A Bad Promise

Accessit unus scriba, et ait illi: Magister, sequar te quocumque ieris. Accessit autem non fide, ut centurio ille, de quo diximus; sed tantum labiis dicendo: Magister, sequar te. Sic itaque decicit qui promittit, aut incaut aut fice, se Deum ad omnia sequi posse. Displicet enim Dei infidelis et stulta promissio. Necdum sciebat miser, quinam vel quantus esset, quem sequi se promittbat quocunque iret; alioquin quomodo promitteret quod nemo mortalium in hac vita potest, licet post finem vitae dicatur de sanctis, qui empti sunt de terra ex omnibus primitiae Deo et Agno, quod sequantur eum quocunque ierit. Quorum profecto mox addidit causam, quod virgines sint, et empti de terra ex omnibus, ut primitiae Deo et Agno essent etiam sine macula. Sed iste nec suam perpendit mensuram, nec Christi considerat celsitudinem, ignorans quid vel quantum inter se et illum esset. Unde patet quod nihil eum amplius quam hominem putabat, unde et magistrum eum vocat. Credidit enim quod unus esset ex doctoribus legis, et ideo sic eum appellat. Vult ergo sequi, non ut imitetur, sed ut de miraculis et virtutibus lucrum, aut vanam quaerat gloriam. Sic itaque et Simon Magus sequi desiderat. Nam Petrus princeps apostolorum per mare sequitur, sed mergitur: ad passonem quoque, sed negat. Quod si tantus una cum caeteris deserit, nec sequi valet ad omnia; quid putas iste incautus promissor, si tunc adesset? Verumtmen sic dicit, quasi cum eo posset ferre crucis ignominiam, portas confringere inferorum, mortem quoque morte destruere, et vitam resurgendo restituere, ac caetera quae de Christo difficile est enumerare. Idcirco unicuique prius cogitandum quod possit, aut cui, vel quid voveat, quove animo, qua intentione. Sed quod iste dolose haec promiserit, pandit mox conspector omnium, qui corda inspicit singulorum. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber V, Caput VIII Source: Migne PL 120.356b -357a

One of the Scribes came to Him and said, 'Teacher, I will follow you wherever you shall go.' ' 1 He does not draw near in faith, like that centurion of whom we have spoken, but only with the lips does he say, 'Teacher, I will follow you.' Thus he who promises to be capable of following God in everything errs either by imprudence or deceit. A faithless man and a foolish promise is displeasing to God. That wretch did not know what it meant or how much it meant, when he promised to follow Him wherever He would go. Besides how shall he promise what no mortal in life is able to do, that is said to be possible only after the end of life for the saints, who have been redeemed from the earth, the first fruits to God and the Lamb, who shall follow Him wherever He shall go, 2 concerning which he soon gives the cause, that they are virgins, and redeemed from all on earth as first fruits to God and the Lamb, and they are without spot. But this man here he does not consider that measure, nor does he consider the heavenly nature of Christ, because He is ignorant of the great gulf between himself and Christ. Whence he openly shows that he does not think Him anything more than a man, and hence he calls Him teacher, for he believes he is one of the teachers of the Law, and therefore he names Him so. He wished, then, to follow, not that he imitate Him, but because he sought profit and vainglory from miracles and power. Simon Magus desired to follow in this way. 3 And Peter the prince of the Apostles followed on the sea but then sank, 4 and also at the Passion he denied Him, and if one as great as this were to desert Him along with the rest, being unable to follow in everything, what do you think would have happened had this imprudent man here who promised been present? Yet so he spoke, as if He was able to bear the disgrace of the cross, and to shatter the gates of hell, and destroy death with death, and rise to the restoration of life, and the other things of Christ which are difficult to enumerate. Therefore each of us should first think what he is able to do, and to whom, and what he shall promise, and how it sits in the soul, and with what intention. But that this man promises wrongly He who sees all things soon reveals, He who looks into the hearts of us all. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 8 1 Mt 8.19 2 Apoc 14.4 3 Act 8.13 4 Mt 14.30

Wisdom And Foolishness

Scriptum est: Quia mundus in Dei sapientia, per sapientiam Deum non congnovit: placuit Deo per stultitiam praedicationis salvos facere credentes. Mundus sapientiam habuit, per quam Deum non potuit cognoscere positum in sapientia sua. Sapientia mundi fuit ratio humana, secundum visibilium rerum naturam et elementa hujus mundi formata. Sapientia Dei fuit ejus ineffabilis majestas, et incomprehensibilis bonitas. Erat et prudentia mundi circa commoda carnis diligens circumspectio. Sapientia ergo mundi quae humana ratione incedit, negat fidem; prudentia autem mundi quae carnis tantum commoda quaere docet, et vitare incommoda, destruit bonam operationem. Propterea sapientiam mundi stultam reputat Deus, et prudentiam judicat inimicam, quoniam illa veritati adversatur, ista dilectioni. Propterea utramque destruxit Deus: sapientiam, per stultitiam; prudentiam, per insaniam. Quasi enim, stultitam quaedem Dei fuit secundum humanum sensum, quod ad abjecta et indigna sibi se humiliavit. Insania autem reputata, quod sine necessitate tam dura susinuit. Et tamen qui in sapientia sua cognosci non potuit, quasi in stultitia agnita est, quoniam qui in sua celesitudine manes non potuit comprehendi, in sua humilitatione coepit agnosci. Quasi enim in sua sapientia Deus fuit, quando in eo quod ipsum decere videbatur, permansit; sed ibi agnitus non est, donec quasi desipuit et indigna suscepit. Ibi autem sapientiam mundi destruxit, ubi se in eo quod stultum mundo videtur, demonstravit, ut disceret homo supra rationem mundi esse quod videbat in natura hominis Deum apparere. Deinde autem quasi per insania Deus prudentiam carnis evacuavit, quando contra ejus existimationem agens carnem suam, sine retractione ad poenas et tormenta exposuit, et sic eam ad incorruptionem resurrectionis eduxit, ostendens quod non parcendo, sed castigando et persequendo carnem servare oportet. Sic ergo quia in sapientia sua per sapientiam mundus non cognovit Deum, placuit Deo per stultitiam praedicationis salvos facere credentes. Stulta enim videbantur quae dicebantur, sed tamen per haec demonstrata magis sunt stulta quae probabantur et amabantur. Quae probabantur ratione stulta, et quae amabantur dilectione insana; illa sine veritate, ist sine utilitate. Stultum enim fuit supra carnis sensum veritatem Dei pertinaciter non recipere, et insania fruit propter carnis commodum detrimentum animae patienter sustinere. Hugo De Sancte Victore, Miscellanea, Liber I, Tit CXCVII De sapientia Dei et mundi Source: Migne PL 177.586a-587a

It is written, 'Because in the wisdom of God the world did not know God through wisdom, it pleased God through the foolishness of preaching to save believers.' 1 The world had its wisdom, through which, established in it own wisdom, it was unable to know God. The wisdom of the world was human reason which was fashioned for visible things and the elements of this world. The wisdom of God was His ineffable majesty and incomprehensible goodness. The prudence of the world was for the affectionate care of the flesh. Therefore the wisdom of the world that is given to human reason denies faith, for the prudence of the world teaches that one should seek only the comforts of the flesh and avoid its harm, whence it ruins good work. Therefore God reckons the wisdom of the world foolishness and judges prudence to be an enemy, since the former is averse to truth, the latter to love. Whence God overthrew both, wisdom by foolishness and prudence by madness. For according to human understanding it was by a certain foolishness of God that He lowered Himself to an abject and unworthy state. And it was reputed madness that without necessity He endured such trials as He did. And yet He who was not able to be known in His own wisdom, was as by foolishness known, because He who  in His heaven cannot be comprehended began to be known in His humiliation. For He was as God in His own wisdom when He seemed to do what befitted Him, but because of that He was not known, until He, as one acting unreasonably, took up an unworthy state. And thereby He destroyed the wisdom of the world when in what seemed foolish to the world He revealed Himself, so that man might learn of the reason beyond the world, since He saw God appear in the nature of man. Finally as by madness God emptied the flesh of prudence when against its judgement He took up the flesh and exposed Himself without excuse to punishment and torment, yet by that He led it to the incorruption of resurrection, showing that it is not by being spared but by beatings and persecution that one should care for the flesh. Therefore because in its own wisdom the world did not know God, it pleased God through the foolishness of preaching to save believers. For what the preachers say seems foolish, yet by these things the things that men have approved and loved were demonstrated to be more foolish. What they approved in reason was foolish, and what they loved with delight was madness, for the former was without truth, the latter without usefulness. For it was foolish under the understanding of the flesh to stubbornly refuse the truth of God, and insane because of the advantage to the flesh to patiently suffer the ruin of the soul. Hugh Of Saint Victor, Miscellanea, Book 1, Chapter 197, On The Wisdom of God and the World 1 1 Cor 1.21

The Way Of The Gentiles

Τὸ εἰς ὁδὸν ἐθνῶν μὴ ἀπελθεῖν, μὴ συνελθεῖν αὐτοῖς εἰς τὸ φρόνημα, ὡσαύτως καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσελθεῖν, οὐχὶ τῆς συνοικήσεως ἀπεχόμενον, ἀλλὰ τῆς δυσσεβείας καὶ πονηρίας μὴ ἐφαπτόμενον. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΝΓ', Ἡρακλειδῃ Πρεσβυτερῳ Source: Migne PG 78.285b

In the way of Gentiles do not go, 1 do not join your thoughts with theirs. And likewise do not go into a city of the Samaritans. Not that one should spurn their company, but lest one should be seized by impiety and wickedness. Saint Isidore of Pelusium, Book 1, Letter 153, To The Presbyter Heracleides 1 Mt 10.5

Care And Speech

Ne temere quid loquaris, neque cor tuum sit velox ad proferendum sermonem coram Deo. Deus enim in cælo, et tu super terram; idcirco sint pauci sermones tui. Multas curas sequuntur somnia, et in multis sermonibus invenietur stultitia. Prohibet igitur praecipitationem; unde dicit: Ne temere quid loquaris, id est inconsiderate; Ecclesiastici nono: Temerarius in verbo suo odibilis erit; et rursus Ecclesiastici vigesimo octavo: Verbis tuis facito stateram et frenos ori tuo. Et quia non potest homo velox deliberare, ideo subdit: Neque cor tuum sit velox ad proferendum sermonem, immo diu deliberare oportet; unde Proverbiorum vigesimo nono: Vidisti hominem velocem ad loquendum? stultitia speranda est magis quam illius correptio. Unde distantia debet esse inter os et cor; quo contra Ecclesiastici vigesimo primo: In ore fatuorum cor illorum. Unde dicitur lacobi primo: Sit omnis homo velox ad audiendum et tardus ad loquendum; et Seneca: Tardiloquum te esse volo. Et subditur ratio divinum iudicium, quod omnia videt; ideo dicit: Deus enim in caelo, supple: omnia videns; unde in Psalmo: Dominus de caelo in terram aspexit; et tu super terram, in manifesto sibi positus, ita non lates eum; Ecclesiastici vigesimo tertio: Oculi Domini multo plus lucidiores sunt super solem, circumspicientes in omnes vias hominum. Idcirco sint pauci sermones tui, quia scilicet loqueris coram Deo, quia ipse exiget rationem de omnibus; Matthaei duodecimo: De omni verbo otioso, quod locuti fuerint homines, reddent rationem de eo in die iudicii. Et vix potest esse quod qui multa loquitur Deo non displiceat. Unde hoc manifestat exemplo et simili dicens: Multas curas sequuntur somnia, et ideo stultum est eis attendere; Ecclesiastici trigesimo quarto: Multos errare fecerunt somnia. Et in multis sermonibus invenitur stultitia; Ecclesiastici vigesimo: Qui multis utitur verbis laedit animam suam; et Proverbiorum decimo: In multiloquio non deerit peccatum; sed econtra infra decimo: Stultus verba multiplicat. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap V Source: Here, p 43

Do not be rash with your speech, and let not your heart be quick to offer a word before God. For God is in heaven, and you are on the earth, therefore let your words be few. Dreams follow many cares, and foolishness is found in many words. 1 Thus he forbids hastiness in speech, whence he says: 'Do not be rash with your speech,' that is, lacking consideration. In the ninth chapter of Ecclesiasticus: 'The man more reckless in his speech shall be hated.' And again in twenty eighth chapter: 'Make a balance for your words, a bridle for your mouth.' 2 And because no man can deliberate quickly, therefore here he adds: 'Let not your heart be quick to offer a word,' since one should deliberate for a time. Whence in the twenty ninth chapter of Proverbs: 'You see a man quick to speak? There is more hope in foolishness than for his correction.' 3 Whence there should be distance between the mouth and the heart, for which the twenty first chapter of Ecclesiasticus gives an opposing example: 'The fool's heart is in his mouth.' And in the first chapter of James: 'Let a man be quick to hear and slow to speak.' 4 And Seneca says: 'I wish you to be slow of speech.' 5 And he goes on to add the reason for the Divine judgement, because it sees everything, and therefore he says here, 'For God is in heaven,' that is, seeing everything, whence in the Psalm: 'From heaven the Lord looks on the earth.' 6 'And you are on the earth,' manifestly placed for Him, thus you cannot hide from Him. In the twenty third chapter of Ecclesiasticus: 'The eyes of the Lord are much brighter than the sun, looking on all the ways of men.' 7 'Therefore let your words be few,' because evidently you speak in the presence of God, and He will demand a reason for everything. In the twelfth chapter of Matthew: 'For every idle word that men have spoken, a reason will be required for it on the day of judgement.' 8 It is scarcely possible that he who speaks much shall not displease God. Whence he shows this here with an example and a similitude: 'Dreams follow many cares,' and therefore it is foolish to attend to them. In the thirty fourth chapter of Ecclesiasticus: 'Dreams have led many into error, and in many words is found foolishness.' In the twentith chapter: 'He who uses many words wounds his own soul.' And in the tenth chapter of Proverbs: 'Excessive speech shall not lack sin.' And opposing it in the tenth chapter here below: 'The fool multiplies his words.' 9 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 5 1 Eccl 5.1-2 2 Sirach 9.18, 28.25 3 Prov 29.20 4 Sirach 21.29, James 1.19 5 Seneca Epis 40.14 as 'Tardiloquum te esse iubeo,' I bid you to be slow of speech 6 Ps 101.20 7 Sirach 23.28 8 Mt 12.36 9 Sirach 34.7, Sirach 20.8, Prov 10.19, Eccl 10.14

Falling With Open Eyes

Tu autem, fili hominis, audi quaecunque loquor ad te, et noli esse exasperans, sicut domus exasperatrix est. Id est, mala quae fieri conspicis, ipse non facias, ne hoc quod prohibere mitteris ipse committas. Omnis etenim praedicator intenta semper debet mente pensare ne qui missus est lapsos erigere ipse in pravitate operis cum lapsis cadat, et Pauli hunc sententia feriat dicentis: In quo alterum judicas teipsum condemnas. Unde Balaam Dei spiritu repletus ad loquendum, sed tamen in carnali vita suo spiritu detentus, de semetipso loquitur, dicens: Dixit auditor sermonum Dei, qui novit doctrinam Altissimi, et visiones omnipotentis videt, qui cadens apertos habet oculos. Cadens apertos oculos habuit, qui rectum quod diceret vidit, sed recte vivere contempsit. Cadens videlicet in perverso opere, et apertos habens oculos in sancta praedicatione. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX Source: Migne PL 76.881d-882a

But you, son of man, hear whatever I say to you, and do not be exasperating, like this house is exasperating. 1 That is, do not do the evil that you see, lest that which you are sent to prohibit you yourself do. Indeed every preacher should always be attentive with a thoughful mind lest he who has been sent to lift up the fallen himself falls into wicked deeds with the fallen. Paul conveys this sense where he says, 'In what you judge another you condemn yourself.' 2 And Balam filled by the spirit of God to speak, and yet snared in the carnal life by his own spirit, said concerning himself: 'One who heard spoke the speech of God, he who knew the teaching of the Most High, and who saw visions of the Almighty, he who is falling with his eyes open.' 3 He falls with his eyes open who sees the rightness of what is said, but scorns to live righteously. That is, he falls into evil deeds, even when he has had his eyes opened by holy preaching. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 9 1 Ezek 3.14 2 Rom 2.1 3 Numb 24.14

Feasting And Fasting

Cum autem quadem die filii et filiae ejus comederent et biberent vinum... Opportunissimum tentationis tempus elegit, cum scilicet filios Job comedentes et bibentes invenit. Adhuc, inquit escae eorum erant in ore ipsorum, et ira Dei ascendit super eos. Quia commessationes sine peccato vix esse possunt, comessationibus libenter se ingerit inimicus: orationem vero et jejunium semper odit, quia genus est etiam daemoniorum, quod non nisi oratione et jejunio expellitur. Et notandum quod non cibum sumere, sed in cibo delectari peccatum est. Quandoque enim aliquis non minus gulosus est in vilissimis cibis quam alius in epulis delicatis. Legitur Jonathas peccasse in gusto mellis, Esau in edulio lentis, Sodomitae in saturitate panis. Ergo, teste Hieromymo, non cibus, sed appetitus in culpa est. Considerantur autem in cibo sumendo tria, tempus, modus, et qualitas. Tempus, ut non praeveniatur hora; modus, ut summatur cibus cum moderatione inculpata; qualitas, ut non sint cibi nimium exquisiti, aut nimium sumptuosi. Comedere post saturitatem est superfluum, ante esuriem otiosum, in esurie licitum, post esuriem meritorium. Certe non credo in homine incolumi jejuniam alicujus esse meriti, quod esuries non praecedit. Jejunare, et jejunio non affligi, non habet vim, aut meritum jejunandi. Si instant apostolorum vigiliae, aut alia tempora, quae necessitatem jejunandi indicant, praecedenti die implemus et ingurgitamus nos varietatibus ferculorum, atque in fraudem futuri jejunii tantum nostris ventribus inculcamus, quo sufficienter possit sustentari tridouo sobrius dispensator. Non est hoc, dicit Dominus per prophetam, jejunium quod elegi. Sunt enim jejunia, quae reprobavit Deus, et sunt jejunia, quae elegit. Jejunant alia propter naturae impotentiam, alii propter avaritiam, alii ad apparentiam, aliis ad vitam aeternam, alii ad corporis sanitatem. Jejunat aegrotus ut convaleseat, hypocrita ut appareat, fastiditus ut appetat, avarus ut parcat. In omnibus intentio tua operi tuo nomen imponit. In omnibus discretio servanda est, auriga virtutum et operum, atque cogitationum optima moderatrix. Petrus Blenensis, Compendium In Job: Ad Henericum II Illustrissimum Anglorum Regem, Caput I Source: Migne PL 207.808a-809a

When, on a certain day, his sons and daughters ate and drank wine... 1 The devil choses the most opportune time for temptation, when he finds the sons of Job eating and drinking. 'While yet the food was in their mouths, the anger of God rose up over them,' it says. Because there can scarcely be revelry without sin, and among revellers the enemy eagerly comes. It is prayer and fasting he hates, because there is a class of demons that only prayer and fasting can expel. 2 And it should be noted that the sin is not in partaking of food but for the pleasure of it. And a man may be no less gluttonous with the cheapest bread than with any choice delicacy of a banquet. We read that Jonathan sinned by tasting honey, Esau for a bowl of lentils, the Sodomites by an abundance of bread. 3 Therefore, by the testimony of Jerome, it is not the bread but the desire that is the fault. 4 Let the taking of food be considered in three ways, by time, manner and quality. By time, that it is not brought before the hour, in manner, that one partakes of food with faultless modesty, by quality, that one's food is not excessively exquiste, nor too luxurious. To eat beyond satiety is unnecessary, before one is hungry pointless. In hunger there is permission, after hunger merit. Certainly I do not believe that an untroubled man gains any merit in fasting, because hunger does not precede it. To fast and have no struggle in fasting, has no value, nor merit. If the Vigil of the Apostles draws near, or some other time, which declares the need for fasting, if on the day before we fill ourselves and gobble down a variety of dishes, and in deceit make the coming fast, then it is only our stomachs we impress, in which the more sensible arranger is prefectly able to endure the three days. 'This is not the fast that I have chosen,' says the Lord. 5 For there are fasts which God abhors and fasts that He approves. Some fast because of an infirmity of nature, some because of avarice, some for the sake of appearance, others for eternal life, others for the body's health. The sick man fasts that he might become well, the hypocrite for appearance's sake, the picky fellow for his appetite, the miser that he might save money. In everything your intention stamps the name on your work. In everything prudence must be guarded, for moderation is the best chariot of virtue and works, and also thoughts. Peter of Blois, Compendium On Job, To Henry II Most Illustrious King Of The English, Chapter 1 1 Job 1.13 2 Mt 17.20 3 1 King 14.24-46, Gen 25.29-34, Ezek 16.49 4 Jerome, Against Jovinianus 2.11 5 Isaiah 58.5-11

Prudent Feasting

Et dixit ad eam Holofernes: Bibe inde et accumbe in jucunditate, quoniam gratiam invenisti coram me. Et dixit Judith: Bibam, Domine, quoniam magnificata est anima mea hodie prae omnibus diebus meis. Et accepit et manducavit, et bibit coram ipso omnia quae paraverat illi ancilla ejus. Nota quod Judith apud Holofernem conversans, non coinquinata est cibis vel potu gentilium, sed ea manducavit et bibit quae sibi praeparaverat ancilla ejus: quia Ecclesia inter gentes habitans nullo modo polluitur idololatria aut superstitione gentilitatis, sed his utitur quae victui suo judicat esse condigna, quae devotio fidelium per obedientiam et exercitium boni operis sibi praeparat. De quo cibo ipsa Veritas in Evangelio ait: Operamini cibum, non qui perit, sed qui permanet in vitam aeternam. Et alibi discipulis rogantibus eum, ut manducaret, respondit. Ego cibum habeo manducare, quem vos nescitis; meus enim cibus est ut faciam voluntatem ejus qui misit me et perficiam opus ejus. Rabanus Maurus, Expositio in Librum Judith, Caput XII Source: Migne PL 109.572a-b

And Holofernes said to her, 'Drink and recline as you will, because you have found favour before me.' Judith said, 'I shall drink, lord, because my soul is exalted today above all my days.' And she took and ate and drank before him all that her handmaid had provided for her. 1 Note that while Judith conversed with Holofernes she was not defiled by the food and drink of Gentiles, but she ate and drank what was prepared for her by her handmaid, because the Church dwelling among the nations is in no way is polluted by pagan idolatry or superstition, but it makes use of what victuals it judges to be most appropriate, which the devotion of the faithful through obedience and exertion in good works prepares for her. Concerning this food the Truth says in the Gospel: 'Do not work for the bread which perishes but that which remains in eternal life.' And in another place He replies to His disciples who were asking Him to eat, 'I have my own food to eat, which you do not know. For my food is to do the will of Him who sent me and to fulfill His work.' 2 Rabanus Maurus, Commentary On Judith, Chap 12 1 Judith 12.17-19 2 Jn 6.27, Jn 4.32-34

The Habit Of Virtue

Ἐλεημοσύναι καὶ πίστεις μὴ ἐκλιπέτωσάν σε ἄφαψαι δὲ αὐτὰς ἐπὶ σῷ τραχήλῳ καὶ εὑρήσεις χάριν Ἐν ἔξει τὰς ἀρετὰς ἔχων, μὴ ἐπιπολαίως καταῥῥᾳθυμῶν αὐτων, οὗτος ἔχει αὐτὰς γεγραμμένας ἐπὶ πλακὸς τῆς ἑαυτοῦ καρδίας, ἐπὶ τοῦ βάθους δηλαδὴ τῆς ἑαυτοῦ ψυχῆς, ἥτοι τῆς διηνεκοῦς ἐπιθυμήσεως, ἵνα ὁ ἐξ ἐναντίας μὴ παρατρέπῃ σε. Δίδυμος Αλεξανδρεύς, Εἰς Παροιμιας, Κεφ' Γ’ Source: Migne PG 39.1625b

Mercy and faith, let them not forsake you, hang them around your neck, and inscribe them on the tablets of your heart. 1 He who has the habit of the virtues does not easily become careless in the exercise of them, for he has them inscribed on the tablets of his own heart, certainly in the depths of his soul, for which he has continual attention, so that the adversary does not lead him astray. Didymus the Blind, On Proverbs, Chapter 3 1 Prov 3.3

Prudence And Association

Tamen societas malorum vitanda est. Proverbiorum xxii: Noli esse homini iracundo, neque ambules cum viro furioso ne forte discas semitas eius, et sumas scandalum anime tue. Unde Gregorius super Ezechielem libro i. omelia ox: Infirmi debent vitare societatem pravorum, ne mala que frequentur aspiciunt et corrigere non valent delectentur imitari. Et ponit exemplum, sicut aer malus assisduo afflactu tratus inficit corpus, ita perversa locutio assidua aduita inficit animum, corrumpunt enim bonos mores colloquia prava. ii Corinthios xiii. Unde Seneca epistola vii: Unum exemplum luxurie, unum exemplum avaricie, multum mali facit. Convictor delicatus enumerat et emollit, vicinus dives cupiditatem irritat, malignus comes rubigniem suam affricuit. Et sequitur: necesse est ut aut imiteris tales aut odieris, et utrumque duitandum, ne vel simils malis fias, qui multi sunt, ne vel inimicus multis, quia dissimiles sunt. Et epistola cvii: Herebit tibi avaricia quamdiu avaro sordido te coniunxeris, herebit tibi tumor quamdiu cum superbis convesraberis, incendunt libidines adulterorum sodalia. Cum sancto enim inquit Psalmos, sanctus eris, et cum perverso perverteris. Et i. Corinthios vii. et x. Nolo vos socios esse demoniorum id est grifonicorum. Et ii ad Cornithios vi: Que societas lucis ad tenebras et cetera. Nolite commisceri cum fornicariis, societas vero est cum bonis ineunda. Unde Seneca ubi supra: Ad meliores transi cum Socrate vive, cum Zenone, cum Crispo, vel Crisippo, cum Possidoni, o, qui tradent divinorum humanorumque noticiam, hi iuvebunt in opere esse ut non tantum scias eloqui et in oblectatione audientium verba iactare sed et animum indurare, et adversus minas te erigere, et ibi bene de hoc. Johannes Gallensis, Communiloquium sive Summa Collationum, Octavia Distinctio, Capitulum Secundum, Secunde Partis Source: here

The society of the wicked must be avoided. In the twenty second chapter of Proverbs: 'Do not be a friend of an irascible man, nor walk with him who gives himself over to wrath, lest perhaps you learn his ways, and you bring scandal upon your soul.' 1 Whence Gregory says in his ninth homily on the first book on Ezekiel: 'They who are weak should avoid depraved society, lest frequently looking on evils and unable to correct them, they take joy in imitating them.' And he gives an example of bad air which being drawn in by repeated breathing infects the body, for thus the continuous hearing perverse speech infects the soul. 'Wicked speech corrupts good manners.' 2 Whence Seneca says in his seventh letter: 'One example of luxury, one example of avarice, makes much evil. A friend lives luxuriously and enervates, a rich neighbour pricks with desires, a wicked associate rubs off his disease on you.' And it follows; 'It is necessary that you will either imitate such men or hate them, but neither should be trusted, you should neither becomes like the wicked, who are many, nor be an enemy of many because they are unlike you.' 3 And in his one hundred and seventh letter: 'Avarice will stick to you if you join yourself with a filthy miser, a tumour attach while you consort with the proud, lust is incited by association with adulterers.' 4 The Psalms say: 'With the holy man you shall be holy, and with the perverse you shall be perverted.' 5 And in the first letter to the Corinthians, chapters seven and ten, 'Do not associate with demons,' 6 that is, monsters. And in the second letter to the Corinthians, chapter six: 'What assocation does light have with darkness, etc...' 7 Do not mix with fornicators. One should enter into the society of the good. Whence Seneca says in the same letter: 'Pass on to better things, live with Socrates, with Zeno, with Crispus, or Chrysippus, with Possidonius, who shall give awareness of divine and human things. These shall aid in your work and not only shall you know how to be eloquent and cast forth words for the pleasure of listeners, but you shall strengthen the soul, and against threats that rise up against you, you will do well.' 8 John of Wales, The Communiloquium, Eighth Distinction, Second Chapter, of the Second Part 1 Prov 22.24-25 2 1 Cor 15.33 3 Seneca ad Luc Epis 7.7 4 Seneca ad Luc Epis 104.20 5 Ps 17.26 6 1 Cor 7,10.20 7 2 Cor 6.14 8 Seneca ad Luc Epis 104.21

Love And The Virtues

Vere verum est in caritate Sabbatum: cum enim caeterae virtutes vicem vehiculi vel viatici gerant ad requiem obtinendam, omnes in caritate requiescunt. lllud denique admiratione dignum est, quod sine caritate nihil est virtus, et ipsa unicuique virtuti exhibet ut sit virtus. Fides equidem, quae hic operatur ad vitam, in Dei visione, jam non erit fides, sed veritas. Ibi enim absorbebitur fides, cum id videbitur, quod super omnia diligetur. Nec opus erit credere, quod nobis licebit plena cognitione percipere. Non erit etiam ibi de caetero spei locus, ubi Deo ferventes non habebimus ulterius quod speremus. Hic temperantia pugnat contra libidines, prudentia contra errores, fortitudo contra adversitates, justitia contra inequalitates. Porro in caritate semper est perfecta castitas, ideoque non est ibi libido, cui temperantia repugnet. In caritate est perfecta scientia, ideoque nullus error quem prudentia eliminet. In caritate vera beatitudo est; ideoque nulla adversitas quam fortitudo expugnet. In caritate omnia sunt tranquilla et coaequata; ideoque nulla est ibi inaequalitas, quam justificari oportet. Denique nec fides virtus est, nisi per dilectionem operetur. Nec spes virtus est, nisi quod speratur ametur. Rursum, si velis virtutum naturam aestimare subtilius, quid est temperantia, nisi amor, quem nulla voluntas illicit? Quid est prudentia, nisi amor, quem error non seducit? Quid est fortitudo, nisi amor, qui nulli adversitati succumbit? Quid denique justitia, nisi amor, qui quod suum est unicuique distribuit? Petrus Blenensis, De Caritate Dei et Proximi, Cap XI Source: Migne PL 207.906a-c

The true Sabbath is in love. When each of the other virtues in turn are conveyed or supported to the attainment of peace, all find rest in love. This, then, is worthy of admiration because without love there is no virtue, and by it every virtue reveals that it is a virtue. Faith, which works life here, in the vision of God shall not be faith but truth. For there faith shall be absorbed when it sees that which is loved above everything. Nor shall there be a need to believe, because it shall be given to us to perceive with full knowledge. There shall not be there any place of hope, where aflame in God we shall not have anything more in which to hope. Here temperance fights against desires, prudence against error, fortitude against adversities, justice against injustice. But in love there is always perfect chastity, and therefore there is no lust for temperance to strive against. In love there is perfect knowledge and therefore no error for prudence to eliminate. In love there is true beatitude and therefore there is no adversity against which fortitude can fight. In love everything is tranquil and equal, therefore there is no inequality which requires justice. Finally faith is no virtue unless it works through love. Nor is hope a virtue unless that which it hopes for it loves. Again, if you wish to estimate the nature of virtue with more subtlety, what is temperance but love which no pleasure entices? What is prudence but love which is not seduced by error? What is fortitude but love which will not succumb to adversity? And what is justice unless love which gives to each his own? Peter of Blois, On Love Of God And One's Neighbour, Chap 11

Appearances And Deeds

Εἶπεν ὁ Κύριος· Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχοντι πρὸς ὑμᾶς ἐν ἐνδύματι προβάτου, ἔνδοθεν δέ εἰσι λύκοι ἄρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. Ἐὰν οὖν, τινα ἴδῇς, ἀδελφὲ, ὅτι ἔχει σχῆμα σεμνοπρεπὲς, μὴ πρόσχῃς, ὅτι ἑνδέδυται κώδιον προβάτου, ὅτι ὄνομα ἔχει πρεσβυτέρου, ἤ ἐπισκόπου, ἤ διακόνου, ἢ ἀσκητοῦ, ἀλλὰ τὰς πράξεις αὐτοῦ περιέργασαι· εἰ ἔστι σώφρων, εἰ ἔστι φιλόξενος, ἤ ἐλεήμων, ἤ ἀγαπητικὸς, ἤ ἐν προσευχαῖς καρτερικὸς, ἢ ὑπομονητικός. Εἰ ἔχει κοιλίαν Θεὸν, καὶ τὸν φάρυγγα ᾅδην, νοσῶν χρήματα, καὶ καπηλεύων τὴν θεοσέβειαν, ἄφες αὐτόν· οὐ γάρ ἐστι ποιμὴν ἐπιστημονικὸς, ἀλλὰ λύκος ἀρπακτικός. Εἰ δὲ οἶδας τὰ δένδρα δοκιμάζειν ἀπὸ τῶν καρπῶν, ποῖὰ ἐστι τῄ φύσει, τῄ γεύσει, τῄ πιότητι· πολλῷ μᾶλοον ἀπὸ τῶν ἐργῶν ὀφείλεις δοκιμάζειν τοὺς Χριστεμπόρος, ὅτι φοροῦντες φημάριον εὐλαβείας, ψυχὴν κέκτηνται διαβολικήν. Εἰ δὲ καὶ ἀπὸ ἀκανθῶν οὐ συλλέγεις σταφυλὰς, ἤ ἀπὸ τριβόλων σὺκα, τί ὑπολαμβάνεις, ὅτι ἀπὸ παραβατῶν ἔχεις τι ἀγαθὸν ἀκοῦσαι, ἢ ἀπὸ προδοτῶν μαθεῖν τι χρήσιμον; Ἐκείνους τοίνυν ἀποστρέφου ὡς λύκους Ἀραβικοὺς, καὶ ἀκάνθος παρακοῆς, καὶ τριβόλους ἀδικημάτων, καὶ δένδρα πονηρά. Ἐὰν ἴδῇς συνετὸν, κατὰ τὴν συμβουλεύουσαν σοφίαν, ὄρθριζε πρὸς αὐτὸν, καὶ σταθμοὺς θυρῶν αὐτοῦ ἐκτριβέτω ὁ ποῦς σου, ἴνα παρ' αὐτοῦ διδαχθῇς νόμου σκιαγραφήματα, καὶ χαρίτων δωρήματα. Οὔτε δὲ λόγος σοφιστικὸς, ἤ σχῆμα ἐπιθετικὸν εἰσάγουσιν εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλὰ πίστις τελεία καὶ ἀπερίεονος μετὰ τῆς ἐναρέτου καὶ διαλαμπούσης προνοίας. Ἅγιος Ἀθανάσιος, Περὶ Ψευδοπροφητῶν Source: Migne PG 26.1253b-d

The Lord says: 'Beware of false prophets who come to you in sheep's clothing and within they are ravening wolves. From their fruits you will know them.' 1 If, therefore, brother, you see someone who is clothed in garb befitting a pious man, beware, even if he is covered with the vestment of a sheep, and has the name of priest, or bishop, or deacon, or ascetic, but carefully enquire about his deeds, if he is temperate, if he is hospitable, or merciful, or charitable, if he is one who endures in prayer and suffering. If he has god for his belly, 2 hell lodged in his throat, and labours in the sickness of the acquirement of riches, and makes a trade of holiness, be rid of him, for he is not an experienced shepherd, but a ravening wolf. If our trees are proved by the fruit, by their nature, their taste, their size, so much more from works should you know them who employ Christ for worldly profit, they who, choosing a famine of sanctity, fashion a demonic soul. If grapes are not collected from thorns, nor figs from thistles, why do you think you will be able to hear anything good from the words of sinners, or learn something useful from traitors? Be averse to them as to Arabian wolves, and likewise to the thorns of disobedience, and the thistles of unrighteousness, and bad trees. But if you see someone wise, according to the counsel of Wisdom, rise early for him, and plant your foot at the door of his house, that from him you might learn about the shadows of the Law and the gifts of grace. It is not clever speech and solemn dress that allows one to enter into the kingdom of heaven, but perfect faith, and a lack of distraction, with virtuous and pure prudence. Saint Athanasius, A Fragment On False Prophets 1 Mt 7.15 2 Philip 3.19

Baptism And Warnings

Τῇ μὲν οὖν γεννήσει τὰ εἰκότα προεορτάσαμεν, ἐγώ τε ὁ τῆς ἑορτῆς ἔξαρχος, καὶ ὑμεῖς, καὶ πᾶν ὅσον ἐγκόσμιον τε καὶ ὑπερκόσμιον. Μετὰ ἀστέρος ἐδράμομεν, καὶ μετὰ Μάγων προσεκυνήσαμεν, μετὰ ποιμένων περιελλάμφθημεν, καὶ μετὰ ἀγγέλων ἐδοξάσαμεν, μετὰ Συμεὼν ἐνηγκαλισάμεθα, καὶ μετὰ Ἄννης ἀνθωμολογησάμεθα, τῆς γεραιᾶς καὶ σώφρονος· καὶ χάρις τῷ εἰς τὰ ἴδια ἐλθόντι ἀλλοτρίως, ὅτι τὸν ξένον ἐδόξασεν. Νυνὶ δὲ πρᾶξις ἄλλη Χριστοῦ, καὶ ἄλλο μυστήριον. Οὐ δύναμαι κατέχειν τὴν ἡδονὴν, ἔνθεος γίνομαι, μικροῦ καὶ, ὡς Ἰωάννης, εὐαγγελίζομαι, εἰ καὶ μὴ πρόδρομος, ἀλλ᾿ ἀπὸ τῆς ἐρημίας. Χριστὸς φωτίζεται, συναναστράψωμεν· Χριστὸς βαπτίζεται, συγκατέλθωμεν, ἵνα καὶ συνανέλθωμεν. Βαπτίζεται Ἰησοῦς· τοῦτο μόνον; ἢ καὶ τὰ ἄλλα τηρεῖν ἐπιμελῶς ἀναγκαῖον; Τίς ὤν; καὶ παρὰ τίνος; καὶ κατὰ πηνίκα; Ὁ καθαρὸς, καὶ παρὰ Ἰωάννου, καὶ τῶν σημείων ἀρχόμενος; Ἵνα τί μάθωμεν, καὶ τί παιδευθῶμεν; Προκαθαίρεσθαι, καὶ ταπεινοφρονεῖν, καὶ κηρύσσειν ἐν τελειότητι, καὶ τῆς πνευματικῆς, καὶ τῆς σωματικῆς ἡλικίας. Ἐκεῖνο πρὸς τοὺς τὸ βάπτισμα σχεδιάζοντας, καὶ μὴ προευτρεπιζομένους, μηδὲ τὸ ἀσφαλὲς τῇ λυτρώσει χαριζομένους, διὰ τῆς εἰς τὸ καλὸν ἕξεως. Καὶ γὰρ εἰ ἄφεσιν ἔχει τῶν παρελθόντων τὸ χάρισμα, χάρισμα γὰρ, ἀλλὰ τότε μᾶλλον εὐλαβείας ἄξιον, μὴ πρὸς τὸν αὐτὸν ἔμετον ἐπανέλθωμεν. Τοῦτο πρὸς τοὺς ἐπαιρομένους κατὰ τῶν οἰκονόμων τοῦ μυστηρίου, ἂν ἀξίᾳ τινὶ προέχωσιν. Τὸ τρίτον πρὸς τοὺς θαῤῥοῦντας νεότητι, καὶ πάντα καιρὸν οἰομένους εἶναι διδασκαλίας, ἢ προεδρίας. Ἰησοῦς καθαίρεται· καὶ σὺ καταφρονεῖς τῆς καθάρσεως; Ὑπὸ Ἰωάννου· καὶ σὺ κατεξανίστασαι τοῦ σοῦ κήρυκος; Τριακονταέτης ὤν· καὶ σὺ πρὸ τῆς γενειάδος διδάσκεις τοὺς γέροντας, ἢ τὸ διδάσκειν πιστεύεις, οὔτε παρὰ τῆς ἡλικίας, οὔτε παρὰ τοῦ τρόπου τυχὸν ἔχων τὸ αἰδέσιμον; Εἶτα ὁ Δανιὴλ ἐνταῦθα, καὶ ὁ δεῖνα, νέοι κριταὶ, καὶ τὰ παραδείγματα ἐπὶ γλώσσης. Πᾶς γὰρ ἀδικῶν εἰς ἀπολογίαν ἕτοιμος. Ἀλλ᾿ οὐ νόμος Ἐκκλησίας, τὸ σπάνιον· εἴπερ μηδὲ μία χελιδὼν ἔαρ ποιεῖ, μηδὲ γραμμὴ μία τὸν γεωμέτρην, ἢ πλοῦς εἷς τὸν θαλάττιον. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΛΘ', Εἰς τὰ ἅγια Φῶτα Source: Migne PG 36.349c-352b

At His birth we kept the festival as befits, both I, the leader of the feast, and you, and all that is in the world and above the world. We ran with the star and we worshipped with the Magi, and we were illuminated with the shepherds, and with the angels we glorified Him, and with Simeon we took Him up in our arms, and with the aged and chaste Anna we made our responsive confession, and thanks be to Him who came as a stranger to His own, 1 that He glorify the stranger. Now we come to another deed of Christ and another mystery. I cannot restrain my pleasure, I am taken into God, and a little like John I proclaim good news, for even if I am not a forerunner, yet am I from the desert. Christ is illumined, let us shine with Him. Christ is baptized, let us descend with Him, that we may also ascend with Him. Jesus is baptised. And this only? It is not necessary that we consider some other things? Who is He? And who does it? And at what time? He is the pure one, and it is done by John, and it is the beginning of His signs. What should we learn and what should we be taught? First to purify ourselves, then to be humble, and to preach only at the completion of spiritual and bodily age. The first admonishes those who treat Baptism without due gravity and without due preparation, who do not provide for the stability of the Baptismal Grace by a disposition to good. For since Grace contains remission of the past, for it is a grace, it is thus more worthy of reverence, so that we do not return to the same vomit again. The second warns those who because they are of high rank exalt themselves over the stewards of this mystery. The third is for those who are confident in their youth and think that any time is the right time to teach or to preside. Jesus is purified, and do you scorn your purification? It is done by John, and do you look down on your herald? It is at thirty years of age, and do you, before you have a beard, teach elders, or believe that you teach them, though you, because of your age, or perhaps even because of your character, are not worthy of the honour? Now here it may be said that Daniel, and some others, were judges in their youth, and their examples are on your tongues. Yes, every criminal is eager to excuse himself. But that which is rare is not the law of the Church. One swallow does not make a spring, nor one line a geometrician, nor one voyage a sailor. Saint Gregory Nazianzus, from Oration 39, On The Holy Lights 1 Jn 1.11

Speaking And Hearing

Et quidem in omnes sermones, quos loquentur, ne dederis cor tuum, quia non audies servum tuum maledicentem tibi. Etenim frequenter scit cor tuum, quia et tu maledixisti aliis. Fac quae praecepta sunt et sapientiae auxilio confortatus, vel ad mala, vel ad bona praepara cor tuum et non cures, quid de te loquantur inimici, qualis foris opinio sit. Quomodo enim prudentis uiri est, murmurantem famulum non audire, nec curiosam aurem apponere, quid de se loquatur absente; si enim hoc fecerit semper in tribulatione erit, et ad mussitationem servi iracundia commovebitur. Sic et sapientis hominis est, sapientiam praeviam sequi et vanos non considerare rumores. Sed et alio exemplo docet penitus non curandum iusto homini, quid homines loquantur, dicens: quomodo novit conscientia tua, quod tu de multis locutus es, et saepe aliis detraxisti; sic et aliis debes ignoscere detrahentibus. Et simul docet, non facile iudicandum et habenti trabem in oculo, de festuca alterius non loquendum. Sanctus Hieronymous, Commentarius Ecclesiasten, Cap VII Source: Migne PL 23.1069c-1070a

Do not give your heart to all words that are spoken, lest you hear your servant speaking ill of you. Your own heart knows that even you have often spoken ill of others. 1 Do only those things commanded and strengthened by the help of wisdom, prepare your heart for things good or bad, and care not what your enemies may say about you, or what report may be abroad. For as it is of the prudent man not to hear his servant murmur, so he should not turn a curious ear to what is said about him when he is not present; for if he did this he would always be troubled and incensed to anger by a servant's muttering. Therefore it is of the wise man to follow the lead of wisdom and not to ponder empty rumours. And again he teaches by another example, that the righteous man should have no great care about what men say about him, saying, 'As your conscience knows what you have often said about many others, and that you have often maligned them, so forgive others when they speak ill of you.' And at the same time he teaches that judgement is not easy for one who has a plank in his eye, that he should not speak about the straw of another. 2 Saint Jerome, Commentary on Ecclesiastes, Chap 7 1 Eccles 7.22-23 2 Mt 7.3-5

Future Goods And Present Troubles

Ὥσπερ οὖν τὰ βάρη ταῖς ἐπὶ τοῦ ζυγοῦ ῥοπαις διακρίνομεν, καὶ τοῦ χρυσοῦ τὴν διαφορὰν τῇ λίθῳ προστρίβοντες δοκιμάζομεν· οὕτω πρὸς τὰ ἐκτεθέντα ἡμῖν πατὰ τοῦ Κυρίου μέτρα τὴν μνήμην ἐπαναφέροντες, οὐδαμοῦ ἄν τῶν ὅρων τῆς σωφροσύνης ἐκπέσοιμεν. Ἐπειδὰν οὖν σοί ποτε προσέσῃ τῆς διανοίας τὴν ταραχήν μὴ παθεῖν, ἔπειτα δὲ τῇ ἐλπίδι τῶν μελλόντων κουφότερα ποιεῖν τὰ παρόντα. Ὥωπερ γὰρ οἱ ἀσθενεῖς τὰ ὄμματα, τῶν ἄγαν λαμπρῶν τὰς ὄψεις ἀπάγοντες, ἐν ἄνθεσι καὶ πόαις προσαναπαύουσιν· οὕτω χρὴ καὶ τὴν ψυχὴν μὴ συνεχῶς καταβλέπειν τὸ λυπηρὸν, μηδὲ τοῖς παροῦσιν ἀνιαροῖς προσκεῖσθαι, ἀλλὰ πρὸς τὴν θεωρίαν τῶν ὄντως ἀγαθῶν περιάγειν αὐτῆς τὸ ὄμμα. Οὔτω κατορθωθἠσεται, σοι τὸ πάντοτε χαίρειν· ἐὰν ὁ μὲν βίος σοι ἀεὶ πρὸς Θεὸν ἀποβλέπη, ἡ δὲ ἐλπὶς τῆς ἀντιδόσεως κουφίζῃ τοῦ βίου τὰ λυπηρά. Ἠτιμάαθης; Ἀλλὰ πρὸς τὴν δόξαν, τήν διὰ τῆς ὑπομονῆς ἐν τοῖς οὐρανοῖς ἀποκειμενης, ἀπόβλεψον. Ἐζημιώθης; Ἀλλ' ἐνατένισον τῷ πλούτῷ τῷ ἐπυρανίῳ καὶ τῷ θησαυρῷ, ὄν ἀπἐθου σεαυτῷ διὰ τῶν ἀγαθῶν ἔργων. Ἐξέπεσες τῆς πατρίδος; Ἀλλ' ἔχεις πατρίδα τὴν ἐπουράνιον Ἱερουσαλήμ. Τέκνον ἀπέβαλες; Ἀλλ' ἀγγέλους ἔχεις, μεθ' ὦν χορεύσεις περὶ τὸν θρόνον τοῦ Θεοῦ, καὶ εὐφρανθήσῃ τὴν αἰωνιον εὐφροσύνην. Οὗτως ἀντιτιθεὶς τοῖς παροῦσιν ἀνιαροῖς τὰ προσδοκώμενα ἀγαθὰ, φυλάξεις σεατῷ τὸ ἀλυπον τῆς ψυχῆς καὶ ἀτάραχον, ἐφ' ὅ προκαλῖται ἡμᾶς ἡ νομοθεσία τοῦ Ἀποστόλου. Μήτε τὰ φαιδρὰ τῶν ἀνθρωπίνων πραγμάτων περιχαρείας ἀμέτρους ἐμποιείτω σου τῇ ψυχῇ, μήτε τὰ λυπηρὰ κατηφείαις καὶ συστολαῖς τὸ γαῦρον αὐτῆς καὶ ὑψυλὸν ταπεινούτω. Μὴ γὰρ οὕτω προπεπαιδευμένος περι τῶν κατὰ τὸν βίον, οὐδέ ποτε ἀκύμονα ζωὴν καὶ ἀτάραχον ζήσῃ. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Περὶ Εὐχᾶριστίας Source: Migne PG 31.236a-d

As, then, we discern the weights in the movement of the scale and examine the quality of gold by rubbing it against the stone, so if every measure of the Lord given to us we keep fixed in our mind, we shall never exceed the bounds of prudence and moderation. And if then there comes to you any adversity, you shall already have a mind wisely instructed, so that you are not troubled, for then you will account present things slight on account of hope for the future. For as those whose eyes are weak turn them away from things which are too bright, and they are refreshed by flowers and herbs, so also your soul will not ever be downcast on account of grievous things placed before the eyes, nor prostrated by present troubles, with eyes turned to the vision of true goods. So the future benefits, always making you happy, if in your life you always have your sight turned to God, if your hope of reward makes light of and casts down the troubles of life. You have received an insult? But look to the glory that is kept for you in the heavens by endurance. You have suffered material loss? But with steady vision look to the heavenly riches and treasure which is stored up for you by the good works you have deposited. You have been exiled from your homeland? You have a fatherland in the heavenly Jerusalem. You have lost a child? But you have angels assembled about the throne of God where they exult in eternal joy. 1 Thus if you oppose future goods to present evils in this way, you shall acquire in yourself that happiness and tranquillity of soul which the command of the Apostle exhorts of us. 2 Let there not be immoderate joy in your soul birthing happiness and glee because of human success, nor let things sorrowful and averse by grief and narrowness shake you from your joy and sublime state. Do not look to things of this life, as you did before you were educated, lest you never have a quiet and tranquil life. Saint Basil of Caesarea, Homily On Thanksgiving 1 1 Thes 5.16-18 2 Mt 18.10

Avoiding Snares

Quisquis ergo in procintu caelestis militiae positus ad supernae patriae municipium properet, studeat male blandientis mundi promissa respuere, abhorreat se sub qualibet specie actionum saecularium laqueis irretire. Habet deputatum sibi propriae servitutis officium: sufficere sibi credat, si indictae sibi obedientiae praescriptum munus possit implere. Illud ad memoriam revocet quo scriptum est: Cave ne in multis sint actus tui. Saecularibus relinquatur saecularia jura componere. Satis sit servis Dei perituro huic mundo se mortuos exhibere. Sicut enim absurdum est, bonis mall praeferre; ita etiam fatuum, optimum bono inferius judicare. Maria, quia optimam partem elegit, sufficere sibi credidit; nec se ad bona Marthae, frequens videlicet ministerium, reclinavit. Moyses, quia ab humana conversatione remotus, his quadragenerio dierum numero jejunavit, his etiam legem Domini digito scriptam suscipere meruit; Aaron autem, qui ad custodiam populi derelictus est, cognoscitur idola fabricatus. Sic nimirum, sic plerumque contingit, ut qui propria non contentus, alienae progreditur saluti consulere, sui potius cogatur periculum sustinere; cumque alii, velut inter procellosa naufragria palpanti, manum porrigit, ipsum quoque praecipitem vorax fluctus involvit. Tutius ergo est sub hujus vitae nocturna caligine, nos in litttore positos naufragantibus lumen ingerere, quam ad eos compassionis gratia cum propriae vitae periculo pernatare; quatenus ipsi per nos dato recti cursus indicio, sinum tuti portus attingant, non autem nos ad eos transfretantes vorago spumosi maris absorbeat. Sanctus Peter Damianus, De Contemptu Saeculi,Caput XXVII Source: Migne PL 145.280a-c

Whoever, therefore, placed in the battle ready heavenly army would hasten to the city of the heavenly fatherland, let him be eager to scorn the promises of this wickedly charming world, and let it be abhorrent to him to be snared in its traps in whatever type of deed. He who has been appointed to his own office of service, let him trust it to be sufficient for himself if he is able to fulfill the gift of obedience that has been given to him. Let him recall to his mind what has been written: 'Beware, lest your deeds be in many things.' 1 Be done with worldly affairs, as with worldly vows. Enough it is for the servants of God to exhibit themselves as dead to this perishing world. As it is absurd to prefer evils to goods, so indeed it is foolish to judge the best inferior to some other good. Mary, who chose the best part, believed it enough for herself, and did not turn to the good of Martha who was busy serving. 2 Moses, because he was remote from human affairs, fasted for forty days, and so was worthy to receive the law written by the finger of the Lord. 3 Aaron, however, who was left to guard the people, is known for the making of an idol.4 So without doubt, so most often it happens, that he who is not content with his own things, having taken counsel to go off to other goods, is driven rather to suffer perils other than his own; as when one offers a hand to others who are being buffeted on a storm tossed wreck, and by that one is embroiled in the same descent into the devouring waves. Therefore it is safer in the dark night of this life to bear a light to the shipwrecked while standing on the shore, than by the grace of compassion, to swim with our own life through the dangers to them, since by the former they are given a sign by us of the right way that they might attain the haven of safety, and we are not, while swimming out to them, dragged down into the depths of the foaming seas. Saint Peter Damian, On Contempt For The World, Chapter 27 1 Sirach 11.10 2 Lk 10.38-42 3 Exod 24 4 Exod 32

Eve And the Serpent

Τῷ οὖν ἀλόγῳ τούτῳ χρησάμενος πρὸς τὴν τῆς ἐπιβουλῆς κατασκευὴν, δι᾽ αὐτοῦ τῇ γυναικὶ διαλέγεται, καί φησι· Τί ὅτι εἶπεν ὁ Θεὸς, Οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου; Σκοπεῖτε ἐνταῦθα κακουργίας ὑπερβολὴν λεπτοτάτην.  Τὸ μὴ ῥηθὲν ὑπὸ τοῦ Θεοῦ ἐν τάξει συμβουλῆς καὶ ἐρωτήσεως εἰσάγει, καὶ ὡσανεὶ τὴν ὑπὲρ αὐτῶν κηδεμονίαν ποιούμενος· τοῦτο γάρ ἐστιν ἐνδεικνυμένου, τὸ λέγειν, Τί ὅτι εἶπεν ὁ Θεὸς, Οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου; μονονουχὶ λέγων ὁ πονηρὸς οὗτος δαίμων, Τίνος ἕνεκεν ἀπεστέρησεν ὑμᾶς τῆς τοσαύτης ἀπολαύσεως; διὰ τί οὐ συγχωρεῖ μετέχειν τῶν ἐν τῷ παραδείσῳ ἀγαθῶν, ἀλλὰ τῆς μὲν θέας τὴν ἀπόλαυσιν ἐδωρήσατο, οὐκ ἀφίησι δὲ μεταλαβεῖν, καὶ πλείονα καρπώσασθαι τὴν ἡδονήν; Τί ὅτι εἶπεν ὁ Θεός; Διὰ τί, φησὶ, τοῦτο; τί τὸ ὄφελος τῆς ἐν τῷ παραδείσῳ διαγωγῆς, ὅταν μὴ ἐξῇ τῶν ἐν αὐτῷ ἀπολαύειν, ἀλλὰ ταύτῃ μάλιστα πλείονα τὴν ὀδύνην ἔχειν, ὅταν θέα μὲν ᾖ, ἀπόλαυσις δὲ ἡ ἀπὸ τῆς μεταλήψεως μὴ γίνηται; Εἶδες πῶς, καθάπερ δέλεαρ, διὰ τῶν ῥημάτων ἐνίησιν αὑτοῦ τὸν ἰόν; Δέον τὴν γυναῖκα ἐξ αὐτῆς τῆς ἐπιχειρήσεως κατανοῆσαι τῆς μανίας τὴν ὑπερβολὴν, καὶ ὅτι τὰ μὴ ὄντα ἐπίτηδες λέγει, καὶ ἐν τάξει δῆθεν κηδεμονίας, ἵνα μαθεῖν δυνηθῇ τὰ παρὰ τοῦ Θεοῦ αὐτοῖς ἐνταλθέντα, καὶ οὕτω πρὸς τὴν παράβασιν αὐτοὺς ἑλκύσῃ. Δυναμένη τοί νυν εὐθέως συνιδεῖν αὐτοῦ τὴν ἀπάτην, καὶ ἀποστραφῆ ναι λοιπὸν τὴν πρὸς αὐτὸν διάλεξιν ὡς περιττὰ λέγοντα, καὶ μὴ ἑαυτὴν εἰς τοσαύτην ταπεινότητα καταγαγεῖν, οὐκ ἠθέλησεν. Ἔδει μὲν γὰρ μηδὲ ἐξ ἀρχῆς ἀνασχέσθαι τῆς πρὸς αὐτὸν διαλέξεως, ἀλλ᾽ ἐκείνῳ μόνῳ διαλέγεσθαι, δι᾽ ὂν παρήχθη, καὶ κοινωνὸς κατὰ τὴν ἀξίαν γέγονε, καὶ εἰς βοήθειαν ἐδημιουργήθη. Ἐπειδὴ δὲ οὐκ οἶδ᾽ ὅπως παρασυρεῖσα ἠνέσχετο τῆς ὁμιλίας τῆς πρὸς τὸν ὄφιν, καὶ ἐδέχετο τὰ ὀλέθρια ῥήματα τοῦ διαβόλου διὰ τούτου ὡς δι᾽ ὀργάνου, ἀκόλουθον ἦν εὐθέως μαθοῦσαν ἐκ τῶν παρ᾽ αὐτοῦ λεχθέντων τὴν ἐναντίωσιν τῶν ῥημάτων, καὶ ὅτι ἕτερα μὲν ὁ δημιουργήσας προσέταξεν, ἕτερα δὲ οὗτος καὶ ἀπεναντίας τῷ δημιουργῷ ἔλεγεν, ἀποστραφῆναι καὶ φυγεῖν λοιπὸν τὴν πρὸς αὐτὸν ὁμιλίαν, καὶ βδελύξασθαι τὸν τολμήσαντα τὴν οἰκείαν γλῶσσαν ἀκονῆσαι κατὰ τῆς δοθείσης αὐτοῖς ἐντολῆς. Ἀλλὰ διὰ τὴν πολλὴν ἀπροσεξίαν οὐ μόνον οὐκ ἀπεστράφη, ἀλλὰ καὶ τὴν ἐντολὴν ἅπασαν αὐτῷ ἐκκαλύπτει, καὶ τοὺς μαργαρίτας τῷ χοίρῳ προτίθησι, καὶ πληροῦται τὸ παρὰ τοῦ Χριστοῦ εἰρημένον· Μὴ βάλητε γὰρ, φησὶ, τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσωσιν αὐτοὺς ἐν τοῖς πο σὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς· ὃ δὴ καὶ νῦν γέγονε. Παρέθηκε γὰρ τῷ χοίρῳ, τῷ πονηρῷ τούτῳ θηρίῳ, ἤτοι τῷ δαίμονι τῷ δι᾽ αὐτοῦ ἐνεργοῦντι, τοὺς θείους μαργαρίτας, καὶ οὐ μόνον αὐτοὺς κατεπάτησε, καὶ ἀντετάξατο τοῖς ῥηθεῖσιν, ἀλλὰ καὶ στραφεὶς οὐκ αὐτὴν μόνον, ἀλλὰ μετ᾽ αὐτῆς καὶ τὸν πρωτόπλαστον εἰς τὸ τῆς παρακοῆς ῥῆγμα κατήγαγε. Τοσοῦτόν ἐστι κα κὸν ἁπλῶς καὶ ὡς ἔτυχε πᾶσιν ἐκκαλύπτειν τὰ θεῖα μυστήρια. Ἀκουέτωσαν οἱ ἁπλῶς καὶ ἀδιαφόρως πρὸς ἅπαντας διαλεγόμενοι. Οὐδὲ γὰρ ἐκεῖ περὶ χοίρου αἰσθη τοῦ ὁ Χριστὸς λέγει, ἀλλὰ τοὺς χοιρώδεις τῶν ἀνθρώπων αἰνιττόμενος, καὶ ὁμοίως τοῖς ἀλόγοις ἐγκυλινδουμένους τῷ τῆς ἁμαρτίας βορβόρῳ, παιδεύων ἡμᾶς εἰδέναι καὶ προσώπων διαφορὰν, καὶ πολιτείας ἐπιζητεῖν ἀκρίβειαν, ἡνίκα ἂν δέῃ τι τῶν θείων λογίων ἐκκαλύπτειν, ἵνα μὴ κἀκείνους καὶ ἑαυτοὺς λυμαινώμεθα. Οἱ γὰρ τοιοῦτοι οὐ μόνον οὐδὲν κερδαίνουσιν ἀπὸ τῶν λεγομένων, ἀλλὰ καὶ τοὺς ἀνεξετάστως παραθέντας τοὺς καλοὺς τούτους μαργαρίτας, εἰς τὸ αὐτὸ αὐτοῖς βάρα θρον τῆς ἀπωλείας πολλάκις κατήγαγον. Διὸ χρὴ μετὰ ἀκριβείας ταῦτα παραφυλάττεσθαι, ἵνα μὴ τὰ αὐτὰ τοῖς νῦν ἀπατηθεῖσιν ὑπομένωμεν. Εἰ γὰρ καὶ νῦν ἡ γυνὴ ἐβουλήθη τοὺς θείους μαργαρίτας μὴ προθεῖναι τῷ χοίρῳ, οὐκ ἂν οὔτε αὐτὴ εἰς τὸν κρημνὸν τοῦτον κατηνέχθη, οὔτε τὸν ἄνδρα συγκατέσπασεν.   Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Την Γενεσιν, Ὁμιλια ΙϚ' Source: Migne PG 53.127-128

So by use of this irrational creature the devil arranged his snare and by it made conversation with the woman, saying: 'Why did God say to you: You are not to eat from every tree in paradise?' 1 Consider here the subtle cleverness of the wickedness. He introduces by arrangement of thought and question that which was not said by God, 2 as if he had care for such things, which is evident when he says, 'Why did God say you are not to eat of every tree of paradise?' As if the wicked demon had said: 'For what reason does He deny you the pleasure of such things? Why does He not allow you to partake of the goods which are in paradise, but He has given sight of enjoyment and yet you are not allowed to enjoy it, even the greatest pleasure.' 'Why did God say it? What is this?' he says. 'What advantage is it to dwell in paradise when you do not have enjoyment of the things that are in it, but rather you have the greatest grief, that what you see you are not allowed to enjoy?' Do you see how by words, as a bait, the venom found entry? The woman should have been able to guess at the cunning of his raving, for he had spoken in his cleverness of what was not, and as if he had care for such, that he might know what was the command of God to them, and so draw them into transgression against it. But even though she was immediately able to perceive the imposture, and to repulse the foolish words, and not be drawn into his vileness, she did not choose to. For she should have not, I say, from the beginning tolerated his conversation, but she should have spoken to him alone whose helper she was fashioned to be and made to be a sharer in his dignity. But indeed, I know not what enticed her, she did allow the speech of the serpent and through that which was his instrument received the wicked words of the devil, which as soon as they had been said should have been understood as hostile words , being opposed to what the Creator had commanded and in contradiction to  what He had said, which counsel, then, she should have not allowed and fled, cursing him who with sharp tongue had dared speak against the commandments given to them. But in truth, on account of great negligence, she was not attendant, so that she was not only not hostile to him, but she disclosed the whole commandment to him, and in doing so cast her pearls before the swine, doing what had been said by Christ: 'Do not cast your pearls before swine, lest they trample on them with their feet and they turn and tear you.' 3 This indeed is what happened. For she placed before the swine, that evil beast, that demon, who was working through the serpent, the divine pearls, and he not only trampled on them, opposing them with his own words, but he turned on her, and not only her, but the man also, and cast them down headlong into transgression. So evil it is to reveal by choice and without prudence the Divine mysteries. And let them hear who without discrimination openly speak with all. For Christ did not teach about material pigs in that passage, but he indicated men who have the morals of swine, who like beasts wallow in the filth of sin, teaching us that we should consider the difference in persons and inquire into the way of their lives when we would take to the work of expounding the Divine words, lest we do harm to others and to ourselves. For those who are pigs do not only fail to profit from such words, but along with themselves they drag into the abyss of ruin those who without any discretion cast before before them the good pearls. Therefore, let us be diligent in our observation of these things, that we do not suffer the same thing which here seduced. For if the woman had thought not to cast her pearls before the swine, she would not have fallen into ruin, nor would she have dragged the man down with her. Saint John Chrysostom, On Genesis, from the Sixteenth Homily 1 Gen 3.1 2 Gen 2.16-17 3 Mt 7.6

Virtue And Knowledge

Vos autem curam omnem subinferentes, ministrate in fide vestra virtutem, in virtute autem scientiam, in scientia autem abstinentiam, in abstinentia autem patientiam, in patientia autem pietatem, in pietate autem amorem fraternitatis, in amore autem fraternitatis caritatem. Hæc enim si vobiscum adsint, et superent, non vacuos nec sine fructu vos constituent in Domini nostri Jesu Christi cognitione. Cui enim non praesto sunt haec, caecus est... Oculus scientiam, manus operationem designat. Caecus est autem et menu tentans, qui, scientiam rectae operationis non habens, quidquid sibi rectum videntur operatur, et lumen veritatis ignorans quasi manum ad opus quod non videt extendit, gressus in iter quod non praevidet attollit, ideoque repente miser in ruinam perditionis, quam praescire nequibat, incidit. Talis autem est omnis cui non praesto sunt haec quae Petrus loquitur, quia per incrementa virtutum spiritualium ad consortium divinitatis pervenire nos conveniat. At contra Salomon sapientem monens auditorem: Et palpebrae tuae praecedant gressos tuos. Quod est patenter suggerere, ut in cunctis actibus nostris qui nos finis sequatur, sedula intentione praevidere curemus, quid secundum Dei voluntatem, quid aliter agatur solerter exploremus. Sancta Beda, In II Epistolam Sancti Petri Source: Migne PL 93.71a-b

And you also attend with every care, crowning your faith with virtue, virtue with knowledge, knowledge with continence, continence with endurance, endurance with piety, piety with fraternity, and fraternity with charity. These, when they are yours and abound, will establish you neither empty nor without fruit in the knowledge of our Lord Jesus Christ. For whoever does not have these things is blind... 1 The eye indicates knowledge, the hand the deed. For blind is he who taking something in hand has no knowledge of the right way of doing it, but whatever seems right to him he does, and ignorant of the light of truth he puts his hand to a work he does not see, not looking ahead over the way in which he walks, and therefore suddenly the wretch comes to ruin, falling into that which he was unable to see. So Peter speaks to all who do not have these things, because by steps of spiritual virtue it befits us to come to fellowship with the Divine. So Solomon warns the wise hearer: 'Let your vision go before your feet.' 2 Which more openly counseled is that we have care to look ahead to the ends which follow all our deeds, diligently attentive to what is accordance with the will of God, that we become accustomed to see how else it may be done. Saint Bede, Commentary on the Second Letter of Peter 1 2 Pet 1.5-9 2 Prov 4.25

Hope And Preparation

De hoc audistis modo Evangelium, quid monuerit nos, cautos nos faciens, et volens esse expeditos et paratos ad exspectanda novissima: ut post novissima, quae sunt in hoc saeculo metuenda, succedat requies, quae non habet finem. Beati qui participes facti fuerint. Erunt autem tunc securi, qui modo non sunt securi: et iterum tunc timebunt, qui modo timere nolunt. Ad hanc exspectationem et propter hanc spem christiani facti sumus. Nonne spes nostra est de hoc saeculo? Non amemus saeculum. Ab amore saeculi huius vocati sumus, ut aliud saeculum speremus et diligamus. In hoc abstinere nos debemus ab omnibus illicitis concupiscentiis, hoc est, lumbos accinctos habere debemus: et fervere et lucere in operibus bonis, hoc est, lucernas ardentes habere. Dixit enim ipse Dominus discipulis suis alio loco Evangelii: Nemo accendit lucernam, et ponit eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. Et ut ostenderet unde dicebat, subiecit et ait: Sic luceat lumen vestrum coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum qui in coelis est.  Ideo lumbos nostros accinctos esse voluit, et lucernas ardentes. Quid est, lumbos accinctos? Declina a malo. Quid est lucere? quid est lucernas ardentes habere? Hoc est: Et fac bonum. Quid est quod adiunxit et ait: Et vos similes estote hominibus exspectantibus dominum suum quando veniat a nuptiis: nisi quod in illo psalmo sequitur: Inquire pacem, et sequere eam ? Haec tria, hoc est, abstinentia a malo, et operatio boni, et spes praemii aeterni, commemorata sunt in Actibus Apostolorum, ubi scriptum est, Quia docebat eos Paulus de continentia, de iustitia, et spe vitae aeternae. Ad continentiam pertinet: Sint lumbi vestri accincti. Ad iustitiam pertinet: Et lucernae ardentes. Ad exspectationem Domini pertinet, quae est spes vitae aeternae. Ergo: Declina a malo, haec est continentia, hi sunt lumbi accincti: Et fac bonum, haec est iustitia, hae sunt lucernae ardentes: Quaere pacem et sequere eam, haec est exspectatio futuri saeculi: ergo: Similes estote hominibus expectantibus dominum suum quando veniat a nuptiis. Sanctus Augustinus Hipponensi, Sermo CIX, De Verbis Evangelii 'Sint lumbi vestri accincti et Lucernae Ardentes' Source: Migne PL 38.441

Concerning the words of the Gospel, 'Let your loins be girded and your lamps lit', 1 the reason He has warned us to be cautious, even wishing us to be eager and prepared for the expectation of last things, is that after them, which in this world must be feared, we may come to the peace which has no end. Blessed are they who are made sharers of this. They indeed shall be secure who were not yet secure, but they shall fear who had not yet feared. To this expectation and on account of this hope we are made Christians. Is our hope in this world? Let us not love the world. 2 From the love of this world we are called, that we hope for and love another world. Because of this we should withdraw ourselves from every unlawful desire, that is, we should have our loins girded, and be fervent and bright in good deeds, that is, we should have our lamps lit. For the Lord said to His disciples in another place in the Gospel, 'No one lights a lamp and places it beneath a bushel, but on a stand, that it give light to everything in the house. ' 3 And that He might show why He said it, He then adds, 'That your light shine out before men, and they see your good deeds and glorify your Father who is heaven.' 4 So he wanted our loins to be girded and our lamps to be lit. And what is it to have the loins girded? 'To decline from evil.' 3 And what is it to shrine? What is it to have lamps lit? It is: 'to do good'. 5 And why did He then say, 'And you be like men waiting for their lord when he is to come from a wedding.' 6 unless for that which follows in the Psalm: 'Seek peace and follow it.' 5 These three, that is, abstinence from evil, and the doing of good, and the hope of eternal reward, are commemorated in the Acts of the Apostles when it is written: 'Because Paul taught them continence, righteousness and hope of eternal life.' 7 Now to continence pertains: 'Gird your loins.' To righteousness pertains: 'Lamps lit.' To waiting for the Lord pertains: 'hope of eternal life.' Therefore, decline from evil, that is, be continent, gird your lions. And do good, that is, be righteous, and have the lamp lit. And seek peace and follow it, which is the expectation of the coming world. Thus be like men awaiting their lord when he comes from the wedding feast. Saint Augustine of Hippo, from Sermon 108, On The Words of the Gospel, 'Let your loins be girded and your lamps lit.' 1 Lk 12.35  2 1 Jn 2.15 3 Mt 5.15 4 Mt 5.16 5 Ps 33.15 6 Lk 12.36 7 Acts 24.25

Counsel For Battle

Καλὸν μὲν τὸ πρό κινδύδνων ἐζῶσθαι τὴν ὀσφὸν, καὶ Θεῷ διακονεῖσθαι, καὶ βαλλειν τὰς ἐναντῖας φάλαγγας πίστει, ἀλλὰ μὴ ῥᾳθυμοῦντας καὶ ἐχθροῖς καὶ πολεμίοις ἐκκεῖσθαι· ἐπειδὴ εἰς τοῦτο προήλθομεν ἀβουλίας, ὥστε μηδὲ καιρὸν ἔχειν Θεῷ ἰερατεύειν, τῶν κυκλούντων κακῶν οὐ διδόν των ἄψασθαι τῶν μυντηρίων ὀργάνων· ἐπεὶ καὶ Φινεὲς σειρομάστῃ ἐχρήσατο, ὅτε Θεὸς παρωργίζετο.  Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Ἐπιστολὴ ΣΛΒ' Συνεσιῳ Ἐπισκοπῳ  Source: Migne PG 78.326c

Right it is to gird one's loins before dangers and to throw oneself into the opposing ranks with faith, but do not by thoughtlessness be exposed to a warring enemy, which one will advance to if one has not the good counsel and holy assistance of God, which does not allow an opening to the evils that encircle a servant in possession of his arms. Phineas was able to made good use of his weapon when God was scorned. 1 Saint Isidore of Pelusium, Letter 232, to the Bishop Synesius 1 Numb 25.6-8

Covering Up Sins

Quid est quod Sem et Japheth imposuerunt vestimentum super humeros suos, et perrexerunt retrorsum, et operuerunt nudum patrem, et non viderunt nudationem ejus? Littera evidentem pietatis expressit affectum, quod nudatum amictu patrem boni filii videre caverunt, ne paterna reverentia vel ipso minueretur aspectu. Siquidem etiam tacito vultu pietas frequenter offenditur. Unde etiam Romae vetus fuisse usus dicitur, ne filii cum parentibus et maxime puberes intrarent lavacrum. Sensus autem altior hoc habet, quia insipiens praesentia tantummodo videt quae in oculis sunt, futura non respicit, praeterita non cogitat. Sapiens autem et praeterita recordatur, et futura considerat. Omnis ergo mens sapiens retrorsum ambulat, hoc est, praeterita spectat; nec naturae quodam usu impeditur: nihil vacuum, nihil nudum suorum patitur esse gestorum. Operit quae aliter gesta sunt amictu quodam et gratia vel praesentis operis, vel futuri; ut nihil indecorum praetereat, nihil inornatum relinquat. Unde et Apostolus superiora obliviscebatur, priora appetebat: sed obliviscebatur, ut absconderet persecutionis errores, ut tegeret superiora delicta, bonisque operibus obumbraret. Beati enim et illi quorum tecta sunt peccata; id est, si tegantur bonis factis, et operiantur virtutum sequentibus disciplinis. Sanctus Ambrosius Mediolanensis, De Noe Et Arca, Caput XXXI Source: Migne PL 14.412d-413b

Why is it that Shem and Japeth placed the vestment on their shoulders and walked backward that they cover the nakedness of their father and not see his nakedness? 1 The bare letter expresses the affection of piety, that the good sons by use of the vestment are wary to look on their father's nudity, lest paternal reverence, or the appearance of it, be threatened, for certainly even a silent face may frequently offend. Whence it is said that it was an old custom of Rome that sons, and especially adolescents, not enter the baths with their parents. But this also has a higher meaning, that the unwise man sees only what is present before his eyes, not looking to the future or thinking on the past. For wise is he who remembers what has passed and considers the future. Thus every mind that is wise walks backward, that is, it looks on things of the past, not being impeded by the common way of nature, but suffering nothing worthless, nothing shameful to be associated with its own deeds. For he covers what is done otherwise with the cloak and grace of present works, or shall do, that nothing indecorous shall have been done, nor anything unfitting be left behind. Whence the Apostle Paul forgets things before, desiring things after, forgetting so that he might cover up the errors of persecution, and that he conceal past crimes beneath the shadow of good works. 2 For blessed are those whose sins are covered up; 3 that is, if they are covered up with good deeds, and obscured with the later exertions of virtue. Saint Ambrose, On Noah And The Ark, Chap 31 1 Gen 9.23 2 Phil 3.13-14 3 Ps 31.1