Saving The Lost

Venit enim Filius hominis salvare quod perierat. Venit enim filius hominis, etc. Ratio est sumpta ab utilitate et fine Incarnationis, quem vult frustrare, qui scandalizando perdit quos ille sanguine suo acquisviit: et hoc est quod dicit: Salvare quod perierat: Venit enim Filius hominis quaerere et salvum facere quod perierat: Quod perierat requiram. Quanto magis putatis deteriora mereri supplicia, qui Filium Dei conculcaverit, et sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et spiritui gratiae contumeliam fecerit? Sanctus Albertus Magnus Commentarium In Evangelium Mattheum, Caput XVIII Source: Here p321

For the Son of Man came to save what is lost. 1 'For the Son of Man came...' The reason is given for the utility and the goal of the Incarnation, which he wishes to frustrate who makes men lost with scandal, he who has thus acquired their blood. This is what He says: 'To save what is lost.' The Son of Man comes to seek and save what was lost. 'What has been lost I shall seek.' 2 'Should you not think he merits much worse punishment who has crushed down the Son of God and profaned the blood of the covenant with which He was sanctified, and has given offence to the Spirit of grace?' 3 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 18 1 Mt 18.11 2 Ezek 34.16 3 Heb 10.29

Scandal And Wealth

Quod Dominus dicit, Qui autem scandalizaverit unum de pusillis istis, id est, ex humilibus, quales vult esse discipulos suos, non obtemperando, vel etiam contraveniendo, sicut de Alexandro aerario Apostolus dicit: expedit ei ut mola asinaria suspendatur collo ejus, et praecipetur in profundum maris: id est, congruit ei cupiditas rerum temporalium, cui stuli et caeci colligantur, eum devinctum pondere suo deducat ad interitum. Sanctus Augustinus Hipponensi, Quaestiones in Evangelium Secundum Matthaeum, Liber Primus, XXIV Source: Migne PL 35.1327-8

When the Lord says, 'He who shall scandalise one of these little ones,' 1 that is, one of the humble, which He wishes his disciples to be, not by compulsion or indeed by opposition, as the Apostle says of Alexander the coppersmith, 2 'it will be better for him that the millstone of the donkey be hung around his neck and he be cast into the depth of the sea,' 3 that is, it befits that the desire for temporal things, to which the foolish and blind are bound and crushed by its weight, leads to ruin. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 24 1 Mt 18.6 2 2 Tim. 4.14

Faith And Ascent

Primus gradus ascensionis nostrae humilitatis nostrae contribulatio, secundus est fides. Et sciendum est quod nihil aliud sunt hi gradus ascensionis nostrae, nisi salutis nostrae profectus; ideo in his canticis docemur ascendere, sed ascendere in corde, in affectu bono, in fide et spe et charitate, et in desiderio perpetuitatus et vitae aeternae. Unde in hoc sequente psalmo dixit: Levavi oculos meos in montes, unde veniet auxilium mihi. Montes isti, sancti sunt in altitudine positi, claritate illuminati, sed ab illo qui est lux vera, quae illuminat omnem hominem venietem in hunc mundam. Unde consequenter per fidem intellexit iste ascensor ad hoc monte, qui est super verticem montium elevatus, auxilium sibi esse petendum, sperandum accipiendumque. Auxilium meum a Domino, qui fecit coelum et terram. Et subsecutus adjunxit, loquens ad illum montem a qu sibi unicum speravit auxilium: Non des in commotionem pedem meum, neque dormitet qui custodit te. Fac firmum stare pedem meum in ascensione salutis meae, in humilitatis vel rectae fidei gradu. Ad proficiendum charitas pedem movet. Recte ergo iste audiens, ut ascendat et non cadat, ut incola in valle plorationis proficiat, non in tumore superbiae deficiat, ait Domino: Ne des in commotionem pedem meum. Et Deus ait illi: Neque dormitet qui custodit te: crede in eum qui nunquam dormitat. Quis est ille qui nunquam dormitat, nisi ille de quo Apostolus ait: Mors illi ultra non dominabitur? Ideo consequenter addidit: Ecce non dormitabit, neque dormiet, qui custodit Israel. Esto Israel, id est vir videns Deum, in fide et charitate, et nunquam illius dormiet gratia a custodia tua: et quasi iste interrogaret se, quis est qui non dormitat? Dictum est ei: Dominus custodit te. Et quomodo custodiet te? Dominus protectio tua super manum dexterae tuae. Manus potestatem, dextera aeternam felicitatem significat. Dominus protectio tua super per manum dextrae tuae, id est, si crediderit in eum, proteget te, ut potestatem habeas in dextera parte stare aeterni Judicis, et audire desiderabilem senteniam: Venite, benedicti Patris mei, percipite regnum, et reliqua. Adhuc quasi quaerenti respondetur, in quo custodiet eum Dominus? Per diem sol non uret te, neque luna per noctem. Custodiet te, id est, in fide recta servabit te, sive in aeternis, sive in temporalibus; sive in fide sanctae Trinitatis, quae hic solis nomine designatur; sive in fide sanctae Ecclesiae, quae hic lunae nomine demonstratur: ut non erret vel scandalizetur fides tua. Nam motio scandalum significat. Quisquis igitur errat in ipsa substantia veritatis, a sole uritur; et per diem uritur, quia in ipsa sapientia errat. Quisquis in Ecclesia et carne Christi, qui est caput Ecclesiae, non scandalizatur, a luna non uritur. Per diem sol non uret te, neque luna per noctem. Quare? Quia Dominus custodit te ab omni malo, custodiat animam tuam Dominus. A scandalis in sole, et a scandalis in luna. Ab omni malo te custodit, id est, animam tuam ab omni infidelitate, ut ipsa non cedat infidelibus, non frangatur tribulationibus. Dominus custodiat introitum tuum et exitum tuum, ex hoc nunc et usque in saeculum. Quando tentamur, intramus; quando vincimus, eximus; custodit ergo nos intrantes ad fidem, custodiat nos exeuntes ad praemia, et hoc in saeculum ubi sancti regnaturi sunt cum Christo. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXX Source: Migne PL 100.621a-622b

The first song of ascent concerns the trials of our humility, this second one is about faith. And it must be understood that these steps of our ascent are nothing but the advance of our salvation, therefore in these songs we are taught to ascend, that is, to ascend in the heart, in good affection, and in faith and in hope and in love, and in the ceaseless desire for eternal life. 'I lifted up my eyes to the mountains, from where help shall come to me.' 1 These mountains are the saints set on the heights who have been illuminated with brightness, that is, by Him 'who is the true light, who illuminates every man, coming into this world.' 2 Whence it follows that this one who would ascend has understood that it is through faith, which is elevated above the peaks of the mountains, that help must be sought for oneself, and hoped for and received. My help is from the Lord, who made heaven and earth. And following this he adds, speaking to that mount from which alone he hopes for help from himself: You shall not allow my feet to stumble, nor shall He sleep who protects you. He makes my foot stand firm in the ascent of my salvation, in the step of humility or correct faith. He moves my foot to the perfection of love. Rightly, therefore, hearing this, so that he might ascend and not fall, so that he may advance from the valley of clamour and not perish in bloating of pride, he says to the Lord, 'You shall not allow my feet to stumble.' And the Lord says to him, 'Nor shall He sleep who protects you.' Believe in Him who never sleeps. Who is the one who never sleeps but Him concerning whom the Apostle says, 'Death shall not rule over Him anymore.'? 3 Thus in consequence he says: Behold, He shall not sleep nor slumber who protects Israel. Behold Israel, that is, the man who looks on God in faith and love, and never shall His grace sleep from protecting you. And as if he were asking himself, 'Who is the one who shall not sleep.' It is said to him, The Lord protects you. And how shall He protect you? 'The Lord is your protection, over your right hand.' The hand signifies power, the right one eternal joy. 'The Lord is your protection, over your right hand,' that is, if you believe in Him, He shall protect you, so that you shall have the power to stand on the right hand of the eternal judge, and hear the desired sentence: 'Come, blessed of my Father, receive the kingdom,' 4 and the rest. Yet, as if answering a questioner, 'In what shall the Lord protect him?' Through the day the sun shall not burn you, nor the moon through the night. He shall protect you, that is, He shall maintain you in the right faith, in eternal things and in temporal things, in the faith of the holy Trinity, which is designated here by the one name, so that you shall not err, nor shall your faith be scandalised. For movement signifies scandal. Therefore whoever errs in the substance of the truth, he is burnt by the sun, and through the day he is burnt, because he wanders in the truth. Whoever is not scandalised by the Church and the flesh of Christ, he is not burnt by the moon. 'Through the day the sun shall not burn you, nor the moon through the night' Why? Because The Lord guards you from every evil, may the Lord guard your soul. From scandals in the sun, and from scandals in the moon. From every evil He guards you, that is, your soul from every unfaithfulness, so that he does not fall into disbelief, nor is he crushed by tribulation. May the Lord guard your coming in and your going out, from now even to eternity. When we are tried, we come in, when we conquer, we go out. Therefore He protects us when we come in with faith, and He shall protect us when we go out to the reward, and this forever when the saints shall rule with Christ. Alcuin of York, Commentary on the Gradual Psalms, Psalm 120 1 Ps 120.1 2 Jn 1.9 3 Rom 6.9 4 Mt 25.34

Suffering And Understanding

Propter quod non sustinentes amplius, placuit nobis remanere Athenis, solis: et misimus Timotheum fratrem nostrum, et ministrum Dei in Evangelio Christi, ad confirmandos vos, et exhortandos pro fide vestra: ut nemo moveatur in tribulationibus istis : ipsi enim scitis quod in hoc positi sumus. Nam et cum apud vos essemus, praedicebamus vobis passuros nos tribulationes, sicut et factum est, et scitis. Desiderii supra memorati causas expressit. Idcirco enim praesentes esse apud eos volebant, ita animas eorum firmarent; ne quis ex his scandalum pateretur de pressuris apostolorum, ut qui tanta signa facerent, aliquando infirmarentur; ita humiliati, ut verberibus et vinculis subjicerentur. Ad quam rem excusandam Timotheum missum testatur idoneum doctorem, qui ostenderet hinc merita crescere christianis, si pro nomine Domini passi gratias agant, a quo hujus rei mercedem exspectant, simulque preces Deo funderunt, ut stabiles essent. Quam persecutionem idcirco se passuos praedicaverant; ut per id quod praescientiam hujus rei habere se protestarentur, posses se effuere et declinare has injurias approbarent: sed quia spes magna in his est, ideo dicit illatas sufferre quidem libenter Ambrosiaster, In Epistolam ad Thessalonicenses Primam Caput III Source: Migne PL 17.447a-b

For which reason, when we could bear it no longer, we thought it good to remain at Athens alone, and we sent Timothy, our brother and servant of God in the Gospel of Christ, to strengthen you and exhort you concerning your faith, that no one should be moved by these tribulations, for yourselves know that this is our lot, for even when we were with you we preached that we would suffer afflictions, just as it has come to pass, and you know. 1 He speaks of the reasons for the desire mentioned. For they wished to be present with them that they might strengthen their souls, lest some scandal be suffered because of the affliction of the Apostles, that they who made such great signs, at another time were weak, and humiliated, so that they were subject to blows and chains. To which he bears witness he sent the capable teacher Timothy to explain the matter, he who was to show how merit increases for Christians if suffering for the name of the Lord they give thanks, by which they may hope for a reward for these things, and at the same time pour forth prayers, that they might remain firm. And this perseuction which they were to suffer they had preached about, so that because of this prescience of the things which they had declared they would have, it were possible they might have approved flight and refusal of these injuries, but because there is great hope in these things, therefore he says that they willingly suffered what came upon them. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 3 1 1 Thes 3.1-4

Trap And Scandal

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

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

Pride And Punishment

In illa hora accesserunt discipuli ad Iesum dicentes quis putas maior est in regno caelorum... Quia solverat Christus tributum pro solo Petro, indignati alii et putantes Petrum praeferri, quaeritur igitur quis sit major in regno coelorum? volens superbiam eorum contundere, proponit exemplum humilitatis, ne alii aliis velint praeferri. Et ideo statuit in medio puerum, ut innocentiam parvuli, quam ex natura habebat, et industria et virtute imitentur. Multi dicunt illum parvulum fuisse sanctum Martialem Lemovicensem. Multi etiam hoc credunt dictum esse de seipso, qui puer erat malitia et non aetate, et verus humilis, qui non venit ministrari, sed ministrare. Littera sic legitur: Amen dico vobis, nisi conversi fueritis, etc., ab hac elatione et indignatione, in qua nunc estis, et efficiamini ita innocentes et humiles per virtutem, sicut parvuli sunt per aetatem, non intrabitis in regnum coelorum. Quicunque autem humiliaverit se, etc. Quandoquidem aliter non intratur, ergo quicunque humiliaverit se, sicut parvulus iste, qui videns pulchram mulierem, non delectatur, qui non aliud cogitat, et aliud loquitur, intrabit in regnum coelorum. Et quanto humilior erit, tanto major efficietur. Et qui susceperit unum parvulum, etc. Quia apostoli de ambitione invicem murmurantes, per exemplum suum infirmos et simplices ad ambitionem possent incitare, ideo praecipit suscipi infirmos, et scandalizantibus eos poenam comminatur. Et hoc est: Qui susceperit unum parvulum talem in nomine meo, attrahendo ad eruditionem dulciter juxta Apostolum, Suscipite infirmos, me suscipit; vel qui susceperit hospitando, benefaciendo, me suscipit. Qui autem scandalizaverit unum de pusillis istis... Vel male instruendo, vel malo exemplo, sicut vos modo facitis qui malo exemplo ambitionis vestrae alios corrumpitis, expedit ei ut suspendatur mola asinaria in collo ejus, et demergatur, etc. Ad litteram sic exponitur: Haec poena turpissima erat, et erat criminosorum, quasi dicat: Expedit, hoc est, melius esset ei tam turpissima morte perire, quam fratrem scandalizare, quia fratrem scandalizare, peccatum est, mori vero non est peccatum. Vel aliter: Saeculares homines dicuntur esse dediti rotae hujus mundi, juxta illud: In circuitu impii ambulant. Per molam ergo asinariam saecularis vitae circuitus, et labor exprimitur: et per profundum maris, extrema damnatio designatur. Dicit ergo: Melius esset alicui contemplativo, ut volveret molam asinorum, id est saecularis esset, volvens sollicitudinem mundanorum, et per hoc demergeretur in profundum inferni, quam esset contemplativus scandalizans fratres suos, levior enim poena esset sibi in inferno. Vel aliter: In Scripturis asinus figuram gentilis populi designat, qui est alligatus ad molam, hoc est, ad lapideos deos, quos caecis oculis frequenti errore circumeunt, et sic in profundum inferni demergitur. Ac si diceret: Melius esset ei quod esset gentilis, ligatus ad lapideos deos, et periret in inferno, quam esset fidelis scandalizans fratres suos. Melius est enim non cognoscere veritatem, quam post agnitam retro ire. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XVIII Source: Migne PL 162.1405d-1406d

At that time the disciples came to Jesus saying, 'Who is greater in the kingdom of heaven... 1 Because Christ paid the tribute for Peter only, 2 the others were indignant thinking that Peter was preferred, and thus they asked 'Who is greater in the kingdom of heaven?' Wishing to stamp down on their pride, He proposed an example of humility, lest any should wish to be preferred to others. And therefore he placed a child in their midst, that by effort and virtue they might imitate the innocence of a child, which it has by nature,  Many say that this child was Saint Martial of Limoges. 3 And many think that He said this of Himself, who was a child in wickedness and not age, and truly humble, and who did not come to be served but to serve. 4 According to the letter it then reads: 'Amen, I say to you, unless you turn...' from pride and the indignation in which you now are, and make yourselves innocent and humble through virtue, being as little children in age, you shall not enter the kingdom of heaven. For whoever humbles himself... In no other way shall it be entered, therefore whoever humbles himself like this child, who seeing the beauty of a woman does not lust, and does not think one thing and say another, he shall enter into the kingdom of heaven. And the more humble he is, the much more he shall achieve it. And he who receives one of these little ones... Because the Apostles are murmuring against one another on account of their ambition, so their example is liable to stir up ambition in the weak and simple, and therefore He commands them to take up the weak, and He warns them of the punishment of those who cause scandal. And this is: 'He who receives one of these little ones in my name,'  to draw them to understanding,  and according to the Apostle, 'Receive the weak,' 5 'He receives me.' Or whoever shall receive for the sake of hospitality and good deeds, he receives me. For he who shall scandalise one of these little ones... By bad teaching, or by bad example, as you do in your way who with the bad example of your ambition corrupt others, it is better for him to be have a millstone of an ass hung around his neck and to be drowned in the sea. According to the letter this is the most wretched and most infamous punishment, as if He said: 'It is better, that is, it is preferable, to perish by such a wretched death than to scandalise a brother, because to scandalise a brother is a sin, but it is not a sin to die.' Or otherwise: Worldly men are said to be bound to the wheel of this world, according to which: 'In a circle the impious walk.' 7 Therefore the millstone of the ass signifies the circle of the worldly life and its toil, and the depth of the sea signifies final damnation. Thus He says that it is better for any contemplative to circle around with the millstone of the ass, that is, to be worldly and circle around in worldly cares, and because of this to be drowned in the depths of hell, than to be a contemplative who is a cause of scandal to his brothers, for the punishment in hell shall be lighter for the former. Or otherwise: In the Scriptures the ass signifies the Gentile people, who are bound to the millstone, that is, to their gods of stone, about whom they circle around in endless error with blinded eyes, and so in the depths of hell they are drowned. As if He said: 'Better it would be for him to be a Gentile, bound to gods of stone and destroyed in hell, than to be one of the faithful who causes scandal to his brothers. Better it is not to know the truth, that to turn back after knowing it.' Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 18 1 Mt 18.1 2 Mt 17.24-27 3 Later forgeries claimed that this 3rd century Gaulish bishop was an original follower of Christ. 4 Mt 20. 8 5 1 Thes 5.14 6 Ps 11.9

A Follower Refused

Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ Κύριος πρὸς τὸν παρακαλέσαντα ἀκολουθεῖν ἀπεκρίνατο, καρδιογνώστης ὑπάρχων, ὡς πλάσας καταμόνας τὰς τῶν ἀνθρώπων καρδίας. Καταμόνας δὲ εἴρηται, ὅτι οὐ δεηθεὶς ἑτέρου βοηθοῦντος ἐποίησε. Καὶ ὀρων δολίοις λογισμοῖς κεκρατημένον τὸν ἄνθρωπον καὶ ὑπὸ πνευμάτων πονηρῶν κατοικούμενον, καὶ ἀνεπιστρόφως πρὸς τὴν κάκωσιν ἔχοντα· καὶ τούτο χάριν τῆς οἰκείας συνουσίας αὐτὸν ἀπέπεμπεν, ἵνα μὴ τὸ ἐπίμονον τῆς ἐκείνου φαυλότητος, σκανδάλου γένηται τοῖς πιστεύουσιν αἴτιον, πρὸς ἐκεῖνον ἀτενίζουσι, καὶ τῆς Δεσποτικῆς δυνάμεως καταψηφὶζομένος ἀσθένειαν, ὡς τὸν μαθητὴν μεταβαλεῖν πρὸς ἀρετὴν μὴ ἰσχυσάσης. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΖ' Παυλῳ Source: Migne PG 78.192a

'Foxes have their holes, and the birds of heaven their nests.' 1 The Lord answers him who asked to follow, He who knows the heart, for He alone shapes the hearts of men. 2 And it is said 'alone' because He does not need the help of any other to act. And seeing that the man was overrun by cunning and deceitful thoughts, and that he had wicked spirits dwelling within him, and that he was beyond recall from wickedness, He refused him for the sake of His company, lest the persistant baseness of the fellow be a cause of scandal to those who were faithful, and considering him carefully, they reprove the Domincial power for weakness, because He was not able to turn a follower to virtue. Saint Isidore of Pelusium, Book 1, Letter 17, To Paul 1 Mt 8.20 2 Ps 43.22, 32.15

Scandal And Hell

Si autem manus tua, vel pes tuus scandalizat te; abscinde eum, et proiice abs te: bonum tibi est ad vitam ingredi debilem, vel claudum, quam duas manibus, vel duos pedes habentem mitti in ignem aeternum. Et si oculus tuus scandalizat te, erue eum, et proiice abs te: bonum est tibi cum uno oculo in vitam ad intare quam duos oculos habentem mitti in gehennam ignis. Docet vitare scandalum passiuum: primo in membris operantibus, et secundo in oculo, qui ordinat et dirigit in opere. Membra autem operantia duo sunt; unum operans generaliter opera, et alterum supportans totum pondus: et illa ponit simul. Et manus quidem significat operantem et auxilliantem amicum, qui vel dando, vel auxiliando, vel operando tenet nos sicut manus: et pes supportantem infirmitatem et pondus significat: et hoc est, quod dicit Scandalizat te... Dat tibi causam offendiculi. Pedes eorum ad malum currunt, et festinant, et effundant innoxium sanguinem. Manus vestrae sanguine plenae sunt. Abscinde... Duo dicit: abiicete scandalizantem primo iubet, et postea ostendit utilitatem. Abiicitur autem dupliciter: et ideo dicit 'Abscinde eum' ab affectu, in quo haeret glutino amoris. Et poiice abs te... Exterioris societatis conversatione. Recedite a tabernaculis hominum impiorum etc. Recedite, recedite: pollutum nolite tangere. A carnibus tuis abscinde illam, ne te abutatur. Noli esse amicus homini iracundo, ne forte discas semitas eius, et sumas scandalum animae tuae. Bonum est tibi ad vitam ingredi... Tangit utilitatem: et est hoc solum bonum hominis, quod ad vitam ingrediatur, sicut patuit. Quid enim prodest homini, si mundum universum lucretur, animae vero suae deterimentum patiatur. Debilem... Manibus, quando tibi non sufficis, et auxiliatorem dimittis. Ecce non est auxilium mihi in me et necessarii quoque mei recesserunt a me. Vel claudum... Iacob claudicans accepit promissionem, quando noluit sulciri confortatione mali fatris. Miphiboseth claudus utroque pede comedebat de mensa Regis. Et si oculus tuus... Hoc est, qui dirigit te concilio, et providentia vel doctrina sicut oculus. Oculus sui caeco, et pes claudo Scandilzat te. Oculus meus depraedatus est animam meam in cunctis filiabus urbis meae. Oculum, qui subsannat patrum, et despicit partum matris suae etc Erue eum... Ab affectu. Erue me ab his, qui persequuntur me. Erue me de manu fratris mei: quia valde eum timeo. Et proiice abs te... Longe. Odivi ecclesiam malignantium: et cum impiis non sedebo. Bonum est tibi cum uno oculo in vitam ad intare quam duos oculos habentem mitti in gehennam ignis... Hoc est, cum dimidio lumine; et hoc est, quando retines lumen conscientiae, et amittis lumen seculare. Cum sedero in tenebris, Dominus lux mea est. Oculi impiorum deficient. Mitti in gehenna. Hoc do aliis etiam dictum est: quia tamen oculi ibi in tenebris plorant, et pedes et manus ligati sunt. Proiicientur in tenebras exteriores: ibi erit fletus et stridor dentium. Et de manibus et pedibus: ligaris manibus et pedibus proiicite eum in tenebras exteriores. Vermis eorum non morietur et ignis eorum non extinguetur. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput XVIII Source: Here, p320

If your hand or your foot scandalises you, cut it off, and cast it from you; it is better for you to enter into life maimed or lame, than have two hands or two feet and be cast into hell. And if your eye scandalises you, pluck it out, and cast it from you; it is better for you to enter into life with one eye than to be sent into the hell of fire with two. 1 This teaches one to avoid the scandal of the passions, first in the working of members and second by the eye, which commands and directs the work. The working members are two, one working in general and the other supporting the whole weight, and they are set here together. The hand signifies the work and the assitance of a friend, one who either in giving, or aiding, or working, is held as a hand to us. And the foot is the supporter of weakness and weight. And with this which He says, 'If it scandalises you...' He gives the cause of the offence. 'Their feet run to evil, there they hasten, and they pour out innocent blood.' 2 'Your hands are full of blood.' 3 'Cut if off...' He speaks of two things: first He commands you to cast off the one who causes scandal and after He shows the usefulness of this. To cast off is twofold: and therefore He says 'cut it off' from affection, by which there is adherence by the bond of love. 'And cast it from you...' From associating with in exterior society. 'Withdraw from the dwelling places of impious men.' 4 'Withdraw, withdraw, do not touch that which is defiled.' 5 'From your flesh cut her off, lest she ruin you.' 6 'Do not be the friend of an irascible man, let perhaps you learn from his ways, and receive scandal for your soul.' 7 'It is better for you to enter into life...' He touches on the usefulness of this. It is the one good of man, that he enter into life, as He has made clear: 'What does it profit it a man if he gain the whole world and suffers the loss of his soul?' 8 'Maimed...' As regards the hands, when they are not enough for you, and you dismiss your helper. 'Behold, there is no help for me from myself and what is needful withdraws from me.' 9 'Or lame...' Jacob when lame received the promise, when he was unwilling to be supported by the strength of an evil brother. 10 Miphiboseth who was lame in both feet dined at the table of the king. 11 And if your eye... That is, one who directs with counsel, and foresight and teaching is like the eye. 'I was an eye to the blind, a foot to the lame.' 12 'It scandalises you...' 'My eye has grieved my soul because of all the maidens of my city.' 13 The eye which scorns the father and despises the womb of the mother...' 14 'Pluck it out...' From affection. 'Seize me from them who persecute me.' 15 'Seize me from the hand of my brother whom I fear so much.' 16 'And cast it from you...' Far away. 'I hate the gathering of the wicked and with the impious I will not sit.' 17 'It is better for you to enter to into life with one eye, rather than to be sent into the hell of fire with two.' That is, when you have half light, when you retain the light of conscience and lose the light of the world. 'When I shall sit in darkness, the Lord is my light.' 18 'The eyes of the impious perish' 19 'Sent into the hell...' He has said He gives this to others, that there eyes weep in darkness and the feet and the hands have been bound. They are cast out into the darkness outside where there is a weeping and grinding of teeth. And concerning the hands and feet: 'Bind his hands and feet and cast him into the darkness outside.' 20 'Their worm does not die and their fire is not quenched.' 21 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 18 1 Mt 18.8-9 2 Prov 1.16 3 Isaiah 1.15 4 Numb 16.26 5 Isaiah 52.11 6 Sirach 25.36 7 Prov 22.24-25 8 Mt 16.26 9 Job 6.13 10 Genes 32 11 2 King 9 12 Job 29.15 13 Lament 3.51 14 Prov 30.11 15 Jerem 15.15 16 Genes 32.11 17 Ps 25.5 18 Mich 7.8 19 Job 11.20 20 Mt 22.13 21 Isaiah 66.24

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

Clergy And Scandal

Vos autem recessistis de via, et scandalizastis plurmos in lege: irritum fecistis pactum Levi, dicit Dominus exercituum. Propter quod et ego dedi vos contemptibiles, et humiles omnibus populis, sicut non servastis vias meas, et accepistis faciem in lege. LXX: Vos autem declinastis de via mea, et infirmos fecistis multos in lege, corrupistis testamentum Levi, dicit Dominus omnipotens. Et ego dedi vos contemptibils, et dissolutos in omnes gentes, pro eo quod non custodistis vias meas, sed accipiebatis personas in lege. Haec ad Christi non pertinere personam, nec ad eos qui illius cultui dedicati sunt, etiamsi ego taceam prudens lector intelligit. Et est sensus: Ego vos volui facere quae priori capitulo continentur, et de quibus per Moysen in Deuteronomio sum locutus: Date Levi doctrinam ejus, et veritatem viro justo, et reliqua: vos autem recessistis de via recta, sive declinastis, dicente me: Non declines neque ad dextram, neque ad sinistram; et infirmos fecistis multos in lege, sive scandalizastis, ut Aquila et Symmachus verterunt. Declinare ad dextram, est abstinere a cibis quos Deus creavit ad utendum: condemnare nuptias, et in illuud incurrere, quod in alio loco scriptum est: Ne sis justus multum. Ad sinistram divertere, est cum quis luxuriae se tradit et libini, et scandalizat nultos in lege: cui melius est, ut mola asinaria ligetur circa collum, et in mare praecipitetur, quam scandalizet unum de minimis. Infirmos autem faciunt multos, qui cum credentes in Christo fidei robur acceperint, infirmari eos faciunt neligentia conversationis suae, quibus rectissime dicitur: Irritum fecistis pactum Levi, pactum vitae et pacis, et caetera, quae pertinere ad officium diximus sacerdotis. Quam ob causam, et ego, inquit, dedi vos contemnerent, et pro honore et gloria, quasi dejectos humilesque calcarent: Sicut non servastis vias meas, et accepistis faciem in lege. Inter omnia peccata Levi, sive eorum qui ex Levi sunt, sacerdotum Dei, illud et ultimum et maximum ponitur, quare accipiant faciem in lege, ut non causas, sed personas considerint, justumque pauperem despicientes, iniquos divites suscipiant et honorent. As quos in octogesimo primo psalmo dicitur: Usquequo judicatis iniquitatem, et facies peccatorum sumitis? Et Paulus ad Galatas: Deus, inquit, personam hominis non accipit. Pleniusque apostolus Jacobus hoc peccatum arguit, atque condemnat. Quidquid autem priori populo dicitur, etiam nobis dictum putemus ut cautiores recedamus a vitiis, et faciem non suscipiamus in lege, nec qui sumus cultores Dei, veritati mendacium praeferamus. Sanctus Hieronymous, Commentarium In Malachiam Prophetam, Caput II Source: Migne PL 25.1557c-1558b

For you have withdrawn from the way and you have scandalised many in the Law, you have voided the covenant of Levi, says the Lord of hosts. On account of which I have made you despised, and abased you before all the people, because you have not kept my ways, and you shown partiality in the Law. The Septuagint reads: You have fallen from my way, and you have made many weak in the Law, and you have corrupted the covenant of Levi, says The Lord Almighty. And I have given you over to contempt and undone you among all the peoples, because you did not guard my ways, but you showed partiality in the Law. 1 These things do not pertain to the person of Christ, nor to those who are dedicated to His reverence, which even if I were silent the sensible reader would understand. Now this is the meaning: I wished to make you as the previous chapter told, and concerning which I spoke through Moses in Deuteronomy: 'Give to Levi his teaching and truth to the righteous man.' 2 As for the rest, 'you have withdrawn from the way, or fallen away,' though I say: 'Do not decline to the right or to the left.' 3 And you have made many weak in the law, or 'you have scandalised them', as Aquila and Symmachus translate it. To decline to the right is to reject foods which God has created for us, and to condemn marriage, and to rush into that concerning which it is said in another place: 'Do not be righteous overmuch.' 4 To stray to the left is when someone gives himself to luxury and lust, and scandalises many in the Law, for which it is better that the millstone were hung about his neck and he were cast into the sea, than he scandalise one of the little ones. 5 For they make many weak who, when they beleived in Christ and received strength in the faith, were then made weak by the negligence of their way of life, to whom it is rightly said: 'You have voided the covenant of Levi.' 'The covenant of life and peace,' and the rest, 6 which we have said pertains to the duties of the priest. Because of which, he says, I have given you over to contempt and abased you before all the peoples, that they scorn you, and in place of glory and honour they trample on you as men wretched and reviled. 'Because you have not kept my ways, and you have shown partiality in the Law.' Among all the sins of Levi, that one is placed as last and greatest, because showing partiality in the Law, they judge not cases but persons, and despising the righteous poor man they receive and honour iniquitous rich men. To whom it is said in the eighty first Psalm: 'How long will you judge for iniquity, and give honour to sinners?' 7 And Paul says to the Galatians: 'God is no respecter of persons.' 8 And more than all the Apostle James accuses this sin and condemns it. 9 For whatever has been said to the people before, we should think said to us, that being more prudent we keep away from vices, and do not show partiality in the Law, lest we who revere God prefer a lie to truth. Saint Jerome, from the Commentary on The Prophet Malachi , Chapter 2 1 Malac 2.8-9 2 Deut 33.8 Sept 3 Deut 5.32 4 Eccles 7.17 5 Mt 18.6, Mk 9.42, Lk 17.1-2 6 Malac 2.5 7 Ps 88.2 8 Galat 2.6 9 James 21.13

Peter, Scandal And The Devil

Et a diabolo sunt illa quae fallunt specie, quae praetendunt bona cum mala inferant: sicut illud ad Adam, cum nobis humana abstulit, dum divina promittit. Et illud, quod per Petrum: Non tibi hoc erit, Domine. Triumphum crucis vacuare contendit, cum fervere se nimio amore mentitur. Nam cum Dominus loqueretur passionis suae gloriam, respondit per Petrum: Non tibi hoc erit, Domine. Venenum quam dulce serpentis: ante facit militem regis sui negare victoriam, servus ipse Dominum quam negaret. Unde Dominus servum post se mittit, scandalum remittit auctori: dicendo ad Petrum: Vade post me; et diabolo: Satanas scandalum mihi es. Et vere post Dominum vadit Petrus, quia ut cum sequeretur ad coelum, crucem resupinus ascendit. Sanctus Petrus Chrysologus, Sermo XXVII, De Scandalo Source: Migne PL 52.276b-c

And from the devil are those scandals which deceive by their appearance, which offer good things while introducing evils. So it was with Adam, that the devil snatched away human things while promising divine things. 1 And so through Peter there was: 'It shall not be so with you, O Lord.' 2 Here the devil strives to strip the cross of its triumph under the lie of the fervour of excessive love. For when the Lord spoke of the glory of His passion, so he answered through Peter: 'It shall not be so with you, O Lord.' How sweet the venom of the serpent: he makes a soldier deny his own king victory before he, a servant, denies the Lord. Whence the Lord sent the servant behind himself and returned the scandal to its author, saying to Peter: 'Get behind me,' and to the devil, 'Satan, you are a scandal to me.' And indeed Peter does go behind the Lord; so that he might follow Him to heaven, he ascended the cross head downward. Saint Peter Chrysologus, from Sermon 27, On Scandal 1 Gen 3.1-7 2 Mt 16.22

Instructing In Trials

Tum vero instruenda et animanda est infirmitas hominis adversus tentationes et scandala, sive foris sive in ipsa intus Ecclesia: foris adversus gentiles vel Iudaeos vel haereticos, intus autem adversus areae dominicae paleam. Non ut contra singula perversorum genera disputetur omnesque illorum pravae opiniones propositis quaestionibus refellantur: sed pro tempore brevi demonstrandum est, ita esse praedictum, et quae sit utilitas tentationum erudiendis fidelibus, et quae medicina in exemplo patientiae Dei, qui statuit usque in finem ista permittere. Cum vero adversus eos instruitur, quorum perversae turbae corporaliter implent ecclesias, simul etiam praecepta breviter et decenter commemorentur christianae atque honestae conversationis ne ab ebriosis, avaris, fraudatoribus, aleatoribus, adulteris, fornicatoribus, spectaculorum amatoribus, remediorum sacrilegorum alligatoribus, praecantatoribus, mathematicis, vel quarumlibet artium vanarum et malarum divinatoribus, atque huiusmodi ceteris ita facile seducatur et impunitum sibi fore arbitretur, quia videt multos qui christiani appellantur, haec amare et agere et defendere et suadere et persuadere. Quis enim finis praestitutus sit in tali vita perseverantibus, et quam sint in ipsa Ecclesia tolerandi, ex qua in fine separandi sunt, divinorum Librorum testimoniis edocendum est. Praenuntiandum est etiam inventurum eum in Ecclesia multos christianos bonos, verissimos cives caelestis Ierusalem, si esse ipse coeperit. Ad extremum ne spes eius in homine ponatur, sedulo monendus est: quia neque facile ab homine iudicari potest quis homo sit iustus, et si facile posset, non ideo nobis proponi exempla iustorum, ut ab eis iustificemur, sed ut eos imitantes ab eorum iustificatore nos quoque iustificari sciamus. Hinc enim fiet quod maxime commendandum est, ut cum ille qui nos audit, immo per nos audit Deum, moribus et scientia proficere coeperit et viam Christi alacriter ingredi, nec nobis id audeat assignare nec sibi; sed et seipsum et nos et quoscumque alios diligit amicos, in illo et propter illum, diligat qui eum dilexit inimicum, ut iustificans faceret amicum. Sanctus Augustinus Hippoensis, De Catechizandis Rudibus Source: Migne PL 40.317-318

Then, however, we should equip and animate the weakness of man against temptations and scandals, whether outside or inside the Church. Outside, against the Gentiles, or Jews, or heretics; inside against the chaff of the Lord's threshing-floor. 1 Not that we must dispute against every single type of perverse man, and that all their erroneus opinions are to be refuted by prearranged arguments, but it should be shown, according to the brief time allowed, that this was foretold, and how temptations are useful for the education of the faithful, and what medicine there is in the example of the patience of God, who permits them even to the end. 2 But, then, while he is being established against these, whose perverse multitudes fill the churches with their bodies, at the same time, the precepts of a Christian and honorable way of life should also be briefly and befittingly be enumerated, lest he be easily seduced by drunkards, and the covetous, and deceivers, and gamblers, and adulterers, and fornicators, and lovers of public spectacles, and those bound up with unholy charms, and sorcerers, and astrologers, or diviners practising any sort of vain and wicked art, and all others a similar character, and he think himself not worthy of punishment because he sees many called Christians who love these things and do them and defend them and encourage them. And the end appointed for those who persist in such a life, and how they are to be endured within the Church, from which they will be separated in the end, these are to be taught by the testimonies of the Divine books. But let it be foretold that he will indeed find many good Christians in the Church, most genuine citizens of the heavenly Jerusalem, 3 if he begins to be one himself. And, finally, he must be sedulously warned against placing his hope in man. 4 For it is not easy for man to judge what man is righteous, and if it were easy, yet the examples of the righteous are not given that we be justified by them, but that as we imitate them we come to know how we might be justified by Him who justifies them. For thus shall be that which must have the greatest approval, that when he who hears us, or rather God through us, has begun to advance in morals and knowledge and has eagerly entered on the way of Christ, he will not boldly ascribe this to us or himself, but he will love himself and us and others as friends in Him and for the sake of Him who loved him while an enemy, who justifying him He made him a friend. 5 Saint Augustine of Hippo, On The Catechising Of The Uninstructed 1  cf Mt 3.12, Lk 3.17 2 cf Mt 13.30 3 cf Cf. Hebr 12.22 4 cf Jer 17.5 5 Rom 5.9-10

Cutting Off Clergy

βαδίζοντες δὲ τὴν ἀπλανῆ καὶ ζωηφόρον ὁδὸν, ὀφθαλμὸν, μὲν ἐκκόψωμεν σκανδαλίζοντα· μὴ τὸν αἰσθητὸν, ἀλλὰ τὸν νοητόν· οἶον ἐὰν ὁ ἐπίσοκοπος ἤ ὁ πρεσβύτερος, οἱ ὄντες ὀφθαλμοὶ τῆς Ἐκκλησίας, κακῶς, ἀναστρέφωνται καὶ σκανδαλίζωσαι τὸν λαὸν, χρὴ αὐτοὺς ἐκβάλλεσθαι. Συμφέρον γὰρ ἄνευ αὐτῶν συναθροίζεσθαι εἰς εὐκτήριον οἴκον, ἤ μετ' αὐτῶν ἐμβληθῆναι, ὡς μετὰ Ἂννα καὶ Καϊάφα, εἰς τὴν γέενναν τοῦ πυρός. Ὁμοίως καὶ ἡ χεὶρ ὁ διάκονος, ἐὰν ἀνάξιόν τι πράττῃ, χωριζέσθω τοῦ θυσιαστηρίου Ἅγιος Ἀθανάσιος, Ἐκλογή Source: Migne PG 26.1257c

Walking in the way that does not deceive and gives life, let us tear out the eye if it scandalises, 1 not materially but spiritually; so that if, for example, a bishop or presbyter, who are the eyes of the Church, conduct himself in vile manner and scandalise the people, let him be cast out. For it befits them to be separated from those gathered in the house of prayer, and to be thrown out among those who are, as with Anna and Caiaphas, in the hell of fire. Likewise, if a deacon, who is the hand, 2 should have done something disgraceful, let him be removed from the altar. Saint Athanasius, Fragment 1 Mt 5.29 2 Mt 5.30

The Good Thief

Quoniam hesterno die de latrone fecimus mentionem videamus quis iste latro sit, qui in cruce Domino constituto non solum peccatorum suorum veniam consequitur, sed etiam paradisi amoenitate donatur: ut qui propter scelera damnatus fuerat ad poenam, propter fidem transferretur ad gloriam, fueritque illi crux, quam pertulit, non tam supplicii damnatio, quam salutis occasio. In cruce enim positus Dominum credidit crucifixum, et ideo qui consortio passionis utitur, consortio paradisi condonatur. Beatus enim latro, dum supplicium patitur, regnum coeleste consequitur. Ecce reus dicitur, sicut cui damnari ad tempus expedivit. Non enim perveniret ad gloriam, si non contradictus esset ad poenam. Videamus, inquam, cur tantorum criminum reus, tam cito a Salvatore paradisum promeretur; cum alii multorum temporum lacrymis frequentibusque jejuniis, vix delictorum suorum veniam consequantur. Magna, fratres, et multiplex causae est: primum, quod iste latro devotione fidei tam repente mutatus est, ut praesentem poenam despiceret, ac de futura veniam precaretur, et magis crederet utile sibi esse de aeterno judicio petere, quam de temporali supplicio postulare; reminiscens enim sclereum suorum, et poenitudinem gerens, plus incipit avere quod sperat, quam sentire patitur. Potuit enim, nisi de futuris amplius cogitasset, qui in Christum semel crediderat, de praesenti magis supplicio deprecari. Deinde illud ad gratiam ejus majoris est meriti, quod Christum in cruce postium credidit, et passio, quae aliis sandalum fecit, illi ad fidem profecit; crucis enim passio multis scandalum fuit, sicut dicit Apostolus: Nos autem praedicamus Christum crucifixum Judaeis quidem scandalum, gentibus autem stultitiam. Recte ergo meretur paradisum, qui crucem Christi non putavit scandalum, sed virtutem; dicit enim idem Apostolus: Ipsis vocatis Judaeis Christum Dei virtutem, et Dei sapientiam. Recte plane et Dominus huic donat paradisum, quia quem Judas Scarioth in hortulo paradisi distraxerat, hic in crucis patibulo confitetur. Mira res: confitetur latro quem discipulus abnegavit; mira, inquam, res: latro honorificat patientem, quem Judas prodidit osculantem: ab hoc pacis blandimenta venduntur, ab illo crucis vulnera praedicantur; ait enim Memento mei, Domine, cum veneris in regnum tuum. Haec est fidei plena devotio, ut cum de vulneribus Domini profluus sanguis cernitur, tunc de potestate ejus venia postuletur; cum videtur ejus humilitatas, tunc magis teneatur ejus divinitas; cum morti addictus putatur, tunc regis illi honorificentia deferatur. Iste enim fidelis latro non credidit mortiturum, quem annunttiat  regnaturum; non putat subdenum inferis, quem dominaturum confitetur in caelo; non arbitratur eum apud tartarum detineri, a quo etiam se postulat liberari. Cernet licet ejus hianta vulnera; spectet ipsius sanguinem profluentem, Deum tamen credit, quem reum nescit; justum fatetur, quem non meminit peccatorem: ait enim illi alteri exprobranti latroni: Nos quidem recte digna factis recipimus; hic autem nihil mali gessit. Intellexit enim, quod pro alienis peccatis has plagas susciperet, pro alienis sceleribus haec vulnera sustineret; et scivit, quod illa in corpore Christi vulnera, non essent Christi vulnera, sed latronis; atque ideo plus amare coepit, postquam in corpore ejus sua vulnera recognovit. Ait enim propheta: Quoniam ipse infirmitates nostras portat, et pro nobis dolet; nos autem existimabamus eum esse in dolore, livore ejus sanati summus. Plus ergo in cruce positus livorem ejus cernens, latro diligit Deum: mira res: plus in cruce latro Christum diligit, quam Judas dilexit in coena, ille per cibum supplantat Magistrum; hic credidit Dominum per dolorem, sicut ait propheta: Qui edebat panes meos adampliacit adversum me supplantationem. Cognovit igitur hic latro omnem Domini passionem ex ipsius fieri voluntate, et in potestate ejus esse vel morti animam tradere, vel ad vitam iterum remeare, sicut ipse Dominus ait: Postestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Usque adeo autem illum liberum ab inferni legibus judicavit, ut etiam se ab iis posceret liberari. Sanctus Maximus Taurinensis, Homilia LI De Sancto Latrone I Source: Migne PL 57.343b-346a

Because yesterday we made mention of the thief, let us see who this thief is, he who was placed on the cross with the Lord, and not only received forgiveness for his own sins, but was even given the delight of paradise, so that he who on account of sins was condemned to punishment on account of faith was transported to glory, and his cross which he bore was not only a punishment of torment but an occasion of salvation. Placed on the cross He believed in our Lord crucified and therefore as an associate in His passion it was given to him to be an associate in paradise. Indeed the thief was blessed while he suffered punishment, whence paradise followed. See that he is named guilty and so it profits him for a time to be condemned. He would not have come to glory if he had disputed his punishment. Let us see, I say, why, though guilty of so many crimes, he was so swiftly promised paradise by the Saviour, when others who spend a very long time amid many tears in fasting scarcely gain forgiveness for theirs. A great thing it is, brothers, and many are the reasons. First, that this thief with the devotion of faith was suddenly transformed, so that he despised present punishment and entreated future forgiveness, and thought it more useful for himself to entreat concerning the eternal judgement than to ask concerning temporal punishment, for recalling his own crimes and being penitent, the more he began to desire what he hoped than to feel what he suffered. For how was he able, unless he had greater thought of the future, he who had come to believe in Christ, otherwise to dismiss present punishments? Thus he merits to be more pleasing who placed on the cross believed in Christ, the suffering, which is a scandal to others, rather advancing him to faith. For the suffering of the cross was a scandal to many, as the Apostle says: 'For we preach Christ crucified, a scandal to the Jews, foolishness to the Gentiles.' 1 Rightly, therefore, he deserved paradise who did not think the cross of Christ a scandal but a power, for the same Apostle says, ''To Jews who have been called, Christ the power of God and the wisdom of God.' 2 And rightly did the Lord grant him paradise, because He whom Judas Iscariot gave away in the garden, he confesses on the gibbet of the cross. A wondrous thing: the thief confessed Him whom the disciple denied; a wondrous thing, I say, that the thief gave honor to Him who suffered, whom Judas betrayed with a kiss. By the latter the delights of peace are sold, by the former the wounds of the cross are preached; for he says, 'Remember me, Lord, when you come into your kingdom.' 3 This is a deep and devout faith, that when the blood flowing from the wounds of the Lord is seen, that then the forgiveness of His power is asked, that when His humility appears, that then His Divinity is grasped more greatly, that when He is thought to be snared by death, that then He is honoured as a king. This faithful thief did not believe that He would die whom he announced would reign, he did not think He would be subdued by hell whom he confessed would rule in heaven, he did not judge Him as one who would be held by Tartarus whom he asked to be liberated. He sees His open wounds, he gazes at His flowing blood, yet he believed Him God who did not know guilt. He names Him righteous whom he did not hold a sinner, for He says to the other thief, he who was abusive: 'We rightly receive what we do for our deeds, this one has done no evil.' 1 For he understood that for the sins of others He received His blows, and for the crimes of others He sustained His wounds, and he knew that those wounds on the body of Christ were not the wounds of Christ, but of the thief, and so the more he began to love Him after he recognised his own wounds on His body. For the Prophet says, 'Because he bore our infirmities and suffered for us, we judged him to be one condemned, but by his bruises we were healed.' 5 Thus the more the thief on the cross looked at his bruises, the more he loved God. Another wonderful thing, the thief loved Christ on the cross more than Judas loved him at the supper, that one who by bread betrayed Him. He believed the Lord in suffering, as the Prophet said, 'He who ate my bread rises up against me to overthrow me.' 6 Therefore the thief knows all the suffering of the Lord is on account of His own will, and in His power it is if He gives His soul to death and that He has power to take it up again. 7 He even judged Him able to free Himself from the laws of hell, whence he asked Him to free from him them. Saint Maximus of Turin, Homily 51, On The Good Thief 1 1 Cor 1.23 2 1 Cor 1.24 3 Lk 23.42 4 Lk 23.41 5 Isaiah 53.4-5 6 Ps 40.10 7 Jn 10.18

Neighbours And Life And Death

Εἶπεν πάλιν, ὅτι Ἐκ τοῦ πλησίον ἐστὶν ἡ ζωὴ καὶ ὁ θάνατος. Ἐαν γὰρ κερδήσωμεν τὸν ἀδελφὸν, τὸν Θεὸν κερδαίνομεν· ἐάν δὲ σκανδαλίσωμεν τὸν ἀδελφὸν, εἴς Χριστὸν ἁμαρτάνομεν. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλαδιος Source: Migne PG 65.78b

Again Father Anthony said, 'From our neighbour is life and death. For if we are of benefit to a brother we gain God, but if we scandalise him we sin against Christ.' Sayings of the Desert Fathers, Palladius of Galatia

Scandal And The Millstone

Cavere ergo oportet nos, fratres, ne scandalum faciamus aliis, ne vel ipsi alio faciente patiamur. Scandalum est quod offendit sensus, quod mentem turbat, quod confundit intelligentiae puritatem. Scandalum est, quod diabolum fecit ex angelo, quod ex apostolo reddidit proditorem, quod invexit peccatum mundo, quod hominem deduxit mortem. Audi Dominum dicentem: Vae mundo a scandalis.  Scandalum sanctos tentat, fatigat cautos, incautos dejicit, confundit omnia, conturbat omnes, et licet in praesenti locl Dominus de scandalo suae passionis loquatur, et Judam denotent per quem venit ipsum scandalum scandalorum; tamen ne quis in hoc deveniret, admonuit, dicendo: Impossible est ut non venitant scandala; vae tamen illi per quem veniunt. Bonum est illi si lapis molaris appendatur collo ejus, et projiciatur in mare, quam scandulizet usum de pusillis istis.' Quare non lapis, sed lapis molaris: quia lapis molaris dum triticum terit, dum farinam fundit, a polline furfurem dum secernit, panem pie laborantibus subministrat. Bene ergo illi qui eligit minister scandali magis esse quam pacis, ad collum lapis alligatur molaris, ut hoc illum ad mortem trahat, quod illum trahere debuisset ad vitam: quia sensus ad vitam datos mortis convertit in scandalum, suadendo aliud videre, aliud audire, aliud sentire, aliud sapere, quam erat in Christo, quam erat in scientia salutari. Hinc angularem lapidem, hinc adjutorii lapidem, hinc lapidem sine manibus abscissum, qui est Christus, sic pusillorum circuit traxit ad scandalum, ut non panem vitae, sed panem lacrymarum conficeret et doloris, sicut propheta testatur, dicens,: Qui manducatis panem doloris' Bene ergo illi, sicut alibi dixit, Ut mola asinaria alligetur collo ejus , et inde sumat poenam, unde sumpsit et sensum, et exaequetur jumentis insipientibus qui voluit hominibus superna sapientibus comparari. Sanctus Petrus Chrysologus, Sermo XXVII Source: Migne PL 52 277C-278C

Therefore brethren, we should be careful neither to give scandal to others nor to be moved by it when it is done by others. It is scandal that offends the senses, which troubles the mind, and confounds the clarity of the intellect. It is scandal that made the devil from an angel, which produced a traitor from an Apostle, which brought sin into the world, which led a man away to death. Hear the Lord saying, 'Woe to the world because of scandals.' 1 Scandal tries the saints, exhausts the prudent, throws down the imprudent, confuses all things, troubles all things. It is true that in the present passage the Lord is speaking of the scandal of His passion, and indicating Judas through whom came the scandal of scandals; however, lest anyone come to this, He gave warning, saying, 'Impossible it is that there be no scandal, but woe to him to whom it comes. It were better for him if a millstone were hung around his neck and he were thrown into the sea, than he should scandalise any of these little ones.' 2 Why not any stone but a millstone? Because while the millstone is grinding the grain and pouring out the flour and separating the bran from the meal, it is providing bread to those who are dutifully working. Rightly, then, is a millstone tied around the neck of that one who serves scandal rather than peace, so that it draws him to death which should have brought him to life; for turning to scandal he has turned the senses given for life to death, persuading that something been seen, something heard, something felt, something tasted, rather than what was in Christ and in His saving knowledge. Thus the cornerstone, 3 thus the stone of help, 4 thus the stone by no hand shaped, 5 which is Christ, he has turned into a scandal for little ones, and so he was not preparing the bread of life but the bread of tears and sorrow, as the Prophet testifies, saying, 'You who eat the bread of sorrow.' 6 It is well for him, as it is said elsewhere, 'To have a great millstone bound to his neck' 7 and let him take his punishment from that from which he has removed all sense, and let him be equal to the dumb beasts, since he did not wish to be compared to men who ponder heavenly things.  Saint Peter Chrysologus, from Sermon 27  1 Mt 18.7  2 Lk 17.1  3 Isa 28.16  4 1 King 7.12  5 Dan 2.45  6 Ps 126.4 7 Mt 18.6

Scandal And Wisdom

Τὸ ὀξέως σκανδαλίζεσθαι, οὐ φιλοσόφου, μικρᾶς δέ τινος ψυχῆς· Εἰρήνη γὰρ πολλὴ, φησὶ, τοῖς ἀγαπῶσι τὸ ὄνομά σου, καὶ οὐκ ἔστιν αὐτοῖς σκάνδαλον. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡϟΘ, Φουρτουνατῳ Source: Migne PG 79 157

It is not the wise soul that is sharply scandalized, but the little soul. For it says, 'Much peace there is for the lovers of your name, and not to them is scandal.' 1 Saint Nilus of Sinai, Book 1, Letter 199, To Fortunatus  1 Ps 118.163

Arms Of God, Arms Of Satan

Ῥομφαίαν ἐσπάσαντο οἱ ἁμαρτωλοί· ἐνετείναντο τόξον αὐτῶν, τοῦ καταβαλεῖν πτωχὸν καὶ πένητα, τοῦ σφάξαι τοὺς εὐθεῖς τῇ καρδίᾳ. Ὥσπερ ἐστὶ πανοπλία Θεοῦ τις, οὕτως ἐστί τις πανοπλία τοῦ διαβόλου, ἣν ὁ αὐτοῦ στρατιώτης ἐνδέδυται· τὸν θώρακα τῆς ἀδικίας, τὴν περικεφαλαίαν τῆς ἀπωλείας, τὸν θυρεὸν τῆς ἀπιστίας, τὴν μάχαιραν τοῦ πονηροῦ πνεύματος, ἣν σπᾶται ἁμαρτωλὸς, οὗ οἱ πόδες ἐπʼ ἀδικίαν τρέχουσιν. Ἔστι τις ἑτοιμασία τοῦ Εὐαγγελίου, ἕστι καὶ ὑπόδημα ἑτοιμότατου εἰς τὴν ἁμαρτίαν. Ἐνταῦθα οὖν ῥομφαίαν ἐσπάσαντο· ὅτι πρόχειρον ἔχουσι τὴν ἁμαρτίαν, καὶ ἕτοιμοί εἰσιν ἐπὶ τὸ ποιεῖν αὐτήν· οἱ κρύπτοντες ἐν τῷ κουλεῷ τῆς ἁμαρτίας τὴν ῥομφαίαν τοῦ πονηροῦ πνεύματος. Βέλος τῶν δικαίων, Χριστός ἐστιν Ἰησοῦς. Ἔθηκας ὡς βέλος ἐκλεκτόν. Ὁ λόγος τῶν ἁμαρτωλῶν βέλος ἐστίν· ἁμαρτίας ἰὸν ἔχει· τιτρώσκει τὸν μὴ καθωπλισμένον τῷ τῆς πίστεως θυρεῷ. Οἴδασιν, ὅτι οὐ δύνανται καταβαλεῖν πλούσιον πλουτοῦντα ἐν σοφίᾳ, ἐν ἔργοις ἀγαθοῖς. Διὰ τοῦτο τὴν ἀρχὴν οὐδὲ ἐπιβάλλουσιν αὐτῷ. Ἀλλʼ ἡ πᾶσα ἐπιβουλή ἐστι κατὰ τοῦ πτωχοῦ· ἐπεὶ λύτρον ψυχῆς ἀνδρὸς ὁ ἴδιος πλοῦτος· πτωχός δὲ οὐχ ὑφίσταται ἀπειλήν. Καλὸν μὲν οὖν μὴ ἔχειν ῥομφαίαν ἁμαρτίας· δεύτερον δὲ, ἔχοντα. μὴ σπᾶσθαι αὐτὴν, ἀλλὰ ποιεῖν αὐτὴν ἡσυχάζειν. Ἀργοῦσα γὰῤ, οὐ μόνον ἰοῦται, οὐδὲ ἀμβλύνεται, ἀλλὰ τέλεον ἐξαφανίζεται. Καὶ οὐ χρείαν ἔχομεν πυρὸς, ὅπου ἑκάστου τὸ ἔργον δοκιμάζεται· ὃ Πέτρου μὲν οὐχ ἅπτεται, ἀλλ᾿ ἀκούει, Κἂν διέλθῃ διὰ πυρός, φλὸξ οὐ κατακαύσεισε· ἁμαρτωλῶν δὲ ἅπτεται ἡ λίμνη τοῦ πυρὸς, ὡς ἡ Ἐρυθρὰ Αἰγυπτίων, οὐ μὴν καὶ Ἑβραίων. Ὥσπερ μέντοι ὁ Σωτὴρ βέλος ἐκλεκτὸν, καὶ ἀνάλογα τῷ Σωτῆρι βέλη τοῦ Θεοῦ οἱ ἅγιοι τιτρώσκοντες βέλει ἐκλεκτῷ, ἵνα ὁ τετρωμένος λέγω· Τετρωμένη ἀγάπης ἐγώ· οὕτως ὁ Ἀντίχριστος βέλος τοῦ πονηροῦ. Καὶ πάντες οἱ ἁμαρτωλοὶ βέλη τοῦ διαβόλου, οἷς κατὰ τῶν δικαίων χρᾶται. Ἴδε γυναῖκα, καὶ ἐπεβούλευσάν σοι. Εἰ μὴ βέλος ἐστὶ πεπυρωμένον, πῦρ ἔχουσα ἐν στόματι, ἵνα λαλήσῃ καὶ καύσῃ σε, ἐν χειρὶ, ἐν ὅλῳ τῷ σώματι, ἐν ὅλῃ τῇ ψυχῇ; Καὶ ὥσπερ ὁ Θεὸς τίθησι τόξον ἐν τῇ νεφέλῃ, ἵνα παύσῃ χειμῶνα, καὶ μὴ γίνηται κατακλυσμός· οὕτω, κατὰ τὸ ἀντικείμενον, ὁ πονηρὸς χρᾶται· τόξῳ, ἵνα παύσῃ γαλήνην ἀπὸ ψυχῆς, καὶ εἰρήνην σβέσῃ, καὶ πόλεμον ἐγείρῃ, καὶ χειμῶνα ποιήσῃ. Μήποτε δὲ οἱ πτωχοὶ καὶ πένητες ἀδελφοί εἰσι τῶν εὐθέων τῇ καρδίᾳ, οἱ πτωχοὶ τῷ πνεύματι. οὓς ζητοῦσι καταβαλεῖν οἱ δαίμονες. Ἐὰν ἵδῃς σκανδαλιζόμενον, καὶ ὑπὸ τῆς ἁμαρτίας κεκρατημένον, βλέπε, ὅτι οὗτος ἔσφακται, καὶ τὸ οἷμα αὐτοῦ ῥεῖ, ὃ ἐκζητεῖ Θεός. Ἀπὡλετο γὰρ ἡ ζωτικὴ δύναμις αὐτοὺ· ἐκζητεῖ δὲ αὐτὸ ἀπὸ ἀδελφοῦ καὶ ἀπὸ θηρίου· ἀπὸ πιστοῦ σκανδαλίζοντος, καὶ ἀπὸ ἀλλοτρίου τῆς πίστεως, καὶ ἀπὸ τῆς χερὸς τοῦ σκοποῦ. Ὠριγένης, Ἐκλογαί Εἰς Ψαλμους, Ψαλμος ΛϚ' Source: Migne PG 17.128-129

'Sinners have drawn out the sword, they have bent their bow, that they strike down the poor and needy, that they slay the righteous in heart.' 1 As there is a certain armour of God, so there is a certain armour of the devil with which his soldiers are equipped, that is, the breastplate of unrighteousness, the helm of murder, the shield of faithlessness, the sword of a malignant spirit, which the sinner draws out, and his feet race to wickedness. As there is a certain preparation of the Gospel, there is also a putting on of boots for sin. Here then the sword is drawn out, because swiftly they go to sin, and they are ready for the doing of it, they who hide in the scabbard of sin the sword of the malignant spirit. The shaft of the righteous is Jesus Christ. 'You placed me as a chosen shaft.' 2 The speech of sinners is a shaft, having been envenomed with sin which wounds the one not armed with the shield of faith. They know that they are not able to strike down the one whose wealth is an abundance of wisdom and good works and on account of this they never advance against him, but they ever turn against the poor one, because 'The ransom of the soul of a man is his own wealth, the groans of poor man will not sustain him.' 3 Good then it is not to have the sword of sin, and then, if one does have it, not to draw it, but to keep it quiet; but it is a quietness that in no way gathers rust and blunts sharpness, but straightaway unworn it reappears. And no need have we for fire, when the work of each is examined, who by Peter is not touched; 4 but hear, 'Even if you pass through fire, the flame shall not burn you.' 5 Sinners, however, are indeed touched by the lake of fire, as the Red Sea overwhelmed the Egyptians and not the Hebrews. As however the Saviour is a chosen shaft, even similar to the Saviour are the holy ones of God, those wounded with the elect shaft, concerning which wounding it is said, 'I am wounded by love.' 6 Thus the malignant shaft is of the Antichrist, and all the sinners are shafts of the devil, which are used against the righteous. Gaze at a woman, and they have plotted against you. And if that shaft is not lit, will fire not be found in the mouth, that they speak and burn you, on the hand, and in the whole body, and in the whole soul? And as God has placed the bow in the cloud, 7 that the storm subside, nor shall there be a flood, so on the contrary, the malignant bow is used that tranquility be stripped from the soul, and peace extinguished, and war aroused, and the tempest summoned. And perhaps the poor and needy are the brothers of the righteous in heart, those poor in spirit, whom the demons seek to overwhelm. If you see someone scandalised and by that wounded by sin, know that this one has been slain, and his blood flows, and God shall demand it. He has slain his life's power, and it shall be demanded from a brother and from a beast, 8 that is, from the faithful one who scandalizes and from the one outside the faith, and indeed from the hand of the watchman. 9 Origen, Excerpta On the Psalms, from Psalm 36 1 Ps 36.14 2 Isai 49.2 LXX 3 Prov 13.8 4 Mt 26 51-52, Lk 22 49-51 5 Isai 43.2 6 Song 2.3; 5.8 7 Gen 9.13 8 Gen 9.5 9 Ezek 33.6