Peter And Aeneas

Invenit autem ibi hominem quemdam, nomine Aeneam, ab annis octo jacentem in grabato... Aeneas iste genus significat humanum, infirmorum prius delectatione languescens, sed apostolorum opere et ore sanatum. Quia etenim mundus ipse quatuor plagis sublimatur, et cursus saeculi annuis quatuor temporibus variatur, quicunque praesentia labentiaque gaudia complecitur, quasi bis quaternario annorum numero, grabato sternitur enervis. Grabatum quippe est ipse segnities, ubi requiescit animus aeger et infirmus, id est, in voluptate corporis et omni delectatione saeculari. Aenea, sanet te Dominus Jesus Christi. Surge et sterne tibi... Quem de paralyspsi curaverat, mox surgere et sternere sibi praecepit, spiritaliter insinuans ut quisque fidei solidamentum in corde perceperit, non solum torporem, in quo fessus jacuerat, discutiat, sed etiam bona opera, in quibus requiescere valeat, paret. Sanctus Beda, Super acta Apostolorum Expositio, Caput IX Source: Migne PL 92.965a-b

And Peter found there a certain man by the name of Aeneas, who had been laying on a pallet for eight years... 1 This Aeneas signifies a type of person who has been languishing in the pleasures of laxity but who is then cured by the works and words of the Apostles. Because indeed the world is raised up by four corners, and the course of the secular year is varied by the four seasons, so it is with anyone caught up in present joys and delights, he lays stretched out in infirmity, and the number of years are reckoned as two fours. Certainly the pallet signifies sloth, where the sick and weak soul rests, that is, in the pleasures of the body and in worldly delights. Aeneas, the Lord Jesus Christ heals you. Rise up and make your bed... He cures him of paralysis and immediately exhorts him to rise up and make his bed, spiritually intimating that he who takes possession of the firmness of faith in his heart, not only casts off his torpor in which he has been thrown down in weariness, but he even prepares for good works, in which he shall be able to find rest. Saint Bede, Commentary on the Acts of The Apostles, Chapter 9 1 Acts 9.33

The Blessing Of Mourning

Μακάριοι οἱ πενθοῦντες... Τοῦτο οὖν ἔοικεν ἐν ἀποῤῥήτῳ διδάσκειν ὁ μακαρίζων τὸ πένθος, τὸ πρὸς τὸ ἀληθινὸν ἀγαθὸν τὴν ψυχὴν βλέπειν, μηδὲ τῇ παρούσῃ ἀπάτῃ τοῦ βίου καταβαπτίζεσθαι· οὐ γὰρ ἔστιν οὔτε ἀδακρυτὶ ζῇν τὸν ἐπεσκεμμένον δι' ἀκριβείας τὰ πράγματα, οὔτε ἐν λυπηροῖς εἶναι νομίζειν τὸν ταῖς βιωτικαῖς ἡδοναῖς ἐμβαθύνοντα· καθάπερ ἐπὶ τῶν ἀλόγων τὸ τοιοῦτον ἔστιν ἰδεῖν· οἷς ἐλεεινὴ μὲν ἡ τῆς φύσεώς ἐστι κατασκευή· τί γὰρ ἐλεεινότερον τῆς τοῦ λόγου στερήσεως; αἴσθησις δὲ τῆς συμφορᾶς αὐτοῖς οὐδε μία, ἀλλὰ κατά τινα ἡδονὴν κἀκείνοις ἡ ζωὴ διεξάγεται· καὶ ὁ ἵππος γαυριᾷ, καὶ ὁ ταῦρος κονίζεται· καὶ ὁ σὺς φρίσσει τὴν λοφιάν· καὶ οἱ σκύλακες παίζουσι, καὶ διασκιρτῶσιν οἱ μόσχοι, καὶ ἕκαστον τῶν ζώων ἔστιν ἰδεῖν διά τινων τεκμηρίων τὴν ἡδονὴν ἐνδεικνύμενον, οἷς εἴ τις κατανόησις ἦν τῆς τοῦ λόγου χάριτος, οὐκ ἂν τὸν κωφὸν αὐτῶν καὶ ταλαί πωρον βίον ἐν ἡδονῇ διετίθεντο. Οὕτως καὶ ἐπὶ τῶν ἀνθρώπων, οἷς οὐδεμία τῶν ἀγαθῶν ἐστι γνῶσις, ὧν ἡ φύσις ἡμῶν ἀπεστέρηται, τούτοις καθ' ἡδονὴν ἡ τῆς παρούσης ζωῆς διαγωγή. Ἀκολουθεῖ δὲ τῷ τοῖς παροῦσιν ἥδεσθαι, τὸ μὴ ζητεῖν τὰ βελτίω. Ὁ δὲ μὴ ζητῶν, οὐκ ἂν εὕροι τὸ μόνοις ζητοῦσι παραγενόμενον. Οὐκοῦν διὰ τοῦτο ὁ Λόγος μακαρίζει τὸ πένθος, οὐ δι' ἑαυτὸ κρίνων εἶναι μακάριον, ἀλλὰ διὰ τὸ ἐξ ἐκείνου παραγενόμενον. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Γ', Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται Source: Migne PG 44.1228d-1229b

Blessed are those who mourn... 1 It is this, then, that He seems to teach in the mystery of mourning being blessed, that the soul should look to the true good and not sink itself down into the deceits of this present life, for no one can live without tears who has clearly seen the things of this life, or not think wretched anyone who is immersed in the pleasures of this life, as may be understood with irrational creatures, whose state of nature is indeed pitiable. For what is more pitiful than the absence of reason? Yet not one of them has a sense of their misfortune, but their lives allow for certain pleasures, so the horse prances, the bull kicks up dust, the boar bristles, pups play, and calves leap about, and each animal may be known through certain signs to exhibit pleasure, but if they could grasp the gift of reason they would not spend a mindless and miserable life in pleasure. Like them are men who know nothing of the goods of which our nature has been deprived, and thus in the present life pursue pleasure. It follows from this that to delight in present things is not to seek for things that are better. But if there is no seeking, there is no finding of what comes only to those who do seek. Because of this the Word calls mourning blessed, not judging it to be blessed in itself, but because of what follows from it. Saint Gregory of Nyssa, On The Beatitudes, from the Third Oration, on 'Blessed are they who weep, for they shall be comforted.' 1 Mt 5.5

The Wise Serpent

Serpens autem erat sapientior omnium bestiarum quae erant super terram, quas fecit Dominus Deus, et dixit serpens mulieri: Quid utique dixit Deus, ne edatis ab omni ligno quod est in paradiso? Cum dicit sapientiorem serpentem, intelligis quem loquatur, id est, illum adversarium nostrum qui tantum habet hujus sapientiam mundi. Sed et voluptas atque delectatio bene sapiens dicitur, quia et sapientia carnis appellatur sapientia, sicut habes: Quia sapientia carnis inimica est Deo. Et ad exquirenda delectationum genera astuti sunt, quia appetentes sunt voluptatum. Sive ergo delectationem intelligas, quaedam est divino adversa mandato, et inimica sensibus nostris. Unde sanctus Paulus ait: Video aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati. Si autem ad diabolum referas, verus inimicus est generis humani. Quae autem causa inimicitiarum nisi invidia? Sicut Salomon ait: Quia invidia diaboli mors introivit in orbem terraru. Invidiae autem causa beatitudo hominis in paradiso positi, et ideo quoniam ipse diabolus acceptam gratiam tenere non potuit, invidit homini, eo quod figuratus e limo, ut incola paradisi esset, electus est. Considerabat enim diabolus quod ipse qui fuisset superioris naturae, in haec saecularia et mundana deciderat; homo autem inferioris naturae sperabat aeterna. Hoc est ergo quod invidet dicens: Iste inferior adipiscitur quod ego servare non potui? Iste de terris migrabit ad coelum, cum ego de coelo lapsus in terra sim? Multas vias habeo quibus hominem decipere possim. De limo factus est, terra ei mater est, corruptibilibus involutus est. Et si anima superioris naturae, tamen et ipsa lapsui potest esse obnoxia, in corporis carcere constituta; quando ego lapsum vitare non potui. Est igitur via prima, ut decipiatur, dum conditione sua majora desiderat. Hic enim quidam conatus est industriae. Deinde carnis est, quod non habeat, desiderare. Postremo in quo videor ego omnibus esse sapientior, nisi circumscribam hominem, et versutia et fraude contendam? Itaque machinatus est, ut non primo Adam adoriretur, sed Adam per mulierem circumscribere conaretur. Non adorsus est eum qui coram acceperat coeleste mandatum: sed eam adorsus est quae a viro didicerat, non a Deo quid observaret, acceperat. Neque enim habes quia mulieri dixit Deus, sed quia Adae dixit; et ideo per Adam cognovisse mulier aestimanda est. Cognoscens igitur hoc loco tentamenti genus, plurima etiam aliis locis tentamenti genera reperies. Alia sunt per principem istius mundi, qui quaedam venena sapientiae in hunc mundum evomuit; ut vera putarent homines esse quae falsa sunt, et specie quadam hominum caperetur affectus. Non enim semper quasi apertus hostis ingreditur: sed sunt quaedam potestates quae amorem simulent, gratiamque praetendant; ut paulatim cogitationibus nostris venenum suae iniquitatis infundant, a quibus oriuntur illa peccata quae vel ex delectatione, vel ex quadam mentis facilitate nascuntur. Sunt etiam aliae potestates quae veluti colluctantur nobiscum. Unde et Apostolus ait: Quia non est nobis colluctatio adversus carnem et sanguinem, sed adversus principatus, et potestates, et rectores hujus mundi, tenebrarum harum, adversus nequitiam spiritalium quae sunt in coelestibus. Volunt enim hac quadam contentione nos frangere, et veluti quoddam animae nostrae corpus elidere. Unde et Paulus quasi bonus athleta non solum ictus adversantium potestatum vitare cognoverat, verum etiam adversantes ferire. Unde et ait: Percutio pugnis, non ut aera caedens. Et ideo quasi bonus athleta ad coronam meruit pervenire. Ergo multiplicia tentamenta sunt diaboli. Et ideo bilinguis serpens habetur atque lethalis, eo quod diaboli minister aliud lingua loquatur, aliud corde meditetur. Sunt et alii ministri qui et cordis et vocis suae infectas veneno veluti verborum suorum jactant sagittas, quibus Dominus ait: Generatio viperarum, quomodo potestis bona loqui, cum sitis mali? Sanctus Ambrosius Mediolanensis, De Paradiso, Caput XII Source: Migne PL 14.301b-302c

'The serpent was wiser than any of the beasts on the earth which the Lord God had made, and the serpent said to the woman, 'Why did God say, you shall not eat of any tree of the garden?' 1 When it says that the serpent was more cunning, you understand who is spoken of, that is, the one who is our enemy, who has the wisdom of this world. Gratification of pleasure has been fittingly called wisdom, because it is called the wisdom of the flesh, as in the statement, 'Because the wisdom of the flesh is hostile to God.' 2 And for seeking out gratification there is cleverness, since there are seekers of pleasure. If, therefore, you understand the gaining of pleasure to be contrary to the Divine command and hostile to our senses, this is in accord with what Paul states: 'I see another law in my members warring against the law of my mind and making me a captive in the law of sin.' 3 And if you ascribe this to the Devil, the true enemy of mankind, what other cause of enmity is there unless it is envy? As Solomon says: 'By the envy of the devil death came into the world.' 4 The cause of envy was the happiness of man placed in Paradise, and therefore because the devil was not able to hold to the grace once accepted, he envied man, who though fashioned from mud, had been chosen to be an inhabitant of Paradise. The Devil began to think how it was that he who was of a higher nature had fallen into this worldly existence, but man, an inferior creature, yet had hopes of eternal life. In envy he said, 'This inferior will acquire what I could not keep? He will leave the earth for heaven, when I have fallen from heaven to earth? I have many ways by which I can deceive man. He was made of mud, earth is his mother, and he is bound up in things corruptible. And if his soul is of superior nature, yet it is open to being cast down, since it is established in the prison of the body. When I fell, I could not avoid it. This, therefore, is the first way, to deceive him while he wants to make his state greater. Thus trial will be made of his ambition. The next way is by the flesh, the desire of what he does not have. Finally, how else can I appear to be wiser than all else if not by the use of cunning and fraud to ensnare man?' Thus he did not plan his first attack against Adam, but he plotted to to trap him through the woman. He did not assail the man who had in his presence received the heavenly command, but her who had learned of it from her husband and who had not received from God the command that should be observed. There is no passage in which God spoke to the woman, but because He spoke to Adam, we must judge that she learnt of it from Adam that the command was communicated through Adam to the woman. Recognise, then, in this place the nature of the temptation, for in other places there are  many other kinds of temptations await. Some come from the Prince of this world, who has vomited into this world a sort of poisonous wisdom, so that men think the false to be true and the emotions of men are carried away by mere appearance. The enemy's advance is not always in the open, but certain powers feign what is desirable and becoming pleasing by that, they pour into our thoughts the poison of their iniquities, from which source arise those sins which are born of indulgence in pleasures, or from some weakness of the mind. And there are yet other powers who may be said to wrestle with us, as the Apostle says, 'For our wrestling is not against flesh and blood but against the Principalities and Powers, against the world rulers of this darkness, against the spiritual forces of wickedness on high.' 5 They wish by such exertions to break us, and, as if were, drive out the soul from the body. Wherefore, like a good athlete, Paul knew how to avoid the blows of the opposing powers and even to strike those who were set against him. Hence he says, 'I strike with my fists, not as one beating the air.' 6 And so like a good athlete he merited the crown of victory. The temptations of the Devil, then, are manifold. For that reason his is the double tongued serpent, because a servant of Devil says one thing with the tongue and, meditates something else in the heart. There are other servants who cast forth the shafts of their word and thought smeared in venom, to whom the Lord says, 'You brood of vipers, how can you speak good things when you are evil?' 7 Saint Ambrose, On Paradise, Chapter 12 1 Gen 3.1 2 Rom 8.7 3 Rom 7.23 4 Wisd. 2.24 5 Ephes 6.12 6 1 Cor 9.26, 2 Tim 4.8 7 Mt 12.34

Nothing Better

Deprehendi, nihil esse melius, quam laetari hominem in opere suo. Id est, praesentialiter delectari, sicut carnales faciunt, de quibus Isaiae quinquagesimo sexto: Venite, sumamus vinum et impleamur ebrietate, et erit sicut hodie, sic et cras et multo amplius. Et ista commendatio est erronea, quia non ponit aliam remunerationem nec aliam vitam; unde subdit: Et hanc esse partem illius, quasi nihil aliud exspectet; unde Isaiae vigesimo secundo in persona talium dicitur: Comedamus et bibamus; cras enim moriemur; et Sapientiae secundo: Ubique relinquamus signa laetitiae, quoniam haec est pars nostra, et haec est sors. Et erronea opinio ista ortum suum habet a iudicii incertitudine; propter quod dicit: Quis enim eum adducet, ut post se futura cognoscat? id est, quis ostendet illi, quod futura sint atque bona, quae debeat exspectare? quasi dicat: nullus. Et certe nullus persuadebit, nisi elevetur ad spiritualia contemplanda; non contemplantibus nobis, quae videntur, sed quae non videntur; quae enim videntur temporalia sunt, quae autem non videntur, aeterna, secundae ad Corinthios quarto. Quia vero carnalis homo non respicit nisi visibilia, ideo non exspectat aeterna; ideo primae ad Corinthios secundo: Animalis homo non percipit ea quae Dei sunt. Ideo si vult futura bona cognoscere, necesse est carnalitatem deponere. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput III Source: Here, p36

And I found there was nothing better than for a man to rejoice in his work... 1 That is, to delight in present things, as worldly men do, concerning whom it says in the forty sixth chapter of Isaiah, 'Come, let us take up wine and let us be filled with drunkenness, and today shall be like tomorrow and many more.' Thus commendation is erroneous, because it does not consider any other reward nor any other life, whence he adds here, 'And this is his lot.' because they hope for nothing else, as in the twenty second chapter of Isaiah, in the person of such people it is written, 'Let us eat and let us drink, for tomorrow we must die.' 2 And in the second chapter of Wisdom, 'Let us leave signs of our joy everywhere, because this is our part and this is our fate.' 3 This erroneous opinion has arisen from uncertainty in judgement, because of which it is then said here, 'For who shall guide him that he might know the things of the future after him?' 1 That is, who shall reveal to him the future and the things he should expect? As if he said, 'No one'. Certainly no one will be persuaded unless they are lifted up to the contemplation of spiritual things. 'Our contemplation is not of what is seen but of what is not seen, for what is seen is transitory but what is not seen is eternal.' says the fourth chapter of the second letter to the Corinthians. 4 But because worldly men see nothing but visible things, therefore they do not expect eternal things, and thus in the second chapter of first letter to the Corinthians, 'The animal man does not grasp the things which are of God.' 5 Therefore if a man wishes to know future goods he must be rid of worldliness. Saint Bonaventura, Commentary on Ecclesiastes, Chapter 3 1 Eccles 3,22 2 Isaiah 46.12, 22,13 3 Wisd 2.9 4 2 Cor 4.18 5 1 Cor 2.14

The Gates

Portas suas habet mundus quibus stulte ingredi nititur ad Deum. Quae sunt corrupta sensualitas, et incesta cupiditas. Unde est: appropinuaeverunt usque ad portas mortis. Portae inferi sunt caeca dispensatio et dura obstinatio: Portae inferi non praevalebunt adversus eam. Portae coeli sunt humilis potentia, quae est porta ferrea ducens ad vitam, et amoris concordia, quae est porta orientalis. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit XCIV De variis portis Source: Migne PL 177.802b

The world has its gates through which there is a foolish striving to draw near to God. They are corrupt pleasures and wretched desires. Whence 'They have drawn near to the gates of death.' 1 The gates of hell are blind inclination and hard obstinacy. 'The gates of hell shall not prevail against it.' 2 The gates of heaven are the power of humility, which is the iron gate that leads to life, and the harmony of love, which is the gate that faces to the east. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 94, On the Different Gates 1 Ps 106.18 2 Mt 16.18 3 Acts 12.10, Ezek 44

The Filled And The Hungry

Vae vobis, qui saturati estis, quia esurietis Saturatus erat dives ille purpuratus, quando epulabatur quotidie splendide, sed dirum vae sustinebat esuriens, quando de Lazari, quem despexerat, digito guttam aquae quaerebat. Aliter. Si beati sunt illi qui justitiae semper esuriunt opera, infelices e contrario sunt aestimandi qui sibi in desideriis placentes, nullam veri et inconcussi boni famem patiuntur, satis se rati beatos, si non ad tempus sua voluptate priventur. Sanctus Beda,In Lucae Evangelium Expositio, Liber II Source: Migne PL 92.404a

Woe to you who are filled, for you shall hunger... 1 That rich man in purple was filled when he feasted splendidly every day, but alas he suffered wretched lack when he sought a drop of water from the finger of Lazarus whom he had scorned. 2 Otherwise, if they are blessed who thirst for the works of righteousness, 3 then on the contrary they are judged to be wretched who pleasing themselves in their desires suffer no hunger at all for the true and unshakeable good, for they reckon themselves blessed if they are not deprived of pleasure in their times. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2 1 Lk 6.25 2 Lk 16.19-31 3 Mt 5.6

Kings And Reigns

Tam Filio Dei, quam Antichristo regnandi studium est. Sed et Antichristus regnare desiderat, ut occidat quos sibi subjecerit; Christus ad hoc regnat ut salvet. Et unusquisque nostrum, si felix est; regnatur a Christo sermone, sapientia, justitia, veritate. Si autem amatores voluptatis sumus magis quam amatores Dei, regnamur a peccato, de quo Apostolus loquitur: Non ergo regnet peccatum in vestro mortali corpore. Duo igitur reges certatim regnare festinant: peccati rex peccatoribus diabolus, justitiae rex justis Christus. Origenes, Homiliae in Lucam, Homilia XXX, Interprete Sancto Hieronymo Source: Migne PG 13.1877a-b

As it is with the Son of God, so the Antichrist has a zeal to rule. But the Antichrist desires to rule so that he may ruin those who are subject to him, whereas Christ wishes to save us. Each of us, if we are blessed, rule through Christ, in word, and in wisdom, and in righteousness, and in truth. But if we are lovers of pleasure more than lovers of God, then we are ruled by sin, concerning which the Apostle says, 'Therefore do not let sin reign in your mortal body.' 1 Thus two kings are eager to reign, the devil over sinners in sin, and Christ over the righteous in righteousness. Origen, Homilies on Luke, from Homily 30, Translated by Saint Jerome 1 Rom 6.12

The Ways

Intrate per angustam portam, usque, Et pauci sunt qui inveniunt eam. Lata via est quae tendit ad saeculi voluptates, cujus inquisitione aut inventione opus non est, quia sponte se offerunt. Angustam vero viam omnes inveniunt, nec qui inveniunt statim ingrediuntur per eam, siquidem multi de medio itinere veritatis, saeculi voluptatibus capti, revertuntur. Sanctus Beda, In Matthaei Evangelium Expositio, Liber I, Caput VII Source: Migne PL 92.37c

'Enter through the narrow gate ...' up to '...there are few who find it.' 1 The way is wide that directs to worldly pleasures, in the acquisition and discovery of which there is no toil, but immediately they are set before one. Yet not all who find the narrow way immediately walk on it, for many, seized by worldly pleasures, turn aside from travelling on the way of truth. Saint Bede, Commentary on the Gospel of Matthew, Book 1, Chapter 7 1 Mt 7.13-14

Teaching And Vice

Qui desperantes semetipsos tradiderunt impudicitiae, in opertionem omnis immunditae et avartiae... De gentibus loquitur, quibus caecatum cor est, et nihil sperant, id est mortales se et fatentur et probant; neque de aeternitate sua aliquid credunt: ac propterea vitam mundi, quasi ea frui volentes, et rapiunt, et libidinose vivunt, et cum impudicitia exercentes, ut credunt, voluptatem habendi cupidi, et in usu vivendi ducti omnibus turpissimis voluptatibus. Vos autem non ita didicistis Christum; si tamen audistis illum et in illo credidistis. Contra Ephesios docet non ita vivere ut gentes: quippe qui didicerint Christum: quia Christus ut immortales nos faceret, egit mysterium, praesto in carne fuit, docui ut cognosceremus patrem, et in ipsum fidem haberemus, et est aeternitas nobis viventibus secundum ejus mandata. Vos igitur non ita didicistis, ut gentes: quippe quia vos Christum audistis, si tamen audistis illum, id est intellexistis et credidistis. Hoc est enim quod adjunxit, qui in illum credidistis: quia, ut diximus et dicimus semper, credere in Christum, immortalitem consequi est, et vitam aeternam mereri; ipse enim est vita, ipse lux, ipse aeternitas, ipse qui mortem vincit et vicit, et nobis vicit, per mysterium quod implevit. Victorinus Afrus, In Epistolam Pauli ad Ephesios, Liber Secundus, Caput IV Source: Migne PL 8.1277b-c

Who despairing of themselves have given themselves over to shamelessness, to the doing of every vile thing, and avarice... 1 He speaks of the Gentiles, whose hearts are blind, and who hope for nothing, for they confess themselves to be mortal and act on it, believing nothing of eternal things, and thus they seize on the world's life as something to be enjoyed, and they live lustfully and exert themselves in shamelessness, so that, as they think, they will have the joy of their desires, and by such a way of life they have been led away into every sort of vile pleasure. You did not learn this from Christ, if indeed you have listened to Him and believed in Him... Opposing the Ephesians, he teaches that they should not live like the Gentiles, certainly if they have learnt from Christ, because Christ, so that He might make us immortal, worked a mystery, coming forth in the flesh and teaching so that we might come to know the Father and have faith in Him, and it is eternity for us to live according to His commands. You, therefore, did not have the learning of the Gentiles, but certainly you listened to Christ, if indeed 'you listened to Him,' that is, if you understood and believed. For this is what he adds, you who 'believed in Him,' so that as we have said, and as we shall always say, to believe in Christ achieves immortality, and it merits eternal life, for He is the life and the light and eternity, He is the one who conquers death and conquered it, and conquered for us, through the mystery which He fulfilled. Victorinus Afrus, On the Letter of Saint Paul to the Ephesians, Book Two, Chapter Four 1 Ephes 4.19

The Shadow Of Death

Quoniam autem ignorantia Dei umbra est mortis, testatur propheta dicens: Et declinasti semitas nostras a via tua, et cooperuit nos umbra mortis. Sine dubio enim operiet eum ignorantia Dei, cujus vita de via Dei fuerit declinata. Regio autem mortis mundus est iste. Sicut enim illa terra vivorum est, de qua dicitur: Credo videre bona Domini in terra viventium: sic terra haec regio mortis est. Propterea ad plenum Deo placere non possumus, degentes in ea, quia ipsi etsi vivi sumus propter opera viva et fidem Christi, teman quia in mundo vivimus, cui diabolus principatur, coinquinati sumus. Ideo et Paulus: Quis liberabit de corpore mortis hujus. Corpus enim hoc, corpus est mortis, quia non vitalibus, sed mortiferis voluptatibus est subjectum. Opus Imperfectum in Matthaeum, Homilia VI Source: Migne PG 56.672

That the ignorance of God is the shadow of death, the prophet bears witness, saying, 'And you lower our paths from your way, and the shadow of death covers us.' 1 Without doubt the ignorance of God shall cover him whose life shall have declined from the way of God. And the realm of death is this world. For as there is a land of the living, concerning which it is said, 'I believe I shall see the good things of the Lord in the land of the living, 2 so this earth is the realm of death. Whence we are not able to please God fully while we dwell in it, because even if we live according to the works of life and the faith of Christ, yet because we live in the world, of which the devil is the prince, we are defiled. Therefore even Paul says: 'Who will free me from this body of death.' 3 For this body is the body of death, because it is not subject to life giving but death bringing pleasures. Opus Imperfectum on Matthew, from Homily 6 1 Ps 43.19-20 2 Ps 26.13 3 Rom 7.24

Honey And Salt

Nec quidquam fermenti aut mellis adolebitur in sacrificiis; sed in omni sacrificio offeres sal. Mel in sacrificio prohibetur offerri, quai nihil voluptuosum et suave hujus mundi apud Deum placet, nihil quo non habeat aliquid mordacis veritatis. Unde paschalis agnus cum lactucis agrestibus et amaris manducabatur. Sal vero in omni sacrifico offertur, quia sale rationis et discretionis omnia debent condiri. Hugo De Sancte Victore, Miscellanea, Liber IV, Tit XVIII, Sal discretionis, non mel adulationis nec voluptatis, esse sacris adhibendum Source: Migne PL 177.708a

Neither leaven nor honey shall be burnt with the sacrifices, but with every sacrifice you shall offer salt. 1 Honey is forbidden to be offered in sacrifice, because nothing pleasurable and sweet of this world pleases God, nothing that does not have the bite of truth. Whence the Paschal lamb was eaten with wild and bitter herbs. 1 But salt is offered with every sacrifice, because everything should be established with the salt of reason and discretion. Hugh Of Saint Victor, Miscellanea, Book 4, Chapter 18, On the salt of discretion, and that the honey of adulation and pleasure is not to be allowed in sacred things 1 Levit 2.11,13 2 Exod 12.8

Delight And Giving

Delectare in Domino, et dabit tibi petitionem cordis tui. Delectatio et corporalis dicitur et spiritualis: illa nurit vitia, ista virtutes. Delectare cum dicit in Domino, suavem tibi vult esse ejus recordationem, ut ames quem times, ut desideres quem vereris, ut ambias quaerere quem pavesces. Sequitur: et dabit tibi petitionem cordis tui. Respice quia cordis dixit, non carnis, quod ad sapientiam solet referri. Cordis enim petitio est fides, charitas, intellectus Dei, et opera actuum bonorum.  Cassiodorus, Expositio In Psalterium, Psalmus XXXVI Source: Migne PL 70.258c-d

Delight in the Lord and He shall give to you the petition of your heart. 1 Delight can be spoken of the body and spirit. The former nourishes vices, the latter virtues. When he says delight in the Lord, he wishes that the memory of Him be sweet to you, that you love Him whom you fear, desire Him whom you are in awe of,  and that you aspire to seek Him whom you tremble at. It follows: 'And He shall give to you the petition of your heart.' See that he speaks of the heart that is not of the flesh, which is the customary way to refer to wisdom. For the petition of the heart is faith, charity and the understanding of God, and the works of good deeds. Cassiodorus, Commentary On The Psalms, from Psalm 36 1 Ps 36.4

Making The Face Firm

Fili hominis, obfirma faciem tuam super filias populi tui quae prophetant de corde suo... Primum de eo quod dicitur: Obfirma faciem tuam, requirendum. Deinde si Dominus dederit, investigare debemus filias populi prophetantes de corde suo, et facientes ea, in quibus eas Dei sermo corripiat. Et quod sit alia facies praeter hanc corporis nostri faciem, licet ex multis manifestum sit, attamen et ex his, quae Apostolus memorat, indicatur: Nos vero omnes revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a gloria in gloriam, quasi a Domini spiritu. Hanc faciem corporalem omnes homines habemus revelatam, nisi forte calamitatibus et angustiis premimur. Vultus autem ille, de quo sermo Apostoli est, in multis tectus est, et in paucis revelatus. Qui enim fiduciam habet in vita immaculata, in sensu sano, in fide vera, iste tantummodo non habet confessionis, fraudulentiae, peccatique velamen; sed propter puram conscientiam, revelata facie gloriam Domini contemplatur. Procul autem absit a nobis, ut velatam habeamus hanc faciem. Haec pauca de facie, ut possimus intelligere quid sit, quod sequitur: Obfirma faciem tuam super filias populi tui. Ista facies, id est, principale ( ἡγεμονικὸν) cordis nostri, nisi obfirmata fuerit super eo, quod intelligendum est, ut quomodo videt, sic annuntiet gentibus, illud quod aspicitur, non videtur. Impossibile quippe est, ut aliquis sine obfirmatione vultus, vagus, fluctuabundus, circumlatus omni vento doctrinae, videat quod debet, videat ut debet. Oportet enim volentem intelligere habere faciem, in eo quod intelligere nititur, obfirmatam: ob hanc semper causam prophetaturis primum jubetur, ut faciem suam obfirment; ut nostram autem et nos possimus obfirmare faciem in Evangelio, in Lege, in Prophetis, in apostolis, obfirma eam super Christo, et non super saeculi negotiis. Sed cum in mundialibus curis anima nostra versetur, cum semper ardeat habendi fame, non obfirmamus faciem nostram super ea, quae imperavit Deus, sed super ea, quae Dei sunt adversa praeceptis. Quis, putas, in nobis immundus est ob obfirmationem faciei super his, quae interdicta sunt? Quis in tantum sollicitus et cautus, ut diebus ac noctibus in ea obfirmet cordis sui faciem, quae jubentur? Nunc quoque si intellecturi fuimus praesentem scripturam quomodo prophetae dicatur: Obfirma faciem tuam super filias populi tui, ut videat ea quae dicturus est, debemus obfirmare intelligentiam, plenum in intentatione cordis habere tractatum, quod sit hoc, quod significetur, ut tandem ratione superati, recedamus a littera. Ac secundum communem quidem intellectum, videntur quaedam filiae populi prophetantes hoc quod sequitur admisisse peccatum. Assumentes cervicalia consuebant; consuentes non ponebant ea sub capite, sed sub cubito audientium, et velaminibus quibusdam tegebant capita universae aetatis. Haec sunt, quae prophetantibus filiabus populi reputantur quasi magna peccata. Quis autem potest in verbo consistens dicere, quia si quis cervicalia consuat, et consuta sub cubito ponat alterius, delinquat, et a Deo corripiatur? Quis potest asserere, quia si quis velamina faciat ad tegendum caput universae aetatis, impie agat? Invitis nobis ab ipsa Scriptura necessitas imponitur, ut ab apicibus litterae recedentes, verbum, et sapientiam, et voluntatem ejus requiramus ad aperienda peccata, quae clausa sunt, ad illuminanda quae caligant, ut possimus a maledicto extranei fieri, omni cubito manuum, sive manus. Qui in victu corporis occupati sunt, et ne per somnium quidem spirituales videre delicias, quas nos habere vult sermo divinus dicens: Delectare in Domino, et dabit tibi petitiones cordis tui; qui non noverunt voluntatem beatorum, de qua scribitur: Torrente voluptatis tuae potabis eos: requirunt quasi amatores luxuriae, et non amatores Dei, semper in corporalibus esse deliciis. Signum autem mihi videtur voluptatis carneae, sub cubito manuum cervical assutum. Quia enim in tempore discumbendi ad beneficia corporalia videmur uti consutis quibusdam, et acu pictis sub cubito manuum nostrarum, forsitan sermo divinus per istius modi figuram et argumentum eos culpat magistros, qui per vaniloquentiam, et beatas quasque repromissiones, multitudinem audientium libidini, vitiis, voluptatique permittunt. Debet enim Dei verbum, et Deus homo ea proferre, quae saluti sunt audienti, quae illum hortentur ad continentiam, ad conversationem sanorum actuum, ad cuncta, quae homo studiosus laborum, et non libidinum, debet incumbere, ut possit ea consequi, quae a Deo sunt repromissa. Cum ergo aliquis aptus moribus populi, ut placeat eis, quibus aures pruriunt, loquitur quae gratanter accipiant, loquitur quae vicina sunt voluptati, talis magister consuit cervicalia sub omni cubito manus. Sequitur hoc peccatum habentem, ut faciat etiam amictus ad velandum caput omnis aetatis. Cujus autem rei figura sit etiam velamen, cautius consideremus. Qui fiduciam habet, et vere vir est, velamen non habet super caput suum, sed intecto capite orat Dominum, intecto capite prophetat: per signum corporalis rei etiam spiritalem latenter ostendens, ut quomodo non habet velamen super caput carnis suae, ita non habeat velamen super principale cordis sui. Si quis vero confusionis velamen gerit, et peccati, iste quasi muliebria velamina habet super caput suum. Itaque cum aliquis docuerit ea, quae aurem populi mulceant, et strepitum potius laudatorum, quam gemitum moveant, si blandus inimicus palpaverit potius quam secuerit vulnera, talis homo amictus contexit in capite. Cum autem in luxuriosam orationem dicentis se sermo fuderit, et in lascivum persultaverit eloquium, contexit velamen super caput omnis aetatis; non modo puerorum et juvenum, verum et senum. Quomodo enim faciat signa et portenta ad decipiendos, si fieri potest, etiam electos falsus Christus, et falsus propheta: similiter et hi, qui ad voluptatem meditata deportant, et ista semper inquirunt, quae delectent potius audientes, quam convertant a vitiis, faciunt velamina super caput non modo puerorum et juvenum, sed, si fieri potest, senum quoque et patrum, intantum ut etiam eos decipiant, qui juxta laborem animae in spiritali aetate et senio processerunt Origenes, Homila Tertia Ezekial, Interprete Hieronymo Source Migne PG 13.687c-690a

Make firm your face over the daughters of your people who prophesy from their own hearts... 1 First we shall look into that which is said, 'Make firm your face,' and then, if the Lord allows, we shall investigate the daughters of the people who prophesy from their own hearts, and do things for which the word of the Lord corrects them. Now what the other faces might be apart for this bodily face we possess has been made manifest in many places, but from these, let what the Apostle mentions be declared: 'But we all with uncovered face looking on the glory of the Lord, being transformed into that image, from glory to glory, as by the spirit of the Lord.' 2 This bodily face which all of us men have is uncovered, unless perhaps because of calamity and distress we hide it away, but the face of which the Apostle speaks is hidden in many ways and is rarely revealed. For he who has confidence in the immaculate way, in good sense, in true faith, he alone does not wear the veil of guilt and deceit and sin, but because of a pure conscience he contemplates the glory of the Lord with the face uncovered. May it be far from us that we should have this face covered. And with these things briefly said about the face, so we may understand what follows: 'Make firm your face over the daughters of your people.' The face, then, that is the ruling part of the heart, which unless it has been been made firm about what should be understood, it does not appear how it may see what it should that it might announce it to the people. For it is impossible that someone who does not have a firm face, but a wandering one that shifts about, and is tossed about by the winds of teaching, 3 shall see what he should and shall see as he should. It is necessary to understand the will as the face, which is made firm by the struggle to understand, because of which, for the cause of prophesying, it is always first commanded that the face be made firm. And so even we can make our face firm, in the Gospel and the Law and the Prophets and in the Apostles, making it firm concerning Christ, and not about worldly affairs. For when our soul is turned to worldly cares, when it is always burning with a hunger for things there, we do not make our face firm in what God has commanded, but for those things which are inimical to His teaching. Do you not think that he who has been made unclean among us is he who strengthens his face over those things which are prohibited? And who is the man so intently concerned and prudent over those things which are commanded, so that day and night he makes firm the face of his heart concerning those things? Now also, if we are to understand this present passage of Scripture, how it was said to the prophet: 'Make firm your face over the daughters of your people,' we should make firm our understanding, so that it might look on the things which are to be said, having the intent of our heart fully taut about what this may be and what it means, so that with elevated reason, we pass beyond the letter. According to a certain sort of common understanding, these daughters of the people who prophesy appear to be those who have permitted sin. They embroider the cushions, and do not place them under the head but beneath the arm of the hearer, and they cover the head with a covering that endures. 4 These things, which the prophesying daughters of the people did, are reputed to be weighty sins. But who is able to speak a word about what they are? Because if someone embroiders a cushion, and places it beneath the arm of someone else, should they be corrected by God? And will insist that because someone makes a covering to cover the head for all time, he acts wickedly? Even to those who are unwilling among us, this Scripture imposes the necessity of withdrawing from the sense of the letter to seek its word and wisdom and will for the uncovering of sins which are hidden, and the illumination of what is obscure, so that we can remove ourselves from the exterior curse of every arm or hand. Those who have been seized by the conquest of the body, and in a dream do not look on spiritual joys, which the Divine word wishes us to have, saying, 'Delight in the Lord, and He shall give to you the petition of your heart,' they who do not know the wish of those who are blessed, when it is written: 'A torrent of your joy you shall give them to drink,' 5 they seek as lovers of luxury, and not lovers of God, since they always have their pleasures in the body. Now to place the cushion beneath the arm seems to me to be a sign of carnal pleasure. For when for a time we recline for the sake of corporeal goods, we appear as having something embroidered and decorated with the needle beneath the arm, so perhaps the Divine word by the manner of this figure and argument reproves those teachers who through vain eloquence and certain pleasing promises, permit a multitude of lusts and vices and pleasures to those who listen to them. For it is of the word of God and the God man to offer those things which save to those who hear, which exhort them to continence and to their conversation to a sound life, and to everything which belongs to a studious man of labour, and not of lust, whence the things that are required are those that lead to what has been promised by God. When, then, someone is aware of the ways of people, and so that he might gratify them who have vile ears he speaks what may please them, that is, he speaks of things which lead to pleasure, such a teacher embroiders the cushion to be placed under the arm. It then says that with this sin there is also made a covering that veils the head forever. Let us carefully consider what this veil could be a figure of. He who has faith, and truly is a man, he has no veil upon his head, but with his head uncovered he prays to the Lord, and with his head uncovered he makes prophecy. By the corporeal sign the hidden spiritual thing of the matter is revealed, so that he who does not have a veil upon the head is he who does not have a veil upon the principle part of his heart. If, however, someone bears the veil of confusion, and sin, he is as one who has a woman's veil upon his head. Thus when someone teaches things which softly caress the ears of the people, and he incites a clamour of praise rather than groans, and he strokes rather than cauterises wounds, such a man weaves a covering for the head. And when with luxurious rhetoric he pours out his speech and he makes his eloquence dance about in pleasure, he weaves an enduring veil for the head, and not only for boys and youths, but truly even for the old. For as the false Christ and the false prophet shall make signs and portents for deceiving, if it were possible, even the elect, 6 so likewise these have meditated to carry off with pleasure, and so always seeking what delights those who listen, rather than what turns them from evil, they make a veil for the head, and not only for boys and youths, but even, if it is possible, for the old, even for fathers, inasmuch as they can deceive those who because of the labour of the soul have advanced in spiritual age and seniority. Origen, from the Third Homily on Ezekiel, translated by Jerome 1 Ezek 13.17 2 2 Cor 3.18 3 Ephes 4.14 4 Ezek 3.18 5 Ps 36.4, Ps 35.9 6 Mt 24.24

Correction From On High

Ὁ Θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου.  Ἐπειδὴ πολλὰ πρὸς τὸ ἀνθρώπινον ἀνατεινόμενος διελέχθη, ἐπανάγει νῦν ἐπὶ τὰ ὕψη τῆς περὶ τοῦ Μονογενοῦς δόξης τὸν λόγον. Ὁ Θρόνος σου, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· τουτέστιν, ἡ βασιλεία σου ἐπέκεινα τῶν αἰώνων, καὶ ἐννοίας πάσης ἐστὶ πρεσβυτέρα. Καὶ καλῶς μετὰ τὴν τῶν λαῶν ὑποταγὴν τὸ μεγαλοπρεπὲς τῆς βασιλείας τοῦ Θεοῦ ἀνυμνεῖ. Ῥάβδος εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου. Διὰ τοῦτο καὶ ἀπέδωκεν αὐτῷ τὴν ἰδίαν προσηγορίαν, σαφῶς αὐτὸν ἀναγορεύσας Θεόν· Ὁ Θρόνος σου, ὁ Θεὸς. Παιδευτική τίς ἐστιν ἡ ῥάβδος τοῦ Θεοῦ· παιδεύουσα δὲ, εὐθείας καὶ οὐ παρατετραμμένας ἐπάγει τὰς βασιλείας αὐτοῦ προσηγόρευται. Ἐὰν γὰρ ἐγκαταλίπωσιν οἱ υἱοὶ αύτοῦ τὸν νόμον μου, καὶ τοῖς κρίμασι μου μὴ πορευθῶσιν, ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν. Ὁρᾷς τὴν δικαίαν κρίσιν τοῦ Θεοῦ; Οὐκ ἐπὶ τῶν τυχόντων χρῆται, ἀλλ' ἐπὶ τῶν ἁμαρτανόντων. Αὔτη δὲ καὶ παρακλήσεως λέγεται ῥάβδος· Ἡ ῥάβδος γάρ σου, φησὶ, καὶ ἡ βακτηρία σου, αὖταί με παρεκάλεσαν. Αὔτη καὶ συντριμμοῦ ἐστι ῥάβδος. Ποιμανεῖς γὰρ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ ὡς σκεῦος κεραμέως συντρίψεις αὐτούς. Συντρίβεται δὲ τὰ χοῖὰ καὶ πήλινα ἐπ' εὐεργεσίᾳ τῶν ποιμαινομένων· καθὸ καὶ παραδίδοται Εἰς ὅλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΜΔ' Ψαλμον Source: Migne PG 29.404b-d

'Your throne, O God, is forever, the rod of correction is the rod of your kingdom.' 1 After concerning itself with human nature and having expended many words about it, now the prayer returns to the glorious height of the Only Begotten. 'Your throne, O God is forever,' it says. That is, your kingdom is established beyond the ages and is most ancient in every understanding. And wondrously, when your people have become obedient, they shall celebrate the magnificence of your kingdom. 'A rod of correction is the rod of your kingdom.' Whatever is the title given to Him, it is clearly calling Him God. 'Your throne, O God.' The rod is that which corrects and while it corrects it improves, and since it does not bring about perverse judgement, it is proclaimed to be of His kingdom. 'For if his sons forsake my law and do not walk in my judgements, I shall requite their iniquities with a rod.' 2 You see the just judgement of God? He does not act against just anyone but against sinners. And this same rod is  said to be one of consolation, 'For your rod and staff,' he says,'are my consolation.' 3 'You shall rule them with a rod of iron, as an earthen vessel you will shatter them.' 4 For earth and mud will be shattered because of the pleasures which rule over them, whoever is given over 'to the dissolutions of the flesh,' and 'that they might be saved.' 5 Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 44 1 Ps 44.7 2 Ps 88.31,33 3 Ps 22.4 4 Ps 2.9 5 1 Cor 5.5

Trap And Scandal

Custodi me a laqueo quem statuerunt mihi, et ab scandalis operantibus iniquitatem. Per laqueos et scandala, totius mundi mala breviter propheta complexus est, a quibus se supplicat custodiri, ne per insidias eorum possit intercipi. Laquei sunt diversa carnis desideria, quibus mentes humanae blandis nexibus illigantur. Scandala, quae per fratres proveniunt inquietos, qui lite, superbia sanctam refugiunt charitatem. Quid habituri sunt simile, si eos tam praecipuum munus contigat amittere? Et respice quia post laqueos scandala: quoniam inveterator ille pessimus, quando per laqueos non potuerit decipere, scandalis nititur gratiam nobis Divinitatis auferre. Cassiodorus, Expositio In Psalterium, Psalmus CXL Source: Migne PL 70.1003c-d

Protect me from the trap that they have laid for me, and from the scandals of those who act wickedly. 1 With traps and scandals the prophet briefly encompasses the evils of the whole world, from which he entreats that he might be protected, lest he be seized by their plots. The traps are the various desires of the flesh, by which human minds are embroiled in pleasing servitude. Scandals are brought forth from disconsolate brothers, who with quarrels flee holy charity in pride. In what way shall they live, if so preeminent a gift is lost to them? And observe that scandals are placed after the traps, because that worst one of old, when he is not able to deceive with traps, strives to strip us of Divine grace with scandals. Cassiodorus, Commentary On The Psalms, from Psalm 140 1 Ps 140.9

Invitations And Refusals

Ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι πάντες... Ἐπὶ τὸ λογικὸν συμπόσιον οὐκ ἀπήντησαν, φιλήδονοι μᾶλλον ὄντες ἢ φιλόθεοι, καὶ τῆς ὕλης ἢ τοῦ Θεοῦ· φιληδονίας μὲν γὰρ δεῖγμα γυνή· ἀγρὸς δὲ καὶ ζεύγη τῆς φιλοχρημοσύνης. Πολλοὺς μὲν οὖν κεκλῆσθαί φησι ἐπὶ τὸ μέγα δεῖπνον καὶ τὸ καθ' ὅλης τῆς οἰκουμένης λογικὸν συμπόσιον τῶν ἱερῶν καὶ θείων Γραφῶν, μὴ μὴν τοὺς πάντας τῆς χάριτος ἐπιτυγχάνειν· ἀποστερεῖσθαι γὰρ αὐτῆς τῶν κεκλημένων τοὺς περὶ ἕτερα ἠσχολημένους. Περισπᾷν γὰρ καὶ ἀφέλκειν τῆς κλήσεως τὰς τοῦ βίου φροντίδας διδάσκει· ταύτας δ' εἶναι διαφόρους ἢ γὰρ περὶ τὰ κτήματα καὶ ἀγροὺς ἀσχολούμενοι, ταῦτα τῆς κλήσεως προτετιμήκασιν, ὡς παραιτήσασθαι τολμῆσαι διὰ ταῦτα τὴν κλῆσιν· ἢ περὶ τὰς τοῦ βίου πραγματείας κατατριβόμενοι· ἢ δεσμῷ γάμων καὶ παίδων ἐμπεπλεγμένοι· ἤ τισιν ἄλλοις τοιούτοις φροντίσμασιν ἠσχολημένοι. Ταῦτα γὰρ καὶ τοιαῦτα ἐπάγειν καὶ περιέλκειν εἴωθε τοὺς διὰ ταῦτα τὴν χάριν παραιτεῖσθαι τολμῶντας, καὶ τὸν κλήτορα, καὶ τὸ τῆς καινῆς διαθήκης συμπόσιον, καὶ τὴν λογικὴν τροφήν· ὧν ἁπάντων ἐστέρησαν ἑαυτοὺς, κατὰ μὲν τὴν ἀποδοθεῖσαν ἑρμηνείαν, οἱ προτιμήσαντες τῆς οὐρανίου κλήσεως τὰ ἡδέα τοῦ παρόντος βίου, πλοῦτον δηλαδὴ καὶ πραγματείας καὶ γάμον, καὶ διὰ ταῦτα τὴν χάριν παραιτησάμενοι· κατὰ δ' ἑτέραν ἐκδοχὴν οἱ πρῶτοι τῆς κλήσεως ἠξιωμένοι, οὗτοι δ' ἦσαν οἱ ἐκ περιτομῆς, οἳ δὴ προφάσει τῆς περὶ τὸ κρεῖττον ἀσχολίας τὴν κλῆσιν ὕβρισαν. Ὡς γὰρ ἔχοντες ἀγροὺς τὰ παρ' αὐτοῖς ἀμφιλαφῆ ἀναγνώσματα, καὶ ὡς βόας ἀροτῆρας κεκτημένοι τοὺς παρ' αὐτοῖς προφήτας, καὶ ὡς ἂν σοφίᾳ τινὶ οἷα δὴ γυναικὶ συμβιοῦντες, τὴν εὐαγγελικὴν ἐξευτέλισαν χάριν. Ἐπειδὴ δὲ ἦσαν οὕτω παχεῖς τὴν καρδίαν, ἐξυφαίνει παραβολὴν ἀποχρώντως ἔχουσαν εἰς παράδειξιν τῆς ἐπ' αὐτοῖς ἐσομένης οἰκονομίας· πρὸς γὰρ τὸ μακάριος ἔσῃ ἀποβλέπων, καὶ πρὸς τὸ ἀνταποδοθήσεταί σοι ἐν τῇ ἀναστάσει τῶν δικαίων, ὁ συνανακείμενος μακαρίζει τὸν μέλλοντα καταξιοῦσθαι τοῦ ἐν τῇ βασιλείᾳ ἄρτου. Οὗτος δὲ ἦν ὁ κατ' ἀνταπόδοσιν τῆς εἰς τοὺς πτωχοὺς φιλανθρωπίας, ἐν τῇ ἀναστάσει τῶν δικαίων ἀποδοθησόμενος τῷ μακαριζομένῳ, τῆς ἀναστάσεως καὶ τῆς τοῦ Θεοῦ βασιλείας μιᾶς καὶ τῆς αὐτῆς νοουμένης. Πρὸς οὖν τὸν εἰρηκότα, Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, τίς ἂν γένοιτο οὗτος ὁ μακάριος, διὰ τῆς παραβολῆς ὁ Σωτὴρ παρίστησιν. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.577a-d

And all alike they began to excuse themselves...1 They did not come to the rational feast, because they were lovers of pleasure rather than lovers of God. For the wife is a figure for the love of pleasure and the field and the cattle of avarice. Thus He says that many are called to the great feast which is the rational feast of the Divine Scriptures throughout the whole world, but not all are touched by grace, for they turn away from it when they are called and concern themselves with other things. Indeed He teaches that care for the things of the world draws off and drags one away from the calling, and these things are various, for busied with possessions and fields, these things are preferred to the invitation, and so they dare excuse themselves from being called. Or they are worn out by the affairs of life, or wrapped up in the chains of marriage and children, or bound by other similar cares. These things and things like them are accustomed to lead off and drag away and make them venture to turn down grace, and so the invitation, and the feast of the New Testament and the food of reason. All of which they lose, who according to this understanding, prefer the delights of this present life to the Divine calling, certainly wealth and business and marriage, the cause being the rejection of grace. But according to another interpretation those worthy to be the first ones to be invited, that is the people of the circumcison, were those who about their affairs scorned the call to a better seat. For having as fields the wealth of their Scriptures, and as oxen at the plough the prophets, and living with their wisdom as a wife, they scorn the grace of the Gospel. And since they were so dull of heart, they contrive to have this parable as pointing to the future arrangement of rational things. For with those words previously said, 'You shall be blessed,' and 'it shall be returned to you in the resurrection of the righteous,' 2 they see the feaster and name him blessed who shall be worthy to eat bread in the kingdom. But this was about the reward of those who love the poor, who in the resurrection of the righteous shall be given to be so blessed, for the resurrection is understood to be the kingdom of God. Therefore, to the one who had said, 'Blessed is he who eats bread in the kingdom of God,' who this blessed man may be, the Saviour suggests through the parable. 2 and the riches in God, which are a treasure of every good. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.18 2 Lk 14.14

Testing Pleasure

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

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

Philosophy And Happiness

Quidam autem Epicurei et Stoici philosophi, disserebant cum eo... Epicurei praeceptoris sui tarditatem secuti, felicitatem hominis in sola corporis voluptate, Stoici vero in sola animi virtute posuerunt. Qui inter se quidem dissidentes, Apostolum tamen unanimiter impugnant, eo quod hominem sicut ex anima et corpore subsistere, ita in utroque doceret beatum esse debere; sed hoc nec tempore praesenti, nec virtute humana, sed gratia Dei per Jesum Christum in resurrectionis gloria perficiendum. Sanctus Beda,Super acta Apostolorum Expositio, Caput XVII Source: Migne PL 92.979c

Certain Epicurean and Stoic philosophers entered into discussion with him... 1 The Epicureans, following the dullness of their teacher, placed the happiness of man in the pleasures of the body alone, but the Stoics only in the virtue of the soul, and because of this they disagreed among themselves. However the Apostle fought against both, for since man is constituted of soul and body, so he taught he should be blessed in both, and not in the present time, nor by human virtue, but by being perfected by the grace of God through Jesus Christ in the glory of the resurrection. Saint Bede, from the Commentary on the Acts of The Apostles, Chapter 17 1 Acts 17.18

Tears Of Men, Pleasures of Beasts

Εἰ δέ τις καὶ τὰς περὶ τὸ σῶμα συμφορὰς ἀναλογίζοιτο, τὰς τῇ φύσει ἡμῶν συμπεπλεγμένας τε καὶ συστρεφομένας, τὰς ποικίλας λέγω καὶ πολυτρόπους τῶν νοσημάτων ἰδέας, ὧν πάντων τὸ κατ' ἀρχὰς ἀπείρατον ἦν τὸ ἀνθρώπινον, πολὺ μᾶλλον πλεονάσει τὸ δάκρυον, ἐκ παραλλήλου θεωρῶν ἀντὶ τῶν ἀγαθῶν τὰ λυπηρὰ, καὶ ἀντιπαρατιθεὶς τὰ κακὰ τοῖς βελτίοσιν.Τοῦτο οὖν ἔοικεν ἐν ἀποῤῥήτῳ διδάσκειν ὁ μακαρίζων τὸ πένθος, τὸ πρὸς τὸ ἀληθινὸν ἀγαθὸν τὴν ψυχὴν βλέπειν, μηδὲ τῇ παρούσῃ ἀπάτῃ τοῦ βίου καταβαπτίζεσθαι· οὐ γὰρ ἔστιν οὔτε ἀδακρυτὶ ζῇν τὸν ἐπεσκεμμένον δι' ἀκριβείας τὰ πράγματα, οὔτε ἐν λυπηροῖς εἶναι νομίζειν τὸν ταῖς βιωτικαῖς ἡδοναῖς ἐμβαθύνοντα· καθάπερ ἐπὶ τῶν ἀλόγων τὸ τοιοῦτον ἔστιν ἰδεῖν· οἷς ἐλεεινὴ μὲν ἡ τῆς φύσεώς ἐστι κατασκευή· (τί γὰρ ἐλεεινότερον τῆς τοῦ λόγου στερήσεως;) αἴσθησις δὲ τῆς συμφορᾶς αὐτοῖς οὐδε μία, ἀλλὰ κατά τινα ἡδονὴν κἀκείνοις ἡ ζωὴ διεξάγεται· καὶ ὁ ἵππος γαυριᾷ, καὶ ὁ ταῦρος κονίζεται· καὶ ὁ σὺς φρίσσει τὴν λοφιάν· καὶ οἱ σκύλακες παίζουσι, καὶ διασκιρτῶσιν οἱ μόσχοι, καὶ ἕκαστον τῶν ζώων ἔστιν ἰδεῖν διά τινων τεκμηρίων τὴν ἡδονὴν ἐνδεικνύμενον, οἷς εἴ τις κατανόησις ἦν τῆς τοῦ λόγου χάριτος, οὐκ ἂν τὸν κωφὸν αὐτῶν καὶ ταλαίπωρον βίον ἐν ἡδονῇ διετίθεντο. Οὕτως καὶ ἐπὶ τῶν ἀνθρώπων, οἷς οὐδεμία τῶν ἀγαθῶν ἐστι γνῶσις, ὧν ἡ φύσις ἡμῶν ἀπεστέρηται, τούτοις καθ' ἡδονὴν ἡ τῆς παρούσης ζωῆς διαγωγή. Ἀκολουθεῖ δὲ τῷ τοῖς παροῦσιν ἥδεσθαι, τὸ μὴ ζητεῖν τὰ βελτίω. Ὁ δὲ μὴ ζητῶν, οὐκ ἂν εὕροι τὸ μόνοις ζητοῦσι παραγενόμενον. Οὐκοῦν διὰ τοῦτο ὁ Λόγος μακαρίζει τὸ πένθος, οὐ δι' ἑαυτὸ κρίνων εἶναι μακάριον, ἀλλὰ διὰ τὸ ἐξ ἐκείνου παραγενόμενον. Δείκνυσι δὲ τοῦ λόγου ἡ συζυγία, ὅτι τῆς πρὸς τὴν παράκλη σινἀναφορᾶς τὸ πενθεῖν αὐτοῖς ἐστι μακάριον. Μακάριοι γὰρ, φησὶν, οἱ πενθοῦντες καὶ οὐκ ἔστησεν ἐν τούτῳ τὸν λόγον, ἀλλὰ προσέθηκεν, Ὅτι αὐτοὶ παρακληθήσονται. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Γ', Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται Source: Migne PG 44.1228c-1229a

If someone were to consider the state of the flesh, the things which buffet and bind our nature, the various, I say, and manifold types of sickness, concerning which all, man had no experience of at the beginning, he would pour forth abundant tears, while instead of goods he thought on such grieveous things, setting evils against things which are better. This then seems difficult to teach, that he who weeps is blessed, which is the soul looking on the true good, and not sunk in the delusion of present life, for it is not possible that one might live without tears, if one carefully considers the matter, or not think him wrapped up in griefs and bitterness who plunges into the pleasures of this life, which one can see in beasts and animals that lack reason, who because of the miserable constitution of their nature -for what is more wretched that to be deprived of reason?- have no awareness of their state, but in a certain pleasure pass their lives. The horse exults, the bull stamps up the dust, the boar raises up its bristles, pups play, cattle cavort, and in each animal it is possible to see certain signs of pleasure, in which pleasure, if they had in some way the gift of knowing by reason, they would not pass a foolish and wretched life. Which is the state of men who have no knowledge of their goods, of those which our nature has been deprived, and so because of this they pass the present life in pleasure. It follows, then, that those who enjoy present things are not able to desire and seek what is better. For he who does not seek, does not find that which is obtained only by those who do seek. This, then, is the reason why the Word says that he who weeps is blessed, not that he judges that weeping blessed in itself, but because of that which comes from it. The arrangement of the speech shows, by its relation to consolation, how weeping may be a blessing to men. 'Blessed,' he says, ' those who weep,' and He does not stop and end the statement there, but He adds, 'because they shall be consoled.' Saint Gregory of Nyssa, On The Beatitudes, from the Third Oration, on 'Blessed are they who weep for they shall be comforted.'

The Trials Of Pleasure

Ὡς ἐπὶ ζυγοῦ ἀστατεῖ τοῦ ἡδυπαθοὺντος ὁ λογισμὸς, καὶ ποτὲ μὲν κλαίει καὶ ἀποδύρεται δι' ἁμαρτίας· ποτὲ δὲ πολεμεῖ καὶ ἀντιλέγει τῷ πλησίον, ἐκδικῶν τὰς ἡδονᾶς. Ὁ πάντα δοκιμάζων καὶ τὸ καλὸν κατέχων, ἀκολούθως ἀπὸ παντὸς πονηροῦ ἀφέξεται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.924a-b

As a balance wavering is a mind beset by pleasure. Sometimes it bewails and laments its sins and other times it fights and denounces a neighbour, avenging itself for the sake of pleasure. Testing everything and holding to what is good, 1 so it follows that you will withdraw from every evil. Saint Mark The Ascetic, On The Spiritual Law. 1 1 Thes 5.21