Scripture's Understanding

Crescente autem per hoc studium innovatione mentis nostrae, etiam Scripturarum facies incipiet innovari, et sacratioris intelligentiae pulchritudo quodammodo cum proficiente proficiet. Pro capacitate enim humanorum sensuum, earum quoque species coaptatur, et vel terrena carnalibus, vel divina spiritalibus apparebit, ita ut hi quibus antea videbatur crassis quibusdam nebulis involuta, nec subtilitatem ejus deprehendere, nec fulgorem valeant sustinere. Sed ut hoc ipsum quod astruere nitimur, aliquo clarius pandatur exemplo, unum legis testimonium protulisse sufficiat, per quod etiam omnia praecepta coelestia secundum mensuram status nostri ad omne hominum genus probemus extendi. Scriptum est in lege: Non fornicaberis. Hoc ab homine carnalium adhuc obscenitatum passionibus obligato secundum simplicem litterae sonum salubriter custoditur. Ab eo autem qui jam ab hac actione lutulenta et impuro discessit affectu, necesse est idipsum spiritaliter observari, ut scilicet non solum a caeremoniis idolorum, sed etiam ab omni superstitione gentilium et auguriorum omniumque signorum et dierum ac temporum observatione discedat, vel certe ne quorumdam verborum aut nominum conjecturis, quae sinceritatem fidei nostrae polluunt, implicetur. Hac enim fornicatione etiam Jerusalem dicitur constuprata, quae fornicata est in omni colle sublimi, et sub omni ligno frondoso. Et quam Dominus iterum increpans per prophetam: Stent, inquit, et salvent te augures coeli, qui contemplabantur sidera et supputabant menses, ut ex eis annuntiarent ventura tibi. De qua fornicatione et alibi arguens eos Dominus, ait: Spiritus fornicationis decepit eos, et fornicati sunt a Deo suo. Quisquis vero a gemina hac fornicatione discesserit, habebit tertiam quam devitet, quae in lege et Judaismi superstitionibus continetur. De quibus Apostolus: Dies, inquit, observatis et menses et tempora et annos. Et iterum: Ne tetigeris, ne gustaveris, neque conjecturaveris. Quae de superstitionibus legis dicta esse non dubium est, in quas si quis inciderit, proculdubio moechatus a Christo, ab Apostolo non meretur audire: Despondi enim vos uni viro virginem castam exhibere Christo; sed illud ad eum quod sequitur voce ejusdem Apostoli dirigetur: Timeo autem vos, ne sicut serpens seduxit Evam astutia sua, ita corrumpantur sensus vestri a simplicitate quae est in Christo Jesu. Quod si immunditiam hujus quoque fornicationis effugerit, habebit quartam quae haeretici dogmatis adulterio perpetratur. De qua idem B. Apostolus: Ego, inquit, scio, quia post discussionem meam intrabunt lupi graves in vos, non parcentes gregi, et ex vobis ipsis surgent viri loquentes perversa, ut abducant discipulos post se. Hanc etiam qui potuerit declinare, caveat ne subtiliore peccato in fornicationis vitium collabatur, quae scilicet in cogitationum pervagatione consistit, quia omnis cogitatio non solum turpis, sed etiam otiosa, a Deo quantulumcumque discedens, a perfecto viro immundissima fornicatio deputatur. Sanctus Ioannes Cassianus, Collatio Decima Quarta, quae est prima abbatis Nesterotis, De Spiritali Scientia, Caput XI, De multiplici intellectu divinarum Scripturarum Source: Migne PL 49.972b- 974b

As the renewal of our soul grows by means of this study, the Scriptures will also begin to put on a new face, and the beauty of holier understanding will somehow advance with our advance. For their form is adapted to the capacity of men's understanding and they will appear earthly to carnal people, and Divine to spiritual ones, so that those to the former it appears to be wrapped in thick clouds and they cannot apprehend its subtleties nor endure its light. But to make what we are trying to accomplish somewhat clearer by an instance, it will be enough to produce a single passage of the law, by which we can prove that all the heavenly commands as well are applied to men in accordance with the measure of our state. It is written in the law, 'You shall not commit adultery.' 1 According to the simple meaning of the letter this is rightly observed by a man who is still in bondage to foul passions. But by one who has already forsaken these defiling acts and impure affections, it must be observed in the spirit, so that he may forsake not only the worship of idols but also all heathen superstitions and the observance of auguries and omens and all signs and days and times, or that at least he be not entangled in the conjectures of words and names which destroy the purity of our faith. For by fornication of this kind we read that Jerusalem was defiled, as she committed adultery on every high hill and under every green tree, 2 whom also the Lord rebuked by the prophet, saying, 'Let the augers of heaven stand up and save you, those who gazed at the stars and counted the months, that from them they might tell the things that shall come to you,' 3 of which fornication elsewhere also the Lord says in rebuking them, 'The spirit of fornication deceived them and they went whoring from their God.' 4 And the one who has cut off both these sorts of fornication, will have a third to avoid, which is contained in the superstitions of the law and of Judaism, regarding which the Apostle says, 'You observe days and months and times and years,' and again, 'Touch not, taste not, handle not.' Which things are without doubt said of the superstitions of the law, into which one who has fallen has certainly gone a whoring from Christ, and is not worthy to hear this from the Apostle, 'For I have espoused you to one husband, to exhibit you as a chaste virgin to Christ.' 5 But this which follows will be directed to him by the words of the same Apostle, 'But I am afraid lest as the serpent by his cunning deceived Eve, so your minds should be corrupted and fall from the simplicity which is in Christ Jesus.' But if one has escaped the uncleanness even of this fornication there will still be a fourth, which is committed by adulterous intercourse with heretical teaching. The blessed Apostle also speaks about this: 'I know that after my departure grievous wolves shall enter in among you, not sparing the flock, and of yourselves also shall arise men speaking perverse things so as to lead astray the disciples after them.' 2 And he who has been able to avoid even this, let him take care lest he fall by a more subtle sin into the evil of fornication, which is that which consists of wandering thoughts, because every thought which is not only shameful but even idle, departing even a little from God, is reckoned by the perfect man as the foulest fornication. Saint John Cassian, Conferences, Conference 14, which is the first of the Abbot Nesteros, Chapter 11, On the Manifold Understanding of Holy Scripture. 1 Exod 20.14 2 Jerem 3.6 3 Isaiah 47.13 4 Hosea 4.12 5 2 Cor 11.2 6 Acts 20.29-30

Seeking And Preserving

Συνεξάπτει δὲ ἡ γραφὴ τὸ ζώπυρον τῆς ψυχῆς καὶ συντείνει τὸ οἰκεῖον ὄμμα πρὸς θεωρίαν, τάχα μέν τι καὶ ἐντιθεῖσα, οἷον ὁ ἐγκεντρίζων γεωργός, τὸ δὲ ἐνυπάρχον ἀνακινοῦσα. Πολλοὶ γὰρ ἐν ἡμῖν, κατὰ τὸν θεῖον ἀπόστολον, ἀσθενεῖς καὶ ἄρρωστοι, καὶ κοιμῶνται ἱκανοί. Eἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Ἤδη δὲ οὐ γραφὴ εἰς ἐπίδειξιν τετεχνασμένη ἥδε ἡ πραγματεία, ἀλλά μοι ὑπομνήματα εἰς γῆρας θησαυρίζεται, λήθης φάρμακον, εἴδωλον ἀτεχνῶς καὶ σκιαγραφία τῶν ἐναργῶν καὶ ἐμψύχων ἐκείνων, ὧν κατηξιώθην ἐπακοῦσαι, λόγων τε καὶ ἀνδρῶν μακαρίων καὶ τῷ ὄντι ἀξιολόγων. Tούτων ὃ μὲν ἐπὶ τῆς Ἑλλάδος, ὁ Ἰωνικός, οἳ δὲ ἐπὶ τῆς Μεγάλης Ἑλλάδος, τῆς κοίλης θάτερος αὐτῶν Συρίας ἦν, ὃ δὲ ἀπ' Αἰγύπτου, ἄλλοι δὲ ἀνὰ τὴν ἀνατολήν· καὶ ταύτης ὃ μὲν τῆς τῶν Ἀσσυρίων, ὃ δὲ ἐν Παλαιστίνῃ Ἑβραῖος ἀνέκαθεν· ὑστάτῳ δὲ περιτυχὼν, δυνάμει δὲ οὗτος πρῶτος ἦν, ἀνεπαυσάμην, ἐν Αἰγύπτῳ θηράσας λεληθότα. Σικελικὴ τῷ ὄντι ἦν μέλιττα προφητικοῦ τε καὶ ἀποστολικοῦ λειμῶνος τὰ ἄνθη δρεπόμενος ἀκήρατόν τι γνώσεως χρῆμα ταῖς τῶν ἀκροωμένων ἐνεγέννησε ψυχαῖς. Ἀλλ' οἳ μὲν τὴν ἀληθῆ τῆς μακαρίας σῴζοντες διδασκαλίας παράδοσιν εὐθὺς ἀπὸ Πέτρου τε καὶ Ἰακώβου Ἰωάννου τε καὶ Παύλου τῶν ἁγίων ἀποστόλων, παῖς παρὰ πατρὸς ἐκδεχόμενος, ὀλίγοι δὲ οἱ πατράσιν ὅμοι, ἧκον δὴ σὺν θεῷ καὶ εἰς ἡμᾶς τὰ προγονικὰ ἐκεῖνα καὶ ἀποστολικὰ καταθησόμενοι σπέρματα. Kαὶ εὖ οἶδ' ὅτι ἀγαλλιάσονται, οὐχὶ τῇ ἐκφράσει ἡσθέντες λέγω τῇδε, μόνῃ δὲ τῇ κατὰ τὴν ὑποσημείωσιν τηρήσει. Ποθούσης γὰρ οἶμαι ψυχῆς τὴν μακαρίαν παράδοσιν ἀδιάδραστον φυλάττειν ἡ τοιάδε ὑποτύπωσις· ἀνδρὸς δὲ φιλοῦντος σοφίαν εὐφρανθήσεται πατήρ. Tὰ φρέατα ἐξαντλούμενα διειδέστερον ὕδωρ ἀναδίδωσι, τρέπεται δὲ εἰς φθορὰν ὧν μεταλαμβάνει οὐδείς. Kαὶ τὸν σίδηρον ἡ χρῆσις καθαρώτερον φυλάσσει, ἡ δὲ ἀχρηστία ἰοῦ τούτῳ γεννητική. Συνελόντι γὰρ φάναι ἡ συγγυμνασία ἕξιν ἐμποιεῖ ὑγιεινὴν καὶ πνεύμασι καὶ σώμασιν. Oὐδεὶς ἅπτει λύχνον καὶ ὑπὸ τὸν μόδιον τίθησιν, ἀλλ' ἐπὶ τῆς λυχνίας φαίνειν τοῖς τῆς ἑστιάσεως τῆς αὐτῆς κατηξιωμένοις. τί γὰρ ὄφελος σοφίας μὴ σοφιζούσης τὸν οἷόν τε ἐπαΐειν; ἔτι τε καὶ ὁ σωτὴρ σῴζει αἰεὶ καὶ αἰεὶ ἐργάζεται, ὡς βλέπει τὸν πατέρα. Διδάσκων τις μανθάνει πλεῖον καὶ λέγων συνακροᾶται πολλάκις τοῖς ἐπακούουσιν αὐτοῦ· εἷς γὰρ ὁ διδάσκαλος καὶ τοῦ λέγοντος καὶ τοῦ ἀκροωμένου, ὁ ἐπιπηγάζων καὶ τὸν νοῦν καὶ τὸν λόγον, ᾗ καὶ οὐ κεκώλυκεν ὁ Kύριος ἀπὸ ἀγαθοῦ σαββατίζειν, μεταδιδόναι δὲ τῶν θείων μυστηρίων καὶ τοῦ φωτὸς ἐκείνου τοῦ ἁγίου τοῖς χωρεῖν δυναμένοις συγκεχώρηκεν. Αὐτίκα οὐ πολλοῖς ἀπεκάλυψεν ἃ μὴ πολλῶν ἦν, ὀλίγοις δέ, οἷς προσήκειν ἠπίστατο, τοῖς οἵοις τε ἐκδέξασθαι καὶ τυπωθῆναι πρὸς αὐτά· τὰ δὲ ἀπόρρητα, καθάπερ ὁ θεός, λόγῳ πιστεύεται, οὐ γράμματι. Kἄν τις λέγῃ γεγράφθαι οὐδὲν κρυπτὸν ὃ οὐ φανερωθήσεται, οὐδὲ κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, ἀκουσάτω καὶ παρ' ἡμῶν, ὅτι τῷ κρυπτῶς ἐπαίοντι τὸ κρυπτὸν φανερωθήσεσθαι διὰ τοῦδε προεθέσπισεν τοῦ λογίου, καὶ τῷ παρακεκαλυμμένως τὰ παραδιδόμενα οἵῳ τε παραλαμβάνειν δηλωθήσεται τὸ κεκαλυμμένον ὡς ἡ ἀλήθεια, καὶ τὸ τοῖς πολλοῖς κρυπτόν, τοῦτο τοῖς ὀλίγοις φανερὸν γενήσεται· ἐπεὶ διὰ τί μὴ πάντες ἴσασι τὴν ἀλήθειαν; διὰ τί δὲ μὴ ἠγαπήθη ἡ δικαιοσύνη, εἰ πάντων ἡ δικαιοσύνη; ἀλλὰ γὰρ τὰ μυστήρια μυστικῶς παραδίδοται, ἵνα ᾖ ἐν στόματι λαλοῦντος καὶ ᾧ λαλεῖται, μᾶλλον δὲ οὐκ ἐν φωνῇ, ἀλλ' ἐν τῷ νοεῖσθαι. Δέδωκεν δὲ ὁ θεὸς τῇ ἐκκλησίᾳ τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ. Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος A’, Κεφ' A’ Source: Migne PG 9.697a-701c

Scripture kindles the living spark of the soul and directs the eye suitably for contemplation, perhaps inserting something, as the farmer who ingrafts, but even exciting what is there. 'For there are many among us,' according to the holy Apostle, 'who are weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged.' 1 Now this work of writing is not composed for display, but as my memoranda stored up against old age, as a remedy against forgetfulness, and truly as an image and outline of those vigorous and animated discourses which I was privileged to hear from blessed and truly remarkable men. Of these there was one in Greece, an Ionian, another in Magna Graecia, and the first of these was from Coele-Syria and the second from Egypt, and there were others in the East, one who was born in Assyria, and the other was a Jew of Palestine. When I came upon this last one, who was the first in ability, having tracked him down concealed in Egypt, I found rest. He was the true Sicilian bee, gathering the spoil of the flowers of the prophetic and Apostolic meadow, who engendered in the souls of his hearers a certain pure element of knowledge. For preserving the tradition of the blessed teaching derived directly from the holy Apostles, Peter, James, John, and Paul, the sons receiving it from the father, but few are like the fathers, they came by God's will to us also, to deposit those ancestral and Apostolic seeds. And well I know that they will exult in this, not that they will be delighted with this tribute, but solely on account of the preservation of the truth as they delivered it. For I think such a sketch as this will please a soul that desires the preservation of the blessed tradition. 'A man who loves wisdom will make a father glad.' 2 When wells are pumped out they yield purer water, and one which no one uses putrefies. Use keeps steel brighter, but disuse produces rust in it. In a word, exercise produces a healthy condition both in souls and bodies. 'No one lights a lamp and puts it under a bushel, but on a stand, so that it may shine on those who are regarded worthy of the feast.' 3 For what is the use of wisdom if it does not make him who can hear it wise? For still the Saviour saves, 'and always works, as He sees the Father.' 4 By teaching one learns more, and in speaking one is often a hearer along with the audience. For the teacher of him who speaks and of him who hears is one who waters both the mind and the word. Thus the Lord did not prohibit us from doing good while keeping the Sabbath, but allowed us to communicate Divine mysteries and holy light to those who are able to receive them. He did not disclose to the many what did not belong to the many, but to the few to whom He knew that they belonged and were capable of receiving and being shaped according to what was given. But secret things are entrusted to speech, not to writing, as is the case with God. And if someone will say that it is written, 'There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,' 5 let him hear from us that what was predicted by this passage is that to him who hears secretly even what is secret shall be made manifest, and to him who conceals what is delivered to him that which is veiled shall be disclosed as truth, and what is a secret to many shall appear manifest to the few. For why do not all know the truth? Why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth and in him who speaks rather than in the voice. 'God gave to the Church some to be apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the holy, for the work of the ministry, for the edifying of the body of Christ.' 6 Clement of Alexandria, The Stromata, Book 1, Chapter 1 1 1 Cor 11.30 2 Prov 29.3 3 Mt 5.15 4 Jn 5.19 5 Lk 8.17 6 Ephes 4.11-12

Considering Curiosity

Ego Ecclesiastes fui rex Israel in Jerusalem; et proposui in animo meo quaerere et investigare sapienter de omnibus quae fiunt sub sole. Hanc occupationem pessimam... Describitur curiositas philosophiae, primo quidem quoad considerationem rerum naturalium, et hoc quadruplici ratione. Curiositatem igitur in operibus naturae sive in consideratione operum divinorum hoc ordine describit. Primo innuitur considerantis idoneitas, secundo vero ipsius curiositas, tertio divini iudicii severitas, quarto concluditur vanitas. Primo igitur notatur considerantis idoneitas, cum dicit: Ego Ecclesiastes: quia in eo fuit sapientia, ideo se dicit Ecclesiasten, id est concionatorem: fuit etiam potentia, unde dicit: fui rex: fuit etiam pax, unde subdit: in Ierusalem, quae interpretatur visio pacis: Ecclesiastici quadragesimo septimo: Salomon imperavit in diebus pacis: primi Paralipomenon vigesimo secundo: Filius, qui nascetur tibi, erit pacificus; et quia hoc habebat, ideo nihil a consideratione retrahebat. Et proposui in animo meo etc. Tangitur hic secundum, scilicet ipsius curiositas, quia omnia voluit scire et subtiliter indagare. Proptereadicit: Et proposui in animo meo quaerere, scilicet ab alio, et investigare sapienter, per me ipsum; et hoc est curiositas; ad Romanos duodecimo: Non plus sapere, quam oportet sapere, sed sapere ad sobrietatem; unde Proverbiorum vigesimo quinto: Mel invenisti , comede quod sufficit tibi, ne forte satiatus evomas illud. De omnibus, quae fiunt sub sole. Ecce, maior curiositas, quia de omnibus; Ecclesiastici tertio: In supervacuis rebus noli scrutari multipliciter, et in pluribus operibus eius ne fueris curiosus; plurima enim super sensum hominum ostensa sunt tibi. Hanc occupationem pessimam etc. Tangitur hic tertium, scilicet divini iudicii severitas; quia divino iudicio propter peccatum primi parentis factum est, quod noslra vis rationalis ita libenter luxuriatur in cognitione terrenorum. Propter quod dicit: Hanc occupationem pessimam, quia non tantum est culpabilis, sed etiam poenalis; dedit Deus filiis hominum, id est dari permisit; vel ratione poenalitatis dedit iusto modo, ut occuparentur in ea, ac per hoc immemores essent suae salutis. Unde notandum est, quod est occupatio mala, quae est ex infirmitate; de hac Ecclesiastici quadragesimo, Occupatio magna creata est omnibus hominibus, et iugum grave super filios Adam a die exitus de ventre matris eorum usque in diem sepulturae in matrem omnium. Est occupatio peior , quae est ex ignorantia, de qua lob tertio: Obscurenteum tenebrae et umbra mortis; occupet eum caligo et involvatur amaritudine. Tertia est ex curiositate, et haec est pessima, et de hac loquitur hic Et notandum, quod « occupatio, ut dicit Hugo, est distractio mentis, quae avertit et distrahit et illaqueat animam , ut non possit cogitare ea quae salutis sunt. Curiositas vero est intellectus humani libidinosa prostitutio, passim quamlibet veritatem amplexans et cum ea adulterans, quia sola prima veritas est sponsa. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput I Source: Here, p17-18

I Ecclesiastes was king over Israel in Jerusalem, and I proposed in my mind to seek and search out wisely concerning all things that are done under the sun. This is the worst occupation... 1 Philosophical curiosity is now described, firstly as much as it is a consideration of natural things, and this in four ways. Now curiosity regarding the works of nature or Divine works is described in this order, firstly by consideration of ability, secondly regarding curiosity itself, thirdly as regards the severity of Divine judgement, and fourthly it concludes with vanity. Firstly then, the consideration of ability is noted, when he says, 'I Ecclesiastes,' because there is wisdom in him, therefore he calls himself Ecclesiastes, that is, preacher, and he was capable, hence he says 'I was king,' and he was at peace, hence he adds 'in Jerusalem,' which is understood as 'vision of peace.' In the forty seventh chapter of Ecclesiasticus, 'Solomon ruled in the days of peace.' In the twenty second chapter of the first book of Chronicles, 'The son who shall be born to you shall be a man of peace.' 2 and because he had all this, therefore nothing was beyond he consideration. And I proposed in my soul to seek and investigate wisely... This touches on the second matter, that is, curiosity itself, because he wishes to know everything and to examine it with subtlety. 'And I proposed in my soul to seek,' that is, from another and 'to investigate wisely,' that is, through myself, and this is curiosity. In the twelfth chapter of Romans: 'Do not know more than it is fitting for you to know, and know soberly.' In the twenty fifth chapter of Proverbs, 'You have found honey, eat it as it is enough for you, lest overindulging you vomit it up.' 3 Concerning everything that is beneath the sun. Behold, a greater curiosity, because it is about everything. In the third chapter of Ecclesiasticus, 'Do not care to scrutinise useless things overmuch, and in his many of works do not be curious, for many thing are shown to be beyond the understanding of man.' 4 This is the worst occupation. This touches on the third matter, that is the severity of Divine judgement, because on account of the Divine judgement of the sin of our first parents our power of reasoning thus gladly luxuriates in the knowledge of worldly things. Because of this it says, 'This is the worst occupation.' since not only is it blameworthy but even a punishment. God gave it to the sons of men, that is, He permitted it to be given, and the reason of the punishment He gave in a just manner is so that occupied with these things they shall be forgetful of the things of salvation. Let is be noted that there is a bad occupation which is a matter of infirmity, concerning which the fortieth chapter of Ecclesiasticus says, 'A great occupation has been created for every man and a heavy yoke is on the sons of Adam from the day he comes out of his mother's womb until the day he comes into his tomb, the mother of us all.' And there is a worse occupation which springs from ignorance, concerning which it is says in the third chapter of Job, 'Darkness and the shadow of death covers him; gloom envelops him and he is embroiled in bitterness.' 5 The third is from curiosity and this is the worst, and so it is said here. And let it be noted that Hugh says that occupation means a distraction of the mind when is turned away and diverted and the soul is ensnared so that it cannot think on the things of salvation. 6 Curiosity is a lustful prostitution of the understanding of the human intellect, which seizes on any truth anywhere and fornicates with it, because the sole first truth is the bride. 7 Saint Bonaventura, Commentary on Ecclesiastes, Chapter 1 1 Eccles 1.12-13 2 Sirach 47.15, Chron 22.9 3 Rom 12.3, Prov 25.16 4 Sirach 3.24-25 5 Sirach 40.1, Job 3.5 6 Hugh of Saint Victor In Eccle Homil 5 7 The Church

Seeing Miracles

...et nuntiaverunt in civitatem et in villas. Exierunt autem videre quod factum est, et venerunt ad Jesum. Hic ponitur consequens effectus miraculi ex parte civium regionis. Dicuntur autem hic tria: exitus videlicet ad probandum, veritatis probatio per visum et auditum, timoris irrationabilis perculsio ex veritate probata. De primo dicuntur tria: exitus ex auditu causatus, finis exitus qui est probatio per visum, et perventio exeuntium usque ad Dominum. Exitus autem de civitate et villis, exitum significat pristinee conversationis et societatis. Genes: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi. Cantic: O pulcherrima inter mulieres, egredere. Apocal: Exite de illa, populus meus. Videre quod factum est. Quia, ut dicit Horatius, Segnius irritant animum demissa per aures, Quam qua sunt oculis subjecta fidelibus. Job: Auditu auris audivi te, nunc aulem oculus meus videt te. Idcirco ipse me reprehendo, et ago poenitentiam. Joan: Jam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere Salvator mundi. Sic et nobis exeundum est a nobis, et nostris, ut videamus Dominum Jesum. II ad Corinth: Revelata facie qloriam Domini speculantes, in eamdem imaginem transformamur. Cantic: Egredimini et videte, filiae Sion, regem Salomonem, etc. Quod factum est. Quia interim in factis suis Dominus videtur, donec per speciem in futuro clarius perspiciatur. I ad Corinth: Videmus nunc per speculum in aenigmate. tunc autem facie ad faciem. Ad Roman: Invisibilia Dei a creatura mundi, per ea quae facta sunt, intellecta, conspisciuntur: sempiterna quoque ejus virtus, et divinitas. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput VIII Source: Here p570

...and they announced it in the cities and villages, and they went out to see what had been done, and they came to Jesus. 1 Here is set down the consequence of the working of the miracle on the part of the people of the region. And it speaks of three things, the going out, that is, for proof, and the proof of truth through seeing and hearing, and the blow of irrational fear from the proof of truth. Concerning the first of these three matters, the going out is caused by hearing and the aim of going out is proof by seeing, and the way of those going out is to the Lord. The going out from the city and villages signifies the going out from the old life and society, 'Go out from your land and your kin and from the house of your father, and come to a land which I will show you.' In the Song of Songs, 'Most beautiful among women, go out.' In the Apocalypse, 'Come out of her, my people.' 2 'To see what had been done.' Because as Horace says, 'What passes through the ear moves the soul less than what comes before the faithful eyes.' 3 In Job, 'With the hearing of my eyes I have heard of you and now I look on you. Therefore I blame myself, and I am penitent.' In the Gospel of John, 'Now we do not believe because of your words, for we ourselves have heard, and now we know that He is the Saviour of the world.' So even we must go out from ourselves and what is ours so that we might see the Lord Jesus. In the second letter to the Corinthians, 'Looking on the revealed face of the Lord's glory we are transformed into that same image.' In the Song of Songs 'Go out and see king Solomon, daughters of Sion.' 4 'What had been done.' Because the Lord is seen through His deeds until He is perceived more clearly in the future through His face. 'We see now in a mirror, in mystery, but then face to face.' In Romans, 'The unseen things of God are seen from the created things of the world, understood through what has been done, even His eternal power and Divinity.' 5 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 8.34-5 2 Gen 12.1, Song 1.7, Apoc 18.14 3 Horace Ars Poe 180-1 4 Job 42.5-6, Jn 4.42, 2 Cor 3.18, Song 3.11 5 1 Cor 13.12, Rom 1.20

Likenesses Of Gold

Ὁμοιώματα χρυσίου ποιήσομέν σοι μετὰ στιγμάτων τοῦ ἀργυρίου... Ἄξιον δὲ τοῦτο μὴ παραδραμεῖν ἀθεώρητον, τί δή ποτε οὐκ αὐτὸ τὸ χρυσίον εἰς κόσμον παραλαμβάνεται ἀλλὰ τοῦ χρυσίου τὰ ὁμοιώματα καὶ οὐκ αὐτὸς ὁ ἄργυρος ἀλλὰ τὰ ἐκ τῆς ὕλης ταύτης τῷ ὁμοιώματι τοῦ χρυσίου ἐγκροτούμενα στίγματα. Ὃ τοίνυν περὶ τούτων ὑπενοήσαμεν τοιοῦτόν ἐστι· πᾶσα ἡ περὶ τῆς ἀρρήτου φύσεως διδασκαλία, κἂν ὅτι μάλιστα δοκῇ θεοπρεπῆ τινα καὶ ὑψηλὴν ἐμφαίνειν διάνοιαν, ὁμοιώματα χρυσίου ἐστίν, οὐκ αὐτὸ τὸ χρυσίον· οὐ γὰρ ἔστι παραστῆσαι δι’ ἀκριβείας τὸ ὑπὲρ ἔννοιαν ἀγαθόν. Kἂν Παῦλός τις ᾖ ὁ ἐν παραδείσῳ μυηθεὶς τὰ ἀπόρρητα, κἂν τῶν ἀλαλήτων ῥημάτων ἐπακροάσηται, ἀνέκφραστα μένει περὶ θεοῦ τὰ νοήματα· ἄρρητα γάρ φησιν εἶναι τῶν νοημάτων τούτων τὰ ῥήματα. Oἱ τοίνυν λογισμούς τινας ἡμῖν ἀγαθοὺς ἐντιθέντες περὶ τῆς τῶν μυστηρίων κατανοήσεως αὐτὸ μὲν εἰπεῖν ὅπως ἔχει φύσεως ἀδυνατοῦσι, λέγουσι δὲ ἀπαύγασμα δόξης, χαρακτῆρα ὑποστάσεως, μορφὴν θεοῦ, λόγον ἐν ἀρχῇ, λόγον θεόν· ἅπερ πάντα ἡμῖν μὲν τοῖς ἀθεάτοις ἐκείνου τοῦ θησαυροῦ χρυσίον δοκεῖ, τοῖς δὲ δυναμένοις ἀναβλέπειν πρὸς τὴν ἀλήθειαν ὁμοιώματά ἐστι χρυσίου καὶ οὐ χρυσὸς ἐν τοῖς λεπτοῖς τοῦ ἀργυρίου διαφαινόμενος στίγμασιν. Ἀργύριον δὲ ἡ ῥηματικὴ σημασία ἐστί, καθώς φησιν ἡ γραφὴ Ἄργυρος πεπυρωμένος γλῶσσα δικαίου. Tὸ τοίνυν διὰ τούτων δηλούμενον τοιοῦτόν ἐστιν ὅτι ἡ θεία φύσις πάσης ὑπέρκειται καταληπτικῆς διανοίας. Tὸ δὲ περὶ αὐτῆς ἡμῖν ἐγγινόμενον νόημα ὁμοίωμά ἐστι τοῦ ζητουμένου· οὐ γὰρ αὐτὸ δείκνυσιν ἐκείνου τὸ εἶδος, ὃ οὔτε τις εἶδεν οὔτε ἰδεῖν δύναται, ἀλλὰ δι’ ἐσόπτρου καὶ δι’ αἰνίγματος ἔμφασίν τινα σκιαγραφεῖ τοῦ ζητουμένου ἔκ τινος εἰκασμοῦ ταῖς ψυχαῖς ἐγγινομένην. Πᾶς δὲ λόγος τῶν τοιούτων νοημάτων σημαντικὸς στιγμῆς τινος ἀμεροῦς δύναμιν ἔχει μὴ δυνάμενος ἐμφῆναι ὅπερ ἡ διάνοια βούλεται· ὡς εἶναι πᾶσαν μὲν διάνοιαν κατωτέραν τῆς θείας κατανοήσεως, πάντα δὲ λόγον ἑρμηνευτικὸν στιγμὴν βραχεῖαν δοκεῖν μὴ δυνάμενον τῷ πλάτει τῆς διανοίας συνεπεκτείνεσθαι. Tὴν οὖν διὰ τῶν τοιούτων νοημάτων χειραγωγουμένην ψυχὴν πρὸς τὴν τῶν ἀλήπτων περίνοιαν διὰ μόνης πίστεως εἰσοικίζειν ἐν ἑαυτῇ λέγει δεῖν τὴν πάντα νοῦν ὑπερέχουσαν φύσιν. Ἅγιος Γρηγόριος Νύσσης, Ἐξηγησις Του Αἰσματος Των Ἀσμάτων, Ὁμιλία Γ’ Source: Migne PG 44.969d-972c

We will make for you likenesses of gold with silver studs... 1 It is important not to pass over this unexamined, why it is that it is not gold itself but likenesses of gold which are taken as adornments, and not silver itself but studs of that material which have been struck into the likenesses of gold. The underlying meaning here is this, that all teaching about the ineffable Nature amounts to likenesses of gold, and is not gold itself, even though it seems to exhibit an understanding that is sublime and worthy of God, for it is not possible to set out with any exactitude the Good that is above thought. Even though a certain Paul was initiated into things unspeakable in paradise, even though he heard unutterable words, his thoughts concerning God remain inexpressible, for he says that the words for these thoughts cannot be spoken. 2 So it is that those who provide us with good thoughts regarding the mysteries are not able to say what they are according to their nature, but they say, 'radiance of glory,' 'stamp of the substance,' 'form of God,' 'Word in the beginning,' 'Word Divine,' 3 and to those of who do not see all these expressions seem like the gold of that treasure, but to those who are capable of looking up toward the truth, they are likenesses of gold, and not gold, that appears amid the little studs of silver. Silver is verbal signification, as when Scripture says, 'As silver tried in fire is the tongue of a righteous man.' 4 What, then, is meant by these words is this, that the Divine Nature transcends the capability of our mind. Our thought concerning it is a likeness or image of what is sought, for it does not reveal the form of what no one has seen or can see, but writes darkly, in a mirror and in mystery, 5 what we seek, which is born in our souls from some conjecture. All speech that refers to such thoughts has the power of some indivisible mark, since it is unable to make manifest what the mind intends. Thus all our thinking is inferior to the Divine understanding, and every explanatory word of speech seems to be a small stud that cannot encompass the breadth of understanding. The soul, then, that is led by such thoughts to an awareness of things that cannot be grasped must by faith alone bring with itself the nature that transcends all understanding. Saint Gregory of Nyssa, Commentary on The Song of Songs, from Homily 3 1 Song 1.11 2 2 Cor 12.3–6 3 Heb 1.3, Phil 2.6, Jn 1.1 4 Prov 10.20 5 1 Cor 13.12

Bed And House

Ecce tu pulcher es, dilecte mi, et decorus. Lectulus noster floridus. Tigna domorum nostrarum cedrina, laquearia nostra cypressina. Tropologice. Fidelis anima est lectulus, in qua Christus per dilectionem habitat. Qui lectulus floret, dum anima se orando et legendo exercet. Lectulus etiam animae est bona conscientia, in qua, ut in lecto, secura quiescet anima. Qui lectus floret, dum aliis bonae vitae exemplum praebet. Ipsa est etiam domus Dei, in qua Christus habitat ut sponsus in thalamo. Cujus tigna sunt principales virtutes, scilicet prudentia, fortitudo, justitia, temperantia. Laquearia sunt obedientiae exempla, quae cedro vel cypresso comparantur, quia sicut hae arbores in ramis, sic in bones operibus multiplicantur. Vel domus animae est corpus, tigna ejus sunt quinque sensus, laquearia ejus corporis membra, quae, sunt cedrina et cypressina, dum militant ad nutum spiritus. Honorius Augustodunensis, Expositio in Cantica Canticorum, Caput I Source: Migne PL 172.381c

Behold you are beautiful, my beloved, and fair. Our bed is flourishing. The beams of our houses are of cedar, our rafters of cypress. 1 Tropologically the faithful soul is a bed in which Christ dwells through love. The bed flourishes when a soul exerts itself in prayer and reading. And the bed of the soul is a good conscience, in which, as in a bed, the soul rests securely. That bed flourishes when it gives an example of the good life to others. This is indeed the house of God, in which Christ dwells as the bridegroom in the chamber. The beams are the principle virtues, that is, prudence, fortitude, justice and temperance. The rafters are examples of obedience, which are compared to cedar and cypress because as those trees have their branches so good works are multiplied. Or the house of the soul is the body, and its beams are the five senses, and the rafters are the members of the body which are as cedar and cypress when they strive at the command of the spirit. Honorius of Autun, Commentary on The Song of Songs, Chapter 1 1 Song 1.15-16

Declare To Me

Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie Non quaero alia tempora, quando vespere, quando dilucul, quando in solis pascis occubitu; illud tempus inquiro, quando florente die, quando plena luce in majestatis tuae splendore versaris. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Diligenter observa ubi meridiem legeris. Apud Joseph meridie fratres prandium celebrant. Angeli meridie Abrahae suscipiuntur hospitio, et caetera istiusmodi. Quaere, et invenies Scripturam divinam non frustra seu fortuitu unumquemque usurpare sermonem. Quis putas est dignus e nobis ut ad meridiem usque perveniat, et videat ubi pascat, ubi cubet sponsus? Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Nisi enim tu mihi annuntiaveris, incipio errabunda jactari, et dum te quaero in aliorum greges incurro. Et quia aliorum erubesco aspectus, faciem meam atque ora mox contegere incipio. Sum quippe sponsa formosa, et aliis nudam faciem meam non ostendo, nisi tibi soli quem jampridem deosculata sum. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie, nequando fiam sicut cooperta super greges sodalium tuorum. Ut ista non patiar, ut non fiam cooperta, ut ora non contegam, et ad alios usuqe perveniens, incipiam forsitan et eos amare quos nescio; idcirco annuntia mihi ubi te quaeram et inveniam in meridie, ne forte fiam quasi cooperata super greges sodalium tuorum. Origenes, In Canticum Canticorum, Homilia I, Interprete Divo Hieronymo Source: Migne PG 13.45c-46a

Declare to me whom my soul loves, where you pasture, where you sleep at noon. 1 I do not seek other times, at evening, at dawn, when in distant fields he slumbers, I ask for that time when the day flourishes, when it is at its full light in the majesty of your splendour. 'Declare to me whom my soul loves, where you pasture, where you sleep at noon.' Diligently observe where you may read of noon. At noon brothers feasted with Joseph, at noon angels were received by Abraham, and other things like this. Seek and you shall find that Divine Scripture does not employ any word in vain or by chance. Who of us do you think is worthy that at noon he may draw near and see where He pastures, where the bridegroom sleeps? 'Declare to me whom my soul loves, where you pasture, where you sleep at noon.' For unless you shall announce it to me I shall begin to rush about in error and while I seek you I shall run into the flocks of others. And because I blush at the sight of others, I shall begin to cover my face and mouth. I certainly am the fair bride, and I do not show my uncovered face to others, only to you alone by whom I was once kissed. 'Declare to me whom my soul loves, where you pasture, where you sleep at noon,' lest I am overwhelmed by the flocks of your companions. So that I do not suffer this, so that I am not overwhelmed, and I am not covered, and I come to others, and perhaps I begin to love those I do not know, thus declare to me where I should seek you and find you at noon, lest perhaps I become as one overwhelmed by the flocks of your companions. Origen, Commentary On The Song of Songs, from Homily 1, translated by Saint Jerome 1 Song 1.6

Not Knowing Oneself

Si ignoras te... Vox sponsi. Et facit hic tria: Minatur, blanditur sponsae, ponit etiam facultates quibus Ecclesia cognitionem sui possit obtinere. Continuatio. Quaeris cognitionem mei? ad quam necesse est tibi, o pulchra, virtutibus et electione mea ut te cognoscas, scilicet dignitatem tuam quam per fidem dedi tibi, et dando tibi corpus et sanguinem meum, insuper caetera spiritualia dona, quia si ignoras te in qua dignitate sis, ex hoc quod sponsa mea es, egredere de consortio Ecclesiae, et abi, id est longe fias ab Ecclesia, ut etiam perdas virtutes quas prius habebas. Abi dico, post vestigia, id est imitando opera, gregum, et sic pasce haedos, id est in fetidis actibus tuis delecteris, et sint tibi pastus; et hoc, juxta tabernacula pastorum, imitando eos qui se dicunt pastores et in tabernaculis Deo militantes, et non sunt, sed haeretici, vel juxta tabernacula verorum pastorum, et non intra. Volunt enim haeretici auctoritatem suarum immunditiarum trahere ex Scripturis sanctis in quibus viri sancti militant Deo, ut quidam dicti Nicolaitae quorum haeresis reprobatur. Anselmus Laudunensis, Enarrationes in Cantica canticorum, Caput I Source: Migne PL 162.1193b-c

If you do not know yourself... 1 The voice of the bridegroom. Here three things are done, There is warning, there is persuasion of the bride, and he sets down the ways by which the Church might obtain knowledge of herself. To continue, 'Do you seek knowledge of me? Go to what is necessary for you, O fair one, with virtues and my election you shall know yourself, that is, your dignity which I have given to you with faith, even giving you my body and blood, and other spiritual gifts as well, for if you do not know what dignity you have, by which you are my bride, you shall go out from the gathering of the Church, and to go out is to set oneself far from the Church, so that you ruin those virtues which you once had. To go out, I say, is after the ways, that is, in imitation of the flocks, and thus you shall pasture goats, that is, you shall delight in your vile acts, and they shall be your nourishment, and this beside the tents of the shepherds, in imitation of those who call themselves shepherds and fighters in the tents of God, and they are not, but they are heretics who are beside the tents of the true shepherds and not within them. For the heretics wish to draw the uncleanliness of their authority from Holy Scripture in which they are holy men fighting for God, as it was said was the heresy of the Nicolaitans was reproved. 2 Anselm of Laon, Commentary On The Song of Songs, Chapter 1 1 Song 1.7 2 Apoc 2.6,15

The White Horse

Et vidi coelum apertum, et ecce equus albus... Dominus qui est via, veritas et vita, et cui per prophetam dicitur: Quoniam fecisti mirabilia, cogitationes antiquas fideles, amen: ad debellandas aereas potestates candidi corporis, id est, immaculati conscendit sedem. Et in justitia judicat et pugnat. Judicat ut rex saeculorum. Pugnat, quia in suis membris semper compassus dimicat. Oculi autem ejus sicut flamma ignis. Oculos Dei aliquando praecepta dicit, aliquando spiritum. Lucerna, inquit, pedibus meis verbum tuum, Domine. Et de Spiritu: Ignem veni mittere in terram. Et in capite ejus diademata multa. In quo faciemus virtutem, in ipso multitudo sanctorum coronatum dicitur habere decorem. Habens nomen scriptum quod nemo novit nisi ipse. Nisi ipse, ait, quia in illo est omnis Ecclesia. Verbi enim Dei perfecta cognitio illis manifestatur, qui corpus Christi et membra esse meruerunt. Eodem modo et Dominus ait: Nemo ascendit in coelum, nisi qui de coelo descendit, Filius hominis qui est in coelo. Et vestitus erat veste aspersa sanguine. Vestis Christi pro locis intelligi debet. Hic ergo videtur ipsum opus indicare passionis, ut in equo albo nativitas incorrupta, in veste sanguinolenta mors innoxia, designetur. Et vocabatur nomen ejus Verbum Dei. Quia idem qui homo passurus ad tempus apparuit, in principio Deus apud Deum erat. Verbum enim dicitur, quia nihil in substantia naturae ejus visibile vel corporeum est, vel quia per eum omnia condidit Pater. Cujus ad integrum notitia naturae sibi tantum, ut superius ait, et Patri cognita est. Pax enim Dei exsuperat omnem sensum, id est, ea pax qua Deus ipse sibi pacatus est omnem creaturae, sive humanae, sive etiam angelicae, transcendit intellectum. Sapientiae enim ejus non est numerus. Nam quod dicitur: Et cui voluerit Filius revelare, id est, Filium et Patrem novit, ad modum creaturae respicit. Sanctus Beda, Explanatio Apocalyspsis, Liber III, Caput XIX Source: Migne PL 93.189a-d

And I saw heaven opened, and, behold, a white horse... 1 The Lord who is the way and the truth and the life, even Him whom through the prophet it is said, 'Because you have done wonderful things, your faithful thoughts of old,' for the vanquishing of the powers of the air with the bright body, that is, He mounts the seat immaculate. 2 And in righteousness He shall judge and fight... He judges as the king of the ages. He fights because He contends in the suffering of His members. His eyes as flame... The eyes of God are sometimes the commandments, and sometimes the Spirit. 'Your word is a lamp for my feet, O Lord.' And concerning the Spirit, 'I have come to place fire on the earth.' 3 And on His head many crowns. In that we act virtuously, we shall be adorned with the many crowns of the saints. Having a name written that no one knows but Himself. But Himself, it says, because in Him is all the Church, and the flawless knowledge of the Word of God is manifested to those who have merited to be the body and members of Christ. In the same way the Lord says, 'No one ascends to heaven unless He who comes down from from heaven, the Son of Man who is in heaven.' 4 And He was clothed with a garment speckled with blood. The garment of Christ should be understood by other passages. Therefore here it seems to signify the work of the passion, so that the white horse is the incorruption of the Nativity and and blood stained garment is the guiltless death. And His name was called the Word of God. Because He who appeared for a time as a suffering man was God with God in the beginning. 'The Word' because nothing in the substance of His nature is visible and corporeal, or because through Him the Father made all things. 5 And the perfection of His nature is known by Him alone, as said above, and by the Father. For the peace of God exceeds all understanding, that is, that peace which God Himself is, which transcends the understanding of every creature, whether human or angelic. 'For His wisdom is without number.' 6 And it is said, 'And to whom the Son shall choose to reveal it,' 7 that is, according to the manner of the creature is the knowledge of the Son and the Father. Saint Bede, Commentary On The Apocalypse, Book 3, Chapter 19 1 Apoc 6.2 2 Jn 14.6, Isaiah 25.1, Ephes 2.2 3 Ps 118.105, Lk 12.49 4 Jn 3.13 5 Jn 1.1-3 6 Phil 4.7, Ps 146.5 7 Mt 11.27

An Open Door

Ecce, inquit, ostium apertum in coelo. Ositum apertum Christum dicit natum et passum ac suscitatum, qui est janua, ipso dicente: Ego sum ostium. Coelum Ecclesiam dicit, eo quod sit habitaculum Dei, ubi coelestia geruntur. Hoc est quod sicut in coelo voluntatem Dei, ita fieri postulamus in terra. Aliquando autem coelum et terram et Ecclesiam dicit, propter terram quae et coelum consistit, sive cum infideles rectis fidelium praedicationibus acquiruntur, sive cum caro spiritui subditur, sive cum terrena coelestibus reconciliata junguntur. Ecce vox illa prima quam audivi ut tuba loquentem mecum: Ascende huc, inquit, et ostendam tibi quae fieri post haec oportet. Vox praedicatio; ideo dicitur: Quasi tuba exalta vocem tuam. Ascensus est, quando cum despectu mundi venire ad Ecclesiam quisque vel compellitur, vel meretur. A convalle autem plorationis ascenditur ad hujus apicem dignitatis; hinc legimus: Venite, ascendamus in montem Domini et ad domum Dei Jacob, et docebit nos vias suas. Sed etiam fideles ad coelum invitantur ascendere, quando non quae super terram, sed coelestia appetere jubentur et sapere. Primasius Adrumetanensis Commentaria in Apocalypsim, Liber I, Caput III Source: Migne PL 68.813d-814a

Behold, a door open in heaven... 1 By the open door he speaks of the birth and suffering and raising up of Christ, who is the door, as He Himself said, 'I am the door.' 2 He speaks of the Church as heaven, because it is the dwelling place of God, where heavenly things are brought forth. This is as the will of God is in heaven so we entreat it to be on earth. 3 But sometimes he speaks of the Church as heaven and earth because the earth is established by heaven, either as when the faithless are brought among the faithful by right preaching or when the flesh is ruled by the spirit, or when earthly things are brought into harmony with heavenly things. 'Behold, the first voice I heard, like a trumpet sounding forth, said to me, 'Come up here and I shall show you the things that must be after this.' The voice of preaching, therefore it is said, 'Lift up your voice like a trumpet.' 4 The ascent is when with the world set aside someone comes to the Church either by compulsion or by merit. And from the valley of tears he ascends to the peak of dignity, hence we read, 'Come, let us go up to the mount of the Lord and to the house of the God of Jacob, and He shall teach us His ways.' 5 For the faithful are invited to ascend to heaven when they are commanded to desire and know heavenly things, not worldly things. Primasius of Hadrumetum, Commentary On The Apocalypse, Book 1, Chapter 3 1 Apoc 3.8 2 Jn 10.9 3 Mt 6.10 4 Isaiah 58.1 5 Isaiah 2.3

Silence In Heaven

Factum est silentium in caelo quasi media hora Est silentium quod est contemplatio. Coelum est anima justi. Unde: Coleum sedes mea est; et: Coeli enrrant gloriam Dei. Cum igitur quies contemplativae viae agitur in mente, silentium fit in coelo: quae quia in praesenti non est perfecta, non hora, sed media hora fieri perhibetur. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit II De silentio animae contemplativae Source: Migne PL 177.812c

'There was silence in heaven for almost half an an hour.' 1 It is the silence that is contemplation. Heaven is the soul of the righteous man. Hence, 'Heaven is my seat.' 2 And, 'The heavens announce the glory of God.' 3 Therefore when the quiet of the contemplative life is practiced in the mind, there is silence in heaven, which because it is not perfect in the present, lasts not for an hour, but for part of an hour. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 2, On the Silence of the Contemplative Soul 1 Apoc 8.1 2 Isaiah 66.1 3 Ps 18.2

Winged Creatures

..et quattuor animalia singula eorum habebant alas senas.... Testimonia sunt Veteris Testamenti librorum. Ideo viginti et quatuor totidem faciunt, quot sunt seniores super tribunalia sedentes. Sed sicut animal volare non potest nisi pennas habeat, sic, nec praedicatio Novi Testamenti fidem habeat, nisi habeat per Veteris Testamenti praenuntiata testimonia, per quae tollitur a terra et volat. Semper enim, quod ante dictum est, et postea factum invenitur, illud fidem facit indubitabilem. Rursum et ales si non haereant animalibus, vitam unde trahant, non habent. Nisi enim quae praedixerunt prophetae, in Christo essent consummata, inanis erat praedicatio eorum. Haec est tenet Ecclesia catholica quae et antea predicata, et postea consummata sunt. Et volat quippe et merito tollitur a terra vivum animal. Haereticis autem qui testimonio prophetico non utuntur, adsunt et eis animalia, sed non volant, quia sunt terrena. Judaeis autem qui non accipiunt Novi Testamenti praedicationem, adsunt alae, sed non volant, id est inanem vaticinationem hominibus afferunt, facta dictis non conferentes. Victorinus Petavionensis, Scoli in Apocalypsin Beati Joannis, Caput IV Source: Migne PL 5.325c-326a

...and the four creatures each had six wings...' 1 These are the testimonies of the books of the Old Testament. Thus the twenty four wings in total make as many as there are elders sitting upon the thrones. But as an animal cannot fly unless it has wings, so the announcement of the New Testament gains no faith unless it has the foretold testimonies of the Old Testament, by which it is lifted from the earth and flies. For it is always that which has been told before and is later found to have happened that produces an undoubting faith. Again, if the wings are not attached to the living creatures, they do not have that from which they may draw life. For unless what the prophets foretold had been consummated in Christ, their preaching was vain. The Catholic Church holds those things which were both predicted before and afterwards accomplished. And it flies because rightly the living animal is lifted up from the earth. And there are living creatures for heretics who do not make use of the prophetic testimony, but they do not fly, because they are of the earth. And there are wings for the Jews who do not receive the proclamation of the New Testament, but they cannot fly, that is, they bear a vain prophesying to men, not bringing facts into accord with words. Victorinus of Pettau, Commentary on the Apocalypse of St John, Chapter 4 1 Apoc 4.8

Wisdom And Angels

Quid est quod ait: Sapientia confortabit sapientem super decem principes civitatis? Quae est haec sapientia, aut qui sunt isti principes? SALONIUS. Sapientia in hoc loco Dominum Iesum Christum significat, qui est virtus et sapientia Dei: principes civitatis, sancti angeli sunt intelligendi, qui sunt principes civitatis, id est coelestis Ierusalem. Sunt et principes Ecclesiae, quia ipsi quotidie regunt eam et custodiunt. VERANUS. Cur ergo decem dicuntur? SALONIUS. Quia decem fuerunt ordines angelorum, sed unus cecidit per superbiam; et idcirco boni angeli semper ad hoc laborant, ut de hominibus numerus adimpleatur, et perveniat ad perfectum numerum, id est denarium. VERANUS. Quomodo ergo sapientia confortat sapientem super decem principes civitatis? SALONIUS. Quia maius est auxilium sapientiae, id est Domini Iesu Christi, quam sit angelorum. Salonius Viennensis, Expositio Mystica in Ecclesiasten Source: Migne PL 53.1005d-1006a

Veranus: 'Wisdom shall strengthen wisdom more than ten princes of a city.' 1 Salonius: In this passage wisdom signifies the Lord Jesus Christ, who is the virtue and power of God. 2 The princes of the city is are to be understood as angels who are the princes of the city which is the heavenly Jerusalem. And they are princes of the Church because they rule and watch over it every day. Veranus: Why are there ten? Salonius: Because there were ten orders of angels, but one fell through pride. And therefore the good angels always labour for this, that they might restore their number from men and achieve the perfect number which is ten. Veranus: How, then, does wisdom strengthen wisdom more then the ten princes of a city? Salonius: Because the help of wisdom, that is, the Lord Jesus Christ, is greater that that of angels. Salonius of Geneva, A Spiritual Exposition of Ecclesiastes 1 Eccl 7.20 2 1 Cor 1.24

The Guard Of Angels

Felices proinde fratres nostri, qui jam liberati sunt de laqueo venantium, qui de tabernaculis militantium ad atria quiescentium transierunt, malorum timore sublato, in spe singulariter constituti! Uni istorum, imo universitati dicitur: Non accedet ad te malum, et flagellum non appropinquabit tabernaculo tuo. Sane considera, non ad hominem qui secundum carnem vivit, sed ad eum qui in carne degens secundum spiritum ambulat, hanc fieri promissionem: si quidem non est distinguere inter illum, et tabernaculum suum. Confusa in eo sunt omnia, tanquam in filio Babylonis. Denique hujusmodi homo etiam caro est, nec in eo spiritus manet. Ubi autem non fuerit spiritus bonus, quando deerit malum? Porro ubi malum, flagellum quoque appropinquare necesse est. Semper enim malum poena comitatur. Non accedet ad te malum, et flagellum non appropinquabit tabernaculo tuo. Magna promissio: sed unde id sperare licet? Quomodo malum et flagellum evadam, quomodo effugiam, quomodo elongabo, ut non appropinquent mihi? Quo merito, qua sapientia, qua virtute? Quoniam angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. In quibus omnibus viis? Quibus declinas a malo, quibus fugis a ventura ira. Multae sunt viae, et genera multa viarum: magnum profecto periculum viatori. Quam facile in multarum occursu errabit in via sua, qui viarum discretione caruerit! Nam neque angelis mandavit ut in omnibus viis custodiant nos, sed in omnibus viis nostris. Sunt autem a quibus, non in quibus [alias, et in quibus] oporteat custodiri. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Psalmum XC, Qui Habitat, Sermo XI, De versu undecimo, Quoniam angelis suis mandavit de te ut custodiant te in omnibus viis tuis. Source: Migne PL 183.225c-226a

Happy are those brothers of ours who have already been freed from the trap of the hunters, who from the tents of war have passed over to the courts of peace, drawn out from the fear of evils and singularly established in hope. I shall speak of one of these for all. 'Evil shall not befall you, and the whip shall not draw near your tent.' 1 Consider it well, that this promise is not for a man who lives according to the flesh, but it is for him who casting off the flesh walks according to the spirit, certainly it is not for him who cannot be separated from his tent. In him everything is confused like a child of Babylon. Likewise a man is indeed flesh if no spirit remains in him. When there is no good spirit, how shall one be free of evil? But where there is evil it is also necessary that the whip draws near. Sin is always accompanied by punishment. Let evil not come to you, and the whip shall not draw near your tent. Great is the promise, but how is it possible to hope for it? How shall I avoid evil and the whip, how shall I flee, how set myself far off so that it does not come near me? By what merit, what wisdom, what virtue? 'Because He has commanded His angels to guard you in all your ways.' 2 In every way? In whatever leads away from evil, by which you may flee the coming anger. Many are the ways, and many are the types of ways, and certainly the danger to the traveller is grave. How easily shall a man go on many of them and wander in his way, if he has no care to discern the ways. For He has not commanded angels to guard us in all ways, but in all our ways. And there are some from which, not on which, they should guard us. Saint Bernard of Clairvaux, Sermons For The Year, On Psalm 90, He who dwells ..., from Sermon 11, On the eleventh verse, 'Because He has commanded His angels to guard you in all your ways.' 1 Ps 90.10 2 Ps 90.11

Angels Ascending and Descending

Et dormiens vidit scalam subnixam, innitentem coelo, et angelos Dei ascendentes et descendentes. Porro scala Christus est, qui dixit: Ego sum via. Per hanc ascendunt, et descendunt angeli, in quibus significati sunt evangelistae, et praedicatores Christi. Ascendentes utique, cum ad intelligendam ejus supereminentissimam divinitatem excedunt universam creaturam, ut eum inveniant in principio verbum, Deum apud Deum, per quem facta sunt omnia. Descendentes autem, ut eum inveniant factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret. In illa enim scala a terra usque in coelum, a carne usque ad spiritum, carnales proficiendo, velut ascendendo, spirituales fiunt; ad quos lacte nutriendos etiam ipsi spirituales descendunt quodammodo, cum eis non possunt loqui, quasi spiritualibus, sed quasi carnalibus. Ipse est sursum in capite suo; ipse deorsum in corpore suo, quod est Ecclesia. Ipsum ergo scalam intelligimus, quia ipse dixit: Ego sum via. Ad ipsum ergo ascenditur, ut in excelsis intelligatur. Et ad ipsum descenditur, ut in membris suis parvulus nutriatur. Et per illum se erigunt, ut eum sublimiter spectent. Per ipsum etiam se humiliant, ut eum sublimiter ac temperanter annuntient. Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Genesin, Caput XXIV Source: Migne PL 83.258a-d

And sleeping he saw a ladder set on the earth, and the top of it touched heaven, and the angels of God were ascending and descending. 1 The ladder is Christ who said, 'I am the way,' 2 By this angels ascend and descend, in which are signified the evangelists and the preachers of Christ. They ascend when they bring every creature to the understanding of His supereminent Divinity, so that they find Him to be the Word in the Beginning, God with God, through whom all things were made. 3 And they descend so that they find Him born of a woman, under the law, so that He might redeem those who were under the law. 4 For in that ladder stretching from earth to heaven is the advance from the flesh to the spirit, when a carnal people advance on its ascent and becomes spiritual, and the spiritual descent is to those who are nourished on milk, when they cannot be spoken to as spiritual people but only as carnal people. 5 He is above as the head and He is below as the body, which is the Church. 6 We understand Him, then, as the ladder, because He said, 'I am the way.' And therefore to Him there is ascent in the understanding of high things. And in Him there is descent so that in His members the little one is nourished. And through Him they rise so that they look on Him sublimely, and indeed through Him they are lowered so that they preach sublimely and temperately. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Genesis, Chapter 24 1 Gen 28.12 2 Jn 14.16 3 Jn 1.1-3 4 Gal 4.4-5 5 1 Cor 3.2 6 Colos 1.18