Day And Prayer

In qucunque die invocavero te, exaudi me: multiplicabis in animam meam virtutem multam Dies hic significatur lucida sinceraque petitio, quam non cupiditas nubilat, non averitia ulla confundi; sed de illo Sole radiat, qui omes caligines mortalitatis emundat. In talibus ergo petitionibus devotus se ppopuus precatur audiri, quatenus virtute Domini completus, persecutorum evadere mereatur insidias. Nam si ad literam velis accepter, nunquid nobis tempore noctis orandum non est, maxime cum tunc diabolicis fraudibus impetamur? Fideli autem Christiano semper est dies, cum splendidis ac claris supplicationibus contendit audiri. Sed cum dicit: Multiplicabis in animam meam virtutem multam, passurum se ostendit innumera, contra quae tam multiplicia postulavit auxilia. Cassiodorus, Expositio In Psalterium, Psalmus CXXXVII Source: Migne PL 70.980c-981a

On whatever day I shall invoke you, hear me. Multiply much strength in my soul 1 The day here signifies a sincere and clear prayer which no cupidity clouds nor does any avarice obscure it, and it shines forth from that sun which brightens all mortal darkness. Therefore with such prayers a devout people prays that it might be heard, so that to the extent the power of the Lord is fulfilled it may merit to escape the plots of persecutors. For if you would understand this literally, shall it not be that we should not pray at night, at that time when we are most greatly assailed by devilish snares? But it is always day for the faithful Christian, when he strives to be heard with bright and clear supplications. When he says, 'Multiply much strength in my soul,' he shows that he is going to endure much, because of which he has asked for an abundance of aid. Cassiodorus, Commentary On The Psalms, from Psalm 137 1 Ps 137.4

Faith And Ascent

Primus gradus ascensionis nostrae humilitatis nostrae contribulatio, secundus est fides. Et sciendum est quod nihil aliud sunt hi gradus ascensionis nostrae, nisi salutis nostrae profectus; ideo in his canticis docemur ascendere, sed ascendere in corde, in affectu bono, in fide et spe et charitate, et in desiderio perpetuitatus et vitae aeternae. Unde in hoc sequente psalmo dixit: Levavi oculos meos in montes, unde veniet auxilium mihi. Montes isti, sancti sunt in altitudine positi, claritate illuminati, sed ab illo qui est lux vera, quae illuminat omnem hominem venietem in hunc mundam. Unde consequenter per fidem intellexit iste ascensor ad hoc monte, qui est super verticem montium elevatus, auxilium sibi esse petendum, sperandum accipiendumque. Auxilium meum a Domino, qui fecit coelum et terram. Et subsecutus adjunxit, loquens ad illum montem a qu sibi unicum speravit auxilium: Non des in commotionem pedem meum, neque dormitet qui custodit te. Fac firmum stare pedem meum in ascensione salutis meae, in humilitatis vel rectae fidei gradu. Ad proficiendum charitas pedem movet. Recte ergo iste audiens, ut ascendat et non cadat, ut incola in valle plorationis proficiat, non in tumore superbiae deficiat, ait Domino: Ne des in commotionem pedem meum. Et Deus ait illi: Neque dormitet qui custodit te: crede in eum qui nunquam dormitat. Quis est ille qui nunquam dormitat, nisi ille de quo Apostolus ait: Mors illi ultra non dominabitur? Ideo consequenter addidit: Ecce non dormitabit, neque dormiet, qui custodit Israel. Esto Israel, id est vir videns Deum, in fide et charitate, et nunquam illius dormiet gratia a custodia tua: et quasi iste interrogaret se, quis est qui non dormitat? Dictum est ei: Dominus custodit te. Et quomodo custodiet te? Dominus protectio tua super manum dexterae tuae. Manus potestatem, dextera aeternam felicitatem significat. Dominus protectio tua super per manum dextrae tuae, id est, si crediderit in eum, proteget te, ut potestatem habeas in dextera parte stare aeterni Judicis, et audire desiderabilem senteniam: Venite, benedicti Patris mei, percipite regnum, et reliqua. Adhuc quasi quaerenti respondetur, in quo custodiet eum Dominus? Per diem sol non uret te, neque luna per noctem. Custodiet te, id est, in fide recta servabit te, sive in aeternis, sive in temporalibus; sive in fide sanctae Trinitatis, quae hic solis nomine designatur; sive in fide sanctae Ecclesiae, quae hic lunae nomine demonstratur: ut non erret vel scandalizetur fides tua. Nam motio scandalum significat. Quisquis igitur errat in ipsa substantia veritatis, a sole uritur; et per diem uritur, quia in ipsa sapientia errat. Quisquis in Ecclesia et carne Christi, qui est caput Ecclesiae, non scandalizatur, a luna non uritur. Per diem sol non uret te, neque luna per noctem. Quare? Quia Dominus custodit te ab omni malo, custodiat animam tuam Dominus. A scandalis in sole, et a scandalis in luna. Ab omni malo te custodit, id est, animam tuam ab omni infidelitate, ut ipsa non cedat infidelibus, non frangatur tribulationibus. Dominus custodiat introitum tuum et exitum tuum, ex hoc nunc et usque in saeculum. Quando tentamur, intramus; quando vincimus, eximus; custodit ergo nos intrantes ad fidem, custodiat nos exeuntes ad praemia, et hoc in saeculum ubi sancti regnaturi sunt cum Christo. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXX Source: Migne PL 100.621a-622b

The first song of ascent concerns the trials of our humility, this second one is about faith. And it must be understood that these steps of our ascent are nothing but the advance of our salvation, therefore in these songs we are taught to ascend, that is, to ascend in the heart, in good affection, and in faith and in hope and in love, and in the ceaseless desire for eternal life. 'I lifted up my eyes to the mountains, from where help shall come to me.' 1 These mountains are the saints set on the heights who have been illuminated with brightness, that is, by Him 'who is the true light, who illuminates every man, coming into this world.' 2 Whence it follows that this one who would ascend has understood that it is through faith, which is elevated above the peaks of the mountains, that help must be sought for oneself, and hoped for and received. My help is from the Lord, who made heaven and earth. And following this he adds, speaking to that mount from which alone he hopes for help from himself: You shall not allow my feet to stumble, nor shall He sleep who protects you. He makes my foot stand firm in the ascent of my salvation, in the step of humility or correct faith. He moves my foot to the perfection of love. Rightly, therefore, hearing this, so that he might ascend and not fall, so that he may advance from the valley of clamour and not perish in bloating of pride, he says to the Lord, 'You shall not allow my feet to stumble.' And the Lord says to him, 'Nor shall He sleep who protects you.' Believe in Him who never sleeps. Who is the one who never sleeps but Him concerning whom the Apostle says, 'Death shall not rule over Him anymore.'? 3 Thus in consequence he says: Behold, He shall not sleep nor slumber who protects Israel. Behold Israel, that is, the man who looks on God in faith and love, and never shall His grace sleep from protecting you. And as if he were asking himself, 'Who is the one who shall not sleep.' It is said to him, The Lord protects you. And how shall He protect you? 'The Lord is your protection, over your right hand.' The hand signifies power, the right one eternal joy. 'The Lord is your protection, over your right hand,' that is, if you believe in Him, He shall protect you, so that you shall have the power to stand on the right hand of the eternal judge, and hear the desired sentence: 'Come, blessed of my Father, receive the kingdom,' 4 and the rest. Yet, as if answering a questioner, 'In what shall the Lord protect him?' Through the day the sun shall not burn you, nor the moon through the night. He shall protect you, that is, He shall maintain you in the right faith, in eternal things and in temporal things, in the faith of the holy Trinity, which is designated here by the one name, so that you shall not err, nor shall your faith be scandalised. For movement signifies scandal. Therefore whoever errs in the substance of the truth, he is burnt by the sun, and through the day he is burnt, because he wanders in the truth. Whoever is not scandalised by the Church and the flesh of Christ, he is not burnt by the moon. 'Through the day the sun shall not burn you, nor the moon through the night' Why? Because The Lord guards you from every evil, may the Lord guard your soul. From scandals in the sun, and from scandals in the moon. From every evil He guards you, that is, your soul from every unfaithfulness, so that he does not fall into disbelief, nor is he crushed by tribulation. May the Lord guard your coming in and your going out, from now even to eternity. When we are tried, we come in, when we conquer, we go out. Therefore He protects us when we come in with faith, and He shall protect us when we go out to the reward, and this forever when the saints shall rule with Christ. Alcuin of York, Commentary on the Gradual Psalms, Psalm 120 1 Ps 120.1 2 Jn 1.9 3 Rom 6.9 4 Mt 25.34

The Praise Of Angels

Dominus noster atque Salvator nascitur in Bethlehem, et multitudo coelestis exceritus laudat Deum et dicit: Gloria in excelsis Deo, et super terram pax hominibus bonae voluntatis. Haec autem loquitur multitudo coelestis exercitus, quia jam defecert praebere hominibus auxilium et videbat se opus quod sibi creditum fuerat, implere non posse absque eo qui vere salvare poterat, et praesules quoque ipsos juvare, ut homines salvarentur. Quomodo igitur scriptum est in Evangelio, quod quidam remis sulcantes mare adversus contrarios ventos jam fessi erant, et viginti quinque, sive triginta stadiis laborantes, portum tenere non poterant, et postea Dominus supervenit, et quiescere fecit fluctus tumentes, navemque cujus hinc inde latera tundebantur, ab imminenti discrimine liberavit: sic intellige quoniam et angeli volebant quidem hominibus praebere auxilium, et eis ab aegrotationibus suis tribuere sanitatem, quia omnes sunt apparitores spiritus in ministerium missi propter eos qui consecuti sunt salutem: qui quantum in suis viribus erat, adjuvabant homines. Videbant autem multo inferiorem suam esse medicinam, quam illorum cura poscebat. Porro ut de exemplo possis intelligere quod dicimus, vide mihi urbem in qua aegrotent plurimi, et medicorum frequens adhibeatur manus: sint diversa vulnera, quotidie in emortuam carnem serpens putredo penetret: et tamen medici qui adhibiti sunt ad curandum, nequeant alia ultra invenire medicamina, et artis suae scientia magnitudinem mali vincere; cum haec in talibus nacti sint, eveniat aliquis archiater qui habeat summam in arte notitiam, et illi qui prius sanare nequiverant cernentes magistri manu putredines cessare vulnerum, non invideant, non livore crucientur, sed in laudes erumpant archiatri, et praedicent Deum qui et sibi et aegrotantibus tantae scientiae hominem miserit. In hanc ergo similitudinem et multitudo exercitus angelorum audita est dicens: Gloria in excelsis Deo, et super terram pax in hominibus bonae voluntatis. Origenes, Homiliae in Lucam, Homilia XIII, Interprete Sancto Hieronymo Source: Migne PG 13.1830c-1831a

Our Lord and Saviour is born in Bethlehem and a multitude of the heavenly host praises God and says: 'Glory to God in the highest and peace on earth to men of good will.' 1 And the multitude of the heavenly host says this because it has wearied itself in giving help to men, and it saw that the labour which it believed to be its own cannot be completed without Him who truly can save, even Him who is also the master who helps them so that men might be saved. Recall how is it written in the Gospel that certain men plying the oars were wearied in their struggle against contrary winds, and they laboured for twenty five or thirty stades and were not able to reach port, and later the Lord intervened and quietened the churning waves of the sea that were beating at the sides of the boat, and freed them from their pressing plight. 2 So understand that the angels wished to help men and bring them from sickness to health, because 'they are all ministering spirits sent to minister to them who shall receive the inheritance of salvation,' 3 as much as it is in them to help men. But they saw how inferior their own medicine is for what the cure requires. Perhaps by an example you shall be able to understand what I am saying. Imagine a city in which there are many sick people and the hands of physicians are frequently employed. There are many wounds and every day the worm enters into dying bodies, and however much the physicians exert themselves in healing they can do no more than their art allows them and as their knowledge can prevail over the evil, and when into such a situation the chief physician comes, he who knows everything about the art, when they see the hand of the master close up the festering wounds of those who they were not able to heal before, they are not envious, they are not distressed by it, but they burst out in praise of the chief physician and tell of God who has sent a man of such great knowledge to them and the sick. In this way, then, hear the host of angels saying, 'Glory to God in the highest and peace on earth to men of good will.' Origen, Homilies on Luke, from Homily 13, Translated by Saint Jerome 1 Lk 2.13-14 2 Jn 6.19-21 3 Heb 1.14

Calling For Help

Qui cum audisset quia Iesus Nazarenus esset, copeit clamare et dicere, Iesu fili David, miserere mei. Tangit instantiam supplicantis: et dicit duo: supplicationem, et instantiam. In supplicatione dicit tria, scilicet, excitationem ad petendum, intensionem ad clamandum, discretionem ad impetrandum. Dicit igitur, qui cum auddiset, a transeuntibus quia sicut dicit: Cum audiret turbam praetereuntem, interrogabat quid hoc esset. Dixerunt autem ei quia Iesus Nazarenus transiret: et hoc est, quia Iesus Nazarenus, omni flore vernans, esset, qui transiret: sperans de misericordia et bonitate et largitate eius, qui illuminat omnem hominem venientem in hunc mundum, excitatus est ad petendum ab eo, de quo dicitur: Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. Et hoc est, coepit clamare, cum magna desiderii et intentionis et vocis intensione. Clamor meus introivit in aures eius. Clamavi in toto corde meo, exaudi me Domine. Anima in angustiis et spiritus anxius clamat ad te Domine, et dicere, tangit discretionem petitionis ad exaudiendum. Iesu fili David miserere mei. Iesum nominat Salvatorem, cuius et officium et actus semper fuit ad salvandum. In oratione Manasses: Indignum salvabis me secundum mulititudinem misericordiae tuae. Fili David. manu fortis, qui salvare potest: affectu desiderabilis, qui ex benignitate cunctis exhibet vultum gratiosum: divitis regis, qui habit unde salvare possit: misericordis etiam in inimicos, quem aliena misera in corde afficit, et cogit ad miserendum. Tu qui filius huius es et haereditate cuncta ista accepisti. Miserere mei, de primo dicitur: Secundum nomen suum fortis in salutem gentis. De secundo Ioel Benignus et misericors et praestabilis super malitia. Valde mirabilis es Domine et facies tua plena gratiarum. Et ideo omnes in facie eius gratiam inveniunt. De tertio In omnibus divites facti estis in illo. Et sequitur, ita ut nihil desit vobis in ulla gratia. Dives in omnes qui invocant illum. De quarto: Apud Dominum misericordia et copiosa apud eum redemptio. Ergo, miserere mei, tua compassione, utranque meam miseriam corporis et fortunae remonendo. Miserere mei Deus secundum magnam misericordiam tuam, et secundum multitudinem miserationum tuarum. Ubi est zelus tuus et fortitudo tua, multitudo viscerum tuorum, et miserationum tuarum super me continuerunt se? Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p129

When he had heard that it was Jesus of Nazareth, he began to cry out and say: 'Jesus, son of David, have mercy on me.' 1 This touches on the insistence of supplication, and it speaks of two things, the supplication and the insistence. In supplication there are three parts, exertion in seeking, intensity of crying out, and discretion in what is sought. It says, then, 'when he had heard' and this from passers by, as Luke says, 'When he heard the crowd passing by he asked what it might be. They said to him that Jesus of Nazareth was passing by,' 2 that is, because it was Jesus of Nazareth, fresh with every flower, who was passing by, and he had hope for His mercy and kindness and largess, 'He who illuminates every man coming into this world,' 3 and he was roused to entreat from Him, of whom it is said 'To enlighten those who are in darkness and who sit in the shadow of death, to direct our feet into the way of peace.' 4 And this is the beginning of crying out, with great desire and intensity and strength of voice. 'My cry entered into your ears.' 'I cried out from my whole heart, hear me, O Lord.' 'An anguished soul and a troubled spirit cries out to you, O Lord.' 5 Then he touches on the discretion of the petition so that it might be heard. 'Jesus, son of David, have mercy on me.' He names Jesus the Saviour, whose office and act was always for salvation. In the prayer of Manasseh: 'You saved me, one who was unworthy, according to the abundance of your mercy.' 6 'Son of David', by the hand of power He is able to save, by joyful affection, He who from benevolence shows to everyone a gracious face, you who are rich to kings, who possess what is able to save, you who are merciful even to enemies, who are touched even by misery in a foreign heart, and it inclines you to compassion. You who are his son and you have received all his inheritance, 'Have mercy on me,' Firstly in Ecclesiasticus it says: 'According to your name, mighty for the salvation of the people.' Secondly in Joel: 'Benevolent and merciful and superior to all wickedness.' In Esther: 'Exceedingly wonderful you are, O Lord, and your face is full of grace.' 7 And therefore all find grace in his face. Thirdly, 'In everything you are rich in Him' And it follows: 'So that nothing will be lacking to you in any grace.' 'Rich to all who call on him.' 8 Fourthly 'With the Lord is mercy and an abundance of redemption.' 9 Therefore, 'Have mercy on me,' in your compassion, being mindful of my wretchedness in both body and fortune. 'Be merciful to me according to your great mercy, and according to the abundance of your compassion.' 'Where is your eagerness and your strength, the abundance of your care, and your compassion over me, which is yours?' 10 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mark 10.47 2 Lk 18.36 3 Jn 1.9 4 Lk 1.79 5 Ps 17.7, Ps 118.145, Baruch 3.1 6 2 Chron 33.19, Prex Manasseh 14 7 Sirach 46.1, Joel 2.13, Esther 15.17 8 1 Cor 1.5,7, Rom 10.11 9 Ps 129.7 10 Ps 50.3, Isaiah 63.15

Plots And Aid

Ne tradas me, Domine a desiderio meo peccatori: cogitaverunt adversum me, ne derelinquas me, ne unquam exaltentur. A desiderio suo traditur peccatori, quisque per concupiscentias carnis diabolo relinquitur possidendus. De quibus dicit Apostolus: Propterea tradidit illos Deus in desideria cordis eorum, in immunditiam. Sed ne hoc fiat, sequitur res omnino probabilis, ut sicut inimici consilium faciunt in malum, ita virtus divina praestare dignetur auxilium. Ad postremum dicitur causa justissima, ne revera exaltentur perditione justorum, qui de fidelis populi subversione gloriantur. Cassiodorus, Expositio In Psalterium, Psalmus CXXXIX Source: Migne PL 70.997a-b

O Lord, do not hand me over from my desire to the sinner. They have plotted against me, do not abandon me, lest at any time they be exalted. 1 From his desire he is handed over to the sinner, who through the desire of the flesh is forsaken to become a possession of the devil. Concerning which the Apostle says: 'On account of which God gave them over to the desires of their hearts, to uncleanliness.' 2 But that this not be, what is certainly possible follows, that as the enemy plots his evils, so Divine virtue may condescend to offer help. Finally a most righteous reason is declared, that they may not be exalted in the ruin of the righteous who glory in the fall of faithful people. Cassiodorus, Commentary On The Psalms, from Psalm 139 1 Ps 139.9 2 Rom 1.24

Help And Teaching

Διὰ τί ἔφης, μετὰ τῶν τριῶν ὁσίων παίδων τὴν πυρκαῖὰν οὐ κατεδικάσθη ὁ μέγας Δανιὴλ παρὰ τοῦ Βαβυλωνίου, σύμφρων αὐτοῖς τυγχάνων καὶ συμφυλέτης, καὶ ὁμοδίαιτος, καὶ μᾶλλον τῆς εὐσεβείας διδάσκαλος; Ἐπειδὴ, φημὶ, κατὰ θείαν τοῦτο ᾠκονομήθη προμήθειαν, ἵνα μὴ τῷ ὀνόματι τοῦ Βαβυλωνίου Θεοῦ, τὴν κατάκαυσιν τῆς φλοψὸς οἱ ἀσεβεῖς ἐπιγράφωσι· Βαλτάσαρ γὰρ αὐτὸν, εἰς τιμὴν τῆς τῶν ἀποῥῥητων σαφηνείας, ὠνόμαζον. Καὶ δόγμα τοιοῦτο παρ' ἐκείνοις κρατεῖ, ὠς καὶ μόνον ὀνομαζόμενον, θαυματουργεῖν τὸν Θεὸν αὐτῶν. Ἵνα ταύτην τοίνυν καταργησῃ τὴν δόξαν, ἐν τῇ κρίσει ταύτῃ τὸν Δανιὴλ ἐχώρισε, καὶ εὑρέθη γυμνὴ καθ' ἑαυτὴν ἡ τῶν νέων εγκράτεια, καὶ τοῦ Θεοῦ ἡ βοήθεια, τὴν βροντῶσαν μαράνασα κάμινον. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΘ´ Ἡρακλειδῃ Ἐπισκοπῳ Source: Migne PG 78.193c-d

Concerning your enquiry about why the great Daniel was not condemned to the flames by the king of Babylon along with the three pious youths, the same sentence being given to all three who shared the same way of life, 1 it was that he might be a teacher of piety. And this, I say, was a matter of Divine providence, lest impious men should attribute the suppression of the flames to the name of a Babylonian God, the one who they called Baltazarus, and they proclaim it a mystery in his honour, and so with this teaching prevailing among them, in name only, their god be the wonder worker. Whence to suppress and abolish this opinion, Daniel was separated from the judgement of the others, and it was found that the roaring furnace was suppressed by the continence of the youths and the help of God. Saint Isidore of Pelusium, Book 1, Letter 19, To The Bishop Heracleides 1 Dan 3

Old Age And Help

Μὴ θαρσήσῃς τῷ γήρα· καὶ γὰρ καὶ γέροντες πίπτουσιν· ἐπικαλοῦ δὲ τὸν Χριστὸν ἀεὶ πρὸς βοήθειαν, ἵν αὐτός σου φρουρὸς καὶ ἄσειστος ἀσφάλεια γένηται. Ἅγιος Νειλος, Βιβλιον Δεύτερον, Ἐπιστολὴ ΚΓ´ Ἀφροσισιῳ Διακονῳ Source: Migne PG 79.209c

Do not be over confident in old age, for even old men fall. Always call on Christ for your help, that He may be your guard and unshakeable security. Saint Nilus of Sinai, Book 2, Letter 23 to Aphrodisius the Deacon

Help And Fear

Kύριος ἐμοὶ βοηθός οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος... Ἔτι διδάσκεται ὁ Χρσιτοῠ λαὸς προσδοκᾷν μὲν ἐπιβουλὰς ἀνθρώπων, μὴ πτήσσειν δὲ αὐτὰς, μηδ' ἀγωνιᾷν, ἀλλὰ λέγειν· Κύριος ἐμοὶ βοηθὸς, καὶ τὰ ἐξῆς. Τοὺς δι' οὐδὲν ἕτερον ἐχθροὺς γενομένους τῷ λαῷ τοῦ Θεοῦ, ἤ διὰ τὴν εὐσεβῆ γνῶσιν, καὶ τὴν κατὰ Θεὸν πολιτείαν. Ἐχροὺς δὲ λεκτέον ἀνθρώπους αἰσθητούς τε καὶ νοητοὺς, ἀσεβεῖς τε καὶ δαίμονας πονηρούς. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΡΙΖ´ Source: Migne PG 39.1157a

The Lord is my helper, I shall not fear what a man may do to me. 1 The people of Christ are taught to expect the plots of men, and that they should not be frightened of them, or incline to despair, but say, 'The Lord is my helper,' and the rest. For no other reason is there hostility to the people of God but because of their pious knowledge and fellowship with God. And one should call men enemies who in their senses and in their thoughts are impious and wicked demons. Didymus the Blind, Commentary on The Psalms, from Psalm 117 1 Ps 117.6

Help Requested

Adjutor et susceptor meus es tu, et in verbum tuum supersperavi... Adjutor in praesenti, susceptor in futuro. Et in verbo tuo sperabo, hoc est, in Christo, quia Verbum Patris Filius est. Declinate a me maligni, et scrutabor mandata Dei mei. Maligini hic sunt daemones, vitia et peccata, vel adversariae potestates: Quia dum ipsi tibi tendiculas praeparant, et suggestiones pessimas, non potes scrutari mandata Dei tui, ut illa bene intelligas. Sed si volueris poentitentiam agere, segregare te habes ab illorum consortio. Suscipe me, secundum eloquium tuum, et vivam, et non confundas me ab exspectatione mea. Vox Ecclesiae optantis ut veniat sponsus et suscipiat eam sponsam sibi, sicut promisit in eloquio prophetarum. Et vivam, in justitia, quia modo mortus sum in peccatis. Et non confundas me, si ille quem exspecto et promisisti veniat mihi. Adjuva me. Auxilium rogat; et salvus ero in anima, si veneris et me adjuves, et meditabor in tuis justificationibus semper, sine fine. Alcuinus, Expositio In Psalmum CXVIII Source: Migne PL 100.612a-b

You are my helper and He who lifts me up... 1 A helper in the present, and one who lifts up in the future. 'And in your word I hope,' that is, in Christ, because the Word is the Son of the Father. Begone from me, wicked ones, and I shall study the commandments of God. The wicked ones are demons, and vices and sins, and hostile powers. Because while they prepare snares, and the worst sort of allurements, you cannot study the commandments of your God, that you might understand them well. But if you choose to become penitent, you shall remove yourself from their presence. Take me up, according to your word, and I shall live, and you shall not confound me in my hope. The voice of the Church desiring that her groom come and take her as His spouse, as promised in the words of the prophets. 'And I shall live,' in righteousness, because now I am dead in my sins. And you shall not confound me, if that which I hope for and you promised comes to me. Help me. A plea for help. 'And I shall be saved.' In soul, if you shall come to me and help me. 'And I shall meditate on your justifications always.' Without end. Alcuin of York, from the Commentary on Psalm 118 1. Ps 118. 114

Aid And Salvation

Adjuva me, et salvus ero, et meditabor in justificationibus tuis semper... Superius dixerat, Adjutor et susceptor meus, nunc autem nominum commemoratorum rem precatur, ut quo susceptor est, suscipiat; et qui adjutor, adjuvet. Non abesse a se adjutorium adjuvantis precatur. Non orat ne malignantes non habeat, qui per passionum patientiam fides probatur: sed ut adversus eos adjuvetur orat, quia auxilium a Domino semper orandum est. Sed quemadmodum in superiore susceptus vivet: ita et in hoc adjutus slavabitur. Adhuc enim sibi obeunda mors est, adhunc inferi sustinendi. Tunc salvabitur, cum ex corporea terrenaque natura in spiritalem gloriam transformatus, nullum adversantis inimici periculum metuat, vivat inter electos angelos, sit paradisi incola, et absorpta corruptione ex mortalis immortalis exsistat. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.603b

Help me, and I will be saved, and I shall meditate on your justifications always... 1 Previously he had said, 'My helper and protector,' 2 now he prays for what the names refer to, that he be protected by Him who is the protector, and helped by Him who is the helper. He prays that the help of the helper has not been withdrawn from him. He does not pray that he has no tribulations, for faith is proved by the endurance of suffering, but he prays that he be assisted against such things, since one must always pray for help from the Lord. But as previously he lived by being protected, so he is saved by this help. For while death must yet come to him, he must yet endure what comes upon him. Then he shall be saved, when he has been transformed from a corporeal and earthly nature into spiritual glory, when he shall not fear any threats from a hostile enemy, but live among the elect angels, an inhabitant of paradise, immortal with the corruption of mortality absorbed. 3 Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.117 2 Ps 118.1114 3 2 Cor 5.4

Care Of Flesh And Spirit

Ὥσπερ ὑπωπιασμοῦ δεῖται ἡ εὐεκτοῦσα σὰρξ κατευνάζοντος τῶν παθῶν τὰ οἰδήματα· οὕτω καὶ βοηθείας χρήζει ἡ ἀσθενοῦσα καὶ κακώσει συμπίπτουσα ψυχὴ, ἵνα ταῖς θείαις ἐντολαῖς ὑπεραυγάζηται. Ἀμφοτέρων οὖν φροντιστέον. Θατέρου γὰρ λείποντος, δυσχερὴς ἡ τελείωσις. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ Η' Τιμοθεῳ Source: Migne PG 78.184d-185a

As healthy flesh that has been buffeted needs rest from the swellings caused by blows, so the soul stands in need of relief when it has weakened and fallen into evils, so that it be illuminated by the Divine commandments. Both of them require attention. The neglect of one makes perfection most difficult. Saint Isidore of Pelusium, Book 1, Letter 8, to Timotheus

A Father's Teaching

Ὡσεὶ τροφοφορήσαι ἄνθρωπος... Ἀκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱον ἐβάστασεν, ἡρμήνευσεν. Ὠριγένης δὲ ἐν ταῖς εἰς τὸν Ἰερεμίαν ὁμιλίαις φησί· Συμπεριηνέχθη καὶ συγκατέβη ὑμῖν, τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς διδάσκλαος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους τιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑποδυόμενος, καὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ τελειότερα καὶ ὑψηλότερα. Ὠριγένης, Εἰς Δευτερονόμιον, Κεφ Α', Ἐκλογή Source: Migne PG 17.24a

As a man carries a child... 1 Aquila's translation has: 'As a father bears the son he carries.' And Origen in his homilies on Jeremiah says: 'He adapts and condescends to us, accommodating Himself to our weakness, as a teacher will speak slowly to little boys, and as a father deals gently with his children, and adopting their conduct, little by little He leads them to things which are more perfect and higher. ' Origen, On Deuteronomy, Fragment 1 Deut 1.31

The Hand

Emitte manum tuam de alto... Sed et ex alto manus Domini emittitur. Manum autem Dei Dominum nostrum Jesum Christum significari in Spiritu, non obscura doctrina est. Per eum enim facta sunt omnia. Et scriptum legimus, Manus enim, inquit, mea auxiliabitur ei: quia per Filium Dei homo assumptus, laqueis mortis et judicio iniquae damnationis per gloriam resurrectionis eripitur. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXLIII Source: Migne PL 9.602b-603a

Send forth your hand from on high... 1 From on high the hand of the Lord is sent. And that the hand of the Lord signifies our Lord Jesus Christ in the Spirit, is not an obscure teaching. For 'through Him all things were made.' 2 And we read that it is written, 'My hand,' he says, 'shall help him.' 3 Because man was taken up by the Son of God, and through the glory of the resurrection seized from the snares of death and from the judgement of the iniquitous to damnation. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 143 1 Ps Ps 143.7 2 Jn 1.3 3 Ps 88.22

Bearing With One Another

Sufferentes invicem in charitate. Si quis intelligit quid sit, sufferentes invicem in charitate, non putabit in sanctos viros hoc convenire mandatum: verum in eos qui sunt in virtutum initiis? constituti. Sancti quippe non habebunt quod inter se invicem sufferant: sed hi qui quasi homines aliqua adhuc passione seperantur. Nec mirum si Ephesi haec audiant, cum in multitudine credentium sint aliqui qui adhuc invicem sufferre se debeant. Hoc ipsum mihi videtur significare et ? quod ad Galatas scribitur: 'Alterutrum onera vestra portate.' Possumus ergo utrumque testimonium et aliter interpretari: ut vel alterutrum onera portate, vel sufferre invicem in charitate, et eos complere dicamus, qui divites sunt, et inopiam pauperum sublevant. Si quis aegrotanti fratri praebet obsequium, suffert eum in charitate. Si quis in coelibatu beatam transigens vitam, alium qui et uxorem habet et liberos, et seipsum vix potest pascere, adjuverit, et utcumque ? potest, fuerit consolatus, alienum onus portasse laudabitur. Est qui matrem vel sororem viduam cernens egestate tabescere, non potest adjuvare: huic si quis porrexerit manum, sustinuit eum in charitate. Sive autem superiorem sensum, sive posteriorem sequamur: nec peccantem fratrem, nec inopem consolatur, qui non habet charitatem, et contemnit verba Apostoli commonentis: Debemus autem nos, qui fortiores sumus, infirmitates imbecillorum portate, et non nobismetipsis placere. Sanctus Hieronymus, In Epistolam Pauli ad Ephesios, Liber II, Cap IV Source: Migne PL 26.494a-c

Bearing with one another in love. 1 If someone would understand what this may be: 'Bearing with one another in love,' he should not think this is a command that befits one who is among holy men, those who are established on the foundations of virtue; for the holy do not have among themselves anything to endure, but rather this is for those who are yet separated by passion. Do not wonder if the Ephesians hear these things, when amid the multitude of the faithful they are some whom they should yet endure. This to me seems to intend what was written to the Galatians: 'Bear one another's burdens.' 2 We are able therefore to understand both testimonies in this way: Either you bear the burdens of others, or suffer one another in love. And we should say that they fulfill this who being rich relieve the poverty of the poor. And if someone offers service to a sick brother, he endures with him in love. If someone passing a blessed life in celibacy helps him who has a wife and children who he is barely able to support, and, as he is able, he comforts him, he shall be praised as bearing the burdens of others. Is there someone who has a widowed mother or sister withering in need, who he is not able to help? If someone offers him a hand, he sustains him in love. Either the first or second sense let us follow. He who does not console an erring brother, nor a poor man, does not have love, and he spurns the words of the Apostle, which we recall: 'We who are stronger should bear the infirmities of the weak and not please ourselves.' 3 Saint Jerome, Commentary On The Epistle of Saint Paul to the Ephesians, Book 2, Chap 4 1 Ephes 4.2 2 Galat 6.2 3 Rom 15.1

Death And Salvation

Οἱ ἐξ ὅλης διανοίας τὸν παντέφορον ἐπιβοώμενοι Κύριον, κἂν εἰς τὸ ἔσχατον τῶν κινδύνων ἀφίκοντο, πάντως τεύξονται τῆς ἄνωθεν ἀρωγῇς· ἐπήκοος γὰρ ὁ Δεσπότης γενόμενος ἐξ αὐτῆς μέσης ἐξαρπάσας τῆς ἀπωλείας πρὸς ζωὴν αἰώνιον, καὶ χαρὰν ἀναφέρει. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΛΘ' Στεφανῳ Διακονῳ  Source: Migne PG 79.141a

They who with all their mind invoke the all seeing Lord, even being brought to the last point of perils, nevertheless may partake of aid from on high. For the Lord hearkening to them in the midst of their ruin brings them to eternal life and transports them to eternal joy. Saint Nilus of Sinai, Book 1, Letter 139 to Stephen the Deacon

Weakness And Aid

Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως. Μὴ ἀπὸ ἰσχύος ζητήσωμεν τὴν βοθήειαν· μὴ ἀπο εὐπαθείας σαρκός· ἀπὸ μηδενὸς τῶν παρὰ ἀνθρώποις νενομισμνων περιφανῶν ἀξιώσωμεν τυχεῖν τῆς ἀντιλήψεως. Οὐκ ἐν περιβολῇ χρημάτων, οὐκ ἐν δυνάμεως ὅγκῳ, οὐκ ἐν ὑπψώματι δόξης τὸ κρατεῖν περιγίνεται, ἀλλ' ἐκ τῆς καθ' ὑπερβολὴν θλίψεως χαρίζεται Κύριος τοῖς ἐκζητοῦσιν αὐτὸν τὴν βοήθειαν. Τοιοῦτος ἧν καὶ  ὁ Παῠλος, καυχήματα ἑαυτοῦ τὰς θλίψεις ποιούμενος. Διὰ τοῦτο ἠδύνατο λέγειν· 'Ὅταν ἀσθενῶ, τότε δυνατός εἰμι.' Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Ψαλμός NΘ' Source: Migne PG 29.468c

'Give us help in trials.' 1 It is not on account of strength that we seek aid. We do not expect such a request from a healthy body, nor from men deemed prosperous. Victory comes not from an abundance of wealth, nor from excess of power, nor is it found in the heights of glory, but to those who are overcome by trouble and who ask for it, the Lord gives aid. So it was with Paul who cried out in the midst of troubles, and because of which he was then able to say, 'When I am weak, then I am strong.' 2 Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 59 1 Ps 59.13 2 2 Cor 12.10

Aid In Trouble

Και ὅλως ἐφ' ἑκάστος Χρείας ἐλέγχῃ, ῥήματι μὲν τὸν Θεὸν ὀνομάζων καταφυγὴν, ἔργῳ δὲ τὴν ἐκ τῶν ἀνωφελῶν καὶ ματαίων βοήθειαν ἐπισπώμενος. Ἔστι δὲ τῷ δικαίῳ ἀληθινὴ βοήθεια ὁ Θεος. Ὥωπερ τις στρατηγὸς ὁπλιτικὸν γενναῖον ἐξηρτημένος ἔτοιμος ἀεὶ βοηθεῖν τῷ καταπονουμένῳ μέρει· οὕτως ὁ Θεὸς βοηθὸς ἡμῶν ἐστι, καὶ σύμμαχος παντι τῷ στρατευομένῳ κατὰ τῆς μεθοδείας τοῦ διαβόλου, ἀποστέλλων τὰ λειτουργικὰ πνεύματα πρὸς τὴν συωτηρίαν τῶν δεομένων. Εὑρίσκει δὲ ἡ θλίψις πάντα τὸν δίκαιον διὰ τὴν τοῦ βίου ἐπιτὴδευσιν. Ὁ γὰρ ἐκκλίνων μὲν τὴν πλατεῖαν καὶ εὐρύχωρον ὁδὸν, ὁδεύων δὲ τὴν στενὴν καὶ τεθλιμμένην, εὑρσκεται ὑπὸ τῶν θλίψεων. Ἐμψύχως τὸν λόγον ἐσχημάισεν ὁ Προφήτης εἰπών· 'Ἐν θλίψεσι ταῖς εὐρούσαις ἡμᾶς σφόδρα.' Ὡωπερ γὰρ ζῶα ἔμψυχα καταλαμβάνουσιν ἡμᾶς, ἐργαζόμεναι ὑπομονὴν, καὶ διὰ τῆς ὑπομονῆς δοκιμὴν, καὶ διὰ τῆς δοκιμῆς ἐλπίδα. Ὅθεν καὶ ὁ Ἀπόστολός φησι· Διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ· καὶ, Πολλαὶ αἱ θλίψεις τῶν δικαίων. Ἀλλ' ὁ γενναίως καὶ ἀτεράχως τὸν ἐκ τῆς θλίψεως πειρασμὸν ὑπομείνας ἐρεῖ, ὅτι Ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. Καὶ τοσοῦτον ἀπέχει ἀπαυδᾷν καὶ ἀποκνεῖν ἐν ταῖς θλίψεσιν, ὅτι καὶ καυχὴματος ἀφορμὴν τὸ ὑπερβάλλον τῶν κακῶν ποιεῖται λέγων, ὅτι 'Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμενοι ἐν ταῖς θλίψεσι. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Ψαλμός ΜΕ' Source: Migne PG 29.417b-420b

For in sum each necessity will disgrace you when you name God as your refuge but the affair that drives you to seek that assistance is worthless and vain. The true help of God is for the righteous. As a general always directs his aid to those who labour most of all the army, thus God is our refuge and fellow fighter in every struggle against the assaults of the devil, sending an administrating spirit for the salvation of those who call. And the righteous man meets with every sort of trouble through the course of his life, for declining the wide and easy road, he travels on the narrow and difficult way and he is beset by tribulation. 1 Of this way of life the prophet speaks, saying, 'Tribulations have beset us everywhere.' 2For like wild animals they seize upon us, thus fashioning our endurance and through endurance is proof and through proof there is hope. Whence the Apostle says 'Through many troubles it is necessary to enter the kingdom of heaven.' And: 'Many are the tribulations of the righteous.' 3But those who stay true and strong in the trials of their tribulations shall say, ' All these things we have conquered by your love for us.' 4And as for the one who gives up exhausted and shrinks away from troubles, even being overcome by the bad is the beginning of our boast, for,'Not only that, but we glory in tribulations.' 5 Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 45 1 Mt 7.13-14 2 Ps 45.2 3 Rom 5.3-4, Acts 14.21, Ps 33.20 4 Rom 8.37 5 Rom 5.3