Evangelical Advice

Et quicumque non receperint vos, exeuntes de civitate illa, etiam pulverem de pedibus vestris excutite in testimonium supra illos. Qualis debeat esse qui evangelizat regnum Dei, praeceptis evangelicis designatur; ut sine virga, sine pera, sine calceamento, sine pane, sine pecunia hoc est, subsidii saecularis adminicula non requirens, fideique deditus sit, et quanto minus appetat temporalia, tanto magis speret ea sibi posse suppetere. Quae possunt qui volunt ad eum derivare tractatum; ut spiritalem tantummodo locus iste formare videatur corporis exuisse, non solum potestate rejecta, contemptisque divitiis, sed etiam carnis ipsius illecebris abdicatis. Quibus primo ominim datur pacis atque constantiae generale mandatum; ut pacem fecerant, constantiam servent, hospitalis necessitudinis jura custodiant; alienum a praedictore regni coelestis astruens cursitare per domos, et inviolabilis hospitii jura mutare. Sed ut hospitii gratia deferenda censetur: ita etiam si non recipiantur, excutiendum pulverem, et egrediendum de civitate mandatur. Quo non medicoris boni remuneratio docetur hospitii, ut non solum pacem tribuamus hospitibus: verum etiam si qua eos terrenae obumbrant delicta levitatis, receptis apostolicae praedicationis vestigiis, auferantur.  Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber VI Source: Migne PL 15.1685a-b

And whoever does not receive you, go out from that city and shake off even the dust from your feet in testimony against them 1 He who evangelises for the kingdom of God should be like this, which the evangelical precepts counsel, without staff, without bag, without shoes, without bread, without money, 2 that is, not needing the support of any worldly prop, but dedicated to the faith, so that the less he desires temporal things the more he hopes that they might be supplied to him. Which they can by those who wish to learn a lesson from him, which is that the only state that is spiritual seems to be when the body has been cast off, and not only by the rejection of power and contempt for wealth, but even with the dismissal of care for one's own flesh. For this, first of all, is a commandment of peace and general steadfastness is given, that they should be peaceful and serve faithfully and guard the law of needful hospitality. A preacher of the kingdom of heaven should not be rushing around houses, and perverting the inviolable law of hospitality. But let it be reckoned that thanks should be given by the hosts, so that if they are not received, so they are ordered that they must shake off the dust and leave the city. By this it is taught that no paltry reward is given to those who are hospitable, and that we do not bestow peace alone on those who are hospitable, but even if they are shadowed by small worldly faults, such things are borne away by the reception of the Apostolic preaching.  Saint Ambrose, On The Gospel of Luke, Book 6 1 Lk 9.5 2 Lk 9.3

Hospitality And Reward

Admonendi sunt ut hospitalitatem diligant, et nulli hospitium praebere detrectent, et si cui forte hospitium praestiterint, nullam ab eo mercedem accipiant, nisi forte ille, qui a te recipitur, sponte sua aliquid det. Dicendumque illis qualiter multi per hospitalitatis officium Deo placuerunt, dicente Apostolo, Per hanc enim placuerunt quidam Deo, angelis hospitio susceptis. Et iterum, Hospitales sine murmatione. Et ipse Dominus ad judicium dicturus est, Hospes eram, et collegistis me. Sciant sane quicunque hospitalitatem amant, Christum se in hospitibus recipere. Nam ille modus hospitalitatis non solum inhumanus, sed etiam crudelis est, quo nunquam hospes in domum ante recipitur, nisi prius dandi hospitii merces compensetur, et quod Dominus agere jussit pro perceptione regni coelestis, pro acquisitione terrenarum rerum agatur. Theodulfus Aurelianensis, Capitula ad Presbyteros Parochiae Suae, Capitula XXV Source:Migne PL 105.199a-b

Let them love the admonishment that they should be hospitable, and let them not refuse to give hospitality to anyone, and when they do give hospitality let them not accept any money for it, unless perhaps it is that someone who received it from you, of his own will, suddenly give something. It must be told to them how it is that by the duty of hospitality many have been pleasing to God, with the Apostle saying, 'By this some have pleased God, hospitably receiving angels.' 1 And again, 'Be hospitable without grumbling.' 2 And the Lord Himself spoke concerning judgement: 'I was a stranger and you took me in.' 3 Let them know that whoever loves hospitality receives Christ among his guests. And that in the matter of hospitality he is not only unkind, but cruel, who never in his house receives a guest unless he is compensated by a handing over of money, and what the Lord commanded to be done for the reception of the kingdom of heaven, is done for the gaining of the things of the world. Theodulf of Orleans, Chapters For His Local Priests, Chapter 25 1 Heb 13.2 2 1 Pet 4.9 3 Mt 25.35

A Good Welcome

Ἐὰν τὴν στεφάνην ἐπιθῶμεν τῷ δώματι τῆς καλῆς πολιτείας, δυνήσόμεθα πάντως καθ' ὁμοίωσιν τῆς πιστοτάτης Ῥαὰβ, οὐχὶ κάτω που, ἀλλὰ ἄνω μᾶλλον ὑποδέξασθαι καὶ ξενίσαι τοὺς ἀγγέλους τοῦ Ἰησοῦ, ἀληθέστερον δὲ λέξω, αὐτὸν ξενοδοχῆσαι Ἰησουν Χριστὸν τὸν τῶν ἀγγέλων Δεσπότην. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΞΑ' Μελετιῳ Καγκελλαριῳ Source: Migne PG 79.109-b-c

If we would put on the crown in the house of good living, we are certainly able to do so in the likeness of the most faithful Rahab, who did not receive the messengers of Joshua in any place below, but in the heights, 1 and so, I speak truly, we welcome Christ the Lord of the angels. Saint Nilus of Sinai, Book 1, Letter 61, To Meletius the Cancellarius 1 Joshua 2.1-6

Admirable Ignorance

Θέλεις μιμήσασθαι τὸν Ἀβραάμ; Μίμησαι οὕτως, οὐ κωλύω, ἀλλὰ καὶ συμβουλεύω· καίτοι μείζονα τοῦ Ἀβραὰμ ἀπαιτούμεθα. Ἐαν γὰρ, φησὶ, μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐκ εἰσελεύσεσθε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Τέως δὲ σὺ κἂν τὸν Ἀβραὰμ φθάσον. Καὶ τί εἶχεν ὁ Ἀβραάμ; Φιλόξενος ἦν, καὶ ἀνέστη, καὶ προσεκύνησεν, οὐδε εἰδὼς τίνες ἧσαν οἱ παριόντες. Εἰ γὰρ ᾕδει, οὐδὲν θαυμαστὸν ἐποίει, ὅτι Θεὸν ἐθεράπευσαν· ἀλλ' ἡ ἄγνοια τῶν παραγενομένων μείζονα αὐτοῦ δείκνυσι τῆς φιλοξενίας τὴν προθυμίαν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΜΗ' Ψαλμον Source: Migne PG 55.505

You wish to imitate Abraham? So imitate him, I do not prevent you, but I encourage you; even if more is demanded of us than of Abraham. For the Lord says: 'Unless your righteousness exceeds the Scribes and the Pharisees, you shall not enter into the kingdom of heaven.' 1 Meanwhile you may at least follow Abraham. And what did Abraham do? He was hosptiable, he rose up and he bowed, even when he was ignorant of who it might be who was passing by. 2 For if he had known, he would have done nothing admirable, because he revered God. His ignorance of those who came near, declares his zeal to be hospitable. Saint John Chrysostom, On The Psalms, from Psalm 48 1 Mt 5.20 2 Gen 18.1-2

Prayer And Guests

Fratrem domum tuam introgressum ne sine oratione dimiseris - Vidisti, inquit, fratrem, vidisti Dominum tuum - maxime advenam, ne angelus forte sit. Sed nec ipse a fratribus exceptus priora feceris refrigeria terrena caelestibus; statim enim iudicabitur fides tua. Aut quomodo secundum praeceptum Pax huic domui dices, nisi et eis qui in domo sunt pacem mutuam reddas? Tertullianus, De Oratione, Caput XVI Source: Migne PL 1.1193b-1194a

Do not let not a brother who has entered your house depart without a prayer: you have seen a brother, it says, you have seen your Lord, especially if he is a stranger, lest perhaps he be an angel. 1 And when you are received by the brethren, do not give earthly refreshment precedence over the things of heaven, for immediately your faith will be judged. Or how will you, according to the command, say 'Peace be to this house,' 2 unless you also bring peace to those in the house and receive it?   Tertullian, On Prayer, Chapter 26 1 Heb 13.2 2 Lk 10.5

Choosing Company

Etenim si introierit in conventum vestrum vir, aureum annulum habens, in veste candida, introerit autem et pauper in sordido habitu, et intendatis in eum qui indutus est veste praeclara,et dixeritis ei: Tu sede hic bene, pauperi autem dicatis: Tu sta illic, aut sede sub scabello pedum meorum. In hujus expositione sententiae beati Augustini dictis utamur. Si hanc, inquit, distantiam sedendi et standi ad honores ecclesisaticos referamus, non est putandum leve esse peccatum in personarum acceptione habere fidem Domini nostri Jesu Christi gloriae. Quis enim ferat eligi divitem ad sedem honoris Ecclesiae, contempto paupere instructiore et sanctiore? Si autem de quotidianis consessibus loquitur, quis hic peccat, si tamen peccat, nisi cum apud semetipsum intus ita judicat, ut ei tanto melior quanto ditior ille videatur? Hoc enim videtur significasse subdendo. Nonne judicatis apud vosmetipsos, et facti estis judices cogitationum iniquarum.  Sequitur: Audite, fratres, mei dilectissimi. Diligentius, inquit,animadvertite, quia non qui ditiores existunt ad seculum, ii in divino examine sunt meliores. Nonne Deus elegit paupere in hoc mundo, divites in fide, et haeredes regni quod promisit diligentibus se? Pauperes vocat humiles, et qui per contemptam rerum visibilium, fide autem invisibilium divitiarum mundo huic despicabiles parent. Tales namque elegit Dominus noster Jesus Christus dicendo: Nolite timere, pusillus grex, quia complacuit Patri vestro dare vobis regnum. Tales elegit cum parentes sibi pauperes, quorum officio in mundum veniens nutriretur, creavit. Sed hos tamen futuri regni exspectatione praeclaros reddidit ac nobiles. Sanctus Beda, Super Divi Jacobi Epistolam, Caput II Source: Migne PL 93 18-19

If a man enter into your company, wearing a gold ring, in white vestments, and a poor man enter in vile habit, intent on him who has come in with shining garment, you say to him, 'You indeed sit here,' but to the poor man you say, 'Stand over there,' or 'Sit at the footstool of my feet.' 1 In explanation of this passage we shall quote the blessed Augustine: 'If this distinction in matters of sitting and standing refers to Ecclesiastical honours, it is not be thought to be a trivial fault to have respect of persons in the faith of our Lord Jesus Christ of glory. 2 For who can bear the choosing of the rich man for the seat of honour in the Church in contempt of the poor man who is more learned and holy? And if this speaks of daily gatherings, who does not err here, if indeed he does sin, unless within himself he judges that the richer a man appears so the better he is?' 3 And this seems to have been signified in the next line: Judging among yourselves, have you not made yourself judges with wicked thoughts? 4 It follows: Hear, my dear brothers. 4 More diligently attend, he says, because it is not those who are richer in the world who are better in the Divine judgement . Did not God choose the poor of the world to be rich in faith and inheritors of the kingdom which he has promised to the lovers of Him? 5  The humble he calls the poor, who with contempt of visible of things, with faith in invisible wealth, despise this world. Such our Lord Jesus Christ chooses, saying, 'Do not fear, little flock, because it has pleased your Father to give to you the kingdom' 6 Such He chose when He made poor parents for Himself, that such nourish Him coming into the world. These whom, however, He made eminent and noble in the hope of the future kingdom. Saint Bede, from the Commentary on the Letter of Saint James, Chapter 2  1 Jam 2.2-3 2 Jam 2.1 3 Augustine, Letter 167.18 4 Jam 2.4 5 Jam 2.5 6 Lk 12.32

Guests And Hosts

Advertit sanctitas vestra, fratres, evangelicam lectionem, quemadmodum Dominus discipulis suis inter caeteras exsequendas virtutes, etiam hospitalitatis jura praescripserit: ait enim: In quamcunque civitatem introieritis, interrogate quis in ea dignus sit: et ibi manete, donec exeatis, et reliqua. Sancta plane et divina sententia, quae et discipulis eligendi optionem primitus detulit, et facilitatem penitus amputavit. Providit enim modum statuendo, ne vir sanctus aut citus esset in judicando, aut levis in hospite commutando. Sicut enim vobis permisit arbitrium, ita et voluit vos tenere constantiam. Quam enim reprehensibilie est ut vir, qui Evangelium annuntiat, et docet errandum non esse, ipse per diversos incipiat oberrare et domum, cui pacem dixerat deserere; hospitem cui benedictionem intulerat contristare. Magna enim hospitalitatis est gratia, nec facile violanda; omnibus aperta est, omnibus parata est, et sanctos libenter suscipit, et peccatores tolerat patienter. Sed repetamus sanctam ipsam divinamque sententiam; si enim in littera placet, et in mysterio forsitan plus placebit. Ait igitur: Ut cum intramus in civitatem, interrogemus quis in ea vel hospes dignus, vel idonea domus sit, et ibi maneamus donec dies profectionis adveniat. Quae sententia altiorem nobis tribuit intellectum; non enim mihi videtur de hujus saeculi hospite, vel domo jussisse, nec tam diligenter inquirere, sed de illo magis, qui nos usque ad diem exitus nostri possit inoffensos hospites, illaesosque servare. Nam hujus saeculi hospitem cita laedimus, cito offendimus: interdum ei et post triduum displicemus; fidelis igitur domus, et hospes dignus inquiri jussus est. Quae domus fidelior Ecclesia? Quis hospes dignior Salvatore? Iste peregrinos, ut filios suscipit; illa susceptos refovet, ut infantes. Iste hospitibus, sicut experti sumus, pedes lavare gestit: illa mensam parare festinat: quos enim Salvator viva aqua refrigerat, hos reficit coelestibus cibis Ecclesia. Hunc igitur hospitem evangelista inquiri jussit, et usque ad diem exitus nostri cum hoc habitare praecepti, ne aliqua levitate medio tempore aliorsum forsitan emigremus; hoc est qui semel in Christum credidimus, non iterum velut transgressores ad idola recurramus; scriptum est enim: Nemo potest duobus dominis servire: dum enim uni placere gestit, alterum sentit iratum. Christum igitur hospitem deserere non debemus, quemadmodum et Petrus apostolus cum suis similibus deserentibus aliis Dominum non reliquit; sed dicamus quod ille ad Salvatorem dixit: Domine, ad quem ibimus? Verba vitae aeternae tu habes, et nos credimus. Ecce exsecutor coelestium praeceptorum; qui quoniam Christi non mutavit hospitum, meruit cum Christo regni coelestis habere consortium. Sanctus Maximus Taurinensis, Homilia XCIX, De Hospitalitate Source: Migne PL 57 483a-4b

Turn your sanctity, brothers, to the Gospel reading, how the Lord prescribed to His disciples, among other virtues, the following of hospitality, for He said, 'In whatever city you enter, ask who is worthy there and remain there, until you leave,' 1 and so on. A holy and divine sentence certainly, which first took away the privilege of choosing from the disciples and utterly cut off ease. For he wished to establish a way, lest a holy man be either hasty in judgement or easy in his changing of place. For as He has given us free will, so even He wished us to hold to constancy. For how reprehensible it is that a man who announces the Gospel and teaches that one should not stray, himself might begin wandering between different men and houses saying that he finds no peace, the host of whom he brings the blessing of grief. Great is the grace of hospitality and not with ease should it be violated, to all it is open, for all prepared, and it receives the holy willingly and sinners it tolerates patiently. And let us reconsider the same holy and divine sentence, for if the letter pleases, in its more mystical sense it may please more. It is thus said that when we enter into a city we should ask who there is a worthy host, whose house is suitable, and there we should remain until the day of departure comes. Which passage offers a higher understanding, for it does not seem to me that this is about worldly hospitality, or a command about a house, nor about diligent inquiry, but more concerning that to the day of departure we should be inoffensive guests, serving without harm. For the host of this age we quickly wound and swiftly offend, and within three days we are displeasing to him, and therefore we are commanded to seek a faithful house and a worthy host. What house is more faithful than the Church? Which host more worthy than the Saviour? He receives wanderers like sons and He cherishes the ones he receives like children. He, as we know by experience, washes the feet of guests, He hurries to prepare the table, for those whom the Saviour refreshes with living water, the same he revives in the Church with the heavenly bread. This, then, the Gospel commands to be sought in the host, and it commands that we dwell there until the day of our exit, lest we go out, perhaps with a certain levity, in the middle of our time for something else, that is, that we who have once believed in Christ, should not again be as transgressors returning to idols, for it is written, 'No one is able to serve two masters.' 2 ; for while a man acts to please one, he angers the other. We should not then weary of the host Christ, as even Peter the Apostle, when others like him withdrew, did not abandon the Lord, but let us say what he said to the Saviour: 'Lord, to whom shall we go? You have the words of eternal life and we believe.' 3 Behold, a follower of the heavenly precepts, he who since he did not change the host Christ, merited fellowship with Christ in the kingdom of heaven. Saint Maximus of Turin, Homily 99, On Hospitality 1.Mt 10.11 2 Mt 6.24 3 Jn 6.67-70

Thoughts Coming and Going

Τῶν λογισμῶν οἱ τέμνουσιν, οἱ δὲ τέμνονται· καὶ τέμνουσι μὲν οἱ πονηροὶ τοὺς ἀγαθοὺς, τέμνονται δὲ πάλιν ὑπὸ τῶν ἀγαθῶν οἱ πονηροὶ, τὸ τοίνυν Πνεῦμα τὸ ἅγιον πρώτως τεθέντι προσέχει λογισμῷ, καὶ πρὸς ἐκεῖνον κρίνει ἡμᾶς, ἢ ἀποδέχεται.  Ὃ δὲ λέγω τοιοῦτόν ἐστιν.  Ἔχω τινὰ φιλοξενίας λογισμὸν, καὶ τοῦτον ἔχω διὰ τὸν Κύριον, ἀλλ' οὑτος  ἐπελθόντος τοῦ πειράζοντος τέμνεται καὶ δόξης χάριν φιλοξενεῖν ὑποβάλλοντος.  Πάλιν· ἔχω φιλοξενίας λογισμὸν πρὸς τὸ τοῖς ἀνθρώποις φανῆναι, ἀλλὰ καὶ οὗτος ἐπελθοντος κρείττονος λογισμοῦ διατέμνεται, τοῦ πρὸς τὸν Κύριον μᾶλλον ῾ῶν τὴν ἀρετὴν ἀπευθύνοντος.    Εὐάγριος ὁ Ποντικός, Περὶ διαφόρων πονηρῶν λογισμῶν

Sometimes thoughts cut off and sometimes they are cut off. Evil thoughts cut off good thoughts, and again evil thoughts are cut off by good thoughts. The Holy Spirit therefore notes to which thought we give priority and for that condemns or approves us. What I mean is something like this: I have a thought of hospitality and it is for the Lord’s sake, but this is cut off when the tempter comes to me and in its place he suggests giving hospitality for the sake of glory. Again, I have the thought of hospitality in order to appear hospitable to men, but this is cut off when a better thought comes to me, which leads me to practice this virtue for the Lord’s sake. Evagrius Ponticus, On Various Evil Thoughts

A Farmer Of Paradise

Λαχάνοις ἡμᾶς δεξιοῦσαι, σοφῶς τὸ ἀπερίεργον ἐπιδεικνὺς τῆς διαίτης, καὶ τὰς τοῦ Κυρίου πηγὰς ἀποβρύων, καὶ ὅπως εἶ τοῦ παραδείσου γεωργὸς ἐξ αὐτῶν τῶν δώρων δεικνύς. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΝΗ', Πατριμῳ Μοναζοντι Source: Migne PG 78.220b

With herbs you received us, wisely displaying the frugality of your fare, and also the nourishing founts of the Lord, and thus showing how you are quite the farmer of paradise to bring forth such gifts. Saint Isidore of Pelusium, Book 1, Letter 58 To Patrimus the Monk,

Welcoming Brothers

Ὁ αὐτος εἶπεν περι τῆς ὑποδοχῆς τῶν ἀδελφῶν, ὅτι δεῖ ἐρχομενος τοὺς ἀδελφοὺς προσκυνεῐν· οὐ γὰρ αὐτοὺς, ἀλλὰ τὸν Θεὸν προσκυνοῦμεν. Εἰδες γὰρ, φησὶ, τὸν ἀδελφόν σου, εἰδες Κύριον τὸν Θεόν σου· καὶ τοῦτο, φησὶ, παρὰ τοῦ Ἀβραὰμ παρειλήφαμεν. Καὶ ὅτε δέχεσθε, πρὸς ἀνάπαυσιν παραβιάζεσθε· καὶ τοῦτο γὰρ παρὰ τοῦ Λὼτ μεμαθήκαμεν παραβιασαμένου τούς ἀγγέλους.  ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Apollo spoke about the reception of brothers, that it was necessary to prostrate oneself before the brothers who came, for it is not before them but before God that one prostrates oneself. ' For seeing your brother,' he said, 'You see the Lord your God, and this we receive from Abraham. And when you have received them drive them into seclusion, for this we have learned from the angels prevailing over Lot.' Sayings of the Desert Fathers, Palladius of Galatia

Salvation And The Weak

Παρέβαλον ἀδελφοὶ τῷ ἀββᾷ Ἀντωνίῳ, καὶ λέγουσιν αὐτῷ· Εἰπὲ ἡμῖν λογον, πῶς σωθῶμεν; Λέγει αὐτοῖς ὁ γέρων· Ἠκούσατε τὴν Γραφήν; καλῶς ὑμῖν ἔχει. Οἱ δὲ εἶπον· Καὶ παρὰ σοῦ θέλομεν ἀκοῦσαι, Πάτερ. Εἶπε δὲ αὐτοῖς ὁ γέρων· Λέγει τὸ Εὐαγγέλιον· Ἐάν τίς σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ και τὴν ἄλλην. Λέγουσιν αυτῷ· Οὐ δυνάμεθα τοῦτο ποιῆσαι. Λέγει αὐτοίς ὁ γέρων· Εἰ μὴ δύνασθε στρέψαι και τὴν ἄλλην, κὰν τὴν μίαν ὑπομείνατε. Λέγουσιν αὐτῷ· Οὐδὲ τοῦτο δυνάμεθα. Λέγει ὁ γέρων· Εἰ οὐδὲ δύνασθε, μή δότε ἀνθ' οὖ ἐλάβετε. Καὶ εἶπον· Οὐδὲ τοῦτο δυνάμεθα. Λέγει οὖν ὁ γέρων τῷ μαθητῇ αὐτοῦ· Ποιησον αὐτοῖς μικρὰν ἀθήραν· ἀσθενοῦσι γάρ. Εἰ τοῦτο οὐ δυνάσθε, κὰκεῖνο οὐ θέλετε, τί ὑμῖν ποιήσω; Εὐχῶν χρεία.   ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Some brothers came to Father Anthony and said to him, ' Speak a word to us; how shall we be saved?' The elder said to them, ' You have heard the Scriptures? Hold well to them.' They said, ' We wish to hear something from you, Father.' And the elder said to them, 'Read the Gospel: If someone strike you on the right cheek, turn the other to him.'1 They said to him, ' We cannot do that.' The elder said to them, ' If you are not able to turn the other cheek, at least suffer one blow.' They said to him, ' Nor can we do that.' The elder said, ' If you cannot do that, at least do not return what has been inflicted.' And they said, ' We cannot do that.' The elder said to a disciple of his, ' Make them a little soup, for they are very frail.' Then he said to them,' If you cannot do these things nor do you wish to, what can I do for you? You are in need of prayer.' Sayings of the Desert Fathers, Palladius of Galatia  1 Mt 5.39