Temptation And Evil

Et ne nos inducas in tentationem. Quia in saeculo est ipsa vita tentatio. Tentatio, inquit ille, est vita hominis. Rogemus ergo ut nos arbitrio nostro non relinquat, sed in omni actu paterna nos pietate constringat, et in vitae tramite coelesti moderatione confirmet. Sed libera nos a malo. A quo malo? A diabolo quippe, ex quo est omne malum. Rogamus liberari nos a malo, quia malo qui non caruerit, frui non potest bono. Sanctus Petrus Chrysologus, Sermo Source: Migne PL 52 392c-393a

And lead us not into temptation 1  Because in the world life itself is a trial. 'The life of man upon earth is a trial,' Job says. 2 Let us ask Him, then, that he not abandon us to our own will, but that he direct us in every act with His paternal benevolence and by His guidance from heaven strengthen us on the path of life. But deliver us from evil. From which evil? Surely from the Devil from whom is all evil. We ask to be freed from evil, because he who has not been taken from evil cannot take joy in the good. Saint Peter Chrysologus, from Sermon 67, On The Lord's Prayer 1 Mt 6.13 2 Job 7.1

Trials And Evil

Εἰπὲ πρὸς τὸν σὸν ἑταῖρον, ὅτι θερμότης ἀχαλίμωτος μεγίστων κακῶν πρόξενος τοῖς ἀνθρώποις γίνεται. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΙΑ', Πτολεμαιῳ Source: Migne PG 79 85d

Say to your friend that the unbridled fervid assaults of grave evils are of great assistance to men. Saint Nilus of Sinai, Book 1, Letter 11, To Ptolemaius

Satanic Possession

Anania, cur tentavit Satanas cor tuum? In alia translatione, juxta Graecum Exemplar, ita legitur: Anania, quare implevit Satanas cor tuum?' Ubi notandum quod animam et mentem hominis nulla creatura juxta substaniam possit implere, sed creatrix Trinitas. Quia tantummodo secundum operationem et voluntatis instinctum, animus de his quae creata sunt impletur. Implet enim Satanas mentem alicujus, et principale cordis, non quidem ingrediens in eum et in sensum ejus, atque, ut ita dicam, aditum cordis introiens, siquidem haec potestas solius divinitatis est, sed quasi callidus quidam et nequam ac fallax fraudulentusque deceptor, in eos animam humanam malitiae affectus trahens per cogitationes et incentiva vitiorum, quibus ipse plenus est. Implevit ergo Satanas cor Ananiae, non ipse intrando, sed suae malitiae virus inserendo. Sanctus Beda,Super Acta Apostolorum Expositio, Caput IV Source:  Migne PL 92 954C-D

Ananias, how is it that Satan has tempted your heart? 1 In another translation, from the Greek, it reads: 'Ananias why has Satan filled your heart?' Where it should be noted that the soul and mind of a man no created thing, according to its substance, is able to fill, but only the creative Trinity. Since only according to the operation and instinct of the will is the soul filled with those things which are created. Satan, then, fills the mind of a man, and the chamber of the heart, not by entering into his mind, and, I might say, the sanctuary of the heart, for this is the power of the Divine alone, but, since he is a clever and wicked and lying and fraudulent deceiver, it is by the thoughts of and the allures of vices that he draws the human soul into a wicked state, and by which a man is filled. Satan, then, filled the heart of Ananias, not by entering into him, but by implanting in him the venom of wickedness. Saint Bede, from the Commentary on the Acts of The Apostles, Chap 4 1 Acts 5.3

Demons And Souls

Μὴ παραδῷς με, φησὶν, εἰς ψυχὰς θλιβόντων με· ψυχαὶ γὰρ τῶν δαιμόνων τὰ ἀνόσια πάθη, ὦν εὐκτέον δυσθῆναι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΟΗ''  Λιμενιῳ Μονακῳ Source: Migne PG 79 152

'Do not hand me over to souls that trouble me,' he says. 1 For the souls of demons are afflicted with impiety, that to be free from is what one should pray for. Saint Nilus of Sinai, Book 1, Letter 178 to Limenius the Monk 1 Ps 26.12

Dwelling Places Of Demons

Sed quid existis videre? Hominem mollibus vestitum? Ecce qui mollibus vestiuntur, in domibus regum sunt. Vestem ambitum corporis quo induitur anima significat, quod luxu ac lasciviis mollescant. Sed qui vestiti mollibus sunt in domibus regum sunt. In regibus, transgressorum angelorum nuncupatio est: hi enim saeculi sunt potentes, mundique dominantes. Ergo vestiti mollibus in domibus regum sunt, id est eos, quibus per luxum fluida et dissoluta sunt corpora, esse daemonum habitationem, consimilem sedem propsitis suis atque operibus eligentium. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap XI Source: Migne PL 9.980b-c

But what did you go out to see? A man in soft vestments? Behold, they who wear soft vestments are found in the the palaces of kings. 1 This signifies the covering of the surrounding body by which the soul is endowed, which luxury and lust soften. But they who are garbed in softness are found in the the palaces of kings. And among kings means among the fallen angels, for these are the powers of the world and the rulers of it. Therefore those garbed in softness are found in the palaces of kings, that is, those who by luxury have weak and dissolute bodies and being a dwelling place of demons have chosen a similar place for their thoughts and works.   Saint Hilary of Poitiers, from the Commentary On The Gospel of Saint Matthew, Chapter 11 1 Mt 11.8

Fear And Education

Φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ·  ἀπ' αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. Εἰπειδὴ φόβος Κυρίου ἀρχὴ αἰσθήσεως, οἱ τὰ γήινα φρονοῦντες διὰ φόβου παιδευέσθεωσαν. Ὡς μὲν γὰρ εἰσαγωγικὸς εἰς εὐσέβειαν ἀναγκαίως παραλαμβάνεται ὁ φόβος, ἁγάπη δὲ, λοιπὸν παραλαβοῦσα τοὺς ῥυθμισθέντες ἀπὸ τοῦ ἐπιστημονικοῦ φόβου, τελειοῖ. Πάσῃ οὖν τῇ γῇ  φόβον παραγγέλλει ὁ λόγος. Σαλευθήτωσαν δέ, φησὶ, ἀπ' αὐτοῦ πάντες οἱ κατοικοῦντες τὴν οἰκουμένων. Οἰνεὶ πᾶν κίνημα, εἴτε κατὰ νοῦν, εἴτε κατὰ σωματικὴν ἐνεργειαν ἐπιτελούμενον, κατὰ τὸ βούλημα αὐτοίς τοῦ Θεοῦ ἐνεργείσθε. Οὕτω γὰρ νοῶ τὸ, Σαλευθήτωσαν  ἀπ' αὐτοῦ. Οἰονει μήτε ὀφθαλμὸς σαλευέσθω ἄνευ Θεοῦ· μὴ χεὶρ κινείσθω ἄνευ Θεοῦ· μὴ ἡ καρδία διανοείσθω τὰ μὴ εὐάρεστα τῷ Θεῷ. Καὶ ὅλως ἀπὸ μηδενὸς ἄλλου σαλευθήτωσαν, μηδὲ αὐτούς τι κινείτω, εἰ μὴ ὁ τοῦ Θεοῦ φόβος. Ἅγιος Βασίλειος ὁ Μέγας, Ὁμιλία Ἐις Τους Ψαλμούς, Εἰς Τον ΛΒ' Ψαλμον Source: Migne PG 29 337b

Let all the earth fear the Lord, let all the inhabitants of the earth be moved by Him. 1 Since the fear of the Lord is the beginning of wisdom, 2 the earthly who are prudent are educated by fear. For as fear is an introduction to piety, it must necessarily be applied; love then perfects those who have been trained in the learning of fear. 3 Thus to everyone on the earth this passage commands fear: 'Let all the inhabitants of the earth be moved by Him,' it says. And understand this movement of all as pertaining to both the accomplishments of the mind and of the corporeal deed, so that they are done according to the will of God. So I understand the 'Let them be moved by him.' For example, neither the eye is moved without God, nor does the hand act without God, nor does the heart think that which is not pleasing to God. And then by nothing else at all are they moved, nor do they move to something, but by the fear of God. Saint Basil of Caesarea, Homilies on the Psalms, from Psalm 32 1 Ps 32.8 2 Prov 1.7 3 1 Jn 4. 18

Cursed Teachers

Ἐπικατάρατος ὁ πλανῶν τυφλὸν ἐν ὁδῷ Τοιοῦτοι εἰσι καὶ οἱ ἀπὸ εἰδωλολατρείας καὶ τοὺς ἐκ περιτομῆς ἐπὶ μυσαρὰς αἱρέσεις ἐφελκόμενοι. Τυφλοὺς γὰρ ὄντας αὐτοὺς καὶ μήπω τὸ φῶς τῆς ἀληθείας ἐσχηκότας καὶ θεογνωσίας, ἀπατῶσι δὲ καὶ πλανῶσιν, ἑτέραν ἀντὶ τῆς ἀποστολικῆς παραδεικνύντες ὁδόν. Ὠριγένης, Εἰς Δευτερονόμιον Ἐκλογή Source: Migne PG 17.33c

Cursed is he who deceives a blind man on the way. 1 Such are those who lead men from idolatry and the circumcision to abominable heresies. For when they are blind and do not yet have the light of truth and the knowledge of God, they deceive them and make them wander, teaching them another way apart from the Apostolic. Origen, On Deuteronomy, Fragment 1 Deut 27.18

An Angel's Promise

Introduxit Tobias angelum ad patrem suum, qui salutavit eum, dicens, Gaudium tibi sit semper. Cui respondenti: Quale mihi gaudium erit, qui in tenebris sedeo, et lumen coeli non video? Forti, inquit, animo esto, in proximo est ut a Domino cureris. Et Dominus noster per miracula quae fecit in carne, ostendit populo Judaeorum, ex quo carnem susceperat, quia ipse est Filius Dei, et angelus, id est, nuntius paternae voluntatis. Cui etiam gaudium perpetuae salutis praedicavit, dicens: Poenitentiam agite, appropinaquabit enim regnum coelorum. Et desperantibus de acquirendo lumine coelesti: Ego sum, inquit lux mundi; qui sequitur me, non ambulat in tenebris, sed habebit lumen vitae. Promittit angelus Tobiae ducere filium ejus in Rages civitatem Medorum, et reducere ad eum.   Promittit Dominus credentibus ex populo Judaeorum, quamvis idem populus ex magna sit parte caecatus, quod incarnationis suae sacramenta plebi gentilium aperiat, rursuque in fine temporum, eadem suo populo ex quo carnem assumpserat, latius pandat, comitante ubique simul et cuncta operante fide divinitatis ipsius. Dicit ipse de ductu ad Medo: Et alias oves habeo, quae non sunt ex hoc ovili, et illas oportet me adducere, etc. Dicit Apostolus de reditu: Donec plenitduo gentium introiret, et sic omnis Israel salvus fieret. Sanctus Beda, In Librum Beati Partis Tobiae Allegorica Interpretatio Source: Migne PL 91 927a-c

Tobias brought the angel to his father who greeted him, saying, 'Joy to you always.' To whom he replied. 'What sort of joy shall I have who sits in darkness and does not look on the light of heaven?' 'Be strong of soul,' he said, 'For the time is near when you shall be cured by the Lord.' 1 And our Lord by the miracles he did in the flesh, shows to the people of the Jews, from who he assumed His flesh, that He is the son of God, and an angel, that is, a herald of the will of the Father. To whom he preached the joy of eternal salvation, saying, 'Repent, for near is the kingdom of heaven.' 2 And to those despairing of acquiring the heavenly light: 'I am the light of the world. He who follows me shall not walk in darkness but have the light of life.' 3 The angel promised to lead the son of Tobias into Rages, a city of the Medes, and to return to him. 4 The Lord promises to the believers of the people of the Jews, although a large part of that people were blind, that He shall reveal the mystery of His Incarnation to the people of the Gentiles, and again at the end of those times, to the same people from whom he assumed his flesh, reveal more broadly, with everyone everywhere at the same attending to the work of faith, His divinity. He says concerning the leading to the Medes: 'And other sheep I have, which are not of this flock, that should be led in by me.' 5 The Apostle says concerning the return 'Until the fulness of the Gentiles has entered, and so all Israel shall be saved.' 6 Saint Bede, from An Allegorical Interpretation of the Book of Tobit 1 Tob 5.11-13 2 Mt 4.11 3 Jn 8.12 4 Tobit 5.15 5 Jn 10.16 6 Rom 11.25-26

Giving Gifts

Φησὶν ὁ θεσπέσιος Ἡσαϊας· Ἵνα εἴπωσιν· Οὐκ ἔστιν ὡς τὸ ῥῆμα τοῦτο, περὶ οὖ οὐκ ἔστι δοῦναι δῶρα. Οὐδὲν γὰρ ἀντάξιον εὑρεθήσεται τῆς τοῦ Δεσποτικοῦ ὀνόματος ὁμολογίας, καὶ τῆς παρασχεθείσης ἡμῖν μακαρίας, καὶ ἁγίας γνώσεως. Διόπερ ἐπὶ τούτῳ δίκαιον λέγειν τὸ Δαυϊτικὸν λόγιον· Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων ὦν ἀντεπέδωκέ μοι; πίστιν λαβὼν, καὶ ἀνταποδοὺς γνῶσιν ἐπουράνιον. Ἡ γὰρ ἁγία γνῶσις μυρίων ἀγαθῶν ἐστι περιεκτική. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Θ', Πτολεμαιῳ Source: Migne PG 79 85c

The blessed Isaiah says, 'That they say: There is not for this word, a gift to give.' 1 For nothing will be found to be of equal worth than the confession of the the Domincial name, for the bringing to us of blessedness  and sacred knowledge. Whence because of this it is right to speak the words of David, 'What shall I give to the Lord for all the things he has given to me? 2 Faith receiving, He returns heavenly knowledge. For sacred knowledge in itself contains innumerable goods. Saint Nilus of Sinai, Book 1, Letter 9, To Ptolemaius 1 Is 8. 20 LXX 2 Ps 115.3

Scripture And Spirit

Οὗ δὲ τὸ Πνεῦμα Κυρίου, εκεῖ ἐλευθερία, κ.τ.λ. Ἐκ τούτων ἀνατρέπεται ὁ μῦθος τῶν διακοπτόντων τὴν Θεοῦ Γραφήν. Μία γάρ ἐστιν, ὁτὲ μὲν τύποις καὶ σκιᾷ κεκαλυμμένη, ὁτὲ δὲ ἄνευ καλυμμάτων προφαινομένη· ἐπείπερ ἀπὸ Πνεύματος κυριακοῦ τὴν ἀποκάλυψιν αὐτῆς δεχόμεθα, πεπεισμέμενοι ἐλευθερίαν εἴναι τὸ Κυρίου Πνεῦμα.  Δίδυμος Αλεξανδρεύς, Εἰς Τὴν Δευτέραν Ἐπιστολήν Παύλου Πρὸς Κορινθίους Source: Migne PG 39. 1697

And where is the spirit of the Lord, there is freedom... 1 With these words he overthrows the fable of the divisions of the Scriptures of God. For one is veiled with types and shadows, and one without veils is declared, since when we receive revelation concerning it from the spirit of the Lord, we are persuaded that the spirit of the Lord is freedom.  Didymus the Blind, On The Second Letter of St Paul to The Corinthians, Fragment  1 2 Cor 3.17

The Harmony Of The Testaments

Καινότητα δογμάτων, ὦ φιλότυς, οὐδεμίαν τῷ νόμῳ καὶ τοῖς προφήταις ὁ τοῦ Θεοῦ Υἱος ἐπεισήγαγεν, ἀλλὰ τοῖς πάλαι περὶ αὐτοῦ προφανθεῖσι τὸ πέρας ἐπέθηκε. Καὶ πάντως νουνεχῶς τὴν Παλαιὰν ἀναπτύσσων, πάντα τὰ τῆς Νέας ἐν αὐτῇ κηρυχθέντα εὑρήσεις. Τοῖς τοίνυν ἐπὶ τῷ νόμῳ ἐρηρεισμένοις, καὶ ξένην ὁδὸν τὴν εὐαγγελικὴν οἰομένοις, ἐκ τῶν τοῦ νόμου ῥημάτων, τῶν τῆς χάριτος δογμάτων τὴν ἀλήθειαν τρανοῖ. Καὶ ὀψονται οὕτως ἀμφοτέρων τῶν Διαθηκῶν ἐνδιὰθετον συμφωνίαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολή ΡΖ' Τιμοθεῳ Ἀναγνωστῃ Source:  Migne PG 78.256a

There was no new teaching, my friend, the Son of God introduced into the Law and the Prophets but truly to those who once foretold Him he placed an end. And certainly if you with full attention soul peruse the Old Testament you shall find that it contains everything which is proclaimed in the New Testament. So, then, with the new way and novel Gospel teaching understood as resting upon the law, from the words of the law the truth of the grace of the teaching is declared. Thus perceive the harmony of both Testaments. Saint Isidore of Pelusium,  Book 1, Letter 106, To Timotheus the Lector

Saint Luke's Gospel

Primum quidem sermonem feci de omnibus, O Theophile, quae coepit Jesus facere et docere.  De omnibus se dicit Christi factis et dictis in Evangelio scripsisse, non quod omnia comprehendere potuerit, ne sit contrarius Joanni qui ait: Multa quidem et alia signa fecit Jesus in conspectu discipulorum suorum, quae non sunt scripta in libro hoc, sed quod de omnibus elegerit unde faceret sermonem, quae judicavit apta et congrua sufficere officio dispensationis suae. Theophilus interpretatur Dei amator, vel a Deo amatus. Quicunque ergo Dei amator est, ad se scriptum credat, suaeque hic animae, quia Lucas medicus scripsit, inveniat salutem. Et notandum quod ait: Quae coepti Jesus facere et docere. Primo facere, postea docere. Quia Jesus bonum doctorem instituens, nulla nisi quae fecit docuit. Sanctus Beda, Super Acta Apostolorum, Caput Primum Migne PL 93 11-12

The first work I composed concerning all the things, O Theophilus, which Jesus began to do and teach. 1 Concerning all the things, he says, which Christ did and said, he has written in his Gospel, not that he was able to include everything in there, lest it be contrary to John who said, 'Certainly many other signs Jesus did in the presence of His disciples which are not written in this book,' 2 but that he chose from everything in the making of his work what he judged to apt and fitting for the fulfillment of the office given to him. Theophilus translated means lover of God, or loved by God. Whoever, therefore, is a lover of God let him think that it is written for him and for his own soul he may find healing, because it is Luke the physician who wrote it. And let it be noted that he says, 'What Jesus began to do and say.' Firstly He does and then He teaches. Because one cannot present Jesus as a good teacher unless what He did He taught. Saint Bede,  from the Commentary On The Acts of The Apostles, Chap 1 1 Acts 1.1 2 Jn 20.30

A Warning Against Defilement

Οὐδὲν λανθάνει τὸν Κύριον, ἀλλὰ καὶ τὰ κρυπτὰ ἡμῶν ἐγγυς αὐτῷ ἐστιν, πάντα οὖν ποιῶμεν ὡς αὐτοῦ ἐν ἡμῖν κατοικοῦντος, ἵνα ὦμεν αὐτοῦ ναοὶ καὶ αὐτὸς ἐν ἡμῖν θεὸς ἡμῶν· ὅπερ καὶ ἔστιν καὶ φανήσεται πρὸ προσώπου ἡμῶν, ἐξ ὧν δικαίως ἀγαπῶμεν αὐτον. Μὴ πλανᾶσθε, ἀδελφοί μου· οἱ οἰκοφθόροι βασιλείαν θεοῦ οὐ κληρονομήσουσιν. εἰ οὖν οἱ κατὰ σάρκα ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον, ἐὰν πίστιν θεοῦ ἐν κακῇ διδασκαλίᾳ φθείρῃ, ὑπὲρ ἧς Ἰησοῦς Χριστὸς ἐσταυρώθη; ὁ τοιοῦτος ῥυπαρὸς γενόμενος, εἰς τὸ πῦρ τὸ ἄσβεστον χωρήσει, ὁμοίως καὶ ὁ ἀκούων αὐτου. Διὰ τοῦτο μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ὁ Κύριος, ἵνα πνέῃ τῇ ἐκκλησίᾳ ἀφθαρσίαν. Μὴ ἀλείφεσθε δυσωδίαν τῆς διδασκαλίας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, μὴ αἰχμαλωτίσῃ ὑμᾶς ἐκ τοῦ προκειμένου ζῆν. Ἅγιος Ἰγνάτιος Ἀντιοχείας, Ἐπιστολή Προς Ἐφεσιους Source: Migne PG 5.657a-b

Nothing is hidden from the Lord, but even our secrets are near to Him. Let us then do all things as if we had Him dwelling in us, that we may be His temples and He may be in us our God, as indeed He is, and He will be shown before us, whence we rightly love Him. Do not be deceived, my brethren, corrupters of households will not inherit the kingdom of God. If, then, those who do these things in the flesh have died for it, how much more shall it be if someone corrupts the faith of God with wickedness, for which Jesus Christ was crucified? He who is defiled in such a way shall go into everlasting fire and likewise those who listen to him. For this the Lord received the ointment on His head, that He might breathe incorruption into the Church. Do not be anointed with the foul odour of the teaching of the prince of this world, let him not lead you away captive from the life set before you. Saint Ignatius of Antioch, from the Letter to the Ephesians

A Keen Learner

Didymus, Alexandrius, captus a parva aetate oculis, et ob id elementorum quoque ignarus, tantum miraculum sui omnibus praebuit, ut dialecticam quoque, et geometriam, quae vel maxime visu indiget, usque ad perfectum didicerit. Is plura opera et nobilia conscripit, commentarios in psalmos omnes, commentarios in Evangelium Matthaei et Joannis, et de Dogmatibus, et contra Arianos libros duos, et de Spiritu sancto librum unum, quem ego in Latinum verti, in Isaiam tomos decem et octo, in Osee, ad me scribens, commentariorum libros tres, et in Zachariam, meo rogatu, libros quinque, et commentarios in Job, et infinita alia quae digerere proprii indiciis est. Vivit usque hodie, et octogesimum tertium aetatis excessit annum. Sanctus Hieronymous, De Viris Illustribus, Caput CIX Source: Migne PL 23.705a

Didymus of Alexandria, afflicted by blindness of the eyes while very young, and because of this ignorant of the rudiments of learning, displayed such a miracle of intelligence in all things that even dialectics and geometry, studies which especially require sight, he learned perfectly. He wrote many admirable works: Commentaries on all the Psalms, Commentaries on the Gospels of Matthew and of John, On The Doctrines, two books Against the Arians, and one book On the Holy Spirit, which I have translated into Latin, eighteen volumes On Isaiah, three books of commentaries On Hosea, addressed to me, and five books On Zechariah, written at my asking, also commentaries On Job, and countless other things, which to set forth would be a work in itself. He is still living today, and has passed his eighty third year. Saint Jerome, On Illustrious Men, Chapter 109

Ecstacies And Judgements

εἴτε γὰρ ἐξέστημεν, θεῷ: εἴτε σωφρονοῦμεν, ὑμῖν.  Ἐκεῖνοι μὲν ἐπὶ τούτοις ἐλεγχέσθωσαν παρ' ὑμῶν, λέγει δὲ περὶ τῶν ψευδαποστόλων, ἡμεῖς δὲ ὑμῶν χάριν καὶ δι' ὑμᾶς ταῦτα πράττομεν· κἄν τε γὰρ ἔξω τῶν ἀνθρωπίνων γενόμενοι τῷ θεῷ ἐκστῶμεν, ἀλλ' οὖν σωφρονοῦμεν ὑμῖν, τῆς θείας ἐκστάσεως οὐ μανίαν ἀλλὰ νηφαλιότητα ἐχούσης. Οὐ προσεκτέον γὰρ τοῖς ἀπὸ τῶν Φρυγῶν λέγουσι τοὺς ἀποστόλους καὶ προφήτας ἐξίστασθαι ὥστε παραπαίειν· παρηκολούθουν γὰρ οἷς ἔλεγον καὶ ἔπραττον, εἰ καί τινες ἄλλοι. Ἠπατήθησαν δὲ οἱ ἠλίθιοι ἐκ τῆς ὁμωνυμίας· οὐ γὰρ μόνον τὸ παραπαίειν καὶ παρακόπτειν σημαίνει ἡ ἐξέστη φωνή, ἀλλὰ καὶ τὸ ἐκπλαγῆναι ἐπὶ θαυμασμῷ. Οὕτω γὰρ ἐξέστη Ἰσαὰκ ἔκστασιν μεγάλην, καὶ ἐκστήσονταί τινες ἐπὶ τῷ κυρίῳ καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ, κατὰ τὸν προφήτην. Εἰ δὲ καὶ ἄλλα τινα δηλοῦται ὑπὸ τῆς φωνῆς, ἐπιστήτω ὁ ἐντυγχάνων ταῖς γραφαῖς.  Δυδύμος του Ἀλεξανδρέως, Εἰς Την Δευτεραν Ἐπιστολήν Προς Κορινθίους, Ἐκλογή, Κεφ Ε' Migne PG 39.1702d-1703a

For if we are in an ecstasy, it is for God. If we are sober, it is for you. 1 So let them be proved by you concerning these things, and he speaks here of false apostles, but we for your sake do these things, and even if our mind leaps beyond human things to God, nevertheless we are sober when we turn to you, because Divine ecstasy is not madness but the possession of sobriety. Do not attend to those from Phrygia who call themselves apostles and prophets and when in ecstasy lose their minds, for even what they speak and do they know beforehand. And this sham for the simple he makes a homonym. For the word ecstasy not only signifies delirium or loss of control, but even an astonishment from admiration. For so Issac was shaken with a great ecstasy, 2 and not a few have experience of ecstasy in the Lord and His good things, 3 as the Prophet says. But even if there are other meanings to this word, let it be known what occurs in the Scriptures. Didymus the Blind, Fragment from a Commentary On The Second Letter of St Paul to the Corinthians, Chap 5 1 2 Cor 5.13 2 Gen 27.33 3 Hosea 3.5