a victim of praise, because before death no praise is prefect, nor could anyone in this life be definitively acclaimed, since later actions are uncertain. Death, then, is the freeing of the soul from the body. Thus we have taught what was written by the Apostle: 'far better to be released and to be with Christ' 7 And what does this unbinding do but that the body is relaxed and at rest while the soul turns to its repose and is free, which if it is devout, will be with Christ? Saint Ambrose, On the Good of Death, Chapter 3 1 Phil 1.23, 24 2 Ps 115 16 -17 3 Ps 115.15 4 1 Kings 17.40-54  5 2 Kings 24.17  6 Ps 115.17  7 Phil 1.25

Knowledge and the Deed

Οὐ ῥημάτων ἀπαγγελία, ἀλλὰ πραγμάτων διακονία τὸν τῆς θείας παιδεύσεως ζηλωτὴν ἀποφαίνει. Ούδὲ γὰρ ὁ ἀρχαῖος ἀντάρτης, ἐπειδὴ τῶν θείων χρησμῶν ἐμέμνητο πειράζων τὸν Κύριον ἐπαινετὸς ἧν ἄρα τῆς τούτων μαθήσεως, ἀλλ' ἀπόκριτος καὶ ἀπόβλητος, ὅτι τὴν γνῶσιν ἔχων, τὴν πρᾶξιν ἀρνεῖται. Εἰ τοίνυν μὴ κοῦφος φαίνεσθαι βούλει, καὶ ἐπὶ γλώττης μόνης ἔχων τὴν παίδευσιν, ἔργῳ ἐπίδειξον ταύτην. Οὐδὲ γὰρ τῆς ἔξωθεν ὁπλοφορίας ὁ Γολιὰθ ἀπώνατοτι, τοῖς ἔξωθεν ἀσθενῶν βοηθήμασιν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, ΡΠ', Θεοφρονιω

Not the enunciation of words but attention to deeds is the revelation of fervour for Divine education. For neither the old rebel, on account of that Divine saying he held in his mind when he tested the Lord,1 was found praiseworthy because of his learning, but in answer he received rejection. For though he possessed knowledge action he corrupted. If then a man does not wish to appear a vacuous fellow, having learning only on the tongue, show it by the deed. Goliath's external trappings did not benefit him but rather by such he was made weak. 2 Saint Isidore of Pelusium, Book 1, Letter 180, To Theophronius  1 Mt 4 2 I Kings 17