Threefold Grace

Quid habes quod non accepisti? Crearis, sanaris, salvaris. Qui recte sapiunt, hanc triplicem divinae gratiae confitentur operationem. Prima est formatio, secunda reformatio, tertia consummatio. Primo in Deo Christo foramur, secundo per ipsum reformamur, tandem per ipsum et cum ipso consummabimur. Siquidem quod non erat in illo creari oportuit; quod erat et deformatum erat, per formam reformari, et memba non nisi a capite perfici; quod erit cum occurremus in vivum perfectum et mensuram aetatis plenitudinis Christi. Quando apparebit Christus vita nostra tunc et nos apparebimus cum ipso in gloria. Creatio ergo fit sine noibs; consummatio de nobis, neutra a nobis. Sola reformatio quodammodo fit nobiscum, propter consensum voluntarium. Unde reputatur inter merita, quae sunt jejunia nosta, vigilia, opera misericordiae, et caetera virtutum exercitia, quibus constat nostrum interiorem hominem renovari de die in diem. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit IX De triplici divinae gratiae operatione Source: Migne PL 177.815b-d

What do you have that you have not received? 1 You are created, you are healed, you are saved. He who rightly understands confesses the threefold operation of Divine grace. First is formation, second reformation, and third consummation. Firstly were are formed in Christ, secondly we are reformed through Him, finally through and in Him we are perfected. Certainly it was necessary to create what was not in Him, and to reform what was and had become deformed, and then the members are not perfected apart from the head, which shall be when we come to the perfect life and the measure of the age of the fullness of Christ, when Christ our life shall appear and we shall appear with Him in glory. 2 Therefore creation is performed without us, and perfection concerns us but neither are from us. Only reformation is done with us on account of the consent of the will. Hence it is reckoned among merits, which are our fasts and vigils and works of mercy and exertions in the other virtues, which constitutes the renewal of our interior man from day to day. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 9, On The Threefold Operation of Divine Grace 1 Cor 4.7 2 Ephes 4.13, Colos 3.4 3 2 Cor 4.16

Seeking The Kingdom

Nam cum dicat: Quaerite regnum Dei: et hac omnia adjicientur vobis. nec ad praesens, nec in reliquum fidelibus ostendit gratiam defuturam: si modo qui divina desiderant, terrena non quaerent, Indecorum quippe est homines curare de cibo, qui militant de regno. Novit rex quemadmodum familiam suam pascat, alat, vestiat; et ideo dixit: Jacta in Deum cogitatum tuum, et ipse te enutriet. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber VII Source: Migne PL 15.1733a

When He says: 'Seek the kingdom of God, and all these things shall be added to you,' 1 He shows that grace shall not fail the faithful in the present, nor in the time to come, but that shall only be for those who desire Divine things, and do not seek after worldly things. Certainly it is wretched for men who battle for the kingdom to fret over food. The king knows how to supply and feed and clothe his own, and therefore it has been said, 'Cast all your care on God, and He shall support you.' 2 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 7 1 Lk 12.31 2 Ps 54.23

The Kiss Of Wisdom

Osculetur me osculo oris sui... Vos quoque, ut caute in arcanis sensibus pedem figatis, mementote semper, quod sapiens admonet: Altiora, inquit, te ne quaesieris, et fortiora te ne scrutans fueris. In spiritu ambulate in illis, et non in sensu proprio. Doctrina Spiritus non curiositatem acuit, sed charitatem accendit. Merito proinde sponsa, quem diligit anima sua inquirens, non se suae carnis sensibus credit, non curiositatis humanae inanibus ratiociniis acquiescit; sed petit osculum, id est Spiritum sanctum invocat, per quem accipiat simul et scientiae gustum, et gratiae condimentum. Et bene scientia, quae in osculo datur, cum amore recipitur; quia amoris indicium osculum est. Scientia ergo quae inflat, cum sine charitate sit, non procedit ex osculo. Sed nec qui zelum Dei habent, et non secundum scientiam, sibi ullatenus arrogent illud. Utrumque enim munus simul fert osculi gratia, et agnitionis lucem, et devotionis pinguedinem. Est quippe Spiritus sapientiae et intellectus, qui instar apis ceram portantis et mel, habet omnino et unde accendat lumen scientiae, et unde infundat saporem gratiae. Neuter ergo se osculum percepisse putet, sive qui veritatem intelligit, nec diligit; sive qui diligit, nec intelligit. Sane in osculo isto nec error locum habet, nec tepor. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo VIII, Quomodo per osculum oris Dei significatur Spiritus Sanctus Source: Migne PL 183.812d-813b

Let him kiss me with the kiss of his mouth... 1 You also, if you would prudently fix your foot in the understanding of the mysteries, should always remember what the wise man warns, 'Do not seek after things too high, nor grapple with things that are too difficult.' 2 You must walk in the Spirit in these things and not according to your own mind. The teaching of the Spirit does not sharpen curiosity but it inspires love. Rightly, then, the bride, seeking him whom her heart loves, does not trust the corporeal senses, nor does she give herself to the inane thoughts of human curiosity, but she asks for a kiss, that is, she calls upon the Holy Spirit, through whom she receives, at the same time, the taste of knowledge and the seasoning of grace. And well it is that the knowledge given in the kiss is received with love, since the kiss is the mark of love. Therefore the knowledge that puffs up, since it lacks love, does not come from the kiss. 3 Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to it. The favour of the kiss bears a twofold gift, the light of knowledge and the fervour of devotion. He is in truth the Spirit of wisdom and understanding, who, like the bee carrying its burden of wax and honey, has the power both of kindling the light of knowledge and infusing the delicious fragrance of grace. Therefore no one should think they have been given the kiss, who knows the truth and does not love, nor should anyone who loves without understanding. Certainly in this kiss there is no place for error, nor tepidity. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 8, How the Holy Spirit is signified by the kiss of the mouth of God 1 Song 1.1 2 Eccl 3.22 3 1 Cor 8.1

Preparing The Soul

Hominis est animam praeparare, etc. Certum est quia neque animum praeparare, neque gubernare linguam, neque aliquid facere boni, absque divina gratia valemus; quia sine me, inquit, nihil potestis facere. Quomodo ergo hominis est animum praeparare, et Dei gubernare linguam, nisi quia hoc proprie in tempore persecutionis significat? de quo Dominus ait: Cum autem tradent vos, nolite cogitare, quomodo aut quid loquamini; dabitur enim vobis in illa hora quid loquamini. Omnes viae hominis patent oculis ejus, etc. Ita vias, id est, actiones omnium, et bonorum videlicet et malorum, Dominus videt, ut spiritus etiam singulorum, quid in occulto cogitent, certa lance discernat. Unde recte subjungitur: Revela Domino opera tua, etc. Domino quippe opera nostra revelamus, quando eum, quem nihil latere novimus, in cunctis quae agimus, in memoriam reducimus, atque illius in omnibus flagitamus auxilium. Et cum hoc devoti agamus, fit ut non opera eadem tantummodo, sed etiam internae nostrae cogitationes illo dirigente procedant. Sanctus Beda, Super Parabolas Salomonis, Liber II, Caput XVI Source: Migne PL 91.986a-c

It is for a man to prepare his soul... 1 It is certain that we are not able to prepare the soul, nor guard the tongue, nor do any good without Divine grace, 'Because without me,' He says, 'you can do nothing.' 2 How, then, is a man to prepare the soul and guard the tongue for God, unless this especially signifies a time of persecution, concerning which the Lord says, 'When they hand you over do not think how you will speak or what you will say, for in that hour it will be given to you what you shall say.' 3 All the ways of a man are open to His eyes... The ways that are the deeds of everyone, that is, both good deeds and evil ones, are seen by the Lord, so that even the spirit of each one, which they think is hidden, He certainly discerns. Hence it is rightly added, Reveal your works to the Lord... We reveal our works to the Lord when  we bring Him to mind in everything we do, Him to whom we know nothing is hidden, and we entreat His help in all of them. And when we do this devoutly, we do not do this only in our works, but even in our internal thoughts, from which our deeds proceed and are directed. Saint Bede, Commentary On Proverbs, Book 2, Chapter 16 1 Prov 16.1 2 Jn 15.5 3 Mt 10.19

Angelic Visitations

Attendite, fratres, medicinalis gratia lineas, divina nobis benignitate monstratas. Tunc ad Eva angleus malus accessit, ut per eam homo, quem Deus fecerat, a Deo separaretur; nunc autem ad Mariam bonus angelus venit, ut in ea humanae naturae Deus Unigenitus uniretur. Venit ad Evam diabolus, ut vitam nobis malignus auferret; venit ad Mariam Gabriel, ut vitam reddendam hominibus nuntiaret. Per primi hominis culpam coepit diabolus homini dominari, per secundi hominis gratiam coepit ab homine superari: super primum superbus, sub secundo captivus. Per illum nos captivatos tenuit, per istum nos liberatos amisit. Primus Adam nobis auctor exstitit culpae, novissimus Adam nobis auctor exstitit gratiae. Ille de limo plasmatus terrenos protulit, iste de Spiritu sancto natus coelestes effecit. Per illum perdidimus gratiam priorem, per istum recepimus ampliorem. Ille quippe nobis intulit peccati maculam, cum qua nasceremur ad supplicium; iste nobis contulit justificationis gratiam, ut renasceremur ad regnum. Per illum nos filios saeculi generatio carnalis effecit, per istum nos filios Dei generatio spiritalis exhibuit. Ille nos vitiis subdidit, iste nos florere virtutibus fecit. Ille nos per vitia dejecit, quo primus cecidit: iste nos per virtutes elevat, quo primus ascendit. Ille quippe primus cecidit in infernum, iste primus conscendit in coelum. Sanctus Fulgentius Ruspensis, Sermo II, De duplici Nativitate Christi , una aeterna ex Patre, altera temporali ex Virgine Source: Migne PL 65.728d-729b

Observe, brothers, the lineaments of medicinal grace shown to us by the Divine benevolence. Once an evil angel came to Eve so that through her the man whom God had made might be separated from God, and now a good angel comes to Mary so that in her the only begotten God might be joined to human nature. 1 The devil came to Eve so that the wicked one might take away life from us, Gabriel came to Mary to announce that life is to be restored to man. Through fault the devil began to rule over the first man, by the grace of the second man he began to be conquered by man. Over the first man the devil vaunted, beneath the second man he was made captive. By the first he took us into captivity, by the second he lost us to freedom. The first Adam was our author of fault, the second Adam was the author of our grace. The former shaped from mud made us earthly, the latter man born of the Holy Spirit made us heavenly. Through the first man we destroyed the grace that had been given, by the second we received greater grace. The former brought the stain of sin, because of which we are born to suffering, the latter brought the grace of justification so that we might be reborn to the kingdom. Through the first man carnal generation made sons of the world, through the second man spiritual generation exhibited us as sons of God. The former subdued us to the vices, the latter made us flower with the virtues. The former cast us down among faults, by which the first fell, the latter lifts us up through the virtues by which the first arose. The former was the first to fall into hell, the latter was the first to rise into heaven. Saint Fulgentius of Ruspe, from Sermon 2, On The Twofold Nativity of Christ, One Eternal from the Father, and One Temporal from the Virgin 1 Gen 3, Lk 1.26-35

Labour And Grace

Aiunt itaque non posse ad purum quempiam carnalibus vitiis emundari, nisi universum laborem suum atque conatum ac tantae perfectionis finem intellexerit non posse sufficere; nec eam, nisi miseratione Dei et adjutorio comprehendi, non tam tradentis institutione, quam affectu atque virtute et experimentis propriis eruditus agnoscat. Ad capessenda namque tam magnifica tamque praecelsa puritatis et integritatis praemia, quantuslibet jejuniorum, vigiliarum, lectionis et solitudinis acremotionis labor fuerit impensus, condignus esse non poterit, qui haec industriae suae merito, vel laboris, obtineat. Numquam enim divinum munus labor propriis humanave compensabit industria, nisi desiderant divina fuerit miseratione concessum. Nec hoc dico, ut humanos conatus evacuans, ab industria et laboris intentione quempiam revocare contendam. Sed plane constantissime non mea, sed seniorum sententia definio perfectionem quidem sine his omnino capi non posse; his autem solis sine gratia Dei posse eam a nemine consummari. Ut enim dicimus conatus humanos apprehendere eam per seipsos sine adjutorio Dei non posse, ita pronuntiamus laborantibus tantum ac desudantibus misericordiam Dei gratiamque conferri, et, ut verbis Apostoli loquar, volentibus et currentibus impartiri, secundum illud quod etiam in Psalmo octogesimo octavo ex persona Dei cantatur: Posui adjutorium in potente, et exaltavi electum de plebe mea. Dicimus enim secundum Salvatoris sententiam dari quidem petentibus, et aperiri pulsantibus, et a quaerentibus inveniri; sed petitionem, et inquisitionem, et pulsationem nostram non esse condignam, nisi misericordia Dei id quod petimus dederit, vel aperuerit quod pulsamus, vel illud quod quaerimus fecerit inveniri. Praesto est namque occasione sibi tantummodo a nobis bonae voluntatis oblata, ad haec omnia conferenda. Amplius enim ille quam nos, perfectionem salutemque nostram desiderat et exspectat. Et in tantum beatus David proventum sui operis ac laboris propria tantum industria non posse noverat obtineri: ut a Domino promereri directionem suorum operum iterata prece deposceret, dicens: Et opera manuum nostrarum dirige super nos, et opus manuum nostrarum dirige. Et rursum: Confirma hoc Deus quod operatus es in nobis. Sanctus Ioannes Cassianus, De Coenobiorum Institutis, Liber XII Caput XIII-XIV, De Spiritu Superbiae Source: Migne PL 49.442a-448a

Thus they say that it is not possible that anyone can be purified from carnal vices unless he has understood that all his labours and efforts are insufficient for such a perfect end, and unless he recognises it can only be gained by the mercy and help of God, and not by any system handed down, but by his feelings and virtues and his own experience. For in order to acquire such magnificent and lofty prizes of purity and perfection, however great may be the exertions of fasts and vigils and readings and solitude and withdrawal, they will not be worth enough to obtain the merits of the efforts and toil. For human labour and efforts will never make up for the lack of the Divine gift, unless they desire what is granted by Divine compassion. I do not say this to make human efforts vain, or to attempt to turn any one away from his intention of exerting himself and working, but with the opinion of the elders and not my own, I clearly and most earnestly declare that perfection cannot possibly be gained without these things, yet with them alone and not the grace of God nobody can attain it. For when we say that human efforts cannot by themselves obtain it without the aid of God, we thus announce that God's mercy and grace are bestowed only upon those who labour and toil, and granted, to use the Apostle's expression, only to those who are eager to run, 1 according to which it is sung in the person of God in the eighty-eighth Psalm, 'I have laid help upon one that is mighty, and have exalted one chosen from my people.' 2 For we say, in accordance with the words of the Saviour, that it is given to those who ask, and opened to those who knock and found by those who seek, 3 but that our asking and seeking and the knocking are not enough unless the mercy of God gives what is asked, and opens what we knock at, and makes discoverable what we seek. For He is ready to give all these things to us, if only the occasion is given by our good will. Indeed He desires and hopes for our perfection and salvation far more than we do. The blessed David knew very well that he could not obtain such an increase of his work and labour by his own efforts, and so asked with renewed prayers that he might obtain the direction of his work from the Lord, saying, 'Direct the work of our hands over us, the work of our hands direct.' And again, 'Confirm, O God, what you have wrought in us.' 4 Saint John Cassian, The Institutes of the Coenobia, Book 12, Chapters 13-14, On Pride 1 Cor 9.24 2 Ps 88.20 3 Mt 7.7 4. Ps 89.17, Ps 67.29

Lacking And Losing Grace

Nota tria, quae impediunt incrementum spirituale: nutrimenti defeclio, quam patiuntur illi qui non habent humorem gratiae; lob octavo: Nunquid potest vivere scirpus sine humore , aut crescere carectum sine aqua? Econtra dicitur de viro iusto in Psalmo: Erit tanquam lignum , quod plantatum esl secus decursus aquarum. Nutrimenti subtractio, quam patiuntur iiii qui se effundunt et se implicant diversis occupationibus. Nam gratiae fatuorum effunduntur; Ecclesiastici vigesimo primo: Cor fatui quasi vas confractum et omnem sapientiam non tenebit; et Genesis quadragesimo nono: Ruben primogenitus meus; et sequitur: Effusus es sicut aqua, non crescas. Nutrimenti vel nutritae rei suffocatio, quam patiuntur qui suffocantur a curis huius saeculi et sollicitudinibus; Matthaei decimo tertio: Cum crevisset herba et fructum fecisset, apparuerunt simul et zizania; Lucae octavo: Exortae spinae suffocaverunt illud; Matthaei decimo tertio: Creverunt spinae et suffocaverunt ea. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput III Collatio XIII Source: Here, p553

Let is be noted that there are three things which are an impediment to spiritual growth, firstly a lack of nutrition which is suffered by those who do not have the watering of grace, as in the eighth chapter of Job, 'Can the rush be green without moisture, or a sedge-bush grow without water?' 1 On the contrary it is said of the righteous man in the Psalm, 'He shall be as a tree which has been planted by flowing waters.' 2 Secondly there is a loss of nutrition which is suffered by those who pour themselves out and entangle themselves in many pursuits, for the loss of grace by fools is mentioned in the twenty first chapter of Ecclesiasticus, 'The heart of a fool is like a broken jug, it shall not hold any wisdom.' 3 And in the forty ninth chapter of Genesis, 'Ruben is my firstborn,' and then it follows, 'You have poured yourself forth like water, you shall not grow.' 4 Thirdly there is a stifling of nutrition and the way of nutrition, which is suffered by those who are choked by the cares of the world and its worries. In the thirteenth chapter of Matthew, 'When the crops had grown and put forth their fruit, at once the weeds appeared .' In the eighth chapter of Luke, 'The thorns rose up and choked it,' and in the thirteenth chapter of Matthew, 'The thorns grew and choked them.' 5 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 3 1 Job 8.11 2 Ps 1.3 3 Sirach 21.17 4 Gen 49.3-4 5 Mt 13.26, Lk 8.7, Mt 13.7

Nature And Grace

Cum ergo Dominus introivit in hominem, necessario homo induit Deum. Quotquot enim baptizati estis, Christum induistis, Adam exuistis, ut deforis jam oppugnet concupiscentia, intus adjuvet gratia, sitque gratia per hanc regenerationem naturalis, sicut culpa per generationem originalis. Intus fulgeat novitate veritatis imago Dei: foris squaleat vetus adhuc similitudo carnis peccati. Itaque hinc concupiscentia hinc gratis; natura vero jam media prurit, tentat ac suggerit concupiscentia: si delectatur natura, concipit; si consentit, parit; si parit, moritur: non enim nascitur viperea proles, nisi parente disrupta. Suggerit etiam gratia, et hortatur naturam, praefert consilium, offert auxilium; si delectatur natura, concipit; si consentit, virtutem parit: virtus autem parta beatitudinem parit: ut jam audire debeat, Beati pauperes spiritu etc. Paupertas spiritus virtus est, regnum coelorum beatitudo: haec proles, illa parens. Isaac, Cisterciensis Abbas, Sermo VI In Festum Omnium Sanctorum Source: Migne PL 194.1712a-b

When the Lord entered into mankind, mankind necessarily put on God. 'As many as have been baptised have put on Christ.' 1 and cast off Adam, so that concupiscence now besieges from outside, and grace gives aid from within, for grace is now natural thanks to our rebirth, as fault was natural through our original birth. Let the image of God within shine forth in its newness and crush down the old man outside in the likeness of bodily sin. 2 So here is desire and here is grace, and nature is in the middle. Concupiscence allures and tempts and suggests, and if nature is pleased it conceives, and if nature consents it gives birth, and if it gives birth it dies, for there is no birth of such viperous offspring but the parent is torn apart. Grace also suggests and exhorts nature and brings forward its counsel and offers help, and if it delights nature it conceives, and if it consents it gives birth to virtue, and the birth of virtue gives birth to blessedness, so that now it should hear, 'Blessed are the poor in spirit...' 3 Poverty of spirit is virtue and the kingdom of heaven is blessedness; the latter is the child, the former the parent. Isaac of Stella, from Sermon Six on the Feast of All Saints 1 Galat 3.27 2 2 Cor 4.4 3 Mt 5.3

A Great Mystery And Sign

Magnum mysterium, dilectissimi fratres, magnum divinae dilectionis indicium. Homo Deum contemnens a Deo discessit, Deus hominem diligens ad homines venit. Dilexit impium, ut faceret justum; dilexit infirmum, ut faceret sanum; dilexit perversum, ut faceret rectum; dilexit mortuum, ut faceret vivum. Et quid amplius dicam? quandoquidem Deus unigenitus humanam naturam tantum dilexit, ut eam non solum a potestate mali angeli liberaret, verum etiam in seipso super omnes bonos angelos in Patris dextera collocaret. Natura enim quae in primo homine a malo angelo captivata fuerat, ipsa nunc in secundo homine super omnes bonos angelos regnat. Natura quae in primo homine mundum peccato polluit, ipsa in secundo homine mundum a peccato mundavit. Primus homo de terra terrenus, secundus homo de coelo coelestis. Primum hominem mulier corrupta mente decepit, secundum hominem virgo incorrupta virginitate concepit. In primi hominis conjuge nequitia diaboli seductam depravavit mentem, in secundi autem hominis matre gratia Dei et mentem integram servavit et carnem: menti contulit firmissimam fidem, carni abstulit omnino libidinem. Quoniam igitur miserabiliter pro peccato damnatus est homo, ideo sine peccato mirabiliter natus est Deus homo. Sanctus Fulgentius Ruspensis, Sermo II, De duplici Nativitate Christi , una aeterna ex Patre, altera temporali ex Virgine Source: Migne PL 65.728b-c

It is a great mystery, brothers, it is a great sign of Divine love. Man scorning God is cut off from God, God loving men comes to men. God loved the wicked man so that he might make him righteous, He loved the sick man so that He might make him well, He loved the depraved man so that He might make him upright, he loved the dead man so that He might make him live. What more shall I say? The only begotten God loved human nature so much that not only did He liberate it from the power of the evil angel, but truly in Himself He gathered it to the right hand of the Father above all the angels. For the nature that was in the first man was made captive by the wicked angel, now by the second men rules over all the angels. The nature in the first man that befouled the world with sin, was that which in the second man cleansed the world of sin. 'The first man from earth, earthly, the second man from heaven, heavenly.' 1 The woman deceived the first man with a corrupted mind, an uncorrupted virgin conceived the second with her virginity. The wickedness of the devil depraved a seduced mind with the erring spouse of the first man, the grace of God guarded the mind and flesh of the mother of the second man, bringing firm faith to the mind and casting off all carnal desire. Because, then, man was wretchedly damned for sin, thus the God man was wonderfully born without sin. Saint Fulgentius of Ruspe, from Sermon 2, On The Twofold Nativity of Christ, One Eternal from the Father, and One Temporal from the Virgin 1 1 Cor 15.47

Fullness Of Grace

De plenitudine eius nos omnes accepimus et gratiam pro gratia... De plenitudine eius. Notandum, quod est quadruplex plenitudo, scilicet sufficientiae, abundantiae, excellentiae et supereffluentiae. Plenitudo sufficientiae reperitur in quolibet iusto; de qua Psalmus: Aperis tu manum tuam et imples omne animal benedictione. Plenitudo abundantiae reperitur in quolibet viro perfecto, secundum quod legitur Actuum sexto: Stephanus, plenus gratia; et Actuum secundo: Repleti sunt omnes Spiritu sancto etc. Plenitudo excellentiae reperitur in beatissima Virgine, cui dictum est Lucae primo, Ave, gratia plena; quam plenitudinem tractans, beatus Bernardus ait: Legimus Stephanum plenum gratia, Apostolos repletos Spiritu sancto, sed longe dissimiliter in Maria. Non enim habitavit in eis plenitudo Divinitatis corporaliter, quemadmodum in Maria. Plenitudo supereffluentiae reperitur in Christo, de quo, secundum quod hic dicitur, nos omnes accepimus. Unde et ipse dicit Ecclesiastici vigesimo quarto: Transite ad me, omnes qui concupiscitis me, et a generationibus meis implerami. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput I, Collatio III Source: Here, p538

And from his fullness we have all received grace upon grace... 1 'From His fullness.' Let it be noted that there is a fourfold fullness, that is, of sufficiency, of abundance, of excellence, and of supereminence. A fullness of sufficiency is found in whoever is righteous, concerning which the Psalm says, 'You open your hand and you fill every creature with a blessing.' 2 A fullness of abundance is found in the perfect man, according to which it is said in the sixth chapter of Acts, 'Stephen, full with grace.' And in the second chapter, 'They were filled with the Holy Spirit.' 3 A fullness of excellence is found in the most blessed Virgin, to whom it was said in the first chapter of Luke, 'Hail, full of grace,' 4 which considering such fullness, the blessed Bernard says, 'We read that Stephen was full of grace and the Apostles were filled with the Holy Spirit, but there is a great difference with Mary, for they did not have in them the fullness of the Divinity bodily, as Mary did. 5 The fullness of supereminence is found in Christ, concerning whom, according to what is said here, 'we have all received.' Whence He says in the twenty fourth chapter of Ecclesiasticus, 'Pass over to me all who desire me, and from what I bring forth you will be filled.' 6 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 1 1 Jn 1.16 2 Ps 144.16 3 Acts 6.8, 2,4 4 Lk 1.28 5 Bernard Hom III Missus est 6 Sirach 24.26

Humility And Knowledge And Damnation

Οὐκ ἔστι συνειδήσεως κατάγνωσις ἡ ταπεινοφροσύνη, ἀλλὰ χάριτος Θεοῦ καὶ συμπαθείας ἐπίγνωσις. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.945a

Humility is not consciousness of damnation but the understanding of the grace and compassion of God Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Good Deaths

Sed, Domine, si fuisses hic, frater meus non fuisset mortuus... Nisi morte gratiae, qua morte debet homo mori carni, mundo, et peccato. Debet enim homo spiritualis mori carni. Hac enim morte voluit nos mortificari ille qui pro peccatis nostris mortuus est, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu; unde ad Romanos octavo: Si spiritu facta carnis mortificaveritis, vivetis. Debet etiam mori mundo, secundum illud ad Galatas sexto: Mihi mundus crucifixus est, et ego mundo; ad Colossenses tertio: Quae sursum sunt quaerite , non quae super terram; mortui enim estis etc. Debet iterum mori peccato; ad Romanos sexto: Qui mortui sumus peccato, quomodo adhuc vivemus in illo? item in eodem: Qui mortuus est iustificatus est a peccato. Sic ergo debet homo spiritualis mori carni, mori mundo et mori peccato, quod est non retinere motum in illis vel sensum. Sunt autem tria, quae occidunt hominem morte spirituali, scilicet studium contemplutionis , affectus dilectionis, humilitas conversationis. Contemplatio suspendit, dilectio transfigit, humilitas vero sepelit et recondit. Debet ergo homo mori per studium contemplationis, ut sit eius meditatio quasi suspendium; unde lob septimo: Elegit suspendium anima mea, et mortem ossa mea. Debet etiam mori per ardorem dilectionis, ut sit eius affectio quasi transfixa, quia, sicut dicitur Canticorum octavo, fortis est sicut mors dilectio, et dura sicut infernus aemulatio; lampades eius quasi lampades ignis atque flammarum. Hac morte quasi transfixa erat quae dicebat: Vulnerata caritate ego sum. Debet etiam mori per humilitatem conversationis, ut sit eius vita quasi sepulta sive abscondita, secundum illud ad Colossenses tertio: Mortui estis, et vita vestra abscondita est cum Christo in Deo. Haec mors quaerenda est et amanda, quia placat Deum, aedificat proximum, locupletat defunctum. Mors ista placat Deum; est enim pretiosa in conspectu Domini mors Sanctorum eius; et bene pretiosa, quia pro illa dat regnum caelorum; unde secundae ad Timotheum secundo: Si commortui sumus, et convivemus; si sustinebimus, et conregnabimus. Item, mors ista aedificat proximum; unde secundi Machabaeorum sexto dicebat ille bonus senex Eleazarus: Adolescentulis forte exemplum relinquam , si pro sanctissimis legibus honesta morte perfungar. Item, mors illa locupletat defunctum; unde loannis duodecimo: Si granum frumenti cadens in terram mortuum fuerit, multum fructum affert. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput VIII, Collatio XLII Source: Here, p590

But, Lord, if you had been here, my brother would not have died... 1 Unless it is a death by grace, by which death a man should die to the flesh and the world and sin. For a man should die spiritually to the flesh. He wishes us to be mortified with this death, He who died for our sins, that He might offer us to God mortified in the flesh but alive in the spirit, hence in the eighth chapter of Romans, 'If with the spirit you have mortified the flesh, you shall live.' One should die to the world in the sixth chapter of Galatians, 'The world has been crucified to me and I to the world.' In the third chapter of Colossians, 'Seek the things which are above, not the things of the earth, for you are dead.' One should die to sin in the sixth chapter of Romans 'Who are dead to sin, yet we live in Him.' 3 And in the same place 'He who has died is justified from sin.' 2 Therefore a man should die to the flesh, and die to the world, and die to sin, which is not to have any affection or sense of them. There are, then, three ways by which the spiritual death kills a man, that is, by the zeal of contemplation, the affection of love, and humility of life. Contemplation lifts up, love transfixes, humility buries and conceals. Therefore a man should die through zeal in contemplation, so that his mediation is as a thing lifted up, whence in the seven chapter of Job, 'My soul chooses to be hung, my bones death.' 3 He should be dead through the ardour of love, so that his affection is as a thing transfixed, because as it says in the Song of Songs, 'Love is as strong as death, and jealousy as hard as hell, its lamps are as lamps of fire and flame.' With this death he was transfixed who said, 'I am wounded by love.' 4 One should die through the humility of living, so that life is as a tomb or something concealed, according to which it is said in the third chapter of Colossians, 'You are dead, and your life is hidden with Christ in God.' 5 This death must be sought and loved because it pleases God, it edifies neighbours, it profits the dead. This death pleases God, for 'precious in the sight of God is the death of His holy ones.' 6 and it is truly precious because He gives the kingdom of heaven for it, whence in the second chapter of the second letter to Timothy, 'If we are dead with Him we live with Him, if we endure with Him we shall reign with Him.' 7 Likewise death edifies neighbours, as that good elder Eleazar says in the sixth chapter of the second book of Maccabees, 'And I shall leave an example of fortitude to the young, if with a ready mind and constancy I suffer an honourable death for the most venerable and most holy laws.' And this death profits the dead, whence in the twelfth chapter of John, 'If a grain of wheat failing on the earth shall die, it shall bring forth much fruit.' 8 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 8 1 Jn 8.43 2 1 Pet 3.18, Rom 8.13, Gal6.14, Col 3.1, Rom 6.2,7 3 Job 7.15 4 Song 8.6, 2.5 5 Colos 3.3 6 Ps 115.5 7 2 Tim 2.11 8 2 Mac 6.28, Jn 12.24

Draw Me After You

Oleum effusum nomen tuum; ideo adolescentulae dilexerunt te. Trahe me, post te curremus in odorem unguentorum tuorum. Allegorice: Adolesentulae sunt quasi novellae, quia baptisma et gratiam Spiritus sancti renovatae. Dicit ergo Ecclesia sponso, id est Chriso: Trahe me post te. Per gratiam imitandum dicunt adolescentulae, id est Ecclesiae ejus filiae, Curremus, et nos fide et dilectione, in odore unguentorum tuorum, id est in consideratione miraculorum tuorum vel in fama operum tuorum, vel in fide aeternorum bonorum. Tropologice: fidelis anima, bonum volens, et per se non valens, clamat Christo: Trahe me post te. Hoc est, da gratiam ut post tua vestigia ad te, qui es via, veritas et vita. Nullus enim homo ad poenitentiam convertitur, nisi per gratiam trahatur. Anagogice: Ecclesia peregrinans, superna appetens, et per se assequi non valens, clamat: Trahe me post te. De hoc mundo ad coelestem gloriam, ut te in illa face ad faciem videam, quia nullus per se ad illam pervenitre poterit, nisi gratia et dextera Dei illum traxerit. Honorius Augustodunensis, Expositio in Cantica Canticorum, Caput I Source: Migne PL 172.365d-366a

Your name is oil poured out, therefore the young maidens love you. Draw me, after you we shall run, in the fragrance of your ointments. 1 Allegorically the young maids are the new plantings who have been renewed through baptism and the grace of the Holy Spirit. Therefore the Church says to the bridegroom, that is, Christ, 'Draw me, after you...' Through grace they are portrayed as young maids, that is, the daughters of His Church. 'We shall run,' even us in faith and love, '...in the fragrance of your ointments,' that is, in the remembrance of your miracles and in the fame of your works, and in the faith of eternal goods. Tropologically the faithful soul, wishing for the good and unable to come to it itself, cries out to Christ, 'Draw me, after you...' That is, give me grace so that in your footsteps I might come to you, who are the way and the truth and the life. 2 For no man turns to penance unless he is drawn by grace. Anagogically the pilgrim Church, desiring heavenly things, and by itself unable to attain it, cries out, 'Draw me, after you...' From this world to heavenly glory, so that I might see you face to face, 3 because no one is able to come there by himself, unless grace and the right hand of God should draw him. Honorius of Autun, Commentary on The Song of Songs, Chapter 1 1 Song 1.2-3 2 Jn 14.6 3 1 Cor 13.12

The Spirit And Sons

Quotquot enim spiritu Dei aguntur, hi filii sunt Dei Plus est agi quem regi. Qui enim regitur aliquid agit: et ideo regitur, ut recte agat. Qui autem agitur agere ipse aliquid vix intelligitur. Et tamen tantum praestat voluntatibus nostris gratia Salvatoris, ut non dubite Apostolus dicere. Quotquot spiritu Dei aguntur, hi filii sunt Dei. Aguntur quippe filii Dei, ut quod agendum est agant; et cum egerint, illi a quo aguntur, gratias againt, quia sicut agendum est illud agant, id est cum delectatione et dilectione justitiae, et suavitatem quam dedit Dominus, ut terra ejus dare fructum suum, ab eo se accepise guadeant. Nomen enim adjutoris praescribit agenti, quia et ipse aliquid agit. Filii ergo Dei sunt, quicunque aguntur spiritu, non littera, non lege praecipente, minante, promittente, sed spiritu excitante, illuminante, adjuvante. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber VIII, Caput XIV Source: Migne PG 180.631a-b

As many as are led by the Spirit of God, are sons of God. 1 It is better to be led than ruled. For he who is ruled does something and is ruled so that he might do it correctly. But he who is led does something he scarcely can grasp. But this can only be with the grace of the Saviour in our wills, so that the Apostle does not hesitate to say, 'As many as are led by the Spirit of God, are sons of God.' Certainly the sons of God are led so that they do what they should, and when they have done they give thanks to the one who led them, because as it should be done so they have done, that is, with delight and a love of righteousness, 'and the Lord gave such sweetness that His earth gave forth its fruits,' 2 from whom receiving it they rejoice. And He is named as a helper in the deed, because He himself acts. Therefore the sons of God are any of those who are led by the Spirit, who are not commanded by the letter and the law, nor threatened or given promises, but roused by the Spirit, and illuminated by Him and helped by Him. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 7, Chapter 14 1 Rom 8.14 2 Ps 84.13

Grace And Apostleship

Per quem accepimus gratiam et apostolatum... Per quem, sicut reconciliatorem pro peccais nostris, accepimus gratiam, id est ipsorum remissionem peccatorum, per quem, sicut per sapientiam in contemptum praesentium, sapit nobis gratia futurorum. Per quem, inquit, accepimus gratiam et apostolatum: gratiam ad laborum patientiam, apostolatem ad praedictionis auctoritatem, gratiam in persuadendo ea quae persuadenda sunt, apostolatu in coercendo eos qui coercendi sunt. Ad obediendum fidei in omnibus gentibus. Tantam etenim gratiam in hujusmodi apostoli adepti sunt, ut gentes quae erant alienae a testamento Dei and conversatione Israel, non solum in suscipiendo fidem praedictoribus crederent, sed etiam novum vitae modum et religiosae conversationis ordinem pro nominis Christi reverentia suscipere obedirent. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber I, Caput I Source: Migne PG 180.551c-d

Through whom we have received grace and apostleship... 1 'Through whom,' as reconciliation for our sins, 'we have received grace,' that is, for forgiveness of sins. And 'through whom,' as through the wisdom that is contempt of present things he knows the grace of future things for us. Thus 'through whom,' he says, 'we have received grace and apostleship,' grace for patience in toil, and apostleship for authority in preaching, and grace for persuading those things that must be persuaded, and apostleship for ordering those who need to be ordered. 'For the obedience of faith among all peoples.' So great is the grace that this Apostle has received that the peoples who were far estranged from the testament of God and the ways of Israel not only have believed in the taking up of the faith by preaching, but are obedient in the adoption of a new way of life and the rule of religious conduct out of reverence for the name of Christ. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 1, Chapter 1 1 Rom 1.5

Encouraging Peter

Et ait ad Simonem Jesus: Noli timere: ex hoc jam homines eris capiens. Ecce hic ponitur instructio, propter quam tota introducitur historia. Adhuc enim carnales erant Apostoli : et oportuit quod ex corporalibus quae noverunl et quorum usum habuerunt, paulatim ad intellectum spiritualium deducerentur. El hoc bene significatur in Canticis, vii, ubi dicitur, Dixi: Ascendam in palmam et apprehendam fructus ejus. Qui enim ascendit, primo inferiora apprehendit, quibus ad altius nititur: et postea media, et sic per omnia media venit ad alta: et tandem stat exaltatus in palmam, et decerpit dulcedinis fructum. Et sic est de carnalibus ad spiritualia ascendere. Primo corporalia per similitudines spiritulia referre, et sic continuo studere quousque spiritualia per seipsa possit accipere. Ista est scala Jacob quae in una parte stat in terra, et in cacumine tangit coelum. Noli timere. Tria hic dicuntur : confortatio, et instructio, et confortationis et instructionis plenus et intentus effectus. De confortatione dicit: Noli timere, tuam scilicet parvitatem, quia ego tc faciam magnum : tuam indignitatem, quia te faciam dignum : tuam infirmitatcm, quia ego te faciam potentissimum : tuam rusticitatem, quia ego te faciam eruditum et doctum in omni scientia et sapientia spiritus. De primo horum, I Reg ii: Suscitat de pulvere egenum, et de stercore elevat pauperem, ut sedeat cum principibus, et soliurn glorise teneat. II Reg vii: Feci tibi nomen grande, juxta nomen magnorum qui sunt in terra. De secundo, Apocal v: Fecisti nos Deo nostro regnum, et sacerdotes. Et ita dignos, II ad Corinth: Idoneos nos fecit ministros Novi Testamenti, non littera, sed spiritu. De tertio, Matth. xvi: Tibi dabo claves regni caelorum .... et portse inferni non preevalebunt adversus eam, scilicet Ecclesiam. De quarto, Matth. x: Non vos estis qui loquimini, sed Spiritus Patris veslri qui loquitur in vobis. Eccli xv: Cibabit illum pane vitse et intellcctus, et aqua sapientiae salutaris potabit illum. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput V Source: Here p369-70

And Jesus said to Simon, 'Do not be afraid, because of this you shall be a fisher of men.' 1 Observe that here He gives the teaching for which the whole episode has been introduced. The Apostles were yet carnal and it was necessary that from carnal things which they knew and made use of they should gradually be led to the understanding of spiritual things. And this is well signified in the seventh chapter of the Song of Songs, where it is said, 'I said, I shall ascend the palm and I shall seize its fruit.' 2 For he who ascends first understands lesser things and by these he strives to higher things, and so after middling things, even passing through all middling things, he comes to the highest things, reaching the height of the palm and seizing the sweetest fruit. This is to ascend from carnal things to spiritual things. First corporeal things refer to spiritual things by likeness, and then with continual zeal those things which are spiritual in themselves can be received. And this is the ladder of Jacob, one part of which stood on the earth, and the top of it touched heaven. 3 'Do not be afraid.' Three things are said here, about strengthening and instruction, and the full and intended effect of strengthening and instruction. Concerning strengthening He says, 'Do not be afraid,' that is, of your littleness, because I will make it great, nor of your unworthiness, for I shall make you worthy, nor of your weakness for I shall make you most powerful, nor your rusticity for I shall make you learned and educated in all knowledge and the wisdom of the spirit. Concerning the first of these, in the second chapter of the first book of Kings: 'He takes up the needy man from the dust, and He lifts up the poor man from the dung heap, that he might sit with princes and hold the throne of glory.' In the seventh chapter of the second book of Kings, 'I have made your name great, like the name of the great ones who are on the earth.' 4 Concerning the second, in the fifth chapter of the Apocalypse: 'You have made us for our God a kingdom and priests.' And therefore worthy. In the second letter to the Corinthians, 'He has made us capable ministers of the New Testament, not in the letter, but in the spirit.' 5 Concerning the third in the sixteenth chapter of Matthew, 'I shall give to you the keys of the kingdom of heaven...and the gates of heaven shall not prevail against it.' 6 That is, the Church. Concerning the fourth. 'It is not you who speak but the spirit of your Father who speaks in you.' In the fifteenth chapter Ecclesiasticus, 'He shall feed him with bread and wine and understanding, and give him to drink of the waters of wisdom's salvation.' 7 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 5 1 Lk 5.10 2 Song 7.8 3 Genes 28.12 4 1 King 2.8, 2 King 7.9 5 Apoc 5.10, 2 Cor 3.6 6 Mt 16.18-19 7 Mt 10.20, Sirach 15.3

Spiritual Sacrifices

Et ipsi tamquam lapides vivi superaedificamini, domus spiritualis, sacerdotium sanctum, offerre spirituales hostias, acceptabiles Deo per Jesum Christum Spirituales autem hostias opera nostra, eleemosynas et preces dicit, ad distinctionem carnalium in lege victimarum. Quod autem in conclusione dicit, per Jesum Christum, ad cuncta quae praemiserat pertintet, quia per ipsius gratiam et superaedificamur in illo per architectos sapientes, hoc est ministros Novi Testamenti, et domus spirituales efficimur per Spiritum ejus, contra pluvias, ventos, fulmina tentationum muniti. Et sacaerdotio sancto participare, et boni aliqui acceptabile Deo gerere, non nisi per ipsum valemus. Sicut enim palmites non possunt ferre fructum a semetipsis, nisi permanserint in vite; sic vos nisi in me manseritis Sancta Beda, In Primam Epistolam Sancti Petri, Caput II Source: Migne PL 93.49c-d

Be as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 1 He speaks of these spiritual sacrifices as our works, almsgiving and prayers, in distinction to the carnal sacrifices of the law. That he concludes with 'through Jesus Christ,' pertains to everything that he has mentioned, because through His grace we are built up and in Him through wise architects, that is, the servants of the New Testament, we made into spiritual houses through His Spirit, walled against the trials of rain and winds and floods. 2 And we cannot participate in the sacred priesthood and bring good things acceptable to God unless through Him. For as branches are not able to bear fruit from themselves unless they remain on the vine, so you unless you remain in me. 3 Saint Bede, Commentary on the First Letter of Peter, Chapter 2 1 1 Pet 2.5 2 Mt 7.24-25 3 Jn 15.1-5

The Strengthening Hand

Manus enim Domini erat mecum, confortans me. Ad bona quippe assurgere perfecte non possumus, nisi nos spiritus et praeveniendo elevet, et subsequendo confortet. Sed quaerendum est, cum superius de volumine quod acceperat scriptum sit: Et factum est in ore meo sicut mel dulce, qua ratione postmodum dicitur: Abii amarus in indignatione spiritus mei? Mirum quippe valde est si dulcedo simul et amaritudo conveniant. Sed juxta superiorem sensum sciendum est quia cui sermo Dei in ore cordis dulcis esse coeperit, hujus procul dubio contra semetipsum animus amarescit. Quo enim in illo subtiliter discit qualiter reprehendere se debeat, eo se durius per amaritudinem poenitentiae castigat, qui tanto sibi magis displicet, quanto in sacro volumine amplius de omnipotente Deo videt quod amet. Sed quia ad ista proficere sua virtute non valet homo, recte nunc dicitur: Manus Domini erat mecum, confortans me. Manus enim Domini in sacro eloquio aliquando etiam unigenitus Filius appellatur, quia omnia per ipsum facta sunt. Et de cujus ascensione per Moysen Pater omnipotens loquitur, dicens: Tollam in coelum manum meam. Haec manus quae electorum suorum corda confortat, discipulis dicebat: Sine me nihil potestis facere. In omne ergo quod cogitamus, in omne quod agimus, semper orandum est, ut et ipso aspirante cogitemus, et ipso adjuvante faciamus, qui vivit et regnat cum Patre inunitate Spiritus sancti Deus in saecula saeculorum. Amen. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia X Source: Migne PL 76.903d

For the hand of the Lord was with me, strengthening me.. 1 And certainly we are not able to rise perfectly to good things, unless the Spirit coming beforehand lifts us up, and consequently strengthens us. But it must be asked that when it was previously written concerning the book: 'And in my mouth it was as sweet as honey,' for what reason it is then said: 'I went off bitter in the indignation of my spirit?' It is surely most wonderful if something is at the same time sweet and bitter. But against this understanding let it be known that the word of God which in his heart was first sweet, was also without doubt that by which his soul became bitter against itself. For by it he subtly learns in what manner he should correct himself, because the more heavily he castigates himself amid the bitterness of penitence, the more he displeases himself, and the more he sees clearly what he should love in the sacred book concerning almighty God. Yet because man is not able to advance by his own virtue, rightly it is said here, 'The hand of the Lord was with me, strengthening me.' In sacred speech the hand of the Lord sometimes expresses the Only Begotten Son, because 'through Him everything was made.' 2 And concerning His ascension the almighty Father says through Moses: 'I will take my hand into heaven.' 3 He speaks of this hand which strengthens His chosen ones to his disciples, saying, 'Without me you can do nothing' 4 In everything, therefore, which we think, and all we do, we must always pray, that we might think according to His inspiration and act with His aid, who lives and reigns with the Father in unity with the Holy Spirit forever. Amen. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 10 1 Ezek 3.14 2 Jn 1.3 3 Deut 32.40 4 Jn 15.5

The Spirit's Inspiration

Post haec vidi et ecce ostium apertum in coelo. Ostium apertum in caelo, Novum Testamentum praedicatur. Et vox prima quam audivi tanquam tubae loquentis mecum, dicens: ascende huc. Quando apertum ostenditur , clatisum fuisse antea hominibus manifestum est. Satis autem et plene patefactum est, quando Christus cum corpore in coeios ad Patrem ascendit. Vox autem prior quam audierat, cum dicit illam secum esse locutam , sine contradictione arguit eos, qui aliuin in prophetiis , alium in Evangelio dicunt fuisse locutum, cum magis ipse qui venit, ipse sit qui in prophelis locutus est. Joannes enim ex circumcisione erat; et omnis ille populus qui VeterisTestamenti praedicatiouem audierat, illa voce aedificatus est. Illa eademque vox, inquit, quam audieram, illa mihi dixit: Ascende huc. Id est spiritus, quem paulo ante quam filium hominis inter candelabra aurea ambulantem se vidisse fatetur: et nunc exinde recolit, quae per legem in similitudinibus praenuntiata erant, et per hanc scripturam conjungit omnes priores, et aperit scripturas. Et quia postquam invitavit in coelum omnes credentes in nomine suo Dominus noster, statim Spiritum sanctum effudit qui ferturus ad coelum, ait: Statim fui in spiritu. Et cum aperiatur per Spiritum sanctum mens fidelium, et illud eis manifestetur, quid et prioribus est praedictum, significater ait. Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis Source: Migne PL 5.323c-324a

After that I saw a door open in heaven. 1 The door open in heaven speaks of the New Testament. And the first voice that I heard, speaking to me like a trumpet, said, 'Come up here.' When it is shown to have been opened, it is manifest that it was closed before to men. It was plainly thrown right open when Christ in the body ascended to the Father in the heavens. But the voice which he had previously heard, when he says that it spoke to him, without contradiction disputes with those who say that one thing was spoken in the prophets and another in the Gospel, when rather He who came is He who spoke through the prophets. For John was of the circumcision and all that people who heard the Old Testament preached were edified by that voice. 'That same voice,' he says, 'which I heard, that said to me, 'Come up here.' That is, the Spirit, whom a little before he says he had seen walking like a son of man in the midst of the golden candlesticks. And he now gathers from Him what had been foretold in similitudes by the Law, and through  Scripture joins up all that came before, and thus open up the Scriptures. And because after our Lord invited all who believe in His name into heaven, He then poured out the Holy Spirit which brings to heaven, he says: 'Immediately I was in the Spirit.' Since when the mind of the faithful is opened by the Holy Spirit, that is made manifest to them which was foretold to those who came before, he distinctly says. Victorinus of Pettau, Commentary on the Apocalypse of St John 1 Apoc 4.1-2

Storms And Salvation

Vovistis vos Deo servire paternisque regi consiliis. Nolite vosmetipsos super rectores exaltare vesros, ne eorum judicare acta vel consilia; sed contenti tantummodo estote eorum judicio, quidquid agatis, regularisque vitae praeceptis, in quibus maxime humilitas obediendi cum charitate praecipitur. Hora vero vestra omnes animabus estris utiles inveniantur, vel in opere manuum, vel in lectionis studio, vel in orationis gratia. Oret operarius corde,ut duplici mercede dignus habeatur. Similiter in refectione corporis anima reficiatur in gratiarum actione Deo; vel si corpus labore afficiatur, mens compunctione confirmetur. Sic vero armatum monachum duplici suffragio, nil antiquus hostis, nocere poterit, qui quaerit per vagationem mentis mercedem minuere laborantis. Ego vero saeculi tempestatibus turbatus, casso multis in locis fabore desudavi; sed modo quasi naufragus, Deo miserante, ad portum dejectus quietis: in quo me fessus et vulneratum jacentem, deprecor, sanctarum assiduitate orationum vestram unanimitatem auxiliari, ut quandoque ad florentia virtutem rura pervenire merear, et bona securitate illi soli servire, in quo solo est totius spes salutis, sine quo nec cadens resurgere, nec bene stans firmo gradu stare poterit. Alcuinus, Epistola CXI, Ad Fratres in Gothia Source: Migne PL 100.335d-336a

You have vowed to serve God and to be ruled by paternal counsels. Do not, then, exalt yourselves over your directors, nor dispute their acts and counsels, but be content only with their judgements whatever you do, and with the regular precepts of the life in which humility commands obedience with love. But let all your hours be useful for your souls, either in manual labour, or in study, or in the grace of prayer. Let the worker pray with his heart that he shall be worthy of a twofold reward. Similarly in the refreshment of the body let the soul be refreshed in giving thanks to God, or if the body is wearied by labour let the mind be fortified with compunction. So the monk is armed with a double support, lest the ancient enemy be able to harm us, he who seeks through the wandering of the mind to deprive us of the reward of our labours. I also, troubled by the storms of the world, have exerted myself for nothing in many places, but like some shipwreck, by the mercy of God, I have been thrown up into a peaceful haven, in which, weary and prostate with wounds, I entreat that your unity be maintained by the diligence of holy prayers, so that I at some time might merit the virtue to come to the flowering country and serve that sun with good confidence, in which alone is all our hope of salvation, and without which one who is falling could never rise, nor would he ever have been able to stand firm. Alcuin of York, from Letter 111, To The Brothers in Gothia