A Plea for Help

Sed utinam vel dum haec loquimur, ipso conscientiae nostrae judicio, et proprii sermonis querimonia excitaremur, vel sero possemus dicere: 'Nunc coepimus, haec mutatio dextrae Excelsi' sed 'ventres pigri' sumus, et idcirco 'adhaeret pavimento anima nostra' quamvis jamdudum ei dixeritis: 'Erige te a mortuis, ut attingas Christum.' Quem quidem Dominum interventu fidei vestrae, per gratiae sacramentum, imposuistis in naviculam cordis nostri. Sed quia somno inertiae nostrae obdormivit in nobis, opus est ut eum excitetis, ut assurgat in excitationem animae nostrae; imperet silentium turbidis cogitationum terrestrium flatibus, et sensuum nostrorum fluctus verbi sui pace componat, ut fiat in corde nostro casta tranquillitas; et spiritu veritatis gubernatore, ac Dei verbo remige, dirigamur ad portum voluntatis nostrae.  Sanctus Paulinus Nolanus, Epistola IX, Ad Amandum

Yet even as I say these things may the very judgement of my conscience and the laments of my own words rouse me, so that, even so late, I may be able to say, 'Now that I have begun, this is the change of the right hand of the Most High.'1 But we are 'slothful bellies'2 and therefore my soul cleaves to the earth, although you have for so long been saying to it, 'Rise from the dead that you may attain to Christ.'3 By the intervention of your faith, through the sacrament of grace, you have established the Lord in the little ship of my heart. But by my idle slumbering Christ has slept within me, and it is your labour to rouse Him that He may rise up to rouse my soul, that he may command silence on the confused gusts of my earthly thoughts, that he may calm with the peace of his own word the billows of my senses; and with the spirit of truth as helmsman and the Word of God as oarsman, I shall be guided to the harbour of my desire. Saint Paulinus of Nola, Letter 9, To Amandus 1. Ps 76.11  2 Tit 1.12 3 Ep 5.14

Determining The Truth

Saepe igitur magno studio et summa attentione perquirens a quamplurimis sanctitate et doctrina praestantibus viris quonam modo possim certa quadam et quasi generali ac regulari via catholicae fidei veritatem ab haereticae pravitatis falsitate discernere, hujusmodi semper responsum ab omnibus fere retuli , quod sive ego, sive quis alius vellet exsurgentium haereticorum fraudes deprebendere laqueosque vitare, et in fide sana sanus atque integer permanere, duplici modo munire fidem suam, Domino adjuvante, deberet : primum scilicet divinae legis auctoritate, tum deinde Ecclesiae catholicae traditione. Hic forsitan requirat aliquis : Currsit perfectus Scripturarum Canon , sibique ad omnia satis superque sufficiat , quid opus est ut ei Ecclesiasticae intelligentiae jungatur auctoritas? Quia videlice Scripturam sacram pro ipsa sua altitudine non uno eodemque sensu universi accipiunt, sed ejusdem eloquia aliter atque aliter alius atque alius interpretatur ; ut pene quot homines sunt, tot illinc sententioe erui posse videantur. Aliter namque illam Novatianus, aliter Sabellius, aliter Donatus exponit, aliter Arius, Eunomius, Macedonius ; aliter Photinus , Apollinaris, Priscillianus , aliter Jovinianus , Pelagius , Coelestius; aliter postremo Nestorius. Atque idcirco multum necesse est , propter tantos tam varii erroris anfractus, ut propheticae et apostolicoe interpretationis linea secundum Ecclesiaslici et Catholici sensus normam dirigatur. In ipsa item Catholica Ecclesia magnopere curandum est ut id teneamus quod ubique, quod semper, quod ab omnibus creditum est. Hoc est etenim vere proprieque catholicum, quod ipsavis nominis ratioque declarat, quoe omnia fere universaliter comprehendit. Sed hoc ita demum fiet , si sequamur universitalem , antiquitatem, consensionem. Sequemur autem universilatem hoc modo , si hanc unam fidem veram esse fateamur quam toti per orbem terrarum confitetur Ecclesia ; antiquitatem vero ita , si ab his sensibus nullatenus recedamus quos sanctos majores ac patres nostros celebrasse manifestum est : consensionem quoque itidem, si, in ipsa vetustate, omnium vel certo pene omnium sacerdotum pariter et magistrorum definitiones sententiasque sectemur. Quid igitur tunc faciet Christianus catholicus, si se aliqua Ecclesiae particula ab universalis fidei communioneproeciderit? Quid utique nisi ut pesiifero corruptoque membro sanitatem universi corporis anteponat? Quid si novella aliqua contagio non jam portiunculam tantum , sed totam pariter Ecclesiam commaculare conetur? Tunc item providebit ut antiquitati inhaereat , quae prorsum jam non potest ab ulla novitatis fraude seduci. Quid si in ipsa vetustale, duorum aut trium hominum, vel cerle civitatis unius aut etiam provincise alicujus error deprehendatur? Tunc omnino curabit ut paucorum temeritati vel inscitiae , si qua sunt, universaliter antiquitus universalis Ecclesiae decreta praeponat. Quid si tale aliquid emergat ubi nihil hujusmodi reperiatur? Tunc operam dabit utcollatas inter se majorum consulat interrogetque sententias, eorum duntaxat qui diversis licet temporibus et locis, in unius tamen Ecclesiae Catholicoe communione et fide permanentes , magistri probabiles exstiterunt ; et quicquid non unus aut duo tantum, sed omnes pariter uno eodemque consensu aperte, frequenter, perseveranter tenuisse, scripsisse, docuisse eognoverit, id sibi quoque intelligat absque ulla dubitatione credendum.  Sanctus Vincentius Lirinensis, Commonitorium

From very many men eminent for sanctity and learning I have often sought with great diligence and the utmost attention how I may by a certain way, and indeed as a general rule, distinguish the truth of Catholic faith from the falsehood of depraved heresy; and I have always received the response that whenever I or any someone else wishes to detect the lies and avoid the traps of heretics, and so to remain unharmed and intact in the pure faith, one should, with the Lord's assistance, fortify faith in two ways: first, by the authority of Divine Law, then, by the Tradition of the Catholic Church. Here perhaps some one perhaps may ask, 'Since the canon of Scripture is finished, and for everything sufficient and indeed more than sufficient, why should it be bound to the authority of the Church's interpretation?' Because, of course, on account of the depth of Holy Scripture, not everyone receives it in the same sense, but one understands the words in one way, another in another way; so it seems that as many as there are men so there are as many interpretations. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another, Photinus, Apollinaris, Priscillian, another, Jovinian, Pelagius, Celestius, another, lastly, Nestorius another. On account of these great complexity of various errors it is absolutely necessary that the measure for the correct meaning of the prophets and apostles should be directed by the standard of Ecclesiastical and Catholic interpretation. And in the same Catholic Church the greatest care must be taken that we hold to that which everywhere, always, and by all has been believed. That is truly and properly Catholic, which, as the name itself and reason declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, agreement. We shall follow universality in this way: if we confess the one faith to be true which the whole Church throughout the world confesses; antiquity: if we in no manner depart from those interpretations which it is patent were famously held by our holy ancestors and fathers; agreement: if in this antiquity we cleave to the consonant definitions and decisions of all, or almost all, priests and teachers. What then will a Catholic Christian do, if a particular Church cut itself off from the communion of the universal faith? What but to prefer the soundness of the whole body to a diseased and corrupt member? What if some new contagion try to infect not only a portion of the Church, but the whole? Then he will be wise to cleave to antiquity, which can no longer be seduced by any deceit of novelty. But what if in the past there be found error infecting two or three men, or even a whole city or a province? Then it will be his care to prefer the decrees, if there are any, of the universal Church to the recklessness and blundering of a few men. But what if some error should come about on which no such decree speaks? Then his duty is to collate and consult and interrogate the opinions of the ancients who, though living in various times and places persevered in the communion and faith of the one Catholic Church, standing forth as approved teachers; and whatever he finds held, written and taught, not by one or two only, but by all, equally, in harmony, overtly, frequently and persistently, that he shall understand that he is to trust without any doubt. Saint Vincent of Lerins, from the Commonitory

The Fall of Ptolemy

Ἄλλος τις πάλιν Πτολεμαῖος ὀνόματι, δυσδιήγητον, μᾶλλον δὲ ἀνεκδιήγητον ἀρετῆς βιον ζήσας, τοκατκχὰς οἴκησεν ἐπέκεινα τῆς Σκήτεως τὴν καλουμένην Κλιμακα, Τοπος δέ ἐστιν οὔτω καλούμενος, εἴς ὄν οὐδεις ἠδυνήθη οἴκῆσαί ποτε τῶν μοναχῶν, τοῦ ἀπὸ δεκαοκτὼ σημείων εἰναι τὸ φρέαρ τοῦ ὑδατος. Βαστάσας οὖν ἐκεῖνος κεράμια Κιλικίσια πλείονα ἐκείσε ἀπήνεγκεν. Καὶ τῷ Δεκεμβρίῳ καὶ Ἰανουαρίῳ μηνὶ συναγαὼν τὴν δρόσον ἐκ τών πετρῶν, δροσίζει γὰρ ἐν ἐκείνοις τοῖς μέρεσι τότε πολλὰ, και τὰ κεράμια πληρώσας τῆς δρόσου διήρκεσεν ἑαυτῷ ἐπὶ δεκαπέντε ἔτη οἰκήσας ἐκεῖ, πλείονα χρόνον μηδενὶ συντυγχὰνων. Ὅς ἀποξενωθεις διδασκαλίας πνευματικῆς, καὶ συντυχίας ἀνδρῶν ὁσιων, και ὠφελείας ἁγίων Πατέρων, καὶ συνεχοῦς κοινωνίας τὡν μυστηρίων τοῦ Χριστοῦ, ἐπὶ τοσοῦτον ἐμάνη, ἐκτραπεὶς τῆς εὐθείας ὁδοῦ, ὡς τὸ παρά τισι τῶν ἐσεβῶν λεγόμενον, αὐτοματισμὸν και τοῦτον τὸν ἄθλιον ὁμολογειν. Πτολαῖος λεγεται φέρεσθαι μετέωπρος ἐξεστηκὼς τῶν κατὰ φυσιν φρενων μέχρι τῆς δευρο ἀλώμενος ἐν Αἰγύπτῳ, ἐκδοτον ἑαυτον δεδωκὼς γαστριμαργίᾳ καὶ ὀινοφλυγιᾳ, μηδενὶ μηδὲν ὁμιλῶν, κατὰ τὸ γεγραμμένον· Οἰς μὴ ὑπάρχει κυβέρνησις, οὖτοι πίπτουσιν ὥσπερ φύλλα.  Παλλαδιος, Ἡ Προς Λαυσον Ἱστορια

Again another monk named Ptolemy sought to live a life of virtue almost impossible to describe, dwelling beyond Scete in a place called Climax, this place being so called because no monk can live there since the well of the brethren is eighteen miles away. But he, carrying a number of pots, collected the dew with a sponge from the rocks during the months of December and January, for there is a plentiful fall of dew then in those parts, and made it suffice during the fifteen years he lived there. During this long time, however, he had no contact with anyone, and so he became a stranger to spiritual teaching and intercourse with holy men, and the benefit derived from the Holy Fathers, and the constant communion of the mysteries of Christ, on account of which he wandered from the straight way and spoke from his own mind that sacred things were nothing. It is said he, suspended aloft in his pride, is roaming about in Egypt up to the present day, and that he has given himself over to gluttony and drunkenness, speaking no edifying word to anyone, as it is written: 'They who have no guidance fall like leaves.' 1 Palladius of Galatia, Lausiac History  1 Prov 11.4 LXX