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

Death And Susanna

Ingemuit Susanna, et ait: Angustiae mihi sunt undique. Undique enim mors; hinc quidem corporea, inde spiritualis. Si hoc, inquit, egero, mors mihi est; si autem non egero, non effugiam manus vestras. Vestras, o Pharisaei, manus nec adultera effugit, nec pudica: vestras accusationes nec sanctus, nec peccator evadit. Dissimulatis peccata vestra, ubi inveneritis aliena: alioquin si quis forte suum non habet, vestrum ei impingitis crimen. Quid tamen Susanna facit, inter mortem et mortem, animae scilicet et corporis, undique angustata? Melius est mihi, inquit, absque opere incidere in manus hominum, quam derelinquere legem Dei mei. Nimirum sciebat ista, quam horrendum sit incidere in manus Dei viventis. Nam homines quidem, cum occiderint corpus, animae non habent ultra quid faciant: ille autem timendus est, qui potestatem habet et corpus et animam mittere in gehennam. Quid familia Joachim tardat? Irruat per posticum, nam in pomerio clamor auditur; clamor autem luporum gravium, et balantis oviculae inter eos. Sed non patitur ab eis innoxiam devorari, qui ab ipsis eorum faucibus tam dignanter eripuit etiam eripi non merentem. Merito proinde cum duceretur ad mortem, erat cor ejus fiduciam habens in Domino, quem usque adeo timuisset, ut timorem omnem postposuisset humanum, et ipsius legem et simul vitae praeposuisset, et famae. Non enim dictus fuerat sermo hujuscemodi aliquando de Susanna. Sed et parentes ejus justi erant, et vir ejus honoratior omnium Judaeorum. Merito igitur a justo Judice justam de injustis obtinuit ultionem, quae tam vehementer justitiam esurivit, ut propter eam contemneret mortem corporis, opprobrium generis, luctum inconsolabilem amicorum. Et nos, fratres, si a Christo audivimus: Nec ego te condemnabo, si peccare jam nolumus contra ipsum, si in Christo volumus pie vivere; necesse est sustineamus persecutionem, ne malum pro malo, aut maledictum pro maledicto reddamus. Alioquin qui patientiam non servaverit, perdet justitiam; hoc est, vitam perdet; hoc est, perdet animam suam. Mihi vindictam, et ego retribuam, dicit Dominus. Ita prorsus est. Ipse retribuet, sed si ei vindictam serves, si non tollas ab eo judicium, si non reddas retribuentibus tibi mala. Faciet judicium, sed injuriam patienti; in aequitate judicabit, sed pro mansuetis terrae. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Annuntiationis Beatae Mariae Virginis, Sermo III Source: Migne PL 183.395a-396a

Susanna groaned and said, 'There is anguish for me on all sides...' 1 For death is on all sides, here of the body, there of the spirit. 'If I shall do this it is death for me,' she says, 'but if I do not, I shall not escape your hands.' Your hands, O Pharisees, that do not turn away from an adulteress, 2 nor a modest woman. Neither a holy woman, nor a sinful one escaped your accusations. You disregard your sins where you come on those of another. Perhaps only if someone did not have yours, would you impute your crime to them. But what does Susanna do between death and death, the death of the body and the death of the soul, with anguish on all sides? 'Better it is for me,' she says, 'to fall into the hands of men, than to abandon the law of my God.' Certainly she knew that it is a terrible thing to fall into hands of the living God. For when men kill the body, beyond what they do, they do not take hold of the soul, but He is fearful who has the power to send both the body and the soul to hell. 3 Why did the family of Joachim delay? They slipped in through a side door. In the orchard a cry was heard, a cry of great wolves and the bleating of a little sheep among them. But it was not permitted they she who was harmless be devoured by them, she who was worthy to be seized from their throats did not deserve to be seized by them. With merit, then, when she was lead to death her heart had confidence in the Lord, who even then she feared, so that she set Him above every human fear, and at the same time set His law above her life and honour. For though not a word was said anywhere about this regarding Susanna, yet it was said that her parents were righteous, and her husband was a man who was most honoured among the Jews. With merit therefore, vengeance was obtained from the righteous judge against unjust men, since she so vehemently hungered for justice, and because of that cared not for this body of death, 5 and the opprobrium of the people, and the inconsolable grief of friends. And so it is with us, brothers, if we have been heard by Christ. I shall not condemn you if you have no wish to sin against Him, if you wish to live piously in Christ. It is necessary that we should endure persecution and not return evil for evil, nor a curse for a curse. 4 For he who does not cleave to patience ruins righteousness, and he ruins his life, that is, he ruins his soul. 'Vengeance is mine and I shall repay,' says the Lord. 6 So it will be. He shall repay if you guard His vengeance, if you do not take judgement away from Him, if you do not return evil to those who have given it to you. He shall give judgement, but for the one who endures wrongdoing. He shall judge fairly, but for the meek of the earth. 7 Saint Bernard of Clairvaux, Sermons On The Saints, On The Feast Of The Annunciation, from Sermon 3 1 Dan 13.22 2 Jn 8.3-11 3 Heb 10.31, Mt 10.28 4 Mt 5.6, Rom 7.24 5 1 Pet 3.9 6 Rom 12.19 7 Isaiah 11.4

Sin And Patience

Aut divitias bonitatis ejus, et sustentationis, et patientiae contemnis? Ignoras quonaim benignitas Dei ad poenitentiam te adducit? Divitias bonitatis Dei ille agnoscere potest,qui considerat quanta in terris mala quotidie homines gerunt, et quomodo pene omnes declinantes, et simul inutiles facti, latam et spatiosam perditionis ambulant viam, angusto vitae itinere neglecto, et tamen his omnibus Deum productentem solem suum quotidie, et pluvias ministrantem, et qui considerat quanti quotidie in Deum blasphemant, et in coelum extendunt linguas suas. Jam quid de fraudibus, de vi, de scelere, de sacrilegiis et piaculis dicam? Quibus tamen omnibus in hoc loco illi videntur in scelere praeferri, qui alios judicantes,ipsi commitunt quae in caeteris puniunt. Si quis ergo hanc bonitatem Dei et sustentationem ejus, et patientiam contemnit, ignorat quod per haec ad poenitentiam provocatur. Sustentatio vero a patientia hoc videtur differre, quod qui infirmitate magis, quam proposito delinquunt,sustentari dicuntur: qui vero pertinaci mente velut exsultant in delictis suis, ferri patienter dicendi sunt. Sed sicut omnia in mensura fecit Deus,et pondere, et numero,ita etiam patientiae ejus certa mensura est: quam mesuram credendum est esse consumatam vel ab his qui diluvio perierunt vel ab his qui in Sodomis colelesti igne vastati sunt. Unde et de Amorrhaeis dicitur: Nondum enim repleta sunt peccata Amorrhaeorum usque nunc. Fert ergo Deus patienter, et exspectat uniuscujusque poenitentiam. Sed non nos dissolvat hoc, et tardos ad conversionem faciat,quia rursus patientiae ejus et sustentationis certa mensura est. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.874b-875a

Or do you scorn the riches of His kindness and endurance and patience? Are you ignorant that the kindness of God is to lead you to penance? 1 He is able to recognise the riches of the kindness of God who considers how much evil in the world men do every day, and how everyone goes astray and at the same time do worthless things, walking in the way of ruin that is wide and easy and neglecting the narrow way of life, and yet for all these God brings forth His sun every day and serves them with rain. 2 And consider how many blaspheme God everyday and thrust out their tongues to heaven. 3 What then shall I say of lies and violence and crimes and sacrilege and shameful acts? By all which things they also appear bearing wrong, who condemn others and then do what they punish in others. If, then, someone should scorn the kindness and endurance and patience of God, he neglects that which calls him to penance. Now endurance seems to differ from patience in this way: endurance pertains to him who wanders from what is wished because of weakness, but patience is a bearing with one who exults in his wickedness because of an obstinate mind. But as God takes the measure of all things, and weighs them, and reckons them, 4 so His patience has a certain measure, which measure must be thought to have been filled up either with those who perished in the flood, or with those who were consumed by heavenly fire in Sodom. Whence it is said of the Amorites: 'Not yet even now are the sins of the Amorites filled up.' 5 Therefore God is patient and hopes for the penance of everyone. But this should not cause us to relax and make us tardy for conversion, because His patience and endurance has a certain measure. Origen, from the Commentary on the Letter of Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.4 2 Mt 7.13-14, 5.45 3 Ps 72.9 4 Wisd 11.21 5 Gen 15.16

Servant And Master

Non est discipulus super magistrum... Seipsum proponit exemplum patientiae, ut quod Dominus patitur, non sit grave servis tolerare, quasi dicat: Nolite mirari, si ita vos persequuntur, me enim Dominum tractabunt similiter. Non sit ergo turpe pati quod ego patior, quia non est discipulus supra magistrum, id est non est majoris meriti meus discipulus, quam ego magister. Sufficit ergo discipulo meo, id est sufficere debet, ut sit sicut magister ejus, id est ut eum imitetur, et in quo imitetur supponit. Si patrem familias, id est me, avocaverunt Beelzebub, id est principem daemoniorum, quanto magis vos? Hoc est: Si me conviciis aggressi sunt, qui sum Deus, multo magis vos, qui puri homines estis. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput X Source: Migne PL 162.1345a-b

The disciple is not greater than the master... 1 He proposes himself as an example of patience, so that as the Lord suffers, it may not be unbearable for the servants to suffer, as if He said, 'Do not wonder if they persecute you, for they treated me similarly. Therefore let it not be deplorable to suffer what I suffer, because the disciple is not greater than the master, that is, my disciple does not have greater merit than I, the master. 'Thus let it be enough for my disciple,' that is, it should be enough, 'that he be like his master,' that is, that he imitate Him, and in what he imitates be subordinate. 'If the father of the family,' that is, me, 'they have named Beelzebub,' that is, the prince of demons, 'how much more you?' That is, if they have come near to convict me, who am God, so much more you, who are mere men. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 10 1 Mt 10.24

Judgement And Endurance

Et vos, inquit, oves meae, haec dicit Dominus Deus: Ecce ego iudico inter ovem et ovem, et arietes et hircos. Quid hic faciunt hirci in grege Dei? In eisdem pascuis, in eisdem fontibus, et hirci tamen sinistrae destinati dextris miscentur, et prius tolerantur qui separabuntur. Et hic exercetur ovium patientia ad similitudinem patientiae Dei. Separatio enim ab illo erit, aliorum ad sinistram aliorum ad dexteram. Nunc autem ipse tacet, tu vis loqui. Sed unde dico: Tu vis loqui? Unde ipse tacet. A vindicta iudicii, non a verbo correptionis. Ipse nondum separat, tu vis separare. Ipse mixta tolerat, qui seminavit. Si ante ventilationem frumentum vis esse purgatum, tuo vento, pessime ventilaberis. Licuerit servis dicere: Vis, imus, et colligimus ea? Stomachati enim sunt, videndo zizania, et doluerunt segeti bonae permixta zizania. Et dixerunt: Nonne bonum semen seminasti? Unde ergo apparuerunt zizania? Ille rationem reddidit unde apparuerunt; non tamen permisit ut ante tempus evellerentur. Quamvis et ipsi servi stomachati adversus zizania, consilium tamen et praeceptum a domino expetiverunt. Displicebant illa inter segetem, sed videbant servi, quia si vel in ipsis zizaniis evellendis aliquid sua sponte facerent, ipsi zizaniis numerarentur. A Domino expectaverunt praeceptum, iussionem regis sui quaesierunt: Vis, imus, et colligimus ea? Et ille: Non. Et reddidit inde causam: Ne forte, cum vultis colligere zizania, eradicetis simul et triticum. Sedavit ab indignatione, nec reliquit in dolore. Grave enim videbatur servis esse zizania inter frumentum, et vere grave erat. Sed alia est conditio agri, alia quies horrei. Tolera, ad hoc enim natus es. Tolera, quia forte toleratus es. Si semper bonus fuisti, habeto misericordiam; si aliquando malus fuisti, noli perdere memoriam. Et quis est semper bonus? Facilius, si te Deus diligenter discutiat, inveniet te etiam nunc malum, quam tu te semper bonum. Ergo toleranda sunt zizania haec inter frumentum, hirci inter arietes, hoedi inter oves. Sanctus Augustinus Hipponensi, De Ovibus, Sermo XLVII, In Ezechiel cap XXXIV, ab illis verbis, Et vos oves meae... Source: Migne PL 38.298

'And you, my sheep,' thus says the Lord, 'Behold, I judge between sheep and sheep, and rams and he-goats.' 1 What are he-goats doing here among the flock of God? Though destined for the left hand, in the same fields the he-goats are mixing with those of the right hand, and first they are tolerated who shall be separated. And this is to exercise the sheep in patience in the likeness of God's patience. The separation shall be performed by Him, some to the left and some to the right. But now He is silent, and you wish to speak. But what do I say you wish to speak about? What He is keeping quiet about. About the sentence of judgment, not about a word of correction. He is not yet separating, you wish to do so. He who sowed is tolerating the mixing. If before winnowing time you wish the grain purged, and with your own wind, you will suffer a worse winnowing. It was permitted that the servants say, 'Do you want us to go and gather them?' 2 They were troubled when they saw the weeds, and aggrieved at the weeds mixed with the good crop. And they said, 'Did you not sow good seed? Then from where did the weeds come?' He gave the reason why they appeared, but even so He did not permit the weeds to be pulled up before the time. And though those servants were vexed at the weeds, they sought the counsel and command of their lord. They were displeased by the weeds in the crop, but they saw that if they acted according to their own wish to pull up the weeds, they would be reckoned among the weeds. They waited for the commands of their Lord, they sought their king's decree, 'Do you want us to go and gather them up?' And He said, 'No.' And he gave the reason: 'Lest perhaps when you wish to gather up the weeds, you also uproot the wheat at the same time.' He soothed  indignation, and did not leave them in their upset. It troubled the servants that there were weeds among wheat, and indeed it was troubling. But the state of the field is one thing, the quietness of the barn is another. Endure it, because for that you were born. Endure, because perhaps you have been endured. If you have always been good, be merciful. If you were once bad, don't forget it. And who is always good? It will be easier if God lovingly disciplines you when He finds you bad now, than for you to be good always. So we have to endure these weeds among the corn, the he-goats among the rams, the goats among the sheep. Saint Augustine of Hippo, from Sermon 47, On The Sheep, On Ezekiel Chapter 34, on the words, 'And you my sheep...' 1 Ezek 34.17 2 Mt 13.28

Resolving A Difficulty

Μὴ πειρῶ πρᾶγμα σκολιὸν ἐπιλῦσαι διὰ φιλονεικίας, ἀλλὰ δι' ὧν ὁ πνευματικὸς παρακελεύεται νόμος, δι' ὑπομονῆς, καὶ προσευχῆς, καὶ μονολογίστου ἐλπίδος. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.905c

Do not try to resolve some difficult matter by contention, but by means of what the spiritual law exhorts, which is patience and prayer and single minded hope. Saint Mark The Ascetic, On The Spiritual Law.

Turned Inward

Et labia earum palmi unius, reflexa intrinsecus per circuitum.... Pensandum vero est valde quod dicitur, quia earumdem mensarum labia interius sunt reflexa. Tunc enim mensarum labia intrinsecus reflectuntur, quando doctores ad conscientiam revocant tacita cogitatione quod dicunt, quando semetipsos subtiliter perscrutantur si faciunt quod loquuntur. Recte autem cum reflexa intrinsecus mensarum labia dicuntur, additur quoque per circuitum, ut non in una qualibet se parte considerent, atque ex alia semetipsos perpendere praetermittant, sed ubique semetipsos inspiciant, et, in quantum praevalent, studeant singula opere implere quae docent, ne si praedicantes facere bona dissimulant, sui vastatores sint cultores alieni. O doctor, ecce jam mensa es, jam vasa portas, jam in vasis fidelibus pondus holocausti et victimae sustines, sed intus reflecte labium, id est ad cor revoca sermonem. Audi quod dicis, operare quod praedicas. Si enim negligis implere quod praedicas, aliis messem seminas, et ipse a frumenti participatione jejunas. Unde scriptum est: Cujus messem famelicus comedet. Messem quippe doctoris qui bona loquitur, sed non operatur, famelicus comedit, quia is qui panem justitiae esurit operatur mandata quae audit, et ipse fructum non habet, qui seminando laboravit. Hinc Salomon ait: Abscondit piger manum suam sub ascella, nec ad os suum porrigit eam. Nemo ita piger est, ut ad os manum vel comedendo reducere laborem putet. Sed piger nec ad os manum suam porrigit, qui nec hoc vult operari quod dicit. Hinc iterum de bene docentibus et male operantibus dicitur: Filii Ephraim intendentes areum, et mittentes sagittas, conversi sunt in die belli. Intendunt arcum, atque sagittas mittunt, qui Scripturae sacrae sententias proponunt, et verbis rectis auditorum vitia feriunt; sed convertuntur in die belli, quia post semetipsos redeunt in tentatione vitiorum, et pectus opponere non volunt, quia in tentationum certamine non resistunt. Hinc iterum dicitur: Avertisti adjutorium gladii ejus, et non es auxiliatus ei in bello. Gladius quippe doctoris est sermo Dei. Unde per Paulum dicitur: Et gladium spiritus, quod est verbum Dei. Omnipotens itaque Deus cum doctorem respicit nolle operari quae dicit, in die belli adjutorii ejus gladium avertit, quia in tentationum certamine non permittit ei esse in adjutorium doctrinae verba quae dedit. Habet igitur gladium, sed hunc in bello non adjuvat, quia cum adversitas tentationis eruperit, verbi obliviscitur quod docebat. Ecce enim de patientia forsitan sermo doctori est, doctrinae suae magisterio dicere cogitur qualiter contra illata damna, contra auditas contumelias patientia servetur. Sed cum ipse vel damno, vel contumelia fuerit lacessitus, oblitus quod docuerat, vel in laesione proximi, vel in reddenda gravius contumelia excedit. Inter haec itaque cogitet quia mensa Dei est, labium intus reflectat, servet quod praedicat. Scriptum quippe est: In patientia vestra possidebitis animas vestras. Et rursum scriptum est: Doctrina viri per patientiam noscitur. Si itaque index doctrinae patientia est, tanto quisque doctus ostenditur, quanto patiens fuerit. Hinc est enim quod bonus ille discipulus qui magistrum tolli in aera videbat, per magnae charitatis affectum clamabat, dicens: Pater mi, pater mi, currus Israel et auriga ejus. Quid est, fratres charissimi, quod Elias currus Israel et auriga dicitur, nisi quia auriga agitat, currus portat? Doctor ergo qui mores populi et per patientiam sustinet, et sacri eloquii verbis docet, et currus dicitur et auriga. Currus, quia tolerando portat; auriga, quia exhortando agitat. Currus, quia mala sustinet; auriga, quia populum bonis admonitionibus exercet. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia IX Source: Migne PL 76.1051b-1052c

And their borders were of one handbreadth, turned inwards all around... 1 One must think carefully on what is said here, that the borders of the tables are turned inwards. For then the borders of the tables are turned inwards, when teachers in silent thought refer what they say to their conscience, when they scrutinise themselves carefully, if they do what they teach. And rightly when the borders of the tables are said to be turned inwards it is added 'all around,' so that they do not consider themselves in just one part only, and pass over thinking on everything else, but they inspect themselves all over, and in much as is possible they strive to fulfill everything they have taught, lest if preaching the good they lie, being ruinous cultivators of their own estrangement. O teacher, behold that you are a table, behold that you bear a vase, behold in the faithful vases you hold up the weight of the holocaust and the sacrifices, but reflect within the borders, that is, recall your speech to your heart. Listen to what you say, and do what you preach. For if you neglect to fulfill what you preach, you sow a harvest for others while you fast from partaking of the wheat. Whence it is written. 'Whose harvest the hungry shall eat.' 2 Certainly the hungry man eats the harvest of the teacher when he who speaks good things does not do them, because he who hungers for the bread of righteousness works the commandments he hears, and thus he who laboured to sow it does not have the fruit of it. So Solomon says, 'The lazy man leaves his hand in the dish and does not bring it to his mouth.' 3 Therefore no one is lazy who thinks to move his hand to his mouth for eating. But the lazy man who does not put his hand to his mouth is he who does not wish to do what he says. Whence again concerning good teaching and bad action, it is said: 'The sons of Ephraim bend the bow and send forth arrows, and they are overthrown on the day of war.' 4 They bend the bow and send forth arrows, who propound the words of Sacred Scripture and strike at vices with right words for their audience. But they are overthown on the day of war because when they come back to themselves, in the trials of the vices, they care not set the heart to oppose them, because in the struggle of temptation they do not resist. Thus again it is said: 'You have taken away the aid of his sword, and you did not help him on the day of war.' 5 Certainly the sword of the teacher is the word of God. So it is said by Paul: 'And the sword is the spirit, which is the word of God.' 6 Thus almighty God, when He looks on a teacher who does not wish to do what he says, He removes the aid of his sword on the day of war, because in the struggle of temptation He does not allow him the help of the words of the teaching which he gave. Therefore he has a sword but it is of no help to him in battle, because when the adversity of trial bursts forth, he forgets the words which he has taught. Perhaps the word of the teacher is about patience, and he is driven by the duty of teaching to tell how patience guards against loses inflicted and against the abuse one hears. But when he suffers a wound by loss or insolence, he forgets what he has taught and he falls to returning a wound to a neighbour, or to returning abuse more vehemently. Concerning these things, then, let it be thought that because the table is God's, and the borders are turned inward, that it guards what is preached. For it is written: 'In your suffering you will find your souls.' 7 And again it is written: 'The teaching of a man is known through suffering.' 8 If then the measure of teaching is patience, he shows himself more educated the more he suffers. Thus that good disciple who saw the teacher caught up in the air, cried out in the passion of great love, 'My father, my father, the chariot of Israel and his charioteer.' 8 Why is this, dearest brothers, that he calls Elijah the chariot of Israel and the charioteer, unless the charioteer stirs up and the chariot bears? Therefore a teacher who endures the ways of the people with patience, and teaches the words of sacred speech, he is called the chariot and the charioteer. The chariot, because he bears with endurance, the charioteer because he stirs up with exhortation. The chariot, because he endures evil, the charioteer, because he exhorts the people with good instruction. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 9 1 Ezek 40.43 2 Job 5.5 3 Prov 19.24 4 Ps 78.9 5 Ps 87.44 6 Ephes 6.17 7 Lk 21.19 8 Prov 19.11 9 4 Kings 2.12

Christ And The End

Fratres, finis legis Christus est ad justitiam omni credenti. Qui autem ad finem pervenit nondum consummatus est: Quidquid enim est quandsiu finis non est, nondum totum est. Curris viam? Quantumvis pergas si ante finem subsistis, non pervenis. Facis opus? Si non finis, non perficis. Ergo finis consummatio est, finis perfectio est, finis perventio est; et nihil plenum sine fine. Nihil ergo tibi sufficiat ante finem; nigil sufficiat praeter Christum, quoniam Christus est finis. Donec Christum habeas non requiescas, non deficias donec ad Christum pervenias. Christus veritas est, et Christus sapientia est. Si habitum virtutis et similitudinem foris assumpsisti, coepisti. Si veritatem intus habes, perfecisti, et habes finem Christum, quia Christus veritas est, Si vere sapis, et quod sapiendum est sapis, Christum habes et sapientiam habes, quoniam Christus sapientia est, et ad finem pervenisti, quoniam Christum invenisti. Christus enim lumen tuum est, quo illuminaris ad virtutem diligendam et ad veritatem cognoscendam. Non est autem vera sapientia aliena investigae, sua ignorare. Et propterea nec sapientia mundi, nec prudentia saeculi veram sapientiam contingit, quoniam illa aliena inquirit, ista non profutura colligit; quod non probat veritas Christi, nec docet sapientia Christi. Propterea, fratres, illam sapientiam quaerite quae vera est, ut eam sciatis quae ad salutem vestram pertinet, quonaim in illa Christus est, et illa in Christo est, et qui habet illam, Christum habet. Studere ergo veritatem habere, et sapientiam veram habere; et habebitis Christum finem vestrum in quo vos consummari oportet. Totum bonum vestrum Christus est, ipse virtus vestra, ipse sapinetia vestra, ipse exemplum, ipse adjutorium, ipse victoria, ipse corona. Ipsum diligite, ipsum desiderate, ipsum amplectimini animo dilectionis, et recompensate vicem retributionis. Quantumcunque feceritis minus erit quam quod ipse pro vobis sustinuit. Nondum enim restitistis usque ad sanguinem. Recordamini passionis ejus, recordamini patientiae ejus, recordamini mansuetudinis et humilitatis ejus: Cum malediceretur, non maledicebat; cum pateretur, non criminabatur; cum laudabatur, non gloriabatur: cum contemnebatur, non indignabatur. Haec ergo considerate, fratres, et si non potestis aequare, studere imitari. Firmate animum vestrum ad patientiam. Magnum est pati cum Christo, et gloriosum pati pro Christo. Audite quid promittat patientibus pro se: Vos estis, inquit, qui permansistis mecum in tentationibus meis. Et ego dispono vobis, sicut disposuit mihi Pater meus regnum, ut edatis et bibatis super mensam meam in regno meo. Has, igitur, fratres, promissiones ante oculos habete, quoties grave aliquid vel molestum patimini, quoties aliqua vos tentatio sollicitat, quoties aliqua molestia gravat; ut non deficiatis animo in tribulatione, quia si nunc permanetis cum Christo in tentatione, eritis cum Christo postea in glorificatione. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXIV, Quod finis legis Christi est, et de bono finis Source: Migne PL 177.541d-542d

Brothers, the end of the law is Christ, giving justification to believers. 1 He who is yet coming to the end is not yet complete. Whatever does not yet have its end is not whole. You run on the way? As much as you travel, if you are yet before the end, you have not arrived. You are making something? If it is not finished, it is not yet done. Therefore the end is consummation, the end is perfection, the end is arrival, and nothing is whole without the end. Nothing therefore suffices before the end, nothing suffices apart from Christ, because Christ is the end. Until you have Christ, you shall have no rest, nor should you become weary until you come to Christ. Christ is the truth, and Christ is wisdom. If you have taken up the outward custom and likeness of virtue, you have begun. If you have the truth within, you are complete, and you have the end that is Christ, because Christ is the truth. If truly you know, if you know what should be known, you have Christ and you have wisdom, because Christ is wisdom and you have come to the end, because you have found Christ. For Christ is your light, by which you are enlightened to the love of virtue and to the knowledge of the truth. It is not true wisdom to investigate needless things, but rather to dismiss them. And therefore neither the wisdom of the world, nor the cleverness of the age is true wisdom, because it seeks needless things, which gather nothing for the future age, which the truth of Christ does not approve, nor does the wisdom of Christ teach it. Therefore, brothers, seek that wisdom which is true, that you might know what pertains to salvation, because in that is Christ, and he who has that, has Christ. Exert yourself, then, to have the truth and true wisdom, and you shall have Christ your end in which you must be perfected. All your good is Christ, He is your virtue, He is your wisdom, your example, your helper, your victory, your crown. Love him, desire Him, embrace Him with a loving soul, and you will be rewarded for it. As much as you may do, you have done less than He endured. You have not yet endured to bloodshed. Remember His passion, remember His suffering, remember His meekness and His humility: 'When He was maligned, He did not speak ill; when he suffered, he did not accuse;' 2 when He was praised, He did not exult, when He was condemned, He was not indignant. Therefore consider these things, brothers, and if you cannot equal them, strive to imitate them. Strengthen your soul with patience. It is a great thing to suffer with Christ, and glorious to suffer for Christ. Hear what is promised to those who suffer for Him: 'You are those who have remained with me in my trials, and as my father allots a kingdom to me, I allot to you that you shall eat and drink at my table in my kingdom.' 3 Brothers, have these promises before your eyes as often as you suffer difficult trials, as many times as some temptation vexes you, as many times as some burden presses down upon you, so that your soul does not sink down in trial, because if you now remain with Christ in trial, you shall be with Christ in glory after. Hugh Of Saint Victor, Miscellanea, Book 1, Chap 114, That the end of the law is Christ and on the good of the end 1 Rom 10.4 2 1 Pet 2.23 3 Lk 22.28-29

Patience And Suffering

Non est discipulus super magistrum... Seipsum proponit exemplum patientiae, ut quod Dominus patitur, non sit grave servis tolerare, quasi dicat: Nolite mirari, si ita vos persequuntur, me enim Dominum tractabunt similiter. Non sit ergo turpe pati quod ego patior, quia non est discipulus supra magistrum, id est non est majoris meriti meus discipulus, quam ego magister. Sufficit ergo discipulo meo, id est sufficere debet, ut sit sicut magister ejus, id est ut eum imitetur, et in quo imitetur supponit. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XII Source: Migne PL 162.1345a

The disciple is not greater than the master... 1 He proposes Himself as an example of patience, so that because the Lord suffers it might not be burdensome for a servant to endure, as if He said, 'Do not wonder that they persecute you, for they shall treat me, the Lord, similarly. 2 Let it not be shameful to suffer, for I suffer, because the disciple is not greater than the master, that is, there is no greater merit in my disciple then in me the master.' 'Therefore it suffices for my disciple,' that is, it should suffice, 'that he is like his master,' 3 that is, that he imitates Him and in that imitation is set under Him.' Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 12 1 Mt 10.24 2 cf Jn 15.20 3 Mt 10.25

Guarding Peace

Cum omnia humilitate animi et modestia, cum magnanimitate, sufferentes invicem in charitate, sollicite servantes unitatis spiritum in vinculo pacis. Nunc dissensionem prohibet, charitati autem studendum monet; ne spiritum unitatis et pacis amittant: ac per hoc ut invicem se sufferant cum patientia. Modestia enim profectum parit; quia cum se invicem tolerant, cum lenitate animi monentes, corriguntur ad effectum, et pax in eis manebit, per quam Filiii Dei non immerito vocabuntur; quia dixit Domnius: Beati pacifici, quoniam filii Dei vocabuntur. Perturbatio enim vel inquietudo contentionem facit, quae solet etiam ea quae mala novit, velle defendere; ne cedere videatur. Hinc oritur discordia, quae corrumpit pacis foedera. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.385d-386a

In all humility of soul and in modesty, and with magnanimity, suffering one another in charity, taking care to guard the spirit of unity in the bond of peace. 1 Now he prohibits dissension, for he warns them to attend to charity, lest they lose the spirit of unity and peace, and thus that they should suffer one another in patience. Indeed modesty brings forth progress, since when they endure one another, when they admonish in a spirit of mercy, they correct effectually, and peace remains with them, by which they are rightly called the sons of God, because the Lord said, 'Blessed are the peacemakers, for they shall be called the sons of God.' 2 Disturbance and disquiet makes contention, which is accustomed to wish to defend even those things it knows are evil, lest it seem to have fallen. From which arises discord, that destroys the bond of peace. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.2-3 2 Mt 5.9

Patience And Reward

Ὁ ἡμέτερος διδάσκαλος Παῠλος παραγγέλλει, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, εὐάρεστον τῷ Θεῷ. Κοινὸν μὲν τὸ παράγγελμα, μᾶλλον δὲ ἐπαγγέλλει τοῖς ἁγιωσύνην ἀσκοῦσιν. Ἡ παρθένος τὴν μὲν φύσιν ἐστὶν ὁμοία ταῖς ἄλλαις γυναιξὶ, τῇ δὲ προθέσει τὴν φὺσιν ὑπερβᾶσα. Καὶ τῷ ἁγίῷ ἀγίως προσελθεῖν θελήσασα, εἰ μὲν κατορθῖ ἐνταῦθα, θαῦμα μέγα ἀπηνέγκατο· εἰ δὲ προθεμένη οὐκ ἐτελείωσιν, ἐξαίσιον τὸ τοιοῦτον πτῶμα γεγένηται· καὶ γὰρ χαλεπώτερον ἐστιν ἀπὸ ὑψηλοτέρων πεσεῖν, ἤ ἀπὸ τῶν χαμαὶ καταπίπτειν. Καὶ ὅσῳ μεγάλα ἐστὶν ἡ ἐπαγγελία, τοσούτῳ χείρων ἡ πτῶσις. Ἡ γὰρ ἐπαγγελία ὑπερβαίνει τὴν φήσιν, καὶ εἰς τὸν οὐρανὸν αὐτὴν ἀναφέρει, καὶ μετὰ ἀγγέλων χοερεύειν αὐτὴν κατασκευάζει. Ἐντεῦθεν ἥδη τῇ πολιτείᾳ, ὥς φησι καὶ ὁ Σωτὴρ τῷ ἀξιώματι τούτῳ μαρτυρων, ὅτι μετὰ τὴν ἀνάστασιν τῶν νεκρῶν ὁ βίος ἐστὶ, φησὶν, ἡ προσδοκία τῶν ἀνθρώπων. Καὶ πάλιν λέγει, ὅτι Οἱ καταξιωθέντες τῆς ἀναστάσεως τῶν μελλόντων ἀγαθῶν οὔτε γαμοῦσιν οὔτε γαμισκονται. Ὅ τοίνυν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ταῖς ἐπαγγελίαις ἀπόκειται, τοῦτο προλαβοῦσα ἥ τινων προαίρεσις, ἔχει καὶ κέκτηται. Οἱ γὰρ ἅγιοι, οἵτινες τὸν λογισμὸν ἔχουσιν ἀνατεταμένον πρὸς τὸν Θεὸν, καὶ ἐσθίοντες ἐκ τῆς οὐρανίου τροφῆς, ἠγήσαντο ὡς φυλακὴν τὸν κόσμον τοῦτον, καὶ τὰ σώματα αὐτῶν εἰς μαρτυρίαν παραδεδώκασι, καὶ τὴν ἰδίαν ψυχὴν τετηρήκασιν ἁγνὴν, ἵνα ὁ Θεὸς οἰκήσῃ ἐν αὐτοῖς. Ὑπέμενον δὲ, ὥσπερ ὁ Κύριος ἡμων λέγει, ὅτι Ὁ ὑπομείνας εἰς τέλος, οὕτος σωθησεται· καὶ καθάπερ ὁ Ψαλμῳδός φησιν· Ἐκοπίασεν εἰς τὸν αἰῶνα, καὶ ζήσεται εἰς τέλος· ὅσοι γὰρ δίκαιοι τὴν ἐλπιδα αὐτῶν ἐν τῷ Θεῷ ἔχουσιν, ἀνάπαυσιν σαρκικὴν οὐκ ἐσχήκασι, χωρίζουσαν αὐτοὺς ἀπὸ τοῦ Θεοῦ· ἀλλ' ἔμενον ἐν κόποις, μὴ δειλιῶντες, οὔτε μὴν διστάζοντες περὶ τῶν θείθν ἐπαγγελιῶν· ἀλλ' ὑποδεχόμενοι τὰς θλίψεις ἐλαφρῶς, μηνμονεύουσι τοῦ διὰ τοῦ Ἀποστόλου λέγοντος· Καὶ τὴν ἁρπαγην τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε. καὶ μαρτυρεῖ καὶ περὶ τῶν μὴ προσδεξαμένων τὴν ἀπολύτρωσιν, ὅτι οὐκ ἤθελον ἀναστρέψαντες πάλιν εἶναι ἐν τοῖς οὐρανίοις· ἡμᾶς δὲ οὐ δεῖ εἶναι ἐν τοῖς κοσμικοῖς, ἀλλὰ μεταβῆναι εἰς τὸ συνεῖναι τῷ Θεῷ. Ἅγιος Ἀθανάσιος, Περὶ Ὑπομονης Source: Migne PG 26.1297a-c

Our teacher Paul exhorts the preparation of our bodies as a living sacrifice pleasing to God. 1 Certainly it is a general command, but more is promised to those exert themselves in holiness. A virgin has a similar nature to other women but with her vow she transcends that nature. And wishing to come to the holy of holies, if she is well presented, a great wonder has been brought, but if she has not perfected what she has proposed, woeful is the calamity, because as the greater the promise, so much the worse the fall. For the promise exceeds nature and lifts it into the heavens and makes it dwell among the angelic choirs. And from there with that way of life, as the Saviour says, it gives witness of its great dignity, for life after the resurrection of the dead is the hope of men. And again He says that those who are worthy of the resurrection amid future goods, neither marry nor are given in marriage. 2 Then with the promise being reserved in the kingdom of heaven, yet some by their own choice run ahead and here have and possess it. For the holy, having fixed their minds on God, even feasting on the heavenly bread, having treated this world as a prison, have handed over their own bodies to martyrdom, they who had guarded their own souls in chastity, so that God might dwell with them. They had patience, and as the Lord said, 'He who has patience to the end, he shall be saved.' 3 and likewise the Psalmist says, 'He laboured for eternity, and he shall live at the end.' 4 For as much as men place their hope in God, and do not cling to carnal contentment, which separates them from God, but endure in their labours, fearing nothing, and not doubting the Divine promises, but readily accepting hardship, they recall that which was said by the Apostle: 'And you accepted the seizure of your goods with joy.' 5 And this also bears witness to those who do not receive redemption, who are unwilling to have their way of life in the heavens. But we should not be in the world, but passing on, that we may be with God. Saint Athanasius, From a Sermon On Patience 1 Rom 12.1 2 Mt 22.30 3 Mk 13.13 4 Ps 48.9-10 5 Heb 10.34

Suffering And Wisdom

Μακρόθυμος ἀνὴρ πολὺς ἐν φρονήσει· ὁμοίως καὶ ὁ λόγοις σοφίας παραβάλλων τὸ οὖς αὐτοῦ Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.924b

The long suffering man abounds in thoughtfulness, and likewise he has an ear eager for the words of wisdom Saint Mark The Ascetic, On The Spiritual Law.

Kindness And Penitence

Ignoras quoniam benignitas Dei ad poenitentiam te adducit? Bonitas Dei inaestimabiles divitiae sunt, quia sicut solem suum oriri facit, sic etiam caetera bona sua diffundere non cessat super bonos et malos. Patientia vero Dei est in eos qui contemnunt, longanimitas in eos qui infirmitate potius quam proposito delinquunt. Perseverantibus quippe peccatoribus in nequitia, perservat Deus in patientia, per pauca in hoc saeculo puniens, ne divina providentia non esse credatur, multa extremo examini reservans, ut futurum judicium commendetur. Animus vero male sibi conscius jam totus datus in poenam, cum nullam sibi poenam videtur pati, credit quia non judicet Deus, Ipse est sensus reprobus, ipsa est caecitas et obduratio cordis; ipsae sunt interiores tenebrae, quibus ab interiori luce Dei peccator secludatur; non autem penitus quandia in hac vita est. Sunt enim tenebrae exteriores, quae magis ad diem judicii pertinere intelliguntur, ut penitus extra Deum sit qui corrigi non vult, dum tempus habet. Penitus autem esse extra Deum, quid est, nisi esse in summa caecitate? Siquidem Deus habitat lucem inaccessibilem, quo ingrediuntur quibus dicitur: Intra in gaudium Domini tui. Ignoras, inquit, quoniam benignitas Dei ad poenitentiam te adducit? Hoc, quandiu tempus est misericordiae. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber I, Caput II Source: Migne PG 180.566a-c

Do you not know that kindness of God is that it lead you to penitence? 1 The kindness of God is inestimable wealth, because as He makes His sun rise, so indeed without cease He pours out all His goods on the good and the wicked. The patience of God, however, is for those who scorn Him, His long suffering over those who stray in weakness rather than by intent. Certainly with those sinners who persevere in wickedness, God perseveres in patience, striking them with little things in this world, lest Divine Providence be doubted, and reserving most for the final examination, that future when judgement shall be given. However the soul wickedly conscious of itself now, that it is utterly given over to punishment, when it seems to itself to suffer no punishment, so thinks that God will not judge it. This is the understanding of the reprobate, it is blindness and hardness of heart, it is the interior darkness, by which the sinner is shut out from the light of God within, not however utterly while in this life. For there is the exterior darkness, which is better understood to be the day of judgement, so that without God within is the man who does not wish to be corrected while he has the time. And to be without God, what is it, but the depths of blindness? Since God dwells in inaccessible light, 2 into which they enter to whom it is said: 'Enter into the joy of your Lord.' 3 Do you not know, he says, that the kindness of God is to lead you to penitence? And this while there is still time for mercy. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 1, Chapter 2 1 Rom 2.4 2 1 Tim 6.16 3 Mt 25.34

Patience and Bereavement

Ne illa quidem inpatientiae species excusatur in amissione nostrorum, ubi aliqua doloris patrocinatur adsertio. Praeponendus est enim respectus denuntiationis apostoli, qui ait: Ne contristemini dormitione cuiusquam sicut nationes quae spe carent.  Et merito: credentes enim resurrectionem Christi, in nostram quoque credimus, propter quos ille et obiit et resurrexit. Ergo cum constet de resurrectione mortuorum, uacat dolor mortis, uacat et inpatientia doloris.  Cur enim doleas, si perisse non credis? Cur inpatienter feras subductum interim quem credis reversurum? Profectio est quam putas mortem. Non est lugendus qui antecedit, sed plane desiderandus. Id quoque desiderium patientia temperandum: cur enim inmoderate feras abisse quem mox subsequeris? Ceterum inpatientia in huiusmodi et spei nostrae male ominatur et fidem praevaricatur, et Christum laedimus cum evocatos quosque ab illo quasi miserandos non aequanimiter accipimus. Cupio, inquit Apostolus, recipi iam et esse cum Domino. Quanto melius ostendit votum! Christianorum ergo votum, si alios consecutos inpatienter dolemus, ipsi consequi nolumus! Tertullianus, De Patientia Source: Migne PL 1.1263b-1264a

Not even that type of impatience on account of the loss of our own is excused, where some assertion of grief acts as patron of it. For the consideration of the Apostle's declaration must be put before us, which says, 'Be not saddened by the falling asleep of any one, like the peoples who are without hope.' 1 And rightly, for believing in the resurrection of Christ, we also believe in our own, for whose sake He both died and rose. Since, then, there is certainty concerning the resurrection of the dead, there is no room for grief for death, there is no room for the impatience of grief. For why should you grieve if you believe that he has not perished? Why should you bear impatiently for a time the withdrawal of him who you believe will return? That which you think to be death is departure. He who goes before is not to be lamented, though certainly wanted. That longing also must be tempered with patience, for why should you bear without moderation the going away of him whom you will soon follow? Besides, impatience in matters of this kind bodes ill for our hope, and fails in its duty to the faith, and we wound Christ when those called away by him we deem as ones to be pitied, not accepting it with equanimity. 'I desire,' says the Apostle, 'to be received now, and to be with the Lord.' 2 How far better a wish does he exhibit! If, then, we grieve impatiently over others who attain the wish of Christians, we ourselves are unwilling to attain it. Tertullian, On Patience 1 1 Thes 4.13 2 Philip 1.23

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

Glory and Mercy

Ἐλεήμων ἀνὴρ μακροθυμεῖ τὸ δὲ καύχημα αὐτοῦ ἐπέρχεται παρανόμοις. Εἰ ὁ καυχώμενος ὀρθῶς, ἐν Κυρίῳ καυχᾶται, ὁ δὲ Κύριος ἡμῶν σοφία ἐστὶν, ὁ καυχώμενος ὀρθῶς, ἐν σοφίᾳ καυχᾶται· τὸ καύχημα τοίνυν τοῦ μακροθύμου καὶ ἐλεήμονος, ἐστὶν ἡ σοφία καὶ ἡ γνῶσις αὐτοῦ· ἐπέρχεται δὲ τοῖς παρανόμοις ἀπαλλάττων αὐτοὺς κακίας, νῦν μὲν ἐνδεχομένως, ἐν δὲ τῳ μέλλοντε αἰῶνι ἀναγκαίως. Ὠριγένης, Εκλογαι Εἰς Παροιμίας

The glory of the merciful and patient man is to pass over wrongs. 1 If a man would glory rightly let him glory in the Lord, 2 and our Lord is wisdom, so he who glories let him glory in wisdom; the glory then of the one patient and merciful is his wisdom and knowledge; and he overlooks faults to deliver from evil; now this is possible, and in the future age it is necessary. Origen, On Proverbs, Fragments 1 Prov 19.11 2 Jer 9.23, 1 Cor 1.31

The Image of God

Τὸ κατ' εἰκόνα μὴ έν σώματι εἶναι, ἐν δὲ τῇ λογικῇ ψυχῇ, παραστήσει οὐκ εὐκαταφρόνητον δόγμα, καταλαβὼν τίνες δυνάμεις εἰσὶν αὐτῆς. Ἡ γὰρ γνωστικὴ δύναμις ἡ ἐν τῳ ἀνθρώπῳ, κριτική τε καὶ εὐποιητικὴ, δικαιοπρακτική τε καὶ ἐῥῥωμένη, καὶ ἁπαξαπλῶς παντὸς καλοῦ ἐπιτελεστικὴ, κατ' εἰκόνα ὑπὸ τοῦ Θεοῦ γεγόνασιν αὐτῷ. Ὅτι δὲ τὸ κατ' εἰκόνα αἱ πράξεις χαρακτηρίζουσι, καὶ οὐχὶ ἡ τοῦ σώματος μορφὴ, σαφῶς ὁ Ἀπόστολος ἐν τῇ πρὸς Κορινθίνος φησί· Καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοίνοῦ, οὕτως φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Εἰκόνα μὲν γὰρ φορεὶ χοίκὴν ὁ κατὰ σάρκα ζῶν, καὶ ποιῶν τὰ ἔργα τῆς σαρκός· εἰκόνα δὲ τοῦ ἐπουρανίου ὁ τῷ πνεύματι τὰς πράξεις τῆς σαρκὸς θανατῶν. Καὶ ἐν ἑτέρᾳ δὲ ἐπιστολῇ διδάσκων ὡς δεῖ βιοῦν, ἐπιφέρει ταῖς ἐντολαῖς τὸ, ' Ἵνα γένησθε κατ' εἰκόνα τοῦ κτίσαντος. Κύριος μακρόθυμος, καὶ ὁ μακρόθυμος ἄνθρωπος ἔχει τὸ κατ' εἰκόνα Θεοῦ. Δίκαιος καὶ ὅσιος ὁ Κύριος, καὶ οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος. Οὐκοῦν ὁ αγαπῶν δικαιοσύνην καὶ ὁσιότητα, καὶ πράττων καὶ τηρῶν τὴν ἐντολὴν τοῦ Σωτῆρος τὴν. Γίνεσθε οἰκτίρμονες ὡς καὶ ὁ Πατὴρ ὑμῶν οἰκτίρμων, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. εἰκὼν γίνεται κατὰ πάντα τοῦ Θεοῦ. Ὠριγένης, Εἰς Την Γενεσιν

'According to the image' 1 concerns not  the body but the rational soul, a teaching not to be condemned if one grasps the faculties that are in it. For in man are the faculties of knowing and judging and doing good and performing what is just and fortitude and, as once said, it is a doer of every good, and this is being according to the image of God. For it is the actions, not the form of the body, that represent to us the image of God, as the Apostle reveals in the Letter to the Corinthians when he says 'In that way we have carried an earthly image, so let us carry a heavenly image.' And he carries the earthly image who lives according to the flesh and performs works of the flesh, and the heavenly image is of the one who with the spirit mortifies carnal acts. And in another letter he teaches the precepts of life, among other things saying, 'That you might be an image of Him who created you. The Lord is long suffering, therefore let a man be long suffering that he be an image of God. And the Lord is just and holy, merciful and compassionate. Therefore he who loves righteousness and sanctity, acting so as to observe the commandments of the Saviour: 'Be merciful just as your Father is merciful,' and 'Be perfect, like your Father in heaven is perfect.', becomes an image of God in all things. Origen, On Genesis 1 Gen 1.26

Fighting The Vices

Nobis autem per gratiam innovatis divina quid imperet bonitas, audiamus. 'Ego autem dico vobis.' Quibus? Utique Christianis, 'Non resistere malo.' Sic cum dicit, vult nos vitia non repensare vitiis, sed superare virtutibus, et in ipsos scintillis adhuc exstinguere iram, quae si pervenerit ad totum furoris incendium, sine sanguine non sedatur. Ira vincitur lenitate, mansuetudine exstinguitur furor, malitia bonitate palpatue, crudelitas pietate prosternitur, impatientia patientia punitur, contentio superatur blanditiis, superbiam humilitas sternit. Ergo fratres, qui vult vitia vincere, pietatis arma teneat, non furoris. Sanctus Petrus Chrysologus, Sermo XXXVIII  Source: Migne PL 52.307b-c

Let us hear what the Divine Goodness commands us who have been renewed through grace. 'But I say to you.' To whom? Obviously to the Christians. 'Not to resist the evil man.' 1 When he speaks so, He wants us not to repay vices with vices but to overcome with virtues, and by them to smother anger when it is but a spark, for if it comes to the full fire of fury, it is not restrained without blood being spilled. Anger is conquered with gentleness, by meekness fury is extinguished, malice is soothed by kindness, cruelty is prostrated by piety, impatience is disciplined by patience, contention is overcome by soft words, pride is laid low by humility. Therefore, brothers, he who wishes to gain victory over the vices should lay hold of the arms of piety, not rage. Saint Peter Chrysologus, from Sermon 38 1 Mt 5.39

A Conversation Interrupted

Καὶ ἐν τῷ μεταξὺ λαλούντων ἡμῶν εἰσῆλθεν ὁ ἀρχων τῆς χώρας Ἀλύπιος ὀνόματι. Οὐ προσδραμόντος ἀφῆκεν τήν πρὸς ἐμὲ ὁμιλὶαν ὁ μεγας. Ἀναχωρἠσας οὖν ὀλίγον ἐγὼ δέδωκα αὐτοῖς τόπον εἰς τὸ πόῥῥωθεν. Ἐπὶ πολὺ δὲ συνομιλούντων αὐτῶν ἡκηδίασα, καὶ ἀκηδιάσας κατεγόγγοσα τοῦ καλογήρου, εἰς ἐμὲ μὲν καταφρονήσαντος, τιμήσαντος δὲ ἐκεῖνον. Καὶ ἐπὶ τούτῳ σιανθεις τὴν διὰνοιαν ἐσκεπτομην ἀναχωρῆσαι καταφρονήσας αὐτοῦ. Προσκαλεσάμενος δὲ ὁ τοῦ Χριστοῦ δοῦλος τὸν ἑρμηνέα Θεόδωρον ὀνόματι, λέγει αὐτῳ. Ἂπελθε, εἴπε τῳ ἀδελφῷ ἐκείνῳ, μὴ μικροψύχει, ἄρτι ἀπολύω τὸν ἡγεμόνα, καὶ λαλῶ σοι· Ἔγνων οὖν ἀκριβῶς πνευματικὸν αὐτὸν εἶναι, καὶ προγινώσκειν πάντα· καὶ τούτῳ προσχὼν μᾶλλον προσεκαρτέπουν. Ἐξελθόοντος οὖν τοῦ ἡγεμόνος, προσκαλεῖται με, καὶ λέγει μοι. Διὰ τί ἐβλαβης κατ’ ἐμοῦ; τί ἄξιον βλάβης εὐρες ἐν ἐμοι; Ὄτι ἐκεῖνα ἐλογίσω ἄπερ οὔτε ἐμοὶ πρόσεστιν, οὔτε σοὶ ἔπρεπεν ἐκεῖνα λογίσασθαι.Ἥ οὐκ οἴδας ὃτι γέγραπται· Οὐ χρείαν ἔχουσιν οἱ ἱσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες; Σὲ ὄτε θέλω εὑρίσκω, καὶ σὺ ἐμε. Κάν ἐγω σε μή παρακαλέσω, ἄλλοι σε ἀδελφοι παρακαλούσιν καὶ ἀλλοι Πατέρες. Οὐτος δὲ ἔκδοτος ἐκδεδομένος τῳ διαβόλῳ διὰ τῶν κοσμικῶν πραγμάτων, καὶ ἑὰν βραχεῖαν ἀναπνεύσας ὥραν ὥσπερ τις αὐστηρὸν δραπετεύσας δεσπότην οἰκέτης· οὑτως καὶ ὅτος Βραχεῖαν ὥραν εὑρὼν παρεγένετο πρὸς ἡμᾶς τοῦ ὠφεληθῆναι.  Ἄτοπον οὔν ἡμᾶς ἦν καταλείψαντας ἐκεῖνόν σοι προσδιατριψαι, σοῦ ἀδιαλείπτως τῇ σωτηρία σχολάζοντος. Παρακαλέσας οὖν αὐτὸν ἐγὼ εὔξασθαι ὑπὲρ ἐμοῦ. Ἡ Προς Λαυσον Ἱστορια, Παλλαδιος

As I talked to John of Lycopolis, the ruler of the district approached, Alypius by name. John quickly broke off from my humble self and turned to the great man. I then withdrew a little to give them space and stood apart. But on account of the length of their conversation, I became irritable, and in my anger I murmured against the good old man, since it seemed to me that he was despising me and honouring another. And being troubled in my mind by this, I thought that I would leave, thus to exhibit my own disdain of him. But the servant of Christ called his interpreter, named Theodore, and said to him: 'Go and tell that brother: Do not be mean spirited; I am just about to dismiss the ruler and talk to you.' Knowing him to be a very spiritual man and one to foresee everything, I resolved to wait patiently. When the ruler had gone, John called me and said to me: 'Why are you angry with me? What did you find worthy of blame in me, that you thought those things that neither pertained to me nor befitted you? Or do you not know that it is written: 'They that are whole need not a physician, but they that are sick'? I can find you when I want you, and you me. And if I do not console you, there are other brothers to console you and other fathers. But this fellow is given over to the devil by worldly affairs and, gaining a respite for a brief hour, like a slave running away from a harsh master of the house, so he has come a short hour to receive good from us. It would have been monstrous that abandoning him we attend to you, when you have uninterrupted leisure for your salvation.' And so I exhorted him to pray for me. Lausiac History, Palladius of Galatia

Patience And Loss

Si detrimento rei familiaris animus concitatur, omni paene in loco de contemnendo saeculo scripturis dominicis commonetur, nec maior ad pecuniae contemptum exhortatio subiacet quam quod ipse dominus in nullis diuitiis inuenitur. Semper pauperes iustificat, diuites praedamnat. Ita detrimentorum patientiae fastidium opulentiae praeministrauit, demonstrans per abiectionem diuitiarum laesuras quoque earum computandas non esse. Quod ergo nobis appetere minime opus est, quia nec dominus appetiuit, detruncatum uel etiam ademptum non aegre sustinere debemus. Cupiditatem omnium malorum radicem spiritus domini per apostolum pronuntiauit: eam non in concupiscentia alieni tantum constitutam interpretemur. Nam et quod nostrum uidetur alienum est: nihil enim nostrum, quoniam Dei omnia, cuius ipsi quoque nos sumus. Itaque si damno adfecti inpatienter senserimus, non de nostro amissum dolentes adfines cupiditatis deprehendemur: alienum quaerimus, cum alienum amissum aegre sustinemus. Qui damni inpatientia concitatur terrena caelestibus anteponendo, de proximo in Deum peccat: spiritum enim quem a domino sumpsit saecularis rei gratia concutit. Libenter igitur terrena amittamus, caelestia tueamur; totum licet saeculum pereat, dum patientiam lucrifaciam! Iam qui minutum sibi aliquid aut furto aut ui aut etiam ignauia non constanter sustinere constituit, nescio an facile uel ex animo ipse rei suae manum inferre possit in causa elemosinae. Quis enim ab alio secari omnino non sustinens ipse ferrum in corpore suo ducit? Patientia in detrimentis exercitatio est largiendi et communicandi: non piget donare eum qui non timet perdere. Tertullianus, De Patientia

If one's soul is troubled by loss of some property, it is reminded by the Lord's Scriptures in nearly every place to scorn the world; nor is there a greater exhortation presented that we should hold money in contempt than that the Lord Himself is not found amid riches. He always justifies the poor, condemns the rich. So He furnishes patience for losses and scorn for opulence, demonstrating, through rejection of riches, that the wounds of them should not be numbered. That which, therefore, we have not the smallest need to seek because the Lord did not seek after it, we ought to endure the reduction or even complete removal of it without sickness. Covetousness is the root of all evils the spirit of the Lord has pronounced through the apostle; and let us not interpret that covetousness is constituted of merely concupiscence for what is another's, for even what seems ours is another's; nothing is ours because everything is God's, we ourselves also. Thus if when suffering a loss we feel it impatiently our lamenting what is lost from what is not our own shall be marked as bordering on covetousness: we seek what is another's when we suffer ill the loss of what is another's. He who is disturbed with impatience of loss, by giving precedence to the earthly over the heavenly, sins directly against God because he shocks the Spirit which he has received from the Lord for the sake of a worldly thing. Willingly, therefore, let us lose things earthly and let us keep things heavenly; may the whole world perish while I make profit in endurance! Now he who is not firmly resolved to endure with constancy the loss of something, either by theft, or else by force, or even by negligence, I know not whether he  would himself readily or sincerely put his hand to his own in the cause of mercy. Does he who endures not at all to be cut by another, himself draw the sword on his own body? Patience in losses is an exercise in charity and sharing. He who is not vexed to give, fears not to loose. Tertullian, from On Patience