A Failed Follower

Et ait illis Jesus: Vulpes foveas habent, et volucres coeli nidos, Filius autem hominis non habet ubi caput reclinet. Ex Domini verbis ostenditur hunc qui obsequium promittit ob hoc repudiatum, quod signorum videns magnitudinem, sequi voluerit Salvatorem, ut lucra ex operum miraculis quaereret, hoc idem desiderans, quod et Simon Magus a Petro emere voluerat. Talis ergo fides juste sententia Domini condemnatur, et dicitur ei: Quid me propter divitias et saeculi lucra cupis sequi cum tantae sim paupertatis, ut ne hospitiolum quidem habeam, et non meo utar tecto? Aliter, intelligitur miraculis Domini commotus propter inanem jactantiam eum sequi voluisse, quam significant aves. Finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Reclinatione vero capitis humilitatem suam significavit, quae in illo simulatore ac superbo non habebat locum. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.460c-d

Jesus said to them, 'Foxes have their holes, and the birds of heaven their nests, but the Son of Man has nowhere to rest His head.' 1 From these words of the Lord it is shown that this man who promised to follow is repudiated, because he wished to follow having seen the greatness of His signs so that he might try to profit from the work of miracles, which same thing Simon Magus desired, and wished to buy from Peter. 2 The speech of the Lord rightly condemns such faith and it is said to him, 'Why did you desire to follow me for the sake of wealth and worldly gain when I am so poor so that I do not have anywhere to rest and no roof over my head?' Otherwise it may be understood that having been amazed by the miracles of the Lord this man wished to follow Him for the sake of inane boasting, which the birds signify. But the following of the disciple was false, which fiction He names by foxes. However the resting of the head signifies humility, which has no place for deceit or pride. Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 9 1 Lk 9.58 2 Acts 8.18-20

A Troubling Deed

Ο δὲ Ἰησοῦς εἶπεν· ῎Αφετε αὐτήν. Τί αὐτῇ κόπους παρέχετε; Καλὸν ἔργον εἰργάσατο ἐν ἐμοί. Πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ' ἑαυτῶν, καὶ ὅταν θέλητε, δύνασθε αὐτοὺς εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε έχετε . Ὁ ἔσχεν αὕτη , ἐποίησε, προέλαβε μυρίσαι μου τὸ σῶμα εἰς τὸν ἐνταφιασμόν. 'Αμὴν δὲ λέγω ὑμῖν, ὅπου ἂν κηρυχθῇ τὸ Εὐαγγέλιον τοῦτο εἰς ὅλον τὸν κόσμον, καὶ ὁ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς. Μέμφεται ὁ Κύριος τοῖς ἀποστόλοις, ὡς ἀκαίρως ἐμποδίζουσι τῇ προθυμίᾳ τῆς γυναικός. Τἱ γὰρ, φησὶν, αὐτῇ κόπους παρέχετε; μεθ' ὁ προσέφερε τὸ δῶρον, ἀποστρέφοντες αὐτὴν διὰ τοῦ ὀνειδισμοῦ; Αμα δὲ καὶ πλήττει τὸν προδότην, εν τῷ λέγειν, ὅτι Εἰς τὸν ἐνταφιασμόν μου τοῦτο ἐποίησε , καὶ ὡς ἀσυνείδητον ἐλέγχει. Μονονουχὶ τοῦτο λέγων αὐτῷ, ὅτι Σὺ μὲν εἰς θάνατόν με προδιδοὺς, οὐκ ἐλέγχεις σεαυτόν. Αὕτη δὲ εἰς τὸν ἐνταφιασμόν μου τὸ μύρον φέρουσα, ὡσανεὶ ὑπὸ Θεοῦ κινηθεῖσα , ἀξία ἐστὶν ἐλέγχεσθαι ὑπὸ σοῦ; Προφητεύει δὲ ἐνταῦθα ὁ Κύριος δύο προφητείας, ὅτι τε τὸ Εὐαγγέλιον κηρυχθήσεται ἐν ὅλῳ τῷ κόσμῳ, καὶ ὅτι τὸ ἔργον τῆς γυναικὸς συγκηρυχθήσεται. Αἰσχυνέσθωσαν οὖν ἐντεῦθεν οἱ τοὺς πτωχοὺς προτιμῶντες τοῦ Χριστοῦ . Ἡκουσα γὰρ ἐγὼ χρυσοχόων λεγόντων, ὅτι Ἐὰν τὸ ἱερὸν σκεῦος καταλύσας δῶ πτωχοῖς , καὶ ἐγὼ ζήσω, οὐκ ἔστι κρίμα. Ἀκουέτωσαν οὖν πῶς ὁ Χριστὸς προτιμᾷ τὴν ἑαυτοῦ θεραπείαν, τῶν πτωχῶν. Χριστοῦ δὲ σῶμα κυείως, τὸ ἐν τῷ δίσκῳ τῷ χρυσῷ, καὶ αἷμα τὸ ἐν τῷ ποτηρίῳ. Ὁ γοῦν ἀφαιρούμενος τὸν δίσκον τὸν πολύτιμον, καὶ ἀναγκάζων τὸ σῶμα τοῦ Χριστοῦ ἐν εὐτελεστέρῳ τίθεσθαι , προφασιζόμενος δὲ τοὺς πτωχοὺς , γινωσκέτω ποίας μερίδος ἐστίν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ AB' Source: Migne PG 123.645c-648a

And Jesus said, 'Allow her. Why do you trouble her? She has a performed a good deed for me. You shall always have the poor with you, and as much as you wish you can do good to them, but you shall not always have me. What she was able to do, she did; she came to anoint my body for the tomb. Truly I say to you that wherever the Gospel shall be preached in the whole world, even this which she has done shall be spoken of in memory of her. 1 The Lord reproves the disciples, who intemperately opposed the zeal of the woman. For why, He says, do you make it your business and why are you troubled by it, and after she has brought her gift turn against her in disapproval? And He strikes out at the traitor in saying that she does this for His burial. Clearly He disputes the judgement of his conscience, as if He said to him, 'You shall hand me over to death, but you will not reproach yourself? This woman brings ointment for my burial, who as one moved by God is worthy of me, and you reprove her?' Then in this passage the Lord makes prophecy of two things, that the Gospel shall be preached in the whole world and that likewise what the woman has done shall be told. And this passage confounds those who prefer the poor to Christ. I myself have heard of the melting down of the holy vessels and that is a holy thing to give of them to the poor, and I should live so as not to be condemned, but let them hear that Christ would have Himself preferred to care for the poor. It is fitting that the body of Christ should be on a dish of gold and His blood in a golden cup. Therefore he who would cast away a precious dish and force the body of Christ to be put on a cheap plate, that is, on the excuse of poverty, let it known whose side he takes. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 12 1 Mk 14.6-9

A Beginning Of Blessings

Έπεὶ ούν έμπέφυκέπως τὸ κατά τήν ἔπαρσιν πάθος παντὶ σχεδὸν τὸ κοινωνοῦντι της άνθρωπίνης φύσεως, διά τούτο έντεΰθεν τών μακαρισμών ό Κύριος άρχεται, οίον άρχέγονόν τι κακὸν έκβάλλων έκ της ἔξεως ήμών τήν ύπερηφανίαν, έν τώ συμβουλεύειν μιμήσασθαι τὸν έκουσίως πτωχεύσαντα, ὁς έστιν άληθώς μακάριος, ΐνα έν ᾡ δυνάμεθα καθώς ἂν οἴοί τε ὦμεν ὁμοιωθέντες έκ τοῦ πτωχεῦσαι κατά προαίρεσιν, καὶ τήν τοῦ μακαρισμοῦ κοινωνίαν έφελκυσώμεθα. Τούτο γάρ φρoνείσθω, φησὶν, ἐν ὑμίν, ὃ καί έν Χριστφ Ίησον· ὃς έν μορφῇ θεον ύπάρχων, οὐχ άρπαγμὸν ήγήσατο τὸ είναι ἰσα θεω· άλλ' έαυτον έκένωσε μορφών δούλον λαβών. Τί πτωχότερον έπὶ θεοῦ τῆς τοῦ δούλου μορφής; Τί ταπεινότερον έπὶ τοῦ βασιλέως τών ὂντων, ή τὸ είς κοινωνίαν της πτωχής ήμών φύσεως έλθεϊν; Ό Βασιλεύς τών βασιλευόντων, καὶ Κύριος τών κυριευόντων έθελόντως τήν της δουλείας μορφήν ύποδύεται· ὁ Κριτής τοῦ παντὸς, ὑπόφορος τοϊς δυναστεύουσι γίνεται· ό τής κτίσεως Κύριος έν σπηλαίῷ κατάγεται· ό τοΰ παντὸς περιδεδραγμένος ούχ εύρίσκει τόπον έν τώ καταλύματι, άλλ' έν τή φάτνη τών άλόγων ζώων παραρριπτεῖταί ό καθαρὸς καὶ άκήρατος. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos A', Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Source: Migne PG 44.1201b-c

Since, then, the fault of arrogance is implanted in almost everyone who partakes of human nature, the Lord begins the Beatitudes with 'Blessed are the poor in spirit,' 1 and with this beginning uproots the evil of pride from our character by counselling us to imitate Him who became poor of His own will, He who is the truly blessed, so that, as far as we are able, we may become like Him in this way, that by being poor by our own choice we are drawn to partake of His blessedness. 'Be of this mind,' as it was said, 'which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God, yet emptied Himself, taking the form of a servant.' 2 What greater poverty is there for God than the form of a servant? What is more humbling for the King of all things than to partake of our poor nature? The King of kings, the Lord of lords, chooses to put on the garment of servitude, the Judge of all things becomes a subject of rulers, the Lord of creation dwells in a cave, He who encompasses everything finds no place in the inn but is cast aside into the manger of irrational beasts. Saint Gregory of Nyssa, On The Beatitudes, from the First Oration, on 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' 1 Mt 5.3 2 2 Phil 2.5-7

Making Rich And Poor

...et mercatores terrae de virtute deliciarum ejus divites facti sunt... Divites peccatis dici eos qui pro abundantia temporali suas infelici mercatu animas commutant. Nam nimietas luxuriae pauperes potius quam divitis facit Sanctus Beda, Explanatio Apocalyspsis, Liber III, Caput XVIII Source: Migne PL 93.185c

...and the merchants of the earth made rich by the power of her delicacies... 1 It speaks of those rich in sin, those who barter their souls away in a wretched market for temporal wealth, for excessive luxury makes men poor rather than rich. Saint Bede, Commentary On The Apocalypse, Book 3, Chapter 18 1 Apoc 18.3

Rich And Poor

Πλούσιος καὶ πτωχὸς συνήντησαν ἀλλήλοις, ἀμφοτέρους δὲ ὁ Kύριος ἐποίησεν Συναντῶσιν ἀλλήλοις, ὁ μὲν πλούσιος διὰ τῶν ἐλεημοσυνῶν καθαιρῶν τὸν θυμὸν, καὶ κτώμενος τὴν ἀγαπην· ὁ δὲ διὰ τῆς πενίας τὸ ταπεινοφρονεῖν διδασκόμενος· τὸν μὲν γὰρ, θέλει παιδεύεσθαι· τὸν δὲ, μεταδιδόναι· ὥστε τὸν μὲν εὐχάριστον εἶναι, τὸν δὲ ἐλεήμονα. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή ΚΒ’ Source: Migne PG 17.217b

The rich man and the poor man meet together, the Lord made them both. 1 They meet together when the rich man extinguishes anger with alms and fashions love, and the other is learning the humility of a poor condition, for he wishes to learn and the other to give, thus one will be thankful and the other merciful. Origen, On Proverbs, Chapter 22 1 Prov 22.2

The First And Eighth Beatitude

Octava nihil est, nisi prima repetita. Unde et eamdem remunerationem habet cum prima. Sed agamus nunc de remunerationibus. Pauperibus promittitur regnum coelorum, quia majus non potest haberi quam illud, quod est commune et generale praemium. Sed quum in octava eadem retributio repetatur, differre tamen intelligendum est. Sic enim intelligitur: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum. Qui abdicant terrena, eorum est jam regnum coelorum in spe, et si in purgatorio igne quidam horum ad horam purgantur, tamen non ambigunt se recepturos regnum coelorum. Qui autem patiuntur persecutionem, habent regnum coelorum, non tantum in spe, sed etiam in re. Qui enim moriuntur pro Christo, statim ascendunt in coelum. Hoc ideo ita legitur, non quod utrique non recipiant in re regnum coelorum, sed ut designetur quanta differentia est inter illum, quia habet in spe, et illum qui habet in re, tanta differentia est retributionis illius qui non patitur, et illius qui patitur. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput V Source: Migne PL 162.1289a-b

The eighth beatitude 1 is nothing but a repetition of the first, whence it has the same reward as the first. But let us now look into the rewards. The kingdom of heaven is promised to the poor, because it is not possible to have anything greater than it, which is the common and general reward. But the same reward repeated in the eighth beatitude must be understood to differ. For with 'Blessed are the poor of spirit, because theirs is the kingdom of heaven,' is understood those who forsake worldly things, and theirs is the kingdom of heaven in hope, and even if they must be purified in the fire of purgatory for a time, they do not doubt they shall be received into the kingdom of heaven. But those who suffer persecution, they have the kingdom of heaven in that, and not only in hope, for those who die for Christ instantly ascend to heaven. It should be read, then, in this way: that it is not that both receive the kingdom of heaven immediately truth, but there is much difference between the one who possesses in hope, and the one who possesses in truth, so great is the difference between the reward of the one who does not suffer, and the one who does. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 5 1 Mt 5.10

Desires Of Earth And Heaven

Ὅπου γὰρ ὁ θυσαυρὸς ὑμῶν, ἐκεὶ καὶ ἡ καρδία ὑμῶν ἔσται... Φυσικῶς γὰρ πᾶς ἄνθρωπος περὶ ὃ σπουδάζει διάκειται, κἀκεῖ πάντα τὸν νοῦν ἔχει ἔνθα κεκτῆσθαι τὴν ὠφέλειαν νενόμικε· διὰ τοῦτο καὶ τὸν λογισμὸν ἐπάγει τοῦ μὴ δεῖν ἐπὶ γῆς θησαυρίζειν. Εἰ μὲν γάρ τις, φησὶν, ἐν τῷ θνητῷ βίῳ τὰς κτήσεις καὶ πᾶσαν ὕπαρξιν συνείληχεν, ἀναρτήσας αὐτοῦ τὴν πᾶσαν ἐλπίδα ἐπὶ τὰ παρόντα τοῦ βίου πράγματα, ἐξ ἀνάγκης οἷα δὴ δεσμοῖς τοσούτοις πεπεδημένος, πάντα τὸν αὐτοῦ λογισμὸν καὶ πᾶσαν τὴν διάνοιαν, ἣν δὴ καρδίαν ὠνόμασε, κάτω που πρὸς τῇ γῇ κέκτηται, κἀκεῖ φύρεται καὶ καλινδεῖται, ἔνθα κεκτῆσθαι τὸν αὐτοῦ θησαυρὸν νενόμικεν· εἰ δὲ τοῖς οὐρανίοις μαθήμασιν ἐντραφεὶς πάντα πράττοι, τὸν αὐτοῦ σκοπὸν ἄνω προσαναρτήσας, καὶ τὴν ἐλπίδα ῥίψας ἐπὶ τὰς οὐρανίους ἐπαγγελίας, τοῦ μὲν συνάγειν ἐπὶ γῆς οὐδεμίαν ποιούμενος φροντίδα, τὴν ἄκραν δὲ μετιὼν ἀκτημοσύνην, καὶ ὅλος γινόμενος πρὸς τοῖς κρείττοσιν, ἐν οὐρανῷ τε πάντα συνάγειν, κἀκεῖ τὸν αὐτοῦ πλοῦτον ταμιεύεσθαι, καὶ πᾶσαν τὴν ὕπαρξιν ἐκεῖ προπέμπειν σπουδάζων· εἰκότως ὁ τοιοῦτος ὄνοιτ' ἂν ἐντεῦθεν τῆς ἀγαθῆς ἐλπίδος, τῷ τὴν διάνοιαν καὶ τὸν λογισμὸν οἰκειοῦν ἑαυτοῦ τοῖς οὐρανίοις· ἔνθα γὰρ ἔχει τὸν θησαυρὸν, ἐκεῖ καὶ τὴν διάνοιαν ἕξει· ὡς δοκεῖν μὲν ἐπὶ γῆς παρεπιδημεῖν, καὶ τῷ σώματι μόνῳ συνεῖναι ἀνθρώποις, τῇ δὲ δυνάμει τὰς οὐρανίους ἤδη διατριβὰς μετιέναι· ὥστε ἄνω βλέπειν δεῖ, καὶ τὰς ἐλπίδας ἔχειν, ὅπου καὶ τὸν θησαυρὸν αὐτοῦ συναγήοχεν. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.559c-561a

For where is your treasure, there is your heart...1 Every man by nature is set on what he desires and there he has his mind fixed on that which he thinks will be of use to him. Because of this understanding He speaks, lest we should treasure something of the earth. For if, He says, someone should bind his whole existence to the things of this mortal life, and gather up all his hope in the affairs of this present life, it is necessary that he will be weighed down with heavy chains, even all his thoughts and mind, which He calls the heart, being driven down into the earth, and there he will be mixed and wallow, where he thinks to lay hold of his treasure. But he who is greatly nourished on the heavenly teachings, and so lifts up his desire and places his hope in heavenly things, he also sets aside any care for heaps of things on the earth and seeks the height of poverty, and with all his heart he turns himself to better things, desiring all his possessions to be in heaven, and there he establishes all his good fortune, and rightly this one has a wondrous hope by which he is profited, for his mind and thought is attached to heavenly things. For where he has his treasure, there his mind is set, so that even when he seems to turn to worldly things with men, yet he is intently occupied with the things of heaven. Therefore it is necessary that every man should look up, and there have his hope, where he has heaped up his treasure. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.16 2 Mt 22.2-14

The Poor Man's Refuge

Kαὶ ἐγένετο Kύριος καταφυγὴ τῷ πένητι βοηθὸς ἐν εὐκαιρίαις ἐν θλίψει. Kαὶ ἐλπισάτωσαν ἐπὶ σὲ οἱ γινώσκοντες τὸ ὄνομά σου ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Kύριε Ποίῳ δὲ πένητι καταφυγὴ γέγονεν ὁ κριτὴς, ἢ τῷ κατὰ τὸν πρῶτον βίον τὴν στενὴν ὠδευκότι καὶ τεθλιμμένην, καὶ τῷ μακαριζομένῳ πτωχῷ, δηλονότι τῷ πνεύματι; Τοῦτο δὲ μαθόντες οἱ γινώσκοντες τὸ ὄνομα σου, καὶ ὅτι ἐν τῷ τῆς δικαιοκρισίας καιρῷ τοὺς ἐκζητοῦντες σε νῦν οὐκ ἐγκαταλείψεις, ἐντεῦθεν ἐλπιζέτωσαν ἐπὶ σὲ πάντα διὰ τὰς ἀμοιβὰς ὑπομένοντες. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς Θ’ Source: Migne PG 23.132d-133a

And the Lord is made a refuge for the poor man, a helper in good time, in tribulation. And they hope in you who know your name, because you do not forsake those who seek you, O Lord. 1 To which poor man is the judge made a refuge, unless the one who has entered upon the course of the difficult and narrow way, and to that blessed poor man who is clearly so in the spirit? 2 And those who know your name, learning this, even that your just judgements in good time will not forsake those who seek you, so they hope in you, enduring all things for the reward. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 9 1 Ps 9.10-11 2 Mt 7.13, 5.3

Care And Ease

Ὁ ἀτιμάζων πένητας ἁμαρτάνει ἐλεῶν δὲ πτωχοὺς μακαριστός ... Ἐν παντὶ μεριμνῶντι ἔνεστιν περισσόν ὁ δὲ ἡδὺς καὶ ἀνάλγητος ἐν ἐνδείᾳ ἔσται Τοῦτο ἐμοὶ δοκεῖ ὡς οὐκ ἐν τάξει παραινέσεως τέθεικεν, ἀλλὰ τὰ συμβάντα ἀπαγγέλλει· εἶτα διορθωτικῶς τὸ ἐπαγόμενον· τὸ, Ὁ ἀτιμάζων πένητα ἁμαρτάνει· τὰ γὰρ αὐτόθι δῆλα κακά· οὐδὲ διορθοῦταί τις, οὐκ ἂν καταγνοίη τῶν τοιούτων· τίς δ' ἂν τοὺς ἄλλους ἐπαινέσειεν; Ὁ ὑπὲρ ἀρετῆς φροντίζων περιττεύει πράξει καὶ γνώσει. Καὶ γὰρ ὁ περὶ τῶν πρακτέων ἀεὶ σκοπῶν ἕξει τι πλέον· ὁ δὲ ἡδὺς καὶ ἀνάλγητος, ἤγουν ὁ τοὺς πόνους ἐκτρεπόμενος ἐν ἐνδείᾳ ἔσται τῶν ἀρετῶν. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' ΙΔ’ Source: Migne PG 39.1636d

He who scorns the needy sins, and he who is merciful to the poor is blessed ... In every care abundance dwells, he who is soft and untroubled shall dwell in poverty. 1 It seems to me that this is not set down for counsel but to declare things which are done, since it goes on to give correction. 'He who scorns the needy sins.' For from that evils clearly flow. Unless someone shall correct, who shall deplore such things, and who shall praise others? He who has care for virtue, abounds in deeds and knowledge. For always thinking on his duty, he improves all the more. But he who is soft and untroubled, that is, he who turns away from toil, he shall dwell in the poverty of the virtues. Didymus the Blind, On Proverbs, Chap 14 1 Prov 14.21,23

The Poor And Judgement

In die mala liberabit eum Dominus... Qui se novet per mala saeculi vitam ducere, eleemosynae semper secum auxilium ducat, ad praesidium sibi turmas pauperum vocet, in pastu pauperum largus prorogator exuberet, pauperum frequentet donum, non trepidet erogando; deficere nescit cui porrigit manum parcus acceptor; exhauriri thesaurus is non potest, de quo sufficit nummus: In die mala liberabit eum Dominus. In die mala illi Deus liberator assistet, qui a malis pauperem liberavit. In angustiis illum Deus clamantem audiet, qui pauperem cum clamaret audivit. Non videbit diem malum, qui dies bonos habere pauperem fecit. Videbit diem malum, qui diem judicii sine advocatione paupertatis intraverit: Sine causa accusant peccata, quem pauper excusat. Excusari non potest, quem fames pauperis accusarit. Sanctus Petrus Chrysologus, Sermo XIV, De Fructibus Eleemosynae, In Psalmum XL Source: Migne PL 52.233a-b

'On the day of evil the Lord will free him...' 1 He who knows that he spends his life among the evils of the world, let him always have alms-giving as a help to him, let him call crowds of the poor to come to him for his protection, let him lavishly increase his abundance in feeding the poor, and with frequent giving let him not fear to be generous, for he knows no lack who welcomes the outstretched hand, that treasury which cannot be exhausted, from which a coin is enough. 'On the day of evil the Lord will free him.' On the day of evil God will be there to deliver the one who has delivered the poor man from evil. God will hear him who cries out in distress, he who has heard the poor man when he was crying out. He who has allowed the poor man to have good days shall not see the day of evil. But he will see the day of evil who comes to the day of judgement without a poor man for his advocate. The one whom a poor man excuses, sins accuse without cause. But he cannot be excused whom the poor man's hunger shall accuse. Saint Peter Chrysologus, from Sermon 14, On The Fruits of Almsgiving, on Psalm 40 1 Ps 40.2

Poverty And Enrichment

Ὁ ἀβουλήτως κοπιῶν, καθολικῶς πτωχεύει. Ὁ δὲ μετ' ἐλπίδος τρέχων, δίπλουτός ἐστιν. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.913c

He who toils unwillingly utterly impoverishes himself, but he who runs with hope is enriched twofold. Saint Mark The Ascetic, On The Spiritual Law.

The Poor In Spirit

Beati pauperes spiritu... Quamvis ipsas beatitudines exponat ex parte et evangelista Lucas, tamen istae beatitudines perfectiores illis intelligendae sunt: quoniam illae in loco campestri dictae sunt, istae autem perfectis super montem. Illae mediocribus, istae autem perfectis, et rectoribus populorum, sicut fuerent apostoli, ad quos dicate sunt haec: cujus differentiae rationem largius exposuimus ibi Ideo illic simpliciter pauperes dixit: hic autem pauperes spiritu. Pauper spiritu est humilis corde: id est, pauperem spiritum habens, qui non magna sapit de se. Sicut ex diverso dives spiritu intelligitur magna de se sapiens, et superbus, qui non implet mandatum Christi dicentis: Nisi conversi facti fueritis sicut puer iste, non intrabitis in regnum caelorum. Qui enim jam conversus factus est sicut puer, ille est et pauper spiritu. Et qui pauper est spiritu, ille conversus factus est sicut puer. Et secundum testimonium quidem Christi, et Apostoloi, Plenitudo legis dilectio est; tamen nutrix dilectionis humilitas est, et totius mali odii mater superbia. Ergo totius boni initium humilitas est, et totius mali superbia. Denique et perditionis initium a superbia coepit per diabolum, initiumque salutis ab humilitate per Christum, propterea convenienter et omnium beatitudinum humilitatem fecit initium. Et quare non manifeste dixit, Beati humiles spiritu? Ego hunc potui tantumodo rationis invenire colorem, ut non solum humiles ostendat, sed etiam indigentes humiles, qui sic sunt humiles, ut semper adjutorium Dei sent mendicantes. Unde in Graeco non dicit, Beati pauperes, sed, Beati egeni, vel Beati mendici. Nam pauper est, qui angustiam quidem habet, non autem tantam, ut mendicare cogatur. Secundum quam differentiam et propheta dicit: Beatus qui intelligit super mendicum et pauperem. Ergo ideo dicit, Beati mendici spiritu, ut in ultima necessitate humiles ostendat. Si ergo dixisset, Beati humiles spiritu, nihil amplius significasset, quam humiles, nunc autem et humiles, et secundum fidem humiles, et intelligentes unde sit adjutorium hominis. Sunt enim multi naturaliter humiles spiritu, et non ex fide. Hi tales non pulsant adjutorium Dei. Qui autem secundum fidem humiles sunt, et intelligentes, dum nimis timent de se, adjutorium Dei pulsare non cessant. Opus Imperfectum in Matthaeum, Homilia IX Source: Migne PG 56.680

Blessed are the poor in spirit... 1 Although the Evangelist Luke expounds these beatitudes, these ones here should be understood as being more perfect than them, because those were spoken on the plain and these to the perfect on the mount. 2 Those were for the middling, these for the perfect, even to the leaders of the people, as the Apostles were, to whom these were spoken, the reason for which difference we have explained more broadly there. Therefore in Luke He says simply 'the poor' 3 but here it is 'the poor in spirit.' The one who is poor in spirit is humble in heart, that is, he who has a poor spirit is who does not think great things about himself. So in contrast the rich in spirit thinks great things of himself, and is proud, and is one who does not fulfill the commandment of Christ, which says: 'Unless you turn and become like this child, you shall not enter into the kingdom of heaven.' 4 For he who turns and becomes as a child, he is poor in spirit. And he who is poor is spirit, he has become like a child. And according to the testimony of Christ and of the Apostle, 'The fulness of the Law is love.' 5 The nurse of love is humility, and the mother of all hateful evil is pride. Therefore the beginning of all good is humility, and the beginning of all evil is pride. Finally the beginning of ruin came by pride through the devil, and the beginning of salvation by humility through Christ, on account of which it is fitting that humility is the beginning of all the beatitudes. But why did He not openly say: 'Blessed are the humble in spirit?' This is the only reason I have been able to find for it, that not only does He show them humble, but even needy in their humility, who as they are humble are always begging for the help of God. Whence in the Greek it does not say, 'Blessed are the poor' but 'Blessed are the needy,' or 'Blessed are the beggars.' For a poor man is he who suffers distress, but not so great that he is forced to beg. According to which difference the prophet says: 'Blessed are those who think on the beggar and the poor man.' 6 Therefore He says, 'Blessed are the beggars in spirit,' so that in the last necessity He shows the humble. If, then, He had said: 'Blessed are the humble in spirit,' he would not have signified anything more than the humble, but now even the humble and the humble according to faith, who have understanding from where comes help to men. For there are many who are naturally humble in spirit, but not from faith. Such ones do not knock for the help of God. But those who are humble according to faith, and understand, while they have great fear for themselves, they do not cease to knock for the help of God. Opus Imperfectum on Matthew, from Homily 9 1 Mt 5.3 2 Lk 6.17 3 Lk 6.20 4 Mt 18.3 5 Rom 13.10 6 Ps 40.2

Bad Sons, Good Sons

Diabolica namque tentatione trahuntur qui divites fieri volunt, incideuntque in ejus laqueos, et tentationes alias post alias, atque in alias multas, ut merito audire debeant a Dei Filio: Vos ex patre diabolo estis; eisque conveniat quae ubique vera est regula: Qualis pater, talis filius, de diabolo diabolus. Nonne, inquit, duodecim vos elegi, et unus ex vobis diabolus est? De Deo Deus. Ego dixit Dii estis. De homine homo. Homo igitur relinquens diabolica, ne in eis unquam sit per humana, sine quibus esse nequit, transeat ad divina, in quibus solis bene ei erit: fugiat diabolum cum omnibus suis; redeat ad hominem, et sit contentus suis: ascendat ad Deum, ac ditetur in suis. Verumtamen caeci sunt filii diaboli omnes; excaecavit enim eos malitia sua, ut, cum divites sint, pauperes se putent. Quod naturae animalia corporis sat est, in promptu esse non vident, nec divinam vocem audiunt, quae promittit, Deum timentibus nihil defuturum, quia etiam surdi sunt, et ideo semper ad superflua sudant. Vos autem dilectissimi, in doctorem vobis coelitus indultum intendite: qui hominem, non solum ut sanaret, sed ut erudiret, assumpsit, diabolo exuit, Dei induit. Ejus sequimini vitae modum, qui pauper natus est, pauper vixit, pauper obiit. Quia in hoc est fiducia, si sicut ille fuit, sic et nos simus in hoc mundo, et sicut ille ambulavit, ita ambulet, qui dicit se in illo manere. Isaac, Cisterciensis Abbas, Sermo VIII Source: Migne PL 194.1718b-d

They who wish to be rich are dragged off by diabolical temptations,and they fall into his traps, and into other temptations after, even into many others, so it is right that they should hear from the Son of God, 'You are from your father the devil.' 1 And this which befits them is a true rule everywhere, 'Like father, like son,' for a devil is the son of the devil. 'Have I not chosen you, He said, 'and one of you is a devil?' 2 'And from God god. 'I said you are like Gods.' 3 From man a man. Therefore a man abandons devilish things, lest snared there amid human things he be unable to pass over to Divine things, with which things alone it shall go well with him. 4 Let him flee the devil and all that is his and return to being a man and be content with what is his own: to ascend to God and to be rich in what is His. The devil's sons are all blind, 'Their wickedness has blinded them,' 5 so that even when they are rich they think themselves to be poor. They do not see how quickly their bodily needs may be satisfied. Nor do they hear the Divine voice which promises that 'Those who revere God shall not lack,' 6 because indeed they are deaf and therefore they are always toiling for what is not needed. You, most beloved, keep your eyes on your heaven sent teacher, who not only became a man to heal man, but to instruct him and lift him up and strip him of the devil and clothe him with God. Follow His way of life, He who was born poor, who lived poor, who died poor. In this is our confidence, if our life in this world is like His, if we walk as He did, He who said 'Remain in me.' 7 Isaac of Stella, from Sermon 8 1 Jn 8.44 2 Jn 6.70 3 Ps 82.6 4 Ps 128.2 5 Wisd 2.21 6 Ps 34.9 7 Jn 15.4, 1 Jn 2.6

Sons And Wealth

Vidimus certe divitias salutis et vitae; vidimus gloriam ejus, gloriam quasi Unigeniti a Patre. Quaeris, a quo Patre? Et Filius Altissimi vocabitur. Manifestum est quis Altissimus sit. Sed ne quis remaneat locus dissimulationis, Quod ex te nascitur Sanctum ait angelus Gabriel ad Mariam, vocabitur Filius Dei vere sanctum! Non dabis, Domine, Sanctum tuum videre corruptionem, quod nec Matri quidem abstulit incorruptionem. Crescunt miracula, multiplicantur divitiae, thesaurus aperitur. Quae generat, et mater et virgo est; qui generatur, et Deus et homo est. Sed nunquid dabitur sanctum canibus, aut margaritae porcis? Abscondatur certe thesaurus noster in agro, et pecunia nostra in sacculo reponatur. Operiatur conceptus sine semine Matris desponsatione, partus sine dolore, vagitibus parvuli, et moerore. Abscondatur et parturientis incorruptio legali purificatione; infantis innocentia solita circumcisione. Absconde, inquam, absconde, Maria, novi solis fulgorem; pone in praesepio, involve pannis infantem: nam et ipsi panni divitiae nostrae sunt. Pretiosiores siquidem panni Salvatoris omni purpura, et gloriosius hoc praesepe auratis regum soliis; ditior denique Christi paupertas cunctis opibus, cunctisque thesauris. Quid enim humilitate ditius, quid pretiosus invenitur, qua nimirum regnum coelorum emitur, et divina gratia acquiritur? sicut scriptum est: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum; et apud apostolum: Deus superbis resistit, humilibus autem dat gratiam. Habes commendatam a Deo humilitatem in nativitate. In hac enim exinanivit semetipsum, formam servi accipiens, et habitu inventus ut homo. Sanctus Bernardus Clarae Vallensis, Sermo IV. De medicina laevae, et deliciis dexterae Excelsi, Sermones de Tempore Source: Migne PL 183.102c-103a

Certainly we have seen the riches of salvation and life, we have seen His glory, the glory as the Only Begotten of the Father. 1 Do you ask: from what Father? 'And he shall be called the son of the Most High.' 2 Manifest it is who is the Most High. But lest there remain some space for confusion, 'That which is born from you is holy,' said the angel Gabriel to Mary, 'He shall be called the Son Of God.' 3 O truly holy. 'You shall not give your holy one to see corruption, O Lord' 4 nor shall you take away any incorruption from the mother. The wonder increases, wealth is multiplied, the treasury is opened. She who begets is mother and virgin, He who is begotten is God and man. But shall that which is holy be given to dogs, or pearls to swine? 5 Certainly the treasure is hidden in the field and our wealth is placed in a sack. A conception without seed was worked in the mother, a birth without grief, without cries of child and sorrow. The incorruption of the birth was hidden by legal purification, the innocence of the infant by accustomed circumcision. Hide, I say, hide, Mary, the light of a new son. Place him in the manger, wrap him in swaddling clothes, for even those swaddling clothes are our wealth. More precious are the swaddling clothes of the Saviour than every purple, and more glorious the manger than the golden thrones of kings, and finally more rich is the poverty of Christ than every wealth and every treasure. For what is more rich than humility, what more precious can be found, what else can buy the kingdom of heaven and acquire Divine grace? So it is written: 'Blessed are the poor in spirit, because theirs is the kingdom of heaven,' 6 And in the Apostle: 'God resists the proud, He gives grace to the humble.' 7 You have humility commended by God in the nativity. In which he emptied Himself, taking on the form of a servant, and He was found in the form of a man. 8 Saint Bernard of Clairvaux, Sermons Concerning Various Things, from Sermon 4, On the medicine of the left hand, and the delights of the right hand of the Most High 1 Jn 1.14 2 Lk 1.32 3 Lk 1.35 4 Ps 15.10 5 Mt 7.6 6 Mt 5.3 7 James 4.6

Poverty's Search

Ego vero egenus et pauper sum; Deus adjuva me: adujor meus et liberator meus es tu, Domine: ne tardaveris. Turba fidelium cum dominicae passionis imitaretur exemplum, ipsa quoque verba ejus ad suam transtulit psalmodiam. Dicit enim ex persona sua Dominus in alio psalmo: Ego vero egenus et pauper sum; Dominus curam habet mei; sicut et hic dictum est a persona beatorum. Sed dum dicit: Ego vero egenus et pauper sum, significat illos divites fuisse mundanos, de quibus dicit: Confundantur et reverantur inimici mei, qui quaerunt animam meam. Sed videamus, cum sit coelesti thesauro ditissima, ubique se egenam et pauperem dicit gloriosa paupertas; utique, quia mundanas copias non habet, et intus, ubi est dives, semper ambit, semper desiderat, semper accipit; sicut Apostolus dicit: Fratres, ego me non arbitror apprehendisse; et iterum: Si quis existimat se scire aliquid, necdum cognovit quaemadmodum eum oporteat scire. Vides meito dici tales egenos, tales pauperes, qui continue acquirere gratiam Divnitatis exoptant. Egeni enim sumus quando jugiter indigemus; pauperes, dum semper ad benefica ipsius avida mente properamus. Sequitur, Deus, adjuva me, id est in tribulatione mundana, ubi et spiritus immundos hostes patimur, et Domini miseratione liberamur. Addidit utrumque conjunctum; ut adjutor sit Dominus in necessitatibus, et de hac saeculi clade liberator. Et intende quia dicit, tu, Domine, ut tota spes nostra ad eum debeat fixa respicere. Sequitur, ne tardaveris. Periclitantium mos est tardum judicare, quambis celerrimum praestetur auxilium. Ille enim competenter et mensurate facit omnia; sed nos tardum putamus, quod desiderio magno requirimus. Cassiodorus, Expositio In Psalterium, Psalmus LXIX Source: Migne PG 70.494 a-d

But I am needy and poor, God help me; you, Lord, are my helper and my liberator; do not delay. 1 He compares the crowd of the faithful with the example of the Lord's passion, even bringing His words into the Psalm. For the Lord speaks in His own person in another Psalm, 'I am needy and poor; Lord, have care for me,' 2 as even here it is spoken by one of the blessed. But when he says: 'I am needy and poor,' he signifies those who were rich in the world, concerning which he says: 'Let my enemy be confounded and terrified, those who seek my soul.' But let us see, then, when it may be most rich in the treasure of heaven, everywhere glorious poverty names itself needy and poor, that is, because it has no worldly wealth, and then within, where it is rich, it always seeks, it always desires, it always receives, as the Apostle says: 'Brothers, I do not judge myself to have obtained.' 3 And again, 'If someone judges that he knows something, he does not yet know as he should know.' 4 See how he rightly calls such folk needy and poor, who are continually desiring to acquire the grace of God. We are needy when we are ever lacking, poor when we are always driving ourselves on with eager minds to His blessings. It follows: 'God, help me.' that is, in worldly tribulations, when we are fighting against the oppositon of vices, when we suffer the hostility of unclean spirits, and the mercy of the Lord liberates us. Here he joins both together, that the Lord be a helper in necessity, and that He be a liberator from ruin of the world. And attend to what he says: 'You, Lord,' that we should look to fix all our hope in Him. It follows, 'Do not delay' It is a perilous habit to judge Him dilatroy, although He swiftly gives aid. For He does all things suitably and with measure, but we think Him tardy, because we seek with such great desire. Cassiodorus, Commentary On The Psalms, Psalm 69 1 Ps 69.5 2 Ps 39.18 3 Phil 3.13 4 1 Cor 8.2

Want And Wealth

Duos finitimos vetus historia describit regem Achab et pauperem Nabuthen; quem horum pauperiorem, quem ditiorem credimus? Alter regali fulcro divitiarum praeditus, inexplebilis insatiabilisque opibus suis, exiguam pauperis vineam desideravit: alter despiciens animo βασιλέων τας πολυ χρύσους τύχας, imperialsque gazas, suo erat contentus palmite. Nonne videtur hic magis dives, hic magis rex, qui sibi abundabat, suas regebat cupiditates; ut nihil alienum concupisceret? Ille autem egentissimus, cui aurum suum vile, alienus palmes pretiosissimus aestimabatur? Sed qua ratione egentissimus, cognosce: quia divitiae injuste congregatae evomuntur; radix autem justorum manet, et ut palma floret. An non egentior paupere us, qui tamquam umbra praeterit? Hodie impius exaltatur, cras non erit, nec invenietur aliquis locus ejus. Quid est itaque divitem esse, nisi abundare? Quis autem abundat, qui sit animo contractior? Qui autem animo contractior, utique angustior: quae igitur in angustiis abundantia? non ergo dives, qui non abundat. Unde pulchre David: Divites, iniquit, eguerunt, et esurierunt; quoniam cum haberent Scripturarum thesauros coelestium, eguerunt qui non intellexerunt, et esurierunt qui nullum spiritalis gratiae gustarunt cibum. Nihil igitur affectu sapientis ditius, nihil insipientis egentius. Nam cum regnum Dei pauperum sit, qui esse locupletius potest? Et ideo praeclare Apostolus: O altitudo, inquit, divitiarum sapinetiae et scientiae Dei. Praeclare etiam David, qui in via testimoniorum coelestium, quasi in omnibus divitiis, delectabatur. Sanctus Ambrosius Mediolanensis, Epistula XXXVIII, Simpliciano Source: Migne PL 16.1097c-1098b

Ancient history tells of two neighbours, king Ahab and the poor Naboth. Which of these do we think to be richer, which poorer? The one endowed with the royal support of riches, insatiable and unsatisfied with his wealth, desired the little vineyard of the poor man; the other, despising in his soul the great golden fortunes of kings, and imperial treasuries, was content with his own vines. 1 Does he not seem richer and more regal, who abounded in himself, and ruled over his own desires, wanting nothing that belonged to another? And does he not appear most needy in whose eyes his own gold was reckoned vile and another man's vine precious? But know for what reason he was most needy: because riches unjustly gathered are vomited up, 2 but the root of the righteous remains, 3 and flourishes like a palm tree. 4 Is he not more needy than the poor man, who shall pass away like a shadow? 5 Today the impious is exalted, tomorrow he shall not be, and his place is no more to be found. 6 But what is it to be rich, unless to abound? But who abounds whose soul is contracted? And he who is more contracted in soul, so he is more needy, and what abundance is there in want? Therefore he is not a rich man who does not abound. Whence David rightly says: 'The rich hunger and lack,' 7 for when they possessed the treasures of the Divine Scriptures, they still lacked who did not understand, and they hungered because they did not taste the food of spiritual grace. Nothing therefore can be richer than the disposition of the wise man, nothing poorer than that of the fool. For since the kingdom of God is of the poor, what can be richer? 8 And therefore well the Apostle says: 'O the depth of the riches of the wisdom and knowledge of God!' 9 And that eminent David, who delighted in the way of the heavenly testimonies as in all riches. 10 Saint Ambrose, from Letter 38, to Simplicianus 1 3 Kings 21.1-4 2 Job 20.15 3 Prov 12.12 4 Ps 91.13 5 Ps 143.4 6 Ps 36.35-36 7 Ps 33.10 8 Mt 5.3 9 Rom 11.33 10 Ps 118.14

Storing Wealth

Nolite thesaurizare vobis thesauros in terra, ubi aerugo et tinea domilitur, et ubi fures effodiunt et furantur. Sed thesaurizate vobis thesauros in caelo, ubi neque aerugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur. Quid tam paternum? Quid sic veniens de amore? Quod tam providum de charitate consilium? Nihil tibi perire vult, qui tua in thesauris coelestibus vult reponi. Quam securus dormit, qui Deum suorum meruit habere custodem. Quam nescit curas, quam deponit angores, quam non est anxius, quam servorum caret fastu, qui sua patri servanda committit. Quomodo paterna servat affectio, quod timor non potest sic servare servilis: pater cum dat sua filiiis, non minuit commendata filiorum. Quid sit pater, nescit; nescit se filium, qui non credit patri. Tineam non excludunt claustra, sed claudunt, et generant, non repellunt: rubiginem nutriunt servata, non vitant; quia quod de re nascitur, non vitatur. Ubi est necessitas, fures deesse non possunt. Qui ergo inter tineas, rubiginem, fures, sua ponit, exponit quae sua sunt, non reponit. Sicut de vestimento tinea, rubigo de metallo, de necessitate fures nascuntur: ita de divitiis avaritia, cupiditas de quaestu, de habendo habendi ardor acquiritur. Qui ergo vult avaritiam vincere, divitias proroget, non reponat. Praemittamus, fratres, thesauros nostros in coelum; sint vectores pauperes, qui possunt suni suo quae nostra sunt ad superna portare. Nemo de fraude dubitet bajulorum: tua est ista transvectio. Sanctus Petrus Chrysologus, Sermo VII, De Hypocrisi et Eleemosyna Source: Migne PL 52. 207b-208a

Do not heap up for yourselves treasure on earth, where rust and moth destroy and thieves break in and steal. But heap up for yourselves treasure in heaven, where neither rust nor moth destroy and where thieves do not break in and steal.1 Why so paternal? Why so loving? Why such provident counsel born of care? He who wishes that nothing of yours should perish, wishes that you place your goods in the celestial treasure house. How secure it will be then, when it merits that God watch over it. How free from care he will be who rids himself of anxiety, who is not worried, who is spared the disloyalty of guards, who has committed protection to his Father. How much paternal affection protects that which servile fear is not able to guard. When the Father gives what is his to his sons, he does not lessen the worth of what sons have entrusted. He does not know what the Father is, he does not know that he is a son, who does not trust the Father. Locked doors do not exclude moths, but they shut them up and nurture them, they do not repel them. Things preserved generate rust, they do not ward if off, because what is born from these things is what they do not repel. Where there is need, there is no lack of thieves. Therefore he who places himself among moths and rust and thieves, he exposes what is his, he does not store it away. As moths from clothing, as rust from metal, from need thieves are born, thus it is with avarice from wealth, desire from profit; from possessions the passion of possession is acquired. Therefore he who wishes to conquer avarice, let him keep himself from riches, not heap them up. Brothers, let us send our treasure chests ahead of us to heaven. The poor are the transports who in their lap can carry what is ours to the heavens. Let no one have any hesitations about the qualifications of these porters. Safe this is, safe this transportation by which our goods are carried to God, with God as guarantor. Saint Peter Chrysologus, from Sermon 7, On Hypocrisy And Alms 1 Mt 6.19-20

Leaving Everything

Ecce nos dimisimus omnia et secuti sumus te. Duo tangit: dimissionem impedimenti ad bonum, et imitationem boni. In abdicatione impedimenti dicit tria: evidentiam paupertatis, dimissionem cupiditatis, et generalitatem sive universalitatem in dimittendo rem quae est impedimentum perfectionis. Dicit igitur ecce quasi dicat. Evidens est per signum voluntariae paupertatis, quod quasi lux omnibus lucet in nobis. Luceat lux vestra coram hominibus, ut videant opera vestra bona: et glorificent patrem vestrum, qui in caelis est. Quid videbis in Sunamite, nisi choros castrorum? Sunamitis captiva interpretatur: et significat egenos et pauperes Christi, in quibus de rebus mundi nihil videtur: sed chori castrorum caelestium praesidiorum, quibus semper immisti sunt, videntur in eis, et nihil aliud [nos dimitimus] non enim nos dimiserunt res, sed nos voluntarie dimisimus ipsas, non tantum ut teneamus habitas; sed etiam ut non sequamur habendas res huiusmodi. Unde Hieronymus: Grandis fiducia: Petrus piscator erat, dives non erat, victum manu et arte quaerebat: et tamen confidenter dicit quia omnium dimisit cupiditatem. Tanta a sequentibus Christum dimissa sunt, quanta a non sequentibus concupisci potuerunt. Ecce nos reliquimus omnia et secuti summus te: quid ergo erit nobis? Beatus Bernardus: Bene Petre: et non ad insipientiam tibi, omnia dimisisti: quia eum qui exultavit ut gigas ad currendam viam, oneratus sarcina cupiditatis, sequi non poteras. Cursor lenis explicans vias suas nihil de omnibus cupientes. Quid enim mihi est in caelo? et a te quid volui super terram? Recedite, recedite, exite inde, pollutum nolite tangere. Exite ab ea populus meus, et ne participes sitis delictorum eius, et de plagis eius non accipietes. Causa enim delictorum Babylonis sunt bona fortunae: et haec sunt propter quae plagantur. Qui proiicit avaritiam ex calumnia, et excutit manum suam ab omni munete, qui obtutat aures suas ne audiat sanguinem, et claudit oculos suos ne videat malum: iste in excelsis habitabit. Excutiens enim manus ab omni munere, nihil accipit eorum quae mundus offerre potest: et qui obturat aures ne audiat sanguinem, nulli propter sua per fraudes insidiatur: et qui claudit oculos ne videat malum, vanitates et spectacula mundi cum dilectione non considerat: et ideo dignus est ut in excelsis habitet. Sic ergo omnia Discipuli dimiserunt Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p122-123

Behold, we have left everything and followed you. 1 This touches on two things: the leaving of impediments to the good and the imitation of the good. In the abdication of impediments three things are spoken: the appearance of poverty, the leaving of desire, and in the leaving the general or universal thing which is the impediment to perfection. He thus says 'Behold,' as he should. It appears through the sign of voluntary poverty which shines among us as a light among all. 'Let your light shine among men, so that they see your good works and glorify your Father who is in heaven.' 2 'What shall you see in the Shulamitess, unless a dance amid the camps?' 3 The Shulamitess is understood as a captive and signifies the needy and poor of Christ, in which nothing of the world appears, but the dance amid the camps is the heavenly protection, to which they are always sent, that they appear among them, and nothing at all 'we have left', for they did not leave us, but we have left them by our own will, not only the place, but even that we might not follow those who have such things. Jerome: 'Great faith! Peter was a fisherman, he was not rich, with his hand he seized sustenance and with skill sought it, and yet confidently he spoke because he had left all desire.' 4 Gregory: 'So they are as strictly dimissed from following Christ, as much as they are not able to be done with attending to the desire.' 5 'Behold, we have left everything and followed you; what then shall be our reward?' 6 Blessed Bernard: 'Good Peter, it was not on account of foolishness you left everything, because he who rises up like that strong man to run the course, is not able to do so weighed down by the burdens of desire.' 7 Jeremiah: 'A swift messenger seeking his way, desiring nothing.' 8 'What is there for me in heaven? And apart from you, what should I wish for upon the earth?' 9 'Withdraw, withdraw, come out from there, do not touch what is defiled.' 10 'Come out from them, my people and do not partake of their pleasures and you will not receive their blows.' 11 For cause of the pleasures of Babylon are the goods of fortune, because of which they shall be struck.' 'He who casts down avarice with calumny and withdraws his hand for every gift, he who blocks up his ears that he not hear of bloodshed and closes his eyes lest he see evil, he shall dwell in the heights.' 12 For withdrawing his hand from every gift, he receives nothing which the world can offer, and he who blocks up his ears lest he hear of bloodshed is not able to plot deceitfully for the sake of possessions, and he who closes his eyes lest he see evil, does not look lovingly on the vanities and spectacles of the world, and therefore he is worthy to dwell in the heights. So the disciples left everything. Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mk 19.27 2 Mt 5.16 3 Song 6.13 4 Jerome Com Mt 19.24 5 Gregory Evang Mt, Mt 4.18-22 6 Mt 19.27 7 Ps 18.6, Bernard ? 8 Jerem 2.24-25 9 Ps 72.25 10 Isaiah 52.11 11 Apoc 18.4 12 Isaiah 33.15-16

Accepting Poverty

Εἰ λυπεῖ ἡ πενία, ἐξουδένωται ἡ θεία νομοθεσία, Μακάριοι, φάσκουσα, οἱ πτωχοὶ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Εἰ τοίνυν ταύτης οὐκ ἀντεχόμεθα, εὔδηλον, ὡς κἀκείνης οὐκ ἐφιέμεθα· εἰ δὲ ἐκείνην εὐχαρίστως δεχόμεθα, καὶ ταύτης εἴκωμεν τοῖς προστάγμασι. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΟΕ´ Κυρῳ Source: Migne PG 78.396a

If poverty grieves, set at naught is the Divine law which says: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' 1 If then we reject the former, so it is clear we refuse the latter; but if we receive that with thanks, so we shall follow His commandments. Saint Isidore of Pelusium, Book 1, Letter 375, To Cyrus 1 Mt 5.3

Hope In Troubles

Ὅτε ἐπέλιπε τὰ ἀναγκαῖα ἐν τῇ Σαμαρίᾳ, Βασιλεύοντος Ἰωρὰμ τοῦ υἱοῦ Ἀχαὰβ, δια τὸ ἐπιστρατεῦσαι τὸν Βασιλέα τῶν Ἀσσυρίων, καὶ ἐπράθη κεφαλὴ ὄνου πεντήκοντα σίκλων, καὶ τέταρτον κάβου κόπρου θανάτου οἰκτίστου, τοααύτη παρ' ἐλπίδας γέγονεν εὐθυνία, ὡς μέτρον σεμιδάλεως πραθῆναι σίκλου, καὶ διάμετρον κριθῆς ὁμοίως σίκλου· Κύριος γὰρ διασκεδάζει βουλὰς ἐθνῶν, καὶ ἀρχόντων· ἡ δὲ βουλὴ τοῠ Κυρίου εἰς τὸν αἰῶνα μένει. Μὴ τοίνυν ἀθυμήσωμεν, ἀλλὰ προσδοκήσωμεν ἐξ ἐνδείας εὐπορίαν, καὶ ἐκ θλίψεως ἄνεσιν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Ζ' Μαρκελλινῳ Μονακῳ Source: Migne PG 79.85b

When under pressure of necessity in the reign of Joram the son of Ahab, the king of the Assyrians bringing war upon him, the head of an ass sold for fifty shekels and a quarter of a kab of dove's dung for five shekels of silver, with the terrifying fear of death hanging over all, so that there was no hope of abundance, yet then it came to be that a measure of grain cost a shekel, and two measures of barley a shekel, 1 'For the Lord scatters the counsels of the Gentiles and of princes, and the will of the Lord remains in eternity.' 2 Let not then the soul despond, but hope for abundance from poverty and rest from tribulation. Saint Nilus of Sinai, Book 1, Letter 7, to Marcellinus the Monk 1 4 Kings 6.24 -7.20 2 Ps 32.10