Words And Deeds

Ὁ Κύριος ἀπεφήνατο, ὅτι Τοῖς λέγουσί μοι ἐν τῇ ἡμέρᾳ ἐκείνῃ, γνωρίζεσθαι ὑπ' ἐμοῦ, ἀποκρινοῦμαι, ὅτι Οὐκ οἴδα ὑμᾶς· διότι λόγῳ μὲν τὴν εὐσεβειαν ἐτιμᾶτε, ἔργῳ δὲ τὰ φαῦλα μετήρχεσθε. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΛϚ', Σεραπιωνι Πρεσβυτερῳ

The Lord declared: 'To those who say to me on that day that they are known by me, I shall reply, I do not know you,' 1 that is, to those who honour piety in words alone but partake of depraved deeds. Saint Nilus of Sinai, Book 1, Letter 136, To the Priest Serapion 1 Mt 7.22-23

Hymns And Preaching

Ἐπεὶ γὰρ οἱ ἀπὸ τῆς Ἀρείου αἱρέσεως, ἀφαιρεθέντες τῶν ἐν τῇ Κωνσταντινουπόλει ἐκκλησιῶν ἐπὶ τῆς Θεοδοσίου βασιλείας, πρὸ τῶν τειχῶν ἐκκλησίαζον, νύκτωρ πρότερον ἐν ταῖς δημοσίαις στοαῖς συνελέγοντο, καὶ εἰς συστήματα μεριζόμενοι, κατὰ τὸν τῶν ἀντιφώνων τρόπον ἔψαλλον, ἀκροτελεύτια συντιθέντες πρὸς τὴν αὐτῶν δόξαν πεποιημένα. Ὑπὸ δὲ τὴν ἕω ταῦτα δημοσίᾳ ψάλλοντες, εἰς τοὺς τόπους ἀπῄεσαν, ἔνθα καὶ ἐκκλησίαζον. Ἐποίουν δὲ ὧδε ἐν ταῖς ἐπισήμοις ἑορταῖς, καὶ τῇ πρώτῃ καὶ τελευταίᾳ τῆς ἑβδομάδος ἡμέρᾳ. Τελευτῶντες δὲ, καὶ πρὸς ἔριν τὰς ᾠδὰς προσετίθεσαν, Ποῦ εἰσὶν οἱ λέγοντες τὰ τρία μίαν δύναμιν, καὶ ἕτερα τοιάδε τοῖς ὕμνοις ἀναμιγνύντες. Δείσας δὲ Ἰωάννης, μή τινες τούτοις ὑπαχθῶσι τῶν ὑπ̓ αὐτὸν ἐκκλησιαζόντων, ἐπὶ τὸν ἶσον τρόπον τῆς ψαλμῳδίας τὸν αὐτοῦ λαὸν προτρέπει. Ἐν ὀλίγῳ δὲ ἐπισημότεροι γενόμενοι, τοὺς ἀπὸ τῆς ἐναντίας αἱρέσεως ὑπερέβαλλον τῷ πλήθει καὶ τῇ προόδῳ. Καὶ γὰρ δὴ καὶ σταυρῶν ἀργυρᾶ σημεῖα ὑπὸ κηροῖς ἡμμένοις προηγοῦντο αὐτῶν: καὶ εὐνοῦχος τῆς βασιλέως γαμετῆς ἐπὶ τοῦτο τέτακτο, τὴν περὶ ταῦτα δαπάνην καὶ τοὺς ὕμνους παρασκευάζων. Ἐντεῦθεν δὲ ἢ ζηλοτυπήσαντες οἱ ἀπὸ τῆς Ἀρείου αἱρέσεως, ἢ ἀμυνόμενοι τοῖς ἀπὸ τῆς καθόλου ἐκκλησίας, εἰς μάχην κατέστησαν. Καὶ κτείνονταί τινες ἑκατέρωθεν. Ὁ δὲ Βρίσων, τοῦτο γὰρ ἦν ὄνομα τῷ βασιλικῷ εὐνούχῳ, λίθῳ κατὰ τοῦ μετώπου βάλλεται. Κινηθεὶς δὲ πρὸς ὀργὴν ὁ βασιλεὺς, ἔπαυσε τῶν ἀπὸ τῆς Ἀρείου αἱρέσεως τὰς τοιαύτας συνόδους. Οἱ δὲ ἀπὸ τῆς καθολικῆς, ἐξ αἰτίας τοιᾶσδε τὸν εἰρημένον τρόπον ὑμνεῖν ἀρξάμενοι, καὶ εἰσέτι νῦν οὕτω διέμειναν. Ἰωάννης δὲ ἐκ τούτων, καὶ τῶν ἐπ̓ ἐκκλησίας λόγων, πρὸς μὲν τὸν δῆμον ἐπεδίδου τὸ φίλτρον: μῖσος δὲ πρὸς τοὺς δυναμένους καὶ τοὺς κληρικοὺς ἐκ τῆς κατ̓ αὐτῶν παρρησίας. Τοὺς μὲν γὰρ ἀδικοῦντας ὁρῶν, ἤλεγχε: τοὺς δὲ πλούτῳ, καὶ ἀσεβείᾳ, καὶ ἡδοναῖς ἀσέμνοις διεφθαρμένους, ἀνῆγε πρὸς ἀρετήν. Ἑρμείος Σωζομενός, Ἐκκλησιαστίκη Ἱστορία, Τομ Η' Κεφ Η'

Those of the Arian sect, their churches in Constantinople being taken from them in the reign of Theodosius, 1 assembled outside the walls. They gathered together during the night in the public porticoes and were divided into bands that they might sing antiphonally, songs having been composed which attempted to express their dogma, then, at dawn, singing these things, they marched to the places in which they held their assemblies. They did this for solemn festivals and on the first and last days of the week. The views expressed in these songs were were likely to cause strife, such as: 'Where are they who say that the Three Persons are One Power?' And other similar things were mixed in throughout their hymns. John was fearful lest any of his own church people should be misled by witnessing such things, and therefore he exhorted them to sing hymns in the same manner, and in a short time they surpassed the opposing heretics in number and processions; for they had silver crosses and lighted wax tapers carried before them. A eunuch of the Empress 2 was appointed to regulate these processions, to pay costs and to prepare hymns. Whence some Arians, on account of either jealousy or revenge, attacked members of the Catholic Church. Some were slain on both sides. Briso, for this was the name of the Imperial eunuch, was struck on the forehead by a stone. This provoked the anger of the Emperor 3 and he put a stop to the Arian assemblies. But the Catholics having adopted the custom of singing hymns in the manner that they did and for the reason recorded, did not discontinue the practice, but have maintained it to the present. The institution of these things in the Church endeared John to the people, but he was hated by the powerful and the clergy on account of his frankness, for perceiving unrighteousness he rebuked it, and from those who were led astray by wealth, or impiety, or vulgar pleasures, he demanded a return to virtue. Sozomen, Ecclesiastical History, Book 8, Chapter 8  1 Theodosius I 2 Aelia Eudoxia 3 Arcadius

A Humble Child

Εἰ μὴ ἐταπεινοφρόνουν, ἀλλὰ ὕψωσα τὴν καρδίαν μου, ὡς τὸ ἀπογεγαλακτισμένον ἐπὶ τὴν μητέρα αὐτοῦ, ὡς ἀνταποδώσεις ἐπὶ τὴν ψυχὴν μου. Ἄλλος, Οὕτος ἀνταποδοθείη τῃ ψυχῇ μου. Καθ' ὑπερβατόν, ἐστι τὸ εἰρημένον, οἶον, Εἰ μὴ ἐταπεινοφρόνουν, ὡς τὸ ἀπογεγαλακτισμένον ἐπὶ τὴν μητέρα αὐτοῦ, ἀλλ' ὕψωσα τὴν καρδίαν μου, οὕτως ἀνταποδοθείη τῇ ψυχῇ. Ὅ δὲ λέγει, τοιοῦτον ἐστιν· οὐ μόνον τῆς κακίας καθαρὸς ἥμην, τῆς ἀλαζονείας λέγω, οὐδὲ μόνον τῶν ἐχόντων αὑτὴν ἀλλότριος, ἀλλὰ καὶ τὴν ἀρετὴν τὴν ἐναντίαν αὐτῇ μετὰ πολλῆς ἐδεξάμην τῆς ὑπερβολῆς, τὴν ταπεινοφροσύνην, τὸ μετριάζειν, τὸ συντετρίφθαι. Τοῦτο ἐκεῖνο ὅ τοῖς μαθηταῖς ὁ Χριστὸς ἐκέλευσε λέγων· Ἐαν μὴ στραφητε, καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Τοιαύτην, φησὶν, ἑκτησαμην ταπεινοφροσύνην, ὡς τὸ  ὑπομάζιον παιδίον. Ὥσωπερ γὰρ ἐκεῖνο ἔχεται τῆς μητρὸς, τεταπείνωται, ἀλαζονείας ἀπάσης ἐστὶ καθαρὸν, ἀφελείᾳ συζῇ καὶ ἁπλότητι· οὕτω καὶ ἐγὼ πρὸς τὸν Θεὸν ἥμην, ἐχόμενος αὐτοῦ διηνεκῶς. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Τον ΡΛ' Ψαλμον Source: Migne PG 55.378

'If I have not been humble in my thoughts, but lifted up my heart, like a weaned child over his mother, return it to my soul.' 1 Or otherwise: 'may it be returned to my soul.' And this is said using the trope of hyperbaton and so one may rearrange it: 'If I have not thought humbly like a weaned child over its mother but I have lifted up my heart, thus may it be returned to my soul.' What he says is this: Not only was I unstained by vice, I speak of vaunting, not only was I foreign to it as a possession, but truly its opposing virtue I took up over it, that is, humility, moderation, contrition. And this Christ commands his disciples, saying, 'Unless you turn and become as little children you shall not enter the kingdom of heaven.' 2 With such humility, he says, as an infant at the breast of his mother. For the humble one is like a child clinging to his mother, free from all pride, living in consummate innocence and simplicity, thus I was to God, clinging to him continually. Saint John Chrysostom, Exposition of the Psalms, from Psalm 130 1 Ps 130.2-3 2 Mt 18.3

Little Children And Virtue

Dic mihi, infans parvulus quantas virtutes habet?  Respondit: IV: Non laesus meminit; non perseveret in ira; non delectatur pulchra femina; non aliud cogitant vel aliud loquitur. Sanctus Isidorus Hispalensis, De Veteri et Novo Testamento Quaestiones, Quaestio XL

Tell me, does a little child have any virtues?  I reply that he has four: He does not remember an injury, he does not persist in anger, he does not lust for feminine beauty, he does not think one thing and say another. Saint Isidore of Seville, Questions on the Old and New Testaments, Question 40

Ways To Heaven

Si diligenter audistis evangelicam lectionem, intelligere potestis quae ministris ac sacerdotibus Dei reverentia debeatur, vel quia ipsos clericos invicem humilitatis sedulitate se oporteat praevenire. Ait Dominus percunctantibus discipulis quis eorum in regno coelorum major esset futurus, statuo coram  omnibus puerulo: Quicunque humiliaverit se sicut puer iste, hic major erit in regno coelorum; unde intelligimus quod humilitate pervenitur ad regnum, simplicitate penetratur ad coelum. Quisquis ergo cupit Divinitatis tenere fastigia, humilitatis ima sectetur; quicunque vult fratrem praevenire regnando, prius illum praeveniat obsequendo, sicut ait Apostolus: Honore invicem praevenientes, vincat eum officiis, ut possit vincere sanctiate. Si enim te non laesit frater, obsequium meretur, ut diligas: quod si forsitan laesit, magis officium meretur, ut vincas. Haec enim nostrae Christianitatis summa est ut amantibus vicissitudinem, laedentibus patientiam rependamus. Qui ergo fuerit patientior ad injuriam, potentior constituetur in regno; non enim ad imperium coelorum pervenitur superbia, divitiis, praefectura, sed humilitate, pauperie, lenitate. Arcta enim et angusta est via quae ducit ad regnuum. Quisquis ergo honoribus inflatus fuerit, et auri thesauris dilatatus, tanquam onustum et impeditum animal, per angustum regni iter transire non poterit, simul etiam ut se existimat pervenisse, sarcinam ejus exigua porta non capiens, repercusso limine, retrorsum abire cogetur, tam enim angusta est diviti porta coelestis. Sanctus Maximus Taurinensis, Homilia LXXXV Source: Migne PL 57.445c-447b

If you diligently attend to the Gospel reading you will understand that reverence befits the servants and priests of God, and that the same clerics should be keen to be in a state of humility with one another. The Lord spoke to his disciples about who was to be great in the future in the kingdom of heaven, and placing a child before them, said, 'Whoever humbles himself like this child, he shall be great in the kingdom of heaven,' 1 whence we understand that humility brings one to the kingdom and simplicity bears one to heaven. Whoever, therefore, desires to achieve the Divine high place, let him seek the depths of humility. Whoever wishes that a brother may come to reign, let him first come to serve, as the Apostle said, 'In service coming before one another.' 2 Let him conquer with duty that be able he conquer with sanctity. For if a brother does not harm you, he has earned service, which you should love, and if perhaps he does hurt you, more than a duty you have merited, by which you may conquer. For these things are the height of Christianity, that we should return love to loved ones, and patience to harmful folk. Therefore he who shall be more patient in suffering, shall be more highly placed in the kingdom, for to the kingdom of heaven we do not come by pride, or by wealth, or by status, but by humility, by poverty, by mercy. Narrow and difficult is the way which leads to the kingdom. Whoever, then, is puffed up with honours and bloated with wealth is like a burdened and inert animal than is not able to travel along the way of the kingdom, and even if he thinks himself to have come there, the gate will not allow him with his load to pass, but he will be repulsed from the threshold and forced to turn back, for narrow is the gate of the Divine heavens. Saint Maximus of Turin, from Homily 85 1 Mt 18.3 2 Rom 12.10

Distinguishing Prophets

Προφήτης, ἐν ᾦ τὸ ἐνὑπνιόν ἐστι, διηγησάσθω. Ἐπειδὴ καὶ οἱ ψευδοπροφῆται κατεχρῶντο τᾧ, Τάδε λέγει Κύριος, τοὺς ἀληθεῖς προφήτας ὑποκρινόμενοι, ἔδει δὴ σημείων διαστελλόντων ἐκατέρους. Ἤν μὲν οὖν κατὰ τὸν Ἀποστολον πνευμάτων διακρίσεως χάρισμα, καὶ ὁ τοῦτο ἔχων διέκρινε πνεύματα, τά τε θεῖα ὄντα καὶ τὰ πονηρὰ, καθάπερ ἀργυραμοιβὸς τὸ νόμισμα τὸ δόκιμόν τε καὶ κίβδηλον. Χωρὶς δὲ τῆς καθολικῆς ἐπιστήμης καὶ τὸ νῦν εἰρημένον ἀρκει πρὸς διάκρισιν. Ὁ γὰρ λόγος μου, φησὶν, οὐ διάκενος καὶ τρόφιμος ἀλόγων, ἀλλ' οἱονεὶ σϊτος καὶ λογικῶν τροφή. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν

'The Prophet in whom there is a dream, let him speak.' 1 Since false prophets have deceived with their words, saying 'Thus says the Lord,' true prophets are distrusted, and they were distinguished by signs. And certainly according to the Apostle there is a gift of distinguishing the spirits, 2 and he who has it, should judge the spirits, what was good, and what was evil, as one tests a coin for authenticity or falseness. But apart from general knowledge, it suffices now to question for the purposes of distinguishing. For my word, it then says, is not empty and fodder for irrational beasts, but as wheat and sustenance for rational creatures. Origen, Commentary On Jeremiah, Fragment 1 Jer 23.28 2 1 Cor 12.4-11

An Effective Preacher

Et comedi illud, et factum est in ore meo sicut mel dulce. Liber qui viscera replevit dulcis in ore sicut mel factus est, quia ipsi de omnipotenti Domino sciunt suaviter loqui, qui hunc didicerint in cordis sui visceribus veraciter amare. In ejus quippe ore Scriptura sacra dulcis est, cujus vitae viscera mandatis illius replentur, quia ei suavis est ad loquendum, cui interius impressa ad vivendum fuerit. Nam sermo dulcedinem non habet, quem vita reproba intra conscientiam remordet. Unde necesse est ut qui verbum Dei loquitur prius studeat qualiter vivat, ut ex vita colligat quae et qualiter dicat. Ad praedicandum namque plus conscientia sancti amoris aedificat, quam exercitaio sermonis, quia amando coelestia intra semetipsum praedicator legit quomodo persuadeat ut despici debeant terrena. Qui enim vitam suam interius pensat, et exemplo suo foris admonendo alios aedificat, quasi in corde linguae calamum tingit, in eo quod manu verbi proximis exterius scribit. Unde admirabilis praedicator cum multa discipulis exhortando dixit, quia nullam intra semetipsum de conscientia contrarietatem pertulit, securus adjunxit: Si qua virtus, si qua laus disciplinae, haec cogitate; quae et didicistis, et accepistis, et audistis, et vidistis in me, haec agite, et Deus pacis erit vobiscum. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

'And I ate it and it was made in my mouth as sweet as honey.' 1 The book which fills him within is made sweet as honey in his mouth, because they know how to speak sweetly of almighty God, who have learned in the depths of their heart truly to love. Certainly in his mouth Sacred Scripture is sweet, who is within himself filled with His commandments, because to him it is sweet to speak, whose interior is inscribed with life. For the word has no sweetness to him whose conscience by a reprobate life gnaws at him. Whence it is necessary that he who would speak the word of God, before he does so, should consider the worthiness of his life, that from it he gathers the worthiness of what he will speak. For in preaching the more the conscience is edified by Divine love, so the more is the effectiveness of the word, because with celestial love within him the preacher gathers how he should persuade that worldly things should be despised. Indeed he who ponders the life within him and with his own example edifies others without with admonishments, is as one who dips the reed of his tongue in his heart and with the hand of the word writes it outwardly for his neighbour. Whence that preacher is admirable to his listeners with his exhortations because nothing within himself he bears contrary to his conscience, and confidently he may conclude, 'Whatever is of virtue, whatever is of praiseworthy discipline, think on; and the things which you have learned, and received, and heard, and seen in me, these things do, and the God of peace will be with you. 2 Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 9 1 Ezek 3.3 2 Phil. 4.8-9

The Mouth of the Righteous

Μετὰ τοῦτο ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ Ὅτι δίκαιος ἀνοίγει τὸ στόμα, οὐχ ἁπλῶς οὑτωσὶ προσήκει προσέχειν τοῖς λεγομένοις, ἀλλὰ τὰ ἐκ τῶν λόγων ἀναζητεῖν ὠφέλειαν. Μεστὰ γὰρ ἀεὶ ὠφελείας τὰ τοιαῦτα ῥήματα τῶν ἁγίων· καὶ ἀνοίγων τὸ στόμα δίκαιος, κεκρυμμένους δημοσιεύευ θησαυρούς. Διὸ καὶ τὸ σκεῦος τῆς ἐκλογῆς ὁ Παῦλος ἐπιστέλλων φησί· Τὸ στόμα μου ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Καὶ περὶ τοῦ Κυρίου γέγραπται ὅτι Ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκε. Καὶ ἁπλῶς ἐκεῖνος μαρτυρεῖται στόμα ἀνοίγειν, ὁ σιωπῆς μέτρα πρότερον διδαχθείς. Οὐκεοῦν καὶ Ἰὼβ ἀνοίγει τὸ στόμα μετὰ τοῦτο· τουτέστι μετὰ το μέγα τρόπαιον, μετ' ἐκεῖνα τὰ πάθη, οὐκ ἀβασανίστως φθέγγεται περιαλγῶν τῷ σώματι, τῆς γλώσσης φθανούσης τὸ τῆς φρονήσεως ἔνθεσμον, ἀλλὰ σωφρονῶν καὶ ταῖς φωναῖς ὑποδείκνυται. Δηλοῖ δὲ καὶ τὴν γαλήνην τῆς ψυχῆς καὶ τῶν ῥημάτων τὸ ἐμπρεπὲς ἡ τοῦ ἀνοῖξαι τὸ στόμα αὐτοῦ μαρτυρία. Ὠριγένης, Εκλογαι Εἰς Τον Ιὠβ

After this Job opened his mouth. 1 Because it is a righteous man that has opened his mouth, he should not seek to conform to those who have spoken, but he should seek that from his words he do good. Full of goodness indeed always are the words of the holy, and when the righteous mouth opens it brings forth hidden treasures. Thus even that vase of election, Paul, writes, saying, 'My mouth has opened itself to you, O Corinthians.' 2 And concerning the Lord it is written, 'Opening His mouth He taught them.' 3 And he bears witness to this opening of the mouth, who before has been taught in silence. Thus Job opened his mouth after this, that is, after the great trophy, after his sufferings, not without affliction of his body speaking of grief, the law of prudence coming before the work of the tongue, for in the voices of those who are temperate this is shown. And clear then is the tranquility of the soul and the weightiness of the words, of whom, in given witness, it is said, he opened his mouth. Origen, On Job, Fragments  1 Job 3.1  2 2 Cor 6.11  3 Mt 5.2

Gradual Improvement

Et ascendit per gradus ejus. Quid enim gradus sunt hujus portae, nisi merita virtutum? Sive enim in cognitione Mediatoris Dei et hominum, hominis Jesu Christi, seu in scientia divini eloquii, seu in ipsa fide quam de illo accepimus, quibusdam gradibus ad altiora incrementa pervenimus. Nemo enim repente fit summus, sed in bona conversatione a minimis quisque inchoat, ut ad magna perveniat. De his gradibus per Psalmistam dicitur: Deus in gradibus ejus dignoscetur dum suscipiet eam. Dum enim sanctam Ecclesiam Dominus suscipit, in gradibus ejus dignoscitur, quia ejus gloria per illius incrementa declaratur. Quantum enim sancta Ecclesia ascendendo profecerit, tantum Deus hominibus ex ejus virtutibus innotescit. De his quoque gradibus beatus Job loquitur, dicens: Per singulos gradus meos pronuntiabo illum. Omnipotentem quippe Dominum per singulos gradus suos pronuntiat, qui per incrementa virtutum quae accipit ei semper laudem suae pietatis reddit. Si quidam gradus in cordis ascensione non essent, Psalmista non diceret: Ambulabunt de virtute in virtutem. Nec mirum si de virtute in virtutem gradus sunt, quando unaquaeque virtus quasi quibusdam gradibus augetur, et sic per incrementa meritorum ad summa perducitur. Aliud namque sunt virtutis exordia, aliud provectus, aliud perfectio. Si enim ipsa fides ad perfectionem suam non quibusdam gradibus duceretur, sancti apostoli minime dixissent: Adauge nobis fidem. Et quidam venit ad Jesum, qui curari voluit filium suum, sed requisitus an crederet, respondit: Credo, Domine, adjuva incredulitatem meam. Pensate, rogo, quod dicitur. Si credebat, cur incredulitatem dicebat? Si vero incredulitatem habere se noverat, quomodo credebat? Sed quia per occultam inspirationem gratiae meritorum suorum gradibus fides crescit, uno eodemque tempore is qui necdum perfecte crediderat simul et credebat et incredulus erat. Hos nimirum gradus Dominus sub messis nomine describit, dicens: Sic est regnum Dei, quemadmodum si jaciat homo semen in terram, et dormiat, et exsurgat nocte ac die, et semen germinet et crescat, dum nescit ille. Ultro enim terra fructificat primum herbam deinde spicam, deinde plenum frumentum in spica. Et cum se produxerit fructus, statim mittit falcem, quoniam adest tempus messis. Semen homo jactat in terram, cum cordi suo bonam intentionem inserit. Et postquam semen jactaverit dormit, quia in spe boni operis quiescit. Nocte vero exsurgit ac die, inter adversa et prospera proficit. Et semen germinat et crescit, dum nescit ille, quia et cum adhuc metiri incrementa sua non valet, semel concepta virtus ad provectum ducitur. Et ultro terra fructificat, quia, praeveniente se gratia, mens hominis spontanee ad fructum boni operis assurgit.Sed haec eadem terra primum herbam, deinde spicam, deinde plenum frumentum producit in spica. Herbam quippe producere est inchoationis bonae adhuc teneritudinem habere. Ad spicam vero herba pervenit, cum se virtus animo concepta ad profectum boni operis pertrahit. Plenum autem frumentum in spica fructificat, quando jam in tantum virtus proficit, ut esse robusti et perfecti operis possit. At cum se produxerit fructus, statim mittit falcem, quoniam adest tempus messis. Omnipotens enim Deus producto fructu falcem mittit, et messem suam desecat, quia cum unumquemque ad opera perfecta perduxerit, ejus temporalem vitam per emissam sententiam incidit, ut granum suum ad coelestia horrea perducat. Cum igitur desideria bona concipimus, semen in terram mittimus. Cum vero operari recta incipimus, herba sumus. Cum autem ad provectum boni operis crescimus, ad spicam pervenimus. Cumque in ejusdem boni operis perfectione solidamur, jam plenum frumentum in spica proferimus. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia III

And he went up by its steps. 1  And what are the steps of this gate, unless the merits of virtue? Whether in the knowledge of the mediator of God and men, the man Jesus Christ, 2 or in the knowledge of Divine eloquence, or in that faith which from Him we receive, by which steps we come by increments to the heights. For no one suddenly is made perfect, but in the good way beginning little by little a man comes to great things. Concerning these steps it is said by the Psalmist 'God in steps shall be known while he takes her up.' 3  For when the Lord takes up the holy Church, in steps he is known, that is, His glory in increments is revealed. For as much as the Holy Church has risen up, as much God is known to men by his virtues. Job also speaks about these steps, saying, 'With each of my steps I shall confess Him.' 4 Since he confesses the almighty God through each of his steps who by the increase of the virtues which He gives to him ever returns praise by his piety. If someone does not have the steps of ascent in his heart the Psalmist would not say, 'They shall walk from virtue to virtue.' 5 It is not to be wondered if there are steps from virtue to virtue, when every virtue is increased as if by steps, leading by an increase of merits to perfection. For it is one thing to begin the virtue, and another to progress in it, and another to perfect it. For if the same faith was not brought to perfection by steps, the holy Apostle certainly would not have said, 'Increase our faith.' 6 And that man who came to Jesus, who wished to have his own son cured, and asked whether he believed, answered, 'I believe, Lord, help my disbelief.' 7 I ask you to think on this which is said. If he believed, why did he say he did not believe? If someone knows himself not to believe, how does he believe? But by the hidden inspiration of grace on account of his merits by steps faith grows, and at one and the same time this man who does not believe perfectly is believing and not believing. The Lord certainly speaks of these steps under the name of the harvest, saying that the kingdom of God is like a man who throws down seed onto the earth, and it sleeps, and it rises up night and day, and the seed germinates and grows while no one knows it. Of its own accord the earth gives increase, first the shoot, then the ear, then the perfect grain in the ear. And when it has produced the fruit, the scythe is brought, because the time of harvest has come. 8 The man throws down seed on the earth when his heart is filled with good intention. And after the seed that he has thrown down sleeps, because in the hope of good works he rests. And truly it rises up day and night, advancing among adversity and prosperity. And the seed produces shoots and grows, while he knows it not, because though he is not yet able to increase his merit, virtue once conceived leads him to advance. And finally the earth is fruitful, because with grace given, the soul of man of its own will rises to the fruit of good works. But first is the shoot in the earth, then the ear, then the full crop in the ear. Certainly to produce the shoot is the beginning of goodness when it is yet weak. And the shoot comes to the ear when virtue having been conceived in the soul comes to the doing of a good work. And the full crop in the ear is given when now to such virtue he has advanced that he is able to be strong and perfect in his works. And when he has produced the crop, instantly the scythe is brought because the time of harvest is come. For almighty God sends the scythe to the crop produced, and his harvest he cuts, because when he has led anyone to perfected works, He marks his life with the sign of where it will be sent, that his grain be brought to the celestial granary. When, then, we conceive good desires, we place the seed in the earth. And when we begin to work rightly, we are the shoot. And when we grow in progress in the good work, we have come to the ear. And when in the perfection of good works we are confirmed, we yield the good fruit in the ear. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 3 1 Ezek 40.6 2 1 Tim 2.5  3 Ps 47.4  4 Job 31.37  5 Ps 83.8 6 Lk 17.5  7 Mk 9.24 8 Mk 4.26

Drunks and Teaching

Μεθυσθήσονται ἀπὸ πιότητος τοῦ οἴκου σου. Οἰκου θεοῦ τῆς ἐκκλησίας τυγχανούσης, πιότης αὐτοῦ ἡ ἐκκλησιαστικὴ διδασκαλία τυγχάνει. ἀπὸ ταύτης νηφάλιον μεθυσθήσονται μέθην οἱ περιεχόμενοι αὐτῆς. εἰ δὲ οἰκος θεοῦ εἰη ὁ σωτήρ, ἀπὸ τῆς παιδεύσεως αὐτοῦ οὐσης πιότητος μεθυσθήσονται οἱ ἀπολαύοντες αὐτῆς.   Δυδυμος του Αλεξανδρεως, Εἰς Ψαλμους, Ψαλμος ΛΕ'

They shall be intoxicated by the richness of your house. 1   The house of God being the Church, the richness of it is the teaching of the Church. And they are intoxicated to sobriety who come to it to drink. And if we say the house of God is the Saviour, then from His teaching is the richness which shall intoxicate them and make them joyful. Didymus the Blind, Commentary on the Psalms, from Psalm 35 1 Ps 35.9

An Eye For An Eye

Illud vero quid significat, quod in hac lege oculum pro oculo dari jubetur? Oculus enim est quisque doctor , tanquam vitae demonstrans iter. Idem autem si intentionem auditoris per aliquam perniciosam doctrinam conetur exstinguere, si oculum laedet animam, et intellectum ejus turbet, auferatur necesse est ab Ecclesia preasulatu, et intellectus ejus turbulentus ac ferox, qui scandalum fidei generat, projiciatur. Sed etsi quis dentem laesit auditoris, per quem Scripturarum cibos comminuebat, et dividens spiritualiter distinguebat, ut subtilem ex his ad interiora animae transmitteret sensum; quiquis ergo hujusmodi evellens dentem conatur a corpore praecidere, auferatur dens illi. De talibus enim dicitur : Dentes peccatorum contrivisti, siquidem et manus pro manu, et pes pro pede deposcitiur. Manus est actio operantis, pes est per quem inceditur ad bona opera vel mala. Praecidatur ergo ille scandalum facit, non solum in fide, sed etiam in actibus, qui per manum significantur, aut offendiculum praebet, quo pedes intelliguntur. Recipiat etiam combustionem qui combussit, et gehennae fraternam tradidit animam. Per quae signacula ostenditur ut iste percussor, omnibus detruncatus membris, a corpore excidatur Ecclesiae, ut caeteri videntes timorem habeant, et non faciant similiter.  Sanctus Isidorus Hispalensis, Quaestiones in Vetus Testamentum, Caput XXXVI

What does it mean in this law when it is commanded, 'An eye for an eye?' 1 The eye is as a teacher, as that which shows the way of life. Yet if the same tries to extinguish the understanding of the hearer by some wicked teaching, if he harms the eye of the soul, and troubles the intellect, it is necessary that he should be removed from the Church and his troublesome and wild mind, which is a cause of scandal, cast out. But if someone harms the teeth of the hearer, by which he feeds on the bread of Scripture and separating it spiritually distinguishes, that the lofty meaning pass into the interior of his soul, whoever then tries to remove the teeth from the body, shall loose his own teeth. For concerning this it is said, 'You crushed the teeth of the sinners.' 2 And likewise a hand for a hand and a foot for a foot is demanded. 1 The hand is the worker of the deed, and the foot is that by which one is brought to good or evil deeds. He shall be cut off, then, who causes scandal, not only in the faith, but in his acts, which the hand signifies, or when he gives offence, which we understand by the feet. And he shall receive fire who brings fire, 3 and gives a brother's soul to hell. By which signs it is shown that he who is a killer, from all its members severed, shall be cut off from the body of the Church, so that others seeing fear it, and do not do the same. Saint Isidore of Seville, Questions on the Old Testament, Chapter 36 1 Exod 21.24 2 Psalm 3.8 3 Exod 21.25

Casting Out The Crow

Per hanc igitur fenestram corvum primum justus emisit. Quaerenda causa, nec tamen latet quantum ad litteram pertinet; quia plerique quasi annuntium futurorum corvum aestimant, et voces ejus observant, volatusque rimantur. Sensus autem altior significat quod mens justi quando mundare se incipit, quae tenebrosa sunt, et immunda, et temeraria primo a se repellit. Siquidem omnis impudentia, atque culpa tenebrosa est, et mortuis pascitur, sicut corvus: lumini autem vicina virtus quae mentis puritate et simplicitate resplendet. Et ideo tamquam emittitur et fugatur culpa, et separatur ab innocentia, ut nihil remaneat in viri justi mente tenebrosum. Denique egressus corvus non revertitur ad justum; quia fugitans omnis culpa est aequitatis, nec probitati videtur et justitiae convenire. Denique evasisse se credit injustus tamquam de vinculis, cum justus ab ejus se consortio separaverit, diluvii cujusdam et corruptelae familiaris, ut corvus qui cum siccitatem terrae nusquam inveniret, non reversus, est, sed remansit. Sanctus Ambrosius Mediolanensis, De Noe et Arca, Caput XVII

Through this window the righteous man first sent the crow. 1 And the reason for this must be sought lest much be hidden which the passage contains, for many yet judge that the crow is some sort of herald of the future, and to the voice of it they attend and the manner of its flight. But this has a higher significance because the mind of the righteous when it begins to clean itself, first casts out of itself that which is dark and unclean and defiling. Certainly all shamelessness and fault is darkness and a feeder on the dead like a crow, but around virtue light shines, and it is resplendent in the pure and simple mind. And therefore the crow is cast out and fault flees and it is separated from innocence, that nothing of darkness remain in the mind of the righteous man. And having departed the crow does not return to the righteous, for every fault is in flight from justice, nor is it seen to associate with the honest and upright, for just as the unrighteous man believes himself to have escaped as from chains when he is removed from the company of the righteous man, so it is with the crow, which is a familiar of the flood and corruption, who when it did not discover dry land did not return but remained. Saint Ambrose, On Noah and the Ark, Chap 17 1 Gen 8.6

Cities and Deserts

Σὺ δὲ, εἰ μὲν πόλιν μέλλεις οἰκεῖν, πολλὰ περὶ ἀέρων πολυπραγμονεῖς, εὶ μὴ νοσώδεις, εἰ μὴ δύσκρατοι, εἰ μὴ αὐχμηροί· ψυχῆς δὲ μέλλων ποιεῖσθαι λόγοιν, οὐ περιεργάζῃ τὴν συνουσίαν τῶν μελλόντων ὁμιλεῖν αὐτῇ· ἀλλ' ἁπλῶς καὶ ὡς ἔτυχε πᾶσιν αὐτὴν ἐπιτρέπεις; Καὶ ποίας τεύξῃ συγγνώμης, εἰπέ μοι, οὕτως αὐτῆς ὑπερορῶν; Πόθεν γὰρ οἴει τοὺς τὰς ἐρήμους κατειληφότας θαυμαστούς τινας καὶ λαμπροὺς γίνεσθαι; οὐκ ἐπειδὴ θορύβους καὶ ἀγορὰς φεύγουσι, καὶ τοῦ καπνοῦ τῶν ἐν τῷ μέσῳ πραγμάτων μακρὰν ἑαυτοὺς ἐσκήνωσαν; Τούτους καὶ αὐτὸς ζήλωσον, ἐπὶ μέσης πόλεως ἐρημίας διώκων. Πῶς δὲ ἔσται τοῦτο; Ἐὰν τοὺς πονηροὺς φεύγῃς, ἐὰν τοὺς ἀγαθοὺς διώκῃς. Οὕτω γὰρ πλείονα καρπώσῃ τῶν ἐν ταῖς ἐρήμοις ἀσφάλειαν, οὐκ ἐν τῇ τῶν βλαπτόντων φυγῇ μόνον, ἀλλὰ καὶ ἐν τῇ τῶν ὠφελούντων κοινωνίᾳ. Ἂν γὰρ φεύγῃς μὲν τοὺς πονηροὺς, διώκῃς δὲ τοὺς ἀγαθοὺς, ἐκατέρωθεν σοι τὰ τῆς ἀρετῆς αὐξηθήσεται, καὶ τὰ τῆς κακίας οἰχήσεται. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς Τον Δ' Ψαλμον

But you, if in some city you are intending to dwell, is it not that you enquire carefully about the air, whether it is healthy, whether temperate, whether dry, and yet you are uninterested in what may be the state of one's soul there, nor do you care for the conduct there, those with whom you will dwell, but boldly and without consideration you will permit them anything? And what, tell me, shall become of those who neglect this? Do you judge those who dwell in the desert admirable and glorious? Is it not clamour and the marketplace they have fled? And can it be that they may be far from the smoke of business who live in the mist of it? Yes, even these one may imitate and in the midst of the city seek the desert. But how shall this be? It can be if you flee the wicked and follow the good. Thus even you may lay hold of greater safety along with those who dwell in the deserts, not only fleeing those things which wound, but even being in communication with things which benefit. For if you flee evil things you will follow after good things, and as virtue grows so vice decreases. Saint John Chrysostom, from the Exposition of the Psalms, Psalm 4

Snares in the Church

Qui enim vitae pessimae est, non facile homines ad falsum dogma sollicitat, nec potest per umbram sanctitatis audientium decipere simplicatatem. Qui vero sermoe perversus, et disciplinis saluti contrarius, mores autem compositos et ornatos habet, nihil facit aliud, nisi accipit indumenta varia instituti boni, et conversationis quietae, et circumbat ea idolis suis, ut magis decipiat audientes. Idcirco sollicitie caveamus haeriticos, qui conversationis optimae sunt, quorum forte vitam non tam Deus quam diabolus instruxit. Nam quomodo quasdam illecebras escarum aucupes proponunt, ut facilius aves capiant per oblectamentum gulae, sic, ut audacius dicam, est quaedam castititas diaboli, id est decipula humnae animae, ut per isiusmdoi castitatem, et mansuetudinem, et justitiam possit facilius capere, et falsis sermonibus irretire. Diversis diabolus pugnat insidiis, ut miserum perdat hominem, et bonam malis tribuit vitam ad decipiendos videntes, et malam bonis inurit conscientiam. Mihi ipsi qui in Ecclesiam ex mea conversatione confundat. Et ideo plus hi qui sunt in medio oppugnatur ab inimico, ut per ruinam unius hominis quae celari non potest, omnibus scandalum fiat, et impediatur fides per conversationem pessimam clericorum. Omnia, ut diximus, diabolus operatur, et ea quae videntur esse bona, nec sunt, et ea quae per naturam suam mala sunt; omnia adversum humanam commentatur animam. Unde qui curam habet vitae suae, neque mansuetudine haereticorum capitur, ad consentiendum doctrinae eorum, neque meis delictis qui videor in Ecclesia praedicare, scandalizabitur, sed ipsum dogma considerans et pertractans Ecclesiae fidem, a me quidem aversabitur, doctrinam vero suscipiet secundum praeceptum Domini, qui ait: 'Super cathedram Moysi sederunt scribae et Pharisae, Omnia quaecunque vobis dicunt, audite, et facite, juxta opera autem illorum nolite facere; dicunt quippe, et non faciunt.' Iste sermo de me est, qui bona doceo, et contraria gero, et sum sedens super cathedram Mousi quasi Scriba et Pharisaeus. Praeceptum tibi est, o popule, si non habueris accusationem doctinae pessimae, et alienorum ab Ecclesia dogmatum, conspexeris vero mean culpabilem vitam, atque peccata, ut non habeas justa dicentis vitam tuam instituere, sed ea facere quae loquor. Nullum imitemur, et si volumus imitari quempiam, propositus est nobis ad imitandum Christus Jesus. Descripti sunt actus apostolorum, et prophetarum gesta de sacris boluminibus agnoscimus; illud exemplar firmum est, illud propositum solidum, quod qui sequi cupit, securus ingreditur. Si vero quaerimus nobis culpabiles ad aemulandum, ut cum dicamus, ille docet, et his quae docet facit ipse contraria, adversum praeceptum Domini facimus, qui mandavit doctrinas magistrorum magis considerari debere quam vitas. Haec dicimus de eo quo scriptum est : Acceptisti vestem versicolorem, et operuisti illa,' id est vasa glorificaitonis, quae in idola commutasti. Origenis, Homiliae in Ezechielem, Homilia VII

He who exhibits a wretched life does not easily attract men to false teaching, nor does he who has the mere pretense of sanctity deceive an innocent audience. But he who is perverse in speech and opposed to the discipline of salvation adorns himself with well arranged conduct and does nothing unless with the varied coverings of good acts and tranquil ways he surrounds himself, as with idols, all that he might successfully deceive his hearers. Therefore let us beware of heretics whose ways are of the best, who perhaps in such a life are taught by the devil rather than by God. For just as those who catch birds lay out enticing foods that they more easily seize them by the pleasures of taste, so, if I may be so bold to say, there is a purity of the devil for the snaring of the human soul, that through this purity and meekness and righteousness, he can more easily capture one in the net of false doctrine. The devil uses various tricks to attack and ruin wretched man, giving to evil a good manner of life to deceive the onlooker and branding a bad conscience on the good. He even sows confusion by me in the Church so that those in it are assaulted by the enemy, and so that through the errors of one man, which cannot be hidden, many may be scandalised and the faith obstructed by the poor behaviour of clerics. Everything, as we have said, the devil does, that things which are in their nature evil appear to be good, as he considers all the ways to oppose the human soul. Whence he who has care for his own life is not seized by the pleasantness of heretics to agree with their teaching, and neither do my errors, which I seem to display in the Church, scandalise, but he considers the dogma, and exerts himself in the faith of the Church, and recoiling from me takes up the teaching, according to the precept of the Lord who says: 'The scribes and Pharisees sit on the seat of Moses, so practice and observe whatever they tell you but not what they do, for they preach, but they do not practice'. 1 This teaching is for you, O people, if you are not stained with the teaching of the wretched and the precepts of those separated from the Church, you who have seen my flawed life and sins, that you not have your life instructed by that as righteousness, but you do  those things which I preach. Let us imitate none, if we would imitate, than that which is proposed for us for imitation by Jesus Christ. We know that the acts of the Apostles and the doings of the Prophets are given to us in Holy Scripture; and there is a sure model, an unwavering guide, which he who desires, may enter upon securely. But if we seek to emulate those who are faulty, that when we say 'He teaches so,' and these things which he teaches we do the opposite, against the teaching of the Lord we act, He who has commanded us that we should consider more the teaching of the teachers than their lives. And concerning this it is written: 'You received a multicolored vestment and you have obscured it.' that is, a vase of glory, which you have fashioned into an idol. 2 Origen, Homilies On Ezekiel, from Homily 7 1 cf Mt 23. 2-3 2 cf Ez 16.18, 17

Avoiding Snares

Multi enim laquei quacumque progredimur. Laquei in corpore, laquei in Lege, laquei in pinnis templorum, in crepidinibus pariteum tenduntur a diabolo. Laquei in philosophis, laquei in cupiditatibus; oculus enim meretricis laqueus est peccatoris: laqueus in pecunia, laqueus in religione, laqueus in studio castitatis. Exiguis enim momentis mens inclinatur humana, et huc atque illuc per versutias suadentis frequenter impellitur. Videt aliquem diabolus religiosum virum, Deo venerabiliter deferentem, et quod sacrosanctum est aestimantem, nullius capacem injuriae; in ipsa eum religione supplantat, ut faciat non credere quod Dei Filius vere hanc nostram susceperit carnem, hoc nostrum corpus, hanc nostrorum membrorum fragilitatem; cum utique passio corporis fuerit, divinitas exsors injuriae manserit. Ita de religione fit culpa; omnis enim qui negat Jesum Christum in carne venisse, de Deo non est. Videt integrum et illibatae castimoniae virum, suadet ut nuptias damnet; quo ejiciatur ab ecclesia, et studio castitatis a casto corpore separetur. Audivit alius quia Unus Deus ... ex quo omnia, adorat, atque veneratur. Insidiatur ei diabolus, claudit aures ne audiat, quia Unus Deus per quem omnia: ita nimia pietate impium esse compellit; ut dum Patrem a Filio separat, Patrem Filiumque confundat, et personam unam putet esse, non potestatem. Itaque dum mensuram fidei nescit, perfidiae incurrit aerumnam. Quomodo igitur hos laqueos evitabimus; ut possimus et nos dicere: Anima nostra sicut passer erepta est de laqueo venantium: laqueus contritus est, et nos liberati sumus? Non dicit: Ego contrivi laquem: non ausus est hoc dicere,  David sed: Adjutorium nostrum in nomine Domini; ut ostenderet unde laqueus solveretur. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber IV

Many are the snares which we pass through. Snares of the body, of the Law, of the parapet of the temple, of the foundation of the walls, set by the devil. Snares in philosophy, snares in desires, for the eye of the harlot is a trap for the sinner, a snare in money, a snare in piety, a snare in zeal for chastity. For every moment the mind of man shifts, and from one thing to another by cunning persuasion he is often driven. Sometimes the devil sees the religious man, one who thinks respectfully of God, one who judges Him to be inviolable and having no capacity for injury, and in his faith he trips him, that he makes him doubt that the Son of God truly took up our flesh, our body, our fragile members, and undergoing the passions of the body the Divine part remained uninjured. So from faith he makes fault, for everyone who denies that Jesus Christ came in the flesh is not of God. 1 Then he sees the upright and immovable man of chastity and he persuades him to condemn marriage, by which he is cast out of the Church and by zeal for chastity he is separated from the chaste body. Another hears that there is one God from whom are all things, and he adores and venerates, and the devil laying in wait blocks his ears lest he then hear that there is one God through whom is all things, 2 and thus by excessive piety to impiety he is driven, for separating the Father from the Son, the Father and the Son he confuses, and he thinks there is but one person, not power. Thus while he does not grasp the measure of faith, he runs into the wretchedness of treachery. How then shall we avoid these snares, that we can say, 'Our soul like a sparrow was seized from the trap of the hunter; He broke the trap and freed us?  3 He does not say, 'I broke the trap,' he does not dare say this, but David says, 'Our help is in the name of the Lord,' 4 that he show how the trap may be destroyed. Saint Ambrose, On The Gospel of Luke, Book 7  1 2 Jn 7  2 1 Cor 8.6  3 Ps 123.7  4 Ps 123.8