A Matter Of Judgements

Mihi autem pro minimo est, ut a vobis dijudicer, aut ab humano die. Quos in tantis vitiis reprehendit, miserum dicit ab his se judicari; quippe cum nec a justis judicandum se sciret. Aut ab humano die, hoc est, quia nec a legibus mundo creditis judicandus erat. Supergressus enim humanam justitiam, coelesti justitiae studebat, sicut dicit Dominus: Nisi abundaverit justitia vestra plusquam scribarum et pharisaeorum, non intrabitis in regnum Dei. Humanum ergo diem cum dicit, significat et divinum; in quo judicaturus est Christus, quia sicut jurisconsulti seu pontifices, quos vocant sacerdotes, certos dies quibus judicatur, decreverunt; ita et dies Domini definitus est, quo judicaturus est mundum. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput IV Source: Migne PL 17.203a-b

To me it is little that I am judged by you, or by man's day... 1 He admonishes those steeped in vice, saying that it is wretched that he should be judged by them, for certainly he knows he is not judged by the righteous there. 'Or by man's day' means that he would not be judged by the laws of the world either, for he was eager for the heavenly justice which far surpasses human justice, as the Lord says, 'Unless your righteousness far exceeds the Scribes and Pharisees, you shall not enter the kingdom of heaven.' 2 Therefore when he speaks of man's day, he points to the Divine day on which Christ shall judge, because just as juriconsults or pontiffs, whom they call priests, decreed certain days for judgement, so there is a set day of the Lord on which the world shall be judged. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 4 1 1 Cor 4.3 2 Mt 5.20

Judging And Judgement

Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei? an divitias bonitatis ejus, et patientiae, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad poenitentiam te adducit? Tu autem secundum duritiam, et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis justi judicii Dei, qui reddet unicuique secundum opera ejus : iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quaerunt, vitam aeternam... Hoc est, nunquid tibi examen datum est vel potestas judicandi de malis et stupris, cum eadem agis, et non est qui de te ad praesens judicet? Effugies judicium Dei. Non utique in futuro evades. An divitias bonitatis ejus, et patientiae, et longanimitatis contemnis? Divitiae bonitatis Dei, quibus bona pro malis dat. Patientia vero est, qua peccatores impunitos patienter converti tolerat. Longanimitas est, qua longum spatium poenitentiae dat. Divitias bonitatis ille agnoscere potest, qui considerat quanta in terris mala quotidie homines gerant, tamen his Deum producentem solem suum quotidie, et pluvias ministrantem. Sustentatio vero, vel longanimitas, ac patientia in hoc videtur differre, quod qui infirmitate magis quam proposito delinquunt, sustentari dicuntur: qui vero pertinaci mente velut insultant in delictis suis, patienter ferri dicendi sunt. Sed sicut omnia in mensura fecit Deus, et pondere et numero, ita etiam patientiae ejus certa mensura est. Tu autem secundum duritiam, et impoenitens cor. Impunitatem sperans peccatorum non solum durat, inconversibilis et incontrectabilis manens, sed adhuc peccat, securus quod non sit ultio futura. Cor durum in Scripturis dici videtur, cum mens humana, velut cera a frigore iniquitatis obstricta, signaculum imaginis divinae non recipit. Thesaurizas tibi iram. Hujus verbi in Scripturis significantiam triplicem legimus: dicitur enim in Evangelio thesauros esse quosdam in terris, in quo prohibet Dominus thesaurizari; et alios thesauros in coelo jubet fideles recondere; et hic nunc Apostolus dicit irae thesauros. Ira autem Dei nihil aliud quam justa vindicta intelligitur. Crassitudo vero cordis est, ubi subtilis et spiritualis intelligentiae non recipitur sensus. Qui reddet unicuique secundum opera sua. Sciendum quod ex Jeremia Apostolus hoc testimonium sumpserit. Illud quod in Ezechiele scriptum est, huic sententiae videtur adversari; dicit enim: Cum avertit se justus a justitia sua, et fecerit iniquitatem secundum omnes iniquitates quas fecit iniquus, omnes justitiae ejus quas fecerit non commemorabuntur in lapsu ejus, quo lapsus est: sed in peccatis qui peccavit, in ipsis morietur . In quo videtur latenter hujusmodi inseruisse intellectum, ut si forte non secundum omnes iniquitates quas fecit iniquus, fecerit justus, non omnes justitiae ejus de memoria auferantur. His quidem qui secundum patientiam boni operis gloriam, et honorem, et incorruptionem quaerunt, vitam aeternam. Boni operis merces per patientiam exspectatur, quod in praesenti vita non redditur; per fidem enim ambulamus, et non per speciem: patientiam autem boni operis in illis esse certum est, qui agones et certamina perferunt. Gloriam. Decus formae qua sancti fulgebunt sicut sol. Honorem. Filiorum Dei, quo nihil est majus, per quem etiam angelos judicabunt. Incorruptionem. Vitae scilicet perpetuae. Signanter autem addidit incorruptionem, propter indiscretionem saecularis gloriae atque honoris, qui corruptibilis est. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput II Source: Migne PL 103.24b-25b

And you think this, O man, who judges those who do such things and you do the same, that you will escape the judgment of God? Or do you scorn the riches of His goodness, and patience, and longsuffering? Do you not know that the benevolence of God should lead you to penance? But you, according to your hardness, and an impenitent heart, you heap up anger for yourself against the day of anger, and the revelation of the just judgment of God, who will return to every one according to his works. To those indeed, who according to patience in good work, seek glory and honour and incorruption, eternal life:.. 1 That is, the investigation and power of judgement of evils and foolishness was never given to you when you do these things, and there is no one to judge you in the present. 'You will not escape the judgement of God.' You will not escape in the future. 'Or do you scorn the riches of His goodness and patience and longsuffering?' The riches are the goodness of God, which gives good for evil. But patience is to endure unpunished sinners patiently for the sake of conversion. Long suffering is the granting of a long time for penitence. He is able to know the riches of goodness who considers how much evil men do in the world every day, yet God brings forth the sun for them and the ministering rains. But endurance and longsuffering and patience seem to differ in this, that they are said to be endured who go astray by weakness more than intent, and they are to be borne with patiently who with a stubborn mind offend with misdeeds. But as God has a measure in all things, and a weight and a number, so indeed His patience has a certain measure. 'But you according to hardness, and an impenitent heart.' The hope that there is no punishment for sins not only hardens, so that one remains unconverted and intractable, but it errs in being secure in the thought that there shall not be a reckoning in the future. In Scripture a hard heart seems to mean that the human mind is frozen like wax by the coldness of wickedness and it does not receive the seal of the Divine image. 'You heap up anger for yourself.' We read a threefold meaning in these words in Scripture, for it is said in the Gospel there is a certain treasure on the earth which the Lord prohibits us to heap up, and there is another treasure in heaven which He commands the faithful to gather, 2 and now here the Apostle speaks of a heaping up of anger. The anger of God is to be understood as nothing else than just punishment, but there is a thickness of heart, when the mind does not receive the subtle and spiritual understanding. 'He who shall return to each one according to a his works.' It must be known that the Apostle takes this testimony from Jeremiah. 3 That which is written in Ezekiel, seems opposed to this sentence, for it says, 'When the righteous man shall turn away from his righteousness and act wickedly according to all the wickedness which the wicked man does, all the good that he had done shall not be remembered in his fall by which he has fallen, and in his sins which he has sinned he shall perish.' 4 In which it seems there is a latent understanding that if perhaps according to his wickedness a wicked man acted, the righteous man who will do so, all his righteous works will be forgotten. 'To those indeed, who according to patience in good works, seek glory and honour and incorruption, eternal life.' The reward of good works which is not given in the present life is expected by patience, for we walk through faith and not by appearance, but the patience of good works is certain in those who endure trials and struggles. 'Glory.' The fairness of form with which the holy shall shine like the sun. 'Honour.' Of the sons of God, to whom nothing is greater, and by whom even angels shall be judged. 5 Incorruption. That is, of eternal life. The reason he adds incorruption is to distinguish it from worldly glory and honour which is corruptible. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 2 1 Rom 2.3 2 Mt 6.19 3 Jerem 25.14 4 Ezek 18.24 5 1 Cor 6.3

Hands And Wings

Et manus hominis sub pennis eorum... Qui erit servus in saeculum, ut esse post saeculum liber possit. In saeculum etenim servus est, qui per activam vitam hominibus servire disposuit, ut post praesens saeculum ad libertatem veram valeat pervenire. De qua per Paulum dicitur: Quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloria filiorum Dei. Tunc enim in nobis vera libertas erit, cum ad gloriam filiorum Dei adoptio nostra pervenerit. Nunc vero non solum activa vita in servitute est, sed ipsa quoque contemplatio, qua super nos rapimur, libertatem mentis adhuc perfecte non obtinet, sed imitatur, quia illa quies intima in aenigmate videtur. Ipsa tamen in quantalibet sit contemplationis angustia, activa vita jam valde est latior atque sublimior, quae ad quamdam mentis libertatem transit, temporalia non cogitans, sed aeterna. Quia itaque contemplativa vita ad superiora evolat, et activae vitae longe superest quadam, ut ita dicam, dignitate securitatis suae, apte nunc dicitur: Et manus hominis sub pennis eorum. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia III Source: Migne PL 76.811d-812a

And the hands of a man under their wings.... 1 A man shall be a servant in the world so that he might be a free man after this world. He is a servant in the world who disposes himself to serve men in the active life, so that after the present world he might be able to come to true freedom. Concerning which it is said by Paul, 'Because creation itself will also be set free from its slavery to corruption into the freedom of the glory of the children of God.' 2 Then we shall possess true freedom, when our adoption brings us to the glory of the sons of God. Now however not only is the active life a matter of servitude but so is the contemplative life, in which when we are taken up, yet the freedom of the mind does not obtain perfection, but it is a shadow, because that peace within is in mystery. Yet however great the struggle of contemplation, it is already broader and more sublime than the active life, for it passes over to a certain freedom of mind, thinking not of transient things but eternal things. Because, then, the contemplative life flies up to things on high and far surpasses the active life ,so I might say, it is worthy of its protection, and now aptly it is said, 'And they had the hands of a man under their wings.' Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 3 1 Ezek 1.8 2 Rom 8.21

Trials And Prayer

Scuto circumdabit te veritas ejus. Vigilate et orate, ut non intretis in tentationem. Et quis hoc dixerit, scitis, et tempus scitis: Domini enim est verbum istud instante jam passione sua. Et attendite quoniam ipse quidem erat passurus, et non discipuli: nec tamen pro se dicebat orandum, sed pro illis. Unde ad Petrum ait: Ecce Satanas expetivit vos ut cribraret sicut triticum: ego autem rogavi pro te, ut non deficiat fides tua; et tu aliquando conversus confirma fratres tuos. Si tantum illos oportebat timere in passione Domini, quantum nobis timendum est, fratres, in passione nostra? Vigilate proinde et orate, ut non intretis in tentationem, quoniam undique circumdati estis tentationibus. Unde et legistis quia tentatio est vita hominis super terram. Itaque si tot tentationibus plena est vita nostra, ut non immerito tota ipsa tentatio debeat appellari; pervigili circumspectione opus est et oratione, ne inducamur in eam: unde est et illud in oratione Dominica, Et ne nos inducas in tentationem. Quia ergo undique sic circumdatus es tentationibus, scuto circumdabit te veritas ejus, ut, quemadmodum undique bella, ita undique sint et praesidia. In quo et omnino illud manifestum est, spirituale scutum esse oportere quod circumdare potest. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Psalmo Qui Habitat..., Sermo V. De versu quinto, «Scuto circumdabit te veritas ejus. Source: Migne PL 183.195d-196b

He shall surround you with the shield of His truth. 1 'Watch and pray so that you do not enter into temptation.' 2 You know who says this and the time at which it was said, for it is the speech of the Lord when His passion was imminent. And see that He was about to suffer and not the disciples yet he told them that they must pray and for themselves. Hence He says to Peter, 'Behold, Satan has desired to have you that he might sift you like wheat, but I have prayed for you, that your faith might not fail and you might turn and strengthen your brothers.' 3 If it was necessary for them to fear during the passion of the Lord, how much more should we fear, brothers, in our own passion. Thus watch and pray, that you do not enter into temptation, because we are surrounded by temptation on all sides. Hence you read that the life of man on the earth is a trial. 4 Thus our lives are full of all trials, so that it is not underserving of being named a complete trial, for which reason prudent vigilance and prayer is required, that we do not enter into temptation, and hence it says in the Lord's prayer, 'Do not lead is into temptation.' 5 Because, then, you are surrounded on all sides by temptation, He shall surround you with the shield of His truth, so that as there is war everywhere so His protection is everywhere. In which it is plainly made manifest, it is necessary to have this spiritual shield which is able to surround us. Saint Bernard of Clairvaux, Sermons For The Year, On The Psalm 'He who dwells...' from Sermon 5, On the fifth verse, 'He shall surround you with the shield of his truth.' 1 Ps 90.5 2 Mk 14.38 3 Lk 22.31-32 4 Job 7.1 5 Mt 6.13

Setting Aside And Fulfilling

Qui ergo solverit unum de mandatis isitis minimis... Postquam se dixit non velle solvere legem, sed omnia ese complenda, dat sententiam supera solutores et adimpletores. Solutores dicuntur, qui non volunt facere, quod moralia praecepta jubent, et qui figuras legis male interpretantur vel promissione, et negant in eis esse significatum, ut Judaei. Horum duae sunt differentiae. Alii solvunt, et alios solvere docent. Alii solvunt et non docent. Illi qui solvunt et docent, perjores sunt. Iterum adimpletores sunt diversi, quia alii faciunt, et non docent, qui sibi et non aliis proficiunt. Alii qui faciunt et docent, qui sibi et aliis proficiunt, et isti maximi sunt. Est quoddam tertium genus, qui nec adimpletores debent dici, qui docent et non faciunt, qui aliis et non sibi proficiunt, qui minimi sunt. Hic autem dat sententiam super prejores solutores, qui solvunt et docent, et super maximos adimpletores, qui faciunt et docent. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1293c-d

Therefore he who sets aside the least of these commandments.... 1 After He said He did not wish to set aside the law, but to fulfill everything, He gives judgement over those who set aside and those who fulfill. They are called those who set aside because they do not wish to do what the moral precepts command, and they understand the figures of the law badly, and the promises, and they deny there is meaning in them, as the Jews. Of these there are two sorts. One sets aside and teaches others to do so. The other sets aside and does not teach it. Those who set aside and teach are worse. Again there is a difference in those who fulfill, because some do it and do not teach it and they profit themselves and not others, and others do it and teach it and so profit themselves and others, and these are the greatest. There is also a certain sort of third type, who should not be called fulfillers, because they teach it and they do not do it, and so they profit others but not themselves, and they are the least. But here He gives judgement on the worst of those who set aside, who set aside and teach it, and on the greatest of the fulfillers, who do it and teach it. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.19

Building And Guarding

Haec cantica, ut saepe diximus, ascendentium sunt. Qualiter ascendentium? Scilicet amando Deum. Qui Deum amat, ascendit; qui saeculum amat, cadit. Sed hujus psalmi titulo additum est: Canticum Graduum Salomonis. Videamus, cur nomen Salomonis in hoc tantummodo [loco] additum sit. Salomon interpretatur pacificus. Quis [est] iste pacificus, nisi verus Salomon Dominus noster Jesus Christus, qui coelestia et terrestria pacificavit in sanguine suo, et fecit utraque unum, duos sibi parietes conjungens in seipso, summo angulari lapide. Nam Ecclesia de duobus populis, id est, circumcisionis et praeputii copulavit in unum ovile, ut sit unus pastor et unum ovile. De isto vero Salomone in capite hujus psalmi dicitur: Nisi Dominus aedificaverit domum, in vanum laborant, qui aedificant eam. Nisi Dominus aedificet Ecclesiam absque macula et ruga, in vanum laborat omnis praedicator. Qui sunt qui in vanum laborant, nisi haeretici qui laborant Ecclesiam congregare, sed absque Domino; ideo vanum est opus illorum. Ex quo populus fidelis aedificatus est, custos est ipsius Dominus noster Jesus Christus, qui aedificat, qui conservat, qui protegit, qui remunerat; ille solus in omnibus et aedificator et custos. Ideo dixit in sequenti versu: Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam. Ista est civitas, de qua saepius in his Graduum psalmis cantatur, spiritalis utique Jerusalem. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXVI Source: Migne PL 100.628b-d

These songs, as we have often said, are songs of ascent. In what way are they ascents? By loving God. He who loves God, he ascends, and he who loves the world, he falls. But to the title of this Psalm has been added, 'A song of ascent, by Solomon.' Let us see why the name of Solomon has been added in this place only. Solomon is translated as peaceful. Who is this peace but the true Solomon our Lord Jesus Christ, who pacified heaven and earth with His own blood, and made two one, joining the two parts in Himself, He who is the best cornerstone. For the Church is from two peoples, that is, He binds into one flock the people of the circumcision and the uncircumcision, so that there may be one shepherd and one flock. At the beginning of this Psalm it is said of this true Solomon, Unless the Lord shall build the house, they labour in vain who build it. 1 Unless the Lord builds the Church without spot or wrinkle, every preacher labours in vain. Who are those who labour in vain but the heretics who toil to gather their church, but without the Lord, and therefore their work is in vain. It has been built up from a faithful people, and its guardian is our Lord Jesus Christ, He who builds, He who preserves, He who protects, and He who rewards. He alone among everyone is the builder and guardian. Therefore it is said in the following line, 'Unless the Lord guards the city, they who watch guard it in vain.' This is the city which is often sung about in the Psalms of ascent, which is the spiritual Jerusalem. Alcuin of York, Commentary on the Gradual Psalms, from Psalm 126 1 Ps 126.1 2 Mt 7.24-27 3 Isaiah 2.2

Prayer And Kneeling

Ad preces genua flectantur, aut prae infirmitate dorsum et caput inclinentur. Id Publicanus observans auditur; id negligens Pharisaeus despicitur. Rogo et admoneo vos, fratres charissimi, ut quotiescumque juxta altare a clericis oratur, aut oratio diacono clamante indicitur, non solum corda, sed etiam corpora fideliter inclinetis. Nam dum frequenter, sicut oportet, et diligenter attendo, diacono clamante, Flectamus genua; maximam partem velut columnas erectas stare conspicio: quod Christianis dum in ecclesia oratur, omnino nec licet, nec expedit, non enim propter nos, sed propter vos diaconus clamat. Et ideo quia ad vos specialiter vox illa, vel maxime ad negligentes dirigitur, justum est ut a vobis fideliter impleatur. Sit ergo vox illa obedientibus in remedium; quia inobedientibus erit in testimonium, propter illud quod scriptum est, Maledictus qui facit opus Dei negligenter. Sed et illud timendum est, fratres, quod Apostolus dixit, et omnimodis observandum, Instate orationi vigilantes in ea et iterum, Sine intermissione orate, in omnibus gratias agite. Et Dominus, Vigilate, inquit, et orate, ne intretis in tentationem; et iterum, Oportet semper orare et non deficere. Et ideo qui pro aliqua infirmitate non potest genua flectere vel dorsum curvare, vel caput non pigeat inclinare; considerans per hanc humilitatem Publicanum illum Dei misericordiam consecutum, qui ad coelum oculos levare non audebat, sed inclinato in terram capite pectus tundebat, et peccata intus inclusa quasi judex severissimus verberabat: et ideo meruit ut de eo Dominus dicere dignaretur, Descendit hic Publicanus justificatus in domum suam magis quam ille Pharisaeus: quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur. Exemplum etiam ipsius Pharisaei considerandum est et timendum; ne pro eo quod stans oraverit, ideo non meruerit exaudiri. Sanctus Augustinus Hipponensis, Sermo CCLXXXVI, Ut genua flectantur in oratione, et de verbis otiosis vitandis. Source: Migne PL 39.2285

Let the knees be bent in prayer, or if one is infirm let the back and head incline. Attend to what the tax collector observed and deplore the negligent Pharisee. I beg and I admonish you, dearest brothers, that whenever there is prayer at the altar by the priests, or prayer is declared by the voice of the deacon, that you faithfully incline not only your hearts, but even your bodies. For while frequently, as is necessary, I diligently attend to the voice of the deacon, saying, 'Let us kneel,' I see that a  very great part stand erect like columns, which is not permitted to Christians while they are in Church and there is prayer, nor does it benefit, for it is not because of us, but because of you that the deacon speaks. Therefore because that voice is specifically directed to you and especially to the negligent among you, it is right that it is faithfully fulfilled by you. Let that voice be obeyed as a remedy because disobedience shall be a witness on account of which it was written, 'He is cursed who negligently performs the work of God.' 1  But even this must be feared, brothers, as the Apostle said, and in all ways observed, 'Hold fast in prayer and be watchful,' and again, 'Pray without ceasing, and give thanks in everything.' And the Lord says, 'Watch and pray lest you enter into temptation.' And again, 'It is necessary to pray always and not to grow weary.' 2 And therefore he who is unable to kneel because of some infirmity, let him incline the back or the head, thinking of the humility of the tax collector and the mercy of God that followed, he who did not dare to raise his eyes to heaven but bent his head to earth and struck his chest, and denounced the sins within like a most strict judge, and therefore was deserving of what the Lord said of him, 'The tax collector went down to his own house more justified than the Pharisee, because everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.' 3 Think on the example of the Pharisee and fear, that because he stood and prayed he did not merit to be heard. Saint Augustine of Hippo, from Sermon 286, That the knees should be bent in prayer 1 Jerem 48.10 2 Colos 4.2, 1 Thes 5.17-18, Mt 26.41, Lk 18.1 3 Lk 18.14

Prayer And The Spirit

Sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. Hic gratiam Spiritus Spiritum nominavit; postulat autem, quia postulare nos facit gemitibus qui enarrari non possunt. Sicut tentare nos dicitur Deus, ut sciat, hoc est, scire nos faciat quales sumus. Sed et usu communi quo aliquis fieri jubet, ipse dicitur operari, ut: ille aedificavit domum, aut, ille codicem fecit, cum nec ille scripserit, nec ille struxerit. Qui autem scrutatur corda, scit quid desideret Spiritus, quia secundum Deum postulat pro sanctis. Ostendit quidem, non tam verba nostra in oratione, quam cor mentemque perpendi: ipse enim est qui scrutator est cordis et renum. Scimus enim quoniam diligentibus Deum omnia cooperantur in bonum. Hoc dicit, quia si imperite precati sunt, non illis oberit, quia propositum cordis eorum sciens Deus, non illis imputat quae adversa postulant, sed ea annuit quae danda sunt a Deo amantibus; unde et Dominus ait: Scit enim Pater vester quid opus sit vobis antequam petatis ab eo. His qui secundum propositum vocati sunt sancti. Secundum quod proposuit salvare sola fide quos praescierat credituros, et quos gratis vocavit ad salutem, multo magis glorificabit operantes. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput VIII Source: Migne PL 103.78c-79a

But the Spirit Himself asks for us with inexpressible groans. 1 Here He named the grace of the Spirit the Spirit, and He prays because He makes us pray with inexpressible groaning. Just as God is said to test us so that He might know, that is, He makes us know ourselves. And even in common speech when someone commands something he is said to do it, as he made a house or a book, when he neither wrote nor built. And He who scrutinises hearts knows what the Spirit desires, because He prays for those who are holy according to God. Certainly it shows not so much in our words in prayer as in the weight in our hearts and minds, for He is the scrutiniser of the heart and inner being. We know that to the lovers of God everything begins in goodness. He says this, that if they have prayed with little skill, they will not be blamed, because God knows the wish of their hearts and He does not grant to them what would be harmful to them when they ask for it, but He bestows the things He gives to the lovers of God. Hence the Lord says, 'The Father knows what you need before you ask it from Him,' 2 to those who according to their wish have called out for holy things. According to which He promised to save for faith alone those who He foresaw to be believers, and whom He freely called to salvation, and much more shall He glorify the workers. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 8 1 Rom 8.26 2 Mt 6.8

Prayer And Receiving

Tunc accesserunt discipuli ad Jesum secreto, et dixerunt: Quare nos non potuimus ejicere illum? Hoc est quod alibi dicit: Quaecunque in nomine meo petieritis credentes, accipietis. Et ideo quotiescunque petentes non accipimus, non Salvatoris nostri est impossibilitas, sed cupla deprecantium, dum aut male petunt, aut non cum integra fide petunt. Nam curato lunatico tunc accesserunt secreto more suo, ut interrogarent eum, et instruerenur secrtius, quasi domestici. Quibus cum respondisset, quod propter incredulitatem eorum factum esset, docet et erudit eos quantam debeant habere fidem, et quid agendum sit in hoc opere cum fide. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VIII, Caput XVII Source: Migne PL 120.595b-c

Then the disciples came to Jesus secretly, and said, 'Why could we not cast it out?' 1 In another place He says, 'Whatever you shall ask for in my name, believing, you shall receive.' 2 And therefore as many times as we do not receive what we ask for, it is not that it is impossible for our Saviour, but it is the fault of our praying, when we either ask badly or we do not ask in firm faith. When the lunatic had been cured they then came to Jesus in a secret manner so that they might question Him and be taught in secret, like servants. And He replied to them that it was on account of their lack of belief that it was so, and He teaches and instructs how much faith they should have, and how it must be done with faith. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chapter 17 1 Mt 17.18 2 Mt 21.22

Prayer And Faith And Doubt

Postulet autem in fide nihil haesitans. Id est, talem se exhibeat bene vivendo, ut dignus sit exaudiri dum postulat. Qui enim meminit se Domini non obtemperasse praeceptis, merito desperat Dominum suis intendere precibus. Scriptum est enim: Qui obturat aurem suam ne audiat legem, oratio ejus erit exsecrabilis. Qui enim haesitat, similis est fluctui maris qui a vento movetur et circumfertur. Qui mordente se conscientia peccati haesitat de perceptione praemiorum coelestium, facile ad impulsum tentationum statum fidei deserit, qua in tranquillitate Deo servire videbatur, et ad libitum hostis invisibilis, quasi ad flatum venti, per diversos vitiorum raptatur errores. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.12a

Let him ask in faith without doubt... 1 That is, let him show himself worthy by living well, so that he may be worthy of being heard when he makes his request. For he who is mindful that he has not obeyed the commandments of the Lord rightly despairs that the Lord listens to his prayers. It has been written, 'He who turns away his ear from hearing the law, his prayer shall be an abomination.' 2 He who doubts is like a wave of the sea which is moved by the wind here and there. He whose conscience is troubled by sin doubts the reception of the heavenly rewards, and the blow of temptation easily makes him lose his faith, which when he was at peace he seemed to guard for God, and at the whim of the invisible enemy, like a gust of wind, he is carried off by the errors of various vices. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.6 2 Prov 28.9

Prayer And Devotion

Maria ergo, cum venisset, ubi erat lesus, videns eum, cecidit ad pedes eius... Ecce, devotio, semper ad pedes Domini; unde Lucae septimo: Maria stans retro secus pedes Domini; et decimo: Sedens secus pedes Domini, audiebat verbum illius. Non legitur de Martha, quod ceciderit ad pedes; quia non sic devota nec sic calida, ut Maria; Deuteronomii trigesimo tertio: Qui appropinquant pedibus eius accipient de doctrina illius. Et subditur fidelis confessio: Et dixit ei: Domine, si fuisses hic, frater meus non fuisset mortuus; in quo insinuat virtutem Domini, ut soror prius fecerat; sed iila amplius dixit, quod adhuc resuscitaret , si vellet; et haec ob reverentiam tacuit et ob devotionem flevit et amplius Dominum movit, sicut infra patebit. In quo innuitur, quod Dominus magis audit gemitum cordis quam sonum oris; Gregorius: Veraciter orare est amaros in compunctione gemitus et non composita verba resonare ; unde primi Regum primo dicitur, quod Anna largiter flevit et tacite oravit. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XI Source: Here, p882

Then Mary, when she had come where Jesus was, fell at his feet... 1 Behold devotion is always at the feet of the Lord. In the seventh chapter of Luke, 'Mary standing behind the feet of the Lord,' and in the tenth, 'Sitting at the feet of the Lord, she heard His word.' 2 This is not said about Martha, that she fell at His feet, because she was not so devout or fervent as Mary. In the thirty third chapter of Deuteronomy, 'Those who shall draw near His feet will receive His teaching.' 3 And it speaks of faithful confession. 'And she said to Him, O Lord, if you were here my brother would not have died.' in which she hints at the power of the Lord, as her sister had previously done, but she says more, even that He might resurrect him, if He wished. But this is not voiced because of reverence and there are tears because of devotion, which moved the Lord more, as we have said. In which it should be understood that the Lord listens more closely to the groans of the heart than to the sounds of the mouth. Gregory says, 'True prayer is in the groans of bitter compunction and does not resound with composed words.' Hence in the first book of Kings is is said that Hannah wept greatly and prayer silently. 4 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 11 1 Jn 11.32 2 Lk 7.38, 10.39 3 Deut 33.3 4 Moralia 33.23.43, 1 Kings 1.10

Threefold Grace

Quid habes quod non accepisti? Crearis, sanaris, salvaris. Qui recte sapiunt, hanc triplicem divinae gratiae confitentur operationem. Prima est formatio, secunda reformatio, tertia consummatio. Primo in Deo Christo foramur, secundo per ipsum reformamur, tandem per ipsum et cum ipso consummabimur. Siquidem quod non erat in illo creari oportuit; quod erat et deformatum erat, per formam reformari, et memba non nisi a capite perfici; quod erit cum occurremus in vivum perfectum et mensuram aetatis plenitudinis Christi. Quando apparebit Christus vita nostra tunc et nos apparebimus cum ipso in gloria. Creatio ergo fit sine noibs; consummatio de nobis, neutra a nobis. Sola reformatio quodammodo fit nobiscum, propter consensum voluntarium. Unde reputatur inter merita, quae sunt jejunia nosta, vigilia, opera misericordiae, et caetera virtutum exercitia, quibus constat nostrum interiorem hominem renovari de die in diem. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit IX De triplici divinae gratiae operatione Source: Migne PL 177.815b-d

What do you have that you have not received? 1 You are created, you are healed, you are saved. He who rightly understands confesses the threefold operation of Divine grace. First is formation, second reformation, and third consummation. Firstly were are formed in Christ, secondly we are reformed through Him, finally through and in Him we are perfected. Certainly it was necessary to create what was not in Him, and to reform what was and had become deformed, and then the members are not perfected apart from the head, which shall be when we come to the perfect life and the measure of the age of the fullness of Christ, when Christ our life shall appear and we shall appear with Him in glory. 2 Therefore creation is performed without us, and perfection concerns us but neither are from us. Only reformation is done with us on account of the consent of the will. Hence it is reckoned among merits, which are our fasts and vigils and works of mercy and exertions in the other virtues, which constitutes the renewal of our interior man from day to day. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 9, On The Threefold Operation of Divine Grace 1 Cor 4.7 2 Ephes 4.13, Colos 3.4 3 2 Cor 4.16

Divine Learning

Oportet, fratres charissimi, ut mundo corde et casto corpore sapientiam divinam discere diligatis, et intelligere appetatis; quia ipsa cognitio Dei fideliter se quaerentibus et instanter meditantibus tribuit. Cognitione autem Dei nihil melius est; quia nihil beatius est, et ipsa vera beatitudo est. Unde et Salvator ad Patrem ait: Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. Hujus ergo sapientiae notitia qualiter adipiscatur, audite. Primo omnium quaerendum est homini quae sit vera scientia, veraque sapientia: quia sapientia hujus saeculi, stultitia est apud Deum. Scientia vera est, a diaboli servitio, quod sunt peccata, recedere; et sapientia perfecta est, Deum colere secundum mandatorum illius veritatem: quia in his duobus vita beata acquiritur, sicut Psalmista ait, Diverte a malo, et fac bonum. Nec etiam sufficit cuiquam mala non facere, nisi etiam et bona faciat; nec bona facere, nisi etiam mala omittat. Omnis ergo qui sic sapiens est, procul dubio beatus erit in aeternum. Beata siquidem vita est cognitio divinitatis; cognitio divinitatis, virtus boni operis est; virtus boni operis, fructus est aeternae beatitudinis. Rabanus Maurus, Homilia XLVIII, De studio sapientiae, lectione et meditatione legis Dei. Source: Migne PL 110.88d-89a

It is necessary, dearest brothers, that the heart be clean and the body chaste for you to love the learning of divine wisdom and to be eager to understand, because the knowledge of God is given to those who faithfully seek Him and to those who firmly meditate on Him, and there is nothing better than this knowledge of God, because there is nothing more blessed, and it is the true blessing. Hence the Saviour says to the Father, 'This is eternal life, that they know you, the one true God, and Him whom you sent, Jesus Christ.' 1 Hear, then, in what way the awareness of this wisdom is acquired. First of all a man must ask what is true knowledge and what is true wisdom, for 'the wisdom of this world is foolishness to God.' 2 True knowledge is to withdraw from the service of the devil, that is, from sin, and it is perfect wisdom to revere God according to the truth of His commandments, for in these two ways the blessed life is obtained, as the Psalmist says, 'Turn from evil and do good.' 3 It is not enough for someone not to do evil, unless he also does good, nor to do good unless he eschews all evils. Therefore everyone who is so wise will certainly be blessed in eternity, and that blessed life is the knowledge of divine things, and the understanding is the doing of good works, and the fruit is the doing of good works is eternal blessedness. Rabanus Maurus, from Homily 48, On the study of wisdom, and reading, and meditation on the law of God. 1 Jn 17.3 2 1 Cor 3.19 3 Ps 33.15

Sitting And Teaching

Videns autem Jesus turbas, ascendit in montem... Ut vitaret eas, quia coram eis tam alta non erant praedicanda. In his ergo docet quod praedicator debet dicere juxta capacitatem audientium. Et cum sedisset, accesserunt ad eum discipuli ejus. Ideo sedit, ut doceret se esse magistrum. Magistrorum enim et docentium est sedere. Accedunt discipuli, ut vicinius audiant quae adimplenda properant. Et aperiens os suum. Per hoc quod dicit aperiens, significat quod non pauca sed multa, non humilia sed profunda, quasi thesaurum aperiens, dicturus erat. Allegoria. Christus ascendit in montem, id est, in Ecclesiam, ut impleretur quod dictum erat per David: Ego autem constitutus rex ab eo super Sion montem. Quod significat ibi Sion, hic et mons iste. Sedere, est humiliari per humanitatem assumptam. Aliter non doceret nos, nisi formam nostram assumendo sederet, id est, se nobis inclinaret, et via sessione ejus humilitatis, potuerunt ei discipuli accedere, quia quandiu erat in throno majestatis suae, non poterant eum homines comprehendere. Unde dicitur: In mundo erat, et mundus eum non cognovit. Et qui prius nobis erat locutus in prophetis, in Filio suo locutus est, et proprium os Filius nobis modo aperuit. Alia lex data est in terrore, quia fumus et turbae et procellae fuerunt circa montem. In datione vero Novi Testamenti nihil horum, sed totum in tranquillitate fuit factum, ut doceret hanc legem non timore, sed amore complendam esse. Alia lex scripta in lapididus, ista in cordibus. Aliter enim Novum a Veteri Testamentio non distaret. Unde Apostolus: Multo melioris Testamenti mediator est. Et per prophetam ait Dominus: Hoc Testamentum quod disponam domui Israel, post dies illos, dando leges meas in mentes eorum, et in corde eorum superscribam eas etc. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1283b-1284a

And seeing the crowds Jesus went up the mountain... 1 That He might avoid them, because in their presence high things should not be preached. With this, then, He teaches that the preacher should speak according to the capability of the hearers. And when He sat, His disciples came to Him. Therefore He sits that He may teach, He who is the teacher, for it is of teachers and instructors to sit. And the disciples came that they might listen closely to what should be swiftly fulfilled. And He opened His mouth. This opening signifies that the things to be said were not few but many, and not common but profound, as with the opening of a treasury. Allegorically Christ went up the mountain, that is, into the Church that He might fulfill what was written through David, 'I have been established as a king by Him over mount Sion.' 2 And what Sion signifies is this mount. To sit is to be humble through the assumption of humanity. And He could not teach us unless He sat in the form He had taken up, that is, when He inclined Himself to us, and by the way of the sitting of His humility the disciples were able to draw near Him, because while He was enthroned in His majesty, no man was able to grasp Him. Hence it is said, 'In the world He was, and the world did not know Him.' 3 And He who previously spoke to us through the prophets, now spoke in His Son, and the Son opened His own mouth to us. Another law was given in fear because there was smoke and turmoil and storms around the mountain, 4 but in the giving of the New Testament there was none of these things, but all was done peacefully, so that He might teach that this law was not to be fulfilled through fear but love. Another law was written in stone, this law in the heart. But He did not separate the New and Old Testaments, hence the Apostle says, 'He is the mediator of the much better Testament.' 4 And through the prophet the Lord says, 'This testament which I shall give to the house of Israel after those days shall be a giving of my laws into their minds, and I will inscribe it in their hearts.' 5 Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.1 2 Ps 2.6 3 Jn 1.10 4 Exod 19.16-18 5 Heb 5.8 6 Heb 8.10, Jerem 31.33

The Promise Of The Transfiguration

Sunt quidam de hic stantibus qui non gustabunt mortem donec videant Filium hominis venientem in regno suo. Sermo itaque et promissio omnipotentis Dei, omni est repleta gaudio et consolatione in spe futurorum, eo quo sperare poterant omnes, qui prius promiserat universis de futuro; dum hic lici paucis, se firmat ostensurum, venientem in regno suo, antequam de proximo mortem gustarent. Et hoc quidem quia in ea claritate se tansformavit in monte coram discipulis, quos secum assumpsit, in qua venturum se promiserat in gloria Patris cum angelis suis. Et notandum quia regnum Christi, in quo venturus erat, ut eum viderent venientem in regno suo, ipse est gloria Patris; quia sicut regnum Christi, Patris est regnum: ita et gloria Patris Christi est gloria, quae ostenda est in monte, licet paucis, ut et ipsi qui viderant et caeteri qui audierant, illis repromissa se vidisse demum narrantibus, firmarentur ad fidem de filio hominis, quia visus est in gloria, quod ipse esset verus Filius Dei qui et filius hominis. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VIII, Caput XVI Source: Migne PL 120.575a-b

There are some standing here who shall not taste death before they see the Son of Man coming in His kingdom. 1 This speech and promise of almighty God is full of all joy and comfort and hope for the future, because all are able to hope in what He promised for everyone in the future, while here it is given to a few whom He strengthens by showing them His coming in His kingdom before they taste death. And this is because He transfigured Himself in that brightness on the mount before His disciples who He took up with Him, in which He promised His coming in the glory of the Father and His angels. And it must be noted that the kingdom of Christ in which He shall come, so that they shall see Him coming in His kingdom, is the glory of the Father, because the kingdom of Christ is as the kingdom of the Father and thus the glory of the Father is the glory of the Son, which was shown on the mount to a few, so that they who saw and others who heard, who were told by those who saw what was promised, would be strengthened in faith concerning the Son of Man, because He was seen in His glory, that He is the Son of God who is the Son of Man. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chapter 16 1 Mt 16.28

Brightening The Eyes

Praeceptum Domini lucidum, illuminans oculos Revera lucidum, quia sincere purun el immaculatum, quale a Patre luminum prodire docet. Hoc iliuminat oculos, non istos carnales quos et pecora nobiscum possunt habere communes, sed illos utique interiores qui divino munere spiritualiter clarificantur. Cassiodorus, Expositio In Psalterium, Psalmus XVIII Source: Migne PL 70.141a

The commandment of the Lord is bright, illuminating the eyes. 1 Truly bright, he teaches, because perfectly pure and immaculate, as from the Father of lights. 2 This illuminates the eyes, but not the carnal eyes, not those which animals have in common with us, but those interior ones which are spiritually brightened by the Divine gift. Cassiodorus, Commentary On The Psalms, from Psalm 18 1 Ps 18.9 2 James 1.17

The Spirit's Rest And Flight

Et requievit, inquit, super eos spiritus, et prophetarunt omnes. Requiescere spiritum non in quibuscunque hominibus legimus: sed in sanctis et beatis. Requiescit enim spiritus Dei in iis qui mundo sunt corde, et in iis qui purificant animas suas a peccato: sicut econtrario non inhabitat in corpore subdito peccatis, etiamsi habitavit aliquando in eo. Non enim potest Spiritus sanctus consortium pati et societatem spiritus mali. Certum est enim peccati tempore adesse in corde uniuscujusque spiritum malum, et agere partes suas. Cui utique cum locus datur, et recipitur a nobis per cogitationes malas, et concupiscentias pessimas, contristatus, et, ut ita dicam, coangustatus fugatur de nobis Spiritus sanctus. Propter quod et Apostolus sciens haec ita accidere, monebat dicens: Nolite contristare Spiritum sanctum , in quo signati estis in die redemptionis. Igitur peccantes contristamus Spiritum sanctum: juste vero agentes et sancte, requiem ei paramus in nobis. Origen, In Numeros, Homilia VI, Interprete Rufino Aquileiense Source: Migne PG 12.608b-c

And the Spirit rested on them and they all prophesied. 1 We read that the Spirit did not rest on just any man but on the holy and the blessed. For the spirit of God is in those who have pure hearts, and in those who have purified their souls from sin, just as on the contrary it does not dwell in a body enslaved to sin, even if at one time it did dwell in such a man. For the Holy Spirit can have no association nor society with an evil spirit, and it is certain that at the time of sin an evil spirit has come into a man and acts its part. And we give it a place and it is received by us because of evil thoughts, and base desires and then, as I might say, the Spirit is grieved by its confinement and flies from us. Because of which, the Apostle, who knew that these things happen, warned us, saying, 'Do not grieve the Holy Spirit, with which you have been signed for the he day of redemption.' 2 Therefore it is those who sin who grieve the Holy Spirit, but it is by acting rightly and in holiness that we prepare a place of rest for Him in us. Origen, On Numbers, from the Sixth Homily, Translated by Rufinus of Aquileia. 1 Numb 11.25 2 Ephes 4.30

The Way Of The Reed

...calamum a vento moveri? Calamus est vacuus, et nullam habet virtutem: et ideo qualisvis ventus flaverit super eum, huc et illuc flectit illum. Sic et homo carnalis et saecularis in quo fidei nulla est medulla, et virtus veritatis non invenitur in eo, qualiscumque tentatio venerit super eum, curvat eum. Nam Deus volens ostendere Job, in quibus hominibus diabolus requiescit, introducit draconem in figura diaboli, et cum multa dixisset de eo, inter caetera ait: Secus calamum et papyrum requiescit. Calamus enim est vacuus, papyrus autem nimium levis, et mollis. Sic omnis homo carnalis, vacuus in fide, et levis in sensu, et mollis in passionibus, calamus est et papyrus. Opus Imperfectum in Matthaeum, Homilia XXVII Source: Migne PG 56.773

...a reed shaken by the wind?' 1 A reed is hollow and has no strength, and therefore whatever wind blows upon it bends it this way and that. So it is with a carnal and worldly man in whom there is no core of faith and in whom the power of truth is not found, so that whatever temptation comes upon him it bends him down. For God wishing to show Job in which men the devil dwelt, introduced the dragon as a figure for the devil, and having said much about him, among other things He said, 'He dwells amid the reeds and the papyri.' 2 A reed is hollow and papyrus is extremely light and soft. So every carnal man is empty of faith, and he is light in his mind, and he is soft amid passions, and so he is a reed and papyrus. Opus Imperfectum on Matthew, from Homily 27 1 Mt 11.7 2 Job 40.16 Vulgate, Job 40.21 LXX

Joseph The Slave

Madianitae vendiderunt Joseph in Aegypto Putiphari eunucho Pharaonis, magistro militum. Caeterum quod ad moralem pertinet locum, quia omnes vult salvos fieri Dominus Deus noster, dedit per Joseph etiam iis qui sunt in servitute solatium: attribuit magisterium; ut discerent etiam in ultima conditione posse mores esse superiores, nec ullum statum immunem esse virtutis, si animus se uniuscujusque cognoscat; carnem servituti subditam esse, non mentem; multosque servulos esse dominis liberiores, si in servitute positi a servilibus putent operibus abstinendum. Servile est omne peccatum, libera est innocentia. Unde et Dominus ait: Omnis qui facit peccatum, servus est peccati. Quomodo enim non servus omnis avarus, qui pro exigno pecuniae lucello se ipsum auctionatur? Timet omnia, ne congesta amittat, qui non utenda congessit, majore periculo servaturus quo majora quaesivit. Quomodo non mendicus, cui sunt parva quae possidet? Nam etsi mihi dives videatur, sibi eget: nec testimoniis sua vota solatur, qui quod optat nescit credere. Quomodo autem non et ille servus, qui subditus est libidini? Primum suis ardet incendiis, et pectoris sui facibus exuritur. Quibus recte dicit propheta: Ambulate in lumine ignis vestri, et in flamma quam accendistis. Suscipit omnes metus, insidiatur somno singulorum: ut unius cupiditate potiatur, fit servus omnium. Servit igitur hanc miseram quidem servitutem, qui ipse sibi dominos facit, ipse vult habere quos timeat. Nihil enim tam speciale servitutis est, quam semper timere. Ille vero in quavis conditione servitii semper liber, qui mundi amore non capitur, avaritiae vinculis non tenetur, metu criminis non alligatur, qui securus spectat praesentia, quem futura non terrent. Nonne videtur tibi iste in servitute dominari: ille autem in libertate servire? Serviebat Joseph, regnabat Pharao: beatior hujus servitus, quam regnum illius. Denique tota Aegyptus collapsa esset fame, nisi regnum suum consilio servuli subdidisset. Sanctus Ambrosius Mediolanensis, De Jospeph Patriarca, Caput IV Source: Migne PL 14.649b-650b

The Madianites sold Joseph in Egypt to Putiphar, an eunuch of Pharaoh, captain of the soldiers. 1 Now let us look to the moral of the passage. Because the Lord wishes to save everyone He gives comfort through Joseph to those who are slaves, and adds a teaching, so that they might learn that even in the lowest state it is possible to have better ways and that no state is shut off from virtue, if the soul of a man knows itself, and that it is the flesh that is subject to servitude and not the mind. Many slaves are more free than their masters if set in slavery they think to abstain from servile works. Every sin is slavish and innocence is freedom. Hence the Lord says, 'Everyone who sins is a slave to sin.' 2 For how is every avaricious man not a slave, who for even a tiny profit will put himself up for sale? He fears everything, lest he lose what he has gathered, he who cannot use what he has gathered, and with greater peril he becomes more slavish the more he has sought. How is he not a beggar for whom what he does possess is little? For even if he seems to be rich he is needy in himself. Nor does he soothe his desires with proofs, he who does not know how to believe what he hopes for. And how is he not a slave who is subdued to lust? First he burns with his own flames and then he burns up with the deeds of his heart. To such men the prophet rightly says, 'Walk in the light of your own fire, and in the flame you have kindled.' 3 Fear takes hold of everyone of them, it stalks the sleep of each one of them, the desire of one man makes him a slave of all. He serves in a wretched servitude who makes masters for himself, he who wishes to have what will make him fearful. There is no more certain a slavery than to be always afraid. But he who is a state of slavery is free if he is not seized by the love of the world, and if he is not held by the chains of avarice, and if not bound by the fear of evil, if he can look securely on present things and not be terrified by the future. Does it not seem to you that he rules in slavery and another man with his freedom is a slave? Joseph was a slave, Pharaoh reigned, but more blessed was the servitude of the former than the rule of the latter. Then all Egypt would have been ruined by famine if its ruler had not bowed to the counsel of a slave. Saint Ambrose, On The Patriarch Joseph, Chapter 4 1 Gen 37.36 2 Jn 8.34 3 Isaiah 50.11

Receiving Sinners

Dominus noster hodie spem peccatorum promovit ad veniam, et superborum murmur piissimo compressit exemplo. Erant, inquit, appropinquantes Domino publicani et peccatores, ut auditent illum: et murmurabant Pharisaei et Scribae dicentes, quia hic peccatores recipit et manducat cum illis. Non minus invidi quam superbi malitiam de Dominica bonitate capiebant: de pietate Dei impii reddebantur, fiebant de Christi miseratione crudeles, sumebant de coelesti curatione languorem, et poenitentium veniam vertebant judicis in reatum. Peccatores recipit, et manducat cum illis. Sic videt invidus, sic superbus sentit: avarus sic sapit, intelligit sic malignus. Peccatores recipit. Non dicunt suscepit. Quid amiserat, qui recipit? Donat culpas, iram vertit in gaudium, dolorem mutat in gratiam, quicumque invenit quod amisit. Peccatores recipit. Recipit peccatores Deus, sed Deus peccatores esse non sinit, quos recipit; peccator Deum non violat appropinquans, Deus peccatorem sanctificat cum proquinquat. Sanctus Petrus Chrysologus, Sermo CLXVIII, De Parabola centum ovium Source: Migne PL 52.639b-640a

Today our Lord inspired sinners to hope for forgiveness, and He silenced the murmuring of the proud with a most pious example. 'Tax collectors and sinners,' it says, 'drew near to the Lord to listen to Him. And the Pharisees and the scribes murmured 'This man receives sinners and eats with them.' 1 They were no less envious than they were proud in that they bore malice because of the Lord's kindness, and they were shown to be without pity because of the pity of God. They became cruel because of the mercy of Christ, they became sick because of heavenly healing, and they turned the forgiveness of sinners into an accusation against the Judge. 'He receives sinners and eats with them.' This is how the envious man sees, this is how the proud man perceives, this is how the covetous man understands, this is how the wicked man thinks. 'He receives sinners,' They do not say He takes them up. Who shall receive what was lost? Whoever finds what he has lost dismisses fault, turns anger into joy, and transforms grief to thanks. 'He receives sinners.' God receives sinners, but God does not allow those whom He receives to remain sinners. The approach of a sinner does no harm to God. God sanctifies the sinful man when he draws near. Saint Peter Chrysologus, from Sermon 168, On The Parable of the Hundred Sheep 1 Mt 8.14