Sowing And Reaping

Hoc est in lacrymis seminare et gaudia metere, praecedentes vitae actus proprio confutare judicio, et lascivientem animam justo subdidisse supplico. Citio enim tristitia laetitiam consequitur, si districtionem judicis satisfactione praevenias, et admissi criminis culpas assidua castigatione confundas. Sed ne minorem ex hoc gratiam comparasse puteris, afflictis et moerore confectis subvenias, et causam tuam apud pauperes larga erogatione componas. Nam ita dicit Dominus: Beati misericordes, quoniam ipsis miserebitur Deus. Beati qui lugent, quoniam ipsi consolabuntur. Sanctus Valerianus Cemeliensis, Homilia XV, De Bono Martyrii Source: Migne PL 52.739c-d

This is to sow in tears and reap in joy, 1 to condemn the past deeds of one's life by one's own judgement and to subject a lustful soul to righteous punishment. Joy will swiftly follow sorrow if by satisfaction you anticipate the severity of the judge, and by steady chastisement you condemn the faults of the crimes you have committed. But lest you be thought to have stored up only a little grace by this, give help to those who are afflicted and who grieve, and improve your case by bountiful giving to the poor. For the Lord says, 'Blessed are the merciful, for God shall have mercy. Blessed are they who mourn, for they shall be comforted.' 2 Saint Valerian of Cimelium, from Homily 15, On The Good Of Martyrdom 1 Ps 125.5 2 Mt 5.7,5

Service And Gifts

Exoneremus ante omnia corda nostra impia contagione, ut fructus possimus nutrire justitiae: debet enim ex integro terrenis actibus abrenuntiare, qui vult coelestibus mandatis satisfacere. Nam sicut homo numquam invitus bene servit, ita nec occupatus bene commendata custodit. Voluntarie sacrificabo tibi. Non sine cause propheta hac se Domino voce commendat. Sciebat necessario multos dubio corde servire; et aliud ore promittere, aliud pectorum secreto disponere. Voluntarie sacrificabo tibi. Quamvis parva, ex voto offerentis magna fiunt munera: consummunt vero auctorem suum beneficia quae constiterint extorta. Sanctus Valerianus Cemeliensis, Homilia III, De Arcta et Angusta Via Source: Migne PL 52.701c-d

Before everything let us rid our hearts of the touch of evil, that we might be able to nourish the fruits of righteousness, for he who wishes to satisfy the commandments of heaven should renounce worldly works completely. As a man never serves well unwillingly, so neither does a man preoccupied with other things take good care of what is entrusted to him. 'I will freely sacrifice to you.' 1 Not without reason did the Prophet commend himself to God like this. He knew that by compulsion many serve with wavering hearts, and that they promise one thing with their mouths but care about something else in the depths of their hearts. 'I will freely sacrifice to you.' Though small, gifts become great because of the wish to offer them, but those which are extorted ruin the one who gives them. Saint Valerian of Cimelium, from Homily 3, On The Narrow and Difficult Way 1 Ps 53.8

Preparing Souls

Aptemus itaque animos ad futuram gloriam quae reposita est nobis, et praeponamus terrenis coelestia; ut possimus illa aeternae vitae promissa contingere. Nemo autem sibi de hujus mundi ambitione blandiatur, quem videt in diem deficere accessu aetatis et temporis. Si comparemus denique aeternis praesentia, satis vilia et inutilia constat esse quae temporaliter possidemus. Require denique gratiam debitae haereditatis, et intelligis hujus mundi divitias displicere, ac judicas nihil auro obscurius, nihil argenti splendore sordidius. In comparatione autem paradisi, vitro similis est gemma pretiosior. Ita est enim hujus lucis et furturi temporis dignitas, ac si stante in coelo luna oculis hominum radius se matutinalis infuderit. Tamdiu enim placet lunare commercium, quamdiu tenebrosae nocti constitutis legibus praestat officium: quae quamvis placeat candore nocturni luminis, obscuratur tamen supervenientis sideris claritate melioris. Hoc est solum quod tempora praesentis vitae commendet, si ea agimus quae futuro judicio non subjaceant accusationi, nec possint accusata convinci. Sanctus Valerianus Cemeliensis, Homilia XV, De Bono Martyrii Source: Migne PL 52.739a-c

Let us prepare our souls for the future glory that is stored up for us, and prefer heavenly things to worldly things, that we be able to obtain the promises of eternal life. Let no one seduce himself with the pursuit of this world, which with the passing of time and the age he sees fading away each day. If we compare present things to eternal things, those which we possess for a time become quite vile and useless. Then look to the grace of the inheritance due to us and you will understand how the riches of this world displease, and you will judge nothing to be more base than gold, nothing more foul than the splendour of silver. In comparison with paradise, a precious gem is like glass. Such is the value of the light of this life and of the future age, as if with the moon standing in the heavens the morning's rays should pour into the eyes of men. The moon pleases for business just so long as it gives service in the dark of night fixed by laws, but although nocturnal illumination may please, it is obscured by the brightness of the rising of the superior luminary. This alone commends the time of the present life, if we do that which will not come under accusation in the future judgement, and cannot be convicted if accused. Saint Valerian of Cimelium, from Homily 15, On The Good Of Martydom

Humility And Pride

Humilitatem illam veram et sanctam dico, quam religionis et Dei amor suadet, non timor dominationis extorquet. Illius humilitatis facimus mentionem quae charitatis est juncta consortio; quae non auctoritate extorquetur imperii, sed nutritur lege vivendi. Nemo profecto mores naturae tantum vitiis aestimet imputandos, cum facultate nutritur supercilium, cum potestate crescit imperium. Quando igitur infirmis corporibus sufficeret medicina, si cum homine nascerentur et vulnera? Nutritur superbia, dum hic se verbris sapientiorem, natalibus judicat ille meliorem; hic dum non vult loco moveri, ille dum putat se posse contemni. Ita videndum vitio superbia odia crescere in comparatione personae: dum hic adulantium oculis auri argentique ponus ingerit, ille ambitum honoris opponit; hic dum in se praefert abundantiam opum, ille sermonum, hic dum se vult propter consilium expeti, ille propterr convivium desisderat salutari. Enumerari vix possunt vitia superbiae, quae si homo vincere aut cavere posset, nullum laqueum diabolicae damnationis incurreret. Sanctus Valerianus Cemeliensis, Homilia XIV, De bono humilitatis Source: Migne PL 52.736b-c

I say that humility is true and holy which religon and the love of God teaches, not that which the fear of domination demands. We refer to that humility which is a bound consort of love, which no authority of office extorts but is nourished by the law of life. Let no one think that vices should be imputed only to the ways of nature, when capability nutures arrogance and power grows with position. Would then medicine suffice for a fault of the body if man were born with wounds? Pride is nourished when this one deems himself wiser in words, and another judges himself better by lineage, when one is unwilling to be moved from his place, and another thinks it is possible that he is scorned. Thus when we compare people we must see hatreds grow because of the vice of pride. While one man heaps up a mass of gold and silver in the eyes of his flatters, that one opposes with boasts of honour. While this one exalts himself in his abundant resources, another does so with his oratory. While one wishes to be sought because of his counsel, that one desires to be hailed for the feasts he holds. One can scarcely count the vices that spring from pride, which if a man could conquer avoid, he would not rush into any snare of the Devil's damnation. Saint Valerian of Cimelium, from Homily 14, On The Good of Humility

Deeds And Repute

Sed in hoc solo constat conversionis nostrae ratio, ut boni sumus. Laborandum igitur illi ante omnia est, ut qui bontitatem sequitur, bonus esse judicetur. Nam qumavis homo purum corpus immaculatumque custodiat, laceratam vitam ad Deum portat, cujus actus vultum infamat, licet sciamus conscientiam solam bonis actibus posse sufficere. Sed quanto melius est ut semper de te bene sentiat, qui circa januam tuam vanis suspicionibus frequenter aegrotat? Insitum est enim naturaliter vulgo, ut de bonis male semper judicet. Sed tu qui curam bonae famae colis, studio tuo gratiam integrae opinionis acquire. Vita ergo nostra ita sit lucida, ut sit omnibus nota. Integritas religioni, pudor serviat humilitati. Quem amor tenet servandae integritatis, ante omnia falsi ad se famam non admittat erroris. Magnum est quidam et gloriosum et usque ad coelum omnium ore proferendum, numquam malis actibus locum dedisse; sed multo fortius est numquam falsis suspicionibus laborasse. Quid enim tibi prodest sobrietas, si vitia ebrietatis exerceas? Quis te non ebrium judicet, si intet effluentues vino calices saltantium gyros imiteris? Quis te castum putabit, si te viderit meretricum fabulis mixtum scenico sermone compositis, aut loquentem turpia, aut inhonesta resonantem? Laudo quidem conscientiam castitatis in te, sed odi colloquium meretricis. In quo loco fortasse dicat aliquis, Sufficit mihi pure conscientia. Quantum ad innocentiam pertinet, tibi soli sufficit. Sed providendum est ne facilitate tua alter peccat, et alienum peccatum in te redundet, juxta illud quod dicit Scriptura:: Vae illi per quem scandalum venit. Quamvis autem pretioso serico corpus vestias, et niveo vellere membra componas, non sine macula diem transigis, si camini ardentis ora contigeris. In omnia igitur actu tuo vitam tuam disciplina comitetur. Si vis placere Christo, elabora ut professionem tuam fides adjubet, fama commendet. Praecedat vos patientia humilitatis socia, assistat pudicitia integritatis magistra: fugiat cupiditas, erubescat ebrietas, luxuria actus suous lugeat, superbia confusa discedat. Quicumque igitur est qui festinat Deum agnoscere, sub hoc disciplinae ordine Christum nostrum poterit invenire Sanctus Valerianus Cemeliensis, Homilia I, De Bono Disciplina Source: Migne PL 52.695c-696b

But in this alone stands the reason of our conduct, that we are good men. Therefore, before everything one should strive so that those who follow the goodness are judged to be good. For even if a man keeps his body pure and immaculate, yet when his actions make the face blush, he bears before God a mangled life, though it is possible, we know, that conscience alone suffices to make acts good. But how much more better is it that another might always think well of you, he who often skulks outside your door with vain suspicions? It is a natural inclination of the vulgar that they will always judge the good poorly. But you who have care for good repute, with all zeal gain the favour of a flawless opinion. Therefore let our lives be bright that they be known to all. Let integrity serve religion, modesty humility. He whom loves to guard his integrity, will before everything not allow false rumour concerning himself. Great and glorious it is, and something that the mouth should cry up to heaven, that one has never given the occasion for evil acts, but much greater than this is that one has never laboured under false suspicions. How shall sobriety profit you, if you practice the faults of drunkenness? Who will not judge you drunk, if among the overflowing cups of wine you imitate the swaying of dancers? Who will think you chaste, if he sees you on a stage partaking of the speech of whores, or speaking foully, or proclaiming base things? Certainly I praise the conscience of chastity in you, but I hate the whorish speech. Here perhaps someone may say, 'A pure conscience is enough for me.' Inasmuch as it pertains to innocence it is enough for you. But you should be prudent lest by your ease another sin, and this sin of another reflect on you, according to what Scripture says: 'Alas to him through whom scandal comes.' 1 Although you clothe your body in precious silk and wrap limbs in snow white wool, you will not pass a day undefiled if you stand before the mouth of a blazing furnace. In every deed, therefore, let your discipline by the companion of your life. If you wish to please Christ, strive that your faith promote your profession, and your reputation commend it. Let patience, associate of your humility, go before you, and modesty, the teacher of integrity, assist you. May avarice flee, ebriety blush, lust grieve over its own deeds, and pride be cut off in confusion. Whoever, therefore is hurrying to know God, by this orderly discipline, will be able to find our Christ. Saint Valerian of Cimelium, from Homily I, On The Good Of Discipline 1 Mt 18.7

Freedom And The Way

Religio Christiani nominis in qua vocati sumus, liberi arbitrii suscepit officium, ad quam si quis invitus venerit, oneri onus addit, et exutis antiqua lege corporibus, desperatae vitae pondus imponit. Inde est quod multos porta mortis recipit, quia perituris semper vitae difficultas occurrit. Necessarium itaque ut quia ad libertatis viam pervenit, si quid in se est infidelitatis, resecet, et coeleste testimonium studio voluntariae servitutis accumulet: ne homo tantis Deo beneficiis obnoxious, in parvis officiis inveniatur ingratus. A negligentibus et imperitis servitium Deo debitum forte judicetur onerosum, ex hoc quod nullum tempus vacationis excipiat. Omnem hominem Deus, non solum ad libertatem vocavit, sed etiam in summa rerum dignitate constituit. Ipse autem sibi servitium indicit, qui invitus servit. Nam si voluntati servitium accommodes, non te famulum Dei invenies esse, sed filium. Nam ita dicit propheta voce Domini: Ego ero vobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus omnipotens. Sanctus Valerianus Cemeliensis, Homilia III, De Arcta et Angusta Via Source: Migne PL 52.700c-701a

The religion by the name of Christian into which we have been called, receives the service of a free will, whence if someone comes to it unwillingly, he adds a burden on a burden, and on a body stripped of ancient law he imposes the weight of a despairing life. That is why the gate of death receives so many, 1 for the difficulty of living always press on those soon to die. Consequently, if a man is coming to the way of freedom, he must prune away any remnant of unfaithfulness that may be in him and store up heavenly merit by giving a willing service to God. Otherwise the man who is obligated to God for such great benefits may find himself ungrateful even in regard to small duties. The negligent and inexperienced will perhaps judge the service due to God to be burdensome because there can never be a period of vacation from his service. God has not merely called every man to freedom; He has also given him the highest dignity of His creatures. But the man who gives a reluctant service brings a state of slavery upon himself. For if you should make your service a willing one, you would find yourself to be not God's servant, but His son. That is what the Prophet tells us by the Lord's own words: 'I will be a Father to you and you shall be my sons and daughters, says the Lord almighty.' 2 Saint Valerian of Cimelium, from Homily 3, On The Narrow and Difficult Way 1 Mt 7.13-14 2 Jerem 31.9, 2 Cor 6.18

Delicacy And Trials

Forte aliquantis in hoc saeculo nimium delictis angusti et ardui itineris necessitas desperationem parit. Et vere habet hoc ratio, ut aspera quaeque et difficilia rudis animus expavescat. Sed quid facimus, quod nulla deliciosis militibus virtutum patet janua? Quis autem fructus laboris esset, si per plana discurreres? Aut quando te ad locum paratum venisse gauderes, si sine injuria corporis pervenires? Quis umquam otiosus tropaea composuit? Aut quis circumstantibus undique hostium legionibus ad victoriam dormitando pervenit? Parum laudis habet virtutum corona, quae ex labore non descendit. Potest quidem habere palmam, sed non habet gloriam. Quando fuit ut agricola horrea sua otiosus impleret? Aut quis umquam legitimo tempore agri sui fructum recepit, nisi prius multiplicato rudem terram sulco confecerit? Haec est autem magnorum ratio virtutum, ut quanto plus homo laborat, tanto plus mercedis acquirat. Sanctus Valerianus Cemeliensis, Homilia II, De Arcta et Angusta Via Source: Migne PL 52.698c-d

Perhaps in this world the troubles of the narrow and difficult way 1 give birth to despair in folk who are somewhat delicate folk. And truly reason holds to this, that the untutored soul fears whatever is hard and bitter. But what shall we do, since no gate of the virtues opens up for delicate soldiers? What would be the fruit of your labours if you were running about over a flat field? Or when would you rejoice at your arrival at a prepared place, if you had come to it without any injury to the body? Who has ever set up a trophy of victory by being idle? Or who has achieved victory by sleeping while the legions of the enemy surrounded him on every side? Little praise has that crown of virtues which is not handed down for toil. It is possible that such a man have a palm, but he has no glory. When did a lazy farmer fill his barns? Who gathers in his harvest at the proper season if he did not first prepare the rough earth with many furrows? This is the account of great virtues: the more a man works, the more the reward he receives. Saint Valerian of Cimelium, from Homily 2, On The Narrow and Difficult Way 1 Mt 7.13-14

Love And Victory

Diligite inimicos vestros. Forte illi quem recens pulsat injuria, videantur ista non convenire rationi. Sed respiciat, quicumque est, ad vitae suae quietem; et intelliget quia inimicum dilexisse, vicisse est. Infinitum autem est, quantum periculi homini incumbat, cum duos aemulo furore consimiles ad pugnam ille diabolus magister litis armaverit, cujus est consuetudinis ad instiganta odia amoras portare ac reportare sermones. Quando est autem ut ille diem sine tribulatione transigat, vel quando est ut ab illo nox sine impia cogitatione discedat, quem ira indignatione stimulat? Numquam profecto sine suspicione vitam ducet, cui est semper necesse cogitare et timere quem laeserit. Summa itaque cura sunt dolores asperi blando verborum medicamine temperandi, quatenus et duritia cordis pacis studio castigata mollescat. In quo loco beatos illos judico, qui verba labiorum suorum tacito ore custodiunt, et memores coelestium mandatorum alienae vocis contumeliam non requirunt. Cessant enim odia, ubi non reputatur injuria; nec habet ullam virtutem iracundia, si desit unius in contentione persona. Ita duplex patientiam manet victoria: hominem vicisse proprios animorum motis, et temperasse mores alienos. Sanctus Valerianus Cemeliensis, Homilia XII De Bono Conservandae Pacis Source: Migne PL 52.729c-d

'Love your enemies.' 1 Perhaps to one recently struck by injury these words seem little in harmony with reason. But let him, whoever he is, look again to the peace of his own life and he will understand that to have loved an enemy is to have gained a victory. Unlimited peril looms over a man when the devil, the master of strife, has armed to fight two men who match each other in their fury, he whose custom it is, in order to kindle hatred, to carry bitter words back and forth. When does a man pass a day without distress, or when does night run its course without wicked thoughts, if wrath is provoking him to indignation? He shall never live a life without anxiety who always finds it necessary to think about and fear someone he has harmed. With the greatest care harsh pains should be soothed by the gentle medicine of words, so that even hardness of heart may soften corrected by the desire for peace. With which thought, I deem them blessed who with silent mouth guard the words of their lips, and mindful of the heavenly precepts, do not draw forth insults in the voice of another. For hatred ends when injury is not pondered; anger has no power if the voice of one person is absent in a quarrel. Thus a double victory awaits patience: a man has gained victory over his own impulses and he has restrained the conduct of another. Saint Valerian of Cimelium, from Homily 12, On The Good of The Preservation of Peace 1 Mt 5.44

Discipline and the Animals

Dicunt aliquanti disciplinam satis duris legibus constitutam. Loquatur ista satis miseri, quos ad omne facinus ille diabolus auctor mortis invitat, quorum mentes insatiabilis gula possidet, super quos regnat ebrietas, quos turpis luxuria captivos tenet, et a quibus numquam superbia ingrata discedit. Illis autem quibus est studium honeste fidem servare continentiae, humilitati pietatique servire, dulce disciplinae onus est et leve jugum Domini, quod non gravat nisi aut perditos aut perituros. Erubesco dicere in confusionem humanae negligentiae, quare apud aliquentos parvum proficiat disciplina, cum videamus pastorale magisterium etiam apud muta animalia non perire. Doceat nos esse servare ordinem disciplinae tam dociles equorum animi, cum in gyrum ducti flexuosis gressibus membra componunt, et sub unius habenae retinaculo ita laxari se consentiunt, ut et currendi et standi modus sub quadam legum dispositione servetur. Ita quos natura numero dividit, studio disciplinae conjungit. Videte quam fortia boum corpora plaustro subjaceant: quae in tantum imperio animum parant, ut jumentia naturaliter levi jugo colla supponant. Ita disciplinae constitionibus serviunt, etiam quae in feritate nascuntur. Unde miror aliquoties hominem cui inest sapientia et intellectus prudentiae, passim praecepta disciplinae negligere, cum videamus mutum animal vitia cavere, jussis obtemperare, imperio deservire, atque ita ad omnem obedientiam animum aptare, ut cum opus fuerit armatis legionibus occurrat, et hostilibus se telis jusum objiciat. Audite in hoc loco prophetam dicentem: 'Cognovit bos possessorem suum, et asinus praesepe domini sui: Israel autem me non cognovit.' Vereor dicere, ne nostram negligentiam pulset ista sententia: non autem cognoscit Dominum, qui conditionis suae non cognoscit officum. Sanctus Valerianus Cemeliensis, Homily I

Some say that any discipline is enough to make laws burdensome. Let it be enough to say to such wretches that the devil, that author of death, beckons them to every crime whom gluttony possesses the mind, over whom drunkenness reigns, whom rank luxury holds captive and from whom graceless pride is never absent. It is for those of faith to attend to the noble study of continence, to serve in humility and piety. Sweet is the weight of discipline and light the yoke of the Lord and it is no burden unless on those damned or to be damned. I blush to speak about the confusion of human negligence, why discipline is of little benefit to so many, when we see that its directive teaching is not absent in dumb animals. Let that teach us to serve the order of discipline. The docile souls of horses when led in a circle adapt their limbs to the winding steps and controlled by one reign they consent to be allowed to be free in such a way that it is under a certain control of law that they run and halt for a time. This is how nature takes creatures diverse in number and unites them through obedience in discipline. See how the strong bodies of oxen are hitched to a wagon. They prepare their spirits for control such that though naturally wild they submit their necks to a light yoke. This is the way in which even beasts, born wild, submit to the controls of discipline. Thus I am often amazed at the behaviour of man. He is endowed with wisdom and prudence yet at a whim he lightly rejects the precepts of discipline. How different the conduct we see in beasts. They avoid vices, obey commands, submit to control and shape their spirits to perfect obedience, so that when needs must they will rush against armed legions and on order they will throw themselves at the spears of the enemy. Here listen to the Prophet saying, 'The ox knows his owner, and the ass his master's crib, yet Israel has not known me.'1 I fear to speak on lest the passage overwhelm our negligence. He who does not know the Lord does not know the office of his nature.  Saint Valerian of Cimelium, from the First Homily 1 Isaiah 1.3

Finding the Lord

Ostendam sane quomodo Dominus possit aut inveniriant cognosci, si tamen est animus videndi. Si vis videre Dominum, requirit mendicum, suscipe peregrinum, visita infirmum, curre ad carcerem. Si vis videre Deum, vincula captivitatis absolve, nodos iniquitatis incide. Audi de hoc Dominum dicentem: Esurivi, et dedistis mihi manducare; sitivi,et dedistis mihi bibere; hospes fui, et suscepistis me; nudus fui, et cooperuistis me; infirmus fui, et visitastis me; in carcere eram, et venistis ad me. Moneo ita que ne despicias nudum, ne caeco manum subtrahas, ne involutum pannis contemnas. ln hac enim veste primum Dominus cum a Magis quaereretur, inventus est. Sanctus Valerianus Cemeliensis, Homily I

I shall show how the Lord can be found and known, if only a soul would see. If you wish to see the Lord, seek out the beggar, receive the wanderer, visit the sick, run to the prison. If you wish to see God, loose the captive's chains, cut the knots of iniquity. Listen to Christ himself speaking about this: ' I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me.'1 So I, too, warn you not to despise the naked, nor withdraw your hand from the blind, nor scorn the man wrapped in rags. In such clothing was the Lord found when the Magi first found him. Saint Valerian of Cimelium, First Homily 1 Mt 25. 35-36