Sickness And Cure

Infelix homo! quis me liberabit de corpore mortis hujus? Hic quatuor consideranda: infirmus, causa morbi, medicus et remedium. Medicus Deus, infirmus homo, causa morbi amor mundi, remedium amor Dei. Horum differentia haec est: Amor mundi in principio dulcis, in fine amarus nimis; amor Dei ab amaritudine incipit, finitur in dulcedinem magnam. Unde architrictinus sponso; Omnis homo primum bonum vinum ponit; sed inebriati fuerint, tunc id quod deterius est, etc. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit V, De infirmo, causa morbi, medico, et remedio morbi Source: Migne PL 177.813c

Wretched man, who shall free me from this body of death? 1 Four things must be considered here, the infirmity, the cause of sickness, the physician and the remedy. The physician is God, the infirmity is man, the cause of sickness is love of the world, and the remedy is the love of God. Among these last two things this is the difference, in the beginning the love of the world is sweet, but in the end it is most bitter, while the love of God begins in bitterness and ends in great sweetness. Hence the chief steward says to the bridegroom, 'Every man serves the best wine first, and then when the guests are drunk he pours out the worst.' 2 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 5, On Infirmity, the Cause of the Sickness, the Physician, and the Remedy for Sickness 1 Rom 7.24 2 Jn 2.9-10

Peter And Aeneas

Invenit autem ibi hominem quemdam, nomine Aeneam, ab annis octo jacentem in grabato... Aeneas iste genus significat humanum, infirmorum prius delectatione languescens, sed apostolorum opere et ore sanatum. Quia etenim mundus ipse quatuor plagis sublimatur, et cursus saeculi annuis quatuor temporibus variatur, quicunque praesentia labentiaque gaudia complecitur, quasi bis quaternario annorum numero, grabato sternitur enervis. Grabatum quippe est ipse segnities, ubi requiescit animus aeger et infirmus, id est, in voluptate corporis et omni delectatione saeculari. Aenea, sanet te Dominus Jesus Christi. Surge et sterne tibi... Quem de paralyspsi curaverat, mox surgere et sternere sibi praecepit, spiritaliter insinuans ut quisque fidei solidamentum in corde perceperit, non solum torporem, in quo fessus jacuerat, discutiat, sed etiam bona opera, in quibus requiescere valeat, paret. Sanctus Beda, Super acta Apostolorum Expositio, Caput IX Source: Migne PL 92.965a-b

And Peter found there a certain man by the name of Aeneas, who had been laying on a pallet for eight years... 1 This Aeneas signifies a type of person who has been languishing in the pleasures of laxity but who is then cured by the works and words of the Apostles. Because indeed the world is raised up by four corners, and the course of the secular year is varied by the four seasons, so it is with anyone caught up in present joys and delights, he lays stretched out in infirmity, and the number of years are reckoned as two fours. Certainly the pallet signifies sloth, where the sick and weak soul rests, that is, in the pleasures of the body and in worldly delights. Aeneas, the Lord Jesus Christ heals you. Rise up and make your bed... He cures him of paralysis and immediately exhorts him to rise up and make his bed, spiritually intimating that he who takes possession of the firmness of faith in his heart, not only casts off his torpor in which he has been thrown down in weariness, but he even prepares for good works, in which he shall be able to find rest. Saint Bede, Commentary on the Acts of The Apostles, Chapter 9 1 Acts 9.33

Sickness And Judgement

Ὥσπερ οἱ πυρέττοντες νομίζουσι πικρὸν εἶναι τὸ μέλι, τῶν παρ' αὐτοῖς βεβλαμμένων γευστικῶν δυνάμεων, οὕτως καὶ τῆς ψυχῆς τις τὸ γευστικόν βλάπτεται. Καί φησιν ὁ προφήτης· Οὐαὶ τοῖς λέγουσι τὸ γλυκὺ πικρόν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡϟΔ' Ἀγλαιος Ἀντεκηνσορι Source: Migne PG 79.156c

As those afflicted by a fever have their faculty of taste corrupted and judge that honey is bitter, so it is with those whose soul's power of taste has been harmed, and thus the Prophet says, 'Woe to those who say that what is bitter is sweet.' 1 Saint Nilus of Sinai, Book 1, Letter 194, To Aglaios the Antecessor 1 Isaiah 5.20

Labour And Salvation

Verum si diligenter observem praecepta medici, erit etiam consolationis occasio, Sicut enim gravem agnosco morbum, cui tanla apponitur medicina, sic et ex hoc ipso non incurabilem esse conjector. Neque enim pretiosissimas species frustra insumeret medicus sapiens, imo sapienlia ipsa. Porro frustra insumi constat, non solum si absque eis facilis esset curatio, sed multo magis et si cum eis sit impossibilis. Animat itaque ad poenitentiam, et accendit vehementius desiderium spes concepta. Sane accedit ad consolationem ipsa quoque , quae pastoribus vigilantibus exhibita est, visitatio et allocutio angelorum. Vae vobis, divites, qui habetis consolationem vestram, ut jam non mereamini habere coelestem. Quam multi enim nobiles secundum carnem, quam multi potentes, quam multi sapientes hujus saeculi, hora illa in stratis mollibus quiescebant; et nemo eorum dignus habitus est novam videre lucem, scire magnum illud gaudium, angelos audire cantantes: Gloria in excelsis Deo. Agnoscant igitur homines, quia qui in labore hominum non sunt, visitari ab angelis non merentur. Agnoscant quam placeat supernis civibus labor cujus spiritualis intentio est, quandoquidem et eos qui pro victu corporis, coroporali urgente necessitate laborant, suo dignantur alloquio, et alioquio tam felici. Nimirum humanum in eis agnoscant ordinem, quo constituit Deus ut in sudore vultus sui vescatur Adam pane suo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Nativitate Domini Sermo III Source: Migne PL 183.125b-c

Truly if I diligently observe the instructions of the physician there shall be a time of comfort, for as I know the sickness is grave, since such a great cure has been administered, so from this I conjecture that it is not incurable. The wise physician does not take up this most precious form in vain, but on account of His own wisdom, and yet He does apply Himself vainly with those who would have an easy cure, and much more with those who make it impossible. Even so, He stirs to penitence, and He more eagerly kindles the desire of hope conceived. Certainly there is consolation also, which was shown to those watching shepherds with the visitation and speech of angels. 'Woe to you, O rich ones, who have your consolation,' 1 so that now you do not merit heaven. How many are noble according to the flesh, how many powerful, how many wise according to the world, and in that hour they were silent, wrapped up in soft garments, for not one of them was clothed so worthily that they might see the new light, and know that great joy, and hear angels singing, 'Glory to God on High.' 2 Therefore let men know that those who are not amid the labours of men, 3 shall not merit the visitation of angels. Let them know the work that is spiritual in intent pleases the dwellers in heaven, and whenever those labour under bodily necessity for the sustenance of the body, they are worthy of their speech, even a speech so fortunate. Let them know the order for men, which God established, that in the sweat of his face Adam eats his bread. 4 Saint Bernard of Clairvaux, Sermons for the Season, On The Nativity Of The Lord, from Sermon 3 1 Lk 6.24 2 Lk 2.14 3 Ps 72.5 4 Gen 3.19

Mourning And Healing

Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. Ἔστι μὲν οὖν ἐκ τοῦ προχείρου μακαριστὸν ὑπο λαβεῖν ἐκεῖνο τὸ πένθος, τὸ ἐπὶ πλημμελήμασι καὶ ἁμαρτίαις γινόμενον, κατὰ τὴν τοῦ Παύλου περὶ τῆς λύπης διδασκαλίαν, τοῦ φήσαντος, μὴ ἒν εἶναι λύπης εἶδος, ἀλλὰ τὸ μὲν κοσμικὸν, τὸ δὲ κατὰ Θεὸν ἐνερ γούμενον. Καὶ τῆς μὲν κοσμικῆς λύπης, θάνατον εἶναι τὸ ἔργον· τὴν δὲ ἑτέραν, σωτηρίαν ἐκ μετανοίας τοῖς λυπουμένοις ἐργάζεσθαι. Τῷ ὄντι γὰρ οὐκ ἔξω τοῦ μακαρίζεσθαι τὸ τοιοῦτον τῆς ψυχῆς πάθος ἐστὶν, ὅταν ἐν αἰσθήσει γενομένη τοῦ χείρονος, τὸν ἐν κακίᾳ βίον ἀπολοφύρηται. Καθάπερ γὰρ ἐπὶ τῶν σωματικῶν ἀῤῥωστημάτων, οἷς ἂν πάρετον ἐξ ἐπηρείας τινὸς γένηταί τι μέρος τοῦ σώματος, σημεῖον τοῦ νενεκρῶσθαι τὸ παρειμένον ἡ ἀναλγησία γίνεται· εἰ δὲ κατά τινα τέχνην ἰατρικὴν ἡ ζωτικὴ πάλιν αἴσθησις ἐπαναχθείη τῷ σώματι, χαίρουσιν ἤδη πονοῦντος τοῦ μέρους, αὐτός τε ὁ κάμνων καὶ οἱ τὴν θεραπείαν προσάγοντες, τεκμηρίῳ χρώμενοι τοῦ πρὸς ὑγίειαν τρέψαι τὸ πάθος, τὸ ἐν αἰσθήσει τῶν δριμυσσόντων ἤδη γενέσθαι τὸ μέλος· οὕτως ἐπειδὰν, καθώς φησιν ὁ Ἀπόστολος, ἀπηλγηκότες τινὲς παραδῶσι τῷ καθ' ἁμαρτίαν βίῳ ἑαυτοὺς, νεκροί τινες ὄντως καὶ πάρετοι τοῦ κατ' ἀρετὴν βίου γενόμενοι, οὐδεμίαν ἔχουσιν ὧν ποιοῦσιν τὴν αἴσθησιν. Εἰ δὲ καθάψαιτό τις αὐτῶν ὁ ἰατρεύων λόγος, οἷον διά τινων θερμῶν τε καὶ διακαιόντων φαρμάκων, λέγω δὲ τῶν σκυθρωπῶν τῆς μελλούσης κρίσεως ἀπειλῶν, καὶ διὰ βάθους τὴν καρδίαν τῷ φόβῳ τῶν προσδοκωμένων δριμύξειεν, γεέννης φόβον, καὶ πῦρ μὴ σβεννύμενον, καὶ ἀτελεύτητον σκώληκα, καὶ βρυγμὸν ὀδόντων, καὶ κλαυθμὸν ἀδιάλειπτον, καὶ σκότος ἐξώτερον, καὶ ἅπαντα τὰ τοιαῦτα, οἷόν τινα θερμὰ καὶ δριμέα φάρμακα τῷ νεναρκηκότι διὰ τῶν καθ' ἡδονὴν παθημάτων ἐντρίβων καὶ ἀναθάλπων, εἰς αἴσθησιν αὐτὸν ἀγάγοι τοῦ ἐν ᾧ ἦν βίου, μακαριστὸν αὐτὸν ἀπεργάσηται, τὴν ὀδυνηρὰν αἴσθησιν τῇ ψυχῇ ἐμποιήσας. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Γ', Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται Source: Migne PG 44.1220d-1221b

Blessed are those who mourn, for they shall be comforted 1 Firstly, then, one can take that mourning to be blessed which follows the errors of sins, according to the teaching of Paul on sorrow, which says that there is not just one kind of sorrow, but there is one of the world and one that is brought about by God, and the work of the worldly sorrow is death, but the other in those mourning works salvation through repentance. 2 For truly such suffering cannot be excluded from the sorrow that is called blessed when a soul bewails its wicked life because it feels its badness. It is as with bodily disorders, so that if because of some accident a limb of the body has become paralysed, then a lack of a sense of pain is a sign that the afflicted limb has gone dead, but if the physician's art restores to the body the sensation of life, there is gladness over the suffering of the part because it is a sign that health is being restored since the limb can now sense that which causes pain. Thus, as the Apostle says, if people give themselves to sin because they no longer feel pain in it, then they have become truly paralyzed and are dead to the virtuous life, for they have no feeling for what they are doing. But if a healing word lays hold of them like some bitter medicine, and I speak here of the fierce threats of the judgement to come, and it pierces the heart to its depths with the fear of the things that are to be expected, the terror of hell, and the unquenchable fire, and the worm that does not die, and the gnashing of teeth, and the perpetual weeping, and the outer darkness, all these things are administered like bitter medicines so that the man who has died by the passions and pleasures is revived again and senses the sort of life he had been leading, and he is made blessed by the pain he feels in his soul. Saint Gregory of Nyssa, On The Beatitudes, from the Third Oration, on 'Blessed are they who weep for they shall be comforted.' 1 Mt 5.4 2 2 Cor 7.10

Sickness And Infirmity

Et circumibat Iesus totam Galilaeam docens in synagogis eorum et praedicans evangelium regni et sanans omnem languorem et omnem infirmitatem in plebe Quod dixit, Languorem, ad passiones pertinere voluit corporales: quod autem dicit Et omnem infirmitatem ad passiones animae spirituales. Non enim pauciores morbi animam vexant quam corpus. Etsi quidem dixisset, Sanas languores et infirmitates, poteramus utrumque ad passiones intelligere corporales, ut languores quidem intelligerentur graviores passiones, infirmitates autem taedia leviora. Nunc autem cum dicens, Omnem langourm, omnes genus sive gravium, sive leium passionum concludit, alterius clausulae videtur adjectio esse superflua, nisi unam quidem ad passiones corporales intelligamus, alteram autem ad spirituales. Possumus tamen et utramque clausulam, ad utrasque intelligere passiones ita: id est, Omnem languorem, sive corporalem, sive spiritualem: et Omnem infirmitatem, sive corporalem, sive spiritualem: ut languorem quidem intelligamus animae morbum passionis alicujus, infirmitatem autem infideliatem: utputa qui avaritiae morbo subditus est, aut libidinis, aut vanae gloriae, languorem animae patitiur: qui autem mysterium vocationis Dei ignorant, ille infirmus habetur in fide. Multi enim sunt qui possunt bona opera facere, et Deo placere, sed non faciunt: quia mysterium vocationis Dei ignorant, et ipsi sunt infirmi. Quidam autem sic passionibus carnalibus sunt mancipati, ut etiam si sciant mysterium vocationis Dei, tamen bene agere non permittunur, et ipsi sunt languorem habentes. Sed passiones corporales divinitatis virtute sanavit, spirituales autem verbo pietatis. Sicut enim medicina languenti corpori, sic verbum prodest animae aegrotanti, Deinde vide, quod non prius posuit, Sanas omnem languorem, et omnem infirmitatem, sed primum, Praedicans et docens Evangelium regni, et postea, Sanas, propter duas causas. Primum quia miracula virtutum aedificant animas secundum verba pietatis. Ideo autem premittitur quod magis necessarium aestimatur. Deinde quia non verba pietatis virtutes miraculorum commendant, sed virtutes miraculorum veritatis sermones. Nec ideo credebatur Christus posse facere virtutes, quia veritatem praedicabat: sed ideo credeatur veritatem praedicare, quia poterat facere virtutes. Nec ideo credebatur Christus posse facere virtutes, quia veritatem praedicabat: sed ideo credebatur veritatem praedicare, quia poterat facere virtutes. Opus Imperfectum in Matthaeum, Homilia Octava Source: Migne PG 56.678-9

'And Jesus went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, and healing every sickness and every infirmity among the people.' 1 When it says 'sickness' it wishes to refer to corporeal afflictions, but because it says 'every sickness' it refers to the afflictions of the soul. For diseases do not afflict the soul less than the body. If it had said, 'Healing sickness and infirmity,' we would be able to understand that both referred to corporeal afflictions, so that sickness would be understood as the heavier afflictions and infirmity as the lighter ones. But now when it says 'every sickness,' it includes all sorts of afflictions whether they are heavy or light, but then the additional clause seems superfluous, unless we understand one to be referring to bodily afflictions and the other to spiritual afflictions. However we can understand both clauses to be referring to both afflictions, so that 'every sickness' is either of the body or the spirit, and 'every infirmity' is either of the body or spirit, and thus we may understand 'sickness' to refer to the diseases of the soul and infirmity as faithlessness, so that he who is ruled by avarice or lust or vain glory, suffers from a sickness of the soul, but he who knows nothing of the mystery of the call of God is infirm in faith. For there are many who are able to do good works and to please God but they do not do so because they are ignorant of the mystery of the call of God and they are infirm. Certainly when they are delivered from corporeal afflictions, even if they know the mystery of the call of God, yet they are not permitted to do good since they are sick. But He heals bodily afflictions with divine power, and spiritual ones with the word of piety. As medicine is to the sick body so the word is beneficial to the sick soul. Then see that 'healing every sickness and every infirmity' is not placed first, but 'preaching and teaching the gospel of the kingdom,' and then comes healing, and for two reasons. Firstly because the power of miracles edify the soul according to the words of piety. Therefore that which is more needful is set first. Then because it is not words of piety that commend the power of miracles but the power of miracles commend true words. Christ was not believed to be able to perform miracles because He preached the truth, but He was believed to preach the truth because he was able to do miracles. Opus Imperfectum on Matthew, from Homily 8 1 Mt 4.23

Sin And Sickness

'Et ecce quidam de scribis dixerunt intra se: Hic blasphemat.' Quid dicunt esse blasphemiam, Marcus consequenter exponit, dicens: Quis, inquiunt, potest dimittere peccata, nisi solus Deus?' Haec commemorantes, qui eum tantum hominem putabant, licet nescientes verum, dicebant: Quia nemo potest dimittere peccata, nisi solus Deus,' et quibus ipse dat potestam dimittendi; et ideo Christus probatur esse verus Deus, dimittens peccata quasi Deus. 'Et cum vidisset Jesus cogitationes eorum,' etc. Et quodam loco ostendit se Deum, qui potest occulta cordis cognoscere, modo tacens loquitur: Dum vestras cogitationes intueor, ex vobis intelligite quid paralyticus consequatur. Quid est facilius dicere: Dimittuntur tibi peccata, aut dicere: Surge et ambula?' utrum sint paralutico peccata dimissa, solus noverat, qui dimittebat. Surge autem et ambula, tam ille qui surgebat quam hi qui videbant approbare poterant; et ideo fit signum carnale, ut probetur spiritale, ei datur intelligi quia ob peccata corporum in debilitates veniunt; idcirco primo dimittuntur peccata, ut sanitas restituatur. Quinque siquidem sunt differentiae causarum, pro quibus in hac vita corporalibus molestiis affligimur: aut augenda merita per patientiam, ut beatus Job; aut ob custodiam virtutum, sicut apostolo Paulo datus est stimulus carnis suae, angelus Satanae colaphizans, ne magnitudine revelationum extolleretur; aut ad corrigenda peccata, sic ut Maria soror Aaron, propter temeritatis verba lepra percussa est; aut ad gloriam Dei, sicut infirmitas Lazari non ad mortem, sed pro gloria Dei fuit; aut ad inchoationem aeternae damnationis, quod reproborum est proprium, sicut Antiochus et Herodes praesenti miseria cunctis ostendebunt quod passuri perpetuo erant in gehenna. Unde dicitur: Duplici contritione contere eos. Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Caput IX Source: Migne PL 92.45c-46b

And behold some of the scribes said among themselves, 'This man blasphemes.' 1 Why they speak of blasphemy, Mark consequently explains, saying, 'Who, they said, 'is able to forgive sins but God alone?' Aware of this, those who thought Him but a man, not knowing the truth, said, 'Because no one is able to forgive sins, but only God,' 2 and to those whom He gives power to forgive, and therefore Christ is proved to be true God, forgiving sins like God. ' And when Jesus saw their thoughts...' And here He shows himself to be God, who is able to know the hidden things of the heart, as if He silently said, 'While I gaze on the thoughts within you, you yourselves shall understand what is achieved with the paralytic.' 'What is easier to say, 'Your sins are forgiven,' or 'Rise and walk?' Whether the sins of the paralytic were forgiven only He knew who forgives them. But 'Rise and walk,' so that those who see the one who rises are able to confirm it. So it is that a corporeal sign proves a spiritual one, being given to the mind through the defects of the body; thus first sins are forgiven and then health is restored. There are five different reasons why we are afflicted by troubles in this life: either to augment our merit by endurance, like the blessed Job; or on account of guarding virtue, as the apostle Paul was given a goad of the flesh, an angel of Satan, to buffet him lest he become puffed up by the magnitude of revelation; or for correction of sin, like Miriam the sister of Aaron who on account of her bold words was struck down by leprosy; or for the glory of God, as the sickness of Lazarus, which was not to death but for the glory of God; or even as a prelude to eternal damnation, which is fitting for the reprobate, as it was with Antiochus and Herod who by their present misery showed what they would suffer in Hell. 3 Whence it is said by Jeremiah, 'A twofold affliction shall crush them.' 4 Saint Bede, Commentary on the Gospel of Matthew, Book 2, Chapter 9 1 Mt 9.3 2 Mk 2.6-7 3 2 Cor 12.7, Numb 12.10, Jn 11.1-4, Acts 12.21-23, 2 Macc 9.1-28 4 Jerem 17.18

Healing The Paralytic

Et venerunt ad eum ferentes paralyticum, qui a quatuor portabatur. Curatio paralytici hujus salvationem designat animae post diuturnam illecebrae carnalis inertiam ad Christum suspirantis, quae primo omnium ministris qui eam sublevent et Christo afferant, id est bonis doctoribus qui spem sanationis opemque intercessionis suggerant, indiget. Qui bene quatuor fuisse referuntur, sive quia quatuor sancti Evangelii libris omnis praedicantium virtus, omnis sermo firmatur, seu quia quatuor sunt virtutes quibus ad promerendam sospitatem fiducia mentis erigitur. De quibus in aeternae sapientiae laude dicitur: Sobrietatem enim et sapientiam docet et justitiam et virtutem, quibus utilius nihil est in vita hominibus. Quas nonnulli diversis nominibus prudentiam, fortitudinem, temperantiam et justitiam nuncupant. Sanctus Beda, In Marci Evangelium Expositio, Caput II Source: Migne PL 92.146e-146d

'And they came to Him bearing a paralytic, who was carried by four men' 1 The curing of this paralytic signifies the soul's salvation in its desire for Christ after long torpor amid carnal snares, which first of all requires helpers to lift up the soul and carry it to Christ, that is, good teachers who counsel hope of healing and intercessory work for the one who is infirm. And these are well said to be four, either referring to the four Gospels, in which is the preaching of all virtue and every word of which strengthens, or the four virtues by which the confidence of the mind is raised to hope of gaining healing. Concerning which it is said in praise of eternal wisdom, 'It teaches sobriety and wisdom and righteousness and virtue,' 2 and there is nothing more useful in human life than these, which not a few speak of under the alternative names of prudence and fortitude and temperance and righteousness. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 2.3 2 Wisdom 8.7

Stopping The Flood

Nunc consideremus quid sit quod ait Scriptura divina: Clausi sunt fontes aquarum, et cataractae coeli. Nec obscurum arbitror. His enim causis minuitur diluvium quibus crevit. Erupti erant fontes aquarum, apertae fuerant cataractae coeli, ut undique influentibus aquis terra inundaretur. Debuerant claudi ea ex quibus diluvii origo manavit, ut ejus inciperet esse defectus. Hoc littera sonat. Subtilior autem interpretatio exprimit, eo quod diluvium animae vitio mentis et luxuriae corporalis influxerat, ut malitia passioni, passio malitiae misceretur: ingrediente medico Dei Verbo ad visitationem animae quae diutina aegritudine laborabat disceptationum improbitate, et passionum acerbitate, prius debuerunt causae aegritudinis amputari. Principium enim medicinae est causas languoris incidere; ne diutius ea quae nocent, ad incrementum aegritudinis ministrentur. Quod nos etiam lex docet; cum enim steterit lepra, ut jam non diffundatur, tunc ait mundam esse leprae stationem quamdam et mansionem. Quidquid enim praeter naturam movetur immundum est. Haec igitur est animae sanitas, haec salubritas mentis, ut affluentia cesset erroris, sistatur culpa, ne serpat. Cessante incentivo culpae atque delicti salus tuta est, atque innoffensus vigor animae se refundit. Sanctus Ambrosius Mediolanensis, De Noe et Arca, Caput XVII Source: Migne PL 14.388c-389a

Now let us consider what it may mean when Holy Scripture says: 'The founts of the waters were closed up, and the waterfalls of heaven.' 1 I do not think that this is obscure. With these causes with which He created the flood He brought it to an end. For when the founts of the waters erupted and the waterfalls of heaven were opened, then from every direction the earth with inundated with flowing water. Thus with these closed, from which the flood originated, it should dry up, and thus it began to subside. This the letter tells us. The more subtle understanding tells that the flood has poured vices into the soul and lusts into the body, so that wickedness mixes with passion and passion with wickedness, and with the coming of the physician of the Word of God to visit the soul, which has laboured in its long sickness amid the disruptions of evil and the bitterness of the passions, first the causes of the sickness should be cut off. For the beginning of medicine is the discovery of the causes of the illness, lest those things which harm afflict for a longer time with the increase of the ailment. Which the Law teaches us, for the leper was made to wait and when the sickness had not spread, then the leper was said to be clean in himself and his house likewise. 2 For whatever occurs beyond nature is unclean. This, therefore, is the health of the soul and the well being of the mind, that its flood of errors cease and its defect be fixed, lest it become worse. The cessation of the cause of fault and evil is perfect salvation, and the restoration of the unharmed vigour of the soul. Saint Ambrose, On Noah and the Ark, from Chapter 17 1 Gen. 8.2 2 Lev 13.5-6

Sickness And Healing

Et vidi, et ecce ventus turbinis veniebat ab Aquilone... Propheta ergo ea quae essent in finem ventura conspiciens, venire ab Aquilone ventum turbinis vidit, quia in extremo saeculi mentes hominum torporis sui frigore malignus spiritus gravius occupabit. Unde scriptum est: Vae terrae et mari, quia descendit diabolus ad vos habens iram magnam, sciens quia modicum tempus habet. Antiquus quippe adversarius insidiarum suarum molimina in humanis mentibus gravius exaggeravit. Contra cujus excrescentem superbiam incarnati manifestata est humilitas Dei: atque ut humanum genus a suo languore sanaret, tunc magna apparuit potentia medici, cum languor crevit aegroti. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia II Source: Migne PL 76.799d-800a

I looked and, behold, a storm wind was coming from the north... 1 Therefore the prophet, looking upon those things which shall come at the end, sees the storm wind coming from the north, because at the end of the ages the wicked spirit shall heavily occupy the minds of men with the frozen nature of his torpor, whence it is written, 'Woe to you land and sea, because the devil falls upon you in great anger, knowing that he has but a little time.' 2 The ancient adversary has heaped up a great mass of his snares in human minds, against which excrescence of pride the humility of God was made manifest in the Incarnation, even so that the human race might be healed of its sickness, for then when sluggishness had led to sickness did the great power of the physician appear. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 2 1 Ezek 1.4 2 Apoc 12.12

Judgement And Compassion

Videns autem Pharisaeus, qui vocaverat eum, ait intra se, dicens, Hic si esset propheta, sciret utique quae et qualis esset mulier quae tangit eum, quia peccatrix est. Ecce Pharisaeus veraciter apud se superbus, fallaciter justus, aegram reprehendit de aegritudine, medicum de subventione, qui ipse quoque de elationis vulnere aegrotabat, et ignorabat. Unde necesse semper est ut cum peccatores quosque coaspicimus,nosmetipsos prius in illorum calamitate defleamus. Quia fortasse in similibus aut lapsi sumus, aut labi possumus, lapsi non sumus. Et si censura magisterii debet semper virtute disciplinae vitia persequi, oportet tamen ut sollicite discernamus, quia districtionem debemus vitiis, compassionem naturae. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput VII Source: Migne PL 92.424d-425a

The Pharisee who had invited Him, seeing this, said to himself, 'If this man were a prophet, he would know what sort of woman she is who has touched him, for she is a sinner.' 1 Note that the Pharisee, truly proud in himself and falsely righteous, in sickness denounces sickness, and the physician for his aid, and in his elation he sickens from a wound of which he is ignorant. Whence it is always necessary that when we look upon sinners we should first lament ourselves in their ruin. Because perhaps we have fallen into similar things, or we may have fallen if we have not. And if it should be that the censure of a teacher should drive out faults with the virtue of discipline, yet it is necessary that we judge with care, for it is with a compassionate nature that we should draw from vice. Saint Bede, Commentary On The Gospel of Saint Luke, Book 3, Chapter 7 1 Lk 7.39

Raising Up

Ut autem sciatis: quia potestatem habet filius hominis in terra dimittendi peccata, ait paralytico: tibi dico, surge: tolle grabatum tuum, et vade in domum tuam. Verba sunt Evangelistae: et est argumentum a visibili effectu postestatis, ad invisiblem: ut demonstrata Deitate in corporali effectu, intelligatur operari invisibiliter in mente. Et litera per se patet: notabile autem est quod dicit. Surge: tolle grabatum tuum, et vade in domum tuam Et dicit tria: quorum primum, cordis in Deum notat elevationem: secundum, peccati in pondus transitionem: tertium, conscientiae quietem. Surge, enim est: sursum te age. Surge qui dormis et exurge a mortuis: et illuminabit tibi Christus. Si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextra Dei sedens: quae sursum sunt sapire, non quae super terram. Levemus corda nostra cum manibus in caelum. Tolle grabatum tuum. Ut pondus et onus fit, quod fuit delectatio resoluti. Sicut onus grave gravatae sunt super me. Qui me salvum fecit, ille mihi praecepit: tolle grabatum tuum et ambula in pace. Et vade in domum tuam Ire est proficere in merito: in domum ire, est per profectum in pacata conscientia quiescere: in domum suam ire, est in merito proprio, et non in alienis actibus curiosum esse. De primo horum. Ibant in similitudinem fulguris coruscantis. Euntes ibant et flebant mittentes semina sua. De secundo. Intrans in domum meam conquiescam cura illa: non enim habet amaritudinem. Scies quod pacatu fit tabernaculum tuum. De tertio Ex his quae penetrant domos otiosae simul verbosae. Edidit terra eorum ranas in penetralibus regum ipsorum. Et staim surrexit ille: et sublato grabato abiit coram omnibus: ita ut mirarentur omnes et honorificarent Deum: dicentes, quia nunquam sic vidimus. Duo tanguntur: salus et salutis fructus. Salus autem est subita, integra, vigorosa, et aperta. Subita quidem, quia statim integra, quia dissolutus per omnes artus consolidatus surrexit vigorosa, quia sublato grabato suo abiit aperta sive manifesta, quia coram omnibus fructus autem triplex est: via enim ad fidem est admiratio: et hanc tangit, cum dicit. Ita ut admirentur omnes... Gratiarum autem actio, est secundum et honorificarent Deum laus autem, est in hoc quod dicit quod nunmquam sic vidimus. Quis audivit unquam talia: aut quis vidit huic simile? Si non opera fecissem inter eos quoa nemo alius fecit: peccatum non haberent. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput II Source: Here p24

'But that you may know that the Son of Man has power on earth to forgive sins,' He said to the paralytic, 'I say to you, rise, take up your pallet, and go to your house.' 1 The words of the Evangelist are an argument from the visible effect of power to the invisible, so that Divinity is demonstrated in the bodily effect. Let what works unseen be understood in the mind. And the letter itself reveals it, for what He says is remarkable. 'Rise, take up your pallet and go into your house.' Which speaks of three things, the first of which is the elevation of the heart to God. The second is the passing away of the weight of sin. The third is the peace of the conscience. 'Rise,' that is, raise yourself up. 'Rise you who sleep and rise up from the dead and Christ shall enlighten you.' 2 'If you have risen with Christ, seek the things which are above, where Christ is sitting at the right hand of God.' 3 'Let us lift up our hearts with our hands to heaven.' 4 'Take up your pallet.' What was a comfort to the sick man is made a weight and a burden. 'As a burden weighing greatly upon me.' 5 'He who saved me, He it was who commanded me, 'Take up your pallet and go in peace.' 6 'And go into your house.' To go is to advance in merit. To go into the house is by progress to rest with a peaceful conscience. To go into one's own house, is to advance by one's own merit and not wander off to averse deeds. Concerning the first of these: 'They went off ... in a likeness of flashing lightning' 7 'Going out, they went and wept, sowing their seed.' 8 Concerning the second: 'Going into my house, I shall have rest by her care, for she has no bitterness.' 9 'You shall know that your tent is secure' 10 Concerning the third: 'From these who enter into houses are alike idle and verbose.' 11 'Their land sent frogs into the inner chambers of their king.' 12 'And immediately he arose, and taking up his pallet he went out before everyone, so that they were all amazed and honoured God, saying, 'We have never seen anything like this.' Two things are touched upon: salvation and the fruit of salvation. For salvation is sudden, whole, vigorous and evident. It is sudden because 'immediately' he was made whole, the weakness in every limb being made firm. 'He arose' with vigour, because then 'taking up his pallet he went out' and did so openly and manifestly, that the fruit before all be threefold: for the way to faith is by wonder, and this is touched on when it says: So that they were all amazed... Their act of thankgiving is according to 'and they honoured God', but their praise is in this which is said: 'We have never seen anything like this.' 'Who has heard of such a thing? Or who has seen anything like this?' 13 'If I had not done the works among them which no other has done, they would not have sin.' 14 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 2 1 Mk 2.10 2 Ephes 5.14 3 Col 3.1 4 Lament 3.41 5 Ps 37.5 6 Jn 5.11 7 Ezek 1.14 8 Ps 125.6 9 Wisd 8.16 10 Job 5.24 11 cf 2 Tim 3.6 12 Ps 104.30 13 Isaiah 66.8 14 Jn 15.24

Two Infirmities

Nam infirmitas corporis miseranda est, non odienda: infirmitas autem animae non est miseranda, sed odienda: quia infirmitas corporis non est in nostra poteste, ut aut non veniat super nos, aut recedet a nobis: infirmtias autem animae in nostra est potestate, ut aut non veniat super nos, aut recedat a nobis, Infirmitas enim corporis tenet nos, nec tenetur a nobis; infirmitas autem animae non tenet nos, sed tenetur a nobis. Ideo illa infirmitas miseranda est, hace odienda. Opus Imperfectum in Matthaeum, Homilia XXI Source: Migne PG 56.749

An infirmity of the body deserves compassion not hate, but an infirmity of the soul deserves hate not compassion, because an infirmity of the body is not in our power, that either it might not come upon us, or that it might go from us, but an infirmity of the soul is in our power, that either it might not come upon us, or that it might go from us. For an infirmity of the body holds us, it is not held on to by us, and an infirmity of the soul does not hold us, but it is held on to by us. Therefore the former infirmity deserves compassion, the latter hate. Opus Imperfectum on Matthew, from Homily 21

Calling And Healing

Hoc audito, Iesus ait illis; non necesse habent sani medico, sed qui male habent: non enim veni vocare iustos, sed peccatores. Hic ponitur repressio murmuris uno verbo, non necesse habent sani, vere sani, vel qui se sanos reputant: sani enim non indigent, qui autem se reputant sanos non requirunbt nisi forte quoad medicinam praeservativam: sed hic loquitur de purgationibus. Sed qui male habent... Ideo dicitur Quod unguentarius pigmenta facit suavitatis: et unctiones conficiet sanitatis. Appropians alligavit vulnera eius, infundens oleum et vinum: et duxit in stabulum et curam eius egit. Ut mederer contritis corde misit me. Non enim veni... Concludit hic omni per sui adventus intentionem: dicens quia non vocatur nisi qui longe est, qui adhuc massae perditionis coniunctus est: et hic iustus non est qui longe sunt. Vocavit ad arcem et ad maenia civitatis. Quos praescivit conformes fieri imagini filii sui, hos et vocavit: et quos vocavit, illos et iustificavit: quos autem iustificavit, illos et magnificant. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput II Source: Here p25

Hearing this, Jesus said to them, 'Those who are healthy have no need of a physician, but those who are sick. I did not come to call the righteous but sinners.' 1 Here He restrains murmuring with a word, 'Those who are healthy have no need...' the truly healthy, or those who think themselves to be healthy. Those who are healthy do not lack, those who think themselves healthy do not seek, unless perhaps some sort of preservative medicine, but He speaks of purgation. But they who are sick... Therefore it is said, 'The pharmacist makes sweet substances and ointments for curing.' 2 'Coming to him he bound up his wounds, pouring on oil and wine, and he led him to an inn and took care of him.' 3 'He sent me that I might heal the contrite in heart.' 4 For I did not come... He concludes here with the reason of His coming, saying that no man is called unless he is at a distance, one who yet is bound up with the mass of the damned. It is the righteous man who is not distant. 'She called out to the citadel and to the city walls.' 5 'Those He foreknew, conformed to be images of His son, He called these, and those He called He justified, and those He justified He glorified.' 6 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 2 1 Mk 2.17 2 Sirach 38.7 3 Lk 10.34 4 Isaiah 61.1 5 Prov 9.3 6 Rom 8.29-30

Gifts And Suffering

Εἶπε ὁ ἀββᾶς Φορτᾶς· Εἰ θέλει με ὁ Θεὸς ζῇν, οἶδεν πῶς οἰκονομὴσει με· εἰ δὲ οὐ θέλει, ἵνα τί μοι τὸ ζῇν; Οὐ γὰρ παρὰ πάντῶν ἐδέχετό τι, καίτοι κλινήρης ὤν· ἐλεγε γάρ· Εἀν προσφέρῃ μοί τίς τί ποτε, καὶ οὐχὶ διὰ τὸν Θεὸν, οὔτε ἐγὼ ἔχω τι δοῦναι αὐτῷ, οὔτε παρὰ τοῦ Θεοῦ λαμβάνει μισθόν· οὐ γὰρ διὰ τὸν Θὸν προσήνεγκε· καὶ ἀδικεῖται ὁ προσενέγκας. Δεῖ γὰρ τοὺς ἀνακειμένους τῷ Θεῷ, καὶ πρὸς αὐτὸν βλέποντας μόνον, οὕτως εὐλαβῶς διακεῖσθαι, ὡς μήτε ὕβριν τινὰ ἠγεῖσθαι, κἂν μυριάκις ἀδικούμενοι τύχοιεν. Ἀποφθέγματα Των Ἁγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.436b

Father Phortas said, 'If God wants me to live, He knows how to treat me, but if he does not wish it, what is it to me to live?' He did not accept anything from anyone, even though he was bedridden, for he said, 'If at some time someone brings me something and it is not for the love of God, not only have I nothing to give to him, but he gains no reward from God because he did not bring it for the sake of God, and he who has brought it suffers a wrong. It is necessary that those who are dedicated to God and look to Him alone, are thus so piously disposed that they do not treat anything as an injury, not even if it happens that one is wronged a thousand times.' Sayings of the Desert Fathers, Palladius of Galatia

Sickness And Wonder

Τί ἔτι; Καλὸν φιλανθρωπία καὶ πτωχοτροφία καὶ τὸ τῆς ἀνθρωπίνης ἀσθενείας βοήθημα. Μικρὸν ἀπὸ τῆς πόλεως πρόελθε, καὶ θέασαι τὴν καινὴν πόλιν, τὸ τῆς εὐσεβείας ταμεῖον, τὸ κοινὸν τῶν ἐχόντων θησαύρισμα, εἰς ὃ τὰ περιττὰ τοῦ πλούτου, ἤδη δὲ καὶ τὰ ἀναγκαῖα ταῖς ἐκείνου παραινέσεσιν ἀποτίθεται, σῆτας ἀποσειόμενα καὶ κλέπτας οὐκ εὐφραίνοντα καὶ φθόνου πάλην καὶ καιροῦ φθορὰν διαφεύγοντα· ἐν ᾧ νόσος φιλοσοφεῖται καὶ συμφορὰ μακαρίζεται καὶ τὸ συμπαθὲς δοκιμάζεται. Τί μοι πρὸς τοῦτο τὸ ἔργον, ἑπτάπυλοι Θῆβαι καὶ Αἰγύπτιαι καὶ τείχη Βαβυλώνια καὶ Μαυσόλου Καρικὸς τάφος καὶ Πυραμίδες καὶ Κολοσσοῦ χαλκὸς ἄμετρος, ἢ ναῶν μεγέθη καὶ κάλλη τῶν μηκέτι ὄντων, ἄλλα τε ὅσα θαυμάζουσιν ἄνθρωποι καὶ ἱστορίαις διδόασιν, ὧν οὐδὲν τοὺς ἐγείραντας πλὴν δόξης ὀλίγης ὤνησεν; Ἐμοὶ δὲ θαυμασιώτατον, ἡ σύντομος τῆς σωτηρίας ὁδός, ἡ ῥᾴστη πρὸς οὐρανὸν ἀνάβασις. Οὐκ ἔτι πρόκειται τοῖς ὀφθαλμοῖς ἡμῶν θέαμα δεινὸν καὶ ἐλεεινόν, ἄνθρωποι νεκροὶ πρὸ θανάτου καὶ τετελευτηκότες τοῖς πλείστοις τοῦ σώματος μέλεσιν, ἀπελαυ νόμενοι πόλεων, οἰκιῶν, ἀγορῶν, ὑδάτων, αὐτῶν τῶν φιλτάτων, ὀνόμασι μᾶλλον ἢ σώμασι γνωριζόμενοι· οὐδὲ προτίθενται συνόδοις τε καὶ συλλόγοις κατὰ συζυγίαν τε καὶ συναυλίαν, μηκέτ' ἐλεούμενοι διὰ τὴν νόσον, ἀλλὰ μισούμενοι· σοφισταὶ μελῶν ἐλεεινῶν, εἴ τισι καὶ φωνὴ λείπεται. Τί ἂν ἅπαντα ἐκτραγῳδοίην τὰ ἡμέτερα, οὐκ ἀρκοῦντος τοῦ λόγου τῷ πάθει; Ἀλλ' ἐκεῖνός γε μάλιστα πάντων ἔπεισεν ἀνθρώπους ὄντας ἀνθρώπων μὴ καταφρονεῖν, μηδ' ἀτιμάζειν Χριστόν, τὴν μίαν πάντων κεφαλήν, διὰ τῆς εἰς ἐκείνους ἀπανθρωπίας· ἀλλ' ἐν ταῖς ἀλλοτρίαις συμφοραῖς τὰ οἰκεῖα εὖ τίθεσθαι, καὶ δανείζειν Θεῷ τὸν ἔλεον, ἐλέου χρῄζοντας. Διὰ τοῦτο, οὐδὲ τοῖς χείλεσιν ἀπηξίου τιμᾶν τὴν νόσον, ὁ εὐγενής τε καὶ τῶν εὖγεγονότων καὶ τὴν δόξαν ὑπέρλαμπρος, ἀλλ' ὡς ἀδελφοὺς ἠσπάζετο, οὐχ ὅπερ ἄν τις ὑπολάβοι κενοδοξῶν, τίς γὰρ τοσοῦτον ἀπεῖχε τοῦ πάθους;, ἀλλὰ τὸ προσιέναι τοῖς σώμασιν ἐπὶ θεραπείᾳ διὰ τῆς ἑαυτοῦ φιλοσοφίας τυπῶν, καὶ φθεγγομένη καὶ σιωπῶσα παραίνεσις. Καὶ οὐχ ἡ μὲν πόλις οὕτως, ἡ χώρα δὲ καὶ τὰ ἐκτὸς ἑτέρως· ἀλλὰ κοινὸν ἅπασιν ἀγῶνα προὔθηκε τοῖς τῶν λαῶν προεστῶσι, τὴν εἰς αὐτοὺς φιλανθρωπίαν καὶ μεγαλοψυχίαν. Καὶ ἄλλων μὲν οἱ ὀψοποιοὶ καὶ αἱ λιπαραὶ τράπεζαι καὶ τὰ μαγείρων μαγγανεύματα καὶ κομψεύματα καὶ οἱ φιλόκαλοι δίφροι, καὶ τῆς ἐσθῆτος ὅση μαλακή τε καὶ περιρρέουσα· Βασιλείου δὲ οἱ νοσοῦντες καὶ τὰ τῶν τραυμάτων ἄκη καὶ ἡ Χριστοῦ μίμησις, οὐ λόγῳ μέν, ἔργῳ δὲ λέπραν καθαίροντος. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος ΜΓ', Εἰς τὸν μέγαν βασίλειον, ἐπίσκοπον Καισαρείας Καππαδοκίας, ἐπιτὰφιος Source: Migne PG 36.577c-580c

What more? Philanthropy is noble, and also support of the poor, and aid given to human infirmity. Go a little way from the city and behold a new city, a storehouse of piety, a common treasury of those who possess, in which the excesses of their wealth, and even their necessities, because of his exhortations, are stored, from which the moth has been shaken and which no more appear pleasing to the thief, 1 escaping the strife of envy and the corruption of time's passing. There sickness is regarded philosophically, and misfortune is thought a blessing, and sympathy is put to the test. Why should I compare this work with Thebes of the seven gates, and Egyptian Thebes, and the walls of Babylon, and the Carian tomb of Mausolus, and the Pyramids, and the immeasurable bronze weight of the Colossus, or the size and beauty of shrines that are no longer exist, and all those other things at which men wonder, and of the historic record, from which those who raised them gained nothing but a small scrap of fame? Mine is the most wonderful, it is the short road to salvation, the easy ascent to heaven. No longer before our eyes is set a terrible and piteous spectacle, men dead before death, the greater part of whose limbs have been mortified, who have been driven away from their cities and homes and public places and fountains, and even from their loved ones, who are now recognised only by their names rather than by their features. They are no longer placed before us at our gatherings and meetings, according to our associations and fellowships, and those composers of tragic songs are not pitied but abhorred, if any of them still have a voice. Why should I try to express in tragic style all our experiences, when no tongue can measure the suffering? But it was him above all others who persuaded men not to despise those who are men, nor dishonour Christ, the one Head of all, by their inhumanity toward them, but to use the misfortunes of others to firmly establish themselves, and to lend to God that mercy of which they have need. Therefore He did not disdain to honour disease with his lips, even though he was noble, and of good lineage and of brilliant reputation, but he greeted them as brothers, and not, as some may suppose, from vainglory; for who was so far removed from such an affliction? But he took the lead in tending to bodies, as a consequence of his philosophy, and so gave not only spoken but also silent instruction. The effect of this is seen not only in the city, but in the country and beyond. Even the foremost of the people have competed with one another in their philanthropy and generosity to them. Others had their cooks, and expensive tables, and the dishes and dainties of gourmands, and exquisite carriages, and soft and flowing robes, Basil had the sick and the healing of their wounds, and the imitation of Christ, by cleansing leprosy, not by a word, but by action. Saint Gregory Nazianzus, from Oration 43, Funeral Oration on Saint Basil the Great, Bishop of Cæsarea in Cappadocia. 1 Mt 6.19-20

Prayer And Healing

Βλέπω σε, ἀδελφὲ, ὅτι ψώρας πoλλῆς ἐμπεπλησμένος ὑπάρχεις κατὰ τὸν ἔσω ἄνθρωπον ἀπὸ κεφαλῆς ἕως ποδῶν, ἦς οὐκ ἂν δύναιο καθαρθῆνᾶι, εἰ μὴ ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμα σου πρὸς τὸν Θεὸν τὸν φωτίζοντα ἡμᾶς τοῖς θείοις προστάγμασι, καὶ ζωοποιοῦντα τοὺς ἐν τῇ ἀμελείᾳ νενεκρωμένους, καὶ τῆς ἐξ ὕψους σοφίας τὴν δρόσον παρέχοντα, ἰωμένην πᾶσαν νόσον ψυχῆς, καὶ πᾶσαν μαλακίαν· Ἡ γὰρ δρόσος παρὰ σοῦ, φησὶν ἡ Γραφὴ, ἴαμα αὐτοῖς ἐστι. Καὶ πάλιν λέγει ὁ Θεός· Καὶ ἔσομαι αὐτῷ ὡς δρόσος, καὶ ἀνθήσει ὡς κρίνον. Αὕτη τοίνυν ἡ δρόσος, ἐπελθοῦσα καὶ νῦν τῇ ἐκ φιληδονίας φλεγομένῃ καρδίᾳ σου, καὶ διασυρίσασα πνεύματι γεληνιαίῳ, καὶ αὔρᾳ τινὶ εἰρηνικῇ, καὶ λεπτῇ, ἐκτινάξει σου τὴν φλόγα ὥσπερ τῆς βαβυλωνίας ποτὲ καμίνου, καὶ ἀναψύξει, καὶ σώσει σε ἀληθῆ φιλόσοφον ἀπεργαζομένη, καὶ πείθουσα μηκέτι πολλὰ καθεύδειν, ἀλλ' ἀγρυπνεῖν ἐκθύμως. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΚΘ' Τιμοθηευς Ὑποδιακονῳ Source: Migne PG 79.96d-97a

I see, brother, that according to the internal man you are covered in many itching scabs from your head to your feet, for which you shall never be able to be clean, unless your spirit is in vigil toward God through the night, He who enlightens us with Divine commandments and return us to life in the carelessness of our dying, and bestows from the heights the dew of wisdom, which heals every sickness and weakness of the soul. Scripture says: 'For the dew from you is medicine to them.' 1 And again God says: 'And I shall be to him like dew and he shall flourish like the lily.' 2 So this dew coming to your heart, which burns with intemperance and pleasures, shall drive off the flames with a spirit of tranquillity and a calm breeze and a gentle breath, just as He once cooled the furnace of Babylon, and save you, the work of a true philosopher, even persuading you not to sleep too much, but to watch ardently. Saint Nilus of Sinai, Book 1, Letter 29, to Timothy the Subdeacon 1 Isaiah 26.19 Sept 2 Hosea 14.5

Matthew And The Paralytic

Dum transiret inde, vidit hominem. Fratres, deterius sedebat in telonio publicanus iste, quam paralyticus, de que ante diximus, jacebat in lecto. Quia ille carnis patiebatur paralysim, iste mentis; in illo fuerat compago turbata membrorum, in isto totus ordo fuerat sensuum dissipatus; ille jacebat captus carne, sedebat corpore et animo iste captivus; ille doloribus succumbebat invitus, iste vitiis voluntarius serviebat; iste sibi innocens avaritiae videbatur in crimine, ille se cognoscebat inter vulnera peccatorem; iste lucrorum cumulabat peccata, ille dolorum gemitibus peccata delebat. Merito igitur paralytico dicitur. Confide, fili, dimittuntur tibi peccata tua, quia compensarat delicta doloribus; publicano autem dicitur: Veni, sequere me. Hoc est, ut sequendo me repares quod consequendo pecuniam perdidisti. Sanctus Petrus Chrysologus, Sermo XXX, De Matthaei Source: Migne PL 52.284c-285a

While going on from there, He saw a man...1 Brothers, this tax collector was sitting at his booth in a worse state than the paralytic about whom we spoke earlier, 2 who was lying in bed. The latter was suffering from paralysis of the flesh, but the former from a paralysis of the mind; in the latter the arrangement of bodily members had been disturbed, in the former the whole order of judgment had been cast down; the latter was laying a captive of the flesh, the former was sitting a captive in body and spirit; the latter had succumbed to his sufferings unwillingly, the former was a willing servant of his vices; the former seemed in his own mind innocent of the crime of avarice, the latter recognized amidst his wounds that he was a sinner; the former was heaping up sins from his profits, while the latter was eliminating them with groans of pain. Rightly, then, is it said to the paralytic: 'Have confidence, son, your sins are forgiven you,' because he had made up for his sins by suffering. However, it is said to the tax collector: 'Come, follow me,' that is, so that by following me you repair what you have ruined by the pursuit of money. Saint Peter Chrysologus, from Sermon 30, On Matthew 1 Mt 9.9 2 Mt 9.1-8

Healing And Sacrifice

Volo, mundare. Et praecepit ei, ut et offerret munera, secundum quod praeceperat Moses. Quae illa? Per turturum, aut duos pullos columbarum. Omnis enim justitia in his est duobus: in abstinentia rerum malarum, et in opere rerum bonarum. Per turturem ergo jubet populum, ab infidelitate mundatum, sanctitatem offerre Deo in abstinentia rerum malarum: quoniam castitas spiritualis animae abstinentia est malorum, ut non coeat cum spiritu alieno, nec inspirationis ejus suscipiat semen, ne generat opera simila spiritui malo. Per columbam autem omne opus significat bonum, nascens ex caritate: quoniam caritas omne opus generat bonum. Qui ergo proximum summ diligit sicut se, nullum bonum subducit proximo suo, sicut nec sibi. Cum ergo has duas justitias impleverit quis, ab omni malo se abstinens, quod est castitatis, et omne bonum faciens, quod est caritatis, manifestus efficitur ille talis, quia ab infidelitatis lepra mundatus est, Sic enim populus emundatus, et talia sacrifica offerens Deo, factus est in testimoniam contra incredulos sacerdotes, qui gloriantes in litera legis, repulerunt auctorem legis, purificantem populum a peccatis, quem lex purificare non potuit. Et si tu complexus fueris verbum Dei cordis affectu, et tuam nihilominus animam attingit verbum, quoniam diligentes se diligit, sicut dicit in Proverbiis Salomon, et ab omni te infidelitatis lepra mundat. Cum autem te emundaverit, praecipit tibi, ut sacerdotibus te ostendas mundatum, castigans teipsum ab omni coninquinatione operis mali, et expandens caritatem tuam ad omnes per opera bona, ut per haec sacrificia a sacerdotibus cognoscaris, quia mundatus es, cum viderint te non facientem alteri quod pati non vis, sed adhuc et facientem omnibus quae tibi vis fieri. Si autem harum justitiarum sacrifica non obtuleris Deo, manifestus es omnibus, quia non es mundates, sed adhuc in priore infidelitate manes leprosus. Opus Imperfectum in Matthaeum, Homilia XX Source: Migne PG 56.750

I will, be clean. 1 And He commands him to offer gifts as Moses commanded. What are they? A pair of turtledoves, or two young doves. 2 All righteousness is in these two things: in abstinence from evils and in good works. A pair of turtledoves, therefore, he commands the people, cleansed from unfaithfulness, to offer in purity to God in the abstinence from evils things, because spiritual chastity is the abstinence of the soul from evils, that it not associate with a foreign spirit, nor receive the seed of its inspiration, lest it produce works similar to the evil spirit. By the dove is signified every good work which is born from love, because love produces every good work. Therefore he who loves his neighbour as himself, 3 brings no good to his neighbour that he does not to himself. When, then, someone fulfills these two types of righteousness, he abstains from every evil, which is chastity, and does every good, which is love, and it is manifest He does this, since he is cleansed from the leprosy of unfaithfulness. So indeed a people cleansed offer such sacrifices to God, which are witness against the unbelieving priests, who glorying in the letter of the Law, have rejected the author of the Law, a people purified from sin, whom the Law was not able to purify. And if you are embraced by the word of God in the depths of your heart, and the word touches your soul, because He loves the lovers of Him, as Soloman says in Proverbs, 4 He cleanses you from every leprosy of unfaithfulness. And when He has cleansed you, He commands you that you show your gifts to the priest, that by these sacrifices you are recognised by the priests that you have been cleansed, that is, when they see you not doing to another what you do not wish done to yourself, and doing to all what you do wish done to yourself. For if you do not bring these sacrifices of righteousness to God, you make manifest to all that you have not been cleansed, but that you yet remain a leper in unfaithfulness. Opus Imperfectum on Matthew, from Homily 20 1 Mt 11.28 2 Lev 14.22 3 Mt 22.37, Lev 19.18 4 Prov 8.17

Types Of Sickness

Et accesserunt ad eum turbæ multæ, habentes secum mutos, cæcos, claudos, debiles, et alios multos: et projecerunt eos ad pedes ejus, et curavit eos... Quod turbae obtulerunt Domino mutos, qui eum non laudant, vel non confitentur fidem; caecos, qui non intelligunt, etiamsi obtemperant jubentibis; surdos, qui non obtemperant etiamsi intelligunt; claudos, qui praecepta non implent. Sanctus Augustinus Hipponensi, Questiones in Evangelium Secundum Matthaeum, Liber Primus, XIX Source: Migne PL 35 1327

'Great multitudes came to Him, bringing with them the lame, the blind, the deaf, the crippled, and many others, whom they laid at His feet; and He healed them...  1 Those presented to the Lord mute are those who neither praise nor make profession of faith; blind, those who do not understand, even if they do obey their superiors; deaf, those who do not obey, even if they do understand; lame, those who do not keep the commandments. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 19 1 Mt 15.30