Fortifying Wisdom

Περιχαράκωσον αὐτήν καὶ ὑψώσει σε τίμησον αὐτήν ἵνα σε περιλάβῃ Καὶ πῶς ἐστι, περιχαράκωσον; Λογισμοὺς αὐτῇ κύκλῳ περίθες ἱερούς· πολλῆς γάρ σοι δεῖ τῆς ἀσφαλείας ἐπιὲ καὶ πολλὰ τὰ ἐπιβουλεύοντα τῇ τοιαὐτῃ κτήσει· εἰ δὲ ἐφ' ἡμῖν ἐστι τὸ περιχαρασκοῦν αὐτὴν, αἱ δὲ ἁρεταὶ ἐφ' ἡμὶν, χάρακες ἄρα εἶεν, αἱ ὑψοῦσαι τὴν γνῶσιν τοῦ Θεοῦ· οἴον, ἄσκησις, μελέτη, καὶ ὁ ἀλλος τῶν ἀρετῶν ὁρμαθός· ἅς ὁ τηρῶν, τὴν σοφίαν τιμᾷ· μισθὸς δὲ, τὸ πρὸς αὐτὴν μετεωρισθῆναι καὶ περιληφθῆναι ὑπ' αὐτῆς ἐν τῷ ὑπερκοσμίῳ παστῷ. Ὁδοὺς ἀσεβῶν μὴ ἐπέλθῃς μηδὲ ζηλώσῃς ὁδοὺς παρανόμων. Ἀσεβεῖς μὲν οἱ ἑτερόδοξοι, παράνομοι δὲ οἱ παραβάται τοῦ νόμου· ὦν τὰς ὁδοὺς, ἤτοι τὰς πράξεις, μὴ ἐπελθεῖν φησί. Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν τὰ δὲ βλέφαρά σου νευέτω δίκαια. Ὀρθὰ ὁρᾷ, ὁ λογισμοὺς ἔχων ἀπαθεὶς· καὶ δόγματα ἀληθῆ, ὁ μὴ περὶ τὰς ἔξω φαντασίας ἐπτοημέννος· ὅταν λέγῃ ὅτι οἱ ὀφθαλμοί σου ὁρθὰ βλεπέτωσιν, τὴν ὅρασιν δηλοῖ τῆς ψυχῆς· καὶ ὅταν παραινῇ, φάγε μέλι, υἱὲ, ἵνα γλυκανθῇ ὁ φάρυγξ σου, μέλι τροπικῶς τὴν θείαν λέγει διδασκαλίαν, ἤτις τὴν πνευματικὴν καταρτίζει τῆς ψυχῆς γνῶσιν· ἀλλὰ καὶ ἅπτεται ψυχῆς ἡ σοφία· ἐράσθητι γὰρ, φησὶν, αὐτῆς, ἵνα σε περιλάβῃ· ψυχὴ δὲ διὰ περιπλοκῆς σοφίᾳ ἐνωθεῖσα, ἁγισαμοῦ πληροῦται καὶ καθαρότητος· ἔτι γε μὴν τῶν Χριστοῦ μύρων ἡ τῆς ψυχῆς ἀντιλαμβάνεται ὅσφρησις. Μὴ ἐκκλίνῃς εἰς τὰ δεξιὰ μηδὲ εἰς τὰ ἀριστερά ἀπόστρεψον δὲ σὸν πόδα ἀπὸ ὁδοῦ κακῆς. Ἡ ἀρετὴ μεσότης· διὸ καὶ τὴν ἀνδρείαν μεταξὺ τῆς θρασύτητος καὶ τῆς δειλίας εἶναί φησι· νῦν δὲ ὀνομάζει δεξιά· οὐ τὰ φύσι δεξιὰ ἐστὶν αἱ ἀρεταὶ, ἀλλὰ τὰ φαινόμενα σοὶ δεξιὰ διὰ τὰς ἡδονάς· ἡδοναὶ δέ εἰσον, οὐ μόνον Ἀφροδίσια, ἀλλὰ καὶ πλοῦτος καὶ τρυφή. ἀριστερὰ δὲ, φθόνος, ἁρπαγαὶ, καὶ τὰ τούτοις ὅμοια· βορέας γὰρ, φησὶ, σκληρὸς ἄνεμος, ὀνόματι δὲ ἐπιδέξιος καλεῐται· βορέαν γὰρ συμνολικῶς τὸν πονηρὸν καλεῖ ἤτοι τὸν διάβολον, ἀφ' οὖ ἐξεκαύθῃ πάντα τὰ κακὰ ἐπὶ τῆς γῆς· ὀνόματι δὲ οὖτος ἐπιδέξιος, ὅτι ἄγγελος καλεῖται δεξιῷ ὀνόματι. Σὺ, φησὶν, ἔκκλινον ἀπὸ κακοῦ, καὶ τῷ Θεῷ μελήσει τοῦ τέλους· προπορεύεται γάρ σου· καταλύων τοὺς πολεμίους, ὡς ἐν εἰρήνῃ σε βαδίσαι. Ἅγιος Ἱππόλυτος Ρώμης, Εἰς Τας Παροιμίας Source: Migne PG 10.617a-c

Fortify wisdom and she shall exalt you, and she shall glorify you when you embrace her. 1 And what is meant by 'fortify'? Surround her with holy thoughts; for you have need of great defense when there are many things to imperil such a possession. But only if it is in us to fortify her, if there are virtues in us which fortify, which elevate the knowledge of God, as, practice, study, and the rest of the chain of virtues. He who has these, honours wisdom. And the reward is to be exalted to be with her, and to be embraced by her in the bridal chamber of heaven. Do not enter into the ways of the impious, nor be eager for the ways of lawless men. 2 The impious are the heterodox, and the lawless are the transgressors of the law, whose ways, that is, their deeds, he bids us not enter on. Let your eyes see straight, and your vision look to righteousness. 3 He looks straight who has thoughts free of passion, and he has true judgments who is not troubled by external appearances. When he says, 'Let your eyes see straight,' this clearly is the vision of the soul. And when he exhorts: 'Eat honey, O son, that it may be sweet to your throat,' 4 honey is a figure meaning Divine teaching, which restores the spiritual knowledge of the soul. But wisdom also touches the soul; he says: 'Love her, that she may embrace you.' And the soul, by her embrace being made one with wisdom, is filled with holiness and purity, and even the fragrances of Christ are laid hold of by the soul's sense of smell. Inclining neither to right nor left, but keeping your steps from the way of evil. 5 Virtue occupies the middle, whence also it says that courage is the mean between recklessness and cowardice. And now when he says the 'right,' he does not mean things right by nature, the virtues, but things which seem to be right to you because of pleasure. Pleasures are not only the things of Aphrodite, but also riches and luxury. The left is envy, theft, and the like. 'For Boreas,' he says, 'is a hard wind and called by the name of 'right hand'. 6 For, symbolically, by Boreas he names the wicked one, that is, the devil, by whom every evil is kindled on the earth. And this one has the name 'right,' because an angel is called by a right name. Turn away from evil, he says, and God will take care of the end, for He will go before you, scattering those who fight against you, that you may walk in peace. Saint Hippolytus of Rome, Fragment On Proverbs 1 Prov 4.8 2 Prov 4.14 3 Prov 4.25 4 Prov 24.13 5 Prov 4.27 6 Prov 27.16

A Plea For Endurance

Εἰ Σωκράτης ὁ τῶν Ἀττικῶν δογμάτων νομοθέτης, καὶ τυπτηθεὶς οὐκ ἠμύνατο, αὐτὸς τί ἀλύεις μόνον ὑβρισθεὶς, ὡς γέγραφας; Εἰ γὰρ φιλοσοφήσειας, αὐτὸς τὴν Σωκράτους δόξαν ἀποίσῃ, εἰ καὶ ἧττον Σωκράτους πεπαρῴνησαι· ὁ δὲ ἐξ ἑναντίας ὡς βέλει τῇ μεγαλοψυχίᾳ τρωθήσεται, ἤ καὶ ἔσθ' ὅτε τῆς φιλαμαρτήμονος μεταβληθήσεται καὶ γνώνης καὶ γλώσσης, καὶ χάριν σοι εἴσεται ὡς αἰτίῳ τῆς ἀλλοιώσεως. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΑ´ Ὠφελιῳ Γραμμτικῳ Source: Migne PG 78.185d-188a

If Socrates, that law giver of Attic dogmas, did not defend himself when attacked, why are you distraught by mere insolence, as you write? If you would be philosophical, look to the glory of Socrates, even if you are pierced by something less than him. Against that which wounds your soul like a weighty spear, if you shall transform mind and tongue to love of enduring, you shall have good repute, just as in the case of another. Saint Isidore of Pelusium, Book 1, Letter 11, To Ophelius the Scholar

Adversity And Prosperity

Est et alia vanitas etc. Supra ostendit, quo modo oritur securitas ex aspectu sublimitatis malorum; hic secundo ostendit, quomodo oritur ex aspectu adversitatis bonorum. Et hoc quidem facit hoc ordine. Primo proponitur bonorum adversitas; secundo, ex hoc malorum securitas; tertio concluditur vanitas; quarto commendatur voluptas. Proponitur igitur bonorum adversitas, ex qua oritur vanitas; propter quod dicit: Est et alia vanitas, quae fit super terram, alia scilicet a praedicta, quia aliam habet causam; praedicta enim veniebat ex malorum sublimitate, haec ex bonorum adversitate. Ideo dicit: Sunt iusti, quibus mala proveniunt, id est adversitates; quasi opera egerint impiorum, secundum quod habetur ad Hebraeos undecimo: Sancti ludibria et verbera experti sunt, insuper et vincula et carceres; lapidati sunt, secti sunt, tentati sunt. Exemplum de Tobia, qui fuit factus caecus, Tobiae secundo; exemplum de lob, qui fuit ita afflictus, lob primo. Et ratio huius redditur ludith octavo: Omnes, qui placuerunt Deo, per multas tribulationes transierunt fideles. Et sunt impii. Hic notatur secundum, scilicet malorum securitas. Quia enim impii vident, bonis mala succedere et sibi bona; ideo securi redduntur. Ideo dicit: Et sunt impii, qui ita securi fiunt, quasi iustorum facta habeant; et hoc, quia sunt a tribulatione immunes. Exemplum est de illo divite epulone, Lucae decimo sexto, cui dictum est: Memento, quia recepisti bona in vita tua, et Lazarus similiter mala. Et ideo mali assecurantur, quia prosperantur; unde leremiae duodecimo : Quare via impiorum prosperatur, bene est omnibus, qui praevaricantur etc. Sed et hoc vanissimum. Hic tertio concluditur vanitas ex hac malorum securitate. Ideo dicit: Sed et hoc vanissimum iudico. Vanum est enim, quando bonis et malis proveniunt bona , quia indignum propter malos; vanius, quando bonis et malis mala, quia iniustum propter bonos; sed vanissinium, quando bonis mala et malis bona, quia iniustum pariter et indignum. Unde ita indignanter fert, ut quasi ex hoc velit Deum arguere; Habacuc primo: Quare nonrespicis super iniqua agentes et taces, devorante impio iustiorem se? Laudavi igitur laetitiam. Hic quarto ex hoc commendatur voluptas in detestationem tantae vanitatis, ex quo malis bona, et bonis mala proveniunt; et est laus et verbum hominis perturbati. Ideo dicit: Laudavi igitur laetitiam, scilicet carnis, quasi haec sola sit bona; ideo dicit: Quod non esset homini bonum sub sole, nisi quod comederet et biberet, secundum illud Isaiae vigesimo secundo: Ecce, gaudium et laetitia iugulare arietes, comedere carnes et bibere vinum, quasi non sit alia vita nec aliud praemium. Ideo subiungut: Et hoc solum aufert secum de labore suo, quasi non sit aliud exspectandum, sed laetandum in diebus vitae suae, quos dedit ei Deus sub sole; Sapientiae secundo: Ubique relinquams signa laetitiae nostrae, quoniam haec est pars nostra. Potest hic quaeri, quis status sit melior et utilior; utrum scilicet status prosperitas, an adversitats. Quod adversitatis, videtur: 1 Quia dicitur Apocalypsis tertio: Ego quos amo arguo et castigo: ergo tribulatio est signum divini amoris. 2 Item dicitur ad Hebraeos duodecimo: Flagellat autem omnem filium, quem recipit: ergo flagellari est signum divinae filiationis. 3 Item, Tobiae duodecimo: Quia acceptus eras Deo, necesse fuit, ut tentatio probaret te: ergo etc. 4 Item, Iudith octavo: Omnes, quotquot placuere Deo, per multas tribulationes transierunt fideles: ergo status ille melior. Contra: 1 Ecclesia petit pacem: Da pacem, Domine, in diebus nostris: ergo si Ecclesia petit quod melius est, status prosperitatis est melior. 2 Item, Apostolus, primae ad Timotheum secundo, facit orari pro his qui sunt in sublimitate constituti, ut quietam et tranquillam vitam agamus: ergo status tranquillitatus est melior. 3 Item, si non esset peccatum, nulla esset adversitas, sed omnimoda tranquillitas et prosperitas: ergo status prosperitatis magis consonat statui innocentiae et gloriae; sed quod similius est meliori est melius: ergo etc. Respondeo: dicendum, quod status prosperitatis et adversitatis possunt comparari ad bonos, vel ad malos. Si ad malos, qui elevantur in prosperi et deiiciuntur in adversis, neuter est utilis, nisi divina gratia interius adiuvet, ut, quando flagellat exterius, illuminet interius; sic, inspiratione concomitante flagellum, quod saepe contingit, status adversitatis est malis utilior. Si autem loquimur per comparationem ad bonos; sic dicendum, quod boni quidam sunt perfecti, de quibus dicitur illud Proverbiorum duodecimo: Non contristabit iustum, quidquid ei acciderit; sec perfectis melior et utilior est status adversitatis, quia in eo examinantur, sicut aurum probatur in igne. Status prosperitatis non est eis utilis, aut quis non proficiunt, aut quia tepescunt, aut quia animi eorum decidunt, sicut David in bellis fortis in aspectu mulieris cecidit. Sunt et alii, qui sunt imperfecti, qui diligunt Deum et inducuntur per temporalia beneficia; et cum non habeant cartitatem perfectam, de facili cadunt; talibus prosperitas est utilior. Et quia Ecclesia multos habet tenellos et infirmos plures quam fortes, ideo cogitur orare pro pace. Quod ergo bonis mala eveniunt in praesenti, donum Dei est, iuxta illud ad Philippenses primo: Datum est vobis non solum, ut in eum credatis, sed etiam pro illo patiamini. Sanctus Bonaventura, Commentarius In Ecclesiasten, Cap VIII Source: Here, p 69-70

There is yet another vanity... 1 Previously he has shown how security arises from the rising up of the wicked, here he shows how next it rises from the sight of the adversity of the good. And he presents it in this order: firstly he sets forth the adversity of the good, secondly, because of this, the security of the wicked, thirdly he sums up the vanity, and in fourth place pleasure is commended. Therefore he sets forth the adversity of the good, from which arises vanity, because of which it says 'There is yet another vanity, which is done upon the earth,' others having been spoken about already and this having another cause. He has already spoken of how the rising up of the wicked comes about, now here it is from the adversity of the good. Therefore he says: 'There are righteous men to whom evils come,' that is, adversities, as if they had performed wicked works, according to which the eleventh chapter of Hebrews says; 'the holy have experienced mockery and blows, and in addition chains and imprisonment. They have been stoned, hunted, put to trial.' 2 An example is Tobias who was made blind in the second chapter of Tobit, 3 and Job who was this afflicted in the first chapter of Job. 4 And the reason for this is given in the eighth chapter of Judith: 'All the faithful who have pleased God, have passed through many trials.' 5 'And there are the wicked...' Here secondly the confidence of the wicked is noted. For because the wicked see that evils come upon the good and goods to themselves, therefore they are made confident. So he says, 'And there are the wicked who thus become confident, as if they had the works of the righteous,' and this, because they are not touched by tribulation. An example of this is the rich man feasting in the sixteenth chapter of Luke, to whom it was said: 'Remember that you received good things in your life, and likewise Lazarus evil.' 6 And therefore the wicked are secure because they prosper. Whence in the twelfth chapter of Jeremiah: 'Because the way of the wicked prospers, good it is to all, they who sin...' 7 But even this is utterly vain. Here in third place he sums up the vanity of the security of the wicked. Therefore he says 'I judge this to be most vain.' It is vain when goods come to the good and the wicked, since the wicked are unworthy of them. It is more vain when evils come to the good and the wicked, since the good are treated unjustly. But it is most vain when evils come to the good and goods to the evil, because there is injustice and unworthiness. Thus he is afflicted with indignation, as if because of it he would dispute with God. As in the first chapter of Habbakkuk: 'Why do you not look on their iniquities and are silent while the wicked man devours the more righteous...' 8 Therefore I have praised joyfulness. 9 Here in fourth place pleasure is commended, in the detestation of such vanity, because goods come to the wicked, and wicked things to the good. It is the praise and word of a troubled man. Thus he says, 'Therefore I have praised joyfulness,' that is of the flesh, as it were the only good. Therefore he says, 'Because there is no other good to a man beneath the sun, unless that he eat and drink,' according to which the twenty second chapter of Isaiah has: 'Behold, killing goats and eating flesh and drinking wine, as if there were no other life or reward.' 10 Therefore here below he continues: 'And this alone they draw from their labour,' as there is no other hope but to have enjoyment in the days of their life, 'which God gives to them beneath the sun.' The second chapter of Wisdom: 'Everywhere leaving signs of our pleasure, because this is our part.' 11 It is permissable to ask here what may be the better and more useful state, whether it is the state of prosperity or adversity. That it is of adversity, it seems: 1 Because it says it the third chapter of the Apocalypse: 'Those I love I dispute with and chastise,' 12 therefore tribulation is a sign of Divine love. 2 It says in the twelfth chapter of Hebrews: 'He whips every son He receives,' 13 therefore to be whipped is a sign of divine sonship. 3 It says in the twelfth chapter of Tobit: 'That you would be acceptable to God, it was necessary that you be proved by trial.' 14 therefore etc. 4 In the eighth chapter of Judith: 'All the faithful, as many as have pleased God, have passed through many tribulations,' therefore that state is better. 5 On the contrary: 1 The Church seeks peace. 'Give peace, O Lord, in our days.' 15 Therefore if the Church seeks what is better, the state of prosperity is better. 2 The Apostle in the second chapter of the First Letter to Timothy says that there should be prayer for those 'who are placed in high positions, so that we may pass a quiet and peaceful life,' 16 therefore a state of tranquillity is better. 3 If there is no sin there is no adversity, and every sort of peace is prosperity, therefore the state of prosperity is more befitting to the state of innocence and glory,and because of similarity the better is for the better, 17 therefore etc. I reply that it must be said that the state of prosperity and adversity are able to be related to good men or to evil men. If to the evil, they who are exalted in prosperity and cast down in adversity, neither is useful, unless divine grace aids within, that when there are exterior blows there is interior enlightenment, so because inspiration is concomitant with the whip, as often happens, the state of adversity is more useful to the wicked. If we speak in relation to good men, so it must be said that certain good men are perfect, concerning which it is said in the twelfth chapter of Proverbs: 'The righteous man shall not be grieved, whatever befalls him,' 18 so for the perfect the better and more useful is a state of adversity, because in that they are examined, as gold tested in the fire. A state of prosperity is not useful to them, either because they do not advance, or they become lukewarm, or their souls fall, as David, mighty in war, fell to the sight of a woman. They are others who are imperfect, who love the Lord and are guided by temporal goods, and since they do not have perfect love they fall easily. To these prosperity is more useful. And because the Church contains more delicate and weak folk than strong ones, so it is impelled to pray for peace. Therefore that evils come to the good in the present is a gift of God, according to what is said in the first chapter of Philippians: 'It is given to you not only to believe in Him but even to suffer for Him.' 19 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 8 1 Eccl 8.14 2 Heb 9.36-37 3 Tob 2.11 4 Job 1.3- 5 Judith 8.23 6 Lk 16.25 7 Jerem 12.1 8 Hab 1.13 9 Eccl 8.15 10 Isaiah 22.13 11 Wisd 2.9 12 Apoc 3.19 13 Hebr 12.6 14 Tob 12.13 15 In antiphona Breviarii Rom. pro pace. 16 1 Tim 2.1-2 17 Aristotle Topics 3.2 18 Prov 12.21, 1 Pet 1.6 19 Phil 1.29

Labours Of Old

Ideo et sancti antiqui et martires laboraveunt, et se morti exposuerunt pro salute fratrum, et animas posuernt ut dictum est, et etiam se vendiderunt infidelibus, ut eos converterent et decuerent ad devotionem et unionem caritatis. Sicut narratur de Serapione, qui et Sindonius dicebatur in libro qui dicitur paradisus patrum: Quod se vendidit paganis precio xx. solidorum, et eis servivit donec Cristianos eos fecit. Cunque recederet pecuniam dedis eis, et cum dicerent ut eam pauperibus daret, respondit: vos eam dater quia vestra vestra est, ego alienas peccunias non do pauperibus. Ibidem legitur: Quod alius vendidit se uni de primatibus civitatis, quem cognovit Manicheum esse, servivitque ei donec eum convertit. Sic et alii sancti laboraverunt et sustinuerunt pro salute fratris. Sicut et Paulus qui ait ii Corinthios ultimo: Ego libentissime impendam et superimpendar pro animibus vestris. Mirum ergo est, qui se dicunt habere caritatem perfectam, qui nec fratribus mala patientibus compatiuntur, nec proficientibus gaudent, nec egenis subministrant de suis superfluitatibus necessari, de quibus verificatur quod ait apostolus. Habentes quidem spem caritatis virtutem autem abnegantes, ii. Thimoteum iii: De his et pertinentibus ad predicat debet predicator diumus conferre cum fidelibus et cetera. Johannes Gallensis, Communiloquium sive Summa Collationum, Quinta Distinctio, Captitulum Tercium, Secunde Partis Source: here, p115

So the saints and martyrs of old laboured, even exposing themselves to death for the salvation of their brothers, and laying down their souls, as it is said, and even selling themselves to the faithless, that they might convert them and lead them to the devotion and piety of love. So it is told of Serapion, who was called Sindonius, in the book which is called the Paradise of the Fathers. He sold himself to pagans for the price of twenty solidii and he was their slave until he made them Christians. And when he left, he refused the money paid by them, and when they said that he should give it to the poor, he replied: 'You give what is yours, I do not give another's money to the poor.' In the same place it may be read that another fellow sold himself to a certain great man of a city whom he knew to be a Manichee, and he was his slave until he converted him. So even the saints laboured and suffered for the salvation of their brothers. So even Paul says in the last chapter of the second letter to the Corinthians: 'I will most glady spend and be spent for your souls.' 1 It is a wonder, then, that they say they have perfect love who neither suffer evils with their brothers who suffer, nor take joy in their improvement, nor attend to the needs of the poor from their abundance, which things the Apostle confirms when he says. 'Having the hope of love but denying the power of it.' 2 Concerning these things and things related to them the preacher should spend much time in speech with the faithful. John of Wales, The Communiloquium, Fifth Distinction, Third Chapter, of the Second Part 1 2 Cor 12.15 2 cf 2 Tim 3.5

Enduring Trials

Ἐν τῷ ἐπικαλεῖσθαί με εἰσήκουσέν μου ὁ θεὸς τῆς δικαιοσύνης μου ἐν θλίψει ἐπλάτυνάς μοι... ̓Πλατύνει δὲ ἐν θλίψει ὁ θεὸς οὐ παύων τὴν περίστασιν, οὐκ ἀνατρέπων τοὺς κακοῦντας ἀλλὰ παρέχων μεγαλοψυχίαν γενναίως φέρειν τὰ περιστατικά. κατὰ ταύτην τὴν διάνοιαν ἀκουστέον καὶ τὸ Πολλαὶ αἱ θλίψεις τῶν δικαίων καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτούς, ὑπομονὴν χαριζόμενος. ἐστι δ' ὅτε καὶ ἔξω τῶν περιστάσεων ποιεῖ τὸν μεγαλοψύχως πρὸς τὰς περιστάσεις στάντα ὡς τὸν ̓Ιωσὴφ καὶ τὸν ̓Ιὼβ ἀλλὰ καὶ αὐτὸν τὸν περὶ οὐ τὰ προκείμενα. Uἱοὶ ἀνθρώπων ἕως πότε βαρυκάρδιοι ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος... Υἱοὶ ἀνθρώπων περίφρασίς ἐστι, ὡς παρ' Ἕλλησι τὸ, Υἵες Ἀχαιῶν Πολλὰ δὲ τοιαῦτα φέρεται καὶ ἐν τῇ Γραφῇ: ὧν ἐστιν καὶ τὸ Βροτὸς γὰρ γεννητὸς γυναικός, καὶ τὸ ̓Εν γεννητοῖς γυναικῶν ̓Ιωάννου οὐδεὶς μείζων ἐστίν. καὶ αὖται γὰρ αἱ λέξεις ἀντὶ τοῦ ἄνθρωποι εἴρηνται. Kαὶ γνῶτε ὅτι ἐθαυμάστωσεν Kύριος τὸν ὅσιον αὐτοῦ Ἧ οὐ θαυμαστοῦται ὁ ὅσιος τοῦ θεοῦ ὅτ' ἂν θλίψεις φέρῃ μεγαλοψύχως δοκούσας ὑπὲρ ἄνθρωπον εἴναι ἀλλὰ καὶ ὅτ' ἂν ἐπικαλούμενος θεὸν ἐπινεύοντα εὐθέως ἔχῃ; Ἄπερ πάντα ἀγνοεῖ ὁ βαρείαν καρδίαν, τουτέστι νόησιν μετὰ κακίας ἔχων. Ἧ περὶ τοῦ Χριστοῦ εἴρηται πρὸς ̓Ιουδαίους ὁ λόγος διὰ τὸ βαρυκάρδιον οὐκ ἔτι θεοῦ ἀλλ' ἀνθρώπων υἱούς, πῶς γὰρ οὐκ ἐθαυμάστωσεν Kύριος τὸν ὅσιον ἐν αὐτῷ καὶ δι' αὐτοῦ πληρώσας προφητείας, παραδόξων δυνάμεων γενομένων δι' αὐτοῦ ἔτι μὴν καὶ ἀναστάντος ἐκ νεκρῶν. Γνώσεσθε δὲ ἀποβαλόντες τὸ βαρυκάρδιον καὶ ἐρευνήσαντες τὰς περὶ τοῦ ὁσίου Γραφάς· ἐρευνήσασι γὰρ ὑμῖν ἡ καινότης τοῦ πνεύματος εὑρεθήσεται. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος Δ´ Source: Migne PG 39.1165c-d

I called on you, you heard me, God of my righteousness, in times of trials you enlarged me 1 God enlarges in tribulations, not stopping the trial or turning away the evils, but supplying greatness of soul to bear them nobly. According to this understanding let it also be understood: 'Many are the tribulations of the righteous and He delivers them from every one,' 2 and that by bestowing endurance. And when apart from trials He makes someone great souled to stand against trials, as Joseph and as Job, it is for things to come. Sons of men how long shall you be heavy of heart and love vanity and chase after lies? 'Sons of men' is a periphrasis, referring to the Gentiles, just as 'sons of the Achaeans.' And many such things are given so in the Scriptures, so 'mortals', and 'born from a woman', and in like manner: 'none born of woman are greater than John.' 3 And these words are spoken for 'men'. And know that the Lord has magnified His holy one. It is not to be wondered that the holy one of God bears trials with greatness of soul which seems to be beyond the endurance of men, and certainly that when calling on God he receives immediate attention, but the heavy heart is ignorant of all such things, that is, he who has a wicked mind. Now if this is addressed to the Jews concerning Christ, then on account of heaviness of heart they are not sons of God but of men, for not for them did the Lord magnify His holy one, in Him and by Him fulfilling the prophecies and bringing forth astonishing miracles through him, even to the resurrection of the dead. Know that the removal heaviness of heart is the seeking of the things written of the holy one, for in your seeking you will find a newness of spirit. Didymus the Blind, Commentary on The Psalms, from Psalm 4 1 Ps 4.2 2 Ps 33.20 3 Mt 11.11

In The Desert

Sed cur idem tentandus ad desertum ducatur non abs re quaeritur, praesertim cum omnis mundus laqueorum tentamentis sit ubique plenus, nisi forte, quod ubi serviendi Deo major est quietudo, ibi major exhibeatur necesse est virium colluctatio, quia et ibi nusquam deerit fraudulenta oblectamentorum persuasio. Per desertum quippe a mundi pressuris et tumultibus remotior vita significatur; ut omnes discant quietem appetere, et soli Deo vacare, etiamsi inter homines videantur versari. Alioquin in Canticis non quaereret de Ecclesia: Quae est ista quae ascendit per desertum, quasi aurora consugurgens, pulchra ut luna, et electa ut sol, terribilis ut castrorum acies ordinata? Quae nimirum idcirco ut castrorum acies contra hostes ordinata narratur ascendere, quia illi viam ad coelum eundi obsident, ut in nullo frangatur conamine. Porro per desertum hujus mundi ideo sustollitur, quia etsi inter tumultus hominum versatur, ipsa mundi fragoribus segregata, secum ubique solitudinem cum Deo habet. In cujus nimirum figura, exercitus ille Dei ex Aegypto per desertum ascendisse creditur ut solius ducatu cum Deo gradiens ad partiam remearet. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib III, Cap IV Source: Migne PL 120.184d-185a

But why He had to be led out to the desert for trial 1 is not an irrelevant question, when certainly the whole world is replete with an abundance of snares, unless perhaps, that there where greater is the quiet for the service of God, there is greater need to show that there is yet the speech of men, because even there there is never an absence of the persuasions of deceitful pleasures. The desert certainly signifies removal from the pressures of the world and the tumults life, so that all learn to seek quiet, and to give space to God alone, even though they appear to live among men. In the Song of Songs it is not said concerning the Church: 'Who is she who ascends through the desert, like the dawn rising, beautiful as the moon, bright as the sun, terrible as an army ordered for battle?' 2 She, then, is said to ascend as an army ordered for battle, so that she will not be broken by any assault, because for her the way that leads to heaven is besieged. Moreover she is lifted up through the desert of this world because even if she goes among the tumults of men, she has been separated from the clamour of the world, and wherever she is, she dwells in the desert with God. In which certainly is the figure of that army of God, which is said to have gone up through the desert from Egypt, which marching out, led by God alone, returned to the fatherland. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3 Chap 4 1 Mt 4.1 2 Song 3.6, 6.10

Speech And Deeds

Ἔχεις μὲν εὐφυῗαν, ὡς ἔμαθον, μανθάνειν σπουδαίως, καὶ λέγειν γενναίως. Ἡ δὲ τῆς πνευματικῆς πολιτείας ὁδὸς, πράξει μᾶλλον ἧ φράσει εὐοδοῦται. Εἰ τοίνυν μέλει σοι τῶν ἀκηράτων μισθῶν, τὸ λέγειν παλῶς παρὰ φαῦλον τιθέμενος, τὸ πράττειν χρηστῶς μεταδίωκε. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΔ’ Πατριμῳ Μοναζοντι Source: Migne PG 78.188c-189a

I have learnt that you have an admirable disposition for diligent study and eloquent speech. But the way of the spiritual life is well travelled by action rather than speech. If, then, there is some care for the immortal reward in you, setting down speaking as inferior, pursue good deeds. Saint Isidore of Pelusium, Book 1, Letter 14, to Patrimos the Monk

Actions And Words

Sed inter haec ad ea quae jam superius diximus, charitatis studio retorquemur, ut praedicator quisque plus actibus quam vocibus insonet, et bene vivendo vestigia sequacibus imprimat potius, quam loquendo quo gradiantur ostendat. Quia et gallus iste, quem pro exprimenda boni praedicatoris specie in locutione sua Dominus assumit, cum jam edere cantus parat, prius alas excutit, et semetipsum feriens vigilantiorem reddit, quia nimirum necesse est ut hi qui verba sanctae praedicationis movent, prius studio bonae actionis evigilent, ne in semetipsis torpentes opere, alios excitent voce; prius se per sublimia facta excutiant, et tunc ad bene vivendum alios sollicitos reddant; prius cogitationum alis semetipsos feriant; quidquid in se inutiliter torpet, sollicita investigatione deprehendant, districta animadversione corrigant; et tunc demum aliorum vitam loquendo componant; prius punire propria fletibus curent, et tunc quae aliorum punienda sunt denuntient; et antequam verba exhortationis insonent, omne quod locuturi sunt, operibus clament. Sanctus Gregorius Magnus, Regulae Pastoralis Liber, Liber III Caput XL Source: Migne PL 77.124d-126a

But amid these things, by the zeal of charity we are brought back to what we have been speaking about, that every preacher should proclaim more by deeds than by words, and by good living imprint footsteps for others to follow, rather than showing them where to walk by speaking. For that cockerel, too, whom the Lord in His speech takes up as representation of the type a good preacher, when he is preparing to cry forth, first shakes his wings, and by beating himself makes himself more awake, because it is truly necessary that those who are moved to words of holy preaching should first be awake with the zeal of good living, lest with themselves sluggish in works they try to rouse others with their voice. First let them shake themselves by lofty deeds and then make others concerned for good living. First let them beat themselves with the wings of their thoughts, that whatever in themselves is uselessly sluggish they seize on by careful investigation and correct by strict reproach, and then after correct the life of others by speaking. First let them have care to punish their own faults by weeping and then denounce what should be punished in others, and before they cry forth words of exhortation with deeds proclaim all that they are about to speak. Saint Gregory the Great, Book Of Pastoral Rule, Book 3, Chapter 40

Nests Of Wisdom

Nοσσιαὶ σοφίας αἱρετώτεραι χρυσίου νοσσιαὶ δὲ φρονήσεως αἱρετώτεραι ὑπὲρ ἀργύριον... Νοσσιαὶ σοφίας εἰσὶν αἱ Ἐκκλησίαι, ἢ αἱ ἐν τῷ οὐρανῷ σκηναί·σοφία δὲ, Ἰησοῦς Χριστὸς, ὁ τοῦ Θεοῦ Υἱός ἐστιν. Νοσσιαὶ δὲ φρονήσεως αἱρετώτεραι ὑπὲρ ἀργύριον, αἱ πρακτικαὶ ἀρεταί· δικαιοσύνη, γνῶσις, σοφία, σωφροσύνη, ἀνδρεία, μακροθυμία, ἀνεξικα κία, ἀοργησία, ἐλεημοσύνη, πίστις σὺν ἐλπίδι καὶ ἀγάπῃ· δι' ἃς ὡς κλίμακος βαθμίδας, εἰς τὰς τῆς σοφίας σκηνὰς εἰσιέναι ἀκώλυτον τοὺς ἀνιέναι καὶ οἰκῆσαι βουλομένους. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφ ΙϚ´ Source: Migne PG 17.196a

The nests of wisdom are more preferable than gold, and the nests of prudence more than silver... 1 The nests of wisdom are the Churches, or the dwelling places of heaven, but wisdom itself is Jesus Christ, the Son of God. The nests of prudence, more preferable than silver, are the practice of virtue, justice, knowledge, wisdom, temperance, fortitude, long suffering, patience, mercy, alms giving, faith with hope and charity, by which, as by the rungs of a ladder, one enters to the dwelling place of wisdom, with nothing hindering the one who wishes to ascend and dwell there. Origen, On Proverbs, Chapter 11 1 Prov 16.16 Sept

A Follower Refused

Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ Κύριος πρὸς τὸν παρακαλέσαντα ἀκολουθεῖν ἀπεκρίνατο, καρδιογνώστης ὑπάρχων, ὡς πλάσας καταμόνας τὰς τῶν ἀνθρώπων καρδίας. Καταμόνας δὲ εἴρηται, ὅτι οὐ δεηθεὶς ἑτέρου βοηθοῦντος ἐποίησε. Καὶ ὀρων δολίοις λογισμοῖς κεκρατημένον τὸν ἄνθρωπον καὶ ὑπὸ πνευμάτων πονηρῶν κατοικούμενον, καὶ ἀνεπιστρόφως πρὸς τὴν κάκωσιν ἔχοντα· καὶ τούτο χάριν τῆς οἰκείας συνουσίας αὐτὸν ἀπέπεμπεν, ἵνα μὴ τὸ ἐπίμονον τῆς ἐκείνου φαυλότητος, σκανδάλου γένηται τοῖς πιστεύουσιν αἴτιον, πρὸς ἐκεῖνον ἀτενίζουσι, καὶ τῆς Δεσποτικῆς δυνάμεως καταψηφὶζομένος ἀσθένειαν, ὡς τὸν μαθητὴν μεταβαλεῖν πρὸς ἀρετὴν μὴ ἰσχυσάσης. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΖ' Παυλῳ Source: Migne PG 78.192a

'Foxes have their holes, and the birds of heaven their nests.' 1 The Lord answers him who asked to follow, He who knows the heart, for He alone shapes the hearts of men. 2 And it is said 'alone' because He does not need the help of any other to act. And seeing that the man was overrun by cunning and deceitful thoughts, and that he had wicked spirits dwelling within him, and that he was beyond recall from wickedness, He refused him for the sake of His company, lest the persistant baseness of the fellow be a cause of scandal to those who were faithful, and considering him carefully, they reprove the Domincial power for weakness, because He was not able to turn a follower to virtue. Saint Isidore of Pelusium, Book 1, Letter 17, To Paul 1 Mt 8.20 2 Ps 43.22, 32.15

The Whip Of God

Εμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόμησαν. Εἶτα περὶ τῶν ἁμαρτωλῶν ἴδωμεν τὸ λεγόμενον· Εμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόμησαν. Αὖται αἱ αἰσθηταὶ μάστιγες ζῶσι προσφερόμεναι σώμασιν, εἴτε βούλονται, εἶτε μὴ βούλονται οἱ μαστιγούμενοι, πόνον ἐμποιοῦσιν αὐτοῖς· αἱ δὲ τοῦ Θεοῦ μάστιγες τοιαῦται εἰσιν, ὥς τινας μὲν τῶν μαστιγουμένων πονεῖν, τινὰς δὲ τῶν μαστιγουμένων μὴ πονεῖν. Ἴδωμεν εἰ δυνάμεθα διηγήσασθαι, τί ἐστι τὸ πονεῖν ἀπὸ μαστίγων Θεοῦ, καὶ τί τὸ μὴ πονεῖν, καὶ ὅτι κακοδαίμονες οἱ μὴ πονοῦντες ἀπὸ μαστίγων Θεοῦ· μακαριοι δὲ οἱ πονοῦντες ἀπὸ μαστίγων Θεοῦ· φησὶ γὰρ ἡ Σοφία· Τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας, καὶ ἐπὶ τῶν χειλέων μου σφραγὶδα πανοῦργον, ἵνα ἐπὶ τοῖς ἀγνοήμασι μου μὴ φείσωνται, καὶ αἱ ἁμαρτίαι μου μὴ ἀπολέσωσί με. Πρόσχες τῷ· Τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας; Οὐκοῦν εἰσι μάστιγες τὸ διανόημα μαστιγοῦσαι. Αἱ μάστιγες τοῦ Θεοῦ τὸ διανόημα μαστιγουσι. Λόγος γὰρ καθαπτόμενος τῆς ψυχῆς, καὶ εἰς σύνεσιν αὐτὴν ἄγων τῶν ἡμαρτημένων, μαστιγοῖ· μαστιγοῖ δὲ τὸν μὲν μακάριον πονοῦντα ἐπὶ ταῖς μάαστιξι· καθικνεῖται γὰρ αὐτου τὰ λεγόμενα, καὶ οὐκ ἐξευτελίζει τὸν ἐλέψχοντα ἀπ' αὐτοῦ. Ἐπὰν δὲ τις εὑρεθῇ ἵν' οὕτως εἴπω, ἀναίσθητος, λεχθήσεται περὶ αὐτοῦ· Ἐμαστιγωσας αὐτοὺς καὶ οὐκ ἐπόνησαν. Τοῦ αὐτοῦ λόγου λεγομένου ἐλεγκτικῶς, φέρε εἰπεῖν, ἐπὶ τῷ καθικέσθαι διανοίας τοῦ τήν συνείδησιν μεμολυσμένου ἐπί τινι ἁμαρτίᾳ, τὸ λεγόμενον, ἐὰν ὁ μέν τις τῶν ἀκουόντων ἀλγήσῃ, ὥστε λεχθῆναι περὶ αὐτοῦ, ἐώρακας ὡς κατενύγη ὁ δεῖνα· ὁ δέ τις τῶν ἀκουόντῶν μὴ ἀλγὴσῃ, ἀλλὰ ἀναισθητεῖ τῶν ἐλεγχόντων, δῆλον ὅτι λεχθήσεται περὶ τοῦ μηδ' αἰσθανομένου· Εμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόμησαν. Ὠριγένης Ἰερεμίας, Ὁμολία Ϛ' Source: Migne PG 13.324c-325a

You whipped them and they did not grieve. 1 Now concerning sinners let us understand what is said by: 'You whipped them and they did not grieve.' Material whips are applied to the living flesh, and whether those who are whipped wish it or not, pain is inflicted on them, but the blows of the whip of God are of such a kind that they make certain men grieve and not others. Let us consider, if we are able to tell it, why there may be grief from the whip blows of God and why there may not be. It is that the wretched are not grieved by the whips of God, and the blessed do grieve because of the whips of God. Wisdom says: 'Who shall put a whip to my thoughts, and on my lips an intricate seal, that my ignorance may spare me and my sins not ruin me?' 2 Attend to this: 'Who shall put a whip to my thoughts?' Therefore there are whips which strike the thought. The whips of God strike the mind. For the speech which pricks the conscience and leads to awareness of sins, it whips. The whip grieves the pious man because of the blows, for the words touch him and he does not spurn its correction. But when there is found someone who, I say, is unfeeling, then concerning him it is said: 'You have whipped them and they did not grieve.' This speech which reproves, that is to say, that which strikes the conscience of the mind of him defiled by some sin, if a man is pained by the hearing of it, so it said about him: 'You see that he is struck to the heart.' Another, however, who is not pained by hearing, but lacks all feeling for correction, clearly it is said of this one who does not feel, 'You whipped them, and they did not grieve.' Origen, On Jeremiah, Sixth Homily 1 Jerem 5.3 2 Sirach 23.2 Sept

Corrupted Clergy

Studebant augendo patrimonio singuli, et, obliti quid credentes aut sub Apostolis ante fecissent aut semper facere deberent, insatiabili cupiditatis ardore ampliandis facultatibus incubabant. Non in sacerdotibus religio devota, non in ministris fides integra, non in operibus misericordia, non in moribus disciplina. Corrupta barba in viris, in feminis forma fucata, adulterati post Dei manus oculi, capilli mendacio colorati. Ad decipienda corda simplicium callidae fraudes, circumveniendis fratribus subdolae voluntates. Jungere cum infidelibus vinculum matrimonii, prostituere gentilibus membra Christi. Non jurare tantum temere, sed adhuc etiam pejerare: praepositos superbo tumore contemnere; venenato sibi ore maledicere, odiis pertinacibus invicem dissidere. Episcopi plurimi, quos et hortamento esse oportet caeteris et exemplo, divina procuratione contempta, procuratores rerum saecularium fieri, derelicta cathedra, plebe deserta, per alienas provincias oberrantes, negotiationis quaestuosae nundinas aucupari, esurientibus in Ecclesia fratribus, habere argentum largiter. A velle, fundos insidiosis fraudibus rapere, usuris multiplicantibus foenus augere. Quid non perpeti tales pro peccatis ejusmodi mereremur, cum jam pridem praemonuerit ac dixerit censura divina: Si dereliquerint legem meam et in judiciis meis non ambulaverint, si justificationes meas profanaverint et praecepta mea non observaverint, visitabo in virga facinora eorum et in flagellis delicta eorum. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.469a-471a

Each one desired to increase his estate and forgetful of both what the faithful had done before in the times of the Apostles, or always should do, with the insatiable passion of covetousness they dedicated themselves to the increase of property. Among priests there was no devotion in religion, among ministers there was no sound faith, in works no mercy, in manners no discipline. The beards of men were corrupted, women coloured their faces, eyes were altered from what God's hand had made, hair was coloured to deceive. For the deception of the hearts of the simple there were cunning frauds and subtle meanings for circumventing the brethren. They joined in the bond of marriage with unbelievers, they prostituted the members of Christ to the Gentiles. They would swear not only rashly, but more so to perjure, they would despise those set over them while swelling with pride, they would speak evil of one another with envenomed lips, and dispute with one another with stubborn hatred. Many bishops, they who should give both exhortation and example to others, despising their divine office, became agents of worldly business. Foresaking their thrones, deserting their people, they wandered around foreign provinces, hunting in the markets for profitable merchandise. While in the Church brethren were starving they sought out hoards of silver. They seized estates by crafty deceit, they increased their gains by multiplying usuries. What do such as we not deserve to suffer for sins of this kind, when even already the Divine rebuke has forewarned us, and said, 'If they shall forsake my law and do not walk in my judgments, if they shall profane my decrees and not observe my commandments, I will visit their offenses with a rod, and their sins with scourges? ' 1 Saint Cyprian of Carthage, On The Lapsed 1 Ps 88.31-33

Priests And People And Punishment

Secundum multitudinem eorum, sic peccaverunt mihi: gloriam eorum in ignominiam commutabo, peccata populi mei comedent, et ad iniquitatem eorum sublevabunt animas eorum, et erit sicut populus, sic sacerdos, et visitabo super eum vias eius, et cogitationes illius reddam ei. LXX: Secundum multitudinem eorum, sic peccaverunt mihi, gloriam eorum in ignominiam ponam: peccata populi mei comedent, et in iniquitatibus eorum accipient alii animas eorum, et erit sicut populus, sic et sacerdos, et ulciscar super eum vias eius, et cogitationes illius reddam ei. Quot homines habuit Israel, tot aras exstruxit daemonibus, in quorum victimis peccavit mihi. Propterea gloriam eorum, in qua gloriabantur sibi, et Deo idola praeferabant, in ignominiam commutabo, ut et sacerdotes capiantur et populi. Siquidem sacerdotes peccata populi mei comedunt, de quibus scriptum est: Qui devorant plebem meam, sicut escam panis. Et idcirco peccata populi mei comedunt, consentientes sceleribus delinquentium: quia cum eos peccare perspexerint, non solum non arguunt, sed laudant atque sustollunt, et beatos praedicant. De quibus et Isaias loquitur: Populus meus, qui beatos vos dicunt, seducunt vos, et semitas pedum vestrorum supplantant. De his et per Psalmistam clamat: Quoniam laudatur peccator in desideriis animae suae, et iniquus benedicitur. Unde aequaliter populus et sacerdos indignantis Dei sententiam sustinebunt; quia non solum opera eorum visitabit, quae appellantur viae, in quibus ingrediuntur; sed et cogitationes, quibus ut talia facerent, tractaverunt. Non solum enim opus, sed et cogitatio mali operis poenas luet. De haereticis facilis intelligentia est, quod quanto plures fuerint, tanto magis delinquunt Deo, et glorientur in populis: et idcirco decipiant infelices, ut peccata populi comedant, et per dulces sermones devorent domus viduarum. Cum enim viderint aliquos delinquentes aiunt: Nihil aliud quaerit Deus nisi fidei veritatem, quam si custodieritis, non curat quid agatis. Haec enim dicentes, in iniquitatibus eorum sublevant animas eorum, ut non solum non agant poenitentiam, nec humilientur; sed gaudeant in sceleribus suis, et erecta cervice gradiantur. Unde et populus et sacerdos, et hi qui docti sunt, et hi qui docuerunt, pari iudicio constringentur. Sanctus Hieronymus, Commentariorum In Osee Prophetam, Liber I Cap IV Source: Migne PL 25.848d-849c

According to their multitude, so they sinned against me. I shall change their glory into shame. They feed on the sin of my people, and in their wickedness they lift up their souls, and it shall be like people, like priest. I shall punish them for their ways, and requite them for their thoughts. The Septuagint has: According to the multitude of them, so they sinned against me. I shall turn their glory into shame. They ate the sins of my people, and in their wickedness received their souls, and it shall be like people, like priest. I shall be revenged on their ways, and requite them for their thoughts.' 1 As many as Israel had men, so as many were the altars they raised up to demons, with the victims of which they sinned against me. Because of which their glory in which they glory among themselves, and prefer idols to God, I shall change to disgrace, so that both the priests and the people shall be seized. Certainly the priests eat the sins of my people, concerning which it is written: 'They who devour my people like food of bread.' 2 And therefore they eat the sins of my people by consenting to the crimes of the delinquent, because they see them sin and they do not dispute with them, but they praise them and they lift them up, and they declare them happy. Concerning which Isaiah says: 'My people, they who call you blessed, they deceive you, and they confuse the paths of your feet.' 3 Concerning these things the Psalmist cries out: 'Because the sinner is praised in the desires of his own soul, and the wicked man is blessed.' 4 Both people and priest alike shall suffer the sentence of God, because not only their works shall I punish, which are called 'ways', but even their thoughts they have employed, by which they might do such things. Not only the work but even the thought of evil shall receive its punishment. This is readily understood of heretics, that the more there are, so much the more they err against God, and they receive glory among the peoples, and therefore they deceive the unfortunate, that they may eat the sins of the people, and with sweet words they devour the houses of widows. 5 For when they see others erring they say: 'God seeks nothing but the truth of faith, which if you shall guard, you should not care about what you do.' Saying these things they raise up their souls in wickedness, that not only do they not do penance or seek to be humble, but they rejoice in their crimes, and they walk with heads held high. Whence both the people and the priest, those who are taught and those who teach, shall be bound with the same judgement. Saint Jerome, Commentary on Hosea, Book 1, Chap 4 1 Hosea 4.7-9 2 Ps 13.4, 52.5 3 Isaiah 3.12 4 Ps 9.24 5 Lk 20.47

Queries On The Achievements Of Clergy

Quis eorum mori exoptans mundo et vivere Christo luxuriosos gentium convivas laudantes deos suos, id est, sensus, extollentes divitias, ut apostolus et avaritia, inquit, quae est simulacrorum servitus, concussis duabus virtute bracchiorum columnis, quae intelleguntur in voluptatibus nequam animae carnisque, quibus domus humanae omnis nequitiae quodammodo pangitur ac fulcimentatur, tam innumerabiles, ut Sampson, prostravit? Quis orationibus holocaustoque lactantis agni Philistinorum metum depellens insperatas tonitruorum voces nubium imbres concitans absque adulatione regem constituens, eundum Deo non placentem abiciens, uncto pro illo meliore in regno, ut Samuel, valedicturus populo astabit hoc modo dicens: Ecce praesto sum, loquimini coram Domino et christo eius, utrum bovem cuiusquam tulerim an asinum, si quempiam calumniatus sum, si oppressi aliquem, si de manu cuiusquam munus accepi? cui a populo responsum est dicente: non es calumniatus nos neque oppressisti neque tulisti de manu alicuius quippiam. Quis eorum igne caelesti centum superbos exurens, quinquaginta humiles servans et absque adulationis fuco, non Deum per prophetas, sed idolum Accaron consulenti, mortem immimentem iniquo regi annuntians, omnes prophetas simulacri Baal, qui interpretati accipiuntur sensus humani invidiae avaritiae, ut iam diximus, semper intenti, mucrone corusco, hoc est verbo Dei, ut Helias egregius vates, prostravit et zelo Dei commotus, iniquorum terrae imbres adimens aetherales, ac si fortissimo penurii clustello tribus annis sexque mensibus obseratos, fame siti moribundus in deserto conquestus est: Domine, inquiens, prophetas tuos occiderunt et altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meam? Quis eorum carissimum discipulum terrenis extra solitum ponderibus oneratum, quae ante ea a se magnopere licet rogato ut acciperet despecta fuissent, etsi non perpetua lepra, ut Helisaeus, saltim expulsione multavit? Et quis ex illis puero in vitae desperatione aestuanti atque inproviso super bellico hostium apparatu civitatem, in qua erant, obsidentium tremefacto inter nos, ut ille, animae visus, ferventi exoratione ad Deum facta, ita ut intueri poterit auxiiiarium caelestis exercitus, armatorum curruum ceu equitum ignito vultu fulgentium montem plenum, patefecit, et credere quin fortior fortior esset ad salvandum quam inimici ad pugnandum? Et quis eorum corporis tactu mortui scilicet mundo, viventis autem Deo, alii diverso funcre occubanti procul dubio mortuo Deo, vitiis vero viventi quasi supra dictus proficiet, ita ut statim prosiliens Christo grates pro sanitate agat cunctorum paene mortalium ore desperata? Cuius eorum, carbone ignito de altari forcipe Cherubin advecto, ut peccata sua delerentur humilitate confessionis, labia, ut Esaiae, mundata sunt et efficaci oratione sibi adiuncta pii regis Ezechiae, supplantatione centum octoginta quinque milia exercitus Assyriorum nullo apparente vulneris vestigio angeli manu, ut supra dicti, prostrata sunt ? Quis eorum ob praecepta Dei et minas caelitus datas veritatemque vel non audientibus proferendam squalores pedoresque carcerum, ut momentaneas mortes, ut beatus Ieremias excepit ? Et ne multa: quis eorum, ut magister gentium dixit, errare hi montibus et in speluncis, et in cavernis terrae, lapidari secari, totius mortis genere pro nomine Domini attemptari, sicut sancti prophetae, perpessus est? Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source: Migne PL 69.371c-372d

Who among them, longing to die to the world and live for Christ, has cast down, like Samson, such a wealth of feasters praising their gods and extolling their riches, that is, the senses, for as the Apostle says, 'avarice which is the service of idols,' 1 and with the power of two arms has smashed and brought down the two columns, which are understood as the vile pleasures of the soul and the flesh by which the house of every human wickedness in a certain manner is fixed and established? 2 Who among them by prayers and the burnt offering of a suckling lamb, driving away the fear of the Philistines, has, like Samuel, brought on sudden thunder and rain from the clouds, and without flattery set up a new king, and cast away the same when he did not please God, having anointed a better man for the kingdom, he who then coming to bid farewell to the people, standing before them, did so in this way, saying: 'Behold, here I am; speak before the Lord and His anointed: if I have taken anyone's ox or ass, if I have calumniated anyone, if I have oppressed anyone, if I have taken a bribe from anyone's hand.' To which the people gave reply, saying, 'You have not calumniated us, nor oppressed us, nor have you taken a bribe from any hand.' 3 Who among them, burning a hundred proud men by fire from heaven, and protecting fifty humble ones, like Elijah the prophet, without the pretence of flattery, have announced an imminent death to an unrighteous king when he was taking counsel, not of God through His prophet, but of the idol Accaron? He who overthrew with a gleaming sword, that is, the word of God, all the prophets of the idol Baal, who, being interpreted, are understood to be the human passions, as we have already said, ever intent on envy and avarice. He who moved by zeal for God, deprived the land of the wicked of heaven's rain, as if were shut up in a stronghold of want, for three years and six months, and about to die of hunger and thirst in the waste, made lament, saying: 'Lord, they have slain your prophets and thrown down your altars, and I am left alone, and they seek my life.' 4 Who among them punished a beloved disciple, burdened beyond his need by the weight of earthly things which he had previously despised, though earnestly entreated to accept them, not by perpetual leprosy, it is true, yet by dismissal, as Elisha? Who among them, in despair of life, excited and trembling at the sudden warlike preparations of the enemies for a city's besieging, has given vision to the soul of a serving boy, so that he could see the mountain full of the heavenly army of allies, and of armed chariots or horsemen flashing with fiery countenances, and believe that God was stronger to save than enemies to fight? Who among them, like him, when dead to the world and yet living to God, has profited another laying in that different death, which is doubtless death to God but living for vice, by bodily contact, so that he should swiftly leap up and give thanks to Christ for a healing despaired of in the reckoning of almost all men? 5 Whom among them, with a fiery coal carried from the altar in the tongs of Cherubim, so that his sins should be blotted out, by humble confession, as Isaiah, have had lips purified, which with the aid of the efficacious prayer of the pious king Hezekiah, utterly overthrew that one hundred and eighty five thousand of the Assyrian army, like the men mentioned above, with no trace of wound, by the hand of the angel? 6 Who among them, like the blessed Jeremiah, because of the commands of God and threats given from heaven, for the offering of truth to men who heard not, suffered the squalor and filth of prisons, as heavy as death? 7 And lest we go on too long, who among them, as the teacher of the Gentiles said, has endured wandering on mountains, in caves and holes of the earth, stoning, cutting, and trial by every kind of death for the Lord's name, like the holy prophets ? 8 Saint Gildas The Wise, On The Destruction and Ruin of Britain 1 Colos 3.5 2 Judges 16.23-30 3 1 Kings 7.8-11, 9.15-10.1, 15.22-16.13, 12.1-5 4 4 Kings 1.9-17, 3 Kings 17.36-40, 1-2, 3 Kings 19.10 5 3 Kings 5, 4 Kings 6.8-18,4.32-37 6 Isaiah 6.6, 37 7 Jerem 201-2, 37.15, 26.1-15 8 Hebr 9.36-3

Prudence And Association

Tamen societas malorum vitanda est. Proverbiorum xxii: Noli esse homini iracundo, neque ambules cum viro furioso ne forte discas semitas eius, et sumas scandalum anime tue. Unde Gregorius super Ezechielem libro i. omelia ox: Infirmi debent vitare societatem pravorum, ne mala que frequentur aspiciunt et corrigere non valent delectentur imitari. Et ponit exemplum, sicut aer malus assisduo afflactu tratus inficit corpus, ita perversa locutio assidua aduita inficit animum, corrumpunt enim bonos mores colloquia prava. ii Corinthios xiii. Unde Seneca epistola vii: Unum exemplum luxurie, unum exemplum avaricie, multum mali facit. Convictor delicatus enumerat et emollit, vicinus dives cupiditatem irritat, malignus comes rubigniem suam affricuit. Et sequitur: necesse est ut aut imiteris tales aut odieris, et utrumque duitandum, ne vel simils malis fias, qui multi sunt, ne vel inimicus multis, quia dissimiles sunt. Et epistola cvii: Herebit tibi avaricia quamdiu avaro sordido te coniunxeris, herebit tibi tumor quamdiu cum superbis convesraberis, incendunt libidines adulterorum sodalia. Cum sancto enim inquit Psalmos, sanctus eris, et cum perverso perverteris. Et i. Corinthios vii. et x. Nolo vos socios esse demoniorum id est grifonicorum. Et ii ad Cornithios vi: Que societas lucis ad tenebras et cetera. Nolite commisceri cum fornicariis, societas vero est cum bonis ineunda. Unde Seneca ubi supra: Ad meliores transi cum Socrate vive, cum Zenone, cum Crispo, vel Crisippo, cum Possidoni, o, qui tradent divinorum humanorumque noticiam, hi iuvebunt in opere esse ut non tantum scias eloqui et in oblectatione audientium verba iactare sed et animum indurare, et adversus minas te erigere, et ibi bene de hoc. Johannes Gallensis, Communiloquium sive Summa Collationum, Octavia Distinctio, Capitulum Secundum, Secunde Partis Source: here

The society of the wicked must be avoided. In the twenty second chapter of Proverbs: 'Do not be a friend of an irascible man, nor walk with him who gives himself over to wrath, lest perhaps you learn his ways, and you bring scandal upon your soul.' 1 Whence Gregory says in his ninth homily on the first book on Ezekiel: 'They who are weak should avoid depraved society, lest frequently looking on evils and unable to correct them, they take joy in imitating them.' And he gives an example of bad air which being drawn in by repeated breathing infects the body, for thus the continuous hearing perverse speech infects the soul. 'Wicked speech corrupts good manners.' 2 Whence Seneca says in his seventh letter: 'One example of luxury, one example of avarice, makes much evil. A friend lives luxuriously and enervates, a rich neighbour pricks with desires, a wicked associate rubs off his disease on you.' And it follows; 'It is necessary that you will either imitate such men or hate them, but neither should be trusted, you should neither becomes like the wicked, who are many, nor be an enemy of many because they are unlike you.' 3 And in his one hundred and seventh letter: 'Avarice will stick to you if you join yourself with a filthy miser, a tumour attach while you consort with the proud, lust is incited by association with adulterers.' 4 The Psalms say: 'With the holy man you shall be holy, and with the perverse you shall be perverted.' 5 And in the first letter to the Corinthians, chapters seven and ten, 'Do not associate with demons,' 6 that is, monsters. And in the second letter to the Corinthians, chapter six: 'What assocation does light have with darkness, etc...' 7 Do not mix with fornicators. One should enter into the society of the good. Whence Seneca says in the same letter: 'Pass on to better things, live with Socrates, with Zeno, with Crispus, or Chrysippus, with Possidonius, who shall give awareness of divine and human things. These shall aid in your work and not only shall you know how to be eloquent and cast forth words for the pleasure of listeners, but you shall strengthen the soul, and against threats that rise up against you, you will do well.' 8 John of Wales, The Communiloquium, Eighth Distinction, Second Chapter, of the Second Part 1 Prov 22.24-25 2 1 Cor 15.33 3 Seneca ad Luc Epis 7.7 4 Seneca ad Luc Epis 104.20 5 Ps 17.26 6 1 Cor 7,10.20 7 2 Cor 6.14 8 Seneca ad Luc Epis 104.21