Books And Fruit

Εἴ σέ τι ὤνησεν ἡ τῆς βίβλου ἀνάγνωσις , δεῖξον ἐπὶ τῆς πράξεως. Εἰ δὲ μένεις ἐφ᾽ ὧν ἐκείνη καταηγορεί, φαίνῃ καταγινώσκων αὐτῆς. Καὶ πάντως ἐπὶ τούτοις ἡμεῖς οὔτε φθεγξόμεθά τι πρὸς σὲ διὰ γράμματος, οὔτε βιβλίον αἰτοῦντι παράσχωμεν, εἰ μὴ καὶ τῆς προτέρας καρπὸν θεασώμεθα. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΠΑ' Ἱερωνι Source: Migne 78.444d

If you have plucked some fruit from the reading of the book, show it in deeds. But if you remain as one whom it denounces, you seem to scorn it. And certainly because of such things we shall not speak to you through letters, nor attend to your requests for books, not until you we see some fruit. Saint Isidore of Pelusium, Book 1, Letter 481, to Hiero

The Treasure Of Wisdom

Infinitus enim thesaurus est hominibus: quo qui usi sunt, participes facti sunt amicitiae Dei, propter disciplinae dona commendati. Infinitum ideo thesaurum dicit esse sapientiae, quia quanto quis studiosius eam discit, tanto profundiorem esse cognoscit; et quanto magis in ea meditando profecerit, tanto ipsam altius petere intelliget; ideoque ipsius meditatores amicitiae Dei participes facti sunt, quia praeceptorum et voluntatis Dei veri fiunt agnitores: de quo ipsa Veritas ad discipulos in Evangelio ait: Jam non dicam vos servos, quia servus nescit quid faciat Dominus ejus. Vos autem dixi amicos: quia omnia quaecunque audivi a Patre meo nota feci vobis. Rabanus Maurus, Commentariorum In Librum Sapientiae Wisdom, Liber II, Caput III Source: Migne PL 109.669c

She is an endless treasure to men, by use of which they become friends of God, being commended for the gift of discipline. 1 The treasure of wisdom is said to be an endless because the more a man is more studious in learning from her, so the much more he is able to know deeply, and the more he advances in contemplation, so the much more he understands how to seek high things. Therefore those who meditate in this manner are made participants in the friendship of God, because they have truly become those who know the commandments and will of God, concerning which the Truth says to the disciples in the Gospel, 'Now I do not call you servants, because a servant does not know what his master will do, but I say you are friends because everything which I have heard from my Father I have made known to you.' 2 Rabanus Maurus, Commentary on the Book of Wisdom, Book 2, Chapter 3 1 Wisdom 7.14 2 Jn 15.15

Scripture's Understanding

Crescente autem per hoc studium innovatione mentis nostrae, etiam Scripturarum facies incipiet innovari, et sacratioris intelligentiae pulchritudo quodammodo cum proficiente proficiet. Pro capacitate enim humanorum sensuum, earum quoque species coaptatur, et vel terrena carnalibus, vel divina spiritalibus apparebit, ita ut hi quibus antea videbatur crassis quibusdam nebulis involuta, nec subtilitatem ejus deprehendere, nec fulgorem valeant sustinere. Sed ut hoc ipsum quod astruere nitimur, aliquo clarius pandatur exemplo, unum legis testimonium protulisse sufficiat, per quod etiam omnia praecepta coelestia secundum mensuram status nostri ad omne hominum genus probemus extendi. Scriptum est in lege: Non fornicaberis. Hoc ab homine carnalium adhuc obscenitatum passionibus obligato secundum simplicem litterae sonum salubriter custoditur. Ab eo autem qui jam ab hac actione lutulenta et impuro discessit affectu, necesse est idipsum spiritaliter observari, ut scilicet non solum a caeremoniis idolorum, sed etiam ab omni superstitione gentilium et auguriorum omniumque signorum et dierum ac temporum observatione discedat, vel certe ne quorumdam verborum aut nominum conjecturis, quae sinceritatem fidei nostrae polluunt, implicetur. Hac enim fornicatione etiam Jerusalem dicitur constuprata, quae fornicata est in omni colle sublimi, et sub omni ligno frondoso. Et quam Dominus iterum increpans per prophetam: Stent, inquit, et salvent te augures coeli, qui contemplabantur sidera et supputabant menses, ut ex eis annuntiarent ventura tibi. De qua fornicatione et alibi arguens eos Dominus, ait: Spiritus fornicationis decepit eos, et fornicati sunt a Deo suo. Quisquis vero a gemina hac fornicatione discesserit, habebit tertiam quam devitet, quae in lege et Judaismi superstitionibus continetur. De quibus Apostolus: Dies, inquit, observatis et menses et tempora et annos. Et iterum: Ne tetigeris, ne gustaveris, neque conjecturaveris. Quae de superstitionibus legis dicta esse non dubium est, in quas si quis inciderit, proculdubio moechatus a Christo, ab Apostolo non meretur audire: Despondi enim vos uni viro virginem castam exhibere Christo; sed illud ad eum quod sequitur voce ejusdem Apostoli dirigetur: Timeo autem vos, ne sicut serpens seduxit Evam astutia sua, ita corrumpantur sensus vestri a simplicitate quae est in Christo Jesu. Quod si immunditiam hujus quoque fornicationis effugerit, habebit quartam quae haeretici dogmatis adulterio perpetratur. De qua idem B. Apostolus: Ego, inquit, scio, quia post discussionem meam intrabunt lupi graves in vos, non parcentes gregi, et ex vobis ipsis surgent viri loquentes perversa, ut abducant discipulos post se. Hanc etiam qui potuerit declinare, caveat ne subtiliore peccato in fornicationis vitium collabatur, quae scilicet in cogitationum pervagatione consistit, quia omnis cogitatio non solum turpis, sed etiam otiosa, a Deo quantulumcumque discedens, a perfecto viro immundissima fornicatio deputatur. Sanctus Ioannes Cassianus, Collatio Decima Quarta, quae est prima abbatis Nesterotis, De Spiritali Scientia, Caput XI, De multiplici intellectu divinarum Scripturarum Source: Migne PL 49.972b- 974b

As the renewal of our soul grows by means of this study, the Scriptures will also begin to put on a new face, and the beauty of holier understanding will somehow advance with our advance. For their form is adapted to the capacity of men's understanding and they will appear earthly to carnal people, and Divine to spiritual ones, so that those to the former it appears to be wrapped in thick clouds and they cannot apprehend its subtleties nor endure its light. But to make what we are trying to accomplish somewhat clearer by an instance, it will be enough to produce a single passage of the law, by which we can prove that all the heavenly commands as well are applied to men in accordance with the measure of our state. It is written in the law, 'You shall not commit adultery.' 1 According to the simple meaning of the letter this is rightly observed by a man who is still in bondage to foul passions. But by one who has already forsaken these defiling acts and impure affections, it must be observed in the spirit, so that he may forsake not only the worship of idols but also all heathen superstitions and the observance of auguries and omens and all signs and days and times, or that at least he be not entangled in the conjectures of words and names which destroy the purity of our faith. For by fornication of this kind we read that Jerusalem was defiled, as she committed adultery on every high hill and under every green tree, 2 whom also the Lord rebuked by the prophet, saying, 'Let the augers of heaven stand up and save you, those who gazed at the stars and counted the months, that from them they might tell the things that shall come to you,' 3 of which fornication elsewhere also the Lord says in rebuking them, 'The spirit of fornication deceived them and they went whoring from their God.' 4 And the one who has cut off both these sorts of fornication, will have a third to avoid, which is contained in the superstitions of the law and of Judaism, regarding which the Apostle says, 'You observe days and months and times and years,' and again, 'Touch not, taste not, handle not.' Which things are without doubt said of the superstitions of the law, into which one who has fallen has certainly gone a whoring from Christ, and is not worthy to hear this from the Apostle, 'For I have espoused you to one husband, to exhibit you as a chaste virgin to Christ.' 5 But this which follows will be directed to him by the words of the same Apostle, 'But I am afraid lest as the serpent by his cunning deceived Eve, so your minds should be corrupted and fall from the simplicity which is in Christ Jesus.' But if one has escaped the uncleanness even of this fornication there will still be a fourth, which is committed by adulterous intercourse with heretical teaching. The blessed Apostle also speaks about this: 'I know that after my departure grievous wolves shall enter in among you, not sparing the flock, and of yourselves also shall arise men speaking perverse things so as to lead astray the disciples after them.' 2 And he who has been able to avoid even this, let him take care lest he fall by a more subtle sin into the evil of fornication, which is that which consists of wandering thoughts, because every thought which is not only shameful but even idle, departing even a little from God, is reckoned by the perfect man as the foulest fornication. Saint John Cassian, Conferences, Conference 14, which is the first of the Abbot Nesteros, Chapter 11, On the Manifold Understanding of Holy Scripture. 1 Exod 20.14 2 Jerem 3.6 3 Isaiah 47.13 4 Hosea 4.12 5 2 Cor 11.2 6 Acts 20.29-30

Study Wisdom

Ad sapientiae studiosam acquisitionem; Proverbiorum vigesimo septimo: Stude sapientie, fili mi. Filium vocat, quemcumque paterna affectione informat, sive sit iuvenis, sive senex. Augustinus: Ad discendum quod opus est nulla mihi aetas sera videri potest; quia, etsi senes magis docere deceat quam doceri, magis tamen decet eos discere, quam quid doceant ignorare. Stude, inquit, et hoc innuit vehementem diligentiam circa acquisitionem sapientiae adhibendam. Studium enim, ut dicit Tullis, est vehemens applicatio animi cum summa voluptate ad aliquid agendum. Haec autem vehemens animi applicatio requirit vacationem ab exterioribus occupationibus. Impar enim efficitur ad singula qui confusa mente dividitur ad multa, ut dicit Gergorius. Propter quod Ecclesiastici trigesimo octavo: Sapientiam scribe in tempore vacuitatus, id est vacationis ab opere exteriori; qui enim minoratur actu, scilicet exteriori, percipiet sapientiam, ut dicitur in eodem. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Prooemium Source: Here, 358c

Concerning the studious acquisition of wisdom, it is said in the twenty seventh chapter of Proverbs, 'Study wisdom, my son.' 1 He names him a son whoever he shapes with fatherly love, whether he is a youth or an old man. Augustine says: 'It does not seem to me that old age should be an obstacle to learning, because even if it befits the old to teach rather than to be taught, yet it is more befitting to learn something than to be ignorant of what one should teach.' 2 'Study,' it says here, and this signifies attachment to a concentrated desire for the acquisition of wisdom. For as Cicero says, 'Studiousness is the concentrated application of the soul with great pleasure for the accomplishment of something.' 3 But this concentrated application of the soul requires leisure from exterior occupations, since flaws come into each thing when a confused mind is divided among many things, as Gregory says. 4 About which it says in the thirty eighth chapter of Ecclesiasticus: 'Write wisdom in a time of quiet.' 5 That is, when one has leisure from exterior work. And in the same place: 'For he who is less in deeds,' that is exterior ones, 'acquires wisdom.' Saint Bonaventura, Commentary On Wisdom, Introduction 1 Prov 27.11 2 Aug Epist 166.1 3 Circero Rhet 1.25 4 Greg Reg Past 1.4 5 Sirach 38.25

Understanding And Teaching

Quid est quod ait: Appone cor ad doctrinam meam.? Et paulo post subjungit: Ecce descripsi eam tripliciter, in cogitationibus et scientia ut ostenderem tibi firmitatem et eloquia veritatis? Quomodo descripsit tripliciter doctrinam et scientiam? Aut quid est cor apponere ad doctrinam? Cor apponere est intelligere doctrinam sanctam et justam. Tripliciter vero descripsit suam doctrinam, quia unicuique praecepit ut eam studeat implere cogitatione, locutione, et opere. De quibus terminis dicit: Ne transgrediaris terminos antiquos, quos posuerunt patres tui? Terminos antiquos dicit terminos veritatis et fidei, quos habuerunt ab initio catholici doctores. Hoc ergo praecipit, ut sacrae fidei veritatem et evangelicae doctinae nemo aliter suscipiat, quam a sanctis Patribus est tradita, sive hoc praecipit, ut eloquia sacrarum Scipturarum nemo aliter interpretetur, nisi juxta uniuscujusque scribentis vel docentis sancti Spiritus veritatem et intentionem. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XXII Source: Migne PL 172.324a-b

Why does he say. 'Apply your heart to my teaching.' ? And a little after, 'Behold, I have described it in three ways, in thought and in knowledge, that I might show to you the firmness and elegance of truth.' ? 1 How has he described teaching and knowledge in three ways? Or what is it to apply the heart to teaching? To apply the heart is to understand holy and righteous teaching. But he describes his teaching in three ways, because he commands each one of us to strive to fulfill it in thought and speech and deed. Of what boundaries does he speak of with: 'Do not pass beyond the ancient boundaries that your fathers have established.' 2 He calls the ancient boundaries the boundaries of truth and faith that the catholic teachers had from the beginning. This, therefore, he commands, that no one should take up the truth of the holy faith and the teaching of the Gospel in any other way than according to the tradition of the Holy Fathers, or that no one should interpret the words of Holy Scripture in any other way but writing and teaching according to the truth and intention of the Holy Spirit. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 22 1 Prov 22.17, 20-21 2 Prov 22.28

A Warning Regarding Books

Scolastici vero tam docentes quam addiscentes, ammonendi sunt de artificioso studio in libris, prout ait Seneca epistola ii. Distrahit librorum multitudo, itaque cum legere non possis quantum habueris, satis est habere quantum legas. Sed meo inquis: hunc librum evoluere volo, meo illum, fastidientis stomachi est multum degustare, que vero varia sunt et diversa, inquinant non alunt probatos itaque semper lege, et siquando ad alteros diveretere libuerit, ad priores redi. Moneat ergo ut fiat diligens inspectio, et inspectorum impressa rememoratio, unde idem epistola xlvi: Non refert quam multos sed quam bonos habeas libros, lectio certa prodest, varia delectat, multitudo enim librorum onerat, non instruit, et satius est, paucis auctoribus te tradere, quam errare per multos xl. enim milia librorum Allexandriae arserunt et cetera. Cum ergo innumerabiles sunt libro, non potest homo pervenire ad ominum inspectionem. Studeas igitur in autenticis et utilibus, non enim est finis faciendi libros, Ecclesiastici xxi. Johannes Gallensis, Communiloquium sive Summa Collationum, Quinta Pars, Distinctio Secunda, Capitulum secundum: Qulaes libros habere debent studentes Source: here, p202

However scholars, who are as much teachers as learners, have been warned against a false study of books, as Seneca says in his second letter, 'A multitude of books distracts, so if you cannot read all the books you have, you have enough when you have the books you can read. But if you should say to me, 'I wish to open this book at one time and another at another time.' I say that it is a fussy stomach that tastes many dishes, and when they are quite various and diverse they upset rather than nourish. Always read proven authors, and if at some time it pleases you to turn to different ones, go back to what you have read before.' 1 Therefore he admonishes that there should be a diligent inspection and the impressing of remembrance on those who read, whence he says in his forty sixth letter: 'It matters not if you have many books but rather if they are good ones. Sure reading improves, variety merely amuses.' 1 A multitude of books oppresses, it does not instruct. It is better to make use of a few authors than to err with many. In the fortieth letter: 'A thousand books of Alexandria burnt, etc.' 3 Therefore, when there are countless books, no man is able to give them all his full attention. So study what is true and profitable, for 'of making books there is no end.' 4 John of Wales, The Communiloquium, Fifth Part, Second Distinction, Second Chapter, What Books One Should Have For Study 1 Seneca Epis 2.3-4 2 Seneca Epis 45.1 3 Seneca Tranq Anim 9 4 Eccles 21.12

Weariness And Support

Sunt qui in studiis spiritualibus fatigati, et versi in teporem, atque in defectu quodam spiritus positi, ambulant tristes vias Domini, corde arente et taedente accedunt ad quaeque injuncta, frequenter murmurant; longos dies, longas conqueruntur et noctes, loquentes cum sancto Job: Si dormiero, dicam: Quando consurgam? et rursum exspectabo vesperam. Ergo ubi contingit tale aliquid pati, si misertus Dominus appropiet nobis in via qua ambulamus, et incipiat loqui de coelo qui de coelo est, nec non favorabile quidpiam cantare nobis de canticis Sion, narrare etiam de civitate Dei, de pace civitatis, de aeternitate pacis, de statu aeternitatis: dico vobis, erit pro vehiculo animae dormitanti et pigritanti laeta narratio, ita ut pellat omne fastidium ab animo audientis, et a corpore fatigationem. An tibi aliud vel pati, vel petere ille videtur, qui ait: Dormitavit anima mea prae taedio, confirma me in verbis tuis? Et nonne cum obtinuerit, clamabit: Quomodo dilexi legem tuam, Domine! tota die meditatio mea est? Sunt enim quaedam verba Verbi sponsi ad nos, nostrae meditationes de ipso et ejus gloria, elegantia, potentia, majestate. Non solum autem, sed et cum avida mente versamus testimonia ejus et judicia oris ejus, et in lege ejus meditamur die ac nocte; sciamus pro certo adesse sponsum, atque alloqui nos, ut non fatigemur laboribus, sermonibus delectati. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo XXXII, Qualiter Christus suscipitur ab anima sancta tanquam sponsus, et ab anima infirma tanquam medicus. Item de differentia cogitationum, unde oriantur. Source: Migne PL 183.947b-c

There are those who are wearied amid the study of spiritual things and become lukewarm, and the spirit is in eclipse, so that they walk sadly on the ways of the Lord, turning with hearts that are arid and tired to whatever is required of them, and often grumbling, complaining of long days and long nights, and saying with Job: 'If I lie down I say: 'When shall I rise?' And again I long for the evening.' 1 When such a thing comes about, if the merciful Lord draws near to us on the way we walk, and He who is from heaven begins to talk to us about heaven, singing to us not our least favourite song from among the songs of Zion, and telling of the city of God, of the peace of that city, of the eternity of that peace and of the state of eternity, I say to you that this joyful discourse will be as a carriage to the soul which is drowsy and listless, for it drives off all aversion from the soul of the one who hears, and all weariness from the body. Does it not seem that this is what was felt and requested by the one who said: 'My soul has slept because of weariness, fortify me with your words'? And when he obtains his request will he not cry out: 'How I love your law, O Lord! All day long it is my study!'? 2 For in a certain way the words of the Bridegroom to us are our meditations on His glory, and elegance, and power, and majesty. And not only that, but when our eager minds study His testimonies and the judgements from His mouth, when we meditate on his law day and night, 3 let us know that the Bridegroom has certainly come near, and that He speaks words of joy to us, so that we are not exhausted in our labours. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 32, How Christ is taken up by the holy soul as the Bridegroom and by the infirm soul as a physician, and concerning different thoughts, whence they arise. 1 Job 7.4 2 Ps 118.97,28 3 Ps 1.2

Scripture And Life

Ἀλλὰ πρὸς τὴν ἐκ τῶν Γραφῶν ἔρευναν καὶ γνῶσιν ἀληθῆ, χρεία βίου καλοῦ καὶ ψυχῆς καθαρᾶς καὶ τῆς κατὰ Χριστὸν ἀρετῆς, ἵνα δι' αὐτῆς ὁδεύσας ὁ νοῦς τυχεῖν ὧν ὀρέγεται καὶ καταλαβεῖν δυνηθῇ, καθ' ὅσον ἐφικτόν ἐστι τῇ ἀνθρώπων φύσει περὶ τοῦ Θεοῦ Λόγου μανθάνειν. Ἄνευ γὰρ καθαρᾶς διανοίας καὶ τῆς πρὸς τοὺς ἁγίους τοῦ βίου μιμήσεως, οὐκ ἄν τις καταλαβεῖν δυνηθείη τοὺς τῶν ἁγίων λόγους. Ὥσπερ γὰρ εἴ τις ἐθελήσειεν ἰδεῖν τὸ τοῦ ἡλίου φῶς, πάντως τὸν ὀφθαλμὸν ἀποσμήχει καὶ λαμπρύνει, σχεδὸν ὅμοιον τῷ ποθουμένῳ ἑαυτὸν διακαθαίρων, ἵνα οὕτως φῶς γενόμενος ὁ ὀφθαλμὸς τὸ τοῦ ἡλίου φῶς ἴδῃ, ἢ ὡς εἴ τις θελήσειεν ἰδεῖν πόλιν ἢ χώραν, πάντως ἐπὶ τὸν τόπον ἀφικνεῖται τῆς θέας ἕνεκεν· οὕτως ὁ θέλων τῶν θεολόγων τὴν διάνοιαν καταλαβεῖν, προαπονίψαι καὶ προαποπλῦναι τῷ βίῳ τὴν ψυχὴν ὀφείλει, καὶ πρὸς αὐτοὺς τοὺς ἁγίους ἀφικέσθαι τῇ ὁμοιότητι τῶν πράξεων αὐτῶν, ἵνα σὺν αὐτοῖς τῇ ἀγωγῇ τῆς συζήσεως γενόμενος, τὰ καὶ αὐτοῖς ἀποκαλυφθέντα παρὰ Θεοῦ κατανοήσῃ, καὶ λοιπὸν ὡς ἐκείνοις συναφθεὶς ἐκφύγῃ μὲν τὸν τῶν ἁμαρτωλῶν κίνδυνον καὶ τὸ τούτων πῦρ ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ἀπολάβῃ δὲ τὰ τοῖς ἁγίοις ἀποκείμενα ἐν τῇ τῶν οὐρανῶν βασιλείᾳ, ἃ ὀφθαλμὸς οὐκ εἶδεν, οὐδὲ οὖς ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπων ἀνέβη, ὅσα ἡτοίμασται τοῖς» κατ' ἀρετὴν βιοῦσι, καὶ ἀγαπῶσι τὸν Θεὸν, καὶ Πατέρα, ἐν Χριστῷ Ἰησοῦ Κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ αὐτῷ τῷ Πατρὶ σὺν αὐτῷ τῷ Υἱῷ ἐν ἁγίῳ Πνεύματι, τιμὴ καὶ κράτος καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἅγιος Αθανάσιος ο Μέγας, Λόγος περί της Ενανθρωπίσεως του Λόγου Source: Migne PG 25.196c-197a

But for the study of the Scriptures and true knowledge of them a good life is needed and a pure soul, and virtue according to Christ, so that the mind, travelling by it, may be able to reach out and grasp what it desires, as much as it is accessible to human nature to learn about the Word of God. For without a pure intellect and a modelling of life according to those holy, it is not possible that a man could comprehend their words. For just as if some man wished to see the light of the sun, he would wipe and brighten his eye, cleansing himself to some extent according to what he desires, so that the eye, becoming light, may see the light of the sun, or as if a man wished to see a city or land, he would at least come to the place where he may see it, thus he who wishes to understand the mind of those who speak of God must begin by washing and cleansing his soul by his way of life and approach the holy ones themselves by imitating their deeds, so that associated with them in their conduct, he may grasp what has been revealed to them by God, and after, closely bound to them, he may escape the peril of the sinners and their fire at the day of judgment, and receive what is laid up for the saints in the kingdom of heaven, which 'the eye has not seen, nor ear heard, neither has it entered into the heart of man,' 1 whatever is prepared for those who live a virtuous life, and love the God and Father, in Christ Jesus our Lord, through whom and with whom be to the Father Himself, with the Son Himself, in the Holy Spirit, honour and might and glory for ever and ever. Amen. Saint Athanasius the Great, On The Incarnation of The Word 1 1 Cor 2:9

Study And Deeds

Φρυάττῃ ἐπὶ τῇ ἀναγνώσει τῶν Γραφῶν, καὶ μεγαλαυχεῖς φυσώμενος ἐπὶ ταῖς θεωρίαις, ἀντὶ καρπῶν ψιλὰ τὰ φύλλα κατέχειν τερπόμενος, καὶ μυκτηρίζεις τοὺς γνῶσιν μὴ ἔχοντας. Τοῦτο δ' ἂν καὶ σκηνικοὶ πολλάκις ποιῆσαι δυνήσονται. Ἀλλ' ἔργοις μᾶλλον εὐαρέστοις τῷ Θεῷ τὴν σαυτοῦ ψυχὴν ὡραϊσαι καὶ κοσμῆσαι θέλησον· Οὐαὶ γὰρ, φησὶ, γραμματεῦσι καὶ θαρισαίοις ὑποκρινομένοις τὴν μάθησιν τῶν μακαρίων λόγων, ὅτι λέγουσι τὰ χρηστὰ, καὶ οὐ ποιοῦσιν αὐτά. Πρότερον τοίνυν πρᾶξον, καὶ μετὰ τοῦτο δίδασκε. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΠΓ' Εὐγενιῳ Διακονῳ Source: Migne PG 79.120b

You vaunt on account of your study of Scripture, and exult because of your insights, delighting therefore to have the bare leaves rather than the fruit, and you sneer at those who lack such knowledge. But even actors can often do this. You should wish to bedeck and adorn your soul with deeds pleasing to God. 'Alas to you,' He says, 'Scribes and Pharisees, who make a lie of the words of the Divine teaching; for they speak of good things and do not do them.' 1 First do, and then teach. Saint Nilus of Sinai, Book 1, Letter 83, To Eugenius the Deacon 1 Mt 23.3

Knowledge And Grace

Sicut enim qui vere esurit, tamdiu petit cibum, donec impleat necessitatem corporis sui, nec potest cessare, necessitas enim urget, quia sine cibo vivere non potest, ita et qui vere desiderat gratiam Dei, cessare non potest a petendo, sciens quia salvus fieri non potest sine gratia Dei. Adhuc quaerite, interrogantes sacerdotes caeterosque habentes scientiam spiritualium Scripturarum, sicut praecepit lex: Interroga patrem tuum, et dicet tibi, seniores tuos, et annuntiabunt tibi. Quaerite studio et labore, legentes Scripturas legis et prophetarum. Nam Deus ita nos disposuit esse, ut nec studentes et laborantes circa Scripturas acquiramus salutem scientiae sine gratia Dei, ut ne nobis imputemus quod scimus; nec tamen gratiam acquiramus, nisi studuerimus et laboraverimus circa Scripturas, ne donum Dei detur negligentibus. Gratia eim adjutorium est infirmitatis humanae: adjutorem autem non dormientibus datur, sed festinantibus, et praevalentibus. Sicut enim in bello non omnis, qui pugnat, vincit, nemo tamen vincere potest, nisi pugnaverit: sic non omnes, qui student et legunt, acquirunt scientiam spiritualem, nemo tamen acquirere potest, nisi qui aut studiosus fuerit ad legendum, aut assiduus ad audiendum. Et infideles quidem, et non timentes Deum inveniunt scientiam legendo et studendo, sed non illam quae ex Deo est, quae per Spiritum Sanctum datur, sed hanc quae est ex natura carnali, quae per exercitationem carnis acquiritur, quam habuerunt etiam et gentilium studiosi. Multa enim differentia est inter scientias istas. Opus Imperfectum in Matthaeum, Homilia XVIII 'Petite et dabitur vobis, quaerite et invenietis: pulsate et aperietur vobis' Source:  Migne PG 56.730-731

For as he who genuinely hungers, while he does so, seeks food, and until he has relieved the necessity of the body he cannot stop, for necessity urges him, and without food he is not able to live, thus even he who truly desires the grace of God is not able to stop seeking it, knowing that he is not able to be saved but by the grace of God. While you seek, question the priests and others who have spiritual knowledge of the Scriptures, as the law commands: 'Question your father and he shall speak to you, your elders, and they shall declare it to you.' 1 Seek with zeal and labour, reading the writings of the Law and the Prophets. For God has thus arranged it that zealously labouring over the Scriptures we shall not acquire the good of knowledge without the grace of God, lest we claim for ourselves what we know, for if we do not acquire grace, even if we sweat and toil over the Scriptures, the gift of God is not given to the negligent. For grace is a help for our human infirmity, and it is a help that is not given to those who sleep, but only to the active and the worthy. For as in war not all who fight prevail, yet no one is able to prevail unless he fights, so not all who strive and labour acquire spiritual knowledge, and yet no one is able to acquire it unless he who is eager when it comes to reading and attentive when it comes to hearing. Certainly those who are unfaithful and who do not revere God, they find knowledge by reading and studying, but not that which is of God, which is given by the Holy Spirit, but that which is from material nature, which is acquired by the exertion of the flesh, and this even the scholars of the Gentiles possessed. There is indeed a great difference between these types of knowledge. Opus Imperfectum on Matthew, from Homily 18, On 'Ask and it shall be given to you, seek and you shall find, knock and it shall be opened to you.' 1 Deut 32.7

Seeking Treasures

Simile est regnum caelorum thesauro abscondito in agro, usque, et emit agrum illum. Thesaurus absconditus est coeleste desiderium: ager, disciplina coelestis studii est, in quo abscondetur thesaurus a favore humano, ut ab immundis spiritibus servetur. Quem profecto agrum venditis omnibus comparat, qui cuncta sua terrena desideria per custodiam coelestis desiderii calcat. Sive thesaurus in agro duo sunt testamenta, in quibus multa sentiens latere, per contemptum temporalium rerum otium sibi comparat, ut sit dives in agnitione Dei; quod thesaurum tunc non indivia celat, sed abscondit ne perdat. Iterum simile est regnum coelorum homini negotiatori, quaerenti bonas margatias, etc. Inventa una margarita pretiosa, omnia quae habuit vendidit; quia in comparatione coelestis vitae omnia habita vilescunt. Si vero sanctos homines scrutare vis, unum Jesum Christum, qui absque culpa est, omnibus meliorem invenies. Si intellectum quaeris, illum solum caeteris praeeminere probaveris: In principio erat Verbum, et mandatis omnibus sic charitas est excellentior, in qua omnia restaurantur, et in caeteris libris Evangelium fortius esse probatur. Sanctus Beda, In Matthaei Evangelium Expositio, Liber II, Cap XIII Source: Migne PL 92.69a-c

'The kingdom of heaven is like treasure hidden in a field...' until '...he bought the field.' 1 The hidden treasure is heavenly longing, the field is the discipline of heavenly studies, in which the treasure is hidden from human passions, that it be protected from unclean spirits. And he is compared to someone who sold everything to buy the field, who every desire for worldly things is trampled on by the care of heavenly longing. Or the treasure in the field is the Two Testaments in which many things are hidden, and through contempt of temporal things a man acquires it, that he may be rich in the knowledge of God, which treasure he then hides, not on account of jealousy, but he stores it away lest he ruin it. Again the kingdom of heaven is like a merchant seeking good pearls... 1 When he discovers one precious pearl, he sells everything he has because in comparison to the heavenly life everything in this life is vile. If you truly wish to mark holy men, you shall find the one Jesus Christ, who is free from blame, better than all. If you seek to understand, you should test for Him alone who is preeminent above all others: 'In the beginning was the Word,' 3  just as love is more excellent than every commandment, 4 in which everything is restored, and in the other Gospels it is confirmed. Saint Bede, Commentary on the Gospel of Matthew, Book 2, Chap 13 1 Mt 13.44 2 Mt 13.45 3 Jn 1.1 4 1 Cor 13.13

The Travails Of Seeking

Εκὰλεσα αὐτὸν, καὶ οὐχ ὑπήκουσέ μου. Ἀναστήσομαι καὶ κυκλώσω ἐν τῇ πόλει. Ἀναγνώσομαι τὸν νόμον, ἀναγνώσομαι τοὺς προφήτας, ἐρευνήσω τὰ Εὐαγγέλια. Ταῦτα δὲ κατανυγεῖσα τῷ Θείῳ πόθῳ φησί· Ἐπὶ κοίτην μου ἐν νυξίν. Κοίτην ὀνομάζει τὴν τελειοτέραν τοῦ ἀγαθοῦ μετουσίαν, καὶ νύκτα· λέγει τὸν τῆς κοίτης καιρόν. Διὰ δὲ τοῦ ὀνόματος τῆς νυκτὸς ἐνδείκνυται τῶν ἀοράτων τὴν θεωρίαν, καθ' ὁμοιότητα Μωῦσέως, τοῦ ἐν τῷ γνόφῳ γεγονότος ἐν ᾦ ἦν ὁ Θεός. Τοῦ αὐτοῦ. Οὐ γὰρ ᾔδειν τίς ἦν ὁ τρώσας με. Θεογνωσίαν μοι κοιμωμένῃ ἐνέσπειρεν ὁ Λόγος. Ταχέως διαναστᾶσα, ζητῶ τὸν τρώσαντα, καὶ παρακαλῷ αὐτῷ ὀφθῆναί μοι, καὶ περιέρχομαι ζητοῦσα τὸν ἀδελφιδοῦν μου. Ἅγιος Ἀθανάσιος, Εἰς Τα Ἀσματα Των Ἀσμάτων, Ἐκλογή Source: Migne PG 27.1348d-1349a

I called him and he did not answer me. I rose up and went about the city. 1 I read the Law, I read the Prophets, I study the Gospel. These things, she says, strike me with Divine love: On my bed in the night. 2 The bed it names the perfect participation in goodness, and the night as the right time for the bed. For by the name of night is indicated the contemplation of invisible things, as in the manner of Moses, who was in the darkness in which was God. 3 On the same. I did not know who it was that wounded me. While I was asleep the Word sowed Divine knowledge in me. Swiftly I rose up seeking the one who wounded me, and I cried out that he be shown to me, and I wandered about seeking my brother's son.  Saint Athanasius, Fragment on The Song of Songs 1 Song 3.2 2 Song 3.1 3 Exodus 20.21

A Reader Questioned

Ἡδέως ἂν ἐροίμην σε Γραφικῶς τὸν Αἰθίοπα τὴν γνώμην· Ἆρα γε γίνώσκεις ἂ ἀναγινώσκεις; Ὥς τινες γάρ φασι, ρήμάτων μνημονεύεις τινῶν τοῦ θεοπνεύστον Πατρὸς ἡμῶν Βασιλείου, οὗ τῶν πραγμάτων κατ' οὐδὲν μνημονεύεις. Εἰ δὲ ἀληθὴς εἶ τοῦ ἀνδρὸς ἐραστὴς, ἔογοις τοὺς ἐκείνου λόγους ἐπίδειξαι, δι' ὦν τὰ ἤθη κανόνι φιλοσοφίας ἐῥῥύθμισεν. Εἰ γὰρ τὴν κατὰ μεθυόντων τοῦ ἀνδρὸς μετεχειρίσω πυκτίδα, σαυτὸν εὑρήσεις ἐκεῖ, τὸν μυρίον ἐσμὸν τῶν αἰσχυνῶν ὑπομένοντα. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, ΞΑ' Ζωσιμῳ Source:  Migne PG 78. 221, 224

Cheerfully I might inquire of you who have an Ethiopian mind, 'Do you understand what you read?' 1 For some say that you remember some of the words of our divinely inspired father Basil but have no mind to practice the deeds. If truly you would be a lover of that man, then show his words in deeds, by whom was composed a wisdom loving rule for the direction of life. For if the writings of the man opposed to the drunkenness of men you merely hold in your hands you shall find there but myriad reasons for the tribulations of disgrace. Saint Isidore of Pelusium, Book 1, Letter 61, To Zosimus 1 Act 8.27

Unlettered Men

Comperto quod homines essent sine litteris et idiotae, admirabantur. Illitterati mittuntur ad praedicandum, ne fides credentium, non virtute Dei, sed eloquentia atque doctrina fieri putaretur, ut Apostolus ait, Non in sapientia verbi, ut non evacuetur crux Christi. Idiotae enim dicebantur, qui propria tantum lingua, naturallique scienti contenti, litterarum studia nesciebant. Sanctus Beda, Super acta Apostolorum Expositio, Caput III Migne PL 92 953

'Knowing that they were men without letters and learning, they wondered.' 1 Unlettered they were sent to preach, lest the faith of the believers be thought to be on account of the eloquence and learning of men and not by the virtue of God, as the Apostle says, 'Not in the cleverness of speech, that the cross of Christ not be emptied.' 2 Thus they are said to be without learning, for with their own tongue alone and their own natural knowledge they had striven, knowing not the study of letters. Saint Bede, from the Commentary on the Acts of The Apostles, Chap 3 1 Acts 4.13 2 1 Cor 1.17

Questions And Answers

Μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις. Μύθους οὐ τὸν νόμον φησὶν, ἄπαγε· ἀλλὰ τὰς παραποιήσεις καὶ τὰ παραχαράγματα καὶ τὰ παράσημα δόγματα. Εἰκὸς γὰρ τοὺς ἐξ Ἰουδαίων ἐν τοῖς ἀνονήτοις τὸν πάντα λόγον ἀναλίσκειν, πάππους καὶ προπάππους ἀριθμοῦντας, ἵνα δῆθεν ἐμπειρῖας πολλὴς καὶ ἱστορίας δόξαν ἔχωσιν. Ἵνα παραγείλης τισὶ, φησὶ, μὴ ἑτεροδιδασκαλεῖν, μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις. Τί ἐστιν, Ἀπεράντοις; Ἤτοι πέρας οὐδὲν ἐχούσαις, ἤ οὐδεν χρήσιμον, ἢ δυσκατάληπτον ἡμῖν. Εἶδες πῶς διαβάλλει τὴν ζήτησιν. Ἔνθα γὰρ πίστις, οὐ χρεία ζητήσεως· ἔνθα μηδὲν δεῖ περιεργάζεσθαι, τί δεῖ ζητὴσεως; ἡ ζήτησις τῆς πίστεώς ἐστιν ἀναιρετική. Ὁ γὰρ ζητῶν, οὐδέπω εὗρεν· ὁ ζητῶν, πιστεῦσαι οὐ δύναται. Διὰ τοῦτο φησι, Μὴ ἀσχολώμεθα περὶ τὰς ζητήσεις· ἐπεὶ εἰ ζητοῦμεν, οὐκ ἔστι τοῦτο πίστις· ἡ γὰρ πίστις ἀναπαύει τὸν λογισμόν. Πῶς οὖν φησιν ὁ Χριστὸς, Ζητεῖτε, καὶ εὑρήσετε, κρούετε, καὶ ἀνοιγήσεται ὑμῖν· καὶ, Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς ἐν ταύταις δοκεῖτε ζωὴν αἰώνιον ἔχειν; Ἐκεῖ μὲν τὸ, Ζητεῖτε, περὶ αἰτήσεως λέγει καὶ σφοδροῦ πόθου· ἐνταῦθα δὲ τὸ, Ἐρευνᾶτε τὰς Γραφὰς, οὐ τοὺς ζητητικούς ἐστιν εἰσάγοντος πόνους, ἀλλ' ἐκβάλλοντος. Εἶπε γὰρ, Ἐρευνᾶτε τὰς Γραφὰς, τουτέστιν; ὥστε τὴν ἀκρίβειαν αὐτῶν καταμαθεῖν καὶ εἰδέναι, οὐχ ἵνα ἀεὶ ζητῶμεν, ἀλλ' ἵνα παυώμεθα ζητοῦντες. Καὶ καλῶς εἶπε, Παράγγελλέ τισι Μὴ ἑτεροδιδασκαλεῖν, μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἴτινες ζητήσεις παρέχουσι μᾶλλον, ἢ οἰκονομίαν Θεοῦ τὴν ἐν πίστει. Καλῶς εἴπεν Οἰκονομίαν Θεοῦ· μεγάλα γὰρ ἡμῖν δοῦναι ἡθέλησεν ὁ Θεὸς, ἀλλ' οὐ δέχεται ὁ λογισμὸς τὸ μέγεθος αὐτοῦ τῶν οἰκονομιῶν. Διὰ πίστεως οὖν τοῦτο γενέσθαι δεῖ, ὅπερ ἐστὶ φάρμακον ψυχῶν μέγιστον. Ἡ τοίνυν ζήτησις ἐναντία ἐστὶ τῇ οἰκονομίᾳ τοῦ Θεοῦ. Τί γὰρ ἀπὸ πίστεως οἰκονομεῖται; Δέξασθαι τὰς εὐεργεσίας αὐτοῦ, καὶ γενέσθαι βελτίους, καὶ περὶ μηδενὸς ἀμφισβητεῖν καὶ ἀμφιβάλεειν, ἀλλ' ἀναπαύεσθαι. Ἅπερ γὰρ ἡ πίστις ἤνυσε καὶ ᾠκοδόμησε, ταυτᾶ αὕτη καταστρέφει, ζητήσεις παρέχουσα, καὶ τὴν πίστιν ἐκβάλλουσα. Μηδὲ προσέχειν, φησὶ, μύθοις καὶ γενεαλογίαις ἀπεράντοις. Καὶ αἱ γενεαλογίαι, φησὶ τί ἔβλαπτον; Ἔλεγεν ὁ Χριστὸς, ὅτι διὰ πίστεως δεῖ σωθῆναι· ἐκεῖνοι ἐζήτουν, καὶ ἔλεγον ὅτι οὐκ ἔνι τοῦτο.  Ἐπειδ γὰρ ἡ μὲν ἀπόφασις κατὰ τὸ παρὸν ἧν, ἡ δὲ ἔκβασις τῆς ἀποφάσεως ἐν τῷ μέλλοντι, πίστεως ἔδει. Ἐκεῖνοι δὲ προκατειλημένοι τοῖς νομικοῖς πατατηρήμασιν, ἐνεπόδιζον τῇ πίστει. Οἷμαι δὲ καὶ Ἕλληνας αὐτὸν ἐνταῦθα αἰνίττεσθαι, ὅταν λέγῃ, Μύθοις καὶ γενεαλογία, ὡς τοὺς θεοὺς αὐτῶν καταλεγόντων. Ἅγιος Ἰωάννης ὁ Χρυσόστομος,Ὑμομηνμα Εἰς Την Προς Τιμοθεον Ἐπιστολη Πρωτην, Ὁμιλὶα Ἀ Migne PG 62 506-507

'Nor give heed to fables and endless genealogies.' 1 Fables are not the law, far from it, but falsehoods and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable things, numbering their fathers and grandfathers, that, I must suppose, they gain glory for their studies and historical enquiries. 'That you might instruct some,' he says, 'that they do not give any other teaching, nor give heed to fables and endless genealogies.' 1 Why does he call them endless? Why, because they had no end, or none of any use, or none easy for us to understand. Note how he accuses questioning. For where there is faith, there is no need for questioning. Where there is no need for prying, what need for questions? Questioning is the ruin of faith. For he that seeks has yet to find. He who seeks is not able to believe. Because of this he says that we should not be busy with questions, since if we question, it is not faith, for faith gives reasoning rest. Why then, does Christ say, 'Seek and you shall find, knock and it shall be opened unto you' 2 and, 'You search the Scriptures, for in them you think you have eternal life'? 3 There the seeking means prayer and vehement wish, and the searching of the Scriptures is not to introduce the toils of questioning, but to banish them, that we may accurately learn and know them, not that we may always be questioning, but that we may have rest from questioning. And well then he said, 'That you might instruct some that they do not give any other teaching, nor give heed to fables and endless genealogies,' which bring forth questions rather than the 'dispensation of God in faith.' And well indeed he said next, 'the dispensation of God.' 1 For God is willing to give great blessings to you, but reason cannot conceive the greatness of the dispensation. This must then be of faith, which is the greatest balm for souls. And questioning therefore is opposed to the dispensation of God. For what is dispensed by faith? To receive His mercies and be improved, in nothing to dispute and be in doubt but to be at rest. For as faith swiftly builds up, what it has accomplished is overthrown by that which brings forth questions, and faith is cast out.'Nor give heed,' he says, 'to fables and endless genealogies' And why does he denounce genealogies? Christ has said that we must be saved by faith; they questioned and even denied it. For since the announcement was present but the satisfaction of the announcement in the future, faith was needed. But they being occupied by legal observances obstructed the faith. And I think He seems also here to speak indirectly of the Greeks, where he speaks of 'fables and genealogies,' for so is the recounting of their gods. Saint John Chrysostom, Commentary On The First Epistle To Timothy, from the First Homily 1Tim 1.4 2 Mt 7.7 3 Jn 5.39

Blessing the Lord

Ἰδοὺ δὴ εὐλογεῖτε τὸν κύριον πάντες οἱ δοῦλοι Κυρίου οἱ ἑστῶτες ἐν οἴκῳ Κυρίου ἐν αὐλαῖς οἴκου θεοῦ ἡμῶν. Ἐν ταῖς νυξὶν ἐπάρατε τὰς χεῖρας ὑμῶν εἰς τὰ ἅγια καὶ εὐλογεῖτε τὸν Κύριον.  Εἰ και εὐλογοῦσι τὸν Κύριον, οὐ μακρὰν αὐτοῦ βεβηκότες ἀλλ' ἐν οἴκῳ αὐτοῦ συνεγγίζοντες Κυρίῳ κατὰ τὸ φρόνημα τὸ  ἐν Γραφαῖς θείαις εἶναι καὶ δόγμασιν ἀληθείας· αὗται γὰρ αὐτοῦ αἱ αὐλαί. Ἰστᾶσι δὲ καὶ εἰκότῶς εὐλογοῦντες Θεόν· ὕπνος γὰρ οὐ κατακρατήσει τότε τῆς τῶν ἀγίων συνόδου, δυνάμει τῶν ἀφθάρτων σωμάτων. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΡΛΓ'

'Bless the Lord all you servants of the Lord who stand in the house of the Lord, in the atria of the house of the Lord. In the night lift up your hands to the holy places and bless the Lord.' 1 And if they bless the Lord they are not far from Him, but indeed in His house, being near to the Lord in the meditation of the Divine Scriptures and the teachings of truth. For these are the atria. And they stand who bless the Lord, for there sleep does not overcome the gathering of the holy, on account of the virtue of the incorruptible body. Didymus the Blind, Commentary on the Psalms, from Psalm 133 1 Ps 133.1-2

The Law and the Righteous

Sed in lege Domini fuit voluntas eius, et in lege eius meditabitur die ac nocte. Iusto non est lex posita, ut dicit Apostolus; sed aliud est esse in lege, aliud sub lege: qui est in lege, secundum legem agit; qui est sub lege, secundum legem agitur. Ille ergo liber est, iste servus. Deinde aliud est lex quae scribitur, et imponitur servienti; aliud lex quae mente conspicitur, ab eo qui non indiget litteris. Meditabitur die ac nocte: aut sine intermissione intellegendum est; aut die in laetitia, nocte in tribulationibus; dicitur enim: Abraham diem meum vidit, et gavisus est; et de tribulatione dicitur: 'Insuper et usque ad noctem emendaverunt me renes mei.' Sanctus Augustinus Hipponensis, De Spiritu et Littera

'But  in the law of the Lord is his will, and in His law will he meditate day and night.' 1.  'The law is not made for the righteous man,'2  says the Apostle. But it is one thing to be in the law, another under the law. He who is in the law, acts according to the law; he who is under the law, is acted upon according to the law. The former therefore is free, the latter a slave. Again, the law which is written and imposed upon the servant, is one thing, and the law which is discerned by the mind of one who needs not its 'letter,' is another. 'He will meditate  day and  night,' should be understood either as without ceasing; or 'by day' in joy, 'by night' in tribulations. For it is said, 'Abraham saw my day, and was glad.'3 and of tribulation it is said, 'Even into the night my interior has instructed me, .'4 Saint Augustine of Hippo, On the Spirit and the Letter 1 Ps 1:2 2 1 Ti 1:9  3 Jn 8:5-6  4.Ps 15.7

Pondering A Painful Past

Haec erecta cervice et mente, ex quo inhabitata est, nunc Deo, interdum civibus, nonnumquam etiam transmarinis regibus et subiectis ingrata consurgit. Quid enim deformius quidque iniquius potest humanis ausibus vel esse uel intromitti negotium quam Deo timorem, bonis civibus caritatem, in altiore dignitate positis absque fidei detrimento debitum denegare honorem et frangere divino sensui humanoque fidem, et abiecto caeli terraeque metu propriis adinventionibus aliquem et libidinibus regi? Igitur omittens priscos illos communesque cum omnibus gentibus errores, quibus ante adv>entum Christi in carne omne humanum genus obligabatur astrictum, nec enumaerans patriae portenta ipsa diabolica paene numero Aegyptiaca vincentia, quorum nonnulla liniamentis adhuc deformibus intra vel extra deserta moenia solito mores rigentia toruis vultibus intuemur, neque nominatum inclamitans montes ipsos aut colles vel fluvios olim exitiabiles, nunc uero humanis usibus utiles, quibus divinus honor a caeco tunc populo cumulabatur, et tacens vetustos immanium tyrannorum annos, qui in aliis longe postis regionibus vulgati sunt, it ut Porphyrius rabidus orientalis adversus ecclesiam canis dementiae suae ac uanitatis stilo hoc etiam adnecteret: ‘britannis’, inquiens, ‘fertilis provincia tyrannorum’, illa tantum proferre conabor in medium quae temporibus Imperatorum Romanorum et passa est et aliis intulit civibus et longe positis mala: quantum tamen potuero, non tam ex scriptis patriae scriptorumue monimentis, quippe quae, vel si qua fuerint, aut ignibus hostium exusta aut civium exilii classe longius deportata non compareant, quam transmarina relatione, quae crebris inrupta intercapedinibus non satis claret. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae

This island of proud neck and mind, since it was first inhabited, now against God, at other times against fellow citizens, sometimes even against the rulers and subjects over the sea, ungratefully rebels. For what greater baseness or iniquity can be or be introduced into affairs by the recklessness of men than to deny reverence to God, love to good citizens, due honour, without detriment to the faith, to those placed in higher position, than to break faith with Divine and human sentiment, and having cast away fear of heaven and earth, to be ruled over by one's own inventions and desires?  Therefore, I omit those ancient errors common to all peoples by which before the coming of Christ in the flesh the whole human race was bound fast, and the enumeration of the truly diabolical monstrosities of my fatherland which almost surpassed Egypt in number, of which we behold some of ugly features even yet within or without deserted walls, stiff with savage visage as was the custom, and neither do I cry out against by name the mountains, hills or rivers, once employed for fatal purpose but now suitable for man's use, upon which divine honours were heaped by a blind people, and I am also silent about the long years of savage tyrants, those who have been spoken of in other far distant countries, so that even Porphyry, that rabid eastern dog against the Church, in his madness and vanity wrote: 'Britain is a province fertile in tyrants,' for those evils only I will try to make public which the island has both suffered and inflicted upon other and distant citizens, in the time of the Roman Emperors, doing what I can, however, not so much by support of native writings or records of authors, since these, if they ever existed, have been consumed by the fires of enemies, or taken away in the ships which exiled my fellow citizens, and so are not at hand, but rather by the accounts of those from across the sea, which, being interrupted by many gaps, are inadequately clear. Saint Gildas the Wise, On The Destruction and Ruin of Britain

Fruit and Leaves

Καὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ·  καὶ τὸ φύλλον αὐτοῦ οὐκ ἀποῤῥυήσεται·  καὶ πάντα ὅσα ἂν ποιῇ, κατευο δωθήσεται, Μετὰ ταῦτα παραληψώμεθα τὸ παρὰ τοῦ Ἀκύλα λεγόμενον, «μεταπεφυτευμένον.». Πόθεν γὰρ τὸ ξύλον, περὶ οὗ ὁ λόγος, μεταπεφύτευται ἐπὶ ταῖς τῶν ὑδάτων διαιρέσεσιν; Ἢ γὰρ ἐῤῥιζωκὸς ἐν τῷ Πατρὶ, ἐπ' εὐεργεσίᾳ πολλῶν μεταπεφύτευται, εἰς τὸ καὶ ἄλλους μεταλαβεῖν αὐ τοῦ τῆς εἰκόνος, τῆς κατὰ τὸ μεταπεφυτεῦσθαι λαμβανομένης· οὐχ ὅτι οὐκ ἔστιν ἐν τῷ Πατρὶ (ἔστι γὰρ), ἀλλ' ὅτι καὶ παρ' ἑτέροις γεγένηται· ἢ καθ' ἑτέραν ἐπιβολὴν ἡ ψυχή ἐστι τοῦ Σωτῆρος, ἣν ἔλαβεν, ἐντεῦθεν μεταπεφυτευμένη ἐπὶ τὸν παράδεισον, ὅπου καὶ τὸ Εὐαγγέλιόν φησιν αὐτὸν μετὰ τὸ πάθος γεγονέναι, διηγούμενον αὐτὸν εἰρηκέναι τῷ μετανοήσαντι λῃστῇ· «Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ τοῦ Θεοῦ.». Μεταπεφύτευται δὲ ἐκεῖ, ἵνα οἱ ἄξιοι σὺν Χριστῷ εἶναι φωτίζωνται ὑπ' αὐτοῦ τῷ τῆς γνώσεως φωτισμῷ, προκόπτοντες ἐν τῇ τῶν ὄντων θεωρίᾳ, κατὰ τὴν σοφίαν τοῦ Θεοῦ. Ταῦτα δὲ οὕτως ἐξειλήφαμεν, ἐπειδὴ κυρίως ἐπὶ δένδρων λέγεται τὸ «φέρειν καρπόν·» τὸ δὲ «διδόναι,» μᾶλλον ἐμψύχοις ἁρμόζει, καὶ ταῦτα λογικοῖς. Ζητητέον δὲ εἰ ἔστι καιρὸς τῷ ξύλῳ τῆς ζωῆς τοῦ καρποῦ· λέγειν γὰρ τὴν σοφίαν καρπόν ποτε μὴ ἔχειν, οὐχ ὅσιον· διὸ οὐκ εἴρηται, ὃ τὸν καρπὸν αὐτοῦ ἐνέγκει ἐν καιρῷ αὐτοῦ, ἀλλ' «ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ.». Καιρὸς δὲ αὐτοῦ τοῦ διδόναι ἡ τοῦ λαμβάνοντός ἐστιν ἐπιτηδειότης.Ὅσον γὰρ τὸ ἐπ' αὐτῷ, ἕτοιμόν ἐστιν ἀεὶ διδόναι τὸν καρπὸν αὐ τοῦ. Εἰ γὰρ τοὺς οἰκονόμους ὁ Λόγος θέλει πιστοὺς εἶναι καὶ φρονίμους, οὐχὶ ἁπλῶς διδόντας τὸ σιτο μέτριον τοῖς συνδούλοις, ἀλλ' ἐν καιρῷ διδόντας, πόσῳ μᾶλλον ἡ σοφία πιστῶς ἅμα καὶ φρονίμως τοὺς ἰδίους οἰκονομήσει καρπούς; Ὁ αὐτὸς δὲ καιρός ἐστι τοῦ διδόναι, ὥσπερ καὶ τῷ λαμβάνοντι τοῦ λα βεῖν. Τί δὲ τὸ φύλλον τῆς ζωῆς, τουτέστι τῆς σο φίας, οὐκ ἀποῤῥεῦσον, κατιδεῖν ἄξιον· οὐκ ἄλλοθεν δὲ λαβεῖν αὐτὸ ἔστιν ἢ μετρίως τοῖς φυσικοῖς ἐπι διατρίψαντας. Δῆλον δὲ, ὅτι διὰ τοὺς καρποὺς τὰ καρποφόρα δένδρα, ὁ Δημιουργὸς ἐκέλευσε βλαστῆσαι, δι' οὓς τὰ ἐκείνοις χρειώδη κατ' ἐπακολούθησιν πεποίηκε. Χρεία δὲ σκέπης τοῖς καρποῖς τῆς ἀπὸ τῶν φύλλων φυλακῆς ἕνεκεν. Ταῦτα οὖν καὶ ἐπὶ τῆς περὶ τῶν ὅλων σοφίας ἔστιν ἰδεῖν, ἐν ᾗ τὰ πάντα ὁ τῶν ὅλων Δημιουργὸς πεποίηκεν. Ἃ μὲν γὰρ προη γουμένως γίνεται, ἃ δὲ κατ' ἐπακολούθησιν διὰ τὰ προηγούμενα. Προηγουμένως μὲν γὰρ τὸ λογικὸν ζῶον, διὰ δὲ τὴν αὐτοῦ χρείαν κτήνη καὶ τὰ ἀπὸ τῆς γῆς φυόμενα. Μήποτε οὖν οἱ μὲν λόγοι τῶν προη γουμένως γεγονότων οἱ καρποί εἰσι τοῦ δένδρου τῆς ζωῆς· τῶν δὲ διὰ ταῦτα κτισθέντων τὰ φύλλα, ὧν οὐδὲν μάταιόν ἐστιν, οὐδὲ ἐξουθενεῖσθαι πάντη ἄξιον ὡς εὐτελὲς, ἵνα ἔλθῃ πίπτειν καὶ ἀποῤῥεῖν μὴ φρουρούμενον. Καὶ ἔτι μᾶλλον τὸ ἑξῆς· «Καὶ πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται.». Ἔστι γὰρ εἴς τινα ἀναγκαῖα καταχρήσασθαι καὶ πᾶσι τοῖς ἐκ τοῦ ἀκολουθήματος γενομένοις. Καρπὸς δὲ τοῦ Χριστοῦ εἴη ἂν προηγουμένως ἡ διδασκαλία, ἡ τῶν τιμιωτέρων τροφὴ, φύλλον δὲ ἡ τῶν ἀλογωτέρων τροφή· ὥσπερ τοῖς καρποῖς χρῶνται οἱ ἄνθρωποι, φύλλοις δὲ τὰ βοσκήματα. Δυνατὸν δὲ καὶ τῆς Γραφῆς καρπούς τινας λέγειν, οὓς ἐκλαμβάνουσιν οἱ λογικώτεροι· φύλλα δὲ οἷς τρέφονται οἱ ἁπλούστεροι. Τοῦ δὲ μακαριζομένου καὶ ὡμοιωμένου τῷ ξύλῳ τῆς ζωῆς καρπὸς μὲν λέγοιτο τὰ προηγούμενα ἔργα, οἷον εὐ ποιία, καὶ περὶ τὴν σοφίαν ἀσχολία·φύλλα δὲ τὰ βιωτικὰ αὐτοῦ κινήματα, οὐδὲ ταῦτα ἄξια κατα φρονεῖσθαι, οὐδὲ ἀποῤῥεῖν τῷ μετὰ προσοχῆς καὶ εἰς δόξαν Θεοῦ πάντα ποιεῖν. Οὕτω γὰρ πᾶν ὁτιοῦν τῶν πραττομένων ὑπ' αὐτοῦ κατευοδοῦται.  Ὠριγεν, Εἰς Ψαλμους, Ψαλμος Α'

And he shall be like a tree planted by flowing waters which gives fruit in its time and his leaf shall not wither and in whatever he shall do he shall prosper. 1 Here we shall note that Aquila translated ' transplanted' for planted. What then of the tree, to which the text refers, planted in the division of waters? In the Father it is rooted, and it has been transplanted for the benefit of many, that others also participate in the image which by its transplantation it has received, not that it is only in the Father, which it is, but that to others also it may be. Or if you wish to interpret it another way, it is the soul of the Saviour taken up, which into paradise is translated, whence the Evangelist tells us that during the passion he spoke to the penitent thief, saying, ' Today you shall be with me in paradise.' 2 For there transplanted , they are worthy to be with Christ, who are lit by the same bright knowledge of insight according to the wisdom of God. And so we may elucidate these things: that 'to bear fruit' is said to be the proper of trees, 'to give' pertains more to the ensouled and rational. Certainly it must be wondered what time the fruit of the tree of life comes forth, for to assert that at some time it does not have wise fruit is wicked. It did not say, that it 'bears' fruit in its time but it 'gives' fruit in its time. The time of giving is an opportunity for receiving. What belongs to itself it is always  prepared to give. If the keepers of the word wish to be faithful and prudent then let them not simply conserve the word, but let them give a measure, and let them give at the right time, for doing so will they not more faithfully and prudently administer their fruit? The favourable time is the same for the one who gives and to the one who receives. And why it may be that the leaf of the tree of life, that is of wisdom, does not wither, it is worthy to consider. One cannot receive anything from that which has suffered physical destruction. On account of the fruit is the fruit bearing tree is manifest, the creator calling to growth, by which those things which are required are produced. And to be conserved the fruit require a covering of leaves. These things happen then everywhere wisdom is seen, in which the Creator of all is at work. Other things certainly may occur, other things on consequence of peculiarity. Particular is the rational animal, acquiring what is needful from beasts and things that grown from earth. Never then are these fruits of the tree of life produced but reasonably, and so the leaves along with them cannot be worthless, nothing of the tree being able to be condemned as having no value, and so they do not  fall and wither. And so next it is said: 'And everything which he does, he prospers'. And this is so by a certain necessity, everything coming to be as a consequence. The fruit of Christ is the teaching of doctrine, which is food for the stronger, and the leaves are the food of the more simple. Thus the fruits have their use for men, the leaves for beasts. For what Scripture calls fruit is that which is able to be received by rational beings, and leaves that which nourish simple things. The blessed man is judged to be like the tree of life and one can name his works its fruit, and whatever he does he does well, and he works according to wisdom. And his studies are his living moving leaves, which being of great value are not to be spurned, nor should they be allowed to fall away, so that without error he might do everything to the glory of God. So indeed in whatever he does he prospers. Origen, On the Psalms, Psalm 1 1 Ps 1.3 2 Lk 23.43

Waters and Fruit

Καὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ.  Ὁ διὰ πάσης τῆς ἑαυτοῦ ζωῆς καὶ ἐν παντὶ καιρῷ νυκτός τε καὶ ἡμέρας τῷ θείῳ σχολάζων νόμῳ, καὶ τοῖς ἐξ αὐτοῦ λογικοῖς νάμασιν ἀρδόμενος, σφόδρα οἰκείως φυτῷ παρ' ὕδασιν ἐῤῥιζωμένῳ παραβέβληται· διὸ καὶ μακάριος ὡς ἀληθῶς οὗτος, ἅτε μάλιστα ποτιζόμενος τοῖς θείοις μαθήμασιν, ὥριμον ἑαυτοῦ τὸν καρπὸν ἀποδίδωσιν.  Εἶτ' ἐπειδὴ ξύλον ἐστὶ ζωῆς ὁ τοῦ Θεοῦ Υἱὸς κατὰ τὸν Σολομῶντα φήσαντα περὶ τῆς Σοφίας·  Ξύλον ἐστὶ ζωῆς πᾶσι τοῖς ἀντεχομένοις αὐτῆς καὶ τοῖς ἐπερειδομένοις ἐπ' αὐτὴν ὡς ἐπὶ Κύριον ἀσφαλῆ· εἰκότως ὁ μακαριζόμενος τῷ τοῦ Θεοῦ Υἱῷ ἀφωμοίωται τῷ παρὰ τὰς διεξόδους ὄντι τῶν ὑδάτων μαρτυρούμενος καὶ κηρυττόμενος ὑπὸ τῶν τῆς θείας Γραφῆς διδασκάλων καὶ προφητῶν·  οἵτινες καὶ ἀφέσεις ὑδάτων παρὰ τῇ θεοπνεύστῳ λέγονται Γραφῇ.  Τούτῳ οὖν ἀφωμοίωται ὁ μακαριζόμενος, ἀρδόμενος διεξόδοις τῶν ἀπὸ τῆς θείας Γραφῆς πνευματικῶν ναμάτων, καρπόν τε ἀγαθὸν προφέρων.  Ὑπομνηματα Ἐις Τους ψαλμους. ψαλμος Α' Εὐσέβιος ὁ Καισάρειος

And he shall be like a tree planted planted beside flowing waters which gives it fruit in its own time. 1  He who through his whole life, when the time allows, takes to the study of the Divine Law night and day is watered spiritually by the river flowing by and is must sensibly compared to a tree whose roots are near the waters, which the blessed man reveres, for he who is watered by the Divine discipline shall bring forth his fruit at the appropriate time. Then because the wood of life is of the Son of God according to Solomon, who says concerning Wisdom: 'It is the wood of life to everyone who has embraced it,'2 and he who clings it to it for safety, as to the Lord, he is rightly called blessed who is thus like the Son of God, who thus is placed next to the flowing waters, the testimonies and preaching of the teachers of Divine Scripture and the Prophets, that which Scripture entitles flowing waters. Because of this, then, is the comparison of the blessed man, he who is watered by the flow of spiritual rivers, pouring forth from Sacred Scripture, bringing forth good fruit. Eusebius of Caesarea, Commentary on the Psalms, Psalm 1, 1 Ps 1.3 2. Prov 3.18