Raising Up

Et apprehensa manu ejus dextera allevavit eum. Quem vero erigit, hunc etiam dextera confortat. Quia sermo docentis in corde auditorum minus valet, si non etiam propriae actionis commendatur exemplis. Et exsiliens stetit, et ambulabat. Et intravit cum illis in templum. Ordo perfectionis egregius, primum illum surgere qui jacuerat, deinde arripere virtutem, et sic regni januam cum apostolis intrare. Sanctus Beda,Super acta Apostolorum Expositio, Caput III Source: Migne PL 92.951d

And Peter, taking hold of him with his right hand, lifted him up. 1 The one whom he raised up, his right hand supported. Because the speech of the teacher in the heart of hearers does little good if it is not commended by the example of his own deeds. And getting up he stood, and he walked. And he entered the temple with them. The order of perfection is manifest, first to raise up the one who has fallen, then to take hold of virtue, and so to enter through the door of the kingdom with the Apostles. Saint Bede, from the Commentary on the Acts of The Apostles, Chap 3 1 Acts 3.7

Keys And Apostles

Cum omnes beatissimi Apostoli parem gratiam apud Dominum sanctitatis obtineant, nescio quo tamen pacto Petrus et Paulus videntur prae caeteris peculiari quadam in Salvatore fidei virtute praecellere. Quod quidem ex ipsius Domini iudicio possumus approbare. Nam Petro, sicut bono dispensatori, clavem regni coelestis dedit; Paulo, tanquam idoneo doctori, magisterium ecclesiasticae institutionis injunxit: scilicet ut quos iste erudierit ad salutem, ille suscipiat ad quietem; ut quorum corda Paulus patefecerit doctrina verborum, eorum animabus Petrus aperiat regna coelorum. Clavem enim quodam modo a Christo scientiae et Paulus accepit. Clavis enim dicenda est qua ad fidem peccatorum dura corda reserantur, mentium secreta panduntur, et quidquid intrinsecus clausum tenetur, in palam rationabili manifestatione producitur. Clavis, inquam, est quae et conscientiam ad confessionem peccati aperit, et gratiam ad aeternitatem mysterii salutaris includit. Ambo igitur claves a Domino perceperunt; scientiae iste, ille potentiae. Divitias immortalitatis ille dispensat; scientiae thesauros iste largitur. Sunt enim thesauri scientiae, sicut scriptum est: In quo sunt omnes thesauri sapientiae et scientiae absconditi. Ergo beati Petrus et Paulus eminent inter universos Apostolos, et peculiari quadam praerogativa praecellunt. Sanctus Maximus Taurinensis, LXXII De Natali SS Apostolorum Petri et Pauli V Source: Migne PL 57.402c-404a

Since all the most blessed Apostles received an equal grace of sanctity from the Lord, I do not know how it might be that Peter and Paul seem to excel before the others in a special virtue of faith in the Saviour. Which certainly we can confirm by the judgement of the same Lord. For He gave to Peter the key of the kingdom of heaven, as to a good treasurer, and to Paul, as a capable teacher, He enjoined the teaching office of the Church, that as he educated to salvation, the former received into rest, for Paul opened hearts by the teaching of words, and Peter opened the kingdom of heaven for their souls. And certainly Paul did receive the key of knowledge from Christ. For that should be called a key which opens up the hard hearts of sinners to faith, and reveals the secrets of the soul, and brings out into the open by manifest reason whatever is held shut within. A key, I say, is that which opens up the conscience of the sinner to confession, and encloses him in the eternity of the mystery of salvation. Both, then, took possession of keys from the Lord, the one of knowledge, the other of power. The one dispensed the riches of immortality, the other bestowed the treasury of knowledge. For there are indeed treasuries of knowledge, as it is written: 'In which are hidden all the treasures of wisdom and knowledge.' 1 Therefore the blessed Peter and Paul are eminent among all the Apostles, and certainly excel by this special privilege. Saint Maximus of Turin, from Homily 72, On The Feast of the Apostles Peter and Paul 1 Colos 2.3

Peter And The Sea

Succinxit se et misit se in mare... Nota, quod mare aliquando transitur natando, ut hic dicitur de Petro, aliquando navigando, ut hic dicitur de aliis: Alii autem navigio venerunt; aliquando calcando, ut Matthaei decimo quarto dicitur de Petro. Nota quod mare natando transeunt qui in mundi sollicitudinibus se immergunt; et isti submergendi periculo se exponunt. Mare vero transnavigant qui caute mundanis occupationibus se exercent. Mare vero calacant qui omnino a mundi sollicitudinibus se abstrahunt et mundana ad solam sustentationem habent. Isti ultimi a mari portantur, sed nec laborant nec immerguntur; priores vero portantur et laborant, sed non immerguntur, Primi vero et portantur et laborant et immerguntur. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XXI Source: Here, p625-626

He girded himself and cast himself into the sea... 1 Let it be noted, that sometimes the sea is crossed by swimming, as it said here about Peter, sometimes by sailing, as it is said of the others, 'But the others came in the boat.' and sometimes by walking, as is said of Peter in the fourteenth chapter of Matthew. 2 Let it be noted that they cross the sea by swimming who are immersed in the cares of the world, and these expose themselves to the danger of being drowned. But they sail the sea who cautiously exert themselves in worldly occupations. But they walk on the sea who withdraw themselves from every worldly care and have worldly things only for their support. These last are borne by the sea, but they do not toil and they do not sink; the second are borne and toil but are not immersed, the first are borne and toil and are immersed. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 21 1 Jn 21.7 2 Mt 14.28-31

The Seductions Of False Prophets

Et tunc siquis vobis dixerit: Ecce hic est Christus, ecce illic, ne credideritis. Exurgent enim pseudochristi, et pseudoprophetae: et dabunt signa et portenta ad seducendos, si fieri potest, etiam electos. Tangit periculum seductionis in falsis prophetis: et tangit tria: periculum seductionis, admonitionem provisionis, et signa vicina Dominicae ad iudicium manifestationis. Dicit igitur 'Et' in diebus illis 'tunc' in ultima persecutione 'siquis' cuiuscunque professionis vel auctoritatis 'vobis' vel successoribus vestris vel plebibus vobis commissis dixerit: Ecce hic est Christus in unius vel alterius haeresis conventiculis sicut Arius in sua perfidia dixit Christum: et Donatus in sua: et Mahumeth in sua: et ita venient multi similia dicentes in novissimis temportibus. 'Ecce illic' Et inducent auctoritates scripturae male intellectas ad suae perfidiae confirmationem. In novissimis temporibus intrabunt tempora periculosa: et post pauca. A veritate quidem auditum avertent, ad fabulas vero convertentur. Et post pauca: Coacernabunt sibi magistros prurientes auribus. 'Ne credideritis' Ne acquiescas ut audias, neque parcat ei oculus tuus ut miserearis. Et dicit causam: 'Exurgent enim' in tempore illo 'Pseudochristi' qui revera Antichristi erunt, sed se Christos esse menientur. Antichristi multi sunt et ibid Omnes qui solvit Iseum non est ex Deo: et hic est Antichristus de quo audistis quia veniet. Et Pseudoprophetae visiones et somnia praedicunt ut homines a fide catholica avertant. Si surrexerit in medio tui Prophetes aut qui somnium se vidisse dicat: et praedixerit signum aut portentum, et evernerit quod locutus est, et dixerit tibi: eamus et sequamur Deos alienos quos ignoras, et serviamus eis: non audies verba Prophetae illius, et somniatoris. Attendite a falsis Prophetis, qui veniunt ad vos vestimentis ovium, intrinsecus autem sunt lupi rapaces, et dabunt signa et prodigia quae digito produntur et demonstrantur propter admirationem. Cuius adventus erit secundum operationem Satanae in omni virtute, et singis et prodigiis mendacibus, et in omni seductione iniquitatis his qui pereunt, ad seducendos qui pessimus est finis si fieri potest hoc est, si fieri potest etiam electos quos Deus elegit non seducendos finaliter. Et hoc ideo contingit: quia veritati credete noluerunt. Ideo, quia charitatem veritatis non receperunt, mittet illis Deus operationem iniquitatis, ut credant mendacio qui non crediderunt veritati, sed consenserunt iniquitati. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XIII Source: Volumen 9, p7 pdf398

And then if someone shall say to you: 'Behold, here is Christ', or 'there', do not believe. For there shall rise up false christs and false prophets, and they shall make signs and portents for seducing, if it is possible, even the elect. 1 This touches on the danger of seduction by false prophets, and in three ways: the peril of seduction, the warning to be provident, and the signs that the manifestation of the judgement of the Lord is near. Therefore He says 'And' in those days 'then' in the final persecution, 'if someone' anyone of your confession or in authority, 'to you' either your followers or the people committed to you, shall say 'Behold here is Christ' in one or other of the conventicals of heretics, like Arius in his treachery, or Donatus in his, or Mohammad in his. And thus there shall come many like them saying in the last times 'Behold, there.' And for support of their treachery they shall bring in the authority of Scripture poorly understood. 'In the last times shall come perilous days.' And after a little: 'They shall turn away from the hearing of truth and they shall be converted to fables.' And after a little: 'They shall gather for themselves teachers for their itching ears.' 2 'Do not believe' Neither allow yourself to hear, nor let your eye see that you pity him.' 3 And He speaks of the cause. 'For there shall rise up,' in that time, 'false christs' who truly shall be antichrists but lie calling themselves christs. 'There are many Antichrists.' and again 'All who deny Jesus are not from God.' 'And this is the Antichrist which you have heard shall come.' 4 'And false prophets' proclaiming visions and dreams that men might be turned from the Catholic faith. 'If there rises up in the midst of you a prophet, or one who speaks of dreams he has seen, speaking of signs and wonders, and what he has spoken of comes about, and he says to you:'Let us go and follow foreign gods' unknown to you 'and let us serve them' you shall not listen to the words of that prophet and dreamer.' 5 'Watch out for false prophets, who come to you in the garments of sheep, and within they are ravening wolves.' 6 'And they shall make signs and portents,' brought forth with a flick of the finger and exhibited for admiration. 'whose coming shall be according to the work of Satan in all power and with deceitful signs and wonders, and in every seduction of iniquity to those who shall perish.' 7 'For seducing,' he who is the worst end 'if this is possible' that is, it is possible 'even the elect' those who God choses will not be utterly seduced. And this thus happens because they were unwilling to believe in the truth. 'Therefore because they have not received the love of truth, God sends to them the work of iniquity, that they who do not believe the truth, believe the liar, and consent to iniquity.' 8 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 13 1 Mk 13.21-22 2 2 Tim 3.1, 4.3-4 3 Deut 13.8 4 1 Jn 2.18, 4.3 5 Deut 13.1-3 6 Mt 7.15 7 2 Thes 2.9 8 2 Thes 2.10-12

Before And After John

Omnis lex et prophetae usque ad Joannem... Non quia futuri non erant post Joannem, fuerunt enim et Agabus et Silas et multi: sed quia prophetia de Christo non erat ventura post eum. Ergo post Joannem prophetia quidem de Christo futuro cessavit, prophetae autem et fuerunt et sunt: sed non qui prophetarent de Christo, sed qui interpretarentur eam, quae de Chrstio ab antiquis fuerunt prophetata: id est, doctores Ecclesiarum. Sed et omnes Christiani prophetae dicuntur, qui in regnum et in sacerdotium et in prophetiae unguntur. Nec enim potest quis propheticos interpretari sensus, nisi habeat spiritum prophetiae. Haec autem diximus, ut ostendamus, quis prophetae, de quibus loquitur Christus, doctores dicuntur. Sciens ergo Dominus futuros esse falsos doctores haeresum diversarum, contra veros doctores, qui Scripturas propheticas et apostolicas perversa interpretatione confunderunt, ideo per apostolos suos omnium Ecclesiarum doctores admonet dicens: Attendite vobis a falsis prophetis. Et ne forte aliquis haereticus doctor, quia non dixit non falsos prophetas, sed gentilium et Judaeorum doctores: ideo addidit dicens: Qui veniunt ad vos in vestimentis ovium. Opus Imperfectum in Matthaeum, Homilia XIX Source: Migne PG 56.738

The Law And The Prophets were until John... 1 Not that there would be no more prophets after John, for there were Agabus and Silas and many others, but because there were no prophecies of Christ to come after him. Therefore after John prophecy concerning the future Christ ceased, yet there shall be prophets and there are, but not those who make prophecies concerning Christ, but they interpret them, those things which were prophesied of Christ from of old, that is, they are the teachers of the Church. But here even all the Christian prophets are spoken of, who are anointed in the kingdom and priesthood and in prophecy. For it is not possible to understand the prophetic sense unless a man has the prophetic spirit. And we have said these things, that we might show who the prophets are concerning whom Christ speaks, they who are called teachers. The Lord knowing, then, that there would be false teachers of different heresies in the future, opposed to the true teachers, they who would with perverse interpretations confound the prophetic and apostolic Scriptures, therefore through His own Apostles He warns all the teachers of the Church, saying: 'Keep yourselves from false prophets.' 2 And lest perhaps some heretical teacher claim he spoke not of false prophets, but of Gentile and Jewish teachers, so He adds: 'They who come to you in sheep's clothing.' 2 Opus Imperfectum on Matthew, from Homily 19 1 Mt 11.13 2 Mt 7.15

The Coming Of The Forerunner

Adveniens ergo praecursor describitur a quator conditionibus, scilicet a natura, ab auctoritate, a nomine, ab officio. A natura, cum dicitur: Fuit homo; Glossa: Homo, non Angelus, ut volunt haeretici. Hoc dicebant haeretici propter illud Malachiae tertio: Ecce, ego mitto Angelum meum ante faciem tuam, quia praeparabit viam ante me. Sed Angelus est ibi nomen officii, non naturae. Ab auctoritate describitur, cum subditur: Missus a Deo, non ab homine, non a se; ad Romanos decimo: Quomodo praedicabunt, nisi mittantur? Quocontra dicitur de malis prophetis Ieremiae vigesimo tertio: Currebant, et ego non mittebam eos. A nomine describitur, cum dicitur: Cui nomen erat Ioannes. Hoc nomen fuit authenticum, quia non ab homine impositum, sed a Deo; Lucae primo dictum est Zachariae: Elisabeth, uxor tua, pariet tibi filium, et vocabis Ioannem. Ab officio describitur, cum subinfertur: Hic venit in testinmonium. Officium enim suum fuit testificari de lumine, non propter defectum luminis, sed credentium; ideo dicitur: Hic venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent per illum; Actuum decimo nono: Ioannes baptizavit baptismo poenitentie populum, dicens, in eum, qui venturus erat post ipsum, ut crederent; crederent, inquam, per illum, non illum, uqia: Non erat ille lux, in quam credendum; sed ut testimonium perhiberet de lumine; quod et fecit; infra quinto: Vos misistis ad Ionanem, et ille testimonium perhibuit veritati. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p449

Therefore the coming of the forerunner will be described by four conditions, that is, by nature, by authority, by name, by office. By nature, when it is said 'There was a man'. 1 The Gloss: 'A man and not an angel, as some heretics say.' Heretics would say this on account of the third chapter of Malachi: 'Behold, I send an angel before my face, who shall prepare my way before me.' 2 But 'angel' is the name of the office not of the nature. The authority is given, when it is written after: 'Sent by God,' 1 not by man, nor from himself. As the tenth chapter of Romans says: 'How shall they preach, unless they are sent?' 3 Against which wicked prophets the twenty third chapter of Jeremiah speaks: 'They rush about, and I did not send them.' 4 By name is described when it is said, 'the name of whom was John.' 1 And this name was true, because it was not given by man, but by God. In the first chapter of Luke it is said to Zachariah: 'Elizabeth, your wife, shall bear a son to you, and you shall call him John.' 5 The office is described when it is written after: 'He came for testimony.' 6 For his office was to testify concerning the light, not because of a defect of the light, but of believers, therefore it is said: 'He came for testimony, to bear witness to the light, that all believe through him.' 6 In the nineteenth chapter of Acts: John baptised the people with a baptisim of repentance, telling them to believe in the one who was to come after him.' 7 He was not the light, in which one must believe, but one who was to give witness to the light, which he did. As it says in the fifth chapter: 'You sent to John, and he gave testimony to the truth.' 8 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.6 2 Malac 3.1 3 Rom 10.15 4 Jerem 23.21 5 Lk 1.13 6 Jn 1.7 7 Acts 19.4 8 Jn 5.33

Least And Greatest

Ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Φαμὲν τὸ μικρότερον περὶ αὐτοῦ λέγειν τοῦ Χριστοῦ· μικρότερον δὲ κατὰ τὴν δόκησιν τῶν ἀκουόντων. Τὸ δὲ, ἑν τῇ βασιλείᾳ τῶν οὐρανῶν, δηλοῖ ἐν τοῖς πνευματικοῖς, καὶ ἐν τοῖς κατ' οὐρανὸν ἄπασι καὶ θεῖκοῖς μείζονα ὑπάρχειν ἐκείνου τὸν Χριστόν. Οὕτως δὲ ἀναγνωσόμεθα, ὅτι, Μικρότερος· εἶτα, μικρὸν διαλιπόντες, ἐποίσομεν τὸ, Ἐν τῃ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Ἡ δὲ βασιλεία τῶν οὐρανῶν αὐτός ἐστιν ὁ Χριστὸς, προτρεπόμενος πάντας εἰς μετάνοιαν, καὶ ἕλκων εἰς ἑαυτὸν διὰ τῆς χάριτος. Ὠριγένης, Εἰς Τὸ Κατὰ Ματθαιον Ἐπαγγελιον, Κεφ ΙΑ' Source: Migne PG 17.293a-b

But the least in the kingdom of heaven is greater than him. 1 We say that the 'least' concerning him speaks of Christ, and least according to the opinion of those listening. But 'in the kingdom of heaven' clearly refers to spiritual things and everything which pertains to heaven and Divinity, in which Christ is greater than him. So let us read it, that 'least' is as a leaving of a little thing, so that we make the 'in the kingdom of heaven is greater than him.' And the kingdom of heaven is Christ Himself, He who calls all to penitence, and draws them to Himself through grace. Origen, On the Gospel of St Matthew, Fragment 1 Mt 11.11

The Judge And The Widow

Ἐρώτ. λ' Τίς ἐστιν ὁ κριτὴς τῆς ἀδικίας, ὁ μήτε τὸν Θεὸν φοβούμενος, μήτε ἄνθρωπον ἐντρεπόμενος; Ἀποκ. Ὁ Θεός· οὔτε γὰρ Θεὸν ἔχει ὄν φοβηθήσεται, οὔτε ἄνθρωπον ἐντραπήσεται, Χήρα δέ τις ἧν ἐν τῇ πόλει. Τίς δὲ ἡ χήρα ἐκείνη; ἡ παντὸς ἀνθρώπου ψυχὴ, ἤ ποτε τὸν διάβολον ἄνδρα ἔχουσα, καὶ ἀποῥῥέψασα αὐτὸν, τὸν δὲ Χριστὸν ἐνστερνισαμένη, χήρα τυγχάνει, καὶ δέεται καθ' ἐκαστην ἡμέραν καὶ νύκτα, τὸν κριτὴν παρακαλοῦσα, καὶ ὀδυρομένη καὶ λέγουσα· Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου. Ἐρώτ. λα' Τίς δέ ἐστιν ὁ ἀντίδικος; Ἀπόκ. Ὁ διάβολος, ὁ ὡς λέων ὠρυόμενος περιπατῶν, ζητῶν τίνα καταπίῃ. Ἐρώτ. λβ' Τί δὲ εἶπεν ὁ κριτής· Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον οὐκ ἐντρέπομαι, ἀλλ' οὖν ἐκδικήσω αὐτὴν, ἵνα μὴ ἐρχομένη ὑπωπιάζῃ με. Καὶ ἐπιφέρει ὁ Κύριος λέγων· Ἀκούσατε, τί λέγει ὁ κριτὴς τῆς ἀδικίας, ὁ Θεός· ἐπειδὴ κρίνει καὶ κατακρίνει τοὺς ἀδίκους. Δικαίῳ γὰρ νόμος οὐ κεῖται. Ψευδό Ἀθανάσιος, Φήσεις Καὶ Ἑρμηνείαι Παραβλῶν Του Ἅγιοῦ Ἐυαγγελιοῦ Source: Migne PG 28.720c-721a

Question 30. Who is that judge of iniquity who neither fears God, nor reveres man? 1 Answer: God, for He has neither a God whom He fears, nor does he revere man. 'There was in that city a certain widow.' Who is the widow? The soul of a man, which for a time had the devil for a husband, and repudiating him embraced Christ. This is the widow praying and night and day to be given judgement, and who weeping says: 'Give me justice against my enemy.' Question 31. Who is the enemy? Answer: The devil, he who 'goes about as a roaring lion, seeking someone to devour.' 2 Question 32. Why does the judge say: 'Even if I neither fear God nor revere man, I shall give her justice, lest coming to me she strike me.' And the Lord adds: 'Hear, what the judge of iniquity says.' That is, God, who judges and condemns the iniquitous. 'For the law is not given to the righteous man.' 3 Pseudo Athanasius, Saying And Interpretations of the Parables of the Holy Gospel 1 Lk 18.1-8 2 1 Pet 5.8 3 1 Tim 1.9

A Common Bond

Huic fonti, huic sanctae communioni non communicat alienus. Avrus enim aut capidus, seu quiquis est Fidei Christianiae contrarius, divisus est. Qui autem dona Dei communicat, indivisos ad proximum conservat affectus: iste ut columba et turtur, Abraham ex praecepto Domini dividente vaccam et capram, atque arietem, et ponente utrasque partes altrinsecus nullam recipti sectionem. Sit ergo proximi ad proximum individua communionis affectio, sic tamen ut nunquam sit ibi assensus in malo. Sic diligatur proximus, ne laudetur in desideriis animae suae. Quicunque peccatorem in hoc diligit, proximum bene odit. Nam sicut praediximus, non est proximi vera dilectio, si non fundetur et firmetur in Christo. Christus equidem ipse est communionis nostrae vinculum, firmans inter nos Spiritus unitatem in vinculo pacis. Et qui juxta verbum Job, facit pacem in sublimibus suis, ipse est pax nostra, quae fecit utraque unum. Consilio itaque Beati Petri mutuam in nobismetipsis caritatem studeamus habere, quam sincera benevolentia foveat, quam simulatio non adumbret, nec suspicio interrumpat. Hanc hominum cordibus Christus imprimit et exemplo confirmat. Hoc est, inquit, praeceptum meum, ut diligatis invicem, sicut dilexi vos. Petrus Blenensis, De Caritate Dei et Proximi, Cap. XXXVI Source: Migne PL 207.935b-c

What is contrary shares not in this fount, in this sacred communion. For avarice or cupidity, or whatever is opposed to the Christian Faith, is divisive. He who shares in the gifts of God, preserves an indivisible affection with his neighbour. This is as the dove and turtle dove which were not divided when Abraham by the command of the Lord divided the cow and goat, and the the billy goat, and placed the two halves on opposite sides. 1 So therefore as the inseparablilty of neighbour to neighbour is the communion of love, so never, however, is there agreement in evil here. In this way let a neighbour be loved, lest he is praised in the desires of his own soul. 2 Whoever loves a sinner like this, truly hates his neighbour. For as we have said, it is not true love of a neighbour, if it is not founded on and fixed fast in Christ. Certainly Christ is our common bond, the Spirit strengthening unity between us in the bond of peace. 3 And He who, according to the word of Job, makes peace in His heights, 4 is He who is our peace, which makes two one. 5 Thus by the counsel of the blessed Peter we should strive to have mutual love for one another, which is fervid with sincere benevolence, 6 which is shadowed by no lie, nor troubled by suspicion. Christ imprints this on the hearts of men, and by his example confirms it. He says: 'This is my command, that you love one another as I have loved you.' 7 Peter of Blois, On Love Of God And One's Neighbour, Chap 36 1 Gen 15.9-11 2 Ps 9.24 3 Ephes 4.3 4 Job 25.2 5 Ephes 2.14 6 1 Pet 1.22 7 Jn 13.34

Suffering And Wisdom

Μακρόθυμος ἀνὴρ πολὺς ἐν φρονήσει· ὁμοίως καὶ ὁ λόγοις σοφίας παραβάλλων τὸ οὖς αὐτοῦ Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.924b

The long suffering man abounds in thoughtfulness, and likewise he has an ear eager for the words of wisdom Saint Mark The Ascetic, On The Spiritual Law.

Sons And Fathers

Si quis igitur ad perfectionem tendit, de illo primo timoris gradu, quem proprie diximus esse servilem, de quo dicitur: Cum omnia feceritis, dicite, quia servi inutiles sumus, ad altiorem spei tramitem gradu proficiente conscendet, qui iam non servo, sed mercenario comparatur, quia mercedem retributionis exspectat, et quasi de peccatorum absolutione et poenali timore securus, ac bonorum sibi operum conscius, licet placiti praemium videatur expetere, tamen ad affectum illum filii qui de paternae indulgentiae liberalitate confidens, omnia quae patris sunt sua esse non ambigit, pervenire non potuit. Ad quem etiam ille prodigus, qui cum substantia patris etiam filii nomen amiserat, aspirare non audet, dicens: Iam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Post illas enim porcorum siliquas, quarum ei satietas negabatur, id est, vitiorum sordidos cibos, qui in semetipsum reversus, et salutari timore compunctus, immunditiam porcorum horrere iam coeperat, ac dirae famis supplicia formidabat, velut iam servus effectus, etiam mercenarii statum de mercede iam cogitans, concupiscit ac dicit: Quanti mercenarii in domo patris mei abundant panibus, et ego hic fame pereo! Revertar ergo ad patrem meum, et dicam illi: Pater, peccavi in coelum et coram te, iam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Sed ad istam humilis poenitentiae vocem in occursum eius pater prosiliens, maiore quam emissa fuerat pietate suscepit, eumque non contentus minora concedere, utroque gradu sine dilatione transcurso, pristinae filiorum restituit dignitati. Festinandum proinde nobis etiam est, ut ad tertium filiorum gradum, qui omnia quae patris sunt sua esse credunt, per indissolubilem charitatis gratiam conscendentes, coelestis illius Patris imaginem ac similitudinem recipere mereamur, et ad imitationem veri illius Filii proclamare possimus: Omnia quae habet pater, mea sunt. Quod etiam de nobis beatus Apostolus profitetur, dicens: Omnia vestra sunt, sive Paulus, sive Apollo, sive Cephas, sive mundus, sive vita, sive mors, sive praesentia, sive futura, omnia vestra sunt. Ad quam similitudinem etiam Salvatoris praecepta nos provocant: et vos perfecti, sicut et Pater vester coelestis perfectus est. In illis enim nonnumquam solet interrumpi bonitatis affectus, cum aliquo vel tepore, vel laetitia, vel oblectatione vigor animi relaxatus, aut metum ad praesens gehennae, aut desiderium subtrahit futurorum. Et est quidem in illis gradus cuiusdam profectus imbuens nos, ut dum vel poenarum metu, vel praemiorum spe incipimus vitia declinare, ad charitatis gradum transire possimus, quia Timor, inquit, non est in charitate, sed perfecta charitas foras mittit timorem, quoniam timor poenam habet. Qui autem timet, non est perfectus in charitate. Nos ergo diligamus, quia Deus prior dilexit nos. Non ergo aliter ad illam veram perfectionem conscendere poterimus, nisi quemadmodum nullius alterius nisi nostrae salutis gratia prior nos ille dilexit, ita eum nos quoque nullius alterius rei nisi sui tantum amoris dilexerimus obtentu. Quamobrem nobis studendum est, ut de hoc timore ad spem, de spe ad charitatem Dei, vel ipsarum virtutum amorem, perfecto mentis conscendamus ardore, ut transmigrantes in affectum boni ipsius, immobiliter, quantum humanae possibile est naturae, quod bonum est, retentemus. Sanctus Ioannes Cassianus, Collationes, Collatio XI, De Perfectione, Caput VII-VIII Source: Migne PL 49.853a-855

Therefore if someone aims at perfection, from that first step of fear, which we rightly termed servile, concerning which it is said: 'When you have done all things say: we are useless servants,' 1 he should rise by advancing a step to the higher way of hope, which is compared not to a slave but to a hireling, because it looks to the payment of reward, even as if it were free from the absolution of sins and fear of punishment and conscious of its own good works, but though it seems to look for the promised reward, yet it cannot come to that son's love, who, trusting in his father's forgiveness and liberality, has no doubt that all which the father has is his. To which indeed that prodigal one, who had lost along with the inheritance from his father even the name of son, did not venture to aspire, when he said: 'I am no more worthy to be called your son, treat me as one of your hired men.' For after those husks of the swine, the satisfaction of which was denied to him, that is, the vile food of vice, as he came to himself and was struck by a salutary fear, he already began to loathe the uncleanness of the swine, and to dread the torments of gnawing hunger, and as if already made a servant, thinking of the condition of a hireling and about the remuneration, with desire for it, he says: 'How many hired servants in the house of my father abound with bread and I perish here from hunger! Thus I will return to my father and say to him, 'Father I have sinned against heaven and before you, and am no more worthy to be called your son, treat me as one of your hired men.' But the father who ran to meet him received this voice of humble penitence with greater affection than that piety with which it was spoken, and was not content to allow him lesser things, but hurrying through the two steps without delay restored him to his original dignity of sonship. 2 Whence we also should make haste to that third step of sonship, which believes that all that the father has is his own, rising by means of the indissoluble grace of love, being accounted worthy to receive the image and likeness of our heavenly Father, and able to say after the likeness of the true son: 'All that the Father has is mine.' 3 Which also the blessed Apostle declares of us, saying: 'All things are yours, whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.' 4 And to this likeness the commands of our Saviour also summon us: 'Be perfect, even as your Father in heaven is perfect.' 5 For sometimes in these persons the love of goodness is interrupted, when the vigour of the soul is relaxed by some coldness or joy or delight, and so for a time is drawn away from either the fear of hell, or the desire of things to come. And there is certainly in these things a step leading us to an advance, when from fear of punishment, or from hope of reward, we begin to avoid sin and are able to pass on to the step of love, for it is said: 'Fear is not in love, but perfect love casts out fear, because fear has punishment. For he who fears is not perfected in love. Let us love, then, because God first loved us.' 6 So we can only ascend to that true perfection when, as He first loved us for the sake of nothing but our salvation, we also have loved Him for the sake of nothing but His own love alone. Whence we must have zeal to rise with perfect ardor of mind from this fear to hope, and from hope to the love of God, and the love of the virtues themselves, that as we pass on to the love of the good itself, we may, as far as it is possible for human nature, keep firm hold of what is good. Saint John Cassian, Conferences, from Conference 11, On Perfection, Chap 7-8 1 Lk 17.10 2 Lk 15.11-23 3 Jn 16.15 4 1 Cor 3.22 5 Mt 5.48 6 1 Jn 4.18-19

A Father's Teaching

Ὡσεὶ τροφοφορήσαι ἄνθρωπος... Ἀκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱον ἐβάστασεν, ἡρμήνευσεν. Ὠριγένης δὲ ἐν ταῖς εἰς τὸν Ἰερεμίαν ὁμιλίαις φησί· Συμπεριηνέχθη καὶ συγκατέβη ὑμῖν, τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς διδάσκλαος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους τιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑποδυόμενος, καὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ τελειότερα καὶ ὑψηλότερα. Ὠριγένης, Εἰς Δευτερονόμιον, Κεφ Α', Ἐκλογή Source: Migne PG 17.24a

As a man carries a child... 1 Aquila's translation has: 'As a father bears the son he carries.' And Origen in his homilies on Jeremiah says: 'He adapts and condescends to us, accommodating Himself to our weakness, as a teacher will speak slowly to little boys, and as a father deals gently with his children, and adopting their conduct, little by little He leads them to things which are more perfect and higher. ' Origen, On Deuteronomy, Fragment 1 Deut 1.31

Raising Children

Ὥσπερ διὰ τῆς τεκνογονίας σωθήσεται ἡ τῶν γονέων ξυνωρὶς, εἰ τῆς τῶν τέκνων ἐπιμελοῖτο ζωῆς· οὕτω καὶ ἐνατίων πειραθήσεται, εἰ ἀμελοίη τῆς ἐκεῖνων φυλακῆς. Γελοῖον γὰρ ἂν εἴη τοὺς μὲν πώλους εὐθὺς ἐκ νεότητος πολλῆς ἀξιοῦσθαι φροντίδπς, καὶ βαδίσματος ἕνεκα καὶ βρώσεως καὶ πόσεως καὶ πάσης εὐθύτητος· ὦν καὶ ἡ τιμὴ εὔωνος, καὶ ἡ χρῆσις σύμμετρος, καὶ ἡ φθορὰ σύντομος· ἀνθρώπους δὲ, οὔς ὁ Θεὸς διέπλασε, καὶ εἰκόνι οἰκείᾳ ἐτίμησε, καὶ πάλιν ἰν' ἑαυτῷ ἀνεπλάσατο καταλιμπάνειν ἀγερώχους, καὶ ὡς ἂν τύχῃ φέρεσθαι πρὸςἂ βούλονται, καὶ ἡ εὐόλισθος νεότης οὐ νοεῖ. Εἰ ταῦτα σοι φαίνεται χρήσιμα, πάσῃ φυλακῇ σεμνότητος ἀσφαλίζου τὰ τέκνα σου. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΤΙϚ Καλλιμακῳ Κομητι Source: Migne PG 78.365b

As by the procreation of children salvation follows for the parents, if they have care for the life of their children, in the same manner the opposite befalls if they neglect such care and guarding. It would be ridiculous that one should hold to every correctness with young horses, in their walking, and then with their food and water, expending great care and anxiety from their first age, for which, however, there is but trivial reward, and common use, and swiftly it perishes, but then one should neglect men to wildness and shamelessness, men whom God shapes and adorns with his own image, and again which He in Himself renews and restores, so that they blindly go to whatever they wish, with no undertsanding of the errors of youth. If these things seem profitable to you, firmly adorn your children with every guard. Saint Isidore of Pelusium, Book 1, Letter 316, To Count Callimachos

Work And Food

Operamini non cibum, qui perit, sed qui permanet in vitam æternam, quem Filius hominis dabit vobis. Hunc enim Pater signavit Deus. Operamini, id est, operose requirite, non cibum qui perit, id est, carnalem, quia primae ad Cor sexto: Esca ventri, et venter escis, Deus autem et hunc, et has destruet. Matth quintodecimo: Omne quod in os intrat, in ventrem vadit etc. Sed cibum, qui permanet in vitam aeternam, id est, cibum spiritalem. Iste cibus est verbum Dei, qui in aeternum permanet. Unde Isaiae quadragisemo dicitur: Verbum Domini nostri manet in aeternum, et ideo dat vitam aeternam. Joan eodem: Domine ad quem ibimus? verba vitae aeternae habes. Hunc cibum dat Christus, propterea dicit: Quem Filius hominis dabit vobis, tanquam bonus pastor. Joan decimo: Per me si quis introierit, salvabitur, et ingredietur, et egredietur, et pascua inveniet. Et quod ipsius sit hunc cibum dare, ostendit: Hunc enim Pater signavit Deus. Signavit signo fui testimonii, ipsum esse suum Filium ostendit, qui possit vitam et cibum dare Matth tertito in baptismo: Hic est Filius meus dilectus, in quo mihi complacui. Vel signavit, id est, proprio signo diserevit ab aliis, ut sit singularis, et in omnibus primatum tenens. Diserevit enim Pater Christum triplici diseretione, scilicet, Verbi unione supra primo: Verbum caro factum est; donorum plentitudine supra tertio: Non ad mensuram dat Deus spiritum, peccati immunitate supra primo: Ecce agnus Dei, ecce qui tollit peccata mundi. Ista signatio praesignata est Agaei ultimo: Assumam te Zorobabel fili Salathiel serve meus, dicit Dominus, et ponam te quasi signaculum, quia te elegi, dicit Dominus exercituum. Per Zorobabel intelligitur Christus. Ideo de agno Exod tertiodecimo: Erit quasi signum in manu tua, et quasi monumentum ante oculos tuos. Sanctus Boneventura, Commentarius In Evangelium Ioannem, Caput VI Source: Here, p667-668

Labour not for the food which perishes, but for that which remains in eternal life, which the Son of Man shall give to you. God the Father has put His seal on Him. 1 'Labour', that is, seek with toil, 'not for the food that perishes,' that is, not the carnal, because it says in the sixth chapter of First Corinthians: 'Food for the belly and the belly for food, but God shall destroy both.' 2 And in the fifteenth chapter of Matthew: 'Everything which goes into the mouth etc...' 3 But seek the food 'which remains in eternal life,' that is, spiritual food. This food is the word of God, which remains forever. Whence in the fortieth chapter of Isaiah it says: 'The word of our Lord remains in eternity,' 4 and therefore He gives eternal life. In this same chapter of John it says: 'Lord, to whom shall we go? You have the words of eternal life.' 5 This is the food Christ gives, whence He says: 'Which the Son of Man shall give to you,' as a good shepherd.' In the tenth chapter of John: 'If someone shall enter through me, he shall be saved, and he shall come in and go out and find pasture.' 6 And that He is the one who gives this food He says: 'God the Father has put His seal on Him.' He is sealed with the sign of His testimony, showing Him to be His Son, who can give life and bread. In the third chapter of Matthew, in the baptism: 'This is my beloved Son in whom I am well pleased.' 7 Or He puts His seal on Him, that is, with His own sign He distinguishes Him from others that He might be unique, and among all hold primacy. For the Father distinguished the Son in three ways, that is, in the union of the Word in the first chapter of John: 'The Word was made flesh.' 8 and by the plenitude of gifts in the third chapter: 'God gives Him the Spirit without measure.' 9And by immunity to sin, as above in the first chapter: 'Behold the lamb of God who takes away the sins of the world.' 10 And this seal was foresealed in the last chapter of Haggai: 'I shall take you up Zorobabel son of Salathiel, O my servant, says the Lord, and I shall set you as a sign, because I have chosen you, says the Lord of Hosts.' 11 By Zorobabel understand Christ. And concerning the lamb the thirtieth chapter of Exodus says: 'He shall be as a sign in your hand, and as a memorial before your eyes.' 12 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 6 1 Jn 6.27 2 1 Cor 6.13 3 Mt 15.17 4. Isaiah 40.8 5 Jn 6.69 6 Jn 10.9 7 Mt 3.17 8 Jn 1.14 9 Jn 3.34 10 Jn 1.29 11 Hagg 2.24 12 Exod 13.9

Food From Heaven

Revera mirabile est quod manna Deus pluerit patribus et quotidiano coeli pascebantur alimento. Unde dictum est: Panem angelorum manducavit homo . Sed tamen panem illum qui manducaverunt, omnes in deserto mortui sunt: ista autem esca quam accipis, iste panis vivus qui descendit de coelo, vitae aeternae substantiam subministrat; et quicumque hunc manducaverit, non morietur in aeternum: et est corpus Christi. Considera nunc utrum praestantior sit panis angelorum, an caro Christi, quae utique corpus est vitae. Manna illud e coelo, hoc supra coelum; illud coeli, hoc Domini coelorum: illud corruptioni obnoxium, si in diem alterum servaretur; hoc alienum ab omni corruptione, quod quicumque religiose gustaverit, corruptionem sentire non poterit. Illis aqua de petra fluxit, tibi sanguis e Christo: illos ad horam satiavit aqua, te sanguis diluit in aeternum. Judaeus bibit, et sitit: tu cum biberis, sitire non poteris: et illud in umbra, hoc in veritate. Si illud quod miraris, umbra est; quantum istud est, cujus et umbram miraris! Audi quia umbra est quae apud patres facta est: Bibebant, inquit, de consequenti eos petra: petra autem erat Christus. Sed non in pluribus eorum complacitum est Deo; nam prostrati sunt in deserto. Haec autem in figura facta sunt nostra. Cognovisti praestantiora; potior est enim lux quam umbra, veritas quam figura, corpus auctoris quam manna de coelo. Sanctus Ambrosius Mediolanensis, De Mysteriis, Caput VIII Source: Migne PL 16.404c-405b

Truly it is wondrous that God rained manna on the fathers, and daily fed them food from heaven. Whence it is said: 'Man ate the bread of angels.' 1 And yet all those who ate that food died in the wilderness, but this food which you receive, that living Bread which came down from heaven, 2 furnishes the substance of eternal life, and whoever shall eat of this Bread shall never die, and it is the body of Christ. Now consider whether the bread of angels be more excellent or the Flesh of Christ, which is indeed the body of life. That manna came from heaven, the latter is above the heavens; that was of heaven, the latter of the Lord of the heavens; that was liable to corruption, if kept for another day, the latter knows no corruption, for whoever shall taste it in piety shall not be able to know corruption. For them water flowed from the rock, 3 for you blood flowed from Christ; 4 water satisfied them for a time, the blood washes you for eternity. The Jew drinks and thirsts again, you will not be able to thirst after drinking; that was in a shadow, this is in truth. If that which you wonder at is but a shadow, how great must be that whose shadow you wonder at. Hear that what happened with the fathers was a shadow, it is said: 'They drank of that rock that followed them, and that rock was Christ. But with many of them God was not pleased, for they were cast down in the wilderness. And these things were done as a figure concerning us.' 5 You know what is more excellent, that light is better than shadow, truth than a figure, the body of its Giver than manna from heaven. Saint Ambrose, On The Mysteries, Chap 8 1 Ps 78.25 2 Jn 6.51 3 Exod 17.6 4 Jn 6.55 5 1 Cor 10.4-5