Prayer And The Body

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

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

The Beginning Of Perfection

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

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

Higher And Higher

Δεῦρο ἀπὸ λιβάνου, νύμφη, δεῦρο ἀπὸ λιβάνου· ἐλεύσῃ καὶ διελεύσῃ ἀπὸ ἀρχῆς πίστεως Tί τοίνυν ἐν τούτοις ὑπενοήσαμεν; ἀεὶ τῶν ἀγαθῶν ἡ πηγὴ πρὸς ἑαυτὴν τοὺς διψῶντας ἐφέλκεται, καθὼς ἐν τῷ εὐαγγελίῳ φησὶν ἡ πηγὴ ὅτι Εἴ τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω· ἐν τούτοις γὰρ οὔτε τῆς δίψης οὔτε τῆς πρὸς αὐτὸν ὁρμῆς οὔτε τῆς ἐν τῷ πίνειν ἀπολαύσεως ἔδωκεν ὅρον, ἀλλὰ τῷ παρατατικῷ τοῦ προστάγματος πρὸς τὸ διηνεκὲς ποιεῖται τὴν προτροπὴν καὶ τοῦ διψῆν καὶ τοῦ πίνειν καὶ τοῦ πρὸς αὐτὸν τὴν ὁρμὴν ἔχειν. Tοῖς δὲ γευσαμένοις ἤδη καὶ τῇ πείρᾳ μαθοῦσιν ὅτι χρηστὸς ὁ Kύριος οἷόν τις προτροπὴ πρὸς τὴν τοῦ πλείονος μετουσίαν ἡ γεῦσις γίνεται. Διὰ τοῦτο οὐδέποτε λείπει τῷ ἀναβαίνοντι ἡ γινομένη πρὸς αὐτὸν προτροπὴ ἡ πάντοτε πρὸς τὸ μεῖζον ἐφελκομένη· ὑπομνησθῶμεν γὰρ τῆς πολλάκις ἐν τοῖς φθάσασιν ἤδη γεγενημένης παρορμήσεως παρὰ τοῦ λόγου τῇ νύμφῃ. Ἐλθέ, ἡ πλησίον μου, λέγει καὶ πάλιν Δεῦρο περιστερά μου, καὶ Δεῦρο σεαυτῇ ἐν σκέπῃ τῆς πέτρας. Kαὶ ἄλλας τοιαύτας φωνὰς προτρεπτικάς τε καὶ ἑλκτικὰς τῆς τῶν μειζόνων ἐπιθυμίας ὁ λόγος πρὸς τὴν ψυχὴν ποιησάμενος καὶ μαρτυρήσας ἤδη τῇ πρὸς αὐτὸν ἀνιούσῃ τὸ διὰ πάντων ἀμώμητον εἰπὼν ὅτι Ὅλη καλὴ εἶ καὶ μῶμος οὐκ ἔστιν ἐν σοί, ὡς ἂν μὴ τῇ μαρτυρίᾳ ταύτῃ ἐγχαυνωθεῖσα πρὸς τὴν τῶν μειζόνων ἄνοδον ἐμποδισθείη, πάλιν διὰ τῆς προτρεπτικῆς ταύτης φωνῆς ἐπὶ τὴν τῶν ὑπερκειμένων ἐπιθυμίαν ἀναβῆναι παρακελεύεται λέγων Δεῦρο ἀπὸ λιβάνου, νύμφη. Tὸ δὲ λεγόμενον τοιοῦτόν ἐστι· καλῶς, φησίν, ἐν τοῖς φθάσασιν ἠκολούθησας, ἦλθες μετ’ ἐμοῦ πρὸς τὸ ὄρος τῆς σμύρνης, συνετάφης γάρ μοι διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, συνανῆλθές μοι καὶ ἐπὶ τὸν βουνὸν τοῦ λιβάνου, συνανέστης γάρ μοι καὶ ὑψώθης ἐν τῇ τῆς θεότητος κοινωνίᾳ, ἣν ἐνδείκνυται τοῦ λιβάνου τὸ ὄνομα, ἀνάβηθί μοι καὶ ἀπὸ τούτων ἐπὶ ἕτερα ὄρη προκόπτουσά τε καὶ ὑψουμένη διὰ τῆς ἐνεργοῦς γνώσεως, δεῦρο τοίνυν ἀπὸ τοῦ λιβάνου, φησίν, οὐκέτι μνηστὴ ἀλλὰ νύμφη. Oὐ γάρ ἐστι δυνατὸν ἐμοὶ συζῆσαι μὴ ἀλλοιωθέντα διὰ τῆς τοῦ θανάτου σμύρνης πρὸς τὴν τοῦ λιβάνου θεότητα. Ἐπεὶ οὖν ἐν τούτῳ γέγονας ἤδη τῷ ὕψει, μὴ στῆς ἀνιοῦσα ὡς ἤδη διὰ τούτων ἐπιβᾶσα τῆς τελειότητος· ἀρχὴ γάρ σοι πίστεως ὁ λίβανος οὗτος γίνεται, οὗ μετέσχες διὰ τῆς ἀναστάσεως, ἀρχὴ δὲ τῆς ἐπὶ τὰ ὑψηλότερα τῶν ἀγαθῶν πορείας. Ἀπὸ τοίνυν τῆς ἀρχῆς ταύτης, ἥτις ἐστὶν ἡ πίστις, ἐλεύσῃ καὶ διελεύσῃ· τουτέστι καὶ νῦν ἥξεις καὶ εἰς ἀεὶ διερχομένη διὰ τῶν τοιούτων ἀνόδων οὐκ ἀπολήξεις. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία Hʹ Source: Migne PG 44.941d-944c

Come away from frankincense, O bride, come away from frankincense, come and pass through the beginning of faith. 1 What, then, are we to understand by this? The wellspring of good things always draws the thirsty to itself, as in the Gospel the wellspring says, 'If anyone thirsts, let him come to me and drink,' 2 in which He sets no limit to thirst, or to the urge to come, or to the enjoyment of the drinking, but by the openness of His injunction He proclaims a continuing invitation to both thirsting and drinking and the urge to come. To those who have already tasted and have learned from the experience 'that the Lord is good,' 3 the tasting becomes an invitation to partake of more tasting. Because of this the invitation that is always drawing us to what is greater is never lacking in the one who is travelling upwards. Let us recall what was often said by the Word to the bride earlier, 'Come, my close one,' He says,' and again, 'Come, my dove, and come for yourself … to the shelter of the rock.' 4 Indeed the Word has also addressed other such things, fashioned to exhort the soul and make it desire greater things, and He has already given witness of its flawlessness in everything as it rises to Him, saying, 'You are wholly beautiful and there is no flaw in you.' 5 But lest it become proud by this witness, which would hinder its ascent to greater things, again with a voice of exhortation He calls on it to rise up to a desire which yet lies beyond, 'Come away from frankincense, O bride.' What is being said is something like this, 'You have followed well in what has gone before. You came with me to the mountain of myrrh, for you were buried with me by baptism into death, 6 and you even accompanied me to the hill of frankincense, for you rose with me and were lifted up to communion with the Godhead, which is what the word frankincense indicates, now rise with me from these to other heights, advancing and ascending by the working of knowledge.' 'Come, then, from frankincense,' he says, 'no longer as one betrothed, but as the bride.' For it is not possible to live together with me unless you are transformed by the myrrh of death into the deity of frankincense. Since, then, you have already come to this height, do not pause in your ascent, for you have not reached perfection by these accomplishments. This frankincense, which you have come to share, is the beginning of faith for you through the resurrection, and it is the beginning of a journey toward greater heights of goodness. Come, then, from this beginning which is faith, come and pass over,' that is, 'even now you shall come, and you shall pass forever through such ascents and not cease.' Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 8 1 Song 4.8 LXX 2 Jn 7.37 3 Ps 33.9, 1 Pet 2.3 4 Song 2.13-14 5 Song 4.7 6 Rom 6.4

Freedom And The Commandments

Omnis qui didicit contemnere praesens saeculum quod figuraliter Ægyptus appellatur, et per verbum Dei, ut secundum Scripturas dicam, translatus est, et non invenitur, quia ad sæculum futurum festinat ac tendit, de hujusmodi anima dicit Dominus: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Non ergo hæc ad illos tantum dicuntur, qui de Ægypto profecti sunt, sed multo magis ad te, qui nunc audis ista, si tamen proficiscaris ex Aegypto,et Aegyptiis ultra non servias, dicit hæc Deus : Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Vide si non negotia sæculi,et actus carnis, domus est servitutis : sicut rursum econtrario relinquere sæcularia, et secundum Deum vivere, domus est libertatis, sicut et Dominus in Evangelio dicit: Si permanseritis in verbo meo, vos agnoscetis veritatem, et veritas liberabit vos. Ergo Aegyptus domus est servitutis, Judæa vero et Jerusalem,domus est libertatis. Audi et Apostolum de his secundum sapientiam quæ eiin ministerio data fuerat, pronuntiantem : Quæ autem sursum est, inquit , Hierusalem, libera est, quæ est mater omnium nostrum. Sicut ergo Ægyptus, ista terrena provincia, filiis Israel domus dicitur servitutis, ad comparationem Judææ et Hierusalem, quæ eis domus efficitur libertatis : ita ad comparationem cœlestis Hierusalem, quæ, ut ita dicam, mater est libertatis, totus hic mundus, et omnia quæ in hoc mundo sunt, domus est servitutis. Et quoniam de paradiso libertatis pro pœna peccati ad hujusmodi ventum fuerat servitutem, idcirco primus sermo Decalogi, id est prima mandatorum Dei vox de libertate profertur, dicens: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Hanc vocem in Aegypto positus audire non poteras, etiamsi tibi injungatur ut Pascha facias, etiamsi accingaris lumbos , et sandalia accipias in pedibus, etiamsi virgam teneas in manu, et azyma cum amaritudine comedas. Et quid dico in Ægypto positus hæc audire non poteras ? Sed ne inde quidem profectus in prima statim mansione hæc audire potuisti, nec in secunda,nec in tertia, nec cum transires Rubrum mare, etiamsi ad Merrhain veneris, et fuerit ibi amaritudo in dulcedinem versa, etiamsi in Helim veneris ad duodecim fontes aquarum, et septuaginta arbores palmarum, etiamsi Raphidim præterieris , cæterosque profectus ascenderis : nondum ad hujuscemodi verba idoneus judicaris, sed cum perveneris ad montem Sina. Multis ergo ante laboribus peractis, multis ærumnis et tentationibus superatis, vix aliquando mereberis præcepta suscipere libertatis, et audire a Domino: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Origenes, In Exodo, Homilia VIII Source: Migne PG 12.350a-351a

Everyone who has learnt to scorn the present world, which is figuratively named Egypt, even through the word of God, that is, according to he Scriptures, is one who has passed on and is not found, and he hurries to the future age and cleaves to it, and to his soul the Lord speaks in this way , 'I am the Lord your God who led you from the land of Egypt, from the house of servitude.' 1 Therefore these things are not only said to those who came out of Egypt, but much more to you, who now hear these things. If you have advanced from Egypt and no longer serve there, the Lord says this, 'I am the Lord your God who led you from Egypt from the house of servitude.' Consider whether it is not that the affairs of the world and the deeds of the flesh is the house of servitude, and again to give up worldly things and live according to God is the house of freedom, as the Lord says in the Gospel, 'If you remain in my word, you will know the truth and the truth will make you free.' 2 Therefore Egypt is the house of bondage, but Judea and Jerusalem is the house of freedom. Hear the Apostle declare with that wisdom that was given to him for his ministry  that the Jerusalem which is above is free, the mother of us all. 3 As, then, Egypt is this world and a house of servitude to the sons of Israel, in comparison to Judea and Jerusalem, which is made the house of freedom for them, thus in comparison to the heavenly Jerusalem, which as I have said is the mother of freedom, all this world and everything in this world is the house of bondage. And because we came into servitude from the paradise of freedom through the penalty of sin, therefore the first words of the Decalogue, that is the first words of the commandments of God, is given about freedom, saying. 'I am the Lord your God who led you out of the land of Egypt and the house of servitude.' You were not able to hear this voice while you were in Egypt, even if the Pasch was enjoined on you, even if you girded your loins and you put your sandals on your feet, even if you held your staff in your hand, and you ate unleavened bread with bitter herbs. Why do I say that you were not able to hear this when you were in Egypt? Because not even when you came to the first resting place could you hear it, nor at the second, nor at the third, nor when you crossed the Red Sea, nor when you came to Mara where bitterness was turned into sweetness, nor when you came to Elim with the twelve fountains of water and the seventy palm trees, nor even as you passed through Rephidim, and you rose up over others, not even there were you yet capable of judging these words, not until you came to mount Sinai. Therefore with many labours performed, with many pains and trials overcome, only then did you deserve to receive the commandments, and to hear the Lord say, 'I am the Lord your God, who led you out of the land of Egypt, from the house of servitude.' Origen, On Exodus, from Homily 8 1 Exod 20.2 2 Jn 8.31-32 3 Galat 4.26

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

Steps To The Heights

Sponsionis nostrae et itineris ordo compellit ut abbatis Nesterotis praeclari in omnibus summaeque scientiae viri institutio subsequatur. Qui cum sacrarum Scripturarum nos aliqua memoriae commendasse et eorum intelligentiam desiderare sensisset, talibus nos adorsus est verbis: Multa quidem scientiarum in hoc mundo sunt genera, tanta siquidem earum quanta et artium disciplinarumque varietas est. Sed cum omnes aut omnino inutiles sint, aut praesentis tantum vitae commodis prosint, nulla est tamen quae non habeat proprium doctrinae suae ordinem atque rationem, per quam ab expetentibus possit attingi. Si ergo illae artes ad insinuationem sui certis ac propriis lineis diriguntur, quanto magis religionis nostrae disciplina atque professio, quae ad contemplanda invisibilium sacramentorum tendit arcana, nec praesentis quaestus, sed aeternorum retributionem expetit praemiorum, certo ordine ac ratione subsistit! Cujus quidem duplex est scientia. Prima practice, id est, actualis, quae emendatione morum et vitiorum purgatione perficitur; altera theorice, id est, quae in contemplatione divinarum rerum et sacratissimorum sensuum cognitione consistit. Quisquis igitur ad theoreticen voluerit pervenire, necesse est ut omni studio atque virtute actualem primum scientiam consequatur. Nam haec practice absque theoretica possideri potest, theoretice vero sine actuali omnimodis apprehendi non potest. Gradus enim quidam ita ordinati atque distincti sunt, ut humana humilitas possit ad sublime conscendere: qui si invicem sibi ea qua diximus ratione succedant, potest ad altitudinem perveniri, ad quam sublato primo gradu non potest transvolari. Frustra igitur ad conspectum Dei tendit, qui vitiorum contagia non declinat: Spiritus namque Dei effugiet fictum, nec habitabit in corpore subdito peccatis Sanctus Ioannes Cassianus, Collationes, Collatio XIV, De Spirtiali Scientia Source: Migne PL 49.953b-955b

The order of our promise and course demands that the instruction of the Abbot Nesteros should follow, a man of excellence in all points and of the greatest knowledge. When he had seen that we had committed some parts of Holy Scripture to memory and desired understanding of them, he addressed us in these words. 'There are indeed many different kinds of knowledge in this world, certainly as great a variety as there is of the arts and sciences. But though all are either utterly useless or useful only for the goods of this present life, there is yet not one that does not have its own system and method for learning it, by which it can be grasped by those who seek it. If then those arts are guided by certain specific rules for the understanding of themselves, how much more does the system and expression of our religion, which tends to the contemplation of the secrets of invisible mysteries and seeks nothing of the present but only the gain of eternal rewards, depend on a fixed order and scheme? The knowledge of this is twofold: first, practical, which is brought about by an improvement of morals and purification from faults; second, theoretical, which consists in the contemplation of Divine things and the knowledge of most sacred thoughts. Whoever then would arrive at theoretical knowledge must first pursue practical knowledge with all his resolve and might. For this practical knowledge can be acquired without the theoretical, but the theoretical cannot possibly be gained without the practical. For there are certain stages, ordered and distinct, by which human humility is able to rise to the heights, and if these follow each other in turn in the way as we have said, man can attain to a height to which he could not fly if the first step were removed. Vainly, therefore, does one who does not refuse the pollution of the vices strive for the vision of God, 'For the spirit of God hates deception and dwells not in a body subject to sins.' 1 Saint John Cassian, Conferences, Conference 14, On Spiritual Knowledge 1 Wisdom 1.4-5

Walking To God

Non omnes uniformiter gradiuntur ad Deum. Quidam lento passu, sicut ii qui terrenorum curis impliciti vix aliquando respirant ut Dei recordentur; quidam modesto incessu, sicut ii qui Domini servitio mancipati Deo quidem serviunt, et tamen erga seipsos indulgeniores existunt; alii veloci, id est, rapido cursu, sicut ii qu super carnem suam intuentes, et sic transitoria contemnentes, celeriter proficiscuntur ad Deum: hoc solummodo cupientes in pace quiescere in idipsum. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit CX, De Inaequalitae gradientium ad Deum Source: Migne PL 177.859d-860a

Not all walk to God at the same pace. Some do so with slow steps, as those who are bound up in worldly cares and scarcely have any time to breathe so that they may be mindful of God. Some walk at a moderate step, as those who are free to serve the Lord and do so and yet they also give way to indulging themselves. And others are swift, that is, their steps are rapid, as those who watching over the flesh and so scorning all transitory things, quickly advance to God, and this alone is to desire to rest in peace immediately. 1 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 110, On the Different ways of walking to God 1 Ps 4.9

Eating Honey

Φάγε μέλι υἱέ ἀγαθὸν γὰρ κηρίον ἵνα γλυκανθῇ σου ὁ φάρυγξ. Oὕτως αἰσθήσῃ σοφίαν τῇ σῇ ψυχῇ ἐὰν γὰρ εὕρῃς ἔσται καλὴ ἡ τελευτή σου καὶ ἐλπίς σε οὐκ ἐγκαταλείψει. Ἐσθίει μέλι ὁ ἀπὸ τῶν θείων Γραφῶν ὠφελούμενος· ὁ δὲ ἀπ' αὐτῶν ἐκβάλλων τῶν πραγμάτων τοὺς λόγους, ἀφʼ ὧν εἰλήφασιν ἅγιοι προφῆται καὶ οἱ ἀπόστολοι, ἐν τῷ ποιεῖν τε καὶ διδάσκειν, τρώγει κηρίον· καὶ τὸ μὲν μέλι φαγεῖν, τοῦ βουλομένου παντός· τὸ δὲ κηρίον, μόνου τοῦ καθαροῦ· ἢ καὶ μέλι ῥητέον τὴν ἀλληγορίαν· κηρίον δὲ, τὴν ῥητὴν ἐπίσκεψιν καὶ ἱστορίαν, πρὸς τὸ ἔχειν τὸν ἀποκεκρυμμένον νοῦν καὶ βαθύτερον, ἔνεστι γὰρ τῷ κηρίῳ μέλι· φάρυγγα δὲ τὴν θρεπτικὴν τῆς ψυχῆς δύναμιν, δι' ἧς αἱ τροφαὶ παραπέμπονται εἰς τὴν κοιλίαν· ἐὰν οὖν ταῦτα κατορθώσῃς, τά τε κατὰ διάνοιαν, καὶ τὰ καθ' ἱστορίαν, ἔσονταί σοι αἰσθήσει τῆς σοφίας αὐτὰ τὰ σοφὰ δόγματα· ἐὰν γὰρ εὕρῃς τὸν πνευματικὸν τῆς Γραφῆς νοῦν, ἔσται καλὴ ἡ τελευτή σου, ὡς λεχθῆναι· Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ· οὐκ ἀποβαλεῖς δὲ τὴν εἰς τὸ μέλλον ἐλπίδα. Μὴ προτιμήσῃς τὸν διάβολον τῆς τοῦ Θεοῦ δικαιοσύνης, ἢν οἱ δίκαιοι νομεύονται· μηδὲ ἀπατηθῇς μωρολογίαις θανατηφόροις χορτάσαι σου τὴν καρδίαν σου, ὅ ἐστι κοιλία. Μὴ ἕνεκεν ἡδονῆς προδῷς τὸν Θεόν· οὗτος γὰρ νομὴ δικαίου, καὶ οὐ μὴ ἐγκαταλείψῃ σε. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή KΔ´ Source: Migne PG 17.228a-c

Eat honey, O son, for it is good and the comb is most sweet in your throat. So is wise teaching to your soul, which when you find it, you shall have hope at the end, and your hope shall not perish. 1 He eats honey who is improved by the Divine Scriptures. And he who draws out from the account of things, derived from the holy prophets and the Apostles, he eats the comb in teaching and doing. To eat honey is more pleasing, but the comb is only for the pure. The honey is spoken of allegorically. So the comb is what we name speculation and investigation, which grasps the more hidden and deeper sense, and in the comb is the honey. The throat is the digestive faculty of the soul by which power food is sent to the stomach. If, then, you are rightly established in these things, things of understanding and investigation, you shall you grasp the wisdom of wise teaching. For if you find the spiritual understanding of Scripture, even your death will be a beautiful thing, as it says: 'Precious in the sight of God is the death of his holy ones.' 2 You shall not have lost hope for the future. Do not prefer the devil to the righteousness of God which feeds the righteous. Nor be deceived, that you fill your heart, which is like a stomach, with foolish and fatal teachings. Do not on account of pleasure be a traitor to God. He feeds the righteous and He shall not abandon you. Origen, On Proverbs, Chapter 24 1 Prov 24.13-14 2 Ps 115.15

On Hiding

Ait enim Propheta in alio psalmo: Quoniam abscondit me in tabernaculo suo in die malorum: id est, dum adhuc dies mali sunt, et in terra aliena sumus, quae data est in manus impii, in qua non est regnum pacis, nec Deus pacis regnat in ea. Nam si regnat, quid est quod orantes dicimus: Adveniat regnum tuum? Necesse igitur est abscondere interim, si quid habemus boni; quoniam thesaurum regni coelorum, qui invenit homo, abscondit. Propter quod etiam corporaliter in claustris et in silvis abscondimur. Et si scire vultis quantum in hac absconsione lucramur, credo nullum hic esse qui, si quartam partem eorum quae facit, in saeculo actitaret, non adoraretur ut sanctus, reputaretur ut angelus: nunc autem quotidie tanquam negligens arguitur et increpatur. Parumne hoc lucrum ducitis, quod non reputamini sancti antequam sitis? An non timetis ne forte vili mercede hic recepta, in futuro mercedem non habeatis? Necessaria est ergo haec absconsio non solum ante oculos aliorum, sed etiam multo magis ante te ipsum. Hoc enim habet Dominica illa sententia: Cum feceritis omnia quae praecipiuntur vobis, dicite: Servi inutiles sumus; quod debuimus facere fecimus. Vae enim nobis si non fecissemus! Et haec est utique magna virtus et summa securitas, quando et pie vivis; et tamen plus attendis quae desunt tibi, quam quae obtinuisse videris, oblitus quae retro sunt, et extendens te in anteriora. Haec igitur est absconsio, quam sub scapulis Domini praestari dixeramus Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Psalmum XC, Sermo IV De versu quarto Scapulis suis obumbrabit tibi Source: Migne PL 183.194c-195a

The prophet says in another Psalm, 'Because he hid me in his tabernacle on the day of evil.' 1 That is, while there are yet days of evil we are in a foreign land that has been given into the hands of the impious, in which there is no kingdom of peace, nor does the God of peace reign there. For if He did reign, why do we say in prayer, 'Your kingdom come'? 2 It is necessary, therefore, to hide while this is so, if we would have something good, because when a man finds the treasure of the kingdom of heaven, he hides it. 3 On account of which we hide in cells and in woods. And if you wish to know how much we are profited by this hiding, I believe there is no one here who if a quarter of what he does was done in the world, would not be admired as a holy man and reputed to be like an angel, but now every day he is reproved and denounced as a negligent fellow. But do you not profit a little here, because you are not judged to be holy before you are? Should you not fear lest perhaps here you have acquired but meagre gain, and in the future you shall have no reward? It is needful, therefore, that this hiding should not only be from before the eyes of others, but much more from before yourself. This is the meaning of the Lord's pronouncement, 'When you have done everything that you have been commanded to do, say, 'We are useless servants, because we have done what we should have done.' 4 And alas to us if we have not done. For this is great virtue and flawless security, when you live piously but you are more attentive to what is lacking in you than looking to see what you have gained, with things behind you forgotten and with you stretching forward to what is before you. 5 This, therefore, is what hiding is, which as we have said, is to be shadowed by the shoulders of the Lord. Saint Bernard of Clairvaux, Sermons For The Year, On Psalm 90, Sermon 5, On the fourth line, 'He has shadowed me with His shoulders' 1 Ps 26.5 2 Mt 6.10 3 Mt 13.44 4 Lk 17.10 5 Philip 3.13

Out Of Egypt

Et non dixerunt, Ubi est Dominus qui ascendere nos fecit de terra Aegypti: qui transduxit nos per desertum, per terram inhabitabilem et inviam: per terram sitis et imaginem mortis, per terram in qua non ambulavit vir, neque habitabit homo. Pro homine, LXX filium hominis interpretati sunt; et pro imagine mortis, de Theodotione additum est, umbra mortis. Quod cum iuxta historiam manifestum sit, illud considerandum est secundum anagogen, quod quamdiu in isto saeculo sumus, et de Aegypto educimur, paulatim ascendimus, et primum deserta transimus et terram inhabitabilem, quam sanctus inhabitare non debet, et inviam, ut difficultatem monstret itineris. Per terram sitis, ubi semper maiora cupimus, nec praesentibus contenti sumus; et imaginem, sive umbram mortis: semper enim in periculo consistimus, et ubique diabolus tendit laqueos suos: per terram, in qua non ambulavit vir, qui perfectae aetatis in Christo est. Omnes enim resurgemus in virum perfectum, in mensuram aetatis plenitudinis Christi. Neque unquam in ea habitat qui homo Dei est, vel filius hominis; sed semper ad maiora festinat. Ex quo perspicuum est, non esse perfectionem in via: sed in fine viae et in mansione, quae sanctis in coelestibus praeparatur, et quibus dicitur: Qui statis in domo Domini, in atriis domus Dei nostri. Frustra igitur nova ex veteri haeresis suspicatur, hic perfectam esse victoriam, ubi pugna est atque certamen, et incertus exitus futurorum. Sanctus Hieronymus, Commentariorum In Jeremiam Prophetam, Liber I Caput II Source Migne PL 24.715b-716a

And they did not say, 'Where is the Lord who brought us up from the land of Egypt, who led us through the wilderness, through a land uninhabitable and impassable, through a land of thirst and the image of death, through a land where a man does not walk and no one dwells.' 1 Instead of 'man' the Septuagint translates 'son of man,' and in the place of 'image of death' Theodotion's translation has 'shadow of death.' Since the history is clear, this should be considered according to anagoge. While we are in this world we are being led out of Egypt, and we go up by degrees. First we pass through the wilderness and the uninhabitable land, where a holy man should not dwell. Then it says the 'impassable land', to show the difficultly of the way. 'A land of thirst' is where we always desire more and are never content with present things. Then the image or shadow of death means we always stand in danger, and the devil sets his snares everywhere. 'Through a land where man does not walk' is the man who has obtained perfect stature, since we all will rise up to 'mature manhood, to the measure of the stature of the fullness of Christ.' 2 The man of God and the son of man, never dwelt in these places but always hurried to greater things. From this it is obvious that one does not reach perfection while on the way, but at the end of it and in the mansion prepared in heaven for the saints, about which it is said, 'You who stand in the house of the Lord, in the courts of the house of our God.' 3 In vain, therefore, does a heresy, a new one that has come from an old one, suppose that the victory of perfection happens here, 4 when the future is combat, struggles, and an uncertain end. Saint Jerome, from the Commentary on Jeremiah, Book 1, Chapter 2 1 Jerem 2.6 2 Ephes 4.14 3 Jn 14.2, Ps 135.2 4 Pelagianism

Blessing And Righteousness

Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ. Τῇ αἰσθήσει τῆς ἁμαρτίας ὁ τῆς ἀρετῆς μακαρισμὸς ὑπεισέρχεται. Ο γὰρ τὰς ὑπὲρ ταύτης εὐθύνας ἐκτίνων μακαρίζει τοὺς ταύτης ἀπηλλαγμένους, καὶ δικαιοσύνῃ τὸν οἰκεῖον βίον διακοσμοῦντας. Μακαρίζει δὲ οὐ τὸν ἅπαξ τῇ δικαιοσύνη χρησάμενον, ἀλλὰ τὸν ἀεὶ καὶ διηνεκῶς τοῖς ταύτης ἑπόμενον ίχνεσι. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΕ’ Source: Migne PG 80.1723a

Blessed are those who keep a watch on judgement, and act righteously all the time. 1 It is by an awareness of sin that one enters into the blessing of virtue. For He who disciplines to correct blesses those who are far from such a thing and who have adorned their lives with righteousness. But He does not bless a man who once did some righteous deed, but he who always and continually cleaves to the path of virtue. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 105 1 Ps 105.3

Knowledge, Sorrow, And Improvement

Scientia autem ista in primo gradu operatur poenitudinem et dolorem, ut risum in luctum, cantum in planctum, gaudium in moerorem convertat, et incipiant tibi displicere quae vehementer ante placuerant; et illa specialiter horreas quae specialiter appetebas. Sic enim scriptum est, Quia qui addit scientiam, addit et dolorem, ut veracis et sanctae scientiae sit dolor subsequens argumentum. In secundo vero gradu operatur correctionem, ut jam non exhibeas membra tua arma iniquitatis peccato, sed coerceas gulam, jugules luxuriam, superbiam deprimas, et facias servire corpus sanctitati, quod iniquitati ante servierat. Poenitudo enim sine correctione non proderit, sicut Sapiens ait: Unus aedificans, et unus destruens quid prodest eis nisi labor? Unus orans, et unus maledicens; cujus vocem exaudiet Deus? Qui enim baptizatur a mortuo, et iterum tangit eum, nihil proficit lavatio ejus, sed, juxta Salvatoris sententiam, verendum est ne ei aliquid deterius contingat. Sed quia haec diutius haberi non possunt, nisi circa se multa circumspectione mens indefessa vigilet et attendat; in tertio gradu operatur sollicitudinem, ut jam sollicitus incipiat ambulare cum Deo suo, et ex omni parte scrutetur, ne vel in levissima re tremendae illius majestatis offendat aspectus. In poenitudine accenditur, in correctione ardet, in sollicitudine lucet, ut interius et exterius renovetur. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Vigilia Nativitatis Domini, Sermo II Source: Migne PL 183.96b-d

But for its first step such knowledge brings forth penance and sorrow, so that laughter becomes sorrow, singing becomes groaning, and joy is turned into grief, and what very much pleased you previously begins to displease you, and that which was especially desired becomes particularly horrid. For so it is written, 'He who adds to knowledge, adds to sorrow,' 1 and thus the consequent sorrow is the proof of true and holy knowledge. Now in the second step correction is performed, so that you no longer exhibit your members as arms of iniquity for sin, but you grasp the throat, throttling luxury and choking off pride, in order to make your body a servant of sanctity, that which before had served wickedness. For penance without correction does not profit, as Wisdom says, 'One man builds up, another casts down, and what is the gain for them but the toil of it? One prays and another curses, whose voice does the Lord hear? For he who is washed after touching a corpse, and again he touches it, his washing profits not at all.' 2 And according to understanding of the Lord, one must fear lest something worse befall. 3 But because men shall not able to hold to these things for a long time unless the mind shall be unwearyingly circumspect in watchfulness and attention, so the third step is the work of concern, in which with great care a man begins to walk with His God, for every part must be scrutinised, unless even something which is most light offend the sight of His wondrous majesty. In penance a man is kindled, in correction he catches flame, in concern he gives light, so that the interior and exterior is renewed. Saint Bernard of Clairvaux, Sermons For The Year, On the Vigil of the Nativity of the Lord, from Sermon 2 1 Eccl 1.18 2 Sirach 34. 23-25 3 Jn 5.14

The Words Of The Wise

Quare verba sapientium stimulis et clavis assimilantur? Sic enim dicit Salomon: Verba sapientium sicut stimuli, et quasi clavi in altum defixi? Aptissime verba sapientium, stimuis et clavis comparantur, qui peccatorum culpas nesciunt palpare, sed pungere. Qui enim sunt veraciter sapients, eorum procul dubio verba clavi sunt et stimuli, qui peccatores non blandimentis fovent, sed aspera increpatione redarguut, et secretas eorum conscientias quasi pungendo, ad lamenta et ad laborem excitant ut corrigantur. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Ecclesiasten, Caput XII Source: Migne PL 172.345b-c

Why are the words of the wise compared to nails and goads, so that Solomon says, 'The words of the wise are like goads, and as nails hammered deeply within.'? 1 Most aptly are the words of the wise compared to goads and nails because they do not know how to indulge the faults of sinners, but they strike them. Without doubt the words of those who are truly wise are nails and goads, since they do not delight sinners with pleasant speech, but bitterly dispute with them, and as if striking the secrets of their conscience, they drive them to laments and toil so that they might improve themselves. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Ecclesiastes, Chapter 12 1 Eccl 12.11

First Humility

Εἶπεν ὁ ἀββᾶς Ἰωάννης τῆς Θηβαῗδος· Ὀφείλει ὁ μοναχὸς πρὸ πάντων τὴν ταπεινοφροσύνην κατορθῶσαι. Αὕτη γὰρ ἐστιν ἡ πρώτη ἐμτολὴ τοῦ Σωτῆρος, λέγοντος· Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ Βασιλεία τῶν οὐρανῶν. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.233d

Father John of the Thebaid said, 'Before everything a monk should improve himself with humility. For this is the first commandment of the Lord, He who said: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' 1 Sayings of the Desert Fathers, Palladius of Galatia 1 Mt 5.3

Adversity And Wisdom

Quid est quod dicit: Calumnia conturbat sapientem, et perdit robur cordis ejus? Qui enim vere sapiens est, nulla turbatur calumnia, nec dejicitur adversitate. Sapiens in hoc loco non ille intelligens est qui perfectus et consummatus est in sapientia, sed qui jam coepit abere sapientiam, et tamen non est perfectus. Talem sapientiam calumnia hominum sive adversitas aliqua facile conturbat, et perdit vigorem ac fortiudinem animae illius quia, cum patienter non sustinet adversa, vexatur impatientia. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Ecclesiasten, Caput VII Source: Migne PL 172.341c

Why is it that he says, 'Calumny troubles a wise man and drains the strength of his heart'? 1 Since he who is truly wise is not troubled by calumny, nor is he dejected by adversity. The wise man in this passage should not be understood as one who is perfect and flawless in wisdom, but as he who has just begun to acquire wisdom and is not yet perfect. Such wisdom is easily troubled by the calumny of men and adversity, and it drains the vigour and fortitude of that soul, because when the soul cannot patiently endure adverse things, it is distressed with impatience. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Ecclesiastes, Chapter 7 1 Eccl 7.8

Signs And Salvation

Nec difficile arbitror nosse, quemadmodum intelligi signa possint praesentia, ut sint indubitata signa credulitatis, ac per hoc et salutis. Primum enim opus fidei per dilectionem operantis, cordis compunctio est, in qua sine dubio ejiciuntur daemonia, cum eradicantur e corde peccata. Exinde qui in Christum credunt, linguis loquuntur novis, cum jam recedunt vetera de ore eorum, nec de caetero vetusta protoparentum lingua loquuntur, declinantium in verba malitiae ad excusandas excusationes in peccatis. Ubi vero compunctione cordis et oris confessione priora sunt deleta peccata, nec recidivam patiantur, et jam sint posteriora pejora prioribus, serpentes tollant necesse est, id est, ut venenatas suggestiones exstinguant. Quid tamen agendum, si qua forte radix pullulat, quae tam velociter nequeat exstirpari, sed stimulat animum concupiscentia carnis? Profecto si mortiferum quid biberint, non eis nocebit; quoniam juxta Salvatoris exemplum, cum gustaverint, nolent bibere, id est cum senserint, nolent consentire. Sic enim non eis nocebit, quia nulla damnatio est his qui sunt in Christo Jesu, concupiscentiae sensus absque consensu. Quid tamen? Molesta certe et periculosa est sic corruptae et infirmae affectionis lucta; sed qui crediderint, super aegros manus imponent, et bene habebunt, id est aegras affectiones bonis operibus operient, et hoc remedio curabuntur. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Sermones de Tempore Ascension, Sermo I Source: Migne PL 183.301a-c

I do not judge it difficult to know, as present signs may be understood, that there are undoubtable signs of belief, and through this even salvation. For the first work of faith through the work of love is compunction of heart, in which without doubt demons are cast out when sin is torn up from the heart. Whence they who believe in Christ speak with new tongues when they take old things out of their mouths, no more speaking the bygone things of our first parents who fell to wicked words of excuse for the excusing of sins. 1 But when with compunction of heart and the confession of the mouth previous sins are wiped out, so that they might not suffer revival and the later state be worse than the first, 2 it is necessary to handle serpents 3, and this so that venomous suggestions may be extinguished. Yet what must be done if perhaps the root send forth shoots which are not able to be torn up quickly, but they provoke the soul with the lusts of the flesh? Even so, if what they drink is fatal, there is no harm to them, 4 because according to the example of the Saviour, when they taste they are unwilling to drink, 5 that is, when they are aware they do not consent. For it shall not be harmful to them, since there is no damnation for those who are in Christ, when the feeling of lust is without consent. What then? Certainly it is a troublesome and dangerous struggle for anyone with a corrupt and infirm condition, but they who have believed, they will place their hands on every sickness and be well, that is, they will cover up the disturbances of sickness with good works, and with this medicine they will be cured. Saint Bernard of Clairvaux, Sermons for the Season, Sermons on the Ascension, from Sermon 1 1 Ps 140.4, Gen 3.11-13 2 Mt 12.45, Lk 11.26 3 Mk 16.18 4 Mt 16.18 5 Mt 27.34

Tribulation And Good Speed

Quinta utilias tribulationis est, quod accelerat iter tuum ad Deum. Unde quot tribulationes habuisti,tot nuncios misit tibi Deus, ut ad ipsum festinares nec in via tardares. Et vide quam prava sunt, quae cor pravum retardant ne homines festinent ad Deum. Quum ergo tribulatio auferat delectationem et amorem in rebus transitoriis, quae retardant hominem ire ad Deum festinanter; unde Gregorius, mala quae hic nos comprimunt, nos ire ad Deum compellunt: noli ergo parvum aestimare beneficium tribulationis, quae a gravi carcere te liberavit, et accelerat iter tuum ad regnum coeli. Juxta illud Ecclesiastis, De carcere catenisque quis introducitur ad regnum. Carcer vocatur ibi quicquid cor inordinate diligit in hoc mundo. Vincula quibus ligatur, sunt affectiones pravae. Et quanto amor est major, tanto carcer est profundior. De hoc carcere Deus te ducit per tribulationem, quando rem inordinate amatam vel in posterum amandam tibi aufert, vel contrariam tibi facit eam. Quod significatum est, ubi dicitur quod Petrus servabatur in carcere Herodis; et sequitur, quod angelus Domini ei astitit, percussoque latere Petri, excitavit eum, dicens: Surge velociter. Per latus intelligitur frater tuus, qui de eodem latere exivit de quo tu, vel, omnes generaliter illi, qui de cognatione vel affinitate tibi sunt juncti. Quando ergo ille, qui jure naturali deberet esse amicus tibi, est contrarius, vel morte subtrahitur, intellige, te percussum latere ad hoc quod de carcere exeas, et cor tuum in solo Deo ponas, qui deficere non potest. Sed considera quod Petrus non conqueritur de ictu in latere, per quem liberabatur a carcere: sic tu conqueri non debes de tribulalione, quae te ab amore mundano malo; vel falso sanat et liberat. Et si forte ictus tribulationis difficilis est tibi sustineri, respice Christum, qui pro te vulneratus erat in latere, et tunc facilius sustinebis. Sicut bonus miles, quando videt vulnera domini sui, non sentit sua. Noli ergo repellere nuncios Domini, qui te ad Dominum revocant, et festinare cogunt: quia qui repellit nuncium, repellit Dominum. Tunc enim nuncius repellitur, quando cor per impatientiam tribulationi contradicit. Et nota quod tribulatio duo facit, scilicet affligit animam ipsam purgando, et purgat affligendo. Sed quando cor cum rebellione recipit tribulationem, ab afflictione non recipit tribulatus purgationem. Unde talis amaritudinem tribulationis accipit, et ejusdem perdit utilitatem, et tamen velit nolit, oportet eum sustinere tribulationem. Petrus Blenensis, De Utilitate Tribulationum Source: Migne PL 207.998d-999c

The fifth usefulness of tribulation is that it hurries you on the way to God. Whence as many troubles as you have, they are so many messengers God has sent to you, so that you might be sped on to Him, lest you tarry in the way. And see how wretched those things are which hold back a wretched heart lest it hurries off to God. This tribulation, then, removes delight and love in transitory things which keep men from going quickly to God. Whence Gregory says, 'Evils which oppress us here, drive us to go to God.' 1 Do not, then, judge the benefit of tribulation slight, which has freed you from the depths of a prison and hurried you on your way to the kingdom of heaven. According to a passage of Ecclesiastes: 'From prison and chains a man is brought into the kingdom.' 2 He names here a prison whatever the heart excessively loves in this world. The chains which bind are depraved affections. And the greater that love, so much more deeper the prison. From this prison God leads you by tribulation, when it makes a thing loved excessively something once loved, or something which is averse to you. Which was signified when it is said that Peter was held in the prison of Herod. And it continues that the angel of the Lord stood beside him and struck him on the side and woke him, saying, 'Rise up quickly.' 3 By the side your brother is to be understood, who came out from the same side which you did, or all those in general who by blood or likeness are joined to you. When, therefore, he who should be a friend to you by natural law is opposed to you, or is taken off by death, understand that you have been struck on the side so that you might leave the prison and that you should set your heart on God alone, who is not able to fail you. But consider that as Peter was not overthrown by the blow on the side, but by it freed from the prison, so you should not be conquered by tribulation, but it should heal and free you from the love of worldly evil or lies. And if perhaps this blow of tribulation is difficult to endure, look to Christ, who was pierced in the side for you and you shall endure more easily, like a good soldier who does not feel his own wounds when he sees the wounds of his lord. Do not, then, drive off the messengers of the Lord who call you back to the Lord and drive you to hurry on, because he who drives off a messenger, drives off the Lord. And then the messenger is driven off when the impatient heart disputes in tribulation. And note that this tribulation is twofold in that it afflicts the soul for cleansing and it cleanses with affliction. But when the heart rebels against the acceptance of tribulation it does not receive cleansing by affliction. Whence it receives the grave bitterness of tribulation and ruins its usefulness, and however it wishes it were not, it is necessary for it to endure tribulation. Peter of Blois, On The Usefulness of Tribulations 1 Greg Mag 2 Eccle 4.14 3 Acts 12.1-11

Advancing In Understanding

Quapropter si vobis cura est ad spiritalis scientiae lumen, non inanis iactantiae vitio, sed emundationis gratia pervenire, illius primum beatitudinis cupiditate flammamini, de qua dictum est: Beati mundo corde, quoniam ipsi Deum videbunt; ut etiam ad illam de qua angelus ad Danielem ait pervenire possitis: Qui autem docti fuerint, fulgebunt sicut splendor firmamenti; et qui ad iustitiam erudiunt multos, quasi stellae in perpetuas aeternitates; et in alio propheta: Illuminate vobis lumen scientiae dum tempus est. Tenentes itaque illam quam habere vos sentio diligentiam lectionis, omni studio festinate actualem, id est, ethicam, quam primum ad integrum comprehendere disciplinam Absque hac namque illa quam diximus theoretica puritas non potest apprehendi, quam hi tantum, qui non aliorum docentium verbis, sed propriorum actuum virtute perfecti sunt, post multa operum ac laborum stipendia, iam quasi in praemio consequuntur. Non enim a meditatione legis intelligentiam, sed de fructu operis acquirentes, cum Psalmographo canunt: A mandatis tuis intellexi. Et excoctis passionibus universis, fiducialiter dicunt: Psallam et intelligam in via immaculata. Ille enim psallens intelligit quae canuntur, qui in via immaculata gressu puri cordis innititur. Et idcirco si scientiae spiritali sacrum in corde vestro vultis tabernaculum praeparare, ab omnium vos vitiorum contagione purgate, et curis saeculi praesentis exuite. Impossibile namque est animam quae mundanis vel tenuiter distentionibus occupatur, donum scientiae promereri, vel generatricem spiritualium sensuum, aut tenacem sacrarum lectionum fieri. Sanctus Ioannes Cassianus, Collationes, Collatio XIV, De Spirituli Scientia, Caput IX, Quod de actuali scientia proficiatur ad spiritalem Source: Migne PL 49.965b-966b

Whence if you have care to come to the light of spiritual knowledge, but not for the fault of empty boasting, but for the sake of being cleansed, first be inflamed with the desire for that blessedness concerning which it was said: 'Blessed are the pure in heart for they shall see God,' 1 so that you might even achieve what the angel said to Daniel: 'But they who are learned shall shine as the splendor of the firmament, and they who instruct many to righteousness as stars forever and ever.' 2 And in another prophet: 'Enlighten yourselves with the light of knowledge while there is time.' 3 And so keeping to that diligence in reading which I know that you have, hasten with all eagerness to gain first a comprehensive grasp of practical, that is, ethical, discipline. For without this that theoretical purity which we have spoken of cannot be obtained, which only those who are perfected acquire as reward, and not by the words of others who teach, but by the virtue of their own actions, and after much expenditure of effort and toil. For gaining knowledge not from meditation on the law but from the fruit of their own labour, they sing with the Psalmist: 'By your commandments I have understood.' 4 And having overcome all the passions, they confidently say: 'I will sing, and I will understand in the immaculate way.' 5 For as he sings, he understands what he sings who in the immaculate way is striving with the step of a pure heart. And therefore if you wish to prepare in your heart a holy tabernacle of spiritual knowledge, purge yourself from the infection of all sins and strip off the cares of the present world. For it is impossible for the soul which is occupied even lightly with worldly concerns to merit the gift of knowledge, or to become  a spiritual interpreter, or to be diligent in the reading of holy things. Saint John Cassian, Conferences, Conference 14, On Spiritual Knowledge, Chapter 9, How one advances from practical knowledge to spiritual knowledge 1 Mt 5.8 2 Dan 12.3 3 Hosea 10.12 4 Ps 118.104 5 Ps 100.2

Care And Ease

Ὁ ἀτιμάζων πένητας ἁμαρτάνει ἐλεῶν δὲ πτωχοὺς μακαριστός ... Ἐν παντὶ μεριμνῶντι ἔνεστιν περισσόν ὁ δὲ ἡδὺς καὶ ἀνάλγητος ἐν ἐνδείᾳ ἔσται Τοῦτο ἐμοὶ δοκεῖ ὡς οὐκ ἐν τάξει παραινέσεως τέθεικεν, ἀλλὰ τὰ συμβάντα ἀπαγγέλλει· εἶτα διορθωτικῶς τὸ ἐπαγόμενον· τὸ, Ὁ ἀτιμάζων πένητα ἁμαρτάνει· τὰ γὰρ αὐτόθι δῆλα κακά· οὐδὲ διορθοῦταί τις, οὐκ ἂν καταγνοίη τῶν τοιούτων· τίς δ' ἂν τοὺς ἄλλους ἐπαινέσειεν; Ὁ ὑπὲρ ἀρετῆς φροντίζων περιττεύει πράξει καὶ γνώσει. Καὶ γὰρ ὁ περὶ τῶν πρακτέων ἀεὶ σκοπῶν ἕξει τι πλέον· ὁ δὲ ἡδὺς καὶ ἀνάλγητος, ἤγουν ὁ τοὺς πόνους ἐκτρεπόμενος ἐν ἐνδείᾳ ἔσται τῶν ἀρετῶν. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' ΙΔ’ Source: Migne PG 39.1636d

He who scorns the needy sins, and he who is merciful to the poor is blessed ... In every care abundance dwells, he who is soft and untroubled shall dwell in poverty. 1 It seems to me that this is not set down for counsel but to declare things which are done, since it goes on to give correction. 'He who scorns the needy sins.' For from that evils clearly flow. Unless someone shall correct, who shall deplore such things, and who shall praise others? He who has care for virtue, abounds in deeds and knowledge. For always thinking on his duty, he improves all the more. But he who is soft and untroubled, that is, he who turns away from toil, he shall dwell in the poverty of the virtues. Didymus the Blind, On Proverbs, Chap 14 1 Prov 14.21,23

Humility And Penitence

Christus hodie in schola eruditionis evangelicae per filium prodigum nobis comptetentissime proponit poenitentiae et humilitatis exemplum. Qui cum afficeretur gravissima fame, cogitavit redire ad patrem, et inter mercenarios unus esse. Quis est qui dilapidat omnia bona vivendo luxuriose, nisi peccator quilibet, qui bona gratuita et naturalia peccando corrumpit, et perdit? Sed reversus ad cor, et justitiam incipiens esurire, humiliat se in oculis suis: et de filiali dignitate ad mercenarii sortem devota humilitate descendit. Beati quidem sunt, qui esuriunt justitiam; quoniam ipsi saturabuntur. Esurientes, inquit, implevit bonis. Qui enim divitias temporales appetunt, non satiabuntur eis. Haec est aqua de puteo Samariae: de qua qui biberit, sitiet iterum. Haec aqua non reficit, quia non sufficit. Divites eguerunt, et esurierunt: inquirentes autem Dominum non minuentur omni bono. Cibus autem justitiae dum plus appetitur, plus dulcescit. Unde et ille qui factus est nobis a Deo sapientia et justitia dicit: Qui edunt me adhuc esurient: et qui bibunt me, adhuc sitient. Non est tamen ita insatiabilis appetitus justitiae, sicut amor pecuniae: nam in istis est appetitus sine satietate: in illa est satietas sine attaediatione. Unde propheta: Ego in justitia apparebo in conspectu tuo: satiabor dum apparuerit gloria tua. Qui ergo esurit in praesenti, satiabitur in futuro. Sed nunquid omnes illi esuriunt justitiam, qui desiderant esse justi? nequaquam. Sunt enim plerique mali, qui desiderant esse justi: sed victi et vincti pec candi consuetudine adhuc pascunt porcos, nec revertuntur ad patrem, desiderant et suspirant non amare quod amant: et compuncti ad justitiam, delectationem peccati amplectuntur: nec recedunt a malo qui ad bonum desiderio fervent. Quod compunguntur ad bonum, quaedam gratia est vocationis, non justificationis. Justitia enim non affectu aestimanda est, sed effectu et consensu. Quae, inquit Apostolus, participatio est justitiae cum iniquitate, aut quis consensus templo Dei cum idolis? Siquis deplorat vitam quam perdidit, et justitiae consentit: jam justitiam esurit, jam ad patrem reverti proponit, jam pedem in viam rectam posuit, et ad meliora suspirans dicit: Utinam dirigantur viae meae ad custodiendas justificationes tuas. Et licet desideret, amplius tamen appetit dicens: Concupivit anima mea desiderare justificationes tuas in omni tempore. Laborat ad profectum, ut veniat ad perfectum. Videt enim pater suus a longe, quoniam longe a peccatoribus salus: sed venienti et laetabundus accedenti occurrit. De tali cursu loquitur Isaias: Occurristi, inquit, laetanti, et facienti justitiam, in viis tuis recordabitur tui. Pius pater si juxta meritum responderet, oculos suos declinaret ab eo: ad preces illius obsurdesceret: et ei turpitudinem praeteritae conversations objiciens, ipsum graviter objurgaret. Sed humilitate filii fractus et victus, deponit duritiam, induit misericordiam: et rigorem, quem meruerat filius, convertit in gratiam. Petrus Blenensis, Sermo XV De Facienda Poenitentia Source: Migne PL 207.603b-604b

Today in the school of evangelical teaching Christ proposes with the prodigal son a most fitting example of humility and penitence. 1 He who when he was afflicted with grave hunger, thought to return to the father and become one of his hired labourers. Who is he who dissipates all his goods on luxurious living, if not the sinner who corrupts and ruins every natural and gratuitous good in sin? But here he turns to his heart, and he begins to hunger for righteousness, and he humbles himself in his own eyes, and from the dignity of a son he lowers himself with sincere humility to the lot of a hireling. Certainly they are blessed who hunger for righteousness because they shall be satisfied, 2 'He has filled with good things,' she says, 'those who hunger.' 3 For those who desire temporal things, they shall not be satisfied by them. That is the water from the well of the Samaritan woman, from which he who drinks will thirst again. 4 This water does not refresh because it does not satisfy. 'The rich hunger and thirst, those who seek the Lord do not lack any good.' 5 The more the food of righteousness is desired, the more it satisfies. Whence even He who was made wisdom and righteousness for us by God says, 'They who eat me, shall yet hunger, and they who drink of me, shall yet thirst.' 6 However it is not that the appetite for righteousness is insatiable, like the love of money in which the appetite cannot be sated, but in the former the satiety never becomes jaded. Whence the prophet says, 'In righteousness I shall appear in your sight. I shall be satisfied when your glory shall appear.' 7 Therefore he who hungers in the present, he shall be satisfied in the future. But is it not that all who hunger for righteousness, desire to be righteous? Not at all. They are very many wicked folk who desire to be righteous, but overthrown and bound by the habit of sinning they are yet feeding the pigs. They do not return to the father. They desire and sigh that it were not that they love what they do love and they are distressed for righteousness, but they embrace the pleasures of sin. They do not withdraw from evil who have a keen desire for the good. That they are troubled for the good, shows a certain grace of calling, not justification. Righteousness is not to be thought a feeling, but an act and agreement. The Apostle says, 'What part has righteousness with wickedness, or what agreement is there between the temple of God and idols?' 8 If someone deplores the life which ruins, and he consents to righteousness, then he hungers for justice, now he proposes to return to the father, now he has placed his foot on the right way, and sighing for better things he says; 'That my ways were directed to the guarding of your justifications.' 9 And as one has desired, one hungers more, saying, 'My soul has conceived a desire for your justifications all the time.' 10 He labours to advance, so that he might come to perfection. Then his father sees him from afar, because 'salvation is far from sinners,' 11 But at his coming the father is overjoyed and hurries to meet with him. And concerning such a journey Isaiah says: 'You have come rejoicing, you have made righteousness, in your ways he shall remember you.' 12 If a pious father responded according to merit, his eyes would turn from this son, he would dismiss his pleas, he would cast before him the vileness of his former way of living, and vehemently rebuke him. But he is touched and conquered by the humility of the son. He lays aside hardness, he endows himself with mercy, and the rigor which the son deserved, he turns into favour. Peter of Blois, from Sermon 15, On Penitence 1 Lk 15.11-32 2 Mt 5.6 3 Lk 1.53 4 Jn 4.13 5 Ps 33.11 6 Eccle 24.29 Vulg 7 Ps 16.15 8 2 Cor 6.16 9 Ps 118.5 10 Ps 118.20 11 Ps 118.155 12 Isiaah 64.5