Remaining Watchful

᾿Εγὼ καθεύδω, καὶ ἡ καρδία μου ἀγρυπνεῖ... Κἂν γὰρ ὑπὸ τῆς φύσεως ἀναγκασθῷ μύσαι τοὺς ὀφθαλμοὺς, καὶ τὸν ὕπνον δέξασθαι, κατὰ διάνοιαν ἐγρήγορα, καὶ τὸν τῆς ῥᾳθυμίας ὕπνον σὺ καταδέχομαι, τοῦ νυμφίου τὴν παρουσίαν προσμένουσα. Διὸ καὶ αἰσθάνομαι τῶν ἐκείνου κρουμάτων. Φωνὴ γὰρ, φησὶν, ἀδελφιδοῦ μου κρούει ἐπὶ θύραν. Παραθήσωμεν, εἰ δοκεῖ, τούτοις τὰ ἐν τοῖς θείοις Εὐαγγελίοις ὑπὸ τοῦ καλοῦ ποιμένος εἰρημένα· Τὰ πρόδατα γὰρ, φησὶ, τὰ ἐμὰ τῆς φωνῆς μου ἀκούει. Καὶ πάλιν· Αλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσωσιν, ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν φωνήν. Μακάριος τοίνυν ὁ ποιμαινόμενος, καὶ τοῦ ποιμένος τὴν φωνὴν ἐπιγινώσκων. Μαχάριος ὁ νυμφοστολούμενος, καὶ διακρίνειν ἐπιστάμενος φωνὴν μοιχοῦ καὶ νυμφίου μακάριος ὁ λέγων· Οὐ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, ἀλλ᾽ ἐγρηγορὼς καὶ τὸν νυμφίον ἀναμένων κατὰ τὴν αὐτοῦ τοῦ Κυρίου παραίνεσιν· Γρηγορεῖτε γὰρ, φησὶν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ Κύριος ὑμῶν ἔρχεται. Ταύτην δὲ καὶ ὁ μακάριος Παῦλος προσφέρει τὴν συμθουλὴν, λέγων· Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε, πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία Εἰς Το Ἀσμα Των Ασμάτων, Λόγος Γ, Κεφαλή Ε’ Source: Migne PG 81.149b-c

I slept and my heart was watchful... 1 For although, it says, by nature I was forced to close my eyes and sleep, yet my mind was watchful and I hardly took up the idleness of sleep, since I expected the coming of the bridegroom. So I heard his knocking. 'The voice of my brother,' it says, 'knocked on the door.' Let us add, as seems right, those things which were said of the good shepherd in the Gospels. 'For my sheep,' He says, 'hear my voice.' And again, 'They do not follow a stranger, because they do not recognise the voice of strangers.' 2 Blessed is the one who is so shepherded and knows the voice of the shepherd. Blessed is is the one who has been chosen by the bridegroom and knows how to distinguish between the voice of the adulterer and the voice of the bridegroom. Blessed is the one who says, 'I shall not give sleep to my eyes, nor slumber to my eyelids,' 3 but watches and waits for the bridegroom, as the Lord Himself admonishes, 'Watch, because you do not know the hour your master shall come.' 4 And the blessed Paul gives the same counsel, 'Watch, stand firm in faith, act bravely, be strong, doing everything in love.' 5 Theodoret of Cyrrhus, Commentary on the Song of Songs, Book 3, Chapter 5 1 Song 5.2 2 Jn 10.27, Jn 10.5 3 Ps 131.4 4 Mt 24.42 5 1 Cor 16.13-14

Goods And Vigils

Μέγιστον ἀγαθόν ἐστιν ἡ ἀγρυπνία τοῖς ἀποσείεσθαι τὸν γείτονα θανάτου ὕπνον προαιρουμένοις, καὶ τοσούτῳ μέγα, ὅσῳ καὶ ὁ Δεσπότης αὐτὸς, τοῦτο μετελήλυθε, καὶ ᾠκειώσατο ἐν τῇ οἰκονομίᾳ τῇ κατὰ σάρκα, ὥς φησι καὶ ὁ Λουκᾶς, ὅτι Ἤν Ἰησοῦς διανυκτερεύων ἐν τῇ προσευχῇ τοῦ Θεοῦ, διδάσκων ἡμᾶς δι' αὐτοῦ τοῦ ἔργου ἀκολουθεῖν τοῖς ἴχνεσιν τοῦ Διδασκάλου. Διόπερ καὶ ἔλεγεν· Γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. Οἱ δὲ γε περὶ Παῦλον καὶ Σίλαν, τὸ κέρδος οὐκ ἀγνοοῦντες τῆς ἀγρυπνίας, περὶ τὸ μεσονύκτιον ἐδόξαζον τὸν Θεόν. Καὶ Δαυὶδ φησίν· Ἠγρύπνησα, καὶ ἐγενόμην ὡς στρουθίον μονάζον ἐπὶ δώματος, ἤγουν εὔπτρεον, οὐκ ἐπὶ τῆς γῆς συρόμενον, ἀλλ' ἐπὶ τοῦ δώματος, καὶ τοῦ ὕψους τῆς ἀρετῆς διαιτώμενον. Γλώττῃ γὰρ ἰκετηρίῳ ἀντὶ τῶν χειρῶν μου τοῖς τοῦ φιλανθρώπου Θεοῦ ἀοράτοις ποσὶ περιεπλεκόμεην κλαίων, καὶ ἡ πηλώδης μου καρδία κειμήλιον γέγονεν ἀργυροῦν, ἤ χρυσοῦν, καὶ θυσιαστήριον πάλιν Κυρίου ἀπειργάσθην ὁ ταπεινὸς ἄνθρωπος, ἀνασκαλευούσης τῆς χάριτος ἐν ἐμοὶ τοὺς γνώσεως ἄνθρακας, καὶ θυσίαν εὐώδη Θεῷ ἀναφερούσης. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΚΗ’ Τιμοθεῳ Ὑποδιακονῳ Source: Migne PG 79.95c

A vigil is a great good for those who have chosen to cut off any proximity of the sleep of death, and it is of such greatness that the Lord Himself entered into it, and Himself practised it while in the condition of the flesh, even as Luke says: 'Jesus spent the night in prayer to God.' 1 instructing us with this work to follow the footsteps of the teacher. Whence He said, 'Watch and pray, lest you enter into temptation.' 2 And those who were with Paul and Silas were not left ignorant of the benefit of vigils, for they praised God in the middle of the night. 3 And David says: 'I kept watch, and I was made like a sparrow alone on a rooftop.' 4 not making use of wings, nor dragging them on the earth, but remaining on the rooftop, the height of virtue. For with the supplicant tongue alternating with my hands, and feet folded up feet to concealment, I cry out to the benevolent God, that the clay of my heart become a treasury for silver or gold, and again that a humble man be made a sacrificial altar of the Lord, and grace dig up the flaming coal of wisdom, and bear off a fragrant sacrifice to God. Saint Nilus of Sinai, Book 1, Letter 28, to Timotheus the Subdeacon 1 Lk 6.12 2 Mt 26.41 3 Acts 16.25 4 Ps 101.8

Careful Watching

Nisi Dominus custodierit civitatem, in vanum vigilabunt qui custodiunt eam. De domo ad civitatem transitum facit, ut nec in singulis elatio detestanda surripiat, nec in Ecclesia sancta jactantia perniciosa praevaleat. Civitas enim Domini Jerusalem intelligitur coelestis, cujus adhuc pars peregrinatur in terris, in qua episcopi vigilare contendunt, ut commissum sibi gregem pergvigili cura custodiant. Quibus idem dicitur: ne noxiis cogitationibus incitentur, et credant aliquid humanas vigilias praevalere, cum sola Divinitas incursionis pericula possit arcere Intelligimus quam sit impudens Pelagiana, quam iniqua praesumptio, ut contra eam decreverit toties Spiritus sanctus dicere, quod tamen ipsa passa non sit audire. Cassiodorus, Expositio In Psalterium, Psalmus CXXVI Source: Migne PL 70.928c

Unless the Lord guards the city, they watch in vain who guard it. 1 He passes from the house to the city, that there not rise up in anyone a detestable elation, and there not prevail a wicked boasting in the holy Church. For the city of the Lord is understood to be the heavenly Jerusalem, a part of which yet journeys on earth, in which the bishops are admonished to be watchful, that they guard with all vigilance the flock which has been entrusted to them. To whom the same is said, lest they are lifted up by vile thoughts and come to believe that human watching is enough, when it is the Divine alone that is able to guard against the peril of attacks. Which we understand to be that shameless Pelagianism, which iniquitous presumption so often speaks against what the Holy Spirit has decreed, which however it will not suffer to hear. Cassiodorus, Commentary On The Psalms, from Psalm 126 1 Ps 126.2

Promises And Rewards

Ἐπὶ δὲ αὐτὸν ἐξανθήσει τὸ ἁγίασμα μου. Τί ἐστιν, Ἐπὶ δὲ αὐτὸν; Ἐπὶ τὸν λαόν. Τὸ ἁγίασμα ἕτερος Τὸ κέρας εἶπεν. Ἄλλος Ἀφόρισμα αὐτοῦ. Ἄλλος, Τὸ ἀφωρισμένον αὐτοῦ. Τί ποτ' οὖν ἐστι τὸ εἰρημένον; Ἐμοὶ δοκεῖ τὴν εὐπραγίαν λέγειν, τὴν ἀσφάλειαν, τὴν ἰσχὺν.Ἄπερ ἐξ ἀρχῆς ἀφώρισα αὐτῷ, ταῦτα μενεῖ ἀνθοῦντα, φησὶ, βρύοντα, οὐ μαραινόμενα, οὐδε καταπίπτοντα· ἀλλὰ ταῦτα πάντα ἔσται, τοῦ διορισμοῦ τοῦ ἔμπροσθεν εἰρημένου μένοντος. Ποίου δὴ τούτου; Ἐὰν φυλάξωνται οἱ υἱοί σου τὴν διαθήκην μου. Οὐ γαρ μόναι αἱ ὑποσχέσεις τοῦ Θεου παρέχουσαιν ἡμῖν τὰ ἀγαθὰ, ἂν μὴ καὶ ἡμεῖς τὰ παρ' ἑαυτῶν ποιῶμεν, οὐδὲ χρὴ τούτοις προσέχοντας ἀναπεπτωκέναι, καὶ ὑπτίους εἶναι. Πολλὰ γὰρ καὶ τῶν ἀγαθῶν ὦν ἐπηγγείλατο ὁ Θεὸς οὐ ποιεῖ, τῶν τὰς ἐπαγγελίας δεξαμένων ἀναξίων εὑρισκομένων· ὥσπερ καὶ τὰ κακὰ, ἂ ἠπείλησεν, εἰς ἔργον οὐκ ἄγει, τῶν παροξυνάντων αὐτὸν ὕστερον μεταβαλλομένων, καὶ τὴν ὀργὴν ἀποκρουσαμένων. Ταῦτα οὖν εἰδότες, μήτε διὰ τὰς ὑποσχέσεις ῥᾳθυμῶμεν, ἵνα μὴ καταπέσωμεν, μήτε διὰ τὰς ἀπειλὰς ἀπογινώσκωμεν, ἀλλὰ μεταβαλλώμεθα. Οὕτω γὰρ δυνησόμεθα τῶν μελλόντων ἐπιτυχεῖν ἀγαθῶν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΡΛΑ´ Ψαλμον Source: Migne PG 55.384

Over him my sanctification shall flourish. 1 What is this, 'Over him?' Over the people. That which is called sanctification is also named a horn. 2 Otherwise His separated ones. What then is said here? It seems to me that it speaks of prosperity, security, and strength. Those which I separated from the beginning, these, He says, shall continue to flourish, prospering, not withering, not falling away. But all these things shall be only if the first condition spoken of shall remain. What is this? 'If your sons guard my testament.' 3 God does not only give promises of good things to us, but we must also do things for them, not neglecting our care for them and turning away. For God does not bring about the many goods promised if those who received the promises are then found to be unworthy, just as when evils are threatened against the doing of some deed, if those who had vexed later change, then the anger is put aside. Thus knowing these things, let us not be neglectful of those things which have been promised, lest we be ruined. Nor let us dismiss threats, but change. Thus we shall be able to come to future goods. Saint John Chrysostom, On The Psalms, from Psalm 131 1 Ps 131.18 2 Ps 131.17 3 Ps 131.12

The Vigilant

Φωνὴ τοῦ ἀδελφιδοῦ μου κρούει ἐπὶ τὴν θύραν... Ἓν καὶ τοῦτο τῶν μεγάλων παραγγελμάτων ἐστὶ τοῦ Kυρίου, δι’ ὧν ἡ διάνοια τῶν μαθητευομένων τῷ λόγῳ καθάπερ τινὰ χοῦν ἅπαν τὸ ὑλῶδες τῆς φύσεως ἀφ’ ἑαυτῆς ἐκτινάξασα πρὸς τὴν ἐπιθυμίαν τῶν ὑπερκειμένων ἐπαίρεται, Tοῦτο δέ ἐστι, τὸ δεῖν κρείττους εἶναι τοῦ ὕπνου τοὺς πρὸς τὴν ἄνω ζωὴν ἀναβλέποντας καὶ διὰ παντὸς ἐγρηγορέναι τῇ διανοίᾳ οἷον ἀπατεῶνά τινα τῶν ψυχῶν καὶ τῆς ἀληθείας ἐπίβουλον τὸν νυσταγμὸν τῶν ὀφθαλμῶν ἀπελαύνοντας. Ἐκεῖνον λέγω τὸν νυσταγμὸν καὶ τὸν ὕπνον, δι’ ὧν πλάσσεται τοῖς ἐμβαθύνουσι τῇ τοῦ βίου ἀπάτῃ τὰ ὀνειρώδη ταῦτα φαντάσματα· αἱ ἀρχαί, οἱ πλοῦτοι, αἱ δυναστεῖαι, ὁ τῦφος, ἡ διὰ τῶν ἡδονῶν γοητεία, τὸ φιλόδοξόν τε καὶ ἀπολαυστικὸν καὶ φιλότιμον καὶ πάντα ὅσα κατὰ τὸν βίον τοῦτον τοῖς ἀνεπισκέπτοις διά τινος φαντασίας μάτην σπουδάζεται, ἃ τῇ παροδικῇ τοῦ χρόνου συμπαραρρέοντα φύσει ἐν τῷ δοκεῖν ἔχει τὸ εἶναι οὔτε ὄντα ὅπερ νομίζεται οὔτε ἐν αὐτῷ τῷ νομίζεσθαι πρὸς τὸ διηνεκὲς παραμένοντα ἀλλ’ ὁμοῦ γίνεσθαί τε δοκοῦντα καὶ ἀπολλύμενα κυμάτων δίκην τῶν ἐγκορυφουμένων τοῖς ὕδασιν, ἃ πρὸς καιρὸν τῇ κινήσει τῶν ἀνέμων συνδιογκούμενα ἀβέβαιον εἰς διαμονὴν ἔχει τὸν ὄγκον· ἐν βραχεῖ γὰρ τῇ ῥοπῇ συναναστάντα τοῦ πνεύματος πάλιν ἐν ὁμαλῷ τὴν τῆς θαλάσσης ἐπιφάνειαν δείκνυσι συγκατασταλέντα τῷ πνεύματι. Ὡς ἂν οὖν ἔξω τῶν τοιούτων γένοιτο φαντασμάτων ἡμῖν ἡ διάνοια, τὸν βαρὺν τοῦτον ὕπνον ἀποσείεσθαι τῶν τῆς ψυχῆς ὀμμάτων διακελεύεται, ἵνα μὴ τῇ περὶ τὸ ἀνύπαρκτον σπουδῇ τῶν ὑφεστώτων τε καὶ ὡς ἀληθῶς ὄντων ἀπολισθήσωμεν. Διὰ τοῦτο καὶ ὑποτίθεται ἡμῖν ἐπίνοιαν τῆς ἐγρηγόρσεως λέγων Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι· τοῖς τε γὰρ ὀφθαλμοῖς τὸ φῶς ἐμφαινόμενον ἀποσοβεῖ τῶν ὀμμάτων τὸν ὕπνον καὶ ἡ ὀσφῦς διεσφιγμένη διὰ τῆς ζώνης ἀπαράδεκτον τοῦ ὕπνου παρασκευάζει τὸ σῶμα οὐ προσιεμένης τὴν ἐκ τοῦ ὕπνου ἄνεσιν τῆς τῶν πόνων αἰσθήσεως. Σαφῆ δὲ πάντως ἐστὶ τὰ διὰ τῶν αἰνιγμάτων δηλούμενα, ὅτι ὁ τῇ σωφροσύνῃ διεζωσμένος ἐν φωτὶ ζῇ τοῦ καθαροῦ συνειδότος τῷ λύχνῳ τῆς παρρησίας τὸν βίον περιαυγάζοντος, δι’ ὧν τῆς ἀληθείας προφαινομένης ἄϋπνός τε καὶ ἀνεξαπάτητος ἡ ψυχὴ διαμένει οὐδενὶ τῶν ἀπατηλῶν τούτων ὀνείρων ἐμματαιάζουσα. Eἰ δὲ τοῦτο κατορθωθείη κατὰ τὴν τοῦ λόγου ὑφήγησιν, ἀγγελικός τις ἡμᾶς διαδέξεται βίος· τούτοις γὰρ ἡμᾶς ὁμοιοῖ τὸ θεῖον παράγγελμα, δι’ ὧν φησιν ὅτι Καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ· ἐκεῖνοι γάρ εἰσιν οἱ προσδεχόμενοι τοῦ κυρίου τὴν ἐκ τῶν γάμων ἐπάνοδον καὶ ταῖς ἐπουρανίαις πύλαις ἐγρηγορότι τῷ ὀφθαλμῳ προσκαθήμενοι, ἵνα πάλιν εἰσέλθῃ δι’ αὐτῶν ἀναλύσας ἐκ τῶν γάμων ὁ βασιλεὺς τῆς δόξης εἰς τὴν ὑπερουράνιον ἐκείνην μακαριότητα. Ὅθεν κατὰ τὴν ψαλμῳδίαν ὡς ἐκ παστάδος ὁ νυμφίος ἐκπορευθεὶς ἡρμόσατο ἑαυτῷτὴν παρθένον, ἡμᾶς, διὰ τῆς μυστικῆς ἀναγεννήσεως, τὴν τοῖς εἰδώλοις ἐκπορνευθεῖσαν, εἰς ἀφθαρσίαν παρθενικὴν ἀναστοιχειώσας τὴν φύσιν. Tῶν οὖν γάμων ἤδη τετελεσμένων καὶ νυμφευθείσης ὑπὸ τοῦ λόγου τῆς ἐκκλησίας, καθώς φησιν ὁ Ἰωάννης ὅτι Ὁ ἔχων τὴν νύμφην νυμφίος ἐστί, καὶ εἰς τὸν τῶν μυστηρίων θάλαμον αὐτῆς παραδεχθείσης ἀνέμενον οἱ ἄγγελοι τὴν ἐπάνοδον τοῦ βασιλέως τῆς δόξης ἐπὶ τὴν κατὰ φύσιν μακαριότητα. Tούτοις οὖν εἶπε δεῖν ὁμοιοῦσθαι κατὰ τὸν ἡμέτερον βίον, ἵνα καθάπερ ἐκεῖνοι πόρρω κακίας καὶ ἀπάτης πολιτευόμενοι πρὸς ὑποδοχήν εἰσιν εὐτρεπεῖς τῆς δεσποτικῆς παρουσίας, οὕτω καὶ ἡμεῖς τοῖς προθύροις τῶν καταγωγίων ἡμῶν προσαγρυπνοῦντες ἑτοίμους πρὸς ὑπακοὴν ἑαυτοὺς ποιήσωμεν, ὅταν ἐπιστὰς κρούῃ τὴν θύραν· Μακάριοι γάρ, φησίν, οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ Kύριος εὑρήσει ποιοῦντας οὕτως. Ἐπεὶ οὖν μακάριόν ἐστι τὸ ὑπακούειν τῷ κρούοντι, τούτου χάριν ἡ διὰ παντὸς πρὸς τὴν μακαριότητα βλέπουσα αἰσθάνεται τοῦ παρεστῶτος τῇ θύρᾳ, ἡ καλῶς τοῖς ἰδίοις θησαυροῖς ἐπαγρυπνοῦσα ψυχή, καί φησιν Φωνὴ τοῦ ἀδελφιδοῦ μου κρούει ἐπὶ τὴν θύραν. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων Ὁμιλία ΙΑ´ Source: Migne PG 44.993d-997b

The voice of my beloved knocks at the door... 1 One of the greatest of the Lord’s admonitions, by which the mind of the disciples of the Word shakes off the materiality of their nature like so much dust and is lifted up to the desire for things transcendent, is that those who look toward the life on high must be stronger than sleep and so always watchful in the mind, driving off the drowsiness of the eyes as if it were some deluder of souls or plotter against the truth. I speak of the drowsiness and sleep by which is fashioned dream visions for those who are sunk deeply in life’s deceits: high offices, riches, seats of power, conceitedness, the sorcery of pleasures, lust for fame and luxury and honour, and all those things which are eagerly and vainly and ignorantly sought in this life because of some fantasy, which things, falling away as time passes, have their nature in appearance only, and are not what they are thought to be, nor do they continue to be so valued, but rather as soon as they come to be they perish, just as the way waves raise up their peaks on the waters, which being gathered up together for a moment by the movement of the winds, yet in their instability are unable to endure in their substance, for raised up for an instant by a gust of air, so they drop down along with the air and allow the flat surface of the sea to be seen again. Thus, then, so that our mind may be free of such illusions, He exhorts that this heavy sleep be shaken from the eyes of the soul, lest a zeal for that which is unreal make us slip away from things which truly are. That is why He counsels the notion of vigilance for us when He says, 'Let your loins be girded and your lamps burning,' 2 for light shining in the eyes wards sleep from them, and loins tightly bound make the body disinclined to sleep, since preparation for laborious exertion does not bring the relaxation required for sleep. At any rate, it is apparent what is meant by these mysteries: that the one who is bound about with prudence lives by the light of a purified conscience, with life lit up all around by the lamp of candour, by which, the truth shining forth, the soul remains untouched by sleep and does not idle in the deceptions of those dreams. And if this is accomplished under the leadership of the Word, an angelic life is bestowed on us, for the Divine command likens us to angels when He says: 'And be like those waiting to receive their Lord, when he comes away from the marriage feast, so that when he comes and knocks they may open to him without delay.' 3 For it is the angels who wait for the return of their Lord from the marriage feast and sit at the heavenly gates with vigilant eyes, so that again when the King of Glory comes back from the marriage feast, He may enter with them into that supernal blessedness. Whence as one of the Psalms says, the Bridegroom coming out, as from the bridal chamber, 4 espoused the maiden, ourselves, in spiritual rebirth, even though she had been prostituted to idols, and restored her nature to virginal incorruptibility. Now since the marriage rites have been completed and the Church has been taken by the Word as His bride, just as John says: 'He who has the bride is the bridegroom,' 5 and the bride has been taken into the inner chamber of the mysteries, the angels are awaiting the return of the King of Glory to the blessedness that is His by nature. He says, then, that we in our living are to become like them, so that just like them, existing far from evil and error, we are prepared to greet their master at His coming, and sitting awake by the outer doors of our lodgings, we have been made ready to hear when He has arrived and knocks at the door. For He says, 'Blessed are those servants whom their Lord finds doing this when He comes.' 6 Since, then, it is a blessed thing to hearken to the one who knocks, because of this, the soul which is always looking for blessedness, perceives the one standing at the door, she who rightly watching over her treasures says, 'The voice of my beloved knocks at the door.' Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 11 1 Song 5.2 2 Lk 12.35 3 Lk 12.36 4 Ps 18.6 5 Jn 3.29 6 Lk 12.43

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

Cultivating The Vine

Salva igitiur cum debita veneratione sententia, quae fideliter et congrue vineam istam universalem ponit Ecclesiam, ubi vitis Christus, Christiani palmites, Pater agricola, et paterfamilias, dies totum tempus, vel vita hominis, horae mundi vel hominis singularis aetates, forum ipsius mundi cupido, ac curiosa negotiato apte intelliguntur: ego animam meam et non solum, sed etiam corpus, ac utrumque simul, id est totum me, vineam quamdam mihi non negligendam intelligo, sed fodiendum, atque exercendam, uti ne peregrinis germinibus alienisque radicibus conclulcetur, aut propriis et nativis offuscetur vitulaminibus, putandam, ne silvescat; purgandam, ut fructum plus afferat, sapiendam omnino, ne dierptioni pateat his qui praetergradiuntur viam, maxime autem propter aprum de silva, et singularem ferum, ne exterminet eam, et ut paucis dicam, summa diligentia excolendam, ne generosa propago vitis electae degeneret, et in vitem alienam, quae nec Deum nec homines laetificet, aut forsan utrumque contristet, convertatur; summa vigilantia custodiendam, ne res plurimum elaborata, diuque exspectata,vel clancularia subreptione, ab his qui devorant pauperem in abscondito deteratur, vel inopinata vastatione repente dispereat. Isaac, Cisterciensis Abbas, Sermo XVI Source: Migne PL 194.1742a-b

Therefore having all due regard for the understanding that faithfully and fittingly explains this vineyard to be the whole Church, where Christ is the vine, Christians the branches, the Father the gardener and the rich man, the day the whole of time, or the life of man, the hours the ages of the world or of each man, the marketplace the world's desire and relentless business, 1 yet I have the understanding that not only my soul but even my body, both at the same time, that is my whole self, is the vine that I must not neglect, but must dig about and cultivate lest it be overrun with foreign growths and roots, or be choked by its own native offshoots, pruning it lest it run wild, and trimming it so that it may bear more fruit. 2 And it must be completely fenced in lest it be open to being plundered by those who pass by on the way, 3 especially from that wild boar of the wood, that solitary beast, lest he destroy it. 4 To speak in a few words, it must be cultivated with the greatest care, lest the noble shoots of this choice vine degenerate and it becomes a worthless vine, which will please neither God nor man, but perhaps only sadden both. It must be guarded with the utmost vigilence, lest the great labour spent on it and the long hopes placed in it be destroyed, either by the stealthy stealing of those who devour the poor in secret, 5 or by sudden and unexpected disaster. Isaac of Stella, from Sermon 16 1 Mt 20.1-16 2 Jn 15.2 3 Isaiah 5.1-7 4 Ps 79.13 5 Hab 3.14

Watching And Sleeping

Dormitaverunt pastores tui, rex Assur, sepelientur principes tui, dispersus est populus tuus super montes... Semper diaboli studium est, vigilantes animas consopire. Denique et in passione Domini apostolorum oculus gravi sopore premit, quos Salvator suscitans ait: Vigilate et orate, ne intretis in tentationem. Et rursum: Quod vobis dico, omnibus dico: vigilate. Et quia non cessat semper consopire vigilantes, quoscumque ille deceperit, et quasi suavi et pernicioso carmine Sirenarum illexerit ad dormiendum, excitat sermo divinus, et dicit: Surge qui dormis, et elevare, et illuminabit te Christus. In adventu ergo Christi et sermonis Dei et doctinae ecclesiaticae, et consummationis Ninive, speciosissimae quondam mereticis, elevabitur et properabit populus, qui sub magistris ante fuerat consopitus: et ibit ad montes Scripturarum, ibique inveniet montes Moysen et Jesus fillium Nave; montes prophetas; montes novi Testamenti apostolos et evangelistas: et cum ad tales montes confugerit, et in hujusmodi fuerit lectione versatus, si non invenerit qui eum doceat, Messis enim multa, operarii autem pauci, tunc illius studium, comprobabitur, quia confugerit ad montes, et magistorum desidia coarguetur. Sanctus Hieronymus, Commentariorum In Naum Prophetam Source: Migne PL 25.1272a-b

Your shepherds have slept, O king of Assur, your princes shall be buried, your people have been scattered over the mountains...' 1 It is always the devil's desire to lull watchers of souls to sleep. Even in the passion of the Lord the eyes of the Apostles were weighed down with sleep, those whom the Saviour roused, saying: 'Watch and pray, lest you enter into temptation.' 2 And again: 'What I say to you, I say to all, be watchful.' 3 And because he does not cease to lull watchers to sleep, that he might deceive whom he will, and as with the sweet and ruinous song of the Sirens he charms them to sleep, the Divine word rouses and says: 'Rise up, you who sleep, and stand, and Christ shall enlighten you.' 4 Therefore in the coming of Christ, and the word of God, and the teaching of the Church, and the end of Nineveh, once a most beautiful harlot, the people are lifted up and made quick, who before beneath teachers slumbered, and they go to the mountains of Scripture, and there they find the mountains of Moses and Joshua, and the mountains of the Prophets and mountains of the Apostles and Evangelists of the New Testament, and when they shall have fled to such mountains, and considered the writings there, if they do not find there him who teaches, for 'the harvest is many and the workers are few,' 5 the desire of that one shall be confirmed, because they shall have fled to the mountains and the sloth of teachers shall be made manifest. Saint Jerome, Commentary on Nahum 1 Nahum 3.18 2 Mk 14.38 3 Mk 13.37 4 Ephes 5.14 5 Mt 9.37

Wishes And Vanity

Ὁ τὴν ἑαυτοῦ σάρκα βουληθεὶς πολεμῆσαι, ἤ νικῆσαι ἐξ ἑαυτοῦ, εἰς μάτην τρέχει. Ἐαν γὰρ μὴ Κύριος καταλύσῃ οἶκον σαρκὸς, καὶ οἰκοδομήσῃ οἶκον ψυχῆς, εἰς μάτην ἠγρύπνησε, καὶ ἐνήστευσεν ὁ καταλύων. Ἅγιος Ἰωάννης τῆς Κλίμακος, Λόγος ΙΕ', ἡ Κλίμαξ Source: Migne PG 88.883b

He who wishes to fight against his flesh and conquer it by himself runs in vain. For unless the Lord destroys the house of the flesh and builds up the house of the soul, in vain he watches and fasts who would destroy it. Saint John Climacus, from Step 15, The Ladder

Sleep And The Sparrow

ἕως τίνος ὀκνηρέ κατάκεισαι πότε δὲ ἐξ ὕπνου ἐγερθήσῃ; Ὁ ὕπνος οὗτος μόνῇ πέφυκεν ἐπισυμβαίνειν ψυχῇ λογικῆ· σημαίνει γὰρ ἐνταῦθα ἄγνοιαν καὶ ἁγνωσίαν· ὦν ἁγρυπνία ποιεῖ τινα, ὡς στρουθίον μονάζον ἐπὶ δώματος. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.177d

How long will you sleep, O sluggard, and rise up from dreams? 1 This is nothing but sleep taking unaware the rational soul, for it signifies thoughtlessness and ignorance. Vigilence makes one like a sparrow alone on a rooftop. 2 Origen, On Proverbs, Fragment 1 Prov 6.9 2 Ps 101.8

Care And Conscience

Πρόσχωμεν, μήπως οὐκ ἐκ καθαρότητος, ἀλλὰ περικακῆσαν ὥσπερ, τοῦ ἐλέγχειν τὸ συνειδὸς ἐπαύσατο. Σημεῖον τῆς ἐν πτώματι λύσεως, τὸ διὰ παντὸς χρεώστην λογίζεσθαι. Ἅγιος Ἰωάννης τῆς Κλίμακος, Λόγος Ε'', ἡ Κλίμαξ Source: Migne PG 88.780b

We must take care lest our conscience has ceased to accuse us not because of our purity but because we are embroiled in wickedness. A sign of deliverance from sins is continual awareness of indebtedness. Saint John Climacus, from Step 5, The Ladder

Preserving Oneself

Μεγαλόφρων ἐν ὕβρει θρασυκάρδιος λαμπτὴρ δὲ ἀσεβῶν ἁμαρτία  Εἰ ἁγνὰ καὶ ὀρθὰ ἔργα Κυρίου, ἔν δὲ τῶν ἔργων αὐτοῦ ἐστι καὶ ὁ νοῦς, ὀρθὸς ἄρα ἐκτίσθη καὶ ἀγνὸς παρὰ τοῦ Θεοῦ ὁ νοῦς, καὶ ὀρθὸν ὀφείλομεν διαφυλάττειν αὐτὸν πρὸς αὐτὸν ἐκ τῶν ἐπερχομένων ἡμῖν παρὰ τοῦ πονηροῦ κακῶν. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.213c-d

Lofty thoughts are from the pride of a puffed up heart; the lamp of the impious is at fault. 1 If holy and right are the works of the Lord, and one of His works is the mind; then the mind is rightly created and made holy by the Lord, and right it is that we should guard it against the evils of the wicked one. Origen, On Proverbs, Fragment 1 Prov 21.4

Counsel For Battle

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

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

Caring For Thoughts

Μὴ καταφρονήσῃς ποτὲ ἐν λογισμῶν ἀμελείᾳ· ἀλάθητος γάρ ἐστιν ὁ Θεὸς ἐπὶ πάσης ἐννοίας. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ  Source: Migne PG 65 915d

Do not ever scorn to have care for your thoughts, for God is never forgetful of any one of them. Saint Mark The Ascetic, On The Spiritual Law.

Guarding Thoughts

Τὰ νοήματα τοῦ αἰῶνος τούτου ὁ Κύριος καθάπερ πρόβατά τινα τῷ ἀγαθῷ ποιμένι τῷ ἀνθρώπῳ παρέδωκε· ̧ Κὰι γὰρ, φησί, σὺν τὸν αἰῶνα ἔδωκεν ἐν καρδίᾳ ἀυτοῦ,  συζεύξας αὐτῷ θυμὸν κὰι επιθυμίαν πρὸς βοήθειαν, ἵνα, διὰ μὲν τοῦ θυμου, φευγαδεύῃ τὰ τῶν λύκων νοήματα, διὰ δε τῆς ἐπιθυμίας στέργῃ τὰ πρόβατα, καὶ ὑπὸ τῶν ὑετῶν καὶ ἀνέμων πολλάκις βαλλόμενος· ἔδωκε πρὸς τούτοις καὶ νομὸν, ὅπως ποιμαίνῃ τὰ πρόβατα, καὶ τόπον χλόης, καὶ ὕδωρ ἀναπαύσεως καὶ ψαλτήριον καὶ κιθάραν καὶ ῥάβδον καὶ βακτηρίαν, ἵν' ἐκ ταύτης τῆς ποίμνης καὶ τραφῇ καὶ ἐνδύσηται καὶ χόρτον ὀρεινὸν συναγάγῃ· Τίς γὰρ, φησὶ, ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίεις; Δεῖ οὖν τὸν ἀναχωροῦντα φυλάττειν νύκτωρ, καὶ μεθ´ ἡμέραν τοῦτο τὸ ποίμνιον, μήτι τῶν νοημάτων γένηται θηριάλωτον, ἢ λῃσταῖς περιπέσῃ, εἰ δὲ ἄρα τι τοιοῦτο συμβαίη κατὰ τὴν νάπην, εὐθέως ἐξαρπάζειν ἐκ τοῦ στόματος τοῦ λέοντος ἢ τῆς ἄρκτου. Γίνεται δὲ τὸ νόημα τὸ περὶ τοῦ ἀδελφοῦ θηριάλωτον, εἰ μετὰ μίσους νέμοι τὸ ἐν ἡμῖν, καὶ τὸ περὶ τῆς γυναικὸς, εἰ μετ' αἰσχρᾶς ἐπιθυμίας στρέφοιτο παρ' ἡμῖν, καὶ τὸ τοῦ ἀργυρίου, καὶ τοῦ χρυσίου, εἰ μετὰ πλεονεξίας αὐλίζοιτο. Καὶ τὰ νοήματα τῶν ἁγίων χαρισμάτων, εἰ μετὰ κενοδοξίας κατὰ διάνοιαν βόσκοιτο· καὶ ἐπὶ τῶν ἄλλων δὲ νοημάτων ὡσαύτως συμβήσεται, κλεπτομένων τοῖς πάθεσιν.  Εὐάγριος ὁ Ποντικός, Περὶ διαφόρων πονηρῶν λογισμῶν Source: Migne PG 79 1220

The thoughts of this world the Lord gave to man as sheep to a good shepherd, for it is written, 'He has placed the world in his heart;' 1 yoking to him indignation and desire for aid, so that with the first he may drive away the thoughts of the wolves, and with desire he may care for the sheep, even though he is often buffeted by rain and winds. God also gave him pasture so that he may shepherd the sheep, as well as a verdant place and refreshing water, 2 and a harp and a lyre, and a rod and a staff, so that from these sheep he is fed and clothed and supplied with food on the mountain. For it is written, 'Does anyone feed a flock and not drink its milk?' 3 It is therefore necessary for the one who has withdrawn that he be on his guard night and day over his flock so that thoughts are neither caught by wild beasts nor fall to thieves; and if such a thing happen, in the wooded valley he must immediately snatch them from the mouth of the lion or the bear. 4 So it is that the thought of a brother becomes of the beast if it pastures what is within us in hatred; as regards a woman, if we turn away from ourselves to shameful desire; and as regards gold and silver, if we take up our dwelling with avarice. And the thoughts of the holy gifts are likewise seized if we mentally graze on vainglory, and the same happens in the case of other thoughts if they are stolen away by the passions. Evagrius Ponticus, On Various Evil Thoughts 1 Eccl. 3.11 2 Ps 23. 2  3 1 Cor. 9.7  4 1 Kings 7.35

Knowing Idols

Filiolo, custodite vos a simulacris. Qui verum Deum cognovistis, in quo vitam habetis aeternam, custodite vos a doctinis haereticorum, quae perpetuam ducunt ad mortem, quia, more illorum qui simulacara pro Deo faciunt, gloriam incorruptibilis Dei pravis dogmatibus in similitudinem corruptibilium rerum immutant. Custodite vos philargyria, quae est simulacrorum servitus. Observate, ne quas mundi illecebras Conditoris amori praeponatis. Nam et hoc inter simulacra reputabitur, quatenus solius veritatis curam studiumque habentes, in hujus visione mereamini sine fine laetari. Mundus enim transit, et concupiscentia ejus. Qui autem fecerit voluntatem Domini, manet in aeternum. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93 120c

Children, guard yourself from idols. 1   You who know the true God, in which you have eternal life, guard yourself from the teachings of heretics, which lead to eternal death, because in their own way their make idols in opposition to God, changing the incorruptible glory of God into a idol of corruptible things by their depraved teachings. Guard yourselves from the love of money, which is slavery to idols. Be watchful, lest you prefer some snare of the world to the love of God. For even this is reckoned among idols, just as much as having care and desire for the truth alone in His sight we merit endless joy. 'The world passes away, and the desire of it, but he who does the will of God remains in eternity.' 2 Saint Bede, from the Commentary On The First Letter of Saint John 1 1 Jn 5.21 2 1 Jn 2.17

Guarding And Watching

Ἴσως ἀγνοεῖς, ἀδελφὲ, ὅτι ὁ νόμος τοῦ Θεοῦ τηρούμενος, τηρεῖν, καὶ φρουρεῖν, καὶ περισκέπειν πέφυκεν τοὺς τηρεῖν τοῦτον, καὶ φυλάττειν σὺν νήψει σπουδάζοντας. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΝΖ' Θεογνωστος Source: Migne PG 79 148a

Perhaps you are ignorant, my brother, of the keeping of the law of God, that to keep is to protect, and to watch over those who keep it, and to guard it in a state of alert sobriety. Saint Nilus of Sinai, Book 1, Letter 157 To Theognostos

Soul And Church

Καὶ ἀνίσταται ἐκ νυκτῶν καὶ ἔδωκεν βρώματα τῷ οἴκῳ καὶ ἔργα ταῖς θεραπαίναις Ἥ καὶ τὴν ἐκ νυκτὸς ἀνισταμένην ψυχὴν, γρηγοροῦσαν εὑρισκει ὁ τῆς δικαιοσύνης ἥλιος νυμφίος· πάντως δὲ καὶ προσευχομένην τοῦ μὴ ἐμπεσεῖν εἰς πειρασμὸν, λέγουσαν τὸ, Ἠγρυπνησα καὶ ἐγενόμην ὡς στρουθίον μονάζον ἐπὶ δώματος· βρῶμα δέ ἐστι ψυχῆς, ἡ μελέτη τῶν θείων λόγων· ἔργα δὲ, αἱ ἀρεταί· θεραπαινίδες δὲ, αἱ αἰσθήσεις· ταῦτ' οὖν παρέχει ἡ τιμιωτέρα λίθων πολυτελῶν ψυχὴ τῷ σωματικῷ αυτῆς οἴκῳ. θεωρήσασα γεώργιον ἐπρίατο ἀπὸ δὲ καρπῶν χειρῶν αὐτῆς κατεφύτευσεν κτῆμα. Τὴν τοῦ σπουδαίου ψυχήν φησιν ἔχουσαν Ἐκκλησίαν ξύλον γνώσεως καὶ ξύλον ζωῆς· γνώσεως μὲν ὡς νόμου, ζωῆς δὲ ὡς λόγου· αὕτη γάρ ἐστιν ἡ ἐκ πλευρᾶς Χριστοῦ προελθοῦσα, καὶ νύμφη τούτου εὑρεθεῖσα, ἡ σώφρων καὶ ἀνδρεία γηνὴ, ἡ τὴν πίστιν τούτου τηρήσασα, καὶ τοῦτον νυμφίον ἀπ' οὐρανῶν πάλιν προσδοκῶσα. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.249d-252a

From the night she rises and distributes food to the house and work to the handmaids. 1 The soul rising in the night is found watchful by the spouse, the sun of righteousness, ever praying lest it fall into temptation, saying, 'I watched and was made like a lonely sparrow on the roof.' 2 And the food of the soul is meditation on the Divine words, and the works are the virtues, the handmaids the senses. These things, then, richer than precious stones, she, the soul, brings to the dwelling place of the body.   Ground must be examined and bought and planted out as a vineyard with the earnings of her toil. 3   He speaks of the Church as a zealous soul in possession of the tree of knowledge and the tree of life, that is, having knowledge of the law and the life of the Word. For she who came from the side of Christ is found to be His spouse, a prudent and brave woman, holding to the faith, hoping for that spouse from heaven again. Origen, On Proverbs, Chap 31 Fragment 1 Prov 31.15 2 Ps 101.8 3 Prov 31.16

Working And Guarding

Non idem est operari et custodire. In opere enim quidam virtutis processus est, in custodia quaedam consummatio operis deprehenditur; eo quod quasi consummata custodiat. Haec duo ab homine requiruntur, ut et operibus nova quaerat, et parta custodiat, quod est generale. Philon autem, quoniam spiritalia Judaico non capiebat affectu, intra moralia se tenuit, ut dice et haec duo quaeri, opera in agro, custodiam domus. Et quamvis paradisus operibus, inquit, ruralibus non egeret; tamen quia primus homo lex posteritatis futurus erat, ideo legitimi etiam in paradiso speciem suscepit laboris, ut nos ad operationem et custodiam debiti officii, et haereditariae successionis munus astringeret. Haec duo ergo a te exiguntur sive moraliter, sive spiritaliter. Quod etiam psalmus te propheticus docet, quia scriptum est: Nisi Dominus aedificaverit domum; in vanum laboraverunt qui aedificant eam. Nisi Dominus custodierit civitatem, in vanum vigilant qui custodiunt eam. Vides illos laborare qui in operis sunt aedificationisque processu; istos vero vigilare qui jam custodiam perfecti operis receperunt. Unde et Dominus Apostolis quasi jam perfectioribus: Vigilate, inquit, et orate, ne intretis in tentationem; docens perfectae naturae munus, et plenae virtutis gratiam esse servandam, nec quemquam etiam perfectiorem nisi vigilaverit, sui debere esse securum. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput IV Source: Migne PL 14.284-285a

It is not the same to work and to guard. In working we make a certain advancement in virtue, in guarding we attend to the perfection of the work, by which that which is perfect is guarded. These two things are required from man, that with work he come to new things, and that what is done he guard, that he be complete. Philo, because the Jewish spirit did not grasp this completely, among his morals holds, as he says, that these two things should be attended to, work in the field and guardianship of the house, and although in Paradise man did not require rustic work, he says, however because from the first man the future law was given for posterity, therefore it was fitting that in paradise he take up this type of labour, that he give to us the duties both of working and guarding, and that this inheritance he bind on his successors. These two things, then, are required from you either morally or spiritually. Which even the Prophet teaches in the Psalm, where it is written: 'Unless the Lord builds the house in vain they labour who build it. Unless the Lord guard the city, in vain they watch who guard it.' 1 You see that those who labour are those who progress in the work of building, and those who watch attend to the guarding of the perfected work. Whence the Lord says to the perfected Apostles, 'Watch and pray that you do not enter into temptation.' 2 teaching that they should guard the gift of perfected nature and the grace of complete virtue, for no one is perfect unless he is vigilant, which he should be to be secure. Saint Ambrose, On Paradise, Chapter 4 1 Ps 126.1 2 Mt 26.41

Storms And Faith

Et ascendente eo in naviculam, secuti sunt eum discipuli. Et ecce tempestas magna facta est in mari, et reliqua. Navem discipulis introgessis tempestas oritur, mare commovetur, navigantes turbantur, Ipse vero somno consopitus timentium metu excitatur, oratur ut opem afferat. Et increpitis iis quod modicae essent fidei, vento et mari tranquillitatem imperavit, cum admiratione hominum praeceptis ejus ventum et mare obedisse. Igitur secundum haec ecclesiae, intra quas verbum Dei non vigilaverit, naufragae sunt: non quod Christus in somnum relaxatur, sed quod somno nostro consopiatur in nobis. Maxime autem illud accidit, ut a Deo praecipue in periculi metu et vexatione speremus. Atque utinam vel spes sera confidat sese periculum posse evadere, Christi intra se virtute vigilante. Perpetuam autem nobis objurgationis suae recordationem reliquit, dicens: Modicae fidei, quid timidi estis? Metum scilicet motuum saecularium, cum quibus Christi fides vigilet, nullum esse oportere. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius,  Cap VIII Source: Migne PL 9.958c 959a

And when He went into the boat, the disciples followed. And behold a great storm arose in the sea... 1 When the disciples enter the boat the storm arises, the sea is disturbed, the sailors are troubled. He, however, sunk in sleep is roused by the fear of those distressed, and asked to bring help. And chiding them for being of little faith, He orders the wind and the sea to be calm, and to the wonder of men the wind and the sea are obedient to His commands. Therefore according to this the Churches who do not watch over the word of God are made shipwrecks; not that Christ is sunk in sleep, but because our sleep lulls Him to sleep in us. For the most part it happens that we hope in God amid the fear and the troubles of danger. And that our hope be confident in being able to escape dangers, let it have the watchful virtue of Christ. He has left for us an admonishment that we be mindful, saying. 'O men of little faith, why are you fearful?' 2 Certainly there should be no fear of worldly disturbances in those for whom the faith of Christ is vigilant. Saint Hilary of Poitiers, Commentary on the Gospel of Saint Matthew, Chapter 8 1 Mt 8.23 2 Mt 8.26