Receiving And Persevering

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

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

Belonging And Obedience

Dilectus meus mihi, et ego illi, qui pascitur inter lilia, donec aspiret dies, et inclinentur umbrae. Dilectus meus mihi haec locutus est, et ego illi, subaudis obediam, qui pascitur inter lilia, hoc est delectatur in operibus eorum qui sunt candidi in virtutibus, qui sunt decus aliorum, ut lilium spinarum. Et tandiu in his pascitur, et tandiu obediam alios docendo, donec aspiret dies, id est donec scientia aeternae claritatis adveniat, ubi omnes verum lumen videant, et donec inclinentur umbrae, id est donec ignorantia praesentis vitae pertranseat. Honorius Augustodunensis, Expositio in Cantica Canticorum, Caput II Source: Migne PL 172.394c-d

My beloved is mine and I am his, he who feeds among the lilies, until the day breaks and the shadows decline... 1 'My beloved is mine,' she says, 'and I am his,' meaning I shall be obedient to him, 'who feeds among the lilies,' which is to delight in the works of those who are bright with virtue, who are as worthy among others as 'a lily among thorns.' 2 And on these he shall feed, and my obedience shall teach others, 'until the day breaks,' that is, until the knowledge of eternal brightness comes, when all shall see the true light, and until 'the shadows decline,' which is when the ignorance of the present life passes by. Honorius of Autun, Commentary on The Song of Songs, Chapter 2 1 Song 2.16-17 2 Song 2.2

Commands And Binding

Quapropter multam fiduciam habens in Christo imperandi tibi, quod ad rem pertinet, propter charitaem tamen magis deprecor, cum sis talis, ut Paulus senex, nunc autem et vinctus Christi Jesu. Quantum ratio exigebat, dignum erat imperare discipulo magistrum ex fiducia apostolicae auctoritatis; sed quia vir bonus erat philemon, per affectum illum provocat obaudire, quasi coaevum aetatis, et vinctum Christi Jesu, id est, obligtum negotiis Dominicis, vel propter nomen ejus subjectum vinculis, sicut erant et ipsi apostoli. Tales enim fuerunt Judas et Silas, qui, cum ex plebe essent, primores inter fratres, obligaverant semetipsos Dominicis actibus; ut una cum apostolicis coagonizarent propter fidem Dei. Unde Silas particeps laborum invenitur Apostoli. Ambrosiaster, In Epistolam Beati Pauli Ad Philomenem Source: Migne PL 17.505b

Whence by the possession of great faith in Christ I can command you to act in this affair, yet because of love I rather beg you, who are such as I, an old man, and now even a prisoner for Jesus Christ. 1 Weighty reason demanded that on account of Apostolic authority the master was fit to command the pupil, but because Philemon was a good man, he calls on him to obey out of affection, as men of the same age, and a captive of Jesus Christ, that is, one bound to the affairs of the Lord, indeed on account on His name subject to chains, as the Apostles were. For such were Judas and Silas, 2 who from the common people, first among brothers, bound themselves to the deeds of the Lord, so that they suffered with the Apostles on account of the faith of God. Whence Silas is found to participate in the trials of the Apostle. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philemon 1 Philemon 8-9 2 Acts 15.22-

Considering Commands

Iterum quaestio: Sciebat praevaricaturum Deus Adam mandata sua, an nesciebat? Si nesciebat, non est ista divinae potestatis assertio: si autem sciebat, et nihilominus sciens negligenda mandavit, non est Dei aliquid superfluum praecipere. Superfluum autem praecepit protoplasto illi Adae, quod cum noverat minime servaturum: nihil autem Deus superfluum facit; ergo non est Scriptura ex Deo. Hoc enim objiciunt, qui Vetus non recipiunt Testamentum, et has interserunt quaestiones. Verum hi sua sententia et opinione vincendi sunt. Cum enim novi Testamenti non refutant fidem, exemplo sunt arguendi, ut vetus credant: quoniam cum sibi divina praecepta et facta conveniant, unius auctoris Testamentum utrumque liquet esse credendum. Discant igitur non superfluum, non injustum etiam praevaricaturo praescriptum esse mandatum. Nam et ipse Dominus Jesus elegit Judam, quem proditorem sciebat. Quem si per imprudentiam electum putant, divinae derogant potestati. Sed hoc aestimare non possunt, cum Scriptura dicat: Quia sciebat Jesus quis eum proditurus esset. Conticescant igitur repugnatores isti veteris Testamenti. Sed quoniam etiam gentilibus, si forte istud objecerint, respondendum videtur, qui exemplum non recipiunt, rationem exigunt; accipiant etiam ipsi qua ratione Dei Filius vel praevaricaturo mandaverit, vel elegerit proditurum. Venerat Dominus Jesus omnes salvos facere peccatores, etiam circa impios ostendere suam debuit voluntatem. Et ideo nec proditurum debuit praeterire; ut adverterent omnes, quod in electione etiam proditoris sui servandorum omnium insigne praetendit, nec in eo laesus est vel Adam, quia mandatum accepit, vel Judas, quia electus est. Non enim necessitatem Deus vel illi praevaricationis, vel huic proditionis imposuit, quia uterque si quod acceperat, custodisset, a peccato abstinere potuisset. Denique nec Judaeos omnes credituros sciebat, et tamen ait: Non veni nisi ad oves perditas domus Israel. Ergo non in mandante culpa est, sed in praevaricante peccatum est. Et quod in Deo fuit, ostendit omnibus quod omnes voluit liberare. Nec tamen dico quia praevaricationem nesciebat futuram, immo quia sciebat assero: sed non ideo pereuntis proditoris invidiam in se debuit derivare, ut ascriberetur Deo, quod uterque sit lapsus. Nunc autem uterque redarguitur, atque reconvincitur; quia et ille mandatum ne laberetur accepit, et hic etiam in apostolatus munus adscitus est, ut vel beneficio Dei revocaretur a proditionis affectu; simul ut dum alii revincuntur, prodesset omnibus. Non enim consisteret peccatum, si interdictio non fuisset. Non consistente autem peccato, non solum malitia, sed etiam virtus fortasse non esset: quae nisi aliqua malitiae fuissent semina, vel subsistere vel eminere non posset. Quid est enim peccatum, nisi praevaricatio legis divinae, et coelestium inobedientia praeceptorum? Non enim auribus corporis de mandatis coelestibus judicamus: sed cum esset Dei verbum, opiniones quaedam nobis boni et mali pullularunt; dum id quod malum est, naturaliter intelligimus esse vitandum, et id quod bonum est naturaliter nobis intelligimus esse praeceptum. In eo igitur vocem Domini videmur audire, quod alia interdicat, alia praecipiat. Et ideo si quis non obedierit illis quae semel a Deo praecepta credimus, poenae obnoxius aestimatur. Dei autem praeceptum non quasi in tabulis lapideis atramento legimus inscriptum, sed cordibus nostris tenemus impressum spiritu Dei vivi. Ergo opinio nostra ipsa sibi legem facit. Si enim gentes quae legem non habent, naturaliter ea quae legis sunt, faciunt; ejusmodi legem non habentes ipsi sibi sunt lex, qui ostendunt opus legis scriptum in cordibus suis. Opinio igitur humana sibi tamquam Dei lex est. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput VIII Source: Migne PL 14.291d-293a

Again a question: 'Did God know that Adam would disobey His commands, or did He not know? If He did not know, it is a detraction from Divine power; if He knew, and nevertheless commanded which He knew would be disregarded, it is not Godlike to give an unnecessary order. It was superfluous to issue a command to the first created Adam which He knew would not be observed. But God does nothing superfluous, therefore, this Scripture is not from God.' Now they who do not accept the Old Testament give this as an objection and so they propose these questions. Truly these are to be condemned from their own thought and opinion. When they do not withold trust in the New Testament, they must be convinced by example that they should believe the Old, because when they see His commands and His deeds harmonise, it is clear that they must believe that both Testaments are the work of one Author. Let them learn, then, that a command to one who will disobey is not something unjust or superfluous. The Lord Himself chose Judas, whom He knew would betray Him. Which if they think that he was chosen unwisely, they diminish the power of God. But they cannot judge so, since Scripture says: 'For Jesus knew who it was who would betray Him.' 1 Those who are hostile to the Old Testament should therefore be silent. But because it apears that the Gentiles, if they should object to this also must have their reply, they who will not admit example but demand reason, let them understand for what reason the Son of God either commanded one who would disobey or chose a betrayer. The Lord Jesus came to save all sinners; 2 even for the impious He had to show care, and therefore it was not that he should have passed over a traitor, that all might see that in the choice of traitor was a sign of His service of all; no injury was done to Adam because he received a command, nor Judas, because he was chosen. God did not impose it as a necessity that one disobey him and the other become a traitor, because both, if they had guarded what they received, were able to avoid sin. Then He knew that not all the Jews would believe, yet He still said: 'I have not come but to the lost sheep of Israel.' 3  Therefore there is no fault in commanding, but the sin is in the one who disobeys. God's intent was this: He showed to everyone that He wished everyone to be free. I do not say, however, that He did not know of the future disobedience to come. Rather, I assert that He did know, but that He should not therefore be reproved for the envy of a betrayer going to destruction, so that the cause of the fall of both is ascribed to God. For now both are convicted, and condemned, because the former received a command not to fall, and the latter was enrolled among the Apostles, that he, by the kindness of God, might be recalled from his intention to betray, and that at that time when the others were overthrown he might be a help to all. There would not be any sin if there were no prohibition. Without the existence of sin there would not only be no wickedness but, perhaps, not even virtue, which unless their were seeds of wickedness, there would be no falling short or preeminence. What indeed is sin, if not disregard of Divine law and disobedience to heavenly commands? Not by the ear of the body do we judge heavenly commands, but only with the Word of God can we bring forth opinions on good and evil, so that naturally we understand what should be avoided is evil and what is naturally good for us to be a command. In this, then, we seem to hear the voice of the Lord, that some things are forbidden and other things commanded. And therefore if someone does not obey those things which are believed to have been once commanded by God, he is considered to be liable to punishment. The commands of God we do not read as if they were recorded in ink on a tablet of stone, but they are impressed in our hearts by the Spirit of the living God. 4 Thus in our own thought we conceive a law. 'If the Gentiles who have no law do by nature what the law prescribes, those having no law of this kind are a law to themselves. They show the work of the law written in their hearts.' 5 Therefore human opinion to itself is as the Law of God. Saint Ambrose, On Paradise, Chapter 8 1 Jn 6.65 2 Lk 19.10 3 Prov 5.15 4 2 Cor 3.3 5 Rom 2.14-15

The Way Of Return

Et responso accepto, usque, per aliam viam reversa sunt in regionem suam. Regio nostra est paradisus, ad quam per obedientiam reverti debet genus humanum, quod inde per inobedientiam expulsum est. Herodes vero significent diabolum, ad quem redire post acceptam fidem prohibemur. Sanctus Beda, In Matthaei Evangelium Expositio, Liber I, Cap II Source: Migne PL 92.13d

'And being warned...they returned to their own land by another way.' 1 Our land is paradise, to which the human race should return by obedience, from which it was expelled by disobedience. However Herod signifies the devil, to whom we are prohibited from returning after receiving the faith. Saint Bede, Commentary on the Gospel of Matthew, Book 1, Chap 2 1 Mt 2.12

The Command And Adam

Dic mihi, cur Adam accepit mandatum ? Respondit : Ne se Deum putaret, sed subditum. Sanctus Isidorus Hispalensis, De Veteri et Novo Testamento Quaestiones, Quaestio XVIII Source:  Migne PL 83.203c

Tell me, why did Adam receive the command? 1 Answer: Lest he think himself God, but rather that he be obedient. Saint Isidore of Seville, Questions on the Old and New Testaments, Question 18 1 Gen 2.16-17

Disobeying The Law

Ερώτησις Β' Τὶ ἐστιν Ἐπειδὴ ἐφοβοῦντο αἱ μαῖαιτὸν Θεον, ἐποίησαν ἑαυταῖς οἰκίας; Τοῦ Φαραὼ κελεύσαντος διαφθείρειν τὰ ἄῥῥενα, ἐκεῖναι δι' εὐλάβειαν ὑπουργῆσαι τῷ τῆς παιδοκτονίας, οὐκ ἠνέσχοντο νόμῳ. Οὗ δὴ χάριν ὁ Θεὸς αὐτὰς ἀμειβόμενος, ἀφθονίαν αὐτοῖς ἀγαθῶν ἐδωρήσατο. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Την Ἐξοδον Source:Migne PG 80.228a

Question 2 Why is it said: 'Since the midwives feared God, He gave them families?' 1 When Pharaoh commanded that the males be killed, they by piety protected the infants, in disobedience to the law. For which cause God rewarded them, giving to them a wealth of goods. Theodoret of Cyrrhus, Questions On Exodus 1 Exodus 1.21

Obedience And Salvation

Ὑμεῖς οὖν οἱ τὴν καταβολὴν τῆς στάσεως ποιήσαντες ὑποτάγητε τοῖς πρεσβυτέροις καὶ παιδεύθητε εἰς μετάνοιαν κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν. Μάθετε ὑποτάσσεσθαι ἀποθέμενοι τὴν ἀλαζόνα καὶ ὑπερήφανον τῆς γλώσσης ὑμῶν αὐθάδειαν· ἄμεινον γάρ ἐστιν ὑμῖν, ἐν τῷ ποιμνίῳ τοῦ Χριστοῦ μικροὺς καὶ ἐλλογίμους εὑρεθῆναι, ἢ καθ’ ὑπεροχὴν δοκοῦντας ἐκριφῆναι ἐκ τῆς ἐλπίδος αὐτοῦ. Οὕτως γὰρ λέγει ἡ πανάρετος σοφία· Ἰδοὺ προήσομαι ὑμῖν ἐμῆς πνοῆς ῥῆσιν, διδάξω δὲ ὑμᾶς τὸν ἐμὸν λόγον. Ἐπειδὴ ἐκάλουν καὶ οὐχ ὑπηκούσατε, καὶ ἐξέτεινον λόγους καὶ οὐ προσείχετε, ἀλλὰ ἀκύρους ἐποιεῖτε τὰς ἐμὰς βουλάς, τοῖς δὲ ἐμοῖς ἐλέγχοις ἠπειθήσατε· τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δέ, ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος καὶ ὡς ἂν ἀφίκηται ὑμῖν ἄφνω θόρυβος, ἡ δὲ καταστροφὴ ὁμοία καταιγίδι παρῇ, ἢ ὅταν ἔρχηται ὑμῖν θλῖψις καὶ πολιορκία. Ἔσται γάρ, ὅταν ἐπικαλέσησθέ με, ἐγὼ δὲ οὐκ εἰσακούσομαι ὑμῶν· ζητήσουσίν με κακοί, καὶ οὐχ εὑρήσουσιν. Ἐμίσησαν γὰρ σοφίαν, τὸν δὲ φόβον τοῦ Κυρίου οὐ προείλαντο, οὐδὲ ἤθελον ἐμαῖς προσέχειν βουλαῖς, ἐμυκτήριζον δὲ ἐμοὺς ἐλέγχους. Τοιγαροῦν ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρποὺς καὶ τῆς ἑαυτῶν ἀσεβείας πλησθήσονται. Ἀνθ’ ὧν γὰρ ἠδίκουν νηπίους φονευθήσονται, καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ· ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐπ’ ἐλπίδι πεποιθὼς καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ. Ὑπακούσωμεν οὖν τῷ παναγίῳ καὶ ἐνδόξῳ ὀνόματι αὐτοῦ φυγόντες τὰς προειρημένας διὰ τῆς σοφίας τοῖς ἀπειθοῦσιν ἀπειλάς, ἵνα «κατασκηνώσωμεν πεποιθότες» ἐπὶ τὸ ὁσιώτατον τῆς μεγαλωσύνης αὐτοῦ ὄνομα. Δέξασθε τὴν συμβουλὴν ἡμῶν, καὶ ἔσται ἀμεταμέλητα ὑμῖν. Ζῇ γὰρ ὁ Θεὸς καὶ ζῇ ὁ Κύριος Ἰησοῦς Χριστὸς καὶ τὸ πνεῦμα τὸ ἅγιον, ἥ τε πίστις καὶ ἡ ἐλπὶς τῶν ἐκλεκτῶν, ὅτι ὁ ποιήσας ἐν ταπεινοφροσύνῃ μετ’ ἐκτενοῦς ἐπιεικείας ἀμεταμελήτως τὰ ὑπὸ τοῦ Θεοῦ δεδομένα δικαιώματα καὶ προστάγματα, οὗτος ἐντεταγμένος καὶ ἐλλόγιμος ἔσται εἰς τὸν ἀριθμὸν τῶν σῳζομένων διὰ Ἰησοῦ Χριστοῦ, δι’ οὗ ἐστὶν αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἅγιος Κλήμης Ῥώμης, Ἐπιστολή πρὸς Κορινθίους, Source: Migne PG 1 324a-328a

You, then, who are at the root of this revolt, make submission to the clergy and be educated to repentance with the bending of the knee of your hearts. Learn to submit yourselves, putting aside proud and overbearing speeches, for it is better for you to be lowly and respected members of the flock of Christ than to be apparently enjoying positions of eminence, but in fact to be cast out of all hope of Him. In the Wisdom of Perfection it says: 'Behold, I will bring out to you a saying of my breath, and I will teach you my word. Because I called and you did not obey and I held out words and you did not attend to them, but made my councils of no effect and were unpersuaded by my corrections, therefore I will laugh at your destruction, and I will rejoice over you when ruin comes upon you and when dismay suddenly overtakes you and your calamity is near like a whirlwind, or when the trials of a seige come to you. For it will be that you call on me and I will not hear you, and the wicked will seek me and they will not find me. For they hated wisdom and they did not choose the fear of the Lord, nor did it please them to heed my counsel, but they mocked my reproofs. Therefore they shall eat the fruits of their own way and they shall be filled with their own impiety. Because they mistreated babes, they shall be slain, and visitation shall destroy the ungodly. But he that hears me shall dwell trusting in hope and shall have rest from all fear of every evil.' 1 Let us, then, be obedient to His all holy and glorious name by which we flee the doom that was pronounced by Wisdom on the godless, and that we may dwell trusting in the most sacred name of His majesty. Receive our counsel and you will have no regrets. For as God lives, as Jesus Christ lives, and the Holy Spirit also, on whom are set the faith and hope of God's elect, so surely the man who in all humility and fitting zeal, not to be repented, keeps the divinely appointed decrees and statues, will be enrolled with honour among the number of those who are saved through Jesus Christ, through whom God is glorified for ever and ever. Saint Clement of Rome, from the Letter to the Corinthians 1 Prov 1.23-33

The Spirit's Rebuke

Ex cuius ore Spiritus Sanctus cunctis mundi potestatibus intonuit, denuntiando primo regi apud Hebraeos dumtaxat Sauli pro eo, quod quaedam de mandatis Domini non compleverat, dicens: Stulte egisti nec custodisti mandata Domini Dei tui, quae praecepit tibi. Quod si non fecisses, iam nunc pararet Deus regnum tuum super Israhel in sempiternum: sed nequaquam regnum tuum ultra consurget. Quid ergo simile huius temporis sceleribus?  Adulteriumne vel parricidium fecit ? Nullo modo. Sed iussionis ex parte mutationem, quia, ut bene quidam nostrum ait, non agitur de qualitate peccati, sed de transgressione mandati. Itemquc illum obiecta, velut putabat, purgantem et apologias, ut generi humano moris est, sagaciter hoc modo adnectentem: Immo audivi vocem Domini et ambulavi in via, per quam misit me, tali animadversione multavit. Numquid vult, inquit, Dominus holocausta aut victimas et non potius, ut oboediatur voci Domini? Melior est enim oboedientia quam victimas, et audire magis quam offerre adipem arietum, quoniam sicut peccatum ariolandi est repugnare et quasi scelus idolatriae nolle adquiescere. Pro eo ergo, quod abiecisti sermonem Domini, abiecit et te, ne sis rex. Et post pauca : Scidit, inquit, Deus regnum Israhel a te hodie et dedit illud proximo tuo meliori te. Porro triumphator in Israhel non parcet et paenitudine non flectetur, necque enim homo est, ut agat paenitentiam; subauditur: super duris malorum praecordiis. Notandum ergo est, quod dixit scelus idolatriae esse nolle Deo adquiescere. Non sibi scelerati isti, dum non gentium diis perspicue litant, subplaudant, siquidem conculcantes porcorum more pretiosissimas Christi margaritas, idolatrae. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source:  Migne PL 69.355b-d

From the mouth of Samuel the Holy Spirit thundered out to all the powers of the world, when he denounced Saul, the first king of the Hebrews, because he had not fulfilled certain commands of the Lord, saying, 'You have acted foolishly, you have not kept the commandments of the Lord, which He commanded you, which if you had done God would now establish your kingdom over Israel forever; but your kingdom shall arise no further.' 1 How is there likeness to the crimes of this age? Did he commit adultery or murder? Not at all. But there was a partial change of the command, because, as a certain one of ours has well said, 'It is not a matter of the kind of sin but the transgression of a command.' 2 And he being so charged, cleansed himself, so he thought, and wove together defences, as is the custom with men, in the following plausible manner: 'Truly I have heard the voice of the Lord and walked in the way by which He sent me;' 3 And the Prophet punished him with this censure: 'Does the Lord want,' he says, 'burnt offerings or victims, and not rather obedience to the voice of the Lord? For better is obedience than victims, and  hearing more than to offer the fat of rams, because resistance is as the sin of witchcraft, and refusal as the crime of idolatry. Therefore, because you have rejected the word of the Lord, He has rejected you from being king.' 4 And a little after : 'God has torn away from you today,' he says, 'the kingdom of Israel and given it to your neighbour, one better than you. Truly the Victor in Israel will not spare and by penitence will He not be bent; for He is not a man, that He should repent,' 5 that is to say, because of the hard hearts of the wicked. We must, therefore, observe that he says that the crime of idolatry is the refusal to obey God. Let not those wicked ones applaud themselves, when they do not offer sacrifice to the gods of the Gentiles, since by treading under foot, like swine, the most precious pearls of Christ, they are idolaters. Saint Gildas The Wise, from On The Destruction and Ruin of Britain 1 1 Kings 13.13-14 2  Source unknown 3 1 Kings 15.20 4 1 Kings 15.22-23,26 5 1 Kings 15.28-29

Man Obedient And Disobedient

In obedientia autem quare? Istud Quare primum adinvenit diabolus. Diabolus enim obedientiae praeceptum primus discutere coepit: quare, inquit, praecepit vobis Deus non comedere de ligno scientiae boni et mali? Antehac homo simplex simpliciter obedierat, non tam propter praecepti rationem, quae ob praecipientis auctoritatem. Sicut enim fides non habet meritum, cui humana ratio praebet experimentum, sic obedientia a virtute humilitatis evacuatur, cum ei ratio praecepti astipulatur. Vis tamen audire, quare ad alienum aut laboramus, aut pausamus arbitrium et imperium? Quia in hoc nimirium imitatores sumus Christi, sicut filii charissimi, et ambulamus in dilectione, qua dilexit nos, qui ad omnia factus est obediens propter nos, non solum ad remedium, sed ad exemplum, ut quemadmodam ille fuit, sic et nos simus in hoc mundo. In hoc enim, ut beatus ait Joannes, et fiducia. Factus est ergo obediens per omnia, non solum Patri usque ad mortem, sed Mariae et Joseph, usque ad praelationem. Cum enim paterna vocatione dicente: Hic est Filius meus dilectus, in quo mihi bene complacuit: ipsum audite, ad praelationem vocaretur, tunc primum coepit aliis praeesse, qui diu didicerat aliis subesse; coepit jubere, qui didicit obedire. Praeterea recompensatio iusta videtur, ut qui in paradiso dedignatus est regnare dominus sub Domino, in exsilio jam serviat servus conservo. Conditio enim naturae statuit hominem sub Domino: transgressio obedientiae subjugavit cum inimico; reconciliatio vero gratiae supposuit fratri conservo. Natura subdidit eum Deo, culpa diabolo, reconciliatio vero homini amico. Isaac, Cisterciensis Abbas, Sermo L, In Natali Apostolorum Petri et Pauli Source: Migne PL 194.1859b-1860a

And why obedience? This 'why' the devil first brought. For the devil first began to shake the command of obedience. 'Why,' he said, 'does He command you not to eat from the tree of knowledge of good and evil?' 1 Before this simple man simply obeyed, not because of the reason of the command but because of it's authority. So even as faith for which human reason gives demonstration has no value, so is obedience detached from the virtue of humility, when it demands reason for the command. You wish, however, to hear why we go out to labour or we rest by judgement and command? Because in this especially we are imitators of Christ, like beloved sons, and we walk in love, with which He loved us, He who in everything was made obedient for us, 2 not only as a remedy, but as an example, that even as He was, we are in this world. For in this, said the blessed John, is faith. He was made then obedient in all things, not only to the Father unto death, but to Mary and Joseph, 3 even to the preferring of it. For when the paternal voice declared: 'This is my beloved son in whom I am well pleased,' 4 you will hear the same when you have been called to the preferring of it, for then he first begins to excel others who subjects himself to learning from others, then he begins to command who learns to obey. Besides the righteous reward shall appear, which in paradise is prepared for those who will rule, a lord beneath the Lord, who in exile now are serving, a servant to a fellow servant. The state of our nature places man beneath the Lord, the transgression of obedience subjugates us beneath the enemy, but the reconciliation of grace establishes one beneath a fellow servant. Nature subjects man to God, sin to the devil, reconciliation, however, to a good man. Isaac of Stella, from Sermon 50, On the Feast of Peter and Paul 1 Gen 3.1 2 Phillip 2.8 3 Lk 2.51 4 Mt 17.5

The Works Of Patience

Nos autem, fratres dilectissimi, qui philosophi non verbis sed factis sumus, nec vestitu sapientiam, sed veritate praeferimus, qui virtutum conscientiam magis quam jactantiam novimus, qui non loquimur magna sed vivimus, quasi servi et cultores Dei, patientiam quam magisteriis coelestibus discimus obsequiis spiritalibus praebeamus. Est enim nobis cum Deo virtus ista communis. Inde patientia incipit, inde claritas ejus et dignitas caput sumit. Origo et magnitudo patientiae Deo auctore procedit. Diligenda res homini quae Deo chara est: bonum quod amat majestas divina commendat. Si dominus nobis et pater Deus est, sectemur patientiam domini pariter et patris: quia et servos oportet esse obsequentes, et filios non decet esse degeneres. Qualis vero in Deo et quanta patientia, quod, in contumeliam suae majestatis et honoris instituta ab hominibus profana templa et terrena figmenta et sacra sacrilega patientissime sustinens, super bonos et malos aequaliter facit diem nasci et lumen solis oboriri, et cum imbribus terras rigat, nemo a beneficiis ejus excluditur quominus justis similiter et injustis indiscretas pluvias largiatur. Videmus inseparabili aequalitate patientiae nocentibus et innnoxiis, religiosis et impiis, gratia agentibus et ingratis, Dei nutu tempora obsequi, elementa famulari, spirare ventos, fontes fluere, grandescere copias messium, fructus maturescere vinearum, exuberare pomis arbusta, nemora frondescere, prata florere. Et cum crebris immo continuis exacerbetur offensis Deus, indignationem suam temperat, et praestitutum semel retributionis diem patienter exspectat. Cunque habeat in potestate vindictam, mavult diu tenere patientiam, sustinens scilicet clementer et differens, ita, si fieri potest, multum malitia protracta aliquando mutetur, et homo in errorum et scelerum contagione volutatus vel sero ad Deum convertatur, ipso monente et dicente: Nolo mortem morientis, quantum ut revertatur et vivat. Sanctus Cyprianus, De Bono Patientiae

But for us, dearest brethren, who are philosophers, not in words, but in deeds, and do not display our wisdom in our garments, but in truth, who are more acquainted with the consciousness than the boast of the virtues, who do not speak great things, but live them, let us, as servants and worshippers of God, exhibit in our spiritual obedience the patience which we learn from the heavenly teachings. We have this virtue in common with God. From Him patience begins, from Him its glory and its dignity arise. The origin and greatness of patience proceeds from God as its author. Men should love that which is dear to God; for the good the Divine Majesty loves, He commends. If God is our Lord and Father, let us cleave to the patience of our Lord as well as our Father; because it befits servants to be obedient, and it is not fitting for sons to be degenerates. But how great is the patience in God that, most patiently enduring the contempt of His majesty in the profane temples and images of earth, and the sacrilegious rites instituted by men, He makes the day begin and the light of the sun rise equally over the good and the wicked, and when He waters the earth with showers, no one is excluded from His benefits, but similarly upon the righteous and the unrighteous He bestows His undiscriminating rains. We see that at God's command, with equality of patience, the seasons minister to the guilty and the guiltless, to the religious and the impious, to those who give thanks and the thankless; we see that the elements serve them, that the winds blow, the springs flow, the abundance of the harvests grows, the fruits of the vineyards ripen, the orchards abound with apples, the woods put forth their leaves, the meadows their flowers; and while God is provoked with frequent, or rather with continual offenses, He tempers His indignation and in patience waits for the day of retribution, once and for all determined; for though He has revenge in His power, He prefers to keep patience for a long while, bearing mercifully, that is to say, and deferring, so that, if it might be possible, long protracted wickedness may at some time be changed, and man, embroiled in the contagion of errors and crimes, may, even though late, be converted to God, as He Himself warns, saying, 'I do not wish the death of him that dies, but rather that he might return and live.' 1 Saint Cyprian, from On The Good of Patience 1 cf Ez 18.32

Counsel And Understanding

βουλὴ καλὴ φυλάξει σε, ἔννοια δὲ ὁσία τηρήσει σε. Βουλὴν δὲ λέγει τὴν προαίρεσιν, καθ' ἤν αἱρούμεθα τὰ πρακτέα ποιεῖν, ἢ καὶ μὴ· ἔννοιαν δὲ τὴν περὶ τὰ θεωρητὰ, ὥστε καταλιμπάνειν αὐτὰ, καὶ Θεῷ προσοικειοῦσθαι, τὰς ἐντολὰς αὐτοῦ ὅση δύναμις φυλάττεσθαι. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας Source: Migne PG 39.1625b

Good counsel shall guard you, and holy understanding shall keep you. 1 Counsel concerns choice, according to which we choose which things to do and which things not to do, and understanding is concerning things visible, that to abandon such things is to draw near to God, guarding His commandments with holy virtue. Didymus the Blind, On Proverbs, Fragment 1 Prov 2.11

Remembering Death

Ἡ ὑπακοὴ τῆς θείας προστάξεως ζωὴν και ἀφθαρσίαν χαρίζεσθαι πέφυκεν, ἡ δέ γε παρακοὴ νεκρότητα καὶ φθοράν. Ἐπειδὴ οὖν ὁ Ἀδὰμ παρακούσας τοῦ Θεοῦ ἐν τῷ φαγεῖν τὸ κεκωλυμένον, θάνατον ἐπεσπάσατο, διὰ τοῦτο ὁ Θεὸς ἐνδιδύσκει αὐτὸν χιτῶνα δερμάτινον, ὅπως ἂν μνημονεύῃ, καὶ μὴ ἐπιλανθάνηται τοῦ οἰκείου σφάλματος, καὶ ἧσπερ αὐθαιρέτως ἐπεσπάσατο θνητότητος καὶ φθορᾶς. Τὰ γὰρ νεκρὰ δέρματα δηλοῦσι νεκρότητα καὶ φθοράν.  Ἅγιος Νειλος,Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΜΑ', Σωσανδρῳ Πριμισκρινιῳ

Obedience to the Divine precepts graced with life and immortality but disobedience brought death and corruption. When, then, Adam, disobeying God in the eating of that which was prohibited, had called upon himself death, God put on him a garment of skin, 1 that he might remember and not forget that it was his own error and own will that brought mortality and corruption upon him. For the dead skins clearly indicate death and corruption. Saint Nilus of Sinai, Book 1, Letter 241, To Sosandros, 1 Gen 3.21

Father and Sons

Quasi filii obedientiae, etc Recte filios obedientiae vult illos existere, quos in praefatione in obedientiam et aspersionem sanguinis Jesu Christi dixerat electos. Sed secundum eum qui vocavit vos sanctum, etc.  Huic simile est illud in Evangelio: 'Esto igitur vos perfecti, sicut et Pater vester coelestis perfectus est   Et si Patrem invocatis eum.  Dicendo in oratione: 'Pater noster, qui es in coelis...' Qui sine acceptione personarum judicat, etc  Non ut pater carnalis qui filiis peccantibus indulgentius parcere quam famulis consuevit. Pater autem Deus tantae justitiae et pietatis est, ut et servos humiles atque obedientes, imo et hostes sibi manum dantes mutet in adoptionem filiorum, et rursum eos qui filiorum nomine videntur honorabiliores, pro culpa inobedientiae prorsus haereditatis perpetuae reddat exsortes. In timore incolatus vestri tempore conversamini.  Ne videlicet per desidiam et negligentiam tanto Patre existatis indigni, et dum tempore praesentis incolatus securi sitis, ad promissam patriae beatitudinem pervenire non possitis. Scientes quod non corruptibilibus, auro vel argento, etc Quanto majus est pretium redempti estis a corruptione vitae carnalis, tanto amplius timere debetis, ne forte corruptelam vitiorum revertendo animum vestri Redemptoris offendatis. Sanctus Beda, In Primam Epistolam Petri, Cap I

Like obedient sons, etc 1 Rightly he wishes them to be obedient sons, those who on account of allegiance and the scattering of the blood of Jesus Christ he initially named the elect. 2 But according to Him who called you, the Holy One, etc This is similar to what is found in the Gospel: 'Be perfect like your Father in heaven is perfect.' 3   And if you call Him Father.   As is said in the prayer, 'Our Father who art in heaven...' 4 He who judges without regard of persons, etc Not like a carnal father who treats sons more indulgently than servants is He accustomed to act. For God the Father is so just and pious that even humble and obedient servants, even enemies who give themselves into his hand, He changes in sons of adoption, and again those who seem by name to be most honorable sons, for fault of disobedience, are given no share of the eternal inheritance. In fear dwelling ponder your time.   Let it not be that by indolence or negligence you are judged unworthy of such a Father, and while in the present you may dwell secure, to the promised blessedness of the fatherland you will be unable to come. Knowing that not with things corruptible, gold or silver, etc As much greater is the reward of the redeemed from the corruption of carnal life, so much more should you fear, lest perhaps having a soul a little corrupted with the vices you are turned away by the offended Redeemer. Saint Bede, Commentary on the First  Letter of Peter, Chapter 1 1 1 Pet 1.14  2 1 Pet 1. 1-2 3 Mt 5.48 4 Mt 6.9

Understanding Suffering

Ὁ ἀββᾶς Ἰσίδωρος εἶπεν· Ἡ σύνεσις τῶν ἅγίων ἅυτη ἐστὶ, τὸ ἐπιγνῶναι τὸ θέλημα τοῦ Θεοῦ. Πάντων γὰρ περιγίνεται ὁ ἄνθρωπος ἐν τῇ ὑπακυῇ τῆς ἀληθείας, ὅτι εἰκὼν καὶ ὁμοίωμα τοῦ Θεοῦ ἐστι. Πάντων δὲ πνεύματων δεινόν ἐστι τὸ ἀκολουθεῖν τῇ ἑαυτοῦ καρδίᾳ, τουέστι τῷ ἰδίῳ λογισμῷ, καὶ μὴ τῷ νομῳ τοῦ Θεοῦ· καὶ ὕστερον γίνεται αὐτῷ εἰς πένθος, ὅτι οὐκ ἔγνω τὸ μυστήριον, οὐδὲ εὖρε τὴν ὁδὸν τῶν ἁγίων ἐργάζεσθαι ἐν αὐτῇ. Νῦν οὖν καιρὸς τοῦ ποιῆσαι τῷ Κυρίῳ, ὅτι σωτηρία ἐν καιρῳ θλιψεως· οτι γέγραπται· Ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν. ᾽Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Isidore said, 'This is the understanding of the saints: to know the will of God. A man may prevail over everything in obedience to truth, for then he is like an image and likeness of God. But it is of every wretched spirit to follow his own heart, that is, his own thought and not the law of God, and afterward he comes to grief, for he did not know the mystery nor was the way of the saints found to be fashioned in him. Now is the time to work for the Lord, for salvation is in the time of suffering. Thus it is written: ' In your suffering you will find your souls.' 1 Sayings of the Desert Fathers, Palladius of Galatia  1 Lk 21.19