Prayer And Healing

Εὐξώμεθα ἐκτενῶς ἐκδιωχθῆναι τὴν λέπραν τὴν ψυχικὴν ἀπὸ τε τοῦ στήμονος, καὶ τῆς κρόκης, καὶ τοῦ δέρματος· στήμονος μὲν νοουμένου τοῦ νευρώδους μέρους τῆς Χριστιοῦ Ἐκκλησίας, ἐπισκόπων λέγω, καὶ ὅσοι τῆς Λευϊτικῆς ἀξίας τὰ γέρα καρπίζονται· κρόκης δὲ ἐκλαμβανομένης τοῦ εὐθυνομένου, καὶ ποιμαινομένου ὑπ' αὐτοῖς ἠγιασμένου λαοῦ, δέρματος δὲ νοουμένου τῶν νεωστὶ προσελθόντων τῷ Θεῷ, καὶ τέως κατηχουμένων, μή πως ἀποβεβληκότων διὰ τῆς ἀναγεννήσεως τοῦ ἁγίου βαπτίσματος τὴν νεκρότητα τῶν παλαιῶν τῆς ἁμαρτίας χιτώνων. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΜϚ' Ευφρασιῳ Ἐπισκοπῳ Source: Migne PG 79.173a

We should pray continually to be stripped of that leprosy which is spiritual, from the thread, the woof, and the skin. 1 The threads are to be thought of as the nerves of Christ , I speak of prelates who are adorned with Levitical dignity, and the warp is that which is taken up and guided and pastured by them, that is, the sanctified people. The skin are those who have recently come to God, and are yet catechumens, who have yet to dispose of their sins through regeneration by holy baptism from the old covering of death Saint Nilus of Sinai, Book 1, Letter 246, To Euphrasius the Bishop 1 Levit 13.48

Faith And The End

Κριτής τις ἦν τὸν Θεὸν μὴ φοβούμενος... Ἐπισυνάπτει γοῦν καὶ παραβολὴν τὴν περὶ τοῦ κριτοῦ τῆς ἀδικίας, πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν. Τὸ δὲ εἰπεῖν· Ἆρα ἐλθὼν ὁ Υἱὸς τοῦ ἀνθρώπου εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; ἔκλειψιν δηλοῖ τῆς πίστεως, ὡς μηδένα πιστὸν εὑρεθήσεσθαι, ἢ εἴ που ἄρα σπάνιόν τινα κατὰ τὸν τῆς δευτέρας αὐτοῦ θεοφανείας χρόνον. Ὅπερ μέγα τεκμήριον τυγχάνει τοῦ καιροῦ τῆς ἀποστασίας, ἐν ᾧ σπάνιος ἔσται ὁ εὑρεθησόμενος πιστός· τάχα δὲ οὐδὲ εἷς ἔσται, διὰ τὸ τοὺς μὲν παραληφθήσεσθαι, τοὺς δὲ καταλειφθήσεσθαι τοῖς ἀετοῖς παραδοθησομένους· οὕτω τε ἐξ ἀνθρώπων ἐκλειπούσης τῆς πίστεως, αὐτὸς λοιπὸν ἐπιστήσεται τὴν ἐκδίκησιν ποιησόμενος τῶν ἁγίων αὐτοῦ τῶν ὑπὸ τῶν ἀσεβῶν ἀνῃρημένων. Ἐν τάχει δὲ ποιήσει τὴν ἐκδίκησιν, διὰ τὸ βοᾷν πρὸς αὐτὸν νυκτὸς καὶ ἡμέρας· βοᾷν δὲ πρὸς αὐτὸν ἐδίδαξε διὰ τῆς παραβολῆς τοῦ κριτοῦ τῆς ἀδικίας. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.588c-d

There was a certain judge who did not fear God...1 He adds the parable of the wicked judge, that one should always pray and never cease on account of weariness. And when He says, 'When the Son of Man comes shall he find faith on earth?' 2 He reveals the future lack of faith, so that there is no one who is faithful, or that such a man will be very rare around the time of His second coming. Thus this shall be a great sign of the time of apostacy, when it is rare to find one who has faith. However perhaps there will not be one, because some shall have been taken up and some shall have been left behind, and indeed handed over to the eagles. 3 Therefore when there is no more faith among men, He shall come and His holy ones who have been separated from the ruin of the wicked will be vindicated. In a moment He shall be avenged, for which the former cry out to him day and the night. And that we should cry out to Him He teaches in the parable of the wicked judge. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 18.2 2 Lk 18.8 3 Lk 17.34-37

Mindfulness

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

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

Prayer And Righteousness

Quod sine intermissione mentionem vestri faciam in omnibus orationibus meis. Dicit Apostolus: Semper gaudete, sine intermissione orate. Quis autem postest ita semper orare, et sine defectu vel intermissione precibus insistere, ut nec alimentis sumendis, aut dormiendi tempus habeat? Aut ergo dicendum est, eum semper orare et non deficere, qui canonicis orationibus quotidie juxta ritum ecclesiasticae traditionis, psalmodiis, precibusque consuetis Dominum laudare et rogare non desistit. Et hoc est quod Psalmista dicebat: Benedicam Dominum in omni tempore, semper laus ejus in ore meo. Aut certe omnia quae justus secundum Deum gerit et dicit, ad orationem esse reputanda: qui eim justus est, sine intemissione quae justa sunt agit, per hoc sine intermissione justus orabit, nec unquam ab oratione cessabit, sive justus esse desistet. Sedulius Scotus, Collectanea in omnes B. Pauli epistolas, In Epistolam ad Romanos, Caput Primam Source: Migne PL 103.16 b-c

Without ceasing I remember you in all my prayers... 1 The Apostle says, 'Rejoice always, pray without ceasing.' 2 But who can always pray and without fault or intermission take to prayer, so that he neither takes food or has time to sleep? Therefore it must be said that to pray always and not to stop is of him who keeps the canonical ours every day according to the rite of the Church which has been handed down, and with Psalms and the accustomed prayers does not cease to praise and entreat God. And this is what the Psalmist said, 'I shall bless the Lord at all times, His praise always in my mouth.' 3 Or certainly it may be that everything which the righteous man does and says is according to God and should be reputed to him as prayer, for he who is righteous does what is righteous without interruption, and by this the righteous man shall pray without intermission, not at any time ceasing from prayer, or from being righteous. Sedulius Scotus, Commentary On The Letters of Saint Paul, On the Letter to the Romans, Chapter 1 1 Rom 1.9 2 1 Thes 5.16-17 3 Ps 33.2

Bread And Healing

Καὶ ἐκεῖθεν ἀναστὰς, ἀπῆλθεν εἰς τὰ μεθόρια Τύρου καὶ Σιδῶνος, καὶ εἰσελθὼν εἰς οἰκίαν, οὐδένα ἤθελε γνῶναι. Καὶ οὐκ ἠδυνήθη λαθεῖν.᾿Ακούσασα γὰρ γυνὴ περὶ αὐτοῦ, ἧς εἶχε τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσε πρὸς τοὺς πόδας αὐτοῦ, ἦν δὲ ἡ γυνὴ Ἑλληνίς Συροφοίνισσα τῷ γένει, καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. Ὁ δὲ Ἰησοῦς εἶπεν αὐτῇ · ῎Αφες πρῶτον χορτασθῆναι τὰ τέκνα· οὐ γὰρ καλόν ἐστι λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις. Ἡ δὲ ἀπεκρίθη , καὶ λέγει αὐτῷ· Ναὶ, Κύριε· καὶ γὰρ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίει ἀπὸ τῶν ψιχίων τῶν παιδίων. Καὶ εἶπεν αὐτῇ· Διὰ τοῦτον τὸν λόγον, ὕπαγε, ἐξελήλυθε τὸ δαιμόνιον ἐκ τῆς θυγατρός σου. Καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς, εὗρε-τὸ δαιμόνιον ἐξεληλυθὸς, καὶ τὴν θυγατέρα βεβλημένην ἐπὶ τῆς κλίνης. Μεθὸ περὶ τῶν βρωμάτων εἶπεν ὁ Κύριος, καὶ εἶδεν ἀπειθοῦντας τοὺς Ἰουδαίους, μεταβαίνει ἐπὶ τὰ τῶν ἐθνικῶν ὄρια. Απιστησάντων γὰρ τῶν Ἰουδαίων, ἡ σωτηρία τοῖς ἔθνεσιν ἔμελλε γενέσθαι. Αὐτὸς μέντοι προηγουμένως σπουδάζει λαθεῖν, ἵνα μὴ ἔχωσιν ὕστερον αἰτιᾶσθαι αὐτὸν οἱ Ἰουδαῖοι, ὡς εἰς τὰ ἀκάθαρτα ἔθνη προσδραμόντα. Οὐ μέντοι ἠδυνήθη λαθεῖν· οὐ γὰρ ἐνεδέχετο αὐτὸν λαθεῖν, καὶ μὴ παρά τινος γνωσθῆναι. Ἡ οὖν γυνὴ ἀκούσασα περὶ αὐτοῦ, ἐπιδείκνυται πίστιν θερμήν. Διὰ τοῦτο οὖν καὶ ὁ Κύριος οὐκ εὐθέως ὑπακούει. ἀλλ' ἀναβάλλεται τὴν δωρεάν, ἵνα δείξη τὴν τῆς γυναικὸς ἐπίμονον πίστιν, καὶ ὅτι καίτοι ἀποπεμπομένη, προσκαρτερεῖ, ἵνα καὶ ἡμεῖς μὰθωμεν μὴ ἀποπηδᾷν εὐθὺς ὅταν εὐξάμενοι μὴ αὐτίκα τυγχάνωμεν, ἀλλὰ προσκαρτερῶμεν ἄχρις ἂν λάβωμεν . Κυνάρια δὲ ὀνομάζει τοὺς ἐθνικοὺς , ὡς μιαροὺς δοκοῦντας τοῖς Ἰουδαίοις · ἄρτον δὲ, τὴν εὐεργεσίαν, ἣν τοῖς παιδίοις, ἤτοι τοῖς Εβραίοις, ἀφώρισεν ὁ Θεός· τὰς γὰρ εὐεργεσίας τοῖς Ἑβραίοις ἀπέστειλε. Φησὶν οὖν ὁ Κύριος, ὅτι , Οὐ δεῖ τοὺς ἐθνικοὺς μετασχεῖν τῆς εὐεργεσίας ἢ τοῖς Ἰουδαίοις ἀφώρισται· ἐπεὶ δὲ συνετῶς ἀπεκρίθη ἡ γυνὴ καὶ πιστῶς, ἔτυχε τῆς ἐπιθυμίας. Οἱ μὲν γὰρ Iουδαῖοι , φησὶ, τὸν ἄρτον ἔχουσι, τουτέστι, σὲ ὁλόκρηρον, τὸν ἐξ οὐρανοῦ καταβάντα, καὶ τὰς σὰς εὐεργεσίας· ἐγὼ δὲ ψιχία αἱτῶ, τουτέστι, μερικὴν εὐεργεσίαν. Ὅρα δὲ καὶ τὸν Κύριον , πῶς οὐκ εἶπεν ὅτι , Ἡ δύναμίς μου ἔσωσέ σε. ᾿Αλλὰ τί φησι'; Διὰ τὸν λόγον τοῦτον, τουτέστι , διὰ τὴν πίστιν σου, ὕπαγε, ἐκαθαρίσθη γὰρ ἡ θυγάτηρ σου. Μάνθανε οὖν καὶ σὺ ἐντεῦθεν ἐπωφελὲς μάθημα. Καὶ γὰρ ἕκαστος ἡμῶν ὅταν ἁμαρτάνῃ, γυνή ἐστι, τουτέστιν, ἀσθενὴς ψυχή · Φοινίκισσα δὲ, ὡς τὴν φοινικὴν ἁμαρτίαν καὶ αἱματώδη καὶ φονεύτριαν ἔχουσα. Θυγατέρα δὲ έχει ἡ τοιαύτη ψυχή, τὴν πονηρὰν πρᾶξιν, ἥτις ἔχει δαιμόνιον. Αἱ γὰρ πονηραὶ πράξεις, δαιμόνων εἰσίν· ἁμαρτωλοὶ οὖν ὄντες, καὶ κυνάρια ὀνομαζόμεθα, ἀκαθαρσίας γέμοντα· διὰ τοῦτο οὐδὲ ἀξιοί ἐσμεν λαβεῖν τὸν ἄρτον τοῦ Θεοῦ, ἤτοι μεταλαβεῖν τῶν ἀχράντων μυστηρίων· ἐὰν μέντοι ἐπιγνῶμεν ἑαυτοὺς διὰ τῆς ταπεινοφροσύνης, καὶ ὅτι κυνάριά ἐσμεν ὁμολογήσωμεν, καὶ ἐξαγορεύσωμεν τὰς ἁμαρτίας ἡμῶν, τότε ἰαθήσεται ἡ θυγάτηρ, τους ἐστιν, ἡ πρᾶξις ἡ δαιμονιώδης. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον, Κεφαλή Z’ Source: Migne PG 123.564b-565b

And rising from there He went to the coasts of Tyre and Sidon, and coming into a house, He wished that no one should know it. But He could not be hidden. For a woman whose daughter had an unclean spirit heard of Him and came in and fell down at his feet, and she was a Gentile, born a Syrophenician. And she asked Him to cast the demon out of her daughter. He said to her, 'Allow the children to be filled first. It is not good to take the bread of the children and cast it to the dogs.' She answered and said to him, 'Yes, Lord, for the whelps also eat the crumbs under the table of the children.' He said to her, 'For what you have said, go, the devil is gone out of your daughter.' And when she had come into her house, she found the girl lying upon the bed and the devil gone out of her. 1 After the Lord had spoken of the bread, and He saw the Jews incredulous, He passed over into the lands of the Gentiles. For with the Jews incredulous, future salvation was for the Gentiles. And He first endeavoured to hide Himself, so that later the Jews would not be able to accuse Him of running off to an unclean people. But he was not able to hide, for it was not possible that He should be unrecognised by everyone. Therefore a woman heard about Him, and she showed the eagerness of her faith, and because of this the Lord did not immediately attend to her but He delayed the giving of the gift, that the firmness of the woman's faith might be shown, which although it was tested, persevered, so that even we might learn to be resilient when we pray, and if we do not instantly receive what we pray for, by perseverance obtain it. Then He names the Gentiles dogs, as things seeming to be unclean to the Jews. But the bread is good, which God has set aside for the children, that is, the Hebrews. The benefaction of the Jews is not to be removed. Therefore the Lord says that the Gentiles are not to be participant in the benefaction which has been prepared for the Jews. But because the woman replies wisely and faithfully, what she desires is done. For the Jews, she says, have bread, that is, the whole of you, who came down from heaven, and your blessing, but I seek only a crumb, that is, just a particular benefaction. And see that then the Lord does not say, 'My power has saved you,' but what does He say? Because of your words, that is, your faith, go, your daughter is cured. Learn, then, even you, this useful teaching. Indeed any one of us, when we sin, are this woman, that is, a weak soul, and Phoenician, which is to be stained and bloody and encrusted with sin, and such a soul has a daughter, some evil work, which has a demon, for an evil work is a demonic thing. Thus when we are sinners we are named dogs, being full of uncleanliness, on account of which we are not worthy to receive the bread of God, that is, to communicate in the immaculate mysteries. But if through humility we know ourselves and we confess we are dogs, and we narrate our sins, then our daughter is healed, that is, our demonic deed. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 7 1 Mk 7.24-30

Prayer And The Mountain

Exiit Tangit hic sex spectantia ad orationem, scilicet, orantis ad solitudinem segregationem, spiritus orantis elevationem, formam quam decet habere orationem, orantis in oratione perseverationem, tempus quoad orationis et secreti congruitatem, et orationis finem. De segregatione orantis dicit: Exiit, hoc est, a suis intimis et a curis se segregavit: non quia ipse hoc indigeret, sed ut nobis orantibus formam daret. Matth. xxvi: Sedete hic, donec vadam illuc et orem. Luc. XXII: Ipse enim avulsus est ab eis quantum jactus est lapidis. Genes. xxii: Exspectate hic cum asino: ego et puer illuc usque properantes, postquam adoraverimus, revertemur ad vos. Hoc dixit Abraham servis suis. ...in montem... In quo significat orantis in spiritu et justitia elevationem. Psal lxiii, 7: Accedet homo ad cor altum. Jerem XXXI: Benedicat tibi Domitius pulchritudo justitiae, mons sanctus. Genes xxii: In monte Dominus videbit, hoc est, in altitudine spiritus et veritatis. Joan IV: Spiritus est Deus: et eos qui adorant eum, in spiritu et veritate oportet adorare. Psal. lxvii: Mons in quo beneplacitum est Deo habitare in eo : etenim Dominus habitabit in finem. ...Orare. In hoc dat formam quam decet habere orationem. Intelliguntur autem tres modi et formae, secundum tres orationis diffinitiones. Prima est quoad ea quae petuntur ut sint decentia, hoc est, ad salutem pertinentia. Unde Damascenus dicit, quia oratio est petitio decentium a Deo. Matth VI: Quaerite primum regnum Dei, et justitiam ejus: et haec omnia adjicientur vobis. Secunda forma est secundum affectum orantis, hoc est quod sit devota et pia oratio. Unde Augustinus : " Oratio est pius affectus mentis in Deum directus. Pius autem affectus, est liquescens in Deum ex fervore devotionis et fluens affectus. Psal CXI: Dirigatur oratio mea sicut incensum in conspectu tuo. Cantic III: Sicut virgula fumi ex aromatibus myrrhae, et thuris, et universi pulveris pigmentarii. Tertia forma est accepta secundum intellectum orantis, ut exaltetur intellectus in veritatem incircumscirptam. Unde Joannes Damascenus dicit, quod oratio est ascensus intellectus in a Deum. Et Dionysius dicit, quod virtus orationis est in Deum ascendere et Deo appropinquare. Eccli xxxv: Oratio humiliantis se nubes penetrabit: et donec propinquet non consolabitur: et non discedet donec Altissimus adspiciat. Ista ergo est forma orationis. Et erat... Ecce in tempore consignato tangitur orationis instantia cum perseverantia. Luc xviii: Quoniam oportet semper orare, et non deficere. Ad Roman XII: Orationi instantes: necessitatibus sanctorum communicantes. 1 ad Thessal v: Sine intermissione orate. ...pernoctans... Ecce tempus quieti et secreto orationis congruum intempestae noctis silentio. Psal CXVIII: Media nocte surgebam ad confitendum tibi. Item, ibidem: Memor fui nocte nominis tui, Domine. Thren ii: Consurge, lauda in nocte, in principio vigiliarum tuarum. Isa XXVI: Anima mea desideravit te in nocte, sed et spiritu meo in praecordiis meis de mane vigilabo ad te. ...in oratione Dei. Ecce finis. Dei enim est oratio per finem, et non honores, vel divitiae, vel deliciae, vel pertinens ad hoc saeculum. Et ideo dicit Glossa: Dei, non saeculi. De oratione enim saeculi dicitur, II Machab IX: Orabat autem hic scelestus Dominum, a quo non esset misericordiam consecuturus. Isa I: Cum multiplicaveritis orationem, non exaudiam. Sed Deum petens in oratione auditur, Isa. xxxviii: Audivi orationem tuam, et vidi lacrimas tuas. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput VI Source: Here p405-6

He went off... 1 This touches on the six marks of prayer, that is, the separated solitude of prayer, the spiritual elevation of prayer, the form which it befits prayer to have, the need of perseverance in prayer, the time which is appropriate for private prayer, and the goal of prayer. Concerning separation in prayer it says, 'He went off...' that is, He separated Himself from His companions and cares, not because He had need of this, but to give us an example of prayer. In the twenty sixth chapter of Matthew, 'Sit here while I go over there and pray.' In the twenty second chapter of Luke, 'And He withdrew from them a stone's cast.' In the twenty second chapter of Genesis: 'Wait here with the ass. I and the boy shall go on ahead, and after we have prayed we shall return to you,' which Abraham says to his servant. 2 ...to a mountain... In which is signified the elevation of prayer in spirit and righteousness. In the sixty third Psalm, 'An uplifted heart comes on a man.' In the thirty first chapter of Jeremiah, 'The Lord bless you, the beauty of justice, the holy mountain,' In the twenty second chapter of Genesis, 'The Lord shall look on the mountain,' that is, on the height of spirit and truth. In the fourth chapter of John, 'God is a spirit and those who adore Him should adore in spirit and truth.' In the sixty seventh Psalm, 'The mountain on which God is pleased to dwell, for there the Lord will dwell to the end.' 3 ...to pray. In this he gives the form which it befits prayer to have. But form should be understood in three ways, according to the three differences of prayer. First that what is sought is fitting for God to give, that is, it pertains to salvation. Whence John Damascene says that prayer is an asking of fitting things from God. In the sixth chapter of Matthew, 'Seek first the kingdom of God and His righteousness and everything will be given to you.' The second form concerns the love that is in prayer, that is, that it should be devout and pious, whence Augustine says that prayer is the pious love of the mind directed to God. And love is pious when it is flowing toward God from a fervour of devotion and onrushing love. In the hundred and eleventh Psalm, 'May my prayer be directed like incense into your sight.' In the third chapter of the Song of Songs, 'Like a pillar of smoke of odorous myrrh and frankincense and all the powders of the perfumer.' The third form is the receptivity of the intellect for prayer so that the understanding is exalted to the unbounded truth. Whence John Damascene says that prayer is the ascent of the intellect to God. And Dionysius says that the power of prayer is to ascend to God and to draw near God. In the thirty fifth chapter of Ecclesiasticus, 'The prayer of one who humbles himself pierces the clouds, and until it comes near is shall not be content, and it shall not depart from the eyes of the Most High.' 4 These are the three forms of prayer. And He was... Observe in the time assigned that it touches on intent with perseverance. In the eighteenth chapter of Luke, 'Because it is always necessary to pray and not to become weary.' In the twelfth chapter of Romans, 'Intent in prayer, communicating the needs of the saints.' In the first Letter to the Thessalonians, 'Pray ceaselessly.' 5 ...through the night... Observe that the still silence of the night is fitting for a time of quiet and private prayer. In the hundredth and sixteenth Psalm 'In the middle of the night I rose up and confessed to you,' and again, 'In the night I was mindful of your name, O Lord.' In the second chapter of Lamentations, 'Rise up, give praise in the night, at the beginning of your vigils.' In the twenty sixth chapter of Isaiah, 'My soul desired you in the night, but in the spirit in my breast I shall keep watch for you from the morning.' 6 ...praying to God. Observe the end. For prayer is God's according to its end, and not for honour or riches or pleasure, or anything that pertains to this world. The gloss on 'God's' says 'not of the world' Concerning worldly prayer it is said in the ninth chapter of the second book of Maccabees 'And this wicked man prayed to the Lord, from whom he was not to receive mercy.' In the first chapter of Isaiah, 'When you multiply your prayers, I will not hear you.' But the one who seeks God in prayer is heard. In the thirty eighth chapter of Isaiah, 'I have heard your prayer and I have seen your tears.' 7 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 6 1 Lk 6.12 2 Mt 26.36, Lk 22.41, Genes 22.5 3 Ps 63.7, Jerem 31.23, Genes 22.14, Jn 4.24, Ps 67.17 4 Mt 6.33, Song 3.6, Ps 111.2, Sirach 35.21 5 Lk 18.1. Rom 12.12-13, 1 Thes 5.17 6 Ps 116.62, Ps 116.55, Lament 2.19, Isaiah 26.9 7 2 Mac 9.13, Isaiah 1.15, Isaiah 38.5

Faithful Meditation

Ἐκέκραξα ἐν ὅλῃ καρδίᾳ μου ἐπάκουσόν μου Kύριε τὰ δικαιώματά σου ἐκζητήσω. Ἐκέκραξά σε σῶσόν με καὶ φυλάξω τὰ μαρτύριά σου. Προέφθασα ἐν ἀωρίᾳ καὶ ἐκέκραξα εἰς τοὺς λόγους σου ἐπήλπισα. Προέφθασαν οἱ ὀφθαλμοί μου πρὸς ὄρθρον τοῦ μελετᾶν τὰ λόγιά σου. Ὁ ἐν ἀωριᾳ προλαβὼν καὶ τὸν Θεὸν ἐπικαλούμενος ἐλευθεροῦνται τῶν νυκρερινῶν ἐπιβουλῶν, καὶ ἐν ὄρθρῳ αὐτοῦ, τουτέστιν ἐν τῇ ἀνατολῇ τοῦ φωτὸς προφθάνοντος δηλαδὴ, τοὺς ὁφθαλμοὺς προαπαντῶντας κέκτηται, καὶ μελετᾷ τοῦ Θεοῦ σὺν παῥῥησία τα λόγια. Ἐκείνα γὰρ μάλιστα τᾡ νόμῷ χαίρει ψυχὴ, ἥτις αὐτὴ σύνοιδεν ἑαυτῇ την κατόρθωσιν. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙϚ' Source: Migne PG 23.1389a-b

I called out with all my heart. You heard me, O Lord, I shall seek your righteousness. I have called to you, save me, and I shall guard your testaments. I came at night and I called out, and I hoped in your word. Before the dawn my eyes were set on you, meditating on your words. 1 He who comes before the dawn calling on God, wishing to be delivered from the things of the night, and has turned and fixed his eyes on the dawn, that is, the east, where the light rises to enlighten, he faithfully meditates on the word of God. For that soul rejoices most in the Law that is aware of what is right for it. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.145-148

Prayer And Reading

Lectiones oratione praevenimus, quia rogare debemus Dominum messis ut mittat operarios in messem, et aperiat cor nostrum in lege sua et in praeceptis, ne semen verbi quo audituri sumus, aut volucres comedant, aut spinae suffocat, aut duritae petrae frustrate radice supplantet. Hugo De Sancte Victore, Miscellanea, Liber VII, Tit XVI, De Horis Canonicis, De Oratione ante Lectiones Source: Migne PL 177.874d

We come to the readings with a prayer because we should ask the Lord of the harvest to send workers to the harvest, 1 even that He might open our heart to His law and commandments, lest the seed of the word that we are about to hear either be devoured by birds, or choked by thorns, or have its vainly reaching roots blocked by hard stones. 2 Hugh Of Saint Victor, Miscellanea, Book 7, Chapter 16, On The Canonical Hours, On Prayer before the Readings 1 Mt 9.38 2 Mt 13.3-9

Desiring A Teacher

Doce me facere voluntatem tuam, quia tu es Deus meus. Nolebat prorsus errare qui tanti magistri cupiebat esse discipulus. Dicit enim: Doce me, tanquam ignarum tanquam imperitum, tanquam nihil de sua virtute praesumentem. Quem sensum Apostolus ponit cum dicit: Si quis existimat se scire aliquid, necdum cognovi quemadmdum eu operteat scire. Addidit, quia tu es Deus meus. Fide petitio, competens ratio, a clemente Domino ideo postulare benficium, eo quod ipse sit Dominus supplicantis. Cassiodorus, Expositio In Psalterium, Psalmus CXLII Source: Migne PL 70.1013b

Teach me to do your will, because you are my God. 1 He wished not to err who desired to be the pupil of such a great teacher. For he says, 'Teach me,' as one who is ignorant and inexperienced and who presumes nothing of his own ability. Which sense the Apostle takes note of when he says, 'If someone judges himself to be something, he does not yet know as it is needful to know.' 2 Then here he adds, 'Because you are my God,' A faithful petition, a reasonable enquiry, asking for something of benefit from the mercy of the Lord, because he is the Lord of those who supplicate Him. Cassiodorus, Commentary On The Psalms, from Psalm 142 1 Ps 142.11 2 1 Cor 8.2

Calling Out

Ad Dominum, cum tribularer, clamavi, et exaudivit me... Tribulatio est haec vita, ex qua, qui humiliter ad Deum clamant, sicut Publicanus qui ait: Deus propitius esto mihi peccatori, exaudiuntur. Sed videamus quid iste poentients clamet: Domine, libera a labiis inquius, et a lingua dolosa... Labia iniqua sunt, quae nos suggerendo ad iniquitatem sollicitare nituntur, lingua dolosa est, quae nos avertere vult de via justitiae. Illa nos ad peccandum suggerunt; ista nos a benefaciendo retrahit. Sed consideremus, quid nobis ad has preces respondeat Dominus. Quid detur tibi, aut quid apponatur tibi ad linguam dolosam? Ecce quid tibi dabitur ad respondendum linguae dolosae, quae solet, non consulendo tibi, sed subvertendo te, dicere: Non potes saeculum dimittere, non potes tam arctam viam et tam angustam portam ingredi. Sagittae potentis acutae cum carbonibus desolatoriis. Id est, quid in Evangelio dicitur: Apud homines hoc impossibile est, apud Deum omnia possibilia sunt. Sagittae potentis verba Dei sunt, quae transfigunt corda nostra ad contemnendum saeculum, et ad amandum Deum: ex quibus sagittis amor excitatur, non interitus comparatur. Cum carbonibus desolatoriis, id est vastatoriis. Sed si parum est verbis sagittare, sufficiat exemplis demonstrate. Qui fuerunt peccatis nigri et frigidi, iterum charitate Dei accensi vestaverunt et destruxerunt opera diaboli in cordibus suis, ut praepararent habitationem Deo in semetipsis, et post multa peccata multum dilexerunt Deum: ideo multum dimittetur eis. Heu me! quia incolatus meus prolongatus est, habitavi cum habitantibus Cedar, multum incola fuit anima mea. Ecce iste a lingua dolosa liberatus, verbo Dei sagittatus, exemplis multorum robortus, quid proficiat, quove ascendere quaerat, videamus. Heu me! inquit, quod incoltus meus prolongatus est! Vox dolentis et miseriam plangentis, quod diu peregrinatione hujus mortalitatis incolatus ejus prolongetur. Incola vero est qui terram alienam colit. Unde iste se plangit, et ad patriam suspirans redire, addidit: Habitavi cum habitantibus Cedar. Cedar tenebrae interpretantur. Significat autem peccatores, inter quos in hoc saeculo justi peregrinantur, necdum extremo judicii ventilabro area, id est Ecclesia, purgata et segregate: unde iste desiderans ascendere ait: Multum incola fuit anima mea. Corpus locis, et anima affectibus peregrinatur. Unde iste sagitta charitatis vulneratus toto desiderio ad coelestem anhelat patriam. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXIX Source: Migne PL 100.619c-621a

I called out to the Lord when I was troubled and He heard me... 1 This life is tribulation, because of which those who humbly cry out to God, like that tax collector who said: 'May God be propitious to me a sinner,' 2 are heard. But let us see what this penitent one calls out: O Lord, free me from the lips of the wicked, and the evil tongue... Lips are wicked that strive to attract us to wickedness by suggestion. The tongue is evil that wishes to lead us from the way of righteousness. The former counsels us to sin, the latter to turn ourselves from good works. But let us consider what the Lord shall reply to us with these petitions. What shall be given to you, or what appointed for the wicked tongue? Observe what shall be given to you in response to the wicked tongue, the custom of which is not to edify you but to pervert you, saying: 'You cannot cast off the world, you cannot walk on a way so narrow and so difficult.' 3 The sharp arrows of the mighty one, with coals that lay waste. That is, what is said in the Gospel, 'With men this is impossible, but with God all things are possible.' 4 The arrows of the mighty one are the words of God that pierce our heart for the spurning of the world, and to love God, which arrows rouse love and should not be compared to those that kill. 'With coals that lay waste,' that is, those who ruin. And that words are indeed arrows let it be enough to demonstrate with examples. They who were dark and chilled are clothed with the blazing love of God and they destroy the works of the devil in their hearts, so that they might prepare a dwelling for God in themselves, and after a long time of many sins, love God, and therefore much is forgiven them. 5 Alas for me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar, my soul has long been a sojourner. Behold the man who has been freed from the evil tongue, by the archery of the word of God, and who has been strengthened by the examples of many. And how this is to the advantage of one who seeks to ascend, let us see. 'Alas for me,' he says, 'that my sojourning is prolonged!' This is the voice of one who is sorrowful and crying out in misery because his sojourning in the wandering of his mortality is prolonged. He sojourns who dwells in a foreign land. Whence he sighs for himself, and longing to be returned to his fatherland, he adds: 'I have dwelt with the inhabitants of Cedar.' Cedar may be understood as darkness and it signifies sinners, among whom the righteous wander in the world, for the winnowing fan of final judgement has not yet sifted and separated the threshing floor which is the Church. 6 Whence this one who desires to ascend then says, 'My soul has long been a sojourner.' The body wanders in space, the soul in passions. Therefore this one who has been wounded by the arrow of love gasps with all his desire for the heavenly fatherland. Alcuin of York, Commentary on the Gradual Psalms, from Psalm 119 1 Ps 119.1 2 Lk 18.13 3 Mt 7.13-14 4 Mt 19.26 5 Lk 7.47 6 Lk 3.17

Crying Out

Sciote quoniam magnificavit Dominus sanctunm suum; Dominus exaudiet me cum clamavero ad eum. Permanet in increpatione salutari, ut ad verae religionis affectum, corda dementium explosa pravitate convertat: pronuntians illis veritatis arcanum, ut incarnationem sanctum venerabiliter suscipere non recusent. Sanctum suum, dicit Dominum Christum; sicut et alibi de seipsa Veritas profitetur: Custodi animam meam, quoniam sanctus sum. Adjecit: Dominus exaudiet me cum clamavero ad eum. Merito se exaudiri confidebat, quoniam Dominum sanctum magnificandum populis praedicabat. Cum clamavero, dicit, id est, cum bonis operibus divinitati supplicavero. Ipse enim clamor est qui tacitus ad Deum pervenit, et exaudiri facit eos qui bonis operibus constanter insistunt. Cassiodorus, Expositio In Psalterium, Psalm IV Source: Migne PL 49a-b

Know that the Lord has magnified His holy one; the Lord will hear me when I cry out to Him. 1 He persists in crying out for salvation, that he might convert to the love of the true religion the hearts driven off by depravity, announcing to them the secret of the truth, so that they might not refuse to receive the incarnation of the holy one reverently. 'His holy one,' speaks of the Lord Christ, as elsewhere the Truth says about Himself, 'Guard my soul because I am holy.' 2 He then adds, 'The Lord will hear me when I cry out to Him.' He is rightly confident that he will be heard, because he has preached that the holy Lord should be magnified by the people. 'When I cry out,' he says, that is, when I supplicate the Deity with good works. For this is the cry which comes silently to the Lord and He hears those who constantly cry out with good works. Cassiodorus, Commentary On The Psalms, from Psalm 4 1 Ps 4.3 2 Ps 85.2

Fear And Prayer

Et factum est in diebus Achaz filii Joathan regis Juda,ascendit Rasim rex Syriae et Phacee filius Romeliae rex Isreal ad Jerusalem, expugnare eam, et non potuerant eam debellare. Et annuntiatum est in domo David a dicentibus: Consensit Syria cum Ephraim, et expavit anima ejus, et anima plebis ejus, sicut in sylva arbor, cum a vento commovetur. Et dixit Dominus ad Isaiam: Exi in obviam Achaz, tu, et qui relictus est Jasub filius tuus, ad piscinam superioris viae villae fullonis: et dices ei: Vide ut quiescas, et noli timere, neque anima languescat a duobus titionibus fumigantibus istis. Cum enim ira furoris mei facta fuerit, iterum sanabo: quoniam filius Aram et filius Romeliae, qui cogitaverunt cogitationem pessimam, dicentes: Ascendamus in Judaeam, et colloquentes eis, convertamus eos ad nos, et regem statuemus eis filium Thabeel. Haec dicit Adonai Dominus Sabaoth: Non manebit cogitatio ista, neque sic fiet Forsitan sic confortatus Achaz cum genuiseet filium, vocavit nomen ejus Ezechias. Ezechias autem interpretatur, confortavit Dominus. Vere completa est in Ezechia confortatio Domini, cui animus exstitit sanctus super omnes reges, qui fuerunt ante eum. Nam inter caetera bona, quae merito praestitit ei Deus, cum misisset ad eum Sennacherib, rex Assyriorum, Rapsacem principem militiae suae, et libellum plenum improperiis et blasphemiis contra Deum, sicut exponit Isaias propheta: Ezechias accepit libellum illum, et ingressus in templum apparuit ante Dominum, et oravit, et confestim missus est ad eum Isaias propheta, annuntians ei protectionem Dei, et confortans eum, et exiit ad preces Ezechiae angelus a facie Domini, et percussit in castris Assyriorum centum octoginta quinque millia virorum. Qualia autem fuerint verba Rapsacis, vel qualis oratio Ezechiae, vel qualis confortatio Isaiae, lege in Isaia, et profer causam excitationis in populo. Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.626

And in the days of Ahaz the son of Jotham, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah, the king of Israel, came to Jerusalem to fight against it, and they were not able to conquer it. When the house of David was told, 'Syria is allied with Ephraim,' his heart and the heart of his people trembled with fear like a tree of the forest shaken by the wind. And the Lord said to Isaiah: 'Go out and meet with Ahaz, you and Shearjashub your son, at the pool on the road to fuller's house, and say to him, 'Listen and be quiet and do not fear. Do not let your heart grow faint because of these two smouldering stumps. For when the anger of my wrath comes, again I shall heal, because the son of Aram and the son of Remaliah, who have thought the worst thought, saying, 'Let us go up to Jerusalem and speak with them, let us turn them to us and we shall set up the son of Tabal as king for them.' Thus says the Lord God of Hosts, 'This thought shall not prevail, nor will it come to be.' 1 Perhaps it was because Ahaz was so strengthened when he sired his son that he called his name Hezekiah, for the name Hezekiah is translated as 'the Lord has strengthened.' And truly the strengthening of the Lord was fulfilled in Hezekiah, in him who possessed a soul that was holy beyond all the other kings who came before him. For among the other goods with which God rightly gifted him, when Sennacherib the king of Assyria sent forward that man Rapasca, the general of his army, and he had a little book full of insults and blasphemies against God, as Isaiah the prophet tells us, Hezekiah received that book, and went into the temple and stood before the Lord, and he prayed, and immediately the Prophet Isaiah was sent to him, announcing to him the protection of God, and strengthening him, and at the prayers of Hezekiah an angel was sent out from the face of the Lord, and he struck down one hundred and eighty five thousand in the camps of the Assyrians. Such were the words of Rapasca, and such the prayer of Hezekiah, or such was the strength with Isaiah, of the law in Isaiah, and it brought joy to the people. Opus Imperfectum on Matthew, from Homily 1 1 Isaiah 7.1-7 2 Isaiah 36-37

Watching One's Step

Quid est quod ait Custodi pedem tuum ingrediens domum Dei.? Nunquid offensione lapidum monet custodiri pedem, quando ingredimur domum Dei, id est ecclesiam Dei? Quamvis semper honeste et cum timore ac silentio debeamus ingredi domum Dei, tamen non pedem corporis docet custodiendum, sed pedem animae, id est ingressum corporis, ut in conspectu Dei mundas preces effundamus. Et est sensus: Quando ingrederis domum Dei, videlicet ecclesiam, custodi pedem tuum, id est, ingressum mentis tuae, ne offendas in cogitationibus malis, ut oratio tua pura dirigitur ad Deum. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Ecclesiasten, Caput IV Source: Migne PL 172.340b-c

Why is it he says, 'Watch your step when you enter the house of God'? 1 Does he warn us to keep our step from the stone of offence, 2 when we enter the house of God, which is the Church of God? Although we should always enter into the house of God uprightly and with fear and in silence, however he does not teach us here to watch the step of the body, but of the soul, that is, that having entered in the body we may pour forth pure prayers to God. This is his meaning: when you enter the house of God, that is, the Church, watch your step, that is, with the entry of your mind, do not give offence with evil thoughts, so that you may direct your pure prayer to God. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Ecclesiastes, Chapter 4 1 Eccl 4.17 2 Isaiah 8.14, Rom 9.33, 1 Pet 2.8

Prayer And Vanity

Σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ Πατρί σου τῷ ἐν τῷ κρυπτῷ: καὶ ὁ Πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. Τί οὖν; ἐν ἐκκλησίᾳ μή προσεύξωμαι; Καὶ πάνυ· ἀλλὰ μετὰ γνώμης ὀρθῆς, καὶ ὥστε μὴ ἐπιδείκνυσθαι, ἐπεὶ ὁ τόπος οὐ βλάπτει, ἀλλ' ὁ τρόπος καὶ ὁ σκοπός. Πολλοὶ γοῦν ἐν τῷ κρυπτῷ εὐχόμενοι, πρὸς ἀνθρωπαρεσκίαν τοῦτο ποιοῦσιν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Ϛ' Source: Migne PG 123.204b

And you, when you pray, go into your inner room and close the door and pray to your Father in secret, and your Father who sees in secret will reward you. 1 What then? Shall I not pray in church? Certainly, but with an upright soul, and without ostentation. The harm is not in the place, but in the manner and the intention. Many pray unseen, yet do so to please men. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 6 1 Mt 6.6

Desire And Rule

Sub te est, o homo, appetitus tuus, et tu dominaberis illi. Potest inimicus excitare tentationis motum: sed in te est, si volueris, dare seu negare consensum. In tua facultate est, si volueris, inimicum tuum facere servum tuum, ut omnia tibi cooperentur in bonum. Ecce enim inflammat inimicus desiderium cibi, vanitatis aut impatientiae cogitationes ingerit, aut excitat libidinis motum: tu solummodo ne consenseris; et quoties restiteris, toties coronaberis.Verumtamen negare non possumus, fratres, molesta sunt haec, et periculosa: sed, et in ipso certamine, si viriliter resistimus, quaedam pia tranquillitas de conscientia bona nascitur. Credo etiam, si cogitationes istas quam cito in nobis advertimus, non patimur remorari, sed in spiritu vehementi animus adversus illas excitatur, quoniam inimicus confusus abscedet a nobis, nec tam libenter illico revertetur. Sed qui sumus nos, aut quae fortitudo nostra, ut tam multis tentationibus resistere valeamus? Hoc erat certe quod quaerebat Deus, hoc erat ad quod nos perducere satagebat: ut videntes defectum nostrum, et quod non est nobis auxilium aliud, ad ejus misericordiam tota humilitate curramus. Propterea rogo vos, fratres, ut semper ad manum habeatis tutissimum orationis refugium. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In capite Jejunii, Sermo V, De triplici modo orationis Source: Migne PL 183.179b-d

But your desire is beneath you, O man, and you may rule over it. 1 The enemy is able to stir up the trial of temptation, but it is for you, as you choose, to give or to refuse consent. You have the ability, if you wish, to make your enemy your slave, so that everything works for your good. For behold, the enemy inflames you with a desire for food, he fills your thoughts with vanity or impatience, or he excites lust, but you may not consent, and then as many times as you resist, so as many times you are crowned. We are not able to refuse these troubles and perils, brothers, but if we bravely resist in the struggle a certain pious tranquility shall be born from a good conscience. Indeed I believe that these thoughts which suddenly come to you should not be suffered to remain with you, but the soul should rise against them with an ardent spirit, because a foe that is confused withdraws from us, nor does he eagerly return there. But who are we, or what is our power, that we might have the strength to resist so many temptations? This is certainly what God asked, this was what He troubled us to consider, so that looking on our defects and noting that there is no other help for us, we should hasten to His mercy in all humility. Therefore I entreat you, brothers, always have that most secure refuge of prayer to hand. Saint Bernard of Clairvaux, Sermons For The Year, At the Beginning of the Fast, from the Fifth Sermon, Concerning the three ways of prayer 1 Gen 4.7

Successful Prayer

Et scimus quoniam audit nos quidquid petierimus. Multipliciter eadem quae praemiserat inculcat, ut nos ad orandum vivacius excitet. Sed manet objectio quam posuit, ut secundum voluntatem petaqmus nostri Conditoris. Quod bifariam potest accipi, ut scilicet et ea quae ipse vult rogemus, et tales ipsi quales esse nos desiderat ad rogandum veniamus. Quod est habere fidem quae per dilectionem operatur, et ante omnia meminisse illius evangelici mandati: Et cum stabitis ad ornandum, dimitte si quid habetis adversus aliquem, ut et Pater vester qui in coelis est dimittat vobis peccat vestra. Sanctus Beda, In I Epistolam Sancti Joannis, Caput V Source: Migne PL 93.117b

And we know that He hears us, whatever we ask...1 He inculcates the same thing he has set down many times, that we should eagerly rouse ourselves for prayer. But he also sets down an obstacle, that we should ask in accordance with the will of our Creator. It is possible to understand this in two parts, that is, that we should ask for the things which please Him, and we should come to be such things as He wishes us to be in our asking, which is to have faith that works through love, 2 and before everything to remember the commandment of His Gospel: 'And when you stand to pray, forgive whatever you have against anyone, as even your Father in heaven forgives you your sins.' 3 Saint Bede, Commentary on the First Letter of Saint John, Chapter 5 1 1 Jn 5.15 2 Galat 5.6 3 Mk 11.25

Flight And Prayer

Προσεύχεσθε δὲ, ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ ἐν Σαββάττῳ. Τοῦτο αἰνίττεται ὁ Χριστός· εὔχεσθαι ἡμᾶς μὴ γενέσθαι ἐν ἐκδυμίᾳ τοῦ σώματος, μήτε ἐν ἀργίᾳ ὄντας τῶν τῆς ἀρετῆς ἔργῶν, ὃ ὑποσημαίνει τὸ Σάββατον· μήτε ἐνοχλουμένους ἐν ταῖς βιωτικαῖς τύρβαις τε καὶ ταραχαῖς· ὅπερ δηλοῖ ὁ χειμών. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.441a

But pray that your flight is not in winter, nor on the Sabbath. 1 Christ means this: pray that in the departure from the body the works of virtue are not wanting, which is what the Sabbath indicates. And that one is not embroiled in worldly confusions and tribulations, which is what winter signifies. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 24.20

Perfect Prayer

Οὐκ ἔστι προσευχὴ τελεία προσευχὴχωρὶς νοητῆς ἐπικλήσεως· ἀπερισπάστως δὲ βοώσης ἐννοίας ἐπακούει ὁ Κύριος. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.936b

There is no perfect prayer without the crying out of the soul, for the Lord attends to the cry of the soul. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works

Calling For Help

Qui cum audisset quia Iesus Nazarenus esset, copeit clamare et dicere, Iesu fili David, miserere mei. Tangit instantiam supplicantis: et dicit duo: supplicationem, et instantiam. In supplicatione dicit tria, scilicet, excitationem ad petendum, intensionem ad clamandum, discretionem ad impetrandum. Dicit igitur, qui cum auddiset, a transeuntibus quia sicut dicit: Cum audiret turbam praetereuntem, interrogabat quid hoc esset. Dixerunt autem ei quia Iesus Nazarenus transiret: et hoc est, quia Iesus Nazarenus, omni flore vernans, esset, qui transiret: sperans de misericordia et bonitate et largitate eius, qui illuminat omnem hominem venientem in hunc mundum, excitatus est ad petendum ab eo, de quo dicitur: Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. Et hoc est, coepit clamare, cum magna desiderii et intentionis et vocis intensione. Clamor meus introivit in aures eius. Clamavi in toto corde meo, exaudi me Domine. Anima in angustiis et spiritus anxius clamat ad te Domine, et dicere, tangit discretionem petitionis ad exaudiendum. Iesu fili David miserere mei. Iesum nominat Salvatorem, cuius et officium et actus semper fuit ad salvandum. In oratione Manasses: Indignum salvabis me secundum mulititudinem misericordiae tuae. Fili David. manu fortis, qui salvare potest: affectu desiderabilis, qui ex benignitate cunctis exhibet vultum gratiosum: divitis regis, qui habit unde salvare possit: misericordis etiam in inimicos, quem aliena misera in corde afficit, et cogit ad miserendum. Tu qui filius huius es et haereditate cuncta ista accepisti. Miserere mei, de primo dicitur: Secundum nomen suum fortis in salutem gentis. De secundo Ioel Benignus et misericors et praestabilis super malitia. Valde mirabilis es Domine et facies tua plena gratiarum. Et ideo omnes in facie eius gratiam inveniunt. De tertio In omnibus divites facti estis in illo. Et sequitur, ita ut nihil desit vobis in ulla gratia. Dives in omnes qui invocant illum. De quarto: Apud Dominum misericordia et copiosa apud eum redemptio. Ergo, miserere mei, tua compassione, utranque meam miseriam corporis et fortunae remonendo. Miserere mei Deus secundum magnam misericordiam tuam, et secundum multitudinem miserationum tuarum. Ubi est zelus tuus et fortitudo tua, multitudo viscerum tuorum, et miserationum tuarum super me continuerunt se? Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p129

When he had heard that it was Jesus of Nazareth, he began to cry out and say: 'Jesus, son of David, have mercy on me.' 1 This touches on the insistence of supplication, and it speaks of two things, the supplication and the insistence. In supplication there are three parts, exertion in seeking, intensity of crying out, and discretion in what is sought. It says, then, 'when he had heard' and this from passers by, as Luke says, 'When he heard the crowd passing by he asked what it might be. They said to him that Jesus of Nazareth was passing by,' 2 that is, because it was Jesus of Nazareth, fresh with every flower, who was passing by, and he had hope for His mercy and kindness and largess, 'He who illuminates every man coming into this world,' 3 and he was roused to entreat from Him, of whom it is said 'To enlighten those who are in darkness and who sit in the shadow of death, to direct our feet into the way of peace.' 4 And this is the beginning of crying out, with great desire and intensity and strength of voice. 'My cry entered into your ears.' 'I cried out from my whole heart, hear me, O Lord.' 'An anguished soul and a troubled spirit cries out to you, O Lord.' 5 Then he touches on the discretion of the petition so that it might be heard. 'Jesus, son of David, have mercy on me.' He names Jesus the Saviour, whose office and act was always for salvation. In the prayer of Manasseh: 'You saved me, one who was unworthy, according to the abundance of your mercy.' 6 'Son of David', by the hand of power He is able to save, by joyful affection, He who from benevolence shows to everyone a gracious face, you who are rich to kings, who possess what is able to save, you who are merciful even to enemies, who are touched even by misery in a foreign heart, and it inclines you to compassion. You who are his son and you have received all his inheritance, 'Have mercy on me,' Firstly in Ecclesiasticus it says: 'According to your name, mighty for the salvation of the people.' Secondly in Joel: 'Benevolent and merciful and superior to all wickedness.' In Esther: 'Exceedingly wonderful you are, O Lord, and your face is full of grace.' 7 And therefore all find grace in his face. Thirdly, 'In everything you are rich in Him' And it follows: 'So that nothing will be lacking to you in any grace.' 'Rich to all who call on him.' 8 Fourthly 'With the Lord is mercy and an abundance of redemption.' 9 Therefore, 'Have mercy on me,' in your compassion, being mindful of my wretchedness in both body and fortune. 'Be merciful to me according to your great mercy, and according to the abundance of your compassion.' 'Where is your eagerness and your strength, the abundance of your care, and your compassion over me, which is yours?' 10 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mark 10.47 2 Lk 18.36 3 Jn 1.9 4 Lk 1.79 5 Ps 17.7, Ps 118.145, Baruch 3.1 6 2 Chron 33.19, Prex Manasseh 14 7 Sirach 46.1, Joel 2.13, Esther 15.17 8 1 Cor 1.5,7, Rom 10.11 9 Ps 129.7 10 Ps 50.3, Isaiah 63.15

Plots And Aid

Ne tradas me, Domine a desiderio meo peccatori: cogitaverunt adversum me, ne derelinquas me, ne unquam exaltentur. A desiderio suo traditur peccatori, quisque per concupiscentias carnis diabolo relinquitur possidendus. De quibus dicit Apostolus: Propterea tradidit illos Deus in desideria cordis eorum, in immunditiam. Sed ne hoc fiat, sequitur res omnino probabilis, ut sicut inimici consilium faciunt in malum, ita virtus divina praestare dignetur auxilium. Ad postremum dicitur causa justissima, ne revera exaltentur perditione justorum, qui de fidelis populi subversione gloriantur. Cassiodorus, Expositio In Psalterium, Psalmus CXXXIX Source: Migne PL 70.997a-b

O Lord, do not hand me over from my desire to the sinner. They have plotted against me, do not abandon me, lest at any time they be exalted. 1 From his desire he is handed over to the sinner, who through the desire of the flesh is forsaken to become a possession of the devil. Concerning which the Apostle says: 'On account of which God gave them over to the desires of their hearts, to uncleanliness.' 2 But that this not be, what is certainly possible follows, that as the enemy plots his evils, so Divine virtue may condescend to offer help. Finally a most righteous reason is declared, that they may not be exalted in the ruin of the righteous who glory in the fall of faithful people. Cassiodorus, Commentary On The Psalms, from Psalm 139 1 Ps 139.9 2 Rom 1.24