Bodies And Members

Oὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν; ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω πόρνης μέλη; Τὰ μέλη τοῦ σώματος ἡμῶν ἐ τῆς ἁγνείας, Χριστοῦ μέλη μεμενηκότα, μεθέξους πάντως τῆς παρ' αὐτοῦ ζωῆς τε καὶ δόξης μετα σχηματίσει γὰρ τὸ σῶμα τῆς ταπεινώσεως ἡμῶ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. Εἰ δὲ δὴ γι νοιτο πόρνης μέλη, πῶς ἂν λάβοι τὸν μετασχημα σμὸν καὶ τὴν τῆς πρὸς αὐτὸν συμμορφίας λαμπρότητα νοητήν; Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.827a

Do you know that your bodies are members of Christ? Shall I take the members of Christ and make them members of a whore? 1 If the members of our body are pure they shall remain members of Christ, and we shall participate in His life and His glory, for He shall transform the body of our humility so that it conforms with His glorious body. 2 But if they become members of a whore, how will it be possible for them to be transformed and spiritually conformed with Him? Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 6.15 2 Phil 3.21

The Withered Hand

Εγένετο δὲ καὶ ἐν ἑτέρῳ Σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν Συναγωγὴν καὶ διδάσκειν. Καὶ ἦν ἐκεῖ ἄνθρωπος, καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά. Παρετήρουν δὲ αὐτὸν οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι, εἰ ἐν τῷ Σαββάτῳ θεραπεύσει, ἵνα εὕρωσι κατηγορίαν κατ᾿ αὐτοῦ. Αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν. Καὶ εἶπε τῷ ἀνθρώπῳ τῷ ξηρὰν ἔχοντι τὴν χεῖρα · Ἔγειραι , καὶ στῆθι εἰς τὸ μέσον. Ὁ δὲ ἀναστὰς ἔστη. Εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτοὺς· Επερωτήσω ὑμᾶς τι· ἔξεστι τοῖς Σάββασιν ἀγαθοποιῆσαι, ἢ κακοποιῆσαι; ψυχὴν σῶσαι, ἢ ἀπολέται; Καὶ περιβλεψάμενος πάντας αὐτοὺς, εἶπεν αὐτῷ· Ἔκτεινον τὴν χεῖρά σου. Ὁ δὲ ἐποίησε, καὶ ἀποκατεστάθη ἡ χεὶρ αὐτοῦ ὑγιὴς ὡς ἡ ἄλλη. Αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους, τὶ ἂν ποιήσειαν τῷ Ἰησοῦ. Ὅσα μὲν εἴπομεν ἐν τῷ κατὰ Ματθαῖον, δῆλα· νῦν δὲ τόδε λέγομεν, ὅτι ξηρὰν ἔχει τὴν χεῖρα, ὃς οὐ πράττει τι τῶν τῆς ἀρε- τῆς ἔργων. Ἡ μὲν γὰρ χεὶρ ἐνεργείας ὄργανον, ὃς δὲ ἐξήρανται ταύτην, ἀργεῖ πάντως. Ὅστις οὖν θέλει ὑγιασθῆναι τὴν χεῖρα, ἐν τῷ Σαββάτῳ ταύτην ὑγιασθήσεται. Οἷον τί λέγω· Οὐκ ἔστιν ἐνεργῆσαί τι τῶν τῆς ἀρετῆς ἔργων, ἐὰν μὴ παυθῇ τις ἀπὸ τῆς κακίας. Ἔκκλινον γὰρ πρῶτον ἀπὸ τοῦ κακοῦ, καὶ τότε ποίησον τὸ ἀγαθόν. Ὅταν οὖν σαββατίσῃς, τουτέστιν , ἀργήσῃς ἀπὸ τῶν τῆς κακίας ἔργων, τότε ἐκτενεῖς σου τὴν χεῖρα ἐπὶ τὰ τῆς ἀρετῆς, καὶ ἀποκαταστήσεταί σοι αὕτη. Εἰκότως δὲ εἶπε τὸ, ᾿Αποκατεστάθη. Ἧν γὰρ ὅτε ἡ ἀνθρωπίνη φύσις εἶχε τὴν ἐργασίαν τοῦ καλοῦ, καὶ τὴν χεῖρα, τουτέστι τὴν ἐνεργητικὴν δύναμιν, ὑγιᾶ . Εἶτα ἀπολέσασα, χάριτι Χριστοῦ ἀπέλαβε ταύτην, καὶ ἀποκατέστη εἰς τὸ πρώην ἀγαθόν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Ϛ' Source: Migne PG 123.769b-d

On another Sabbath He went into a synagogue and taught, and there was a man there whose right hand was withered. And the Scribes and the Pharisees watched Him to see if He would heal on the Sabbath, so that they might have something with which to accuse Him. He knew their thoughts and to the man with the withered hand, 'Rise up and stand in the midst of us.' And he rose up and stood. Then Jesus said to them, 'I ask you, is it permitted on the Sabbath to do good or to evil, to save a soul or to destroy it?' And looking around at them all, He said to the man, 'Hold out your hand.' He did so and the hand was restored to health just like the other one. And they were utterly astonished and they spoke among themselves about what had been done by Jesus. 1 What we have said in Matthew is clear, but now we will say that the man had a withered hand that could do not work of virtue. For the hand is the instrument of working, which if it has withered, is completely useless for that. If someone, then, wishes to heal the hand, he sanctifies it on the Sabbath. For it cannot perform any work of virtue unless it previously stops doing evil. Decline from evil, it is said, and then do good. 2 Thus when you observe the Sabbath, that is, when you rest from all evil works, then you may extend your hand to the works of virtue and it may be restored. And rightly it says that it was restored, for when human nature has the power of doing good, the hand, that is, the instrument of working is healthy, but since it withered it received the grace of Christ again and was restored to its former health. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 6 1 Lk 6.6-11 2 Ps 36.27

Service And Wealth

Εἰ τῷ Χριστοῦ διακονεῖς θυσιαστηρίω, μετὰ τῶν αὐτοῦ νόμων μετέρχῃ την λειτουργίαν σου, πρᾶος καὶ ταπεινὸς τῇ καρδίᾳ φαινόμενος. Οὐ γὰρ πολιτικήν τινα χειρίζεις ἡγεμονίαν, τύφῳ καὶ κόμπῳ φλεγμαίνουσαν· ἀλλὰ διακονίαν εἰρηνικὴν καὶ ἀτάραχον. Εἰ δὲ πλοῦτος ἄδικος συναχθεὶς ὑπεραίρει σε, αὐτὸς μὲν θᾶττον ἐξεμεθήσεται, ρευστὴν ἔχων τὴν φύσιν καὶ ἄστατον· σὺ δὲ πολὺν ὀφλήσεις τὸν γέλωτα, τοῖς παρατρέχουσιν ὡς ἑστῶσι προσθέμενος Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΡΝΖ' Πανσοφιῳ Ἀρχιδιακονῳ Source: Migne PG 78.288c

If you serve at the altar of Christ, you should attend to the laws of its service, and exhibit meekness and humility in your heart. You are not some grasping worldly ruler bloated with conceit and pomp and, but yours should be a peaceful and untroubled service. But if you have wickedly gathered wealth to exalt yourself, you should quickly vomit it forth as something naturally slippery and unstable, lest you become a laughing stock who has seized on passing things as something stable. Saint Isidore of Pelusium, Book 1, Letter 157, To Pansophios the Archdeacon 1 1 Pet 2.2

Prayer And The Body

Εὔχονται πολλάκις τινὲς ἀπαλλαγῆναι τοῦ ἰδίου σώματος, ὡς πρὸς τὸ ἁμαρτάνειν τὴν ψυχὴν συνελαύνοντος . Ἐχρῆν δὲ αὐτοὺς μᾶλλον εὔχεσθαι ἀπαλλαγῆναι τοῦ ἑαυτῶν μοχθηροῦ τρόπου, καὶ τῆς ἐμπαθοῦς, καὶ φιλορύπου γνώμης. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΚΖ' Ἱππονικῳ Σκρινιαριῳ Source: Migne PG 79.201a

It very often happens that not a few pour out their prayers so that they may be freed from their own body, as if it were that the soul is driven to sin by it. Rather they should pray to be delivered from their own vicious habits and sordid minds and confused desires. Saint Nilus of Sinai, Book 1, Letter 327, To Hipponicus The Scrinarius

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 Transfiguration And Peter

Kαὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. Ἐγένετο δὲ τὸ εἶδες αὐτοῦ ἕτερον, οὐχ ὡς μεταστάντης αὐτοῦ εἰς ἄλλην φύσιν. Ἔμεινε γὰρ οἷος ἦν· ἀλλὰ τὸ σχῆμα τοῦ προσὠπου αὐτοῦ ἐφάνη λαμπρότερον ἢ πρότερον. Ωσπερ οὖν καὶ ἐπὶ τῶν ἱματίων αὐτοῦ γέγονε. Τούτων γὰρ τὸ εἶδος μόνον ἐξήστραψεν, οὐχὶ τῆς οὐσίας τῶν ἱματίων μεταμειφθείσης, ἀλλὰ τῆς ἐπιφανείας. Μωϋσῆς δὲ καὶ Πλίας συνειστήκεισαν αὐτῷ προσευχομένῳ, Β ἵνα δειχθῇ ὅτι οὐκ ἔστιν ἐναντίος τοῖς προφήταις καὶ τῷ νόμῳ. Εἰ γὰρ ἦν, οὐκ ἂν ὁ τὸν νόμον δοὺς Μωϋσῆς, καὶ ὁ τῶν προφητῶν θερμότατος Ἠλίας, ἠνέσχοντο δορυφορεῖν αὐτὸν, καὶ αὐτῷ συνίστασθαι. Ἔλεγον δὲ τὴν ἔξοδον ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, τουτέστι τὸν θάνατον. Ὁ δὲ Πέτρος ὕπνῳ ἐβαρεῖτο, τῇ προσευχῇ σχολάζοντος τοῦ Χριστοῦ. ᾿Ασθενής γὰρ ἦν, καὶ τὸ ἀνθρώπινον ἐπλήρους, ὕπνῳ δουλεύων. Διαγρηγορήσας δὲ, θεωρεῖ τὴν δόξαν, καὶ τοὺς δύο ἄνδρας· ὥσπερ δὲ ἀποδεχόμενος τὴν ἐκεῖσε διατριβὴν, διά τε τὸ φῶς καὶ διὰ τὸ θεωρεῖν τοὺς προφήτας, φησί · Καλόν ἐστιν ἡμᾶς ὧδε εἶναι. Ἐνόμιζε γὰρ ὅτι τότε ἦν ἡ συντέλεια, καὶ ἡ βασιλεία τοῦ Ἰησοῦ· μὴ εἰδὼς ὁ λέγει. Ούπω γὰρ ἦν τὸ πέρας, εἰδὲ τῆς βασιλείας ἡ ἡμέρα ἐνειστήκει, οὐδὲ τῆς τῶν ἀγαθῶν ἀπολαύσεως ὧν μεθέξουσιν οἱ ἅγιοι. ῎Αμα δὲ καὶ φοβούμενος τὸ σταυρωθῆναι τὸν Χριστὸν, ταῦτά φησιν. Ἐπεὶ γὰρ ἤκουσεν αὐτοῦ, ὅτι δεῖ αὐτὸν ἀποκτανθῆναι , καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι , φησὶ ταῦτα, μονονουχὶ λέγων· Μὴ κατέλθωμεν ἐκ τοῦ ὄρους, ἐνταῦθα καταμείνωμεν, ἵνα τὸν σταυρὸν διαδράσωμεν καὶ τὸ πάθος. Ἔχομεν Ἠλίαν βοηθὸν, εἰ ἐπέλθωσιν ἡμῖν οἱ Ἰουδαῖοι, τὸ πῦρ κατενεγκόντα, καὶ τοὺς πεντηκοντάρχους ἀπολέσαντα. Έχομεν Μωϋσῆν τὸν τόσα καὶ τόσα έθνη ἀφανίσαντα· ταῦτα δὲ ἔλεγε μὴ εἰδὼς ὁ λέγει. Αὐτὸς μὲν γὰρ ἐνόμιζεν ὅτι παγχάλεπόν τι καὶ κακόν ἐστιν ὁ σταυρὸς, καὶ διὰ τοῦτο ἀποδιδράσκων αὐτὸν , ταῦτα ἔλεγεν. Ὁ δὲ Κύριος ἐδίψα σταυρωθῆναι, ἐπεὶ τὐκ ἐνῆν ἄλλως τοὺς ἀνθρώπους σωθῆναι. Τοῦ δὲ Πέτρου, Ποιή ωμεν σκηνάς τρεῖς, λέγοντος, ὁ Κύριος σκηνὴν ἀχειροποίηταν ἐξαίφνης ποιεῖ, καὶ ἐν ταύτῃ εἰσέρχεται μετά γε τῶν προφητῶν, ἵνα δειχθῇ ὅτι οὐδὲν ἐλαττοῦται τοῦ Πατρός. Ωσπερ γὰρ ἐν τῇ παλαιᾷ ἡ νεφέλη ἐλέγετο ἔχειν τὸν Κύριον, καὶ Μωϋσῆς εἰσήρχετο ἐν αὐτῇ, καὶ οὕτω τὸν νόμον ἐδέχετο, οὕτω καὶ νῦν ἡ νεφέλη τὸν Χριστὸν ἐδέξατο, καὶ νεφέλη οὐ γνοφώδης · παρῆλθε γὰρ ἡ σκιά τοῦ νόμου, καὶ τὸ σκοτεινὸν τῆς ἀσαφείας· ἀλλὰ νεφέλη φωτεινή. Ἦλθε γὰρ ἡ ἀλήθεια καὶ ἔλαμψεν ἡ τοῦ Κυρίου χάρις, καὶ οὐδὲν σκοτεινέὴν νῦν. Ἐγένετο δὲ καὶ φωνὴ ἐκ τῆς νεφέλης, ὥσπερ καὶ τὸ παλαιὸν φωνὴ τοῦ Θεοῦ ἡκούετο ἐκ τῆς νεφέλης. Εὑρέθη δὲ Ἰησοῦς μόνος, ἵνα μὴ τις νομίσῃ ὅτι τὸ, Οὗτός ἐστιν ὁ Υἱός μου, περὶ Μωϋσέως ἢ Ἡλίου λέχθη. Τάχα μέντοι καὶ τοῦτο σημαίνει, ὅτι μέχρι μέν τινος καιροῦ ἐφαίνοντο ὁ νόμος καὶ οἱ προφῆται ὥσπερ καὶ ἐνταῦθα Μωσῆς καὶ Ἠλίας, εἶτα μόνος Ἰησοῦς, ἐκείνων παρελθόντων· τὸ γὰρ Εὐαγγέλιον νῦν κρατεῖ, τῶν νομικῶν παρελθόντων. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Θ' Source: Migne PG 123.821a-824a

And while He prayed His face was changed, and His garments became white and glittering. 1 'His face was changed.' His nature did not change, He remained as He was, but the appearance of His face appeared more splendid than before and likewise His garments shone in their appearance but they were not changed in their substance as garments, but in appearance. And Moses and Elijah stood with him praying, that they might show He was no adversary of the law and the prophets. For if He had been, neither the giver of the law, Moses, nor that most fervent of the prophets Elijah would have associated with him or stood with Him. And they spoke of His departure and how it would be fulfilled in Jerusalem, that is, His death. But Peter was weighed down with sleep, and falling away from praying with Christ, for he was weak and in a human manner subject to sleep. But when he was awake He saw the glory and the two men, and then as if approving that life on account of its splendor, he said, 'It is good for us to be here.' For he thought this was the consummation and the kingdom of Jesus, not knowing what he said. But it was not yet the end, it was not yet the day of the kingdom, nor were the fruits of joy communicated to the saints. But fearing the crucifixion of Christ he said this, because he had heard that it was necessary for Him to be killed, and to rise on the third day, and so he spoke in this sort of manner, 'Let us not go down from the mountain, let us remain here, and let us avoid the cross and passion. We have Elijah here, who if the Jews approach us, can call down fire, as on the fifty, and burn them up, 2 and we have Moses, who destroyed such a great number of Gentiles.' He said these things not knowing what he said. For he thought the cross was wicked and wretched and because of this he wished to avoid it, and so he spoke. But Christ desired to be crucified, because there was no other way to save men. And with Peter saying, 'Let us make three booths,' the Lord would have no booth made and enter in with the prophets, so that he might show that He was in nothing less than the Father, for as in the old law the Lord spoke in a cloud, and Moses entered into it and received the law, even now a cloud came over Christ, but it was not dark, since the old law had passed with the darkness of its obscurity, but the cloud was now bright. For the truth had come and the grace of the Lord shone forth and there was no more darkness. Then there was a voice from the cloud, as once the voice of God had been heard from the cloud and Jesus was found alone, so that no one might think that 'This is my son' was said about Moses or Elijah. And perhaps it even signified this, that until that time the law and the prophets had appeared, just as in this place Moses and Elijah were found, but then only Jesus was seen without them, for now the Gospel reigned and the law was set aside. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 9 1 Lk 9.29 2 4 Kings 1.10

Various Garments

Ἐξεδυσάμην τὸν χιτῶνά μου, πῶς ἐνδύσομαι αὐτόν; ἐνιψάμην τοὺς πόδας μου, πῶς μολυνῶ αὐτούς; Ἴδωμεν δὲ καὶ πῶς ὑπακούει τῷ λόγῳ ἡ νύμφη, πῶς ἀνοίγει τῷ νυμφίῳ τὴν εἴσοδον. Ἐξεδυσάμην, φησί, τὸν χιτῶνά μου· πῶς ἐνδύσομαι αὐτόν; ἐνιψάμην τοὺς πόδας μου· πῶς μολυνῶ αὐτούς; καλῶς ἤκουσε τοῦ κελεύσαντος ἀδελφὴν αὐτὴν καὶ πλησίον γενέσθαι καὶ περιστερὰν καὶ τελείαν, ἵνα διὰ τούτων εἰσοικισθῇ τῇ ψυχῇ ἡ ἀλήθεια· ἐποίησε γὰρ ἅπερ ἤκουσεν ἐκδυσαμένη τὸν δερμάτινον ἐκεῖνον χιτῶνα, ὃν μετὰ τὴν ἁμαρτίαν περιεβάλετο, καὶ ἀπονιψαμένη τῶν ποδῶν τὸ γεῶδες, ᾧ ἐνειλήθη ἀπὸ τῆς ἐν παραδείσῳ διαγωγῆς εἰς τὴν γῆν ἀναλύσασα, ὅτε ἤκουσεν ὅτι Γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ. διὰ τούτων ἤνοιξεν ἐπὶ τὴν ψυχὴν τῷ λόγῳ τὴν εἴσοδον διασταλέντος τοῦ τῆς καρδίας παραπετάσματος, τουτέστι τῆς σαρκός. Σάρκα δὲ εἰπὼν τὸν παλαιὸν λέγω ἄνθρωπον, ὃν ἐκδύσασθαί τε καὶ ἀποθέσθαι κελεύει ὁ θεῖος ἀπόστολος τοὺς μέλλοντας τῷ λουτρῷ τοῦ λόγου τὸν ῥύπον τῶν βάσεων τῆς ψυχῆς ἀποκλύζεσθαι. Oὐκοῦν ὁ τὸν παλαιὸν ἀπεκδυσάμενος ἄνθρωπον καὶ περιελὼν τῆς καρδίας τὸ κάλυμμα, ἤνοιξε τῷ λόγῳ τὴν εἴσοδον, ὃν ἐντὸς γενόμενον ἔνδυμα ποιεῖται ἑαυτῆς ἡ ψυχὴ κατὰ τὴν τοῦ ἀποστόλου ὑφήγησιν, ὃς κελεύει τὸν ἐκδυσάμενον τὴν ῥακώδη τοῦ παλαιοῦ ἀνθρώπου περιβολὴν Ἐνδύσασθαι τὸν καινὸν χιτῶνα τὸν κατὰ θεὸν κτισθέντα ἐν ὁσιότητι καὶ δικαιοσύνῃ· Ἰησοῦν δὲ λέγει εἶναι τὸ ἔνδυμα. ἡ δὲ ὁμολογία τῆς νύμφης τοῦ μηκέτι τὸν ἀποβληθέντα χιτῶνα πάλιν ἀναλαμβάνειν, ἀλλ’ ἀρκεῖσθαι τῷ ἑνὶ χιτῶνι κατὰ τὸν δοθέντα τοῖς μαθηταῖς νόμον, ὃν διὰ τῆς ἄνωθεν γεννήσεως ἀνακαινισθεῖσα μετημφιάσατο, βεβαιοῖ τοῦ Kυρίου τὸν λόγον τὸν κελεύοντα τοὺς ἅπαξ τῷ θείῳ κοσμηθέντας ἐνδύματι μηκέτι ἐπενδύσασθαι τὸν τῆς ἁμαρτίας χιτῶνα, μηδὲ δύο χιτῶνας ἔχειν, ἀλλὰ τὸν ἕνα μόνον, ἵνα μὴ δύο περὶ τὸν αὐτὸν ὦσιν οἱ ἀσύμβατοι πρὸς ἀλλήλους χιτῶνες. τίς γὰρ κοινωνία τῷ σκοτεινῷ ἐνδύματι πρὸς τὸ φωτοειδές τε καὶ ἄϋλον; Oὐ μόνον δὲ τοῦτό φησιν ὁ νόμος τὸ μὴ δεῖν δύο χιτῶνας ἔχειν, ἀλλὰ μηδὲ ἐπιρράπτειν τὸ καινὸν ὕφασμα τῷ παλαιῷ ἱματίῳ, ἵνα μὴ χείρων γένηται ἡ ἀσχημοσύνη τοῦ τὸ τοιοῦτον περιβαλλομένου μήτε τοῦ ἐνραφέντος μείναντος καὶ τοῦ παλαιοῦ χεῖρον τὸ σχίσμα παθόντος καὶ δυσθεράπευτον· Αἴρει γάρ, φησί, τὸ πλήρωμα τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται, ὡς δημοσιεύεσθαι δι’ αὐτοῦ τὰ ἀσχήμονα. διὰ τοῦτό φησιν Ἐξεδυσάμην τὸν χιτῶνά μου· πῶς ἐνδύσομαι αὐτόν; Tίς γὰρ ἂν βλέπων περὶ ἑαυτὸν τὸν ἡλιοειδῆ τοῦ Kυρίου χιτῶνα τὸν διὰ καθαρότητος καὶ ἀφθαρσίας ἱστουργηθέντα, οἷον ἐπὶ τῆς ἐπὶ τοῦ ὄρους μεταμορφώσεως ἔδειξεν, εἶτα καταδέχεται τὸ πτωχόν τε καὶ ῥακῶδες ἱμάτιον ἑαυτῷ περιθεῖναι, ὅπερ ὁ μέθυσος καὶ πορνοκόπος, καθὼς ἡ Παροιμία φησί, περιβάλλεται; Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία IAʹ Source: Migne PG 44.1004d-1005c

I have removed my tunic. How shall I put it on? I have washed my feet. How shall I soil them? 1 Let us see again how the Bride is obedient to the Word, how she opens a way in for the Bridegroom. 'I have removed my tunic,' she says. 'How shall I put it on? I have washed my feet. How shall I soil them?' Rightly she heard the One who exhorted her to become 'a sister' and 'a close one' and 'a dove' and 'perfect,' in order that in this way Truth might dwell in her soul, for she did what she heard, she put off that 'tunic of skin' that she had put on after sin, 2 and from her feet she washed off the earthy stuff that covered them after she returned to the earth from her time in the Garden, when she heard the words, 'You are earth and to earth you shall return.' 3 These are the ways in which she opened a way into her soul for the Word, having torn the veil of her heart, that is, the flesh. And when I say 'flesh,' I speak of 'the old man,' 4 who the holy Apostle commands should be scoured off by those who are going to wash off the filth of the soul’s feet in the bath of the Word. So whoever has scoured off the old man and torn the veil of the heart has opened a way in for the Word, and with His coming in, the soul makes Him her garment in accordance with the instruction of the Apostle, he who commands the one who has taken off the rags of the old man to put on the new tunic that has been 'created after the likeness of God in holiness and righteousness,' and he says that this garment is Jesus. 5 As to the Bride’s insistence that she will never again take up the tunic she has put off but will be content, in accordance with the command given to the disciples, 6 with the one tunic that she put on when she was renewed through being reborn from above, this confession, I say, confirms the Lord’s word, which commands that those who have once been adorned with the Divine garment should never again put on sin's shirt, nor possess two shirts, but only one, lest there be two conflicting garments on one person. For what does the garment of mourning have in common with the one that is full of light and immaterial? The law, though, does not merely say that one must not have two shirts but also that one must not sew new cloth on an old cloak, otherwise the shabby look of the person who wears it becomes even worse when the patch fails to hold, and when the old garment tears it is worse and impossible to mend. For He says, 'The new patch will tear away from the old cloth, and the result will be a worse tear,' 7 which will make disgrace public. Hence she says, 'I have removed my tunic. How shall I put it on?' For who seeing himself garbed in the Lord’s glistening tunic, woven out of purity and incorruptibility as He manifested it in His transfiguration on the mount, would then put on the poor, ragged garment with which, as Proverbs says, 'the drunkard and whoremonger attires himself? 7 Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 11 1 Song 5.3 2 Gen 3.21 3 Gen 3.19 4 Colos 3.9 5 Ephes 4.24, Rom 13.14 6 Mt 10.10 7 Mk 2.21 8 Prov 23.21

Water And Wine

Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδεὶ πόθεν ἐστὶν οἱ δὲ διάκονοι ᾔδεισαν οἱ ἡντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, καὶ λέγει αὐτῷ· Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ἐλάσσω · σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. Οὐχ ἁπλῶς δὲ οἶνον ἐποίησεν, ἀλλὰ καὶ κάλλιστον.Τοιαῦτα γὰρ τὰ τοῦ Χριστοῦ θαύματα· πολλῷ βελτίω τῶν διὰ φύσεως τελουμένων. Τοῦ μὲν οὖν τὸ ὕδωρ οἶνον γενέσθαι, μάρτυρες οἱ διάκονοι, οἱ ἡντληκότες τὸ ὕδωρ· τοῦ δὲ κάλλιστον γενέσθαι , ὁ ἀρχιτρίκλινος· ἅπερ πάντα, τοῦ χρόνου προϊόντος , ἔμελλον κηρυχθέντα πιστωθῆναι βεβαιότερον τοῖς ἀκούουσι. Δύνασαι δὲ νοῆσαι οἶνον μὲν τὸν εὐαγγελικὸν λόγον, ὕδωρ δὲ πάντα τὰ πρὸ τοῦ Εὐαγγελίου· ὑδαρέστερα γὰρ ἦσαν, καὶ πρὸς τὴν τοῦ λόγου τελείωσιν μὴ φθάνοντα. Οἷον τί φημι Δέδωκε νόμους διαφόρους τῷ ἀνθρώπῳ ὁ Κύριος, ἕνα τὸν ἐν τῷ παραδείσῳ, δεύτερον τὸν ἐπὶ Νῶε,τρίτον τὸν ἐπὶ ᾿Αβραὰμ τῆς περιτομῆς, τέταρτον τὸν διὰ τοῦ Μωσέως, πέμπτον διὰ τῶν προφητῶν. Πάντες οὖν οὗτοι , ὡς πρὸς τὴν τοῦ Εὐαγγελίου ἀκρίβειαν καὶ δύναμιν συγκρινόμενοι, ὑδαρεῖς εἰσιν, εἴτις ἁπλῶς αὐτοὺς καὶ κατὰ τὸ γράμμα νοεῖ. Εἰ δ' ἐμβαθύνας τῷ πνεύματι, κατανοήσει τὰ κεκρυμμένα, εὐρήσει τὸ ὕδωρ οἶνον γεγενημένον· τὰ γὰρ ἁπλῶς λεγόμενα καὶ κατὰ τὸ γράμμα νοούμενα τοῖς πολλοῖς ὕδωρ ὄντα, πάντως ὁ πνευματικῶς ἀνακρίνων, εὐρήσει οἶνον κάλλιστον, ὕστερον πινόμενον, καὶ τηρούμενον παρὰ τοῦ νυμφίου Χριστοῦ · ἐπεὶ καὶ ἐν ἐσχάτοις καιροῖς ἐδείχθη τὸ Εὐαγγέλιον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ B' Source: Migne PG 123.1193b-d

The master of the feast tasted the water which had been turned into wine, and he did not know whence it came; only the servants who had drawn the water knew. The master of the feast then called to the bridegroom, and said to him, 'Every man serves the good wine first, and when the guests are drunk he serves the worst, but you have kept the good wine until now. 1 He did not simply make wine but the best wine. For such are the wonders of Christ, that they are much better than what is brought about by nature. And that the water was turned into wine, the servants who tasted the water were witnesses, but that it was the best the master of the wedding feast gave witness, which signifies that everything preached in times before was made made more believable to the hearers, since one is able to understand the wine as the word of the Gospel, and water as what came before the Gospel, which was a tasteless liquid and did not bring to perfection. For the sake of an example I will say that the Lord gave various laws to men, one in paradise, the second in the time of Noah, the third to Abraham, which was circumcision, the fourth to Moses, and the fifth through the prophets. All these, then, when compared to the revelations and power of the Gospel, were water, if someone understands them simply according to the letter, But if someone walks according to the spirit and understands hidden things, he shall find water turned into wine. For what is simply said and understood according to the letter is like water to many, but he who judges spiritually finds the best wine and drinks what has been brought forth by Christ the bridegroom, for in the last times the Gospel has been set forth. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 2 1 Jn 7.37-38

Speech And Power

Καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν. Τίς ἡ ὄνησις λέξεως λαμπρᾶς ἐχούσης τῶν ἀγαθῶν οὐδὲν , ὁποία ἡ τῶν Ἑλλήνων ἐστίν; Ἡ δέ γε τῆς θεοπνεύστου Γραφῆς ἁπλῆ μὲν ἔστι καὶ κατειθισμένη, πλουσίως γε μὴν ὀνίνησι καὶ ἀποφέρει λαμπρῶς εἰς ἐπίγνωσιν ἀληθῆ τοῦ κατὰ φύσιν ὄντος Θεοῦ· ἀποτελεῖ δὲ πρὸς τοῦτο καὶ παντα άξια τοῦ πράγματος ἐπιμελητάς· οὗ δὴ γεγονότος, καταπλουτήσειεν ἄν τις καὶ τῶν διὰ Πνεύματος χαρισμάτων τὴν ἀξιόληπτον χάριν. Οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τῶν οὐρανῶν, ἀλλ᾽ ἐν δυνάμει. Τὸ δὲ ἐ ἐν δυνάμει νοήσεις, εἱ μὲν ἐπ ' αὐτῶν φέροιτο τῶν ἁγίων ἀποστόλων, ὡς ἐν ἰσχύῖ τε καὶ ἐνεργείᾳ τῇ διὰ τοῦ Πνεύματος, καθ ' ἦν εἰσι καὶ θαυματουργοί. Εί δ᾽ ἐφ᾽ ἡμῶν αὐτῶν, ὡς ἐν δυνάμει ζωῆς τῆς ἁγίας καὶ εἰλικρινοῦς ἐκδέξῃ τὸ εἰρημένον. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.868c

And I will not know the speech of those who are puffed up, but power. 1 The usefulness of splendid oratory, if it has nothing good in it, how is it but a thing of the Gentiles? The oratory of the inspired Scriptures is certainly simple and common, but it profits most abundantly, and it bestows a true understanding of the Divine nature, and then it produces those who care for every good work, who have not become so but by being enriched through the desirable grace of the Holy spirit. For the kingdom of heaven is not a matter of words but acquired by virtue. However if the Apostle speaks of 'power' regarding the saints you should understand it as referring to the fortitude and strength by which,  through the Spirit, miracles are brought forth. And if 'power' is spoken of in reference to us, you should think it is said of the power of a holy and pure life. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 4.19

Remembering Goods Done

Εἰς τὸν αἰῶνα οὐ μὴ ἐπιλάθωμαι τῶν δικαιώμάτων σου, ὅτι ἐν αὐτοῖς ἔζησάς με. ᾿Αλλὰ μεμνήσομαι τῶν μαθημάτων σου, ὧν ἔμαθον ἐν τῷ βίῳ· δι' ἐκεῖνα γὰρ ἀπὸ γῆς εἰς οὐρανὸν μετελθὼν οἰκῶ μετ'ἀγγέλων. Ὥσπερ γὰρ ὁ ἐκ μεγάλης νόσου διά τινων ἰατρικῶν βοηθημάτων παγίαν καὶ βεβαίαν ἀναλαβὼν ὑγίειαν δι ' αὐτοῦ τοῦ ὑγιαίνειν καὶ εὐεκτεῖν οὐκ ἐπιλανθάνεται τῶν ἰατρικῶν ἐκείνων οἷς ἠκολούθησε τὸ οὕτως αὐτὸν μετ᾿ εὐεξίας ὑγιαίνειν· οὗτως ὁ ἅγιος οὗτος, ὑπὸ Θεοῦ ζωοποιηθεὶς ἐν οἷς ἔσχε παρ' αὐτοῦ δικαιώμασι λέγει παρ' ὅλον τὸν αἰῶνα μὴ ἐπιλανθάνεσθαι αὐτῶν, ἀποδιδοὺς τὴν αἰτίαν, τὸ ἐν αὐτοῖς τὸν Θεὸν αὐτὸν ἐζηκέναι. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙH' Source: Migne PG 23.1380c-d

I shall never forget your justifications, because with them you have given me life. 1 But I will remember your teachings which I learnt in life, because through them I pass from earth to heaven and dwell with angels. For as a man who was gravely sick regains firm and stable health by the administration of medicines, and when he is fit and well he does not forget the treatment which brought him health, so this holy one who was revived by the justifications of God says he will never let that be forgotten, and he gives the reason why, because God has given him life with them. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.93

Reasons For Rejoicing

Μὴ χαίρε ὅταν εὖ ποιήσῃς τινὶ, ἀλλ' ὅταν ἀμνησικάκως ὑπομείνῃς τὴν παρεπομένην ἐναντιότητα. Ὂν γὰρ τρόπον αἰ νύκτες τὰς ἡμέρας, οὕτω αἱ κακίαι τὰς ἀρετὰς διαδέχονται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.949a

Do not rejoice when you do good to someone, but rather when you endure the assaults of adversity and are unmindful of injury. For this is the way, night and day, that vices are supplanted by virtues. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Patience And Cure

Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσιδώρου τοῦ πρεσβυτέρου τῆς Σκήτεως, ὅτι εἴ τις εἶχεν ἀδελφὸν ἀσθενῆς , ἡ ὀλίγωρον, ἢ ὑβριστὴν , καὶ ἤθελε βαλεῖν αὐτὸν ἔξω, ἔλεγε· Φέρε μoι αὐτὸν ὧδε . Καὶ ἐλάμβανεν αὐτὸν, καὶ διὰ τῆς μακροθυμίας αὐτοῦ ἔσωσεν αὐτον Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.220c

It was said of Father Isidore, a priest of Scetis, that when anyone had a brother who was sick, or careless, or irritable, and they wanted to drive him away, he would say, 'Bring him here to me.' Then he received him and cured him by his patience. Sayings of the Desert Fathers, Palladius of Galatia

The Beginning Of Perfection

Εἰ καὶ τελείους ἡμᾶς εἶναι ὁ θεῖος βούλεται νόμος, ὁμώνυμε, ἀλλὰ κατὰ ἀνάβασιν καὶ προκοπὴν πρὸςτὴν τελείωσιν φθάσαντας, πρότερον γάλακτι ποτιζομένους, ὡς ἀρτιγένητα βρέφη, καὶ ἐν αὐτῷ εἰς σωτηρίαν αὐξάνοντας. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΜA' Ἰσιδωρῳ Διακονῳ Source: Migne 78.425a

Even if the Divine law wishes us to be perfect, my namesake, it is necessary that we come to it by ascent and advance, as little infants who are nourished by the drinking of milk and by it grow to salvation. 1 Saint Isidore of Pelusium, Book 1, Letter 441, To Isidore The Deacon 1 1 Pet 2.2

Judgement And Salvation

Οὔτε ἡ ἀρετὴ, οὔτε ἡ κακία μένει αμετάπτωτος, καὶ ἀκίνητος, ἐπειδὴ ἐθελότρεπτόν ἐστι ἀνθρώπινον γένος. Ὂνπερ τοίνυν ὑπολαμβάνεις τὸν ἀδελφὸν ἀμελέστατον εἶναι, ὅνπερ νομίζεις ἁμαρτωλὸν ὑπο ἄρχειν, οὐκ οἶδας, μήποτε καθ' ἑαυτὸν στενάξας, καὶ μεταβαλλόμενος ἐπὶ τὸ κρεῖττον, παρὰ Θεῷ σώζεται. Σὺ δὲ ἀγονῶν εὐτελίζεις πολλάκις τὸν τοιοῦτον, καὶ λοιδορεῖς , καὶ πικρῶς κατακρίνεις τὸν ὑπὲρ σὲ σωζόμενον ἄνθρωπον. Ἅγιος Νειλος, Βιβλιον Δεύτερον, ΡΚΔ' Εὑλυσιῳ Μοναχῳ Source: Migne PG 79.253b

Since the human race is changeable neither virtue nor wickedness remain constant and unchanging. He, then, whom you reckon to be the most negligent brother and whom you judge to be a sinner, you do not know that  sometimes he groans over himself and is changing into something better, being saved by God. And being ignorant you often think such a man is worthless and you abuse and bitterly scorn him who is being saved over you. Saint Nilus of Sinai, Book 2, Letter 124 to Eulysios the Monk

The Mustard Seed

῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ, αὐτοῦ· ὁ μικρότερον μὲν ἐστιν πάντων τῶν σπερμάτων. Ὅταν δὲ αὐξηθῇ , μεῖζον πάντων τῶν λαχάνων ἐστὶ, καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ. Κόκκος σινάπεως, τὸ κήρυγμα καὶ οἱ ἀπόστολοι· ὀλίγοι γὰρ δοκοῦντες οὗτοι, τὴν οἰκουμένην ὅλην περιέλαβον· ὥστε τὰ πετεινὰ τοῦ εὐρανοῦ, τουτέστι, τοὺς κούφην καὶ πτερωτὴν πρὸς τὰ ἄνω ἔχοντας γνώμην, ἀναπαύεσθαι ἐν αὐτοῖς. Καὶ σὺ τοίνυν ἔσο κόκκος σινάπεως, μικρὸς μὲν τὸ φαινόμενον, οὐ γὰρ δεῖ θεατρίζειν τὴν ἀρετὴν, θερμὸς δὲ καὶ ζηλωτὴς καὶ δριμὺς καὶ ἐλεγκτικός· οὕτω γὰρ γενήσῃ μείζων τῶν λαχάνων, τουτέστι, τῶν ἀσθενῶν καὶ οὐ τελείων, τέλειος αὐτὸς ὡν , ὥστε καὶ τὰ πετεινὰ τοῦ οὐρανοῦ, τουτέστι, τοὺς ἀγγέλους, ἐν σοὶ ἀναπαύεσθαι ἀγγελικὴν ζῶντι ζωήν. Χαίρουσι γὰρ καὶ οὗτοι ἐπὶ τοῖς δικαίοις. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ IΓ' Source: Migne PG 123.235c

He told them another parable, saying, 'The kingdom of heaven is life a mustard seed, which when a man takes it and sows it in his field, is certainly the smallest of all the seeds, but when it has grown, it is the largest among the herbs, and it becomes a tree, so that the birds of heaven come and nest in its branches.' 1 The mustard seed is preaching and the Apostles, for these seem to be small things, and yet they have come to occupy the whole world, and thus as the birds of heaven, the light and winged ones who have their minds in the heavens, find their rest in them. And you should also be a mustard seed, which certainly seems small, for it is not necessary to boast about virtue, or to be fervid and zealous and bitter in reproof. So you will be great among the other herbs, that is, perfect among the weak and the flawed, so that the birds of heaven, that is, the angels, shall dwell in you who live an angelic life, for they rejoice in those who are righteous. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 13 1 Mt 13.31-32

Words And Works

Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων διὰ τοὺς λόγους τῶν χειλέων σου ἐγὼ ἐφύλαξα ὁδοὺς σκληράς. Τὸ ἀπαγγέλλειν τὰ ἔργα τῶν ἀνθρώπων πράξει καὶ διαθέσει, ἔτι μὴν καὶ λόγῳ, φαύλων. Τίνα δὲ τὰ ἔργα τούτων , ἢ ἐκεῖνα περὶ ὧν ὁ ᾿Απόστολος γράφει, Ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε , καὶ κατὰ ἄνθρωπον περιπατεῖτε; Κωλυτικὸν τοῦ λαλεῖν τὰ ἔργα τῶν ἀνθρώπων τυγχάνει καὶ τὸ μὴ εὐρέσθαι ἐν αὐτῷ ἀδικίαν, ὑπὸ Θεοῦ πυρωθέντι διὰ πειρασμῶν καὶ τῶν παραπλησίων. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΙϚ' Source: Migne PG 39.1237a

That my mouth may not speak the works of men: for the sake of the words of thy lips, I have kept hard ways. 1 To proclaim the works and deeds and lives of men, even with fair reason, is for wretched men. What are those works unless concerning which the Apostle writes, 'How is there strife and contention among you, but because you are men and you walk according to men?' 2 Let a man beware, then, of speaking of the works of men, lest wickedness is found in him, and he is proved by God through trials with neighbours. Didymus the Blind, Commentary on The Psalms, from Psalm 16 1 Ps 16.4 2 1 Cor 3.3

Inheriting The Kingdom

Ὅτι σάρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομή και οὐ δύνανται. Συνίστησι τὸ τῆς ἀναστάσεως και διὰ τούτου μυστήριον. Ἕως μὲν γὰρ ἐστι ἡ τὸ ἀνθρώπινον σάρξ καὶ αἷμα, τουτέστι θνητὸν καὶ φθαρτὸν, Θεοῦ βασιλείαν, τουτέστι τὸ εἶναι δηνεκῶς, οὐκ ἂν δύναιτο κληρονομεῖν. Πᾶσα δὴ οὖν ἀνάγκη καταπίνεσθαι τὴν φθορὰν καὶ ἀφανίζεσθαι τὸ εὐμάραντον, μεταπλάττεσθαι δὲ πρὸς ἀφθαρσίαν αὐτὸ, καὶ θείᾳ τινὶ καὶ ἀποῤῥήτῳ δόξῃ καταφαιδρύνεσθαι κληρονομήσει γὰρ τότε τὴν τοῦ Θεοῦ βασιλείαν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Πρωτάν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.912b

For flesh and blood cannot inherit the kingdom of God. 1 With this he understands the mystery of the resurrection. While the human body is flesh and blood, that is, mortal and corruptible, it cannot inherit the kingdom of God, which is immortal. Therefore it is necessary for corruption to be absorbed and for whatever is fallen to be taken away. Thus being turned into what is incorruptible it is illuminated with a certain Divine and ineffable glory, for then it shall possess the kingdom of God. Saint Cyril of Alexandria, Commentary on the First Letter to the Corinthians, Fragment 1 1 Cor 15.50

Trials And Prayers

Ὁ συνιὼν τὸ ὑπὸ τοῦ ἁγίου Παύλου μυστικῶς εἰρημένον, τὴν πάλην ἡμῶν πρὸς τὰ μνευματικὰ τῆς πονηρίας φήσαντος, γνώσεται καὶ τὴν παραβολὴν τοῦ Κυρίου, πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.949d

He who understands what is said by Saint Paul when he openly speaks of our wrestling with spirits of wickedness, 1 he also grasps the parable of the Lord which would have us praying always and not growing weary. 2 Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works 1 Ephes 6.12 2 Lk 18.1

The Law And The Gospel

Αὐτὸς ὁ μέγας Ἀπόστολος, ὁ πλεῖον πάντων κoπιάσας, ὁ τὸν νόμον ἀκριβῶς μετελθὼν, παιδευσάτω σε, νηπίαν εἶναι ἐν αὐτῷ γνῶσιν τῆς θείας παιδεύσεως , ὡς ἐν σκιᾷ κεκαλυμμένην, καὶ ἀμυδρώς δια ερωμένην . Σκιὰν εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν, ἀποφαινόμενος, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων , ἣν ἐπιστεύθη τὸ Εὐαγγέλιον , πρὸς ἣν οἱ τύποι ἐπέβλεπον. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΜΔ' Ἰσιδωρῳ Διακονῳ Source: Migne 78.425d

Let the great Apostle himself, who toiled more than anyone, 1 and diligently attended to the law, teach you that there was slight knowledge of Divine teaching there, as if it were covered with a veil, and hardly gave itself to be seen. For the law, he proclaims, is a shadow law of future things, 2 not an image of the things themselves, for which the Gospel was given, and to which it points as a figure. Saint Isidore of Pelusium, Book 1, Letter 444, To Isidore The Deacon 1 1 Cor 15.10 2 Heb 10.1

Living And Dying

Διωκόμενοι ἀλλ' οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ' οὐκ ἀπολλύμενοι, πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ. Ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν... Δείκνυσι δὲ διὰ τούτων καὶ αὐτοὺς ἀσμένως ὑπομένειν ἐθέλοντας τὸν τῆς σαρκὸς θάνατον, διὰ τὴν εἰς Χριστὸν εὐσέβειαν . Σκοπὸς γὰρ αὐτοῖς οὐκ εἰς τὰ παρόντα βλέπειν, προαθρεῖν δὲ μᾶλλον τὰ ἐσόμενα . Τίς δὲ ἡ τοῦ Ἰησοῦ ζωή; Ἡ ἀφθαρσία καὶ ἁγιασμὸς , δόξα τε μεγάλη καὶ ὑπερκόσμιος. Οὕτως γὰρ ἡμῖν ὀφθήσεται κατὰ καιρούς, ὅταν ἡμῖν ἄνωθεν καὶ ἐξ οὐρανοῦ καταβαίνῃ κριτής· μετασχηματίσει δὲ καὶ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ , κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῷ τὰ πάντα. Ὥστε ὁ μὲν θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν. Μεμίμηνται γὰρ τὸν ἑαυτῶν Δεσπότην οἱ τῆς ὑφ᾽ ἡλίῳ μυσταγωγοί· τεθείκασι καὶ αὐτοὶ τὰς ἑαυτῶν ψυχὰς , ἵνα ἡμεῖς οἱ ποτὲ πλα- νώμενοι , τὴν ἐκ πίστεως τῆς εἰς Χριστὸν ἀποκερδαίνωμεν ζωήν. Τοιγάρτοι φασὶ διὰ τῆς τοῦ Ψάλλοντος φωνής ὡς πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν ὅτι , Ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους, Ἐκλογαι Source: Migne PG 74.937b-c

We suffer persecution, but are not forsaken. We are cast down, but we do not perish. We always carry about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies. For while we live we are always being given over to death on account of Jesus... 1 With these words he refers to those who gladly suffer the death of the flesh for the religion of Christ. For it is not present things they look to but the things of the future. What is life in Jesus? Certainly it is incorruptible and sanctified, and possessed of great glory far above this world. And so He will appear to us when the time comes, when the judge descends from heaven to us, and 'He shall conform this body of our humility to His glorious body, with that power which is able to subject everything to itself.' 2 'As death works in us, so does life in you.' 3 For those who have imitated their Lord are the spiritual teachers of the world, even those who have placed down their own souls so that we who were once wandering might be enriched in faith by life in Christ. And they say with the voice of the Psalmist to our Lord Jesus Christ, 'On account of you we die every day, and we are reputed as sheep for the slaughter.' 4 Saint Cyril of Alexandria, Commentary on the Second Letter to the Corinthians, Fragment 1 2 Cor 4.11 2 Phil 3.21 3 2 Cor 4.12 4 Ps 43.22, Rom 8.36