Building And Guarding

Haec cantica, ut saepe diximus, ascendentium sunt. Qualiter ascendentium? Scilicet amando Deum. Qui Deum amat, ascendit; qui saeculum amat, cadit. Sed hujus psalmi titulo additum est: Canticum Graduum Salomonis. Videamus, cur nomen Salomonis in hoc tantummodo [loco] additum sit. Salomon interpretatur pacificus. Quis [est] iste pacificus, nisi verus Salomon Dominus noster Jesus Christus, qui coelestia et terrestria pacificavit in sanguine suo, et fecit utraque unum, duos sibi parietes conjungens in seipso, summo angulari lapide. Nam Ecclesia de duobus populis, id est, circumcisionis et praeputii copulavit in unum ovile, ut sit unus pastor et unum ovile. De isto vero Salomone in capite hujus psalmi dicitur: Nisi Dominus aedificaverit domum, in vanum laborant, qui aedificant eam. Nisi Dominus aedificet Ecclesiam absque macula et ruga, in vanum laborat omnis praedicator. Qui sunt qui in vanum laborant, nisi haeretici qui laborant Ecclesiam congregare, sed absque Domino; ideo vanum est opus illorum. Ex quo populus fidelis aedificatus est, custos est ipsius Dominus noster Jesus Christus, qui aedificat, qui conservat, qui protegit, qui remunerat; ille solus in omnibus et aedificator et custos. Ideo dixit in sequenti versu: Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam. Ista est civitas, de qua saepius in his Graduum psalmis cantatur, spiritalis utique Jerusalem. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXVI Source: Migne PL 100.628b-d

These songs, as we have often said, are songs of ascent. In what way are they ascents? By loving God. He who loves God, he ascends, and he who loves the world, he falls. But to the title of this Psalm has been added, 'A song of ascent, by Solomon.' Let us see why the name of Solomon has been added in this place only. Solomon is translated as peaceful. Who is this peace but the true Solomon our Lord Jesus Christ, who pacified heaven and earth with His own blood, and made two one, joining the two parts in Himself, He who is the best cornerstone. For the Church is from two peoples, that is, He binds into one flock the people of the circumcision and the uncircumcision, so that there may be one shepherd and one flock. At the beginning of this Psalm it is said of this true Solomon, Unless the Lord shall build the house, they labour in vain who build it. 1 Unless the Lord builds the Church without spot or wrinkle, every preacher labours in vain. Who are those who labour in vain but the heretics who toil to gather their church, but without the Lord, and therefore their work is in vain. It has been built up from a faithful people, and its guardian is our Lord Jesus Christ, He who builds, He who preserves, He who protects, and He who rewards. He alone among everyone is the builder and guardian. Therefore it is said in the following line, 'Unless the Lord guards the city, they who watch guard it in vain.' This is the city which is often sung about in the Psalms of ascent, which is the spiritual Jerusalem. Alcuin of York, Commentary on the Gradual Psalms, from Psalm 126 1 Ps 126.1 2 Mt 7.24-27 3 Isaiah 2.2

The Way Of The Reed

...calamum a vento moveri? Calamus est vacuus, et nullam habet virtutem: et ideo qualisvis ventus flaverit super eum, huc et illuc flectit illum. Sic et homo carnalis et saecularis in quo fidei nulla est medulla, et virtus veritatis non invenitur in eo, qualiscumque tentatio venerit super eum, curvat eum. Nam Deus volens ostendere Job, in quibus hominibus diabolus requiescit, introducit draconem in figura diaboli, et cum multa dixisset de eo, inter caetera ait: Secus calamum et papyrum requiescit. Calamus enim est vacuus, papyrus autem nimium levis, et mollis. Sic omnis homo carnalis, vacuus in fide, et levis in sensu, et mollis in passionibus, calamus est et papyrus. Opus Imperfectum in Matthaeum, Homilia XXVII Source: Migne PG 56.773

...a reed shaken by the wind?' 1 A reed is hollow and has no strength, and therefore whatever wind blows upon it bends it this way and that. So it is with a carnal and worldly man in whom there is no core of faith and in whom the power of truth is not found, so that whatever temptation comes upon him it bends him down. For God wishing to show Job in which men the devil dwelt, introduced the dragon as a figure for the devil, and having said much about him, among other things He said, 'He dwells amid the reeds and the papyri.' 2 A reed is hollow and papyrus is extremely light and soft. So every carnal man is empty of faith, and he is light in his mind, and he is soft amid passions, and so he is a reed and papyrus. Opus Imperfectum on Matthew, from Homily 27 1 Mt 11.7 2 Job 40.16 Vulgate, Job 40.21 LXX

Sickness And Cure

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

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

Peter And Aeneas

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

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

Seeking The Kingdom

Nam cum dicat: Quaerite regnum Dei: et hac omnia adjicientur vobis. nec ad praesens, nec in reliquum fidelibus ostendit gratiam defuturam: si modo qui divina desiderant, terrena non quaerent, Indecorum quippe est homines curare de cibo, qui militant de regno. Novit rex quemadmodum familiam suam pascat, alat, vestiat; et ideo dixit: Jacta in Deum cogitatum tuum, et ipse te enutriet. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber VII Source: Migne PL 15.1733a

When He says: 'Seek the kingdom of God, and all these things shall be added to you,' 1 He shows that grace shall not fail the faithful in the present, nor in the time to come, but that shall only be for those who desire Divine things, and do not seek after worldly things. Certainly it is wretched for men who battle for the kingdom to fret over food. The king knows how to supply and feed and clothe his own, and therefore it has been said, 'Cast all your care on God, and He shall support you.' 2 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 7 1 Lk 12.31 2 Ps 54.23

Death And Life

Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Apud mundi sensum mortuus Christus videtur, et discipuli ejus, cum constet vivere illum cum his omnibus. Idcirco carnalibus ac mundanis abscondita est vita Christi et suorum in Deo extra mundum, in regno ejus coelesti, in quo vivunt. Cum Christus apparuerit vita vestra, tunc et vos apparebitis cum illo in gloria. Vita nostra Christus est; quia legimus in Actis apostolorum hunc esse vitae auctorem, qui a perfidis non creditur futurus judex. Cum autem advenerit in virtute coelesti, et visus fuerit esse, quod minime credebatur, tunc apparebunt cum illo etiam qui crediderunt in illum; et manifestabitur omni perfidiae, quia vivit cum suis in gloria. Haec consolatio fiduciam spei parit; ut securi de futura vita, omnia postponentes, Christum sequamur. Ambrosiaster, Commentaria In Epistolam ad Colossenses, Caput III Source: Migne PL 17.434b-c

For you are dead, and your life is hidden with Christ in God. 1 According to the understanding of the world Christ seems to be dead, and likewise His disciples, yet it is certain He lives on with all of them. Therefore the life of Christ and His followers is hidden to the carnal and the worldly in God outside the world. When Christ your life shall appear, then even you shall appear with Him in glory. Christ is our life, because we read in the Acts of the Apostles that He is the creator of life, He who the faithless do not believe will be the future judge. 2 But when He shall come in the power of heaven and He is seen, which few believed, then those who have believed in Him shall appear with Him, and every faithlessness shall be exposed, because He lives with His followers in glory. This is the consolation of firm hope, so that confident of the future we may set aside all other things and follow Christ. Ambrosiaster, Commentary On The Letter to The Colossians, Chapter 3 1 Colos 3.2 2 Acts 3.15

Confidence And Greatness

Hi in curribus, et hii in equis: nos etiam in nomine Domini Dei nostri magnificabimur. Fidei suae sinceritate confidens, quae muneribus erat Domini contriibuta , propheta laetatur, despiciens illos qui pomposis curribus evecti, in temporali potius dignitate praesumunt. Duo enim apud antiquos erant genera triumpborum: unum majus in curribus, quod laureatum dicebatur; aliud minus in equiis, quod ovatio nuncupabatur. Sed ista saecularibus relinqnens, in nomine Domini se magnificalum esse confirmat. Non enim currus aut equus magnificant, quamvis in hoc mundo extollere videantur honoribus; sed nomen Domini, quod ad praemia aeterna perducit. Quae figura Graece dicitur syncrisis, Latine comparatio, dum comparatione quadam justiorem causam nostram, quam adversarii demonstramus. Ipsi obligati sunt et ceciderunt; nos autem surreximus, et erecti sumus. Potenter aperuit fructum praecedentium rerum. Nam humanis honoribus praesumentes, laqueati pravis desideriis suis in mortis foveam corruerunt. Et quia dicturus erat, ceciderunt, praemisit, obligati, quod necesse est illis contingere, qui se videntur nexuosis erroribus obligare. Resurgere enim duobus modis dicitur Christianus: quando a vitiorum morte in hoc mundo per gratiam liberatus, in divinis justificationibus perseverat, sicut sapientissimus Salomon dicit Septies cadit justus, et resurgit. Dicitur et generalis illa resurreciio, in qua justi praemia aeterna consequentur. Sed hic utramque convenire manifesium est; ubi ideo posuit, erecti sumus, quia in qualibet resurrectione, fideles ab humilitate consurgunt , et ad divina praemia sublevantur. Quod argumentum in topicis dicitur a rebus ipsis, quando et adversarios corruisse dicimus, et nos erectos esse testamur. Cassiodorus, Expositio In Psalterium, Psalmus XIX Source: Migne PL 70.146a-c

These in chariots, and these in horses, but we in the name of the Lord are made great. 1 Confident in the uprightness of his faith, which the gifts of the Lord have fortified, the prophet rejoices, despising those who are borne about in the pomp of chariots, and who rather have confidence in temporal dignities. Among the ancients there were two kinds of triumphs, the greater one with chariots, which was called the laureatum and the lesser one with horses which was named the ovatio. But forsaking these worldly things, he confirms himself to be made great in the name of the Lord. For it is not a chariot or a horse that makes one great, although in this world they seem to lift one up with honour, but the name of the Lord which leads to eternal rewards. This figure of speech  is named 'syncrisis' in Greek and 'comparatio' in Latin, where with a certain comparison our more righteous cause is demonstrated against an adverse one. They were bound and the fell, but we rose and stood. He forcefully reveals the fruit of the preceding speech. For confident in human honours, they tumbled down amid their degenerate desires into the pit of the snare of death. And because he has said they fell, he firstly sets down that they were bound to touch on how necessity bound them. The Christian is said to rise up in two ways, when he has been delivered by grace from the death of the vices in this world and he perseveres in the Divine justifications, as the most wise Solomon says, 'The righteous man falls seven times and he rises,' 2 and it is said of the general resurrection in which the righteous receive eternal rewards. But here it was fitting to set forth both, when it says we stand, because in either resurrection the faithful rise up from humiliation and are lifted up to the Divine reward.  Cassiodorus, Commentary On The Psalms, from Psalm 19 1 Ps 19.8 2 Prov 24.16

The Blessing Of Mourning

Μακάριοι οἱ πενθοῦντες... Τοῦτο οὖν ἔοικεν ἐν ἀποῤῥήτῳ διδάσκειν ὁ μακαρίζων τὸ πένθος, τὸ πρὸς τὸ ἀληθινὸν ἀγαθὸν τὴν ψυχὴν βλέπειν, μηδὲ τῇ παρούσῃ ἀπάτῃ τοῦ βίου καταβαπτίζεσθαι· οὐ γὰρ ἔστιν οὔτε ἀδακρυτὶ ζῇν τὸν ἐπεσκεμμένον δι' ἀκριβείας τὰ πράγματα, οὔτε ἐν λυπηροῖς εἶναι νομίζειν τὸν ταῖς βιωτικαῖς ἡδοναῖς ἐμβαθύνοντα· καθάπερ ἐπὶ τῶν ἀλόγων τὸ τοιοῦτον ἔστιν ἰδεῖν· οἷς ἐλεεινὴ μὲν ἡ τῆς φύσεώς ἐστι κατασκευή· τί γὰρ ἐλεεινότερον τῆς τοῦ λόγου στερήσεως; αἴσθησις δὲ τῆς συμφορᾶς αὐτοῖς οὐδε μία, ἀλλὰ κατά τινα ἡδονὴν κἀκείνοις ἡ ζωὴ διεξάγεται· καὶ ὁ ἵππος γαυριᾷ, καὶ ὁ ταῦρος κονίζεται· καὶ ὁ σὺς φρίσσει τὴν λοφιάν· καὶ οἱ σκύλακες παίζουσι, καὶ διασκιρτῶσιν οἱ μόσχοι, καὶ ἕκαστον τῶν ζώων ἔστιν ἰδεῖν διά τινων τεκμηρίων τὴν ἡδονὴν ἐνδεικνύμενον, οἷς εἴ τις κατανόησις ἦν τῆς τοῦ λόγου χάριτος, οὐκ ἂν τὸν κωφὸν αὐτῶν καὶ ταλαί πωρον βίον ἐν ἡδονῇ διετίθεντο. Οὕτως καὶ ἐπὶ τῶν ἀνθρώπων, οἷς οὐδεμία τῶν ἀγαθῶν ἐστι γνῶσις, ὧν ἡ φύσις ἡμῶν ἀπεστέρηται, τούτοις καθ' ἡδονὴν ἡ τῆς παρούσης ζωῆς διαγωγή. Ἀκολουθεῖ δὲ τῷ τοῖς παροῦσιν ἥδεσθαι, τὸ μὴ ζητεῖν τὰ βελτίω. Ὁ δὲ μὴ ζητῶν, οὐκ ἂν εὕροι τὸ μόνοις ζητοῦσι παραγενόμενον. Οὐκοῦν διὰ τοῦτο ὁ Λόγος μακαρίζει τὸ πένθος, οὐ δι' ἑαυτὸ κρίνων εἶναι μακάριον, ἀλλὰ διὰ τὸ ἐξ ἐκείνου παραγενόμενον. Ἅγιος Γρηγόριος Νύσσης, Εἰς Τους Μακαρισμους, Logos Γ', Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται Source: Migne PG 44.1228d-1229b

Blessed are those who mourn... 1 It is this, then, that He seems to teach in the mystery of mourning being blessed, that the soul should look to the true good and not sink itself down into the deceits of this present life, for no one can live without tears who has clearly seen the things of this life, or not think wretched anyone who is immersed in the pleasures of this life, as may be understood with irrational creatures, whose state of nature is indeed pitiable. For what is more pitiful than the absence of reason? Yet not one of them has a sense of their misfortune, but their lives allow for certain pleasures, so the horse prances, the bull kicks up dust, the boar bristles, pups play, and calves leap about, and each animal may be known through certain signs to exhibit pleasure, but if they could grasp the gift of reason they would not spend a mindless and miserable life in pleasure. Like them are men who know nothing of the goods of which our nature has been deprived, and thus in the present life pursue pleasure. It follows from this that to delight in present things is not to seek for things that are better. But if there is no seeking, there is no finding of what comes only to those who do seek. Because of this the Word calls mourning blessed, not judging it to be blessed in itself, but because of what follows from it. Saint Gregory of Nyssa, On The Beatitudes, from the Third Oration, on 'Blessed are they who weep, for they shall be comforted.' 1 Mt 5.5

Lacking And Losing Grace

Nota tria, quae impediunt incrementum spirituale: nutrimenti defeclio, quam patiuntur illi qui non habent humorem gratiae; lob octavo: Nunquid potest vivere scirpus sine humore , aut crescere carectum sine aqua? Econtra dicitur de viro iusto in Psalmo: Erit tanquam lignum , quod plantatum esl secus decursus aquarum. Nutrimenti subtractio, quam patiuntur iiii qui se effundunt et se implicant diversis occupationibus. Nam gratiae fatuorum effunduntur; Ecclesiastici vigesimo primo: Cor fatui quasi vas confractum et omnem sapientiam non tenebit; et Genesis quadragesimo nono: Ruben primogenitus meus; et sequitur: Effusus es sicut aqua, non crescas. Nutrimenti vel nutritae rei suffocatio, quam patiuntur qui suffocantur a curis huius saeculi et sollicitudinibus; Matthaei decimo tertio: Cum crevisset herba et fructum fecisset, apparuerunt simul et zizania; Lucae octavo: Exortae spinae suffocaverunt illud; Matthaei decimo tertio: Creverunt spinae et suffocaverunt ea. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput III Collatio XIII Source: Here, p553

Let is be noted that there are three things which are an impediment to spiritual growth, firstly a lack of nutrition which is suffered by those who do not have the watering of grace, as in the eighth chapter of Job, 'Can the rush be green without moisture, or a sedge-bush grow without water?' 1 On the contrary it is said of the righteous man in the Psalm, 'He shall be as a tree which has been planted by flowing waters.' 2 Secondly there is a loss of nutrition which is suffered by those who pour themselves out and entangle themselves in many pursuits, for the loss of grace by fools is mentioned in the twenty first chapter of Ecclesiasticus, 'The heart of a fool is like a broken jug, it shall not hold any wisdom.' 3 And in the forty ninth chapter of Genesis, 'Ruben is my firstborn,' and then it follows, 'You have poured yourself forth like water, you shall not grow.' 4 Thirdly there is a stifling of nutrition and the way of nutrition, which is suffered by those who are choked by the cares of the world and its worries. In the thirteenth chapter of Matthew, 'When the crops had grown and put forth their fruit, at once the weeds appeared .' In the eighth chapter of Luke, 'The thorns rose up and choked it,' and in the thirteenth chapter of Matthew, 'The thorns grew and choked them.' 5 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 3 1 Job 8.11 2 Ps 1.3 3 Sirach 21.17 4 Gen 49.3-4 5 Mt 13.26, Lk 8.7, Mt 13.7

The Way Of the Flesh And Of The Spirit

Duae sunt viae: una carnis, altera spiritus. una separat a Domino, altera revocat ad Dominum. Una visibilis, altera invisibilis. In prima mundi amatores spatiantur; in secunda mundi contemptores requiescunt. primi sunt Hebraei secundum carnem, qui sic transeunt per bona temporalia ut aeterna mala incurrant; secundi Hebraei secundum spiritum, qui per ista transeunt ad aeterna bona. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit LXXXVII De via carnis et spiritus. Source: Migne PL 177.852d

There are two ways, one of the flesh, one of the spirit. One separates from the Lord, one calls to the Lord. One is visible, the other invisible. In the first way the lovers of the world stride about, in the second those who scorn the world rest. The first are Hebrews according to the flesh, and they pass through temporal goods in such a way that they rush into eternal evils; the second are Hebrews according to the spirit, who pass through these things to eternal goods. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 87, On the Way of the Flesh and of the Spirit

Flesh And Blood

Σάρξ καὶ αἷμα , φησὶν, βασιλείαν Θεοῦ οὐ κληρονομήσουσι· τουτέστιν, οἱ σαρκικοὶ τὸν τρόπον ὑπάρχοντες ἔξω τῆς βασιλείας ῥιφθήσονται. Ὑμεῖς δὲ, φησίν, οἱ πιστοὶ, καὶ πνευματικοί , οὐκ ἐστὲ ἐν σαρκί , ἀλλ' ἐν πνεύματι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ POB', Σωφρονι Τριβουνῳ Source: Migne PG 79.149c

'Flesh and blood,' he says, 'shall not inherit the kingdom of God,' 1 that is, those who hold to the way of the flesh shall be cast outside the kingdom. 'But you,' he says, 'are faithful and spiritual, and you are not in the flesh but in the spirit.' 2 Saint Nilus of Sinai, Book 1, Letter 172 to Sophronius the Tribune 1 1 Cor 15.50 2 Rom 8.9

Hope And Confidence

Exspectemus itaque cum fiducia, fratres, Salvatoris adventum. Certus sum, inquit, quia apparebit in fine,et non mentietur. Si moram fecerit: exspectabo eum. Sed et ille qui mandat salutes Jacob, salutat per Oseam propheam amicam suam Ecclesiam, quam sibi desponsavit in fide, et consolatur eam: et ut confidat in ea cor viri sui, docet qualiter eum debeat exspectare: Dies multos, inquit, exspectabis me, non fornicaberis: et non eris cum amatore alieno. Ab antiquis diebus dicta sunt haec, fratres. Unde et Isaias dicit: Nonne Dominus venit de longinquo? Nos autem sumus, in quos fins saeculi devenerunt. Ideoque in proximo est ut veniat: Sponsus, ut veniat rex noster, legifer noster. Cito enim veniet, et non tardabit. Et nos ergo similes hominibus expectantibus dominum suum, faciamus quod praecipit, ut non fornicemur, ut non sequamur alios amatores. Fallax amator est mundus; animabus proditoria deceptione illudit. Hic est Sichem filius Hemor, qui Dinam filiam Jacob raptam et corruptam balnditiis lenit. Misera enim anima abstracta et illecta a concupiscentiis suis, dum mundo et diabolo consentiens fornicatur a Domino, primam fidem irritam facit, atque in passione desideriorum et peremptoria voluptate seipsam Deo abnegat. Dolosos amatores, quia praesentialiter se offerunt, sequitur; et Dominum gloriae Christum Jesum sponsum et salvatorem suum juste, pie et sobrie non exspectat. Nos itaque juxta consilium Apostoli, sobrie, et juste, et pie vivamus in hoc s aeculo, exspectantes beatem spem, et advetum gloriae magni Dei. Est pietas hominis ad Dominum, justitia ad proximum, sobrietas ad seipsum. Perniciosus est nobis Adventus Domini, nisi ipsum cum pietate et sobrietate et justitia exspectemus. Petrus Blenensis, Sermo III, De Advento Domini Source: Migne PL 207.568d-569b

Let us hope with confidence in the Lord's advent, brothers.'I am certain,' he says, 'that He shall appear in the end, and He does not lie. If He delays, I shall expect Him.' 1 But even He who commands greetings to Jacob, gives greetings in Hosea the prophet to his friend the Church which is espoused to Him in faith, and consoles her, even that she should have confidence in the heart of her man, thus also teaching that she should expect Him. 'Many days,' he says, you shall expect me, and you shall not fornicate, and you shall not go with another lover.' 2 These things were said in the days of old, brothers. Whence even Isaiah says, 'Shall not the Lord come from afar?' 3 And we are those, brothers, on whom the final days have come. 4 Therefore He comes as to a neighbour, as the Bridegroom, and as our king He comes, and as our legislator. For quickly He shall come, and He shall not delay. And we, therefore, like men who await their master, should do what He commands, and thus not fornicate or go off with other lovers. The world is a false lover. It deceives with the traitorous deceptions, and is as Sichem the son of Hemor, who with blandishments seized and corrupted Dinah. 5 Wretched it is to have the soul carried off in the snares of such desires, and to consent while apart from the Lord to fornicate with the world and with the devil, making one's first faith a burden, and in the passions of desire and the demands of pleasure forsaking God. Woeful are the lovers who follow those who presently offer themselves, and do not expect the Lord of glory, Jesus Christ the bridegroom, and their Saviour, in justice, piety and sobriety. For thus according to the counsel of the Apostle, 'in sobriety, and justice, and piety let us live in this world, hoping with a blessed hope, even for the coming of the Lord of great glory.' 6 The piety of a man is for the Lord, justice is for his neighbour, and sobriety is for himself. The advent of the Lord is wicked for us unless we expect Him in piety and sobriety and justice. Peter of Blois, from Sermon 3, On The Advent of the Lord 1 Hab 2.3 2 Hosea 3.3 3 Isaiah 30.27 4 1 Cor 10.11 5 Genes 34 6 Tit 2.12-13

The World Did Not Know Him

Ο κόσμος δὲ, φησὶν, αὐτὸν οὐκ ἔγνω, ἀντὶ τοῦ, ὁ χυδαῖος λαὸς, ὁ τοῖς τοῦ κόσμου προστετηκώς πράγμασι. Τὸ γὰρ κόσμος όνομα σημαίνει μὲν και τὸ σύμπαν τοῦτο, καθὰ ἐνταῦθα εἴρηται, ὅτι Ὁ κόσμος δι ' αὐτοῦ ἐγένετο, σημαίνει δὲ καὶ τοὺς τὰ κοσμικὰ φρονοῦντας· καθὰ ἐνταῦθά φησιν ὅτι Ὁ κόσμος αὐτὸν οὐκ ἔγνω, ἀντὶ τοῦ, οἱ γήϊνοι ἄνθρωποι· ἐπεὶ οἶγε ἅγιοι πάντες καὶ οἱ προφῆται ἐπέγνωσαν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ Α' Source: Migne PG 123.1152a

'The world,' it says, 'did not know Him,' 1 that is, the common run of people caught up in worldly affairs. For 'the world' means everything, since it is said here that 'the world was made through Him,' meaning even those who think of worldly things, so here it says that 'the world did not know Him,' that is worldly men, because all who were holy and the prophets did know. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.10

Preparing The Way

Parate viam Domini, rectas facite semitas ejus. Et quid est, fratres? Nonne a saeculo quod Joannes nos admonet parare vias Domini, et rectas facere semitas Dei nostri? Nonne a saeculo et usque in saeculum rectae sunt viae ejus? De viarum suarum rectitudine cum impius in corde suo Non est recta Domini via: sed eum Dominus constantissime redarguit et confutat: Nunquid non viae meae rectae sunt: et non magis viae vestra pravae sunt, dicit Dominus? Scimus equidem, nec possumus diffiteri, quia viae Domini, pulchrae et omnes semitae ejus pacificae. Hoc nobiscum fatebatur qui dicit: Via Domini immaculata Deus meus, impolluta via ejus. Via Domini adeo directa est, sicut propheta testatur, ut stulti non erant per eam. Sane multos sapientes vidi in hac vita errantes. Nam cum sapientia hujus mundi sit terrena, animalis et diabolica; non est mirum si illi qui ita sapiunt, errant; et viam aeternae civitatis ignorant. Illa vero stultitia per quam placuit Deo salvos facere credentes, illa est quae non errat; illa est quae viam novit, quam Deus abscondit a sapientibus et prudentibus hujus saeculi, stultisqie et parvulis revelavit. O Domine, tu parasti directiones viam justificationum tuarum, dirige in conspectu tuo viam meam. Et quid est dirigere Domini semitam, nisi corigere suam vitam? Viam vero Domino parat, qui cor suum coram Deo humiliat, et peccata in quibus offendit per poenitentiam purgat. Cum omni ergo diligentia considerandum est, ne quid pravum inveniatur in voluntatibus nostris, ne quid asperum in moribus, vel tenebrosum, vel lubricum, aut distortum: pravum per malitiam, asperum per impatientiam, tenebrosum per ingorantiam, lubricam per inconstatiam, distorum per discordiam et vitae inaequalitatem Petrus Blenensis, Sermo I, De Adventu Domini Source: Migne PL 207.503b-504a

Prepare the way of the Lord, make His paths straight. 1 And what is this, brothers? Is it from the world that John admonishes us to prepare the ways of the Lord and to make straight the paths of our God? Is it from the world and in the world that His ways are straight? Concerning the rightness of His ways when the impious man in his heart says, 'There is no right way of the Lord,'  the Lord consistently disputes and refutes him, saying, 'Are my ways not right, and your ways are not rather depraved, says the Lord?' 2 Certainly we know it, we cannot doubt it, because the ways of the Lord are fair and all His paths peaceful. 3 This was confessed for us by him who said, 'The way of my God is immaculate, His way is unsullied.' 4 And the way of the Lord is straight, as the prophet bears witness, so that fools shall not wander on it. 5 Truly I have seen many who are wise wandering in this life. For when the wisdom of this world is earthly and animal and demonic, 6 it is not to be wondered if they who are wise in this manner wander, they who are ignorant of the way of the eternal city. But that foolishness through which it was pleasing to God to save those who believe, 7 that is what does not wander, that is what knows the way, which God hides from the wise and the clever of this world, and reveals to the simple and little ones. 8 O Lord, you have made straight the way of your justifications, direct my way into your sight. 9 And what is it to make the path of the Lord straight, unless to correct one's own life? He prepares a way for the Lord who humbles His own heart before God, and who purges through penance those sins by which he has offended. When, then, everything must be considered diligently, let not any depravity be found in our wills, nor bitterness in our conduct, nor darkness, nor slipperiness, nor deceit. Depravity is through evil, bitterness through impatience, darkness through ignorance, slipperiness through inconstancy, deceit through discord and injustice in life. Peter of Blois, from Sermon 1, On The Advent of The Lord 1 Mk 1.3 2 Ezek 18.25 3 Prov 3.17 4 Ps 17.31 5 Isaiah 35.8 6 James 3.15 7 1 Cor 1.21 8 Mt 11.25 9 Ps 5.9

Nothing Better

Deprehendi, nihil esse melius, quam laetari hominem in opere suo. Id est, praesentialiter delectari, sicut carnales faciunt, de quibus Isaiae quinquagesimo sexto: Venite, sumamus vinum et impleamur ebrietate, et erit sicut hodie, sic et cras et multo amplius. Et ista commendatio est erronea, quia non ponit aliam remunerationem nec aliam vitam; unde subdit: Et hanc esse partem illius, quasi nihil aliud exspectet; unde Isaiae vigesimo secundo in persona talium dicitur: Comedamus et bibamus; cras enim moriemur; et Sapientiae secundo: Ubique relinquamus signa laetitiae, quoniam haec est pars nostra, et haec est sors. Et erronea opinio ista ortum suum habet a iudicii incertitudine; propter quod dicit: Quis enim eum adducet, ut post se futura cognoscat? id est, quis ostendet illi, quod futura sint atque bona, quae debeat exspectare? quasi dicat: nullus. Et certe nullus persuadebit, nisi elevetur ad spiritualia contemplanda; non contemplantibus nobis, quae videntur, sed quae non videntur; quae enim videntur temporalia sunt, quae autem non videntur, aeterna, secundae ad Corinthios quarto. Quia vero carnalis homo non respicit nisi visibilia, ideo non exspectat aeterna; ideo primae ad Corinthios secundo: Animalis homo non percipit ea quae Dei sunt. Ideo si vult futura bona cognoscere, necesse est carnalitatem deponere. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput III Source: Here, p36

And I found there was nothing better than for a man to rejoice in his work... 1 That is, to delight in present things, as worldly men do, concerning whom it says in the forty sixth chapter of Isaiah, 'Come, let us take up wine and let us be filled with drunkenness, and today shall be like tomorrow and many more.' Thus commendation is erroneous, because it does not consider any other reward nor any other life, whence he adds here, 'And this is his lot.' because they hope for nothing else, as in the twenty second chapter of Isaiah, in the person of such people it is written, 'Let us eat and let us drink, for tomorrow we must die.' 2 And in the second chapter of Wisdom, 'Let us leave signs of our joy everywhere, because this is our part and this is our fate.' 3 This erroneous opinion has arisen from uncertainty in judgement, because of which it is then said here, 'For who shall guide him that he might know the things of the future after him?' 1 That is, who shall reveal to him the future and the things he should expect? As if he said, 'No one'. Certainly no one will be persuaded unless they are lifted up to the contemplation of spiritual things. 'Our contemplation is not of what is seen but of what is not seen, for what is seen is transitory but what is not seen is eternal.' says the fourth chapter of the second letter to the Corinthians. 4 But because worldly men see nothing but visible things, therefore they do not expect eternal things, and thus in the second chapter of first letter to the Corinthians, 'The animal man does not grasp the things which are of God.' 5 Therefore if a man wishes to know future goods he must be rid of worldliness. Saint Bonaventura, Commentary on Ecclesiastes, Chapter 3 1 Eccles 3,22 2 Isaiah 46.12, 22,13 3 Wisd 2.9 4 2 Cor 4.18 5 1 Cor 2.14

When The Wicked Prosper

Surgentes testes iniqui quae ignorabam interrogabant me. Omnes iniqui qui temporalia bona aeternis praeferunt, cum in hac vita prosperantur, quasi in testimonium contra electos surgunt, quia dum ipsa sua felicitate de visibilibus non loquendo, sed prosperando, testimonnium perhibent, judicium bonorum, quod de aeternis, et invisibilibus bonis dat, convincere student. Unde recte quae ignorabam, inquit, interrogabant me. Mali enim bonos de praesenti felicitate interrogant, quia, cum eis dulcis sit, mirantur, quod illi se ad appetitum ejus non inclinant, Sed qui haec non dulcis, sed amara bonis est, quidquid de ejus laude in medium proferunt, hoc boni per experientiam non cognoscunt. Hugo De Sancte Victore, Miscellanea, Liber II, Tit XLIII Quod temporalis malorum prosperitas, electis testimonium est aeternae felicitatis Source: Migne PL 177.609a

'Evil witnesses rose up and questioned me about things I did not know.' 1 All the wicked who prefer temporal goods to eternal ones, when they prosper in this life, they rise up as a testament against the elect, because while they do not speak of their happiness amid visible things, yet in their prospering they give testimony of it, and they strive to convince with this judgement of good things against eternal and unseen goods. Hence it is rightly said they questioned him about things he did not know. The wicked question the good about present happiness, because while there is sweetness to them in it they wonder why the good do not incline to their desires. But to the good these things are not sweet but bitter, and likewise whatever praise of it is brought before them, for the good through experience know nothing of it. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 43, That the temporal prosperity of the wicked is a witness to the elect of eternal happiness. 1 Ps 34.11

Lifting up The Eyes

Videamus quid iste ascensor in domo Dei stans, et in quartum fiduciae gradum perveniens dixit Ad te levavi oculos meos, qui habitas in caelo. Levemus oculos nostros a terrenis ad coelestia, a nobis ad Dominum; displiceamus nobis, ut placeamus Deo, qui habitat in coelo, hoc est, in unitate sanctorum. Sicut spiritaliter oculos levare, ita spiritaliter coelum intelligere debemus. Ubi habitat Deus, ibi oculi cordis nostri in charitate levandi sunt. Ecce sicut oculi servorum in manibus dominorum suorum, et sicut oculi ancillae in manibus dominae suae, ita oculi nostri ad Dominum Deum nostrum, donec misereatur nostri. Cum ergo audis Christum, leva oculos tuos ad Dominum Deum tuum, cum audis Dominum, leva oculos tuos ad sapientiam et Dei virtutem. Leva oculos tuos ad dominum tuum, quia servus et ancilla es: servus, quia populus es; ancilla, quia Ecclesia es. Sed ipsa ancilla sponsa facta est. Unus loquitur et omnes in uno loquuntur, quia omnes unum sunt in Christo: unus populus, una Ecclesia, unus grex ad unum pastorem pertinens. Donec misereatur nostri, id est, donec ab hujus vitae tribulationibus, et ab hujus vitae molestiis liberet nos, et in aeterna patria constituat, quos hic per tentationes varias erudire non desinit. Et quid iste clamet audiamus. Miserere nostri, Domine, miserere nostri, quia multum repleti sumus despectione. Miserere nostri, ut fidem rectam teneamus; miserere nostri, ut opera fidei convenientia perficiamus. Quia multum repleti sumus descpectione, id est, hujus saeculi tentationibus. Et repleta est anima nostra opprobium abunadantibus et despectio superbis. Et qui sunt qui opprobrium nobis faciunt, consequentur exponit: opprobium abuntantibus; et despectio superbis, qui in divitiis suis despiciunt pauperes Chrisit, de quibus dicitur: Beati pauperes, quoniam ipsoroum est regnum caelorum Alcuinus, Expositio in Psalmos Graduales, Psalmus CXXII Source: Migne PL 100.624a-d

Let us see what this one who ascends to stand in the house of the Lord, who comes to stand on the fourth step of faith, says. To you who dwell in heaven I lifted up my eyes. 1 Let us lift up our eyes from worldly things to heavenly things, from ourselves to the Lord. Let us be displeasing to ourselves that we may be pleasing to God, 'who dwells in heaven,' that is, in the unity of the saints. As we should understand this lifting up of the eyes spiritually, so we should understand heaven. Where God dwells, there the eyes of our hearts should be lifted up in love. Behold, like the eyes of servants on the hands of their masters, and like the eyes of a handmaid on the hands of her mistress, so our eyes to you, O Lord, until you are merciful to us. Therefore when you hear 'Christ,' lift your eyes up to your Lord, and when you hear 'Lord,' lift your eyes up to the wisdom and virtue of God. 2 Lift up your eyes to your master, because you are a servant and a handmaid, a servant in that you are a people, and a handmaid because you are the Church. But that handmaid has been made the bride. One and all is said in the one spoken, because all are one in Christ, one people, one Church, and one flock of one shepherd. 3 'Until you are merciful to us.' That is, until we are freed from the tribulations of this life, and from its troubles and established in the heavenly fatherland, there shall be no cessation of learning through various trials. And then let us hear what he cries out, 'Be merciful to us, O Lord, be merciful, because we are greatly filled with contempt.' Be merciful to us, that we might hold to the right faith. Be merciful to us that we may rightly perfect the works of faith. 'Because we are greatly filled with contempt.' That is, with worldly trials. 'And our souls are full with the reproach of those who prosper, and the contempt of the proud.' And who they are who find us reproachful he then explains, 'the reproach of those who prosper and the contempt of the proud,' who are those who with their wealth scorn the poor of Christ, concerning which it is said, 'Blessed are the poor for theirs is the kingdom of heaven.' 4 Alcuin of York, Commentary on the Gradual Psalms, from Psalm 122 1 Ps 122.1 2 1 Cor 1.24 3 Jn 10.16 4 Mt 5.3

Walking To God

Non omnes uniformiter gradiuntur ad Deum. Quidam lento passu, sicut ii qui terrenorum curis impliciti vix aliquando respirant ut Dei recordentur; quidam modesto incessu, sicut ii qui Domini servitio mancipati Deo quidem serviunt, et tamen erga seipsos indulgeniores existunt; alii veloci, id est, rapido cursu, sicut ii qu super carnem suam intuentes, et sic transitoria contemnentes, celeriter proficiscuntur ad Deum: hoc solummodo cupientes in pace quiescere in idipsum. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit CX, De Inaequalitae gradientium ad Deum Source: Migne PL 177.859d-860a

Not all walk to God at the same pace. Some do so with slow steps, as those who are bound up in worldly cares and scarcely have any time to breathe so that they may be mindful of God. Some walk at a moderate step, as those who are free to serve the Lord and do so and yet they also give way to indulging themselves. And others are swift, that is, their steps are rapid, as those who watching over the flesh and so scorning all transitory things, quickly advance to God, and this alone is to desire to rest in peace immediately. 1 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 110, On the Different ways of walking to God 1 Ps 4.9

Clashing Concerns

Εἰ τῆς ἀνοχῆς τοῦ Θεοῦ, καὶ τῆς μακροθυμίας, ὦ τάλας, καταφρονεῖς, κἂν τὰ παρόντα αἰδέσθητι. Πολλοὶ γὰρ πρὸς τὰ μέλλοντα ἀβλεπτοῦντες, τὰς ἐνταῦθα ἐκκλίνουσι κωμῳδίας. Εἰ δὲ καὶ ταῦτα κάκεῖνα καταφρονεῖς, ἐνταῦθα γελασθήσῃ, κάκεῖ θρηνηθήσῃ. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΠΔ', Ζωσιμῳ Source: Migne PG 78.301c

If you scorn the patience and forbearance of God, O wretched man, then present things will be your concern. For many blind to future things turn to things here which please them. And if because of these things you scorn those other things, you shall laugh here, and weep there. 1 Saint Isidore of Pelusium, Book 1, Letter 184, to Zosimus 1 Lk 6.25

The City And The Height

Oὕτως εἶπεν Kύριος ἰδοὺ ἐγὼ ἀποστρέψω τὴν ἀποικίαν Ιακωβ καὶ αἰχμαλωσίαν αὐτοῦ ἐλεήσω, Καὶ οἰκοδομηθήσεται ἡ πόλις ἐπὶ τὸ ὕψες αὐτῆς. Εἴποις δ᾽ ἂν, ὅτι Kαὶ τὴν ἰδίαν ἐπιδείχνυσιν ἀγαθότητα, δι᾽ ἣν kαὶ τὴν ἀποτομίαν ἐπάγει τοῖς αὐτῆς ἐν χρείᾳ τυγχάνουσι. Διὸ, μετὰ τὸ εἰς ἀλγεινὸν θεραπευθῆναι, οἰκοδομηθήσεται, φησὶν, ἡ πόλις ἐπὶ τὸ ὕψος αὑτῆς. Ποῖον ὕψος ; Οὐ δύναται πόλις ἐπάνω ὄρους κειμένη κρυδῆναι, ὁποία ἐστὶν, ἡ μηδὲν φρονοῦσα ταπεινὸν ἣ ἀνθρώπινον, ἡδονάς, φῆσι χαὶ πλοῦτον ἐν γῇ χαὶ δοξάρια. Συνηγέρθη γὰρ τῷ Χριστῷ, καὶ τὰ ἄνω ζητεῖ. Ταῦτά σου ποιοῦντος, οἰχοδομηθήσεται ἡ πόλις σου ἐπὶ τὸ ὕψος αὐτῆς. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.580b

Thus says the Lord, 'I will bring back the tent of Jacob and I will have pity on the ruins, and the city shall be built on her height.' 1 One may say that here His benevolence is manifested, because of which it was necessary to act severely with those who needed it. Therefore, after a painful cure, He says that 'the city shall be built up on her height.' On what height? It is not possible to hide a city built on a hill, 2 that is, it knows nothing base or human, and I speak here of pleasures and worldly wealth and glory. For rising with Christ it seeks the things which are above. 3 In the doing of such things the city shall be built on her height. Origen, Commentary On Jeremiah, Fragment 1 Jerem 30.18 2 1 Mt 5.14 3 Colos 3.1-2