First Lessons

Ἀρχὴ δὲ πάντων χαλεπῶν φιλαργυρία. εἰδότες οὖν ὅτι οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, ἀλλ’ οὐδὲ ἐξενεγκεῖν τι ἔχομεν, ὁπλισώμεθα τοῖς ὅπλοις τῆς δικαιοσύνης καὶ διδάξωμεν ἑαυτοὺς πρῶτον προεύεσθαι ἐν τῇ ἐντολῇ τοῦ Kυριοῦ· ἔπειτα καὶ τὰς γυναῖκας ἡμῶν ἐν τῇ δοθείσῃ αὐταῖς πίστει καὶ ἀγάπῃ καὶ ἁγνείᾳ στεργούσας τοὺς ἑαυτῶν ἄνδρας ἐν πάσῃ ἀληθείᾳ καὶ ἀγαπώσας πάντας ἐξ ἴσου ἐν πάσῃ ἐγκρατείᾳ, καὶ τὰ τέκνα παιδεύειν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ· τὰς χήρας σωφρονούσας περὶ τὴν τοῦ Kυρίου πίστιν, ἐντυγχανούσας ἀδιαλείπτως περὶ πάντων, μακρὰν οὔσας πάσης διαβολῆς, καταλαλιᾶς, ψευδομαρτυρίας, φιλαργυρίας καὶ παντὸς κακοῦ, γινωσκούσας ὅτι εἰσὶ θυσιαστήριον θεοῦ καὶ ὅτι πάντα μωμοσκοπεῖται, καὶ λέληθεν αὐτὸν οὐδὲν οὔτε λογισμῶν οὔτε ἐννοιῶν οὔτε τι τῶν κρυπτῶν τῆς καρδίας. Ἅγιος Πολύκαρπος Σμύρνης, Πρὸς Φιλιππήσιους Έπιστολή Source: Migne PG 5.1008c-1009a

'But the love of money is the root of all evils.' 1 Knowing, therefore, that 'as we brought nothing into the world, so we can bear nothing out,' 2 let us arm ourselves with the armour of righteousness, 3 and first let us teach ourselves to walk in the commandments of the Lord. Then teach your wives to walk in the faith given to them, and to love their own husbands dearly and tenderly and in all truth, and to love everyone equally and in chastity, and to raise their children in the knowledge and fear of God. Teach widows to be sensible regarding the faith of the Lord, praying continually for all, 4 being far from all slandering, evil-speaking, false-witnessing, land the love of money, and every sort of evil, knowing that they are the altar of God, and that He sees all things clearly and nothing is hidden from Him, neither reasoning, nor reflections, nor any one of the secret things of the heart. Saint Polycarp of Smyrna, from the Letter to the Philippians. 1 1 Tim 6.10 2 1 Tim 6.7 3 Ephes 6.11 4 1 Thes 5.17

Taking Wives

Oὕτως εἶπεν Kύριος ὁ θεὸς Ισραηλ ἐπὶ τὴν ἀποικίαν ἣν ἀπῴκισα ἀπὸ Ιερουσαλημ οἰκοδομήσατε οἴκους καὶ κατοικήσατε καὶ φυτεύσατε παραδείσους καὶ φάγετε τοὺς καρποὺς αὐτῶν, καὶ λάβετε γυναῖkας.. Τί δέ ἐστι τὸ λαθεῖν γυναῖkας; Ἐδήλωτεν ὁ περὶ τῆς σοφίας εἰπών Ταύτὴν ἐζήτησα Κύμην ἀγαγέσθαι ἐμαυτῷ, καὶ ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς. Δεῖ ταύτης ἐρᾷν, ὡς ἐν Παροιμίαις Σολομὼν εἰσηγήτατο, φἡσας Ἑράσθητι αὑτῆς, καὶ τηρήσει σε καὶ χαράχωσον αὐτὴν, καὶ ὑψώσει σε. Καὶ ἄλλας ὦ νόει παρὰ τὴν σοφίαν γυναῖκας, τὰς λοιπὰς ἀρττάς, Οὕτω γὰρ ἐξέσται πολλὰς γυναῖκας λαξεῖν ἐξ ὧν δεῖ τεχνοποιεῖν. ἀπὸ σοφίας λόγον σοφίας, ὡς ἂν καὶ ἄλλους οἰχοδομήσῃς" ἀπὸ σωφροσύνης ἔργα σωφροσύνης, ἵνα σώφρονας ποιήσῃς βίῳ χαὶ λόγῳ" ἀπὸ ὀικαιοσύντς ἔργα διχαιοσύνης ἐν κοινωνί καὶ συναλλάγμασι" ἀλλὰ καὶ δικαίους διδάσκων τεχνοποιῆσεις ἀπὸ δικαιοσύνης. Υἱοὺς δὲ ποιήσεις ἀπὸ τῶν υἱῶν καὶ θυγατέρας" υἱοὺς μὲν τὰ θεῖα νοῆματὰ χαὶ τὰ δόγματα, θυγατέρας δὲ τὰς πράξεῖς. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.577a-b

Thus says the Lord God of Israel to all those gone into exile from Jerusalem, build houses and dwell in them and plant gardens and eat their fruits, and take wives... 1 But what is it to take a wife? He makes it clear who speaks of wisdom saying, 'I sought to take this bride for myself, and I was made a lover of beauty.' 2 And it is indeed needful to love her, as Solomon teaches us in Proverbs with these words, 'You shall love her and she will guard you, and with a ditch dug about her she will exalt you.' 3 Yet let it be understood that there are other wives apart from wisdom, the other virtues. So it is permitted to take many wives, from which children should be produced. Wise speech is born from wisdom, so that you may edify others. Prudent works are born from prudence, by which you may make others prudent in life and words. Just works in civil life and agreements are born from justice, and in teaching others to be just you will produce children from justice. Indeed you will produce sons and daughters, sons who are holy thoughts and teaching, and daughters who are deeds. Origen, Commentary On Jeremiah, Fragment 1 Jerem 29.4-5 2 Wisdom 8.2 3 Prov 4.6

Birth And Grace

ΕΡΩΤ ΟΕ' Διατί τῶν πατριαρχῶν αἱ γυναῖκες στεῖραι; Καὶ γὰρ Σὰῥῥα στεῖρα, καὶ ἡ Ῥεβέκκα ὡσταύτως, καὶ ἡ Ῥακὴλ μέντοι, καὶ ἡ Λεία. Ἰδὼν γὰρ, φησὶ, Κύριος, ὅτι μισεῖται ἡ Λεία, ἀνέῳξε αὐτῆς τὴν μήτραν.; Τὸ Ἰσρατηλιτικὸν συστῆσαι γένος βουληθεὶς ὁ Θεὸς, δείκνυσιν οὐ κατὰ φύσεως ἀκολουθίαν, ἀλλὰ κατὰ τὴν τῆς χάριτος φιλοτιμίαν τὴν πολυγονίαν δεξάμενον. Ταύτης δὲ τῆς κηδεμονίας ἐκεῖνο τὸ γένος τετύχηκεν, ἐπειδήπερ ὁ Δεσπότης Χριστὸς, ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, ἐκεῖθεν ἔμελλε τὸ κατὰ σάρκα βλαστήσειν. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.185c

Question 75 Why were the wives of the patriarchs sterile? For Sarah was sterile, and Rebecca also, similarly Rachel and Leah. 'For the Lord, seeing that Leah was despised, opened her womb.' 1 Wishing to commend the race of Israel, God shows that it is not by natural succession but by grace that the reception of honourable fecundity comes about. And this race obtained this care because The Lord Christ, the Only Begotten Son, would be born from it according to the flesh. Theodoret of Cyrrhus, Questions On Genesis 1 Gen 29.31

Pilate's Wife and the Gentiles

Sedente autem Pilato pro tribunali misit ad illum uxor sua, dicens: Nihil tibi sit et justo iste. Species in ea gentium plebis est: quae jam fidelis eum, cum quo conversabatur, incredulum populum ad Christi fidem advocat. Quae quia ipsa multum sit passa pro Christo, in eamdem gloriam futurae spei illum eum quo conversabatur invitat. Denique Pilatus et manus lavit, et populo innocentem se a Domini sanguine esse testatus est: quia Judaeis suscipientibus in se ac filios suos fusi dominici sanguinis crimen, quotidie in confessionem fidei ablutus gentium populus demigrat. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Caput XXXIII Source: Migne PL 9.1072c-d

His wife sent to Pilate sitting on the tribunal saying, 'Have nothing to do with this righteous man.' 1 She who already had faith in Him is a type of the Gentile people, which when converted, calls an unbelieving people to faith in Christ. She who, because she had suffered much for Christ, invited him to the same glory of future hope in Him to whom she had converted. Thus Pilate washed his hands and bore witness to a people innocent of the blood of the Lord, because the Jews took upon themselves and their sons the crime of the blood of the Lord, and every day the Gentile people are cleansed in the confession of the faith. Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 33 1 Mt 27.19

A Mother's Martydom

In civitate vero Culusitana non valeo quae gesta sunt nuntiare, quia et ipsam quantitatem martyrum vel etiam confessorum impossibile est homini supputtare. Ubi quaedam matrona, auctrix sui nominis Victoria, dum in conspectu vulgi continuato suspendio cremaretur, a marito jam perdito filiis praesentibus taliter rogabatur: Quid pateris conjunx? Si me despicis, vel horum miserere quos genuisti, impia, parvulorum. Quare oblivisceris uteri tui, et pro nihilo ducis quos cum gemitu peperisti? Ubi sunt foedera conjugalis amoris? ubi societatis vincula, quae inter nos dudum honestatis jure tabulae conscriptae fecerunt? Respice, quaeso, filios ac maritum, et regiae jussionis implere festina praeceptum, ut et imminentia adhuc tormenta lucreris, simul et mihi doneris et liberis nostris. Sed illa nec filiorum fletus, nec serpentis audiens blandimenta, affectum multo altius elevans a terra, mundum cum suis desideriis contemnebat. Quam cum jam continuatione suspendi avulsis humeris, etiam qui cruciabant conspicerent mortuam, deposuerunt prorsus omni parte exanimatam. Quae postea retulit quamdam sibi virginem astitisse, atque tetigisse membra singula, et illico fuisse sanatam. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber V Source: Migne PL 58.243b-244a

However I cannot tell all that happened in the city of Culusitana, because it is impossible for any man to recount even the amount of martyrs or confessors. But I shall say that there was a certain woman, a mother by the name of Victoria, who having been hung up to burn in the presence of the crowd, was asked by her husband, a man who was already ruined, with their children present: 'Why do you suffer, O wife? If you scorn me, at least have mercy on these to whom you have given birth, wicked woman. Why have no care for the fruit of your womb and reckon as nothing these whom you bore amid groans? Where are the bonds of conjugal love? Where that bond of association between us that the honourable written tablets once rightly made? I beseech you, look on your children and your husband, and make haste to fulfill the command of the king, 1 so that you may yet acquire relief from your imminent torment and give a gift to me and your children.' But that woman wept not for her children, nor listened to the charms of the serpent, but with as much passion as she hung above the earth, so she condemned the world and its desires. Then when her shoulder bones had been wrenched out by continual suspension, and those who were torturing her suspected she had expired, they took her down and found that she was indeed dead. It is told that afterwards a certain virgin was brought near and healed by touching every member of her body. Victor Vitensis, History of the Persecution of the African Province, Book 5 1 King Huneric, who commanded adoption of Arianism

The Contemplative And The Warrior

Homo formidoloso et corde pavido non egredietur ad bellum. Vadat et revertatur ad domum suam, ne pavere faciat corda fratrum suorum, sicut et ipse timore perterritus est. Quibus verbis edocet non posse eos professionem contemplatinois vel spiritualis militiae arripere exercitium, qui adhuc nudari terrenis operibus pertimescunt. Ne rursus infirmitate mentis revertantur, suoque exemplo alios a perfectione evangelica revocent, et infideli terrore infirment; jubentur itaque tales, ut, discedentes a pugna, revertantur in domum suam, quia non possunt duplici corde bella Domini praeliari. Vir enim duplex animo, inconstants in omnibus viis suis. Tales quippe oportet ut ne initium quidem renuntiationis arripiant. Quibus melius est ut un activa vita consistant, quam trepidi contemplationem exsequentes, majori discrimine semetipsos involvant. Melius est enim non vovere, quam vovere et non reddere. Similiter et ille a tali militia prohibetur, qui uxorem duxerit, qui plantaverit vineam, velt propaginem filiorum, non enim potest servire divinae militiae servus uxoris, secundum Apostoli: Qui cum uxore est, sollicitus est quomodo placeat uxori, et divisus est.  Nec potest inesse quis studio contemplationis, qui adhuc in delectatione defigitur carnis. Nemo, inquit Apostolus, militans Deo, implicat se negotiis saecularibus, ut ei placeat cui se probavit. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Deutronomium, Caput XV Migne PL 83.365-366

A man fearful and timid in heart should not go out to war. Let him begone and return to his house lest he causes fear in the hearts of his brothers, with his own fear unnerving them. 1 By which words is taught that they are not able to take up the exercise of contemplation or spiritual warfare who yet fear to strip themselves of worldly works, lest again they fall back into weakness of soul and their example calls others away from the perfection of the Gospel, and by faithless fear others are made infirm. Such men are thus ordered to withdraw from combat and return to their own houses because they who have divided hearts are not able to fight the wars of the Lord; a man with a divided soul is inconstant in all his ways. And certainly they should not even start on the beginning of renunciation; it is better for them is to be established in the active life, those who with fear would follow the contemplative, with greater discrimination occupying themselves. Better it is not to take a vow than to take a vow and not fulfill it. And likewise he is prohibited from such warfare who takes a wife, who plants vines and who propagates children, 2 for he is not able to serve in the Divine army who is the servant of a wife, as the Apostle says, 'He who has a wife has his care in how to please her, and he is divided in himself.' 3 And the contemplative zeal is not able to inhere in him who is yet fixed in the pleasures of the flesh. 'No one,' says the Apostle, 'is a soldier of God who is involved in worldly business, but he who is would please him who has approved him.' 4 Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Exodus, Chap 27 1 Deut 20.8 2 Deut 20. 5-7  3 1 Cor 7.33 4 2 Tim 2.4

The Wives Of Jesus

Ipse autem est qui praefigurabatur in Jacob Dominus Jesus, duorum vir conjugiorum, hoc est, consors quidam legis et gratiae, qui virginem Rachel ante dilexit, et praedestinatam sibi in conjugium pio amabat affectu. Sed quoniam Lia tanquam lex subintravit, et oculis infirmior obrepsit tanquam Synogoga, quae mentis caecitate Christum videre non potuit, superabundavit gratia sanctae Rachel, quae supra primum illud est expetita conjugium, quae Ecclesiae principatum futurum jam tunc nominis sui in interpretatione signabat. Beata Rachel, quae astulit opprobrium suo partu: beata Rachel, quae abscondit cultus, erroresque gentilium, quae simulacra eorum plena esse immunditiae declaravit. Nemo credat paternae pietatis laesam esse reverentiam, quod stante patre sedit; quoniam scriptum est: Qui plus fecerit patrem aut matrem, quam me, non est me dignus. Ubi causa agebatur religionis, fides debuit sedem habere judicii, et quasi rea stare perfidia. Sanctus Ambrosius Mediolanensis, De Jacob et Vita Beata, Lib II, Caput V Migne PL 14 624

In Jacob is prefigured the Lord Jesus, a man of two wives, that is, the consort of the law and grace, who first loved the virgin Rachel, and, being predestined for her in marriage, he loved with pious affection. But Leah as the law was first introduced, and had weaker eyes like the Synagogue, which blindness of mind was not able to recognise Christ, while Rachel abounded with grace of sanctity, 1 she who above the first was the desired marriage, she who the preeminent future of the Church already then signified by her name interpreted. Blessed Rachel, who took away shame with her birthing, blessed Rachel, who took away the religion and the errors of the Gentiles, who declared their idols to be unclean. No one thinks that paternal piety is honourable when it does harm, and so with the father standing she sat; for it is written 'He who cares for father or mother rather than me is not worthy of me.' 2 When the court of religion is held, faith should sit in the seat of judgement, and the guilty traitor stands. 3   Saint Ambrose, On Jacob and the Good Life, Book 2, Chap 5 1.Gen 29.17,30 2 Mt 10.37 3 Gen 31

Taking A Wife

Post longam igitur servitutem, quam Jacob apud socerum suum pro uxoribus, velut mercede, sustinuit, praecepit ei Dominus ut reverteretur in patriam suam. Tunc, ignorante socero, eum uxoribus et comitatu properavit. Laban autem consecutus est eum in montem Galad cum furore, atque idola quae Rachel furata erat apud eum requisivit, nec reperit. Quid igitur sibi hoc ipsum figuraliter velit, inspiciendum est. Dum Laban superius aliam gerat personam, nunc tamen diaboli typum figurat. Laban quippe interpretatur dealbatio. Dealbatio autem diabolus non inconvenienter accipitur, qui cum sit ex merito tenebrosus, transfigurat se in angelum lucis. Huic servivit Jacob, id est, ex parte reproborum Judaicus populus, ex cujus carne incarnatus Dominus venit. Potest etiam per Laban mundus hic experimi, qui cum furore Jacob persequitur, quia electos quosque, qui Redemptoris nostri membra sunt, persequendo opprimere conatur. Hujus filiam, id est, seu mundi, seu diaboli, Jacob abstulit, cum sibi Christus Ecclesiam ex gentilitate conjunxit, quam et de domo partis abstrahit, quia ei per prophetam dicit 'Obliviscere populum tuum, et domum patris tui' Quid vero in idolis, nisi avaritia designatur? Unde et per Paulum dicitur: Et avaritia, quae est idolorum servitus. Laban ergo veniens apud Jacob, idola non invenit, quia, ostensis mundi thesauris, diabolus in Redemptore nostro vestigia concupiscentiae terrenae non reperit. Sed quae Jacob non habuit, ea Rachel sedendo cooperuit. Per Rachel quippe, quae ovis dicitur, Ecclesia figuratur. Sedere autem est humilitatem poenitentiae appetere, sicut scriptum est: Surgite, postquam sederitis. Rachel ergo sedendo idola cooperuit, quia sancta Eccleisa Christum sequens, vitia terrenae concupiscentiae per humilitatem poenitetniae cooperuit. De hac coopertione vitiorum per Prophetam dicitur: Beati quorum remissa sunt iniquitates, et quorum tecta sunt peccata. Sanctus Isidorus Hispalensis, Quaestiones in Vetus Testamentum, Caput XXVI

Therefore after long service which Jacob undertook for his uncle for wives, as reward, the Lord commanded that he should return to his fatherland. Then, without the knowledge of his uncle, he hurried away with his wives and company. Laban however pursued him to mount Galaad in anger, and seeking the idols which Rachel hid, he did not find them. 1 What this means figuratively we must investigate. While Laban before bore another persona, now however he is a type of the devil. And the name of Laban is interpreted as whitewashing. And whitewashing is not inconveniently applied to the devil who though he is by his nature darkness may transform himself into an angel of light. Jacob served this one, that is, from a part of the reprobate Hebrew people the Lord came incarnate in the flesh. And by Laban the world is expressed, who with fury pursued Jacob, because those chosen, who are members of the Redeemer, he tried to suppress with persecution. His daughter, that is,a thing of the world, or of the devil, Jacob took away, as Christ joined himself to the Church drawn from the Gentiles, which he drew forth even from the house of her father, and concerning this it is said by the Prophet, 'Forget your people, and the house of your father.' 2 And what is signified by the idols but avarice? Whence by Paul it is said: 'And avarice which is the service of idols.' 3 Laban, then, coming to Jacob did not find the idols, because regarding the ostentatious wealth of the world, the devil does not in our Redeemer find trace of worldly desires. Yet that which Jacob did not have, Rachel sitting covered. And by Rachel, who is named sheep, the Church is signified. To sit is take to the humility of penance, as it is written, 'You rise after sitting.'  4 Rachel therefore sitting covers the idols, and the Church following Christ with the humility of penance covers the vices of worldly desires. Concerning which covering of faults the Prophet says, 'Blessed are they whose iniquities are forgiven, and whose sins are covered.' 5 Saint Isidore of Seville, Questions on the Old Testament, Chapter 26 1 Gen 29-31 2 Ps 44.11 3 Col 3.5 4 Ps 126.2 5 Ps 31.1

Joseph's Troubles

Joseph ille martius solo nomine, conscientia sponsus, praegnantem sponsam fluctuans et anxius intuetur, quia neque accusare innocentem, neque praegnantem poterat excusare; tacere tutum non erat, erat loqui periculum. Admittit, non prodit crimina accusator insontis. Erat ipse testimonium castitatis, erat custos pudoris: aliud noverat, aliud intuebatur; confundebat visus quem non confundebat Virginis fides: actus at vita in bivio; mens justa et sanctus animus ancipiti cogitatione torquetur; sentit, sed tantum non potest penetrare sacramentum, quia nec accusare poterat, et defensare penes homines non valebat. Merito mox occurit angelus, merito responsum subvenit mox divinum, cui humano deficiente consilio justitia non defecit. Et qui dicit? Joseph fili David, noli timere. Qui nihil fecerat, quid timebat? Timebat, quia etsi nullus in facto reatus erat, erat in causa maximus pavor. Sanctus animus quidquid non assequitur, expavescit, Cave ergo homo, de partu nostrae matris taliter disputare, cum angelum respondisse sufficiat: Noli timere accipere Mariam conjugem; quod enim in illa natum est, de Spiritu sancti est. Sanctus Petrus Chrysologus, Sermo CLXXV Source: Migne PL 52.657-58

Joseph, he who was a husband in name alone, in conscience a spouse, observing his betrothed pregnant was troubled and anxious, because he was neither able to accuse the innocent nor excuse the pregnant. It was not safe to keep silent, it was dangerous to speak. He commits a crime, does not expose it, who is an accuser of the guiltless. He himself was proof of chastity, he was the guardian of modesty. One thing he knew, he saw something else; what was seen confused him whom the Virgin's faithfulness did not confuse. Deeds and life were at a meeting of two roads; a righteous mind and holy soul were troubled by two edged thought; he observed but was unable to comprehend such a mystery, because he could not accuse and he was not capable of defending her before men. Thus it was fitting that an angel quickly came, fitting that a Divine response swiftly came to help him who was lacking in human counsel but not lacking in righteousness. And what did the angel say? 'Joseph, son of David, do not fear' 1 He who had not done anything, what did he have to fear? He feared because even if he was guilty in nothing, there was distress on account of the situation. Whatever a holy soul does not grasp is a cause of trouble. So let a man be wary of disputing our Mother giving birth when the angelic answer suffices, 'Do not fear to take Mary for your wife; that within her is from the Holy Spirit. 1 Saint Peter Chrysologus, from Sermon 175 1 Mt 1.20

Acting Like Angels

Qui uxorem suam diligit, seipsum diligit. Nemo enim unquam suam carnem odit, sed nutrit et fovet eam, sicut et Christus Ecclesiam. Dicamus quod illam carnem quae visura sit Salutare Dei anima diligat et nutriat, et foveat eam disciplinis erudiens, et coelesti saginans pane, et Christi sanguine irrigans, ut refecta et nitida possit libero cursu virum sequi, et nullo debilitatis pondere praegravari. Pulchre etiam in similitudinem Christi nutrientis et foventis Ecclesiam, et dicentis ad Jerusalem: Quoties volui congregare filios tuos, ut gallina congregat pullos suos sub alas suas, et noluisti? Animae quoque fovent corpora sua, ut corruptivum hoc induat incorruptionem et alarum levitate suspensum, in aerem facilius sublevetur. Foveamus igitur et viri uxores nostras, et animae nostrae corpora, ut et uxores in viros, et corpora redigantur in animas, et nequaquam sit sexum ulla diversitas: sed quomodo apud angelos non est vir et mulier, ita et nos, qui similes angelis futuri sumus, jam nunc incipiamus esse quod nobis in coelestibus repromissum est. Origenes, ex Libro Tertio In Epistolam Ad Ephesios

He who loves his own wife, loves himself. For no one hates his own flesh but he nurtures and cherishes it,  like Christ the Church.  1 Let us say that this flesh that it might see the salvation of God the soul loves and nurtures, and cherishing it it instructs it with discipline and feasts it with celestial bread and waters it with the blood of Christ, that refreshed and shining it be able to follow unencumbered the course of men and not suffer from any infirmity weighing it down. Beautiful indeed is that likeness of Christ nourishing and caring for the Church, He who said to Jerusalem, 'How many times I wished to gather your sons, as a hen gathers her young under her wings, and you were unwilling?' 2 And souls also cherish the body that the corruptible put on incorruption 3 and suspended on wings in their lightness they are lifted easily into the air. Let us then be men cherishing our wives, as souls our bodies, that even wives be as husbands, as bodies are restored by souls, and let there be no difference of sex, but as among angels there is no male and female, so even with us, who shall be like angels, so let us begin now what is promised to us in heaven. Origen, Fragment from the Third Book on The Letter to the Ephesians 1 Ephes 5.28-29 2 Mt 23.37 3 1 Cor 15.53

A Wife's Dream

Καθημένου δὲ αὐτοῦ ἐπὶ βὴματος, ἔπεμψε πρὸς αὐτόν λέγουσα· Μηδέν σοι καὶ τῷ δικαίῳ τούτῳ· πολλὰ γὰρ ἔπαθον σήμερον κατ' ὄναρ δι' αὐτον. Ὅρα οἷον γίνεται πάλιν, ἰκανον πάνατς αὐτοὺς ἀνακαλέσασθαι. Μετὰ γὰρ τῆς ἀπὸ τῶν πραγμάτων ἀποδείξεως, καὶ τὸ ὄναρ οὐ μικρὸν ἧν. Καὶ τίνος ἔνεκεν οὐκ αὐτὸς ὁρᾷ; Ἥ ὅτι ἐκεινη ἀξία ἥν μᾶλλον· ἢ ὅτι αὐτὸς εἰ εἶδεν, οὐκ ἂν ἐπιστεύθη ὁμοίως, ἢ οὐδ' ἂν ἐξεῖπε. Διὰ τοῦτο οἰκονομεῖται τὴν γυναῖκα ἰδεῖν, ὥστε κατάδηλον γενέσθαι πᾶσι. Καὶ οὐκ ἁπλῶς ὁρᾷ, ἀλλὰ καὶ πάσχει πολλὰ, ἵνα  καὶ ἀπὸ τῆς συμπαθείας τῆς πρὸς τὴν γυναῖκα ὀκνηρότερος γένηται ὁ ἀνὴρ περὶ τὸν φόνον. Καὶ ὁ καιρὸς δὲ οὐ μικρὸν συνετέλει· κατὰ γὰρ αὐτὴν τὴν νύκτα εἴδεν. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὁμῖλία ΠϚ' ,Ὑπόμνημα Εἰς την προς Ἁγιον Ματθαίον

And sitting on the judgment seat, his wife sent to him, saying, have nothing to do with this righteous man, for I have suffered many things today because of a dream of Him. 1 See what a thing takes place again, enough to recall them all. For with the proof of things done, even the dream was no small thing. And why does he not see it? Either because she was more worthy, or because if he had seen it, it would not have been equally believed, or he would not  have told it. Therefore it was arranged that his wife see it, so that it might be revealed to all. And she does not only see but she also suffers much, so that on account of care for his wife, the man may be made more reluctant to kill. And the time too contributed not a little, for on the very night she saw. Saint John Chyrsostom, Eighty Sixth Homily On Matthew 1 Mt 27.19

The House of Virtue

Σταγόνες ἐκβάλλουσιν ἄνθρωπον ἐν ἡμέρᾳ χειμερινῇ ἐκ τοῦ οἴκου αὐτοῦ ὡσαύτως καὶ γυνὴ λοίδορος ἐκ τοῦ ἰδίου οἴκου   Τοῦ ἀνθρώπου οἶκος ἡ ἀρετή· ἐὰν οὖν μὴ σπουδαίως ταύτης ἐπιμελῆται, ἐν καιρῷ πειρασμῶν ἐκπιπτει αὐτῆς. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας

Dripping casts a man out on a winter day from his house, just like an abusive wife 1  The house of a man is virtue, if then he does not have diligent care of it, in the time of testing it shall fall. Origen, On Proverbs, Fragments 1 Prov 27.15

A Little Woman

Σκώπτεις τὴν Ἀλυπιανὴν ἡμῖν, ὡς μικρὰν, καὶ τῆς σῆς μεγαλειότητος ἀναξίαν, ὦ μακρὲ σὺ, καὶ ἀμέτρητε, καὶ πελώριε, τό τε εἶδος καὶ τὴν ἀλκήν. Νῦν γὰρ ἔγνων ὅτι ψυχὴ μετρεῖται, καὶ ἀρετὴ ταλαντεύεται, καὶ τιμιώτεραι τῶν μαργάρων αἱ πέτραι, καὶ κόρακες ἀηδόνων αἰδεσιμώτεροι. Σὺ μὲν οὖν ἀπόλαυε τοῦ μεγέθους καὶ τῶν πηχῶν, καὶ μηδὲν λείπου τῶν Ἀλωάδων ἐκείνων. Ἵππον γὰρ ἄγεις, καὶ τινάσσεις αἰχμὴν, καὶ θῆρες σοι μέλουσι. Τῇ δὲ οὐδὲν ἔργον, οὐδὲ πολλῆς τῆς ἰσχύος κερκίδα φέρειν, καὶ ἡλακάτην μεταχειρίζεσθαι, καὶ ἰστῷ προσκαθέζεσθαι. Τὸ γὰρ γέρας ἐστὶ γυναικῶν. Εἰ δὲ καὶ τοῦτο προσθείης, ὅτι γῇ προσπέφυκε δι' εὐχὴν, καὶ Θεῷ σύνεστιν ἀεὶ τοῖς μεγάλοις τοῦ νοῠ κινήμασι, τί σοι ἐνταῦθα τὸ ὑψος, ἢ τὰ μέτρα τοῦ σώματος; Ἴδε καίριον σιωπὴν, φθεγγομένης ἄκουσον· τὸ ἀκαλλώπιστον κατανόνσον, τὸ ὡς γυναιξὶν ἀνδρικὸν, τὴν οἰκωφέλειαν, τὴν φιλανδρίαν. Καὶ τότε φήσεις τὸ τοῦ Λάκωνος· Ὄντως οὐ μετρεῖται ψυχὴ, καὶ δεῖ τὸν ἐκτὸς ἐόντα, πρὸς τὸν ἐντὸς βλέπειν ἄνθρωπον. Ἄν οὔτω ταῦτα σκοπῇς, παύσῃ τοῦ παίζειν, καὶ καταπαίζειν αὐτῆς ὡς μικρᾶς, καὶ σαυτοῦ μακαρίσεις τὴν συζυγίαν.  Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Ἐπιστολή ΙΒ', Νικοβουλῳ  Source: Migne PG 37.44c-45a

You joke with me about Alypiana being little and unworthy of your grandness, you great, boundless, monstrous fellow, both in form and strength. For now I know that soul is a thing to be measured and virtue to be put in scales, and that rocks are more valuable than pearls, and crows more valuable than nightingales. You then rejoice in your magnitude and your cubits, and be in nothing inferior to the sons of Aloeus. 1 You ride a horse, and shake a spear, and concern yourself with wild beasts. But she has no work like that. Little strength one needs to carry a comb, to handle a distaff, to sit by a loom. This is the glory of woman. And if you add this also, that she has become fixed to the earth on account of prayer, and has continual communion with God by the great movement of her mind, then what is there here to boast of in the dimensions of your body? Keep a seasonable silence, listen to her voice, consider her unadornment, her womanly virility, her usefulness in the home, her love of her husband. Then you will say with the Laconian, that truly the soul is not a measurable thing and that one must pass from exterior things to inner things to see the person. If you see things this way, you will be done with play and mocking her as little, and you will bless your marriage. Saint Gregory Nazianzus, Letter 12, to Nicobulus 1 The Aloadae, Otos and Ephialtes

The Monk and the Wife of Mud

Ὁ ἀββᾶς Ὀλύμπιος ὁ τῶν Κελλίων ἐπολεμήθη εἰς πορνείαν. Καὶ λέγει αὐτῷ ὁ λογισμός· Ὕπαγε, λάβε γυναῖκα, Καὶ ἀναστὰς ἐποίησε πηλὸν, καὶ ἔπλασε γυναῖκα, καὶ λέγει ἑαυτῷ· Ἰδοὺ ἡ γυνή σου· χρεία οὖν ἐργάζεσθαι πολλὰ, ἵνα θρέψεις αὐτήν. Καὶ ἠργαζετο κοπιῶν πολλά. Καὶ μεθ' ἡμέραν, πάλιν ποιήσας πηλὸν, ἔπλασεν ἑαυτῷ θυγατέρα, καὶ λέγει τῷ λογισμῷ αὐτοῦ· Ἔτεκεν ἡ γυνή σου· χρείαν ἔχεις περισσότερον ἐργάσασθαι, ἵνα δυνηθῇς θρέψαι τὸ τέκνον σου, καὶ σκεπάσαι. Καὶ οὕτως ποιῶν ἔτηξεν ἑαυτὸν, καὶ λέγει τῷ λογισμῷ· Οὐκ ἐτι ἰσχύω ὑποφέρειν τὸν κόπον. Καὶ εἴπεν· Εἰ οὐκ ἰσχύεις ὑποφέρειν τὸν κόπον, μηδὲ γυναῖκα ζητήσῇς. Καὶ ἰδὼν ὁ Θεὸς τὸν κόπον αὐτοῦ, ἧρεν ἀπ' αὐτοῦ τὸν πόλεμον, καὶ ἀνεπάη. Αποφθεγματα των ἀγιων γεροντων, Παλλαδιος

Father Olympios of the Cells was struggling with thoughts of fornication. A thought said to him, ' Go and take a wife.' And rising he took some mud and shaped it into the form of a woman. He said to himself, ' Behold a woman, and so begins much labour for you.' After a day again he took some mud and shaped it into a girl, and he said to himself, ' Your wife has given birth. Now are your labours greater, for you must nourish the child and protect her.' And in the doing of this he exhausted himself. He said to himself, ' I do not have the strength for this.' And then he thought, ' If you cannot bear this labour, do not seek a wife.' And beholding his troubles God took from him his struggle, and he had rest. Sayings of the Desert Fathers, Palladius of Galatia

Epitaph for Ursinianus

Ursiniano subdiacono sub hoc tumulo ossa quiescunt, qui meruit sanctorum sociari sepulcrum, quem nec Tartarus furens nec poena saeva nocebit. hunc titulum posuit Ludula dulcissima coniux  Epitaphios Ursiniano

The bones of the subdeacon Ursinianus rest beneath this tumulus, He who merited a tomb with the saints, Whom neither furious Tartarus nor cruel punishment shall harm. Ludula, his sweet wife, this inscription composed. Epitaph for Ursinianus

Epitaph for Mandrosa

Mandrosa hic nomine, omnium gratia plena, fidelis in Christo, eius mandata reservans, martyrum obsequiis devota transegi falsi seculi vitam, unius viri consortio ter quinus coniuncta per annos reddidi nunc domino rerum debitum communem omnibus olim. Epitaphios Mandrosae

Here is one named Mandrosa, in all things pleasing, Faithful in Christ, guarding his commandments, To martyrs' service devoted I passed my life in a false age. A wife of one man, fifteen years married, I return now to the Lord of all the common debt. Epitaph for Mandrosa

Epitaph For Sofroniola

Castitas fides caritas pietas obsequium et quaecumque deus faeminis inesse praecepit, his ornata bonis Sofroniola in pace quiescit.  Martinianus iugalis eius titulum ex more dicabit. Epitaphios Sofroniola

Chaste, faithful, loving, pious, peaceable, And whatever God commands to inhere in woman, With these adorned Sofroniola rests in peace. Martinianus, her yoke fellow, according to the custom, composed this. Epitaph for Sofroniola

Epitaph for Praestina

Praestina, tibi Verus tuus heu grave munus soluo sub hoc carum deponens marmore corpus. discrevit nos vita quidem, sed vivet amoris indivisa fides, erit hic quoque copula nobis, coniugio nostro nec mors divortia ponet. concorders animas Christus revocabit in unum. Epitaphios Praestinae

Praestina, for you your Verus, alas, performs a heavy duty, A dear body beneath marble he places. Our life is destroyed, but the indivisible faith Of our love lives on and here also we shall be a couple; On our marriage death cannot place divorce. Souls in harmony Christ shall call into one. Epitaph for Praestina

Marriage And Chastity

'Dicunt ei discipuli ejus: Si ita est causa homini cum uxore, non expedit nubere. Grave pondus uxorum est, si excepta causa fornicationis, eas dimittere non licet. Quid enim si temulentia fuerit, si iracunda, si malis moribus, si luxuriosa, si gulosa, si vaga, si jurgarix, si maledica, tenenda erit istiusmodi? Volumus nolumus sustinenda est. Cum enim essemus liberi, voluntarie nos subjecimus servituti. Videntes ergo apostoli grave uxorum jugum, proferunt motum animi sui, et dicunt: 'si ita causa homini cum uxore non expedit nubere.' Qui dixit illis: Non omnes capiunt verbum istud, sed quibus datum est.' Nemo putet sub hoc verbo, vel fatum, vel fortunam introduci: quod hi sunt virgines, quibus a Deo datum sit, aut quos quidam ad hoc casus adduxerit, sed his datum est qui petierunt, qui voluerunt, qui ut acciperent, laboraverunt. Omni enim petenti dabitur, et quaerens inveniet, et pulsanti aperietur.'  Sanctus Hieronymus, Commentaria in Matthaeum, Liber III, Caput XIX Source: Migne PL 26 135

'His disciples said to him, 'If the case of a man and a woman is so, it does not profit to marry.' 1 The weight of a wife is heavy if, except on account of fornication it is not permitted to dismiss her. What indeed if she were a drunkard, or irascible, or of evil character, or addicted to luxury, or a glutton, or a slut, or a nagger, or foul mouthed, must one then retain her? Willing or unwilling she must be endured. We were free and we voluntarily subjected ourselves to servitude. Thus the Apostles, seeing that wives are a heavy yoke, give voice to the trouble of the soul and say, 'If the case of a man and a woman is so, it does not profit to marry.' 'He said to them, ' Not everyone receives this but to those whom it is given.' 2 Let no one think that by these words He is introducing fate or fortune, that they are chaste to whom it is given by God, or that they are led into the state by a some sort of accident, but rather it is given to those who seek it, who wish it, who work for it. To everyone who asks it will be given, and the one who seeks will find, and to the one who knocks it will be opened. Saint Jerome, from the Commentary On The Gospel Of Saint Matthew, Book 3, Chapter 19 1 Mt 19.10  2 Mt 19.11

A Dispute over Baptisms

Interea regina fidelis filium ad baptismum exhibet, adornare eclesiam velis praecipit atque curtinis, quo facilius vel hoc misterio provocaretur ad credendum, qui flecti praedicationem non poterat. Baptizatus autem puer, quem Ingomerem vocitaverunt, in ipsis, sicut regeneratus fuerat, albis obiit. Qua de causa commotus felle rex, non signiter increpabat regina, dicens: 'Si in nomine deorum meorum puer fuisset decatus, vixisset utique; nunc autem, quia in nomine Dei vestri baptizatus est, vivere omnino non potuit'. Ad haec regina: 'Deo', inquid, 'omnipotenti, creatori omnium, gratias ago, qui me non usquequaque iudicavit indigna, ut de utero meo genitum regno suo dignaretur adscire. Mihi autem dolore huius causae animus non attingitur, quia scio, in albis ab hoc mundo vocatus Dei obtutibus nutriendus'. Post hunc vero genuit alium filium, quem baptizatum Chlodomere vocavit; et hic cum egrotare coepisset, dicebat rex: 'Non potest aliud, nisi et de hoc sicut et de fratre eius contingat, ut baptizatus in nomine Christi vestri protinus moriatur'. Sed orante matre, Domino iubente convaluit. Sanctus Gregorius Turonensis, Historia Francorum Lib. 2, Cap. 29

Meanwhile the faithful queen Clotilda prepared her son for baptism, ordering the church adorned with hangings and curtains so that the king might be called to belief in the mystery, he who would not be inclined by preaching. The boy baptized, whom they named Ingomer, died still wearing the white garments in which he was reborn. This caused the king severe disturbance, and he chided the queen harshly, saying: ' If the boy had been dedicated in the name of my gods he would have lived; but now, because he was baptized in the name of your God, he was not able to live at all.' To this the queen said: 'To the omnipotent God, Creator of all, I give thanks, He who has judged me not wholly unworthy, that he should deign to take to his kingdom one born from my womb. Grief does not touch my soul for his sake, because I know that, called from this world in white, he will be fed by visions of God.' After this she give birth to another son, whom she named Chlodomer at baptism; and when he also began to sicken, the king said: "It is not possible but that it will happen to him as happened to his brother, that being baptized in the name of your Christ, he should promptly die.' But through the prayers of his mother, and by the Lord's command, he became well. St Gregory of Tours, History of the Franks, Bk. 2, Ch. 29