Houses And Knowledge

Oἰκίαι ἀσεβῶν ἀφανισθήσονται σκηναὶ δὲ κατορθούντων στήσονται Οἰκίας ἐνταῦθα τα σώματα λέγει· οἰκίαι γάρ εἰσι τῶν ψυχῶν· ὀφείλονται δὲ παρὰ τῶν τὴν θεοσέβειαν εἰδόντων καὶ τὴν θεωρητικὴν γνῶσιν, οἱ παράνομοι τὴν θεογνωσίαν μαθεῖν οὐ μόνον, ἀλλὰ καὶ πᾶσαν τῶν ζωοποιῶν ἐντολῶν· ἵνα καθαροὶ γενόμενοι, ἴδωσι τὸν Θεὸν τοῖς νοεροῖς ὀφθαλμοῖς· τοῦτο γάρ ἐστι τὸ μακάριον τέλος, ὅπερ πάσῃ φύσει λογικῄ τετῄρηται· αἱ δὲ οἰκίαι τῶν δικαίων ἔτοιμαί εἰσιν εἰς δοχὴν πάντων, ὡς κελεύει ὁ Κύριος. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.193a-b

The houses of the impious will fall, but the dwellings of the righteous shall increase. 1 The houses spoken of here are bodies, for they are the houses of souls. And so besides those who are knowledgeable in piety and contemplative knowledge, there are the impious, they who are in need of learning not only the knowledge of God but even all the life giving commandments, that cleansed they might see God with the eyes of the intellect. For this is the end of the blessed man, who has cultivated the whole rational nature. But the houses of the righteous are prepared for the reception of all, as the Lord directs. 2 Origen, On Proverbs, Fragment 1 Prov 14.11 2 Jn 14.2

The Narrow Gate

Intrate per angustam portam... Hic ultimo inducit profectum virtutis quoad seipsum: quia enim aliquis diceret: omnia gravia sunt, quae imperas: Ideo dicit, quod hoc verum est: quia per angustam portam oportet ingredi ad vitam. Tangit enim duo, primo ponit admonitionem; et secundo inducit suae admonitionis rationem. Ibi in admonitione tria sunt notanda, scilicet, quae fit porta, qualiter angusta, et qualis introitus. Porta autem est hic introitus ad vitam, sicut inferius dicetur: et multiplicatur porta, scilicet, introitus ad vitam. Est autem introitus ad vitam redemptionis Ecclesiae: et est introitus ad vitam gratiae: et est introitus ad vitam gloriae. Et primus quidem introitus duplex est, unus est, per Christum redimentem: et alter per Sacramenta, per quae gratiam redemptionis accipemus. Primo modo dicitur secundum quandam glossa: Christus porta. Ego sum ostium: per me si quis introierit, salvabitur. Secundo modo vulnus lateris, ex quo fluxerunt Sacramenta, aqua expiationis et sanguis redemptionis, dicitur porta: unde glossa dicit Quid angustius illo foramine, quod lancea militis fecit in latere Christi: per quod tamen fere totus intravit mundus: Haec porta Domini: iusti intrabunt per eam. Ad vitam autem gratiae non intravit nisi per portam virtutis: de qua in Psalm Aperite mihi portas iustitiae. Non est hic aliud nisi domus Dei, et porta caeli. Erit Dominus fortitudo revertentibus de bello ad portam. Introitus autem iste in vitam gratiae specialiter est per charitatem: et ideo charitas dicitur porta. Haec est enim porta orientalis, per quam oriens ex alto Princeps Iesus ad nos ingressus est, et per quam etiam egressus est in coelum, et clausa omnibus non pertinentibus ad membra corporis eius: nec unquam alicui nisi sibi in intregritate membrorum suorum aperietur. Porta orientlis clausa est, et non aperitetur: quia Dominis Deus Israel ingressus est per eam: eritque clausa Principi. Haec dicitur arcta. Angustum enim est inimicos diligere, nullum iudicare, ad unum contendere, nil nisi Christum amare, et huiusmodi. Introitus autem ad gloriam est per portam perserverantiae, quae datur in fine ominum bonorum ad viam pertinentium: et inchoatur a principio, eorum in propositi permanendi cum Christo. Et haec est porta, de qua dicitur in Psalm: Beatus vir qui implevit desiderum suum ex ipsis: non confundetur, cum loquetur inimicis suis in porta. Omnes istae portae angustae sunt valde: ita quod foramini acus comparantur. Sed litera specialiter videtur intelligi de porta virtutus, et antonomastice de porta charitatis: et per effectum intradnai, de porta perseverantiae. unde forte melius, dicitur, quod porta est virtus: apertura, charitas: introductio, perserverantia: Nobilis in portis vir eius, quando sederit cum senatoribus terrae. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput VII Source: Here

Enter through the narrow gate... 1 Here finally He announces the progress of virtue, as far as it may go, because indeed someone might say: 'All these things are difficult which you command,' and therefore He says 'That indeed is true, because to enter into life one must go through the narrow gate.' This touches on two things, first He gives warning and secondly He brings forth the reason for the warning. In the warning three things should be noted, that is, what the gate is, how narrow it is, and the manner of entry. This gate is the entry to life, which is afterward said, and then the gate is manifold, that is, for entry into life. For it is an entry to the life of redemption of the Church, and it is an entry to the life of grace, and it is an entry to the life of glory. And the first entry is twofold, one is through Christ the Redeemer, and another through the Sacraments, through which we receive the life of redemption. In the first way it is said according to a certain gloss: 'Christ is the gate.' 'I am the door, if a man enters through me, he shall be saved.' 2 The second is in the way of the wound to the side, from which flowed the Sacraments, the water of expiation and the blood of redemption, which is called a gate, whence the gloss says: 'Narrower than that hole the soldier made with his spear in the side of Christ,' 3 through which, however, nearly all the world may enter. 'This is the gate of the Lord: the righteous shall enter through it.' 4 For to the life of grace no one enters unless through the gate of virtue, concerning which it says in the Psalm: 'Open to me the gates of righteousness.' 5 'This is nothing but the house of God and the gate of heaven.' 6 'The Lord is strength to those who turn back the battle at the gate.' 7 For this entry into the life of grace is especially by love, and therefore the gate is called love, and this is the gate which faces east, through which, rising in the east from on high, the prince Jesus enters into us, and through which He goes out to heaven, and it is closed to all who are not parts of the members of His body. It is not open to just anyone, but only to him who is one of His healthy members, 'The east facing gate is closed and it shall not be opened, because the Lord God of Israel has entered through it, and it shall remained closed.' 8 This is the narrow gate. Hard it is to love enemies, not to judge, to strive for one, to love nothing but Christ, and so on. The entry to glory is through the gate of perseverance, which is given in the end of all goods to the way of those who hold to it. And it begins from their beginning, in the proposition that one will remain with Christ. And this is the gate, concerning which it is said in the Psalm: 'Blessed the man who fulfills his desire from it, he shall not be confounded when he speaks with his enemies in the gate.' 9 All these gates are very narrow, thus they are compared to the eye of a needle. But by the letter especially it seems to be understood of the gate of virtue, and by antonomasia of the gate of love, and by achievement of entry by the gate of perseverance. Whence perhaps better it is said that the gate is virtue, the opening charity, and the entry perseverance. 'A noble one in the gates is her man, when he sits among the elders of the land.' 10 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 7 1 Mt 7.13 2 Jn 10.7 3 Jn 19.34 4 Ps 117.20 5 Ps 117.19 6 Gen 28.17 7 Isaiah 28.6 8 Ezek 44.1-2 9 Ps 126.5 10 Prov 31.23

Perfecting Virtue

Περὶ τῶν ἐναρξαμένων, καὶ μὴ τελειωσάντων τὸ θαυμάσιον ἔργον τῆς ἀρετῆς, λεχθείη ἂν τὸ προφητικὸν ἐκεῖνο· Τὰ ἔμπροσθεν αὐτοῦ παράδεισος τρυφῆς, καὶ τὰ ὀπισω πεδίον ἀφανισμοῦ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΛΓ' Χειμασιῳ Source: Migne PG 79.201d-204a

Concerning those things which are in their beginnings and not perfected as a wonderous work of virtue, that prophecy was spoken: 'Before them the joys of paradise, behind them a field of ruin.' 1 Saint Nilus of Sinai, Book 1, Letter 333 to Cheimasius 1 Joel 2.3

Virtue And Perseverance

Qui autem perserveraverit usque in finem, hic salvus erit. Non enim coepisse, sed perfecisse virtutis est. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap X Source: Migne PL 25.65b

He who has persevered to the end will be saved. 1 For it is not of virtue to have begun, but to have brought to perfection. Saint Jerome, Commentary on the Gospel of Matthew, Book 1 Chap 10 1 Mt 10.22

Various Services

Vos autem curam omnem inferentes, ministrate in fide vestra virtutem. Virtutem hoc loco non pro fortitudine ne ac miraculis, sed pro conversatione bona posuit; quae fidei recte jungenda est, ne sine operibus otiosa sit et mortua: in quo recte omnem curam subinferri praecepit, quia qui mollis et dissolutus est in opere suo, frater est sua opera destruentis. In virtute autem scientia. Juxta illud Isaiae: Discite bene facere quaerite judicium. In scientia autem abstinentiam. Ut cum bona facere didicerint, mox a malis abstineant, ne in vaccum scientia coelestium cadat, si se ab illecebris terrestribus quis continere neglexerit. In abstinentia autem patientiam. Abstinentiam necesse est semper, ut patientia comitetur, ut quicunque a voluptatibus mundi se continere didicit, ejus quoque adversa corde firmo sustineat, a dextris videlicet et a sinistris per arma justitiae munitus In pietate autem amorem fraternitatis Ut non alterius rei intuitu pietatis opera suis quisque adversaris impendat, nisi fraternae tantum dilectionis. Hoc, videlicet, tota in tentatione procurans, ut quos docendo solum vel redarguendo nequit, ad affectum pietatis orando vel bene faciendo convertat. In amore autem fraternitatis, charitatem. Charitatem hoc loco appellat specialiter eam qua Conditorem diligimus, quae, proficientibus virtutum gradibus, merito amori fraternitatis adjungitur, quia nec Deus sine proximo, nec sine Deo proximus perfecte valet amari. Et quidem Dei amor excellentior est amore proximorum, quia illos sicut nos, Deum vero ex toto corde, tota anima, tota virtute diligere jubemur sed tamen consuetudine amoris fraterni oportet nos ad amorem Conditoris ascendere. 'Qui enim non diligit fratrem suum quem videt, Deum quem non videt quomodo potest diligere? Sanctus Beda, In Secundam Epistolam Petri Source: Migne PL 93.70

And you, attentive with all care, serve your faith with virtue. 1 Virtue here does not mean fortitude or miracles, but it is given as a turning to goods, which is rightly joined with faith, for without works faith is useless and dead, 2 to which he rightly commands all care be given, because he who is weak and dissolute in his works, so his works are the brother of destruction. 'And virtue with knowledge.' As according to Isaiah: 'Learn to do well, seek judgement.' 3 'And knowledge with abstinence.' That when we have learned to do good deeds, so we will abstain from evil ones. Heavenly knowledge will fall into emptiness if a man neglects to withdraw from worldly depravity. 'And abstinence with endurance.' With abstinence it is always necessary to associate endurance, that anyone who has learned to withdraw from the pleasures of the world also strengthen his heart against adversities, on the right and the left being equipped with the arms of righteousness. 4 'And piety with fraternal love.' That the works of piety be done to enemies and not for any other thing but only on account of fraternal love. Indeed this is to be looked to in all trials, so that those a man is unable to refute with teaching alone, he convert by the affection of piety in prayer or good deeds. 'And fraternal love with charity.' Here he names charity, especially that by which we love the Creator, by which, advancing up the steps of virtue, by merit is joined to fraternal love, for neither God without neighbour, nor neighbour without God is able to be perfectly loved. And certainly the love of God is more excellent than the love of neighbours because they, like ourselves, are commanded to love God with the whole heart and the whole soul, 5 but the habit of fraternal love should lead up to the love of the Creator. 'For he who does not love his brother whom he sees, how shall he love God whom he does not see?' 6 Saint Bede, from the Commentary on the Second Letter of St Peter 1 2 Pet 1.5 2 James 2.14-17 3 Isaiah 1.17 4 Ephes 6.10-17 5 Mk 12.30 6 1 Jn 4.20

Trouble And Endurance

Ἀλγεῖς ἀπολειφθέντων ἡμῶν, ὡς εἰκός· ἡμεῖς δὲ πλέον ἐπὶ τῷ χωρισμῷ τῆς σῆς εὐλαβείας. Πλὴν εὐχαριστοῦμεν τῷ Θεῷ μέχρι σοῦ φθάσαντες, καὶ οὐκ μεμψάμεθα τῷ κόπῳ. Εἴδομεν γάρ σου τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως καὶ τὴν ἐπαινετὴν ἐρημίαν καὶ τὸν φιλόσοφον ἰδιασμόν, ὅτι πάντων χωρισθεῖσα τῶν τοῦ κόσμου τερπνῶν Θεῷ μόνῳ συνέκλεισας ἑαυτὴν καὶ τοῖς ἁγίοις μάρτυσιν, οἷς παροικεῖς, καὶ προσήγαγες τῷ Θεῷ καὶ προσάγεις μετὰ τῶν ἀγαπητῶν σου τέκνων θυσίαν ζῶσαν, εὐάρεστον. Ταῦτα οὖν ἔστω σοι καὶ παρα μυθία τῶν λυπηρῶν, ἐπεὶ καὶ Δαυῒδ ὁ μέγας ἐγκρύπτει τοῖς ἐκεῖθεν ἀγαθοῖς, εἰς ἃ πέμπει τοὺς λογισμούς, τὰ ἐντεῦθεν ὀδυνηρά, ὅταν λέγη· Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν· καὶ οὐκ ἀποτίθεται μόνον τὸ ἀλγεινὸν ὅταν μνησθῇ τοῦ Θεοῦ, ἀλλὰ καὶ εὐφραίνεται· Ἐμνήσθην γάρ, φησι, τοῦ Θεοῦ καὶ εὐφράνθην. Ἀλγοῦσι καὶ οἱ τῷ κόσμῳ προστετη κότες καὶ πολὺ πλείονα τῶν τῷ Θεῷ δουλευόντων· ἀλλ' ἄμισθον αὐτοῖς τὸ ἀλγεῖν· ἡμῖν δὲ καὶ τὸ πάσχειν ἔμμισθον, ὅταν διὰ τὸν Θεὸν καρτερῶμεν. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Ἐπιστολή ΣΚΓ´ Θεκλῃ Source: Migne PG 37.364c-365a

We expect you grieve at our parting, but we do more so because we have been separated from your piety. We give thanks to God, however, that we came to you, and we did not object to the labour of it. For we know you have a firm faith in Christ and the praiseworthy desert and the philosophy of the recluse, so that separated from every worldly pleasure, you may gather yourself to God alone, and to the holy martyrs, enclosing yourself with God, along with your beloved children, a living sacrifice, well pleasing. 1 Let these things, then, be a comfort to you in your troubles. Since even the great David by means of future goods on which he set his thoughts covered the bitter things of this world, when he said: 'Because He hides me in His tabernacle on the day of evil.' 2 Yet when he meditates in his soul and memory on God, he does not dispose of griefs and troubles only, but indeed he is moved by joy: 'I was mindful of God,' he says, 'and I delighted.' 3 They grieve who are bound to the world, and most of all when in the service of God, and to grieve is their reward, since for us to suffer enriches when we endure through God. Saint Gregory Nazianzus, from Letter 223, To Thecla 1 Peter 3.4 2 Ps 26.5 3 Ps 76.4

Judgement Of The Wicked And The Good

Ὁ μὲν φαῦλος τάχιστα ἂ καταγνοίη καὶ τοῦ ἀγαθοῦ· ὁ δὲ ἀγαθὸς οὐδὲ τοῦ κακοῦ ῥᾳδίως. Τὸ γὰρ εἰς κακίαν οὐχ ἔτοιμον, οὐδὲ εἰς ὑπόνοιαν εὐχερὲς. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΑΒ' Ζωσιμῳ Οἰκονομῳ Source: Migne PG 79.97c-d

The wicked man is always swift to judgement against the good man, but the good man goes not to it so easily against the wicked man. For he, not being so swift to go to evil, does not so easily suspect it. Saint Nilus of Sinai, Book 1, Letter 32, To Zosimus the Steward

Deeds And Repute

Sed in hoc solo constat conversionis nostrae ratio, ut boni sumus. Laborandum igitur illi ante omnia est, ut qui bontitatem sequitur, bonus esse judicetur. Nam qumavis homo purum corpus immaculatumque custodiat, laceratam vitam ad Deum portat, cujus actus vultum infamat, licet sciamus conscientiam solam bonis actibus posse sufficere. Sed quanto melius est ut semper de te bene sentiat, qui circa januam tuam vanis suspicionibus frequenter aegrotat? Insitum est enim naturaliter vulgo, ut de bonis male semper judicet. Sed tu qui curam bonae famae colis, studio tuo gratiam integrae opinionis acquire. Vita ergo nostra ita sit lucida, ut sit omnibus nota. Integritas religioni, pudor serviat humilitati. Quem amor tenet servandae integritatis, ante omnia falsi ad se famam non admittat erroris. Magnum est quidam et gloriosum et usque ad coelum omnium ore proferendum, numquam malis actibus locum dedisse; sed multo fortius est numquam falsis suspicionibus laborasse. Quid enim tibi prodest sobrietas, si vitia ebrietatis exerceas? Quis te non ebrium judicet, si intet effluentues vino calices saltantium gyros imiteris? Quis te castum putabit, si te viderit meretricum fabulis mixtum scenico sermone compositis, aut loquentem turpia, aut inhonesta resonantem? Laudo quidem conscientiam castitatis in te, sed odi colloquium meretricis. In quo loco fortasse dicat aliquis, Sufficit mihi pure conscientia. Quantum ad innocentiam pertinet, tibi soli sufficit. Sed providendum est ne facilitate tua alter peccat, et alienum peccatum in te redundet, juxta illud quod dicit Scriptura:: Vae illi per quem scandalum venit. Quamvis autem pretioso serico corpus vestias, et niveo vellere membra componas, non sine macula diem transigis, si camini ardentis ora contigeris. In omnia igitur actu tuo vitam tuam disciplina comitetur. Si vis placere Christo, elabora ut professionem tuam fides adjubet, fama commendet. Praecedat vos patientia humilitatis socia, assistat pudicitia integritatis magistra: fugiat cupiditas, erubescat ebrietas, luxuria actus suous lugeat, superbia confusa discedat. Quicumque igitur est qui festinat Deum agnoscere, sub hoc disciplinae ordine Christum nostrum poterit invenire Sanctus Valerianus Cemeliensis, Homilia I, De Bono Disciplina Source: Migne PL 52.695c-696b

But in this alone stands the reason of our conduct, that we are good men. Therefore, before everything one should strive so that those who follow the goodness are judged to be good. For even if a man keeps his body pure and immaculate, yet when his actions make the face blush, he bears before God a mangled life, though it is possible, we know, that conscience alone suffices to make acts good. But how much more better is it that another might always think well of you, he who often skulks outside your door with vain suspicions? It is a natural inclination of the vulgar that they will always judge the good poorly. But you who have care for good repute, with all zeal gain the favour of a flawless opinion. Therefore let our lives be bright that they be known to all. Let integrity serve religion, modesty humility. He whom loves to guard his integrity, will before everything not allow false rumour concerning himself. Great and glorious it is, and something that the mouth should cry up to heaven, that one has never given the occasion for evil acts, but much greater than this is that one has never laboured under false suspicions. How shall sobriety profit you, if you practice the faults of drunkenness? Who will not judge you drunk, if among the overflowing cups of wine you imitate the swaying of dancers? Who will think you chaste, if he sees you on a stage partaking of the speech of whores, or speaking foully, or proclaiming base things? Certainly I praise the conscience of chastity in you, but I hate the whorish speech. Here perhaps someone may say, 'A pure conscience is enough for me.' Inasmuch as it pertains to innocence it is enough for you. But you should be prudent lest by your ease another sin, and this sin of another reflect on you, according to what Scripture says: 'Alas to him through whom scandal comes.' 1 Although you clothe your body in precious silk and wrap limbs in snow white wool, you will not pass a day undefiled if you stand before the mouth of a blazing furnace. In every deed, therefore, let your discipline by the companion of your life. If you wish to please Christ, strive that your faith promote your profession, and your reputation commend it. Let patience, associate of your humility, go before you, and modesty, the teacher of integrity, assist you. May avarice flee, ebriety blush, lust grieve over its own deeds, and pride be cut off in confusion. Whoever, therefore is hurrying to know God, by this orderly discipline, will be able to find our Christ. Saint Valerian of Cimelium, from Homily I, On The Good Of Discipline 1 Mt 18.7

Consoling The Afflicted

Ὁ ἰώμενος τοὺς συντετριμμένους τῇ καρδίᾳ, καὶ δεσμεύων τὰ συντρίμματα αὐτῶν. Ἄλλος, Τὰ κατεαγμένα αὐτῶν. Ἐπειδὴ τὴν ἀπὸ τοῦ βίου παῤῥησίαν οὐκ εἶχεν εἰπεῖν, προβάλλεται πάλιν τὴν συμφορὰν, καὶ τὸ τῷ Θεῷ σύνηθες. Ἔργον γὰρ αὐτῷ, τὸ τοὺς τεταπεινωμένους παρακαλεῖν, καὶ ἴδιον αὐτοῦ τοῦτο· ὥσπερ ὅταν λέγῃ καὶ Παῦλος, Ὁ ζωοποιῶν τοὺς νεκρούς· καὶ πάλιν, Ὁ καλῶν τὰ μὴ ὄντα, ὡς ὄντα, τὸ ἴδιον αὐτοῦ λέγων ἔργον· οὕτω δὴ καὶ ἐνταῦθα οὗτος, Ὁ ἰώμενος τοὺς συντετριμμένους, λέγει, δεικνὺς ὅτι κἂν ἀνάξιοι ὦμεν, ἐπειδὴ ἔργον αὐτοῦ ἐσμεν, τὴν πρᾶξιν αὐτοῦ οὐκ ἐγκαταλείψει, τὸ εἰωθὸς αὐτῷ οὐκ ἀφήσει. Οὕτω καὶ Παῦλος, Ἀλλ' ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς. Καὶ πάλιν· Ὁ διδοὺς τοῖς ὀλιγοψύχοις μακροθυμίαν. Καὶ ὁ αὐτὸς οὗτος προφήτης ἀλλαχοῦ, Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. Ὅταν τοίνυν βουληθῇς παρακλήσεως ἀπολαῦσαι, ταπεινοῦ σαυτὸν, σύντριψόν σου τὴν διάνοιαν. Τοῦτο μὲν οὖν περὶ τῆς βουλήσεως αὐτοῦ, περὶ τῆς χρηστότητος καὶ τῆς φιλανθρωπίας, ὅτι ἔργον αὐτοῦ τοῦτο, τὸ τοὺς ἐν συμφοραῖς παραμυθεῖσθαι. Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΡΜϚ' Ψαλμον Source: Migne PG 55.513-514

He who heals the contrite of heart and binds up their wounds, or 'their broken bones' 1 Since he says he does not have confidence in his own life, again he is thrown into calamity, and to association with God. For it is His gift, and His especially, to console those who are cast down and afflicted, as when Paul says: 'He who brings the dead to life.' And again, 'He who calls on things which are not, and they are,' 2 speaking of His own work. Thus here indeed He heals the contrite of heart, he says, showing that even if we are unworthy, because we are His work, He shall not forsake His own, He will not withdraw from His own custom. So indeed Paul says: 'But He who consoles the humble, has consoled us.' 3 And again: 'He who gives endurance to those who are weak of soul.' 4 And this a Prophet says elsewhere: 'The Lord does not despise a contrite and humble heart.' 5 When, then, you wish to receive consolation, humble yourself and grind down your soul. This, then, he says, is from His own will and kindness and mercy, that is, it is His work to console those who have fallen into calamity. Saint John Chrysostom, On The Psalms, from Psalm 146 1 Ps 146.3 2 Rom 4.17 3 2 Cor 7.6 4. Isaiah 57.15 5 Ps 50.19

Healing The Soul

Ἐλέησόν με Kύριε ὅτι ἀσθενής εἰμι, ἴασαί με Kύριε ὅτι ἐταράχθη τὰ ὀστᾶ μου Ἴασις ἀσθενειας ψυχῆς, ἡ ἐκ Θεοῦ δύναμις· ὡς λέγειν τὸν ταύτης τυχόντα, Παντα ἰσχὺω ἐν τῷ ἐνδυναμοῦντί με Χριστᾡ. Ὅτι δὲ οὐκ εἰ ποῦ τῆς Γραφῆς εἴρηται ὀστᾶ, οὐ πάντως περὶ τῶν αἰσθητῶν ἐστιν τὸ δηλούμενον, ἐπιστατέον τῷ, Πάντα τὰ ὀστᾶ μου ἐροῦσιν, Κύριε, Κύριε, τίς ὅμοιός σοι; Καὶ τῷ Διεσκορπίσθη τὰ ὀστᾶ ἡμων πᾶρὰ τὸν ᾅδην. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Ϛ' Source: Migne PG 39.1176d-1177a

Have mercy on me Lord because I am weak. Heal me, Lord, for my bones are troubled... 1 The healing of the weak soul is the power of God, as is said when this happens: 'I can do everything in Christ who strengthens me.' 2 But those things which are named bones in Scripture, nearly always refer to material things, whence is understood: 'All my bones shall say: Lord, Lord, who is like you?' 3 And again: 'Our bones scattered beside hell.' 4 Didymus the Blind, Commentary on The Psalms, Psalm 6 1 Ps 6.3 2 Phil 4.13 3 Ps 34.10 4 Ps 140.7

Treating Man

Ταῦτά ἐστιν, οἷς ἐγὼ τὴν καθ᾿ ἡμᾶς ἰατρικὴν τῆς περὶ τὰ σώματα ἐργωδεστέραν τίθεμαι μακρῷ, καὶ διὰ τοῦτο τιμιωτέραν· καὶ ὅτι ἐκείνῃ μὲν, ὀλίγα τῶν ἐν τῷ βάθει κατοπτευούσῃ, περὶ τὸ φαινόμενον ἡ πλείων τῆς πραγματείας· ἡμῖν δὲ περὶ τὸν κρυπτὸν τῆς καρδίας ἄνθρωπον ἡ πᾶσα θεραπεία τε καὶ σπουδὴ, καὶ πρὸς τὸν ἔνδοθεν ἡμῖν ἀντιπολεμοῦντα καὶ ἀντιπαλαίοντα ἡ μάχη, ὃς ἡμῖν αὐτοῖς ὅπλοις καθ᾿ ἡμῶν χρώμενος, τὸ δεινότατον, τῷ τῆς ἁμαρτίας θανάτῳ δίδωσι. Πρὸς οὖν ταῦτα πολλῆς μὲν καὶ παντελοῦς τῆς πίστεως, μείζονος δὲ τῆς παρὰ Θεοῦ συνεργίας, οὐκ ὀλίγης δὲ τῆς ἡμετέρας ἀντιτεχνήσεως, ὥς γε ἐμαυτὸν πείθω, χρεία, τῆς καὶ λόγῳ καὶ ἔργῳ θεωρουμένης, εἰ δεῖ καλῶς ἡμῖν θεραπεύεσθαι καὶ ἀποκαθαίρεσθαι, καὶ ὡς πλείστου ἀξίας εἶναι, τὸ τιμιώτατον ὧν ἔχομεν, τὰς ψυχάς. Ἅγιος Γρηγόριος ὁ Ναζιανζηνός, Λόγος Β´ Source: Migne PG 35.429c-432a

It is for these reasons I propose that our office as physicians far exceeds in toil, and by that in worth, things concerning the body; for that looks only slightly into things which are in the depths, being mainly concerned with exterior appearances. But the whole of our treatment and zeal is concerned with the hidden man of the heart, 1 and our warfare is directed against him who wars and wrestles against us within, who uses us as weapons against ourselves, and, more fearfully, hands over to the death of sin. Against this, then, great and perfect faith is needed, and the greater co-operation of God, and, I am persuaded, no small counter-manoeuvring by us, being made manifest in word and in deed, if our souls, the most precious possession we have, are to be well cared for and cleansed and made as worthy as can be. Saint Gregory Nazianzus, from Oration 2 1 Peter 3.4

Will And Grace

Sed interrogas et ais: quomodo intellegendum est infirmatum humanae mentis arbitrium? Ad tenuata liberatas eius ita gratiae adminicula plus requirit, sicut homo longa infirmitate confectus adiutoriis ac solaciis gressu titubante magis indiget. Igitur sicut post inveteratam luxuriae consuetudinem reparatio continentiae multo labore constabit et sicut longo temulentiae usu captivata sobrietas cum violentia rigidae crucis vix recipitur, quae prius, cum inlaesa teneretur, parvo negotio servabatur, siquidem cum voluptate quadam inviolata conscientia possidetur, et quemadmodum post diversa carnalium blandimenta vitiorum, quae facile prima aetas statum suum retinens calcare potuisset, cum magno luctamine velut contra ardui montis ascensum ad virtutis viam reditur, ita humani arbitrii a Deo concessa liberatas florem vigoremque gratiae suae perdidit, tamen ipsa non periit, ut divina munera non tam interdicta sibi sentiat, quam cum summo labore ac sudore per adiutorii patrocinium sibi repetenda esse cognoscat. Sanctus Faustus Reiensis, De Gratia, Caput IX Source: Migne PL 58.795a-b

But you enquire and say: 'How should the weak will of the human mind be understood?' With its freedom reduced, so the help of grace becomes more needed, as a man oppressed by a long infirmity is more in of need of helpers and support to take his faltering steps. Therefore after the inveterate custom of luxury the repair of continence is a great labour, and as captive so long to the use of drunkeness he can scarely receive the toil of the firm cross, which before unharmed he held and bore as a small matter, just as when he who possesses a conscience unviolated by pleasure, after the attractions of many different carnal vices, which in his first state he was easily able to crush under foot, then with great struggle, as if making a difficult ascent of a mountain, so he returns to the way of virtue. So thus has the freedom of the human will given by God lost the vigorous flower of grace, but it does not perish, and so he must think no Divine gift forbidden to himself, which with great labour and sweat, through the guardianship of the helper, he knows he should return to himself. Saint Faustus of Riez, On Grace, Chap 9

Asking For Faith

ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ: μὴ φοβοῦ: μόνον πίστευσον, καὶ σωθήσεται. Πίστον γε ἀπαιτεῖ πρῶτον τοὺς ἐπικαλουμένους αὐτὸν ὁ Κύριος· ὡς ἐπὶ τοῦ τυφλοῦ λέγων· Πιστεύεις, ὅτι δύναμαι σοι τοῦτο ποιῆσαι; καὶ ἐπὶ τοῦ σεληνιαζομένου δέ φησιν, ὅτι Ἐαν πιστεύῃς, γίνεται. Ἀπαιτεῖ δὲ τοῦτο ὁ Σωτὴρ, οὐκ ἐπειδήπερ ἔχρῃζε τῆς παρ' ἑτέρων συνεργίας· ἀυτὸς γὰρ καὶ τῆς πίστεως κύριος καὶ χορηγός ἐστιν· ἀλλ' ὅτι τοῖς πιστεύουσιν ἐπινεύει, καὶ ἵνα μὴ χωρὶς πίστεως δέξωνται τὰς εὐεργεσίας, καὶ τῇ ἀπιστίᾳ ταύτας ἀπολέσωσι. Θέλει γὰρ χαριζόμενος παραμένειν τὴν χάριν, καὶ θερπεύων ἀδιάπτωτον εἶναι τὴν θεραπείαν. Ἠσφαλίζετο γοῦν τὸν παραλυτικὸν λέγων· Ὑγιὴς γέγονας, μηκέτι ἀμάρτανε. Καὶ ὥσπερ ἄν τις ἰατρὸς εἰσιὼν πρὸς τοὺς κάμνοντας πυνθάνοιτο πρῶτον, εἰ βούλοιντο θεραπεύεσθαι, ἵνα μὴ, αὐτοῦ φροντίζοντος, κάκείνων μὴ βουλομένων, ἀνωφελὴς ἡ θεραπεία γένηται, ἐναντιουμένων τῶν καμνόντων πρὸς τὴν τοῦ ἰατροῦ τέχνυν· οὕτω καὶ ὁ Κύριος τῶν θεραπευομένων ἐπυνθάνετο, καὶ τοῖς πιστεύουσιν ἐχαρίζετο, ἵνα τῇ πίστει καὶ τὴν χάριν κατασγεῖν δυνηθῶσι, γνώρισμα γὰρ τῆς προαιρέσεως τῆς ψυχῆς ἡ πίστις ἐστί. Καὶ νῦν οὖν φησι· Μόνον πίστευε, καὶ σωθήσεται. Ἅγιος Ἀθανάσιος ο Μέγας, Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Ἐκλογή Source: Migne PG 27.1400b-c

Hearing these things, Jesus answered, saying: 'Do not fear, only believe, and she shall be saved.' 1 The Lord asks for faith from those who call on Him, as from the blind man with these words: 'Do you believe that I am able to do this?' 2 And concerning the lunatic: 'If you believe, it shall be.' 3 The Lord asks not because He has need of another for the deed, for He is the lord and giver of faith, but that He approve of the faithful, and lest those without faith receive good works, which things are lost by unfaithfulness. For when He confers grace, He wishes that grace remain, and when He cures, that the cure not perish. This He confirms with paralytic saying: 'You have been made well, do not sin any more.' And as a physician who comes to a sick man, first asks whether he wishes to be cured, lest with the sick man's worry the cure be useless, so in the same way the Lord asks those who are to be cured, and to the same believers He gives grace, since with faith they are able to retain grace, for faith is the mark of the willing soul. So He says here: 'Only believe, and she shall be saved.' Saint Athanasius, Fragment on Luke 1 Lk 8.50 2 Mt 9.28 3 Mk 9.23

Mercy And Debt

Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ. Τίς ὁ Βασιλεύς; Ὁ Θεός. Τίς ὁ ὀφειλέτης τῶν μυρίων ταλάντων; Ὁ ἄνθρωπος ὁ ἐν πολλαῖς ἁμαρτίας τῆς τοῦ Θεου μακροθυμίας ἀπολαβών. Τίς ὁ τὰ ἑκατὸν δηνάρια; Ὁ ὑποχείριος τοῦ χρεωστοῦντος τὰ μυρία τάλαντα· καὶ αὐτος μὲν ἔτυχε μακροθυμίας, οὕτος δὲ ἐφάνη ὡμὸς καὶ σκληρὸς πρὸς τὸν ὁμόδουλον αὐτοῦ. Ψευδό Ἀθανάσιος, Φήσεις Καὶ Ἑρμηνείαι Παραβλῶν Του Ἅγιοῦ Ἐυαγγελιοῦ Source: Migne PG 28.712a

The kingdom of heaven is like a king who decided to settle accounts with his servants. 1 Who is the king? God. Who is the one who is ten thousand talents in debt? A man who despite his many sins yet partakes of the mercy of God. Who is he who is one hundred talents in debt? He is under the power of the one who is ten thousand talents in debt, which one, though he received the mercy of God, yet is revealed as cruel and hard hearted to his fellow servant. Pseudo Athanasius, Saying And Interpretations of the Parables of the Holy Gospel 1 Mt 18.23

Mercy And Enemies

Τί δέ; καὶ ἐχθρῶν ὑποζύγια ἀχθοφοροῦντα συνεπικουφίζειν καὶ συνεγείρειν προστάσσει πόρρωθεν διδάσκων ἡμᾶς ὁ Kύριος ἐπιχαιρεκακίαν μὴ ἀσπάζεσθαι μηδὲ ἐφήδεσθαι τοῖς ἐχθροῖς, ἵνα τούτοις ἐγγυμνασαμένους ὑπὲρ τῶν ἐχθρῶν προσεύχεσθαι διδάξῃ. Oὔτε γὰρ φθονεῖν καὶ ἐπὶ τοῖς τοῦ πέλας ἀγαθοῖς λυπεῖσθαι προσῆκεν οὐδὲ μὴν ἐπὶ τοῖς τοῦ πλησίον κακοῖς ἡδονὴν καρποῦσθαι. Kἂν πλανώμενον μέντοι, φησίν, ἐχθροῦ τινος ὑποζύγιον εὕρῃς, τὰ τῆς διαφορᾶς παραλιπὼν ὑπεκκαύματα ἀπαγαγὼν ἀπόδος. Tῇ γὰρ ἀμνηστίᾳ ἕπεται ἡ καλοκἀγαθία, καὶ ταύτῃ ἡ τῆς ἔχθρας διάλυσις. Ἐντεῦθεν εἰς ὁμόνοιαν καταρτιζόμεθα, ἣ δὲ εἰς εὐδαιμονίαν χειραγωγεῖ. Kἄν τινα ἐξ ἔθους ἐχθρὸν ὑπολάβῃς, παραλογιζόμενον δὲ τοῦτον ἀλόγως ἤτοι ἐπιθυμίᾳ ἢ καὶ θυμῷ καταλάβῃς, ἐπίστρεψον αὐτὸν εἰς καλοκἀγαθίαν. Ἆρα ἤδη καταφαίνεται φιλάνθρωπος καὶ χρηστὸς ὁ νόμος, ὁ εἰς Χριστὸν παιδαγωγῶν, θεός τε ὁ αὐτὸς ἀγαθὸς μετὰ δικαιοσύνης, ἀπ’ ἀρχῆς εἰς τέλος ἑκάστῳ γένει προσφυῶς εἰς σωτηρίαν κεχρημένος; ἐλεᾶτε, φησὶν ὁ Kύριος, ἵνα ἐλεηθῆτε· ἀφίετε, ἵνα ἀφεθῇ ὑμῖν· ὡς ποιεῖτε, οὕτως ποιηθήσεται ὑμῖν· ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν· ὡς κρίνετε, οὕτως κριθήσεσθε· ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν· ᾧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Β' Κεφ' ΙΗ' Source: Migne PG 8.1029b-1032a

What more? The Lord exhorts us to aid and raise up even the beasts of enemies when they labour beneath their burdens, at a remove teaching us not to take joy in our neighbour's ills, or exult over our enemies, instructing those who are trained in these things to pray for their enemies. For He does not allow us either to envy and begrudge our neighbour's good, or to take pleasure at his ill. And if you find any enemy's beast straying, He says, you are to pass over the provocations of difference, and taking it back, restore it. For forgetfulness of injuries is followed by goodness, and that by dissolution of hostility. By which we are shaped for agreement, and this leads to happiness. And should you encounter one habitually hostile, and find him to be unreasonably in error either by passion or anger, turn him to goodness. Does not, then, the law which conducts to Christ appear humane and mild? 1 God uses the same good, with righteousness from beginning to end, for each kind suitably for salvation. 'Be merciful,' says the Lord, 'that you may receive mercy; forgive, that you may be forgiven. As you do, so shall it be done to you; as you give, so shall it be given to you; as you judge, so shall you be judged; as you show kindness, so shall kindness be shown to you: with what measure you measure, it shall be measured out to you.' Clement of Alexandria, The Stromata, Book 2, Ch 18 1 Galat 3.24