Remembering The Dead

Non enim erit memoria sapientis similiter ut stulti in perpetuum, et futura tempora oblivione cuncta pariter operient: moritur doctus similiter ut indoctus. Quaeritur de hoc quod dicit: Non erit memoria sapientis ut stulti. CONTRA: 1. Proverbiorum decimo: Memoria iusti cum laudibus, et nomen impiorum putrescet. 2. Item, Ecclesiastici trigesimo nono: Non recedet memoria eius, et nomen eius requiretur etc. Respondeo: ad hoc dicunt quidam, quod ipse loquitur in persona carnalis, unde falsum dicit simpliciter, sed verum secundum carnalium aestimationem. Sed hoc non plene solvit, quia debet carnalium positionem non asserere, sed potius infirmare. Propterea dicendum , quod est loqui de memoria sapientis et stulti aut quantum ad Deum , aut quantum ad homines. Si loquamur quantum ad Deum, memoria utique est boni sapientis , qui studet sapientiae ad gloriam Dei; sed quantum ad homines tam bonorum quam malorum transit memoria, ut in pluribus, quia homines pauca recolunt. Si autem de malo sapiente et vano, non est memoria, nec quantum ad Deum nec quantum ad homines, immo nomen eius transit ut nomen stulti; et ideo stultum est propter famam nominis in sapientia laborare. Ecclesiastes autem loquitur de sapiente vano, qui oculum habet ad terrena , et loquitur de memoria humana, non divina. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput II Source: Here, p26

There shall be no remembrance of the wise man or the fool alike, for future times will cover all things in forgetfulness, alike the learned and the unlearned die. 1 It must be asked why it says here, 'There shall be no remembrance of the wise man or the fool.' Against this, in the tenth chapter of Proverbs, 'The righteous man shall be remembered with praise and the name of the wicked shall rot.' 2 And in the same way, in the thirty ninth chapter Of Ecclesiasticus, 'The memory of him will not fade, and his name will be sought.' 3 I answer that some say about this that he speaks as a worldly person, whence universally it is said falsely but it is true according to worldly judgement. But this does not resolve the matter fully, because one should not just state the worldly position but rather refute it. On account of which it must be said that one may speak of the memory of the wise man and the fool according to God and according to men. If we should speak of how it is according to God, then there is remembrance of him who is good and wise, who is zealous in wisdom for the glory of God, but as it pertains to man the remembrance of both the good and the wicked does pass away, for so it is with many of them since men remember few things. But if there is no memory of the evil and vain wise man according to God and men, so indeed his name passes away just like the name of the fool, and therefore it is foolish to labour in wisdom to make one's name famous. Here, then, Ecclesiastes, speaks of vain wisdom which has its eye on worldly things and he speaks of human memory and not the Divine. Saint Bonaventura, Commentary on Ecclesiastes, Chapter 2 1 Eccles 2.16 2 Prov 10.7 3 Sirach 39.13

Mindfulness

Ὥσπερ ἀδιαλείπτωσ ἀναπνέομεν τὸν ἀέρα, οὕτως ἀδιαλείπτως ὀφείλομεν τὸν Κύριον αἰνεῖν τε καὶ ὑμνεῖν, κἂν ἑν μέσῳ πραγμάτων στρεφώμεθα. Δύναται γὰρ ὁ φρόνιμος, καὶ θεοφιλὴς νοῠς δηκενῶς μνήμην σώζειν τοῦ Κτίσαντος. Ἐμνήσθην γὰρ, φησὶν ὁ Δαυϊδ, τοῦ Θεοῦ, καὶ ηὐφράνθην. Εἰ τοίνυν ἡ τοῦ Δεσπότου μνήμη εὐφροσύνην ἐμποιεῖ ταῖς ἡμετέραις ψυχαῖς, μὴ κατοκνήσωμεν ἀπολαύειν τῆς μνήμης τοῦ Θεοῦ. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΛΘ’ Σοσανρῳ Πριμασκρινιῳ Source: Migne PG 79.169d

As we continuously breathe air, so we should continuously sing and hymn the Lord, even when we are embroiled in worldly affairs. For it is possible for the prudent and pious mind to be continuously mindful of its Creator, as David says, 'I was mindful of God and I rejoiced.' 1 Thus if the memory of the Lord brings joy to our souls, let us not neglect to take joy in the remembrance of God. Saint Nilus of Sinai, Book 1, Letter 239, To Sosandros the Primiscrinius 1 Ps 76.4

Death And Judgement And Perfection

Εἴπε πάλιν· Μέμνησο διαπαντὸς τῆς ἐξόδου σου, καὶ μὴ ἐπιλάθῃ κρίσεως αἰωνίου· καὶ οὐκ ἔσται πλημμέλεια ἐν τῇ ψυχῇ σου. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.173d

Again Father Evagrius said: 'Always be mindful of your death and do not forget eternal judgement, and there will be no defect in your soul' Sayings of the Desert Fathers, Palladius of Galatia

Preparing For The Kingdom

Appropinquabit enim regnum caelorum... Id est, beatitudo regni caelestis: quam praeparavit fidelibus Deus, ac si dicat, Parate vos per poenitentiam et per patientiam ad percipiendam beatitudinem regni caelestis: qui appropinquabit tempus mercedis reddendae. Qui mala timetis, aut concupiscitis bona, attendite, quia appropinquabit regnum caelorum. Si vos mala non terrent, vel bona delectant: aut si regna non concupiscitis, vel tormenta timete. Gaudeant justi, quia jam finiuntur mala eorum, et incipiunt bona. Lugeant peccatores, quia jam transeunt bona eorum, et incipiunt mala. Quid nocuit hominibus justis, quia mala passi sunt, cum coeperint esse in bonis? Nam et recordatio transactorum malorum non solum non nocet, sed adhuc magis delectat. Nam mala quamdiu praesentia sunt, gravia videntur: cum vero transacta fuerint, recordatio eorum gloriata est. Aut quid prodest peccatoribus, quia bona sunt consequuti, cum coeperint esse in malis? Nam recordatio transactorum bonorum non solum non adjuvat, sed adhuc amplius gravat. Nam quamdiu praesentia sunt, delectabilia videntur: cum vero transacta fuerint, recordatio eorum magis affligit. Et ista praedicatio poenitentiae qualem fructum contulit Christo? Seminavit verbum poenitentiae, et immaculatos praedicatores justitiae messuit. Opus Imperfectum in Matthaeum, Homilia VI Source: Migne PG 56.674

For the kingdom of heaven is at hand... 1 That is, the blessedness of the heavenly kingdom, that God has prepared for His faithful ones, 2 as if He said, 'Prepare yourself through penance and through patience to take possession of the blessedness of the heavenly kingdom, for the time for the giving of the reward is near.' You who fear evil or desire good things, attend, because the kingdom of heaven is near. If evil things do not trouble you, if you do not delight in good things, either you do not desire the kingdom of heaven, or you do not fear torment. But let the righteous delight, because now their evils are coming to an end, and good things are beginning. But let sinners lament, because now their good things are passing away, and their evils are beginning. How has it harmed righteous men that because they have suffered evils, they now begin to be among good things? For the remembrance of evils undergone not only does no harm, but delights all the more. For while evils were present, they seemed so heavy, when however they have passed away, the memory is glorious. Or how shall it profit sinners, that with their goods passing away, they begin to be among evil things? The remembrance of their bygone goods will not help them, but rather it will increase their distress. For while such things were present, they seemed delightful, but when they have passed away, the memory of them is a greater affliction. And this preaching of penance, what sort of fruit does it bear for Christ? He sows the word of penance, and he reaps immaculate proclaimers of righteousness. Opus Imperfectum on Matthew, from Homily 6 1 Mt 4.17 2 Mt 25.41, 1 Cor 2.9

Remembering The Past

Quia persecutus est inimicus animam meam; humiliavit in terra vitam meam; collocavit me in obscuris, sicut mortuos saeculi. Et anxiatus est super me spiritus meus; in me turbatum est cor meum. Memor fui dierum antiquorum et meditatus sum in omnibus operibus tuis et in factis manuum tuarum meditabor. Scit Adam a diabolo captum; et idcirco memor est antiquorum dierum. Scit eum per transgressionem legis constitutae et a promissionibus Dei et ab incolatu paradisi excidisse, et ideo memor est operum Dei. Scit non sufficere ex praeterito innocentiam, sed beatum esse qui usque in finem innocens esse permanserit; et ideo in factis Dei manuum meditabitur. Facta manuum Dei homo ipse est: qui postquam peccavit, peccati servus effectus est. Talis igitur esse meditatur, qualis ille, qui a Deo factus est, fuit ante peccatum. Per quod quia non mortuus saeculi, sed tamquam mortuus saeculi in obscuris est collocatus, meditabitur semper; et meditabitur semper, quia antiquorum dierum memor, scit per transgressionem legis mortem introisse peccati. In eo autem quod et memor antiquorum dierum, et in operibus Dei meditatus est, atque meditabitur, quamquam per fidem suam coeperit, tamen non propium suum esse, ne insolens existimetur, sed per auxilium Dei ad quem oravit sibi indultum esse demonstrat, dicens: Expandi manus meas ad te, anima sicut terra sine aqua. Terra sine aqua arida et infecunda est, et irrigari sese semper imbre pluviae coelestis exspectat: ita et sancti anima natutae suae conscia, immadescere se dono divini eloquii desiderat: de quo Moses ait: Exspectetur sicut pluvia dictum meum, et descendant sicut ros verba mea, ut pluvia super gramen, et ut nives super foenum. Arens ergo et sitiens anima, tali propheticae doctrinae imbre perfunditur: ut mortua et jejuna ariditate naturae, in uberes fructus praeceptorum Dei cognitione revirescat. Sanctus Hilarius Pictaviensis, Tractatus super Psalmos, Tractatus in Psalmum CXLII Source: Migne PL 9.839c-840b

'The enemy has chased down my soul, he has crushed down my life into the earth, he has gathered me into darkness, like the dead of long ago. My spirit was anxious within me, my heart was troubled. I was mindful of the days of old, and I meditated on all your works, and on the works of your hands I will meditate.' 1 He knows that Adam was ensnared by the devil, and therefore he is mindful of the days of old. He knows that he was expelled from dwelling in paradise because of the transgression of the established law and the promises of God. He knows he cannot depend on former innocence, but that blessed is he who remains innocent until the end. And therefore on the deeds of the hands of God he will meditate. Man was made by God, who after he sinned was made a servant of sin. On such things he meditates, on what he was like who was made by God before he sinned. Because of which, since he is not the dead of long ago, but like the dead of long ago, gathered into darkness, he shall always meditate, and he shall always meditate because he is mindful of the days of old. He knows that man entered into the death of sin by transgression of the law. In that he is mindful of the days of old and he has meditated on the works of God, and he shall meditate on them, whatever through his faith he shall begin, but it is not only he who does it, lest he be judged proud, but it is by the help of God to whom he prays to show kindness to him, saying: 'I stretched out my hands to you, my soul like a land without water.' 2 Earth without water is dry and fruitless and it always hopes to be watered by the moisture of heaven's rain, so even the soul of the holy man is conscious of his nature, so that he desires to water himself with the gift of Divine speech. Concerning which Moses said: 'Let my speech be like the rain, let my words fall as the dew, as a shower on herbs, and as snow on the grass.' 3 Therefore the burning and thirsting soul is watered with the rain of prophetic teaching, so that the dead and withered aridity of nature might be revived by the knowledge of God's commands to the yielding of fruit. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 142 1 Ps 142.3-5 2 Ps 142.6 3 Deut 32.2

Prayer And Memory

Τῇ εὐχῇ καὶ τῇ τῶν χειρῶν ἐκτάσει ἐτρέψατο Μωῦσῆς τὸν Ἀμαλήκ. Ἐὰν τοίνυν μὴ ἔχεις μνησικακίαν πρὸς ἀδελφὸν, καὶ εὔχη ὑπὲρ τοῠ πέλας θλίβοντος, καὶ λυποῦντός σε, πρόδηλον ὅτι ἄνω εἰς τὸν οὐρανὸν αἱ χεῖρες σου ἀνατέτανται, καὶ πάντως βοηθείας ἐπιτυγχάνεις ἐν τῷ πειράζεσθαί σε, καὶ καταπονεῖσθαι ὑπὸ τοῦ διαβόλου· ἐὰν δὲ τὴν μῆνιν φυλάττῃς πρὸς τὸν πλησίον, καὶ καταβάλλεις αὐτοῦ, καὶ ψέγεις, καὶ διαβάλλεις τον ἄνθρωπον, πάντως ἔτι κάτω ἔχεις τὰς χεῖρας τοῦ ἔσω ἀνθρώπου, κἂν εἰς τὸ φαινόμενον δοκῇς πρὸς Θεὸν ἀναπετάζειν τὰς χεῖρας, καὶ τὸ ὄμμα, καὶ οὐ μὴ εἰσακουσθῇς δεόμενος· Αἱ γὰρ χεῖρες σου, φησὶν ὁ Θεὸς, αἵματος ἀδελφικοῦ πλήρεις εἰσίν. Τί γὰρ μηνσικακίας φονικώτερον; Πεισθῶμεν οὖν τῷ λέγοντι· Λούσασθαι διὰ μεταμελείας, καὶ καθαροὶ γίνεσθε ἀπὸ τῶν πονηριῶν ὑμῶν διὰ τῆς καθαρᾶς ἰκεσίας. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Δ' Μαρκελλινῳ Μοναχῳ Source: Migne PG 79.84d

In prayer and with hands extended Moses turned back the Amalekites. 1 If then you do not remember the injuries of a brother and you pray for a neighbour in affliction and in distress, manifest it is that you have extended your hands to heaven, and aid shall not fail you in your trials, even when you are beset by the devil, but if you think on a neighbour so that you accuse him and malign him and defame him, then you have thrust down the hands of your inner man to earth, even if you appear to stretch them up to God, nor will your prayers be heard, for God says, 'Your hands are full with your brother's blood.' 2 What is more murderous than memory of wrong doing? Be persuaded, then, when it is said that you are washed through penance, and live cleanly being cleansed from your wickedness by pure prayers. Saint Nilus of Sinai, Book 1, Letter 4, to Marcellinus the Monk 1 Exod 17.8-13 2 Isaiah 1.15

Remembering And Thanking

Διακόνοις θυγατράσι Τερεντίου Κόμητος Ἐγὼ καὶ Σαμοσάτοις ἐπιστὰς προσεδόκησα συντεύξαθαι τῇ κοσμιότητι ὑμῶν: καὶ ἐπειδὴ διήμαρτον τῆς συντυχίας, οὐ μετρίως ἤνεγκα τὴν ζημίαν, λογιζόμενος πότε εἴη ἢ ἐμοὶ δυνατὸν πάλιν πλησιάσαι τοῖς καθ̓ ὑμᾶς χωρίοις ἢ ὑμῖν αἱρετὸν τὴν ἡμετέραν καταλαβεῖν. Ἀλλ̓ ἐκεῖνα μὲν κείσθω ἐν τῷ θελήματι τοῦ Κυρίου. Τὸ δὲ νῦν ἔχον, ἐπειδὴ εὗρον τὸν υἱὸν Σωφρόνιον πρὸς ὑμᾶς ἐξορμῶντα, ἡδέως αὐτῷ τὴν ἐπιστολὴν ἐπέθηκα ταύτην, προσηγορίαν ὑμῖν κωμίζουσαν καὶ τὴν ἡμετέραν γνώμην δηλοῦσαν, ὅτι οὐ διαλιμπάνομεν τῇ τοῦ Θεοῦ χάριτι μεμνημένοι ὑμῶν, καὶ εὐχαριστοῦντες ὑπὲρ ὑμῶν τῷ Κυρίῳ ὅτι ἀγαθῆς ῥίζης ἀγαθὰ βλαστήματά ἐστε, ἔγκαρπα τοῖς ἀγαθοῖς ἔργοις, καὶ τῷ ὄντι ὡς κρίνα ἐν μέσῳ ἀκανθῶν. Tὸ γὰρ ὑπὸ τοσαύτης διαστροφῆς τῶν παραφθειρόντων τὸν λόγον τῆς ἀληθείας περικυκλουμένας μὴ ἐνδοῦναι πρὸς τὰς ἀπάτας, μηδὲ τὸ ἀποστολικὸν τῆς πίστεως κήρυγμα καταλιπούσας πρὸς τὴν νῦν ἐπιπολάζουσαν καινοτομίαν μετατεθῆναι, πῶς οὐχὶ μεγάλης μὲν πρὸς τὸν Θεὸν εὐχαριστίας ἄξιον, μεγάλους δὲ ὑμῖν ἐπαίνους δικαιότατα προξενεῖ; Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή ΡΕ´ Source: Migne PG 32.512c-513a

To the deaconesses, daughters of Count Terentius. I hoped to have met you upstanding ladies at Samosata, but as it happened we did not meet, and since it was a blow not easily to be borne, I thought to myself: When will it be possible for me to be in your neighbourhood again? Or when will it be agreeable to you to come to mine? But all these things must be left to the will of the Lord. As for the present, because I found that my son Sophronius was setting out to come to you, I happily gave him this letter, to convey to you my greetings and to make it clear to your minds that, by God's grace, I do not forget you, and that I give thanks to the Lord for you, that you are good shoots of a good root, fruitful in good works, and truly like lilies among thorns. 1 For surrounded by the great perversity of those who are corrupting the word of truth, you do not give in to their deceits. You have not, abandoning the Apostolic proclamation of faith, gone over to the novelty that has now risen up among us. How is this not worthy of great thanksgiving to God? Shall this not rightly bring you great glory? Saint Basil of Caesarea, from Letter 105 1 Song 2.2

Remembering Sins

Caeterum quod paulo ante dixisti, te etiam de industria praeteritorum peccatorum memoriam retractare, hoc fieri penitus non oportet, quinimmo etiamsi violenter irrepserit, protinus extrudatur. Multum namque retrahit mentem a contemplatione puritatis, eius praecipue qui in solitudine commoratur, implicans eam sordibus mundi huius, et praefocans fetore vitiorum. Dum enim recolis ea quae secundum principem saeculi sive per ignorantiam sive per lasciviam commisisti, ut concedam tibi quod in hac cogitatione posito oblectatio nulla subrepat, certe antiquae putredinis vel sola contagio necesse est ut tetro mentem fetore corrumpat, et spiritalem virtutum fragrantiam, id est, suavitatem boni odoris excludat. Cum ergo praeteritorum memoria vitiorum pulsaverit sensum, ita ab ea resiliendum est, sicut refugit vir honestus et gravis, si impudicae ac procacis feminae in publico aut colloquiis aut amplexibus appetatur. Qui utique nisi se a contactu eius festinus abstraxerit, et vel brevissimam moram inhonestae confabulationis admiserit, etiamsi consensum impudendae respuat voluptatis, infamiae tamen ac reprehensionis notam cunctorum praetereuntium iudicio non evadet. Ita igitur etiam nos oportet cum fuerimus in huiusmodi cogitationes pestifera recordatione deducti, raptim ab earum contemplatione discedere, et implere illud quod a Salomone praecipitur: Sed exili inquit, noli demorari in loco eius, neque intendas oculo tuo in eam; ne videntes nos angeli immundis ac turpibus cogitationibus involutos, non possint de nobis praetereuntes dicere: Benedictio Domini super vos, benediximus vobis in nomine Domini. Impossibile namque est mentem bonis cogitationibus immorari, cum principale cordis ad turpes atque terrenos intuitus fuerit devolutum. Vera est enim illa Salomonis sententia: Oculi tui cum viderint alienam, os tuum tunc loquetur prava, et iacebis tamquam in corde maris, et sicut gubernator in magna tempestate; dices autem: Ferierunt me, sed non dolui; et deluserunt me, ego autem nescivi. Derelictis autem non solum turpibus, sed etiam terrenis cogitationibus universis, erigenda est semper ad coelestia nostrae mentis intentio, secundum Salvatoris nostri sententiam. Ubi enim ego sum, inquit, illic et minister meus erit. Solet enim frequenter accidere ut dum vel suos vel aliorum lapsus imperitorum quispiam miserantis retractat affectu, ipse etiam subtilissimi teli voluptario perstringatur assensu; et initium sub specie pietatis exortum, obsceno ac noxio fine concludit. Sunt enim viae quae videntur hominibus rectae, novissima autem earum venient in profundum inferni. Quapropter studendum est nobis ut virtutum potius appetitu et desiderio regni coelorum, quam noxiis vitiorum recordationibus, nosmetipsos ad compunctionem laudabilem provocemus, quia necesse est tamdiu quempiam pestilentissimis cloacae fetoribus praefocari, quamdiu supra eam stare vel coenum eius voluerit commovere Sanctus Ioannes Cassianus, Collatio XX, Caput IX, De Poenitentiae Fine Et Satisfactione Source: Migne PL 49.1165b-1167d

But with regard to that which you said a little earlier, that it is a care of yours to bring to mind memories of past sins, this should certainly not be done if it violently forces its way into you, which rather must be expelled instantly. For it greatly draws away the soul from the contemplation of purity, and especially in one who dwells in solitude, as it entangles him in the stains of this world and suffocates him with stench of vices. For while you recall those things which you did through ignorance or wantonness in accordance with the prince of this world, though I allow you that while in these thoughts no delight creeps in, yet surely the mere touch of the old filthiness is sure to corrupt your soul with its foul stench and to shut out the spiritual fragrance of the virtues, that is, the sweetness of a good odour. When, then, the recollection of past sins comes to your mind, you must recoil from it, just as an honest and upright man flees if he is sought out in public by a shameless and wanton woman either for words or embraces, for unless he quickly withdraws himself from her contact, if he allows her to linger for the briefest time with vile talk, even if he spurns to consent to her shameful pleasures, yet he shall not avoid the mark of disgraceful reproof in the judgement of all who pass by. Therefore, if we by remembrance have been led to similar thoughts, we should instantly cease contemplation of them, and to fulfill what is commanded by Solomon: 'But go forth, be unwilling to linger in her place, nor turn your eyes upon her,' 1 lest the angels see us embroiled in filthy and vile thoughts, and they not be able to say to us as they pass by: 'The blessing of the Lord be upon you, we have blessed you in the name of the Lord.' 2 For it is impossible for the mind to dwell in good thoughts when the main part of the heart is rolling among foul and and earthly considerations. True is the saying of Solomon: 'When your eye shall look on a strange woman, then your mouth will speak wickedly, and you shall lie as in the heart of the sea, and you shall be like a pilot in a great storm, yet you will say: They have beaten me, but I do not grieve; and they mocked me and I did not know it.' 3 For we should not only forsake foul thoughts but all earthly ones and always elevate the desire of our soul to heavenly things, in accordance with the saying of the Saviour: 'Where I am, there shall be my servant.' 4 Indeed it often happens that while someone is bringing to mind his own falls, or those of other inept folk out of some sort of pity, he is grazed by a most subtle blade to assent to the pleasure, and what began beneath the appearance of piety, terminates in an obscene and filthy end. 'For there are ways which appear right to men, but the ends of them shall come to the depths of hell.' 5 For which reason we must rather strive with a desire for virtue and longing for the kingdom of heaven, rather than with a noxious recollection of sin, so that we call ourselves to laudable compunction. Because a man is certain to be suffocated by the pestilential stench of the sewer if he chooses to stand over it or to stir up its filth Saint John Cassian, The Conferences, Conference 20, Chapter 9, On The End of Penitence and Satisfaction 1 Prov 9.18 2 Ps 128.8 3 Prov 23.33-35 4 Jn 12.26 5 Prov 16.25

Prayer And Remembrance

Ἐν καιρῷ μνήμης Θεοῦ πολυπλασίασον δέησιν, ἵνα ὅταν ἐπιλάθῃς, ὁ Κύριος ὑπομνήσῃ σε. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Migne PG 65.908d

At any time comes thought of God, let prayers be multiplied, that when you are forgetful, the Lord remembers you. Saint Mark The Ascetic, On The Spiritual Law.

Endurance And Remembrance

Ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην πάντα τὰ ἔθνη τὰ ἐπιλανθανόμενα τοῦ θεοῦ Εἰ γὰρ νῦν ἀναισθητοῦσι, ἀλλ' ἤξει τῆς κρίσεως ὁ καιρός. Θεοῦ δὲ ἄνθρωπος, κἂν δοκῇ καταπεφρονῆσθαι παρὰ Θεοῦ, τῷ παρὰ τῶν ἁμαρτωλῶν ἀνήκεστα πάσχειν· ἀλλ' οὐ παραδέδοται λήθῃ. Οὐ γὰρ εἰς τὸ τέλος ἐπιλησθήσεται ὁ πτωχὸς τῷ πνεύματι· ἔχει δὲ καρπὸν καὶ τέλος ἀγαθὸν διὰ τὴν ἐν τοῖς παροῦσιν ὑπομονήν. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους ψαλμους, ψαλμος Θ' Source: Migne PG 23.133b

Sinners shall be turned to hell, all the people who forget God. 1 For even if now they have no sense of it, the time of judgement comes. But the man of God, even if it seems he is neglected by God, suffering the afflictions of sinners, yet he is not forgotten. For not forever shall the poor of spirit be forgotten, but he shall have his fruit and a good end by his present endurance. 2 Eusebius of Caesarea, Commentary on the Psalms, Psalm 9 1 Ps 9.17 2 Ps 9.18

Sin And Memory

Dixit ergo serpens mulieri: Quid, quia dixit Deus: Non edetis ab omni ligno paradisi? Et dixit mulier serpenti: A fructu ligni quod est in paradiso edemus: de fructu autem ligni, quod est in medio paradisi, dixit Deus: Non edetis ex eo, neque tangetis illud, ne moriamini.  Ideo prius interrogavit serpens, et respondit hoc mulier, ut praevaricatio esset inexcusabilis, neque ullo modo dici posset, id quod praeceperat Deus oblitam fuisse mulierem. Quamquam et oblivio praecepti, maxime unius et tam necessarii, ad maximam culpam damnabilis neglegentiae pertineret: verumtamen evidentior eius transgressio est, cum memoria retinetur, et tamquam in illo Deus assistens praesensque contemnitur. Unde necessarium fuit, cum in Psalmo diceretur: Et memoria retinentibus mandata eius, addere, ut faciant ea  Multi enim retinent memoria, ut contemnant ea, praevaricationis maiore peccato, ubi oblivionis nulla est excusatio. Sanctus Augustinus Hipponensi, De Genesi Ad Litteram, Liber XI, Caput XXX  Source: Migne PL 34.445

Therefore the serpent said to the woman: 'Why did God say that you are not to eat from the tree of paradise?' And the woman said: 'From the fruit of the tree that is in paradise we may eat, from the fruit of the tree which is in the middle of paradise God said: 'You shall not eat from it, nor shall you touch it, lest you die.' 1  Thus first the serpent questions and then the woman answers, that error be without excuse, nor may it be able to be said that the woman had forgotten what God had commanded. Though whoever is forgetful of a command, especially one so singular and necessary, has attached themselves to grave fault by damnable negligence, more evident is that transgression when the memory remembers, as with one who with God near and present yet will scorn Him. Whence it was necessary in the Psalm that says, 'And being mindful for the holding of His commands, to add, 'That they do them.' 2 For with these things held in the memory, when they are spurned, there is greater sin of fault, where there is no excuse of forgetfulness. Saint Augustine of Hippo, from On Genesis To The Letter, Book 11, Chap 30 1 Gen 3.1-3 2 Ps 102.18

Receiving The Book

Accepi librum de manu angeli et comedi illum. Accipere librum et comedere, ostensione sibi facta memoriae est mandare. Et erat in ore meo tamquam mel dulcis et cum devorassem eum, amaricatus est venter meus. Dulcem esse in ore praedictionis est fructus loquentis, et audientibus dulcissimus, sed et praedicantibus et perseverantibus in mandatis per passionem amarissimus. Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis Source: Migne PL 5 333

I received the book from the hand of the angel and ate it. 1 To receive the book and to eat is the placing into memory the things revealed to him. And it was in my mouth as sweet as honey and when I had eaten it, it was bitter in my stomach. To be sweet in the mouth of the preacher is the fruit of speaking, and to the hearers it is most sweet, but it is most bitter to both those who preach and those who persevere in the commandments on account of suffering. Victorinus of Pettau, from the Commentary on the Apocalypse of St John 1 Apoc 10.10

Virtue And Memory

Ποιήσας ἀρετὴν, μνήσθητι τοῦ εἰρηκότος, ὅτι Χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ  Source: Migne PG 65 911

Having performed a virtuous deed, be mindful of Him who said, 'Without me you can do nothing.' 1 Saint Mark The Ascetic, from On The Spiritual Law. 1 Jn 15.5

Wisdom And Salvation

Sed et hanc vidi sapientiam sub sole, et magna est apud me. Civitas parva et viri in ea pauci: et venit ad eam rex magnus et circumdedit eam, et aedificavit adversus eam magnam machinam. Et invenit in ea virum pauperem et sapientem, et salvavit hic civitatem in sapientia sua: et homo non recordatus est hominis pauperis illius. Aliis omnia incerta dicentibus et justum ab injusto nihil amplius habere; ego sapientiam etiam in hoc maximam comprobavi: quod crebre evenit, ut parva sit civitas, et habitores in ea pauci, et innumerabilium hostium cingatur excercitu, et obsidione et fame populus intus necetur: et repente contra omnium suscipionem inveniri virum humilem et pauperem, qui quia habet sapientiam majorem cunctis divitibus, magnis et potentibus et superbis in periculo positis, et ad obsidionem paventibus, cogitat et inquirit, et invenit quomodo a malis eruat civitatem. Et, O ingrata hominum oblivio, postquam fuerint liberati, et soluta captivitas, et reddita partiae libertas, nemo meminit sapientis illius pauperis, nemo refert gratias pro salute: sed omnes honorant divites, qui in periculo nihil subvenire potuerunt. Aliter Hebraeus ita hunc locum interpretatus est: Civitas parva, homo est, qui etiam apud philosophos minor mundus vocatur. Et viri in ea pauci, membra de quibus homo ipse contexitur. Cum autem venerit adversus eam rex magnus diabolus, et quaesierit locum per quem possit irrumpere, invenitur in ea humilis et sapiens, et quieta cogitatio interioris hominis, et servat urbem quae obsessa ab hostibus cingebatur. Cumque homo de periculo sive persecutionis, sive angustiarum, sive cujuscunque adversae rei atque peccati fuerit erutus: homo ille exterior, qui inimicus est illius pauperis hominis, et sapientis, non recordatur interioris hominis, nec subdit se consiliis ejus: sed rursum sua fruitur libertate. Aliter: Parva civitas est, et viri in ea pacui, ad comparationem totius mundi, Ecclesia est: adversus quam saepe consurgit rex magnus diabolus, non quod magnus sit, sed quod magnum se esse jactitet, et circumdat eam obsidione sive persecutionis, sive alio angustiarum genere. Et invenit in ea virum pauperem et sapientem, Dominum Jesum Christum, qui pro nobis pauper factus est, et est ipsa sapientia: et ille vir pauper liberat urbem in sapientia sua. Quoties vidimus sedentem leonem in insidiis cum divitibus, hoc est, cum senatoribus et principibus hujus saeculi, et adversus Ecclesiam molientem, pauperis istius sapientia corruisse? Cumque pauper hic vicerit, et urbs paci fuerit restituta, vix aliquis ejus meminit, vix iliius mandata considerat: sed totos se luxuriae et voluptatibus concedentes, quaerunt divitias, quae in necessitate non liberant Sanctus Hieronymous, Commentarius Ecclesiasten, Cap IX Migne PL 23 1088-89

But even this wisdom I saw beneath the sun and great is is to me. A small city and the men in it few and a great king came to it and encompassed it and he built against it a great machine. And there was found in that place a man poor and wise, and he saved the city by his wisdom and no man remembers the name of this poor man. 1 With it said that it is all uncertain whether there is much difference between the righteous and the unrighteous, I found great wisdom in this, that being pressed, like a little city, and the inhabitants in it few, and a countless host surrounding it and the siege and famine slaying the people within, suddenly against all expectation is found a man humble and poor because he has that wisdom which is greater then all the rich and the highly placed and the powerful and the proud, who are placed in danger and distressed by the siege, he thinks and ponders, and he finds how to relieve the city from evil. And then, O ingrate forgetfulness of man, after they are free and released from captivity, and returned to their former liberty, no one recalls the name of this poor wise man, no one gives thanks for salvation, but all honour the rich who were not able to help at all in danger. A Hebrew gives this interpretation of the passage: 'The little city is a man, who among the philosophers is called a little world. And the men in it who are few are the members by which a man is knit together. And when the great king the devil comes against it and he seeks a place where he may break in, there is found in him humility and wisdom and the tranquil thought of the interior man, and this protects the city which is surrounded by the siege of the enemy. And then a man from peril or persecution or trial or whatever adverse thing, even from sin, may be saved, but that exterior man who is the enemy of the poor man, or of wisdom, does not recall the interior man, nor does he listen to his counsel, but again he enjoys his own liberty.' Another interpretation is: 'Small is the city and the men in it few, and this is the Church in relation to the world against which often rises the great king the devil, not that he is great but this is his boast, and he surrounds it with a siege, or persecution, or some other sort of trial, and there is found in it a man poor and wise, Our Lord Jesus Christ, who for us was made poor 2 and He is wisdom, and that poor man frees the city by his wisdom. How many times do we see the crouching lion plotting with the rich, 3 that is, with the senators and princes of this world,  working against the Church, that they might throw down the wisdom of the poor? And when the poor man conquers, and the city is restored to peace, scarcely do any remember Him, scarcely any pay heed to His commandments, but all return to their luxuries and pleasures and the seeking of wealth, that which in time of trial will not free them. Saint Jerome, Commentary on Ecclesiastes, Chap 9 1 Eccli 9.13-15 2 2 Cor 7.9 3 cf Ps 9.30

The Two Deaths

Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου. Οἱ περὶ τοῦ κοινῦν θανάτου ὑπονοοῦντες εἰρῆσθαι τὰ προκείμενα, σφάλλονται, μᾶλλον δὲ ἀσεβοῦσιν· οἱ γὰρ ἅγιοι ἄνδρες οὐ τότε μόνον μνήμην ἔχουσι Θεοῦ, ὅτε τὴν κοινὴν ζωὴν ἔχουσιν, ἀλλὰ πολλῷ μᾶλλον ὅτε χωρίζονται τοῦ φθαρτοῦ σώματος. Τί οὖν φησίν; Ἐπεὶ οὐδεὶς μεμνημένος σου ἐν θανάτῳ γίνεται, ὄν ἡ ἁμαρτία ἀποτίκτει· οὕτος δέ ἐστιν ὁ χωρίζων ἐναρέτου ζωῆς τὴν ἁμαρτάνουσαν ψυχήν· ποθῶ δὲ μνήμην σου ἔχειν, εἰς τοῦτ' αὐτὸ ῥέψας τὴν ἀγαθότητα σου, σῶσόν με, ἵνα μὴ ἰσχυσάσης κατ' ἐμου τῆς προσούσης ἀσθενείας καὶ ταραχῆς, καταποθῶ ὑπὸ τοῦ θανάτου. Οὐ γὰρ εἴρηται, Οὐ μέμνηται Θεοῦ ὁ ἐν θανάτῳ, ἀλλ', Ὁ μνημονεύων αὐτοῦ οὐκ ἔστιν ἐν θανάτω, περὶ οὗ φησιν ὁ Σωτήρ· Ὁ τὸν λόγον μου ἀκούων, θάνατον οὐ θεωρεϊ εἰς τὸν αἰῶνα. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος Ϛ' Migne PG 39.1177

'For in death there is no memory of you.' 1 Those who think that this speaks of the common death are deceived, or rather they speak impiously. For holy men are not only then mindful of God when they possess the common life but much more so when they are separated from the common body. What then does he say? That none who is mindful of you will fall into that death which sin begets, for this death by sin separates the soul from the life of virtue. But desiring to be mindful of you, quickly turning to your kindness, save me, lest being overwhelmed in my weakness and confusion I am devoured by death. For he does not say there is no memory of God in the one who dies, but that he who is mindful of you does not die, concerning which the Saviour said, 'He who hears my word shall not see death into eternity.' 2   Didymus the Blind, Commentary on the Psalms, from Psalm 6 1 Ps 6.6 2 Jn 8.51

Death and Memory

Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου. Ὁ γὰρ ἅπαξ τοῖς τοῦ θανάτου βρόχοις ἀλοὺς, ἀπρακτήσει ἂν πρὸς πᾶσαν ἀρετήν. Οὐκ ἔστιν, φησὶν, ἐν τῷ θανάτῳ ὁ μνημονεύων σου. τουτέστιν ὁ τὰς ἐντολὰς τηρῆσαι δυνάμενος, τῆς βοηθείας τοῦ πνεύματος μὴ συμπαρούσης. Ἅγιος Κύριλλος Ἀλεξανδρείας, Εἰς Τους Ψαλμους, Ψαλμός Ϛ Source: Migne PG 69.745

'For in death there is no memory of you.' 1 Certainly he who is once bound in the chains of death is no longer able to practice any virtue, and so it is said  'In death there is no memory of you.' That is, one cannot keep the commandments without the help of the Spirit. Saint Cyril of Alexandria, Commentary on the Psalms, from Psalm 6 1   Ps 6.6

The Life And Death Of Memories

Ἐπειδὴ οὐκ ἔστι μνεία τοῦ σοφοῦ μετὰ τοῦ ἄφρονος εἰς τὸν αἰῶνα. Παροδικὰ μὲν γὰρ τὰ τοῦ βίου συμπτώματα, εἴτε καθέστηκε λυπηρὰ, περὶ ὦν φησιν· Καθότι ἤδη τὰ πάντα ἐπελήσθη· ἐπειδὴ χρόνου μικροῦ παραδραμόντος, λήθῃ τὰ συμβαίνοντα βιωτικὰ τοῖς ἀνθρώποις σβέννυται. Καὶ αὐτοὶ δὲ οἶς ταῦτα συμβένηκεν, οὐκ ὁμοίως μνημονεύονται, εἰ καὶ συμπτώμασι βιωτικοῖς παραπλησίως ὑπήντησαν. Οὐδὲ γὰρ ἀπὸ τούτων μνημονεύονται, ἀλλ' ὥσπερ ἂν σοφίας ἔσχον ἢ ἀφροσύνης, ἀρετῆς ἢ κακίας. Τούτων γὰρ αἱ μνῆμαι τοῖς ἀνθρώποις, διὰ τὰς ἐπ' αὐτοῖς ἀμοιβὰς, οὐ σβέννυνται. Διὰ τοῦτο ἀκολούθως ἐπήγαγε· Καὶ πῶς ἀποθανεῖται ὁ σοφὸς μετὰ τοῦ ἄφρονος; Θάνατος μὲν γὰρ ἁμαρτωλῶν πονηρός· μνήμη δὲ δικαίου μετ' ἐγκωμίων γίνεται· ὄνομα δὲ ἀσεβοῦς σβέννυται. Διονύσιος Αλεξανδρείας, Εἰς Τον Ἐκκλησιασην,  Κεφ Β' Source: Migne PG 10.1585

'For just as with the fool there is no remembrance of the wise man forever.' 1 For the things which befall in this life are transitory, even the painful incidents, concerning which he then says, 'As everything now shall be forgotten.' For after a short time has passed all the things that have befallen men in life perish in forgetfulness. And even those to whom these things have happened are not remembered alike, even if they have undergone similar chances in life. For they are not remembered for these things, but only as they took to wisdom or folly, virtue or vice. And these memories of men and how they acted concerning what befell them do not perish. For which reason this follows: 'And how shall the wise man die with the fool? The death of sinners is indeed evil, but the memory of the righteous comes with praise, and the name of the wicked is extinguished.' 2   Dionysius of Alexandria, from On Ecclesiastes, Chap 2 1 1 Eccl 2.16 2 Prov 10.7

Hell Dead and Alive

Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεται; κ.τ.ἑ.  Ὁ μνημονεύων Θεοῦ τοῦ λέγοντος· Ἐγω εἰμι ἡ ζωὴ, οὐκ ἔστιν ἐν τῷ θανᾴτῳ. Οὐκ ἔστιν ἐν τῷ θανάτῳ τῷ ἐσχάτῳ ἐχθρῷ Θεοῠ τυγχάνοντι μεμνῆσθαι σου· διὸ ῥῦσαί με ἀπ' αὐτοῦ, ἵνα πάλιν μνημονεύω σου. Διὰ τοῦτο δὲ καὶ οἱ πρὸ θανάτου ἁμαρτάνοντες οὐ μέμνηνται τοῦ Θεοῦ. Ἥτοι ἐν ᾅδῃ οὐδεὶς ἐξομολογήσεται, ἢ πάνυ ὀλίγοι· τοῦτο γὰρ ἐμφαίνει ἀπὸ ταύτης, καὶ μήποτε δια τό· Ἐλθέτω δὴ θάνατος ἐπ' αὐτοὺς, καὶ καταβήτωσσαν εἰς ᾅδου ζῶντες. Οἱ ζῶντες εἰς ᾅδου καταβαίνοντες μεμνῆσθαι δύνανται τοῦ Θεοῦ ὡς οὐκ ὄντες ἐν θανάτῳ, καὶ ἐξομολογεῖσθαι αὐτῷ.  Ὠριγένης, Εἰς Ψαλμους, Ψαλμος Ϛ' Source: Migne PG 12. 1176

For in death there is not one who is mindful of you; and in hell who confesses? 1 He who is mindful of the saying of God, 'I am the life,' 2 he is not in death. He is not in death which is the ultimate enemy of God, who is mindful of you; therefore save me from that, that again I may be mindful of you. And so those who before death are sinners are not mindful of God. Truly in hell no one confesses Him, or scarcely few. For because of this he declares, 'May death come upon them, and may they descend into hell alive.' 2 The living who are falling into hell are able to remember God  because they are not yet dead and confessing Him. Origen, On the Psalms, Psalm 6 1 Ps 6.6 2 Jn 14.6 3 Ps 54.16