Sickness And Cure

Infelix homo! quis me liberabit de corpore mortis hujus? Hic quatuor consideranda: infirmus, causa morbi, medicus et remedium. Medicus Deus, infirmus homo, causa morbi amor mundi, remedium amor Dei. Horum differentia haec est: Amor mundi in principio dulcis, in fine amarus nimis; amor Dei ab amaritudine incipit, finitur in dulcedinem magnam. Unde architrictinus sponso; Omnis homo primum bonum vinum ponit; sed inebriati fuerint, tunc id quod deterius est, etc. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit V, De infirmo, causa morbi, medico, et remedio morbi Source: Migne PL 177.813c

Wretched man, who shall free me from this body of death? 1 Four things must be considered here, the infirmity, the cause of sickness, the physician and the remedy. The physician is God, the infirmity is man, the cause of sickness is love of the world, and the remedy is the love of God. Among these last two things this is the difference, in the beginning the love of the world is sweet, but in the end it is most bitter, while the love of God begins in bitterness and ends in great sweetness. Hence the chief steward says to the bridegroom, 'Every man serves the best wine first, and then when the guests are drunk he pours out the worst.' 2 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 5, On Infirmity, the Cause of the Sickness, the Physician, and the Remedy for Sickness 1 Rom 7.24 2 Jn 2.9-10

Peter And Aeneas

Invenit autem ibi hominem quemdam, nomine Aeneam, ab annis octo jacentem in grabato... Aeneas iste genus significat humanum, infirmorum prius delectatione languescens, sed apostolorum opere et ore sanatum. Quia etenim mundus ipse quatuor plagis sublimatur, et cursus saeculi annuis quatuor temporibus variatur, quicunque praesentia labentiaque gaudia complecitur, quasi bis quaternario annorum numero, grabato sternitur enervis. Grabatum quippe est ipse segnities, ubi requiescit animus aeger et infirmus, id est, in voluptate corporis et omni delectatione saeculari. Aenea, sanet te Dominus Jesus Christi. Surge et sterne tibi... Quem de paralyspsi curaverat, mox surgere et sternere sibi praecepit, spiritaliter insinuans ut quisque fidei solidamentum in corde perceperit, non solum torporem, in quo fessus jacuerat, discutiat, sed etiam bona opera, in quibus requiescere valeat, paret. Sanctus Beda, Super acta Apostolorum Expositio, Caput IX Source: Migne PL 92.965a-b

And Peter found there a certain man by the name of Aeneas, who had been laying on a pallet for eight years... 1 This Aeneas signifies a type of person who has been languishing in the pleasures of laxity but who is then cured by the works and words of the Apostles. Because indeed the world is raised up by four corners, and the course of the secular year is varied by the four seasons, so it is with anyone caught up in present joys and delights, he lays stretched out in infirmity, and the number of years are reckoned as two fours. Certainly the pallet signifies sloth, where the sick and weak soul rests, that is, in the pleasures of the body and in worldly delights. Aeneas, the Lord Jesus Christ heals you. Rise up and make your bed... He cures him of paralysis and immediately exhorts him to rise up and make his bed, spiritually intimating that he who takes possession of the firmness of faith in his heart, not only casts off his torpor in which he has been thrown down in weariness, but he even prepares for good works, in which he shall be able to find rest. Saint Bede, Commentary on the Acts of The Apostles, Chapter 9 1 Acts 9.33

Detraction And Leprosy

Sicut Apostolus dicit , Haec omina in figura contingebant illis , scripta sunt autem propter commonitionem nostram: quaero quid commonitionis accipiamus ex eo quod lectum est nobis , quia detraxerunt Aaron et Maria de Moyse, et propter hoc correpti sunt, Maria vero etiam leprosa efficitur. Tanta autem fuit cura correptionis hujus, ut dum Maria septimanæ tempus expleret in lepra, populus Dei non ageret iter ad terram repromissionis , ne tabernaculum testimonii moveretur. Primo interim moneor, et utiliter ac necessario moneor ex hoc facto ne detraham fratri, ne male loquar de proximo meo, ne aperiam os meum ad derogandum non solum sanctis, sed et quibuslibet proximis meis. Vides quanta ex hoc indignatio Dei fuerit, quanta vindicta processerit. Denique adversum peccatum istud simili indignatione etiam in Psalmis Deum commoveri videmus, et dicere: Sedens adversus fratrem tuum detrahebas, et adversus filium matris tuae ponebas scandalum. Similiter autem et in alio psalmo ex persona justi scientis hoc Deo quam maxime displicere dicitur: Detrahentem occulte adversus proximum suum persequebar. Ex iis igitur omnibus divinae Scripturae sermonibus, velut gladiis quibusdam utrinque acutis, obtrectandi fratribus , et derogandi sanctis vitium resecemus. Lepra enim consequitur derogantes et cacologos, id est, maleloquos . Post haec autem a moralibus ad intelligentiam mysticam transeamus . Quamvis et in superiore tractatu pauca jam dicta sint, tamen quæ defuisse videntur, addemus. Videamus ergo quis est qui derogat Moysi , quis de eo male loquitur. Non solum Judaei, sed et hæretici, qui non recipiunt legem et prophetas , etiam ipsi detrahunt de Moyse. Denique solent ei etiam crimen impingere, dicentes , quia homicida fuit Moyses, interfecit enim Aegyptium: et alia multa, vel in ipsum, vel in prophetas blasphemo ore concinnant. Isti ergo quia detrahunt Moysi, habent lepram in anima sua et sunt in homine interiore leprosi, et ideo habentur extra castra Ecclesiae Dei. Sive ergo haeretici sint qui derogant Moysi, sive de Ecclesia sint qui detrahunt fratribus, et male loquuntur de proximis suis, omnes qui hoc vitio aguntur, dubitandum non est quin leprosi sint in anima sua. Et Maria quidem interveniente Aaron pontifice septima die curatur: nos vero si obtrectationis vitio inciderimus in animae lepram, usque ad finem septimanae mundi, id est, usque ad resurrectionis tempus leprosi in anima permanebimus, et immundi: nisi dum paenitendi tempus est, corrigamur, et conversi ad Dominum Jesum, ac supplicantes ei per paenitentiam purgemur ab immunditia leprae nostrae. Origen, In Numeros, Homilia VII, Interprete Rufino Aquileiense Source: Migne PG 12.611c-612c

Since as the Apostle says, All these things happened as a figure, and are written as a warning to us,' 1 I ask what warning we are to receive from what has been read to us, that Aaron and Mary spoke against Moses and because of this they were corrected, and Mary was afflicted with leprosy. 1 So great was the weight of this correction that Mary spent seven days in leprosy and the people of God did not continue their journey to the promised land, nor did they move the tabernacle of the covenant. Firstly I am warned by this deed, and most usefully and necessarily am I warned, not to disparage a brother, nor to speak evil of my neighbour, nor to open my mouth in derogation of any of my neighbours, and not only those who are holy. See how great the indignation of God was, and how great a punishment befell. And there is similar indignation in the Psalms against this sin when we see God moved to say, 'You sat and spoke against your brother, and against the son of your mother you set scandal. 3 Then likewise in another Psalm, speaking in the person of a righteous man who knows how greatly it displeases God, he said, 'I fell upon him who was speaking against his neighbour.' 4 From all these words of Divine Scripture, which are as a sword that is sharp on both sides, let us consider the vice of disparaging a brother and speaking derogatively of holy men. For leprosy consequently befalls those who disparage and are cacological, that is, who are speakers of evil. After these things let us pass from the mortal to the spiritual understanding. Although in a previous homily a little has been said about this, yet we shall add what seems to be lacking. Let us consider, then, who it is who disparages Moses, and who speaks evil concerning him. They are not only Jews but even heretics, those who reject the law and the prophets, and so disparage Moses. For they are accustomed to impute crimes to him, saying that Moses was a murderer and a killer among the Egyptians, and with many other accusations, against him or against other prophets, they speak blasphemy with their mouths. These, then, who speak against Moses, they have leprosy in their souls and their inner man is leprous, and therefore they are set outside the assembly of God. Therefore they are heretics who disparage Moses, or denigrate the church to their brothers, and speak ill of their neighbours, and it must not be doubted that all who engage in this vice have leprosy in their soul. And certainly after the passage of seven days Mary was cured by the high priest Aaron. However if we fall into the leprosy of the soul by the vice of detraction, even to the seventh age of the world, that is, even to the time of resurrection, we will continue with leprosy in our soul and be unclean, unless there is a period of penance and we are corrected and we are turned back to the Lord Jesus, and by prayers to Him we are cleansed through penance from the blight of our leprosy. Origen, On Numbers, from the Seventh Homily, Translated by Rufinus of Aquileia. 1 1 Cor 10.11 2 Numb 12 3 Ps 49.20 4 Ps 100.5

Troubles And Cure

Triplici loco laborat genus humanum: principio, medio, fine, id est, nativitate, vita, morte. Nativitas erat immunda, vita perversa, mors periculosa. Venit ergo medicus coelestis; et contra hunc triplicem morbum triplex attulit remedium. Natus enim est, vixit, obiit. Ejus nativitas purgavit nostram; ejus vita instruxit nostram; ejus mors destruxit nostram. Hugo De Sancte Victore, Miscellanea, Liber V, Tit XXV, De triplici labore hominis, et triplici ejus remedio Source: Migne PL 177.760a

The race of men labours in a threefold manner, in the beginning, in the middle and at the end, that is, in birth, in life, and at death. Birth was unclean, life perverse, death ruinous. Then the heavenly physician came and brought the remedy for this threefold sickness. For He was born, and He lived, and He died. His nativity cleansed ours, His life instructed ours, His death destroyed ours. Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 25, On The Threefold Labour of a Man and His Threefold Remedy

Curing An Avaricious Man

Εἰ καὶ ἑάλως τῷ τῆς φιλαργυρίας ἰῷ, ὅσπερ καὶ παντός ἐστι ῥίζα κακοῦ, καὶ πρὸς εἰδωλολατρίαν ἐκβακχεύει σε, πᾶσαν πρὸς ἑαυτὸν μεταστήσας τὴν αἴσθησιν, ἀλλ' ἀπόκριναι αὐτῷ τὴν θεοδίδακτον φωνὴν, Κύριον τὸν Θεόν μου προσκυνήσω, καὶ αὐτῷ μόνῳ λατρεύσω. Καὶ ὁ μὲν οιχήσεται, σὺ δὲ ἀνανήψεις πρὸς τὴν αὐτάρκειαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΛΔ', Κρισπῳ Source: Migne 78.421b

If you have been struck by the dart of the love of money, which is the root of all evil, 1 and it has driven you to a frenzy, possessing all your senses, answer it with the God taught speech, 'I serve the Lord my God and Him alone I revere,' 2 and it will depart, and you will return to yourself and be content with what is sufficient. Saint Isidore of Pelusium, Book 1, Letter 434, To Crispus 1 1 Tim 6.10 2 Mt 6.24, Deut 6.13

Healing And Wisdom

Ἰατρικὴ μὲν κατὰ Δημόκριτον, σώματος νόσους ἀκέεται· σοφίη δὲ ψυχὴν παθέων ἀφαιρέεται. Ἐπεὶ οὖν ἀμφοτέρας μετείληφας , καὶ θατέρᾳ κέχρηται πρὸς ἑτέρους, πάθη σωμάτων ἰώμενος · τῇ ἑτέρασαυτὸν ἐξιάτρευσον, τὴν λείπουσαν ὑγείαν προσκτώμενος, ἧς ἄνευ οὔτε ἰατρὸς ἄριστος, οὔτε σοφός ἔσῃ τῷ πράγματι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΛΖ' Ὀριβασιῳ Ἰατρῳ Source: Migne 78.424a

According to Democritus medicine heals the body, but wisdom relieves the soul of the passions. Since then you partake of both, and the one you apply to improve others, driving out the suffering of the body, attend to yourself with the other art, and acquire the health that is lacking, which without you are neither a fine physician nor wise in your ways. Saint Isidore of Pelusium, Book 1, Letter 437, To Oribasius the Physician

Rising And Serving

Et stans super illam imperavit febri: et dimisit illam. Et continuo surgens, ministrabat illis. Et continuo surgens... Hoc est corpore et mente in superiora se agens. Ad Coloss III: Quae sursum sunt sapite, non qua super terram. Ministrabat eis, Hoc est,mensam parabat et necessari, in signum restitutionis omnium virium et operationum. Hoc autem spiritualiter impletur: quando sicut servivimus peccando diabolo, ita curati servimus Dei. Ad Roman VI: Sicut exhibuistis membra vestra servire immunditae et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiae in sanctificationem Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput IV Source: Here p347

And standing over her He commanded the fever and it left her, and rising immediately, she served them. 1 'And rising immediately.' That is, turning the body and mind to higher things. In the third chapter of the letter to the Colossians, 'Think on things above, not the things of the earth.' 2 'And she served them.' That is, she prepared the table and all that was necessary as a sign of the restoration of all strength and function. This is fulfilled spiritually when as we have served the devil in sin, we are healed and serve God. In the sixth chapter of Romans: 'As you gave your members to serve uncleanliness and wickedness for wickedness, so now give your members to serve righteousness for sanctification.' 3 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 4.39 2 Colos 3.2 3 Rom 6.19

Labour And Salvation

Verum si diligenter observem praecepta medici, erit etiam consolationis occasio, Sicut enim gravem agnosco morbum, cui tanla apponitur medicina, sic et ex hoc ipso non incurabilem esse conjector. Neque enim pretiosissimas species frustra insumeret medicus sapiens, imo sapienlia ipsa. Porro frustra insumi constat, non solum si absque eis facilis esset curatio, sed multo magis et si cum eis sit impossibilis. Animat itaque ad poenitentiam, et accendit vehementius desiderium spes concepta. Sane accedit ad consolationem ipsa quoque , quae pastoribus vigilantibus exhibita est, visitatio et allocutio angelorum. Vae vobis, divites, qui habetis consolationem vestram, ut jam non mereamini habere coelestem. Quam multi enim nobiles secundum carnem, quam multi potentes, quam multi sapientes hujus saeculi, hora illa in stratis mollibus quiescebant; et nemo eorum dignus habitus est novam videre lucem, scire magnum illud gaudium, angelos audire cantantes: Gloria in excelsis Deo. Agnoscant igitur homines, quia qui in labore hominum non sunt, visitari ab angelis non merentur. Agnoscant quam placeat supernis civibus labor cujus spiritualis intentio est, quandoquidem et eos qui pro victu corporis, coroporali urgente necessitate laborant, suo dignantur alloquio, et alioquio tam felici. Nimirum humanum in eis agnoscant ordinem, quo constituit Deus ut in sudore vultus sui vescatur Adam pane suo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Nativitate Domini Sermo III Source: Migne PL 183.125b-c

Truly if I diligently observe the instructions of the physician there shall be a time of comfort, for as I know the sickness is grave, since such a great cure has been administered, so from this I conjecture that it is not incurable. The wise physician does not take up this most precious form in vain, but on account of His own wisdom, and yet He does apply Himself vainly with those who would have an easy cure, and much more with those who make it impossible. Even so, He stirs to penitence, and He more eagerly kindles the desire of hope conceived. Certainly there is consolation also, which was shown to those watching shepherds with the visitation and speech of angels. 'Woe to you, O rich ones, who have your consolation,' 1 so that now you do not merit heaven. How many are noble according to the flesh, how many powerful, how many wise according to the world, and in that hour they were silent, wrapped up in soft garments, for not one of them was clothed so worthily that they might see the new light, and know that great joy, and hear angels singing, 'Glory to God on High.' 2 Therefore let men know that those who are not amid the labours of men, 3 shall not merit the visitation of angels. Let them know the work that is spiritual in intent pleases the dwellers in heaven, and whenever those labour under bodily necessity for the sustenance of the body, they are worthy of their speech, even a speech so fortunate. Let them know the order for men, which God established, that in the sweat of his face Adam eats his bread. 4 Saint Bernard of Clairvaux, Sermons for the Season, On The Nativity Of The Lord, from Sermon 3 1 Lk 6.24 2 Lk 2.14 3 Ps 72.5 4 Gen 3.19

Mourning And Healing

Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. Ἔστι μὲν οὖν ἐκ τοῦ προχείρου μακαριστὸν ὑπο λαβεῖν ἐκεῖνο τὸ πένθος, τὸ ἐπὶ πλημμελήμασι καὶ ἁμαρτίαις γινόμενον, κατὰ τὴν τοῦ Παύλου περὶ τῆς λύπης διδασκαλίαν, τοῦ φήσαντος, μὴ ἒν εἶναι λύπης εἶδος, ἀλλὰ τὸ μὲν κοσμικὸν, τὸ δὲ κατὰ Θεὸν ἐνερ γούμενον. Καὶ τῆς μὲν κοσμικῆς λύπης, θάνατον εἶναι τὸ ἔργον· τὴν δὲ ἑτέραν, σωτηρίαν ἐκ μετανοίας τοῖς λυπουμένοις ἐργάζεσθαι. Τῷ ὄντι γὰρ οὐκ ἔξω τοῦ μακαρίζεσθαι τὸ τοιοῦτον τῆς ψυχῆς πάθος ἐστὶν, ὅταν ἐν αἰσθήσει γενομένη τοῦ χείρονος, τὸν ἐν κακίᾳ βίον ἀπολοφύρηται. Καθάπερ γὰρ ἐπὶ τῶν σωματικῶν ἀῤῥωστημάτων, οἷς ἂν πάρετον ἐξ ἐπηρείας τινὸς γένηταί τι μέρος τοῦ σώματος, σημεῖον τοῦ νενεκρῶσθαι τὸ παρειμένον ἡ ἀναλγησία γίνεται· εἰ δὲ κατά τινα τέχνην ἰατρικὴν ἡ ζωτικὴ πάλιν αἴσθησις ἐπαναχθείη τῷ σώματι, χαίρουσιν ἤδη πονοῦντος τοῦ μέρους, αὐτός τε ὁ κάμνων καὶ οἱ τὴν θεραπείαν προσάγοντες, τεκμηρίῳ χρώμενοι τοῦ πρὸς ὑγίειαν τρέψαι τὸ πάθος, τὸ ἐν αἰσθήσει τῶν δριμυσσόντων ἤδη γενέσθαι τὸ μέλος· οὕτως ἐπειδὰν, καθώς φησιν ὁ Ἀπόστολος, ἀπηλγηκότες τινὲς παραδῶσι τῷ καθ' ἁμαρτίαν βίῳ ἑαυτοὺς, νεκροί τινες ὄντως καὶ πάρετοι τοῦ κατ' ἀρετὴν βίου γενόμενοι, οὐδεμίαν ἔχουσιν ὧν ποιοῦσιν τὴν αἴσθησιν. Εἰ δὲ καθάψαιτό τις αὐτῶν ὁ ἰατρεύων λόγος, οἷον διά τινων θερμῶν τε καὶ διακαιόντων φαρμάκων, λέγω δὲ τῶν σκυθρωπῶν τῆς μελλούσης κρίσεως ἀπειλῶν, καὶ διὰ βάθους τὴν καρδίαν τῷ φόβῳ τῶν προσδοκωμένων δριμύξειεν, γεέννης φόβον, καὶ πῦρ μὴ σβεννύμενον, καὶ ἀτελεύτητον σκώληκα, καὶ βρυγμὸν ὀδόντων, καὶ κλαυθμὸν ἀδιάλειπτον, καὶ σκότος ἐξώτερον, καὶ ἅπαντα τὰ τοιαῦτα, οἷόν τινα θερμὰ καὶ δριμέα φάρμακα τῷ νεναρκηκότι διὰ τῶν καθ' ἡδονὴν παθημάτων ἐντρίβων καὶ ἀναθάλπων, εἰς αἴσθησιν αὐτὸν ἀγάγοι τοῦ ἐν ᾧ ἦν βίου, μακαριστὸν αὐτὸν ἀπεργάσηται, τὴν ὀδυνηρὰν αἴσθησιν τῇ ψυχῇ ἐμποιήσας. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Γ', Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται Source: Migne PG 44.1220d-1221b

Blessed are those who mourn, for they shall be comforted 1 Firstly, then, one can take that mourning to be blessed which follows the errors of sins, according to the teaching of Paul on sorrow, which says that there is not just one kind of sorrow, but there is one of the world and one that is brought about by God, and the work of the worldly sorrow is death, but the other in those mourning works salvation through repentance. 2 For truly such suffering cannot be excluded from the sorrow that is called blessed when a soul bewails its wicked life because it feels its badness. It is as with bodily disorders, so that if because of some accident a limb of the body has become paralysed, then a lack of a sense of pain is a sign that the afflicted limb has gone dead, but if the physician's art restores to the body the sensation of life, there is gladness over the suffering of the part because it is a sign that health is being restored since the limb can now sense that which causes pain. Thus, as the Apostle says, if people give themselves to sin because they no longer feel pain in it, then they have become truly paralyzed and are dead to the virtuous life, for they have no feeling for what they are doing. But if a healing word lays hold of them like some bitter medicine, and I speak here of the fierce threats of the judgement to come, and it pierces the heart to its depths with the fear of the things that are to be expected, the terror of hell, and the unquenchable fire, and the worm that does not die, and the gnashing of teeth, and the perpetual weeping, and the outer darkness, all these things are administered like bitter medicines so that the man who has died by the passions and pleasures is revived again and senses the sort of life he had been leading, and he is made blessed by the pain he feels in his soul. Saint Gregory of Nyssa, On The Beatitudes, from the Third Oration, on 'Blessed are they who weep for they shall be comforted.' 1 Mt 5.4 2 2 Cor 7.10

Healing And Hell

Ἐλέησόν με, Κύριε, ὅτι ἀσθενής είμι. Ἁρμόττουσα τοῖς ἡμαρτηκόσιν ἡ τοιαύτη φωνή. Ασθενείας γὰρ ἡγουμένης , ἡ ἁμαρτία νικά. Εἰ γὰρ μὴ ἀσθενήσει τὸ ἐν ἡμῖν λογικὸν, οὐ στασιάσει τὰ πάθη· ἐῤῥωμένου γὰρ τοῦ ἡνιόχου, καὶ μετ᾿ ἐπιστήμης τοὺς ἵππους καὶ στρέφοντος καὶ ἐθύνοντος, οὐκ ἔχει τὰ σκιρτήματα χώραν. Ἲασαί με, Κύριε, ὅτι έταράχθη τὰ ὀστᾶ μου· καὶ ἡ ψυχή μου ἐταράχθη σφόδρα. Ὀστα ἐνταῦθα τοὺς λογισμοὺς ὀνομάζει· ἐπειδὴ γὰρ τὰ ὀστᾶ στεγανωτέραν ἔχει τὴν φύσιν, καὶ αὐτὰ φέρει τὸ σῶμα, τροπικῶς τοὺς λογισμούς, δι ' ὧν τὸ ζῶον ἰθύνεται, ὀστᾶ προσηγόρευσεν. Ἠ τούτων, φησί, ταραχὴ ἐκλόνησέ με, καὶ διέσεισε. Διόπερ τῆς σης φιλανθρωπίας ἀπολαῦσαι παρακαλώ, ἵνα διὰ ταύτης τὴν ἴασιν δέξωμαι. Καὶ σὺ Κύριε ἕως πότε; Επίστρεψον Κύριε, ῥῦσαι τὴν ψυχήν μου, σωσόν με ἕνεκεν τοῦ ἑλέους σου. Τὸ, ἕως πότε , οὐχ ὡς ἐγκαλῶν λέγει , ἀλλ' ὡς ἐν ὀδύναις ὢν, ἐπιταχῦναι παρακαλεῖ τὴν βοήθειαν. Αρμοδίως δὲ προσέθηκε τὸ, Ενεκεν τοῦ ἐλέους σου. ἡ Οὐδὲ γὰρ ἐμαυτῷ, φησί, θαῤῥῶς οὐδὲ τῇ ἐμαυτοῦ δικαιοσύνῃ τὴν σὴν ἐπιγράφω βοήθειαν, ἀλλὰ διὰ τὸν σὸν ἔλεον ταύτης ἱκετεύω τυχεῖν. Τὸ δὲ, ἐπίστρεψον, Κύριε, ὁ ἀντὶ τοῦ, πρόσχες μοι, καὶ μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ' ἐμοῦ· ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ ἀποστρεφομένων, καὶ τοὺς ἑπταικότας οὐκ ἐθελόντων ὁρᾷν. Οτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; Διὰ τοῦτο τῆς θεραπείας ἐπὶ τοῦ παρόντος ἀπολαῦσαι παρακαλῶ, ἐπειδὴ οἶδα, ὅτι τοῖς τόνος τὸν βίον ἐξιοῦσι μετὰ τραυμάτων, οὐδεμία λαπὸν θεραπεία δοθήσεται, οὐκέτι χώραν τῆς μετανοίας ἐχούσης. Καὶ κάλλιστα τῷ θείῳ Δαβιδ τοῦτο πεφιλοσόφηται· οὐ γὰρ ἐν θανάτῳ, ἀλλ᾽ ἐν ζωῇ ἐστιν ὁ τοῦ Θεοῦ μεμνημένος. Οὕτως οὐκ ἔστιν ἐν ᾅδῃ τοῖς ἀπελθοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν βίον καὶ πρᾶξιν, ἐκεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν· καίγε ἴδιον τοῦτο τῆς ὀγδόης, τὸ μηκέτι καιρὸν εἰς παρασκευὴν ἀγαθῶν, ἢ κακῶν διδόναι τοῖς ἐν αὐτῇ γινομένοις. Ἀλλ ' ὧν ἂν τις ἑαυτῷ καταβάληται διὰ τῶν ἔργων τὰ σπέρματα, τούτων ἀντιπαρέχειν τὰ δράγματα· οὗ χάριν εναταῦθα ἐνεργεῖν νομοθετεῖ τὴν μετάνοιαν, ὡς ἐν τῷ ᾅδῃ τῆς τοιαύτης σπουδῆς ἀπρακτούσης. Φησὶ γάρ Ἐπειδὴ μακρός μοι γέγονεν ὁ τῆς μετανοίας καιρός , δέδοικα μὴ φθάσῃ τὸν παρὰ σοῦ ἔλεον ὁ θάνατος, ἐν ᾧ τὰ τῆς ἐξομολογήσεως οὐκ ἔστι· τούτου χάριν ἐπιταχῦναι τὸν ἔλεον αἰτῶ · εἶτα παιδεύει τὸν ἀκροατὴν, ὅτι μετὰ τῆς τοῦ Θεοῦ φιλανθρωπίας δεῖ καὶ τὰ ἡμέτερα ἕπεσθαι. Ἄν τε γὰρ τὴν ἀσθένειαν προβαλώμεθα, ἄν τε τὴν ταραχήν, ἄν τε τοῦ Θεοῦ τὴν ἀγαθότητα , τὰ δὲ παρ ' ἡμῶν μὴ προστεθή, οὐδὲν ὄφελος ἡμῖν Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Ϛ’ Source: Migne PG 80.904a-905a

How mercy on me, O Lord, for I am weak. 1 Such a cry befits sinners. For with weakness present, sin conquers. If the reason in us was not weak, we would not be cast down by trials. If the charioteer were strong, and the horses were wisely ruled over and controlled, they would have no space to run wild. 2 Heal me, Lord, for my bones are troubled, and my soul is excessively distressed. Here bones mean thoughts. Because bones have a nature that is more dense and they bear up the body, metaphorically he calls thoughts bones, by which an animal is directed. Therefore he says he says that their troubling strikes and shakes him. Whence I pray that I enjoy your benevolence so that I may recover. And you, Lord, how long? Turn, O Lord, seize my soul, save me on account of your mercy. How does not say 'how long' as one who complains, but as one who begs in sorrow that the deed may be done quickly. Rightly then he sets down, 'On account of your mercy,' For I am not confident in myself, nor do I attribute your aid to my righteousness, but it is because of your mercy that I pray to be made well. 'Turn, O Lord,' means attend to me and do not turn your face from me, which image he takes up from those who are incensed and turning away from those who err will not look at them. For in death there is no memory of you. In hell who shall confess you? Because of this I pray in the present cure I enjoy, since I know of those who have passed on from this life with wounds and that there is no medicine that follows, when there is no longer any place of penance. And this is the philosophy of the blessed David, for he who is mindful of God lives and is not dead. So for those who go down into hell there is no confession, nor any correction. For here God ends life and deeds, and then there is an examination of what is done, and this is the true eighth day when there is no more time given to men in their existence, but the seeds of his works which he has cast down shall be bound together in sheaves. Hence he commands here that one should make penance, since in hell all zeal will be stilled. He says, 'While it was still day I made penance, fearing lest death would come before mercy, in which death there is no confession, and I sought to make mercy hasten.' Finally he teaches the hearer that we should seek the benevolence of God, for whether we incline to weakness or are troubled, there is the kindness of God, but even so we should still not set aside the things we can do. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 6 1 Ps 6.3 2 cf Plato Phaedrus 246a-b

Considerations Of Saffron

Nάρδος καὶ κρόκος κάλαμος καὶ κιννάμωμον μετὰ πάντων ξύλων τοῦ Λιβάνου σμύρνα αλωθ μετὰ πάντων πρώτων μύρων Ὑπόλοιπον δ’ ἂν εἴη τοῦ κρόκου τὸ αἴνιγμα παραστῆσαι τῷ λόγῳ. Φασὶ μὲν οὖν οἱ τὴν δύναμιν τοῦ ἄνθους τούτου κατανοήσαντες μέσως ἔχειν ψύξεώς τε καὶ θερμότητος καὶ τῷ φεύγειν τὴν ἐφ’ ἑκάτερον ἀμετρίαν παρηγορικὴν τῶν ὀδυνῶν ἔχειν τὴν δύναμιν, ὡς διὰ τούτου τάχα τὸν περὶ τῆς ἀρετῆς ἡμῖν λόγον φιλοσοφεῖν τῷ αἰνίγματι, διότι πᾶσα ἀρετὴ δύο κακιῶν ἐστι μέση, τῆς τε ἐλλείψεως τοῦ καλοῦ καὶ τῆς ὑπερπτώσεως. Oἷον τὴν ἀνδρείαν ἢ τὴν ἐλευθερίαν φασί, τὴν μὲν δειλίας τε καὶ θρασύτητος, τὴν δὲ μικρολογίας τε καὶ ἀσωτίας ἐν μέσῳ θεωρεῖσθαι· καὶ τὴν μὲν δειλίαν τε καὶ μικρολογίαν κατ’ ἔλλειψιν τοῦ καθήκοντος ἐν κακίᾳ λέγουσι γίνεσθαι, τὴν δὲ ἀσωτίαν καὶ τὴν θρασύτητα κατὰ πλεονασμὸν καὶ ὑπέρπτωσιν, τῆς δὲ καθ’ ἑκάτερον ἀμετρίας τὸ μέσον ἀρετὴν ὀνομάζουσιν. Oὐκοῦν ἔχοι ἄν τι πρὸς τὴν ἀρετὴν ὁ περὶ τοῦ κρόκου λόγος ἀκόλουθον τῇ τῆς δυνάμεως μεσότητι τὸ ἀνελλιπές τε καὶ τὸ ἀπέριττον τῆς ἐναρέτου καταστάσεως ἑρμηνεύων, ἐγὼ δέ φημι, κἂν ἰδιωτικώτερον ᾖ τὸ λεγόμενον, τάχα μᾶλλον πρὸς τὸν τῆς πίστεως λόγον οἰκειότερον τὸ αἴνιγμα τοῦ κρόκου παραλαμβάνεσθαι· τριπλῷ μὲν γὰρ ὑποτρέφεται τὸ ἄνθος τῷ κάλυκι καὶ αὐτὸς δὲ ὁ κάλυξ ἐν ἀεροειδεῖ τῇ χρόᾳ ἄνθος ἐστίν, ἐκδυθείσης δὲ τῆς τῶν καλύκων περιβολῆς τρία εὑρίσκεται πάντως τὰ εὐπνοοῦντα καὶ χρησιμεύοντα πρὸς τὰς ἰάσεις ἄνθη τὰ ὑποκεκρυμμένα τοῖς κάλυξι, μεγέθει καὶ κάλλει καὶ εὐπνοίᾳ καὶ τῇ τῆς δυνάμεως ἰδιότητι ὡσαύτως πρὸς ἄλληλα ἔχοντα καὶ ἓν τὰ τρία διὰ πάντων δεικνύμενα εὐχροίᾳ τε, καθὼς εἴρηται, καὶ εὐπνοίᾳ καὶ τῷ ποιῷ τῆς δυνάμεως. Oἷς συμπαραπέφυκεν ἕτερα τρία, ξανθὰ μὲν ἰδεῖν ἄποια δὲ πρὸς πᾶσαν ὑγιεινὴν εὐχρηστίαν. Περὶ ἃ γίνεται τοῖς ἀπείροις ἡ πλάνη τοῖς διὰ τὴν εὔχροιαν τὸ νόθον δρεπομένοις ἀντὶ τοῦ κρείττονος. Ὅπερ καὶ νῦν ποιοῦσιν οἱ περὶ τὴν πίστιν ἐξαμαρτάνοντες τὰς σεσοφισμένας ἀπάτας πρὸ τῶν ὑγιεινῶν δογμάτων αἱρούμενοι. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία θʹ Source: Migne PG 44.969d-972c

Nard and saffron, sweet cane and cinnamon, with all the trees of Lebanon, myrrh and aloes with all the best perfumes. 1 What remains is to express in words the mystery of saffron. Those who have acquired some understanding of the power of this flower say that it is a mean between cold and heat, and that because of its avoidance of extremes to which the latter incline it has the power of easing pain. Perhaps, then, because of this, one can use the mystery of saffron to philosophize on virtue, that is, that every virtue is a mean between the two evils of falling short of the good and of exceeding it. 2 Courage and liberality, they say, are to be understood as the means between terror and recklessness and miserliness and prodigality, and they say that because terror and miserliness fall short of what is right they are evils, and prodigality and recklessness are evils because they exceed and exaggerate what is right, and thus they name virtue as the mean between each extreme. Therefore what is said of saffron may have analogy with virtue and because the power of saffron produces a median state thus interpret for us the lack of defect and excess in the condition of virtue. But as inexperienced as my speech may be, I say that it perhaps may be more correct to consider that the mystery of saffron touches on the understanding of faith, for this flower is nourished with a threefold corolla and it is the colour of the sky, and when the cover of these outer petals are removed, three flowers which were previously hidden by the petals are revealed, which are replete with fragrance and useful for healing, and which flowers are similar in size and fairness and fragrance and special power, and the three are one in all things, in the freshness of appearance, and as said, in fragrance and in special power. Then another three grow with them, yellow to the eye, but without any power of healing. And concerning these error besets those who are inexperienced, for they pluck what is inferior instead of what is better because of the attractive hue. And even now those who err regarding the faith do this by taking hold of clever deceits rather than the teachings which restore health. Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 9 1 Song 4.14 2 Aristotle, Nic Eth 1107a

Healing Sins

Porro autem, monens et ostendens unde mundi et purgati esse possimus, addidit eleemosynas esse faciendas. Misericors docet et monet misericordiam fieri; et quia servare quaerit quos magno pretio redemit, post Baptismi gratiam sordidatos docet denuo posse purgari. Agnoscamus itaque, fratres charissimi, divinae indulgentiae munus salubre, et emundandis purgandisque peccatis nostris, qui sine aliquo conscientiae vulnere esse non possumus, medelis spiritalibus vulnera nostra curemus. Nec quisquam sic sibi de puro atque immaculato pectore blandiatur, ut, innocentia sua fretus, medicinam non putet adhibendam esse vulneribus, cum scriptum sit: Quis gloriabitur castum se habere cor, aut quis gloriabitur mundum se esse a peccatis? et iterum in Epistola sua Joannes ponat et dicat: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Si autem nemo esse sine peccato potest, et quisquis inculpatum se esse dixerit, aut superbus aut stultus est, quam necessaria, quam benigna est divina clementia, quae, cum sciat non deesse sanatis quaedam postmodum vulnera, dedit curandis denuo sanandisque vulneribus remedia salutaria. Sanctus Cyprianus, De Opere et Eleemosynis Source: Migne PL 4.604a-c

Then admonishing and showing how we should be clean and purged, He added that alms should be given. He who pities teaches and warns us that we should have pity, and because He seeks to save those whom at a great cost He has redeemed, He teaches that after the grace of baptism those who have become soiled may once more be cleansed. Let us then acknowledge, beloved brethren, the wholesome gift of Divine mercy. Let us who cannot be without some wound of conscience heal our wounds by spiritual remedies for the cleansing and purging of our sins. Let no one flatter himself with the notion of a pure and immaculate heart so that depending on his own innocence he thinks that there is no need to apply the medicine to his wounds, when it is written, 'Who shall boast that he has a clean heart, or who shall boast that he is pure from sins?' 1 And again in his letter John sets it down and says, 'If we say that we have no sin, we deceive ourselves, and the truth is not in us.' 2 But if no one can be without sin and whoever will say that he is without fault is either proud or foolish, how needful, how kind is the Divine mercy, which knowing that there are still some wounds on those who have been healed, has given wholesome remedies for the curing and healing of their wounds anew. Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Prov 20.9 2 Jn 1.8

Sin And Healing

Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis Hinc pauca quae Dominus dederit, in eius gratia ministrabimus vobis. Psalmus est paenitentis, amissam spem recuperare cupientis, lapsu suo iacentis, et Domini manu surgere deprecantis, tamquam qui fuerit idoneus ad se vulnerandum, et non sit ad sanandum. Sicut enim ipsam carnem nostram percutere et vulnerare cum volumus possumus, ut autem sanetur medicum quaerimus, nec ita nostra potestate sanamur ut nostra potestate sauciamur, ita et ad peccandum anima sibi ipsa sufficit, ad sanandum autem quod peccando laeserit Dei medicinalem dexteram implorat. Unde dicit in alio Psalmo: Ego dixi, Domine, miserere mei. Sana animam meam quoniam peccavi tibi. Ad hoc ait: Ego dixi, Domine, ut constitueret ante oculos voluntatem arbitriumque peccandi ex anima oriri sibique sufficere ut perdat se, Dei autem esse quaerere quod perierat et salvum facere quod se vulneraverat. Venit enim Filius hominis quaerere et salvum facere quod perierat. Huic precem fundentes dicimus: Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis. Dicat anima quae peccavit, ne plus pereat desperando quae se perdidit delinquendo. Sanctus Augustinus Hipponensi, Sermo XX, De eo quod scriptum est in Psalmo L, Cor Mundum Crea In Me, Deus Source: Migne PL 38.144-5

Create a clean heart in me, O God, and renew an upright spirit within me. 1 What few things the Lord shall give me, by His grace we shall serve you. This is a Psalm of penitence, of someone trying to recover lost hope, laying where he has fallen, entreating that the hand of the Lord might raise him up, like someone who was capable of injuring himself but not of healing himself. As we can strike and wound our own flesh when we wish but we seek a physician for healing since we who can harm ourselves are not able to heal ourselves, so the soul is capable of sinning but for healing when it has been wounded by sin it must implore the medicine of God. Hence it says in another Psalm, 'I said, O Lord, be merciful to me. Heal my soul because I have sinned against you.' 2 He says, 'I said, O Lord,' to set before our eyes that the will and the decision to sin arises from our own souls and we are able to ruin ourselves, but it is for God to seek what has been ruined and to heal what has wounded itself, for the Son of Man came to seek what was lost. 3 To Him we pour out the prayer, saying, 'Create a clean heart in me, O God, and renew an upright spirit within me.' Let the soul which has sinned say this, lest it perish again in despair, having ruined itself by wickedness. Saint Augustine of Hippo, from Sermon 20, On what is written in the Fiftieth Psalm, 'Create a clean heart in me, O God.' 1 Ps 50.12 2 Ps 41.4 3 Lk 19.10

Sickness And Infirmity

Et circumibat Iesus totam Galilaeam docens in synagogis eorum et praedicans evangelium regni et sanans omnem languorem et omnem infirmitatem in plebe Quod dixit, Languorem, ad passiones pertinere voluit corporales: quod autem dicit Et omnem infirmitatem ad passiones animae spirituales. Non enim pauciores morbi animam vexant quam corpus. Etsi quidem dixisset, Sanas languores et infirmitates, poteramus utrumque ad passiones intelligere corporales, ut languores quidem intelligerentur graviores passiones, infirmitates autem taedia leviora. Nunc autem cum dicens, Omnem langourm, omnes genus sive gravium, sive leium passionum concludit, alterius clausulae videtur adjectio esse superflua, nisi unam quidem ad passiones corporales intelligamus, alteram autem ad spirituales. Possumus tamen et utramque clausulam, ad utrasque intelligere passiones ita: id est, Omnem languorem, sive corporalem, sive spiritualem: et Omnem infirmitatem, sive corporalem, sive spiritualem: ut languorem quidem intelligamus animae morbum passionis alicujus, infirmitatem autem infideliatem: utputa qui avaritiae morbo subditus est, aut libidinis, aut vanae gloriae, languorem animae patitiur: qui autem mysterium vocationis Dei ignorant, ille infirmus habetur in fide. Multi enim sunt qui possunt bona opera facere, et Deo placere, sed non faciunt: quia mysterium vocationis Dei ignorant, et ipsi sunt infirmi. Quidam autem sic passionibus carnalibus sunt mancipati, ut etiam si sciant mysterium vocationis Dei, tamen bene agere non permittunur, et ipsi sunt languorem habentes. Sed passiones corporales divinitatis virtute sanavit, spirituales autem verbo pietatis. Sicut enim medicina languenti corpori, sic verbum prodest animae aegrotanti, Deinde vide, quod non prius posuit, Sanas omnem languorem, et omnem infirmitatem, sed primum, Praedicans et docens Evangelium regni, et postea, Sanas, propter duas causas. Primum quia miracula virtutum aedificant animas secundum verba pietatis. Ideo autem premittitur quod magis necessarium aestimatur. Deinde quia non verba pietatis virtutes miraculorum commendant, sed virtutes miraculorum veritatis sermones. Nec ideo credebatur Christus posse facere virtutes, quia veritatem praedicabat: sed ideo credeatur veritatem praedicare, quia poterat facere virtutes. Nec ideo credebatur Christus posse facere virtutes, quia veritatem praedicabat: sed ideo credebatur veritatem praedicare, quia poterat facere virtutes. Opus Imperfectum in Matthaeum, Homilia Octava Source: Migne PG 56.678-9

'And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing every sickness and every infirmity among the people.' 1 When it says 'sickness' it wishes to refer to corporeal afflictions, but because it says 'every sickness' it refers to the afflictions of the soul. For diseases do not afflict the soul less than the body. If it had said, 'Healing sickness and infirmity,' we would be able to understand that both referred to corporeal afflictions, so that sickness would be understood as the heavier afflictions and infirmity as the lighter ones. But now when it says 'every sickness,' it includes all sorts of afflictions whether they are heavy or light, but then the additional clause seems superfluous, unless we understand one to be referring to bodily afflictions and the other to spiritual afflictions. However we can understand both clauses to be referring to both afflictions, so that 'every sickness' is either of the body or the spirit, and 'every infirmity' is either of the body or spirit, and thus we may understand 'sickness' to refer to the diseases of the soul and infirmity as faithlessness, so that he who is ruled by avarice or lust or vain glory, suffers from a sickness of the soul, but he who knows nothing of the mystery of the call of God is infirm in faith. For there are many who are able to do good works and to please God but they do not do so because they are ignorant of the mystery of the call of God and they are infirm. Certainly when they are delivered from corporeal afflictions, even if they know the mystery of the call of God, yet they are not permitted to do good since they are sick. But He heals bodily afflictions with divine power, and spiritual ones with the word of piety. As medicine is to the sick body so the word is beneficial to the sick soul. Then see that 'healing every sickness and every infirmity' is not placed first, but 'preaching and teaching the gospel of the kingdom,' and then comes healing, and for two reasons. Firstly because the power of miracles edify the soul according to the words of piety. Therefore that which is more needful is set first. Then because it is not words of piety that commend the power of miracles but the power of miracles commend true words. Christ was not believed to be able to perform miracles because He preached the truth, but He was believed to preach the truth because he was able to do miracles. Opus Imperfectum on Matthew, from Homily 8 1 Mt 4.23

Healing And Preaching

Συγκαλεσάμενος δὲ τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν... Διὰ ταῦτα ἐνθέοις δυνάμεσι τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ὥπλιζεν, ὡς ἂν ἐν πρώτοις τὰ δαιμονικὰ στίφη καὶ τὰς ἐχθρὰς τῶν ἀνθρώπων καὶ πολεμικὰς παρατάξεις καθαιροῖεν· ἔπειτα νόσων καὶ παντοίων παθῶν θεραπεύοιεν τοὺς καταπονουμένους· γνωρίσματα δὴ τῆς κηρυττομένης βασιλείας παρέχων ὁρᾷν ἅπασιν ἀνθρώποις. Ἐχρῆν γὰρ, παράδοξον κήρυγμα καταγγέλλοντας, ξένων καὶ νέων ἀγαθῶν ἐναργῆ σημεῖα παρέχειν τοῖς μαθητευομένοις. Ἦσαν δ' οὖν ἀληθῶς Θεοῦ βασιλείας δείγματα αἱ τεράστιαι δυνάμεις, τά τε θαύματα καὶ σωτήριοι ψυχῶν καὶ σωμάτων θεραπεῖαι· ὅτι ἅπας λόγος, ἔργων ἔρημος, οὔποτ' ἂν ἰσχύσῃ πεῖσμα βέβαιον ἐμποιῆσαι τοῖς ἀκροωμένοις. Διὸ ταῖς δι' ἔργων ἐπιτελουμέναις πράξεσι πίστιν ἐναργῆ παρεῖχον τῷ κηρύγματι. Εἰ γοῦν ψιλοῖς ῥηματίοις καὶ φωναῖς εἰκῆ προφερομέναις Θεοῦ βασιλείαν εἰς πάντας ἐβόων, κατάλυσίν τε τῶν πατριῶν θεῶν, τίς ἂν αὐτοῖς παρέσχε τὸν νοῦν; τίνα δ' ἂν ἔπεισαν Θεὸν εἶναι τὸν Ἰησοῦν καταγγέλλοντες, μηδεμίαν δὲ πίστιν τῇ μαρτυρίᾳ προσάγοντες; Διὸ πάντα λόγον θεϊκαῖς προλαμβάνων πράξεσιν ὁ Σωτὴρ, πρῶτα μὲν ἀνεπιτηδεύτους τὸν τρόπον, λόγων τε καὶ σοφίας θνητῆς ἀπείρους τοὺς αὐτοῦ μαθητὰς ἐπὶ κατορθώσει τῆς ὅλης οἰκουμένης προεχειρίζετο· κἄπειτα ἁλιευτὰς ψυχῶν ἀνθρωπίνων ποιήσειν προφήσας αὐτοὺς, ποιητὴς αὐτὸς ἐγίνετο τῆς ἐπαγγελίας· ὅθεν παραδόξων θαυμάτων ἐργάτας αὐτοὺς ἀπειργάζετο, ἄγκιστρα ταῦτα ψυχῶν σωτήρια παραδιδοὺς αὐτοῖς, ὡςἂν δι' αὐτῶν σαγηνεύοιεν καὶ ἀνέλκοιεν ἐκ τοῦ τῆς κακίας βυθοῦ τὸ θνητὸν γένος, πνεύματα πονηρὰ φυγαδεύοντες, καὶ πᾶσαν νόσον καὶ μαλακίαν ἰώμενοι ἐπὶ τῆς ἐπιταγῆς τῆς αὐτοῦ· οὔπω γὰρ ἦν Πνεῦμα δεδομένον. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.544a

And He called together His twelve disciples and gave them power and authority...1 For this the Lord armed His disciples with heavenly power, that they might overcome the initial opposition of the devil and the hostility of men and bitter adversaries, since in curing sickness and all sorts of disorders they would offer proof in the sight of all men to the preaching of the kingdom of heaven. For it was necessary that those who were to declare an unexpected teaching should exhibit these strange new goods with signs. Therefore there were demonstrations of the kingdom of God, wonderous prodigies and miracles, and the accomplishment of the curing of souls and bodies by the Saviour. For the word is vain without deeds and it is not otherwise possible to convince listeners with any firm persuasion. Because of this works were accomplished for the gaining of firm faith in preaching. If, then, they had ventured to go out with words and voices alone to tell of the kingdom of God to everyone, with the abolishment of ancestral gods, who would have turned their minds to them? Who would have been persuaded by the declaration that Jesus was God if they have given no witness for such faith? Therefore the Saviour anticipates every word with Divine works, and from simple ways of living, lacking eloquence and worldly wisdom, He recruits His disciples for the correction of the whole world. And He had foretold that He would make them fishermen of human souls, with the author Himself as the promise of it, whence He made them workers of prodigious miracles, supplying them with salutary hooks for souls, so that they might catch and drag them out of the deep abyss of iniquity of the mortal race, in driving out evil spirits and in healing with a nod sickness and disorders, for they were not yet given the Holy Spirit. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 9.1

Faith And Healing

Et erat quidam regulus, cujus filius infirmabatur Capharnaum. Hic cum audisset quia Jesus adveniret a Judea in Galilaeam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium ejus: incipiebat enim mori. Dixit ergo Jesus ad eum: Nisi signa et prodigia videritis, non creditis. Dicit ad eum regulus: Domine, descende priusquam moriatur filius meus. Dicit ei Jesus: Vade, filius tuus vivit. Credidit homo sermoni quem dixit ei Jesus, et ibat. Quaest. II. Item quaerit Gregorius de isto regulo, utrum crederet , an non? Quod non, videtur: 1. Quia Dominus increpat eum: Nisi signa et prodigia videritis , non creditis. 2. Hoc ipsum arguitur per litteram: quia petebat, quod descenderet, quasi nisi in praesentia sanare non posset. Sed contra hoc est: si non credidit, quomodo salutem filii postulavit a Domino? Respondeo: Dicendum, quod credidit, sed semiplene: credidit, in Christo esse virtutem ad salvandum filium; sed non credidit, in eo esse Divinitatem per quam posset ubique. Unde fides fuit, cum petiit salutem; sed defectus fidei, cum requirebat praesentiam corporalem. Quaest. III. Item quaerit dictus Gregorius : unde est, quod Dominus ad servum centurionis ire se obtulit, ad filium reguli, cum rogaretur, ire recusavit? Respondeo: Dicendum, quod hoc fuit ad aedificationem fidei et morum: fidei, quia, dum se obtult centurioni, ipsius fidei devotionem nobis manifestavit; dum retraxit se a filio reguli, curando eum in absentia, ad Divinitatis idem invitavit. Ad aedificationem vero morum , ut nostram superbiam constringeret, qui magnos veneramur et parvos despicimus, Dominus se obtulit ire ad centurionis servum, et recusavit ire ad reguli filium. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput IV Source: Here, p278

And there was a certain local ruler, whose son was lying sick at Capernaum. When he heard that Jesus had come from Judaea to Galilee, he went to him and asked Him to come down and heal his son, who was about to die. Jesus said to him, 'Unless you shall see signs and miracles, you shall not believe.' The local ruler said to him, 'Lord, come down before my child dies.' Jesus told him, 'Go, your son lives.' And the man believed in the word which Jesus had spoken to him, and he went.' 1 Question 2 Gregory asks the same thing regarding this ruler, whether he believed or not. 2 It seems that he did not, 1 Because the Lord admonished him with, 'Unless you shall see signs and prodigies, you shall not believe.' 2 According to what is written it is asserted that he entreated Him to come down, as if unless He was present He could not heal. But against this, if he did not believe why did he ask the Lord to heal his son? I answer that it must be said that he did believe but not fully. He believed that the power of Christ could heal his son, but he did not believe in the Divinity in Him by which He was able to be everywhere. Hence there was faith when he sought healing, but a lack of faith because he sought bodily presence. Question 3 Gregory asks the same question, why did the Lord offer to go to the servant of the centurion 3 but when he was asked to go to the son of the ruler he refused? I answer that it must be said that this was for the edification of faith and morals. Faith because when He offered Himself to the centurion He manifested the devotion of his faith to us, and when He held Himself back from the son of the ruler and cured him in His absence, He signified His Divinity. And to edify morals in that we should suppress our pride, we who admire great men and scorn little men, for the Lord offered Himself to the centurion's servant and refused to go to a ruler's son. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 4 1 Jn 4.46-50 2 Homilies on Gospels 2.28.1 3 Homilies on Gospels 2.28.2, Lk 7.1-10

Healing The Blind And The Mute

Cum autem venisset domum, accesserunt ad eum caeci, et dixit ad eos: Creditis quia hoc possum facere vobis? Dicunt ei: Utique, Domine. Tunc Dominus fide eorum cognita, tetigit oculos eorum et aperti sunt. Mystice domus illa in qua illuminati sunt caeci, Ecclesia est, in qua per fidem, lumen visionis Dei percipimus, quod per peccatum primi parentis amisimus. Quod autem Dominus caecos interrogat, non utique ignorabat, quid vel quantum ipsi crederent; sed ad hoc interrogat, ut fides nostra orando remuneratior inveniatur, ut quae ille paratus est concedere per gratiam praevenientem, nos quaeramus per liberi arbitrii voluntatem: et illis illuminatis, comminatus est Jesus ne notificarent, ipsi tamen per totam terram diffamaverunt. Dominus, licet eos sicut res erat esse notificaturos cognosceret, propter humilitatem tamen fugiens jactantiam gloriae, hoc praecepit. Illi vero propter memoriae gloriam non possunt beneficium facere. Egressis autem illis, ecce obtulerunt ei hominem mutum, daemonium habentem. Et daemone ejecto, locutus est mutus. Qui obtulerunt hominem istum, nulli melius quam sancti praedicatores intelliguntur, qui genus humanum non in uno loco, sed in una fide, conspectibus Dei, non tantum corpore, sed anima sanandum praesentant. Sicut enim in duobus caecis significatus est uterque populus, Judaeorum et gentium, ita in homine muto et daemoniaco significatum est generaliter omne genus humanum, quod quasi mutum ad confessionem verae fidei, nec os aperiebat in laudem Dei creatoris sui, et daemonium habebat, dum pro Deo falsa figmenta colebat, sed veniente Domino in carne, ejectus est daemon, et locutus est mutus. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IX Source: Migne PL 162.1337a-c

And when He had come to the house they brought the blind men to Him, and He said to them, 'Do you believe that I can do this?' They said to Him, 'Yes, Lord.' Then the Lord, knowing their faith, touched their eyes and they were opened. 1 Mystically the house in which they are illuminated is the Church, in which we perceive the light of the vision of the Lord through faith, which light we lost through the sin of our first parents. And that the Lord questions these blind men is not because He was ignorant of how much they believed, but He questioned them for this, that He who gives the reward might exhibit our faith in prayer, so what He has prepared might be given by waiting grace, which we should seek of our own free will. Then Jesus warned those who were illuminated not to proclaim it but they went and declared it across the whole land. It is possible that the Lord knew that they would declare it, but He commanded them on account of humility, that flees all the boasts of glory. They, however, because of they wonder of what was done were not able to do what was right. Then with them going out, they brought to Him a mute who had a demon. And He cast out the demon and the mute spoke. They who brought this man to Him are best understood as holy preachers who present for healing the human race, not in one place, but in one faith, in the sight of God, and not only the body but the soul. As the two blind men signified all the human race, so with this mute is the confession of true faith, for having a demon he could not open his mouth in praise of God his creator, while he worshiped false idols for God, but with the Lord coming in the flesh, the demon is cast out, and the mute speaks. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 9 1 Mt 9.28-29

Holding The Hand

Tenuit, inquit, manum, et dimisit eam febris. Quid putas? Nunquid verbo non potuit eam curare, quia tenuit manum ejus? Vel cur leprosum tangit, et curat verbo; hujus vero tenet manum, e continuo discedit febris? Illum ergo tangit, quod lex vetuerat, ut se supra legem ostenderet, de quo satis jam diximus. Hujus vero tenuit manum, quam mulier contra mandatum extenderat ad arborem, de qua noxium arboris gustum sumeret. Propterea ergo ratio fuit ejus tenere manum, ut vitam resumeret; quia Adam de manu mulieris acceperat mortem. Sic omnia Salvatoris concinunt opera. Justum quippe erat ut quod manus praesumentis admiserat, manus repararet auctoris, et indulgentiam reciperet quae cunctis intulerat mortem. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber V, Caput VIII Source: Migne PL 120.354b

'He held her hand and the fever left her.' 1 What do you think? Is He not able to cure with a word because He took her hand? Or when He touched the leper, and then cured with a word, 2 yet here He must hold the hand of this woman for the fever to leave her immediately? He touched the leper to set aside the law and show Himself superior to it, concerning which we have said enough already. But He held the hand of this woman because the woman had stretched out her hand to the tree against the command, from which she took up the bitter taste of death. 3 Therefore this is the reason He held her hand, so that life would be restored, because Adam received death from the hand of the woman. So all the works of the Saviour harmonise. Certainly it was right that because the presumptuous hand had worked loss, the hand of the Creator should restore, and that she should receive forgiveness who brought death on everyone. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 8 1 Mt 8.15 2 Mt 8.3, 8.7-13 3 Gen 3.1-6

Raising Up A Girl

Kαὶ εἰσελθὼν λέγει αὐτοῖς: τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. Kαὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ' αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον. Kαὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ: ταλιθα κουμ ὅ ἐστιν μεθερμηνευόμενον: τὸ κοράσιον, σοὶ λέγω, ἔγειρε. Kαὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει: ἦν γὰρ ἐτῶν δώδεκα: καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ. Kαὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν. Οἱ τοῦ ἀρχισυναγώγου, νομίζοντες ἕνα τῶν διδασκάλων εἶναι τὸν Χριστὸν, διὰ τοῦτο παρεκάλουν ἵνα ἐλθὼν προσεύξηται ἐπὶ τῷ κορασίῳ· λοιπὸν ἐπειδὴ ἀπέθανεν, ἐνόμισαν μηκέτι αὐτοῦ χρείαν εἶναι, διὰ τὸ τεθνηκέναι αὐτήν. ᾿Αλλ᾿ ἐκεῖνος θαῤῥύνει τὸν πατέρα καὶ, Μόνον πίστευε, φησίν. Οὐκ ἀφίησι δὲ οὐδένα ἕτερον συνακολουθῆσαι, εἰ μὴ τοὺς τρεῖς μαθητάς. Οὐ γὰρ δὴ ὁ ταπεινὸς Ἰησοῦς θέλει πρὸς ἐπίδειξίν τι ποιεῖν. Λέγοντος δὲ αὐτοῦ , ὅτι οὐκ ἀπέθανε τὸ κοράσιον, ἀλλὰ καθεύδει, καταγελῶσιν, ὡς ἂν μὴ ἔχωσιν ὕστερον λέγειν ὅτι κάτοχος ἐγένετο, κal οὐδὲν θαυμαστὸν εἰ ἀνέστησεν αὐτὴν, ἀλλ᾿ αὐτοὶ ἑαυτῶν καταμαρτυροῦντες ἐλέγχωνται , ὡς ἀληθῶς τεθνηκυῖαν ἀνέστησεν, ὅπου γε καὶ κατεγέλων αὐτοῦ λέγοντος, ὅτι οὐκ ἀπέθανε. Κρατεῖ δὲ τῆς χειρὸς, ἵνα ἐνθῇ ταύτῃ δύναμιν. Καὶ δίδωσιν αὐτῇ φαγεῖν, ὡσὰν πιστώσηται τὴν ἀνάστασιν, ὅτι ἀληθῶς καὶ οὐ κατὰ φαντασίαν γέγονεν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ E' Source: Migne PG 123.580a-b

And going in He said to them, 'What is this commotion and weeping? The child is not dead but sleeping,' and they laughed at Him. But He sent them all out, and taking the child’s father and mother and those with Him, He went in to where the child lay. Then He took hold of the child's hand and said to her, 'Talitha, cumi,' which means, 'Girl, I say to you, rise up.' And the girl stood up immediately, and began to walk, for she was twelve years old. And they were beside themselves with wonder. And He charged them to let nobody hear of it and told them to give her something to eat. 1 The members of the synagogue leader's household thought Christ was one of the teachers, because of which they begged Him to come and pray over the girl, and because she was dead they thought there was nothing else to be done. But He encouraged the father, saying, 'Only believe.' He did not allow anyone else to accompany Him but only three disciples, because Jesus was humble and did not wish to make a scene. When He said, 'She is not dead but sleeping,' they laughed, and thus later could not say that He was out of His mind and there was no miracle of raising her up, but they bore witness against themselves, because He did indeed raise the dead girl, He who they had derided when He said that the girl was not dead but sleeping. He took her hand and imbued power in her. And they gave her to eat so that the resurrection would be proved, for truly this was not a matter of mere appearances. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 5 1 Mk 5.35-43

The Leper And The Crowd

Cum descendisset Jesus de monte, etc. Coelum mons est, terra vallis. Deus mons est, homo vallis; Forma Dei mons est, et forma servi vallis. Cum ergo descendisset de coelo in terram Deus in forma Dei, exinanitus est in formam servi, et habitu inventus ut homo. Sequi eum jam non poterant turbae, quae eum exspectabant: quae sine ipso quo vadit ipse, ire non poterant. Quo tamen eos ducit? Primum quidem ad sanandum leprosum, quod fortassis ipsi erant, et nesciebant. Prima aegroti incommoditas est sanitatem non habere; secunda, infirmitatem nescire; tertia medicanate non querere; quarta, oblatam negligere. Ideo sapiens medicus, et benignus Deus eo ducit, ubi docet, ubi occurrat vir videns infirmitatem suam, ac ob hoc quierens sanitatem, confitens potestatem, deprecans voluntatem, quatenus ex eo quod foris turba conspicit, erudiatur, et videntem infirmum infirmior caecus sequatur. Dicit Aposto!us: Abrahae factas promissiones, et semini ejus; ideo et Christum ministrum fuisse circamcisionis propler veritatem Dei, ad confirmandas promissiones Patrum; gentes autem super misericordiam honorare Deum. Isaac, Cisterciensis Abbas, In Dominica III Post Epiphaniam I Source: Migne PL 194.1726d-1727a

'When Jesus had come down from the mountain...' 1 Heaven is the mountain, the earth is the valley. God is the mountain, man is the valley. The form of God is the mountain, the form of a slave is the valley. When therefore God in the form of God came down to earth, He emptied Himself and took on the form of a slave, and was found in the likeness of a man. 2 The crowds which expected Him were not able to follow Him, for without Him they were not able to go where He goes. But where does He lead them? First to the healing of the leper, because perhaps they were also sick and did not know it. Firstly it is wretched to be sick and lack health, secondly to not know one's own disorder, thirdly not to seek healing, fourthly to neglect something offered. Therefore God the wise and benevolent physician leads the crowd to a place where it might learn, to a place where it comes on a man who knows his infirmity, and because of this is seeking healing, confessing power, and entreating good will. As far as the crowd looked on these exterior things, it was to learn, even that after the sick man who sees comes the more wretched blind one. The Apostle says, 'Promises were made to Abraham and his seed, therefore Christ was to serve the circumcised because of God's truth, for the confirmation of the promises to the patriarchs, and that the Gentiles honour God for His mercy.' 3 Isaac of Stella, from a Sermon on the Third Sunday after the Epiphany 1 Mt 8.1 2 Phil 2.6-7 3 Galat 3.16, Rom 15.8-9