Grief And Joy

Cui autem simile existimabo generationem istam? Similes sunt pueris sedentibus in foro, etc. Tantus est Joannes, sed vos nec ei, nec mihi voluistis credere, et ideo, cui vos similes aestimabo? Per generationem accipit communiter et Judaeos, et se etiam cum Joanne, quia aliter non diceret: Similis est pueris, etc., cum non solum Judaei, sed ipse etiam Joannes et Jesus pueris comparentur. Pueri dicunt sociis in ludo: Vos non estis socii nostri, quia quando cecinimus modo in ludo, vos non saltavistis, et quando ploravimus in ludo, vos noluistis nobiscum plorare. Similiter sunt duo status in sanctis, luctus pro peccatis, gaudium pro Redemptione nostra, quae utraque prophetaverunt antiqui prophetae. Alius enim dicit: Convertimini in toto corde vestro, etc. David vero ad gaudium nos invitat, cum ait: Haec est dies quam fecit Dominus, exsultate et laetate in ea. Similiter Christus et Joannes nos invitaverunt, alius ad lucem, sicut Joannes, qui jejunavit, et ad poenitentiam invitavit. Alius ad gaudium, sicut Christus qui in signum aeternae refectionis non jejunabat cum apostolis, sed comedebat, et ad gaudium nostrae redemptionis invitabat, quasi dicat: Ego, et sequaces mei apostoli et prophetae cecinimus in foro, id est in Jerusalem, ubi omnes conveniebant, id est gaudium vestrae redemptionis praedicavimus, et vos, qui eratis nobis coaequales, quia de eadem gente et promissione, noluistis saltare, id est mente et corpore, de redemptione vestra congaudere. Joannes et alii prophetae lamentaverunt, id est ad luctum poenitentiae invitaverunt, et vos noluistis cum eis plangere. Imo vocastis Joannem daemoniacum, qui tantum potest jejunare, me autem voracem, qui in signum vestri gaudii, et aeternae refectionis manduco. Sed ego, quidquid vos dicatis, qui sum sapientia Patris, justificor a filiis meis, id est juste agere dicor ab apostolis. Vel sapientia justificatur a filiis suis, id est ab operibus suis, id est opera quae ipse facit et generat, ostendunt sapientiam justam esse. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XI Source: Migne PL 162.1352b-1352d

To what shall I compare this generation? They are like children sitting in the marketplace... 1 John is great, yet you do not believe in him nor in me, and therefore to what shall I liken you? By 'generation' the Jews are commonly understood, and even Himself and John, because otherwise He would have said, 'It is similar to children,' when not only the Jews but even John and Jesus are being compared to children. Children are saying to their peers in play, 'You are not our friends, because when we sing to you in play you do not dance, and when we lament in play you do not weep with us.' Likewise there are two states among the holy, sorrow for sin and joy for our redemption, which both the prophets of old made prophecy about. For one says, 'Convert in your whole hearts.' But David invites us to joy, when he says, 'This is the day that the Lord made, exult and delight in it.' 2 Similarly Christ and John invite us, one to sorrow, like John, who fasts and invites us to penance, and the other to joy, as Christ, who as a sign of eternal refreshment does not fast with the Apostles but eats, and invites us to the joy of our redemption, as if He said, 'I and my followers the Apostles and the prophets sang to you in the marketplace, that is, in Jerusalem, when all were gathered together, that is, we proclaimed the joy of your redemption, and you, who were our peers, because we are of the same people and promise, did not wish to dance, that is, in the mind and body, in joy at your redemption. John and other prophets lamented, that is, they invited you to the sorrow of penance, and you did not want to weep with them. Then you call John a demoniac, who is a great faster, and me a glutton who eat as a sign of your joy and eternal refreshment. But whatever you say, I, who am the wisdom of the Father, am justified by my sons, that is, I am spoken of by the Apostles through righteous conduct . Or 'Wisdom is justified by her sons,' that is, from their works, that is, the works performed and brought forth show wisdom to be righteous. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 11 1 Mt 11.16 2 Joel 2.12, Ps 117.24

Judgement And Joy

Et hunc peccatorum a facie Dei interitum, necesse est ut justorum laetitia consequatur. Nam et continuo subjectum est: Et justi laetentur laetitia. Aequa enim judicii coelestis et justa moderatio est, ut peccatores morte conficere, ita, et justos laetitia munerari. Idipsum autem ad ostendendum judicii examen est consecutum: Exsultent in conspectu Dei, epulentur in laetitia. Mundo enim corde, secundum evangelicae benedictionis merita, conspectu Dei digni sunt. Verum laetari in laetitia significationis est altioris, causam scilicet perfectae laetitiae ostendens. Plerique enim in his quae sibi sunt nocitura laetantur ut gaudet lascivus in scortis, ut fur laetatur in furtis, ut unumquemque pro vitiis suis ea quae exercet oblectant. Verum qui in laetitia laetatur, causam laetitiae ex ipsius laetitiae honesta utilique veritate suscipit. Et idcirco ait: In laetitia laetentur, quia in conspectu Dei exultabunt: eam verae exsultationis docens esse laetitiam, quae conspectus Dei jucunditate perfecta sit. Exsultationis autem hujus atque epulantium gaudia, ex quibus est laetitia justorum, sanctus Moyses in divina illa Deuteronomii cantione ita meminit, dicens: Jucundamini coeli simul cum eo, et adorent eum omnes angeli Dei. Jucundamini gentes cum populo ejus, et confortent eos omnes filii Dei. In hac itaque laetitia laetabuntur et justi, coelesti gaudio unanimes, exsultationis divinae societate laetantes. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum LXVII Source: Migne PL 9.444b-c

With this destruction of sinners from the face of God it is necessary that the joy of the righteous should follow, and so the Psalm continues, 'And the righteous shall rejoice in joy.' 1 The just and fair arrangement of the heavenly judgement is that sinners are swept away by death and the righteous are gifted joy. And immediately the result of judgment is revealed, 'They shall exult in the sight of God, they shall feast in joy.' With pure hearts, according to that merited by the evangelical blessing, they are made worthy of the sight of God. 2 This rejoicing in joy has a higher meaning, that is, it reveals the cause of true joy. For many rejoice in things which are harmful, so that a lascivious man has his joy in whores, a thief in theft, and likewise whoever delights in exerting himself in his vices. He who rejoices in joy, takes up the cause of joy from a true and upright and beneficial joy. And therefore it says that they shall rejoice in joy, because they shall exult in the sight of God, which teaches that the joy of true exultation is perfected in the delight in the sight of God. The joy of this exultation and feasting from which is the joy of the righteous, Moses mentions in that divine song in Deuteronomy, 'Let the heavens rejoice with Him, and let all the angels of God adore Him. Let all the nations rejoice with His people, and let all the sons of God strengthen them.' 3 In this, then, the righteous rejoice in joy, united with the joy of heaven, rejoicing in the association with Divine exultation. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 67 1 Ps 67.4 2 Mt 5.8 3 Deut 32.43

Shepherd And Sheep

Quid vobis videtur? si fuerint alicui centum oves, et erravit una ex eis: nonne relinquit nonaginta novem in montibus, et vadit quaerere eam quae erravit? Et si contigerit ut inveniat eam: amen dico vobis, quia gaudet super eam magis quam super nonaginta novem, quae non erraverunt. Sic non est voluntas ante Patrem vestrum, qui in caelis est, ut pereat unus de pusillis istis. Ostendit per quamdam similitudinem quod Deus omnes venit salvare homines qui perierant. Ipse est pastor, qui habet centum oves. Centum oves, sunt ordines angelorum et hominum in sua perfectione perseverantes: una erravit, quando homo peccavit, et dum minutus est numerus, factus est imperfectus. Deseruit Christus nonaginta novem in montibus, hoc est, in coelestibus, quando Verbum caro factum est, et habitavit in nobis. Ovem invenit, quando hominem restauravit, et super eam inventam majus gaudium est in coelo, quam supra nonaginta novem, quia major gloria et major materia laudis fuit ei in restauratione hominum, quam in creatione angelorum. Mirabiliter enim homines creavit, sed mirabilius reformavit. Nihil enim fuit mirabilius, quam quod Filius Dei exinanivit se, formam servi accipiens, et humiliavit se usque ad mortem. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XVIII Source: Migne PL 162.1470c-d

How does it seem to you? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine in the mountains, and go off to seek that which has gone astray? And if it happens that he finds it, truly I say to you, that he rejoices more than for the ninety-nine that did not go astray. 1 He shows through a certain similitude that God wishes to save every man who perishes. He is the shepherd who has a hundred sheep. The hundred sheep are the orders of the angels and men who maintain their perfection. One wandered one when man sinned and while the number is small he is made flawed. Christ left the ninety nine in the mountains, that is, in the heavens, when 'the Word was made flesh and dwelt among us.' 2 He found the sheep when He restored man, and over the one He found there was greater rejoicing in heaven than over the ninety nine, because there was greater glory and more matter for praise in the restoration of men than in the creation of angels. It is a wonder that He created men, but more wonderful it is that He restored them. For nothing is more wonderful than that the Son of God emptied Himself and took on the form of a servant, and humbled Himself even to death. 3 Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 18 1 Mt 18.11-13 2 Jn 1.14 3 Philip 2.6-8

Present And Future

VERANUS: Quare dicit: Tempus flendi et tempus ridendi, tempus plangendi et tempus saltandi? Quis enim ignorat, quia alio tempore flemus, alio autem ridemus? aut quid profuit dicere, tempus saltandi? Nunquid forsitan ostendere voluit, quia oportet nos saltationum exercere ludicra? SALONIUS. Absit; nihil oportet nos scurriliter agere: sed tempus flendi est in vita praesenti; tempus ridendi in vita futura. Qui ergo in praesenti vita, quotidianis fletibus et lacrymis se purgare studuerit, in vita futura ridebit, id est gaudebit. Similiter tempus plangendi est vita praesens; tempus saltandi est vita beata. In motu namque saltationis, homo suae mentis gaudium et animi demonstrat affectum. Qui ergo in hac vita plangendo studet abolere peccata, in futura vita saltabit, id est laetabitur et exsultabit in gloria aeternae felicitatis. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.999c-d

Veranus: Why is it said, 'A time of weeping and a time of laughter, a time of groaning and a time of leaping about?'  1 Who does not know there is one time in which we weep and another in which we laugh? Or what does it profit to say, 'A time of leaping about?' Does he perhaps wish to show that we should exercise ourselves in jumping around in games? Salonius: Let it not be. There is no need for us to act foolishly. The time of weeping is this present life, the time of laughter is the future life. Therefore he who in the present life is intent on weeping every day and cleansing himself with tears, he shall laugh in the future life, that is, he shall rejoice. 2 Likewise the time of groaning is the present life and the time of leaping is the blessed life, because this motion of leaping is the joy of the mind of a man and represents the emotion of the soul. Thus he who in this life is intent on groaning in order to be rid of sin shall leap about in the future life, that is, he shall rejoice and exult in the glory of eternal happiness. Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 3.4 2 Lk 6.21

Waiting For Joy

Sed quando ad hoc perveniemus? Quando adimplebis me, Domine, laetitia cum vultu tuo? Gaudemus in te, quoniam visitasti nos oriens ex alto; iterum gaudemus, exspectantes beatam spem in adventu secundo. Sed quando veniet plenitudo laetitiae, non de memoria, sed de praesentia; de exhibitione, non de exspectatione? Modestia vestra, ait Apostolus, nota sit omnibus hominibus; Dominus prope est. Dignum est enim ut modestia nostra nota sit, sicut Domini Dei nostri modestia cunctis innotuit. Quid enim magis incongruum, quam ut immoderate agat homo, conscius propriae infirmitatis, quandoquidem apparuit inter homines modestus Dominus majestatis? Discite, inquit, a me quia mitis sum et humilis corde, ut possit etiam modestia vestra innotescere caeteris. Jam quod sequitur, Dominus prope est, de dextera debet intelligi. Nam de sinistra ipse loquitur: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. Prope est Dominus, fratres mei, nihil solliciti sitis: in proximo est, et citius apparebit. Nolite deficere, nolite lassari: quaerite eum dum inveniri potest, invocate eum dum prope est. Prope est Dominus his qui tribulato sunt corde: prope est exspectantibus eum, exspectantibus eum in veritate. Denique vis nosse quam prope est? Audi sponsam de sponso canentem: Quoniam ecce stat post parietem. Parietem istum, corpus tuum intellige, quod obstaculum impedit, ut eum qui prope est, nondum valeas intueri. Propterea Paulus ipse dissolvi cupit, et cum Christo esse, et exclamans miserabilius: Infelix, inquit, ego homo, quis me liberabit de corpore mortis hujus? Sic et propheta in Psalmo: Educ, inquit, de carcere animam meam, ad confitendum nomini tuo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Vigilia Nativitatis Domini, Sermo IV Source: Migne PL 183.105a-c

But when shall we come to this. 'When shall you fill me, O Lord, with the joy of your face?' 1 We rejoice in you, because you have visited us, rising from the height, and again we rejoice because in blessed hope we wait for your second coming. But when shall come that fullness of joy that is not in the memory but present, that is revealed and not expected? The Apostle says, 'May your modesty be known to all men. The Lord is near.' 2 For our modesty merits to be made known, as the modesty of our Lord God was made known to everyone. What indeed is more incongruous than a man should act immoderately, conscious of his own infirmity, when the majestic Lord appeared modest among men? 'Learn from me,' he said, 'because I am meek and humble in heart.' 3 So may your modesty be known to all others. And know what follows, 'The Lord is near,' should be understood as the right hand. For concerning the left hand it is said, 'Behold I am with you every day until the end of the age.' 4 The Lord is near, my brothers, and you should not fret. He is near and very soon He will appear. Do not grow weary, do not slacken, seek Him while he can be found, call on Him while He is near. 'The Lord is near to those who are troubled in their hearts,' 5 He is near to those who wait for Him, to those who hope for Him in truth. Do you wish to know how near He is? Hear the bride singing to the bridegroom: 'Behold, he stands behind the wall.' 6 This wall is to be understood as your body because it is an obstacle which prevents you from being able to see Him who is near. Because of which Paul desires to be dissolved and to be with Christ. 7 and cries out most miserably, 'I am an unhappy man, who shall free me from this body of death?' And the prophet in the Psalm says, 'Lead my soul from prison, to take joy in your name.' 8 Saint Bernard of Clairvaux, Sermons For The Year, On the Vigil of the Nativity of the Lord, from Sermon 4 1 Ps 15.10 2 Phil 4.5 3 Mt 11.29 4 Mt 28.20 5 Ps 33.19 6 Song 2.9 7 Phil 1.23 8 Rom 7.24, Ps 141.8

Mourning And Comfort

Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. Οἱ ἐπὶ τοῖς ἁμαρτήμασι πενθοῦντες, οὐχὶ ἐπὶ τινι τῶν βιωτικῶν· πενθοῦντες δὲ εἴπε, τουτέστιν, ἀεὶ καὶ οὐχ ἅπαξ· καὶ οὐχ ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων μόνον, ἀλλὰ καὶ ὑπὲρ τῶν τοῦ πλησίον. Παρακληθήσονται δὲ καὶ ἐνταῦθα· ὁ γὰρ πενθῶν δι' ἁμαρτίαν, χαίρει πνευματικῶς· καὶ ἐκεῖ δὲ πολλῳ μᾶλλον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ E' Source: Migne PG 123.188b

Blessed are they who mourn, for they shall be comforted. 1 They who mourn sins, not temporal things. And He speaks of mourning here as something that is being done continually and not just once, and that this is not only for our own sins but even for the sins of our neighbours. And 'they shall be comforted' even here, for he who mourns on account of sin, he rejoices spiritually, and there shall much more. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 5 1 Mt 5.5

Perfect Joy

Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρ δίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου. Εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί· ψαλῶ τῷ ὀνόματί σου, Ὕψιστε. Τῶν τελείων ἴδιον τὸ πᾶσαν ἀνατιθέναι τῷ Θεῷ τὴν καρδίαν, καὶ πᾶσαν αὐτῷ καθιεροῦν τὴν διάνοιαν. Ἀγαπήσεις γὰρ, φησὶ, Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σου. Ὁ δὲ μερίζων τοὺς λογισμοὺς εἰς μαμωνᾶν καὶ Θεὸν, εἰς Χριστὸν καὶ χρυσὸν, εἰς τὸν παρόντα καὶ τὸν μέλ λοντα βίον, οὐ δύναται ἀληθεύων λέγειν· Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. Ὁ δὲ προφήτης πνευματικοῖς ὀφθαλμοῖς τὰ ἐσόμενα προ ϊδὼν, οὐκ ἐξομολογεῖται μόνον ἐν ὅλῃ καρδίᾳ, ἀλλὰ καὶ διηγεῖται αὐτοῦ πάντα τὰ θαυμάσια, κοινωνοὺς τοὺς ἀκούοντας τῆς ὑμνῳδίας ποιούμενος, καὶ βου λόμενος μόνον τὸν εὐεργέτην ὑμνεῖν· καὶ θυμη δίας ἀφορμὴν οὐ πλοῦτον ἔχειν καὶ δυναστείαν, οὐδὲ ὑγίειαν καὶ σώματος εὐεξίαν, ἀλλὰ τοῦ Θεοῦ τὴν μνήμην. Εὐφρανθήσομαι γὰρ, φησὶ, καὶ ἀγαλλιάσομαι ἐν σοί. Οὕτω καὶ ἀλλαχοῦ· Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην. Καὶ ἑτέρωθι, Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε δίκαιοι. Καὶ πάλιν· Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Θ’ Source: Migne PG 80.921a-b

I shall confess to you, O Lord, with my whole heart, I shall speak of all your wonders. I shall rejoice and I shall exult in you, I shall sing to your name, O most High. 1 It is the property of perfect men to dedicate the whole heart to God and consecrate all the mind to Him: 'Love the Lord your God,' it is said, 'with your whole heart, and with your whole soul, and with all your strength, and with all your mind.' 2 He who mixes thoughts of mammon and God, and Christ and gold, and this present life and the future life, he cannot truly say: 'I confess to you, O Lord, with my whole heart.' But foreseeing the future with spiritual eyes, the prophet not only confesses in his heart, but indeed speaks of all His wonders, making those who hear participants in the singing of the hymn, and wishing only the creator of blessings to be sung and to be the cause of joy, not wealth or power, or health, or the customary goods of the body, but only the contemplation of God. 'I shall rejoice,' he says, 'and I shall exult in you.' So elsewhere it is said, 'I was mindful of God and I was joyful.' And again, 'Rejoice in the Lord and exult, you righteous ones.' And again, 'Let the hearts of those who seek the Lord rejoice.' 3 Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 9 1 Ps 9.2 2 Deut 6.5, Mt 22.37 3 Ps 76.3, Ps 21.11, Ps 104.3

Lovers And Beloveds

Indica mihi quem diligit anima mea.... Alter est dilectus animae et dilector animae; alter dilectus carnis et dilector carnis. Christus dilectus animae est et dilector. Mundus dilectus carnis est et dilector. Dilector qui diligit; dilectus qui diligitur. In hoc probatur quod Christus dilector animae est, quia in oculis ejus nihil interest qualis species carnis, ubi anima pulchra est. Dilectus autem animae ideo ipse est, quia in perfruendo ipso anima delectatur. Tale etenim bonum est sapientia, quo perfrui nisi rationalis natura non potest. Sicut caro mundo perfruitur et delectatur, et oculus carnis hoc diligit quod capit; et qui amat speciem, amat et illa quae speciem commendant. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXXXI, De dilectore et dilecto duplici Source: Migne PL 177.549b-c

Show me the one whom my soul loves... 1 The beloved of the soul and the lover of the soul is one thing, and the beloved of the flesh and the lover of the flesh is another. Christ is the beloved of the soul and the lover. The world is the beloved of the flesh and its lover. The lover is he who loves, the beloved what is loved. In this it is proved that Christ is the lover of the soul, because in His eyes there is no value in the state of the flesh when the soul is beautiful. And He is the beloved of the soul because in Him the soul delights to have joy. Such a good is wisdom, which is enjoyed only if a rational nature is present. And the flesh takes joy in the world and it is charmed, and the eye of the flesh loves what it grasps, and he who loves appearance, loves those things which commend appearance. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 131, On The Two Types of Lover And Beloved 1 Song 1.6

Four Types Of Tears

Beati qui lugent, quoniam ipsi consolabuntur. Notandum autem quod quattor modis fit planctus sanctorum, cum priora peccata deplorant cum in infernum cadentes plangunt, cum in peccatis viventes, cum pro desiderio regni coelestis admodum tristes fiunt, et quatuor species lacrymarum natura continet. Sunt quidem lacrymae humidae, ut abluant sordes peccatorum, et restituant perditum baptismum; sunt salsae et amarae, ut restringant carnis fluxum, et terent dulcedinem voluptatum; sunt calidae, ut praevaleant contra infidelitatis frigus. Sunt purae, ut a pristinis erroribus mundatos, in pura constituant conversatione. Hae ergo pro amissis charis saepius fiunt, ut nos admoneant quatenus amissa bona opera reparemus, et ad desertam a nobis propter praevaricationem paradisi patriam per mandatorum Dei custodiam redeamus. Semper enim luctus inter duas laetitias consistit, id est, inter mundi praecedentem, et coelestis regni appropinquantem, et beatus cui temporalis tristitia aeternam parturiet laetitiam. Rabanus Maurus, Commentariorum In Matthaeum, Liber II, Cap V Source: Migne PL 107.796a-b

Blessed are those who mourn, for they shall be comforted. 1 It should be noted that there are four ways of weeping for those who are holy, first when they deplore sins once committed, then when they weep over the descent to hell, then when there is living in sin, and then when they are made tearful because of longing for the kingdom of heaven. And these four types of tears are found in nature. There are tears of water, so that the filth of sins may be washed away and the ruin of baptism restored. There are salty and bitter tears that restrain the urges of the body and wear away the sweetness of pleasures, There are warm tears that prevail against the frigidity of faithlessness. And there are pure ones that cleanse from old errors and establish one in a wholesome way of living. And all these most frequently come from a lack of love and admonish us to look to the repair of a lack of good deeds, that from the waste made by us because of sin we may return to the fatherland of paradise by the keeping of the commandments of God. For grief is always found between two joys, between the preceding things of the world and the approaching things of the kingdom of heaven, and blessed is he who in temporal sorrow gives birth to eternal joy. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 2, Chapter 5 1 Mt 5.5

Peter And Paul

Apostilici natalis gaudio, fratres carissimi, Petri et Pauli, quorum hodie beatissimis passionibus jucundamur, laetior per universum mundum Christi exsultat Eccleisa; quae licet omnium se sanctorum martyrio certa sit adornari; quandoquidem videt de hoc saeculo ipsos fidei patres et magistros martyrum triumphasse. Quid enim insignius Petro, qui in carne positus, mensuram carnis egressus, Christum Jesum, vivi Dei Filium verum confitetur, et quod omnium adhuc mortalium pectus latebat, prima Petri lingua novo est sermone confessa. Quid, fratres mei, magnificentius Petro, qui tantae confessionis merito, cum corruptibili adhuc esset in corpore, et nec dum ipse ascendisset in coelum, regnum illi coeleste et claudere et aperire permissum est? Quid sublimius ejus fide qui, gradiente Domino super aquas, humanae conditionis oblitus, viam sibi in fluctibus dari et poposcit et meruit; tantaque mentis ejus confidentia fuit, ut crederet se posse per fidem quod sciebat homini impossibile per naturam? Nam quia postea mergebatur, ut mihi videtur, necessarium fuit, ne tanti sublimitate miraculi in perniciem forte sui aequata Christo carnis fragilitas superbiret. Fuerit certe infirmitatis corporeae, quod paulo post timuit; quis tamen ambigat inimitabilis fidei fuisse, quod eum descendentem de navi, tremula, et inconcussa humanis gressibus maris unda sustinuit? Sed jam veniamus ad beatissimum Paulum; cujus tanta est nihilominus plenitudo fidei, ut peculiarem quodammodo eum sibi ducem ad illuminanda gentium corda cunctorum praescius Salvator eligeret. Erat enim tam praecipuus in doctrina, animi virtute tam potens, innocentia et integritate tam sanctus, ut uno eodemque tempore hinc eum sacerdotes ac principes Judaeorum per aemulationem legis antiquae, data in Christianos persequendi auctoritate, dirigerent; hinc illum ad Ecclesiae solatium atque omnium credentium firmamentum Christus vocaret e coelo; cujus ab hoc sunt a Domino caecati oculi, ut, suscepta gratia veritatis, coelesti acie et lumine clariore fulgerent; pariterque adverteret Christiani nominis princeps futurus Christum, quem persequebatur, caecandi illuminandique habere virtutem. Ut autem praeteream caetera quae eum universo orbi mirabilem faciunt, unum illud, quod ad omnes ejus sufficit laudes, quis valeat aestimare quantae sit gloriae, quod cum inter homines ageret, speciali quadam Divinitatis gratia, et paradisus illi penetrabilis, et coelum pervium fuit? Quid ergo, fratres, hoc doctore perfectius, qui in coelo didicit quod in terris doceret? Quid hoc teste veracius, cui elevato super coelos oculis videre et approbare concessum est quod postmodum promitteret credituris? Haec sunt igitur apostolorum Petri et Pauli stupenda merita; per haec incedentes miracula apostolatum suum Domino ac Deo nostro effusione devoti sanguinis consecrarunt. Sanctus Maximus Taurinensis, Homilia LXIX, De eodem natali Sanctorum Apostolorum Petri et Pauli II Source: Migne PL 57.397a-398b

I rejoice in the feast day of Peter and Paul, my dearest brothers, whose most blessed passions we celebrate today, and through the whole world the Church of Christ more joyfully exults, she who is permitted to adorn herself with the martyrdoms of all the saints, whenever she sees those fathers and teachers' martyrdom to have triumphed in this world. And indeed more notably with Peter, who placed in the flesh, yet going beyond the measure of the body, confessed Jesus to be the Christ, the true Son of the living God, and because the understanding of that was still hidden from all things mortal, Peter's tongue was the first to announce it with novel speech. 1 What, my brothers, is more magnificent than Peter, who merited so great a confession, that when he was still in the corruptible body, and had not yet ascended to heaven, yet it was given to him to close and open the kingdom of heaven? 2 What is more sublime than his faith, which walking to the Lord on the waters, forgetful of the human condition, asked and was worthy to receive a way for himself on the waves? And how great the confidence of his soul, that he believed it was possible for him to do this through faith, which he knew was impossible for the nature of man? And that later he sank, it seems to me, was necessary, for lest by the sublimity of such a miracle he be puffed up ruinously, he was reduced to the fragility of his flesh by Christ. For certainly there was corporeal infirmity there, because after a little while he became afraid, and he who was of peerless faith hesitated, and descending from the boat he trembled; shall the sea's untrodden waves support human steps? 3 But now let us come to the blessed Paul, who had no less greatness in the plenitude of faith, whence the provident Saviour chose him for the special role of illuminating the hearts of all the Gentiles. He who was so advanced in teaching, and so powerful in the strength of his soul, and so holy in innocence and integrity, that at one and the same time, the priests and leaders of the Jews, through zeal for the old law, directed him, giving him authority for the persecution of Christians,  and from this, to the consolation of the Church and the confirmation of all the faithful, Christ called him from heaven, he whose eyes were by this blinded by the Lord, so that, receiving the grace of truth, the light of heaven might shine sharper and brighter. And so the future prince turned to the Christ of the Christian name, of whom he was a persecutor, to have his blindness enlightened with virtue. 4 But passing over other things which were done to the world's wonder, one thing I will touch on which suffices for all his praise: who can judge the greatness of his glory, that while he lived among men, by a certain special grace of the Divinity, there was made present to him the sanctuary of paradise and the way to heaven? 3 What then, brothers, is more perfect than this teacher who in heaven learnt and in the world taught? What is more true than this witness, who with eyes lifted up over the heavens saw and approved what was given and after promised to the faithful? These, therefore, are the wonderous merits of the Apostles Peter and Paul, who advancing with these miracles, consecrated their apostolate in an effusion of devout blood to their Lord and God. Saint Maximus of Turin, Homily 69, On The Feast Day Of The Holy Apostles Peter And Paul 1 Mt 16.15 2 Mt 16.19 3 Mt 14.25-31 4 Acts 9.1-22 5 2 Cor 12.1-4

Joy And Feasts

Οὐκ ἔστι καταδίκοις ἐν φυλακῇ χαρμονή, καὶ οὐκ ἔστι μοναχοῖς ἀληθινοῖς ἐπὶ γῆς ἑορτή. Καὶ ἴσως διὰ τοῦτο ἐκεῖνος ὁ καλλίπενθος στενάζων ἔλεγεν· Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου, τοῦ ἀγαλλιασθῆναι λοιπὸν ἐν τῷ ἀῥῥήτῳ φωτί σου. Ἅγιος Ἰωάννης τῆς Κλίμακος, ἡ Κλίμαξ, Λογος Ζ’ Source: Migne PG 88.808d

There is no joy for the condemned in prison, and no feast for true monks on the earth. And perhaps because of this that excellent mourner, sighing, said: 'Lead my soul from prison, that it may then rejoice in your ineffable light.' 1 Saint John Climacus, The Ladder, from Step 7 1 Ps 141.10

Jubilation And Cries

Ascendit Deus in jubilatione: Dominus in voce tubae. Veniunt filii Core ad secundum modum, ubi tempus illud pia laude concelebrant, quando corporalibus oculis ascensio Domini gloriosa veritate conspecta est. In jubilatio vero propterea dictum est, quoniam stupentes apostoli tale miraculum ineffabili cordis laetitia replebantur; quorum felicibus oculis datum est ad coelos euntem videre Dominum Salvatorem. Jubilationem vero diximus nimiam quidem esse laetitiam, sed non quae sermonibus explicatur. Vocem quoque tubae verba significant angleorum, quae magno strepitu percussi aeris fragore tonuerunt. Tunc enim de tali visione apostolis stupentibus dixerunt angeli: Viri Galilaei, quid admiramini? Hic Jesus qui assumptus est a vobis sic veniet, quemmadmodum vidistis eum euntem in coelum; ut mundus firmius crederet quod talibus praeconibus insonaret. Cassiodorus, Expositio In Psalterium, Psalmus XLVI Source: Migne PL 70.334c

God ascends in jubilation, the Lord in the voice of the trumpet. 1 The sons of Kore come to the second measure, where is the time they celebrate with pious praise when with the bodily eyes the glorious ascension of the Lord was seen in truth. 'In jubiliation' it was said, because the Apostles had their hearts filled with ineffable joy by such a miracle, those to whom it was given to look toward the heavens with happy eyes at the Lord Saviour's going. Whatever cannot be expressed in words but is excessively joyful we name 'jubilation.' Now the voice of the trumpet signifies the words of the angels, which strikiing the heavens with a great cry made it resound with thunder. And then, concerning the sight, the angels said to the astonished Apostles: 'Men of Galilee, what are you wondering at? This Jesus who was taken up shall come to you in like manner, as you have seen him going into heaven.' 2 And that the world might more firmly believe it cried out for such preachers. Cassiodorus, Commentary On The Psalms, from Psalm 46 1 Ps 46.6 2 Acts 1.11

Teaching And Joy

Ecce quam bonum et quam jucundum habitare fratres in unum... Per omnem doctrinae ordinem gradibus scanditur; nam per gradus ad superiora provehimur. In eo enim quod ita coepit Propheta, Ecce quam bonum et quam jucundum, docemur quid bonum atque jucundum sit: ut per cognitionem eorum, in bonis jucundisque maneamus. Servata autem scienter ea ratio a Propheta est, ut bonum jucundumque sociaret: quia non omne quod bonum est, jucundum est, neque omne quod jucundum est, bonum est. Jucundus est luxus, sed bonus non est; est enim in ipsa illa corporalis lasciviae amoenitate detrimentum et salutis et famae. Bona est tolerantia injuriae, maxime cum ad irreligiositatem compellimur poenis famis, sitis, frigoris, vigiliarum, contumeliarum, dolorum; sed jucunda non est: illic enim injuriosum perfectae virtutis officium est. Et ita per haec nonnumquam et bonum jucunditate, et jucunditas solet eo carere quod bonum est. Videamus quid sit illud quod bonum et jucundum esse Propheta demonstrat, scilicet habitare fratres in unum. Non humanas cohabitationes, nec terrenarum domorum communionem propheta David dicit. Nam fratres sub haec ipsa tectorum consortia dissidentes videmus, et inimicos saepe ejusdem domicilii habitatio continet: et nonnumquam incrementum odiis ipsa illa cohabitandi indignatio subministrat. Sed novit esse Apostolus communem et religiosam domum, dicens: Ut scias quemadmodum te oporteat in domo Dei diversari, quae est Ecclesia Dei vivi, columna et firmamentum veritatis. Itaque bonum et jucundum est in unum habitare fratres. Cum in unum habitant, conventu Ecclesiae congregantur: cum fratres nuncupantur, unicae voluntatis charitate concordes sunt. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXXXII Source: Migne PL 9.745c-746a

Behold how good and joyful it is when brothers dwell in unity... 1 Through every course of teaching we ascend by steps, for by steps we are carried to what is higher. Here then, with what the prophet begins: 'Behold how good and how joyful,' we learn what may be good and joyful, that by the knowledge of them we might abide in goodness and joyfulness. But the reason for it is sensibly restricted by the prophet, the association of goodness and joyfulness, because not every good is joyful and not everything which causes joy is good. There is joy in luxury but it is not good, for in that contentment in corporeal pleasure there is grave harm to salvation and glory. It is good to endure injury and especially when we would be driven to wickedness by punishments of hunger and thirst and cold and sleeplessness and scorn and grief, but there is no joy in it, yet there in wrong done is the office of perfect virtue. Therefore, because of this, sometimes the good is joyful, and joy may very well be found to lack what is good. Let us see what the prophet reveals to be both good and joyful, that is, 'when brothers dwell in unity.' The prophet David does not speak of human cohabitation, nor of an association of worldly dwellings. For we see beneath those roofs that disputes arise among brothers who associate, and often and one and the same house contains enemies, and sometimes by such cohabitation anger increases hatred. But the Apostle knew what was a shared and pious house, saying, 'That you know how you should conduct yourself in the house of God, which is the assembly of the Church of the living God, a column and firmament of truth.' 2 Thus it is both good and joyful when brothers dwell in unity. And they dwell as one when they gather into the assembly of the Church, and when they are called brothers they are in harmony in the charity of one will. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 132 1 Ps 132.1 2 1 Tim 3.15

Testing Pleasure

Dixi ego in corde meo: Vadam, et affluam deliciis, et fruar bonis; et vidi quod hoc quoque esset vanitas. Risum reputavi errorem, et gaudio dixi: Quid frustra deciperis? Tangitur hic tertium, scilicet propter considerationis taedium conversio ad delectationem. Quia enim in considerando erat labor et afflictio, ideo cogitavit hoc relinquere et convertere se ad delicias, in quibus est delectatio. Propter quod dicit: Dixi ego in corde meo, id est, in hanc considerationem deveni propter spiritualem in considerando afflictionem. Unde verbum est et consideratio non sapientiae, sed accidiae, quae, non inveniens quietem interius, quaerit exterius. Dixi igitur: Vadam et affluam deliciis et fruar bonis. Vadam, a bono vero recedendo; Psalmus: Homo factus est. spiritus vadens et non rediens. Affluam deliciis, quantum ad mullitudinem deliciarum, scilicet carnalibus contra spirituales; Cantici septimo: Quam pulcra es, carissima, in deliciis. Ab his recessit ad carnales; Isaiae vigesimo secundo: Vocavit Dominus ad fletum et planctum etc, et post: Ecce gaudium et laetitia iugulare arietes, etc. Et fruar bonis, quantum ad quietem; eo enim fruitur quis, in quo quiescit appetitus; Sapientiae secundo: Venite , fruamur bonis, quae sunt, et utamur creatura tanquam in iuveritute celeriter; et Proverbiorum septimo: Veni fruamur cupitis amplexibus. Sed quia haec consideratio erat culpabilis et reprehensibilis, ideo semetipsum redarguit, quia delectatio praesens non est vera delectatio, sed deceptio; ideo subdit: Et vidi, quod hoc quoque esset vanitas; eo quod non permanet neque reficit, sed deficit et decipit. Propter quod dicit: Risum reputavi errorem, eo quod hominem seducat; et gaudio dixi: quid frustra deciperis? quia scilicet eo gaudens decipitur. Risus est exterius, et gaudium interius. Risus decipit, quia offert bonum et in fine malum; Proverbiorum decimo quarto: Risus dolore miscebitur,et extrema gaudii luctus occupat; et lacobi quarto: Risus vester in luctum convertatur, quia Lucae sexto: Vae vobis, qui ridetis, quia flebitis. Iste risus est risus phreneticorum, quia erroneus et momentaneus. Similiter etiam gaudium interius decipit; lob vigesimo primo: Gaudent ad vocem organi; ducunt in bonis dies suos et in puncto ad inferna descendunt ; et lob vigesimo: Gaudium hypocritae ad instar puncti. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput II Source: Here, p 20

I said in my heart, 'I shall go off and I shall abound in pleasures and enjoy good things.' And I saw this was also a vanity. I reckoned laughter an error, and I said to joy: 'Why are you vainly deceived?' 1 This touches on the third matter, that is, the weariness of thought in turning to pleasure. Because there is labour and affliction in contemplation, he thinks to abandon it and turn to pleasures, in which there is delight. On account of which he says: 'I said in my heart,' that is, I have come to this thought because of spiritual affliction in contemplation. Hence this thought is not a matter of wisdom but of acedia, which because it does not find interior rest seeks it outside. Therefore he said: 'I shall go off and I shall abound in pleasures and enjoy good things.' 'I shall go off,' by withdrawing from the true good. The Psalm says that He made man, 'A spirit going out and not returning.' 2 'I shall abound in pleasures,' a great multitude of them, that is, carnal ones opposed to spiritual ones. In the seventh chapter of the Song of Songs: 'How beautiful you are, most dearest, in pleasures.' 3 From these he withdraws to the flesh. In the twenty second chapter of Isaiah chapter: 'The Lord called to tears and groaning.' and after, 'And behold there is joy and delight in the slaughter of rams.' 4 'And enjoy good things,' as much as they tend to rest, for the appetite finds rest in that which someone has enjoyment. In the second chapter of Wisdom: 'Come, let us enjoy the good things which are, and let us use the things of the world as is done in the time of swiftly passing youth.' 5 In the seventh chapter of Proverbs; 'Come, let us enjoy longed for embraces.' 6 But because this thought was defective and reprehensible, then he refutes himself, since present delight is not true delight, but delusion. Therefore he adds: 'And I saw that this was also vanity.' Because it is transient and it does not restore one but rather it wearies and deceives. On account of which he adds: 'I reckoned laughter an error,' because it seduces a man, 'and I said to joy, 'Why are you vainly deceived?' Since he who rejoices in it is deceived. Laughter is exterior, joy is interior. Laughter deceives because it promises goodness and in the end it is evil. In the fourteenth chapter of Proverbs: 'Laughter is mixed with sorrow, and the end of joy is occupied by grief.' 7 And in the fourth chapter of James: 'Turn your laughter into sadness,' 8 because in the sixth chapter of Luke: 'Woe to you who laugh, because you will weep.' 9 This laughter is the laughter of madmen because it is erroneous and passes away in a moment. Likewise even interior joy may deceive. In the twenty first chapter of Job: 'They rejoice at the voice of the organ and they spend their days amid good things, and in a moment they fall into hell.' And in the twentieth chapter of Job. 'The joy of the hypocrite is only for a brief moment.' 10 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 2 1 Eccles 2.1-2 2 Ps 77.39 3 Song 6.6 4 Isaiah 22.12-13 5 Wisdom 2.6 6 Prov 7.18 7 Prov 14.13 8 James 4.9 9 Lk 6.25 10 Job 21.12-13, 20.5

Wealth Of Earth And Heaven

Ubi enim fuerit thesauros tuus, ibi erit cor tuum... Qui collocat thesauros in terra, non habet quod speret in caelo. Ut quid enim aspiciat in caelum, ubi nihil repositum habet? Propterea sive laetatur, in carnalibus et terrenis laetatur: sive tristatur, de carnalibus et terrenis tristatur. Qui autem divitias sua reponit in caelo, non habet spem in terra. Ut quid enim delectatur in terra, qui nihil habet in terra? Ideo sive laetatur, in spiritualibus laetatur: sive tristatur, de spiritualibus tristatur. Ergo peccatorum et laetitia mala, et tristia pejor, quia aut de lucro terreno laetantur, aut de damno tristantur: justorum autem et laetitia bona, et tristitia melior, quoniam aut de justitia laetantur, aut de peccato tristantur. Si enim aliqua causa mortis advenerit, si quidem spes illius in terra sit, tristatur, quasi de domo sua ad peregre vadens, ut non dicam ad tormenta: si autem spes ejus in caelo sit, gaudet quasi de peregre ad domum propriam reversurus, ut non dicam ad regnum caeleste. Secundo, qui thesaurizat in terris, dupliciter facit peccatum. Primum, quia male congregat: secondo, qui cor habens in terra, numquam quae Dei sunt recordatur, sed semper quae terrae. Et qui thesaurizat in caelo dupliciter justitiam facit. Primum, quia bene foenerat: secundo, quia spem habens in Deo, semper quae Dei sunt cogitat et mediatatur, et non quae terrae. Et quamadmodum qui semel congregare coeperit in terra, ipsa concupiscentia terrena facit eum magis sollicitum esse, nec solum ne minuat inde, sed ut magis augeat: sic et qui thesaurizat in caelo, ipsa concupiscentia spiritualis facit eum sollicitum, non solum ut non perdat quod habet, sed adhuc ut augeat super id quod habet. Opus Imperfectum in Matthaeum, Homilia XV  Source: Migne PG 56.747

For where your treasure is, there will be your heart. 1 He who gathers treasure on earth does not have hope in heaven. Why should he look to heaven, where he has nothing stored up? Therefore if he is happy, he is happy in carnal and worldly things, or if he is sad, he grieves over carnal and worldly things. But he who stores up his wealth in heaven, he has no hope on earth. Why would he delight in the world who has nothing in the world? Therefore if he is happy, he is happy in spiritual things, and if he is sad he grieves over spiritual things. So the joy of sinners is evil, and their grief is worse, because either they take joy in worldly wealth or grieve over its loss. But the joy of the righteous is good, and their grief better, because they are joyful on account of righteousness, or sorrowful over sin. If some cause of death nears, if a man's hope is in the world, he grieves, as if going into exile from his own house, I shall not say to torment. But if his hope is in heaven, he rejoices as if returning to his own proper house, I shall not say to the kingdom of heaven. Secondly he who heaps up on the earth, commits a twofold sin. Firstly because he gathers in error, secondly because he who has his heart on the world, is never mindful of the things of God, but always of the things of the world. And he who heaps up in heaven makes a twofold righteousness. Firstly because he harvests wisely, secondly, because he has hope in God, he always thinks and meditates on the things of God. And as he who has once began to gather on earth, because of his worldly desire, takes care to make his treasure grow, not only that it not diminish but that it increase, so it is with him who heaps up in heaven, that because of his spiritual desire, he has care to make his treasure grow, not only that he not lose what he has, but that it grow greater than what he has. Opus Imperfectum on Matthew, from Homily 15 1 Mt 6.21

Mercy And Rejoicing

Τὸν δὲ ἐλπίζοντα ἐπὶ Κύριον ἔλεος κυκλώσει. Ἄπαντες γὰρ ἄνθρωποι, εἰ καὶ τοῖς τῆς ἀρετῆς καλλωπίζονται κατορθώμασι, τῆς θείας προσδέονται χάριτος· διὸ δὴ καὶ ὁ θεῖος Ἀπόστολος βοᾷ· Χάριτί ἐστε σεσωμένοι διὰ τῆς πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον. Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε, δικαιοι, καὶ καυχᾰσθε, πάντες οἱ εὐθεῖς τῇ καρδίᾳ. Μηδεὶς τοίνυν ἐπὶ τοῖς οἰκείοις κατορθώμασιν ἀγαλλέσθω, ἀλλ' ἐπὶ τῷ Θεῷ μέγα φρονείτω, καὶ τὴν ἐντεῦθεν θυμηδίαν καρπούσθω. Καὶ τοῦτο τοῖς ἀποστολικοῖς ἔοικε ῥητοῖς, Ὁ καυχώμενος ἐν Κυρίῳ καυχάσθαω. Καὶ Ὁ δοκῶν ἐστάναι, βλεπέτω μὴ πέσῃ. Διὰ τοῦτο καὶ πνεύματι πραότητος παιδεύειν παρεγγυᾷ· Σκοπῶν, φησὶ, σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΛΑ´ Source: Migne PG 80.1092c-1093a

Mercy shall surround the one who hopes in the Lord 1 For all men, if they are adorned with the correct deeds of virtue are in receipt of Divine grace. So the blessed Apostle cries out: 'By grace you are saved through faith, and not from yourselves, for it is the gift of God.' 2 Rejoice in the Lord and exalt, you righteous ones, and glory, all you with good hearts. Therefore let no one rejoice in correct deeds, but let a man exalt in God and there seize his joy. And the Apostolic words agree with this: 'He who glories, let him glory in the Lord.' 3 And: 'He who stands, let him look that he does not fall.' 4 Therefore he teaches us to correct with a spirit of lenity, saying, 'Consider yourself, lest even you be tempted.' 5 Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 31 1 Ps 31.10 2 Ephes 2.8 3 2 Cor 10.17 4 1 Cor 10.12 5 Galat 6.1

Rejoicing And Exalting

Ἐξομολογήσομαι σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου. Εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί· ψαλῶ τῷ ὀνόματί σου, Ὕψιστε. Τῶν τελείων ἴδιον, τὸ πᾶσαν ἀνατιθέναι τῷ Θεῷ τὴν καρδίαν, καὶ πᾶσαν αὐτῷ καθιεροῦν τὴν διάνοιαν. Ἀγαπήσεις γὰρ, φησὶ, Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σου. Ὁ δὲ μερίζων τοὺς λογισμοὺς εἰς μαμωνᾶν καὶ Θεὸν, εἰς Χριστὸν καὶ χρυσὸν, εἰς τὸν παρόντα καὶ τὸν μέλλοντα βίον, οὐ δύναται ἀληθεύων λέγειν· Ἐξομολογήσομαι σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. Ὁ δὲ προφήτης πνευματικοῖς ὀφθλαμοῖς τὰ ἐσόμενα προιδὼν, οὐκ ἐξομολεῖται μόνον ἐν ὅλῃ καρδίᾳ, ἀλλὰ καὶ διηγεῖτα αὐτοῦ πάντα τὰ θαυμάσια, κοινωνοὺς τοὺς ἀκούοντας τῆς ὑμνῳδίας ποιούμενος, καὶ βουλόμενος μόνον τὸν εὐεργέτην ὑμνεῖν· καὶ θυμηδίας ἀφορμὴν οὐ πλοῦτον ἔχειν καὶ δυναστείαν, οὐδὲ ὑγίειαν καὶ σώματος εὐεξίαν, ἀλλὰ τοῦ Θεοῦ τὴν μνήμην. Εὐφρανθήσομαι γὰρ, φησὶ, καὶ ἀγαλλιάσομαι ἐν σοὶ. Οὕτω καὶ ἀλλαχοῦ· Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην. Καὶ ἑτέρωθι Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε δίκαιοι. Καὶ πάλιν· Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Θ´ Source: Migne PG 80.921a-b

I confess to you, Lord, in my whole heart, I shall tell all your wonders. I shall rejoice and exalt in you, I shall sing your name, O Most High. 1 It is the special property of the perfect to dedicate the whole heart to God and to consecrate the whole heart to Him. 'You shall love the Lord your God,' He says, ' with your whole heart, your whole soul, and with all your strength, and with all your mind.' 2 He who divides his thoughts between mammon and God, 3 between Christ and gold, between the present life and the life to come, is not able to say truly: 'I confess to you, Lord, in my whole heart,' The prophet, foreseeing things to come with spiritual eyes, does not confess only in his heart, but indeed tells all His wonders, making the hearers participants in the song, wishing only to sing of the one who gave the blessings, that there is the occasion for delight, not in possessions or power or health, or any good of the body, but only in thought of God. 'I shall rejoice and exalt in you,' he says. And elsewhere, 'I was mindful of God and I delighted.' 4 And elsewhere: 'Rejoice in the Lord and exult, righteous ones.' 5 And again: 'Let the hearts of the seekers of the Lord rejoice.' 6 Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 9 1 Ps 9.1-3 2 Mt 22.37, Mk 12.30, Lk 10.27, Deut 6.4-5 3 Mt 6.24 4 Ps 76.3 5 Ps 21 11 6 Ps 104.3

An Enduring Lady

Tunc igitur et quaedam uxor cujusdam cellaritae regis nomino Dagila, quae temporibus Geiserici multoties jam confessor exstiterat, matrona nobilis ac delicata, flagellis et fustibus omnino debilitata, exsilio arido et invio relegatur, ubi nullus hominum forte consolationis gratia veniendi haberet accessum, relinquens cum gaudio domum, maritum simul et filios. Cui postea oblatum esse dicitur, ut in mitiorem eremum translata, frueretur, si vellet, solatio sociorum. Illa vero ingens sibi adesse credens gaudium, ubi nullus humanus esset consolantis affectus, ne fieret supplicavit. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber V Source: Migne PL 58.246b-c

Then there was a certain wife of a royal attendant named Dagila, who in the days of king Geiseric had already stood forth as a confessor, a noble and delicate matron, who having been beaten with whips and clubs, was sent into exile into a dry and trackless place, where there was no possibility of human comfort, which she had received with thanks, leaving with joy her house and husband and children. Later she was told that she might be moved to a milder place in the desert, where she might enjoy, if she wished, the consolation of companions. But this great lady, believing herself to have obtained a state of joyfulness where there was no touch of human comfort, entreated that it not be so. Victor Vitensis, History of the Persecution of the African Province, Book 5

Reasons For Joy

Nimis dulce quod natus est; nimium salubre quod datus est, Cum audis etiam tibi natum, gaude. Cum audis etiam tibi datum, multo magis laetare. Sed inter patrem et natum, et inter datorem et datum, secundum divinam naturam non contingat tibi ullam tibi credere differentiam. Unius enim substantiae sunt secundum deitatis essentiam pater et natus, dator et datus. Tantus est ille qui datus est quantus est ille a quo datus est. Et qualis est ille qui genitus est, talis est ille a quo genitus est. Non praecessit tempore genitor; non est genitore genitus interior. Ejusdemque naturae, potentiae et majestatis creditur et praedicatur Spiritus sanctus, quo superveniente suscepit Verbum Dei sanctissimae et semper Virginis uterus, cujus singularem partum universus hodie recolit mundus. Tantae enim rei tamque divinissimi mysterii et ineffabilis sacramenti gratia, non solum in terris exsultant justi;sed etiam summae divinitatis in excelsis tripudiant ministri. Odilo Cluniacensis Abbas, Sermo I, De Nativitate Domini Salvatoris Source: Migne PL 142.993a-b

Exceedingly delightful is what is born, very wholesome is that which has been given. Indeed when you hear what has been born for you, be glad, when you hear what has been given to you, much more rejoice. But between the Father and the child, and between the giver and the given, let it not occur to you to think that there is some difference in the Divine nature. For the Father and the Child, the giver and the given, are of one substance according to the essence of Divinity. He who is given is as great as He from whom He is given. And as He who is born is He from whom he was begotten. He who begot did not precede in time, nor is He who was begotten inferior to Him who begot. And the Holy Spirit is believed and preached to be of the same nature and power and majesty, by whose coming the womb of the most holy and always Virgin Mary received the Word of God, whose singular birth the whole world reflects on today. For of such a thing and so Divine a mystery and by the grace of ineffable sacrament, not only do the righteous exult on earth, but indeed in the heights the ministers of the highest Divinity rejoice. Saint Odo of Cluny, from Sermon 1, On The Nativity of The Lord

Increasing Joy

Vos autem Dominus multipilcet, et abundare faciat charitate in invicem in vos, et in omnes, sicut et nos in vos ad confirmanda corda vestra irreprehensa in sanctimonia coram Deo et Patre nostro in adventu Domini nostri Jesu Christi cum omnibus sanctis suis. Ut gaudium suum, quo de eis gaudet, cumulet, omnibus bonis multiplicari illos exoptat; ut veniens ad eos, plus inveniat in eis, quod laude dignum sit, quam a Timotheo audierat; ut irreprehensibiles inveniantur cum sanctis in charitate Dei Patris, et in adventu Domini nostri Jesu Christi, cum coeperit ante tribunal ejus examinatio singulos approbare. Deum vocat propter terrorem majestatis ejus: Patrem vero propter benignitatem, qua dignatur credentes sibi adoptare in filios, quod in adventu Domini manifestabitur. Ambrosiaster, Commentaria in Epistolam Ad Thessalonicenses Primam Caput III Source: Migne PL 17.448b-c

'May the Lord multiply you and make you abound in love for one another and for all, as even we to you, for the strengthening of your hearts to flawlessness in holiness before God and our Father in the coming of our Lord Jesus Christ with all His saints.' 1  That his joy in which he rejoices in them be increased he wishes that they be multiplied in every good, that coming to them, he find more in them which is worthy of praise than he had heard from Timothy, by which they will be found flawless with the saints in the love of God the Father and in the coming of our Lord Jesus Christ, when he begins to examine them before His tribunal. He says 'God' on account of the magnificence of His majesty, but 'Father' on account of His benevolence, by which the faithful are worthy to be adopted as sons, which shall be manifest in the coming of the Lord. Ambrosiaster, Commentary On Saint Paul's First Epistle to the Thessalonians, Chapter 3 1 1 Thes 3.12