The Leper And The Crowd

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

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

The Five Steps

Sicut etiam sursum versus quinqueperita quadam distinctione mundus iste visibilis gradatur, terra, aqua, aere, aethere, sive firmamento, ipso quoque coelo supremo, quod empyreum dicitur: sic et animae in mundo sui corporis peregrinanti quinque sunt ad sapientiam progressus: sensus, imaginatio, ratio, intellectus, intelligentia. Sensu corpora percipit, imaginatione corporum similitudines, ratione corporum dimensiones,et similia, primum videlicet incorporeum: quod tamen ad subsistendum eget corpore, ac per hoc loco, et tempore. Intellectu super omne quod corpus est, vel corporis creatum spiritum, qui ad subsistendum non eget corpore, ac per hoc nec loco, sed sine tempore nequaquam possit, cum natura mutabilis sit. Intelligentia, quae utcunque,et quantum naturae creatae, super quam solus est Cretor, fas est,immediate cernit ipsum solum summe et pure incorporeum, quod nec corpore, ut sit, nec loco, ut alicubi, nec tempore, ut aliquando,eget. Mundanum est itaque cor, et ab omni terra et aqua longe recedendum ut in serenitatem rationis evadat. Propter primum incorporeum discernendum in intellectus soliditatem urgat,ob secundum incroporeitatis genus intuendum in intelligentiae ingem candorem ascendat, tamquam in montem Thabor, excelsum valde, ut tertium et invisibile videat incorporeum: sicque transfiguratum, sic glorificatum Jesum oculis cernat, vestimenta propter gloriam carnis, qualia non potest fullo facere super terram: faciem vero ob incomprehensibilitatis, incorporeitatis, invisibilitatis simplicem formam, in qua Patri manet aequalis, non sustineat, imo in faciem suam ratio, intellectus et intelligentia cadant: Petus, Jacobus, et Joannes Patrem audiant, non tamen videant; quod vero viderint vel audierint, descendentes nemini dicant. Multa enim, dilectissimi fratres, mira, suavia, jucunda, luce plenissima, vident, gustant, sentiunt, in oratione et contemplatione sua raptim, et quasi in excessu mentis, quae sibi redditi nullatenus dicere possunt, imo et vix meminisse, viri spirituales, et qui consuetudinem exercitatos habent sensus. Ecce a quibus, quateus, ad quid mundandum est cor, ut quod sine omni corpore subsistens, sine qualitate decorum, sine tumore magnum, sine loco ubique, sine tempore semper, intuere possit: alioqui Deum omino videre non poterit. Et ideo: Beati mundo corde, quoniam ipsi Deum videbunt; hic per speculum et in aenigmate, ibi,ut est. Isaac, Cisterciensis Abbas, Sermo IV In Festo Omnium Sanctorum Source: Migne PL 194.1701d-1702d

As this visible world extends upwards by five distinct steps, earth, water, air, the ether or firmament, and finally the highest heaven which is called the empyrean, so also for the soul on its pilgrimage in the world of its body there are five steps to wisdom: sense perception, imagination, reason, intelligence and understanding. Through sense perception it perceives material objects, through imagination the likenesses of material things, through reason the dimensions of corporeal objects and the like, which is the first immaterial step, but it must subsist on a body and therefore in space and time. Through intelligence the soul perceives that which is above everything that is material and every created spirit in matter. It does not need a body to subsist and because of this it is not in need of space, but it cannot exist outside of time because its nature is mutable. Understanding, insofar as a created nature has it, is that which has nothing above it but the Creator, and rightly it has immediate sight of what is supremely and purely immaterial, that which has no need of a body, nor space to be somewhere, and no time to be at some time. Our heart, then, must be purified, so that leaving earth and water far behind, it may ascend into the serene state of reason. There it first discerns immaterial things and they urge it on to the firmament of intelligence, where the second order of the incorporeal comes into view, and from there it ascents into the fiery brightness of understanding, as to Mount Tabor, that exceedingly high mountain, and there to the third order of the immaterial, the unseen. There its eyes gaze upon Jesus, Jesus transfigured, glorified, the glory of His flesh making his very garments such as no fuller on earth could make them. 1 The face, however, because of incomprehensibility and incorporeity and invisibility, in which He remains always equal to the Father, cannot be endured, and reason, intellect and understanding fall on their faces. Peter, James and John may hear the Father, but they may not see Him, and then what they have seen and heard they may tell no one when they have come down from the mountain. For indeed, dearest brothers, spiritual men see and taste and feel many wonderful, fully radiant, and joyous things when they are caught up in prayer and contemplation, and they are as beside themselves so that they cannot at all tell such things to anyone when they have returned to themselves, and indeed they scarcely can remember, even though they have been trained by long practice. Behold, then, from what things and to what extent the heart must be purified so that it might be able to look on what exists without materiality, and on beauty without quality, and on greatness without extension, which is everywhere without place and always without time, and without which it shall not be able to look on God. Therefore, 'Blessed are the pure in heart for they shall see God,' 2 which here is as through a mirror, and there as He is. 3 Isaac of Stella, from the Fourth Sermon for the Feast of All Saints 1 Mk 9.2 2 Mt 5.8 3 1 Cor 13.12

Receiving And Persevering

Gratias agamus agricolae Patri, qui semini Filii per Spiritum sanctum fecit nos idoneus, ignem charitatis diffundens in cordibus nostris, quo spinis exustis terra nostra excocta tricenum, sexagenum, vel etiam centenum fructum fert in patientia. Obedientia enim veri semen suscipit, patientia fructificat, perseverantia metit. Et sicut de agonistis ait Apostolus: Omnes currunt, sed unus accipit bravium; sic et de virtutibus dicere est. Omnes ad regnum Dei currunt, paupertas, eleemosyna, abstinentia, obedientia, patientia: sola perseverantia coronatur. Nam qui perseveraverit usque in finem salvus erit. Isaac, Cisterciensis Abbas, Sermo XVIII Source: Migne PL 194.1752b-c

Let us give thanks to the Father, the heavenly farmer, who through the Holy Spirit has made us capable of bearing the seed of the Son, pouring into our hearts the fire of love that burns up the thorns, by which our earth has been cleansed so that we might patiently bring forth a harvest thirtyfold, and sixtyfold, and even a hundredfold. 1 It is obedience that receives the seed of truth, patience that makes it fruitful, perseverance that reaps it. What the Apostle said of athletes, 'All run, but one receives the prize,' 2 can be said of the virtues. Poverty, almsgiving, abstinence, obedience, patience, all run to the kingdom of God, but only perseverance is crowned. For 'He who perseveres until the end shall be saved.' 3 Isaac of Stella, from Sermon 18 1 Mk 4.20 2 1 Cor 9.24 3 Mt 10.22

Day And Night, Men And Beasts

De die ista, dilectissimi,quae mane tertia, sexta, nona, undecima, et vespera, in evangelica parabola distinguitur ad laborem laborisque mercedem, quod heri diximus, nequaquam hodie permutamus, videlicet conversionem ad Deum sensu et affectu diem accipi, sicut aversionem noctem, qua nemo potest operari. Sunt enim in hominibus sensus et appetitus, secundum quos animalia dicuntur, nec a bestiis ulla per hos eminentia secernuntur: quibus tamen si supponitur ratio, ut utrique principetur, existent quidem simul sensu et affectu animalia, ac mente rationali, mortalitateque poenali, homines necessario post peccatum, ac pro peccato morituri: qui ante peccatum, et sine peccato poterant non mori. In quibus ergo sensus vel affectus rationem nondum sequitur, sed reluctatur, et ut, proh pudor, in nonnullis obtingit, ipsa contra ipsam ratione abutitur: hi nimirum, quamlibet astuti, callidi, sensati, gratiosi, placidive, nondum homines sunt: aut si ob rationem dicendi homines asseruntur, utique quia capite deorsum gradiuntur, non tam homines quam de hominibus monstra esse convincuntur. Os, inquit poeta, homini sublime dedit.  In talibus, dilectissimi, aliquando reluctatur quidem, sed tamen superatur, ac trahitur captiva, quae sola est ratio. Vae enim soli, quia si ceciderit, non est qui sublevet eum. Aliquando vero sponte enervis, effracta, et evirata sequitur, succumbuit, a omni spurcitiae libenter se contradit. Primi ergo mali, secundi pessimi: utrique noctis et tenbrarum filii, sed alii noctem suam amant, alii diem desiderant, alii nihil habentes hominis, alii parum, alii soluti, alii vincti. Utrique in tenebris sunt, in tenebris ambulant, bestiis silvae, id est carnalibus passionibus, ac saecularibus desideriis: et catulis leonum, id est spiritualibus nequitiis in coelestibus nocturna praeda effecti, sicut scriptum est: Posuisti tenebras, et facta est nox, in ipsa pertransibunt omnes bestiae silvae, catuli leonum, etc. Dum igitur ad seipsum advertitur homo, sive ad suum sensum, sive ad viluntatem, sive etiam ad rationem, licet eo usque profecerit, ut jumentum exuens, hominem induat: utique nec noctem evadit, nec in diem vadit. Ad meipsum, ait Videns, contrubata est anima mea: propterae memor coepit esse Dei tanquam diei. Deus enim totus lux est, et in eo solo tenebrae non sunt ulla. Nam sancti angeli etsi in ipso mane inveniant, in se tamen vespere offendunt: quibus verpere sui, et mane Dei, perficitur dies unus, seu primus. In se ergo solus Deus diem invenit: qui dum menti rationali praeveniente gratia illucere incipit, ei mane facit; et inter tenbras ac lcuem dividit. Est itaque spiritualis diei antelucanam mane gratia, quae rationem praevenit, et a se ad Deum convertit; ac de tenebris ignorantiae, vel ut dictum est, impotentiae, seu etiam malitiae, in die sapientiae, virtutis ac justitiae, id est Christi Domini, inducit. Isaac, Cisterciensis Abbas, Sermo XVII, In Septuagesima II Source: Migne PL 194.1745b-1746a

Concerning that day which the parable divides into the morning, and the third hour and the sixth hour and the ninth hour and the eleventh hour and the evening, for labour and the reward of labour, 1 which we spoke of yesterday, we shall not dismiss today, that is, turning to God with the mind and with the heart will still be understood as the day and turning away as the night 'in which no one is able to work.' 2 Men possess sense and appetite, according to which they are said to be animals, and by which they cannot be distinguished from beasts, but if reason is added so that it rules both, with animal senses and appetite existing at the same time with the rational mind, then with the penalty of death men perish after sin and because of sin, who before sin and without sin did not die. 3 In those, then, who possess sense and appetite, yet who do not follow reason but rather fight against it, as, alas, happens in many, reason is used against itself. These sort, however clever they are, however learned, however sensible, however charming or gentle, are not human, or if by a habit of speech they are called men, yet because they walk with their heads thrust down, so they are convicted of being men who are monsters among men. 'Man was given a face for the heights,' as a poet says. 4 In such folk, dearest brothers, forsaken reason is dragged off to captivity, for though they may sometimes struggle yet they are overthrown. 'Alas for the man who is alone, because if he falls there is no one to lift him up.' 5 Then sometimes reason is so enervated, daunted, and unmanned, that of its own accord it follows, succumbs to, and happily gives itself to any sort of vileness. The former sort are wicked, the latter worse, and both are children of the night and of the darkness. The latter love the night and the former desire the day. The latter have nothing human about them, the former retain a little. The former wear loose bonds, the latter are utterly conquered. But both are in darkness, and 'in darkness they walk,' 6 beasts of the wood, that is, they walk in the carnal passions and in worldly desires, and are made the prey of the whelps of the lion, that is, of 'the wicked spirits of the heavens.' 7 As it is written, 'You have placed the darkness and night falls, in which pass all the beasts of the wood, the whelps of lions.' 8 When, therefore, a man turns to himself, or even to reason, so that he might improve himself by stripping off the animal and putting on the man, he neither escapes the night nor does he come to the light of the day. 'My soul has troubled me,' he says looking about himself, and because of this he begins to think of God as of the day. 'For God is all light and there is no darkness at all in Him.' 9 For even if the holy angels find the morning in Him, yet in themselves they stumble in the evening, which evening of theirs and the morning of God make one day, the first day. 10 Therefore God alone has the day in Himself, and when He begins to shine grace into rational minds, He creates the morning and separates the light from the darkness. 11 Thus grace is the dawn of the spiritual day, which not only precedes reason but turns it from itself to God and leads it from the darkness of ignorance or, as has been said, of impenitence, and even of wickedness, into the daylight of wisdom, and virtue, and righteousness, that is, into the day of Christ our Lord. Isaac of Stella, from Sermon 17, The Second Sermon for Septuagesima 1 Mt 20.1-16 2 Jn 9.4 3 Rom 8.10 4 Ovid Meta 1.84 5 Eccl 4.10 6 Ps 81.5 7 Ephes 6.12 8 Ps 103.20-21 9 Ps 41.7, 1 Jn 1.5 10 Gen 1.5 11 Gen 1.4

Death's Defeat

Neutra igitur vel ad instans in statu permanet conditionis, quo vocatur ad esse, sed vitium originis redit ad non esse, eum incipit esse, ut mirabiliter et miserabiliter non prius inchoet esse quam non esse; venire quam redire; ascendere quam descendere, nec incipiat miserabiliter anima prius vitam dare quam mortem dare, ut sit et caro mortificans, a quo vivificatur, et anima vivificans, a quo mortificatur. Hic occurrunt lugubres illae nuptiae septem virae et toties homicidae filiae Raguelis, quam Tobis filius Tobia sine periculo ducere protuit, qui daemone fortiorem angelum comitem, imo ducem, habuit Tobias et Tobias, pater et filius, vetus et novus, caecus et videns: Adam et Adam, primus et secundus, pater et filius, vetus et novus, caecus et videns, homo et hominis filius. Sed de homine vel filio hominis aliquando secundum carnem, aliquando secundum animam, aliquando secundum utrumque sermo conficitur. Nunc ergo hic Tobias animam significat filii hominis, Sara vero communiter carnem hominis, angelus autem dux et comes Tobiae Dominum Dei Verbum, quam animae quam semel suscepit, sapienter ducatum praestitit, fideliter comitatum, fortiter auxilium, prudenter consilium. Septem vero viri morti magis quam mulieri conjugati, universas, praeter Christi animam, quae non prius carni quam morti unitae sunt, propter carnem tamen morti unitae, et propter mortem a carne separatae. Daemon suffocans, naturalis illa originalisque concupiscentia datur intelligi: quae de domo Raguelis et cubiculo Sarae, nisi fortior supervenerit, minime ejicitur. Superveniente itaque fortiore Verbi virtute fortis ejicitur, fugatur, ligatur, vasa ejus, id est naturalia, quae captiva tenebantur, diripiuntur. Ducitur captiva captivitas, thalamus purgatur; liberatur domus, Sara sine periculo ducitur, pater miratur, mysterium agnoscit, angelo gratias agit, epulas parat, vicina invitat. Plena sunt haec mysteriis, redundant sacramentis. Isaac, Cisterciensis Abbas, Sermo VII, In Dominica Infra Octavas Epiphaniae I Source: Migne PL 194.1714d-1715c

Therefore not for an instant does either the soul or the body remain in its state which it is called to be, but Original Sin returns to non-being, even as it begins, so that mysteriously and wretchedly there is no beginning to be without not being, no coming without going, no rising without falling, nor does, most miserably, the soul give life but it gives death, so that the flesh brings death from what gives it life, and the soul gives life from what brings death. Here there is a reminder of those woeful marriages of the seven murdered husbands of the daughter of Raguel, and how Tobit's son Tobias was able to take her in marriage without danger, since Tobias had an angel as a companion, and indeed guide, who was stronger than the demon. 1 These two, father and son, old and young, blind and seeing, are both Adam, the First Adam and the Second Adam, 2 father and son, old and new, man and the Son of Man. When we speak of the Son of Man, sometimes it refers to the flesh, sometimes to the soul, sometimes to both. Here with us now Tobias signifies the soul of the Son of Man, but Sara means the flesh of man in general, and the Angel, the guide and companion of Tobias, is the Lord, the Word Of God, which as soon as He takes up a soul, is the wise guide, the loyal companion, the strong helper, the prudent counsellor. As for the seven husbands who were joined to death rather than a wife, they are all souls, apart from Christ's, which as soon as they are united to the flesh are bound to death, and because of the flesh are joined with death and because of death are separated from the flesh. The choking demon is to be understood as the concupiscence natural to our fallen nature, that lurks in Raguel’s house and Sara's bed chamber unless someone stronger should come. 3 Therefore with yet stronger virtue the strong one is cast out and driven off, and bound, and the vessels of our nature which he held captive are stripped from him. 'Captivity is led captive,' 4 the marriage chamber is cleansed, the house is freed. Sara's marriage without peril amazes her father, and he recognizes the mystery and thanks the angel, and he prepares a banquet and invites the neighbours. All this abounds with mysteries and overflows with secrets! Isaac of Stella, from Sermon 7 On The Sunday Within the Epiphany Octave 1 Tobit 3.7-8, 6.14 2 1 Cor 15.45-47 3 Lk 11.22 4 Ephes 4.8

Blessedness Perfected

Beati qui esuriunt et sitiunt justitiam.... Sed quid facimus de eo, quod non ait, quaerunt, sed esurient justitiam, nisi ut intelligamus id esse justitiam animae, quod cibum et potum carni? Ipsa viaticum in itinere, juxta quod ex parte est: ipsa coena in patria, ubi perfecta est, ipsa lac parvulis, ipsa esca viris. Unde illa Prophetae exsecratio: Sicut ablactatus super matre sua, ita retribues in animam meam. Beati ergo qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Tunc plena beatitas, qunado plena satietas; tunc plena plene satiabor, qui nunc in parte ex parte fruor. Nunc ad medicinam, tunc ad delectationem: nunc ad disciplinam, quae in praesenti videtur habere aliquid difficultatis moeroris, tunc ad gloriam, quando exercitatis per eam pacatissimum feret fructum of ipsius justitiae; ut hic quasi quidam flos justitiae sive omnis virtutis appareat, ibi plenitudo fructus carpatur. Sic sic ab inchoatione per profectum ad perfectum justitiae dirigendi sunt, qui in virtute beatitudinem quaerunt: cujus inchoatio quidem continet, nemini injuriam facere, profectus illatam patienter ferre, perfectio omnibus benefacere, si potest, si minus, velle. Isaac, Cisterciensis Abbas, Sermo III, In Festo Omnium Sanctorum Source: Migne PL 194.1698d-1699a

Blessed are those who hunger and thirst for righteousness... 1 But what are we to make of this, that He does not say 'seek' but 'hunger' for righteousness, unless we understand that righteousness to the soul is as food and drink to the flesh? This is the food supplied on the way, according to which it is but partial, and then this is the feast in the fatherland, where it is perfected. This is milk for the babe, and then this is solid food for the man. 2 Whence the outburst of the Prophet, 'Like a weaned boy over his mother, thus you shall return it to my soul.' 3 Blessed, therefore, are those who hunger and thirst, for they shall be satisfied. Then blessedness is complete when there is full satisfaction. Then indeed I shall be fully satisfied with what I now enjoy in part. Now is the medicine, then the joy. Now is discipline, which in the present can seem so difficult and grievous, then the glory, when by exertion in discipline it bears the most peaceful fruit of righteousness. 4 Thus as there may appear here a certain bloom of righteousness, or of any virtue, so there the fullness of the fruit shall be plucked. Thus they who seek blessedness in virtue are directed from the beginning on through improvement to the perfection of righteousness, which beginning certainly consists of doing no harm to anyone, and whose advance is that we should suffer injury patiently, and whose perfection is the wish to do good to everyone, insofar as it is possible, even if little. Isaac of Stella, from Sermon 3 On The Feast Of All Saints 1 Mt 5.6 2 1 Cor 3.1-2 3 Ps 130.2 4 Heb 12.11

Resurrections And Births

Dominus dixit ad me: Filius meus es tu, ego hodie genui te. Quaeritis, charissimi, quare beatus Paulus, cum de resurrectione loqueretur, hujus versiculi testimonio usus sit: quippe qui magis natali quam resurrectioni congruere videtur. Nos autem ipsam resurrectionem natale dicere non dubitamus, maxime quia a Salvatore eam dici regenerationem non ignoramus. Si enim regeneratio dicitur resurrectio prima, quae est animae, cur non regeneratio dicetur et secunda, quae est corporis? Resurrectio itaque Christi cum non possit esse nisi una, resurrectionum tamen nostrarum, quae duae sunt, primam significat, teste eodem Apostolo ubi ait: Quemadmodum Christus surrexit a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Secundam initiat, unde et dicitur primitiae dormientium Christus. Sunt itaque hominum tres quodammodo nativitates, duae resurrectiones. Nascimur enim homines de hominibus per homines carnaliter, caro de carne: quae nativitas ubi resurrectio dicatur, non occurrit. Renascimur de Deo dii per spiritum spiritualiter, ubi quod nascitur de spiritu, spiritus est; et haec est resurrectio prima, nativitas secunda: regenerabimur autem de corruptis incorruptibilis, de mortuis immortales, de terrae pulvere in coelestem qualitatem: quae est nativitas tertia, resurrectio secunda. Primam nativitatem ignoravit Christus, secundam suscepit de Virgine, tertiam de sepulcro. Quales enim renascimur de fonte, talis natus est Christus ex Virgine: qualis regeneratus est Christus de tumulo, tales renascemur in futuro. Et hic est status, ad quem factus est homo: nec antea erit homo consummatus, donec perficiatur in eo, ad quod fuit inchoatus. Tunc enim generatus proprie dicetur, cum fuerit pergeneratus; tunc factus, quando completus. Interim vero duabus primis nativitatibus generatur et fit, qui in tertia tantum generatus est, et factus. Unde in die resurrectionis suae congrue ac subtiliter dicitur genitus Christus, tanquam in die perfectionis et consummationis suae pergenitus. Unde et ipse dicit: Hodie et cras sanitates perficio, et tertia die consummor. Isaac, Cisterciensis Abbas, Sermo XLI, In Die Pascha Source: Migne PL 194.1827d-1828c

'The Lord said to me: 'You are my son, and today I begot you' 1 You wonder why, most beloved ones, that the blessed Paul made use of the witness of this verse when speaking of the resurrection, 2 since it seems more fitting for the nativity than the resurrection? But we do not doubt that the resurrection may be spoken of as a birth, especially because from the Saviour we are not ignorant that it may be spoken of as rebirth. For if the first resurrection, which is of the soul, is called a rebirth, why should it not be called the second rebirth which is of the body? Therefore when the resurrection of Christ could only be once, yet our first resurrection the Apostle speaks of when he says: 'As Christ rose from the dead by the glory of the Father, thus even we shall walk in new life.' 3 The second begins where it is said that Christ is the first fruits of those who sleep. 4 Thus there are three births for men, two resurrections. For we are born men from men and through man in the flesh, flesh from flesh, where a birth that might be called a resurrection does not occur. We are reborn spiritually from God as gods 5 through the spirit, where what is born from the spirit is spirit, 6 and this second birth is the first resurrection. But when we are reborn incorruptable from corruption, and immortal from mortality, and from the dust of the earth to a heavenly likeness, this is the third birth, the second resurrection. Christ did not know the first nativity, the second He took up from the Virgin, the third from the tomb. As we are reborn from the font, so Christ from the Virgin; as Christ was reborn from the tomb, so we shall be in the future. And this is the state for which man was made, who is not the consummate man until he shall be perfected in it, and for which he was begun. Then he is properly said to have been generated when he is produced, then made when he is complete. Meanwhile in the first two nativities he is being generated and being made, who in the third alone has been generated and has been made. Whence on the day of the resurrection it is appropiately and subtly said that Christ is born, as on the day of perfection and production of His consummation. Whence even He says: 'Today and tomorrow I accomplish my healing and on the third day reach my consummation.' 7 Isaac of Stella, from Sermon 41, On Easter 1 Ps 2.7 2 Acts 13. 28-33 3 Rom 6.4 4 1 Cor 15.20 5 cf Ps 81.6 6 Jn 3.6 7 cf Lk 13.32

Obtaining Heaven

Sicut enim qui per foramen arctum subtilis acus grossum et multitidum in capite filum impingere cupit, quantum valet summis digitis, illud intorquet et simplificat, sic qui in hoc quod agimus, sapientiae, studium animum figit, nisi ab omni sollicitudine, et curiositate, et ambitione , et voluntate carnali cor revocet, et disciplina torqueat, summa studiorum vigilentia acuat, semetipsum decipit et frustra laborat. Nam, sicut ait Dei Verbum, facilius est camelum introire per foramen acus quam divitem ingredi in regnum Dei. Quid enim est illud regnum, nisi inspicere Deum, et delectari in ipso? Hoc quomodo possunt, qui alias ab eo habent cogitationes, delectationes et consolationes? Vae vobis, inquit divites, qui habetis hic consolationem vestram. Pauperum vero spiritu id est voluntate, dicitur esse regnum coelorum. Isaac, Cisterciensis Abbas, Sermo XXI In Sexagesima IV Source: Migne PL 194.1760c-d

As he who wishes to pass a thick and many stranded thread through the eye of a narrow needle must twist and tighten and compress it with the tips of the fingers as much as he can, so in this which we do, the fixing of the soul for wisdom, unless the heart is free from every care, from distraction and ambition and sensuality, and is curbed by correction, and ever so carefully guarded in its intent, a man deceives himself and labours in vain. For as the Word of God says: 'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.' 1 What is that kingdom but the sight of God and delight in Him? How can they attain it whose thoughts, delights and comfort are for other things? 'Woe to you who are rich,' He says, 'who have your comfort here.' 2 Those who are poor in spirit by their own choice are told that theirs is the kingdom of heaven. 3 Isaac of Stella, from Sermon 21 1 Mt 19.24 2 Lk 6.24 3 Mt 5.3

The Beggar And The Incarnation

Cum appropinquasset Jesus Jericho, caecus quidam sedebat secus viam... Jericho, ut dicunt, luna interpretatur. Cum ergo appropinquasset videns lunae, appropinquavit caecus soli: ille tenebris, nam et luna nonnullas tenebras habet; iste soli, qui totus lux est, et tenebrae in eo non sunt ullae, ille defectui, iste profectui; ille mutabilitati, iste stabilitati; ac, ut ita dictum sit, ille insipientiae, iste sapientiae. Ut luna enim insipiens mutatur, sapiens vero sicut sol permanet. Et ut paucis absolvamus, quantum in Domino Jesu exinantus est Deus Dei Filius, ut homo fieret, tantum exaltatus est homo hominis filius, ut Deus fieret. Cum enim tempus ante tempora praefinitum hujus sanctae ac salutaris Incarnationis appropinquasset, stans vidensque Divinitas caecam et sedentem in tenebris humanitatem, ab angelis sanctis jussit sibi adduci, et de semetipso illuminavit ne animo caeca et iners, extra viam de inopia mendicaret: imo luminosa ac fortis, in ipsa via de plentitudine luminis illuminatantis, ea corporaliter exsultans, luadaret et glorificaret Deum, ad hoc tandem reducta, ad quod olim facta. Isaac, Cisterciensis Abbas, Sermo XXVIII Source: Migne PL 194.1782b-d

When Jesus had come near Jericho, there was a certain blind man sitting beside the way... 1 Jericho, so they say, is to be interpretated as 'moon'. When therefore He who saw came near the moon, the blind man came near the sun. The latter was of the darkness, for even the moon has not a little darkness, the former is of the sun, He who is all light, and there is no darkness in Him. 2 The blind man was defective, He was perfect, the blind man was unstable, He was stable, and, as we have said, the blind man partook of ignorance and He of wisdom. The fool changes like moon, 3 the wise man persists like the sun. And as in our littleness we perish, to such an extent the Lord Jesus was emptied, God the son of God, that He become man, so that man the son of man be exalted to such an extent that He become God. For when the time before the time neared for the limiting of His holiness and the salvation of the Incarnation, the Divinity stood and looked on blind humanity sitting in darkness, and He commanded His angels to bring it to Him, and from Himself He illuminated it, lest it be blind and dead in its soul, and beside the way begging out of its poverty. But He, bright and strong in the way, gave enlightenment from the plenitude of His light, exalting corporeal things, that they might praise and glorify God, being brought from what they had been reduced, to what they once were made. Isaac of Stella, from Sermon 28 1 Lk 18.35 2 1 Jn 1.5 3 Sirach 27.11

Wisdom And Meaning

Simile est regnum coelorum homini patrifamilias qui exiit primo mane conducere operarios in vineam suam ... Vere, dilectissimi, multiformis est, cum sit tamen simplicissima Dei sapientia, et cum sit uniformiter una, multipliciter tamen multiplex invenitur. Pertransibunt, inquit prophet, plurimi, et multiplex erit scientia. Ipsa nimirum est, quae jure dicitur fons hortorum, et puteus aquarum viventium; fons ob inexhaustam jugitatem; puteus ob incomprehensibilem profunditatem. Et hoc aquarum viventium, id est sensuum semper scatentium. Unde eadem parabolem, vel etiam quae evidens videtur Scriptura, ab aliis et aliis aliter atque aliter recte exponitur ac disseritur, neque tamen ab ullis funditus exhauritur, quasi totum quod inde dici potest sic dixerit prior, ut praeter hoc quid dicat, nequeat invenire posterior. Quidquid enim dici de aliqua re sapienter ac veraciter potest aliquo modo, totum in aeterna sapientia et veritate simul et semper omnimodis ab aeterno est. Quare cum per aliquem loquitur Spiritus, qui profunda Dei non investigando, sed continendo scrutatur, de quo dictum est: Qui continet omnia, scientiam habet vocis, omnia quidem, quae voce illa aliquatenus veraciter ac utiliter dici possunt, simul sentit, intelligit, intendit, eo per quem loquitur, quandoque ab ipso intellectu vacuo, quandoque uno sensu contento, nonnunquam pluribus simul illustrato, nunquam tamen omnibus repleto. Unde possibile factu saepe est, in eadem Scriptura dissentientes vel diversa sentientes, Spiritui sancto posse optime convenire, vel consentre, dum a fide veritatis, et aedificatione charitatis, ac subversione cupiditatis, quibus omnis oculus Scripturae sanctae invigilat, constiterit non dissentire. Nam et unusquilibiet de eodem aliter atque aliter, alias atque alias, nec tamen alio atque alio spiritu sentit, dum utrobique, ut dictum est, veritati charitatique consentit. Neque enim veritas asserenda est contra charitatem: aut charitas tenenda est contra veritatem. Haec ideo quasi in praefatiuncula paucis perstrinximus, ne cum secus ac alias audistis, aut penes alios legistis, aliqua nos audere noveritis, quispiam suspicetur, vel vetera nos prorsus ignorare, vel agnita temnere, vel novis propriisque inaniter gaudere. Attendenda magis ubique diligenti auditori erit ratio dicti ex causa dicendi. Non enim sancti Evangelii lectiones tam suscepimus exponere, quam accepta abinde occasione ad aedificationem fratrum, et nostram, aliquid pro tempore, loco, et personis dicere, quem non sinitis vobiscum silere. Hortatur tamen Apostolus, ne ullam Dei gratiam in vacuum accipiamus, imo et David, ne ipsam animam, dicens: Qui non accepit in vanum animan suam, id est intellectum rationalem. Apud Evangelium quoque omne talentum duplicatum reposcitur. Filius etiam promissionis et paternos puteos coluit, ac sibi novos effodit. Isaac, Cisterciensis Abbas, Sermo XVI Source: Migne PL 194.1741a-1742a

The kingdom of heaven is like a rich man who went out at dawn to hire workers for his vineyard... 1 The wisdom of God, most beloved, is indeed multifaceted and yet most simple, and is found to be both uniformly one and yet manifold. The prophet says, 'Many will pass through and knowledge will be multiplied.' 2 Wisdom is indeed rightly said to be 'a fountain amid gardens, and a well of living waters.' 3 A fountain because it always flows, a well because of its inconceivable depth. And this well of living waters is ever bubbling up with meaning. Whence this parable seems to be a straightforward piece of Scripture, but it is rightly expounded and commented on by different authors in different ways, and yet none of them exhaust its depths so that all that is possible to say of it was said before, because of which no one at a later time is able to say anything more. Whatever may be said of anything in wisdom and truth, whatever form it has, at once in every possible way, is wholly contained in eternal truth and wisdom and exists from eternity. When the Spirit speaks through someone, he is not investigating the deep things of God but scrutinizing what is contained, 4 concerning which it is said, 'He who contains everything has the knowledge of the voice,' 5 everything which with that voice it is possible to speak in truth and usefully, He knows, understands, intends. Now sometimes the one through whom He speaks has no understanding at all, and sometimes he grasps one meaning, and sometimes he is enlightened by many meanings at the same time, but no one is filled with all the meaning. Whence it is often possible that the same passage of Scripture with contrasting or differing meanings may truly be ascribed to the Holy Spirit and find agreement there, while there is no dispute with the true faith and the edification of love and the overthrow of lust, over which whole the eye of Scripture watches. For anyone who treats the same piece in different ways at different times, not however understanding it in a different spirit, conforms to truth and love. For truth never makes claims against love and love never holds out against truth. We have made this little introduction so that if you have heard differently, or read differently, you are aware that in whatever is taken up, I do not venture to scorn those of old, or disdain what is known, or foolishly rejoice in my own novelties. Rather it is for the diligent listener to attend to the meaning of what is said and the cause of saying it. For we do not so much take all readings from the Gospel to expound them, but to make use of the occasion for the edification of brothers, and ourselves, speaking according to the time, the place and the persons, you who will not allow us to be silent. The Apostle exhorts us not to receive the grace of God in vain, 6 and David speaks similarly of our own souls when he says: 'He who does not receive his soul in vain.' 7 Also in the Gospel there is the demand for talents to be doubled. 8 And the son of the promise guarded the wells of his father and dug new ones for himself. 9 Isaac of Stella, from Sermon 16 1 Mt 20.1 2 Dan 12.4 3 Song 4.15 4 1 Cor 2.10 5 Wis 1.7 6 2 Cor 6.1 7 Ps 24.4 8 Mt 25.20 9 Genes 26.18

Charity And Salvation

Videte, ergo, dilectissimi, quam sobrios operae pretium habemus esse, et vigiles, sicut beatus admonet apostolorum princeps, contra adversarium nostrum diabolum, qui tanta diligentia circuit, tanta vigilantia scrutatur omnem conversationem nostram, vitae modum, necessitates, infirmites corporum et morum, subitos ac varios eventuum casus, ipsasque naturae nostrae complexiones: sic ubi de nobis in nos aditum invenire poterit, et materiam, occasionemque tentandi. Quare minus soliciti sumus, fratres, occasiones salutis quaerere in alterutrum, ut ubi magis necessarium viderimus, magis invicem subveniamus, et alterutrum onera fraterna portemus? Hoc enim admonens beatus Apostolos ait: Alter alterius onera portate, et sic adimplebitis legem Christi. Et alibi: Supportantes, inquit, invicem in charitate. Ipsa nimirum lex Christi est: Quod in fratre meo aut ex necessitate, aut ex infirmitate corporis, sive morum incorrigibile cerno, quare non porto patienter, consolor libenter, sicut scriptum est: Pueri eorum in humeris portabuntur, et super genua consolabuntur. An quia illa mihi deest, quae omnia suffert, quae patiens est ut portet; benigna ut amet? Haec utique lex Christi est, qui vere languores nostros tulit passione, et dolores portavit compassione, amans quos portavit, portans quos amavit. Qui autem fratrem in necessitate aggreditur, qui infirmitati ejus cujuscunque generis insidiatur, legi diaboli se procul dubio subdit, et eam implet. Compatientes itaque invicem simus, et fraternitatis amatores, infirmitatum portatores, vitiorum insectatores, maxime qui pauci propter arduioris propositi disciplinam, in hanc abditam solitudinem et semotam ab orbe communi insulam, evasimus. Omnis enim disciplina, quae charitatem Dei, et ob ipsum proximi charitatem sectatur sincerius, quibuscunque observantiis vel habitu vivat, a Deo plus acceptatur. Ipsa enim est charitas, propter quam fieri vel non fieri, mutari vel non mutari omnia debent. Ipsa enim et principium quare, et finis ad quem dirigi omnia decet. Nihil enim fit culpabiliter, quod pro ea et secundum eam fit veraciter. Quod nobis ipse praestare dignetur qui, sine quo placere non possumus, et sine hac omnino non possumus qui vivit et regnat Deus per immortalia saecula. Isaac, Cisterciensis Abbas, Sermo XXXI Source: Migne PL 194.1792c-1793c

See, therefore, most dearest, how we must be sober for the reward of works, and watchful, as the blessed prince of the Apostles exhorts, 1 against our enemy the devil, who with such diligence circles around us, and with such vigilance watches all our conduct, our way of life, our needs, the infirmities of our body and morals, the sudden and varied fall of events, and the complexions of our nature, that he might find a way to enter into us, and the matter and occasion of temptation. Why, brothers, are we less than anxious to seek occasions of salvation in others, so that when we see them in need, we might give aid to one another, and bear one another's burdens? The Apostle exhorts this, saying: 'Bear one another's burdens and so fulfil the law of Christ.' 2 And elsewhere: 'Support one another in charity.' 3 Without doubt this is the law of Christ. That which I discern in my brother, either from necessity, or weakness of body, or incorrigible fault, why do I not bear with it patiently and give generous consolation? As it is written: 'Their children shall be carried on the shoulders, and on the knees they shall be comforted.' 4 Is it because I lack that which suffers all things, which endures what should be borne, and is kind enough to love? 5For this indeed is the law of Christ, He who in the passion bore our weaknesses and out of pity carried our sorrows, loving those He carried, carrying those He loved. But he who troubles a brother in need, who plots against him in any type of weakness, he certainly places himself under the law of the devil and he fulfils it. Thus let us be compassionate to one another, and lovers of fraternity, bearers of infirmity, foes of vices, especially we who are poor because of the way of a harder life, having gone out into this hidden and lonely island far from the common world. For every way of life, which sincerely pursues the love of God, and because of Him the love of neighbour, whatever its observance or customs, is more acceptable to God. For charity is the reason why something should be done or not done, changed or not changed. This is the beginning and end to which everything should be directed. Nothing is at fault which is done for this and in accordance with it. May He deign to grant us this, for without it we cannot please Him, and without this we cannot do anything at all. 6 Isaac of Stella, from Sermon 31 1 1 Pet 5.8 2 Galat 6.2 3 Ephes 4.2 4 Isaiah 66.12 5 1 Cor 13.4-7 6 Jn 15.5

The Fathers Of Men

Sunt itaque filiorum Adam patres: Deus, homo, diabolus. Deus propter naturam, homo propter speciem, daibolus propter malitiam. In his ergo quae hominis sunt, esse habent necessitate; in his quae Dei, bona voluntate; in his quae diaboli, malignitate. Si naturam, in qua bonus a bono bene, et ad bonum creatus es, diligis, custodis, et ad id ad quod facta est, dirigis, in his quae Dei patris tui sunt manes, nec a Jerusalem recedis; et super prudentia ac responsis, quibus mille tentationibus carnis, mundi, diaboli, respondes, quae te argute et valde cavillose, dum tentant, interrogant, mirari facis ipsos spiritus nequam, qui tentatores tui sunt. Quod si honorem conditionis tuae naturae non intelligis, quae facta es pulchra inter mulieres, et abis post vestigia gregum, incipiens assimilari jumentis insipientibus; si etiam ipsum bonum, quod in te est, malitia a maligno concepta infeceris, ut sis superbia tumidis, invidia tabidus, ira turbulentus, tristia dejectus, anxius avartitia, gula avidus, luxuria immundus: in his quae patris tui sunt diaboli, manifeste esse convinceris. In his autem, quae hominis patris sunt, propter animale adhuc corpus, necessitatem essendi, vel potius transeundi habentes, victum et vestitum quaeramus: nec nos tentatio apprehendat, nisi humana, quominus his velimus esse contenti. Isaac, Cisterciensis Abbas, Sermo VIII Source: Migne PL 194.1717d-1718b

Those who are the children of Adam have three fathers, God, man and the devil. God for their nature, man for their kind, the devil for their wickedness. The things which are of man are theirs by necessity, the things which are of God by a good will, the things of the devil by wickedness. If you guard the nature in which good from good is created for the good and you direct it to that for which it was made, you will remain in God the Father, you will not leave Jerusalem, and because of your wisdom and replies to those thousand temptations of the flesh, the world, the devil, who dispute with you extremely captiously, you shall astonish the spirits of iniquity who test you while they put you to trial. 1 But if you do not understand the value of your nature given by the Creator, which makes you beautiful among women, and you go after the tracks of the herd, 2 becoming like mindless beasts, 3 and if you defile that good which is in you with wickedness begotten by the wicked one, so that you become swollen with pride, and rotten with envy, and vexed with wrath, and cast down by sorrow, and anxious because of avarice, and greedy with desire, and filthy with lust, then you are manifestly convicted of being in those things which belong to your father the devil. As for those things in which man is our father, while yet in the animal body, let us seek only that food and clothing which our present, or rather passing, needs require, 4 so that content in these things 'No trial shall seize us unless human.' 5 Isaac of Stella, from Sermon 8 1 Lk 2.47 2 Song 1.7 3 Ps 48.13 4 1 Tim 6.8 5 1 Cor 10.13

The Son's Place

Ego, inquit, et pater tuus dolentes quaerebamus te. Cui ait Jesus: Nesciebatis quod in his quae Partis mei sunt oportet me esse? Ecce ubi habet quaeri Filius, utique in his quae Patris sunt. Ecce ubi non vult nesciri Filius esse se. Ideo cuidam eum inter mortuos quaerenti dictum est: Noli me tangere, nondum in corde tuo ascendi ad Patrem, nondum in his quae Patris mei sunt me quaeris: nondum in his quae ejus sunt, qui omnia sua est, scis me esse oprtere: tanquam non ipsum, sed ipsius, nec tamen aliud ab ipso. Excepta tamen hac unitate naturae, et naturali unitate Patris et Filii, a qua non recessit nec Pater, nec Filius: etiam in sua minoratione non recessit Filius a Patre, dum in ejus semper mansit obedientia et voluntate. Unde et quosdam increpans ait: Vos ex patre diabolo estis, et desideria patris vestri facitis. Ac si diceret: In his quae patris vestri sunt manentis, et estis. Isaac, Cisterciensis Abbas, Sermo VIII Source: Migne PL 194.1717c-d

'I and your father,' she says, 'have been seeking you in grief.' To which Jesus says: 'Did you not know that I must be among those things which are my Father's?' 1 Behold, you have where the Son desires to be sought, that is, 'in those things which are of the Father'. Behold, then, where the Son does not wish to be known. It was said to her who was seeking Him among the dead: 'Do not touch me' in your heart, 'I have not yet ascended to the Father,' 2 you do not yet seek me in things which are of my Father, not yet in the things which are His, which are all His, where you know that it is necessary for me to be. I am not He but His, but not only something from Him. Now excepting this unity of nature, and the natural unity of the Father and the Son, from which neither the Father withdraws, nor the Son, even in His diminishment the Son did not withdraw from the Father, but in His will remained ever obedient and pleasing. Whence He cried out against certain folk saying: 'You are from your Father the devil, and you act according to his desires.' 3 As if He said 'Being in the things of your father, so you are.' Isaac of Stella, from Sermon 8 1 Lk 2.47 2 Jn 20.17 3 Jn 8.44

Seeking What Is Above

Si ergo dilectissimi, consurrexistis in anima interim sola cum Christo resurgente in carne sola, quae sursum sunt quaerite, intentione et desiderio animae, ubi Christus est in dextera Dei sedens, etiam corpore. Multi enim, quae sursum sunt, quaerunt desorum, quales sunt, qui dignitatem et gratiam, sufficientiam et delectionem quaerunt in terrenis. Isti sunt, qui statuerunt oculos suos declinare in terram, quaerentes summa in imis. Alii autem quae deorsum sunt, quaerunt sursum; id est in virtute vanam gloriam, in sapientia jactantiam, in veritate curiositatem, ad extremum in studio spirituali, et habitu religioso emolumentum aliquod temporale, vel laudis, vel dignitatis, vel pecuniae, vel licentiosae liberatatis. Alii, quae deorsum sunt, quaereunt deorsum, terrena videlicet in terrenis, et in carnalibus carnalia; qui omnes omnino quae super terram sunt sapiunt, et non quae sursum. Alii vero quae sursum sunt quaerunt sursum, id est, in veris vera, in spiritualibus spiritualia, in coelestibus coelestia, et in divinis divina, sapientes quae Dei sunt, et in novitate vitae ambulantes, complantati similitudini mortis Christi, dum peccato et carni et mundo mortui sunt, configurati resurrectioni Christi, dum alienati a prioris corruptelae, et sensualitatis vita, in carne quodammodo supra carnem degunt, consedentes quoque cum eo in coelestibus, dum eorum requies et conversatio in coelis est, et conregnantes illi, dum omnia sua ad spiritualem profectum deservire compellunt. Praeterea, qui coelestem remunerationem quaerunt in actibus terrenis, profecto laudabiliter summa quaerunt in imis, sicut reprehensibiliter ima in summis, qui terrenum in spiritualibus. Minus quidem ab his reprehensibiliter agunt, qui ima quaerunt in imis; omnium vero laudabilius, qui summa in summis, quae est, dilectissimi, professio, et propostium. Isaac, Cisterciensis Abbas, Sermo XL in Die Paschae Source: Migne PL 194.1827a-d

If then, most beloved, you have risen, in the soul alone for the time being, with Christ rising in the body, you must seek what is above, with all intent and desire of soul, where Christ now sits at the right hand of God, even in the body. Many there are who seek what is above below, the sort who look for dignity and favour, for abundance and pleasure, in earthly things. These are the ones 'who have set their eyes to bend down to earth,' 1 seeking high things in the lowest. But others seek what is below above, that is, vainglory in virtue, boasting in wisdom, entertainment in truth, and they even go to the extreme of seeking some temporal profit in the religious habit, either praise, or honour, or money, or unrestricted freedom. Others seek below what is below, the earthly in earthly things, the carnal in carnal things, all who know everything which is on the earth and nothing above. Others, however, seek above what is above, things true in what is true, things spiritual in what is spiritual, things heavenly in the heavenly, things divine in what is divine, knowing what belongs to God, walking in the new life, buried in the likeness of the death with Christ, 2 being dead to sin and flesh and the world. being shaped in the resurrection of Christ, having been estranged from a former life of corruption and sensuality, in the flesh living as above the flesh, enthroned with Him in the heavens, 3 for their rest and converse is in the heavens, 4 and even ruling with Him, compelling everything to serve their spiritual advance. Moreover, they who seek heavenly reward in worldly deeds are doubtless more praiseworthy seeking high things in low things, as they are more reprehensible who seek low things in high things, worldly things in spiritual things. Certainly less blameworthy than them are those who seek low things in low things, but the most praiseworthy of all are those who seek high things in the heights, which is, most beloved, our profession and purpose. Isaac of Stella, from Sermon 40, On Easter 1 Ps 16.11 2 Rom 6.4-5 3 Ephes 2.6 4 Philip 3.20

Love And Understanding

Vocatus est Jesus et discipuli ejus ad nuptias. Quoniam ut diximus in zelo transmigrationis factae sunt nuptiae istae, dici etiam a nobis debuit quod supra audistis, id est unde cecidimus illic revertamur, et ubi cecidimus ibi innitamur, ut inde surgamus. Migrandum vero quasi pedibus duobus, sensu et affectu. Altero de littera ad spiritum, altero de vitio ad virtutem. Quinimo et transmigrandum, et de virtute in virtutem migres, usque dum perfecta cognitione cernas quem diligit anima tua: et quasi quibusdam brachiis plenae dilectionis amplectaris, quem cernis: et propter cognitionem exsultabundus et admirans dicas: Talis est dilectus meus, et propter dilectionem subjungas: Et ipse est amicus meus; et illud: Ego dilecto meo, et dilectus meus mihi; inter ubera mea commorabitur. Haec est via transmigrationis, quam non tepide, non trepide, non tarde, sed dilatato corde cum zelo et fervore, inenarrabili dulcedine percurras, et quo feret impetus spiritus, semper rapiatis. Isaac, Cisterciensis Abbas, Sermo X Source: Migne PL 194.1723a-c

'Jesus and His disciples had been invited to a marriage.' 1 Because, as I said, these marriages are made only in the zeal for passing on, I must speak of what you heard before from me, that is, how we may return from whence we fell, and where we fell there we may gain support that we might rise to whence we came. We must move, however, as with two feet, understanding and love. By one from the letter to the spirit, by the other from vice to virtue. And moreover there must be a passing on, by which you shall move from virtue to virtue, even to the perfect understanding of Him whom your soul loves, even to an embracing in the arms of bountiful love Him whom you see, and because of understanding, exulting and in wonder, you shall say: 'Such is my beloved,' and because of love you will add: 'And He is my friend,' 2 and then: 'I am my love's and my love is mine, in my bosom He shall dwell.' 3 This is the way of passing on, which is not for the lukewarm, nor for the hesitant, nor for the slow, but with a heart swelling with zeal and fervour you should run with unspeakable sweetness, and to that place where the power of the Spirit bears you, you shall have gain forever. Isaac of Stella, from Sermon 10 1 Jn 2.2 2 Song 5.16 3 Song 2.16

Bad Sons, Good Sons

Diabolica namque tentatione trahuntur qui divites fieri volunt, incideuntque in ejus laqueos, et tentationes alias post alias, atque in alias multas, ut merito audire debeant a Dei Filio: Vos ex patre diabolo estis; eisque conveniat quae ubique vera est regula: Qualis pater, talis filius, de diabolo diabolus. Nonne, inquit, duodecim vos elegi, et unus ex vobis diabolus est? De Deo Deus. Ego dixit Dii estis. De homine homo. Homo igitur relinquens diabolica, ne in eis unquam sit per humana, sine quibus esse nequit, transeat ad divina, in quibus solis bene ei erit: fugiat diabolum cum omnibus suis; redeat ad hominem, et sit contentus suis: ascendat ad Deum, ac ditetur in suis. Verumtamen caeci sunt filii diaboli omnes; excaecavit enim eos malitia sua, ut, cum divites sint, pauperes se putent. Quod naturae animalia corporis sat est, in promptu esse non vident, nec divinam vocem audiunt, quae promittit, Deum timentibus nihil defuturum, quia etiam surdi sunt, et ideo semper ad superflua sudant. Vos autem dilectissimi, in doctorem vobis coelitus indultum intendite: qui hominem, non solum ut sanaret, sed ut erudiret, assumpsit, diabolo exuit, Dei induit. Ejus sequimini vitae modum, qui pauper natus est, pauper vixit, pauper obiit. Quia in hoc est fiducia, si sicut ille fuit, sic et nos simus in hoc mundo, et sicut ille ambulavit, ita ambulet, qui dicit se in illo manere. Isaac, Cisterciensis Abbas, Sermo VIII Source: Migne PL 194.1718b-d

They who wish to be rich are dragged off by diabolical temptations,and they fall into his traps, and into other temptations after, even into many others, so it is right that they should hear from the Son of God, 'You are from your father the devil.' 1 And this which befits them is a true rule everywhere, 'Like father, like son,' for a devil is the son of the devil. 'Have I not chosen you, He said, 'and one of you is a devil?' 2 'And from God god. 'I said you are like Gods.' 3 From man a man. Therefore a man abandons devilish things, lest snared there amid human things he be unable to pass over to Divine things, with which things alone it shall go well with him. 4 Let him flee the devil and all that is his and return to being a man and be content with what is his own: to ascend to God and to be rich in what is His. The devil's sons are all blind, 'Their wickedness has blinded them,' 5 so that even when they are rich they think themselves to be poor. They do not see how quickly their bodily needs may be satisfied. Nor do they hear the Divine voice which promises that 'Those who revere God shall not lack,' 6 because indeed they are deaf and therefore they are always toiling for what is not needed. You, most beloved, keep your eyes on your heaven sent teacher, who not only became a man to heal man, but to instruct him and lift him up and strip him of the devil and clothe him with God. Follow His way of life, He who was born poor, who lived poor, who died poor. In this is our confidence, if our life in this world is like His, if we walk as He did, He who said 'Remain in me.' 7 Isaac of Stella, from Sermon 8 1 Jn 8.44 2 Jn 6.70 3 Ps 82.6 4 Ps 128.2 5 Wisd 2.21 6 Ps 34.9 7 Jn 15.4, 1 Jn 2.6

Cultivating The Vine

Salva igitiur cum debita veneratione sententia, quae fideliter et congrue vineam istam universalem ponit Ecclesiam, ubi vitis Christus, Christiani palmites, Pater agricola, et paterfamilias, dies totum tempus, vel vita hominis, horae mundi vel hominis singularis aetates, forum ipsius mundi cupido, ac curiosa negotiato apte intelliguntur: ego animam meam et non solum, sed etiam corpus, ac utrumque simul, id est totum me, vineam quamdam mihi non negligendam intelligo, sed fodiendum, atque exercendam, uti ne peregrinis germinibus alienisque radicibus conclulcetur, aut propriis et nativis offuscetur vitulaminibus, putandam, ne silvescat; purgandam, ut fructum plus afferat, sapiendam omnino, ne dierptioni pateat his qui praetergradiuntur viam, maxime autem propter aprum de silva, et singularem ferum, ne exterminet eam, et ut paucis dicam, summa diligentia excolendam, ne generosa propago vitis electae degeneret, et in vitem alienam, quae nec Deum nec homines laetificet, aut forsan utrumque contristet, convertatur; summa vigilantia custodiendam, ne res plurimum elaborata, diuque exspectata,vel clancularia subreptione, ab his qui devorant pauperem in abscondito deteratur, vel inopinata vastatione repente dispereat. Isaac, Cisterciensis Abbas, Sermo XVI Source: Migne PL 194.1742a-b

Therefore having all due regard for the understanding that faithfully and fittingly explains this vineyard to be the whole Church, where Christ is the vine, Christians the branches, the Father the gardener and the rich man, the day the whole of time, or the life of man, the hours the ages of the world or of each man, the marketplace the world's desire and relentless business, 1 yet I have the understanding that not only my soul but even my body, both at the same time, that is my whole self, is the vine that I must not neglect, but must dig about and cultivate lest it be overrun with foreign growths and roots, or be choked by its own native offshoots, pruning it lest it run wild, and trimming it so that it may bear more fruit. 2 And it must be completely fenced in lest it be open to being plundered by those who pass by on the way, 3 especially from that wild boar of the wood, that solitary beast, lest he destroy it. 4 To speak in a few words, it must be cultivated with the greatest care, lest the noble shoots of this choice vine degenerate and it becomes a worthless vine, which will please neither God nor man, but perhaps only sadden both. It must be guarded with the utmost vigilence, lest the great labour spent on it and the long hopes placed in it be destroyed, either by the stealthy stealing of those who devour the poor in secret, 5 or by sudden and unexpected disaster. Isaac of Stella, from Sermon 16 1 Mt 20.1-16 2 Jn 15.2 3 Isaiah 5.1-7 4 Ps 79.13 5 Hab 3.14

A Man's Companions

Sicut ergo opera virtutis et miraculorum signa eum comitabantur, quasi attestantia Jesum esse, qui transitum faceret, pluresque ad credendum in eum excitarent, de quibus scriptum est: Testimonia tua credibilia facta sunt nimis; et ipse dicit: Opera, quae ego facio, testimonium perhibent de me; et e regione passiones infirmitatis, quae increpabant, ut a fide ejus homines deterrerent, nec Deum crederent, quem humana pati conspicerent: quae utraque brevi complexus, missis a Joanne respondit: Renuntiate Joanni quae audistis, et vidistis. Caeci vident, claudi ambulant, etc. Ac deinde: Beatus est qui non fuerit scandalizatus in me. Flagella enim et sputa, cruz et sepulcrum scandalum movebant. Ita et in me, dilectissimi, quaedam attestantia saluti, quaedam reclamantia in omni via vitae meae mecum traho, neque sine his comitibus usquam vado. Visitor diluculo, et subito, prober: assumor et statim deseror; erigor et statim dejicior, sicut qui per montana graditur, et planum iter non invenit. Quandoque laetabundus et laudens, nimia luce perfusus, ac mira affectus dulcedine, ineffabili quadam spe inopinatae salutis exsulto: omnia acclamant, omnia bonum testimonium perhibent, ita ut dubitationi, ac si apprehenderim jam, non sit locus; quandoque pavebundus et plangens, tenebris obvolutus, et amaritudine plenus, tanta taedii et acediae confusione tabesco, ut omnia a meliori spe increpent et tacere cogant. Vae misero homini, qui nec Deo pro voto insistere, nec sibi pro proposito valet consistere! Ego, fateror, nunquam mihi consto, inter spem et timorem usque permolor, utriusque in me radices et seminaria gesto; uterque sursum pullulat, et in interioribus meis ramos extendit. De gratia Dei in me habeo quod semper sperem, de me habero in me utique quod usque timeam. Nunc totum quod spero teneo, nunc omne quod tenueram perdo, et rursum post tenebras lucem spero. Ascendo usque ad coelos, et descendo usque ad abyssos, anima mea in talibus vicissitudinibus tabescit. Turbor et moveor sicut ebrius, et omnis sapientia mea devoratur. Verumtamen sicut sacer Psalmus consequentur habat, et evangelicus iste caecus docet, solum mihi restat improbitatem vincere, et multo magis clamaere ad Dominum Jesum, cum tribulor, donec de necessitatibus istis educat me, et statuat procellam hanc in auram, ac silere faciat fluctus ejus, quos induxit super me, laetantemque, quia siluerunt, deducat in portum voluntatis et desiderii mei. Isaac, Cisterciensis Abbas, Sermo XXIX Source: Migne PL 194.1786d-1787b

So works of power and signs of wonder were His companions, as though bearing witness that it was Jesus who would be passing through, and they roused many to believe in Him, concerning which it is written, 'Your witnesses have become most believable,' 1 and He himself says: 'The works I perform bear witness concerning me,' 2 but from the region of weakness the passions cried out to deter men from faith in him, that they not believe in a God whom they could see suffering human limitations, which both matters Jesus quickly addressed when He answered those sent by John: 'Report to John what you have heard and what you have seen, the lame walk, etc.' And then: 'Blessed are those who are not scandalised because of me.' 3 For the scourges and the spit and the cross and the grave caused scandal. So it is even in me, most beloved, in all my life's paths, I draw with me some traits that witness to salvation and some that cry out in protest, and I do not go anywhere without these companions. I am visited at dawn and suddenly put to the test. 4 I am taken up and immediately forsaken. I am raised up and immediately cast down, like a man walking through the mountains who cannot find a level path. Sometimes, rejoicing and giving praise, bathed in great light and moved by a wondrous sweetness, I exult in a certain unspeakable hope for an unthought salvation. All things cry out, everything gives witness to the good, so that as if I had already gained it, there is no room for doubt. Sometimes, with fear and in grief, wrapped in darkness and full of bitterness , I wither from such a great confusion of weariness and acedia that everything calls me away from a greater hope and forces me to be silent. Woe to the wretched man, who can neither pursue God by desire for Him, nor can stand firmly in his purpose. I confess that there is nowhere that I stand firm in myself. Between hope and fear I am yet ground down. I bear the roots and seedbeds in myself, both spring up and from within me spread forth their branches. Because of God's grace in me I have what I should always hope for, from myself I certainly have in me what I should yet fear. One moment I have everything I hope for, the next I lose everything I held, and again I hope for the light after darkness. 5 I go up even to heaven and fall down even to the abyss, my soul withers because of such changes. I am disturbed and shaken like a drunkard, and all my wisdom is devoured. 6 Yet as it follows in the same holy Psalm and the blind man in the Gospel teaches, 7 the only way given to me when I am troubled is to conquer wickedness and call out all the more to the Lord Jesus, until He leads me out from my difficulties and changes the storm wind into a breeze and makes the waves still which He has brought over me, and leads me, rejoicing that they are silent, to the harbour of my wish and desire. 8 Isaac of Stella, from Sermon 29 1 Ps 92.5 2 Jn 5.36 3 Mt 11.4-6 4 Job 1.18 5 Job 17.12 6 Ps 106.26-27 7 Mk 10.48, Ps 106.28 8 Ps 106.29-30

Cares And Contemplation

Sollicitudo etenim necessario turbat, sicut scriptum est, Sollicita es, et turbaris ergo plurima: cura vero gravat. Unde est illud Domini: Ne graventur corda nostra crapula et ebrietate, et curis hujus saeculi. Sollicitudo male sustollit, cura pejus deprimit, acedia pessime dissolvit. Mens enim in otio acediosa fructum actionis perdit, et contemplationis lucem minime invenit. Porro depressa curis, in altum se nequaquam erigit, turbata serena esse nequit. Cor enim quod tranquillim non est, serenum esse nullatenus potest, sin autem serenum, nec perlucidum. Cor vero contemplantis perlucere oportet, tanquam speculum, aut aquam limpidissimam et quietem, ut in ipso, ac per ipsum, sicut in speculo, per speculum, videat mens suam ad imaginem Deo imaginem. Ad hoc ergo cor mundandum est Deum speculari cupientis, non solum a noxiis ac superfluis, sed etiam necessariis cruis: et excitandum lectione, meditatione, oratione. Beati enim mundicordes, quoniam ipsi Deum videbunt: quod ipse nobis prestare dignetur. Isaac, Cisterciensis Abbas, Sermo XXV Source: Migne PL 194.1774b-c

Indeed worry does trouble one, as it has been written: 'You are worried and therefore troubled by many things.' 1 but care is a burden. Whence our Lord's warning: 'Do not let your hearts grow dull with revelry and drunkenness and with the cares of this world. 2 Worry wickedly occupies, worldly care is a worse burden, listlessness is the worst ruin. A soul in listless leisure loses the fruit of its action and never finds the light of contemplation. A mind oppressed by cares can no more raise itself on high than a troubled mind can know peace. A heart which is not tranquil is far from being peaceful, and equally far from being bright with light. But a contemplative heart must be as bright as a mirror, like some still stretch of clear water, so that in it and through it, as in a mirror, the mind may see itself, 3 an image in the image of God. The heart, therefore, which desires the sight of God must be cleansed, not only from harmful and unneeded cares, but even necessary ones. It must be ever stimulated by reading and meditation and prayer. 'Blessed are the pure in heart, for they shall see God,' 4 which may He deign to grant to us. Isaac of Stella, from Sermon 25 1 Lk 10.41 2 Lk 21.34 3 1 Cor 13.12 4 Mt 5.8

The Mourners

Beati qui lugent, quoniam ipsi consolabuntur. Ac si diceret: Ad gaudium via est luctus, ad consolationem desolatio, ad inveniendam animam perditio, ad possidendam abjectio, ad amandam odium, ad servandam contemptus. Si vis teipsum cognoscere, te possidere, intra ad teipsum, nec te quaesieris extra. Aliud tu, aliud tui, aliud circa te. Circa te mundus, tui corpus, tu ad imaginem et similitudnem Dei factus intus. Redi igitur, praevaricator ad cor. Foris pecus es, ad imaginem mundi: unde et minor mundus dicitur homo: intus modo ad imaginem Dei, unde potes deificari. Itaque in semetipsum homo reversus, sicut junior ille prodigus filius, ubi se invenit, nisi in regione longinqua, in regione dissimilitudinis, in terra aliena, ubi sedeat et fleat, dum recordetur patris et patriae? Si porcos pascit, et esurit, nonne lugendi materiam in se reperit? Si multi mercenarii in domo patris sui abundant panibus, et ipse filius exsul et pauper fustra ventri siliquas quaerit, nonne facile oculis lacrymas invenit? O Adam, ubi es? Forte sub umbra adhuc, ut teipsum non videas, folia fatuitatis consuis, ut pudenda tegas: quae foris sunt circa te, et quae tui sunt videns; aperti enim tibi sunt oculi tales. Intus conspice, te vide; ibi sunt, quae magis pudeant quae exteriora pudere te faciant. Redi intus, praevaricator, ad animam; vide et plange eam subjectam vanitati et iniquitati: et ne possit emergere, captivitati. Exi foras ad carnem: vide et luge eam sunjectam corruptioni, mortalitati, et ne possit exsurgere, infirmitati. Et ne longum faciam, dilectissimi, nemo intrans in semetipso, nemo seipsum, agnoscens, nemo abyssum suae miseriae, suae ignorantiae, suae difficultatis, suarum passionum, penetrans, suam conscientiam metiens, magis, ubi facile lugent homines, in alicujus propinqui sui funere afficitur ad lacrymas, compungitur ad luctum, movetur ad planctum, quam in ipsius sui, eo maxime propinquo, quo intimo. Cur alterius miseretur, qui sui non miseretur? Constat ergo, fratres, foris non? esse a nobis, retro quoque, et non ante, nostri demum vel oblitos, vel prosus ignaros, quoties ridemus, jocamur, otiosis delectamur, pascimur fabulis, et verbis moventibus risum indulgemus, comessationibus et ebriatatibus crapulamur, caeterisque corporis mollitiis effluimus. Unde semper sobriae sapientiae curae fuit, ad domus luctus, potius quam ad domum convivii invitate, hic est in se, qui erat extra se, hominem revocare, dicens: Beati qui lugent. Isaac, Cisterciensis Abbas, Sermo II, In Festo Omnium Sanctorum Source: Migne PL 194.1695c-1696b

Blessed are those who mourn for they shall be consoled. 1 As if he said: The way to joy is grief, to consolation desolation, to the soul's finding ruin, to its possession abjection, to its love hate, to its guarding contempt. If you wish to know yourself, to possess yourself, go within yourself, lest you seek yourself outside. You are one thing, what is yours another, what is outside is something else. Around you is the world, yours is the body, within you are made to an image and likeness of God. 2 Return, then, sinner to the heart. Outside you are cattle, an image of the world, whence man is said to be a 'little world,' within you are an image of God, by which you are able to deified. Thus returning into himself a man is like that younger son, the prodigal; and where did he find himself, but in a land far off, in a region of dissimilarity, in a foreign place, where he sat and wept while he remembered his father and his fatherland? If you pasture pigs, and hunger, is it not that the matter which gives rise to grief is found in yourself? If many hired servants abound with the bread of the father, and the son himself, an exile and pauper, vainly seeks swill for his stomach, is it not that he finds tears come easily to his eyes. 3 O Adam, where are you? Likely beneath the shadows still, that you do not see yourself, sporting leaves of foolishness, that you obscure modesty, 4 looking at the things which are outside you and are of you, for your eyes are open to such things. Look within, see yourself, there you are, which should ashame you more than that which without makes you blush. Return within, sinner, to your soul; see and weep that it is subject to vanity and iniquity, and that it is not able to emerge from its captivity. Go outside to the flesh, see and weep that it is subject to corruption, death and it is not able to rise up from infirmity. And lest I go on too long, beloved, no one enters into himself, no one knows himself, no one penetrates to the abyss of his wretchedness, of ignorance or difficulties, or passions, no one grasps his conscience, more than when he freely weeps over men, some kinsman at whose funeral he is struck with tears, he is driven to grief, he is moved to groans, in himself, and the more near the man, so the more deeply. Why do you have pity for another when you will not pity yourself? Be firm, brothers; be not outside yourself, or behind, nor before, nor eventually forgetful, or utterly negligent, as often as we laugh and joke and delight in idleness, and feed on fables, and by words allow ourselves to moved to smiles, when we stuff ourselves with food and drink, and drift away on account of softness of the body. Whence it was always the care of sober wisdom to call to the house of tears rather than to the house of feasting, 5 He who is in Himself, who was outside, calling out to man, saying: 'Blessed are those who weep.' Isaac of Stella, from the Second Sermon for the Feast of All Saints 1 Mt 5.5 2 Gen 1.26 3 Lk 15.11-32 4 Gen 3.7-9 5 Eccles 7.2